2. The Prophetic Biography

1. Tarikh (al-Tabari) 460No grade recorded

   فَضْلِ الْعَرَبِ وَحُبِّهِمْ   لَمَّا كَانَتِ الْعَرَبُ أَصْلَ رَسُولِ اللَّهِ ﷺ حَسُنَ ذِكْرُ بَعْضِ فَضَائِلِهِمْ. وَقَدْ قَالَ ابْنُ عَبَّاسٍ ؓ: لَيْسَ فِي الْعَرَبِ قَبِيلَةٌ إِلَّا وَقَدْ وَلَدَتْ رَسُولَ اللَّهِ ﷺ مُضَرِيُّهَا وَرَبِيعِيُّهَا وَيَمَانِيُّهَا. رَوَاهُ عَبْدُ بْنُ حُمَيْدٍ وَابْنُ أَبِي أُسَامَةَ وَابْنُ الْمُنْذِرِ. وَفِيهِ أَنْوَاعٌ: الْأَوَّلُ: فِي أَنَّ اللَّهَ تَعَالَى تَخَيَّرَ الْعَرَبَ مِنْ خَلْقِهِ وَتَخَيَّرَهُ ﷺ مِنْهُمْ.   عَنِ ابْنِ عُمَرَ ؓ قَالَ: قَالَ رَسُولُ اللَّهِ ﷺ: "خَلَقَ اللَّهُ الْخَلْقَ فَاخْتَارَ مِنَ الْخَلْقِ بَنِي آدَمَ، وَاخْتَارَ مِنْ بَنِي آدَمَ الْعَرَبَ، وَاخْتَارَ مِنَ الْعَرَبِ مُضَرَ، وَاخْتَارَ مِنْ مُضَرَ قُرَيْشًا، وَاخْتَارَ مِنْ قُرَيْشٍ بَنِي هَاشِمٍ، وَاخْتَارَنِي مِنْ بَنِي هَاشِمٍ، فَأَنَا خِيَارٌ مِنْ خِيَارٍ إِلَى خِيَارٍ، فَمَنْ أَحَبَّ الْعَرَبَ فَبِحُبِّي أَحَبَّهُمْ وَمَنْ أَبْغَضَ الْعَرَبَ فَبِبُغْضِي أَبْغَضَهُمْ". رَوَاهُ الطَّبَرَانِيُّ وَالْحَاكِمُ وَالْبَيْهَقِيُّ وَأَبُو نُعَيْمٍ. وَعَنْهُ أَيْضًا قَالَ: قَالَ رَسُولُ اللَّهِ ﷺ: "لَمَّا خَلَقَ اللَّهُ الْخَلْقَ اخْتَارَ الْعَرَبَ، ثُمَّ اخْتَارَ مِنَ الْعَرَبِ قُرَيْشًا، ثُمَّ اخْتَارَتْ مِنْ قُرَيْشٍ بَنِي هَاشِمٍ، ثُمَّ اخْتَارَنِي مِنْ بَنِي هَاشِمٍ، فَأَنَا خِيرَةٌ مِنْ خِيرَةٍ". رَوَاهُ الْحَاكِمُ وَصَحَّحَهُ. وَعَنْ أَبِي هُرَيْرَةَ ؓ قَالَ: قَالَ رَسُولُ اللَّهِ ﷺ: "إِنَّ اللَّهَ حِينَ خَلَقَ الْخَلْقَ بَعَثَ جِبْرِيلَ فَقَسَمَ النَّاسَ قِسْمَيْنِ، فَقَسَمَ الْعَرَبَ قِسْمًا وَقَسَمَ الْعَجَمَ قِسْمًا، وَكَانَتْ خِيرَةُ اللَّهِ فِي الْعَرَبِ، ثُمَّ قَسَمَ الْعَرَبَ قِسْمَيْنِ، فَقَسَمَ الْيَمَنَ قِسْمًا وَقَسَمَ مُضَرَ قِسْمًا وَقُرَيْشًا قِسْمًا، وَكَانَتْ خِيرَةُ اللَّهِ فِي قُرَيْشٍ، ثُمَّ أَخْرَجَنِي مِنْ خَيْرِ مَنْ أَنَا مِنْهُ". رَوَاهُ الطَّبَرَانِيُّ وَحَسَّنَ الْحَافِظُ أَبُو الْفَضْلِ الْعِرَاقِيُّ إِسْنَادَهُ. وَعَنْ وَاثِلَةَ بْنِ الْأَسْقَعِ ؓ قَالَ: قَالَ رَسُولُ اللَّهِ ﷺ: "إِنَّ اللَّهَ اصْطَفَى مِنْ وَلَدِ إِبْرَاهِيمَ إِسْمَاعِيلَ، وَاصْطَفَى كِنَانَةَ مِنْ بَنِي إِسْمَاعِيلَ، وَاصْطَفَى مِنْ بَنِي كِنَانَةَ قُرَيْشًا، وَاصْطَفَى مِنْ قُرَيْشٍ بَنِي هَاشِمٍ وَاصْطَفَانِي مِنْ بَنِي هَاشِمٍ ". رَوَاهُ مُسْلِمٌ وَالتِّرْمِذِيُّ وَصَحَّحَهُ. حب العرب حب للنبي ﷺ النَّوْعُ الثَّانِي: فِي أَنَّ حُبَّ الْعَرَبِ حُبٌّ لِلنَّبِيِّ ﷺ.   عَنْ أَنَسٍ ؓ قَالَ: قَالَ رَسُولُ اللَّهِ ﷺ: "مَنْ أَحَبَّ الْعَرَبَ فَقَدْ أَحَبَّنِي، وَمَنْ أَبْغَضَ الْعَرَبَ فَقَدْ أَبْغَضَنِي". رَوَاهُ الطَّبَرَانِيُّ: وَعَنِ ابْنِ عُمَرَ ؓ أَنَّ رَسُولَ اللَّهِ ﷺ قَالَ: "مَنْ أَحَبَّ الْعَرَبَ فَبِحُبِّي أَحَبَّهُمْ وَمَنْ أَبْغَضَ الْعَرَبَ فَبِبُغْضِي أَبْغَضَهُمْ". رَوَاهُ الْحَاكِمُ. وَرَوَى الطَّبَرَانِيُّ وَالْحَاكِمُ عَنِ ابْنِ عَبَّاسٍ ؓ أَنَّ رَسُولَ اللَّهِ ﷺ قَالَ: "أَحِبُّوا الْعَرَبَ لِثَلَاثٍ: لِأَنِّي عَرَبِيٌّ، وَالْقُرْآنُ عَرَبِيٌّ، وَكَلَامُ أَهْلِ الْجَنَّةِ عَرَبِيٌّ". بغض العرب مفارقة للدين النَّوْعُ الثَّالِثُ: فِي أَنَّ بُغْضَ الْعَرَبِ مُفَارَقَةٌ لِلدِّينِ.   عَنْ سَلْمَانَ ؓ قَالَ: قَالَ لِي رَسُولُ اللَّهِ ﷺ: "يَا سَلْمَانُ لَا تُبْغِضْنِي فَتُفَارِقَ دِينَكَ". قُلْتُ: يَا رَسُولَ اللَّهِ كَيْفَ أُبْغِضُكَ وَبِكَ هَدَانِي اللَّهُ؟ قَالَ: "تُبْغِضُ الْعَرَبَ فَتُبْغِضُنِي". رَوَاهُ التِّرْمِذِيُّ وَقَالَ حَسَنٌ غَرِيبٌ. وَعَنْ عَلِيٍّ ؓ قَالَ: قَالَ رَسُولُ اللَّهِ ﷺ: "لَا يُبْغِضُ الْعَرَبُ إِلَّا مُنَافِقٌ". رَوَاهُ الطَّبَرَانِيُّ. النَّوْعُ الرَّابِعُ: فِي فَضْلِ قُرَيْشٍ.   عَنْ أَنَسٍ ؓ قَالَ: قَالَ رَسُولُ اللَّهِ ﷺ: "حُبُّ قُرَيْشٍ إِيمَانٌ وَبُغْضُهُمْ كُفْرٌ". رَوَاهُ الطَّبَرَانِيُّ. وَعَنْ أَبِي هُرَيْرَةَ ؓ قَالَ: قَالَ رَسُولُ اللَّهِ ﷺ: "النَّاسُ تَبَعٌ لِقُرَيْشٍ فِي هَذَا الشَّأْنِ مُسْلِمُهُمْ تَبَعٌ لِمُسْلِمِهِمْ وَكَافِرُهُمْ تَبَعٌ لِكَافِرِهِمْ". رَوَاهُ الشَّيْخَانِ. وَعَنْ مُعَاوِيَةَ ؓ قَالَ رَسُولُ اللَّهِ ﷺ: "إِنَّ هَذَا الْأَمْرَ فِي قُرَيْشٍ لَا يُعَادِيهِمْ أَحَدٌ إِلَّا كَبَّهُ اللَّهُ عَلَى وَجْهِهِ مَا أَقَامُوا الدِّينَ". رَوَاهُ الْبُخَارِيُّ. وَعَنْ سَعْدِ بْنِ أَبِي وَقَاصٍ ؓ قَالَ: قَالَ رَسُولُ اللَّهِ ﷺ: "مَنْ يُرِدْ هَوَانَ قُرَيْشٍ أَهَانَهُ اللَّهُ". رَوَاهُ التِّرْمِذِيُّ وَحَسَّنَهُ. وَعَنْ عَائِشَةَ ؓ أَنَّ رَسُولَ اللَّهِ ﷺ قَالَ: "لَوْلَا أَنْ تَبْطَرَ قُرَيْشٌ لَأَخْبَرْتُهَا بِمَا لَهَا عِنْدَ اللَّهِ". رَوَاهُ الْإِمَامُ أَحْمَدُ، وَصَحَّحَ الْعِرَاقِيُّ إِسْنَادَهُ. وَعَنْ أَبِي هُرَيْرَةَ ؓ قَالَ: قَالَ رَسُولُ اللَّهِ ﷺ: "الْتَمِسُوا الْأَمَانَةَ فِي قُرَيْشٍ فَإِنَّ الْأَمِينَ فِي قُرَيْشٍ لَهُ فَضْلَانِ عَلَى أَمِينٍ مِنْ سِوَاهُمْ، وَإِنَّ قَوِيَّ قُرَيْشٍ لَهُ فَضْلَانِ عَلَى قَوِيٍّ مِنْ سِوَاهُمْ". رَوَاهُ الطَّبَرَانِيُّ وَأَبُو يَعْلَى. وَحَسَّنَ الْهَيْثَمِيُّ إِسْنَادَهُ. وَعَنْ عَبْدِ اللَّهِ بْنِ الْحَارِثِ الزُّبَيْدِيِّ ؓ قَالَ: قَالَ رَسُولُ اللَّهِ ﷺ: "الْعِلْمُ فِي قُرَيْشٍ وَالْأَمَانَةُ فِي الْأَزْدِ". رَوَاهُ الطَّبَرَانِيُّ، وَحَسَّنَ الْهَيْثَمِيُّ إِسْنَادَهُ. وَعَنْ رَفَاعَةَ بْنِ رَافِعٍ ؓ أَنَّ رَسُولَ اللَّهِ ﷺ قَالَ: "إِنَّ قُرَيْشًا أَهْلُ أَمَانَةٍ، فَمَنْ بَغَى لَهُمُ الْعَوَاثِرَ أَكَبَّهُ اللَّهُ عَلَى مِنْخَرَيْهِ" قَالَهَا ثَلَاثًا. رَوَاهُ الْبَزَّارُ وَرِجَالُهُ ثِقَاتٌ. وَعَنْ قَتَادَةَ بْنِ النُّعْمَانِ ؓ أَنَّهُ وَقَعَ بِقُرَيْشٍ فَقَالَ لَهُ رَسُولُ اللَّهِ ﷺ: "يَا قَتَادَةُ لَا تَسُبَّنَّ قُرَيْشًا فَإِنَّهُ لَعَلَّكَ أَنْ تَرَى مِنْهُمْ رِجَالًا تَزْدَرِي عَمَلَكَ مَعَ أَعْمَالِهِمْ وَفِعْلَكَ مَعَ أَفْعَالِهِمْ وَتَغْبِطُهُمْ إِذَا رَأَيْتَهُمْ، لَوْلَا أَنْ تَطْغَى قُرَيْشٌ لَأَخْبَرْتُهُمُ الَّذِي لَهُمْ عِنْدَ اللَّهِ". رَوَاهُ الْإِمَامُ أَحْمَدُ وَالطَّبَرَانِيُّ وَالْبَزَّارُ، وَصَحَّحَ الْعِرَاقِيُّ إِسْنَادَهُ. وَفِي لَفْظٍ: إِنَّ أَبَا قَتَادَةَ الْأَنْصَارِيَّ السُّلَمِيَّ قَالَ لِخَالِدِ بْنِ الْوَلِيدِ يَوْمَ فَتْحِ مَكَّةَ: هَذَا يَوْمٌ يُذِلُّ اللَّهُ فِيهِ قُرَيْشًا. فَقَالَ بَعْضُ أَصْحَابِ رَسُولِ اللَّهِ ﷺ: أَلَا تَسْمَعُ مَا يَقُولُ أَبُو قَتَادَةَ يَا رَسُولَ اللَّهِ؟ فَقَالَ: "مَهْلًا يَا أَبَا قَتَادَةَ إِنَّكَ لَوْ وَزَنْتَ حِلْمَكَ مَعَ حُلُومِهِمْ لَتَحَاقَرْتَ حِلْمَكَ مَعَ حُلُومِهِمْ، وَلَوْ وَزَنْتَ رَأْيَكَ مَعَ رَأْيِهِمْ لَتَحَاقَرْتَ رَأْيَكَ مَعَ رَأْيِهِمْ، وَلَوْ وَزَنْتَ فِعَالَكَ مَعَ فِعَالِهِمْ لَتَحَاقَرْتَ فِعْلَكَ مَعَ فِعَالِهِمْ، لَا تُعَلِّمُوا قُرَيْشًا وَتَعَلَّمُوا مِنْهُمْ، فَلَوْلَا أَنْ تَبْطَرَ قُرَيْشٌ لَأَخْبَرْتُهُمْ بِمَا لَهُمْ عِنْدَ رَبِّ الْعَالَمِينَ". رَوَاهُ الْبَيْهَقِيُّ فِي الْمَدْخَلِ. وَعَنْ جُبَيْرِ بْنِ مُطْعِمٍ ؓ قَالَ: قَالَ رَسُولُ اللَّهِ ﷺ: "يَا أَيُّهَا النَّاسُ لَا تَقَدَّمُوا قُرَيْشًا فَتَهْلَكُوا وَلَا تَتَخَلَّفُوا عَنْهَا فَتَضِلُّوا وَلَا تُعَلِّمُوهَا وَتَعَلَّمُوا مِنْهَا، فَإِنَّهَا أَعْلَمُ مِنْكُمْ، لَوْلَا أَنْ تَبْطَرَ قُرَيْشٌ لَأَخْبَرْتُهُمْ بِالَّذِي لَهَا عِنْدَ اللَّهِ". رَوَاهُ الْبَيْهَقِيُّ فِي الْمَدْخَلِ وَحَسَّنَ الْعِرَاقِيُّ إِسْنَادَهُ. وَعَنْ أُمِّ هَانِئٍ ؓ أَنَّ رَسُولَ اللَّهِ ﷺ قَالَ: "فَضَّلَ اللَّهُ قُرَيْشًا بِسَبْعِ خِصَالٍ لَمْ يُعْطِهَا أَحَدًا قَبْلَهُمْ وَلَا يُعْطِيهَا أَحَدًا بَعْدَهُمْ: فَضَّلَ اللَّهُ قُرَيْشًا بِأَنِّي مِنْهُمْ، وَأَنَّ النُّبُوَّةَ فِيهِمْ، وَأَنَّ الْحِجَابَةَ فِيهِمْ وَأَنَّ السِّقَايَةَ فِيهِمْ وَنَصَرَهُمْ عَلَى الْفِيلِ، وَعَبَدُوا اللَّهَ عَشْرَ سِنِينَ لَا يَعْبُدُهُ غَيْرُهُمْ، وَأَنْزَلَ فِيهِمْ سُورَةً مِنَ الْقُرْآنِ لَمْ تَنْزِلْ فِي أَحَدٍ مِنْ غَيْرِهِمْ". رَوَاهُ الطَّبَرَانِيُّ وَحَسَّنَ الْعِرَاقِيُّ إِسْنَادَهُ. وَالْأَحَادِيثُ فِي ذَلِكَ كَثِيرَةٌ. وَيَرْحَمُ اللَّهُ تَعَالَى الْعَلَّامَةَ ابْنَ جَابِرٍ حَيْثُ قَالَ فِي بَدِيعِيَّتِهِ: مِنْ أَعْرَبِ الْعُرْبِ إِلَّا أَنَّ نِسْبَتَهُ إِلَى قُرَيْشٍ حُمَاةِ الْبَيْتِ وَالْحَرَمِ     لَا عَيْبَ فِيهِمْ سِوَى أَلَّا تَرَى لَهُمْ ضَيْفًا يَجُوعُ وَلَا جَارًا بِمُهْتَضَمِ     مَا عَابَ مِنْهُمْ عَدُوٌّ غَيْرَ أَنَّهُمُ لَمْ يَصْرِفُوا السَّيْفَ يَوْمًا عَنْ عَدُوِّهِمُ     مَنْ غَضَّ مِنْ مَجْدِهِمْ فَالْمَجْدُ عَنْهُ نَأَى لَكِنَّهُ غُصَّ إِذْ سَادُوا عَلَى الْأُمَمِ     لَا خَيْرَ فِي الْمَرْءِ لَمْ يَعْرِفْ حُقُوقَهُمُ لَكِنَّهُ مِنْ ذَوِي الْأَهْوَاءِ وَالتُّهَمِ     عِيبَتْ عِدَاهُمْ فَزَانُوهُمْ بِأَنْ تَرَكُوا سُيُوفَهُمْ وَهِيَ تِيجَانٌ لِهَامِهِمْ     تَجْرِي دِمَاءُ الْأَعَادِي مِنْ سُيُوفِهِمُ مِثْلَ الْمَوَاهِبِ تَجْرِي مِنْ أَكُفِّهِمِ     لَهُمْ أَحَادِيثُ مَجْدٍ كَالرِّيَاضِ إِذَا أَهْدَتْ نَوَاسِمُ حُبِّي بَارِئَ النَّسَمِ     تَرَى الْغَنِيَّ لَدَيْهِمْ وَالْفَقِيرَ وَقَدْ عَادُوا سَوَاءً فَلَازِمْ بَابَ قَصْدِهِمِ     قُلْ لِلصَّبَاحِ إِذَا مَا لَاحَ نُورُهُمْ إِنْ كَانَ عِنْدَكَ هَذَا النُّورُ فَابْتَسِمِ     إِذَا بَدَا الْبَدْرُ تَحْتَ اللَّيْلِ قُلْتَ لَهُ أَأَنْتَ يَا بَدْرُ أَمْ مَرْأَى وُجُوهِهِمِ     كَانُوا عُيُونًا وَلَكِنْ لِلْعُفَاةِ كَمَا كَانُوا لُيُوثًا وَلَكِنْ فِي عِدَاتِهِمِ     كَمْ قَائِلٍ قَالَ حَازَ الْمَجْدَ وَارِثُهُ فَقُلْتُ هُمْ وَارِثُوهُ عَنْ جُدُودِهِمِ     قَدْ أَوْرَثَ الْمَجْدَ عَبْدَ اللَّهِ شَيْبَةُ عَنْ عَمْرِو بْنِ عَبْدِ مَنَافٍ عَنْ قُصَيِّهِمِ     فَجَاءَ فِيهِمْ بِمَنْ جَالَ السَّمَاءُ وَمَنْ سَمَا عَلَى النَّجْمِ فِي سَامِي بُيُوتِهِمِ     فَالْعُرْبُ خَيْرُ أُنَاسٍ ثُمَّ خَيْرُهُمُ قُرَيْشُ هُمْ وَهُوَ مِنْهُمْ خَيْرُ خَيْرِهِمِ     قَوْمٌ إِذَا قِيلَ مَنْ؟ قَالُوا نَبِيُّكُمْ مِنَّا، فَهَلْ هَذِهِ تُلْفَى لِغَيْرِهِمِ     إِنْ تَقْرَأِ "النَّحْلَ" تَنْحَلْ جِسْمَ حَاسِدِهِمْ وَفِي "بَرَاءَةَ" يَبْدُو وَجْهُ جَاهِهِمِ     قَوْمُ النَّبِيِّ فَإِنْ تَحْفِلْ بِغَيْرِهِمِ بَيْنَ الْوَرَى فَقَدِ اسْتَسْمَنْتَ ذَا وَرَمِ     إِنْ يَجْحَدِ الْعُجْمُ فَضْلَ الْعُرْبِ قُلْ لَهُمُ خَيْرُ الْوَرَى مِنْكُمْ أَمْ مِنْ صَمِيمِهِمِ     مَنْ فَضَّلَ الْعُجْمَ فَضَّ اللَّهُ فَاهُ وَلَوْ فَاهُوا لَغَصُّوا وَغَضُّوا مِنْ نَبِيِّهِمِ

   ✧ The Virtue of the Arabs and Love for Them Since the Arabs are the origin of the Messenger of Allah ﷺ, it is fitting to mention some of their virtues. Ibn ʿAbbās ؓ said: There is no tribe among the Arabs but that it gave birth to the Messenger of Allah ﷺ—its Muḍarīs, its Rabīʿīs, and its Yamānīs. Narrated by ʿAbd b. Ḥumayd, Ibn Abī Usāmah, and Ibn al-Mundhir. This includes several types: The first type: that Allah, Exalted is He, chose the Arabs from His creation and chose him ﷺ from among them. From Ibn ʿUmar ؓ, he said: The Messenger of Allah ﷺ said: "Allah created creation and chose from creation the Children of Ādam, and chose from the Children of Ādam the Arabs, and chose from the Arabs Muḍar, and chose from Muḍar Quraysh, and chose from Quraysh the Banū Hāshim, and chose me from the Banū Hāshim. Thus I am the choicest of the choicest, from choicest to choicest. Whoever loves the Arabs, it is because of love for me that he loves them, and whoever hates the Arabs, it is because of hatred for me that he hates them." Narrated by al-Ṭabarānī, al-Ḥākim, al-Bayhaqī, and Abū Nuʿaym. And from him also, he said: The Messenger of Allah ﷺ said: "When Allah created creation, He chose the Arabs, then chose from the Arabs Quraysh, then chose from Quraysh the Banū Hāshim, then chose me from the Banū Hāshim. Thus I am the choicest of the choicest." Narrated by al-Ḥākim and he declared it authentic. From Abū Hurayrah ؓ, he said: The Messenger of Allah ﷺ said: "When Allah created creation, He sent Jibrīl and divided people into two groups: He set the Arabs as one group and the non-Arabs as another. Allah's choice was among the Arabs. Then He divided the Arabs into two groups: He set Yemen as one group, Muḍar as another, and Quraysh as a group. Allah's choice was among Quraysh. Then He brought me forth from the best of those among whom I belong." Narrated by al-Ṭabarānī; al-Ḥāfiẓ Abū al-Faḍl al-ʿIrāqī declared its chain good. From Wāthilah b. al-Asqaʿ ؓ, he said: The Messenger of Allah ﷺ said: "Allah chose Ismāʿīl from the progeny of Ibrāhīm, chose Kinānah from the Banū Ismāʿīl, chose Quraysh from the Banū Kinānah, chose the Banū Hāshim from Quraysh, and chose me from the Banū Hāshim." Narrated by Muslim and al-Tirmidhī, who declared it authentic. Love of the Arabs is love for the Prophet ﷺ The second type: that love of the Arabs is love for the Prophet ﷺ. From Anas ؓ, he said: The Messenger of Allah ﷺ said: "Whoever loves the Arabs has loved me, and whoever hates the Arabs has hated me." Narrated by al-Ṭabarānī. And from Ibn ʿUmar ؓ, that the Messenger of Allah ﷺ said: "Whoever loves the Arabs, it is because of love for me that he loves them, and whoever hates the Arabs, it is because of hatred for me that he hates them." Narrated by al-Ḥākim. Al-Ṭabarānī and al-Ḥākim narrated from Ibn ʿAbbās ؓ that the Messenger of Allah ﷺ said: "Love the Arabs for three reasons: because I am an Arab, the Qurʾān is Arabic, and the speech of the people of Paradise is Arabic." Hatred of the Arabs is departure from the religion The third type: that hatred of the Arabs is departure from the religion. From Salmān ؓ, he said: The Messenger of Allah ﷺ said to me: "O Salmān, do not hate me, lest you depart from your religion." I said: O Messenger of Allah, how could I hate you when through you Allah guided me? He said: "You would hate the Arabs, and thus hate me." Narrated by al-Tirmidhī, who said: It is good and uncommon. From ʿAlī ؓ, he said: The Messenger of Allah ﷺ said: "No one hates the Arabs except a hypocrite." Narrated by al-Ṭabarānī. The fourth type: on the virtue of Quraysh. From Anas ؓ, he said: The Messenger of Allah ﷺ said: "Love of Quraysh is faith, and hatred of them is disbelief." Narrated by al-Ṭabarānī. From Abū Hurayrah ؓ, he said: The Messenger of Allah ﷺ said: "People are followers of Quraysh in this matter: their Muslims follow their Muslims, and their disbelievers follow their disbelievers." Narrated by al-Bukhārī and Muslim. From Muʿāwiyah ؓ, the Messenger of Allah ﷺ said: "This affair (the caliphate) belongs to Quraysh. No one opposes them but that Allah will cast him down on his face, as long as they uphold the religion." Narrated by al-Bukhārī. From Saʿd b. Abī Waqqāṣ ؓ, he said: The Messenger of Allah ﷺ said: "Whoever desires humiliation for Quraysh, Allah will humiliate him." Narrated by al-Tirmidhī, who declared it good. From ʿĀʾishah ؓ, that the Messenger of Allah ﷺ said: "Were it not that Quraysh would become overweening, I would have informed them of what they have with Allah." Narrated by Imām Aḥmad; al-ʿIrāqī declared its chain authentic. From Abū Hurayrah ؓ, he said: The Messenger of Allah ﷺ said: "Seek trustworthiness among Quraysh, for a trustworthy person among Quraysh has two merits over a trustworthy person from others, and a strong person among Quraysh has two merits over a strong person from others." Narrated by al-Ṭabarānī and Abū Yaʿlā; al-Haythamī declared its chain good. From ʿAbd Allāh b. al-Ḥārith al-Zubaydī ؓ, he said: The Messenger of Allah ﷺ said: "Knowledge is in Quraysh, and trustworthiness is in the Azd." Narrated by al-Ṭabarānī; al-Haythamī declared its chain good. From Rifāʿah b. Rāfiʿ ؓ, that the Messenger of Allah ﷺ said: "Quraysh are people of trustworthiness. Whoever seeks their downfall, Allah will cast him down on his nostrils." He said it three times. Narrated by al-Bazzār; its men are trustworthy. From Qatādah b. al-Nuʿmān ؓ, that he reviled Quraysh, and the Messenger of Allah ﷺ said to him: "O Qatādah, do not revile Quraysh, for perhaps you will see among them men whose works you will despise in comparison with their works, and whose deeds you will despise in comparison with their deeds, and you will envy them when you see them. Were it not that Quraysh would become overweening, I would have informed them of what they have with Allah." Narrated by Imām Aḥmad, al-Ṭabarānī, and al-Bazzār; al-ʿIrāqī declared its chain authentic. In another wording: Abū Qatādah al-Anṣārī al-Sulamī said to Khālid b. al-Walīd on the day of the conquest of Makkah: "This is a day on which Allah will humiliate Quraysh." Some of the companions of the Messenger of Allah ﷺ said: "O Messenger of Allah, do you not hear what Abū Qatādah says?" He said: "Gently, O Abū Qatādah. If you were to weigh your forbearance against theirs, you would consider your forbearance insignificant compared with theirs. If you were to weigh your judgment against theirs, you would consider your judgment insignificant compared with theirs. If you were to weigh your deeds against theirs, you would consider your deeds insignificant compared with theirs. Do not teach Quraysh; learn from them. Were it not that Quraysh would become overweening, I would have informed them of what they have with the Lord of the Worlds." Narrated by al-Bayhaqī in al-Madkhal. From Jubayr b. Muṭʿim ؓ, he said: The Messenger of Allah ﷺ said: "O people, do not go ahead of Quraysh, lest you perish, and do not lag behind them, lest you go astray. Do not teach them; learn from them, for they are more knowledgeable than you. Were it not that Quraysh would become overweening, I would have informed them of what they have with Allah." Narrated by al-Bayhaqī in al-Madkhal; al-ʿIrāqī declared its chain good. From Umm Hāniʾ ؓ, that the Messenger of Allah ﷺ said: "Allah favored Quraysh with seven qualities that He had not given to anyone before them and will not give to anyone after them: Allah favored Quraysh in that I am from them, that prophethood is among them, that the custodianship of the Kaʿbah is among them, that the watering of the pilgrims is among them, that He granted them victory over the Elephant, that they worshipped Allah for ten years during which no one else worshipped Him, and that He sent down concerning them a sūrah of the Qurʾān that was not sent down concerning anyone else." Narrated by al-Ṭabarānī; al-ʿIrāqī declared its chain good. The ḥadīths on this are numerous. May Allah, Exalted is He, have mercy on the erudite scholar Ibn Jābir, who said in his badīʿiyyah: From the most Arab of the Arabs, except that his lineage is To Quraysh, protectors of the House and the Sanctuary, No fault is in them except that you do not see with them A guest going hungry or a neighbor wronged. No enemy faulted them except that they Did not turn the sword away from their enemy. Whoever belittles their glory, glory has turned away from him, But he is choked because they lorded over nations. There is no good in a person who does not know their rights, But he is of the people of whims and accusations. Their foes were faulted, but adorned them in that they left Their swords while they were crowns upon their heads. The blood of enemies flows from their swords Like gifts flowing from their palms. They have tales of glory like gardens when Breezes of my love for the Creator of souls bring gifts. You see the rich and the poor among them, and they Have become equal, so keep to the door of their intent. Say to the morning when their light shines, If you have this light, then smile. When the full moon appears under the night, you say to it, Are you, O full moon, or the sight of their faces? They were eyes, but for the seekers of bounty, as They were lions, but in their promises. How many a sayer said: Glory is possessed by its heir. I said: They are its heirs from their forefathers. Glory was inherited by ʿAbd Allāh Shaybah from ʿAmr b. ʿAbd Manāf from their Quṣayy. Thus he brought among them one who roamed the sky and one who Rose above the star in the lofty houses of their kin. The Arabs are the best of people, then the best of them is Quraysh, and he is from them, the best of their best. A people who, when it is said, "Who?" they say, "Your Prophet is From us." Can this be found for others? If you read "al-Naḥl," the body of their envier wastes away, And in "Barāʾah" the face of their rank appears. The people of the Prophet, so if you concern yourself with others Among mankind, you have sought fatness from a tumor. If the non-Arabs deny the virtue of the Arabs, say to them: Is the best of mankind from you or from their core? Whoever prefers the non-Arabs, may Allah break his mouth, and if They speak, they choke and belittle their Prophet.

2. Tarikh (al-Tabari) 461No grade recorded

   الْكَلَامُ عَلَى قُرَيْشٍ نَسَبًا وَاشْتِقَاقًا وَفَضْلًا  وَهُمْ بَنُو النَّضْرِ بْنِ كِنَانَةَ قَالَ ابْنُ إِسْحَاقَ: وَأُمُّ النَّضْرِ بَرَّةُ بِنْتُ مُرِّ بْنِ أَدِّ بْنِ طَابِخَةَ، وَسَائِرُ بَنِيهِ لِامْرَأَةٍ أُخْرَى، وَخَالَفَهُ ابْنُ هِشَامٍ فَجَعَلَ بَرَّةَ بِنْتَ مُرٍّ أُمَّ النَّضْرِ وَمَالِكٍ وَمِلْكَانَ، وَأُمَّ عَبْدِ مَنَاةَ هَالَةَ بِنْتَ سُوَيْدِ بْنِ الْغِطْرِيفِ، مِنْ أَزْدِ شَنُوءَةَ قَالَ ابْنُ هِشَامٍ: النَّضْرُ هُوَ قُرَيْشٌ فَمَنْ كَانَ مِنْ وَلَدِهِ فَهُوَ قُرَشِيٌّ، وَمَنْ لَمْ يَكُنْ مِنْ وَلَدِهِ فَلَيْسَ بِقُرَشِيٍّ، وَقَالَ: وَيُقَالَ: فِهْرُ بْنُ مَالِكٍ هُوَ قُرَيْشٌ فَمَنْ كَانَ مِنْ وَلَدِهِ فَهُوَ قُرَشِيٌّ، وَمَنْ لَمْ يَكُنْ مِنْ وَلَدِهِ فَلَيْسَ بِقُرَشِيٍّ، وَهَذَانَ الْقَوْلَانِ قَدْ حَكَاهُمَا غَيْرُ وَاحِدٍ مِنْ أَئِمَّةِ النَّسَبِ كَالشَّيْخِ أَبِي عُمَرَ بْنِ عَبْدِ الْبَرِّ وَالزُّبَيْرِ بْنِ بَكَّارٍ وَمُصْعَبٍ وَغَيْرِ وَاحِدٍ، قَالَ أَبُو عُبَيْدٍ وَابْنُ عَبْدِ الْبَرِّ: وَالَّذِي عَلَيْهِ الْأَكْثَرُونَ أَنَّهُ النَّضْرُ بْنُ كِنَانَةَ ; لِحَدِيثِ الْأَشْعَثِ بْنِ قَيْسٍ قُلْتُ: وَهُوَ الَّذِي نَصَّ عَلَيْهِ هِشَامُ بْنُ مُحَمَّدِ بْنِ السَّائِبِ الْكَلْبِيُّ، وَأَبُو عُبَيْدَةَ مَعْمَرُ ابْنُ الْمُثَنَّى وَهُوَ جَادَّةُ مَذْهَبِ الشَّافِعِيِّ ؓ، ثُمَّ اخْتَارَ أَبُو عُمَرَ أَنَّهُ فِهْرُ بْنُ مَالِكٍ، وَاحْتَجَّ بِأَنَّهُ لَيْسَ أَحَدٌ الْيَوْمَ مِمَّنْ يَنْتَسِبُ إِلَى قُرَيْشٍ إِلَّا وَهُوَ يَرْجِعُ فِي نَسَبِهِ إِلَى فِهْرِ بْنِ مَالِكٍ، ثُمَّ حَكَى اخْتِيَارَ هَذَا الْقَوْلِ عَنِ الزُّبَيْرِ بْنِ بَكَّارٍ، وَمُصْعَبٍ الزُّبَيْرِيِّ، وَعَلِيِّ بْنِ كَيْسَانَ قَالَ: وَإِلَيْهِمُ الْمَرْجِعُ فِي هَذَا الشَّأْنِ وَقَدْ قَالَ الزُّبَيْرُ بْنُ بَكَّارٍ تفرق نسب قريش من فهر بن مالك وَقَدْ أَجْمَعَ نُسَّابُ قُرَيْشٍ وَغَيْرُهُمْ أَنَّ قُرَيْشًا إِنَّمَا تَفَرَّقَتْ مِنْ فِهْرِ بْنِ مَالِكٍ وَالَّذِي عَلَيْهِ مَنْ أَدْرَكْتُ مِنْ نُسَّابِ قُرَيْشٍ أَنَّ وَلَدَ فِهْرِ بْنِ مَالِكٍ قُرَشِيٌّ، وَأَنَّ مَنْ جَاوَزَ فِهْرَ بْنَ مَالِكٍ بِنَسَبِهِ فَلَيْسَ مِنْ قُرَيْشٍ، ثُمَّ نَصَرَ هَذَا الْقَوْلَ نَصْرًا عَزِيزًا، وَتَحَامَى لَهُ بِأَنَّهُ وَنَحْوَهُ أَعْلَمُ بِأَنْسَابِ قَوْمِهِمْ، وَأَحْفَظُ لِمَآثِرِهِمْ. وَقَدْ رَوَى الْبُخَارِيُّ مِنْ حَدِيثِ كُلَيْبِ بْنِ وَائِلٍ قَالَ: قَلْتُ لِرَبِيبَةِ النَّبِيِّ ﷺ - يَعْنِي زَيْنَبَ فِي حَدِيثٍ ذَكَرَهُ -: أَخْبِرِينِي عَنِ النَّبِيِّ ﷺ أَكَانَ مِنْ مُضَرَ ؟ قَالَتْ: فَمِمَّنْ كَانَ إِلَّا مِنْ مُضَرَ ؟ مِنْ بَنِي النَّضْرِ بْنِ كِنَانَةَ. وَقَالَ الطَّبَرَانِيُّ: ثنا إِبْرَاهِيمُ بْنُ نَائِلَةَ الْأَصْبَهَانِيُّ حَدَّثَنَا إِسْمَاعِيلُ بْنُ عَمْرٍو الْبَجَلِيُّ ثنا الْحَسَنُ بْنُ صَالِحٍ عَنْ أَبِيهِ عَنِ الْجُفْشِيشِ الْكِنْدِيِّ قَالَ: جَاءَ قَوْمٌ مِنْ كِنْدَةَ إِلَى رَسُولِ اللَّهِ ﷺ فَقَالُوا: أَنْتَ مِنَّا وَادَّعَوْهُ، فَقَالَ: لَا نَقْفُو أُمَّنَا وَلَا نَنْتَفِي مِنْ أَبِينَا، نَحْنُ وَلَدُ النَّضْرِ بْنِ كِنَانَةَ. وَقَالَ الْإِمَامُ أَبُو عُثْمَانَ سَعِيدُ بْنُ يَحْيَى بْنِ سَعِيدٍ: ثنا أَبِي ثنا الْكَلْبِيُّ عَنْ أَبِي صَالِحٍ عَنِ ابْنِ عَبَّاسٍ قَالَ جَاءَ رَجُلٌ مِنْ كِنْدَةَ يُقَالُ لَهُ: الْجُفْشِيشُ إِلَى النَّبِيِّ ﷺ فَقَالَ: يَا رَسُولَ اللَّهِ إِنَّا نَزْعُمُ أَنَّ عَبْدَ مَنَافٍ مِنَّا فَأَعْرَضَ عَنْهُ، ثُمَّ عَادَ فَقَالَ مِثْلَ ذَلِكَ، ثُمَّ أَعْرَضَ عَنْهُ، ثُمَّ عَادَ فَقَالَ مِثْلَ ذَلِكَ فَقَالَ النَّبِيُّ ﷺ: نَحْنُ بَنُو النَّضْرِ بْنِ كِنَانَةَ، لَا نَقْفُو أُمَّنَا وَلَا نَنْتَفِي مِنْ أَبِينَا فَقَالَ الْأَشْعَثُ: أَلَا كُنْتَ سَكَتَّ مِنَ الْمَرَّةِ الْأُولَى فَأَبْطَلَ ذَلِكَ قَوْلَهُمْ عَلَى لِسَانِ نَبِيِّهِ ﷺ. وَهَذَا غَرِيبٌ أَيْضًا مِنْ هَذَا الْوَجْهِ وَالْكَلْبِيُّ ضَعِيفٌ. وَاللَّهُ أَعْلَمُ. وَقَدْ قَالَ الْإِمَامُ أَحْمَدُ: حَدَّثَنَا بَهْزٌ وَعَفَّانُ قَالَا: ثنا حَمَّادُ بْنُ سَلَمَةَ قَالَ: ثني عَقِيلُ بْنُ أَبِي طَلْحَةَ، وَقَالَ عَفَّانُ: عَقِيلُ بْنُ طَلْحَةَ السُّلَمِيُّ عَنْ مُسْلِمِ بْنِ الْهَيْصَمِ عَنِ الْأَشْعَثِ بْنِ قَيْسٍ أَنَّهُ قَالَ أَتَيْتُ رَسُولَ اللَّهِ ﷺ فِي وَفْدِ كِنْدَةَ قَالَ عَفَّانُ: لَا يَرَوْنِي أَفْضَلَهُمْ قَالَ فَقُلْتُ: يَا رَسُولَ اللَّهِ إِنَّا نَزْعُمُ أَنَّكُمْ مِنَّا قَالَ: فَقَالَ رَسُولُ اللَّهِ ﷺ: نَحْنُ بَنُو النَّضْرِ بْنِ كِنَانَةَ، لَا نَقْفُو أُمَّنَا وَلَا نَنْتَفِي مِنْ أَبِينَا قَالَ: فَقَالَ الْأَشْعَثُ بْنُ قَيْسٍ: فَوَاللَّهِ لَا أَسْمَعُ أَحَدًا نَفَى قُرَيْشًا مِنَ النَّضْرِ بْنِ كِنَانَةَ إِلَّا جَلَدْتُهُ الْحَدَّ، وَهَكَذَا رَوَاهُ ابْنُ مَاجَهْ مِنْ طُرُقٍ عَنْ حَمَّادِ بْنِ سَلَمَةَ بِهِ. وَهَذَا إِسْنَادٌ جَيِّدٌ قَوِيٌّ وَهُوَ فَيْصَلٌ فِي هَذِهِ الْمَسْأَلَةِ فَلَا الْتِفَاتَ إِلَى قَوْلِ مَنْ خَالَفَهُ. وَاللَّهُ أَعْلَمُ. وَقَدْ قَالَ جَرِيرُ بْنُ عَطِيَّةَ التَّمِيمِيُّ يَمْدَحُ هِشَامَ بْنَ عَبْدِ الْمَلِكِ بْنِ مَرْوَانَ فَمَا الْأُمُّ الَّتِي وَلَدَتْ قُرَيْشًا بِمُقْرِفَةِ النِّجَارِ وَلَا عَقِيمِ وَمَا قَرْمٌ بِأَنْجَبَ مِنْ أَبِيكُمْ     وَلَا خَالٌ بِأَكْرَمَ مِنْ تَمِيمِ قَالَ ابْنُ هِشَامٍ يَعْنِي أَمَّ النَّضْرِ بْنِ كِنَانَةَ، وَهِيَ بَرَّةُ بِنْتُ مُرٍّ أُخْتُ تَمِيمِ بْنِ مُرٍّ. اشتقاق قريش وَأَمَّا اشْتِقَاقُ قُرَيْشٍ فَقِيلَ: مِنَ التَّقَرُّشِ وَهُوَ التَّجَمُّعُ بَعْدَ التَّفَرُّقِ، وَذَلِكَ فِي زَمَنِ قُصَيِّ بْنِ كِلَابٍ فَإِنَّهُمْ كَانُوا مُتَفَرِّقِينَ فَجَمَعَهُمْ بِالْحَرَمِ، كَمَا سَيَأْتِي بَيَانُهُ، وَقَدْ قَالَ حُذَافَةُ بْنُ غَانِمٍ الْعَدَوِيُّ أَبُوكُمْ قُصَيٌّ كَانَ يُدْعَى مُجَمِّعًا     بِهِ جَمَعَ اللَّهُ الْقَبَائِلَ مِنْ فِهْرٍ وَقَالَ بَعْضُهُمْ: كَانَ قُصَيٌّ يُقَالَ لَهُ: قُرَيْشٌ، قِيلَ: مِنَ التَّجَمُّعِ. وَالتَّقَرُّشُ: التَّجَمُّعُ كَمَا قَالَ أَبُو خَلْدَةَ الْيَشْكُرِيُّ إِخْوَةٌ قَرَشُوا الذُّنُوبَ عَلَيْنَا     فِي حَدِيثٍ مِنْ دَهْرِنَا وَقَدِيمِ وَقِيلَ: سُمِّيَتْ قُرَيْشٌ مِنَ التَّقَرُّشِ وَهُوَ التَّكَسُّبُ وَالتِّجَارَةُ، حَكَاهُ ابْنُ هِشَامٍ رَحِمَهُ اللَّهُ، وَقَالَ الْجَوْهَرِيُّ: الْقِرْشُ الْكَسْبُ وَالْجَمْعُ، وَقَدْ قَرَشَ يَقْرِشُ قَالَ الْفَرَّاءُ: وَبِهِ سُمِّيَتْ قُرَيْشٌ وَهِيَ قَبِيلَةٌ، وَأَبُوهُمُ النَّضْرُ بْنُ كِنَانَةَ فَكُلُّ مَنْ كَانَ مِنْ وَلَدِهِ فَهُوَ قُرَشِيٌّ دُونَ وَلَدِ كِنَانَةَ فَمَا فَوْقَهُ، وَقِيلَ: مِنَ التَّفْتِيشِ قَالَ هِشَامُ بْنُ الْكَلْبِيِّ: كَانَ النَّضْرُ بْنُ كِنَانَةَ تَسَمَّى قُرَيْشًا; لِأَنَّهُ كَانَ يَقْرُشُ عَنْ خَلَّةِ النَّاسِ، وَحَاجَتِهِمْ فَيَسُدُّهَا بِمَالِهِ وَالتَّقَرُّشِ هُوَ التَّفْتِيشُ وَكَانَ بَنُوهُ يَقْرُشُونَ أَهْلَ الْمَوْسِمِ عَنِ الْحَاجَّةِ فَيَرْفِدُونَهُمْ بِمَا يُبَلِّغُهُمْ بِلَادَهُمْ فَسُمُّوا بِذَلِكَ مِنْ فِعْلِهِمْ وَقَرْشِهِمْ قُرَيْشًا، وَقَدْ قَالَ الْحَارِثُ بْنُ حِلِّزَةَ فِي بَيَانِ أَنَّ التَّقَرُّشَ التَّفْتِيشُ أَيُّهَا النَّاطِقُ الْمُقَرِّشُ عَنَّا     عِنْدَ عَمْرٍو فَهَلْ لَهُ إِبْقَاءُ حَكَى ذَلِكَ الزُّبَيْرُ بْنُ بَكَّارٍ، وَقِيلَ: قُرَيْشٌ تَصْغِيرُ قِرْشٍ، وَهُوَ دَابَّةٌ فِي الْبَحْرِ. قَالَ بَعْضُ الشُّعَرَاءِ وَقُرَيْشٌ هِي الَّتِي تَسْكُنُ الْبَحْرَ     بِهَا سُمِّيَتْ قُرَيْشٌ قُرَيْشَا قَالَ الْبَيْهَقِيُّ: أَخْبَرَنَا أَبُو نَصْرِ بْنُ قَتَادَةَ ثنا أَبُو الْحَسَنِ عَلِيُّ بْنُ عِيسَى الْمَالِينِيُّ حَدَّثَنَا مُحَمَّدُ بْنُ الْحَسَنِ بْنُ الْخَلِيلِ النَّسَوِيُّ أَنَّ أَبَا كُرَيْبٍ حَدَّثَهُمْ حَدَّثَنَا وَكِيعُ بْنُ الْجَرَّاحِ عَنْ هِشَامِ بْنِ عُرْوَةَ عَنْ أَبِيهِ عَنْ أَبِي رُكَانَةَ الْعَامِرِيِّ أَنَّ مُعَاوِيَةَ قَالَ لِابْنِ عَبَّاسٍ: فَلِمَ سُمِّيَتْ قُرَيْشٌ قُرَيْشًا ؟ فَقَالَ: لِدَابَّةٍ تَكُونُ فِي الْبَحْرِ تَكُونُ أَعْظَمَ دَوَابِّهِ فَيُقَالَ لَهَا: الْقِرْشُ لَا تَمُرُّ بِشَيْءٍ مِنَ الْغَثِّ وَالسَّمِينِ إِلَّا أَكَلَتْهُ. قَالَ: فَأَنْشِدْنِي فِي ذَلِكَ شَيْئًا فَأَنْشَدَهُ شِعْرَ الْجُمَحِيِّ إِذْ يَقُولُ وَقُرَيْشٌ هِيَ الَّتِي تَسْكُنُ الْبَحْرَ     بِهَا سُمِّيَتْ قُرَيْشٌ قُرَيْشَا تَأْكُلُ الْغَثَّ وَالسَّمِينَ وَلَا     تَتْرُكُ لِذِي الْجَنَاحَيْنِ رِيشَا هَكَذَا فِي الْبِلَادِ حَيُّ قُرَيْشٍ     يَأْكُلُونَ الْبِلَادَ أَكْلًا كَمِيشَا وَلَهُمْ آخِرَ الزَّمَانِ نَبِيٌّ     يُكْثِرُ الْقَتْلَ فِيهِمْ وَالْخُمُوشَا وَقِيلَ: سُمُّوا بِقُرَيْشِ بْنِ الْحَارِثِ بْنِ يَخْلُدَ بْنِ النَّضْرِ بْنِ كِنَانَةَ وَكَانَ دَلِيلَ بَنِي النَّضْرِ، وَصَاحِبِ مِيرَتِهِمْ فَكَانَتِ الْعَرَبُ تَقُولُ: قَدْ جَاءَتْ عِيرُ قُرَيْشٍ، قَالُوا: وَابْنُ بَدْرِ بْنِ قُرَيْشٍ هُوَ الَّذِي حَفَرَ الْبِئْرَ الْمَنْسُوبَةَ إِلَيْهِ، الَّتِي كَانَتْ عِنْدَهَا الْوَقْعَةُ الْعُظْمَى يَوْمَ الْفُرْقَانِ يَوْمَ الْتَقَى الْجَمْعَانِ. وَاللَّهُ أَعْلَمُ. وَيُقَالُ فِي النِّسْبَةِ إِلَى قُرَيْشٍ: قُرَشِيُّ وَقُرَيْشِيُّ، قَالَ الْجَوْهَرِيُّ: وَهُوَ الْقِيَاسُ قَالَ الشَّاعِرُ لِكُلِّ قُرَيْشِيٍّ عَلَيْهِ مَهَابَةٌ     سَرِيعٌ إِلَى دَاعِي النَّدَا وَالتَّكَرُّمِ قَالَ: فَاذَا أَرَدْتَ بِقُرَيْشٍ الْحَيَّ صَرَفْتَهُ، وَإِنْ أَرَدْتَ الْقَبِيلَةَ مَنَعْتَهُ، قَالَ الشَّاعِرُ فِي تَرْكِ الصَّرْفِ: وَكَفَى قُرَيْشَ الْمُعْضِلَاتِ وَسَادَهَا وَقَدْ رَوَى مُسْلِمٌ فِي صَحِيحِهِ، مِنْ حَدِيثِ أَبِي عُمَرَ وَالْأَوْزَاعِيِّ قَالَ: حَدَّثَنِي شَدَّادٌ أَبُو عَمَّارٍ حَدَّثَنِي وَاثِلَةُ بْنُ الْأَسْقَعِ قَالَ قَالَ رَسُولُ اللَّهِ ﷺ: إِنَّ اللَّهَ اصْطَفَى كِنَانَةَ مِنْ وَلَدِ إِسْمَاعِيلَ، وَاصْطَفَى قُرَيْشًا مِنْ كِنَانَةَ، وَاصْطَفَى مِنْ قُرَيْشٍ بَنِي هَاشِمَ، وَاصْطَفَانِي مِنْ بَنِي هَاشِمٍ قَالَ أَبُو عُمَرَ ابْنُ عَبْدِ الْبَرِّ: يُقَالَ: بَنُو عَبْدِ الْمُطَّلِبِ فَصِيلَةُ رَسُولِ اللَّهِ ﷺ، وَبَنُو هَاشِمٍ فَخِذُهُ، وَبَنُو عَبْدِ مَنَافٍ بَطْنُهُ، وَقُرَيْشٌ عِمَارَتُهُ، وَبَنُو كِنَانَةَ قَبِيلَتُهُ، وَمُضَرُ شِعْبُهُ صَلَوَاتُ اللَّهِ وَسَلَامُهُ عَلَيْهِ دَائِمًا إِلَى يَوْمِ الدِّينِ. ثُمَّ قَالَ ابْنُ إِسْحَاقَ: فَوَلَدَ النَّضْرُ بْنُ كِنَانَةَ مَالِكًا وَيَخْلُدَ. قَالَ ابْنُ هِشَامٍ: وَالصَّلْتَ، وَأُمُّهُمْ جَمِيعًا بِنْتُ سَعْدِ بْنِ الظَّرِبِ الْعَدْوَانِيِّ قَالَ كُثَيِّرُ بْنُ عَبْدِ الرَّحْمَنِ وَهُوَ كُثَيِّرُ عَزَّةَ أَحَدُ بَنِي مُلَيْحِ بْنِ عَمْرٍو مِنْ خُزَاعَةَ: أَلَيْسَ أَبِي بِالصَّلْتِ أَمْ لَيْسَ إِخْوَتِي     لِكُلِّ هِجَانٍ مِنْ بَنِي النَّضْرِ أَزْهَرَا رَأَيْتُ ثِيَابَ الْعَصْبِ مُخْتَلِطَ السَّدَى     بِنَا وَبِهِمْ وَالْحَضْرَمِيَّ الْمُخَصَّرَا فَإِنْ لَمْ تَكُونُوا مِنْ بَنِي النَّضْرِ فَاتْرُكُوا     أَرَاكًا بِأَذْنَابِ الْفَوَائِجِ أَخْضَرَا قَالَ ابْنُ هِشَامٍ: وَبَنُو مَلِيحِ بْنِ عَمْرٍو يُعْزَوْنَ إِلَى الصَّلْتِ بْنِ النَّضْرِ. قَالَ ابْنُ إِسْحَاقَ: فَوَلَدَ مَالِكُ بْنُ النَّضْرِ فِهْرَ بْنَ مَالِكٍ، وَأُمُّهُ جَنْدَلَةُ بِنْتُ الْحَارِثِ بْنِ مُضَاضٍ الْأَصْغَرُ، وَوَلَدَ فِهْرٌ غَالِبًا وَمُحَارِبًا وَالْحَارِثَ وَأَسَدًا، وَأُمُّهُمْ لَيْلَى بِنْتُ سَعْدِ بْنِ هُذَيْلِ بْنِ مُدْرِكَةَ. قَالَ ابْنُ هِشَامٍ: وَأُخْتُهُمْ لِأَبَوَيْهِمْ جَنْدَلَةُ بِنْتُ فِهْرٍ. قَالَ ابْنُ إِسْحَاقَ: فَوَلَدَ غَالِبُ بْنُ فِهْرٍ لُؤَيَّ بْنَ غَالِبٍ وَتَيْمَ بْنَ غَالِبٍ وَهُمُ الَّذِينَ يُقَالُ لَهُمْ: بَنُو الْأَدْرَمِ، وَأُمُّهُمَا سَلْمَى بِنْتُ عَمْرٍو الْخُزَاعِيِّ قَالَ ابْنُ هِشَامٍ: وَقَيْسُ بْنُ غَالِبٍ، وَأُمُّهُ سَلْمَى بِنْتُ كَعْبِ بْنِ عَمْرٍو الْخُزَاعِيِّ، وَهِيَ أَمُّ لُؤَيٍّ وَتَيَّمٍ ابْنَيْ غَالِبٍ. قَالَ ابْنُ إِسْحَاقَ: فَوَلَدَ لُؤَيُّ بْنُ غَالِبٍ أَرْبَعَةَ نَفَرٍ كَعْبًا وَعَامِرًا وَسَامَةَ وَعَوْفًا. قَالَ ابْنُ هِشَامٍ: وَيُقَالُ: وَالْحَارِثَ وَهُمْ جُشَمُ بْنُ الْحَارِثِ فِي هِزَّانَ مِنْ رَبِيعَةَ، وَسَعْدَ بْنَ لُؤَيٍّ، وَهُمْ بُنَانَةُ فِي شَيْبَانَ بْنِ ثَعْلَبَةَ، وَبُنَانَةُ حَاضِنَةٌ لَهُمْ، وَخُزَيْمَةَ بْنَ لُؤَيٍّ، وَهُمْ عَائِذَةُ فِي شَيْبَانَ بْنِ ثَعْلَبَةَ. ثُمَّ ذَكَرَ ابْنُ إِسْحَاقَ خَبَرَ سَامَةَ بْنِ لُؤَيٍّ، وَأَنَّهُ خَرَجَ إِلَى عَمَّانَ فَكَانَ بِهَا; وَذَلِكَ لِشَنَآنٍ كَانَ بَيْنَهُ وَبَيْنَ أَخِيهِ عَامِرَ فَأَخَافُهُ عَامِرٌ فَخَرَجَ عَنْهُ هَارِبًا إِلَى عُمَانَ، وَأَنَّهُ مَاتَ بِهَا غَرِيبًا، وَذَلِكَ أَنَّهُ كَانَ يَرْعَى نَاقَتَهُ فَعَلِقَتْ حَيَّةٌ بِمِشْفَرِهَا فَوَقَعَتْ لِشِقِّهَا، ثُمَّ نَهَشَتِ الْحَيَّةُ سَامَةَ حَتَّى قَتَلَتْهُ فَيُقَالَ: إِنَّهُ كَتَبَ بِأُصْبُعِهِ عَلَى الْأَرْضِ عَيْنُ فَابْكِي لِسَامَةَ بْنِ لُؤَيٍّ     عَلِقَتْ مَا بِسَامَةَ الْعِلَّاقَهْ لَا أَرَى مِثْلَ سَامَةَ بْنِ لُؤَيٍّ     يَوْمَ حَلُّوا بِهِ قَتِيلًا لِنَاقَهْ بَلِّغَا عَامِرًا وَكَعْبًا رَسُولًا     أَنَّ نَفْسِي إِلَيْهِمَا مُشْتَاقَهْ إِنْ تَكُنْ فِي عُمَانَ دَارِي فَإِنِّي     غَالِبِيٌّ خَرَجْتُ مِنْ غَيْرِ فَاقَهْ رُبَّ كَأْسٍ هَرَقْتَ يَا ابْنَ لُؤَيٍّ     حَذَرَ الْمَوْتِ لَمْ تَكُنْ مُهْرَاقَهْ رُمْتَ دَفْعَ الْحُتُوفِ يَا ابْنَ لُؤَيٍّ     مَا لِمَنْ رَامَ ذَاكَ بِالْحَتْفِ طَاقَهْ وَخُرُوسَ السُّرَى تَرَكْتَ رَذِيًّا     بَعْدَ جِدٍّ وَجِدَّةٍ وَرَشَاقَهْ وَذَكَرَ السُّهَيْلِيُّ عَنْ بَعْضِهِمْ أَنَّهُ لَمْ يُعْقِبْ، وَقَالَ الزُّبَيْرُ: وَلَدَ سَامَةُ بْنُ لُؤَيٍّ غَالِبًا وَالنَّبِيتَ وَالْحَارِثَ، قَالُوا: وَكَانَتْ لَهُ ذُرِّيَّةٌ بِالْعِرَاقِ يُبْغِضُونَ عَلِيًّا، وَمِنْهُمْ عَلِيُّ بْنُ الْجَعْدِ كَانَ يَشْتُمُ أَبَاهُ لِكَوْنِهِ سَمَّاهُ عَلِيًّا، وَمِنْ بَنِي سَامَةَ بْنِ لُؤَيٍّ مُحَمَّدُ بْنُ عَرْعَرَةَ بْنِ الْيَزِيدَ شَيْخُ الْبُخَارِيِّ. وَقَالَ ابْنُ إِسْحَاقَ: وَأَمَّا عَوْفُ بْنُ لُؤَيٍّ فَإِنَّهُ خَرَجَ - فِيمَا يَزْعُمُونَ - فِي رَكْبٍ مِنْ قُرَيْشٍ حَتَّى إِذَا كَانَ بِأَرْضِ غَطَفَانَ بْنِ سَعْدِ بْنِ قَيْسِ بْنِ عَيْلَانَ أُبْطِئَ بِهِ فَانْطَلَقَ مَنْ كَانَ مَعَهُ مِنْ قَوْمِهِ فَأَتَاهُ ثَعْلَبَةُ بْنُ سَعْدٍ وَهُوَ أَخُوهُ فِي نَسَبِ بَنِي ذُبْيَانَ فَحَبَسَهُ وَزَوَّجَهُ وَالْتَاطَهُ وَآخَاهُ فَشَاعَ نَسَبُهُ فِي ذُبْيَانَ وَثَعْلَبَةَ فِيمَا يَزْعُمُونَ. قَالَ ابْنُ إِسْحَاقَ: وَحَدَّثَنِي مُحَمَّدُ بْنُ جَعْفَرِ بْنِ الزُّبَيْرِ أَوْ مُحَمَّدُ بْنُ عَبْدِ الرَّحْمَنِ بْنِ عَبْدِ اللَّهِ بْنِ الْحُصَيْنِ أَنَّ عُمَرَ بْنَ الْخَطَّابِ قَالَ: لَوْ كُنْتُ مُدَّعِيًا حَيًّا مِنَ الْعَرَبِ أَوْ مُلْحِقَهُمْ بِنَا لَادَّعَيْتُ بَنِي مُرَّةَ بْنِ عَوْفٍ إِنَّا لَنَعْرِفُ فِيهِمُ الْأَشْبَاهَ مَعَ مَا نَعْرِفُ مِنْ مَوْقِعِ ذَلِكَ الرَّجُلِ حَيْثُ وَقَعَ يَعْنِي عَوْفَ بْنَ لُؤَيٍّ. قَالَ ابْنُ إِسْحَاقَ: وَحَدَّثَنِي مَنْ لَا أَتَّهِمُ أَنَّ عُمَرَ بْنَ الْخَطَّابِ قَالَ لِرِجَالٍ مِنْهُمْ مِنْ بَنِي مُرَّةَ: إِنْ شِئْتُمْ أَنْ تَرْجِعُوا إِلَى نَسَبِكُمْ فَارْجِعُوا إِلَيْهِ. قَالَ ابْنُ إِسْحَاقَ: وَكَانَ الْقَوْمُ أَشْرَافًا فِي غَطَفَانَ هُمْ سَادَتُهُمْ، وَقَادَتُهُمْ قَوْمٌ لَهُمْ صِيتٌ فِي غَطَفَانَ وَقَيْسٍ كُلِّهَا فَأَقَامُوا عَلَى نَسَبِهِمْ، قَالَ: وَكَانُوا يَقُولُونَ إِذَا ذُكِرَ لَهُمْ نَسَبُهُمْ: مَا نُنْكِرُهُ وَمَا نَجْحَدُهُ، وَإِنَّهُ لَأَحَبُّ النَّسَبِ إِلَيْنَا، ثُمَّ ذَكَرَ أَشْعَارَهُمْ فِي انْتِمَائِهِمْ إِلَى لُؤَيٍّ. أولاد كعب بن لؤي قَالَ ابْنُ إِسْحَاقَ: فَوَلَدَ كَعْبُ بْنُ لُؤَيٍّ ثَلَاثَةً ; مُرَّةَ وَعَدِيًّا وَهُصَيْصًا، وَوَلَدَ مُرَّةُ ثَلَاثَةً أَيْضًا; كِلَابَ بْنَ مُرَّةَ وَتَيْمَ بْنَ مُرَّةَ وَيَقَظَةَ بْنَ مُرَّةَ، مِنْ أُمَّهَاتٍ ثَلَاثٍ قَالَ: وَوَلَدَ كِلَابٌ رَجُلَيْنِ قُصَيَّ بْنَ كِلَابٍ وَزُهْرَةَ بْنَ كِلَابٍ، وَأُمُّهُمَا فَاطِمَةُ بِنْتُ سَعْدِ بْنِ سَيَلٍ أَحَدِ الْجَدَرَةِ مِنْ جُعْثُمَةَ الْأَسَدِ مِنَ الْيَمَنِ حُلَفَاءِ بَنِي الدُّئِلِ بْنِ بَكْرِ بْنِ عَبْدِ مَنَاةَ بْنِ كِنَانَةَ، وَفِي أَبِيهَا يَقُولُ الشَّاعِرُ مَا نَرَى فِي النَّاسِ شَخْصًا وَاحِدًا     مَنْ عَلِمْنَاهُ كَسَعْدِ بْنِ سَيَلْ فَارِسًا أَضْبَطَ فِيهِ عُسْرَةٌ     وَإِذَا مَا وَاقَفَ الْقِرْنَ نَزَلْ فَارِسًا يَسْتَدْرِجُ الْخَيْلَ كَمَا     اسْتَدْرَجَ الْحُرُّ الْقَطَامِيُّ الْحَجَلْ قَالَ السُّهَيْلِيُّ: سَيَلُ اسْمُهُ خَيْرُ بْنُ حَمَالَةَ، وَهُوَ أَوَّلُ مَنْ طُلِيَتْ لَهُ السُّيُوفُ بِالذَّهَبِ وَالْفِضَّةِ. قَالَ ابْنُ إِسْحَاقَ: وَإِنَّمَا سُمُّوا الْجَدَرَةَ ; لِأَنَّ عَامِرَ بْنَ عَمْرِو بْنِ خُزَيْمَةَ بْنِ جُعْثُمَةَ تَزَوَّجَ بِنْتَ الْحَارِثِ بْنِ مُضَاضٍ الْجُرْهُمِيِّ، وَكَانَتْ جُرْهُمٌ إِذْ ذَاكَ وُلَاةَ الْبَيْتِ فَبَنَى لِلْكَعْبَةِ جِدَارًا فَسُمِّيَ عَامِرٌ بِذَلِكَ الْجَادِرُ فَقِيلَ لِوَلَدِهِ: الْجَدَرَةُ لِذَلِكَ.

   ✧ Discussion of Quraysh in Genealogy, Derivation, and Merit; They Are the Children of al-Naḍr b. Kinānah Ibn Isḥāq said: The mother of al-Naḍr was Barrah bt. Murr b. Udd b. Ṭābikhah, and the rest of his sons were by another woman. Ibn Hishām disagreed with him, making Barrah bt. Murr the mother of al-Naḍr, Mālik, and Milkān, and the mother of ʿAbd Manāh was Hālah bt. Suwayd b. al-Ghiṭrīf, of Azd Shanūʾah. Ibn Hishām said: al-Naḍr is Quraysh; whoever is of his progeny is Qurayshī, and whoever is not of his progeny is not Qurayshī. He also said: It is said that Fihr b. Mālik is Quraysh; whoever is of his progeny is Qurayshī, and whoever is not of his progeny is not Qurayshī. These two statements have been reported by more than one of the imams of genealogy, such as Shaykh Abū ʿUmar b. ʿAbd al-Barr, al-Zubayr b. Bakkār, Muṣʿab, and others. Abū ʿUbayd and Ibn ʿAbd al-Barr said: The view held by the majority is that he is al-Naḍr b. Kinānah, based on the ḥadīth of al-Ashʿath b. Qays. I say: That is the view explicitly stated by Hishām b. Muḥammad b. al-Sāʾib al-Kalbī and Abū ʿUbaydah Maʿmar b. al-Muthannā, and it is the main position of the school of al-Shāfiʿī ؓ. Then Abū ʿUmar preferred that he is Fihr b. Mālik, arguing that there is no one today who traces his lineage to Quraysh except that his lineage goes back to Fihr b. Mālik. He then reported preference for this statement from al-Zubayr b. Bakkār, Muṣʿab al-Zubayrī, and ʿAlī b. Kaysān. He said: To them is the reference in this matter. Al-Zubayr b. Bakkār said: The lineage of Quraysh branched out from Fihr b. Mālik. The genealogists of Quraysh and others have unanimously agreed that Quraysh branched out only from Fihr b. Mālik. The view of the genealogists of Quraysh whom I met is that the progeny of Fihr b. Mālik are Qurayshī, and that whoever passes beyond Fihr b. Mālik in his lineage is not of Quraysh. He then supported this statement strongly and defended it by saying that they and their like are most knowledgeable of the lineages of their people and most retentive of their noble deeds. Al-Bukhārī narrated from the ḥadīth of Kulayb b. Wāʾil, who said: I said to the stepdaughter of the Prophet ﷺ—meaning Zaynab, in a ḥadīth he mentioned—: Tell me about the Prophet ﷺ, was he from Muḍar? She said: From whom would he be but from Muḍar? From the Banū al-Naḍr b. Kinānah. Al-Ṭabarānī said: Ibrāhīm b. Nāʾilah al-Aṣbahānī narrated to us; Ismāʿīl b. ʿAmr al-Bajalī narrated to us; al-Ḥasan b. Ṣāliḥ narrated to us, from his father, from al-Jufshīsh al-Kindī, who said: A group from Kindah came to the Messenger of Allah ﷺ and said, “You are from us,” and they claimed him. He said: “We do not follow our mother, and we do not disavow our father. We are the children of al-Naḍr b. Kinānah.” Imam Abū ʿUthmān Saʿīd b. Yaḥyā b. Saʿīd said: My father narrated to us; al-Kalbī narrated to us, from Abū Ṣāliḥ, from Ibn ʿAbbās, who said: A man from Kindah called al-Jufshīsh came to the Prophet ﷺ and said: “O Messenger of Allah, we claim that ʿAbd Manāf is from us.” He turned away from him. Then he repeated the like of that, and he turned away from him again. Then he repeated the like of that, and the Prophet ﷺ said: “We are the Banū al-Naḍr b. Kinānah. We do not follow our mother, and we do not disavow our father.” Al-Ashʿath said: “Would that you had remained silent from the first time!” Thus he nullified their claim on the tongue of his Prophet ﷺ. This is also peculiar from this angle, and al-Kalbī is weak. And Allah knows best. Imam Aḥmad said: Bahz and ʿAffān narrated to us; they said: Ḥammād b. Salamah narrated to us; he said: ʿAqīl b. Abī Ṭalḥah narrated to me—and ʿAffān said: ʿAqīl b. Ṭalḥah al-Sulamī—from Muslim b. al-Hayṣam, from al-Ashʿath b. Qays, that he said: I came to the Messenger of Allah ﷺ in the delegation of Kindah—ʿAffān said: they did not consider me the best of them—and I said: “O Messenger of Allah, we claim that you are from us.” He said: The Messenger of Allah ﷺ said: “We are the Banū al-Naḍr b. Kinānah. We do not follow our mother, and we do not disavow our father.” Al-Ashʿath b. Qays said: By Allah, I will not hear anyone deny that Quraysh is from al-Naḍr b. Kinānah except that I will flog him the prescribed punishment. Ibn Mājah narrated it likewise through several routes from Ḥammād b. Salamah. This is a good, strong chain, and it is decisive in this matter, so no attention should be paid to the statement of whoever contradicts it. And Allah knows best. Jarīr b. ʿAṭiyyah al-Tamīmī said, praising Hishām b. ʿAbd al-Malik b. Marwān: The mother who gave birth to Quraysh is neither base of root nor barren. No stallion is nobler than your father, nor any maternal uncle more generous than Tamīm. Ibn Hishām said: He means the mother of al-Naḍr b. Kinānah, who is Barrah bt. Murr, the sister of Tamīm b. Murr. Derivation of Quraysh As for the derivation of Quraysh, it is said: from taqarrush, which is gathering after dispersal. That was in the time of Quṣayy b. Kilāb, for they had been dispersed and he gathered them in the sacred precinct, as will be explained. Ḥudhāfah b. Ghānim al-ʿAdawī said: Your father Quṣayy was called Mujammiʿ; through him Allah gathered the tribes of Fihr. Some said: Quṣayy was called Quraysh. It is said: from gathering. Taqarrush means gathering, as Abū Khaldah al-Yashkurī said: Brothers who gathered sins against us in times of ours, both recent and old. It is also said: Quraysh was named from taqarrush, meaning earning and trade. Ibn Hishām, may Allah have mercy on him, reported that. Al-Jawharī said: al-qirsh is earning and gathering; qarasha yaqrishu. Al-Farrāʾ said: From that Quraysh was named, and it is a tribe. Their father is al-Naḍr b. Kinānah, so everyone of his progeny is Qurayshī, to the exclusion of the progeny of Kinānah and above. It is also said: from searching. Hishām b. al-Kalbī said: al-Naḍr b. Kinānah was named Quraysh because he used to search out the need and want of the people and fulfill it with his own wealth. Taqarrush is searching. His sons used to search out the people of the pilgrimage season for needs and supply them with what would bring them to their lands, so they were called Quraysh from that action of theirs and their searching. Al-Ḥārith b. Ḥillizah said, explaining that taqarrush is searching: O you who speaks, searching about us before ʿAmr, will he have any forbearance left? Al-Zubayr b. Bakkār reported that. It is also said: Quraysh is the diminutive of qirsh, which is a creature in the sea. One poet said: Quraysh is that which dwells in the sea; by it Quraysh was named Quraysh. Al-Bayhaqī said: Abū Naṣr b. Qatādah informed us; Abū al-Ḥasan ʿAlī b. ʿĪsā al-Mālīnī narrated to us; Muḥammad b. al-Ḥasan b. al-Khalīl al-Nasawī narrated to us that Abū Kurayb narrated to them; Wakīʿ b. al-Jarrāḥ narrated to us, from Hishām b. ʿUrwah, from his father, from Abū Rukānah al-ʿĀmirī, that Muʿāwiyah said to Ibn ʿAbbās: Why was Quraysh named Quraysh? He said: For a creature that is in the sea, the greatest of its creatures. It is called al-qirsh. It does not pass by anything, whether foul or fat, except that it eats it. He said: Recite me something about that. He recited the poem of al-Jumaḥī when he said: Quraysh is that which dwells in the sea; by it Quraysh was named Quraysh. It eats the foul and the fat and leaves no feather to any winged one. So in the lands are the people of Quraysh; they devour the lands with a swift devouring. And at the end of time they will have a prophet who will bring much killing among them and scratching. It is also said: They were named after Quraysh b. al-Ḥārith b. Yakhlud b. al-Naḍr b. Kinānah. He was the guide of the Banū al-Naḍr and the keeper of their provisions. The Arabs used to say, “The caravan of Quraysh has come.” They said: Ibn Badr b. Quraysh is the one who dug the well named after him, at which the great battle of the Day of Furqān took place, the day the two hosts met. And Allah knows best. In attribution to Quraysh, one says Quarashī and Qurayshī. Al-Jawharī said: That latter is the analogical form. The poet said: Every Qurayshī has awe upon him, swift to answer the caller of generosity and nobility. He said: If you mean by Quraysh the living tribe, you make it fully declinable; if you mean the tribe as a group, you make it indeclinable. The poet said of leaving it indeclinable: Quraysh sufficed for the grave difficulties and led it. Muslim narrated in his Ṣaḥīḥ from the ḥadīth of Abū ʿUmar and al-Awzāʿī, who said: Shaddād Abū ʿAmmār narrated to me; Wāthilah b. al-Asqaʿ narrated to me, who said: The Messenger of Allah ﷺ said: “Allah chose Kinānah from the progeny of Ismāʿīl, and chose Quraysh from Kinānah, and chose from Quraysh the Banū Hāshim, and chose me from the Banū Hāshim.” Abū ʿUmar b. ʿAbd al-Barr said: It is said that the Banū ʿAbd al-Muṭṭalib are the closest family group of the Messenger of Allah ﷺ, the Banū Hāshim are his clan section, the Banū ʿAbd Manāf are his clan, Quraysh are his tribal confederation, the Banū Kinānah are his tribe, and Muḍar is his larger grouping, may the blessings and peace of Allah be upon him continuously until the Day of Judgment. Then Ibn Isḥāq said: Al-Naḍr b. Kinānah begat Mālik and Yakhlud. Ibn Hishām said: and al-Ṣalt. Their mother was all a daughter of Saʿd b. al-Ẓarib al-ʿAdawānī. Kathīr b. ʿAbd al-Raḥmān, who is Kathīr ʿAzzah, one of the Banū Mulayḥ b. ʿAmr of Khuzāʿah, said: Is not my father al-Ṣalt, and are not my brothers, for every white-skinned noble of the Banū al-Naḍr, shining? I saw garments of ʿaṣb with mixed warp among us and among them, and the Ḥaḍramī garment with a belt. If you are not of the Banū al-Naḍr, then leave the green arāk trees at the tails of the valleys. Ibn Hishām said: The Banū Mulayḥ b. ʿAmr are ascribed to al-Ṣalt b. al-Naḍr. Ibn Isḥāq said: Mālik b. al-Naḍr begat Fihr b. Mālik. His mother was Jandalah bt. al-Ḥārith b. Muḍāḍ al-Aṣghar. Fihr begat Ghālib, Muḥārib, al-Ḥārith, and Asad. Their mother was Laylā bt. Saʿd b. Hudhayl b. Mudrikah. Ibn Hishām said: Their full sister was Jandalah bt. Fihr. Ibn Isḥāq said: Ghālib b. Fihr begat Luʾayy b. Ghālib and Taym b. Ghālib, who are those called the Banū al-Adram. Their mother was Salmā bt. ʿAmr al-Khuzāʿī. Ibn Hishām said: and Qays b. Ghālib. His mother was Salmā bt. Kaʿb b. ʿAmr al-Khuzāʿī, and she is the mother of Luʾayy and Taym, the two sons of Ghālib. Ibn Isḥāq said: Luʾayy b. Ghālib begat four men: Kaʿb, ʿĀmir, Sāmah, and ʿAwf. Ibn Hishām said: It is said: and al-Ḥārith, and they are Jusham b. al-Ḥārith among Hizzān of Rabīʿah; and Saʿd b. Luʾayy, and they are Bunānah among Shaybān b. Thaʿlabah, Bunānah being their wet-nurse; and Khuzaymah b. Luʾayy, and they are ʿĀʾidhah among Shaybān b. Thaʿlabah. Then Ibn Isḥāq mentioned the account of Sāmah b. Luʾayy, and that he went out to ʿUmān and resided there. That was because of hatred between him and his brother ʿĀmir. ʿĀmir frightened him, so he fled from him to ʿUmān, and he died there as a stranger. That was because he was pasturing his she-camel when a snake attached itself to her lip, and she fell on her side; then the snake bit Sāmah until it killed him. It is said that he wrote with his finger on the ground: Eye, weep for Sāmah b. Luʾayy; what attached to Sāmah was the clinging thing. I see none like Sāmah b. Luʾayy on the day when they left him, a slain man for his she-camel. Convey to ʿĀmir and Kaʿb a message: that my soul longs for them both. If my abode is in ʿUmān, yet I am a Ghālibī; I went out without need. Many a cup you spilled, O son of Luʾayy, in fear of death, which had not been spilled. You sought to repel the fates, O son of Luʾayy; for one who seeks that there is no power over fate. And the sleepless travelers you left as one cast aside, after earnestness both new and old, and litheness. Al-Suhaylī mentioned from some of them that he left no descendants. Al-Zubayr said: Sāmah b. Luʾayy begat Ghālib, al-Nabīt, and al-Ḥārith. They said: He had descendants in Iraq who hated ʿAlī. Among them was ʿAlī b. al-Jaʿd, who used to revile his father because he had named him ʿAlī. Among the Banū Sāmah b. Luʾayy is Muḥammad b. ʿArʿarah b. al-Yazīd, the shaykh of al-Bukhārī. Ibn Isḥāq said: As for ʿAwf b. Luʾayy, he went out—as they claim—in a band of riders from Quraysh, until when he was in the land of Ghaṭafān b. Saʿd b. Qays b. ʿAylān, he was delayed, and those with him from his people went on. Thaʿlabah b. Saʿd came to him—he was his brother in the lineage of the Banū Dhubyān—and detained him, married him to a wife, adopted him, and made him a brother. Thus his lineage spread among Dhubyān and Thaʿlabah, as they claim. Ibn Isḥāq said: Muḥammad b. Jaʿfar b. al-Zubayr or Muḥammad b. ʿAbd al-Raḥmān b. ʿAbd Allāh b. al-Ḥuṣayn narrated to me that ʿUmar b. al-Khaṭṭāb said: If I were to claim any Arab tribe or attach them to us, I would claim the Banū Murrah b. ʿAwf. We recognize the resemblances among them, along with what we know of the place where that man stopped—meaning ʿAwf b. Luʾayy. Ibn Isḥāq said: One whom I do not suspect narrated to me that ʿUmar b. al-Khaṭṭāb said to some men of theirs from the Banū Murrah: If you wish to return to your lineage, return to it. Ibn Isḥāq said: The people were nobles in Ghaṭafān, their chiefs and leaders, people of renown in all of Ghaṭafān and Qays, so they remained upon their lineage. He said: When their lineage was mentioned to them, they used to say: We do not deny it and we do not disavow it; it is the most beloved lineage to us. Then he mentioned their poems in their attribution to Luʾayy. The Children of Kaʿb b. Luʾayy Ibn Isḥāq said: Kaʿb b. Luʾayy begat three: Murrah, ʿAdī, and Huṣayṣ. Murrah also begat three: Kilāb b. Murrah, Taym b. Murrah, and Yaqaẓah b. Murrah, from three mothers. He said: Kilāb begat two men: Quṣayy b. Kilāb and Zuhrah b. Kilāb. Their mother was Fāṭimah bt. Saʿd b. Sayal, one of the Jadarah of Juʿthumah al-Asad from Yemen, allies of the Banū al-Duʾil b. Bakr b. ʿAbd Manāh b. Kinānah. About her father the poet said: We see not among people any single person whom we know like Saʿd b. Sayal, A horseman, firm-gripping, in whom is hardship; and when he faces the adversary, he dismounts, A horseman who lures the horses as the free falcon lures the sandgrouse. Al-Suhaylī said: Sayal's name was Khayr b. Ḥamālah, and he was the first for whom swords were plated with gold and silver. Ibn Isḥāq said: They were called the Jadarah only because ʿĀmir b. ʿAmr b. Khuzaymah b. Juʿthumah married the daughter of al-Ḥārith b. Muḍāḍ al-Jurhumī. At that time Jurhum were the custodians of the House, so he built a wall for the Kaʿbah, and ʿĀmir was called al-Jādir for that, and his descendants were called al-Jadarah for that reason.

3. Tarikh (al-Tabari) 462No grade recorded

   [ أَصْلُ الْعَرَبِ ] قَالَ ابْنُ هِشَامٍ: فَالْعَرَبُ كُلُّهَا مِنْ وَلَدِ إسْمَاعِيلَ  وَقَحْطَانَ. وَبَعْضُ أَهْلِ الْيَمَنِ يَقُولُ: قَحْطَانُ مِنْ وَلَدِ إسْمَاعِيلَ، وَيَقُولُ: إسْمَاعِيلُ أَبُو الْعَرَبِ كُلِّهَا. قَالَ ابْنُ إسْحَاقَ: عَادُ بْنُ عَوْصِ بْنِ إرَمِ بْنِ سَامِ بْنِ نُوحٍ، وَثَمُودُ وَجُدَيْسٌ ابْنَا عَابِرِ، بْنِ إرَمِ بْنِ سَامِ بْنِ نُوحٍ، وطَسْمُ وَعِمْلَاقُ وَأُمَيْمُ بَنُو لَاوِذْ بْنِ سَامِ بْنِ نُوحٍ: عَرَبٌ كُلُّهُمْ. فَوَلَدَ نَابِتُ بْنُ إسْمَاعِيلَ: يَشْجُبَ بْنَ نَابِتٍ، فَوَلَدَ يَشْجُبُ: يَعْرُبَ بْنَ يَشْجُبَ، فَوَلَدَ يَعْرُبُ: تَيْرَحَ بْنَ يَعْرُبَ، فَوَلَدَ تَيْرَحُ: نَاحُورَ بْنَ تَيْرَحَ، فَوَلَدَ نَاحُورُ: مُقَوِّمَ بْنَ نَاحُورٍ، فَوَلَدَ مُقَوِّمُ: أُدَدَ بْنَ مُقَوِّمٍ، فَوَلَدَ أُدَدُ: عَدْنَانَ بْنَ أُدَدَ. قَالَ ابْنُ هِشَامٍ: وَيُقَالُ: عَدْنَانُ بْنُ أُدٍّ.

   ✧ [The Origin of the Arabs] Ibn Hishām said: All the Arabs are from the descendants of Ismāʿīl and Qaḥṭān. Some of the people of Yemen say: Qaḥṭān is one of the descendants of Ismāʿīl, and they say: Ismāʿīl is the father of all the Arabs. Ibn Isḥāq said: ʿĀd b. ʿAwṣ b. Iram b. Sām b. Nūḥ, and Thamūd and Judays the two sons of ʿĀbir b. Iram b. Sām b. Nūḥ, and Ṭasm, ʿImlāq, and Umaym the sons of Lāwidh b. Sām b. Nūḥ: they are all Arabs. And Nābit b. Ismāʿīl begot Yashjub b. Nābit, and Yashjub begot Yaʿrub b. Yashjub, and Yaʿrub begot Tayraḥ b. Yaʿrub, and Tayraḥ begot Nāḥūr b. Tayraḥ, and Nāḥūr begot Muqawwim b. Nāḥūr, and Muqawwim begot Udad b. Muqawwim, and Udad begot ʿAdnān b. Udad. Ibn Hishām said: And it is said: ʿAdnān b. Udd.

4. Tarikh (al-Tabari) 463No grade recorded

   [ سِيَاقَةُ النَّسَبِ مِنْ وَلَدِ إسْمَاعِيلَ عَلَيْهِ السَّلَامُ   ] [ أَوْلَادُ إسْمَاعِيلَ عَلَيْهِ السَّلَامُ وَنَسَبُ أُمِّهِمْ ] قَالَ ابْنُ هِشَامٍ: حَدَّثَنَا زِيَادُ بْنُ عَبْدِ اللَّهِ الْبَكَّائِيُّ، عَنْ مُحَمَّدِ بْنِ إسْحَاقَ الْمُطَّلِبِيِّ قَالَ: وَلَدَ إسْمَاعِيلُ بْنُ إبْرَاهِيمَ عَلَيْهِمَا السَّلَامُ اثْنَيْ عَشَرَ رَجُلًا: نَابِتًا، وَكَانَ أَكْبَرَهُمْ، وقَيْذَرُ، وَأَذْبُلَ، وَمُبِشًّا، وَمِسْمَعًا، وَمَاشِي، وَدِمَّا، وَأَذَرُ، وَطَيْمَا، وَيَطُورَ، ونَبِشَ، وقَيْذُما. وَأُمُّهُمْ ( رَعْلَةُ ) بِنْتُ مُضَاضِ بْنِ عَمْرٍو الْجُرْهُمِيُّ - قَالَ ابْنُ هِشَامٍ: وَيُقَالُ: مِضَاضٌ. وَجُرْهُمُ بْنُ قَحْطَانَ، وَقَحْطَانُ أَبُو الْيَمَنِ كُلِّهَا، وَإِلَيْهِ يَجْتَمِعُ نَسَبُهَا - ابْنُ عَامِرِ بْنِ شالَخِ بْنِ أرْفَخْشَذَ بْنِ سَامِ بْنِ نُوحٍ. قَالَ ابْنُ إسْحَاقَ: جُرْهُمُ بْنُ يَقْطَنَ بْنِ عَيْبَرِ بْنِ شَالَخٍ. و ( يَقْطَنُ هُوَ ) قَحْطَانُ بْنُ عَيْبَرِ بْنِ شالَخٍ.

   ✧ [The enumeration of the lineage from the descendants of Ishmael ﷺ ] [The children of Ishmael ﷺ and the lineage of their mother] Ibn Hishām said: Ziyād b. ʿAbd Allāh al-Bakkāʾī narrated to us, from Muḥammad b. Isḥāq al-Muṭṭalibī, who said: Ishmael b. Abraham (peace be upon them both) begat twelve men: Nābit, and he was the eldest of them, and Qaydhar, and Adhbul, and Mubishsh, and Mismaʿ, and Māshī, and Dimmā, and Adhar, and Ṭaymā, and Yaṭūr, and Nabish, and Qaydhumā. And their mother was (Raʿla) bt. Muḍāḍ b. ʿAmr al-Jurhumī — Ibn Hishām said: and it is said: Miḍāḍ. And Jurhum b. Qaḥṭān, and Qaḥṭān is the father of all Yemen, and to him its lineage converges — b. ʿĀmir b. Shālakh b. Arfakhshadh b. Sām b. Nūḥ. Ibn Isḥāq said: Jurhum b. Yaqṭan b. ʿAybar b. Shālakh. And (Yaqṭan is) Qaḥṭān b. ʿAybar b. Shālakh.

5. Tarikh (al-Tabari) 464No grade recorded

   [ عُمْرُ إسْمَاعِيلَ عَلَيْهِ السَّلَامُ وَمَدْفِنُهُ   ] قَالَ ابْنُ إسْحَاقَ: وَكَانَ عُمْرُ إسْمَاعِيلَ - فِيمَا يَذْكُرُونَ مِئَةَ سَنَةٍ وَثَلَاثِينَ سَنَةً ثُمَّ مَاتَ رَحْمَةُ اللَّهِ وَبَرَكَاتُهُ عَلَيْهِ وَدُفِنَ فِي الْحِجْرِ مَعَ أُمِّهِ هَاجَرَ، رَحِمَهُمْ اللَّهُ تَعَالَى.

   ✧ The Age of Ishmael ﷺ and His Burial Place Ibn Isḥāq said: The age of Ishmael—as they mention—was one hundred and thirty years, then he died, may God’s mercy and blessings be upon him, and he was buried in the Ḥijr with his mother Hagar, may God Almighty have mercy on them.

6. Tarikh (al-Tabari) 465No grade recorded

   [ مَوْطِنُ هَاجَرَ ] قَالَ ابْنُ هِشَامٍ: تَقُولُ الْعَرَبُ: هَاجَرَ وَآجَرَ فَيُبْدِلُونَ الْأَلِفَ مِنْ الْهَاءِ كَمَا قَالُوا: هَرَاقَ الْمَاءَ، وَأَرَاقَ الْمَاءَ وَغَيْرَهُ. وَهَاجَرُ مِنْ أَهْلِ مِصْرَ.

   ✧ The Home of Hagar Ibn Hishām said: The Arabs say Hājar and Ājar, exchanging the alif for the hāʾ, as they say harāqa al-māʾ and arāqa al-māʾ and the like. And Hājar was from the people of Egypt.

7. Tarikh (al-Tabari) 466No grade recorded

   [ وَصَاةُ الرَّسُولِ ﷺ بِأَهْلِ مِصْرَ وَسَبَبُ ذَلِكَ   ] قَالَ ابْنُ هِشَامٍ: حَدَّثَنَا عَبْدُ اللَّهِ بْنُ وَهْبٍ عَنْ عَبْدِ اللَّهِ بْنِ لَهِيعَةَ، عَنْ عُمَرَ مَوْلَى غُفْرَةَ أَنَّ رَسُولَ اللَّهِ ﷺ، قَالَ: اللَّهَ اللَّهَ فِي أَهْلِ الذِّمَّةِ، أَهْلِ الْمَدَرَةِ السَّوْدَاءِ السُّحْمِ الْجِعَادِ، فَإِنَّ لَهُمْ نَسَبًا وَصِهْرًا قَالَ عُمَرُ مَوْلَى غُفْرَةَ: نَسَبُهُمْ، أَنَّ أُمَّ إسْمَاعِيلَ النَّبِيِّ ﷺ مِنْهُمْ. وَصِهْرُهُمْ، أَنَّ رَسُولَ اللَّهِ ﷺ تَسَرَّرَ فِيهِمْ. قَالَ ابْنُ لَهِيعَةَ: أُمُّ إسْمَاعِيلَ: هَاجَرُ، مِنْ أُمِّ الْعَرَبِ، قَرْيَةٍ كَانَتْ أَمَامَ الْفَرَمَا مِنْ مِصْرَ. وَأُمُّ إبْرَاهِيمَ مَارِيَةُ سُرِّيَّةُ النَّبِيِّ ﷺ، الَّتِي أَهْدَاهَا لَهُ الْمُقَوْقِسُ مِنْ حَفْنٍ مِنْ كُورَةِ أنْصِنا. قَالَ ابْنُ إسْحَاقَ: حَدَّثَنِي مُحَمَّدُ بْنُ مُسْلِمِ بْنِ عُبَيْدِ اللَّهِ بْنِ شِهَابِ الزُّهْرِيِّ أَنَّ عَبْدَ الرَّحْمَنِ بْنَ عَبْدِ اللَّهِ بْنِ كَعْبِ بْنِ مَالِكٍ الْأَنْصَارِيَّ، ثُمَّ السُّلَمِيَّ حَدَّثَهُ أَنَّ رَسُولَ اللَّهِ ﷺ قَالَ: إذَا افْتَتَحْتُمْ مِصْرَ فَاسْتَوْصُوا بِأَهْلِهَا خَيْرًا، فَإِنَّ لَهُمْ ذِمَّةً وَرَحِمًا فَقُلْتُ لِمُحَمَّدِ بْنِ مُسْلِمٍ الزُّهْرِيِّ: مَا الرَّحِمُ الَّتِي ذَكَرَ رَسُولُ اللَّهِ ﷺ لَهُمْ ؟ فَقَالَ: كَانَتْ هَاجَرُ أُمُّ إسْمَاعِيلَ مِنْهُمْ.

   ✧ The Prophet’s ﷺ injunction concerning the people of Egypt and the reason for it Ibn Hishām said: ʿAbd Allāh b. Wahb narrated to us from ʿAbd Allāh b. Lahīʿah, from ʿUmar, the client of Ghufrah, that the Messenger of God ﷺ said: “God, God, concerning the people of the covenant, the people of the black cultivated land, the dark-skinned curly-haired ones, for they have kinship and marital ties.” ʿUmar, the client of Ghufrah, said: Their kinship is that the mother of Ishmael the Prophet ﷺ was from them, and their marital tie is that the Messenger of God ﷺ took a concubine from among them. Ibn Lahīʿah said: The mother of Ishmael is Hagar, from Umm al-ʿArab, a village that was before al-Faramā in Egypt. And the mother of Ibrāhīm is Māriyah, the concubine of the Prophet ﷺ, whom al-Muqawqis gave to him from Ḥafn in the district of Anṣinā. Ibn Isḥāq said: Muḥammad b. Muslim b. ʿUbayd Allāh b. Shihāb al-Zuhrī narrated to me that ʿAbd al-Raḥmān b. ʿAbd Allāh b. Kaʿb b. Mālik al-Anṣārī, then al-Sulamī, narrated to him that the Messenger of God ﷺ said: “When you conquer Egypt, enjoin good treatment of its people, for they have a covenant and a kinship tie.” I said to Muḥammad b. Muslim al-Zuhrī: “What is the kinship tie that the Messenger of God ﷺ mentioned for them?” He said: “Hagar, the mother of Ishmael, was from them.”

8. Tarikh (al-Tabari) 467No grade recorded

   [ نَسَبُ بَارِقٍ   ] قَالَ ابْنُ هِشَامٍ: بَارِقٌ: بَنُو عَدِيِّ بْنِ حَارِثَةَ بْنِ عَمْرِو بْنِ عَامِرِ بْنِ حَارِثَةَ بْنِ امْرِئِ الْقَيْسِ بْنِ ثَعْلَبَةَ بْنِ مَازِنِ بْنِ الْأَسْدِ بْنِ الْغَوْثِ، وَهُمْ فِي شَنُوءَةَ. قَالَ الْكُمَيْتُ بْنُ زَيْدٍ: : وَأَزْدُ شَنُوءَةَ انْدَرَءُوا عَلَيْنَا بِجُمٍّ يَحْسِبُونَ لَهَا قُرُونَا     فَمَا قُلْنَا لِبَارِقَ قَدْ أَسَأْتُمْ وَمَا قُلْنَا لِبَارِقَ أَعْتِبُونَا قَالَ: وَهَذَانِ الْبَيْتَانِ فِي قَصِيدَةٍ لَهُ. وَإِنَّمَا سُمُّوا بِبَارِقَ: لِأَنَّهُمْ تَبِعُوا الْبَرْقَ.

   ✧ [The lineage of Bāriq] Ibn Hishām said: Bāriq are the Banū ʿAdī b. Ḥāritha b. ʿAmr b. ʿĀmir b. Ḥāritha b. Imriʾ al-Qays b. Thaʿlaba b. Māzin b. al-Asd b. al-Ghawth, and they are among Shanūʾa. Al-Kumayt b. Zayd said: : And the Azd of Shanūʾa rushed upon us with a multitude for which they count horns. So we did not say to Bāriq, 'You have done wrong,' and we did not say to Bāriq, 'Set us right.' He said: These two verses are in a poem of his. They were called Bāriq only because they followed the lightning.

9. Tarikh (al-Tabari) 468No grade recorded

   قَالَ ابْنُ هِشَامٍ: فَقَالَتْ الْيَمَنُ وَقُضَاعَةُ: قُضَاعَةُ بْنُ مَالِكِ بْنِ حِمْيَرَ. وَقَالَ عَمْرُو بْنُ مُرَّةَ الْجُهَنِيُّ، وَجُهَيْنَةُ بْنُ زَيْدِ بْنِ لَيْثِ بْنِ سَوْدِ بْنِ أَسْلَمَ بْنِ الْحَافِ بْنِ قُضَاعَةَ: نَحْنُ بَنُو الشَّيْخِ الْهِجَانِ الْأَزْهَرَ قُضَاعَةَ بْنَ مَالِكِ بْنِ حِمْيَرِ     النَّسَبِ الْمَعْرُوفِ غَيْرِ الْمُنْكَرِ فِي الْحَجَرِ الْمَنْقُوشِ تَحْتَ الْمِنْبَرِ

   ✧ Ibn Hishām said: The Yemen and Quḍāʿah said: Quḍāʿah b. Mālik b. Ḥimyar. And ʿAmr b. Murrah al-Juhanī said, and Juhaynah is b. Zayd b. Layth b. Sawd b. Aslam b. al-Ḥāf b. Quḍāʿah: We are the sons of the venerable elder, the pure, the radiant, Quḍāʿah b. Mālik b. Ḥimyar, of the well-known lineage, not denied, in the inscribed stone beneath the pulpit.

10. Tarikh (al-Tabari) 469No grade recorded

    [ نَسَبُ جُعْثُمَةَ   ] قَالَ ابْنُ هِشَامٍ: وَيُقَالُ: جُعْثُمَةُ الْأَسْدِ، وَجُعْثُمَةُ الْأَزْدِ، وَهُوَ جُعْثُمَةُ بْنُ يَشْكُرَ بْنِ مُبَشِّرِ بْنِ صَعْبِ بْنِ دُهْمَانَ بْنِ نَصْرِ بْنِ زَهْرَانَ بْنِ الْحَارِثِ بْنِ كَعْبِ بْنِ عَبْدِ اللَّهِ بْنِ مَالِكِ بْنِ نَصْرِ بْنِ الْأَسْدِ بْنِ الْغَوْثِ، وَيُقَالُ: جُعْثُمَةُ بْنُ يَشْكُرَ بْنِ مُبَشِّرِ بْنِ صَعْبِ بْنِ نَصْرِ بْنِ زَهْرَانَ بْنِ الْأَسْدِ بْنِ الْغَوْثِ. وَإِنَّمَا سُمُّوا الْجَدَرَةَ، لِأَنَّ عَامِرَ بْنَ عَمْرِو بْنِ جُعْثُمَةَ تَزَوَّجَ بِنْتَ الْحَارِثِ بْنِ مُضَاضٍ الْجُرْهُمِيِّ، وَكَانَتْ جُرْهُمُ أَصْحَابَ الْكَعْبَةِ. فَبَنَى لِلْكَعْبَةِ جِدَارًا، فَسُمِّيَ عَامِرًا بِذَلِكَ الْجَادِرِ، فَقِيلَ لِوَلَدِهِ: الْجَدَرَةُ لِذَلِكَ. قَالَ ابْنُ إسْحَاقَ: وَلِسَعْدِ بْنِ سَيَلٍ يَقُولُ الشَّاعِرُ: : مَا نَرَى فِي النَّاسِ شَخْصًا وَاحِدًا مَنْ عَلِمْنَاهُ كَسَعْدِ بْنِ سَيَلْ     فَارِسًا أَضْبَطَ فِيهِ عُسْرَةٌ وَإِذَا مَا وَاقَفَ الْقِرْنَ نَزَلْ     فَارِسًا يَسْتَدْرِجُ الْخَيْلَ كَمَا اسْتَدْرَجَ الْحُرُّ الْقَطَامِيُّ الْحَجَلْ قَالَ ابْنُ هِشَامٍ: قَوْلُهُ: كَمَا اسْتَدْرَجَ الْحُرُّ عَنْ بَعْضِ أَهْلِ الْعِلْمِ بِالشِّعْرِ.

    ✧ [The Genealogy of Juʿthumah] Ibn Hishām said: It is also said: Juʿthumah al-Asad, and Juʿthumah al-Azd. He is Juʿthumah b. Yashkur b. Mubashshir b. Ṣaʿb b. Duhmān b. Naṣr b. Zahrān b. al-Ḥārith b. Kaʿb b. ʿAbd Allāh b. Mālik b. Naṣr b. al-Asad b. al-Ghawth. And it is said: Juʿthumah b. Yashkur b. Mubashshir b. Ṣaʿb b. Naṣr b. Zahrān b. al-Asad b. al-Ghawth. They were named al-Jadarah only because ʿĀmir b. ʿAmr b. Juʿthumah married the daughter of al-Ḥārith b. Muḍāḍ al-Jurhumī, and Jurhum were the custodians of the Kaʿbah. He built a wall (jidār) for the Kaʿbah, so ʿĀmir was named al-Jādir because of that. Thus his descendants were called al-Jadarah for that reason. Ibn Isḥāq said: Concerning Saʿd b. Sayal, the poet says: What we see among people is not a single person whom we know to be like Saʿd b. Sayal — a horseman, firm-gripped, in whom there is difficulty, and when he faces the adversary, he dismounts — a horseman who lures the horses gradually, just as the free falcon, the qaṭāmī, lures the sandgrouse. Ibn Hishām said: His saying, 'just as the free falcon lures,' is according to some of the people of knowledge in poetry.

11. Tarikh (al-Tabari) 470No grade recorded

    [ نَسَبُ خُزَاعَةَ   ] قَالَ ابْنُ إسْحَاقَ: وَخُزَاعَةُ تَقُولُ: نَحْنُ بَنُو عَمْرِو بْنِ عَامِرٍ، مِنْ الْيَمَنِ. قَالَ ابْنُ هِشَامٍ: وَتَقُولُ خُزَاعَةُ: نَحْنُ بَنُو عَمْرِو بْنِ رَبِيعَةَ بْنِ حَارِثَةَ بْنِ عَمْرِو بْنِ عَامِرِ بْنِ حَارِثَةَ بْنِ امْرِئِ الْقَيْسِ بْنِ ثَعْلَبَةَ بْنِ مَازِنِ بْنِ الْأَسْدِ بْنِ الْغَوْثِ؛ وَخِنْدِفُ أُمُّهَا، فِيمَا حَدَّثَنِي أَبُو عُبَيْدَةَ وَغَيْرُهُ مِنْ أَهْلِ الْعِلْمِ. وَيُقَالُ خُزَاعَةُ: بَنُو حَارِثَةَ بْنِ عَمْرِو بْنِ عَامِرٍ، وَإِنَّمَا سُمِّيَتْ خُزَاعَةَ لِأَنَّهُمْ تَخَزَّعُوا مِنْ وَلَدِ عَمْرِو بْنِ عَامِرٍ، حِينَ أَقْبَلُوا مِنْ الْيَمَنِ يُرِيدُونَ الشَّامَ، فَنَزَلُوا بِمَرِّ الظَّهْرَانِ فَأَقَامُوا بِهَا. قَالَ عَوْنُ بْنُ أَيُّوبَ الْأَنْصَارِيُّ أَحَدُ بَنِي عَمْرِو بْنِ سَوَادِ بْنِ غَنْمِ بْنِ كَعْبِ بْنِ سَلَمَةَ مِنْ الْخَزْرَجِ فِي الْإِسْلَامِ: : فَلَمَّا هَبَطْنَا بَطْنَ مُرٍّ تَخَزَّعَتْ خُزَاعَةُ مِنَّا فِي خُيُولٍ كَرَاكِرِ     حَمَتْ كُلَّ وَادٍ مِنْ تِهَامَةَ وَاحْتَمَّتْ بِصُمِّ الْقَنَا وَالْمُرْهِفَاتِ الْبَوَاتِرِ وَهَذَانِ الْبَيْتَانِ فِي قَصِيدَةٍ لَهُ. وَقَالَ أَبُو الْمُطَهَّرِ إسْمَاعِيلُ بْنُ رَافِعٍ الْأَنْصَارِيُّ، أَحَدُ بَنِي حَارِثَةَ بْنِ الْحَارِثِ بْنِ الْخَزْرَجِ بْنِ عَمْرِو بْنِ مَالِكِ بْنِ الْأَوْسِ: فَلَمَّا هَبَطْنَا بَطْنَ مَكَّةَ أَحْمَدَتْ     خُزَاعَةُ دَارَ الْآكِلِ الْمُتَحَامِلِ فَحَلَّتْ أَكَارِيسَا وَشَتَّتْ قَنَابِلًا     عَلَى كُلِّ حَيٍّ بَيْنَ نَجْدٍ وَسَاحِلِ نَفَوْا جُرْهُمًا عَنْ بَطْنِ مَكَّةَ وَاحْتَبَوْا     بِعِزِّ خُزَاعِيٍّ شَدِيدِ الْكَوَاهِلِ قَالَ ابْنُ هِشَامٍ: وَهَذِهِ الْأَبْيَاتُ فِي قَصِيدَةٍ لَهُ، وَأَنَا إنْ شَاءَ اللَّهُ أَذْكُرُ نَفْيَهَا جُرْهُمًا فِي مَوْضِعِهِ.

    ✧ [The Genealogy of Khuzāʿah] Ibn Isḥāq said: And Khuzāʿah say: We are the Banū ʿAmr b. ʿĀmir, from Yemen. Ibn Hishām said: And Khuzāʿah say: We are the Banū ʿAmr b. Rabīʿah b. Ḥārithah b. ʿAmr b. ʿĀmir b. Ḥārithah b. Imriʾ al-Qays b. Thaʿlabah b. Māzin b. al-Asd b. al-Ghawth; and Khindif is their mother, according to what Abū ʿUbaydah and other people of knowledge related to me. And it is said Khuzāʿah: Banū Ḥārithah b. ʿAmr b. ʿĀmir. They were only named Khuzāʿah because they separated (takhazzaʿū) from the descendants of ʿAmr b. ʿĀmir when they came from Yemen intending Syria, and they halted at Marr al-Ẓahrān and stayed there. ʿAwn b. Ayyūb al-Anṣārī, one of the Banū ʿAmr b. Sawād b. Ghanm b. Kaʿb b. Salamah of the Khazraj, said in Islam: : When we descended into the valley of Murr, Khuzāʿah separated from us, in thronging cavalry, guarding every valley of Tihāmah and taking refuge with solid lances and sharp cutting swords. These two verses are from a poem of his. And Abū al-Muṭahhar Ismāʿīl b. Rāfiʿ al-Anṣārī, one of the Banū Ḥārithah b. al-Ḥārith b. al-Khazraj b. ʿAmr b. Mālik b. al-Aws, said: When we descended into the valley of Makkah, Khuzāʿah praised the abode of the eater, the one who bears burdens. She alighted in groups and dispersed troops over every tribe between Najd and the coast. They expelled Jurhum from the valley of Makkah and won honor as Khuzāʿīs with strong backs. Ibn Hishām said: These verses are from a poem of his, and I, if Allah wills, will mention their expulsion of Jurhum in its proper place.

12. Tarikh (al-Tabari) 473No grade recorded

    [ أول عبادة الأصنام في بني إسماعيل أَوَّلُ عِبَادَةِ الْحِجَارَةِ كَانَتْ فِي بَنِي إسْمَاعِيلَ   ] قَالَ ابْنُ إسْحَاقَ: وَيَزْعُمُونَ أَنَّ أَوَّلَ مَا كَانَتْ عِبَادَةُ الْحِجَارَةِ فِي بَنِي إسْمَاعِيلَ، أَنَّهُ كَانَ لَا يَظْعَنُ مِنْ مَكَّةَ ظَاعِنٌ مِنْهُمْ، حِينَ ضَاقَتْ عَلَيْهِمْ، وَالْتَمَسُوا الفَسَحَ فِي الْبِلَادِ، إلَّا حَمَلَ مَعَهُ حَجَرًا مِنْ حِجَارَةِ الْحَرَمِ تَعْظِيمًا لِلْحَرَمِ، فَحَيْثُمَا نَزَلُوا وَضَعُوهُ فَطَافُوا بِهِ كَطَوَافِهِمْ بِالْكَعْبَةِ، حَتَّى سَلَخَ ذَلِكَ بِهِمْ إلَى أَنْ كَانُوا يَعْبُدُونَ مَا اسْتَحْسَنُوا مِنْ الْحِجَارَةِ، وَأَعْجَبَهُمْ؛ حَتَّى خَلَفَ الْخُلُوفُ، وَنَسُوا مَا كَانُوا عَلَيْهِ، وَاسْتَبْدَلُوا بِدِينِ إبْرَاهِيمَ وَإِسْمَاعِيلَ غَيْرَهُ، فَعَبَدُوا الْأَوْثَانَ، وَصَارُوا إلَى مَا كَانَتْ عَلَيْهِ الْأُمَمُ قَبْلَهُمْ مِنْ الضَّلَالَاتِ؛ وَفِيهِمْ عَلَى ذَلِكَ بَقَايَا مِنْ عَهْدِ إبْرَاهِيمَ يَتَمَسَّكُونَ بِهَا، مِنْ تَعْظِيمِ الْبَيْتِ، وَالطَّوَافِ بِهِ، وَالْحَجِّ وَالْعُمْرَةِ، وَالْوُقُوفِ عَلَى عَرَفَةَ وَالْمُزْدَلِفَةِ، وَهَدْيِ الْبُدْنِ، وَالْإِهْلَالِ بِالْحَجِّ وَالْعُمْرَةِ، مَعَ إدْخَالِهِمْ فِيهِ مَا لَيْسَ مِنْهُ. فَكَانَتْ كِنَانَةُ وَقُرَيْشٌ إذَا أَهَلُّوا قَالُوا: لَبَّيْكَ اللَّهُمَّ لَبَّيْكَ، لَبَّيْكَ لَا شَرِيكَ لَكَ، إلَّا شَرِيكٌ هُوَ لَكَ، تَمْلِكُهُ وَمَا مَلَكَ. فَيُوَحِّدُونَهُ بِالتَّلْبِيَةِ، ثُمَّ يُدْخِلُونَ مَعَهُ أَصْنَامَهُمْ، وَيَجْعَلُونَ مِلْكَهَا بِيَدِهِ. يَقُولُ اللَّهُ تَبَارَكَ وَتَعَالَى لِمُحَمَّدِ ﷺ: وَمَا يُؤْمِنُ أَكْثَرُهُمْ بِاللَّهِ إِلَّا وَهُمْ مُشْرِكُونَ أَيْ مَا يُوَحِّدُونَنِي لِمَعْرِفَةِ حَقِّي إلَّا جَعَلُوا مَعِي شَرِيكًا مِنْ خَلْقِي.

    ✧ The First Worship of Stones Among the Descendants of Ishmael Ibn Isḥāq said: They claim that the first instance of stone worship among the descendants of Ishmael was that no one of them would depart from Makkah—when it became too confined for them and they sought open space in the lands—without carrying with him a stone from the stones of the Sanctuary, out of veneration for the Sanctuary. Wherever they camped, they would set it down and circumambulate it as they circumambulated the Kaʿbah, until this led them on until they came to worship whichever stones they deemed good and admired, until the later generations succeeded and forgot what they had been upon, and replaced the religion of Abraham and Ishmael with something else, and worshipped idols, and fell into the errors that the nations before them had been upon. Yet among them, despite that, there remained remnants of the covenant of Abraham to which they clung: veneration of the House, circumambulation of it, the ḥajj and the ʿumrah, the standing at ʿArafah and Muzdalifah, the offering of sacrificial camels, and the raising of the voice with the talbiyah for ḥajj and ʿumrah, while introducing into it what did not belong to it. Thus Kinānah and Quraysh, when they raised the talbiyah, would say: "Labbayka Allāhumma labbayk, labbayka lā sharīka laka illā sharīkun huwa laka, tamlikuhu wa mā malak." So they would declare His oneness in the talbiyah, then admit their idols alongside Him, and place the dominion of those idols in His hand. God, Blessed and Exalted, says to Muḥammad ﷺ: "And most of them do not believe in God except while they are associators"—that is, they do not declare My oneness out of recognition of My due except that they set up with Me a partner from My creation.

13. Tarikh (al-Tabari) 474No grade recorded

    [ الْأَصْنَامُ عِنْدَ قَوْمِ نُوحٍ   ] وَقَدْ كَانَتْ لِقَوْمِ نُوحٍ أَصْنَامٌ قَدْ عَكَفُوا عَلَيْهَا، قَصَّ اللَّهُ تَبَارَكَ وَتَعَالَى خَبَرَهَا عَلَى رَسُولِ اللَّهِ ﷺ فَقَالَ: وَقَالُوا لَا تَذَرُنَّ آلِهَتَكُمْ وَلَا تَذَرُنَّ وَدًّا وَلَا سُوَاعًا وَلَا يَغُوثَ وَيَعُوقَ وَنَسْرًا وَقَدْ أَضَلُّوا كَثِيرًا [ الْقَبَائِلُ وَأَصْنَامُهَا، وَشَيْءٌ عَنْهَا ] فَكَانَ الَّذِينَ اتَّخَذُوا تَلِكَ الْأَصْنَامَ مِنْ وَلَدِ إسْمَاعِيلَ وَغَيْرِهِمْ وَسَمَّوْا بِأَسْمَائِهِمْ حِينَ فَارَقُوا دِينَ إسْمَاعِيلَ: هُذَيْلَ بْنَ مُدْرِكَةَ بْنِ إلْيَاسَ بْنِ مُضَرَ، اتَّخَذُوا سُوَاعًا، فَكَانَ لَهُمْ بُرْهَاطُ. وَكَلْبُ بْنُ وَبْرَةَ مِنْ قُضَاعَةَ، اتَّخَذُوا وَدًّا بِدَوْمَةِ الْجَنْدَلِ. قَالَ ابْنُ إسْحَاقَ: وَقَالَ كَعْبُ بْنُ مَالِكٍ الْأَنْصَارِيُّ: : وَنَنْسَى اللَّاتَ وَالْعُزَّى وَوَدَّا وَنَسْلُبُهَا الْقَلَائِدَ وَالشُّنُوفَا قَالَ ابْنُ هِشَامٍ: وَهَذَا الْبَيْتُ فِي قَصِيدَةٍ لَهُ سَأَذْكُرُهَا فِي مَوْضِعِهَا إنْ شَاءَ اللَّهُ. [ رَأْيُ ابْنِ هِشَامٍ فِي نَسَبِ كَلْبِ بْنِ وَبْرَةَ   ] قَالَ ابْنُ هِشَامٍ: وَكَلْبُ بْنُ وَبْرَةَ بْنِ تَغْلِبَ بْنِ حُلْوَانَ بْنِ عِمْرَانَ بْنِ الْحَافِ بْنِ قُضَاعَةَ. [ يَغُوثُ وَعَبَدَتُهُ   ] قَالَ ابْنُ إسْحَاقَ: وَأَنْعُمُ مِنْ طَيِّئٍ، وَأَهْلُ جُرَشَ مِنْ مَذْحِجَ اتَّخَذُوا يَغُوثَ بِجُرَشَ. [ رَأْيُ ابْنِ هِشَامٍ فِي أَنْعُمَ، وَفِي نَسَبِ طَيِّئٍ   ] قَالَ ابْنُ هِشَامٍ: وَيُقَالُ: أَنْعُمُ. وَطَيِّئُ ابْنُ أُدَدَ بْنِ مَالِكٍ، وَمَالِكٌ: مَذْحِجُ بْنُ أُدَدَ، وَيُقَالُ: طَيِّئُ بْنُ أُدَدَ بْنِ زَيْدِ بْنِ كَهْلَانَ بْنِ سَبَأٍ. [ يَعُوقُ وَعَبَدَتُهُ   ] قَالَ ابْنُ إسْحَاقَ: وَخَيْوَانُ بَطْنٌ مِنْ هَمْدَانَ، اتَّخَذُوا يَعُوقَ بِأَرْضِ هَمْدَانَ مِنْ أَرْضِ الْيَمَنِ. قَالَ ابْنُ هِشَامٍ: وَقَالَ مَالِكُ بْنُ نَمَطٍ الْهَمْدَانِيُّ: : يَرِيشُ اللَّهُ فِي الدُّنْيَا وَيَبْرِي     وَلَا يَبْرِي يَعُوقُ وَلَا يَرِيشُ وَهَذَا الْبَيْتُ فِي أَبْيَاتٍ لَهُ. [ هَمْدَانُ وَنَسَبُهُ   ] قَالَ ابْنُ هِشَامٍ: اسْمُ هَمْدَانَ: أَوْسَلَةُ بْنُ مَالِكِ بْنِ زَيْدِ بْنِ رَبِيعَةَ بْنِ أَوْسَلَةَ بْنِ الْخِيَارِ بْنِ مَالِكِ بْنِ زَيْدِ بْنِ كَهْلَانَ بْنِ سَبَأٍ، وَيُقَالُ: أَوْسَلَةُ بْنُ زَيْدِ بْنِ أَوْسَلَةَ بْنِ الْخِيَارِ. وَيُقَالُ: هَمْدَانُ بْنُ أَوْسَلَةَ بْنِ رَبِيعَةَ بْنِ مَالِكِ بْنِ الْخِيَارِ بْنِ مَالِكِ بْنِ زَيْدِ بْنِ كَهْلَانَ بْنِ سَبَأٍ. [ نَسْرٌ وَعَبَدَتُهُ   ] قَالَ ابْنُ إسْحَاقَ: وَذُو الْكُلَاعِ مِنْ حِمْيَرَ، اتَّخَذُوا نَسْرًا بِأَرْضِ حِمْيَرَ. [ عُمْيَانِسُ وَعَبَدَتُهُ   ] وَكَانَ لِخَوْلَانَ صَنَمٌ يُقَالُ لَهُ عُمْيَانِسُ بِأَرْضِ خَوْلَانَ، يَقْسِمُونَ لَهُ مِنْ أَنْعَامِهِمْ وَحُرُوثِهِمْ قَسْمًا بَيْنَهُ وَبَيْنَ اللَّهِ بِزَعَمِهِمْ، فَمَا دَخَلَ فِي حَقِّ عُمْيَانِسَ مِنْ حَقِّ اللَّهِ تَعَالَى الَّذِي سَمَّوْهُ لَهُ تَرَكُوهُ لَهُ، وَمَا دَخَلَ فِي حَقِّ اللَّهِ تَعَالَى مِنْ حَقِّ عُمْيَانِسَ رَدُّوهُ عَلَيْهِ. وَهُمْ بَطْنٌ مِنْ خَوْلَانَ، يُقَالُ لَهُمْ الْأَدِيمُ، وَفِيهِمْ أَنَزَلَ اللَّهُ تَبَارَكَ وَتَعَالَى فِيمَا يَذْكُرُونَ: وَجَعَلُوا لِلَّهِ مِمَّا ذَرَأَ مِنَ الْحَرْثِ وَالْأَنْعَامِ نَصِيبًا فَقَالُوا هَذَا لِلَّهِ بِزَعْمِهِمْ وَهَذَا لِشُرَكَائِنَا فَمَا كَانَ لِشُرَكَائِهِمْ فَلَا يَصِلُ إِلَى اللَّهِ وَمَا كَانَ لِلَّهِ فَهُوَ يَصِلُ إِلَى شُرَكَائِهِمْ سَاءَ مَا يَحْكُمُونَ [ نَسَبُ خَوْلَانَ   ] قَالَ ابْنُ هِشَامٍ: خَوْلَانُ بْنُ عَمْرِو بْنِ الْحَافِ بْنِ قُضَاعَةَ؛ وَيُقَالُ: خَوْلَانُ بْنُ عَمْرِو بْنِ مُرَّةَ بْنِ أُدَدَ بْنِ زَيْدِ بْنِ مِهْسَعَ بْنِ عَمْرِو بْنِ عَرِيبِ بْنِ زَيْدِ بْنِ كَهْلَانَ بْنِ سَبَأٍ، وَيُقَالُ: خَوْلَانُ بْنُ عَمْرِو بْنِ سَعْدِ الْعَشِيرَةِ بْنِ مَذْحِجَ. [ سَعْدٌ وَعَبَدَتُهُ   ] قَالَ ابْنُ إسْحَاقَ: وَكَانَ لِبَنِي مِلْكَانَ بْنِ كِنَانَةَ بْنِ خُزَيْمَةَ بْنِ مُدْرِكَةَ بْنِ إلْيَاسَ بْنِ مُضَرَ صَنَمٌ، يُقَالُ لَهُ سَعْدٌ، صَخْرَةٌ بِفَلَاةِ مِنْ أَرْضِهِمْ طَوِيلَةٌ. فَأَقْبَلَ رَجُلٌ مِنْ بَنِي مِلْكَانَ بِإِبِلِ لَهُ مُؤَبَّلَةٌ لِيَقِفَهَا عَلَيْهِ، الْتِمَاسَ بَرَكَتِهِ، فِيمَا يَزْعُمُ؛ فَلَمَّا رَأَتْهُ الْإِبِلُ، وَكَانَتْ مَرْعِيَّةً لَا تُرْكَبُ، وَكَانَ يُهْرَاقُ عَلَيْهِ الدِّمَاءُ، نَفَرَتْ مِنْهُ، فَذَهَبَتْ فِي كُلِّ وَجْهٍ، وَغَضِبَ رَبُّهَا الْمِلْكَانِيُّ، فَأَخَذَ حَجَرًا فَرَمَاهُ بِهِ، ثُمَّ قَالَ: لَا بَارَكَ اللَّهُ فِيكَ، نَفَّرْتَ عَلَيَّ إبِلِي، ثُمَّ خَرَجَ فِي طَلَبِهَا حَتَّى جَمَعَهَا، فَلَمَّا اجْتَمَعَتْ لَهُ قَالَ: : أَتَيْنَا إلَى سَعْدٍ لِيَجْمَعَ شَمْلَنَا     فَشَتَّتَنَا سَعْدٌ فَلَا نَحْنُ مِنْ سَعْدِ وَهَلْ سَعْدُ إلَّا صَخْرَةٌ بِتَنُوفَةٍ     مِنْ الْأَرْضِ لَا تَدْعُو لِغَيٍّ وَلَا رُشْدٍ [ صَنَمُ دَوْسٍ   ] وَكَانَ فِي دَوْسٍ صَنَمٌ لِعَمْرِو بْنِ حُمَمَةَ الدَّوْسِيِّ. قَالَ ابْنُ هِشَامٍ: سَأَذْكُرُ حَدِيثَهُ فِي مَوْضِعِهِ إنْ شَاءَ اللَّهُ. [ نَسَبُ دَوْسٍ ] وَدَوْسُ بْنُ عُدْثَانَ بْنِ عَبْدِ اللَّهِ بْنِ زَهْرَانَ بْنِ كَعْبِ بْنِ الْحَارِثِ بْنِ كَعْبِ بْنِ عَبْدِ اللَّهِ بْنِ مَالِكِ بْنِ نَصْرِ بْنِ الْأَسَدِ بْنِ الْغَوْثِ. وَيُقَالُ: دَوْسُ بْنُ عَبْدِ اللَّهِ بْنِ زَهْرَانَ بْنِ الْأَسْدِ بْنِ الْغَوْثِ. [ هُبَلُ ] قَالَ ابْنُ إسْحَاقَ: وَكَانَتْ قُرَيْشٌ قَدْ اتَّخَذَتْ صَنَمًا عَلَى بِئْرٍ فِي جَوْفِ الْكَعْبَةِ يُقَالُ لَهُ: هُبَلُ  . قَالَ ابْنُ هِشَامٍ: سَأَذْكُرُ حَدِيثَهُ إنْ شَاءَ اللَّهُ فِي مَوْضِعِهِ. [ إسَافٌ وَنَائِلَةٌ  ، وَحَدِيثُ عَائِشَةَ عَنْهُمَا ] قَالَ ابْنُ إسْحَاقَ: اتَّخَذُوا إسَافًا وَنَائِلَةً، عَلَى مَوْضِعِ زَمْزَمَ يَنْحَرُونَ عِنْدَهُمَا، وَكَانَ إسَافٌ وَنَائِلَةٌ رَجُلًا وَامْرَأَةً مِنْ جُرْهُمٍ - هُوَ إسَافُ بْنُ بَغْيٍ، وَنَائِلَةُ بِنْتُ دِيكٍ - فَوَقَعَ إسَافٌ عَلَى نَائِلَةٍ فِي الْكَعْبَةِ، فَمَسَخَهُمَا اللَّهُ حَجَرَيْنِ. قَالَ ابْنُ إسْحَاقَ: حَدَّثَنِي عَبْدُ اللَّهِ بْنُ أَبِي بَكْرِ بْنِ مُحَمَّدِ بْنِ عَمْرِو بْنِ حَزْمٍ، عَنْ عَمْرَةَ بِنْتِ عَبْدِ الرَّحْمَنِ بْنِ سَعْدِ بْنِ زُرَارَةَ أَنَّهَا قَالَتْ: سَمِعْتُ عَائِشَةَ ؓ تَقُولُ: مَا زِلْنَا نَسْمَعُ أَنَّ إسَافًا وَنَائِلَةً كَانَا رَجُلًا وَامْرَأَةً مِنْ جُرْهُمٍ، أَحْدَثَا فِي الْكَعْبَةِ، فَمَسَخَهُمَا اللَّهُ تَعَالَى حَجَرَيْنِ. وَاَللَّهُ أَعْلَمُ. قَالَ ابْنُ إسْحَاقَ: وَقَالَ أَبُو طَالِبٍ: : وَحَيْثُ يُنِيخُ الْأَشْعَرُونَ رِكَابَهُمْ     بِمُفْضَى السُّيُولِ مِنْ إسَافٍ وَنَائِلِ قَالَ ابْنُ هِشَامٍ: وَهَذَا الْبَيْتُ فِي قَصِيدَةٍ لَهُ سَأَذْكُرُهَا فِي مَوْضِعِهَا إنْ شَاءَ اللَّهُ تَعَالَى.

    ✧ [The Idols in the Time of Noah’s People] The people of Noah had idols upon which they devotedly lingered. Allah, Blessed and Exalted, related their story to the Messenger of Allah ﷺ, saying: “And they said: Do not abandon your gods; and do not abandon Wadd, nor Suwāʿ, nor Yaghūth, Yaʿūq, and Nasr. And indeed they have led many astray.” [The Tribes and Their Idols, and Something About Them] Those who took these idols from the descendants of Ishmael and others, and named them after the names of those idols when they departed from the religion of Ishmael, were: Hudhayl b. Mudrikah b. Ilyās b. Muḍar; they took Suwāʿ, and it belonged to them at Burhāṭ. And Kalb b. Wabrah of Quḍāʿah; they took Wadd at Dūmat al-Jandal. Ibn Isḥāq said: Kaʿb b. Mālik al-Anṣārī said: : We forget al-Lāt, al-ʿUzzā, and Wadd, and we strip from them the necklaces and earrings. Ibn Hishām said: This line is in a poem of his which I shall mention in its proper place, if Allah wills. [Ibn Hishām’s Opinion on the Lineage of Kalb b. Wabrah] Ibn Hishām said: Kalb b. Wabrah b. Taghlib b. Ḥulwān b. ʿImrān b. al-Ḥāf b. Quḍāʿah. [Yaghūth and Its Worshipers] Ibn Isḥāq said: Anʿum of Ṭayyiʾ, and the people of Jurash of Madhḥij, took Yaghūth at Jurash. [Ibn Hishām’s Opinion on Anʿum, and on the Lineage of Ṭayyiʾ] Ibn Hishām said: It is said: Anʿum. And Ṭayyiʾ b. Udad b. Mālik, and Mālik is Madhḥij b. Udad. And it is said: Ṭayyiʾ b. Udad b. Zayd b. Kahlān b. Sabaʾ. [Yaʿūq and Its Worshipers] Ibn Isḥāq said: Khaywān, a branch of Hamdān, took Yaʿūq in the land of Hamdān in the land of Yemen. Ibn Hishām said: Mālik b. Namaṭ al-Hamdānī said: : Allah gives feathers in this world and clips, but Yaʿūq neither clips nor gives feathers. This line is in some verses of his. [Hamdān and Its Lineage] Ibn Hishām said: The name of Hamdān is Awsalah b. Mālik b. Zayd b. Rabīʿah b. Awsalah b. al-Khiyār b. Mālik b. Zayd b. Kahlān b. Sabaʾ. And it is said: Awsalah b. Zayd b. Awsalah b. al-Khiyār. And it is said: Hamdān b. Awsalah b. Rabīʿah b. Mālik b. al-Khiyār b. Mālik b. Zayd b. Kahlān b. Sabaʾ. [Nasr and Its Worshipers] Ibn Isḥāq said: Dhū al-Kalāʿ of Ḥimyar; they took Nasr in the land of Ḥimyar. [ʿUmyānis and Its Worshipers] Khawlān had an idol called ʿUmyānis in the land of Khawlān. They would apportion to it a share of their cattle and their crops, a share between it and Allah, as they claimed. Whatever entered into the right of ʿUmyānis from the right of Allah, the Exalted, which they had assigned to Him, they would leave for it; and whatever entered into the right of Allah, the Exalted, from the right of ʿUmyānis, they would return to it. They are a branch of Khawlān, called al-Adīm. Concerning them, Allah, Blessed and Exalted, revealed, as they mention: “And they assign to Allah from what He created of crops and cattle a share, and they say: This is for Allah, according to their claim, and this is for our partners. But what is for their partners does not reach Allah, and what is for Allah reaches their partners. Evil is what they judge.” [Lineage of Khawlān] Ibn Hishām said: Khawlān b. ʿAmr b. al-Ḥāf b. Quḍāʿah; and it is said: Khawlān b. ʿAmr b. Murrah b. Udad b. Zayd b. Mihsaʿ b. ʿAmr b. ʿArīb b. Zayd b. Kahlān b. Sabaʾ; and it is said: Khawlān b. ʿAmr b. Saʿd al-ʿAshīrah b. Madhḥij. [Saʿd and Its Worshipers] Ibn Isḥāq said: The Banū Milkān b. Kinānah b. Khuzaymah b. Mudrikah b. Ilyās b. Muḍar had an idol called Saʿd, a tall rock in a desert tract of their land. A man from Banū Milkān came with his camels, which were made to be dedicated to it, seeking its blessing, as he claimed. When the camels saw it, being pastured and not ridden, and upon which blood used to be poured, they shied away from it and scattered in every direction. Their owner, the Milkānī, became angry, took a stone, and threw it at the idol, then said: “May Allah not bless you. You have startled my camels away from me.” Then he went out in search of them until he gathered them. When they were gathered to him, he said: : We came to Saʿd so that he might unite our affairs, but Saʿd scattered us; so we are not of Saʿd. And is Saʿd anything but a rock in a desolate tract of land, which calls neither to error nor to right guidance? [The Idol of Daws] Among Daws there was an idol belonging to ʿAmr b. Ḥumamah al-Dawsī. Ibn Hishām said: I shall mention his account in its proper place, if Allah wills. [Lineage of Daws] Daws b. ʿUdthān b. ʿAbd Allāh b. Zahrān b. Kaʿb b. al-Ḥārith b. Kaʿb b. ʿAbd Allāh b. Mālik b. Naṣr b. al-Asad b. al-Ghawth. And it is said: Daws b. ʿAbd Allāh b. Zahrān b. al-Asd b. al-Ghawth. [Hubal] Ibn Isḥāq said: Quraysh had taken an idol over a well inside the Kaʿbah, called Hubal. Ibn Hishām said: I shall mention its account, if Allah wills, in its proper place. [Isāf and Nāʾilah, and ʿĀʾishah’s Account of Them] Ibn Isḥāq said: They took Isāf and Nāʾilah at the site of Zamzam, where they would slaughter animals by them. Isāf and Nāʾilah were a man and a woman of Jurhum—he was Isāf b. Baghy, and Nāʾilah bt. Dīk—and Isāf had intercourse with Nāʾilah in the Kaʿbah, so Allah transformed them into two stones. Ibn Isḥāq said: ʿAbd Allāh b. Abī Bakr b. Muḥammad b. ʿAmr b. Ḥazm narrated to me, from ʿAmrah bt. ʿAbd al-Raḥmān b. Saʿd b. Zurārah, that she said: I heard ʿĀʾishah ؓ say: We continued to hear that Isāf and Nāʾilah were a man and a woman of Jurhum who committed a sin in the Kaʿbah, so Allah, the Exalted, transformed them into two stones. And Allah knows best. Ibn Isḥāq said: Abū Ṭālib said: : And where the Ashʿarūn make their camels kneel, at the outflow of the torrents from Isāf and Nāʾil. Ibn Hishām said: This line is in a poem of his which I shall mention in its proper place, if Allah, the Exalted, wills.

14. Tarikh (al-Tabari) 475No grade recorded

    قَالَ ابْنُ هِشَامٍ حَدَّثَنِي بَعْضُ أَهْلِ الْعِلْمِ أَنَّ عَمْرَو بْنَ لُحَيٍّ خَرَجَ مِنْ مَكَّةَ إِلَى الشَّامِ فِي بَعْضِ أُمُورِهِ فَلَمَّا قَدِمَ مَآبَ مِنْ أَرْضِ الْبَلْقَاءِ، وَبِهَا يَوْمَئِذٍ الْعَمَالِيقُ، وَهُمْ وَلَدُ عِمْلَاقٍ وَيُقَالُ وَلَدُ عَمْلِيقِ بْنِ لَاوَذَ بْنِ سَامِ بْنِ نُوحٍ رَآهُمْ يَعْبُدُونَ الْأَصْنَامَ فَقَالَ لَهُمْ مَا هَذِهِ الْأَصْنَامُ الَّتِي أَرَاكُمْ تَعْبُدُونَ ؟ قَالُوا لَهُ: هَذِهِ أَصْنَامٌ نَعْبُدُهَا فَنَسْتَمْطِرُهَا فَتُمْطِرُنَا وَنَسْتَنْصِرُهَا فَتَنْصُرُنَا فَقَالَ لَهُمْ: أَلَا تُعْطُونِي مِنْهَا صَنَمًا فَأَسِيرُ بِهِ إِلَى أَرْضِ الْعَرَبِ فَيَعْبُدُوهُ ؟ فَأَعْطَوْهُ صَنَمًا يُقَالَ لَهُ: هُبَلُ فَقَدِمَ بِهِ مَكَّةَ فَنَصَبَهُ، وَأَمَرَ النَّاسَ بِعِبَادَتِهِ وَتَعْظِيمِهِ.

    ✧ Ibn Hishām said: One of the people of knowledge related to me that ʿAmr b. Luḥayy went out from Makkah to Syria on some of his affairs. When he reached Maʾāb in the land of al-Balqāʾ — where at that time the ʿAmālīq were, and they are the children of ʿImlāq, or it is said the children of ʿAmlīq b. Lāwadh b. Sām b. Nūḥ — he saw them worshipping idols. He said to them, “What are these idols which I see you worshipping?” They said to him, “These are idols that we worship: we ask them for rain and they give us rain, and we seek their aid and they aid us.” He said to them, “Will you not give me one of these idols so that I may take it to the land of the Arabs and they may worship it?” So they gave him an idol called Hubal. He brought it to Makkah, set it up, and commanded the people to worship it and revere it.

15. Tarikh (al-Tabari) 476No grade recorded

    قِصَّةُ عَمْرِو بْنِ لُحَيٍّ وَذِكْرُ أَصْنَامِ الْعَرَبِ   [ رَآهُ النَّبِيُّ ﷺ يَجُرُّ قَصَبَهُ فِي النَّارِ ] قَالَ ابْنُ إسْحَاقَ: وَحَدَّثَنِي عَبْدُ اللَّهِ بْنُ أَبِي بَكْرِ بْنِ مُحَمَّدِ بْنِ عَمْرِو بْنِ حَزْمٍ عَنْ أَبِيهِ قَالَ: حُدِّثْتُ أَنَّ رَسُولَ اللَّهِ ﷺ قَالَ: رَأَيْتُ عَمْرَو بْنَ لُحَيٍّ يَجُرُّ قُصْبَهُ فِي النَّارِ، فَسَأَلْتُهُ عَمَّنْ بَيْنِي وَبَيْنَهُ مِنْ النَّاسِ، فَقَالَ: هَلَكُوا قَالَ ابْنُ إسْحَاقَ: وَحَدَّثَنِي مُحَمَّدُ بْنُ إبْرَاهِيمَ بْنِ الْحَارِثِ التَّيْمِيُّ أَنَّ أَبَا صَالِحٍ السَّمَّانَ حَدَّثَهُ أَنَّهُ سَمِعَ أَبَا هُرَيْرَةَ - قَالَ ابْنُ هِشَامٍ: وَاسْمُ أَبِي هُرَيْرَةَ: عَبْدُ اللَّهِ بْنُ عَامِرٍ، وَيُقَالُ اسْمُهُ عَبْدُ الرَّحْمَنِ بْنُ صَخْرٍ - يَقُولُ: سَمِعْتُ رَسُولَ اللَّهِ ﷺ يَقُولُ لِأَكْثَمَ بْنِ الْجَوْنِ الْخُزَاعِيِّ: يَا أَكْثَمُ، رَأَيْتُ عَمْرَو بْنَ لُحَيِّ بْنِ قَمَعَةَ بْنِ خِنْدِفَ يَجُرُّ قُصْبَهُ فِي النَّارِ، فَمَا رَأَيْتُ رَجُلًا أَشْبَهَ بِرَجُلٍ مِنْكَ بِهِ، وَلَا بِكَ مِنْهُ: فَقَالَ أَكْثَمُ: عَسَى أَنْ يَضُرَّنِي شَبَهُهُ يَا رَسُولَ اللَّهِ ؟ قَالَ: لَا، إنَّكَ مُؤْمِنٌ وَهُوَ كَافِرٌ، إنَّهُ كَانَ أَوَّلَ مَنْ غَيَّرَ دِينَ إسْمَاعِيلَ، فَنَصَبَ الْأَوْثَانَ، وَبَحَرَ الْبَحِيرَةَ، وَسَيَّبَ السَّائِبَةَ، وَوَصَلَ الْوَصِيلَةَ، وَحَمَى الْحَامِي.

    ✧ The story of ʿAmr b. Luḥayy and mention of the idols of the Arabs [The Prophet ﷺ saw him dragging his entrails in the Fire] Ibn Isḥāq said: ʿAbd Allāh b. Abī Bakr b. Muḥammad b. ʿAmr b. Ḥazm narrated to me from his father, who said: I was told that the Messenger of God ﷺ said: “I saw ʿAmr b. Luḥayy dragging his entrails in the Fire, so I asked him about the people between me and him, and he said: ‘They have perished.’” Ibn Isḥāq said: Muḥammad b. Ibrāhīm b. al-Ḥārith al-Taymī narrated to me that Abū Ṣāliḥ al-Sammān narrated to him that he heard Abū Hurayrah — Ibn Hishām said: Abū Hurayrah’s name is ʿAbd Allāh b. ʿĀmir, and it is also said his name is ʿAbd al-Raḥmān b. Ṣakhr — say: I heard the Messenger of God ﷺ say to Aktham b. al-Jawn al-Khuzāʿī: “O Aktham, I saw ʿAmr b. Luḥayy b. Qamaʿah b. Khindif dragging his entrails in the Fire, and I have not seen any man more resembling another than you to him, nor him to you.” Aktham said: “May his resemblance harm me, O Messenger of God?” He said: “No, you are a believer and he is an unbeliever. He was the first to change the religion of Ismāʿīl: he set up idols, slit the ears of the baḥīrah, let loose the sāʾibah, joined the waṣīlah, and protected the ḥāmī.”

16. Tarikh (al-Tabari) 477No grade recorded

    [ مَا كَانَ يَفْعَلُهُ الْعَرَبُ مَعَ الْأَصْنَامِ   ] قَالَ ابْنُ إسْحَاقَ: وَاِتَّخَذَ أَهْلُ كُلِّ دَارٍ فِي دَارِهِمْ صَنَمًا يَعْبُدُونَهُ، فَإِذَا أَرَادَ الرَّجُلُ مِنْهُمْ سَفَرًا تَمَسَّحَ بِهِ حِينَ يَرْكَبُ، فَكَانَ ذَلِكَ آخِرَ مَا يَصْنَعُ حِينَ يَتَوَجَّهُ إلَى سَفَرِهِ، وَإِذَا قَدِمَ مِنْ سَفَرِهِ تَمَسَّحَ بِهِ فَكَانَ ذَلِكَ أَوَّلَ مَا يَبْدَأُ بِهِ قَبْلَ أَنْ يَدْخُلَ عَلَى أَهْلِهِ فَلَمَّا بَعَثَ اللَّهُ رَسُولَهُ مُحَمَّدًا ﷺ بِالتَّوْحِيدِ، قَالَتْ قُرَيْشٌ: أَجَعَلَ الْآلِهَةَ إِلَهًا وَاحِدًا إِنَّ هَذَا لَشَيْءٌ عُجَابٌ وَكَانَتْ الْعَرَبُ قَدْ اتَّخَذَتْ مَعَ الْكَعْبَةِ طَوَاغِيتَ وَهِيَ بُيُوتٌ تُعَظِّمُهَا كَتَعْظِيمِ الْكَعْبَةِ، لَهَا سَدَنَةٌ وَحُجَّابٌ، وَتُهْدِي لَهَا كَمَا تُهْدِي لِلْكَعْبَةِ، وَتَطُوفُ بِهِ كَطَوَافِهَا بِهَا، وَتَنْحَرُ عِنْدَهَا. وَهَى تَعْرِفُ فَضْلَ الْكَعْبَةِ عَلَيْهَا، لِأَنَّهَا كَانَتْ قَدْ عَرَفَتْ أَنَّهَا بَيْتُ إبْرَاهِيمَ الْخَلِيلِ وَمَسْجِدُهُ. [ الْعُزَّى وَسَدَنَتُهَا   ] فَكَانَتْ لِقُرَيْشِ وَبَنِيَّ كِنَانَةَ الْعُزَّى بِنَخْلَةٍ، وَكَانَ سَدَنَتَهَا وَحُجَّابَهَا بَنُو شَيْبَانَ، مِنْ سُلَيْمٍ، حُلَفَاءِ بَنِي هَاشِمٍ. قَالَ ابْنُ هِشَامٍ: حُلَفَاءُ ( بَنِي ) أَبِي طَالِبٍ خَاصَّةً؛ وَسُلَيْمٌ: سُلَيْمُ بْنُ مَنْصُورِ بْنِ عِكْرِمَةَ بْنِ خَصَفَةَ بْنِ قَيْسِ بْنِ عَيْلَانَ. قَالَ ابْنُ إسْحَاقَ: فَقَالَ شَاعِرٌ مِنْ الْعَرَبِ: لَقَدْ أُنْكِحَتْ أَسْمَاءُ رَأْسَ بُقَيْرَةٍ مِنْ الْأُدْمِ أَهْدَاهَا امْرُؤٌ مِنْ بَنِي غَنْمِ     رَأَى قَدَعَا فِي عَيْنِهَا إذْ يَسُوقُهَا إلَى غَبْغَبِ الْعُزَّى فَوَسَّعَ فِي الْقَسْمِ وَكَذَلِكَ كَانُوا يَصْنَعُونَ إذَا نَحَرُوا هَدْيًا قَسَّمُوهُ فِي مَنْ حَضَرَهُمْ. وَالْغَبْغَبُ: الْمَنْحَرُ وَمِهْرَاقُ الدِّمَاءِ. قَالَ ابْنُ هِشَامٍ: وَهَذَانِ الْبَيْتَانِ لِأَبِي خِرَاشٍ: الْهُذَلِيِّ، وَاسْمُهُ خُوَيْلِدُ بْنُ مُرَّةَ، فِي أَبْيَاتٍ لَهُ. [ مَعْنَى السَّدَنَةِ ] وَالسَّدَنَةُ: الَّذِينَ يَقُومُونَ بِأَمْرِ الْكَعْبَةِ. قَالَ رُؤْبَةُ بْنُ الْعَجَّاجِ: : فَلَا وَرَبِّ الْآمِنَاتِ الْقُطَّنِ بِمَحْبَسِ الْهَدْى وَبَيْتِ الْمَسْدَنِ وَهَذَانِ الْبَيْتَانِ فِي أُرْجُوزَةٍ لَهُ، وَسَأَذْكُرُ حَدِيثَهَا إنْ شَاءَ اللَّهُ تَعَالَى فِي مَوْضِعِهِ. [ اللَّاتُ وَسَدَنَتُهَا   ] قَالَ ابْنُ إسْحَاقَ: وَكَانَتْ اللَّاتُ لِثَقِيفِ بِالطَّائِفِ، وَكَانَ سَدَنَتَهَا وَحُجَّابَهَا بَنُو مُعَتِّبٍ مِنْ ثَقِيفٍ. قَالَ ابْنُ هِشَامٍ: وَسَأَذْكُرُ حَدِيثَهَا إنْ شَاءَ اللَّهُ تَعَالَى فِي مَوْضِعِهِ. [ مَنَاةُ وَسَدَنَتُهَا وَهَدْمُهَا   ] قَالَ ابْنُ إسْحَاقَ: وَكَانَتْ مَنَاةُ لِلْأَوْسِ وَالْخَزْرَجِ، وَمَنْ دَانَ بِدِينِهِمْ مِنْ أَهْلِ يَثْرِبَ، عَلَى سَاحِلِ الْبَحْرِ مِنْ نَاحِيَةِ الْمُشَلَّلِ بِقُدَيْدٍ. قَالَ ابْنُ هِشَامٍ: وَقَالَ الْكُمَيْتُ بْنُ زَيْدٍ أَحَدُ بَنِي أَسْدِ بْنِ خُزَيْمَةَ بْنِ مُدْرِكَةَ: : وَقَدْ آلَتْ قَبَائِلُ لَا تُوَلَّى     مَنَاةَ ظُهُورَهَا مُتَحَرَّفِينَا وَهَذَا الْبَيْتُ فِي قَصِيدَةٍ لَهُ. قَالَ ابْنُ هِشَامٍ: فَبَعَثَ رَسُولُ اللَّهِ ﷺ إلَيْهَا أَبَا سُفْيَانَ بْنَ حَرْبٍ فَهَدَمَهَا. وَيُقَالُ: عَلِيُّ بْنُ أَبِي طَالِبٍ. [ ذُو الْخَلَصَةِ وَسَدَنَتُهُ وَهَدْمُهُ   ] قَالَ ابْنُ إسْحَاقَ: وَكَانَ ذُو الْخَلَصَةِ لِدَوْسٍ وَخَثْعَمَ وَبَجِيلَةَ، وَمَنْ كَانَ بِبِلَادِهِمْ مِنْ الْعَرَبِ بِتَبَالَةَ. قَالَ ابْنُ هِشَامٍ: وَيُقَالُ: ذُو الْخُلُصَةِ. قَالَ رَجُلٌ مِنْ الْعَرَبِ: : لَوْ كُنْتَ يَا ذَا الْخُلُصِ الْمَوْتُورَا     مِثْلِي وَكَانَ شَيْخُكَ الْمَقْبُورَا لَمْ تَنْهَ عَنْ قَتْلِ الْعُدَاةِ زُورَا قَالَ: وَكَانَ أَبُوهُ قُتِلَ، فَأَرَادَ الطَّلَبَ بِثَأْرِهِ، فَأَتَى ذَا الْخَلَصَةِ، فَاسْتَقْسَمَ عِنْدَهُ بِالْأَزْلَامِ، فَخَرَجَ السَّهْمُ بِنَهْيِهِ عَنْ ذَلِكَ، فَقَالَ هَذِهِ الْأَبْيَاتَ. وَمِنْ النَّاسِ مَنْ يُنْحِلُهَا امْرَأَ الْقَيْسِ بْنِ حُجْرٍ الْكِنْدِيَّ. فَبَعَثَ إلَيْهِ رَسُولُ اللَّهِ ﷺ جَرِيرَ بْنَ عَبْدِ اللَّهِ الْبَجَلِيَّ فَهَدَمَهُ. [ فِلْسٌ وَسَدَنَتُهُ وَهَدْمُهُ   ] قَالَ ابْنُ إسْحَاقَ: وَكَانَتْ فِلْسُ لِطَيِّئٍ وَمَنْ يَلِيهَا بِجَبَلَيْ طَيِّئٍ، يَعْنِي سَلْمَى وَأَجَأَ. قَالَ ابْنُ هِشَامٍ: فَحَدَّثَنِي بَعْضُ أَهْلِ الْعِلْمِ أَنَّ رَسُولَ اللَّهِ ﷺ بَعَثَ إلَيْهَا عَلِيَّ بْنَ أَبِي طَالِبٍ فَهَدَمَهَا، فَوَجَدَ فِيهَا سَيْفَيْنِ، يُقَالُ لِأَحَدِهِمَا: الرَّسُوبُ، وَلِلْآخِرِ: الْمِخْذَمُ. فَأَتَى بِهِمَا رَسُولَ اللَّهِ ﷺ فَوَهَبَهُمَا لَهُ، فَهُمَا سَيْفَا عَلِيٍّ ؓ. [ رِئَامٌ ] قَالَ ابْنُ إسْحَاقَ: وَكَانَ لِحِمْيَرَ وَأَهْلِ الْيَمَنِ بَيْتٌ بِصَنْعَاءَ يُقَالُ لَهُ: رِئَامٌ. قَالَ ابْنُ هِشَامٍ: قَدْ ذَكَرْتُ حَدِيثَهُ فِيمَا مَضَى. [ رُضَاءٌ وَسَدَنَتُهُ   ] قَالَ ابْنُ إسْحَاقَ: وَكَانَتْ رُضَاءٌ بَيْتًا لِبَنِي رَبِيعَةَ بْنِ كَعْبِ بْنِ سَعْدِ بْنِ زَيْدِ مَنَاةَ بْنِ تَمِيمٍ، وَلَهَا يَقُولُ المُسْتَوْغِرُ بْنُ رَبِيعَةَ بْنِ كَعْبِ بْنِ سَعْدٍ حِينَ هَدَمَهَا فِي الْإِسْلَامِ: : وَلَقَدْ شَدَدْتُ عَلَى رُضَاءٍ شَدَّةً     فَتَرَكْتُهَا قَفْرًا بِقَاعِ أَسْحَمَا قَالَ ابْنُ هِشَامٍ: قَوْلُهُ: فَتَرَكْتهَا قَفْرًا بِقَاعِ أَسْحَمَا عَنْ رَجُلٍ مِنْ بَنِي سَعْدٍ. [ ذُو الْكَعَبَاتِ وَسَدَنَتُهُ   ] قَالَ ابْنُ إسْحَاقَ: وَكَانَ ذُو الْكَعَبَاتِ لِبَكْرِ وَتَغْلِبَ ابْنَيْ وَائِلٍ وَإِيَادٍ بِسَنْدَادٍ وَلَهُ يَقُولُ أَعْشَى بَنِي قَيْسِ بْنِ ثَعْلَبَةَ: : بَيْنَ الْخَوَرْنَقِ وَالسَّدِيرِ وَبَارِقٍ     وَالْبَيْتِ ذِي الْكَعَبَاتِ مِنْ سَنْدَادِ قَالَ ابْنُ هِشَامٍ: وَهَذَا الْبَيْتُ لِلْأَسْوَدِ بْنِ يَعْفُرَ النَّهْشَلِيِّ. نَهْشَلُ بْنُ دَارِمِ بْنِ مَالِكِ بْنِ حَنْظَلَةَ بْنِ مَالِكِ بْنِ زَيْدِ مَنَاةَ بْنِ تَمِيمٍ، فِي قَصِيدَةٍ لَهُ. وَأَنْشَدَنِيهِ أَبُو مُحْرِزٍ خَلَفٌ الْأَحْمَرُ: : أَهْلُ الْخَوَرْنَقِ وَالسَّدِيرِ وَبَارِقٍ     وَالْبَيْتِ ذِي الشُّرُفَاتِ مِنْ سِنْدَادِ

    ✧ [What the Arabs used to do with the idols ] Ibn Isḥāq said: The people of every house took for themselves in their house an idol which they worshipped. When a man among them intended to travel, he would wipe himself with it when he mounted; that was the last thing he did when setting out on his journey. When he arrived from a journey, he would wipe himself with it; that was the first thing he began with before entering upon his family. When Allah sent His Messenger Muḥammad ﷺ with monotheism, Quraysh said: "Has he made the gods one God? Indeed, this is a strange thing." The Arabs had taken, along with the Kaʿbah, ṭawāghīt (idol temples), which were houses they venerated as they venerated the Kaʿbah. They had custodians (sadanah) and doorkeepers (ḥujjāb), and they offered gifts to them as they offered gifts to the Kaʿbah, circumambulated them as they circumambulated it, and sacrificed at them. Yet they recognized the superiority of the Kaʿbah over them, because they had known that it was the House of Ibrāhīm al-Khalīl and his mosque. [Al-ʿUzzā and its custodians ] Quraysh and Banū Kinānah had al-ʿUzzā at Nakhlah. Its custodians and doorkeepers were Banū Shaybān, from Sulaym, allies of Banū Hāshim. Ibn Hishām said: allies of Banū Abī Ṭālib in particular. Sulaym is Sulaym b. Manṣūr b. ʿIkrimah b. Khaṣafah b. Qays b. ʿAylān. Ibn Isḥāq said: A poet of the Arabs said: Asmāʾ was married to the head of Buqayrah, of the white-footed dark antelopes, an offering presented by a man of Banū Ghanm. He saw a defect in her eye as he drove her to the gh abghab of al-ʿUzzā, and he enlarged the allotted share. Thus they used to do when they slaughtered sacrificial animals: they divided it among those who were present. Al-ghabghab is the place of slaughter and the pouring of blood. Ibn Hishām said: These two verses are by Abū Khirāsh al-Hudhalī, whose name is Khuwaylid b. Murrah, in some verses of his. [The meaning of sadanah ] Al-sadanah are those who attend to the affairs of the Kaʿbah. Ruʾbah b. al-ʿAjjāj said: : No, by the Lord of the secure, long-inhabited ones, at the place where offerings are confined and the house of the masdan. These two verses are in a poem of his in rajaz meter, and I shall mention its account, if Allah Almighty wills, in its proper place. [Al-Lāt and its custodians ] Ibn Isḥāq said: Al-Lāt belonged to Thaqīf at al-Ṭāʾif. Its custodians and doorkeepers were Banū Muʿattib of Thaqīf. Ibn Hishām said: I shall mention its account, if Allah Almighty wills, in its proper place. [Manāh, its custodians, and its destruction ] Ibn Isḥāq said: Manāh belonged to al-Aws and al-Khazraj and those who followed their religion among the people of Yathrib, on the seacoast in the direction of al-Mushallal at Qudayd. Ibn Hishām said: Al-Kumayt b. Zayd, one of Banū Asad b. Khuzaymah b. Mudrikah, said: : Tribes swore that they would never turn their backs to Manāh as they withdrew. This verse is in an ode of his. Ibn Hishām said: The Messenger of Allah ﷺ sent Abū Sufyān b. Ḥarb to it, and he destroyed it. It is also said: ʿAlī b. Abī Ṭālib. [Dhū al-Khalaṣah, its custodians, and its destruction ] Ibn Isḥāq said: Dhū al-Khalaṣah belonged to Daws, Khathʿam, and Bajīlah, and those Arabs in their lands at Tabālah. Ibn Hishām said: It is also said Dhū al-Khuluṣah. A man of the Arabs said: : If you, O Dhū al-Khuluṣ al-mawtūr, were like me, and your sheikh were the one buried, you would not forbid killing enemies falsely. He said: His father had been killed, so he wished to seek revenge for him. He came to Dhū al-Khalaṣah and sought a decision there by means of the arrows (azlām), and the arrow came out forbidding him from that. So he said these verses. Some people attribute them to Imruʾ al-Qays b. Ḥujr al-Kindī. The Messenger of Allah ﷺ sent Jarīr b. ʿAbd Allāh al-Bajalī to it, and he destroyed it. [Fils, its custodians, and its destruction ] Ibn Isḥāq said: Fils belonged to Ṭayyiʾ and those adjacent to them at the two mountains of Ṭayyiʾ, meaning Salmā and Ajaʾ. Ibn Hishām said: Some of the people of knowledge told me that the Messenger of Allah ﷺ sent ʿAlī b. Abī Ṭālib to it, and he destroyed it. He found in it two swords, one called al-Rasūb and the other al-Mikhdham. He brought them to the Messenger of Allah ﷺ, who gave them to him. They are the two swords of ʿAlī ؓ. [Riʾām ] Ibn Isḥāq said: Ḥimyar and the people of Yemen had a house at Ṣanʿāʾ called Riʾām. Ibn Hishām said: I have already mentioned its account above. [Ruḍāʾ and its custodians ] Ibn Isḥāq said: Ruḍāʾ was a house belonging to Banū Rabīʿah b. Kaʿb b. Saʿd b. Zayd Manāh b. Tamīm. Concerning it al-Mustawghir b. Rabīʿah b. Kaʿb b. Saʿd said when he destroyed it in Islam: : I assaulted Ruḍāʾ with a severe assault, and left it desolate in the dark, empty plain. Ibn Hishām said: His saying: and left it desolate in the dark, empty plain is from a man of Banū Saʿd. [Dhū al-Kaʿabāt and its custodians ] Ibn Isḥāq said: Dhū al-Kaʿabāt belonged to Bakr and Taghlib, the two sons of Wāʾil, and Iyād, at Sindād. Concerning it Aʿshā Banī Qays b. Thaʿlabah said: : Between al-Khawarnaq, al-Sadīr, and Bāriq, and the house with the cubical stones at Sindād. Ibn Hishām said: This verse is by al-Aswad b. Yaʿfur al-Nahshalī. Nahshal b. Dārim b. Mālik b. Ḥanẓalah b. Mālik b. Zayd Manāh b. Tamīm, in an ode of his. Abū Muḥriz Khalaf al-Aḥmar recited it to me: : The people of al-Khawarnaq, al-Sadīr, and Bāriq, and the house with the battlements at Sindād.

17. Tarikh (al-Tabari) 478No grade recorded

    أَمْرُ الْبَحِيرَةِ وَالسَّائِبَةِ وَالْوَصِيلَةِ وَالْحَامِي [ رَأْيُ ابْنِ إِسْحَاقَ فِيهَا ] قَالَ ابْنُ إسْحَاقَ: فَأَمَّا الْبَحِيرَةُ فَهِيَ بِنْتُ السَّائِبَةِ، وَالسَّائِبَةُ: النَّاقَةُ إذَا تَابَعَتْ بَيْنَ عَشْرِ إنَاثٍ لَيْسَ بَيْنَهُنَّ ذَكَرٌ، سُيِّبَتْ فَلَمْ يُرْكَبْ ظَهْرُهَا، وَلَمْ يُجَزَّ وَبَرُهَا وَلَمْ يَشْرَبْ لَبَنَهَا إلَّا ضَيْفٌ؛ فَمَا نُتِجَتْ بَعْدَ ذَلِكَ مِنْ أُنْثَى شُقَّتْ أُذُنُهَا، ثُمَّ خُلِّيَ سَبِيلُهَا مَعَ أُمِّهَا فَلَمْ يُرْكَبْ ظَهْرُهَا، وَلَمْ يُجَزَّ وَبَرُهَا، وَلَمْ يَشْرَبْ لَبَنَهَا إلَّا ضَيْفٌ كَمَا فُعِلَ بِأُمِّهَا، فَهِيَ الْبَحِيرَةُ بِنْتُ السَّائِبَةِ. وَالْوَصِيلَةُ: الشَّاةُ إذَا أَتْأَمَتْ عَشْرَ إنَاثٍ مُتَتَابِعَاتٍ فِي خَمْسَةِ أَبْطُنٍ، لَيْسَ بَيْنَهُنَّ ذَكَرٌ، جُعِلَتْ وَصِيلَةً. قَالُوا: قَدْ وَصَلَتْ، فَكَانَ مَا وَلَدَتْ بَعْدَ ذَلِكَ لِلذُّكُورِ مِنْهُمْ دُونَ إنَاثِهِمْ، إلَّا أَنْ يَمُوتَ مِنْهَا شَيْءٌ فَيَشْتَرِكُوا فِي أَكْلِهِ، ذُكُورُهُمْ وَإِنَاثُهُمْ. [ رَأْيُ ابْنِ هِشَامٍ فِيهَا ] قَالَ ابْنُ هِشَامٍ: وَيَرْوِي: فَكَانَ مَا وَلَدَتْ بَعْدَ ذَلِكَ لِذُكُورِ بَنِيهِمْ دُونَ بَنَاتِهِمْ. قَالَ ابْنُ إسْحَاقَ: وَالْحَامِي: الْفَحْلُ إذَا نُتِجَ لَهُ عَشْرُ إنَاثٍ مُتَتَابِعَاتٍ لَيْسَ بَيْنَهُنَّ ذَكَرٌ، حُمِيَ ظَهْرُهُ فَلَمْ يُرْكَبْ، وَلَمْ يُجَزَّ وَبَرُهُ، وَخُلِّيَ فِي إبِلِهِ يَضْرِبُ فِيهَا، لَا يُنْتَفَعُ مِنْهُ بِغَيْرِ ذَلِكَ. قَالَ ابْنُ هِشَامٍ: وَهَذَا ( كُلُّهُ ) عِنْدَ الْعَرَبِ عَلَى غَيْرِ هَذَا إلَّا الْحَامِي، فَإِنَّهُ عِنْدَهُمْ عَلَى مَا قَالَ ابْنُ إسْحَاقَ. فَالْبَحِيرَةُ عِنْدَهُمْ: النَّاقَةُ تُشَقُّ أُذُنُهَا فَلَا يُرْكَبُ ظَهْرُهَا، وَلَا يُجَزَّ وَبَرُهَا، وَلَا يَشْرَبُ لَبَنَهَا إلَّا ضَيْفٌ. أَوْ يُتَصَدَّقُ بِهِ، وَتُهْمَلُ لِآلِهَتِهِمْ. وَالسَّائِبَةُ: الَّتِي يَنْذِرُ الرَّجُلُ أَنْ يُسَيِّبَهَا إنْ بَرِئَ مِنْ مَرَضِهِ، أَوْ إنْ أَصَابَ أَمْرًا يَطْلُبُهُ. فَإِذَا كَانَ أَسَابَ نَاقَةً مِنْ إبِلِهِ أَوْ جَمَلًا لِبَعْضِ آلِهَتهمْ، فَسَابَتْ فَرَعَتْ لَا يُنْتَفَعُ بِهَا. وَالْوَصِيلَةُ: الَّتِي تَلِدُ أُمُّهَا اثْنَيْنِ فِي كُلِّ بَطْنٍ، فَيَجْعَلُ صَاحِبُهَا لِآلِهَتِهِ الْإِنَاثَ ( مِنْهَا ) وَلِنَفْسِهِ الذُّكُورُ مِنْهَا، فَتَلِدُهَا أُمُّهَا وَمَعَهَا ذَكَرٌ فِي بَطْنٍ، فَيَقُولُونَ: وَصَلَتْ أَخَاهَا. فَيُسَيَّبُ أَخُوهَا مَعَهَا فَلَا يُنْتَفَعُ بِهِ. قَالَ ابْنُ هِشَامٍ: حَدَّثَنِي بِهِ يُونُسُ بْنُ حَبِيبٍ النَّحْوِيُّ وَغَيْرُهُ، رَوَى بَعْضٌ مَا لَمْ يَرْوِ بَعْضٌ. قَالَ ابْنُ إسْحَاقَ: فَلَمَّا بَعَثَ اللَّهُ تَبَارَكَ وَتَعَالَى رَسُولَهُ مُحَمَّدًا ﷺ أَنَزَلَ عَلَيْهِ: مَا جَعَلَ اللَّهُ مِنْ بَحِيرَةٍ وَلَا سَائِبَةٍ وَلَا وَصِيلَةٍ وَلَا حَامٍ وَلَكِنَّ الَّذِينَ كَفَرُوا يَفْتَرُونَ عَلَى اللَّهِ الْكَذِبَ وَأَكْثَرُهُمْ لَا يَعْقِلُونَ وَأَنْزَلَ اللَّهُ تَعَالَى: وَقَالُوا مَا فِي بُطُونِ هَذِهِ الْأَنْعَامِ خَالِصَةٌ لِذُكُورِنَا وَمُحَرَّمٌ عَلَى أَزْوَاجِنَا وَإِنْ يَكُنْ مَيْتَةً فَهُمْ فِيهِ شُرَكَاءُ سَيَجْزِيهِمْ وَصْفَهُمْ إِنَّهُ حَكِيمٌ عَلِيمٌ. وَأَنْزَلَ عَلَيْهِ: قُلْ أَرَأَيْتُمْ مَا أَنْزَلَ اللَّهُ لَكُمْ مِنْ رِزْقٍ فَجَعَلْتُمْ مِنْهُ حَرَامًا وَحَلَالًا قُلْ آللَّهُ أَذِنَ لَكُمْ أَمْ عَلَى اللَّهِ تَفْتَرُونَ وَأَنْزَلَ عَلَيْهِ: مِنَ الضَّأْنِ اثْنَيْنِ وَمِنَ الْمَعْزِ اثْنَيْنِ قُلْ آلذَّكَرَيْنِ حَرَّمَ أَمِ الْأُنْثَيَيْنِ أَمَّا اشْتَمَلَتْ عَلَيْهِ أَرْحَامُ الْأُنْثَيَيْنِ نَبِّئُونِي بِعِلْمٍ إِنْ كُنْتُمْ صَادِقِينَ وَمِنَ الْإِبِلِ اثْنَيْنِ وَمِنَ الْبَقَرِ اثْنَيْنِ قُلْ آلذَّكَرَيْنِ حَرَّمَ أَمِ الْأُنْثَيَيْنِ أَمَّا اشْتَمَلَتْ عَلَيْهِ أَرْحَامُ الْأُنْثَيَيْنِ أَمْ كُنْتُمْ شُهَدَاءَ إِذْ وَصَّاكُمُ اللَّهُ بِهَذَا فَمَنْ أَظْلَمُ مِمَّنِ افْتَرَى عَلَى اللَّهِ كَذِبًا لِيُضِلَّ النَّاسَ بِغَيْرِ عِلْمٍ إِنَّ اللَّهَ لَا يَهْدِي الْقَوْمَ الظَّالِمِينَ. [ الْبَحِيرَةُ وَالسَّائِبَةُ وَالْوَصِيلَةُ وَالْحَامِي  لُغَةً ] قَالَ ابْنُ هِشَامٍ: قَالَ الشَّاعِرُ: : حَوْلُ الْوَصَائِلِ فِي شُرَيْفٍ حِقَّةٌ وَالْحَامِيَاتُ ظُهُورَهَا وَالسُّيَّبُ وَقَالَ تَمِيمُ بْنُ أُبَيِّ ( بْنِ ) مُقْبِلٍ أَحَدِ بَنِي عَامِرِ بْنِ صَعْصَعَةَ: فِيهِ مِنْ الْأَخْرَجِ الْمِرْبَاعِ قَرْقَرَةٌ     هَدْرَ الدِّيَافِي وَسْطَ الْهَجْمَةِ الْبُحُرِ وَهَذَا الْبَيْتُ فِي قَصِيدَةٍ لَهُ. وَجَمْعُ بَحِيرَةٍ: بَحَائِرُ وَبُحُرٌ. وَجَمْعُ وَصِيلَةٍ: وَصَائِلُ وَوُصَلٌ. وَجَمْعُ سَائِبَةٍ ( الْأَكْثَرُ ): سَوَائِبُ وَسُيَّبُ. وَجَمْعُ حَامٍ ( الْأَكْثَرُ ): حُوَّمٌ.

    ✧ The matter of the Baḥīrah, the Sāʾibah, the Waṣīlah, and the Ḥāmī [Ibn Isḥāq's opinion on them] Ibn Isḥāq said: As for the Baḥīrah, she is the daughter of the Sāʾibah; and the Sāʾibah is the she-camel that gives birth to ten consecutive females, with no male among them, and is then let loose, so her back is not ridden, her wool is not sheared, and her milk is not drunk except by a guest. Whatever female she produces after that has her ear slit, then she is left free with her mother; her back is not ridden, her wool is not sheared, and her milk is not drunk except by a guest, just as was done with her mother. She is the Baḥīrah, daughter of the Sāʾibah. And the Waṣīlah is the ewe that gives birth to ten consecutive females in five births, with no male among them; she is made a Waṣīlah. They said: "She has joined (waṣalat)." Whatever she bore after that belonged to their males rather than their females, unless something of it died, in which case they shared in eating it, both their males and their females. [Ibn Hishām's opinion on them] Ibn Hishām said: It is also narrated: "Whatever she bore after that belonged to the males of their sons rather than their daughters." Ibn Isḥāq said: And the Ḥāmī is the stallion camel that sires ten consecutive females, with no male among them; his back is protected, so he is not ridden, his wool is not sheared, and he is left among his camels to mount them, no other benefit being taken from him. Ibn Hishām said: All of this is regarded by the Arabs differently, except the Ḥāmī, which among them is as Ibn Isḥāq said. For according to them, the Baḥīrah is the she-camel whose ear is slit, so her back is not ridden, her wool is not sheared, and her milk is not drunk except by a guest, or it is given as charity, and she is left free for their gods. And the Sāʾibah is what a man vows to let loose if he recovers from his illness, or if he obtains a matter he seeks. When he attains it, he lets loose a she-camel from his camels or a male camel to some of their gods, so it is set free and grazes, no benefit being taken from it. And the Waṣīlah is the one whose mother gives birth to two in each pregnancy, and its owner assigns to his gods the females from it and to himself the males from it. When its mother gives birth to it along with a male in the same pregnancy, they say: "She has joined her brother (waṣalat akhāhā)." So its brother is let loose with it, and no benefit is taken from him. Ibn Hishām said: Yūnus b. Ḥabīb the grammarian and others narrated this to me, some relating what others did not. Ibn Isḥāq said: When Allah, Blessed and Exalted, sent His Messenger Muhammad ﷺ, He revealed to him: Allah has not appointed any Baḥīrah, nor Sāʾibah, nor Waṣīlah, nor Ḥām, but those who disbelieve invent lies against Allah, and most of them do not reason. And Allah, Exalted, revealed: And they say, "What is in the bellies of these cattle is exclusively for our males and forbidden to our wives; but if it is born dead, then they are partners in it." He will recompense them for their attribution. Indeed, He is Wise, All-Knowing. And He revealed to him: Say, "Have you seen what Allah has sent down for you of provision, and you have made of it unlawful and lawful?" Say, "Has Allah permitted you, or do you invent lies against Allah?" And He revealed to him: Of the sheep, two, and of the goats, two. Say, "Has He forbidden the two males or the two females, or that which the wombs of the two females contain? Inform me with knowledge, if you are truthful." And of the camels, two, and of the cattle, two. Say, "Has He forbidden the two males or the two females, or that which the wombs of the two females contain? Or were you witnesses when Allah charged you with this? Then who is more unjust than one who invents a lie against Allah to mislead people without knowledge? Indeed, Allah does not guide the wrongdoing people." [The Baḥīrah, the Sāʾibah, the Waṣīlah, and the Ḥāmī linguistically] Ibn Hishām said: The poet said: : Around the waṣāʾil in Shurayf are three-year-old camels, and the ḥāmiyāt their backs, and the suyyab. And Tamīm b. Ubayy b. Muqbil, one of the Banū ʿĀmir b. Ṣaʿṣaʿah, said: In it, from the akhraj al-mirbāʿ, is a gurgling like the roaring of the diyāfī amid the great herd of camels. This verse is in a qaṣīdah of his. The plural of Baḥīrah is Baḥāʾir and Buḥur. The plural of Waṣīlah is Waṣāʾil and Wuṣal. The plural of Sāʾibah, more commonly, is Sawāʾib and Suyyab. The plural of Ḥāmī, more commonly, is Ḥūwwam.

18. Tarikh (al-Tabari) 489No grade recorded

    مِنْ أَخْبَارِ الْعَرَبِ قَبْلَ مَبْعَثِهِ ﷺ وَكَانَ مِنْ أَخْبَارِ الْعَرَبِ وَمَا كَانُوا عَلَيْهِ قَبْلَ مَبْعَثِهِ ﷺ مَا قَصَّهُ الْقُرْآنُ إِجْمَالًا وَذَكَرَهُ أَهْلُ التَّفْسِيرِ وَالتَّارِيخِ وَالسِّيَرِ عَلَى التَّفْصِيلِ وَمِنْهَا قِصَّةُ سَدِّ مَأْرِبٍ وَمَا وَقَعَ فِيهِ، وَكَيْفَ انْتَقَلَ عَمْرُو بْنُ عَامِرٍ مِنَ الْيَمَنِ بَعْدَمَا رَأَى جُرَذًا يَحْفِرُ فِي السَّدِّ فَعَلِمَ أَنَّهُ لَا بَقَاءَ لِلسَّدِّ فَكَادَ لِقَوْمِهِ حَتَّى بَاعَ مَالَهُ وَخَرَجَ بِكُلِّ أَهْلِهِ وَتَبِعَهُ الْأَزْدُ حَتَّى انْتَهَوْا إِلَى عَكٍّ فَحَارَبَتْهُمْ وَكَانَتِ الْحَرْبُ بَيْنَهُمْ سِجَالٌ ثُمَّ تَفَرَّقُوا فِي الْبِلَادِ فَسَكَنَ بَعْضُهُمُ الشَّامَ وَنَزَلَتْ أَزْدٌ السَّرَاةَ وَأَزْدُ عُمَانَ عُمَانَ وَنَزَلَتْ خُزَاعَةُ مُرًّا وَسَكَنَتِ الْأَوْسُ وَالْخَزْرَجُ يَثْرِبَ، ثُمَّ هُدِمَ سَدُّ مَأْرَبٍ كَمَا تَوَقَّعَ عَمْرُو بْنُ عَامِرٍ. وَمَا كَانَ مِنْ تُبَّانَ أَسْعَدَ أَبُو كَرِبَ مِنْ قَتْلِ وَلَدِهِ غِيلَةً فِي الْمَدِينَةِ وَخُرُوجِهِ إِلَيْهِمْ لِيَسْتَأْصِلَهُمْ وَيَنْتَقِمَ مِنْهُمْ وَكَيْفَ أَنَّهُمْ حَارَبُوهُ، ثُمَّ مَا كَانَ مِنَ الْحَبْرَيْنِ الْيَهُودِيَّيْنِ الَّلذَيْنِ أَخْبَرَا بِأَنَّ الْمَدِينَةَ مَمْنُوعَةٌ مِنْهُ مَهْمَا أَرَادَهَا وَأَهْلَهَا بِسُوءٍ حَيْثُ إِنَّمَا مَهْجَرُ نَبِيٍّ آخِرِ الزَّمَانِ، وَإِخْبَارِهِمْ إِيَّاهُ بِفَضْلِ الْكَعْبَةِ الْبَيْتِ الْحَرَامِ وَكِسَوْتِهِ الْكَعْبَةَ وَإِعْظَامِهِ لَهَا وَخُرُوجِهِ بِالْحَبْرَيْنِ إِلَى الْيَمَنِ وَدُخُولِهِ فِي دِينِ الْيَهُودِيَّةِ فَكَانَ هَذَا أَصْلُ الْيَهُودِ وَالْيَهُودِيَّةِ بِالْيَمَنِ. وَكَيْفَ كَانَ قَتْلُ عَمْرِو بْنِ تُبَّانَ أَسْعَدَ أَخَاهُ حَسَّانَ ثُمَّ مَوْتُهُ بَعْدَهُ ثُمَّ انْقَضَى مُلْكُ آلِ تُبَّانَ حَتَّى أَعَادَهُ زُرْعَةُ ذُو نُوَاسِ بْنُ تُبَّانَ أَسْعَدَ بَعْدَ قَتْلِهِ لَخِيعَةَ الْفَاسِقَ الَّذِي تَمَلَّكَ وَقَتَلَ أَبْنَاءَ الْمُلُوكِ وَأَذَلَّهُمْ. وَمَا كَانَ مِنْ أَخْبَارِ الْيَمَنِ مِمَّا وَقَعَ لِرَبِيعَةَ بْنِ نَصْرٍ مِنَ الرُّؤْيَا الَّتِي رَآهَا وَسُؤَالِهِ سَطِيحًا عَنْهَا وَإِخْبَارِهِ أَنَّ الْحَبَشَ سَيَهْبِطُونَ أَرْضَهُ وَإِخْبَارِهِ بِتَمَلُّكِ إِرَمَ ذِي يَزَنْ وَإِخْرَاجِ الْحَبَشِ مِنْهَا ثُمَّ انْتِهَاءِ مُلْكِ ذِي يَزَنْ بِنَبِيٍّ ذَكِيٍّ يَأْتِيهِ الْوَحْيُ مِنْ قِبَلِ الْعَلِيِّ. وَقَدْ جَاءَ فِي أَخْبَارِ الْعَرَبِ كَيْفَ تَمَلَّكَ الْحَبَشَةُ أَرْضَ الْيَمَنِ بَعْدَ هَزِيمَةِ ذِي نُوَاسٍ وَذَلِكَ بَعْدَ اسْتِنْصَارِ دَوْسٍ ذِي ثُعْلَبَانِ بِمَلِكِ الرُّومِ وَكِتَابَةُ مَلِكِ الرُّومِ لِلنَّجَاشِيِّ بِالْحَبَشَةِ لِتَخْلِيصِ الْيَمَنِ مِنْ ذِي نُوَاسٍ، ثُمَّ مَقْتَلُ أَرْيَاطَ بَعْدَمَا مَلَكَ الْيَمَنَ سِنِينَ وَتَغَلَّبَ أَبَرْهَةُ عَلَيْهَا وَبَنَى بِهَا كَنِيسَةَ الْقُلَّيْسِ وَالَّتِي دَعَا إِلَيْهَا الْعَرَبَ لِيَحُجُّوا إِلَيْهَا، فَأَحْدَثَ فِيهَا أَحَدُ النَّسَأَةِ فَلَمَّا عَلِمَ بِذَلِكَ أَبْرَهَةُ عَزَمَ عَلَى قَصْدِ الْبَيْتِ الْحَرَامِ وَهَدْمِهِ فَدَافَعَهُ ذُو نَفَرٍ فِي بَعْضِ الْعَرَبِ مِنْ أَهْلِ الْيَمَنِ فَهُزِمَ وَكَذَا نُفَيْلُ بْنُ حَبِيبٍ الْخَثْعَمِيُّ، ثُمَّ أَتَى الطَّائِفَ فَسَارَ مَعَهُ أَبُو رِغَالٍ لِيَدُلَّهُ عَلَى الطَّرِيقِ إِلَى مَكَّةَ ثُمَّ مَاتَ أَبُو رِغَالٍ فِي الطَّرِيقِ. وَأَرْسَلَ أَبَرْهَةُ أَحَدَ جُنُودِهِ فَهَجَمَ عَلَى مَكَّةَ وَسَاقَ مِنْهَا مِائَتَيْ بَعِيرٍ لِعَبْدِ الْمُطَّلِبِ فَجَاءَهُ عَبْدُ الْمُطَّلِبِ وَحَادَثَهُ بِرَدِّ الْإِبِلِ عَلَيْهِ فَهُوَ رَبُّهَا وَلِلْبَيْتِ رَبٌّ يَحْمِيهِ، فَكَانَ مَا كَانَ مِنْ قِصَّةِ أَصْحَابِ الْفِيلِ وَهَلَاكِ جُنْدِهِمْ وَهَلَاكِ أَبَرْهَةَ، وَزَادَ اللَّهُ بِهَذِهِ الْحَادِثَةِ قُرَيْشًا عِزًّا فِي الْعَرَبِ وَبَيْتَهُ مَهَابَةً وَإِعْظَامًا. وَمَلَكَ بَعْدَ أَبَرْهَةَ ابْنُهُ يَكْسُومُ ثُمَّ ابْنُهُ مَسْرُوقٌ ثُمَّ مَلَكَهَا بَعْدَهُمْ سَيْفُ بْنُ ذِي يَزَنْ. وَقَدْ كَانَ لِلْعَرَبِ قَبْلَ مَبْعَثِ النَّبِيِّ ﷺ أَيَّامٌ قَاتَلَ فِيهَا بَعْضُهُمْ بَعْضًا وَطَالَتْ بَعْضُ مَعَارِكِهِمْ فَبَلَغَتْ سِنِينًا وَمِنْهَا يَوْمُ الْبَرَدَانِ، وَيَوْمُ عَيْنِ أُبَاغَ، وَأَيَّامُ دَاحِسٍ وَالْغَبْرَاءِ، وَحَرْبِ الْفُجَّارِ إِلَى غَيْرِ ذَلِكَ مِنْ أَيَّامِهِمُ الَّتِي حُفِظَتْ وَرُوِيَتْ وَطَالَ ذِكْرُهَا. كَمَا وَقَعَتْ أَيَّامٌ بَيْنَ الْأَوْسِ وَالْخَزْرَجِ حُفِظَ مِنْهَا حَرْبُ سُمَيْرٍ وَيَوْمُ السَّرَارَةِ وَيَوْمُ بُعَاثٍ وَغَيْرُهَا مِنَ الْحُرُوبِ وَالْأَيَّامِ الَّتِي مَحَا أَثَرَهَا الْإِسْلَامُ وَأَلَّفَ اللَّهُ بِهِ بَيْنَ قُلُوبِهِمْ. كَمَا كَانَ مِنَ الْعَرَبِ أَعْلَامٌ وَنُبَلَاءُ انْتَشَرَ ذِكْرُهُمْ وَعُرِفَ فَضْلُهُمْ، مِنْهُمْ: خَالِدُ بْنُ سِنَانَ الْعَبْسِيُّ، وَحَاتِمٌ الطَّائِيُّ أَجْوَدُ الْعَرَبِ، وَعَبْدُ اللَّهِ بْنُ جُدْعَانَ، وَقُسُّ بْنُ سَاعِدَةَ، وَزَيْدُ بْنُ عَمْرِو بْنِ نُفَيْلٍ وَغَيْرُهُمْ كَثِيرٌ مِنْ أَشْرَافِ الْعَرَبِ وَنُبَلَائِهِمْ. كَمَا كَانَ مِنْ أَخْبَارِ أَهْلِ نَجْرَانَ وَابْتِدَاءِ النَّصْرَانِيَّةِ فِيهِمْ عَنْ طَرِيقِ فِيمْيُونْ، وَصَالِحٍ عَلَى شَرِيعَةِ عِيسَى عَلَيْهِ السَّلَامُ وَمَا كَانَ مِنْ قِصَّةِ أَصْحَابِ الْأُخْدُودِ عِنْدَ مَنْ جَعَلَهَا بَعْدَ عِيسَى عَلَيْهِ السَّلَامُ ثُمَّ حَصَلَ لَهُمْ مَا حَصَلَ لِسَائِرِ النَّاسِ مِنْ تَبَدُّلِ الشَّرِيعَةِ وَالدِّينِ. وَقَدْ كَانَ أَوَّلُ مَا عُبِدَتِ الْأَصْنَامُ فِي بَنِي إِسْمَاعِيلَ عَلَيْهِ السَّلَامُ عِنْدَمَا طَلَبُوا الْفَسَحَ فِي الْبِلَادِ فَكَانَ يَحْمِلُ الرَّجُلَ حَجَرًا مِنْ أَحْجَارِ الْبَيْتِ تَعْظِيمًا لِلْحَرَمِ فَأَيْنَمَا نَزَلُوا وَضَعُوهُ وَطَافُوا بِهِ كَطَوَافِهِمْ بِالْكَعْبَةِ، حَتَّى سَلَخَ ذَلِكَ بِهِ إِلَى أَنْ أَصْبَحُوا يَعْبُدُونَ مَا اسْتَحْسَنُوا مِنَ الْحِجَارَةِ. ثُمَّ كَانَ مَا وَقَعَ مِنْ عِبَادَةِ وَدٍّ وَسُوَاعٍ وَيَغُوثَ وَنَسْرٍ وَاتِّخَاذِ كُلِّ قَبِيلَةٍ صَنَمًا يَعْبُدُونَهُ مِنْ دُونِ اللَّهِ، قَدْ جَاءَ عَمْرُو بْنُ لُحَيٍّ بِهُبَلَ مِنْ أَرْضِ الشَّامِ وَجَعَلَهُ بِمَكَّةَ وَأَمَرَ النَّاسَ بِتَعْظِيمِهِ وَعِبَادَتِهِ. وَفَشَا ذَلِكَ فِي الْعَرَبِ حَتَّى اتَّخَذَ كُلُّ أَهْلِ دَارٍ صَنَمًا يَعْبُدُونَهُ مِنْ دُونِ اللَّهِ تَعَالَى وَقَدِ اتَّخَذَتْ قُرَيْشٌ مَعَ الْكَعْبَةِ طَوَاغِيتَ مَبْنِيَّةً جَعَلُوا لَهَا سَدَنَةً وَحِجَابًا وَيَهْدُونَ إِلَيْهَا كَمَا يُهْدَى لِلْكَعْبَةِ مِنْهَا الْعُزَّى وَاللَّاتُ وَمَنَاةُ وَذُو الْخَلَصَةِ إِلَى غَيْرِ ذَلِكَ مِنْ بُيُوتِ طَوَاغِيتِهِمْ.

    ✧ From the accounts of the Arabs before his ﷺ mission Among the accounts of the Arabs and what they were upon before his ﷺ mission was what the Qurʾān related in summary and what the scholars of exegesis, history, and biography mentioned in detail. Among them is the story of the dam of Maʾrib and what occurred with it, and how ʿAmr b. ʿĀmir moved from Yemen after he saw a rat digging in the dam and knew that the dam would not endure. He devised a plan for his people until he sold his property and departed with all his family, and Azd followed him until they reached ʿAkk. ʿAkk fought them, and the war between them was indecisive. Then they dispersed throughout the lands. Some of them settled in Syria, Azd al-Sarāh settled in al-Sarāh, Azd ʿUmān settled in ʿUmān, Khuzāʿah settled in Murr, and Aws and Khazraj settled in Yathrib. Then the dam of Maʾrib was destroyed as ʿAmr b. ʿĀmir had anticipated. And what occurred with Tubān Asʿad Abū Karib of the killing of his son treacherously in Madinah, and his going out against them to eradicate them and take revenge upon them, and how they fought him. Then what occurred with the two Jewish rabbis who informed him that Madinah was protected from him no matter how much he desired evil for it and its people, as it was only the migration place of a prophet of the end of time. They told him of the excellence of the Kaʿbah, the sacred house, and he clothed the Kaʿbah and venerated it. He departed with the two rabbis to Yemen and entered the religion of Judaism. Thus this was the origin of the Jews and Judaism in Yemen. And how the killing of ʿAmr b. Tubān Asʿad's brother Ḥassān occurred, then his death after him, then the kingdom of the house of Tubān ended until Zurʿah Dhū Nuwās b. Tubān Asʿad restored it after killing Lakhīʿah the profligate, who had taken the kingdom, killed the sons of kings, and humiliated them. And from the accounts of Yemen was what happened to Rabīʿah b. Naṣr regarding the dream he saw and his asking Saṭīḥ about it, and Saṭīḥ's informing him that the Abyssinians would descend upon his land, and his informing him of the kingship of Iram Dhū Yazan and the expulsion of the Abyssinians from it, then the ending of Dhū Yazan's kingdom with a pure prophet to whom revelation came from the Exalted. And it came in the accounts of the Arabs how the Abyssinians took possession of the land of Yemen after the defeat of Dhū Nuwās, and that was after Daws Dhū Thaʿlabān sought the aid of the king of Rome, and the king of Rome wrote to the Negus in Abyssinia to deliver Yemen from Dhū Nuwās. Then the killing of Aryāṭ after he had ruled Yemen for years, and Abrahah overcame it and built in it the church of al-Qullays, to which he invited the Arabs to perform pilgrimage. Then one of the nasaʾah defiled it, and when Abrahah learned of that, he resolved to head for the sacred house and demolish it. Dhū Nafar resisted him with some of the Arabs from the people of Yemen, and he was defeated, as was Nufayl b. Ḥabīb al-Khathʿamī. Then he came to al-Ṭāʾif, and Abū Righāl accompanied him to show him the way to Makkah. Then Abū Righāl died on the way. Abrahah sent one of his soldiers, and he raided Makkah and drove off from it two hundred camels belonging to ʿAbd al-Muṭṭalib. ʿAbd al-Muṭṭalib came to him and spoke with him about returning the camels to him, for he was their owner, and the house had a lord to protect it. Then occurred what occurred of the story of the companions of the elephant, the destruction of their army, and the destruction of Abrahah. By this incident, God increased Quraysh in honor among the Arabs and his house in awe and veneration. After Abrahah, his son Yaksūm ruled, then his son Masrūq, then Sayf b. Dhī Yazan ruled it after them. The Arabs before the mission of the Prophet ﷺ had battle-days in which they fought one another, and some of their battles lasted years. Among them were the Day of al-Baradān, the Day of ʿAyn Ubāgh, the days of Dāḥis and al-Ghabrāʾ, and the war of Fijār, to other of their days that were preserved and transmitted and whose mention is long. Also, days occurred between Aws and Khazraj, of which were preserved the war of Sumayr, the Day of al-Sarārah, the Day of Buʿāth, and other wars and days whose traces Islam erased, and God through it united their hearts. Among the Arabs were notable and noble figures whose mention spread and whose excellence was known. Among them: Khālid b. Sinān al-ʿAbsī, Ḥātim al-Ṭāʾī the most generous of the Arabs, ʿAbd Allāh b. Judʿān, Quss b. Sāʿidah, Zayd b. ʿAmr b. Nufayl, and many others among the nobility and nobles of the Arabs. Also from the accounts of the people of Najrān was the beginning of Christianity among them through Faymiyūn, and Ṣāliḥ upon the law of Jesus ﷺ, and what occurred of the story of the companions of the trench according to those who placed it after Jesus ﷺ, then what befell them befell the rest of the people of changing of the law and religion. The first worship of idols among the children of Ishmael ﷺ occurred when they sought room in the lands. A man would carry a stone from the stones of the house in veneration of the sanctuary, and wherever they camped, they would set it down and circumambulate it as they circumambulated the Kaʿbah, until that led them to the point that they came to worship whatever stones they deemed good. Then occurred what occurred of the worship of Wadd, Suwāʿ, Yaghūth, and Nasr, and each tribe taking an idol that they worshipped besides God. ʿAmr b. Luḥayy brought Hubal from the land of Syria and placed it in Makkah and commanded the people to venerate and worship it. That spread among the Arabs until every household took an idol that they worshipped besides God Almighty. Quraysh, along with the Kaʿbah, took built-up ṭawāghīt for which they appointed custodians and veils, and they sacrificed to them as one sacrifices to the Kaʿbah. Among them were al-ʿUzzā, al-Lāt, Manāt, and Dhū al-Khalaṣah, to other of the houses of their ṭawāghīt.

19. Tarikh (al-Tabari) 490No grade recorded

    أَمْرُ عَمْرِو بْنِ عَامِرٍ فِي خُرُوجِهِ مِنْ الْيَمَنِ   [ وَقِصَّةُ سَدِّ مَأْرِبٍ   ] وَكَانَ سَبَبُ خُرُوجِ عَمْرِو بْنِ عَامِرٍ مِنْ الْيَمَنِ - فِيمَا حَدَّثَنِي أَبُو زَيْدٍ الْأَنْصَارِيُّ - أَنَّهُ رَأَى جُرَذًا يَحْفِرُ فِي سَدِّ مَأْرِبٍ، الَّذِي كَانَ يَحْبِسُ عَلَيْهِمْ الْمَاءَ - فَيُصَرِّفُونَهُ حَيْثُ شَاءُوا مِنْ أَرْضِهِمْ، فَعَلِمَ أَنَّهُ لَا بَقَاءَ لِلسَّدِّ عَلَى ذَلِكَ، فَاعْتَزَمَ عَلَى النُّقْلَةِ مِنْ الْيَمَنِ، فَكَادَ قَوْمَهُ، فَأَمَرَ أَصْغَرَ وَلَدِهِ إذَا أَغْلَظَ لَهُ وَلَطَمَهُ أَنْ يَقُومَ إلَيْهِ فَيَلْطِمَهُ، فَفَعَلَ ابْنُهُ مَا أَمَرَهُ بِهِ، فَقَالَ عَمْرٌو: لَا أُقِيمُ بِبَلَدِ لَطَمَ وَجْهِي فِيهِ أَصْغَرُ وَلَدِي، وَعَرَضَ أَمْوَالَهُ. فَقَالَ أَشْرَافٌ مِنْ أَشْرَافِ الْيَمَنِ: اغْتَنِمُوا غَضْبَةَ عَمْرٍو، فَاشْتَرَوْا مِنْهُ أَمْوَالَهُ. وَانْتَقَلَ فِي وَلَدِهِ وَوَلَدِ وَلَدِهِ. وَقَالَتْ الْأَزْدُ: لَا نَتَخَلَّفُ عَنْ عَمْرِو بْنِ عَامِرٍ، فَبَاعُوا أَمْوَالَهُمْ، وَخَرَجُوا مَعَهُ، فَسَارُوا حَتَّى نَزَلُوا بِلَادَ عَكٍّ مُجْتَازِينَ يَرْتَادُونَ الْبُلْدَانَ، فَحَارَبَتْهُمْ عَكٌّ، فَكَانَتْ حَرْبُهُمْ سِجَالًا. فَفِي ذَلِكَ قَالَ عَبَّاسُ بْنُ مِرْدَاسٍ الْبَيْتَ الَّذِي كَتَبْنَا. ثُمَّ ارْتَحَلُوا عَنْهُمْ فَتَفَرَّقُوا فِي الْبُلْدَانِ، فَنَزَلَ آلُ جَفْنَةَ بْنِ عَمْرِو بْنِ عَامِرٍ الشَّامَ، وَنَزَلَتْ الْأَوْسُ وَالْخَزْرَجُ يَثْرِبَ، وَنَزَلَتْ خُزَاعَةُ مَرَّا، وَنَزَلَتْ أَزْدُ السَّرَاةَ، وَنَزَلَتْ أَزْدُ عَمَّانَ عُمَانَ. ثُمَّ أَرْسَلَ اللَّهُ تَعَالَى عَلَى السَّدِّ السَّيْلَ فَهَدَمَهُ، فَفِيهِ أَنْزَلَ اللَّهُ تَبَارَكَ وَتَعَالَى عَلَى رَسُولِهِ مُحَمَّدٍ ﷺ: لَقَدْ كَانَ لِسَبَإٍ فِي مَسْكَنِهِمْ آيَةٌ جَنَّتَانِ عَنْ يَمِينٍ وَشِمَالٍ كُلُوا مِنْ رِزْقِ رَبِّكُمْ وَاشْكُرُوا لَهُ بَلْدَةٌ طَيِّبَةٌ وَرَبٌّ غَفُورٌ فَأَعْرَضُوا فَأَرْسَلْنَا عَلَيْهِمْ سَيْلَ الْعَرِمِ. وَالْعَرِمُ: السَّدُّ، وَاحِدَتُهُ: عَرِمَةٌ، فِيمَا حَدَّثَنِي أَبُو عُبَيْدَةَ. قَالَ الْأَعْشَى: أَعْشَى بَنِي قَيْسِ بْنِ ثَعْلَبَةَ بْنِ عُكَابَةَ بْنِ صَعْبِ بْنِ عَلِيِّ بْنِ بَكْرِ بْنِ وَائِلِ بْنِ هِنْبِ بْنِ أَفْصَى بْنِ جَدِيلَةَ بْنِ أَسَدِ بْنِ رَبِيعَةَ بْنِ نِزَارِ بْنِ مَعَدٍّ. قَالَ ابْنُ هِشَامٍ: وَيُقَالُ: أَفْصَى بْنِ دُعْمِيِّ بْنِ جَدِيلَةَ، وَاسْمُ الْأَعْشَى، مَيْمُونُ بْنُ قَيْسِ بْنِ جَنْدَلِ بْنِ شَرَاحِيلَ بْنِ عَوْفِ بْنِ سَعْدِ بْنِ ضُبَيْعَةَ بْنِ قَيْسِ بْنِ ثَعْلَبَةَ: وَفِي ذَاكَ لِلْمُؤْتَسِي أُسْوَةٌ ومارِبُ عَفَّى عَلَيْهَا العَرِمْ     رُخَامٌ بَنَتْهُ لَهُمْ حِمْيرٌ إذَا جَاءَ مَوَّارُهُ لَمْ يَرِمْ     فَأَرْوَى الزُّرُوعَ وَأَعْنَابَهَا عَلَى سَعَةٍ مَاؤُهُمْ إذْ قُسِمْ     فَصَارُوا أَيَادَى مَا يَقْدِرُو نَ مِنْهُ عَلَى شُرْبِ طِفْلٍ فُطِمْ وَهَذِهِ الْأَبْيَاتُ فِي قَصِيدَةٍ لَهُ. وَقَالَ أُمَيَّةُ بْنُ أَبِي الصَّلْتِ الثَّقَفِيُّ - وَاسْمُ ثَقِيفٍ قَسِيُّ بْنُ مُنَبِّهِ بْنِ بَكْرِ بْنِ هَوَازِنَ بْنِ مَنْصُورِ بْنِ عِكْرِمَةَ بْنِ خَصَفَةَ بْنِ قَيْسِ بْنِ عَيْلَانَ بْنِ مُضَرَ بْنِ نِزَارِ بْنِ مَعَدٍّ بْنِ عَدْنَانَ: مِنْ سَبَأِ الْحَاضِرِينَ مَأْرِبَ إذْ     يَبْنُونَ مِنْ دُونِ سَيْلِهِ الْعَرِمَا وَهَذَا الْبَيْتُ فِي قَصِيدَةٍ لَهُ. وَتُرْوَى لِلنَّابِغَةِ الْجَعْدِيِّ، وَاسْمُهُ قَيْسُ بْنُ عَبْدِ اللَّهِ أَحَدُ بَنِي جَعْدَةَ بْنِ كَعْبِ بْنِ رَبِيعَةَ بْنِ عَامِرِ بْنِ صَعْصَعَةَ بْنِ مُعَاوِيَةَ بْنِ بَكْرِ بْنِ هَوَازِنَ وَهُوَ حَدِيثٌ طَوِيلٌ، مَنَعَنِي مِنْ اسْتِقْصَائِهِ مَا ذَكَرْتُ مِنْ الِاخْتِصَارِ

    ✧ The affair of ʿAmr b. ʿĀmir in his departure from Yemen [and the story of the dam of Maʾrib] The reason for the departure of ʿAmr b. ʿĀmir from Yemen—according to what Abū Zayd al-Anṣārī related to me—was that he saw a rat digging in the dam of Maʾrib, which held back the water for them—so that they could divert it wherever they wished in their land. He knew that the dam would not endure that, so he resolved to move away from Yemen. He devised a ruse for his people: he ordered his youngest son, when he treated him harshly and slapped him, to rise up and slap him back. His son did what he commanded him. Then ʿAmr said: "I will not remain in a land where the youngest of my children has slapped my face." He offered his properties for sale. Some nobles among the nobles of Yemen said: "Seize the opportunity of ʿAmr's anger," and they bought his properties from him. He departed with his children and his children's children. The Azd said: "We will not stay behind from ʿAmr b. ʿĀmir," so they sold their properties and went out with him. They traveled until they settled in the lands of ʿAkk as wayfarers seeking out lands. ʿAkk fought them, and their war was one of alternating fortune. Concerning that, ʿAbbās b. Mirdās said the verse which we have written down. Then they departed from them and dispersed in the lands. The family of Jafnah b. ʿAmr b. ʿĀmir settled in Syria, the Aws and the Khazraj settled in Yathrib, Khuzāʿah settled in Marr, Azd al-Sarāh settled in al-Sarāh, and Azd ʿUmān settled in ʿUmān. Then God, may He be exalted, sent the torrent upon the dam and it destroyed it. Concerning that, God, blessed and exalted, revealed to His Messenger Muḥammad ﷺ: "There was for Sabaʾ in their dwelling place a sign: two gardens on the right and on the left. 'Eat of the provision of your Lord and be grateful to Him: a good land and a forgiving Lord.' But they turned away, so We sent upon them the flood of the dam." Al-ʿarim is the dam; its singular is ʿarimah, according to what Abū ʿUbaydah related to me. Al-Aʿshā said—Aʿshā of Banū Qays b. Thaʿlabah b. ʿUkābah b. Ṣaʿb b. ʿAlī b. Bakr b. Wāʾil b. Hinb b. Afṣā b. Jadīlah b. Asad b. Rabīʿah b. Nizār b. Maʿadd. Ibn Hishām said: It is also said: Afṣā b. Duʿmī b. Jadīlah. The name of al-Aʿshā is Maymūn b. Qays b. Jandal b. Sharāḥīl b. ʿAwf b. Saʿd b. Ḍubayʿah b. Qays b. Thaʿlabah: In that there is an example for one who takes heed—Maʾrib, which the dam effaced, Marble built for them by Ḥimyar, When its surging flow came, it did not cease; It watered the crops and their vines, Their water being ample when it was apportioned, So they became hands that could not manage From it even a weaned child's drink. These verses are in an ode of his. And Umayyah b. Abī al-Ṣalt al-Thaqafī said—the name of Thaqīf is Qasiyy b. Munabbih b. Bakr b. Hawāzin b. Manṣūr b. ʿIkrimah b. Khaṣafah b. Qays b. ʿAylān b. Muḍar b. Nizār b. Maʿadd b. ʿAdnān: From Sabaʾ, the inhabitants of Maʾrib, when— They were building, below its flood, the dam; This verse is in an ode of his. It is also attributed to al-Nābighah al-Jaʿdī, whose name is Qays b. ʿAbd Allāh, one of Banū Jaʿdah b. Kaʿb b. Rabīʿah b. ʿĀmir b. Ṣaʿṣaʿah b. Muʿāwiyah b. Bakr b. Hawāzin. It is a long account; the brevity I have mentioned prevented me from relating it in full.

20. Tarikh (al-Tabari) 491No grade recorded

    قِصَّةُ ربيعة بن نصر رَبِيعَةَ بْنِ نَصْرِ بْنِ أَبِي حَارِثَةَ بْنِ عَمْرِو بْنِ عَامِرٍ  الْمُتَقَدِّمِ ذِكْرُهُ اللَّخْمِيُّ كَذَا ذَكَرَهُ ابْنُ إِسْحَاقَ، وَقَالَ السُّهَيْلِيُّ: وَنُسَابُّ الْيَمَنِ تَقُولُ: نَصْرُ بْنُ رَبِيعَةَ وَهُوَ رَبِيعَةُ بْنُ نَصْرِ بْنِ الْحَارِثِ بْنِ نُمَارَةَ بْنِ لَخْمٍ، وَقَالَ الزُّبَيْرُ بْنُ بَكَّارٍ: رَبِيعَةُ بْنُ نَصْرِ بْنِ مَالِكِ بْنِ شَعْوَذِ بْنِ مَالِكِ بْنِ عَجْمِ بْنِ عَمْرِو بْنِ نُمَارَةَ بْنِ لَخْمٍ، وَلَخْمٌ أَخُو جُذَامٍ، وَسُمِّي لَخْمًا ; لِأَنَّهُ لَخَمَ أَخَاهُ أَيْ: لَطَمَهُ فَعَضَّهُ الْآخَرُ فِي يَدِهِ فَجَذَمَهَا فَسُمِّيَ جُذَامًا وَكَانَ رَبِيعَةُ أَحَدَ مُلُوكِ حِمْيَرَ التَّبَابِعَةِ، وَخَبَرُهُ مَعَ شِقٍّ وَسَطِيحٍ الْكَاهِنَيْنِ، وَإِنْذَارُهُمَا بِوُجُودِ رَسُولِ اللَّهِ ﷺ أَمَّا سَطِيحٌ فَاسْمُهُ رَبِيعُ بْنُ رَبِيعَةَ بْنِ مَسْعُودِ بْنِ مَازِنِ بْنِ ذِئْبِ بْنِ عَدِيِّ بْنِ مَازِنِ بْنِ غَسَّانَ، وَأَمَّا شِقٌّ فَهُوَ ابْنُ صَعْبِ بْنِ يَشْكُرَ بْنِ رُهْمِ بْنِ أَفْرَكَ بْنِ قَسْرِ بْنِ عَبْقَرَ بْنِ أَنْمَارِ بْنِ نِزَارٍ، وَمِنْهُمْ مَنْ يَقُولُ أَنْمَارُ بْنُ أَرَاشِ بْنِ لَحْيَانَ بْنِ عَمْرِو بْنِ الْغَوْثِ بْنِ نَبْتِ بْنِ مَالِكِ بْنِ زَيْدِ بْنِ كَهْلَانَ بْنِ سَبَأٍ، وَيُقَالَ: إِنَّ سَطِيحًا كَانَ لَا أَعْضَاءَ لَهُ، وَإِنَّمَا كَانَ مِثْلَ السَّطِيحَةِ، وَوَجْهُهُ فِي صَدْرِهِ وَكَانَ إِذَا غَضِبَ انْتَفَخَ وَجَلَسَ وَكَانَ شِقٌّ نِصْفُ إِنْسَانٍ، وَيُقَالَ: إِنَّ خَالِدَ بْنَ عَبْدِ اللَّهِ بْنِ الْقَسْرِيِّ كَانَ سُلَالَتَهُ، وَذَكَرَ السُّهَيْلِيُّ أَنَّهُمَا وُلِدَا فِي يَوْمٍ وَاحِدٍ وَكَانَ ذَلِكَ يَوْمَ مَاتَتْ طَرِيفَةُ بِنْتُ الْخَيْرِ الْحِمْيَرِيَّةُ، وَيُقَالَ: إِنَّهَا تَفَلَتْ فِي فَمِ كُلٍّ مِنْهُمَا فَوَرِثَ الْكِهَانَةَ عَنْهَا، وَهِيَ امْرَأَةُ عَمْرِو بْنِ عَامِرٍ الْمُتَقَدِّمِ ذِكْرُهُ. وَاللَّهُ أَعْلَمُ. رؤي ربيعة بن نصر قَالَ مُحَمَّدُ بْنُ إِسْحَاقَ: وَكَانَ رَبِيعَةُ بْنُ نَصْرٍ مَلِكَ الْيَمَنِ بَيْنَ أَضْعَافِ مُلُوكِ التَّبَابِعَةِ فَرَأَى رُؤْيَا هَالَتْهُ وَفَظِعَ بِهَا فَلَمْ يَدَعْ كَاهِنًا وَلَا سَاحِرًا وَلَا عَائِفًا وَلَا مُنَجِّمًا مِنْ أَهْلِ مَمْلَكَتِهِ إِلَّا جَمَعَهُ إِلَيْهِ فَقَالَ لَهُمْ: إِنِّي قَدْ رَأَيْتُ رُؤْيَا هَالَتْنِي، وَفَظِعْتُ بِهَا فَأَخْبَرُونِي بِهَا، وَبِتَأْوِيلِهَا فَقَالُوا: اقْصُصْهَا عَلَيْنَا نُخْبِرْكَ بِتَأْوِيلِهَا فَقَالَ: إِنِّي إِنْ أَخْبَرْتُكُمْ بِهَا لَمْ أَطْمَئِنَّ إِلَى خَبَرِكُمْ بِتَأْوِيلِهَا; لِأَنَّهُ لَا يَعْرِفُ تَأْوِيلَهَا إِلَّا مَنْ عَرَفَهَا قَبْلَ أَنْ أُخْبِرَهُ بِهَا فَقَالَ لَهُ رَجُلٌ مِنْهُمْ: فَإِنَّ كَانَ الْمَلِكُ يُرِيدُ هَذَا فَلْيَبْعَثْ إِلَى شِقٍّ وَسَطِيحٍ فَإِنَّهُ لَيْسَ أَحَدٌ أَعْلَمَ مِنْهُمَا فَهُمَا يُخْبِرَانِهِ بِمَا سَأَلَ عَنْهُ فَبَعَثَ إِلَيْهِمَا فَقَدِمَ إِلَيْهِ سَطِيحٌ قَبْلَ شِقٍّ فَقَالَ لَهُ: إِنِّي قَدْ رَأَيْتُ رُؤْيَا هَالَتْنِي وَفَظِعْتُ بِهَا فَأَخْبِرْنِي بِهَا فَإِنَّكَ إِنْ أَصَبْتَهَا أَصَبْتَ تَأْوِيلَهَا فَقَالَ: أَفْعَلُ. رَأَيْتَ حُمَمَةً خَرَجَتْ مِنْ ظُلْمَةٍ فَوَقَعَتْ بِأَرْضٍ تَهَمَةٍ فَأَكَلَتْ مِنْهَا كُلَّ ذَاتِ جُمْجُمَةٍ فَقَالَ لَهُ الْمَلِكُ: مَا أَخْطَأْتَ مِنْهَا شَيْئًا يَا سَطِيحُ فَمَا عِنْدَكَ فِي تَأْوِيلِهَا ؟ قَالَ: أَحْلِفُ بِمَا بَيْنَ الْحَرَّتَيْنِ مِنْ حَنَشٍ لَتَهْبِطَنَّ أَرْضَكُمُ الْحَبَشُ فَلْيَمْلِكُنَّ مَا بَيْنَ أَبْيَنَ إِلَى جُرَشَ فَقَالَ لَهُ الْمَلِكُ: وَأَبِيكَ يَا سَطِيحُ إِنَّ هَذَا لَنَا لَغَائِظٌ مُوجِعٌ فَمَتَى هُوَ كَائِنٌ ؟ أَفِي زَمَانِي أَمْ بَعْدَهُ ؟ فَقَالَ: لَا بَلْ بَعْدَهُ بِحِينٍ أَكْثَرَ مِنْ سِتِّينَ أَوْ سَبْعَيْنَ يَمْضِينَ مِنَ السِّنِينَ قَالَ: أَفَيَدُومُ ذَلِكَ مِنْ سُلْطَانِهِمْ أَمْ يَنْقَطِعُ ؟ قَالَ: بَلْ يَنْقَطِعُ لِبِضْعٍ وَسَبْعِينَ مِنَ السِّنِينَ، ثُمَّ يُقْتَلُونَ وَيَخْرُجُونَ مِنْهَا هَارِبِينَ قَالَ: وَمَنْ يَلِي ذَلِكَ مِنْ قَتْلِهِمْ وَإِخْرَاجِهِمْ. قَالَ: يَلِيَهُمْ إِرَمُ ذِي يَزَنَ يَخْرُجُ عَلَيْهِمْ مِنْ عَدَنٍ فَلَا يَتْرُكُ مِنْهُمْ أَحَدًا بِالْيَمَنِ قَالَ: أَفَيَدُومُ ذَلِكَ مِنْ سُلْطَانِهِ أَمْ يَنْقَطِعُ ؟ قَالَ: بَلْ يَنْقَطِعُ قَالَ: وَمَنْ يَقْطَعُهُ قَالَ: نَبِيٌّ زَكِيٌّ يَأْتِيهِ الْوَحْيُ مِنْ قِبَلِ الْعَلِيِّ قَالَ: وَمِمَّنْ هَذَا النَّبِيُّ ؟ قَالَ رَجُلٌ مِنْ وَلَدِ غَالِبِ بْنِ فِهْرِ بْنِ مَالِكِ بْنِ النَّضْرِ يَكُونُ الْمُلْكُ فِي قَوْمِهِ إِلَى آخِرِ الدَّهْرِ قَالَ: وَهَلْ لِلدَّهْرِ مِنْ آخِرٍ ؟ قَالَ: نَعَمْ يَوْمَ يُجْمَعُ فِيهِ الْأَوَّلُونَ وَالْآخَرُونَ، يَسْعَدُ فِيهِ الْمُحْسِنُونَ، وَيَشْقَى فِيهِ الْمُسِيئُونَ. قَالَ: أَحَقٌّ مَا تُخْبِرُنِي ؟ قَالَ: نَعَمْ وَالشَّفَقِ وَالْغَسَقِ وَالْفَلَقِ إِذَا اتَّسَقَ إِنَّ مَا أَنْبَأْتُكَ بِهِ لَحَقٌّ. قَالَ: ثُمَّ قَدِمَ عَلَيْهِ شِقٌّ فَقَالَ لَهُ كَقَوْلِهِ لِسَطِيحٍ، وَكَتَمَهُ مَا قَالَ سَطِيحٌ ; لِيَنْظُرَ أَيَتَّفِقَانِ أَمْ يَخْتَلِفَانِ، قَالَ: نَعَمْ رَأَيْتَ حُمَمَةً خَرَجَتْ مِنْ ظُلْمَةٍ فَوَقَعَتْ بَيْنَ رَوْضَةٍ وَأَكَمَةٍ فَأَكَلَتْ مِنْهَا كُلَّ ذَاتِ نَسَمَةٍ فَلَمَّا قَالَ لَهُ ذَلِكَ عَرَفَ أَنَّهُمَا قَدِ اتَّفَقَا، وَأَنَّ قَوْلَهُمَا وَاحِدٌ إِلَّا أَنَّ سَطِيحًا قَالَ وَقَعَتْ بِأَرْضٍ تَهَمَةٍ فَأَكَلَتْ مِنْهَا كُلَّ ذَاتِ جُمْجُمَةٍ، وَقَالَ شِقٌّ: وَقَعَتْ بَيْنَ رَوْضَةٍ وَأَكَمَةٍ فَأَكَلَتْ مِنْهَا كُلَّ ذَاتِ نَسَمَةٍ فَقَالَ لَهُ الْمَلِكُ: مَا أَخْطَأْتَ يَا شِقُّ مِنْهَا شَيْئًا فَمَا عِنْدَكَ فِي تَأْوِيلِهَا ؟ فَقَالَ: أَحْلِفُ بِمَا بَيْنَ الْحَرَّتَيْنِ مِنْ إِنْسَانٍ، لَيَنْزِلَنَّ أَرْضِكُمُ السُّودَانُ فَلْيَغْلِبُنَّ عَلَى كُلِّ طَفْلَةِ الْبَنَانِ، وَلِيَمْلِكُنَّ مَا بَيْنَ أَبْيَنَ إِلَى نَجْرَانَ فَقَالَ لَهُ الْمَلِكُ: وَأَبِيكَ يَا شِقُّ إِنَّ هَذَا لَنَا لَغَائِظٌ مُوجِعٌ فَمَتَى هُوَ كَائِنٌ أَفِي زَمَانِي أَمْ بَعْدَهُ ؟ قَالَ: لَا بَلْ بَعْدَهُ بِزَمَانٍ، ثُمَّ يَسْتَنْقِذُكُمْ مِنْهُمْ عَظِيمٌ ذُو شَانٍ، وَيُذِيقُهُمْ أَشَدَّ الْهَوَانِ قَالَ: وَمَنْ هَذَا الْعَظِيمُ الشَّانِ ؟ قَالَ: غُلَامٌ لَيْسَ بِدَنِيٍّ وَلَا مُدَنٍّ، يَخْرُجُ عَلَيْهِمْ مِنْ بَيْتِ ذِي يَزَنَ قَالَ: أَفَيَدُومُ سُلْطَانُهُ أَمْ يَنْقَطِعُ ؟ قَالَ: بَلْ يَنْقَطِعُ بِرَسُولٍ مُرْسَلٍ يَأْتِي بِالْحَقِّ وَالْعَدْلِ، مِنْ أَهْلِ الدِّينِ وَالْفَضْلِ يَكُونُ الْمُلْكُ فِي قَوْمِهِ إِلَى يَوْمِ الْفَصْلِ قَالَ: وَمَا يَوْمُ الْفَصْلِ ؟ قَالَ: يَوْمَ تُجْزَى فِيهِ الْوُلَاةُ يُدْعَى فِيهِ مِنَ السَّمَاءِ بِدَعَوَاتٍ، يَسْمَعُ مِنْهَا الْأَحْيَاءُ وَالْأَمْوَاتُ، وَيُجْمَعُ النَّاسُ فِيهِ لِلْمِيقَاتِ، يَكُونُ فِيهِ لِمَنِ اتَّقَى الْفَوْزُ وَالْخَيْرَاتُ قَالَ: أَحَقٌّ مَا تَقُولُ ؟ قَالَ: إِي وَرَبِّ السَّمَاءِ وَالْأَرْضِ وَمَا بَيْنَهُمَا مِنْ رَفْعٍ وَخَفْضٍ، إِنَّ مَا أَنْبَأْتُكَ بِهِ لَحَقٌّ مَا فِيهِ أَمْضٌ قَالَ ابْنُ إِسْحَاقَ: فَوَقَعَ فِي نَفْسِ رَبِيعَةَ بْنِ نَصْرٍ مَا قَالَا فَجَهَّزَ بَنِيهِ وَأَهْلَ بَيْتِهِ إِلَى الْعِرَاقِ، وَكَتَبَ لَهُمْ إِلَى مَلِكٍ مِنْ مُلُوكِ فَارِسَ يُقَالُ لَهُ: سَابُورُ بْنُ خُرَّزَاذَ فَأَسْكَنَهُمُ الْحِيرَةَ

    ✧ The story of Rabīʿah b. Naṣr Rabīʿah b. Naṣr b. Abī Ḥārithah b. ʿAmr b. ʿĀmir, whose mention has preceded, al-Lakhmī Thus Ibn Isḥāq mentioned him, and al-Suhaylī said: The genealogists of Yemen say: Naṣr b. Rabīʿah, and he is Rabīʿah b. Naṣr b. al-Ḥārith b. Numārah b. Lakhm. Al-Zubayr b. Bakkār said: Rabīʿah b. Naṣr b. Mālik b. Shaʿwadh b. Mālik b. ʿAjm b. ʿAmr b. Numārah b. Lakhm. Lakhm is the brother of Judhām, and he was called Lakhm because he lakham'd his brother, meaning he slapped him, and the other bit him on the hand and severed it, so he was called Judhām. Rabīʿah was one of the kings of Ḥimyar, the Tubbaʿs, and his story with Shiqq and Saṭīḥ, the two soothsayers, and their warning of the coming of the Messenger of Allah ﷺ. As for Saṭīḥ, his name is Rabīʿ b. Rabīʿah b. Masʿūd b. Māzin b. Dhiʾb b. ʿAdī b. Māzin b. Ghassān. As for Shiqq, he is the son of Ṣaʿb b. Yashkur b. Ruhm b. Afrak b. Qasr b. ʿAbqar b. Anmār b. Nizār. Some say Anmār b. Arāsh b. Laḥyān b. ʿAmr b. al-Ghawth b. Nabt b. Mālik b. Zayd b. Kaḥlān b. Sabaʾ. It is said that Saṭīḥ had no limbs, and was like a flat surface, and his face was in his chest, and when he became angry he swelled up and sat. Shiqq was half a human, and it is said that Khālid b. ʿAbd Allāh b. al-Qasrī was his descendant. Al-Suhaylī mentioned that they were both born on a single day, and that was the day on which Ṭarīfah bt. al-Khayr al-Ḥimyarīyah died. It is said that she spat into the mouth of each of them, and so they inherited soothsaying from her. She was the wife of ʿAmr b. ʿĀmir, whose mention has preceded. And Allah knows best. The vision of Rabīʿah b. Naṣr Muḥammad b. Isḥāq said: Rabīʿah b. Naṣr was king of Yemen among the ranks of the Tubbaʿ kings. He saw a vision that terrified him and that he found dreadful. He did not leave any soothsayer, sorcerer, diviner, or astrologer among the people of his kingdom without gathering them to him. He said to them: I have seen a vision that terrified me, and I found it dreadful. Tell me it and its interpretation. They said: Relate it to us, and we will inform you of its interpretation. He said: If I tell you it, I will not be at ease with your report of its interpretation, because no one knows its interpretation except he who knows it before I inform him of it. A man among them said to him: If the king wants this, let him send for Shiqq and Saṭīḥ, for no one is more knowledgeable than they two, and they will inform him of what he asks. So he sent for them, and Saṭīḥ came to him before Shiqq. He said to him: I have seen a vision that terrified me and that I found dreadful. Tell me it, for if you get it right, you will get its interpretation right. He said: I will do so. You saw a coal that came out of darkness and fell upon a land of Tihāmah, and it ate from it every creature with a skull. The king said to him: You have not erred in anything of it, O Saṭīḥ. What do you have for its interpretation? He said: I swear by the serpents between the two ḥarrahs, the Abyssinians will descend upon your land, and they will rule what is between Abyan and Jurash. The king said to him: By your father, O Saṭīḥ, this is indeed grievous and painful to us. When will it be? In my time or after it? He said: No, rather after it, by a time of more than sixty or seventy years passing of the years. He said: Will their dominion last or be cut off? He said: It will be cut off after seventy-odd years, then they will be killed and will leave it fleeing. He said: Who will be in charge of that, of killing them and expelling them? He said: Iram Dhū Yazan will be in charge of them, coming out against them from ʿAdan, and he will not leave any of them in Yemen. He said: Will his dominion last or be cut off? He said: It will be cut off. He said: Who will cut it off? He said: A pure prophet to whom revelation will come from the Most High. He said: From whom is this prophet? He said: A man from the descendants of Ghālib b. Fihr b. Mālik b. al-Naḍr. The kingdom will be among his people until the end of time. He said: Does time have an end? He said: Yes, a day on which the first and the last will be gathered, in which the doers of good will be happy, and the evildoers will be wretched. He said: Is what you tell me true? He said: Yes, by the twilight and the darkness and the dawn when it brightens, indeed what I have told you is true. He said: Then Shiqq came to him, and he said to him the same as he had said to Saṭīḥ, but he concealed what Saṭīḥ had said, to see whether they agree or differ. He said: Yes, you saw a coal that came out of darkness and fell between a meadow and a hill, and it ate from it every creature with breath. When he said that to him, he knew that they had agreed, and that their statement was one, except that Saṭīḥ said it fell upon a land of Tihāmah and ate from it every creature with a skull, while Shiqq said it fell between a meadow and a hill and ate from it every creature with breath. The king said to him: You have not erred, O Shiqq, in anything of it. What do you have for its interpretation? He said: I swear by the humans between the two ḥarrahs, the blacks will descend upon your land, and they will overcome every tender-fingered one, and they will rule what is between Abyan and Najrān. The king said to him: By your father, O Shiqq, this is indeed grievous and painful to us. When will it be? In my time or after it? He said: No, rather after it, by a time, then a great one of great importance will rescue you from them, and he will make them taste the severest humiliation. He said: Who is this great one of great importance? He said: A young man, neither lowly nor weak, coming out against them from the house of Dhū Yazan. He said: Will his dominion last or be cut off? He said: It will be cut off by a sent messenger who will come with truth and justice, from the people of religion and virtue. The kingdom will be among his people until the Day of Decision. He said: What is the Day of Decision? He said: A day in which rulers will be recompensed, in which calls will be made from heaven with summons that the living and the dead will hear, and the people will be gathered in it for the appointed time, and in it will be for whoever feared God, success and good things. He said: Is what you say true? He said: Yes, by the Lord of heaven and earth and what is between them of height and depth, indeed what I have told you is true, there is no doubt in it. Ibn Isḥāq said: What they said settled in the soul of Rabīʿah b. Naṣr, so he prepared his sons and the people of his household to go to Iraq, and he wrote for them to a king of the kings of Persia called Sābūr b. Khurrazādh, and he settled them in al-Ḥīrah.

21. Tarikh (al-Tabari) 492No grade recorded

    قالَ ابْنُ إِسْحَاقَ: وَتُبَّانُ أَسْعَدَ أَبُو كَرِبٍ هُوَ الَّذِي قَدِمَ الْمَدِينَةَ، وَسَاقَ الْحَبْرَيْنِ مِنَ الْيَهُودِ إِلَى الْيَمَنِ، وَعَمَّرَ الْبَيْتَ الْحَرَامَ، وَكَسَاهُ وَكَانَ مُلْكُهُ قَبْلَ مُلْكِ رَبِيعَةَ بْنِ نَصْرٍ وَكَانَ قَدْ جَعَلَ طَرِيقُهُ حِينَ رَجَعَ مِنْ غَزْوَةِ بِلَادِ الْمَشْرِقِ عَلَى الْمَدِينَةِ وَكَانَ قَدْ مَرَّ بِهَا فِي بُدَأَتِهِ فَلَمْ يُهِجْ أَهْلَهَا، وَخَلَّفَ بَيْنَ أَظْهُرِهِمُ ابْنًا لَهُ فَقُتِلَ غِيلَةً فَقَدِمَهَا وَهُوَ مُجْمِعٌ لِإِخْرَابِهَا، وَاسْتِئْصَالِ أَهْلِهَا، وَقَطْعِ نَخْلِهَا فَجَمَعَ لَهُ هَذَا الْحَيُّ مِنَ الْأَنْصَارِ، وَرَئِيسُهُمْ عَمْرُو بْنُ طَلَّةَ أَخُو بَنِي النَّجَّارِ، ثُمَّ أَحَدُ بَنِي عَمْرِو بْنِ مَبْذُولٍ، وَاسْمُ مَبْذُولٍ عَامِرُ بْنُ مَالِكِ بْنِ النَّجَّارِ، وَاسْمُ النَّجَّارِ تَيْمُ اللَّهِ بْنُ ثَعْلَبَةَ بْنِ عَمْرِو بْنِ الْخَزْرَجِ بْنِ حَارِثَةَ بْنِ ثَعْلَبَةَ بْنِ عَمْرِو بْنِ عَامِرٍ. وَقَالَ ابْنُ هِشَامٍ عَمْرُو بْنُ طَلْحَةَ هُوَ عَمْرُو بْنُ مُعَاوِيَةَ بْنِ عَمْرِو بْنِ عَامِرِ بْنِ مَالِكِ بْنِ النَّجَّارِ، وَطَلَّةُ أُمُّهُ وَهِيَ بِنْتُ عَامِرِ بْنِ زُرَيْقٍ الْخَزْرَجِيَّةُ. قَالَ ابْنُ إِسْحَاقَ وَقَدْ كَانَ رَجُلٌ مِنْ بَنِي عَدِيِّ بْنِ النَّجَّارِ يُقَالَ لَهُ: أَحْمَرُ عَدَا عَلَى رَجُلٍ مِنْ أَصْحَابِ تُبَّعٍ وَجَدَهُ يَجُدُّ عَذْقًا لَهُ فَضَرَبَهُ بِمِنْجَلِهِ فَقَتَلَهُ، وَقَالَ: إِنَّمَا التَّمْرُ لِمَنْ أَبَّرَهُ فَزَادَ ذَلِكَ تُبَّعًا حَنَقًا عَلَيْهِمْ فَاقْتَتَلُوا فَتَزْعُمُ الْأَنْصَارُ أَنَّهُمْ كَانُوا يُقَاتِلُونَهُ بِالنَّهَارِ وَيُقْرُونَهُ بِاللَّيْلِ فَيُعْجِبُهُ ذَلِكَ مِنْهُمْ، وَيَقُولُ: وَاللَّهِ إِنَّ قَوْمَنَا لِكِرَامٌ، وَحَكَى ابْنُ إِسْحَاقَ عَنِ الْأَنْصَارِ أَنَّ تُبَّعًا إِنَّمَا كَانَ حَنَقُهُ عَلَى الْيَهُودِ أَنَّهُمْ مَنَعُوهُمْ مِنْهُ. قَالَ السُّهَيْلِيُّ: وَيُقَالُ إِنَّهُ إِنَّمَا جَاءَ لِنُصْرَةِ الْأَنْصَارِ - أَبْنَاءِ عَمِّهِ - عَلَى الْيَهُودِ الَّذِينَ نَزَلُوا عِنْدَهُمْ فِي الْمَدِينَةِ عَلَى شُرُوطٍ فَلَمْ يَفُوا بِهَا، وَاسْتَطَالُوا عَلَيْهِمْ. وَاللَّهُ أَعْلَمُ.

    ✧ Ibn Isḥāq said: And Tubbān Asʿad Abū Karib is the one who came to al-Madīnah, and drove the two Jewish rabbis to Yemen, and rebuilt the Sacred House and clothed it. His reign was before the reign of Rabīʿah b. Naṣr. He had made his route, when he returned from raiding the lands of the east, pass by al-Madīnah. He had passed by it at the beginning of his journey without provoking its people, and had left among them a son of his who was killed treacherously. So he came to it resolved to destroy it, to exterminate its people, and to cut down its palm trees. This clan of the Anṣār gathered against him, their chief being ʿAmr b. Ṭallah, the brother of the Banū al-Najjār, then one of the Banū ʿAmr b. Mabdhūl. The name of Mabdhūl is ʿĀmir b. Mālik b. al-Najjār, and the name of al-Najjār is Taym Allāh b. Thaʿlabah b. ʿAmr b. al-Khazraj b. Ḥārithah b. Thaʿlabah b. ʿAmr b. ʿĀmir. Ibn Hishām said: ʿAmr b. Ṭalḥah is ʿAmr b. Muʿāwiyah b. ʿAmr b. ʿĀmir b. Mālik b. al-Najjār, and Ṭallah is his mother, and she is the daughter of ʿĀmir b. Zurayq al-Khazrajiyyah. Ibn Isḥāq said: And there was a man from the Banū ʿAdī b. al-Najjār called Aḥmar. He attacked a man from the companions of Tubbaʿ whom he found cutting a bunch of dates for himself, and struck him with his sickle and killed him, saying: "Dates belong only to the one who pollinates them." That increased Tubbaʿ's anger against them. So they fought. The Anṣār claim that they used to fight him by day and host him by night, and that pleased him, and he would say: "By God, our people are indeed noble." Ibn Isḥāq related from the Anṣār that Tubbaʿ's anger was only against the Jews because they prevented them from him. Al-Suhaylī said: It is said that he came only to support the Anṣār—the sons of his paternal uncle—against the Jews who had settled among them in al-Madīnah under conditions which they did not fulfill, and who behaved arrogantly toward them. And God knows best.

22. Tarikh (al-Tabari) 493No grade recorded

    [ انْصِرَافُ تُبَّانَ عَنْ إهْلَاكِ الْمَدِينَةِ، وَشِعْرُ خَالِدٍ فِي ذَلِكَ   ] فَبَيْنَا تُبَّعٌ عَلَى ذَلِكَ مِنْ قِتَالِهِمْ، إذْ جَاءَهُ حَبْرَانِ مِنْ أَحْبَارِ الْيَهُودِ مِنْ بَنِي قُرَيْظَةَ - وَقُرَيْظَةُ وَالنَّضِيرُ وَالنَّجَّامُ وَعَمْرٌو، وَهُوَ هَدَلُ، بَنُو الْخَزْرَجِ بْنِ الصَّرِيحِ بْنِ التَّوْءَمَانِ بْنِ السِّبْطِ بْنِ الْيَسَعَ بْنِ سَعْدِ بْنِ لَاوِيِّ بْنِ خَيْرِ بْنِ النَّجَّامِ بْنِ تَنْحُومَ بْنِ عَازَرِ بْنِ عُزْرَى بْنِ هَارُونَ بْنِ عِمْرَانَ بْنِ يَصْهَرَ بْنِ قَاهِثِ ابْنِ لَاوَى بْنِ يَعْقُوبَ، وَهُوَ إسْرَائِيلُ بْنُ إسْحَاقَ بْنِ إبْرَاهِيمَ خَلِيلِ الرَّحْمَنِ، صَلَّى اللَّهُ عَلَيْهِمْ - عَالِمَانِ رَاسِخَانِ فِي الْعِلْمِ حِينَ سَمِعَا بِمَا يُرِيدُ مِنْ إهْلَاكِ الْمَدِينَةِ وَأَهْلِهَا. فَقَالَا لَهُ: أَيُّهَا الْمَلِكُ، لَا تَفْعَلْ فَإِنَّكَ إنْ أَبَيْتَ إلَّا مَا تُرِيدُ حِيلَ بَيْنَكَ وَبَيْنَهَا وَلَمْ نَأْمَنْ عَلَيْكَ عَاجِلَ الْعُقُوبَةِ، فَقَالَ لَهُمَا: وَلِمَ ذَلِكَ ؟ فَقَالَا: هِيَ مُهَاجَرُ نَبِيٍّ يَخْرُجُ مِنْ هَذَا الْحَرَمِ مِنْ قُرَيْشٍ فِي آخِرِ الزَّمَانِ، تَكُونُ دَارَهُ وَقَرَارَهُ، فَتَنَاهَى عَنْ ذَلِكَ. وَرَأَى أَنَّ لَهُمَا عِلْمًا، وَأَعْجَبَهُ مَا سَمِعَ مِنْهُمَا، فَانْصَرَفَ عَنْ الْمَدِينَةِ - وَاتَّبَعَهُمَا عَلَى دِينِهِمَا. فَقَالَ خَالِدُ بْنُ عَبْدِ الْعُزَّى بْنِ غَزِيَّةَ بْنِ عَمْرِو ( ابْنِ عَبْدِ ) بْنِ عَوْفِ بْنِ غُنْمِ بْنِ مَالِكِ بْنِ النَّجَّارِ يَفْخَرُ بِعَمْرِو بْنِ طَلَّةَ: أَصَحَّا أَمْ قَدْ نَهَى ذُكَرَهْ أَمْ قَضَى مِنْ لَذَّةٍ وَطَرَهْ     أَمْ تَذَكَّرْتَ الشَّبَابَ وَمَا ذِكْرُكَ الشَّبَابَ أَوْ عُصُرَهْ     إنَّهَا حَرْبٌ رَبَاعِيَةٌ مِثْلُهَا أَتَى الْفَتَى عِبَرَهْ     فَاسْأَلَا عِمْرَانَ أَوْ أَسَدًا إذْ أَتَتْ عَدْوًا مَعَ الزُّهَرَهْ     فَيْلَقٌ فِيهَا أَبُو كَرِبٍ سُبَّغٌ أَبْدَانُهَا ذَفِرَهْ     ثُمَّ قَالُوا: مَنْ نَؤُمُّ بِهَا أَبَنِي عَوْفٍ أَمْ النَّجَرَهْ     بَلْ بَنِي النَّجَّارِ إنَّ لَنَا فِيهِمْ قَتْلَى وَإِنَّ تِرَهْ     فَتَلَقَّتْهُمْ مُسَايِفَةٌ مُدُّهَا كَالغَبْيَةِ النَّثِرَهْ     فِيهِمْ عَمْرُو بْنُ طَلَّةَ مَلَّى الْإِلَهُ قَوْمَهُ عُمُرَهْ     سَيْدٌ سَامِي الْمُلُوكِ وَمَنْ رَامَ عَمْرًا لَا يَكُنْ قَدَرَهْ وَهَذَا الْحَيُّ مِنْ الْأَنْصَارِ يَزْعُمُونَ أَنَّهُ إنَّمَا كَانَ حَنَقُ تُبَّعٍ عَلَى هَذَا الْحَيِّ مِنْ يَهُودَ الَّذِينَ كَانُوا بَيْنَ أَظْهُرِهِمْ، وَإِنَّمَا أَرَادَ هَلَاكَهُمْ فَمَنَعُوهُمْ مِنْهُ، حَتَّى انْصَرَفَ عَنْهُمْ، وَلِذَلِكَ قَالَ فِي شِعْرِهِ: حَنَقًا عَلَى سَبْطَيْنِ حَلَّا يَثْرِبَا     أَوْلَى لَهُمْ بِعِقَابِ يَوْمٍ مُفْسِدِ قَالَ ابْنُ هِشَامٍ: الشِّعْرُ الَّذِي فِي هَذَا الْبَيْتِ مَصْنُوعٌ، فَذَلِكَ الَّذِي مَنَعَنَا مِنْ إثْبَاتِهِ.

    ✧ [The turning back of Tubbān from destroying the city, and Khālid's poetry about that] While Tubbaʿ was thus engaged in fighting them, there came to him two rabbis from among the Jewish scholars of Banū Qurayẓah — Qurayẓah, al-Naḍīr, al-Najjām, and ʿAmr, who is Hadal, being the sons of al-Khazraj b. al-Ṣarīḥ b. al-Tawʾamān b. al-Sibṭ b. al-Yasaʿ b. Saʿd b. Lāwī b. Khayr b. al-Najjām b. Tanḥūm b. ʿĀzar b. ʿUzrā b. Hārūn b. ʿImrān b. Yaṣhar b. Qāhith b. Lāwā b. Yaʿqūb, who is Isrāʾīl b. Isḥāq b. Ibrāhīm, the Friend of the Merciful, may God bless them — two scholars deeply rooted in knowledge, when they heard what he intended of destroying the city and its people. They said to him: O king, do not do it, for if you insist on what you intend, you will be prevented from reaching it, and we cannot guarantee you against swift punishment. He said to them: And why is that? They said: It is the future emigration place of a prophet who will come forth from this sacred precinct of Quraysh at the end of time; it will be his home and place of settlement. So he desisted from that. He perceived that they possessed knowledge, and what he heard from them pleased him, so he turned away from the city and followed them in their religion. Then Khālid b. ʿAbd al-ʿUzzā b. Ghaziyya b. ʿAmr (b. ʿAbd) b. ʿAwf b. Ghunm b. Mālik b. al-Najjār said, boasting of ʿAmr b. Ṭalla: Has she recovered, or has remembrance forbidden him, or has he fulfilled his desire from some pleasure? Or do you remember youth and what has passed of its time? Your remembrance of youth is but its bygone age. Truly it is a war of long standing, the like of which brought lessons to the young man. Ask ʿImrān or Asad when the host came as enemies with al-Zuhara: A legion in which was Abū Karib, their bodies full-grown and rank. Then they said: Whom shall we attack with it, the Banū ʿAwf or al-Najara? Rather the Banū al-Najjār, for we have among them slain men and a blood-debt. They met them in close combat, its tide like a scattered rain-cloud. Among them was ʿAmr b. Ṭalla — may God grant his people long life. A lord exalted above kings, and whoever sought to rival ʿAmr was not his equal. This clan of the Anṣār assert that Tubbaʿ's wrath was only against this clan of Jews who were living among them, and that he intended their destruction, but they prevented him from it until he turned away from them. And for that reason he said in his poetry: In anger against two tribes who dwelt in Yathrib — better for them had they faced the punishment of a day of corruption. Ibn Hishām said: The poetry in this verse is fabricated, and that is what prevented us from recording it.

23. Tarikh (al-Tabari) 494No grade recorded

    [ اعْتِنَاقُ تُبَّانَ النصرانيَّةَ وَكِسْوَتُهُ الْبَيْتَ وَتَعْظِيمَهُ وَشِعْرُ سُبَيعَةَ فِي ذَلِكَ   ] قَالَ ابْنُ إسْحَاقَ: وَكَانَ تُبَّعٌ وَقَوْمُهُ أَصْحَابَ أَوْثَانٍ يَعْبُدُونَهَا، فَتَوَجَّهَ إلَى مَكَّةَ، وَهِيَ طَرِيقُهُ إلَى الْيَمَنِ، حَتَّى إذَا كَانَ بَيْنَ عُسْفانَ، وَأَمَجٍ، أَتَاهُ نَفَرٌ مِنْ هُذَيلِ بْنِ مُدْرِكَةَ بْنِ إلْيَاسَ بْنِ مُضَرَ بْنِ نِزَارِ بْنِ مَعَدٍّ، فَقَالُوا لَهُ: أَيُّهَا الْمَلِكُ، أَلَا نَدُلُّكَ عَلَى بَيْتِ مَالٍ دَاثِرٍ أَغَفَلَتْهُ الْمُلُوكُ قَبْلَكَ، فِيهِ اللُّؤْلُؤُ وَالزَّبَرْجَدُ وَالْيَاقُوتُ وَالذَّهَبُ وَالْفِضَّةُ قَالَ: بَلَى، قَالُوا: بَيْتٌ بِمَكَّةَ يَعْبُدُهُ أَهْلُهُ، وَيُصَلُّونَ عِنْدَهُ وَإِنَّمَا أَرَادَ الْهُذَلِيُّونَ هَلَاكَهُ بِذَلِكَ لِمَا عَرَفُوا مِنْ هَلَاكِ مَنْ أَرَادَهُ مِنْ الْمُلُوكِ وَبَغَى عِنْدَهُ. فَلَمَّا أَجْمَعَ لِمَا قَالُوا أَرْسَلَ إلَى الْحَبْرَيْنِ، فَسَأَلَهُمَا عَنْ ذَلِكَ، فَقَالَا لَهُ: مَا أَرَادَ الْقَوْمُ إلَّا هَلَاكَكَ وَهَلَاكَ جُنْدِكَ، مَا نَعْلَمُ بَيْتًا لِلَّهِ اتَّخَذَهُ فِي الْأَرْضِ لِنَفْسِهِ غَيْرَهُ وَلَئِنْ فَعَلْتَ مَا دَعَوْكَ إلَيْهِ لَتَهْلَكَنَّ وَلَيَهْلَكَنَّ مَنْ مَعَكَ جَمِيعًا - قَالَ: فَمَاذَا تَأْمُرَانِنِي أَنْ أَصْنَعَ إذَا أَنَا قَدِمْتُ عَلَيْهِ، قَالَا: تَصْنَعُ عِنْدَهُ مَا يَصْنَعُ أَهْلُهُ: تَطُوفُ بِهِ وَتُعَظِّمُهُ وَتُكْرِمُهُ وَتَحْلِقُ رَأْسَكَ عِنْدَهُ، وَتَذِلُّ لَهُ، حَتَّى تَخْرُجَ مِنْ عِنْدِهِ، قَالَ فَمَا يَمْنَعُكُمَا أَنْتُمَا مِنْ ذَلِكَ قَالَ: أَمَا وَاَللَّهِ إنَّهُ لَبَيْتُ أَبِينَا إبْرَاهِيمَ. وَإِنَّهُ لَكَمَا أَخْبَرْنَاكَ وَلَكِنَّ أَهْلَهُ حَالُوا بَيْنَنَا وَبَيْنَهُ بِالْأَوْثَانِ الَّتِي نَصَبُوهَا حَوْلَهُ وَبِالدِّمَاءِ الَّتِي يُهْرِقُونَ عِنْدَهُ، وَهُمْ نَجَسٌ أَهْلُ شِرْكٍ - أَوْ كَمَا قَالَا لَهُ - فَعَرَفَ نُصْحَهُمَا وَصِدْقَ حَدِيثِهِمَا فَقَرَّبَ النَّفَرَ مِنْ هُذَيْلٍ، فَقَطَعَ أَيْدِيَهُمْ وَأَرْجُلَهُمْ، ثُمَّ مَضَى حَتَّى قَدِمَ مَكَّةَ. فَطَافَ بِالْبَيْتِ وَنَحَرَ عِنْدَهُ، وَحَلَقَ رَأْسَهُ، وَأَقَامَ بِمَكَّةَ سِتَّةَ أَيَّامٍ - فِيمَا يَذْكُرُونَ - يَنْحَرُ بِهَا لِلنَّاسِ، وَيُطْعِمُ أَهْلَهَا وَيَسْقِيهِمْ الْعَسَلَ، وَأُرَى فِي الْمَنَامِ أَنْ يَكْسُوَ الْبَيْتَ، فَكَسَاهُ الْخَصَفَ، ثُمَّ أُرَى أَنْ يَكْسُوَهُ أَحْسَنَ مِنْ ذَلِكَ، فَكَسَاهُ الْمَعَافِرَ، ثُمَّ أُرَى أَنْ يَكْسُوَهُ أَحْسَنَ مِنْ ذَلِكَ، فَكَسَاهُ الْمُلَاءَ وَالْوَصَائِلَ، فَكَانَ تُبَّعٌ - فِيمَا يَزْعُمُونَ أَوَّلَ مَنْ كَسَا الْبَيْتَ، وَأَوْصَى بِهِ وُلَاتَهُ مِنْ جُرْهُمٍ، وَأَمَرَهُمْ بِتَطْهِيرِهِ وَأَلَّا يُقَرِّبُوهُ دَمًا وَلَا مِيتَةً وَلَا مِئْلَاةً، وَهِيَ الْمَحَايِضُ، وَجَعَلَ لَهُ بَابًا وَمِفْتَاحًا وَقَالَتْ سُبَيعَةُ بِنْتُ الْأَحَبِّ بْنِ زَبِينةَ بْنِ جَذِيمَةَ بْنِ عَوْفِ بْنِ نَصْرِ بْنِ مُعَاوِيَةَ بْنِ بَكْرِ بْنِ هَوَازِنَ بْنِ مَنْصُورِ بْنِ عِكْرِمَةَ بْنِ خَصَفَةَ بْنِ قَيْسِ بْنِ عَيْلَانَ، وَكَانَتْ عِنْدَ عَبْدِ مَنَافِ بْنِ كَعْبِ بْنِ سَعْدِ بْنِ تَيْمِ بْنِ مُرَّةَ بْنِ كَعْبِ بْنِ لُؤَيِّ بْنِ غَالِبِ بْنِ فِهْرِ بْنِ مَالِكِ بْنِ النَّضْرِ بْنِ كِنَانَةَ، لِابْنِ لَهَا مِنْهُ يُقَالُ لَهُ خَالِدٌ، تُعَظِّمُ عَلَيْهِ حُرْمَةَ مَكَّةَ، وَتَنْهَاهُ عَنْ الْبَغْيِ فِيهَا، وَتَذْكُرُ تُبَّعًا وَتَذَلُّلَهُ لَهَا، وَمَا صَنَعَ بِهَا: أَبُنَيَّ لَا تَظْلِمْ بِمَكَّةَ لَا الصَّغِيرَ وَلَا الْكَبِيرْ     وَاحْفَظْ مَحَارِمَهَا بُنَ يَّ وَلَا يَغُرَّنكَ الغَرورْ     أَبُنَيَّ مَنْ يَظْلِمْ بِمَكَّةَ يَلْقَ أَطْرَافَ الشُّرورْ     أَبُنَيَّ يُضْرَبْ وَجْهُهُ وَيَلُحْ بِخَدَّيْهِ السَّعيرْ     أَبُنَيَّ قَدْ جَرَّبْتهَا فَوَجَدْتُ ظَالِمهَا يَبُورْ     اللَّهُ أَمَّنَهَا وَمَا بُنِيَتْ بِعَرْصَتِهَا قُصورْ     وَاَللَّهُ أَمَّنَ طَيْرَهَا وَالْعُصْمُ تَأْمَنُ فِي ثَبيرْ     وَلَقَدْ غَزَاهَا تُبَّعٌ فَكَسَا بَنِيَّتَهَا الْحَبِيرْ     وَأَذَلَّ رَبِّي مُلْكَهُ فِيهَا فَأَوْفَى بالنُّذُورْ     يَمْشِي إلَيْهَا حَافِيًا بِفِنَائِهَا أَلْفَا بَعِيرْ     وَيَظَلُّ يُطْعِمُ أَهْلَهَا لَحْمَ الْمَهَارَى والجَزورْ     يَسْقِيهِمْ الْعَسَلَ الْمُصَفَّى وَالرَّحِيضَ مِنْ الشعيرْ     وَالْفِيلُ أُهْلِكَ جَيْشُهُ يُرْمَوْنَ فِيهَا بِالصُّخُورْ     وَالْمُلْكَ فِي أَقْصَى الْبِلَا دِ وَفِي الْأَعَاجِمِ وَالْخَزِيرْ     فَاسْمَعْ إذَا حُدِّثْتَ وَافْهَمْ كَيْفَ عَاقِبَةُ الأمورْ قَالَ ابْنُ هِشَامٍ. يُوقَفُ عَلَى قَوَافِيهَا لَا تُعْرَبُ.

    ✧ [The Conversion of Tubbaʿ to Christianity, His Clothing of the House, His Veneration of It, and Subayʿah's Poetry About That] Ibn Isḥāq said: Tubbaʿ and his people were companions of idols, worshipping them. He turned towards Makkah, for it was on his route to Yemen, until when he was between ʿUsfān and Amaj, a group from Hudhayl b. Mudrikah b. Ilyās b. Muḍar b. Nizār b. Maʿadd came to him and said to him: "O king, shall we not guide you to a ruined treasure-house which the kings before you neglected, containing pearls, chrysolite, rubies, gold, and silver?" He said: "Yes." They said: "A house in Makkah whose people worship it and pray at it." The Hudhalīs only intended his destruction by that, because they knew of the destruction of any king who desired it and transgressed at it. When he had resolved upon what they said, he sent to the two rabbis and asked them about that. They said to him: "The people intended nothing but your destruction and the destruction of your army. We know of no house that God took for Himself on earth other than it, and if you do what they have called you to, you will surely perish, and all who are with you will perish." He said: "So what do you two command me to do when I come to it?" They said: "Do at it what its people do: circumambulate it, venerate it, honor it, shave your head at it, and humble yourself before it until you depart from it." He said: "What prevents you two from doing that?" One of them said: "By God, it is indeed the house of our father Abraham. It is just as we have told you, but its people have come between us and it with the idols they set up around it and the blood they shed at it, and they are impure, people of association"—or as the two said to him. He recognized their sincerity and the truth of their account, so he brought the group from Hudhayl near and cut off their hands and feet. Then he went on until he arrived at Makkah. He circumambulated the House, sacrificed at it, shaved his head, and stayed in Makkah for six days—as they relate—sacrificing there for the people, feeding its inhabitants, and giving them honey to drink. In a dream he was shown that he should clothe the House, so he clothed it with plaited mats. Then he was shown that he should clothe it with something better than that, so he clothed it with Maʿāfir cloth. Then he was shown that he should clothe it with something better than that, so he clothed it with striped Yemeni cloaks and waṣāʾil (striped cloths). Thus Tubbaʿ—as they claim—was the first to clothe the House, and he commended it to his governors from Jurhum, commanding them to purify it and not to bring near it blood, carrion, or miʾlāh, meaning menstrual cloths. He made for it a door and a key. Subayʿah bt. al-Aḥabb b. Zabīnah b. Jadhīmah b. ʿAwf b. Naṣr b. Muʿāwiyah b. Bakr b. Hawāzin b. Manṣūr b. ʿIkrimah b. Khaṣafah b. Qays b. ʿAylān, who was married to ʿAbd Manāf b. Kaʿb b. Saʿd b. Taym b. Murrah b. Kaʿb b. Luʾayy b. Ghālib b. Fihr b. Mālik b. al-Naḍr b. Kinānah, said to a son of hers by him named Khālid, urging upon him the sanctity of Makkah and forbidding him from transgression in it, mentioning Tubbaʿ and his submission to it and what he did with it: "O my son, do not wrong in Makkah, neither the small nor the great; and guard her sacred things, my son, and let not the deceiver deceive you. O my son, whoever wrongs in Makkah will meet the edges of evils; O my son, his face will be struck, and the blaze will glimmer on his cheeks. O my son, I have tried it and found that its wrongdoer perishes; God has made her secure, and no palaces are built in her courtyard. By God, He has secured her birds, and the mountain goats are safe in Thabīr; Tubbaʿ indeed raided her, and he clothed her structure with fine striped cloth. My Lord humbled his dominion in it, so he fulfilled his vows; walking to her barefoot, in her courtyard two thousand camels; and he kept feeding her people the flesh of fine she-camels and slaughtered beasts; giving them to drink strained honey and washed barley; and the elephant—its army was destroyed, pelted in it with stones; and dominion is in the farthest lands, among the non-Arabs and the Khazīr; so listen when you are told, and understand how the outcome of matters is." Ibn Hishām said: One stops at the rhymes of her verses; they are not inflected.

24. Tarikh (al-Tabari) 495No grade recorded

    [ دَعْوَةُ تُبَّانَ قَوْمَهُ إلَى النصرانيَّة، وَتَحْكِيمُهُمْ النَّارَ بَيْنَهُمْ وَبَيْنَهُ   ] ثُمَّ خَرَجَ مِنْهَا مُتَوَجِّهًا إلَى الْيَمَنِ بِمَنْ مَعَهُ مِنْ جُنُودِهِ وَبِالْحَبْرَيْنِ، حَتَّى إذَا دَخَلَ الْيَمَنَ دَعَا قَوْمَهُ إلَى الدُّخُولِ فِيمَا دَخَلَ فِيهِ، فَأَبَوْا عَلَيْهِ، حَتَّى يُحَاكِمُوهُ إلَى النَّارِ الَّتِي كَانَتْ بِالْيَمَنِ. قَالَ ابْنُ إسْحَاقَ: حَدَّثَنِي أَبُو مَالِكِ بْنِ ثَعْلَبَةَ بْنِ أَبِي مَالِكِ القُرَظيُّ، قَالَ سَمِعْتُ إبْرَاهِيمَ بْنَ مُحَمَّدِ بْنِ طَلْحَةَ بْنِ عُبَيْدِ اللَّهِ يُحَدِّثُ: أَنَّ تُبَّعًا لَمَّا دَنَا مِنْ الْيَمَنِ لِيَدْخُلَهَا حَالَتْ حِمْيَرُ بَيْنَهُ وَبَيْنَ ذَلِكَ: وَقَالُوا: لَا تَدْخُلُهَا عَلَيْنَا، وَقَدْ فَارَقْتَ دِينَنَا، فَدَعَاهُمْ إلَى دِينِهِ وَقَالَ: إنَّهُ خَيْرٌ مِنْ دِينِكُمْ، فَقَالُوا: فَحَاكِمْنَا إلَى النَّارِ؛ قَالَ: نَعَمْ، قَالَ: وَكَانَتْ بِالْيَمَنِ - فِيمَا يَزْعُمُ أَهْلُ الْيَمَنِ - نَارٌ تَحْكُمُ بَيْنَهُمْ فِيمَا يَخْتَلِفُونَ فِيهِ، تَأْكُلُ الظَّالِمَ وَلَا تَضُرُّ الْمَظْلُومَ، فَخَرَجَ قَوْمُهُ بِأَوْثَانِهِمْ وَمَا يَتَقَرَّبُونَ بِهِ فِي دِينِهِمْ وَخَرَجَ الْحَبْرَانِ بِمَصَاحِفِهِمَا فِي أَعْنَاقِهِمَا مُتَقَلِّدَيْهَا، حَتَّى قَعَدُوا لِلنَّارِ عِنْدَ مَخْرَجِهَا الَّذِي تَخْرُجُ مِنْهُ، فَخَرَجَتْ النَّارُ إلَيْهِمْ، فَلَمَّا أَقْبَلَتْ نَحْوَهُمْ حَادُوا عَنْهَا وَهَابُوهَا، فَذَمَرَهُمْ مَنْ حَضَرَهُمْ مِنْ النَّاسِ، وَأَمَرُوهُمْ بِالصَّبْرِ لَهَا، فَصَبَرُوا حَتَّى غَشِيَتْهُمْ، فَأَكَلَتْ الْأَوْثَانَ وَمَا قَرَّبُوا مَعَهَا، وَمَنْ حَمَلَ ذَلِكَ مِنْ رِجَالِ حِمْيَرَ، وَخَرَجَ الْحَبْرَانِ بِمَصَاحِفِهِمَا فِي أَعْنَاقِهِمَا تَعْرَقُ جِبَاهُهُمَا لَمْ تَضُرَّهُمَا، فَأُصْفِقَتْ عِنْدَ ذَلِكَ حِمْيَرُ عَلَى دِينِهِ، فَمِنْ هُنَالِكَ وَعَنْ ذَلِكَ كَانَ أَصْلُ الْيَهُودِيَّةِ بِالْيَمَنِ. قَالَ ابْنُ إسْحَاقَ: وَقَدْ حَدَّثَنِي مُحَدِّثٌ أَنَّ الْحَبْرَيْنِ، وَمَنْ خَرَجَ مِنْ حِمْيَرَ، إنَّمَا اتَّبَعُوا النَّارَ لِيَرُدُّوهَا، وَقَالُوا: مَنْ رَدَّهَا فَهُوَ أَوْلَى بِالْحَقِّ، فَدَنَا مِنْهَا رِجَالٌ مِنْ حِمْيَرَ بِأَوْثَانِهِمْ لِيَرُدُّوهَا فَدَنَتْ مِنْهُمْ لِتَأْكُلَهُمْ، فَحَادُوا عَنْهَا وَلَمْ يَسْتَطِيعُوا رَدَّهَا وَدَنَا مِنْهَا الْحَبْرَانِ بَعْدَ ذَلِكَ وَجَعَلَا يَتْلُوَانِ التَّوْرَاةَ وَتَنْكُصُ عَنْهُمَا، حَتَّى رَدَّاهَا إلَى مَخْرَجِهَا الَّذِي خَرَجَتْ مِنْهُ، فَأُصْفِقَتْ عِنْدَ ذَلِكَ حِمْيَرُ عَلَى دِينِهِمَا، وَاَللَّهُ أَعْلَمُ أَيُّ ذَلِكَ كَانَ.

    ✧ [Tubbaʿ's Call to His People to Christianity, and Their Referring Him and Themselves to the Fire] Then he departed from it, heading to Yemen with the troops who were with him and the two rabbis, until when he entered Yemen he called his people to enter into what he had entered into, but they refused, unless they referred him to the fire that was in Yemen. Ibn Isḥāq said: Abū Mālik b. Thaʿlabah b. Abī Mālik al-Quraẓī related to me, saying: I heard Ibrāhīm b. Muḥammad b. Ṭalḥah b. ʿUbayd Allāh narrate: When Tubbaʿ drew near Yemen to enter it, Ḥimyar barred his way and said: You shall not enter it against us, for you have departed from our religion. So he called them to his religion and said: It is better than your religion. They said: Then refer us to the fire. He said: Yes. He said: There was in Yemen—as the people of Yemen claim—a fire that judged between them in their disputes, consuming the wrongdoer and not harming the wronged. So his people came out with their idols and whatever they used to draw near with in their religion, and the two rabbis came out with their scriptures hung around their necks, until they sat before the fire at its outlet from which it emerged. The fire came out toward them, and when it approached them they turned aside from it and feared it. Those present among the people urged them on and commanded them to endure it, so they endured until it engulfed them. It consumed the idols and what they had offered with them, along with those men of Ḥimyar who carried that, while the two rabbis came out with their scriptures around their necks, their foreheads sweating, and it did not harm them. Thereupon Ḥimyar unanimously agreed upon his religion, and from that point and because of that was the origin of Judaism in Yemen. Ibn Isḥāq said: A narrator also related to me that the two rabbis and those who came out of Ḥimyar only followed the fire to drive it back, saying: Whoever drives it back is more deserving of the truth. Some men of Ḥimyar approached it with their idols to drive it back, and it drew near them to consume them, so they turned aside from it and could not drive it back. Then the two rabbis approached it and began reciting the Torah, and it retreated from them until they drove it back to its outlet from which it had emerged. Thereupon Ḥimyar unanimously agreed upon their religion. And God knows best which of the two it was.

25. Tarikh (al-Tabari) 496No grade recorded

    [ رئَامٌ وَمَا صَارَ إلَيْهِ   ] قَالَ ابْنُ إسْحَاقَ: وَكَانَ رِئَامٌ بَيْتًا لَهُمْ يُعَظِّمُونَهُ، وَيَنْحَرُونَ عِنْدَهُ، وَيَكَلَّمُونَ ( مِنْهُ ) إذْ كَانُوا عَلَى شِرْكِهِمْ ؟ فَقَالَ الْحَبْرَانِ لِتُبَّعِ: إنَّمَا هُوَ شَيْطَانٌ يَفْتِنُهُمْ بِذَلِكَ فَخَلِّ بَيْنَنَا وَبَيْنَهُ، قَالَ: فَشَأْنُكُمَا بِهِ، فَاسْتَخْرَجَا مِنْهُ - فِيمَا يَزْعُمُ أَهْلُ الْيَمَنِ - كَلْبًا أَسْوَدَ فَذَبَحَاهُ، ثُمَّ هَدَمَا ذَلِكَ الْبَيْتَ فَبَقَايَاهُ الْيَوْمَ - كَمَا ذُكِرَ لِي - بِهَا آثَارُ الدِّمَاءِ الَّتِي كَانَتْ تُهْرَاقُ عَلَيْهِ.

    ✧ [Riʾām and what became of it] Ibn Isḥāq said: Riʾām was a house of theirs which they venerated, at which they sacrificed, and from which they were addressed while they remained in their polytheism. The two rabbis said to Tubbaʿ: “It is only a devil that seduces them by that; leave us alone with it.” He said: “Your affair be with it.” So they brought out of it—as the people of Yemen claim—a black dog and slaughtered it, then demolished that house. Its remnants today—as was mentioned to me—bear traces of the blood that used to be poured upon it.

26. Tarikh (al-Tabari) 497No grade recorded

    ثُمَّ صَارَ الْمُلْكُ فِيمَا بَعْدُ إِلَى حَسَّانَ بْنِ تُبَّانِ أَسْعَدَ ; وَهُوَ أَخُو الْيَمَامَةِ الزَّرْقَاءِ الَّتِي صُلِبَتْ عَلَى بَابِ مَدِينَةِ جَوٍّ فَسُمِّيَتْ مِنْ يَوْمِئِذٍ الْيَمَامَةَ قَالَ ابْنُ إِسْحَاقَ: فَلَمَّا مَلَكَ ابْنُهُ حَسَّانُ بْنُ أَبِي كَرِبٍ تُبَّانُ أَسْعَدَ سَارَ بِأَهْلِ الْيَمَنِ يُرِيدُ أَنْ يَطَأَ بِهِمْ أَرْضَ الْعَرَبِ وَأَرْضَ الْأَعَاجِمِ حَتَّى إِذَا كَانُوا بِبَعْضِ أَرْضِ الْعِرَاقِ كَرِهَتْ حِمْيَرُ، وَقَبَائِلُ الْيَمَنِ السَّيْرَ مَعَهُ، وَأَرَادُوا الرَّجْعَةَ إِلَى بِلَادِهِمْ وَأَهْلِيهِمْ فَكَلَّمُوا أَخًا لَهُ يُقَالَ لَهُ: عَمْرٌو - وَكَانَ مَعَهُ فِي جَيْشِهِ - فَقَالُوا لَهُ: اقْتُلْ أَخَاكَ حَسَّانَ، وَنُمَلِّكُكَ عَلَيْنَا وَتَرْجِعُ بِنَا إِلَى بِلَادِنَا فَأَجَابَهُمْ فَاجْتَمَعُوا عَلَى ذَلِكَ إِلَّا ذَا رُعَيْنٍ الْحِمْيَرِيُّ فَإِنَّهُ نَهَى عَمْرًا عَنْ ذَلِكَ فَلَمْ يَقْبَلْ مِنْهُ فَكَتَبَ ذُو رُعَيْنٍ رُقْعَةً فِيهَا هَذَانَ الْبَيْتَانِ أَلَا مَنْ يَشْتَرِي سَهَرًا بِنَوْمٍ سَعِيدٌ مَنْ يَبِيتُ قَرِيرَ عَيْنِ فَأَمَّا حِمْيَرٌ غَدَرَتْ وَخَانَتْ فَمَعْذِرَةُ الْإِلَهِ لِذِي رُعَيْنِ ثُمَّ اسْتَوْدَعَهَا عَمْرًا فَلَمَّا قَتَلَ عَمْرٌو أَخَاهُ حَسَّانَ، وَرَجَعَ إِلَى الْيَمَنِ مُنِعَ مِنْهُ النَّوْمُ، وَسُلِّطَ عَلَيْهِ السَّهَرُ فَسَأَلَ الْأَطِبَّاءَ وَالْحُزَاةَ مِنَ الْكُهَّانِ وَالْعَرَّافِينَ عَمَّا بِهِ فَقِيلَ لَهُ: إِنَّهُ وَاللَّهِ مَا قَتَلَ رَجُلٌ أَخَاهُ قَطُّ أَوْ ذَا رَحِمَهُ بَغْيًا إِلَّا ذَهَبَ نَوْمُهُ، وَسُلِّطَ عَلَيْهِ السَّهَرُ فَعِنْدَ ذَلِكَ جَعَلَ يَقْتُلُ كُلَّ مَنْ أَمَرَهُ بِقَتْلِ أَخِيهِ فَلَمَّا خَلُصَ إِلَى ذِي رُعَيْنٍ قَالَ لَهُ: إِنَّ لِي عِنْدَكَ بَرَاءَةً قَالَ: وَمَا هِيَ ؟ قَالَ: الْكِتَابُ الَّذِي دَفَعْتُهُ الَيْكَ فَأَخْرَجَهُ فَاذَا فِيهِ الْبَيْتَانِ فَتَرَكَهُ، وَرَأَى أَنَّهُ قَدْ نَصَحَهُ، وَهَلَكَ عَمْرٌو فَمَرَجَ أَمْرُ حِمْيَرَ عِنْدَ ذَلِكَ، وَتَفَرَّقُوا.

    ✧ Then afterwards the kingdom passed to Ḥassān b. Tibbān Asʿad; he was the brother of al-Yamāma al-Zarqāʾ, who was crucified at the gate of the town of Jaww, and so from that day it was named al-Yamāma. Ibn Isḥāq said: When his son Ḥassān b. Abī Karib Tibbān Asʿad became king, he marched with the people of Yemen, intending to tread with them the land of the Arabs and the land of the non-Arabs. When they were in part of the land of Iraq, Ḥimyar and the tribes of Yemen disliked the march with him and wanted to return to their lands and their families. They spoke to a brother of his called ʿAmr—who was with him in his army—and said to him: "Kill your brother Ḥassān, and we will make you king over us, and you will return with us to our lands." He answered them, and they agreed upon that, except Dhū Ruʿayn al-Ḥimyarī, for he forbade ʿAmr from that, but he did not accept it from him. So Dhū Ruʿayn wrote a note containing these two verses: Will no one buy sleeplessness with sleep? Blessed is he who passes the night with a cool eye. As for Ḥimyar, they betrayed and were faithless, so the excuse of God is for Dhū Ruʿayn. Then he entrusted it to ʿAmr. When ʿAmr killed his brother Ḥassān and returned to Yemen, sleep was withheld from him, and sleeplessness was imposed upon him. He asked the physicians and the diviners among the soothsayers and fortune-tellers about his condition. It was said to him: "By God, no man ever killed his brother or his kinsman out of transgression but his sleep departed and sleeplessness was imposed upon him." Thereupon he began to kill everyone who had commanded him to kill his brother. When he came to Dhū Ruʿayn, he said to him: "I have an exculpation with you." He said: "What is it?" He said: "The note that I handed to you." He brought it out, and behold, in it were the two verses. So he left him, and he saw that he had counseled him sincerely. Then ʿAmr perished, and the affair of Ḥimyar fell into disorder, and they dispersed.

27. Tarikh (al-Tabari) 498No grade recorded

    وُثُوبُ لَخْنِيعَةَ ذِي شَنَاتِرَ عَلَى مُلْكِ الْيَمَنِ   وَقَدْ مَلَكَهَا سَبْعًا وَعِشْرِينَ سَنَةً قَالَ ابْنُ إِسْحَاقَ: فَوَثَبَ عَلَيْهِمْ رَجُلٌ مِنْ حِمْيَرَ لَمْ يَكُنْ مِنْ بُيُوتِ الْمُلْكِ يُقَالَ لَهُ: لَخْنِيعَةُ يَنُوفُ ذُو شَنَاتِرَ فَقَتَلَ خِيَارَهُمْ، وَعَبَثَ بِبُيُوتِ أَهْلِ الْمَمْلَكَةِ مِنْهُمْ وَكَانَ مَعَ ذَلِكَ امْرَأً فَاسِقًا يَعْمَلُ عَمَلَ قَوْمِ لُوطٍ فَكَانَ يُرْسِلُ إِلَى الْغُلَامِ مِنْ أَبْنَاءِ الْمُلُوكِ فَيَقَعُ عَلَيْهِ فِي مَشْرَبَةٍ لَهُ قَدْ صَنَعَهَا لِذَلِكَ لِئَلَّا يَمْلِكَ بَعْدَ ذَلِكَ، ثُمَّ يَطَّلِعُ مِنْ مَشْرَبَتِهِ تِلْكَ إِلَى حَرَسِهِ، وَمَنْ حَضَرَ مِنْ جُنْدِهِ قَدْ أَخَذَ مِسْوَاكًا فَجَعَلَهُ فِي فِيهِ أَيْ: لِيُعْلِمَهُمْ أَنَّهُ قَدْ فَرَغَ مِنْهُ حَتَّى بَعَثَ إِلَى زُرْعَةَ ذِي نُوَاسِ بْنِ تُبَّانِ أَسْعَدَ أَخِي حَسَّانَ وَكَانَ صَبِيًّا صَغِيرًا حِينَ قُتِلَ أَخُوهُ حَسَّانُ، ثُمَّ شَبَّ غُلَامًا جَمِيلًا وَسِيمًا ذَا هَيْئَةٍ وَعَقْلٍ، فَلَمَّا أَتَاهُ رَسُولُهُ عَرَفَ مَا يُرِيدُ مِنْهُ فَأَخَذَ سِكِّينًا حَدِيدًا لَطِيفًا فَخَبَّأَهُ بَيْنَ قَدَمَيْهِ وَنَعْلِهِ، ثُمَّ أَتَاهُ فَلَمَّا خَلَا مَعَهُ وَثَبَ إِلَيْهِ فَوَاثَبَهُ ذُو نُوَاسٍ فَوَجَأَهُ حَتَّى قَتَلَهُ، ثُمَّ حَزَّ رَأْسَهُ فَوَضَعَهُ فِي الْكُوَّةِ الَّتِي كَانَ يُشْرِفُ مِنْهَا، وَوَضَعَ مِسْوَاكَهُ فِي فِيهِ، ثُمَّ خَرَجَ عَلَى النَّاسِ. فَقَالُوا لَهُ: ذَا نُوَاسٍ أَرَطْبٍ أَمْ يَبَاسٌ ؟ فَقَالَ: سَلْ نَخْمَاسَ اسْتُرْطُبَانَ ذُو نُوَاسٍ اسْتُرْطُبَانَ لَا بَاسَ فَنَظَرُوا إِلَى الْكُوَّةِ فَاذَا رَأْسُ لَخْنِيعَةَ مَقْطُوعٌ فَخَرَجُوا فِي أَثَرِ ذِي نُوَاسٍ حَتَّى أَدْرَكُوهُ، فَقَالُوا: مَا يَنْبَغِي أَنْ يَمْلِكَنَا غَيْرُكَ إِذْ أَرَحْتَنَا مِنْ هَذَا الْخَبِيثِ فَمَلَّكُوهُ عَلَيْهِمْ، وَاجْتَمَعَتْ عَلَيْهِ حِمْيَرُ وَقَبَائِلُ الْيَمَنِ فَكَانَ آخِرَ مُلُوكِ حِمْيَرَ، وَتَسَمَّى يُوسُفَ فَأَقَامَ فِي مُلْكِهِ زَمَانًا.

    ✧ The Leap of Lakhniʿah Dhū Shanātir upon the Kingdom of Yemen He ruled it for twenty-seven years. Ibn Isḥāq said: Then a man from Ḥimyar who was not from the royal houses leapt upon them, called Lakhniʿah Yanūf Dhū Shanātir, and he killed their best men and toyed with the houses of the people of the kingdom among them. Along with that he was a dissolute man who practiced the deed of the people of Lot. He used to send for a boy from the sons of the kings and fall upon him in an upper room of his that he had made for that purpose, so that he would not rule after that. Then he would look out from that upper room of his to his guards and those of his soldiers who were present, having taken a toothstick and placed it in his mouth—that is, to let them know that he had finished with him. This continued until he sent for Zurʿah Dhū Nuwās b. Tibbān Asʿad, the brother of Ḥassān, who had been a small boy when his brother Ḥassān was killed; then he grew into a handsome, comely young man of good bearing and intelligence. When his messenger came to him, he knew what he wanted from him, so he took a small, sharp iron knife and hid it between his feet and his sandal, then went to him. When he was alone with him, he leapt at him, and Dhū Nuwās sprang at him and stabbed him until he killed him. Then he cut off his head and placed it in the aperture from which he used to look out, and placed his toothstick in its mouth, then went out to the people. They said to him: "Dhū Nuwās, is it moist or dry?" He said: "Ask Nukhmās. Isturṭubān Dhū Nuwās, isturṭubān, no harm." Then they looked at the aperture, and there was the severed head of Lakhniʿah. So they went out in pursuit of Dhū Nuwās until they caught up with him and said: "No one but you ought to rule us, since you have relieved us of this wicked one." So they made him king over them, and Ḥimyar and the tribes of Yemen gathered around him. He was the last of the kings of Ḥimyar, and he called himself Yūsuf. He remained in his kingdom for some time.

28. Tarikh (al-Tabari) 499No grade recorded

    [ النَّصْرَانِيَّةُ بِنَجْرَانَ   ] وَبِنَجْرَانَ بَقَايَا مِنْ أَهْلِ دِينِ عِيسَى ابْنِ مَرْيَمَ عَلَيْهِ السَّلَامُ عَلَى الْإِنْجِيلِ، أَهْلِ فَضْلٍ، وَاسْتِقَامَةٍ مِنْ أَهْلِ دِينِهِمْ، لَهُمْ رَأْسٌ يُقَالُ لَهُ عَبْدُ اللَّهِ بْنُ الثَّامِرِ، وَكَانَ مَوْقِعُ أَصْلِ ذَلِكَ الدِّينِ بِنَجْرَانَ، وَهِيَ بِأَوْسَطِ أَرْضِ الْعَرَبِ فِي ذَلِكَ الزَّمَانِ، وَأَهْلُهَا وَسَائِرُ الْعَرَبِ كُلِّهَا أَهْلُ أَوْثَانٍ يَعْبُدُونَهَا، وَذَلِكَ أَنَّ رَجُلًا مِنْ بَقَايَا أَهْلِ ذَلِكَ الدِّينِ يُقَالُ لَهُ فَيْمِيُونُ - وَقَعَ بَيْنَ أَظْهُرِهِمْ، فَحَمَلَهُمْ عَلَيْهِ، فَدَانُوا بِهِ.

    ✧ [Christianity in Najrān] And in Najrān there were remnants of the people of the religion of ʿĪsā b. Maryam ﷺ, following the Injīl—people of virtue and uprightness among the people of their religion. They had a leader called ʿAbd Allāh b. al-Thāmir. The origin of that religion was established in Najrān, which is in the middle of the land of the Arabs at that time, and its people and all the rest of the Arabs were idolaters worshipping them. That was because a man from the remnants of the people of that religion, called Faymiyūn, came among them and induced them to adopt it, so they embraced it.

29. Tarikh (al-Tabari) 500No grade recorded

    ابتداء وقوع النصرانية بنجران ابْتِدَاءُ وُقُوعِ النَّصْرَانِيَّةِ بِنَجْرَانَ   [ فَيْمِيُونُ وَصَالِحٌ وَنَشْرُ النَّصْرَانِيَّةِ بِنَجْرَانَ ] قَالَ ابْنُ إسْحَاقَ: حَدَّثَنِي الْمُغِيرَةُ بْنُ أَبِي لَبِيَدٍ مَوْلَى الْأَخْنَسِ عَنْ وَهْبِ بْنِ مُنَبِّهٍ الْيَمَانِيِّ أَنَّهُ حَدَّثَهُمْ: أَنَّ مَوْقِعَ ذَلِكَ الدِّينِ بِنَجْرَانَ كَانَ أَنَّ رَجُلًا مِنْ بَقَايَا أَهْلِ دِينِ عِيسَى ابْنِ مَرْيَمَ يُقَالُ لَهُ فَيْمِيُونُ، وَكَانَ رَجُلًا صَالِحًا مُجْتَهِدًا زَاهِدًا فِي الدُّنْيَا، مُجَابَ الدَّعْوَةِ، وَكَانَ سَائِحًا يَنْزِلُ بَيْنَ الْقُرَى، لَا يُعْرَفُ بِقَرْيَةِ إلَّا خَرَجَ مِنْهَا إلَى قَرْيَةٍ لَا يُعْرَفُ بِهَا، وَكَانَ لَا يَأْكُلُ إلَّا مِنْ كَسْبِ يَدَيْهِ، وَكَانَ بَنَّاءً يَعْمَلُ الطِّينَ وَكَانَ يُعَظِّمُ الْأَحَدَ، فَإِذَا كَانَ يَوْمُ الْأَحَدِ لَمْ يَعْمَلْ فِيهِ شَيْئًا، وَخَرَجَ إلَى فَلَاةٍ مِنْ الْأَرْضِ يُصَلِّي بِهَا حَتَّى يُمْسِيَ. قَالَ: وَكَانَ فِي قَرْيَةٍ مِنْ قُرَى الشَّامِ يَعْمَلُ عَمَلَهُ ذَلِكَ مُسْتَخْفِيًا، فَفَطِنَ لِشَأْنِهِ رَجُلٌ مِنْ أَهْلِهَا يُقَالُ لَهُ صَالِحٌ، فَأَحَبَّهُ صَالِحٌ حُبًّا لَمْ يُحِبَّهُ شَيْئًا كَانَ قَبْلَهُ، فَكَانَ يَتْبَعُهُ حَيْثُ ذَهَبَ، وَلَا يَفْطِنُ لَهُ فَيْمِيُونُ: حَتَّى خَرَجَ مَرَّةً فِي يَوْمِ الْأَحَدِ إلَى فَلَاةٍ مِنْ الْأَرْضِ، كَمَا كَانَ يَصْنَعُ، وَقَدْ اتَّبَعَهُ صَالِحٌ وفَيْمِيونُ لَا يَدْرِي فَجَلَسَ صَالِحٌ مِنْهُ مَنْظَرَ الْعَيْنِ مُسْتَخْفِيًا مِنْهُ، لَا يُحِبُّ أَنْ يَعْلَمَ بِمَكَانِهِ. وَقَامَ فَيْمِيُونُ يُصَلِّي، فَبَيْنَمَا هُوَ يُصَلِّي إذْ أَقْبَلَ نَحْوَهُ التِّنِّينُ - الْحَيَّةُ ذَاتُ الرُّءُوسِ السَّبْعَةِ - فَلَمَّا رَآهَا فَيْمِيُونُ دَعَا عَلَيْهَا فَمَاتَتْ، وَرَآهَا صَالِحٌ وَلَمْ يَدْرِ، مَا أَصَابَهَا فَخَافَهَا عَلَيْهِ، فَعِيلَ عَوْلُهُ، فَصَرَخَ: يَا فَيْمِيُونُ، التِّنِّينُ قَدْ أَقْبَلَ نَحْوَكَ، فَلَمْ يَلْتَفِتْ إلَيْهِ، وَأَقْبَلَ عَلَى صَلَاتِهِ حَتَّى فَرَغَ مِنْهَا، وَأَمْسَى فَانْصَرَفَ. وَعَرَفَ أَنَّهُ قَدْ عُرِفَ، وَعَرَفَ صَالِحٌ أَنَّهُ قَدْ رَأَى مَكَانَهُ، فَقَالَ ( لَهُ: يَا ) فَيْمِيُونُ، تَعْلَمُ وَاَللَّهِ أَنِّي مَا أَحْبَبْتُ شَيْئًا قَطُّ حُبَّكَ، وَقَدْ أَرَدْتُ صُحْبَتَكَ، وَالْكَيْنُونَةَ مَعَكَ حَيْثُ كُنْتَ، فَقَالَ: مَا شِئْتَ أَمْرِي كَمَا تَرَى، فَإِنْ عَلِمْتَ أَنَّكَ تَقْوَى عَلَيْهِ فَنَعَمْ ؟ فَلَزِمَهُ صَالِحٌ. وَقَدْ كَادَ أَهْلُ الْقَرْيَةِ يَفْطِنُونَ لِشَأْنِهِ، وَكَانَ إذَا فَاجَأَهُ الْعَبْدُ بِهِ الضُّرُّ دَعَا لَهُ فَشُفِيَ، وَإِذَا دُعِي إلَى أَحَدٍ بِهِ ضُرٌّ لَمْ يَأْتِهِ، وَكَانَ لِرَجُلِ مِنْ أَهْلِ الْقَرْيَةِ ابْنٌ ضَرِيرٌ، فَسَأَلَ عَنْ شَأْنِ فَيْمِيُونَ فَقِيلَ لَهُ: إنَّهُ لَا يَأْتِي أَحَدًا دَعَاهُ وَلَكِنَّهُ رَجُلٌ يَعْمَلُ لِلنَّاسِ الْبُنْيَانَ بِالْأَجْرِ. فَعَمَدَ الرَّجُلُ إلَى ابْنِهِ ذَلِكَ فَوَضَعَهُ فِي حُجْرَتِهِ وَأَلْقَى عَلَيْهِ ثَوْبًا، تَمَّ جَاءَهُ فَقَالَ لَهُ: يَا فَيْمِيُونُ، إنِّي قَدْ أَرَدْتُ أَنْ أَعْمَلَ فِي بَيْتِي عَمَلًا، فَانْطَلِقْ مَعِي إلَيْهِ حَتَّى تَنْظُرَ إلَيْهِ، فَأُشَارِطُكَ عَلَيْهِ. فَانْطَلَقَ مَعَهُ، حَتَّى دَخَلَ حُجْرَتَهُ، ثُمَّ قَالَ لَهُ: مَا تُرِيدُ أَنْ تَعْمَلَ فِي بَيْتِكَ هَذَا ؟ قَالَ: كَذَا وَكَذَا، ثُمَّ انْتَشَطَ الرَّجُلُ الثَّوْبَ عَنْ الصَّبِيِّ، ثُمَّ قَالَ لَهُ: يَا فَيْمِيُونُ، عَبْدٌ مِنْ عِبَادِ اللَّهِ أَصَابَهُ مَا تَرَى، فَادْعُ اللَّهَ لَهُ. فَدَعَا لَهُ فَيْمِيُونُ، فَقَامَ الصَّبِيُّ لَيْسَ بِهِ بَأْسٌ. وَعَرَفَ فَيْمِيُونُ أَنَّهُ قَدْ عُرِفَ، فَخَرَجَ مِنْ الْقَرْيَةِ وَاتَّبَعَهُ صَالِحٌ، فَبَيْنَمَا هُوَ يَمْشِي فِي بَعْضِ الشَّامِ إذْ مَرَّ بِشَجَرَةِ عَظِيمَةٍ. فَنَادَاهُ مِنْهَا رَجُلٌ، فَقَالَ: يَا فَيْمِيُونُ؛ قَالَ: نَعَمْ، قَالَ: مَا زِلْتُ أَنْظُرُكَ وَأَقُولُ مَتَى هُوَ جَاءٍ، حَتَّى سَمِعْتُ صَوْتَكَ، فَعَرَفْتُ أَنَّكَ هُوَ، لَا تَبْرَحْ حَتَّى تَقُومَ عَلَيَّ، فَإِنِّي مَيِّتٌ الْآنَ، قَالَ: فَمَاتَ وَقَامَ عَلَيْهِ حَتَّى وَارَاهُ ثُمَّ انْصَرَفَ، وَتَبِعَهُ صَالِحٌ، حَتَّى وَطِئَا بَعْضَ أَرْضِ الْعَرَبِ. فَعَدَوْا عَلَيْهِمَا. فَاخْتَطَفَتْهُمَا سَيَّارَةٌ مِنْ بَعْضِ الْعَرَبِ، فَخَرَجُوا بِهِمَا حَتَّى بَاعُوهُمَا بِنَجْرَانَ وَأَهْلُ نَجْرَانَ يَوْمَئِذٍ عَلَى دِينِ الْعَرَبِ، يَعْبُدُونَ نَخْلَةً طَوِيلَةً بَيْنَ أَظْهُرِهِمْ، لَهَا عِيدٌ فِي كُلِّ سَنَةٍ، إذَا كَانَ ذَلِكَ الْعِيدُ عَلَّقُوا عَلَيْهَا كُلَّ ثَوْبٍ حَسَنٍ وَجَدُوهُ، وَحُلِيَّ النِّسَاءِ، ثُمَّ خَرَجُوا إلَيْهَا فَعَكَفُوا عَلَيْهَا يَوْمًا. فَابْتَاعَ فَيْمِيُونُ رَجُلٌ مِنْ أَشْرَافِهِمْ، وَابْتَاعَ صَالِحًا آخَرُ. فَكَانَ فَيْمِيُونُ إذَا قَامَ مِنْ اللَّيْلِ يَتَهَجَّدُ فِي بَيْتٍ لَهُ - أَسْكَنَهُ إيَّاهُ سَيِّدُهُ - يُصَلِّي، اُسْتُسْرِجَ لَهُ الْبَيْتُ نُورًا حَتَّى يُصْبِحَ مِنْ غَيْرِ مِصْبَاحٍ، فَرَأَى ذَلِكَ سَيِّدُهُ، فَأَعْجَبَهُ مَا يَرَى مِنْهُ، فَسَأَلَهُ عَنْ دِينِهِ، فَأَخْبَرَهُ بِهِ، وَقَالَ لَهُ فَيْمِيُونُ: إنَّمَا أَنْتُمْ فِي بَاطِلٍ، إنَّ هَذِهِ النَّخْلَةَ لَا تَضُرُّ وَلَا تَنْفَعُ، وَلَوْ دَعَوْتُ عَلَيْهَا إلَهِي الَّذِي أَعْبُدُهُ لَأَهْلَكَهَا، وَهُوَ اللَّهُ وَحْدَهُ لَا شَرِيكَ لَهُ. قَالَ: فَقَالَ لَهُ سَيِّدُهُ: فَافْعَلْ، فَإِنَّكَ إنْ فَعَلْتَ دَخَلْنَا فِي دِينِكَ، وَتَرَكْنَا مَا نَحْنُ عَلَيْهِ. قَالَ: فَقَامَ فَيْمِيُونُ، فَتَطَهَّرَ وَصَلَّى رَكْعَتَيْنِ، ثُمَّ دَعَا اللَّهَ عَلَيْهَا، فَأَرْسَلَ اللَّهُ عَلَيْهَا رِيحًا فَجَعَفَتْهَا مِنْ أَصْلِهَا فَأَلْقَتْهَا، فَاتَّبَعَهُ عِنْدَ ذَلِكَ أَهْلُ نَجْرَانَ عَلَى دِينِهِ، فَحَمَلَهُمْ عَلَى الشَّرِيعَةِ مِنْ دِينِ عِيسَى ابْنِ مَرْيَمَ عَلَيْهِ السَّلَامُ، ثُمَّ دَخَلَتْ عَلَيْهِمْ الْأَحْدَاثُ الَّتِي دَخَلَتْ عَلَى أَهْلِ دِينِهِمْ بِكُلِّ أَرْضٍ، فَمِنْ هُنَالِكَ كَانَتْ النَّصْرَانِيَّةُ بِنَجْرَانَ فِي أَرْضِ الْعَرَبِ قَالَ ابْنُ إسْحَاقَ: فَهَذَا حَدِيثُ وَهْبِ بْنِ مُنَبِّهٍ عَنْ أَهْلِ نَجْرَانَ.

    ✧ The beginning of the occurrence of Christianity in Najrān [Faymiyūn, Ṣāliḥ, and the spread of Christianity in Najrān] Ibn Isḥāq said: Al-Mughīrah b. Abī Labīd, the client of al-Akhnaṣ, related to me from Wahb b. Munabbih al-Yamānī that he related to them: That the location of that religion in Najrān came about because a man from the remnants of the people of the religion of Jesus son of Mary, called Faymiyūn, was a righteous man, diligent in worship, abstemious in this world, whose supplication was answered. He was a wanderer who would alight between villages; he was not known in a village but he would leave it for a village where he was not known. He would eat only from the work of his own hands. He was a builder who worked with clay. He venerated Sunday, and when it was Sunday he did no work at all, but went out to a tract of open land and prayed there until evening. He said: He was in one of the villages of Syria performing that work of his in concealment, and a man of its people called Ṣāliḥ became aware of his affair. Ṣāliḥ loved him with a love such as he had never loved anything before. He would follow him wherever he went, and Faymiyūn would not notice him. Until one time he went out on Sunday to a tract of open land, as he used to do, and Ṣāliḥ followed him while Faymiyūn did not know. Ṣāliḥ sat down within sight of him, hiding himself from him, not wanting him to know his place. Faymiyūn stood up to pray. While he was praying, the tannīn — the serpent with seven heads — came toward him. When Faymiyūn saw it, he invoked God against it and it died. Ṣāliḥ saw it, but did not know what had befallen it, and feared for him on its account. His anxiety became great, and he cried out: O Faymiyūn, the tannīn has come toward you! But he did not turn to him, and kept on with his prayer until he finished it, and when evening came he departed. He knew that he had been recognized, and Ṣāliḥ knew that he had seen his place. So he said to him: O Faymiyūn, you know by God that I have never loved anything as I love you, and I have wanted your company and to be with you wherever you are. He said: What do you wish? My affair is as you see. If you know that you can bear it, then yes. So Ṣāliḥ kept close to him. The people of the village had nearly become aware of his affair. When a servant was suddenly afflicted with harm, he would supplicate for him and he would be healed; but if he was summoned to someone who had harm, he would not go to him. A man of the people of the village had a blind son. He asked about Faymiyūn's affair and was told: He does not come to anyone who summons him, but he is a man who does building work for people for hire. So the man took his son and placed him in his room and threw a garment over him. Then he came to him and said to him: O Faymiyūn, I want to do some work in my house, so come with me to it so that you may look at it, and I will make an agreement with you about it. He went with him until he entered his room, then said to him: What do you want to do in this house of yours? He said: Such and such. Then the man snatched the garment off the boy, then said to him: O Faymiyūn, a servant of God's servants has been afflicted with what you see, so supplicate God for him. Faymiyūn supplicated for him, and the boy stood up with no harm upon him. Faymiyūn knew that he had been recognized, so he left the village, and Ṣāliḥ followed him. While he was walking in some part of Syria, he passed by a great tree. A man called out to him from it, saying: O Faymiyūn! He said: Yes. He said: I have kept watching you and saying, when will he come? Until I heard your voice and knew that it was you. Do not leave until you take charge of me, for I am dying now. He said: So he died, and he took charge of him until he buried him, then departed, and Ṣāliḥ followed him, until they set foot in some land of the Arabs. They were attacked. A caravan of some of the Arabs seized them and carried them away until they sold them in Najrān. The people of Najrān at that time followed the religion of the Arabs, worshipping a tall palm tree in their midst, which had a festival every year. When that festival came, they hung upon it every fine garment they found and the women's ornaments, then went out to it and devoted themselves to it for a day. Faymiyūn was purchased by a man of their nobles, and Ṣāliḥ was purchased by another. When Faymiyūn arose at night to perform the night vigil in a house of his — which his master had lodged him in — to pray, the house would be lit up for him with light until morning, without any lamp. His master saw that, and was pleased by what he saw of him, and asked him about his religion. He informed him of it, and Faymiyūn said to him: You are only in falsehood. This palm tree neither harms nor benefits. If I were to invoke my God whom I worship against it, He would destroy it, for He is God alone with no partner. He said: His master said to him: Then do so. If you do it, we will enter your religion and abandon what we follow. He said: So Faymiyūn arose, purified himself, and prayed two rakʿahs, then invoked God against it. God sent a wind against it and uprooted it from its roots and cast it down. Then the people of Najrān followed him in his religion, and he made them adhere to the law of the religion of Jesus son of Mary ﷺ. Then the innovations entered upon them which had entered upon the people of their religion in every land. From that came Christianity in Najrān in the land of the Arabs. Ibn Isḥāq said: This is the account of Wahb b. Munabbih from the people of Najrān.

30. Tarikh (al-Tabari) 501No grade recorded

    قِصَّةُ أَصْحَابِ الْأُخْدُودِ   قَالَ اللَّهُ تَعَالَى وَالسَّمَاءِ ذَاتِ الْبُرُوجِ وَالْيَوْمِ الْمَوْعُودِ وَشَاهِدٍ وَمَشْهُودٍ قُتِلَ أَصْحَابُ الْأُخْدُودِ النَّارِ ذَاتِ الْوَقُودِ إِذْ هُمْ عَلَيْهَا قُعُودٌ وَهُمْ عَلَى مَا يَفْعَلُونَ بِالْمُؤْمِنِينَ شُهُودٌ وَمَا نَقَمُوا مِنْهُمْ إِلَّا أَنْ يُؤْمِنُوا بِاللَّهِ الْعَزِيزِ الْحَمِيدِ الَّذِي لَهُ مُلْكُ السَّمَاوَاتِ وَالْأَرْضِ وَاللَّهِ عَلَى كُلِ شَيْءٍ شَهِيدٌ إِنَّ الَّذِينَ فَتَنُوا الْمُؤْمِنِينَ وَالْمُؤْمِنَاتِ ثُمَّ لَمْ يَتُوبُوا فَلَهُمْ عَذَابُ جَهَنَّمَ وَلَهُمْ عَذَابُ الْحَرِيقِ [ الْبُرُوجِ: 10 ] قَدْ تَكَلَّمْنَا عَلَى ذَلِكَ مُسْتَقْصًى فِي تَفْسِيرِ هَذِهِ السُّورَةِ وَلِلَّهِ الْحَمْدُ. وَقَدْ زَعَمَ مُحَمَّدُ بْنُ إِسْحَاقَ أَنَّهُمْ كَانُوا بَعْدَ مَبْعَثِ الْمَسِيحِ، وَخَالَفَهُ غَيْرُهُ فَزَعَمُوا أَنَّهُمْ كَانُوا قَبْلَهُ. وَقَدْ ذَكَرَ غَيْرُ وَاحِدٍ أَنَّ هَذَا الصَّنِيعَ مُكَرَّرٌ فِي الْعَالَمِ مِرَارًا فِي حَقِّ الْمُؤْمِنِينَ مِنَ الْجَبَّارِينَ الْكَافِرِينَ، وَلَكِنْ هَؤُلَاءِ الْمَذْكُورُونَ فِي الْقُرْآنِ قَدْ وَرَدَ فِيهِمْ حَدِيثٌ مَرْفُوعٌ، وَأَثَرٌ أَوْرَدَهُ ابْنُ إِسْحَاقَ، وَهُمَا مُتَعَارِضَانِ، وَهَا نَحْنُ نُورِدُهُمَا لِتَقِفَ عَلَيْهِمَا. قَالَ الْإِمَامُ أَحْمَدُ: حَدَّثَنَا عَفَّانُ حَدَّثَنَا حَمَّادُ بْنُ سَلَمَةَ عَنْ ثَابِتٍ عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي لَيْلَى عَنْ صُهَيْبٍ، أَنَّ رَسُولَ اللَّهِ ﷺ قَالَ: كَانَ مَلِكٌ فِيمَنْ كَانَ قَبْلَكُمْ وَكَانَ لَهُ سَاحِرٌ فَلَمَّا كَبُرَ السَّاحِرُ، قَالَ لِلْمَلِكِ إِنِّي قَدْ كَبِرَتْ سِنِّي وَحَضَرَ أَجَلِي فَادْفَعْ إِلَيَّ غُلَامًا فَلْأُعَلِّمْهُ السِّحْرَ. فَدَفَعَ إِلَيْهِ غُلَامًا فَكَانَ يُعَلِّمُهُ السِّحْرَ وَكَانَ بَيْنَ الْمَلِكِ وَبَيْنَ السَّاحِرِ رَاهِبٌ فَأَتَى الْغُلَامُ عَلَى الرَّاهِبِ فَسَمِعَ مِنْ كَلَامِهِ فَأَعْجَبَهُ نَحْوُهُ وَكَلَامُهُ، وَكَانَ إِذَا أَتَى السَّاحِرَ ضَرَبَهُ وَقَالَ: مَا حَبَسَكَ، وَإِذَا أَتَى أَهْلَهُ ضَرَبُوهُ وَقَالُوا: مَا حَبَسَكَ، فَشَكَا ذَلِكَ إِلَى الرَّاهِبِ فَقَالَ: إِذَا أَرَادَ السَّاحِرُ أَنْ يَضْرِبَكَ فَقُلْ: حَبَسَنِي أَهْلِي، وَإِذَا أَرَادَ أَهْلُكَ أَنْ يَضْرِبُوكَ فَقُلْ: حَبَسَنِي السَّاحِرُ. قَالَ: فَبَيْنَا هُوَ ذَاتَ يَوْمٍ، إِذْ أَتَى عَلَى دَابَّةٍ فَظِيعَةٍ عَظِيمَةٍ قَدْ حَبَسَتِ النَّاسَ فَلَا يَسْتَطِيعُونَ أَنْ يَجُوزُوا فَقَالَ: الْيَوْمَ أَعْلَمُ أَمْرَ السَّاحِرِ أَحَبَّ إِلَى اللَّهِ أَمْ أَمْرَ الرَّاهِبِ قَالَ: فَأَخَذَ حَجَرًا فَقَالَ: اللَّهُمَّ إِنْ كَانَ أَمْرُ الرَّاهِبِ أَحَبَّ إِلَيْكَ وَأَرْضَى مِنْ أَمْرِ السَّاحِرِ فَاقْتُلْ هَذِهِ الدَّابَّةَ حَتَّى يَجُوزَ النَّاسُ، وَرَمَاهَا فَقَتَلَهَا، وَمَضَى فَأَخْبَرَ الرَّاهِبَ بِذَلِكَ فَقَالَ: أَيْ بُنَيَّ أَنْتَ أَفْضَلُ مِنِّي، وَإِنَّكَ سَتُبْتَلَى فَإِنِ ابْتُلِيتَ فَلَا تَدُلَّ عَلَيَّ. فَكَانَ الْغُلَامُ يُبْرِئُ الْأَكْمَهَ وَالْأَبْرَصَ، وَسَائِرَ الْأَدْوَاءِ وَيَشْفِيهِمْ. وَكَانَ جَلِيسٌ لِلْمَلِكِ فَعَمِيَ فَسَمِعَ بِهِ فَأَتَاهُ بِهَدَايَا كَثِيرَةٍ فَقَالَ: اشْفِنِي وَلَكَ مَا هَاهُنَا أَجْمَعُ. فَقَالَ: مَا أَنَا أَشْفِي أَحَدًا، إِنَّمَا يَشْفِي اللَّهُ عَزَّ وَجَلَّ فَإِنْ آمَنْتَ بِهِ، وَدَعَوْتُ اللَّهَ شَفَاكَ، فَآمَنَ فَدَعَا اللَّهَ فَشَفَاهُ، ثُمَّ أَتَى الْمَلِكَ فَجَلَسَ مِنْهُ نَحْوَ مَا كَانَ يَجْلِسُ فَقَالَ لَهُ الْمَلِكُ: يَا فُلَانُ مَنْ رَدَّ عَلَيْكَ بَصَرَكَ ؟ فَقَالَ: رَبِّي قَالَ: أَنَا قَالَ: لَا. رَبِّي وَرَبُّكَ اللَّهُ. قَالَ: وَلَكَ رَبُّ غَيْرِي ؟ قَالَ: نَعَمْ رَبِّي وَرَبُّكَ اللَّهُ. فَلَمْ يَزَلْ يُعَذِّبْهُ، حَتَّى دَلَّ عَلَى الْغُلَامِ فَأُتِيَ بِهِ فَقَالَ: أَيْ بُنَيَّ بَلَغَ مِنْ سِحْرِكَ أَنْ تُبْرِئَ الْأَكْمَهَ وَالْأَبْرَصَ وَهَذِهِ الْأَدْوَاءَ، قَالَ: مَا أَشْفِي أَنَا أَحَدًا إِنَّمَا يَشْفِي اللَّهُ عَزَّ وَجَلَّ، قَالَ: أَنَا ؟ قَالَ: لَا، قَالَ: أَوَلَكَ رَبٌّ غَيْرِي ؟ قَالَ: رَبِّي وَرَبُّكَ اللَّهُ قَالَ: فَأَخَذَهُ أَيْضًا بِالْعَذَابِ، وَلَمْ يَزَلْ بِهِ حَتَّى دَلَّ عَلَى الرَّاهِبِ فَأُتِيَ بِالرَّاهِبِ فَقَالَ: ارْجِعْ عَنْ دِينِكَ فَأَبَى، فَوَضَعَ الْمِنْشَارَ فِي مَفْرِقِ رَأْسِهِ حَتَّى وَقَعَ شِقَّاهُ، وَقَالَ لِلْأَعْمَى: ارْجِعْ عَنْ دِينِكَ فَأَبَى، فَوَضَعَ الْمِنْشَارَ فِي مَفْرِقِ رَأْسِهِ حَتَّى وَقَعَ شِقَّاهُ. وَقَالَ لِلْغُلَامِ: ارْجِعْ عَنْ دِينِكَ فَأَبَى، فَبَعَثَ بِهِ مَعَ نَفَرٍ إِلَى جَبَلِ كَذَا وَكَذَا، وَقَالَ: إِذَا بَلَغْتُمْ ذُرْوَتَهُ فَإِنْ رَجَعَ عَنْ دِينِهِ وَإِلَّا فَدَهْدِهُوهُ، فَذَهَبُوا بِهِ فَلَمَّا عَلَوُا الْجَبَلَ قَالَ: اللَّهُمَّ اكْفِنِيهِمْ بِمَا شِئْتَ فَرَجَفَ بِهِمُ الْجَبَلُ فَدُهْدِهُوا أَجْمَعُونَ، وَجَاءَ الْغُلَامُ يَتَلَمَّسُ حَتَّى دَخَلَ عَلَى الْمَلِكِ فَقَالَ: مَا فَعَلَ أَصْحَابُكَ فَقَالَ: كَفَانِيهِمُ اللَّهُ فَبَعَثَ بِهِ مَعَ نَفَرٍ فِي قُرْقُورٍ فَقَالَ: إِذَا لَجَجْتُمُ الْبَحْرَ فَإِنْ رَجَعَ عَنْ دِينِهِ وَإِلَّا فَأَغْرِقُوهُ فِي الْبَحْرِ، فَلَجَّجُوا بِهِ الْبَحْرَ فَقَالَ الْغُلَامُ: اللَّهُمَّ اكْفِنِيهِمْ بِمَا شِئْتَ فَغَرِقُوا أَجْمَعُونَ، وَجَاءَ الْغُلَامُ حَتَّى دَخَلَ عَلَى الْمَلِكِ فَقَالَ: مَا فَعَلَ أَصْحَابُكَ فَقَالَ: كَفَانِيهِمُ اللَّهُ. ثُمَّ قَالَ لِلْمَلِكِ: إِنَّكَ لَسْتَ بِقَاتِلِي حَتَّى تَفْعَلَ مَا آمُرَكَ بِهِ فَإِنْ أَنْتَ فَعَلْتَ مَا آمُرُكَ بِهِ قَتَلْتَنِي، وَإِلَّا فَإِنَّكَ لَا تَسْتَطِيعُ قَتْلِي. قَالَ: وَمَا هُوَ ؟ قَالَ: تَجْمَعُ النَّاسَ فِي صَعِيدٍ وَاحِدٍ، ثُمَّ تَصْلُبُنِي عَلَى جِذْعٍ، وَتَأْخُذُ سَهْمًا مِنْ كِنَانَتِي، ثُمَّ قُلْ: بِسْمِ اللَّهِ رَبِّ الْغُلَامِ فَإِنَّكَ إِذَا فَعَلْتَ ذَلِكَ قَتَلْتَنِي. فَفَعَلَ وَوَضَعَ السَّهْمَ فِي كَبِدِ الْقَوْسِ، ثُمَّ رَمَاهُ وَقَالَ: بِسْمِ اللَّهِ رَبِّ الْغُلَامِ فَوَقَعَ السَّهْمُ فِي صُدْغِهِ فَوَضَعَ الْغُلَامُ يَدَهُ عَلَى مَوْضِعِ السَّهْمِ وَمَاتَ فَقَالَ النَّاسُ: آمَنَّا بِرَبِّ الْغُلَامِ فَقِيلَ لِلْمَلِكِ: أَرَأَيْتَ مَا كُنْتَ تَحْذَرُ فَقَدْ وَاللَّهِ نَزَلَ بِكَ قَدْ آمَنَ النَّاسُ كُلُّهُمْ فَأَمَرَ بِأَفْوَاهِ السِّكَكِ فَحَفَرَ فِيهَا الْأَخَادِيدَ، وَأُضْرِمَتْ فِيهَا النِّيرَانُ، وَقَالَ: مَنْ رَجَعَ عَنْ دِينِهِ فَدَعُوهُ، وَإِلَّا فَأَقْحِمُوهُ فِيهَا. وَقَالَ: فَكَانُوا يَتَعَادَوْنَ فِيهَا، وَيَتَدَافَعُونَ، فَجَاءَتِ امْرَأَةٌ بِابْنٍ لَهَا تُرْضِعُهُ فَكَأَنَّهَا تَقَاعَسَتْ أَنْ تَقَعَ فِي النَّارِ فَقَالَ الصَّبِيُّ: اصْبِرِي يَا أُمَّاهُ فَإِنَّكِ عَلَى الْحَقِّ كَذَا رَوَاهُ الْإِمَامُ أَحْمَدُ وَرَوَاهُ مُسْلِمٌ وَالنَّسَائِيُّ مِنْ حَدِيثِ حَمَّادِ بْنِ سَلَمَةَ زَادَ النَّسَائِيُّ: وَحَمَّادُ بْنُ زَيْدٍ كِلَاهُمَا عَنْ ثَابِتٍ بِهِ، وَرَوَاهُ التِّرْمِذِيُّ مِنْ طَرِيقِ عَبْدِ الرَّزَّاقِ عَنْ مَعْمَرٍ عَنْ ثَابِتٍ بِإِسْنَادِهِ، نَحْوَهُ، وَحَرَّرَ إِيرَادَهُ، كَمَا بَسَطْنَا ذَلِكَ فِي التَّفْسِيرِ وجه آخر للقصة وَقَدْ أَوْرَدَ مُحَمَّدُ بْنُ إِسْحَاقَ هَذِهِ الْقِصَّةَ عَلَى وَجْهٍ آخَرَ فَقَالَ: حَدَّثَنِي يَزِيدُ بْنُ زِيَادٍ عَنْ مُحَمَّدِ بْنِ كَعْبٍ، وَحَدَّثَنِي أَيْضًا بَعْضُ أَهْلِ نَجْرَانَ عَنْ أَهْلِهَا أَنَّ أَهْلَ نَجْرَانَ كَانُوا أَهْلَ شِرْكٍ يَعْبُدُونَ الْأَوْثَانَ وَكَانَ فِي قَرْيَةٍ مِنْ قُرَاهَا قَرِيبًا مِنْ نَجْرَانَ - وَنَجْرَانُ هِيَ الْقَرْيَةُ الْعُظْمَى الَّتِي إِلَيْهَا جِمَاعُ أَهْلِ تِلْكَ الْبِلَادِ - سَاحِرٌ يُعَلِّمُ غِلْمَانَ أَهْلِ نَجْرَانَ السِّحْرَ فَلَمَّا نَزَلَهَا فَيْمَيُونُ - وَلَمْ يُسَمُّوهُ لِي بِالِاسْمِ الَّذِي سَمَّاهُ ابْنُ مُنَبِّهٍ قَالُوا: رَجُلُ نَزَلَهَا - فَابْتَنَى خَيْمَةً بَيْنَ نَجْرَانَ وَبَيْنَ تِلْكَ الْقَرْيَةِ الَّتِي فِيهَا السَّاحِرُ، وَجَعَلَ أَهْلُ نَجْرَانَ يُرْسِلُونَ غِلْمَانَهُمْ إِلَى ذَلِكَ السَّاحِرِ يُعَلِّمُهُمُ السِّحْرَ فَبَعَثَ الثَّامِرُ ابْنَهُ عَبْدَ اللَّهِ بْنَ الثَّامِرِ مَعَ غِلْمَانِ أَهْلِ نَجْرَانَ فَكَانَ إِذَا مَرَّ بِصَاحِبِ الْخَيْمَةِ أَعْجَبَهُ مَا يَرَى مِنْ عِبَادَتِهِ وَصَلَاتِهِ فَجَعَلَ يَجْلِسُ إِلَيْهِ، وَيَسْمَعُ مِنْهُ حَتَّى أَسْلَمَ فَوَحَّدَ اللَّهَ وَعَبَدَهُ، وَجَعَلَ يَسْأَلُهُ عَنْ شَرَائِعِ الْإِسْلَامِ حَتَّى إِذَا فَقُهَ فِيهِ، جَعَلَ يَسْأَلُهُ عَنِ الِاسْمِ الْأَعْظَمِ وَكَانَ يَعْلَمُهُ فَكَتَمَهُ إِيَّاهُ. وَقَالَ لَهُ: يَا ابْنَ أَخِي إِنَّكَ لَنْ تَحْمِلَهُ أَخْشَى ضَعْفَكَ عَنْهُ. وَالثَّامِرُ أَبُو عَبْدِ اللَّهِ لَا يَظُنُّ إِلَّا أَنَّ ابْنَهُ يَخْتَلِفُ إِلَى السَّاحِرِ كَمَا يَخْتَلِفُ الْغِلْمَانُ، فَلَمَّا رَأَى عَبْدُ اللَّهِ أَنَّ صَاحِبَهُ قَدْ ضَنَّ بِهِ عَنْهُ، وَتَخَوَّفَ ضَعْفَهُ فِيهِ، عَمَدَ إِلَى قِدَاحٍ فَجَمَعَهَا، ثُمَّ لَمْ يَبْقَ لِلَّهِ اسْمًا يَعْلَمُهُ إِلَّا كَتَبَهُ فِي قَدَحٍ، لِكُلِّ اسْمٍ قَدَحٌ حَتَّى إِذَا أَحْصَاهَا أَوْقَدَ نَارًا، ثُمَّ جَعَلَ يَقْذِفُهَا قَدَحًا قَدَحًا حَتَّى إِذَا مَرَّ بِالِاسْمِ الْأَعْظَمِ، قَذَفَ فِيهَا بِقَدَحِهِ فَوَثَبَ الْقَدَحُ حَتَّى خَرَجَ مِنْهَا لَمْ تَضُرَّهُ شَيْئًا فَأَخَذَهُ، ثُمَّ أَتَى بِهِ صَاحِبَهُ فَأَخْبَرَهُ أَنَّهُ قَدْ عَلِمَ الِاسْمَ الْأَعْظَمَ الَّذِي قَدْ كَتَمَهُ فَقَالَ: وَمَا هُوَ ؟ قَالَ: كَذَا وَكَذَا قَالَ: وَكَيْفَ عَلِمْتَهُ ؟ فَأَخْبَرَهُ بِمَا صَنَعَ قَالَ: أَيِ ابْنَ أَخِي قَدْ أَصَبْتَهُ فَأَمْسِكْ عَلَى نَفْسِكَ وَمَا أَظُنُّ أَنْ تَفْعَلَ. فَجَعَلَ عَبْدُ اللَّهِ بْنُ الثَّامِرِ إِذَا دَخَلَ نَجْرَانَ لَمْ يَلْقَ أَحَدًا بِهِ ضُرٌّ إِلَّا قَالَ: يَا عَبْدَ اللَّهِ أَتُوَحِّدَ اللَّهَ، وَتَدْخُلَ فِي دِينِي، وَأَدْعُو اللَّهَ لَكَ فَيُعَافِيَكَ عَمًّا أَنْتَ فِيهِ مِنَ الْبَلَاءِ ؟ فَيَقُولُ: نَعَمْ فَيُوَحِّدُ اللَّهَ وَيُسْلِمُ وَيَدْعُو لَهُ فَيُشْفَى. حَتَّى لَمْ يَبْقَ بِنَجْرَانَ أَحَدٌ بِهِ ضُرٌّ إِلَّا أَتَاهُ فَاتَّبَعَهُ عَلَى أَمْرِهِ، وَدَعَا لَهُ فَعُوفِيَ حَتَّى رُفِعَ شَأْنُهُ إِلَى مَلِكِ نَجْرَانَ فَدَعَاهُ فَقَالَ: أَفْسَدْتَ عَلَيَّ أَهْلَ قَرْيَتِي، وَخَالَفْتَ دِينِي وَدِينَ آبَائِي لَأُمَثِّلَنَّ بِكَ قَالَ: لَا تَقْدِرُ عَلَى ذَلِكَ، فَجَعَلَ يُرْسِلُ بِهِ إِلَى الْجَبَلِ الطَّوِيلِ فَيُطْرَحُ عَلَى رَأْسِهِ فَيَقَعُ إِلَى الْأَرْضِ مَا بِهِ بَأْسٌ، وَجَعَلَ يُبْعَثُ بِهِ إِلَى مِيَاهٍ بِنَجْرَانَ بُحُورٍ لَا يُلْقَى فِيهَا شَيْءٌ إِلَّا هَلَكَ، فَيُلْقَى بِهِ فِيهَا فَيَخْرُجُ لَيْسَ بِهِ بَأْسٌ، فَلَمَّا غَلَبَهُ قَالَ لَهُ عَبْدُ اللَّهِ بْنُ الثَّامِرِ: إِنَّكَ وَاللَّهِ لَا تَقْدِرُ عَلَى قَتْلِي حَتَّى تُوَحِّدَ اللَّهَ فَتُؤْمِنَ بِمَا آمَنْتَ بِهِ فَإِنَّكَ إِنْ فَعَلْتَ سُلِّطْتَ عَلَيَّ فَقَتَلْتَنِي، قَالَ: فَوَحَّدَ اللَّهَ ذَلِكَ الْمَلِكُ، وَشَهِدَ شَهَادَةَ عَبْدِ اللَّهِ بْنِ الثَّامِرِ، ثُمَّ ضَرَبَهُ بِعَصًا فِي يَدِهِ فَشَجَّهُ شَجَّةً غَيْرَ كَبِيرَةٍ فَقَتَلَهُ، وَهَلَكَ الْمَلِكُ مَكَانَهُ، وَاسْتَجْمَعَ أَهْلُ نَجْرَانَ عَلَى دِينِ عَبْدِ اللَّهِ بْنِ الثَّامِرِ وَكَانَ عَلَى مَا جَاءَ بِهِ عِيسَى ابْنُ مَرْيَمَ مِنَ الْإِنْجِيلِ وَحِكَمِهِ، ثُمَّ أَصَابَهُمْ مَا أَصَابَ أَهْلُ دِينِهِمْ مِنَ الْأَحْدَاثِ فَمِنْ هُنَالِكَ كَانَ أَصْلُ دِينِ النَّصْرَانِيَّةِ بِنَجْرَانَ. قَالَ ابْنُ إِسْحَاقَ: فَهَذَا حَدِيثُ مُحَمَّدِ بْنِ كَعْبٍ، وَبَعْضِ أَهْلِ نَجْرَانَ عَنْ عَبْدِ اللَّهِ بْنِ الثَّامِرِ فَاللَّهُ أَعْلَمُ أَيُّ ذَلِكَ كَانَ. قَالَ: فَسَارَ إِلَيْهِمْ ذُو نُوَاسٍ بِجُنْدِهِ فَدَعَاهُمْ إِلَى الْيَهُودِيَّةِ، وَخَيَّرَهُمْ بَيْنَ ذَلِكَ أَوِ الْقَتْلِ فَاخْتَارُوا الْقَتْلَ فَخَدُّوا الْأُخْدُودَ، وَحَرَّقَ بِالنَّارِ، وَقَتَّلَ بِالسَّيْفِ، وَمَثَّلَ بِهِمْ فَقَتَلَ مِنْهُمْ قَرِيبًا مِنْ عِشْرِينَ أَلْفًا فَفِي ذِي نُوَاسٍ، وَجُنْدِهِ أَنْزَلَ اللَّهُ عَلَى رَسُولِهِ قُتِلَ أَصْحَابُ الْأُخْدُودِ النَّارِ ذَاتِ الْوَقُودِ الْآيَاتِ. وَهَذَا يَقْتَضِي أَنَّ هَذِهِ الْقِصَّةَ غَيْرُ مَا وَقَعَ فِي سِيَاقِ مُسْلِمٍ. وَقَدْ زَعَمَ بَعْضُهُمْ أَنَّ الْأُخْدُودَ وَقَعَ فِي الْعَالَمِ كَثِيرًا كَمَا قَالَ ابْنُ أَبِي حَاتِمٍ: حَدَّثَنَا أَبِي حَدَّثَنَا أَبُو الْيَمَانِ أَنْبَأَنَا صَفْوَانُ عَنْ عَبْدِ الرَّحْمَنِ بْنِ جُبَيْرٍ قَالَ: كَانَتِ الْأُخْدُودُ فِي الْيَمَنِ زَمَانَ تُبَّعٍ، وَفِي الْقُسْطَنْطِينِيَّةِ زَمَانَ قُسْطَنْطِينَ حِينَ صَرَفَ النَّصَارَى قِبْلَتَهُمْ عَنْ دِينِ الْمَسِيحِ وَالتَّوْحِيدِ، وَاتَّخَذَ أَتُّونًا، وَأَلْقَى فِيهِ النَّصَارَى الَّذِينَ كَانُوا عَلَى دِينِ الْمَسِيحِ وَالتَّوْحِيدِ، وَفِي الْعِرَاقِ فِي أَرْضِ بَابِلَ فِي زَمَانِ بُخْتُنَصَّرَ حِينَ صَنَعَ الصَّنَمَ، وَأَمَرَ النَّاسَ فَسَجَدُوا لَهُ فَامْتَنَعَ دَانْيَالُ، وَصَاحِبَاهُ عَزْرِيَا وَمَشَايِلُ فَأَوْقَدَ لَهُمْ أَتُّونًا وَأَلْقَى فِيهَا الْحَطَبَ وَالنَّارَ، ثُمَّ أَلْقَاهُمْ فِيهِ فَجَعَلَهَا اللَّهُ عَلَيْهِمْ بَرْدًا وَسَلَامًا، وَأَنْقَذَهُمْ مِنْهَا، وَأَلْقَى فِيهَا الَّذِينَ بَغَوْا عَلَيْهِ، وَهُمْ تِسْعَةُ رَهْطٍ فَأَكَلَتْهُمُ النَّارُ. وَقَالَ أَسْبَاطٌ عَنِ السُّدِّيِّ فِي قَوْلِهِ قُتِلَ أَصْحَابُ الْأُخْدُودِ قَالَ: كَانَ الْأُخْدُودُ ثَلَاثَةً، خَدٌّ بِالشَّامِ، وَخَدٌّ بِالْعِرَاقِ، وَخَدٌّ بِالْيَمَنِ. رَوَاهُ ابْنُ أَبِي حَاتِمٍ.

    ✧ The Story of the People of the Trench Allah, may He be exalted, said: “By the heaven holding constellations, and by the promised day, and by a witness and one witnessed, killed were the people of the trench—the fire abounding in fuel—when they sat over it, and they were witnesses of what they did to the believers. And they took revenge on them only because they believed in Allah, the Mighty, the Praiseworthy, to whom belongs the dominion of the heavens and the earth, and Allah is witness over all things. Indeed, those who afflicted the believing men and believing women and then did not repent, for them is the punishment of Hell, and for them is the punishment of the burning” [al-Burūj: 10]. We have spoken about this at length in the commentary on this sūrah, and to Allah belongs praise. Muḥammad b. Isḥāq claimed that they were after the sending of the Messiah, but others opposed him and claimed that they were before him. More than one has mentioned that this deed was repeated in the world many times against believers by tyrannical disbelievers, but concerning those mentioned in the Qurʾān there has come a marfūʿ hadith and a report that Ibn Isḥāq cited, and they are mutually contradictory. Here we cite both so that you may examine them. Imam Aḥmad said: ʿAffān narrated to us: Ḥammād b. Salamah narrated to us, from Thābit, from ʿAbd al-Raḥmān b. Abī Laylā, from Ṣuhayb, that the Messenger of Allah ﷺ said: “There was a king among those before you, and he had a magician. When the magician grew old, he said to the king, ‘I have become old and my term has come, so hand over to me a boy that I may teach him magic.’ So he handed over to him a boy, and he began to teach him magic. Between the king and the magician there was a monk. The boy came upon the monk and heard his words, and his manner and speech pleased him. Whenever he came to the magician, he beat him and said, ‘What delayed you?’ and whenever he came to his family, they beat him and said, ‘What delayed you?’ He complained about that to the monk, who said, ‘When the magician wants to beat you, say: My family detained me. And when your family wants to beat you, say: The magician detained me.’ He said: While he was thus one day, he came upon a huge, monstrous beast that had blocked the people so they could not pass. He said, ‘Today I will know whether the matter of the magician is more beloved to Allah or the matter of the monk.’ He said: He took a stone and said, ‘O Allah, if the matter of the monk is more beloved to You and more pleasing than the matter of the magician, then kill this beast so that the people may pass.’ And he threw it and killed it, and went on and told the monk about that. The monk said, ‘O my son, you are better than I, and you will be tested. If you are tested, do not point to me.’ So the boy began to cure the blind and the leper and all diseases and heal them. There was a courtier of the king who became blind. He heard of him and came to him with many gifts and said, ‘Heal me, and all that is here is yours.’ He said, ‘I do not heal anyone; it is only Allah, Mighty and Majestic, who heals. If you believe in Him, and I call upon Allah, He will heal you.’ So he believed, and he called upon Allah and He healed him. Then he came to the king and sat with him as he used to sit. The king said to him, ‘O so-and-so, who restored your sight to you?’ He said, ‘My Lord.’ He said, ‘I?’ He said, ‘No. My Lord and your Lord is Allah.’ He said, ‘Do you have a lord other than me?’ He said, ‘Yes, my Lord and your Lord is Allah.’ He did not cease to torture him until he pointed to the boy. So the boy was brought, and he said, ‘O my son, has your magic reached the point that you cure the blind and the leper and these diseases?’ He said, ‘I do not heal anyone; it is only Allah, Mighty and Majestic, who heals.’ He said, ‘I?’ He said, ‘No.’ He said, ‘Do you have a lord other than me?’ He said, ‘My Lord and your Lord is Allah.’ He said: Then he seized him also with torture and did not cease with him until he pointed to the monk. The monk was brought, and he said, ‘Renounce your religion,’ but he refused. So he placed a saw on the parting of his head until his two halves fell apart, and he said to the blind man, ‘Renounce your religion,’ but he refused, and he placed the saw on the parting of his head until his two halves fell apart. He said to the boy, ‘Renounce your religion,’ but he refused. So he sent him with a group to such-and-such a mountain and said, ‘When you reach its summit, if he renounces his religion, then otherwise push him down.’ So they went with him, and when they climbed the mountain, he said, ‘O Allah, suffice me against them as You will,’ and the mountain shook with them and they all fell down. The boy came groping until he entered upon the king, who said, ‘What did your companions do?’ He said, ‘Allah sufficed me against them.’ Then he sent him with a group in a ship and said, ‘When you put out to sea, if he renounces his religion, then otherwise drown him in the sea.’ They took him out to sea, and the boy said, ‘O Allah, suffice me against them as You will,’ and they all drowned. The boy came until he entered upon the king, who said, ‘What did your companions do?’ He said, ‘Allah sufficed me against them.’ Then he said to the king: ‘You will not be able to kill me until you do what I command you. If you do what I command you, you will kill me; otherwise you will not be able to kill me.’ He said, ‘What is it?’ He said, ‘Gather the people in one open ground, then crucify me on a trunk, and take an arrow from my quiver, then say: In the name of Allah, the Lord of the boy. For if you do that, you will kill me.’ So he did, and placed the arrow in the belly of the bow, then shot it and said, ‘In the name of Allah, the Lord of the boy.’ The arrow struck his temple, and the boy placed his hand on the spot of the arrow and died. The people said, ‘We believe in the Lord of the boy.’ It was said to the king, ‘Do you see what you were wary of? By Allah, it has befallen you. All the people have believed.’ So he commanded that trenches be dug at the mouths of the streets, and fires were kindled in them, and he said, ‘Whoever renounces his religion, leave him; otherwise cast him into it.’ He said: They began to vie with one another in it and shove one another. A woman came with a child she was nursing, and it was as if she hesitated to fall into the fire. The infant said, ‘Be patient, O mother, for you are upon the truth.’” Thus Imam Aḥmad narrated it, and Muslim and al-Nasāʾī narrated it from the hadith of Ḥammād b. Salamah, with al-Nasāʾī adding: and Ḥammād b. Zayd, both from Thābit, with it. Al-Tirmidhī narrated it by way of ʿAbd al-Razzāq, from Maʿmar, from Thābit, with its chain, in similar form, and he edited its presentation, as we explained at length in the commentary. Another version of the story: Muḥammad b. Isḥāq cited this story in another manner. He said: Yazīd b. Ziyād narrated to me, from Muḥammad b. Kaʿb, and also some of the people of Najrān narrated to me, from its people, that the people of Najrān were people of polytheism who worshiped idols. In one of its villages near Najrān—and Najrān is the great town to which the people of that region come together—there was a magician who taught the boys of the people of Najrān magic. When Faymīyūn settled there—and they did not name him for me by the name that Ibn Munabbih gave him; they said: a man who settled there—he built a tent between Najrān and that village in which the magician was. The people of Najrān began to send their boys to that magician to teach them magic. Al-Thāmir sent his son ʿAbd Allāh b. al-Thāmir with the boys of the people of Najrān. Whenever he passed by the owner of the tent, what he saw of his worship and prayer pleased him, and he began to sit with him and listen to him until he submitted, declaring Allah’s oneness and worshiping Him. He began to ask him about the laws of Islam, until when he had become learned in it, he began to ask him about the Greatest Name, which he knew, but he concealed it from him. He said to him, ‘O son of my brother, you will not be able to bear it; I fear your weakness regarding it.’ Al-Thāmir, the father of ʿAbd Allāh, thought only that his son was going back and forth to the magician as the boys did. When ʿAbd Allāh saw that his companion was withholding it from him and feared his weakness in it, he set about taking arrows and gathering them. Then he did not leave any name of Allah that he knew except that he wrote it on an arrow, one arrow for each name, until when he had enumerated them, he lit a fire and began to cast them arrow by arrow, until when he came to the Greatest Name, he cast its arrow into the fire, and the arrow leapt out of it and was not harmed at all. He took it and brought it to his companion and told him that he had learned the Greatest Name that he had concealed. He said, ‘What is it?’ He said, ‘Such-and-such.’ He said, ‘How did you learn it?’ He told him what he had done. He said, ‘O son of my brother, you have attained it. Keep it to yourself, and I do not think you will do so.’ ʿAbd Allāh b. al-Thāmir began, whenever he entered Najrān, to meet no one afflicted with harm except he said, ‘O servant of Allah, will you declare Allah’s oneness and enter my religion, and I will call upon Allah for you and He will heal you from the affliction you are in?’ He would say, ‘Yes,’ and declare Allah’s oneness and submit, and he would call upon Allah for him and he would be healed. Until there remained no one in Najrān with an affliction except he came to him and followed him in his matter, and he called upon Allah for him and he was healed. Until his affair reached the king of Najrān, who summoned him and said, ‘You have corrupted the people of my town against me and opposed my religion and the religion of my forefathers. I will surely make an example of you.’ He said, ‘You cannot do that.’ He began to send him to the tall mountain to be thrown on his head, but he would fall to the ground with no harm. He began to send him to waters in Najrān—seas in which nothing was thrown except it perished—and he would be cast into them and come out with no harm. When he defeated him, ʿAbd Allāh b. al-Thāmir said to him, ‘By Allah, you will not be able to kill me until you declare Allah’s oneness and believe in what I believe. For if you do, you will be given power over me and kill me.’ He said: That king declared Allah’s oneness and bore witness with the testimony of ʿAbd Allāh b. al-Thāmir. Then he struck him with a staff in his hand and inflicted a wound on his head, not a large one, and killed him. The king perished on the spot, and the people of Najrān united upon the religion of ʿAbd Allāh b. al-Thāmir, which was upon what Jesus son of Mary brought of the Gospel and its wisdom. Then there befell them what befell the people of their religion of the events, and from there was the origin of the religion of Christianity in Najrān. Ibn Isḥāq said: This is the hadith of Muḥammad b. Kaʿb and some of the people of Najrān, from ʿAbd Allāh b. al-Thāmir. Allah knows best which of these it was. He said: Dhū Nuwās marched against them with his army and called them to Judaism, giving them the choice between that or death. They chose death, and they dug the trench and burned with fire and killed with the sword and mutilated them, killing nearly twenty thousand of them. Concerning Dhū Nuwās and his army Allah revealed to His Messenger: “Killed were the people of the trench—the fire abounding in fuel,” the verses. This requires that this story is other than what occurred in the account of Muslim. Some have claimed that the trench occurred in the world many times, as Ibn Abī Ḥātim said: My father narrated to us: Abū al-Yamān narrated to us: Ṣafwān informed us, from ʿAbd al-Raḥmān b. Jubayr, who said: The trench was in Yemen in the time of Tubbaʿ, and in Constantinople in the time of Constantine when he turned the Christians away from their qiblah and from the religion of the Messiah and monotheism, and he set up a furnace and cast into it the Christians who were upon the religion of the Messiah and monotheism. And in Iraq in the land of Babylon in the time of Nebuchadnezzar when he made the idol and commanded the people, and they prostrated to it. Daniel and his two companions Azariah and Mishael refused, so he kindled a furnace for them and cast firewood and fire into it, then cast them into it, and Allah made it coolness and peace for them and saved them from it. And he cast into it those who had wronged them—nine men—and the fire consumed them. Asbāṭ said, from al-Suddī, regarding His saying, “Killed were the people of the trench”: He said: The trench was three: a trench in Syria, a trench in Iraq, and a trench in Yemen. Ibn Abī Ḥātim narrated it.

31. Tarikh (al-Tabari) 502No grade recorded

    [ ذُو نُوَاسٍ وَخَدُّ الْأُخْدُودِ   ] فَسَارَ إلَيْهِمْ ذُو نُوَاسٍ بِجُنُودِهِ، فَدَعَاهُمْ إلَى الْيَهُودِيَّةِ، وَخَيَّرَهُمْ بَيْنَ ذَلِكَ وَالْقَتْلِ، فَاخْتَارُوا الْقَتْلَ، فَخَدَّ لَهُمْ الْأُخْدُودَ، فَحَرَقَ مَنْ حَرَقَ بِالنَّارِ، وَقَتَلَ بِالسَّيْفِ وَمَثَّلَ بِهِ حَتَّى قَتَلَ مِنْهُمْ قَرِيبًا مِنْ عِشْرِينَ أَلْفًا، فَفِي ذِي نُوَاسٍ وَجُنْدِهِ تِلْكَ أَنْزَلَ اللَّهُ تَعَالَى عَلَى رَسُولِهِ سَيِّدِنَا مُحَمَّدٍ ﷺ: قُتِلَ أَصْحَابُ الْأُخْدُودِ النَّارِ ذَاتِ الْوَقُودِ إِذْ هُمْ عَلَيْهَا قُعُودٌ وَهُمْ عَلَى مَا يَفْعَلُونَ بِالْمُؤْمِنِينَ شُهُودٌ وَمَا نَقَمُوا مِنْهُمْ إِلَّا أَنْ يُؤْمِنُوا بِاللَّهِ الْعَزِيزِ الْحَمِيدِ. [ الْأُخْدُودُ لُغَةً ] قَالَ ابْنُ هِشَامٍ: الْأُخْدُودُ: الْحَفْرُ الْمُسْتَطِيلُ فِي الْأَرْضِ، كَالْخَنْدَقِ وَالْجَدْوَلِ وَنَحْوِهِ، وَجَمْعُهُ أَخَادِيدُ. قَالَ ذُو الرُّمَّةِ، وَاسْمُهُ غَيْلَانُ بْنُ عُقْبَةَ، أَحَدُ بَنِي عَدِيِّ بْنِ عَبْدِ مَنَافِ بْنِ أُدِّ بْنِ طَانِجَةَ بْنِ إلْيَاسَ بْنِ مُضَرَ: مِنْ الْعِرَاقِيَّةِ اللَّاتِي يُحِيلُ لَهَا بَيْنَ الْفَلَاةِ وَبَيْنَ النَّخْلِ أُخْدُودُ يَعْنِي جَدْوَلًا. وَهَذَا الْبَيْتُ فِي قَصِيدَةٍ لَهُ. قَالَ: وَيُقَالُ لِأَثَرِ السَّيْفِ وَالسِّكِّينِ فِي الْجِلْدِ وَأَثَرِ السَّوْطِ وَنَحْوِهِ: أُخْدُودٌ، وَجَمْعُهُ أَخَادِيدُ.

    ✧ [ Dhū Nuwās and the digging of the trench ] So Dhū Nuwās marched against them with his troops and called them to Judaism, giving them the choice between that and death. They chose death. He dug for them the trench, and burned with fire those whom he burned, killed with the sword, and mutilated, until he killed nearly twenty thousand of them. Concerning Dhū Nuwās and his troops, God, exalted be He, revealed to His Messenger, our master Muhammad ﷺ: "Slain were the companions of the trench, the fire abounding in fuel, when they sat over it and were witnesses of what they did to the believers. And they took vengeance on them only because they believed in God, the Mighty, the Praiseworthy." [ Al-ukhdūd linguistically ] Ibn Hishām said: Al-ukhdūd is the elongated excavation in the ground, like a trench, a watercourse, or the like; its plural is akhādīd. Dhū al-Rummah, whose name is Ghaylān b. ʿUqbah, one of the Banū ʿAdī b. ʿAbd Manāf b. Udd b. Ṭānijah b. Ilyās b. Muḍar, said: Of the Iraqi she-camels, for which there stretches between the desert and the palm trees a trench—meaning a watercourse. This verse is from a poem of his. He said: The mark of a sword or knife on leather, and the mark of a whip or the like, is called ukhdūd, and its plural is akhādīd.

32. Tarikh (al-Tabari) 503No grade recorded

    [ مَقْتَلُ ابْنِ الثَّامِرِ   ] قَالَ ابْنُ إسْحَاقَ: وَيُقَالُ: كَانَ فِيمَنْ قَتَلَ ذُو نُوَاسٍ عَبْدُ اللَّهِ بْنُ الثَّامِرِ، رَأْسُهُمْ وَإِمَامُهُمْ. [ مَا يُرْوَى عَنْ ابْنِ الثَّامِرِ فِي قَبْرِهِ ] قَالَ ابْنُ إسْحَاقَ: حَدَّثَنِي عَبْدُ اللَّهِ بْنُ أَبِي بَكْرِ بْنِ مُحَمَّدِ بْنِ عَمْرِو بْنِ حَزْمٍ أَنَّهُ حُدِّثَ: أَنَّ رَجُلًا مِنْ أَهْلِ نَجْرَانَ كَانَ فِي زَمَانِ عُمَرَ بْنِ الْخَطَّابِ ؓ حَفَرَ خَرِبَةً مِنْ خَرِبِ نَجْرَانَ لِبَعْضِ حَاجَتِهِ، فَوَجَدُوا عَبْدَ اللَّهِ بْنَ الثَّامِرِ تَحْتَ دَفْنٍ مِنْهَا قَاعِدًا، وَاضِعًا يَدَهُ عَلَى ضَرْبَةٍ فِي رَأْسِهِ مُمْسِكًا بِيَدِهِ عَلَيْهَا فَإِذَا أُخِّرَتْ يَدُهُ عَنْهَا تَنْبَعِثُ دَمًا، وَإِذَا أُرْسِلَتْ يَدُهُ رَدَّهَا عَلَيْهَا، فَأَمْسَكَتْ دَمُهَا، وَفِي يَدِهِ خَاتَمٌ مَكْتُوبٌ فِيهِ: رَبِّي اللَّهُ فَكُتِبَ فِيهِ إلَى عُمَرَ بْنِ الْخَطَّابِ يُخْبَرُ بِأَمْرِهِ فَكَتَبَ إلَيْهِمْ عُمَرُ ؓ: أَنْ أَقِرُّوهُ عَلَى حَالِهِ، وَرُدُّوا عَلَيْهِ الدَّفْنَ الَّذِي كَانَ عَلَيْهِ، فَفَعَلُوا.

    ✧ [ The Killing of Ibn al-Thāmir ] Ibn Isḥāq said: It is said that among those whom Dhū Nuwās killed was ʿAbd Allāh b. al-Thāmir, their head and their leader. [ What is related from Ibn al-Thāmir in his grave ] Ibn Isḥāq said: ʿAbd Allāh b. Abī Bakr b. Muḥammad b. ʿAmr b. Ḥazm related to me that he was told: A man from the people of Najrān, in the time of ʿUmar b. al-Khaṭṭāb ؓ, dug up a ruin from among the ruins of Najrān for some need of his, and they found ʿAbd Allāh b. al-Thāmir seated beneath a burial place in it, placing his hand upon a wound in his head, holding it with his hand. When his hand was removed from it, blood flowed; when his hand was released, he returned it to it, and the bleeding stopped. In his hand was a ring inscribed: My Lord is God. It was written to ʿUmar b. al-Khaṭṭāb, informing him of his affair. ʿUmar ؓ wrote to them: Leave him in his state, and return the burial that was upon him. And they did so.

33. Tarikh (al-Tabari) 504No grade recorded

    أَمْرُ دَوْسِ ذِي ثَعْلَبَانَ، وَابْتِدَاءُ مُلْكِ الْحَبَشَةِ   [ وَذِكْرُ أَرْيَاطَ الْمُسْتَوْلِي عَلَى الْيَمَنِ   ] [ فِرَارُ دَوْسٍ وَاسْتِنْصَارُهُ بِقَيْصَرَ   ] قَالَ ابْنُ إسْحَاقَ: وَأَفْلَتَ مِنْهُمْ رَجُلٌ مِنْ سَبَأٍ، يُقَالُ لَهُ: دَوْسُ ذُو ثَعْلَبَانَ، عَلَى فَرَسٍ لَهُ، فَسَلَكَ الرَّمْلَ فَأَعْجَزَهُمْ؛ فَمَضَى عَلَى وَجْهِهِ ذَلِكَ، حَتَّى أَتَى قَيْصَرَ مَلِكَ الرُّومِ، فَاسْتَنْصَرَهُ عَلَى ذِي نُوَاسٍ وَجُنُودِهِ، وَأَخْبَرَهُ بِمَا بَلَغَ مِنْهُمْ فَقَالَ لَهُ. بَعُدَتْ بِلَادُكَ مِنَّا، وَلَكِنِّي سَأَكْتُبُ لَكَ إلَى مَلِكِ الْحَبَشَةِ فَإِنَّهُ عَلَى هَذَا الدِّينِ، وَهُوَ أَقْرَبُ إلَى بِلَادِكَ، وَكَتَبَ إلَيْهِ يَأْمُرُهُ بِنَصْرِهِ وَالطَّلَبِ بِثَأْرِهِ.

    ✧ The affair of Daws Dhu Thaʿlaban, and the beginning of Abyssinian rule [And mention of Aryāṭ, who took control of Yemen] [The flight of Daws and his seeking aid from Caesar] Ibn Isḥāq said: A man from Sabaʾ, called Daws Dhu Thaʿlaban, escaped from them on a horse of his. He took to the sand and eluded them. He went on his way until he came to Caesar, the king of the Romans, seeking his aid against Dhu Nuwās and his armies. He told him what had befallen them. Caesar said to him: “Your land is far from us, but I will write for you to the king of Abyssinia, for he follows this religion and is closer to your land.” So he wrote to him, commanding him to aid him and to seek vengeance for him.

34. Tarikh (al-Tabari) 505No grade recorded

    [ انْتِصَارُ أَرْيَاطَ وَهَزِيمَةُ ذِي نُوَاسٍ وَمَوْتُهُ   ] فَقَدِمَ دَوْسٌ عَلَى النَّجَاشِيِّ بِكِتَابِ قَيْصَرَ، فَبَعَثَ مَعَهُ سَبْعِينَ أَلْفًا مِنْ الْحَبَشَةِ، وَأَمَّرَ عَلَيْهِمْ رَجُلًا مِنْهُمْ يُقَالُ لَهُ أَرْيَاطُ، وَمَعَهُ فِي جُنْدِهِ أَبْرَهَةُ الْأَشْرَمُ، فَرَكِبَ أَرْيَاطُ الْبَحْرَ حَتَّى نَزَلَ بِسَاحِلِ الْيَمَنِ، وَمَعَهُ دَوْسٌ ذُو ثَعْلَبَانَ، وَسَارَ إلَيْهِ ذُو نُوَاسٍ فِي حِمْيَرَ، وَمَنْ أَطَاعَهُ مِنْ قَبَائِلِ الْيَمَنِ، فَلَمَّا الْتَقَوْا انْهَزَمَ ذُو نُوَاسٍ وَأَصْحَابُهُ. فَلَمَّا رَأَى ذُو نُوَاسٍ مَا نَزَلَ بِهِ وَبِقَوْمِهِ وَجَّهَ فَرَسَهُ فِي الْبَحْرِ، ثُمَّ ضَرَبَهُ فَدَخَلَ بِهِ، فَخَاضَ بِهِ ضَحْضَاحَ الْبَحْرِ، حَتَّى أَفْضَى بِهِ إلَى غَمْرِهِ، فَأَدْخَلَهُ فِيهِ، وَكَانَ آخِرَ الْعَهْدِ بِهِ. وَدَخَلَ أَرْيَاطُ الْيَمَنَ، فَمَلَكَهَا.

    ✧ [Aryāṭ’s Victory, Dhū Nuwās’s Defeat, and His Death] Daws came to the Negus with Caesar’s letter, so he sent with him seventy thousand Abyssinians and appointed over them a man of theirs called Aryāṭ, and in his army was Abrahah al-Ashram. Aryāṭ rode the sea until he landed on the coast of Yemen, and with him was Daws Dhū Thaʿlaban. Dhū Nuwās marched against him among Ḥimyar and those of the tribes of Yemen who obeyed him. When they met, Dhū Nuwās and his companions were routed. When Dhū Nuwās saw what had befallen him and his people, he turned his horse toward the sea, then struck it and entered with it, and it waded with him through the shallows of the sea until it brought him to its deep water, and he plunged it in, and that was the last sight of him. Aryāṭ entered Yemen and took possession of it.

35. Tarikh (al-Tabari) 506No grade recorded

    [ شِعْرٌ فِي دَوْسٍ وَمَا كَانَ مِنْهُ   ] فَقَالَ رَجُلٌ مِنْ أَهْلِ الْيَمَنِ - وَهُوَ يَذْكُرُ مَا سَاقَ إلَيْهِمْ دَوْسٌ مِنْ أَمْرِ الْحَبَشَةِ: لَا كَدَوْسٍ وَلَا كَأَعْلَاقِ رَحْلِهِ فَهِيَ مَثَلٌ بِالْيَمَنِ إلَى هَذَا الْيَوْمِ، وَقَالَ ذُو جَدَنٍ الْحِمْيَرِيُّ: هَوْنكِ لَيْسَ يَرُدُّ الدَّمْعُ مَا فَاتَا     لَا تَهْلِكِي أَسَفًا فِي إثْرِ مَنْ مَاتَا أَبَعْدَ بَيْنُونَ لَا عَيْنٌ وَلَا أَثَرٌ     وَبَعْدَ سِلْحِينَ يَبْنِي النَّاسُ أَبْيَاتَا بَيْنُونُ وَسِلْحِينُ وَغُمْدَانُ: مِنْ حُصُونِ الْيَمَنِ الَّتِي هَدَمَهَا أَرْيَاطُ. وَلَمْ يَكُنْ فِي النَّاسِ مِثْلُهَا. وَقَالَ ذُو جَدَنٍ أَيْضًا: دَعِينِي لَا أَبَا لَكَ لَنْ تُطِيقِي     لِحَاكِ اللَّهِ قَدْ أَنْزَفْتِ رِيقِي لَدَيَّ عَزْفُ الْقِيَانِ إذْ انْتَشَيْنَا     وَإِذْ نُسْقَى مِنْ الْخَمْرِ الرَّحِيقِ وَشُرْبُ الْخَمْرِ لَيْسَ عَلَيَّ عَارًا     إذَا لَمْ يَشْكُنِي فِيهَا رَفِيقِي فَإِنَّ الْمَوْتَ لَا يَنْهَاهُ نَاهٍ     وَلَوْ شَرِبَ الشِّفَاءَ مَعَ النُّشُوقِ وَلَا مُتَرَهِّبٍ فِي أُسْطُوَانٍ     يُنَاطِحُ جُدْرَهُ بَيْضُ الْأَنُوقِ وغُمْدَانُ الَّذِي حُدِّثْتِ عَنْهُ     بَنَوْهُ مُسَمَّكا فِي رَأْسِ نِيقِ بِمَنْهَمَةِ وَأَسْفَلُهُ جُرُونٌ     وَحُرُّ الْمَوْحَلِ اللَّثَقِ الزَّلِيقِ مَصَابِيحُ السَّلِيطِ تَلُوحُ فِيهِ     إذَا يُمْسِي كَتَوْمَاضِ الْبُرُوقِ وَنَخْلَتُهُ الَّتِي غُرِسَتْ إلَيْهِ     يَكَادُ الْيُسْرُ يَهْصِرُ بِالْعُذُوقِ فَأَصْبَحَ بَعْدَ جِدَّتِهِ رَمَادًا     وَغَيَّرَ حُسْنَهُ لَهَبُ الْحَرِيقِ وَأَسْلَمَ ذُو نُوَاسٍ مُسْتَكِينًا     وَحَذَّرَ قَوْمَهُ ضَنْكَ الْمَضِيقِ وَقَالَ ابْنُ الذِّئْبَةِ الثَّقَفِيُّ فِي ذَلِكَ. قَالَ ابْنُ هِشَامٍ: الذِّئْبَةُ أُمُّهُ، وَاسْمُهُ رَبِيعَةُ بْنُ عَبْدِ يَالَيْلُ بْنِ سَالِمِ بْنِ مَالِكِ بْنِ حُطَيْطِ بْنِ جُشَمَ بْنِ قَسِيِّ: لَعَمْرُكَ مَا لِلْفَتَى مِنْ مَفَرٍّ     مَعَ الْمَوْتِ يَلْحَقُهُ والكِبَرْ لَعُمْرُكَ مَا لِلْفَتَى صُحْرَةٌ     لَعُمْرُكَ مَا إنْ لَهُ مِنْ وَزَرْ أَبَعْدَ قَبَائِلَ مِنْ حِمْيَرَ     أُبِيدُوا صَبَاحًا بِذَاتِ الْعَبَرْ بِأَلْفِ أُلُوفٍ وحُرَّابَةٌ     كَمِثْلِ السَّمَاءِ قُبَيْلَ الْمَطَرْ يُصِمُّ صِيَاحُهُمْ الْمُقْرَبَاتِ     وَيَنْفُونَ مَنْ قَاتَلُوا بِالذَّفَرْ سَعَالِيَ مِثْلُ عَدِيدِ التُّرَا     بِ تَيْبَسُ مِنْهُمْ رِطَابُ الشَّجَرْ وَقَالَ عَمْرُو بْنُ مَعْدِيكَرِبٍ الزُّبَيْدِيُّ فِي شَيْءٍ كَانَ بَيْنَهُ وَبَيْنَ قَيْسِ بْنِ مَكْشوُحٍ الْمُرَادِيَّ، فَبَلَغَهُ أَنَّهُ يَتَوَعَّدُهُ، فَقَالَ يَذْكُرُ حِمْيَرَ وَعِزَّهَا، وَمَا زَالَ مِنْ مُلْكِهَا عَنْهَا: أَتُوعِدُنِي كَأَنَّكَ ذُو رُعَيْنٍ     بِأَفْضَلِ عِيشَةٍ، أَوْ ذُو نُوَاسِ وكائنْ كَانَ قَبْلَكَ مِنْ نَعِيمٍ     وَمُلْكٍ ثَابِتٍ فِي النَّاسِ رَاسِي قَدِيمٍ عَهْدُهُ مِنْ عَهْدِ عَادٍ     عَظِيمٍ قَاهِرِ الْجَبَرُوتِ قَاسِي فَأَمْسَى أَهْلُهُ بَادُوا وَأَمْسَى     يُحَوَّلُ مِنْ أُنَاسٍ فِي أُنَاسِ [ نَسَبُ زُبَيْدٍ   ] قَالَ ابْنُ هِشَامٍ: زُبَيْدُ بْنُ سَلَمَةَ بْنِ مَازِنِ بْنِ مُنَبِّهِ بْنِ صَعْبِ بْنِ سَعْدِ الْعَشِيرَةِ بْنِ مَذْحِجَ، وَيُقَالُ زُبَيْدُ بْنُ مُنَبِّهِ بْنِ صَعْبِ بْنِ سَعْدِ الْعَشِيرَةِ وَيُقَالُ زُبَيْدُ بْنِ صَعْبٍ. وَمُرَادُ: يُحَابِرُ بْنُ مَذْحِجَ. [ سَبَبُ قَوْلِ عَمْرِو بْنِ مَعِدِي كَرِبٍ هَذَا الشِّعْرَ ] قَالَ ابْنُ هِشَامٍ: وَحَدَّثَنِي أَبُو عُبَيْدَةَ، قَالَ: كَتَبَ عُمَرُ بْنُ الْخَطَّابِ ؓ إلَى سَلْمَانَ بْنِ رَبِيعَةَ الْبَاهِلِيِّ وَبَاهِلَةَ بْنِ يَعْصُرَ بْنِ سَعْدِ بْنِ قَيْسِ بْنِ عَيْلَانَ، وَهُوَ بِأَرْمِينِيَّةِ يَأْمُرُهُ أَنْ يُفَضِّلَ أَصْحَابَ الْخَيْلِ الْعِرَابِ عَلَى أَصْحَابِ الْخَيْلِ الْمَقَارِفِ فِي الْعَطَاءِ، فَعَرَضَ الْخَيْلَ، فَمَرَّ بِهِ فَرَسُ عَمْرِو بْنِ مَعْدِي كَرِبٍ، فَقَالَ لَهُ سَلْمَانُ: فَرَسُكَ هَذَا مُقْرِفٌ، فَغَضِبَ عَمْرٌو، وَقَالَ: هَجِينٌ عَرَفَ هَجِينًا مِثْلَهُ، فَوَثَبَ إلَيْهِ قَيْسٌ فَتَوَعَّدَهُ، فَقَالَ عَمْرُو هَذِهِ الْأَبْيَاتِ.

    ✧ [A poem about Daws and what became of him] A man from the people of Yemen said—while mentioning what Daws brought upon them of the affair of the Abyssinians—: No one like Daws and no one like the saddle-bags of his mount; so it became a proverb in Yemen to this day. And Dhu Judan al-Himyari said: Take it easy; tears do not bring back what has passed, do not destroy yourself in grief for one who has died. After Baynun there is no eye and no trace, and after Salhin people build mere houses. Baynun, Salhin, and Ghumdan were among the fortresses of Yemen that Aryat destroyed, and the like of them did not exist among the people. And Dhu Judan also said: Leave me alone—may you have no father; you will not be able to bear my affliction. By God, you have exhausted my spittle. With me is the music of singing-girls when we become intoxicated, and when we are given pure wine to drink, And drinking wine is no shame upon me, as long as my companion does not complain about me in it. For death is not turned back by any forbidder, even if he drinks the antidote with snuff, Nor by any monk in a pillar whose wall the eggs of the vulture strike. And Ghumdan, about which you were told—they built it lofty on the peak of a mountain crag, With masonry chiseled, and its lower part is terraces, and the pure smooth slippery mire, Lamps of olive oil gleam in it when evening comes like the flickering of lightning, And its palm tree that was planted beside it—the ease nearly bends it down with clusters of dates. So after its newness it became ashes, and the flame of the fire altered its beauty. And Dhu Nuwas surrendered humbled, and he warned his people of the distress of the strait. And Ibn al-Dhi'ba al-Thaqafi said about that. Ibn Hisham said: al-Dhi'ba was his mother, and his name was Rabi'a b. 'Abd Yalayl b. Salim b. Malik b. Hutayt b. Jusham b. Qasiyy: By your life, the young man has no escape with death and old age overtaking him. By your life, the young man has no open desert, by your life, he has no refuge. What, after tribes of Himyar were destroyed in the morning at Dhat al-'Abar, With a thousand thousands and a spear-wielding host, like the sky just before rain, Their shouting deafens the high-bred horses, and they drive away those they fight with stench, Ghouls like the number of the dust; fresh branches of trees wither because of them. And 'Amr b. Ma'di Karib al-Zubaydi said about something that occurred between him and Qays b. Makshuh al-Muradi, when it reached him that he was threatening him, so he said, mentioning Himyar and its might, and how its dominion departed from it: Do you threaten me as if you were Dhu Ru'ayn with the best of life, or Dhu Nuwas? How many before you there were of bliss, and of dominion firmly established among the people, Ancient, its time from the time of 'Ad, mighty, crushing tyranny, harsh; Then its people perished, and it came to be transferred from one people to another people. [The lineage of Zubayd] Ibn Hisham said: Zubayd b. Salama b. Mazin b. Munabbih b. Sa'b b. Sa'd al-'Ashira b. Madhhij; and it is said Zubayd b. Munabbih b. Sa'b b. Sa'd al-'Ashira; and it is said Zubayd b. Sa'b. And Murad is Yuhabir b. Madhhij. [The reason 'Amr b. Ma'di Karib spoke this poem] Ibn Hisham said: Abu 'Ubayda narrated to me, saying: 'Umar b. al-Khattab ؓ wrote to Salman b. Rabi'a al-Bahili—and Bahila b. Ya'sur b. Sa'd b. Qays b. 'Aylan—while he was in Armenia, commanding him to prefer the owners of purebred horses over the owners of mixed-breed horses in giving. So he reviewed the horses, and the horse of 'Amr b. Ma'di Karib passed by him. Salman said to him: 'This horse of yours is mixed-breed.' 'Amr became angry and said: 'A baseborn has recognized a baseborn like himself.' Then Qays leapt at him and threatened him, so 'Amr spoke these verses.

36. Tarikh (al-Tabari) 507No grade recorded

    [ صِدْقُ كَهَانَةِ سَطِيحٍ وَشِقٍّ   ] قَالَ ابْنُ هِشَامٍ: فَهَذَا الَّذِي عَنَى سَطِيحٌ الْكَاهِنُ بِقَوْلِهِ: لَيَهْبِطَنَّ أَرْضَكُمْ الْحَبَشُ، فَلَيَمْلِكُنَّ مَا بَيْنَ أَبْيَنَ إلَى جُرَشَ. وَاَلَّذِي عَنَى شِقٌّ الْكَاهِنُ بِقَوْلِهِ: لَيَنْزِلَنَّ أَرْضَكُمْ السُّودَانُ، فَلَيَغْلِبُنَّ عَلَى كُلِّ طِفْلَةٍ الْبَنَانَ، وَلَيَمْلِكُنَّ مَا بَيْنَ أَبْيَنَ إلَى نَجْرَانَ.

    ✧ Ibn Hishām said: This is what the soothsayer Saṭīḥ meant by his saying, "The Abyssinians will certainly descend upon your land, and they will certainly take possession of what lies between Abyan and Jurash." And what the soothsayer Shiqq meant by his saying, "The blacks will certainly alight upon your land, and they will certainly overcome every fair-skinned one, taking them by the fingertips, and they will certainly take possession of what lies between Abyan and Najrān."

37. Tarikh (al-Tabari) 508No grade recorded

    غَلَبَ أَبْرَهَةُ الْأَشْرَمُ عَلَى أَمْرِ الْيَمَنِ، وَقَتَلَ أَرْيَاطَ   [ مَا كَانَ بَيْنَ أَرْيَاطَ وَأَبْرَهَةَ   ] قَالَ ابْنُ إسْحَاقَ: فَأَقَامَ أَرْيَاطُ بِأَرْضِ الْيَمَنِ سِنِينَ فِي سُلْطَانِهِ ذَلِكَ، ثُمَّ نَازَعَهُ فِي أَمْرِ الْحَبَشَةِ بِالْيَمَنِ أَبْرَهَةُ الْحَبَشِيُّ - ( وَكَانَ فِي جُنْدِهِ ) حَتَّى تَفَرَّقَتْ الْحَبَشَةُ عَلَيْهِمَا فَانْحَازَ إلَى كُلِّ وَاحِدٍ مِنْهُمَا طَائِفَةٌ مِنْهُمْ، ثُمَّ سَارَ أَحَدُهُمَا إلَى الْآخَرِ، فَلَمَّا تَقَارَبَ النَّاسُ أَرْسَلَ أَبْرَهَةُ إلَى أَرْيَاطَ: إنَّكَ لَا تَصْنَعُ بِأَنْ تَلْقَى الْحَبَشَةُ بَعْضُهَا بِبَعْضِ حَتَّى تَفِنِيهَا شَيْئًا فَابْرُزْ إلَيَّ وَأَبْرُزُ إلَيْكَ، فَأَيُّنَا أَصَابَ صَاحِبَهُ انْصَرَفَ إلَيْهِ جُنْدُهُ. فَأَرْسَلَ إلَيْهِ أَرْيَاطُ: أَنْصَفْتَ فَخَرَجَ إلَيْهِ أَبْرَهَةُ، وَكَانَ رَجُلًا قَصِيرًا ( لَحِيمًا حَادِرًا ) وَكَانَ ذَا دِينٍ فِي النَّصْرَانِيَّةِ وَخَرَجَ إلَيْهِ أَرْيَاطُ، وَكَانَ رَجُلًا جَمِيلًا عَظِيمًا طَوِيلًا، وَفِي يَدِهِ حَرْبَةٌ لَهُ. وَخَلَفَ أَبْرَهَةَ غُلَامٌ لَهُ، يُقَالُ لَهُ عَتَوْدَةُ يَمْنَعُ ظَهْرَهُ. فَرَفَعَ أَرْيَاطُ الْحَرْبَةَ فَضَرَبَ أَبْرَهَةَ، يُرِيدُ يَافُوخَهُ، فَوَقَعَتْ الْحَرْبَةُ عَلَى جَبْهَةِ أَبْرَهَةَ فَشَرَمَتْ حَاجِبَهُ وَأَنْفَهُ وَعَيْنَهُ وَشَفَتَهُ فَبِذَلِكَ سُمِّيَ أَبْرَهَةَ الْأَشْرَمَ وَحَمَلَ عَتَوْدَةُ عَلَى أَرْيَاطَ مِنْ خَلْفِ أَبْرَهَةَ فَقَتَلَهُ. وَانْصَرَفَ جُنْدُ أَرْيَاطَ إلَى أَبْرَهَةَ، فَاجْتَمَعَتْ عَلَيْهِ الْحَبَشَةُ بِالْيَمَنِ وَوَدَى أَبْرَهَةُ أَرْيَاطَ.

    ✧ Abraha al-Ashram gained mastery over the affairs of al-Yaman and killed Aryāṭ. [What occurred between Aryāṭ and Abraha] Ibn Isḥāq said: Aryāṭ remained in the land of al-Yaman for years in that authority of his. Then Abraha al-Ḥabashī disputed with him over the command of the Abyssinians in al-Yaman — he was among his troops — until the Abyssinians split over the two of them, and a faction of them sided with each one. Then one of them marched against the other. When the people drew near, Abraha sent to Aryāṭ: “You will accomplish nothing by having the Abyssinians meet one another until you destroy them. Come out to me and I will come out to you; whichever of us strikes his companion, his troops will turn to him.” Aryāṭ sent back to him: “You have been fair.” So Abraha went out to him. He was a short man, fleshy and stout, and he was a man of religion in Christianity. Aryāṭ went out to him, and he was a handsome, imposing, tall man, with a spear of his in his hand. Behind Abraha stood a servant of his called ʿAtawdah, protecting his back. Aryāṭ raised the spear and struck at Abraha, aiming for the top of his head, but the spear fell on Abraha's forehead and split his eyebrow, his nose, his eye, and his lip. For that reason he was called Abraha al-Ashram. Then ʿAtawdah charged at Aryāṭ from behind Abraha and killed him. Aryāṭ's troops turned to Abraha, and the Abyssinians in al-Yaman gathered around him. Abraha paid the blood-money for Aryāṭ.

38. Tarikh (al-Tabari) 509No grade recorded

    [ غَضَبُ النَّجَاشِيِّ عَلَى أَبْرَهَةَ لِقَتْلِهِ أَرْيَاطَ ثُمَّ رِضَاؤُهُ عَنْهُ   ] فَلَمَّا بَلَغَ ذَلِكَ النَّجَاشِيَّ غَضِبَ غَضَبًا شَدِيدًا وَقَالَ: عَدَا عَلَى أَمِيرِي فَقَتَلَهُ بِغَيْرِ أَمْرِي. تَمَّ حَلَفَ لَا يَدَعُ أَبْرَهَةَ حَتَّى يَطَأَ بِلَادَهُ، وَيَجُزَّ نَاصِيَتَهُ. فَحَلَقَ أَبْرَهَةُ رَأْسَهُ وَمَلَأَ جِرَابًا مِنْ تُرَابِ الْيَمَنِ. ثُمَّ بَعَثَ بِهِ إلَى النَّجَاشِيِّ، ثُمَّ كَتَبَ إلَيْهِ: أَيُّهَا الْمَلِكُ: إنَّمَا كَانَ أَرْيَاطُ عَبْدَكَ، وَأَنَا عَبْدُكَ، فَاخْتَلَفْنَا فِي أَمْرِكَ، وَكُلٌّ طَاعَتُهُ لَكَ، إلَّا أَنِّي كُنْتُ أَقْوَى عَلَى أَمْرِ الْحَبَشَةِ وَأَضْبَطَ لَهَا وَأَسْوَسَ مِنْهُ، وَقَدْ حَلَقْتُ رَأْسِي كُلَّهُ حِينَ بَلَغَنِي قَسَمُ الْمَلِكِ، وَبَعَثْتُ إلَيْهِ بِجِرَابِ تُرَابٍ مِنْ أَرْضِي، لِيَضَعَهُ تَحْتَ قَدَمَيْهِ فَيَبَرُّ قَسَمُهُ فِيَّ. فَلَمَّا انْتَهَى ذَلِكَ إلَى النَّجَاشِيِّ رَضِيَ عَنْهُ، وَكَتَبَ إلَيْهِ: أَنْ اُثْبُتْ بِأَرْضِ الْيَمَنِ حَتَّى يَأْتِيَكَ أَمْرِي. فَأَقَامَ أَبْرَهَةُ بِالْيَمَنِ.

    ✧ [The Najāshī's anger at Abrahah for killing Aryāṭ, then his satisfaction with him] When that reached the Najāshī, he became intensely angry and said: "He transgressed against my commander and killed him without my order." Then he swore that he would not leave Abrahah alone until he trampled his lands and cut off his forelock. So Abrahah shaved his head and filled a leather sack with dust from the land of Yemen. Then he sent it to the Najāshī, and wrote to him: "O king, Aryāṭ was only your servant, and I am your servant. We differed concerning your affair, and each of us owes obedience to you. But I was stronger in managing the affairs of the Abyssinians, more capable of controlling them, and a better governor than he. I have shaved my entire head when I learned of the king's oath, and I have sent him a sack of dust from my land so that he may place it under his feet and thus fulfill his oath regarding me." When that reached the Najāshī, he was pleased with him and wrote to him: "Remain in the land of Yemen until my command comes to you." So Abrahah stayed in Yemen.

39. Tarikh (al-Tabari) 510No grade recorded

    أَمْرُ الْفِيلِ وَقِصَّةُ النَّسَأَةِ   [ بِنَاءُ الْقُلَّيْسِ ] ثُمَّ إنَّ أَبْرَهَةَ بَنَى الْقُلَّيْسَ بِصَنْعَاءَ، فَبَنَى كَنِيسَةً لَمْ يُرَ مِثْلُهَا فِي زَمَانِهَا بِشَيْءِ مِنْ الْأَرْضِ ثُمَّ كَتَبَ إلَى النَّجَاشِيِّ: إنِّي قَدْ بَنَيْتُ لَكَ أَيُّهَا الْمَلِكُ كَنِيسَةً لَمْ يُبْنَ مِثْلُهَا لِمَلِكِ كَانَ قَبْلَكَ، وَلَسْتُ بِمُنْتَهٍ حَتَّى أَصْرِفَ إلَيْهَا حَجَّ الْعَرَبِ، فَلَمَّا تَحَدَّثَتْ الْعَرَبُ بِكِتَابِ أَبْرَهَةَ ذَلِكَ إلَى النَّجَاشِيِّ غَضِبَ رَجُلٌ مِنْ النَّسَأَةِ. أَحَدُ بَنِي فُقَيْمِ بْنِ عَدِيِّ بْنِ عَامِرِ بْنِ ثَعْلَبَةَ بْنِ الْحَارِثِ بْنِ مَالِكِ بْنِ كِنَانَةَ بْنِ خُزَيْمَةَ بْنِ مُدْرِكَةَ بْنِ إلْيَاسَ مِنْ مُضَرَ. [ مَعْنَى النَّسَأَةِ ] وَالنَّسَأَةُ: الَّذِينَ كَانُوا يَنْسَئُونَ الشُّهُورَ عَلَى الْعَرَبِ فِي الْجَاهِلِيَّةِ فَيُحِلُّونَ الشَّهْرَ مِنْ الْأَشْهُرِ الْحُرُمِ وَيُحَرِّمُونَ مَكَانَهُ الشَّهْرَ مِنْ أَشْهُرِ الْحِلِّ، وَيُؤَخِّرُونَ ذَلِكَ الشَّهْرَ فَفِيهِ أَنْزَلَ اللَّهُ تَبَارَكَ وَتَعَالَى: إِنَّمَا النَّسِيءُ زِيَادَةٌ فِي الْكُفْرِ يُضَلُّ بِهِ الَّذِينَ كَفَرُوا يُحِلُّونَهُ عَامًا وَيُحَرِّمُونَهُ عَامًا لِيُوَاطِئُوا عِدَّةَ مَا حَرَّمَ اللَّهُ [ الْمُوَاطَأَةُ لُغَةً ] قَالَ ابْنُ هِشَامٍ: لِيُوَاطِئُوا: لِيُوَافِقُوا؛ وَالْمُوَاطَأَةُ: الْمُوَافَقَةُ تَقُولُ الْعَرَبُ: وَاطَأْتُكَ عَلَى هَذَا الْأَمْرِ، أَيْ وَافَقْتُكَ عَلَيْهِ. وَالْإِيطَاءُ فِي الشِّعْرِ الْمُوَافَقَةُ، وَهُوَ اتِّفَاقُ الْقَافِيَتَيْنِ مِنْ لَفْظٍ وَاحِدٍ، وَجِنْسٍ وَاحِدٍ نَحْوَ قَوْلِ الْعَجَّاجِ - وَاسْمُ الْعَجَّاجِ عَبْدُ اللَّهِ بْنُ رُؤْبَةَ أَحَدُ بَنِي سَعْدِ بْنِ زَيْدِ بْنِ مَنَاةَ بْنِ تَمِيمِ بْنِ مُرِّ بْنِ أُدَّ بْنِ طَانِجَةَ بْنِ إلْيَاسَ بْنِ مُضَرَ بْنِ نِزَارٍ. فِي أُثْعبُانَ المَنْجَنُونِ الْمُرْسَلِ ثُمَّ قَالَ: مُدُّ الْخَلِيجِ فِي الْخَلِيجِ الْمُرْسَلِ وَهَذَانِ الْبَيْتَانِ فِي أُرْجُوزَةٍ لَهُ.

    ✧ The Affair of the Elephant and the Story of the Nasāʾah [The Building of al-Qullays] Then Abrahah built al-Qullays in Ṣanʿāʾ. He built a church the like of which had never been seen in its time in any part of the earth. Then he wrote to the Negus: "O king, I have built for you a church the like of which has not been built for any king before you, and I will not cease until I divert the pilgrimage of the Arabs to it." When the Arabs spoke of that letter of Abrahah to the Negus, a man from the Nasāʾah became angry—one of the Banū Fuqaym b. ʿAdī b. ʿĀmir b. Thaʿlabah b. al-Ḥārith b. Mālik b. Kinānah b. Khuzaymah b. Mudrikah b. Ilyās of Muḍar. [The Meaning of al-Nasāʾah] The Nasāʾah were those who used to intercalate the months for the Arabs in the pre-Islamic era, making lawful a month of the sacred months and making unlawful in its place a month of the lawful months, and delaying that month. Concerning this, Allah—blessed and exalted be He—revealed: "Indeed, the postponing [of a sacred month] is an increase in disbelief, by which those who disbelieve are led astray. They make it lawful one year and unlawful another year, to adjust the number of months that Allah has made unlawful." [The Meaning of al-Muwāṭaʾah Linguistically] Ibn Hishām said: "li-yuwāṭiʿū" means "li-yuwāfiqū" (to correspond); al-muwāṭaʾah is al-muwāfaqah (correspondence). The Arabs say: "wāṭaʾtuka ʿalā hādhā al-amr," meaning "wāfaqtuka ʿalayhi" (I have agreed with you on this matter). Al-īṭāʾ in poetry is agreement—the correspondence of the two rhyming words from one expression and one type, such as the saying of al-ʿAjjāj—and al-ʿAjjāj's name is ʿAbd Allāh b. Ruʾbah, one of the Banū Saʿd b. Zayd b. Manāh b. Tamīm b. Murr b. Udd b. Ṭānijah b. Ilyās b. Muḍar b. Nizār. On a slippery, swift, uncoiling serpent Then he said: The surge of the channel in the loosened channel And these two verses are from a long poem of his.

40. Tarikh (al-Tabari) 511No grade recorded

    [ تَارِيخُ النَّسْءِ عِنْدَ الْعَرَبِ   ] قَالَ ابْنُ إسْحَاقَ: وَكَانَ أَوَّلُ مَنْ نَسَأَ الشُّهُورَ عَلَى الْعَرَبِ فَأَحَلَّتْ مِنْهَا مَا أُحِلَّ، وَحَرَّمَتْ مِنْهَا مَا حَرَّمَ القَلَمَّسُ، وَهُوَ حُذَيْفَةُ بْنُ عَبْدِ بْنِ فُقَيْمِ بْنِ عَدِيِّ بْنِ عَامِرِ بْنِ ثَعْلَبَةَ بْنِ الْحَارِثِ بْنِ مَالِكِ بْنِ كِنَانَةَ بْنِ خُزَيْمَةَ. ثُمَّ قَامَ بَعْدَهُ عَلَى ذَلِكَ ابْنُهُ ( عَبَّادُ ) بْنُ حُذَيْفَةَ، ثُمَّ قَامَ بَعْدَ عَبَّادٍ: قَلَعُ بْنُ عَبَّادٍ، ثُمَّ قَامَ بَعْدَ قَلَعٍ: أُمَيَّةُ بْنُ قَلَعٍ، ثُمَّ قَامَ بَعْدَ أُمَيَّةَ: عَوْفُ بْنُ أُمَيَّةَ، ثُمَّ قَامَ بَعْدَ عَوْفٍ أَبُو ثُمَامَةَ جُنَادَةُ بْنُ عَوْفٍ، وَكَانَ آخِرَهُمْ، وَعَلَيْهِ قَامَ الْإِسْلَامُ. وَكَانَتْ الْعَرَبُ إذَا فَرَغَتْ مِنْ حَجِّهَا اجْتَمَعَتْ إلَيْهِ، فَحَرَّمَ الْأَشْهُرَ الْحُرُمَ الْأَرْبَعَةَ: رَجَبًا، وَذَا الْقَعْدَةِ، وَذَا الْحِجَّةِ، وَالْمُحَرَّمَ. فَإِذَا أَرَادَ أَنْ يُحِلَّ مِنْهَا شَيْئًا أَحَلَّ الْمُحَرَّمَ فَأَحَلُّوهُ، وَحَرَّمَ مَكَانَهُ صَفَرَ فَحَرَّمُوهُ، لِيُوَاطِئُوا عِدَّةَ الْأَرْبَعَةِ الْأَشْهُرِ الْحُرُمِ. فَإِذَا أَرَادُوا الصَّدَرَ قَامَ فِيهِمْ فَقَالَ: اللَّهُمَّ إنِّي قَدْ أَحْلَلْتُ لَكَ أَحَدَ الصَّفَرَيْنِ، الصَّفَرَ الْأَوَّلَ، وَنَسَّأَتْ الْآخَرَ لِلْعَامِ الْمُقْبِلِ فَقَالَ فِي ذَلِكَ عُمَيْرُ بْنُ قَيْسٍ ( جِذْلُ الطَّعَّانِ ) أَحَدُ بَنِي فِرَاسِ بْنِ غُنْمِ ( بْنِ ثَعْلَبَةَ ) بْنِ مَالِكِ بْنِ كِنَانَةَ، يَفْخَرُ بِالنَّسَأَةِ عَلَى الْعَرَبِ: : لَقَدْ عَلِمَتْ مَعَدُّ أَنَّ قَوْمِي كِرَامُ النَّاسِ أَنَّ لَهُمْ كِرَامَا     فَأَيُّ النَّاسِ فَاتُونَا بِوِتْرٍ وَأَيُّ النَّاسِ لَمْ نُعْلِكْ لِجَامَا     أَلَسْنَا النَّاسِئِينَ عَلَى مَعَدٍّ شُهُورَ الْحِلِّ نَجْعَلُهَا حَرَامَا قَالَ ابْنُ هِشَامٍ: أَوَّلُ الْأَشْهُرِ الْحُرُمِ الْمُحَرَّمُ.

    ✧ [The history of the postponement (nasīʾ) among the Arabs ] Ibn Isḥāq said: The first to postpone the months for the Arabs, thereby making lawful from them what was made lawful and making sacred from them what was made sacred, was al-Qalammas, who was Ḥudhayfah b. ʿAbd b. Fuqaym b. ʿAdī b. ʿĀmir b. Thaʿlabah b. al-Ḥārith b. Mālik b. Kinānah b. Khuzaymah. Then after him his son ʿAbbād b. Ḥudhayfah took charge of that; then after ʿAbbād, Qalaʿ b. ʿAbbād; then after Qalaʿ, Umayyah b. Qalaʿ; then after Umayyah, ʿAwf b. Umayyah; then after ʿAwf, Abū Thumāmah Junādah b. ʿAwf, and he was the last of them, and upon his time Islam arose. When the Arabs had finished their pilgrimage they would gather to him, and he would proclaim the four sacred months: Rajab, Dhū al-Qaʿdah, Dhū al-Ḥijjah, and al-Muḥarram. If he wished to make something lawful from them, he would make al-Muḥarram lawful, so they would consider it lawful, and he would declare Ṣafar sacred in its place, so they would consider it sacred, in order to conform to the number of the four sacred months. When they wished to depart, he would stand among them and say: “O Allah, I have made lawful for You one of the two Ṣafars, the first Ṣafar, and I have postponed the other for the coming year.” Concerning that, ʿUmayr b. Qays, known as Jidhl al-Ṭaʿʿān, one of the Banū Firās b. Ghanm b. Thaʿlabah b. Mālik b. Kinānah, said, boasting of the postponers against the Arabs: : Maʿadd has indeed known that my people are the noblest of people, that they have noble ones; So which people could confront us with vengeance, And which people have we not bridled with a bit? Are we not the postponers for Maʿadd, Making the months of the lawful sacred? Ibn Hishām said: The first of the sacred months is al-Muḥarram.

41. Tarikh (al-Tabari) 512No grade recorded

    [ إحْدَاثُ الْكِنَانِيِّ فِي الْقُلَّيْسِ، وَحَمْلَةُ أَبْرَهَةَ عَلَى الْكَعْبَةِ   ] قَالَ ابْنُ إسْحَاقَ: فَخَرَجَ الْكِنَانِيُّ حَتَّى أَتَى الْقُلَّيْسَ فَقَعَدَ فِيهَا - قَالَ ابْنُ هِشَامٍ يَعْنِي أَحْدَثَ فِيهَا - قَالَ ابْنُ إسْحَاقَ: ثُمَّ خَرَجَ فَلَحِقَ بِأَرْضِهِ، فَأُخْبِرَ بِذَلِكَ أَبْرَهَةُ فَقَالَ: مَنْ صَنَعَ هَذَا ؟ فَقِيلَ لَهُ: صَنَعَ هَذَا رَجُلٌ مِنْ الْعَرَبِ مِنْ أَهْلِ هَذَا الْبَيْتِ الَّذِي تَحُجُّ الْعَرَبُ إلَيْهِ بِمَكَّةَ لَمَّا سَمِعَ قَوْلَكَ: أَصْرِفُ إلَيْهَا حَجَّ الْعَرَبِ غَضِبَ فَجَاءَ فَقَعَدَ فِيهَا، أَيْ أَنَّهَا لَيْسَتْ لِذَلِكَ بِأَهْلِ. فَغَضِبَ عِنْدَ ذَلِكَ أَبْرَهَةُ وَحَلَفَ لَيَسِيرَنَّ إلَى الْبَيْتِ حَتَّى يَهْدِمَهُ، ثُمَّ أَمَرَ الْحَبَشَةَ فَتَهَيَّأَتْ وَتَجَهَّزَتْ، ثُمَّ سَارَ وَخَرَجَ مَعَهُ بِالْفِيلِ، وَسَمِعَتْ بِذَلِكَ الْعَرَبُ، فَأَعْظَمُوهُ وَفَظِعُوا بِهِ، وَرَأَوْا جِهَادَهُ حَقًّا عَلَيْهِمْ، حِينَ سَمِعُوا بِأَنَّهُ يُرِيدُ هَدْمَ الْكَعْبَةِ، بَيْتِ اللَّهِ الْحَرَامِ.

    ✧ [The Kinānī’s act in al-Qullays and Abraha’s expedition against the Kaʿbah] Ibn Isḥāq said: The Kinānī went out until he came to al-Qullays and sat in it — Ibn Hishām said: that is, he defecated in it. Ibn Isḥāq said: Then he left and caught up with his land. Abraha was informed of that and said, “Who did this?” It was said to him, “A man from the Arabs, one of the people of this House to which the Arabs make pilgrimage in Makkah, did this when he heard your saying, ‘I shall divert the pilgrimage of the Arabs to it.’ He became angry, came, and sat in it, meaning that it was not worthy of that.” At that Abraha became angry and swore that he would march to the House until he demolished it. Then he commanded the Abyssinians, and they prepared and equipped themselves. Then he marched and went out with the elephant. The Arabs heard of that and deemed it grave and were terrified by it, and they considered fighting him a duty upon them when they heard that he intended to demolish the Kaʿbah, the Sacred House of Allah.

42. Tarikh (al-Tabari) 513No grade recorded

    [ هَزِيمَةُ ذِي نَفْرٍ أَمَامَ أَبْرَهَةَ   ] فَخَرَجَ إلَيْهِ رَجُلٌ مِنْ أَشْرَافِ أَهْلِ الْيَمَنِ وَمُلُوكِهِمْ يُقَالُ لَهُ: ذُو نَفْرٍ، فَدَعَا قَوْمَهُ، وَمَنْ أَجَابَهُ مِنْ سَائِرِ الْعَرَبِ إلَى حَرْبِ أَبْرَهَةَ، وَجِهَادِهِ عَنْ بَيْتِ اللَّهِ الْحَرَامِ، وَمَا يُرِيدُ مِنْ هَدْمِهِ وَإِخْرَابِهِ؛ فَأَجَابَهُ إلَى ذَلِكَ مَنْ أَجَابَهُ، ثُمَّ عَرَضَ لَهُ فَقَاتَلَهُ، فَهُزِمَ ذُو نَفْرٍ وَأَصْحَابُهُ، وَأُخِذَ لَهُ ذُو نَفْرٍ فَأُتِيَ بِهِ أَسِيرًا، فَلَمَّا أَرَادَ قَتْلَهُ قَالَ لَهُ ذُو نَفْرٍ: أَيُّهَا الْمَلِكُ، لَا تَقْتُلْنِي فَإِنَّهُ عَسَى أَنْ يَكُونَ بَقَائِي مَعَكَ خَيْرًا لَكَ مِنْ قَتْلِي، فَتَرَكَهُ مِنْ الْقَتْلِ وَحَبَسَهُ عِنْدَهُ فِي وَثَاقٍ، وَكَانَ أَبْرَهَةُ رَجُلًا حَلِيمًا.

    ✧ [The Defeat of Dhū Nafar before Abrahah] A man from the nobles of the people of Yemen and their kings, called Dhū Nafar, went out against him. He summoned his people and those of the rest of the Arabs who answered him to fight Abrahah and to strive in defense of the Sacred House of God, and against his intention to demolish and ruin it. Those who answered him responded to that. Then he confronted him and fought him, and Dhū Nafar and his companions were defeated. Dhū Nafar was captured for him and brought as a prisoner. When he wanted to kill him, Dhū Nafar said to him, "O king, do not kill me, for perhaps my remaining with you may be better for you than killing me." So he spared him from execution and imprisoned him in his custody in bonds. Abrahah was a forbearing man.

43. Tarikh (al-Tabari) 514No grade recorded

    [ مَا وَقَعَ بَيْنَ نُفَيْلٍ وَأَبْرَهَةَ   ] ثُمَّ مَضَى أَبْرَهَةُ عَلَى وَجْهِهِ ذَلِكَ يُرِيدُ مَا خَرَجَ لَهُ، حَتَّى إذَا كَانَ بِأَرْضِ خَثْعَمَ عَرَضَ لَهُ نُفَيْلُ بْنُ حَبِيبٍ الْخَثْعَمِيُّ فِي قَبيلَيْ خَثْعَمَ: شَهْرَانِ وَنَاهِسُ: وَمَنْ تَبِعَهُ مِنْ قَبَائِلِ الْعَرَبِ، فَقَاتَلَهُ فَهَزَمَهُ أَبْرَهَةُ، وَأُخِذَ لَهُ نُفَيْلٌ أَسِيرًا فَأُتِيَ بِهِ فَلَمَّا هَمَّ بِقَتْلِهِ قَالَ لَهُ نُفَيْلٌ: أَيُّهَا الْمَلِكُ، لَا تَقْتُلْنِي فَإِنِّي دَلِيلُكَ بِأَرْضِ الْعَرَبِ، وَهَاتَانِ يَدَايَ لَكَ عَلَى قبيلَيْ خَثْعَمَ: شَهْرَانِ وَنَاهِسُ بِالسَّمْعِ وَالطَّاعَةِ، فَخَلَّى سَبِيلَهُ.

    ✧ [ What happened between Nufayl and Abrahah ] Then Abrahah went on his way, seeking what he had come out for, until when he was in the land of Khathʿam, Nufayl b. Ḥabīb al-Khathʿamī confronted him with the two tribes of Khathʿam—Shahrān and Nāhis—and those who followed him from the Arab tribes. He fought him, but Abrahah defeated him, and Nufayl was taken captive and brought to him. When he intended to kill him, Nufayl said to him: “O king, do not kill me, for I will be your guide in the land of the Arabs, and here are my two hands to you pledging the two tribes of Khathʿam—Shahrān and Nāhis—to hear and obey.” So he let him go.

44. Tarikh (al-Tabari) 515No grade recorded

    [ ابْنُ مُعَتِّبٍ وَأَبْرَهَةُ   ] وَخَرَجَ بِهِ مَعَهُ يَدُلُّهُ، حَتَّى إذَا مَرَّ بِالطَّائِفِ خَرَجَ إلَيْهِ مَسْعُودُ بْنُ مُعَتِّبِ بْنِ مَالِكِ بْنِ كَعْبِ بْنِ مَرْوِ بْنِ سَعْدِ بْنِ عَوْفِ بْنِ ثَقِيفٍ فِي رِجَالِ ثَقِيفٍ.

    ✧ Ibn Muʿattib and Abrahah He set out with him, guiding him, until when he passed by al-Ṭāʾif, Masʿūd b. Muʿattib b. Mālik b. Kaʿb b. Marw b. Saʿd b. ʿAwf b. Thaqīf came out to him with men of Thaqīf.

45. Tarikh (al-Tabari) 516No grade recorded

    [ نَسَبُ ثَقِيفٍ وَشِعْرُ ابْنِ أَبِي الصَّلْتِ فِي ذَلِكَ   ] وَاسْمُ ثَقِيفٍ: قَسِيُّ بْنُ النَّبِيتِ بْنِ مُنَبِّهِ بْنِ مَنْصُورِ بْنِ يَقْدُمَ بْنِ أَفْصَى بْنِ دُعْمّى بْنِ إيَادِ ( بْنِ نِزَارِ ) بْنِ مَعَدِّ بْنِ عَدْنَانَ. قَالَ أُمَيَّةُ بْنُ أَبِي الصَّلْتِ الثَّقَفِيُّ: : قَوْمِي إيَادٌ لَوْ أَنَّهُمْ أُمَمُ أَوْ لَوْ أَقَامُوا فَتُهْزَلَ النِّعَمُ     قَوْمٌ لَهُمْ سَاحَةُ الْعِرَاقِ إذَا سَارُوا جَمِيعًا وَالْقِطُّ وَالْقَلَمُ وَقَالَ أُمَيَّةُ بْنُ أَبِي الصَّلْتِ أَيْضًا: : فَإِمَّا تَسْأَلِي عَنِّي لُبَيْنَى     وَعَنْ نَسَبِي أُخَبِّرْكَ اليَقينَا فَإِنَّا للنَّبيتِ أَبِي قَسِيٍّ     لَمَنْصُورُ بْنُ يَقْدُمَ الْأَقْدَمِينَا قَالَ ابْنُ هِشَامٍ: ثَقِيفٌ قَسِىُّ بْنُ مُنَبِّهِ بْنِ بَكْرِ بْنِ هَوَازِنَ بْنِ مَنْصُورِ بْنِ عِكْرِمَةَ بْنِ خَصَفَةَ بْنِ قَيْسِ بْنِ عَيْلَانَ بْنِ مُضَرَ بْنِ نِزَارِ بْنِ مَعَدِّ بْنِ عَدْنَانَ. وَالْبَيْتَانِ الْأَوَّلَانِ وَالْآخِرَانِ فِي قَصِيدَتَيْنِ لِأُمَيَّةِ.

    ✧ [The lineage of Thaqīf and the poetry of Ibn Abī al-Ṣalt concerning that] Thaqīf's name was Qasiyy b. al-Nabīt b. Munabbih b. Manṣūr b. Yaqdum b. Afṣā b. Duʿmī b. Iyād (b. Nizār) b. Maʿadd b. ʿAdnān. Umayyah b. Abī al-Ṣalt al-Thaqafī said: : My people are Iyād—if only they were nations, or if only they had stayed, then blessings would have become lean. A people who possess the courtyard of Iraq when they march all together, along with the cat and the pen. Umayyah b. Abī al-Ṣalt also said: : If you ask about me, Lubaynā, and about my lineage, I will inform you with certainty: We belong to al-Nabīt, father of Qasiyy, surely to Manṣūr b. Yaqdum, the most ancient. Ibn Hishām said: Thaqīf is Qasiyy b. Munabbih b. Bakr b. Hawāzin b. Manṣūr b. ʿIkrimah b. Khaṣafah b. Qays b. ʿAylān b. Muḍar b. Nizār b. Maʿadd b. ʿAdnān. And the first two verses and the last two are from two odes by Umayyah.

46. Tarikh (al-Tabari) 517No grade recorded

    [ مَعُونَةُ أَبِي رِغَالٍ لِأَبْرَهَةَ وَمَوْتُهُ وَقَبْرُهُ   ] قَالَ ابْنُ إسْحَاقَ: فَبَعَثُوا مَعَهُ أَبَا رِغَالٍ يَدُلُّهُ عَلَى الطَّرِيقِ إلَى مَكَّةَ فَخَرَجَ أَبْرَهَةُ وَمَعَهُ أَبُو رِغَالٍ حَتَّى أَنْزَلَهُ الْمُغَمِّسَ؛ فَلَمَّا أَنْزَلَهُ بِهِ مَاتَ أَبُو رِغَالٍ هُنَالِكَ، فَرَجَمَتْ قَبْرَهُ الْعَرَبُ، فَهُوَ الْقَبْرُ الَّذِي يَرْجُمُ النَّاسُ بِالْمُغَمِّسِ.

    ✧ [The assistance of Abū Righāl to Abraha, his death, and his grave] Ibn Isḥāq said: They sent with him Abū Righāl to guide him on the road to Makkah. Abraha set out with Abū Righāl until he made him halt at al-Mughammas. When he had made him halt there, Abū Righāl died in that place, and the Arabs stoned his grave. It is the grave which people stone at al-Mughammas.

47. Tarikh (al-Tabari) 518No grade recorded

    [ الْأَسْوَدُ وَاعْتِدَاؤُهُ عَلَى مَكَّةَ   ] فَلَمَّا نَزَلَ أَبْرَهَةُ الْمُغَمِّسَ. بَعَثَ رَجُلًا مِنْ الْحَبَشَةِ يُقَالُ لَهُ: الْأَسْوَدُ بْنُ مَقْصُودٍ عَلَى خَيْلٍ لَهُ، حَتَّى انْتَهَى إلَى مَكَّةَ، فَسَاقَ إلَيْهِ أَمْوَالَ ( أَهْلِ ) تِهَامَةَ مِنْ قُرَيْشٍ وَغَيْرِهِمْ، وَأَصَابَ فِيهَا مِائَتَيْ بَعِيرٍ لِعَبْدِ الْمُطَّلِبِ بْنِ هَاشِمٍ، وَهُوَ يَوْمَئِذٍ كَبِيرُ قُرَيْشٍ وَسَيِّدُهَا فَهَمَّتْ قُرَيْشٌ وَكِنَانَةُ وَهُذَيْلٌ. وَمَنْ كَانَ بِذَلِكَ الْحَرَمِ ( مِنْ سَائِرِ النَّاسِ ) بِقِتَالِهِ. ثُمَّ عَرَفُوا أَنَّهُمْ لَا طَاقَةَ لَهُمْ بِهِ، فَتَرَكُوا ذَلِكَ.

    ✧ [Al-Aswad and His Assault on Makkah] When Abrahah encamped at al-Mughammas, he sent a man of the Abyssinians called al-Aswad b. Maqṣūd with a cavalry force of his until he reached Makkah. He drove to him the wealth of the people of Tihāmah, of Quraysh and others, and he seized among them two hundred camels belonging to ʿAbd al-Muṭṭalib b. Hāshim, who at that time was the elder of Quraysh and their chief. Then Quraysh, Kinānah, Hudhayl, and those who were in that sanctuary from the rest of the people resolved to fight him. Then they realized that they had no strength against him, so they abandoned that.

48. Tarikh (al-Tabari) 519No grade recorded

    [ حُنَاطَةُ وَعَبْدُ الْمُطَّلِبِ   ] وَبَعَثَ أَبْرَهَةُ - حُنَاطَةَ الْحِمْيَرِيَّ إلَى مَكَّةَ، وَقَالَ لَهُ: سَلْ عَنْ سَيِّدِ أَهْلِ هَذَا الْبَلَدِ وَشَرِيفِهَا ثُمَّ قُلْ ( لَهُ ): إنَّ الْمَلِكَ يَقُولُ لَكَ: إنِّي لَمْ آتِ لِحَرْبِكُمْ، إنَّمَا جِئْتُ لِهَدْمِ هَذَا الْبَيْتِ، فَإِنْ لَمْ تَعْرِضُوا دُونَهُ بِحَرْبِ، فَلَا حَاجَةَ لِي بِدِمَائِكُمْ، فَإِنْ هُوَ لَمْ يُرِدْ حَرْبِي فَأْتِنِي بِهِ. فَلَمَّا دَخَلَ حُنَاطَةُ مَكَّةَ سَأَلَ عَنْ سَيِّدِ قُرَيْشٍ وَشَرِيفِهَا فَقِيلَ لَهُ عَبْدُ الْمُطَّلِبِ بْنُ هَاشِمِ ( بْنِ عَبْدِ مَنَافِ بْنِ قُصَيٍّ ) فَجَاءَهُ فَقَالَ لَهُ مَا أَمَرَهُ بِهِ أَبْرَهَةُ؛ فَقَالَ لَهُ عَبْدُ الْمُطَّلِبِ: وَاَللَّهِ مَا نُرِيدُ حَرْبَهُ، وَمَا لَنَا بِذَلِكَ مِنْ طَاقَةٍ هَذَا بَيْتُ اللَّهِ الْحَرَامُ وَبَيْتُ خَلِيلِهِ إبْرَاهِيمَ عَلَيْهِ السَّلَامُ - أَوْ كَمَا قَالَ - فَإِنْ يَمْنَعْهُ مِنْهُ فَهُوَ بَيْتُهُ وَحَرَمُهُ. وَإِنْ يُخَلِّ بَيْنَهُ وَبَيْنَهُ، فَوَاَللَّهِ مَا عِنْدَنَا دَفْعٌ عَنْهُ فَقَالَ ( لَهُ ) حُنَاطَةُ: فَانْطَلِقْ مَعِي إلَيْهِ، فَإِنَّهُ قَدْ أَمَرَنِي أَنْ آتِيَهُ بِكَ.

    ✧ [ Ḥunāṭah and ʿAbd al-Muṭṭalib ] Abrahah sent Ḥunāṭah al-Ḥimyarī to Makkah and said to him: Ask about the chief of the people of this town and its nobleman, then say to him: The king says to you: I have not come to fight you; I have come only to demolish this House. If you do not oppose me by war, then I have no need of your blood. If he does not desire war with me, then bring him to me. When Ḥunāṭah entered Makkah, he asked about the chief of Quraysh and its nobleman, and he was told: ʿAbd al-Muṭṭalib b. Hāshim b. ʿAbd Manāf b. Quṣayy. So he came to him and said to him what Abrahah had commanded him. ʿAbd al-Muṭṭalib said to him: By God, we do not desire war with him, and we have no strength for that. This is the Sacred House of God and the House of His friend Ibrāhīm ﷺ — or as he said — if He protects it from him, then it is His House and His sanctuary; but if He leaves the way open between him and it, then by God, we have no means to defend it. Ḥunāṭah said to him: Then come with me to him, for he has commanded me to bring you to him.

49. Tarikh (al-Tabari) 520No grade recorded

    [ ذُو نَفْرٍ وَأُنَيْسٌ وَتَوَسُّطُهُمَا لِعَبْدِ الْمُطَّلِبِ لَدَى أَبْرَهَةَ   ] فَانْطَلَقَ مَعَهُ عَبْدُ الْمُطَّلِبِ، وَمَعَهُ بَعْضُ بَنِيهِ حَتَّى أَتَى الْعَسْكَرَ، فَسَأَلَ عَنْ ذِي نَفْرٍ، وَكَانَ لَهُ صَدِيقًا، حَتَّى دَخَلَ عَلَيْهِ وَهُوَ فِي مَحْبِسِهِ، فَقَالَ لَهُ: يَا ذَا نَفْرٍ هَلْ عِنْدَكَ مِنْ غَنَاءٍ فِيمَا نَزَلَ بِنَا ؟ فَقَالَ لَهُ ذُو نَفْرٍ: وَمَا غَنَاءُ رَجُلٍ أَسِيرٍ بِيَدَيْ مَلِكٍ يَنْتَظِرُ أَنْ يَقْتُلَهُ غُدُوًّا أَوْ عَشِيًّا مَا عِنْدَنَا غَنَاءٌ فِي شَيْءٍ مِمَّا نَزَلَ بِكَ إلَّا أَنَّ أُنَيْسًا سَائِسَ الْفِيلِ صَدِيقٌ لِي، وَسَأُرْسِلُ إلَيْهِ فَأُوصِيهِ بِكَ، وَأُعْظِمُ عَلَيْهِ حَقَّكَ، وَأَسْأَلُهُ أَنْ يَسْتَأْذِنَ لَكَ عَلَى الْمَلِكِ، فَتُكَلِّمُهُ بِمَا بَدَا لَكَ. وَيَشْفَعُ لَكَ عِنْدَهُ بِخَيْرِ إنْ قَدَرَ عَلَى ذَلِكَ، فَقَالَ: حَسْبِي فَبَعَثَ ذُو نَفْرٍ إلَى أُنَيْسٍ، فَقَالَ لَهُ: إنَّ عَبْدَ الْمُطَّلِبِ سَيِّدُ قُرَيْشٍ، وَصَاحِبُ عِيرِ مَكَّةَ، يُطْعِمُ النَّاسَ بِالسَّهْلِ وَالْوُحُوشَ فِي رُءُوسِ الْجِبَالِ، وَقَدْ أَصَابَ لَهُ الْمَلِكُ مِائَتَيْ بَعِيرٍ، فَاسْتَأْذِنْ لَهُ عَلَيْهِ. وَانْفَعْهُ عِنْدَهُ بِمَا اسْتَطَعْتَ؛ فَقَالَ: أَفْعَلُ. فَكَلَّمَ أُنَيْسٌ أَبْرَهَةَ، فَقَالَ لَهُ: أَيُّهَا الْمَلِكُ هَذَا سَيِّدُ قُرَيْشٍ بِبَابِكَ يَسْتَأْذِنُ عَلَيْكَ، وَهُوَ صَاحِبُ عِيرِ مَكَّةَ، وَهُوَ يُطْعِمُ النَّاسَ فِي السَّهْلِ وَالْوُحُوشَ فِي رُءُوسِ الْجِبَالِ، فَأْذَنْ لَهُ عَلَيْكَ، فَيُكَلِّمْكَ فِي حَاجَتِهِ، ( وَأَحْسِنْ إلَيْهِ ) قَالَ: فَأَذِنَ لَهُ أَبْرَهَةُ.

    ✧ [Dhu Nafr and Unays and their intercession for ʿAbd al-Muṭṭalib before Abrahah] Then ʿAbd al-Muṭṭalib set out with him, accompanied by some of his sons, until he came to the army. He asked about Dhu Nafr, and he was a friend of his, until he entered upon him while he was in his prison. He said to him: “O Dhu Nafr, do you have any means to help us in what has befallen us?” Dhu Nafr said to him: “What help can a man who is a prisoner in the hands of a king, waiting to be killed morning or evening, offer? I have no help in anything that has befallen you, except that Unays, the elephant keeper, is a friend of mine. I shall send to him, commend you to him, stress your right upon him, and ask him to seek permission for you to see the king, so that you may speak to him about whatever you wish, and he may intercede for you with him for good if he is able to do so.” He said: “That is enough for me.” So Dhu Nafr sent to Unays and said to him: “ʿAbd al-Muṭṭalib is the chief of Quraysh and the owner of the caravan of Makkah. He feeds people in the plain and wild beasts on the mountaintops. The king has seized two hundred camels of his. Seek permission for him to enter upon him, and help him with him as much as you can.” He said: “I shall do so.” Then Unays spoke to Abrahah and said to him: “O king, this is the chief of Quraysh at your door, seeking permission to enter upon you. He is the owner of the caravan of Makkah, and he feeds people in the plain and wild beasts on the mountaintops. Grant him permission to enter upon you, that he may speak to you about his need, and treat him well.” He said: So Abrahah granted him permission.

50. Tarikh (al-Tabari) 521No grade recorded

    [ عَبْدُ الْمُطَّلِبِ وَحُنَاطَةُ وَخُوَيْلِدُ بَيْنَ يَدَيْ أَبْرَهَةَ   ] قَالَ: وَكَانَ عَبْدُ الْمُطَّلِبِ أَوْسَمَ النَّاسِ وَأَجْمَلَهُمْ وَأَعْظَمَهُمْ، فَلَمَّا رَآهُ أَبْرَهَةُ أَجَلَّهُ وَأَعْظَمَهُ وَأَكْرَمَهُ عَنْ أَنْ يُجْلِسَهُ تَحْتَهُ، وَكَرِهَ أَنْ تَرَاهُ الْحَبَشَةُ يَجْلِسُ مَعَهُ عَلَى سَرِيرِ مُلْكِهِ، فَنَزَلَ أَبْرَهَةُ عَنْ سَرِيرِهِ فَجَلَسَ عَلَى بِسَاطِهِ، وَأَجْلَسَهُ مَعَهُ عَلَيْهِ إلَى جَنْبِهِ، ثُمَّ قَالَ لِتَرْجُمَانِهِ: قُلْ لَهُ: حَاجَتُكَ ؟ فَقَالَ لَهُ ذَلِكَ التُّرْجُمَانُ: فَقَالَ: حَاجَتِي أَنْ يَرُدَّ عَلَيَّ الْمَلِكُ مِائَتَيْ بَعِيرٍ أَصَابَهَا لِي، فَلَمَّا قَالَ لَهُ ذَلِكَ، قَالَ أَبْرَهَةُ لِتَرْجُمَانِهِ: قُلْ لَهُ: قَدْ كُنْتَ أَعْجَبْتَنِي حِينَ رَأَيْتُكَ، ثُمَّ قَدْ زَهِدْتُ فِيكَ حِينَ كَلَّمْتنِي، أَتُكَلِّمُنِي فِي مِائَتَيْ بَعِيرٍ أَصَبْتُهَا لَكَ، وَتَتْرُكُ بَيْتًا هُوَ دِينُكَ وَدِينُ آبَائِكَ قَدْ جِئْتُ أَهْدِمُهُ، لَا تُكَلِّمْنِي فِيهِ قَالَ لَهُ عَبْدُ الْمُطَّلِبِ: إنِّي أَنَا رَبُّ الْإِبِلِ، وَإِنَّ لِلْبَيْتِ رَبًّا سَيَمْنَعُهُ، قَالَ: مَا كَانَ لِيَمْتَنِعَ مِنِّي، قَالَ: أَنْتَ وَذَاكَ. وَكَانَ فِيمَا يَزْعُمُ بَعْضُ أَهْلِ الْعِلْمِ، قَدْ ذَهَبَ مَعَ عَبْدِ الْمُطَّلِبِ إلَى أَبْرَهَةَ، حِينَ بَعَثَ إلَيْهِ حُنَاطَةَ، يَعْمُرُ بْنُ نُفَاثَةَ بْنِ عَدِيِّ بْنِ الدُّئْلِ بْنِ بَكْرِ بْنِ مَنَاةَ بْنِ كِنَانَةَ، وَهُوَ يَوْمَئِذٍ سَيِّدُ بَنِي بَكْرٍ، وَخُوَيْلِدُ بْنُ وَاثِلَةَ الْهُذَلِيُّ، وَهُوَ يَوْمَئِذٍ سَيِّدُ هُذَيْلٍ؛ فَعَرَضُوا عَلَى أَبْرَهَةَ ثُلُثَ أَمْوَالِ تِهَامَةَ، عَلَى أَنْ يَرْجِعَ عَنْهُمْ وَلَا يَهْدِمَ الْبَيْتَ فَأَبَى عَلَيْهِمْ. وَاَللَّهُ أَعْلَمُ أَكَانَ ذَلِكَ أَمْ لَا. فَرَدَّ أَبْرَهَةُ عَلَى عَبْدِ الْمُطَّلِبِ الْإِبِلَ الَّتِي أَصَابَ لَهُ.

    ✧ [ʿAbd al-Muṭṭalib, Ḥunāṭah, and Khuwaylid before Abrahah] He said: ʿAbd al-Muṭṭalib was the most handsome of people, the most beautiful of them, and the greatest of them. When Abrahah saw him, he honored him, magnified him, and respected him too much to seat him beneath him, and he disliked that the Abyssinians should see him sitting with him on the throne of his kingship. So Abrahah descended from his throne and sat on his carpet, and he seated him with him on it beside him. Then he said to his interpreter: Say to him: What is your need? The interpreter said that to him. He said: My need is that the king return to me two hundred camels of mine that he has seized. When he said that to him, Abrahah said to his interpreter: Say to him: I admired you when I saw you, but then I lost interest in you when you spoke to me. Do you speak to me about two hundred camels of yours that I have seized, and you leave aside a house that is your religion and the religion of your forefathers, which I have come to destroy? Do not speak to me about it. ʿAbd al-Muṭṭalib said to him: I am the lord of the camels, and the house has a lord who will protect it. He said: It will not be protected from me. He said: You and that. And it was, as some of the people of knowledge claim, that with ʿAbd al-Muṭṭalib to Abrahah, when he sent Ḥunāṭah to him, went Yaʿmur b. Nufāthah b. ʿAdī b. al-Duʾil b. Bakr b. Manāh b. Kinānah, who was then the chief of Banū Bakr, and Khuwaylid b. Wāthilah al-Hudhalī, who was then the chief of Hudhayl. They offered Abrahah a third of the wealth of Tihāmah on condition that he turn back from them and not destroy the house, but he refused them. And Allah knows best whether that was so or not. Then Abrahah returned to ʿAbd al-Muṭṭalib the camels that he had seized from him.

51. Tarikh (al-Tabari) 522No grade recorded

    [ عَبْدُ الْمُطَّلِبِ فِي الْكَعْبَةَ يَسْتَنْصِرُ بِاَللَّهِ عَلَى رَدِّ أَبْرَهَةَ   ] فَلَمَّا انْصَرَفُوا عَنْهُ، انْصَرَفَ عَبْدُ الْمُطَّلِبِ إلَى قُرَيْشٍ، فَأَخْبَرَهُمْ الْخَبَرَ، وَأَمَرَهُمْ بِالْخُرُوجِ مِنْ مَكَّةَ، وَالتَّحَرُّزِ فِي شَعَفِ الْجِبَالِ وَالشِّعَابِ: تَخَوُّفًا عَلَيْهِمْ مِنْ مَعَرَّةِ الْجَيْشِ، ثُمَّ قَامَ عَبْدُ الْمُطَّلِبِ، فَأَخَذَ بِحَلْقَةِ بَابِ الْكَعْبَةِ، وَقَامَ مَعَهُ نَفَرٌ مِنْ قُرَيْشٍ يَدْعُونَ اللَّهَ، وَيَسْتَنْصِرُونَهُ عَلَى أَبْرَهَةَ وَجُنْدِهِ، فَقَالَ عَبْدُ الْمُطَّلِبِ وَهُوَ آخِذٌ بِحَلْقَةِ بَابِ الْكَعْبَةِ: : لَا هُمَّ إنَّ الْعَبْدَ يَمْنَعُ رَحْلَهُ فَامْنَعْ حِلَالَكْ     لَا يَغْلِبَنَّ صَلِيبُهُمْ وَمِحَالُهُمْ غَدْوًا مِحَالَكْ [ زَادَ الْوَاقِدِيُّ ] إنْ كُنْتَ تَارِكَهُمْ وَقِبْلَتَنَا     فَأَمْرٌ مَا بَدَا لَكْ قَالَ ابْنُ هِشَامٍ: هَذَا مَا صَحَّ لَهُ مِنْهَا.

    ✧ [ʿAbd al-Muṭṭalib in the Kaʿbah seeking Allah's support against repelling Abrahah] When they left him, ʿAbd al-Muṭṭalib departed to Quraysh, informed them of the news, and ordered them to leave Makkah and take refuge in the peaks of the mountains and the ravines, fearing for them from the army's harm. Then ʿAbd al-Muṭṭalib stood, took hold of the ring of the door of the Kaʿbah, and with him stood a group of Quraysh calling upon Allah and seeking His support against Abrahah and his troops. ʿAbd al-Muṭṭalib said while holding the ring of the door of the Kaʿbah: : O Allah, a servant protects his saddle, so protect Your sacred precincts; let not their cross and their cunning ever overcome Your cunning. [Al-Wāqidī added:] If You are to abandon them and our qiblah, then whatever You decree is done. Ibn Hishām said: This is what has been authenticated of it.

52. Tarikh (al-Tabari) 523No grade recorded

    [ شِعْرٌ لِعِكْرِمَةَ فِي الدُّعَاءِ عَلَى الْأَسْوَدِ بْنِ مَقْصُودٍ   ] قَالَ ابْنُ إسْحَاقَ: وَقَالَ عِكْرِمَةُ بْنُ عَامِرِ بْنِ هَاشِمِ بْنِ عَبْدِ مَنَافِ بْنِ عَبْدِ الدَّارِ بْنِ قُصَيٍّ: لَا هُمَّ أَخْزِ الْأَسْوَدَ بْنَ مَقْصُودِ الْآخِذَ الْهَجْمَةَ فِيهَا التَّقليدْ     بَيْنَ حِرَاءَ وثَبِيرٍ فَالْبِيدْ يَحْبِسُهَا وَهِيَ أُولَاتُ التَّطْرِيدْ     فَضَمَّهَا إلَى طَمَاطِمٍ سُودْ أَخْفِرْهُ يَا رَبِّ وَأَنْتَ مَحْمُودْ قَالَ ابْنُ هِشَامٍ: هذا ما صَحَّ لَهُ مِنْهَا، وَالطَّمَاطِمُ: الْأَعْلَاجُ. قَالَ ابْنُ إسْحَاقَ ثُمَّ أَرْسَلَ عَبْدُ الْمُطَّلِبِ حَلْقَةَ بَابِ الْكَعْبَةِ، وَانْطَلَقَ هُوَ وَمَنْ مَعَهُ مِنْ قُرَيْشٍ إلَى شَعَفِ الْجِبَالِ فَتَحَرَّزُوا فِيهَا يَنْتَظِرُونَ مَا أَبْرَهَةُ فَاعِلٌ بِمَكَّةَ إذَا دَخَلَهَا.

    ✧ [Poetry by ʿIkrimah Invoking Against al-Aswad b. Maqṣūd] Ibn Isḥāq said: ʿIkrimah b. ʿĀmir b. Hāshim b. ʿAbd Manāf b. ʿAbd al-Dār b. Quṣayy said: O Allāh, disgrace al-Aswad b. Maqṣūd, who seized the herd with necklaces upon it Between Ḥirāʾ, Thabīr, and the desert He withholds them, though they are foremost in being driven away, and he gathered them to black non-Arabs Break your promise with him, O Lord, while You are praised. Ibn Hishām said: This is what has been verified of it, and al-ṭamāṭim are the uncouth foreigners. Ibn Isḥāq said: Then ʿAbd al-Muṭṭalib took hold of the ring of the door of the Kaʿbah, and he and those with him of Quraysh departed to the mountain peaks and fortified themselves there, waiting to see what Abrahah would do to Makkah when he entered it.

53. Tarikh (al-Tabari) 524No grade recorded

    [ دُخُولُ أَبْرَهَةَ مَكَّةَ، وَمَا وَقَعَ لَهُ وَلِفِيلِهِ، وَشِعْرُ نُفَيْلٍ فِي ذَلِكَ   ] فَلَمَّا أَصْبَحَ أَبْرَهَةُ تَهَيَّأَ لِدُخُولِ مَكَّةَ، وَهَيَّأَ فِيلَهُ وَعَبَّى جَيْشَهُ، وَكَانَ اسْمُ الْفِيلِ مَحْمُودًا وَأَبْرَهَةُ مُجْمِعٌ لِهَدْمِ الْبَيْتِ، ثُمَّ الِانْصِرَافِ إلَى الْيَمَنِ فَلَمَّا وَجَّهُوا الْفِيلَ إلَى مَكَّةَ، أَقْبَلَ نُفَيْلُ بْنُ حَبِيبٍ ( الْخَثْعَمِيُّ ) حَتَّى قَامَ إلَى جَنْبِ الْفِيلِ، ثُمَّ أَخَذَ بِأُذُنِهِ. فَقَالَ: اُبْرُكْ مَحْمُودُ، أَوْ ارْجِعْ رَاشِدًا مِنْ حَيْثُ جِئْتَ، فَإِنَّكَ فِي بَلَدِ اللَّهِ الْحَرَامِ ثُمَّ أَرْسَلَ أُذُنَهُ فَبَرَكَ الْفِيلُ، وَخَرَجَ نُفَيْلُ بْنُ حَبِيبٍ يَشْتَدُّ حَتَّى أَصْعَدَ فِي الْجَبَلِ، وَضَرَبُوا الْفِيلَ لِيَقُومَ فَأَبَى، فَضَرَبُوا ( فِي ) رَأْسِهِ بالطَّبَرْزِينَ لِيَقُومَ فَأَبَى فَأَدْخَلُوا مَحَاجِنَ لَهُمْ فِي مَرَاقِّهِ فَبَزَغُوهُ بِهَا لِيَقُومَ فَأَبَى، فَوَجَّهُوهُ رَاجِعًا إلَى الْيَمَنِ، فَقَامَ يُهَرْوِلُ، وَوَجَّهُوهُ إلَى الشَّامِ فَفَعَلَ مِثْلَ ذَلِكَ، وَوَجَّهُوهُ إلَى الْمَشْرِقِ فَفَعَلَ مِثْلَ ذَلِكَ وَوَجَّهُوهُ إلَى مَكَّةَ فَبَرَكَ فَأَرْسَلَ اللَّهُ تَعَالَى عَلَيْهِمْ طَيْرًا مِنْ الْبَحْرِ أَمْثَالَ الْخَطَاطِيفِ وَالْبَلَسَانِ، مَعَ كُلِّ طَائِرٍ مِنْهَا ثَلَاثَةُ أَحْجَارٍ يَحْمِلُهَا: حَجَرٌ فِي مِنْقَارِهِ، وَحَجَرَانِ فِي رِجْلَيْهِ، أَمْثَالُ الْحِمَّصِ وَالْعَدَسِ، لَا تُصِيبُ مِنْهُمْ أَحَدًا إلَّا هَلَكَ، وَلَيْسَ كُلُّهُمْ أَصَابَتْ. وَخَرَجُوا هَارِبِينَ يَبْتَدِرُونَ الطَّرِيقَ الَّذِي مِنْهُ جَاءُوا، وَيَسْأَلُونَ عَنْ نُفَيْلِ بْنِ حَبِيبٍ لِيَدُلّهُمْ عَلَى الطَّرِيقِ إلَى الْيَمَنِ، فَقَالَ نُفَيْلٌ حِينَ رَأَى مَا أَنْزَلَ اللَّهُ بِهِمْ مِنْ نِقْمَتِهِ: أَيْنَ الْمَفَرُّ وَالْإِلَهُ الطَّالِبُ وَالْأَشْرَمُ الْمَغْلُوبُ لَيْسَ الْغَالِبُ قَالَ ابْنُ هِشَامٍ: قَوْلُهُ: لَيْسَ الْغَالِبُ عَنْ غَيْرِ ابْنِ إسْحَاقَ. قَالَ ابْنُ إسْحَاقَ: وَقَالَ نُفَيْلٌ أَيْضًا: أَلَا حُيِّيتَ عَنَّا يَا رُدَيْنَا     نَعِمْنَاكُمْ مَعَ الْإِصْبَاحِ عَيْنَا ( أَتَانَا قَابِسٌ مِنْكُمْ عِشَاءً     فَلَمْ يُقْدَرْ لِقَابِسِكُمْ لَدَيْنَا ) رُدَيْنَةُ لَوْ رَأَيْتِ - وَلَا تَرَيْهِ     لَدَى جَنْبِ الْمُحَصَّبِ مَا رَأَيْنَا إذًا لَعَذَرْتِنِي وَحَمِدْتِ أَمْرِي     وَلَمْ تَأْسَيْ عَلَى مَا فَاتَ بَيْنَا حَمِدْتُ اللَّهَ إذْ أَبْصَرْتُ طَيْرًا     وَخِفْتُ حِجَارَةً تُلْقَى عَلَيْنَا وَكُلُّ الْقَوْمِ يَسْأَلُ عَنْ نُفَيْلٍ     كَأَنَّ عَلَيَّ لِلْحُبْشَانِ دَيْنَا فَخَرَجُوا يَتَسَاقَطُونَ بِكُلِّ طَرِيقٍ، وَيَهْلِكُونَ بِكُلِّ مَهْلِكٍ عَلَى كُلِّ مَنْهَلٍ، وَأُصِيبَ أَبْرَهَةُ فِي جَسَدِهِ، وَخَرَجُوا بِهِ مَعَهُمْ تَسْقُطُ ( أَنَامِلُهُ ) أُنْمُلَةً أُنْمُلَةً، كُلَّمَا سَقَطَتْ أُنْمُلَةٌ أَتْبَعَتْهَا مِنْهُ مِدَّةٌ تَمُثُّ قَيْحًا وَدَمًا، حَتَّى قَدِمُوا بِهِ صَنْعَاءَ وَهُوَ مِثْلُ فَرْخِ الطَّائِرِ، فَمَا مَاتَ حَتَّى انْصَدَعَ صَدْرُهُ عَنْ قَلْبِهِ، فِيمَا يَزْعُمُونَ. قَالَ ابْنُ إسْحَاقَ: حَدَّثَنِي يَعْقُوبُ بْنُ عُتْبَةَ أَنَّهُ حُدِّثَ: أَنَّ أَوَّلَ مَا رُئِيَتْ الْحَصْبَةُ وَالْجُدَرِيُّ بِأَرْضِ الْعَرَبِ ذَلِكَ الْعَامَ، وَأَنَّهُ أَوَّلُ مَا رُئِيَ بِهَا مَرَائِرُ الشَّجَرِ الْحَرْمَلِ وَالْحَنْظَلِ وَالْعُشَرِ ذَلِكَ الْعَامَ.

    ✧ [The Entry of Abrahah into Makkah, What Befell Him and His Elephant, and the Poetry of Nufayl Concerning That] When morning came, Abrahah prepared to enter Makkah. He readied his elephant and marshalled his army. The name of the elephant was Maḥmūd, and Abrahah was resolved to destroy the House and then return to Yemen. When they directed the elephant toward Makkah, Nufayl b. Ḥabīb al-Khathʿamī came forward until he stood beside the elephant. Then he took hold of its ear and said: "Kneel, Maḥmūd, or turn back safely to where you came from, for you are in Allah's sacred land." Then he released its ear. The elephant knelt, and Nufayl b. Ḥabīb went off running until he climbed up the mountain. They beat the elephant to make it rise, but it refused. They struck its head with battle-axes to make it rise, but it refused. They inserted hooks of theirs into its flanks and prodded it with them to make it rise, but it refused. They turned it back toward Yemen, and it rose and trotted. They turned it toward Syria, and it did the same. They turned it toward the east, and it did the same. They turned it toward Makkah, and it knelt. Allah, Exalted be He, sent against them birds from the sea, like swifts and starlings. Each bird carried three stones: a stone in its beak and two stones in its feet, like chickpeas and lentils. None of them was struck except he perished, though not all of them were struck. They fled, racing to the road by which they had come, asking about Nufayl b. Ḥabīb to guide them to the road to Yemen. Nufayl said, when he saw what Allah had sent down upon them of His vengeance: Where is the escape when the God is the pursuer, and al-Ashram is the vanquished, not the victor? Ibn Hishām said: The phrase "not the victor" is not from Ibn Isḥāq. Ibn Isḥāq said: Nufayl also said: Greetings to you from us, O Rudaynah; we granted you in the morning a pleasant life. A scout came to us from you at night, but no welcome was prepared for your scout among us. Rudaynah, had you seen—though you will not see it— what we saw beside al-Muḥaṣṣab, you would have excused me and praised my affair, and would not have grieved over what passed between us. I praised Allah when I saw birds, and feared stones that would be cast upon us. And all the people ask about Nufayl, as if I owed a debt to the Abyssinians. They went out falling down on every road, perishing at every place of destruction and at every watering place. Abrahah was struck in his body, and they carried him away with them, his fingertips falling off finger by finger. Each time a fingertip fell, a discharge of pus and blood followed it, until they brought him to Ṣanʿāʾ and he was like a young bird. He did not die, it is claimed, until his chest split open from his heart. Ibn Isḥāq said: Yaʿqūb b. ʿUtbah related to me that he was told that the first time measles and smallpox were seen in the land of the Arabs was that year, and the first time the bitter plants of ḥarmal, ḥanẓal, and ʿushar were seen there was that year.

54. Tarikh (al-Tabari) 525No grade recorded

    [ مَا ذُكِرَ فِي الْقُرْآنِ عَنْ قِصَّةِ الْفِيلِ  ، وَشَرْحُ ابْنِ هِشَامٍ لِمُفْرَدَاتِهِ ] قَالَ ابْنُ إسْحَاقَ: فَلَمَّا بَعَثَ اللَّهُ تَعَالَى مُحَمَّدًا ﷺ كَانَ مِمَّا يَعُدُّ اللَّهُ عَلَى قُرَيْشٍ مِنْ نِعْمَتِهِ عَلَيْهِمْ وَفَضْلِهِ، مَا رَدَّ عَنْهُمْ مِنْ أَمْرِ الْحَبَشَةِ لِبَقَاءِ أَمْرِهِمْ وَمُدَّتِهِمْ، فَقَالَ اللَّهُ تَبَارَكَ وَتَعَالَى: أَلَمْ تَرَ كَيْفَ فَعَلَ رَبُّكَ بِأَصْحَابِ الْفِيلِ أَلَمْ يَجْعَلْ كَيْدَهُمْ فِي تَضْلِيلٍ وَأَرْسَلَ عَلَيْهِمْ طَيْرًا أَبَابِيلَ تَرْمِيهِمْ بِحِجَارَةٍ مِنْ سِجِّيلٍ فَجَعَلَهُمْ كَعَصْفٍ مَأْكُولٍ وَقَالَ: لِإِيلَافِ قُرَيْشٍ إِيلَافِهِمْ رِحْلَةَ الشِّتَاءِ وَالصَّيْفِ فَلْيَعْبُدُوا رَبَّ هَذَا الْبَيْتِ الَّذِي أَطْعَمَهُمْ مِنْ جُوعٍ وَآمَنَهُمْ مِنْ خَوْفٍ أَيْ لِئَلَّا يُغَيِّرَ شَيْئًا مِنْ حَالِهِمْ الَّتِي كَانُوا عَلَيْهَا، لِمَا أَرَادَ اللَّهُ بِهِمْ مِنْ الْخَيْرِ لَوْ قَبِلُوهُ. قَالَ ابْنُ هِشَامٍ: الْأَبَابِيلُ: الْجَمَاعَاتُ، وَلَمْ تَتَكَلَّمْ لَهَا الْعَرَبُ بِوَاحِدِ عَلِمْنَاهُ. وَأَمَّا السِّجِّيلُ، فَأَخْبَرَنِي يُونُسُ النَّحْوِيُّ وَأَبُو عُبَيْدَةَ أَنَّهُ عِنْدَ الْعَرَبِ: الشَّدِيدُ الصُّلْبُ قَالَ رُؤْبَةُ بْنُ الْعَجَّاجِ: : وَمَسَّهُمْ مَا مَسَّ أَصْحَابَ الْفِيلْ تَرْمِيهِمْ حِجَارَةٌ مِنْ سِجِّيلْ وَلَعِبَتْ طَيْرٌ بِهِمْ أَبَابِيلْ وَهَذِهِ الْأَبْيَاتُ فِي أُرْجُوزَةٍ لَهُ. ذَكَرَ بَعْضُ الْمُفَسِّرِينَ أَنَّهُمَا كَلِمَتَانِ بِالْفَارِسِيَّةِ، جَعَلَتْهُمَا الْعَرَبُ كَلِمَةً وَاحِدَةً، وَإِنَّمَا هُوَ سَنْجٌ وَجَلٌّ يَعْنِي بِالسَّنْجِ: الْحَجَرَ، وَالْجَلُّ: الطِّينَ. يَعْنِي: الْحِجَارَةُ مِنْ هَذَيْنِ الْجِنْسَيْنِ: الْحَجَرِ وَالطِّينِ. وَالْعَصْفُ: وَرَقُ الزَّرْعِ الَّذِي لَمْ يُقَصَّبْ، وَوَاحِدَتُهُ عَصْفَةٌ. قَالَ: وَأَخْبَرَنِي أَبُو عُبَيْدَةَ النَّحْوِيُّ أَنَّهُ يُقَالُ لَهُ: الْعُصَافَةُ وَالْعَصِيفَةُ. وَأَنْشَدَنِي لِعَلْقَمَةَ بْنِ عَبَدَةَ أَحَدِ بَنِي رَبِيعَةَ بْنِ مَالِكِ بْنِ زَيْدِ بْنِ مَنَاةَ بْنِ تَمِيمٍ: : تَسْقَى مَذَانِبَ قَدْ مَالَتْ عَصِيفَتُهَا     حَدُورُهَا مَنْ أَتَّى الْمَاءَ مَطْمُومُ وَهَذَا الْبَيْتُ فِي قَصِيدَةٍ لَهُ. وَقَالَ الرَّاجِزُ: فَصُيِّرُوا مِثْلَ كَعَصْفِ مَأْكُولِ قَالَ ابْنُ هِشَامٍ: وَلِهَذَا الْبَيْتِ تَفْسِيرٌ فِي النَّحْوِ. وَإِيلَافُ قُرَيْشٍ: إيلَافُهُمْ الْخُرُوجَ إلَى الشَّامِ فِي تِجَارَتِهِمْ، وَكَانَتْ لَهُمْ خَرْجَتَانِ: خَرْجَةٌ فِي الشِّتَاءِ وَخَرْجَةٌ فِي الصَّيْفِ. أَخْبَرَنِي أَبُو زَيْدٍ الْأَنْصَارِيُّ، أَنَّ الْعَرَبَ تَقُولُ: أَلِفْتُ الشَّيْءَ إلْفًا، وَآلَفْتُهُ إيلَافًا، فِي مَعْنًى وَاحِدٍ وَأَنْشَدَنِي لِذِي الرُّمَّةِ: مِنْ الْمُؤْلِفَاتِ الرُّمْلَ أَدْمَاءُ حُرَّةٌ شُعَاعُ الضُّ     حَى فِي لَوْنِهَا يَتَوَضَّحُ وَهَذَا الْبَيْتُ فِي قَصِيدَةٍ لَهُ. وَقَالَ مَطْرُودُ بْنُ كَعْبٍ الْخُزَاعِيُّ: الْمُنْعِمِينَ إذَا النُّجُومُ تَغَيَّرَتْ     وَالظَّاعِنِينَ لِرِحْلَةِ الْإِيلَافِ وَهَذَا الْبَيْتُ فِي أَبْيَاتٍ لَهُ سَأَذْكُرُهَا فِي مَوْضِعهَا إنْ شَاءَ اللَّهُ تَعَالَى. وَالْإِيلَافُ أَيْضًا: أَنْ يَكُونَ لِلْإِنْسَانِ أَلْفٌ مِنْ الْإِبِلِ، أَوْ الْبَقَرِ، أَوْ الْغَنَمِ، أَوْ غَيْرِ ذَلِكَ. يُقَالُ: آلَفَ فُلَانٌ إيلَافًا. قَالَ الْكُمَيْتُ بْنُ زَيْدٍ، أَحَدُ بَنِي أَسْدِ بْنِ خُزَيْمَةَ بْنِ مُدْرِكَةَ بْنِ إلْيَاسَ بْنِ مُضَرَ بْنِ نِزَارِ بْنِ مَعَدِّ: : بِعَامٍ يَقُولُ لَهُ الْمُؤْلِفُونَ     هَذَا الْمُعِيمُ لَنَا الْمُرْجِلُ وَهَذَا الْبَيْتُ فِي قَصِيدَةٍ لَهُ. وَالْإِيلَافُ أَيْضًا: أَنْ يَصِيرَ الْقَوْمُ أَلْفًا، يُقَالُ آلَفَ الْقَوْمُ إيلَافًا قَالَ الْكُمَيْتُ بْنُ زَيْدٍ: : وَآلُ مُزَيقياء غَدَاةَ لَاقَوْا     بَنِي سَعْدِ بْنِ ضَبَّةَ مُؤْلِفِينَا وَهَذَا الْبَيْتُ فِي قَصِيدَةٍ لَهُ. وَالْإِيلَافُ أَيْضًا: أَنْ تُؤَلِّفَ الشَّيْءَ إلَى الشَّيْءِ فَيَأْلَفُهُ وَيَلْزَمُهُ، يُقَالُ: آلَفْتُهُ إيَّاهُ إيلَافًا. وَالْإِيلَافُ أَيْضًا: أَنْ تَصِيرَ مَا دُونَ الْأَلْفِ أَلْفًا، يُقَالُ: آلَفْتُهُ إيلَافًا.

    ✧ [WHAT IS MENTIONED IN THE QURʾĀN ABOUT THE STORY OF THE ELEPHANT, AND IBN HISHĀM'S EXPLANATION OF ITS VOCABULARY] Ibn Isḥāq said: When God Most High sent Muḥammad ﷺ, among the favors and bounties of God that He enumerated upon Quraysh was His repelling from them the affair of the Abyssinians, so that their affairs and their appointed term might endure. God, Blessed and Exalted, said: "Have you not seen how your Lord dealt with the companions of the elephant? Did He not make their plot go astray? And He sent against them birds in flocks, pelting them with stones of baked clay, and made them like devoured stubble." And He said: "For the security of Quraysh—their security for the journey of winter and summer—so let them worship the Lord of this House, who fed them against hunger and made them safe from fear." That is, lest He change anything of the condition they were in, because of the good God willed for them, had they accepted it. Ibn Hishām said: Al-abābīl means "groups," and the Arabs did not speak of a singular for it that we know of. As for al-sijjīl, Yūnus al-Naḥwī and Abū ʿUbaydah informed me that among the Arabs it means "the hard, solid one." Ruʾbah b. al-ʿAjjāj said: : And there touched them what touched the companions of the elephant; / stones of sijjīl pelting them, / and birds played with them in flocks. These verses are in a rajaz poem of his. Some exegetes have mentioned that the two are Persian words which the Arabs made into a single word: it is only sang and gil—by sang meaning "stone," and gil meaning "clay." That is, the stones are of these two kinds: stone and clay. Al-ʿaṣf means the leaves of crops that have not yet formed stalks, and its singular is ʿaṣfah. He said: Abū ʿUbaydah al-Naḥwī informed me that it is also called al-ʿuṣāfah and al-ʿaṣīfah. He recited to me from ʿAlqamah b. ʿAbadah, one of the Banū Rabīʿah b. Mālik b. Zayd b. Manāh b. Tamīm: : It is watered by channels whose leaves have bent; / their slopes from the one who came to the water are filled in. This verse is in a poem of his. And the rajaz poet said: So they were made like devoured stubble. Ibn Hishām said: This verse has an explanation in grammar. And the īlāf of Quraysh: their īlāf of the journey to Syria in their trade. They had two journeys: a journey in winter and a journey in summer. Abū Zayd al-Anṣārī informed me that the Arabs say: aliftu al-shayʾ ilfan, and ālaftuhu īlāfan, in one and the same meaning. He recited to me from Dhū al-Rummah: Of those that bring together the sand—an ʾadmāʾ, a free one; the radiance of the forenoon in her color becomes clear. This verse is in a poem of his. And Maṭrūd b. Kaʿb al-Khuzāʿī said: Those who bestow benefits when the stars change, / and those who set out on the journey of īlāf. This verse is among verses of his which I shall mention in their proper place, if God Most High wills. Al-īlāf also means: for a man to possess a thousand camels, or cattle, or sheep, or other than that. It is said: ālafa so-and-so īlāfan. Al-Kumayt b. Zayd, one of the Banū Asad b. Khuzaymah b. Mudrikah b. Ilyās b. Muḍar b. Nizār b. Maʿadd, said: : In a year of which the muʾlifūn say: / "This is the plentiful one for us, the one who renders rich." This verse is in a poem of his. Al-īlāf also means: for a people to become a thousand. It is said: ālafa al-qawm īlāfan. Al-Kumayt b. Zayd said: : And the family of Muzayqiyāʾ on the morning they met / Banū Saʿd b. Ḍabbah were muʾlifīn. This verse is in a poem of his. Al-īlāf also means: for you to join a thing to another thing, so it becomes attached to it and clings to it. It is said: ālaftuhu iyyāhu īlāfan. And al-īlāf also means: for what is below a thousand to become a thousand. It is said: ālaftuhu īlāfan.

55. Tarikh (al-Tabari) 526No grade recorded

    رَوَى ابْنُ إِسْحَاقَ قَالَ: حَدَّثَنِي عَبْدُ اللَّهِ بْنُ أَبِي بَكْرٍ عَنْ عَمْرَةَ عَنْ عَائِشَةَ قَالَتْ: لَقَدْ رَأَيْتُ قَائِدَ الْفِيلِ، وَسَائِسَهُ بِمَكَّةَ أَعْمَيَيْنِ مُقْعَدَيْنِ يَسْتَطْعِمَانِ. وَتَقَدَّمَ أَنَّ سَائِسَ الْفِيلِ كَانَ اسْمُهُ أُنَيْسًا فَأَمَّا قَائِدُهُ فَلَمْ يُسَمَّ. وَاللَّهُ أَعْلَمُ. وَذَكَرَ النَّقَّاشُ فِي " تَفْسِيرِهِ " أَنَّ السَّيْلَ احْتَمَلَ جُثَثَهُمْ فَأَلْقَاهَا فِي الْبَحْرِ.

    ✧ Ibn Isḥāq related, saying: ʿAbd Allāh b. Abī Bakr narrated to me from ʿAmrah from ʿĀʾishah, who said: I indeed saw the elephant's driver and its keeper in Makkah, both blind and crippled, begging for food. It was previously mentioned that the elephant's keeper was named Unays. As for its driver, he was not named. And Allah knows best. Al-Naqqāsh mentioned in his Tafsīr that the flood carried away their corpses and cast them into the sea.

56. Tarikh (al-Tabari) 527No grade recorded

    [ إعْظَامُ الْعَرَبِ قُرَيْشًا بَعْدَ حَادِثَةِ الْفِيلِ   ] قَالَ ابْنُ إسْحَاقَ: فَلَمَّا رَدَّ اللَّهُ الْحَبَشَةَ عَنْ مَكَّةَ، وَأَصَابَهُمْ بِمَا أَصَابَهُمْ بِهِ مِنْ النِّقْمَةِ، أَعْظَمَتْ الْعَرَبُ قُرَيْشًا، وَقَالُوا: هُمْ أَهْلُ اللَّهِ، قَاتَلَ اللَّهُ عَنْهُمْ وَكَفَاهُمْ مَئُونَةَ عَدُوِّهِمْ. فَقَالُوا فِي ذَلِكَ أَشْعَارًا يَذْكُرُونَ فِيهَا مَا صَنَعَ اللَّهُ بِالْحَبَشَةِ، وَمَا رَدَّ عَنْ قُرَيْشٍ مِنْ كَيْدِهِمْ.

    ✧ [The Arabs' Veneration of Quraysh after the Incident of the Elephant] Ibn Isḥāq said: When Allah turned back the Abyssinians from Makkah and afflicted them with the punishment with which He afflicted them, the Arabs venerated Quraysh greatly and said: "They are the people of Allah; Allah fought on their behalf and spared them the burden of their enemy." They composed poems about that, mentioning what Allah had done to the Abyssinians and how He had turned back their plot against Quraysh.

57. Tarikh (al-Tabari) 528No grade recorded

    [ شِعْرُ ابْنِ الزِّبَعْرَى فِي وَقْعَةِ الْفِيلِ   ] فَقَالَ عَبْدُ اللَّهِ بْنُ الزِّبَعْرَى بْنِ عَدِيِّ بْنِ قَيْسِ بْنِ عَدِيِّ بْنِ سَعْدِ بْنِ سَهْمِ بْنِ عَمْرِو بْنِ هُصَيْصِ بْنِ كَعْبِ بْنِ لُؤَيِّ بْنِ غَالِبِ بْنِ فِهْرٍ: : تَنَّكَّلُوا عَنْ بَطْنِ مَكَّةَ إنَّهَا كَانَتْ قَدِيمًا لَا يُرَامُ حَرِيمُهَا     لَمْ تَخْلُقْ الشِّعْرَى لَيَالِيَ حُرِّمَتْ إذْ لَا عَزِيزَ مِنْ الْأَنَامِ يَرُومُهَا     سَائِلْ أَمِيرَ الْجَيْشِ عَنْهَا مَا رَأَى وَلَسَوْفَ يُنْبِي الْجَاهِلِينَ عَلِيمُهَا     سِتُّونَ أَلْفًا لَمْ يَئُوبُوا أَرْضَهُمْ وَلَمْ يَعِشْ بَعْدَ الْإِيَابِ سَقِيمُهَا     كَانَتْ بِهَا عَادٌ وَجُرْهُمُ قَبْلَهُمْ وَاَللَّهُ مِنْ فَوْقِ الْعِبَادِ يُقِيمُهَا قَالَ ابْنُ إسْحَاقَ: يَعْنِي ابْنُ الزِّبَعْرَى بِقَوْلِهِ:... بَعْدَ الْإِيَابِ سَقِيمُهَا أَبْرَهَةَ، إذْ حَمَلُوهُ مَعَهُمْ حِينَ أَصَابَهُ مَا أَصَابَهُ، حَتَّى مَاتَ بِصَنْعَاءَ. [ شِعْرُ ابْنِ الْأَسْلَتِ فِي وَقْعَةِ الْفِيلِ   ] وَقَالَ أَبُو قَيْسِ بْنُ الْأَسْلَتِ الْأَنْصَارِيُّ ثُمَّ الْخَطْمِيُّ، وَاسْمُهُ صَيْفِيٌّ. قَالَ ابْنُ هِشَامٍ أَبُو قَيْسٍ: صَيْفِيُّ بْنُ الْأَسْلَتِ بْنِ جُشَمَ بْنِ وَائِلِ بْنِ زَيْدِ بْنِ قَيْسِ بْنِ عَامِرَةَ بْنِ مُرَّةَ بْنِ مَالِكِ بْنِ الْأَوْسِ: : وَمِنْ صُنْعِهِ يَوْمَ فِيلِ الْحُوشِ     إذْ كُلَّمَا بَعَثُوهُ رَزَمْ مَحَاجِنُهُمْ تَحْتَ أَقْرَابِهِ     وَقَدْ شَرَّمُوا أَنْفَهُ فَانْخَرَمْ وَقَدْ جَعَلُوا سَوْطَهُ مِغْوَلًا     إذَا يَمَّمُوهُ قَفَاهُ كُلِمْ فَوَلَّى وَأَدْبَرَ أَدْرَاجَهُ     وَقَدْ بَاءَ بِالظُّلْمِ مَنْ كَانَ ثَمَّ فَأَرْسَلَ مِنْ فَوْقِهِمْ حَاصِبًا     فَلَفَّهُمْ مِثْلَ لَفِّ الْقُزُمْ تَحُضُّ عَلَى الصَّبْرِ أَحْبَارُهُمْ     وَقَدْ ثَأَجُوا كَثُؤَاجِ الغَنَمْ قَالَ ابْنُ هِشَامٍ: وَهَذِهِ الْأَبْيَاتُ فِي قَصِيدَةٍ لَهُ. وَالْقَصِيدَةُ أَيْضًا تُرْوَى لِأُمَيَّةِ بْنِ أَبِي الصَّلْتِ قَالَ ابْنُ إسْحَاقَ: وَقَالَ أَبُو قَيْسِ بْنُ الْأَسْلَتِ: : فَقُومُوا فَصَلُّوا رَبَّكُمْ وَتَمَسَّحُوا     بِأَرْكَانِ هَذَا الْبَيْتِ بَيْنَ الْأَخَاشِبِ فَعِنْدَكُمْ مِنْهُ بَلَاءٌ مُصَدَّقٌ     غَدَاةَ أَبِي يَكسومَ هَادِي الْكَتَائِبِ كَتِيبَتُهُ بِالسَّهْلِ تُمْسِي وَرَجْلُهُ     عَلَى الْقَاذِفَاتِ فِي رُءُوسِ الْمَنَاقِبِ فَلَمَّا أَتَاكُمْ نَصْرُ ذِي الْعَرْشِ رَدَّهُمْ     جُنُودُ الْمَلِيكِ بَيْنَ سَافٍ وَحَاصِبِ فَوَلَّوْا سِرَاعًا هَارِبِينَ وَلَمْ يَؤُبْ     إلَى أَهْلِهِ مِلْحَبْشِ غَيْرُ عَصَائِبِ قَالَ ابْنُ هِشَامٍ: أَنْشَدَنِي أَبُو زَيْدٍ الْأَنْصَارِيُّ قَوْلَهُ: عَلَى الْقَاذِفَاتِ فِي رُءُوسِ الْمَنَاقِبِ وَهَذِهِ الْأَبْيَاتُ فِي قَصِيدَةٍ لِأَبِي قَيْسٍ سَأَذْكُرُهَا فِي مَوْضِعِهَا إنْ شَاءَ اللَّهُ وَقَوْلُهُ: غَدَاةَ أَبِي يَكْسُومَ -: يَعْنِي أَبْرَهَةَ، كَانَ يُكَنَّى أَبَا يَكْسُومَ. [ شِعْرُ طَالِبٍ فِي وَقْعَةِ الْفِيلِ   ] قَالَ ابْنُ إسْحَاقَ: وَقَالَ طَالِبُ بْنُ أَبِي طَالِبِ بْنِ عَبْدِ الْمُطَّلِبِ: : أَلَمْ تَعْلَمُوا مَا كَانَ فِي حَرْبِ دَاحِسٍ     وَجَيْشِ أَبِي يَكْسُومَ إذْ مَلَئُوا الشِّعْبَا فَلَوْلَا دِفَاعُ اللَّهِ لَا شَيْءَ غَيْرُهُ     لَأَصْبَحْتُمْ لَا تَمْنَعُونَ لَكُمْ سِرْبَا قَالَ ابْنُ هِشَامٍ: وَهَذَانِ الْبَيْتَانِ فِي قَصِيدَةٍ لَهُ فِي يَوْمِ بَدْرٍ سَأَذْكُرُهَا فِي مَوْضِعهَا إنْ شَاءَ اللَّهُ تَعَالَى. [ شِعْرُ أَبِي الصَّلْتِ فِي وَقْعَةِ الْفِيلِ   ] قَالَ ابْنُ إسْحَاقَ: وَقَالَ أَبُو الصَّلْتِ بْنُ أَبِي رَبِيعَةَ الثَّقَفِيُّ فِي شَأْنِ الْفِيلِ، وَيَذْكُرُ الْحَنِيفِيَّةَ دِينَ إبْرَاهِيمَ عَلَيْهِ السَّلَامُ. قَالَ ابْنُ هِشَامٍ: تُرْوَى لِأُمَيَّةِ بْنِ أَبِي الصَّلْتِ بْنِ أَبِي رَبِيعَةَ الثَّقَفِيِّ: : إنَّ آيَاتِ رَبِّنَا ثَاقِبَاتُ     لَا يُمَارِي فِيهِنَّ إلَّا الْكَفُورُ خُلِقَ اللَّيْلُ وَالنَّهَارُ فَكُلٌّ     مُسْتَبِينٌ حِسَابُهُ مَقْدُورُ ثُمَّ يَجْلُو النَّهَارَ رَبٌّ رَحِيمٌ     بِمَهَاةِ شَعَاعُهَا مَبْشُورُ حُبِسَ الْفِيلُ بِالْمُغَمِّسِ حَتَّى     ظَلَّ يَحْبُو كَأَنَّهُ مَعْقُورُ لَازِمًا حَلْقَةَ الْجِرَانِ كَمَا     قُطِّرَ مِنْ صَخْرٍ كَبْكَبٍ مَحْدُورُ حَوْلَهُ مِنْ مُلُوكِ كِنْدَةَ أَبْطَالٌ     مَلَاوِيثُ فِي الْحُرُوبِ صُقُورُ خَلَّفُوهُ ثُمَّ ابذعَرُّوا جَمِيعًا     كُلُّهُمْ عَظْمُ سَاقُهُ مَكسْورُ كُلُّ دِينٍ يَوْمَ الْقِيَامَةِ عِنْدَ اللَّهِ     إلَّا دِينَ الْحَنِيفَةِ بُورُ [ شِعْرُ الْفَرَزْدَقِ فِي وَقْعَةِ الْفِيلِ   ] قَالَ ابْنُ هِشَامٍ: وَقَالَ الْفَرَزْدَقُ - وَاسْمُهُ هَمَّامُ بْنُ غَالِبٍ أَحَدُ بَنِي مُجَاشِعِ بْنِ دَارِمِ بْنِ مَالِكِ بْنِ حَنْظَلَةَ بْنِ مَالِكِ بْنِ زَيْدِ مَنَاةَ بْنِ تَمِيمٍ - يَمْدَحُ سُلَيْمَانَ بْنَ عَبْدِ الْمَلِكِ بْنِ مَرْوَانَ، وَيَهْجُو الْحَجَّاجَ بْنَ يُوسُفَ، وَيَذْكُرُ الْفِيلَ وَجَيْشَهُ: : فَلَمَّا طَغَى الْحَجَّاجُ حِينَ طَغَى بِهِ     غِنَى قَالَ إنِّي مُرْتَقٍ فِي السَّلَالِمِ فَكَانَ كَمَا قَالَ ابْنُ نُوحٍ سَأَرْتَقِي     إلَى جَبَلٍ مِنْ خَشْيَةِ الْمَاءِ عَاصِمِ رَمَى اللَّهُ فِي جُثْمَانِهِ مِثْلَ مَا رَمَى     عَنْ الْقِبْلَةِ الْبَيْضَاءِ ذَاتِ الْمَحَارِمِ جُنُودًا تَسُوقُ الْفِيلَ حَتَّى أَعَادَهُمْ     هَبَاءً وَكَانُوا مُطْرَخِمي الطَّرَاخِمِ نُصِرْتَ كَنَصْرِ الْبَيْتِ إذْ سَاقَ فِيلَهُ     إلَيْهِ عَظِيمُ الْمُشْرِكِينَ الْأَعَاجِمِ وَهَذِهِ الْأَبْيَاتُ فِي قَصِيدَةٍ لَهُ. [ شِعْرُ ابْنِ الرُّقَيَّاتِ فِي وَقْعَةِ الْفِيلِ   ] قَالَ ابْنُ هِشَامٍ: وَقَالَ عَبْدُ اللَّهِ بْنُ قَيْسٍ الرُّقَيَّاتُ: أَحَدُ بَنِي عَامِرِ بْنِ لُؤَيِّ بْنِ غَالِبٍ يَذْكُرُ أَبْرَهَةَ - وَهُوَ الْأَشْرَمُ - وَالْفِيلَ: : كَادَهُ الْأَشْرَمُ الَّذِي جَاءَ بِالْفِيلِ     فَوَلَّى وَجَيْشُهُ مَهْزُومُ وَاسْتَهَلَّتْ عَلَيْهِمْ الطَّيْرُ بِالْجَنْدَلِ     حَتَّى كَأَنَّهُ مَهْزُومُ ذَاكَ مَنْ يَغْزُهُ مِنْ النَّاسِ يَرْجِعْ     وَهُوَ فَلٌّ مِنْ الْجُيُوشِ ذَمِيمُ وَهَذِهِ الْأَبْيَاتُ فِي قَصِيدَةٍ لَهُ.

    ✧ [The poetry of Ibn al-Zibaʿrā on the incident of the Elephant] ʿAbd Allāh b. al-Zibaʿrā b. ʿAdī b. Qays b. ʿAdī b. Saʿd b. Sahm b. ʿAmr b. Huṣayṣ b. Kaʿb b. Luʾayy b. Ghālib b. Fihr said: : Withdraw from the belly of Makkah, for it was from ancient times a sanctuary whose inviolability is not sought. The nights when it was made sacred did not create Sirius. When none of the mighty among mankind sought it. Ask the commander of the army about it what he saw; And soon the knowledgeable among them will inform the ignorant. Sixty thousand did not return to their land, And after the return, their sick did not survive. ʿĀd and Jurhum were there before them, And God, from above the servants, preserves it. Ibn Isḥāq said: By his words, “...after the return, their sick did not survive,” Ibn al-Zibaʿrā meant Abrahah, since they carried him with them when what befell him befell him, until he died in Ṣanʿāʾ. [The poetry of Ibn al-Aslat on the incident of the Elephant] Abū Qays b. al-Aslat al-Anṣārī, then al-Khaṭmī, whose name was Ṣayfī, said. Ibn Hishām said: Abū Qays is Ṣayfī b. al-Aslat b. Jusham b. Wāʾil b. Zayd b. Qays b. ʿĀmira b. Murra b. Mālik b. al-Aws: : And among His deeds on the day of the wild elephant: whenever they urged it on, it knelt down; Their hooked staffs beneath its ribs, and they had slit its nose, so it was cut; And they made its goad a dagger, whenever they directed it, they struck the back of its neck; And it turned and retreated in its tracks, and he who was there returned with wrongdoing; Then He sent down upon them a shower of stones, and wrapped them up like the wrapping of bundles; Their rabbis urged them to patience, while they bleated like the bleating of sheep. Ibn Hishām said: These verses are in a poem of his. The poem is also related on the authority of Umayya b. Abī al-Ṣalt. Ibn Isḥāq said: Abū Qays b. al-Aslat said: : Arise and pray to your Lord and wipe yourselves with the corners of this House between the two rugged mountains; For you have from Him a confirmed trial on the morning of Abū Yaksūm, the leader of the battalions; His battalion in the plain spends the evening, while his infantry are on the stony grounds on the summits of the mountain passes; When the help of the Lord of the Throne came to you, the hosts of the King repelled them between dust and a shower of stones; They turned and fled swiftly, and no one of the Abyssinian returned to his family except small bands. Ibn Hishām said: Abū Zayd al-Anṣārī recited to me his words: “On the stony grounds on the summits of the mountain passes.” These verses are in a poem by Abū Qays which I shall mention in its proper place, if God wills. And his words, “on the morning of Abū Yaksūm” mean Abrahah, who was given the kunya Abū Yaksūm. [The poetry of Ṭālib on the incident of the Elephant] Ibn Isḥāq said: Ṭālib b. Abī Ṭālib b. ʿAbd al-Muṭṭalib said: : Do you not know what happened in the war of Dāḥis and the army of Abū Yaksūm when they filled the mountain pass? Were it not for God's defense—there is nothing besides Him— you would have become unable to protect for yourselves even a herd. Ibn Hishām said: These two verses are in a poem of his on the day of Badr, which I shall mention in its proper place, if God Almighty wills. [The poetry of Abū al-Ṣalt on the incident of the Elephant] Ibn Isḥāq said: Abū al-Ṣalt b. Abī Rabīʿa al-Thaqafī said concerning the affair of the elephant, and he mentions the Ḥanīfiyya, the religion of Abraham ﷺ. Ibn Hishām said: It is related on the authority of Umayya b. Abī al-Ṣalt b. Abī Rabīʿa al-Thaqafī: : Indeed the signs of our Lord are piercing; none disputes them except the ungrateful one. The night and the day were created, and each has its manifest reckoning, ordained. Then a merciful Lord reveals the day with a radiant sun whose rays are spread. The elephant was kept back at al-Mughammis until it remained crawling as if it were hamstrung; Clinging to the ring of its neck as if it were cut from the rock of Kabkab, rolled down; Around it were heroes of the kings of Kinda, fierce in wars, falcons. They abandoned it, then all of them dispersed, every one of them with the bone of his leg broken. Every religion on the Day of Resurrection before God is void except the religion of the Ḥanīfiyya. [The poetry of al-Farazdaq on the incident of the Elephant] Ibn Hishām said: Al-Farazdaq—whose name was Hammām b. Ghālib, one of the Banū Mujāshiʿ b. Dārim b. Mālik b. Ḥanẓala b. Mālik b. Zayd Manāt b. Tamīm—said, praising Sulaymān b. ʿAbd al-Malik b. Marwān, satirizing al-Ḥajjāj b. Yūsuf, and mentioning the elephant and its army: : When al-Ḥajjāj tyrannized, when wealth made him tyrannical, he said, “Verily I shall ascend in ladders.” He was as Ibn Nūḥ said, “I shall ascend to a mountain that will protect me from the water.” God cast into his body the like of what He cast upon the white qibla with its sacred precincts— Armies driving the elephant until He turned them into dust, though they were proud and haughty. You were granted victory like the victory of the House, when the great one of the polytheists, the non-Arabs, drove his elephant to it. And these verses are in a poem of his. [The poetry of Ibn al-Ruqayyāt on the incident of the Elephant] Ibn Hishām said: ʿAbd Allāh b. Qays al-Ruqayyāt, one of the Banū ʿĀmir b. Luʾayy b. Ghālib, said, mentioning Abrahah—he is al-Ashram—and the elephant: : Al-Ashram, who came with the elephant, plotted against it, and he turned away, his army routed; And the birds sent down upon them stones until it was as if they were routed; Whoever among the people attacks it returns as a remnant of armies, blameworthy. And these verses are in a poem of his.

58. Tarikh (al-Tabari) 529No grade recorded

    [ مُلْكُ يَكْسُومَ ثُمَّ مَسْرُوقٍ عَلَى الْيَمَنِ   ] قَالَ ابْنُ إسْحَاقَ: فَلَمَّا هَلَكَ أَبْرَهَةُ، مَلَّكَ الْحَبَشَةَ ابْنَهُ يَكْسُومَ بْنَ أَبْرَهَةَ، وَبِهِ كَانَ يُكَنَّى، فَلَمَّا هَلَكَ يَكْسُومُ بْنُ أَبْرَهَةَ، مَلَكَ الْيَمَنَ فِي الْحَبَشَةِ أَخُوهُ مَسْرُوقُ بْنُ أَبْرَهَةَ.

    ✧ [The reign of Yaksūm, then Masrūq, over Yemen] Ibn Isḥāq said: When Abrahah perished, the Abyssinians made his son Yaksūm b. Abrahah king—he was the one by whom he was given his kunyah. When Yaksūm b. Abrahah perished, his brother Masrūq b. Abrahah ruled Yemen among the Abyssinians.

59. Tarikh (al-Tabari) 530No grade recorded

    خُرُوجُ سَيْفِ بْنِ ذِي يَزَنَ وَمُلْكُ وَهْرِزَ عَلَى الْيَمَنِ   [ ابْنُ ذِي يَزَنَ عِنْدَ قَيْصَرَ ] فَلَمَّا طَالَ الْبَلَاءُ عَلَى أَهْلِ الْيَمَنِ، خَرَجَ سَيْفُ بْنُ ذِي يَزَنَ الْحِمْيَرِيُّ وَكَانَ يُكَنَّى بِأَبِي مُرَّةَ، حَتَّى قَدِمَ عَلَى قَيْصَرَ مَلِكِ الرُّومِ، فَشَكَا إلَيْهِ مَا هُمْ فِيهِ، وَسَأَلَهُ أَنْ يُخْرِجَهُمْ عَنْهُ وَيَلِيَهُمْ هُوَ، وَيَبْعَثَ إلَيْهِمْ مَنْ شَاءَ مِنْ الرُّومِ، فَيَكُونُ لَهُ مُلْكُ الْيَمَنِ فَلَمْ يُشْكِهِ ( وَلَمْ يَجِدْ عِنْدَهُ شَيْئًا مِمَّا يُرِيدُ ).

    ✧ THE DEPARTURE OF SAYF B. DHĪ YAZAN AND THE RULE OF WAHRIZ OVER YEMEN [IBN DHĪ YAZAN WITH CAESAR] When the affliction became prolonged upon the people of Yemen, Sayf b. Dhī Yazan al-Ḥimyarī—who was given the kunyah Abū Murrah—departed until he came to Caesar, the king of the Romans. He complained to him of what they were in and asked him to expel them from it and that he himself assume authority over them, and that he send to them whomsoever he wished of the Romans, so that the dominion of Yemen would be his. But he did not relieve his grievance (and did not find with him anything of what he desired).

60. Tarikh (al-Tabari) 531No grade recorded

    [ هَزِيمَةُ الْأَحْبَاشِ، وَنُبُوءَةُ سَطِيحٍ وَشِقٍّ   ] وَهَذَا الَّذِي عَنَى سَطِيحٌ بِقَوْلِهِ: يَلِيهِ إرَمُ ذِي يَزَنَ يَخْرُجُ عَلَيْهِمْ مِنْ عَدَنَ فَلَا يَتْرُكُ أَحَدًا مِنْهُمْ بِالْيَمَنِ وَاَلَّذِي عَنَى شِقٌّ بِقَوْلِهِ: : غُلَامٌ لَيْسَ بِدَنِيِّ وَلَا مُدَنٍّ     يَخْرُجُ عَلَيْهِمْ مِنْ بَيْتِ ذِي يَزَنَ

    ✧ [The defeat of the Abyssinians, and the prophecy of Saṭīḥ and Shiqq] This is what Saṭīḥ meant by his saying: He will be followed by Iram Dhū Yazan, who will come out against them from ʿAdan, and he will not leave a single one of them in al-Yaman. And what Shiqq meant by his saying: : A boy, neither lowly nor base, will come out against them from the house of Dhū Yazan.

61. Tarikh (al-Tabari) 532No grade recorded

    ذِكْرُ مَا انْتَهَى إلَيْهِ أَمْرُ الْفُرْسِ بِالْيَمَنِ   [ مُلْكُ الْحَبَشَةِ فِي الْيَمَنِ وَمُلُوكُهُمْ ] قَالَ ابْنُ إسْحَاقَ: فَأَقَامَ وَهْرِزُ وَالْفُرْسُ بِالْيَمَنِ، فَمِنْ بَقِيَّةِ ذَلِكَ الْجَيْشِ مِنْ الْفُرْسِ الْأَبْنَاءُ الَّذِينَ بِالْيَمَنِ الْيَوْمَ. وَكَانَ مُلْكُ الْحَبَشَةِ بِالْيَمَنِ، فِيمَا بَيْنَ أَنْ دَخَلَهَا أَرْيَاطُ إلَى أَنْ قَتَلَتْ الْفُرْسُ مَسْرُوقَ بْنَ أَبْرَهَةَ وَأُخْرِجَتْ الْحَبَشَةُ، اثْنَتَيْنِ وَسَبْعِينَ سَنَةً، تَوَارَثَ ذَلِكَ مِنْهُمْ أَرْبَعَةٌ: أَرْيَاطُ، ثُمَّ أَبْرَهَةُ، ثُمَّ يَكْسُومُ بْنُ أَبْرَهَةَ، ثُمَّ مَسْرُوقُ بْنُ أَبْرَهَةَ.

    ✧ Mention of what the affair of the Persians in Yemen came to [The dominion of the Abyssinians in Yemen and their kings] Ibn Isḥāq said: Wahriz and the Persians remained in Yemen, and from the remnant of that army of Persians are the Abnāʾ who are in Yemen today. The dominion of the Abyssinians in Yemen, from the time Aryāṭ entered it until the Persians killed Masrūq b. Abrahah and the Abyssinians were expelled, was seventy-two years. Four of them inherited it in succession: Aryāṭ, then Abrahah, then Yaksūm b. Abrahah, then Masrūq b. Abrahah.

62. Tarikh (al-Tabari) 533No grade recorded

    [ مُلُوكُ الْفُرْسِ عَلَى الْيَمَنِ   ] قَالَ ابْنُ هِشَامٍ: ثُمَّ مَاتَ وَهْرِزُ، فَأَمَّرَ كِسْرَى ابْنَهُ الْمَرْزُبَانَ بْنِ وَهْرِزَ عَلَى الْيَمَنِ ثُمَّ مَاتَ الْمَرْزُبَانُ فَأَمَّرَ كِسْرَى ابْنَهُ التَّيْنُجَانَ بْنَ الْمَرْزُبَانِ عَلَى الْيَمَنِ، ثُمَّ مَاتَ التَّيْنُجَانُ فَأَمَّرَ كِسْرَى ابْنَ التَّيْنُجَانِ عَلَى الْيَمَنِ، ثُمَّ عَزَلَهُ وَأَمَّرَ بَاذَانَ، فَلَمْ يَزَلْ بَاذَانُ عَلَيْهَا حَتَّى بَعَثَ اللَّهُ مُحَمَّدًا ( النَّبِيَّ ) ﷺ.

    ✧ [ The Kings of the Persians over Yemen ] Ibn Hishām said: Then Wahriz died, so Kisrā appointed his son al-Marzubān b. Wahriz over Yemen. Then al-Marzubān died, so Kisrā appointed his son al-Taynujān b. al-Marzubān over Yemen. Then al-Taynujān died, so Kisrā appointed the son of al-Taynujān over Yemen. Then he dismissed him and appointed Bādhān. Bādhān remained over it until Allah sent Muḥammad (the Prophet) ﷺ.

63. Tarikh (al-Tabari) 534No grade recorded

    [ كِسْرَى وَبَعْثَةُ النَّبِيِّ ﷺ   ] فَبَلَغَنِي عَنْ الزُّهْرِيِّ أَنَّهُ قَالَ: كَتَبَ كِسْرَى إلَى بَاذَانَ: أَنَّهُ بَلَغَنِي أَنَّ رَجُلًا مِنْ قُرَيْشٍ خَرَجَ بِمَكَّةَ، يَزْعُمُ أَنَّهُ نَبِيٌّ، فَسِرْ إلَيْهِ فَاسْتَتِبْهُ، فَإِنْ تَابَ وَإِلَّا فَابْعَثْ إلَيَّ بِرَأْسِهِ. فَبَعَثَ بَاذَانُ بِكِتَابِ كِسْرَى إلَى رَسُولِ اللَّهِ ﷺ، فَكَتَبَ إلَيْهِ رَسُولُ اللَّهِ ﷺ: إنَّ اللَّهَ قَدْ وَعَدَنِي أَنْ يُقْتَلَ كِسْرَى فِي يَوْمِ كَذَا مِنْ شَهْرِ كَذَا فَلَمَّا أَتَى بَاذَانَ الْكِتَابُ تَوَقَّفَ لِيَنْظُرَ، وَقَالَ: إنْ كَانَ نَبِيًّا فَسَيَكُونُ مَا قَالَ. فَقَتَلَ اللَّهُ كِسْرَى فِي الْيَوْمِ الَّذِي قَالَ رَسُولُ اللَّهِ ﷺ. قَالَ ابْنُ هِشَامٍ: قُتِلَ عَلَى يَدَيْ ابْنِهِ شِيرَوَيْهِ، وَقَالَ خَالِدُ بْنُ حِقٍّ الشَّيْبَانِيُّ: : وَكِسْرَى إذْ تَقَسَّمْهُ بَنُوهُ بِأَسْيَافٍ كَمَا اُقْتُسِمَ اللَّحَّامُ     تَمَخَّضَتْ الْمَنُونُ لَهُ بِيَوْمٍ أَنَّى وَلِكُلِّ حَامِلَةٍ تِمَامُ

    ✧ [ Chosroes and the sending of the Prophet ﷺ ] It has reached me on the authority of al-Zuhrī that he said: Chosroes wrote to Bādhān: "It has reached me that a man of Quraysh has appeared in Makkah, claiming that he is a prophet. Go to him and demand that he repent; if he repents, then well and good; otherwise, send me his head." So Bādhān sent Chosroes' letter to the Messenger of God ﷺ, and the Messenger of God ﷺ wrote back to him: "God has promised me that Chosroes will be killed on such-and-such day of such-and-such month." When the letter reached Bādhān, he paused to see what would happen, and said: "If he is a prophet, then what he said will come to pass." Thus God killed Chosroes on the day the Messenger of God ﷺ had stated. Ibn Hishām said: He was killed at the hands of his son Shīrawayh. Khālid b. Ḥiqq al-Shaybānī said: : And Chosroes, when his sons divided him with swords, as butcher's meat is divided, destiny labored with him for a day — how could it be otherwise? For every pregnant woman has a full term.

64. Tarikh (al-Tabari) 535No grade recorded

    [ بَعْثَةُ النَّبِيِّ، وَنُبُوءَةُ سَطِيحٍ وَشِقٍّ   ] قَالَ ابْنُ هِشَامٍ: فَهُوَ الَّذِي عَنَى سَطِيحٌ بِقَوْلِهِ: نَبِيٌّ زَكِيٌّ، يَأْتِيهِ الْوَحْيُ مِنْ قِبَلِ الْعَلِيِّ. وَاَلَّذِي عَنَى شِقٌّ بِقَوْلِهِ: بَلْ يَنْقَطِعُ بِرَسُولِ مُرْسَلٍ، يَأْتِي بِالْحَقِّ وَالْعَدْلِ، مِنْ أَهْلِ الدِّينِ وَالْفَضْلِ، يَكُونُ الْمُلْكُ فِي قَوْمِهِ إلَى يَوْمِ الْفَصْلِ.

    ✧ [The sending of the Prophet, and the prophecies of Saṭīḥ and Shiqq] Ibn Hishām said: He is the one to whom Saṭīḥ referred in his saying: 'A pure prophet, to whom revelation comes from the Most High.' And the one to whom Shiqq referred in his saying: 'Rather, it will be cut off by a sent messenger, who comes with truth and justice, from the people of religion and virtue; kingship will remain among his people until the Day of Decision.'

65. Tarikh (al-Tabari) 536No grade recorded

    قِصَّةُ السَّاطِرُونَ صَاحِبِ الْحَضْرِ   وَقَدْ ذَكَرَ قِصَّتَهُ هَاهُنَا عَبْدُ الْمَلِكِ بْنُ هِشَامٍ لِأَجْلِ مَا قَالَهُ بَعْضُ عُلَمَاءِ النَّسَبِ أَنَّ النُّعْمَانَ بْنَ الْمُنْذِرِ الَّذِي تَقَدَّمَ ذِكْرُهُ فِي وُرُودِ سَيْفِ بْنِ ذِي يَزَنَ عَلَيْهِ، وَسُؤَالِهِ فِي مُسَاعَدَتِهِ فِي رَدِّ مُلْكِ الْيَمَنِ إِلَيْهِ أَنَّهُ مِنْ سُلَالَةِ السَّاطِرُونَ صَاحِبِ الْحَضْرِ وَقَدْ قَدَّمْنَا عَنِ ابْنِ إِسْحَاقَ أَنَّ النُّعْمَانَ بْنَ الْمُنْذِرِ مِنْ ذُرِّيَّةِ رَبِيعَةَ بْنِ نَصْرٍ، وَأَنَّهُ رُوِيَ عَنْ جُبَيْرِ بْنِ مُطْعِمٍ أَنَّهُ مِنْ أَشْلَاءِ قُنُصِ بْنِ مَعَدِّ بْنِ عَدْنَانَ فَهَذِهِ ثَلَاثَةُ أَقْوَالٍ فِي نَسَبِهِ. فَاسْتَطْرَدَ ابْنُ هِشَامٍ فِي ذِكْرِ صَاحِبِ الْحَضْرِ، وَالْحَضْرُ حِصْنٌ عَظِيمٌ بَنَاهُ هَذَا الْمَلِكُ وَهُوَ السَّاطِرُونَ عَلَى حَافَّةِ الْفُرَاتِ وَهُوَ مُنِيفٌ مُرْتَفِعُ الْبِنَاءِ، وَاسِعُ الرَّحْبَةِ وَالْفِنَاءِ دَوْرُهُ بِقَدْرِ مَدِينَةٍ عَظِيمَةٍ وَهُوَ فِي غَايَةِ الْإِحْكَامِ وَالْبَهَاءِ وَالْحُسْنِ وَالسَّنَاءِ، وَإِلَيْهِ يُجْبَى مَا حَوْلَهُ مِنَ الْأَقْطَارِ وَالْأَرْجَاءِ، وَاسْمُ السَّاطِرُونَ: الضَّيْزَنُ بْنُ مُعَاوِيَةَ بْنِ عُبَيْدِ بْنِ أَجْرَمَ مِنْ بَنِي سَلِيحِ بْنِ حُلْوَانَ بْنِ الْحَافِ بْنِ قُضَاعَةَ. كَذَا نَسَبَهُ ابْنُ الْكَلْبِيِّ، وَقَالَ غَيْرُهُ: كَانَ مِنَ الْجَرَامِقَةِ وَكَانَ أَحَدَ مُلُوكِ الطَّوَائِفِ وَكَانَ يَقْدُمُهُمْ إِذَا اجْتَمَعُوا لِحَرْبِ عَدُوٍّ مِنْ غَيْرِهِمْ وَكَانَ حِصْنُهُ بَيْنَ دِجْلَةَ وَالْفُرَاتِ. قَالَ ابْنُ هِشَامٍ: وَكَانَ كِسْرَى سَابُورَ ذُو الْأَكْتَافِ غَزَا السَّاطِرُونَ مَلِكَ الْحَضْرِ، وَقَالَ غَيْرُ ابْنِ هِشَامٍ: إِنَّمَا الَّذِي غَزَا صَاحِبَ الْحَضْرِ ; سَابُورُ بْنُ أَزْدَشَيْرِ بْنِ بَابِكَ أَوَّلُ مُلُوكِ بَنِي سَاسَانَ أَذَلَّ مُلُوكَ الطَّوَائِفِ وَرَدَّ الْمُلْكَ إِلَى الْأَكَاسِرَةِ، وَأَمَّا سَابُورُ ذُو الْأَكْتَافِ بْنُ هُرْمُزَ فَبَعْدَ ذَلِكَ بِدَهْرٍ طَوِيلٍ. وَاللَّهُ أَعْلَمُ. ذَكَرَهُ السُّهَيْلِيُّ. قَالَ ابْنُ هِشَامٍ: فَحَصَرَهُ سَنَتَيْنِ. وَقَالَ غَيْرُهُ: أَرْبَعَ سِنِينَ ; وَذَلِكَ لِأَنَّهُ كَانَ أَغَارَ عَلَى بِلَادِ سَابُورَ فِي غَيْبَتِهِ بِأَرْضِ الْعِرَاقِ فَأَشْرَفَتْ بِنْتُ السَّاطِرُونَ - وَكَانَ اسْمُهَا: النَّضِيرَةَ - فَنَظَرَتْ إِلَى سَابُورَ وَعَلَيْهِ ثِيَابُ دِيبَاجٍ، وَعَلَى رَأْسِهِ تَاجٌ مِنْ ذَهَبٍ مُكَلَّلٌ بِالزَّبَرْجَدِ وَالْيَاقُوتِ وَاللُّؤْلُؤِ وَكَانَ جَمِيلًا فَدَسَّتْ إِلَيْهِ: أَتَتَزَوَّجُنِي إِنْ فَتَحْتُ لَكَ بَابَ الْحَضْرِ ؟ فَقَالَ: نَعَمْ فَلَمَّا أَمْسَى سَاطِرُونَ شَرِبَ حَتَّى سَكِرَ وَكَانَ لَا يَبِيتُ إِلَّا سَكْرَانَ فَأَخَذَتْ مَفَاتِيحَ بَابِ الْحَضْرِ مِنْ تَحْتِ رَأْسِهِ، وَبَعَثَتْ بِهَا مَعَ مَوْلًى لَهَا فَفَتَحَ الْبَابَ، وَيُقَالَ: بَلْ دَلَّتْهُمْ عَلَى نَهْرٍ يَدْخُلُ مِنْهُ الْمَاءُ مُتَّسِعٍ فَوَلَجُوا مِنْهُ إِلَى الْحَضْرِ، وَيُقَالَ: بَلْ دَلَّتْهُمْ عَلَى طِلَّسْمٍ كَانَ فِي الْحَضْرِ وَكَانَ فِي عِلْمِهِمْ أَنَّهُ لَا يُفْتَحُ حَتَّى تُؤْخَذَ حَمَامَةٌ وَرْقَاءُ، وَتُخَضَّبُ رِجْلَاهَا بِحَيْضِ جَارِيَةٍ بِكْرٍ زَرْقَاءَ، ثُمَّ تُرْسَلُ فَاذَا وَقَعَتْ عَلَى سُورِ الْحَضْرِ سَقَطَ ذَلِكَ الطِّلَّسْمُ فَيُفْتَحُ الْبَابُ فَفَعَلَ ذَلِكَ فَانْفَتَحَ الْبَابُ فَدَخَلَ سَابُورُ فَقَتَلَ سَاطِرُونَ، وَاسْتَبَاحَ الْحَضْرَ، وَخَرَّبَهُ، وَسَارَ بِهَا مَعَهُ فَتَزَوَّجَهَا فَبَيْنَا هِيَ نَائِمَةٌ عَلَى فِرَاشِهَا لَيْلًا إِذْ جَعَلَتْ تَمَلْمَلُ لَا تَنَامُ فَدَعَا لَهَا بِالشَّمْعِ فَفَتَّشَ فِرَاشَهَا فَوَجَدَ عَلَيْهِ وَرَقَةَ آسٍ فَقَالَ لَهَا سَابُورُ: أَهَذَا الَّذِي أَسْهَرَكِ ؟ قَالَتْ: نَعَمْ قَالَ: فَمَا كَانَ أَبُوكِ يَصْنَعُ بِكِ ؟ قَالَتْ: كَانَ يَفْرِشُ لِي الدِّيبَاجَ، وَيُلْبِسُنِي الْحَرِيرَ، وَيُطْعِمُنِي الْمُخَّ، وَيَسْقِينِي الْخَمْرَ قَالَ: أَفَكَانَ جَزَاءُ أَبِيكِ مَا صَنَعْتِ بِهِ ؟ ! أَنْتِ إِلَيَّ بِذَلِكَ أَسْرَعُ، ثُمَّ أَمَرَ بِهَا فَرُبِطَتْ قُرُونُ رَأْسِهَا بِذَنَبِ فَرَسٍ، ثُمَّ رَكَضَ الْفَرَسُ حَتَّى قَتَلَهَا فَفِيهِ يَقُولُ أَعْشَى بْنُ قَيْسِ بْنِ ثَعْلَبَةَ أَلَمْ تَرَ لِلْحَضْرِ إِذْ أَهْلُهُ بِنُعْمَى وَهَلْ خَالِدٌ مَنْ نَعِمْ     أَقَامَ بِهِ شَاهْبُورُ الْجُنُو دِ حَوْلَيْنِ تَضْرِبُ فِيهِ الْقُدُمْ     فَلَمَّا دَعَا رَبَّهُ دَعْوَةً أَنَابَ إِلَيْهِ فَلَمْ يَنْتَقِمْ     فَهَلْ زَادَهُ رَبُّهُ قُوَّةً وَمِثْلُ مُجَاوِرِهِ لَمْ يُقِمْ     وَكَانَ دَعَا قَوْمَهُ دَعْوَةً هَلُمُّوا إِلَى أَمْرِكُمْ قَدْ صُرِمْ     فَمُوتُوا كِرَامًا بِأَسْيَافِكُمْ أَرَى الْمَوْتَ يَجْشَمُهُ مَنْ جَشِمْ وَقَالَ عَدِيُّ بْنُ زَيْدٍ فِي ذَلِكَ وَالْحَضْرُ صَابَتْ عَلَيْهِ دَاهِيَةٌ     مِنْ فَوْقِهِ أَيِّدٌ مَنَاكِبُهَا رَبِيَّةٌ لَمْ تُوَقِّ وَالِدَهَا     لِحِينِهِا إِذْ أَضَاعَ رَاقِبُهَا إِذْ غَبَقَتْهُ صَهْبَاءَ صَافِيَةً     وَالْخَمْرُ وَهْلٌ يَهِيمُ شَارِبُهَا فَأَسْلَمَتْ أَهْلَهَا بِلَيْلَتِهَا     تَظُنُّ أَنَّ الرَّئِيسَ خَاطِبُهَا فَكَانَ حَظُّ الْعَرُوسِ إِذْ جَشَرَ     الصُّبْحُ دِمَاءً تَجْرِي سَبَائِبُهَا وَخُرِّبَ الْحَضْرُ وَاسْتُبِيحَ وَقَدِ     أُحْرِقَ فِي خِدْرِهَا مَشَاجِبُهَا وَقَالَ عَدِيُّ بْنُ زَيْدٍ أَيْضًا أَيُّهَا الشَّامِتُ الْمُعَيِّرُ بِالدَّهْرِ     أَأَنْتَ الْمُبَرَّأُ الْمَوْفُورُ أَمْ لَدَيْكَ الْعَهْدُ الْوَثِيقُ مِنَ الْأَيَّا     مِ بَلْ أَنْتَ جَاهِلٌ مَغْرُورُ مَنْ رَأَيْتَ الْمَنُونَ خَلَّدْنَ أَمْ مَنْ     ذَا عَلَيْهِ مِنْ أَنْ يُضَامَ خَفِيرُ أَيْنَ كِسْرَى كِسْرَى الْمُلُوكِ أَنُوشِرْ     وَانَ أَمْ أَيْنَ قَبْلَهُ سَابُورُ وَبَنُو الْأَصْفَرِ الْكِرَامِ مُلُوكِ     الرُّومِ لَمْ يَبْقَ مِنْهُمُ مَذْكُورُ وَأَخُو الْحَضْرِ إِذْ بَنَاهُ وَإِذْ دِجْ     لَةُ تُجْبَى إِلَيْهِ وَالْخَابُورُ شَادَهُ مَرْمَرًا وَجَلَّلَهُ كِلْ     سًا فَلِلطَّيْرِ فِي ذُرَاهُ وُكُورُ لَمْ يَهَبْهُ رَيْبُ الْمَنُونِ فَبَانَ الْمُلْكُ     عَنْهُ فَبَابُهُ مَهْجُورُ وَتَذَكَّرْ رَبَّ الْخَوَرْنَقِ إِذْ أَشْ     رَفَ يَوْمًا وَلِلْهُدَى تَفْكِيرُ سَرَّهُ مَالُهُ وَكَثْرَةُ مَا يَمْ     لِكُ وَالْبَحْرُ مُعْرِضًا وَالسَّدِيرُ فَارْعَوَى قَلْبُهُ وَقَالَ وَمَا غِبْ     طَةُ حَيٍّ إِلَى الْمَمَاتِ يَصِيرُ ثُمَّ أَضْحَوْا كَأَنَّهُمْ وَرَقٌ جَ     فَّ فَأَلْوَتْ بِهِ الصَّبَا وَالدَّبُورُ قُلْتُ: وَرَبُّ الْخَوَرْنَقِ الَّذِي ذَكَرَهُ فِي شِعْرِهِ، رَجُلٌ مِنَ الْمُلُوكِ الْمُتَقَدِّمِينَ، وَعَظَهُ بَعْضُ عُلَمَاءِ زَمَانِهِ فِي أَمْرِهِ الَّذِي كَانَ قَدْ أَسْرَفَ فِيهِ وَعَتَا، وَتَمَرَّدَ فِيهِ، وَأَتْبَعَ نَفْسَهُ هَوَاهَا، وَلَمْ يُرَاقِبْ فِيهَا مَوْلَاهَا فَوَعَظَهُ بِمَنْ سَلَفَ قَبْلَهُ مِنَ الْمُلُوكِ وَالدُّوَلِ، وَكَيْفَ بَادُوا وَلَمْ يَبْقَ مِنْهُمْ أَحَدٌ، وَأَنَّهُ مَا صَارَ إِلَيْهِ عَنْ غَيْرِهِ إِلَّا وَهُوَ مُنْتَقِلٌ عَنْهُ إِلَى مَنْ بَعْدَهُ فَأَخَذَتْهُ مَوْعِظَتُهُ، وَبَلَغَتْ مِنْهُ كُلَّ مَبْلَغٍ فَارْعَوَى لِنَفْسِهِ، وَفَكَّرَ فِي يَوْمِهِ وَأَمْسِهِ، وَخَافَ مِنْ ضِيقِ رَمْسِهِ فَتَابَ وَأَنَابَ وَنَزَعَ عَمَّا كَانَ فِيهِ، وَتَرَكَ الْمُلْكَ وَلَبِسَ زِيَّ الْفُقَرَاءِ وَسَاحَ فِي الْفَلَوَاتِ وَحَظِيَ بِالْخَلَوَاتِ، وَخَرَجَ عَمَّا كَانَ النَّاسُ فِيهِ مِنِ اتِّبَاعِ الشَّهَوَاتِ وَعِصْيَانِ رَبِّ السَّمَاوَاتِ وَقَدْ ذَكَرَ قِصَّتَهُ مَبْسُوطَةً الشَّيْخُ الْإِمَامُ مُوَفَّقُ ابْنُ قُدَامَةَ الْمَقْدِسِيُّ رَحِمَهُ اللَّهُ فِي كِتَابِ " التَّوَّابِينَ "، وَكَذَلِكَ أَوْرَدَهَا بِإِسْنَادٍ مَتِينٍ الْحَافِظُ أَبُو الْقَاسِمِ السُّهَيْلِيُّ فِي كِتَابِ " الرَّوْضُ الْأَنِفُ " الْمُرَتَّبُ أَحْسَنَ تَرْتِيبٍ، وَأَوْضَحَ تَبْيِينٍ.

    ✧ The story of al-Sāṭirūn, lord of al-Ḥaḍr ʿAbd al-Malik b. Hishām mentioned his story here because of what some scholars of genealogy said: that al-Nuʿmān b. al-Mundhir—whose mention has already passed in the account of Sayf b. Dhī Yazan coming to him, and his request for help in restoring the kingship of Yemen to him—was from the lineage of al-Sāṭirūn, lord of al-Ḥaḍr. We have previously reported from Ibn Isḥāq that al-Nuʿmān b. al-Mundhir was from the progeny of Rabīʿah b. Naṣr, and that it is narrated from Jubayr b. Muṭʿim that he was from the remnants of Qunuṣ b. Maʿadd b. ʿAdnān. Thus there are three statements concerning his lineage. So Ibn Hishām digressed into mentioning the lord of al-Ḥaḍr. Al-Ḥaḍr is a great fortress which this king built—he is al-Sāṭirūn—on the bank of the Euphrates. It is lofty, elevated in construction, vast in courtyard and open space; its circuit is the size of a great city. It is in the utmost perfection, splendor, beauty, and brilliance, and to it are collected the revenues of the surrounding regions and districts. The name of al-Sāṭirūn is al-Ḍayzan b. Muʿāwiyah b. ʿUbayd b. Ajram, of the Banū Salīḥ b. Ḥulwān b. al-Ḥāf b. Quḍāʿah. Thus Ibn al-Kalbī gave his lineage. Others said: He was of the Jarāmiqah, and he was one of the kings of the ṭawāʾif (petty kings). He used to lead them when they gathered to fight an enemy from outside them. His fortress was between the Tigris and the Euphrates. Ibn Hishām said: Kisrā Sābūr Dhū al-Aktāf raided al-Sāṭirūn, king of al-Ḥaḍr. Other than Ibn Hishām said: The one who raided the lord of al-Ḥaḍr was rather Sābūr b. Ardashīr b. Bābak, the first of the kings of the Banū Sāsān, who humiliated the kings of the ṭawāʾif and restored the kingdom to the Kisrās. As for Sābūr Dhū al-Aktāf b. Hurmuz, that was long after that. And Allah knows best. Al-Suhaylī mentioned this. Ibn Hishām said: He besieged him for two years. Others said: Four years. That was because he had raided the lands of Sābūr during his absence in the land of Iraq. The daughter of al-Sāṭirūn—her name was al-Naḍīrah—looked out and saw Sābūr wearing garments of brocade, and on his head a crown of gold studded with chrysolite, rubies, and pearls, and he was handsome. So she secretly sent to him: Will you marry me if I open for you the gate of al-Ḥaḍr? He said: Yes. When evening came, Sāṭirūn drank until he became drunk, for he never spent the night except drunk. She took the keys of the gate of al-Ḥaḍr from beneath his head and sent them with a client of hers, and he opened the gate. It is also said: Rather, she guided them to a wide water channel through which water entered, and they entered through it into al-Ḥaḍr. It is also said: Rather, she guided them to a talisman that was in al-Ḥaḍr, and it was in their knowledge that it would not be opened until an ash-colored dove was taken, its legs dyed with the menstrual blood of a blue-eyed virgin girl, then released. When it landed on the wall of al-Ḥaḍr, that talisman would fall, and the gate would open. So he did that, and the gate opened. Sābūr entered and killed Sāṭirūn, put al-Ḥaḍr to the sword, destroyed it, and took her with him and married her. While she was sleeping on her bed one night, she began to toss and turn and could not sleep. He called for a candle, searched her bed, and found on it a myrtle leaf. Sābūr said to her: Is this what kept you awake? She said: Yes. He said: What did your father use to do for you? She said: He would spread brocade for me, clothe me in silk, feed me marrow, and give me wine to drink. He said: Was this the reward of your father for what you did to him? You would be quicker to do that to me. Then he ordered that she be tied by the locks of her hair to the tail of a horse, then the horse was made to gallop until it killed her. About this al-Aʿshā b. Qays b. Thaʿlabah said: Did you not see al-Ḥaḍr when its people were in comfort—and is any one who enjoys comfort immortal? Shāhbur of the armies encamped against it two years, striking it with vanguard forces Then when he called upon his Lord with a prayer, he turned to Him and did not take vengeance Did his Lord increase him in strength, while one like his neighbor did not encamp? He had called his people with a call: Come to your affair; it is decided So die honorably by your swords; I see death is endured by him who endures it. And ʿAdī b. Zayd said concerning that: And al-Ḥaḍr—a calamity befell it from above it, mighty are its shoulders A girl brought up who did not guard her father at her time when her watcher neglected it When she gave him in the evening a pure reddish wine—and wine is weak; its drinker wanders So she delivered her people in her night, thinking the chief was her suitor And the bride's lot, when morning broke, was blood flowing in streams And al-Ḥaḍr was destroyed and plundered, and its wardrobes were burned in her chamber. And ʿAdī b. Zayd also said: O you who gloat and reproach fate—are you the one exempt and preserved? Or do you have a firm covenant from the days? Rather you are ignorant and deceived Whom have you seen that the fates made immortal, or who has a protector against being wronged? Where is Kisrā, Kisrā of kings, Anūshirwān, or where before him is Sābūr? And the Banū al-Aṣfar, the noble kings of the Romans—no mention of them remains And the brother of al-Ḥaḍr when he built it and when the Tigris and the Khābūr were collected to him He raised it with marble and covered it with lime, so that the birds have nests in its summits The vicissitudes of fate did not spare him, and the kingdom left him, so his gate is deserted And remember the lord of al-Khawarnaq when he looked out one day, pondering guidance His wealth and the abundance of what he owned pleased him, and the sea displayed and al-Sadīr Then his heart turned back, and he said: What is the joy of a living person to one who will pass to death? Then they became as if they were dry leaves which the east wind and the west wind carried away. I say: And the lord of al-Khawarnaq whom he mentioned in his poetry is a man of the earlier kings. One of the scholars of his time admonished him concerning his affair, in which he had been excessive, arrogant, and rebellious, following his own desires and not watching over his Lord therein. He admonished him with those who had passed before him of kings and dynasties, and how they perished and none of them remained, and that whatever passed to him from another would pass from him to those after him. His admonition took hold of him and reached him fully, so he turned back to himself and pondered his day and his yesterday, and feared the narrowness of his grave. He repented, turned back, and withdrew from what he was in; he left kingship, wore the dress of the poor, wandered in the deserts, and attained seclusion. He departed from what people were in of following lusts and disobeying the Lord of the heavens. The Shaykh and Imam Muwaffaq b. Qudāmah al-Maqdisī, may Allah have mercy on him, mentioned his story at length in the book al-Tawwābīn, and likewise the ḥāfiẓ Abū al-Qāsim al-Suhaylī brought it with a sound chain in the book al-Rawḍ al-Unuf, arranged in the best arrangement and clearest exposition.

66. Tarikh (al-Tabari) 537No grade recorded

    [ أَوْلَادُ إسْمَاعِيلَ وَجُرْهُمٍ بِمَكَّةَ   ] ثُمَّ نَشَرَ اللَّهُ وَلَدَ إسْمَاعِيلَ بِمَكَّةَ، وَأَخْوَالُهُمْ مِنْ جُرْهُمٍ، وُلَاةُ الْبَيْتِ وَالْحُكَّامُ بِمَكَّةَ، لَا يُنَازِعُهُمْ وَلَدُ إسْمَاعِيلَ فِي ذَلِكَ لِخُئُولَتِهِمْ وَقَرَابَتِهِمْ، وَإِعْظَامًا لِلْحُرْمَةِ أَنْ يَكُونَ بِهَا بَغْيٌ أَوْ قِتَالٌ. فَلَمَّا ضَاقَتْ مَكَّةُ عَلَى وَلَدِ إسْمَاعِيلَ انْتَشَرُوا فِي الْبِلَادِ، فَلَا يُنَاوِئُونَ قَوْمًا إلَّا أَظْهَرَهُمْ اللَّهُ عَلَيْهِمْ بِدِينِهِمْ فَوَطِئُوهُمْ.

    ✧ [The Children of Ishmael and Jurhum in Makkah] Then God spread the children of Ishmael in Makkah, and their maternal uncles from Jurhum, the guardians of the House and the rulers in Makkah, did not dispute with the children of Ishmael in that matter because of their maternal relation and kinship, and in reverence for the sanctuary, lest there be wrongdoing or fighting therein. When Makkah became too confined for the children of Ishmael, they spread throughout the lands, and they would not contend with any people but that God made them victorious over them by their religion, and they subdued them.

67. Tarikh (al-Tabari) 538No grade recorded

    استيلاء قوم كنانة وخزاعة على البيت ونفي جرهم اسْتِيلَاءُ قَوْمِ كِنَانَةَ وَخُزَاعَةَ عَلَى الْبَيْتِ ونَفي جُرْهُمٍ   [ بَغْيُ جُرْهُمٍ بِمَكَّةَ وَطَرْدُ بَنِي بَكْرٍ لَهُمْ ] ثُمَّ إنَّ جُرْهُمًا بَغَوْا بِمَكَّةَ، وَاسْتَحَلُّوا خِلَالًا مِنْ الْحُرْمَةِ، فَظَلَمُوا مَنْ دَخَلَهَا مِنْ غَيْرِ أَهْلِهَا، وَأَكَلُوا مَالَ الْكَعْبَةِ الَّذِي يُهْدَى لَهَا، فَرَقَّ أَمْرَهُمْ. فَلَمَّا رَأَتْ بَنُو بَكْرِ بْنُ عَبْدِ مَنَاةَ بْنِ كِنَانَةَ، وَغُبْشَانُ مِنْ خُزَاعَةَ ذَلِكَ، أَجَمَعُوا لِحَرْبِهِمْ وَإِخْرَاجِهِمْ مِنْ مَكَّةَ. فَآذَنُوهُمْ بِالْحَرْبِ فَاقْتَتَلُوا، فَغَلَبَتْهُمْ بَنُو بَكْرٍ وَغُبْشَانُ فَنَفَوْهُمْ مِنْ مَكَّةَ. وَكَانَتْ مَكَّةُ فِي الْجَاهِلِيَّةِ لَا تُقِرُّ فِيهَا ظُلْمًا وَلَا بَغْيًا، وَلَا يَبْغِي فِيهَا أَحَدٌ إلَّا أَخَرَجَتْهُ، فَكَانَتْ تُسَمَّى النَّاسَّةَ، وَلَا يُرِيدُهَا مَلِكٌ يَسْتَحِلُّ حُرْمَتَهَا إلَّا هَلَكَ مَكَانَهُ، فَيُقَالُ: إنَّهَا مَا سُمِّيَتْ بِبَكَّةِ إلَّا أَنَّهَا كَانَتْ تَبُكُّ أَعْنَاقَ الْجَبَابِرَةِ إذَا أَحْدَثُوا فِيهَا شَيْئًا.

    ✧ The seizure of the House by the tribes of Kinānah and Khuzāʿah and the expulsion of Jurhum [The oppression of Jurhum in Makkah and their expulsion by Banū Bakr] Then Jurhum acted oppressively in Makkah, and deemed lawful certain violations of its sanctity. They wronged those who entered it from outside its people, and they consumed the wealth of the Kaʿbah that was gifted to it, so their affairs became weak. When Banū Bakr b. ʿAbd Manāh b. Kinānah and Ghubshān of Khuzāʿah saw that, they resolved together to wage war against them and expel them from Makkah. They gave them notice of war, and they fought, and Banū Bakr and Ghubshān defeated them and expelled them from Makkah. In the Jāhiliyyah, Makkah would not tolerate wrongdoing or oppression within it, and no one would act wrongfully in it except that it expelled him. Thus it was called al-Nāssah, and no king who deemed its sanctity lawful desired it except that he perished on the spot. It is said that it was only called Bakkah because it would break the necks of tyrants when they committed something therein.

68. Tarikh (al-Tabari) 539No grade recorded

    [ بَكَّةُ لُغَةً   ] قَالَ ابْنُ هِشَامٍ: أَخْبَرَنِي أَبُو عُبَيْدَةَ: أَنَّ بَكَّةَ اسْمٌ لِبَطْنِ مَكَّةَ، لِأَنَّهُمْ يَتَبَاكَوْنَ فِيهَا، أَيْ يَزْدَحِمُونَ. وَأَنْشَدَنِي: : إذَا الشَّرِيبُ أَخَذَتْهُ أَكَّهُ فَخَلِّهِ حَتَّى يَبُكَّ بَكَّهُ أَيْ فَدَعْهُ حَتَّى يَبُكَّ إبِلَهُ: أَيْ يُخَلِّيهَا إلَى الْمَاءِ فَتَزْدَحِمُ عَلَيْهِ. وَهُوَ مَوْضِعُ الْبَيْتِ وَالْمَسْجِدِ. وَهَذَانِ الْبَيْتَانِ لِعَامَانَ بْنِ كَعْبِ بْنِ عَمْرِو بْنِ سَعْدِ بْنِ زَيْدِ مَنَاةَ بْنِ تَمِيمٍ. قَالَ ابْنُ إسْحَاقَ: فَخَرَجَ عَمْرُو بْنُ الْحَارِثِ بْنِ مُضَاضٍ الْجُرْهُمِيُّ بِغَزَالِيِّ الْكَعْبَةِ وَبِحَجَرِ الرُّكْنِ، فَدَفَنَهَا فِي زَمْزَمَ، وَانْطَلَقَ هُوَ وَمَنْ مَعَهُ مِنْ جُرْهُمٍ إلَى الْيَمَنِ، فَحَزِنُوا عَلَى مَا فَارَقُوا مِنْ أَمْرِ مَكَّةَ وَمُلْكِهَا حُزْنًا شَدِيدًا. فَقَالَ عَمْرُو بْنُ الْحَارِثِ ( بْنِ عَمْرِو ) بْنِ مُضَاضٍ فِي ذَلِكَ، وَلَيْسَ بِمُضَاضٍ الْأَكْبَرِ: : وَقَائِلَةٍ وَالدَّمْعُ سَكْبٌ مُبَادِرُ     وَقَدْ شَرِقَتْ بِالدَّمْعِ مِنْهَا الْمَحَاجِرُ كَأَنَّ لَمْ يَكُنْ بَيْنَ الْحَجُونِ إلَى الصَّفَا     أَنِيسٌ وَلَمْ يَسْمُرْ بِمَكَّةَ سَامِرُ فَقُلْتُ لَهَا وَالْقَلْبُ مِنِّي كَأَنَّمَا     يُلَجْلِجُهُ بَيْنَ الْجَنَاحَيْنِ طَائِرُ بَلَى نَحْنُ كُنَّا أَهْلَهَا، فَأَزَالَنَا     صُرُوفُ اللَّيَالِي وَالْجُدُودِ الْعَوَاثِرِ وَكُنَّا وُلَاةَ الْبَيْتِ مِنْ بَعْدِ نَابِتٍ     نَطُوفُ بِذَاكَ الْبَيْتِ وَالْخَيْرُ ظَاهِرُ وَنَحْنُ وَلِينَا الْبَيْتَ مِنْ بَعْدِ نَابِتٍ     بِعَزٍّ فَمَا يَحْظَى لَدَيْنَا الْمُكَاثِرُ مَلَكْنَا فَعَزَّزْنَا فَأَعْظِمْ بِمُلْكِنَا     فَلَيْسَ لِحَيِّ غَيْرِنَا ثَمَّ فَاخِرُ أَلَمْ تُنْكِحُوا مِنْ خَيْرِ شَخْصٍ عَلِمْتُهُ     فَأَبْنَاؤُهُ مِنَّا وَنَحْنُ الْأَصَاهِرُ فَإِنْ تَنْثَنِ الدُّنْيَا عَلَيْنَا بِحَالِهَا     فَإِنَّ لَهَا حَالًا وَفِيهَا التَّشَاجُرُ فَأَخْرَجَنَا مِنْهَا الْمَلِيكُ بِقُدْرَةٍ     كَذَلِكَ يَا لِلنَّاسِ تَجْرِي الْمَقَادِرُ أَقُولُ إذَا نَامَ الْخَلِيُّ وَلَمْ أَنَمْ     أَذَا الْعَرْشِ: لَا يَبْعُدُ سُهَيْلٌ وَعَامِرٌ وَبُدِّلْتُ مِنْهَا أَوْجُهًا لَا أُحِبُّهَا     قَبَائِلُ مِنْهَا حِمْيَرُ وَيُحَابِرُ وَصِرْنَا أَحَادِيثَا وَكُنَّا بِغِبْطَةٍ     بِذَلِكَ عَضَّتْنَا السِّنُونَ الْغَوَابِرُ فَسَحَّتَ دُمُوعُ الْعَيْنِ تَبْكِي لِبَلْدَةٍ     بِهَا حَرَمٌ أَمْنٌ وَفِيهَا الْمَشَاعِرُ وَتَبْكِي لِبَيْتٍ لَيْسَ يُوذَى حَمَامُهُ     يَظَلُّ بِهِ أَمْنًا وَفِيهِ الْعَصَافِرُ وَفِيهِ وُحُوشٌ لَا تُرَامُ أَنِيسَةٌ     إذَا خَرَجَتْ مِنْهُ فَلَيْسَتْ تُغَادِرُ قَالَ ابْنُ هِشَامٍ: قَوْلُهُ فَأَبْنَاؤُهُ منا، عَنْ غَيْرِ ابْنِ إسْحَاقَ. قَالَ ابْنُ إسْحَاقَ: وَقَالَ عَمْرُو بْنُ الْحَارِثِ أَيْضًا يَذْكُرُ بَكْرًا وَغُبْشَانُ، وَسَاكِنِي مَكَّةَ الَّذِينَ خَلَفُوا فِيهَا بَعْدَهُمْ: : يَا أَيُّهَا النَّاسُ سِيرُوا إنَّ قَصْرَكُمْ     أَنْ تُصْبِحُوا ذَاتَ يَوْمٍ لَا تَسِيرُونَا حُثُّوا الْمَطِيَّ وَأَرْخُوا مِنْ أَزِمَّتِهَا     قَبْلَ الْمَمَاتِ وَقَضُّوا مَا تُقِضُّونَا كُنَّا أُنَاسًا كَمَا كُنْتُمْ فَغَيَّرَنَا     دَهْرٌ فَأَنْتُمْ كَمَا كُنَّا تَكُونُونَا قَالَ ابْنُ هِشَامٍ: هَذَا مَا صَحَّ لَهُ مِنْهَا. وَحَدَّثَنِي بَعْضُ أَهْلِ الْعِلْمِ بِالشِّعْرِ: أَنَّ هَذِهِ الْأَبْيَاتَ أَوَّلُ شِعْرٍ قِيلَ فِي الْعَرَبِ، وَأَنَّهَا وُجِدَتْ مَكْتُوبَةً فِي حَجَرٍ بِالْيَمَنِ، وَلَمْ يُسَمِّ لِي قَائِلَهَا.

    ✧ [ Bakkah linguistically ] Ibn Hishām said: Abū ʿUbaydah informed me that Bakkah is a name for the interior of Makkah, because they crowd one another (yatabākūn) in it, that is, jostle one another. He recited to me: : When the drinker is seized by its press, let him be until he crowds his crowd — that is, leave him until he crowds his camels: that is, lets them go to the water and they jostle one another over it. And it is the site of the House and the mosque. These two verses are by ʿĀmān b. Kaʿb b. ʿAmr b. Saʿd b. Zayd Manāt b. Tamīm. Ibn Isḥāq said: Then ʿAmr b. al-Ḥārith b. Muḍāḍ al-Jurhumī went out with the two gazelles of the Kaʿbah and the stone of the corner, and buried them in Zamzam, and he and those with him of Jurhum departed for Yemen, grieving bitterly over what they had left behind of the affair of Makkah and its sovereignty. So ʿAmr b. al-Ḥārith (b. ʿAmr) b. Muḍāḍ said concerning that — and he is not Muḍāḍ the elder: : And a sayer, while tears pour forth swiftly, and the eye-sockets from her are choked with tears: As if there had never been, between al-Ḥajūn and al-Ṣafā, any intimate companion, and no night-talker talked by night in Makkah. Then I said to her, and my heart from me is as though a bird were making it roll about between the two wings: Yes, we were its people, but the turns of the nights and of the stumbling fortunes removed us. And we were the guardians of the House after Nābit, we circumambulated that House while good was manifest. And we took charge of the House after Nābit with might, so no rival prospered in our presence. We possessed it and were mighty, so how great was our possession, for no tribe other than ours had any boasting there. Did you not give in marriage from the best person I have known, so that his sons are from us, and we are the affines? So if the world turns about upon us with its own condition, yet it has a condition, and in it is strife. So the King brought us out of it by His power; thus, O people, do the decrees run. I say when the carefree one sleeps and I do not sleep, O Lord of the Throne: may Suhayl and ʿĀmir not be far. And I was given in exchange for it faces I do not love — tribes among them Ḥimyar and Yuḥābir. And we became tales, whereas we had been in felicity; for that the bygone years have bitten us. And the tears of the eye poured forth weeping for a town in which is a secure sanctuary and in which are the ritual sites. And weeping for a House whose doves are not harmed; he remains in it secure, and in it are the sparrows. And in it are wild beasts that are not disturbed, sociable; when they go out of it, they do not depart. Ibn Hishām said: His saying, “so that his sons are from us,” is from other than Ibn Isḥāq. Ibn Isḥāq said: And ʿAmr b. al-Ḥārith also said, mentioning Bakr and Ghubshān and the inhabitants of Makkah who succeeded them there: : O you people, travel on; for your utmost limit is that you will one day become such that you will not travel. Urge on the mounts and slacken some of their reins before death, and settle what you are settling. We were people as you are, then time changed us, so you are as we were, and you shall be as we are. Ibn Hishām said: This is what he verified of them. And some of the people of knowledge of poetry told me that these verses are the first poetry spoken among the Arabs, and that they were found written on a stone in Yemen, but he did not name their author to me.

69. Tarikh (al-Tabari) 540No grade recorded

    اسْتِبْدَادُ قَوْمٍ مِنْ خُزَاعَةَ بِوِلَايَةِ الْبَيْتِ   قَالَ ابْنُ إسْحَاقَ: ثُمَّ إنَّ غُبْشَانَ مِنْ خُزَاعَةَ وَلِيَتْ الْبَيْتَ دُونَ بَنِي بَكْرِ بْنِ عَبْدِ مَنَاةَ، وَكَانَ الَّذِي يَلِيهِ مِنْهُمْ عَمْرُو بْنُ الْحَارِثِ الْغُبْشَانِيُّ، وَقُرَيْشٌ إذْ ذَاكَ حُلُولٌ وَصِرَمٌ، وَبُيُوتَاتٌ مُتَفَرِّقُونَ فِي قَوْمِهِمْ مِنْ بَنِي كِنَانَةَ، فَوَلِيَتْ خُزَاعَةُ الْبَيْتَ يَتَوَارَثُونَ ذَلِكَ كَابِرًا عَنْ كَابِرٍ، حَتَّى كَانَ آخِرُهُمْ حُلَيْلُ بْنُ حَبَشِيَّةَ بْنِ سَلُولَ بْنِ كَعْبِ بْنِ عَمْرٍو الْخُزَاعِيَّ.

    ✧ The exclusive control of the House by a group of Khuzāʿah Ibn Isḥāq said: Then the Ghubshān of Khuzāʿah took charge of the House to the exclusion of Banū Bakr b. ʿAbd Manāh. The one among them who held this office was ʿAmr b. al-Ḥārith al-Ghubshānī. Quraysh at that time were scattered settlements, separated household groups, and dispersed houses among their people of Banū Kinānah. So Khuzāʿah held charge of the House, inheriting it one generation after another, until the last of them was Ḥulayl b. Ḥabshiyyah b. Salūl b. Kaʿb b. ʿAmr al-Khuzāʿī.

70. Tarikh (al-Tabari) 541No grade recorded

    [ تَوَلِّي قُصَيٍّ أَمْرَ الْبَيْتِ وَنُصْرَةَ رُزَاحٍ لَهُ   ] فَرَأَى قُصَيٌّ أَنَّهُ أَوْلَى بِالْكَعْبَةِ، وَبِأَمْرِ مَكَّةَ مِنْ خُزَاعَةَ وَبَنِيَّ بَكْرٍ، وَأَنَّ قُرَيْشًا قُرْعَةُ إسْمَاعِيلَ بْنِ إبْرَاهِيمَ وَصَرِيحُ وَلَدِهِ. فَكَلَّمَ رِجَالًا مِنْ قُرَيْشٍ، وَبَنِيَّ كِنَانَةَ، وَدَعَاهُمْ إلَى إخْرَاجِ خُزَاعَةَ وَبَنِيَّ بَكْرٍ مِنْ مَكَّةَ، فَأَجَابُوهُ. وَكَانَ رَبِيعَةُ بْنُ حَرَامٍ مِنْ عُذْرَةَ بْنِ سَعْدِ بْنِ زَيْدِ قَدْ قَدِمَ مَكَّةَ بَعْدَ هُلْكِ كِلَابٍ، فَتَزَوَّجَ فَاطِمَةَ بِنْتَ سَعْدِ بْنِ سَيَلٍ، وَزُهْرَةَ يَوْمَئِذٍ رَجُلٌ، وَقُصَيٌّ فَطِيمٌ، فَاحْتَمَلَهَا إلَى بِلَادِهِ، فَحَمَلَتْ قُصَيًّا مَعَهَا، وَأَقَامَ زُهْرَةَ، فَوَلَدَتْ لِرَبِيعَةَ رِزَاحًا. فَلَمَّا بَلَغَ قُصَيٌّ وَصَارَ رَجُلًا أَتَى مَكَّةَ، فَأَقَامَ بِهَا، فَلَمَّا أَجَابَهُ قَوْمُهُ إلَى مَا دَعَاهُمْ إلَيْهِ، كَتَبَ إلَى أَخِيهِ مِنْ أُمِّهِ، رِزَاحِ بْنِ رَبِيعَةَ، يَدْعُوهُ إلَى نُصْرَتِهِ، وَالْقِيَامِ مَعَهُ. فَخَرَجَ رِزَاحُ بْنُ رَبِيعَةَ وَمَعَهُ إخْوَتُهُ: حُنُّ بْنُ رَبِيعَةَ، وَمَحْمُودُ بْنُ رَبِيعَةَ، وَجُلْهُمَةُ بْنُ رَبِيعَةَ، وَهُمْ لِغَيْرِ فَاطِمَةَ، فِيمَنْ تَبِعَهُمْ مِنْ قُضَاعَةَ فِي حَاجِّ الْعَرَبِ، وَهُمْ مُجْمِعُونَ لِنُصْرَةِ قُصَيٍّ. وَخُزَاعَةُ تَزْعُمُ أَنَّ حُلَيْلَ بْنَ حُبْشِيَّةَ أَوْصَى بِذَلِكَ، قُصَيًّا وَأَمَرَهُ بِهِ حِينَ انْتَشَرَ لَهُ مِنْ ابْنَتِهِ مِنْ الْوَلَدِ مَا انْتَشَرَ. وَقَالَ: أَنْتِ أَوْلَى بِالْكَعْبَةِ، وَبِالْقِيَامِ عَلَيْهَا، وَبِأَمْرِ مَكَّةَ مِنْ خُزَاعَةَ، فَعِنْدَ ذَلِكَ طَلَبَ قُصَيٌّ مَا طَلَبَ. وَلَمْ نَسْمَعْ ذَلِكَ مِنْ غَيْرِهِمْ، فَاَللَّهُ أَعْلَمُ أَيَّ ذَلِكَ كَانَ.

    ✧ [ The assumption of authority over the House by Quṣayy and the support of Rizāḥ for him ] Quṣayy saw that he was more entitled to the Kaʿbah and to the affairs of Makkah than Khuzāʿah and the Banū Bakr, and that the Quraysh were the pure stock of Ismāʿīl b. Ibrāhīm and his true descendants. He spoke to some men of the Quraysh and the Banū Kinānah, inviting them to expel Khuzāʿah and the Banū Bakr from Makkah, and they responded to him. Rabīʿah b. Ḥarām of ʿUdhrah b. Saʿd b. Zayd had come to Makkah after the death of Kilāb, and he married Fāṭimah bt. Saʿd b. Sayal, while Zuhrah was then a grown man and Quṣayy a weaned child. He took her away to his own lands, and she carried Quṣayy with her, while Zuhrah stayed behind. She bore to Rabīʿah a son named Rizāḥ. When Quṣayy grew up and became a man, he came to Makkah and settled there. When his people responded to his call, he wrote to his maternal brother, Rizāḥ b. Rabīʿah, summoning him to support him and stand with him. Rizāḥ b. Rabīʿah set out, accompanied by his brothers: Ḥunn b. Rabīʿah, Maḥmūd b. Rabīʿah, and Julhumah b. Rabīʿah – these being from other wives than Fāṭimah – together with those of Quḍāʿah who followed them among the Arab pilgrims, all resolved to support Quṣayy. Khuzāʿah claim that Ḥulayl b. Ḥubshiyyah bequeathed that to Quṣayy and commanded him to it when his offspring from his daughter had multiplied. He said: You are more entitled to the Kaʿbah, to its guardianship, and to the affairs of Makkah than Khuzāʿah. It was then that Quṣayy sought what he sought. We have not heard this from anyone other than them, and Allah knows best which of the two was the case.

71. Tarikh (al-Tabari) 542No grade recorded

    [ صُوفَةُ وَرَمْيُ الْجِمَارِ   ] كَانَتْ صُوفَةُ تَدْفَعُ بِالنَّاسِ مِنْ عَرَفَةَ، وَتُجِيزُ بِهِمْ إذَا نَفَرُوا مِنْ مِنًى، فَإِذَا كَانَ يَوْمُ النَّفْرِ أَتَوْا لِرَمْيِ الْجِمَارِ، وَرَجُلٌ مِنْ صُوفَةَ يَرْمِي لِلنَّاسِ، لَا يَرْمُونَ حَتَّى يَرْمِي. فَكَانَ ذَوُو الْحَاجَاتِ الْمُتَعَجِّلُونَ يَأْتُونَهُ، فَيَقُولُونَ لَهُ: قُمْ فَارْمِ حَتَّى نَرْمِيَ مَعَكَ؛ فَيَقُولُ: لَا وَاَللَّهِ، حَتَّى تَمِيلَ الشَّمْسُ. فَيَظَلُّ ذَوُو الْحَاجَاتِ الَّذِينَ يُحِبُّونَ التَّعَجُّلَ يَرْمُونَهُ بِالْحِجَارَةِ، وَيَسْتَعْجِلُونَهُ بِذَلِكَ، وَيَقُولُونَ لَهُ: وَيْلَكَ قُمْ فَارْمِ؛ فَيَأْبَى عَلَيْهِمْ. حَتَّى إذَا مَالَتْ الشَّمْسُ قَامَ فَرَمَى وَرَمَى النَّاسُ مَعَهُ.

    ✧ [ Ṣūfah and the Stoning of the Jamarāt ] Ṣūfah used to send the people on from ʿArafah and grant them permission to depart when they left Minā. When it was the Day of Departure, they came to stone the Jamarāt, and a man from Ṣūfah would stone on behalf of the people; they would not stone until he stoned. Those with urgent needs, who wished to hasten, would come to him and say to him: 'Arise and stone so that we may stone with you.' He would say: 'No, by God, not until the sun declines.' Those with urgent needs who wished to hasten would pelt him with stones, urging him by that, and say to him: 'Woe to you! Arise and stone.' But he would refuse them. Until when the sun declined, he arose and stoned, and the people stoned with him.

72. Tarikh (al-Tabari) 543No grade recorded

    [ تَوَلِّي بَنِي سَعْدٍ أَمْرَ الْبَيْتِ بَعْدَ صُوفَةَ   ] قَالَ ابْنُ إسْحَاقَ: فَإِذَا فَرَغُوا مِنْ رَمْيِ الْجِمَارِ وَأَرَادُوا النَّفْرَ مِنْ مِنًى، أَخَذَتْ صُوفَةُ بِجَانِبَيْ الْعَقَبَةِ، فَحَبَسُوا النَّاسَ وَقَالُوا: أَجِيزِى صُوفَةَ، فَلَمْ يَجُزْ أَحَدٌ مِنْ النَّاسِ حَتَّى يَمُرُّوا، فَإِذَا نَفَرَتْ صُوفَةُ وَمَضَتْ خُلِّيَ سَبِيلُ النَّاسِ فَانْطَلَقُوا بَعْدَهُمْ فَكَانُوا كَذَلِكَ حَتَّى انْقَرَضُوا، فَوَرِثَهُمْ ذَلِكَ مِنْ بَعْدِهِمْ بِالْقُعْدُدِ بَنُو سَعْدِ بْنِ زَيْدِ مَنَاةَ بْنِ تَمِيمٍ، وَكَانَتْ مِنْ بَنِي سَعْدٍ فِي آلِ صَفْوَانَ بْنِ الْحَارِثِ بْنِ شِجْنَةَ. [ نَسَبُ صَفْوَانَ   ] قَالَ ابْنُ هِشَامٍ: صَفْوَانُ بْنُ جُنَابِ بْنِ شِجْنَةَ بْنِ عُطَارِدَ بْنِ عَوْفِ بْنِ كَعْبِ بْنِ سَعْدِ بْنِ زَيْدِ مَنَاةَ بْنِ تَمِيمٍ. [ صَفْوَانُ وَكَرِبٌ وَالْإِجَازَةُ فِي الْحَجِّ ] قَالَ ابْنُ إسْحَاقَ: وَكَانَ صَفْوَانُ هُوَ الَّذِي يُجِيزُ لِلنَّاسِ بِالْحَجِّ مِنْ عَرَفَةَ، ثُمَّ بَنَوْهُ مِنْ بَعْدِهِ، حَتَّى كَانَ آخِرَهُمْ الَّذِي قَامَ عَلَيْهِ الْإِسْلَامُ، كَرِبُ بْنُ صَفْوَانَ، وَقَالَ أَوْسُ بْنُ تَمِيمِ بْنِ مَغْرَاءَ السَّعْدِيُّ: : لَا يَبْرَحُ النَّاسُ مَا حَجُّوا مُعَرَّفَهُمْ حَتَّى يُقَالَ أَجِيزُوا آلَ صَفْوَانَا قَالَ ابْنُ هِشَامٍ: هَذَا الْبَيْتُ فِي قَصِيدَةٍ لِأَوْسِ بْنِ مَغْرَاءَ.

    ✧ [ The Banū Saʿd Assuming Authority over the House after Ṣūfah ] Ibn Isḥāq said: When they finished the stoning of the jamarāt and wished to depart from Minā, Ṣūfah took hold of both sides of the ʿAqabah and detained the people, saying: "Pass through, O Ṣūfah." None of the people passed until they had gone by. When Ṣūfah departed and moved on, the way was left open for the people, and they set out after them. Thus they remained until they became extinct. Then the Banū Saʿd b. Zayd Manāh b. Tamīm inherited that from them by virtue of closer descent, and it belonged among the Banū Saʿd to the family of Ṣafwān b. al-Ḥārith b. Shijnah. [ The Lineage of Ṣafwān ] Ibn Hishām said: Ṣafwān b. Junāb b. Shijnah b. ʿUṭārid b. ʿAwf b. Kaʿb b. Saʿd b. Zayd Manāh b. Tamīm. [ Ṣafwān and Karib and the Permission to Depart in the Pilgrimage ] Ibn Isḥāq said: Ṣafwān was the one who gave permission to the people to depart in the pilgrimage from ʿArafah, and then his sons after him, until the last of them, the one in whose lifetime Islam arose, was Karib b. Ṣafwān. Aws b. Tamīm b. Maghrāʾ al-Saʿdī said: : The people do not cease, as long as they perform the pilgrimage, their standing at ʿArafah, until it is said: "Give permission to depart, O family of Ṣafwān." Ibn Hishām said: This verse is in a poem by Aws b. Maghrāʾ.

73. Tarikh (al-Tabari) 544No grade recorded

    [ شِعْرُ ذِي الْإِصْبَعِ فِي إفَاضَتِهِمْ بِالنَّاسِ ] وَأَمَّا قَوْلُ ذِي الْإِصْبَعِ الْعَدْوَانِيِّ، وَاسْمُهُ حُرْثَانُ ( مِنْ عَدْوَانَ ) بْنِ عَمْرٍو؛ وَإِنَّمَا سُمِّيَ ذَا الْإِصْبَعِ لِأَنَّهُ كَانَ لَهُ إصْبَعٌ فَقَطَعَهَا: : عَذِيرَ الْحَيِّ مِنْ عَدْوَانَ كَانُوا حَيَّةَ الْأَرْضِ     بَغَى بَعْضُهُمْ ظُلْمًا فَلَمْ يُرْعِ عَلَى بَعْضِ     وَمِنْهُمْ كَانَتْ السَّادَا تُ وَالْمُوفُونَ بِالْقَرْضِ     وَمِنْهُمْ مَنْ يُجِيزُ النَّا سَ بِالسُّنَّةِ وَالْفَرْضِ     وَمِنْهُمْ حَكَمٌ يَقْضِي فَلَا يُنْقَضُ مَا يَقْضِي

    ✧ Poem of Dhū al-Iṣbaʿ concerning their flooding of the people with generosity As for the words of Dhū al-Iṣbaʿ al-ʿAdwānī—whose name was Ḥurthān, of ʿAdwān b. ʿAmr; he was called Dhū al-Iṣbaʿ (the one of the finger) because he had a finger that was cut off: : ʿAdhīra l-ḥayyi min ʿAdwāna kānū ḥayyata l-arḍi baghā baʿḍuhum ẓulman fa-lam yurʿi ʿalā baʿḍin wa-minhum kānat al-sādātu wa-l-mūfūna bi-l-qarḍi wa-minhum man yujīzu l-nāsa bi-l-sunnati wa-l-farḍi wa-minhum ḥakamun yaqḍī fa-lā yunqaḍu mā yaqḍī

74. Tarikh (al-Tabari) 545No grade recorded

    كَانَتِ الْإِجَازَةُ مِنَ الْمُزْدَلِفَةِ فِي عَدْوَانَ حَتَّى قَامَ الْإِسْلَامُ عَلَى آخِرِهِمْ وَهُوَ أَبُو سَيَّارَةَ عُمَيْلَةُ بْنُ الْأَعْزَلِ، وَقِيلَ اسْمُهُ الْعَاصُ بْنُ خَالِدٍ وَكَانَ يُجِيزُ بِالنَّاسِ عَلَى أَتَانٍ لَهُ عَوْرَاءَ مَكَثَ يَدْفَعُ عَلَيْهَا فِي الْمَوْقِفِ أَرْبَعِينَ سَنَةً وَهُوَ أَوَّلُ مَنْ جَعَلَ الدِّيَةَ مِائَةً، وَأَوَّلُ مَنْ كَانَ يَقُولُ: أَشْرِقْ ثَبِيرُ كَيْمَا نُغِيرُ حَكَاهُ السُّهَيْلِيُّ

    ✧ The license (ijāzah) to depart from Muzdalifah belonged to ʿAdwān until Islam arose upon the last of them, who was Abū Sayyārah ʿUmaylah b. al-Aʿzal, and it is said his name was al-ʿĀṣ b. Khālid. He used to conduct the people on a one-eyed female donkey of his, and he continued to drive it in the standing place for forty years. He was the first to make the blood-money one hundred, and the first who used to say: 'Shine, Thabīr, so that we may hasten.' Al-Suhaylī reported this.

75. Tarikh (al-Tabari) 546No grade recorded

    أَمْرُ عَامِرِ بْنِ ظَرِبِ بْنِ عَمْرِو بْنِ عِيَاذِ بْنِ يَشْكُرَ بْنِ عَدْوَانَ   [ قَضَاؤُهُ فِي خُنْثَى وَمَشْوَرَةُ جَارِيَتِهِ سُخَيْلَةَ ] قَالَ ابْنُ إسْحَاقَ: وَقَوْلُهُ حَكَمٌ يَقْضِي، يَعْنِي عَامِرَ بْنَ ظَرِبِ بْنِ عَمْرِو بْنِ عِيَاذِ بْنِ يَشْكُرَ بْنِ عَدْوَانَ الْعَدْوَانِيَّ. وَكَانَتْ الْعَرَبُ لَا يَكُونُ بَيْنَهَا نَائِرَةٌ وَلَا عُضْلَةٌ فِي قَضَاءٍ إلَّا أَسْنَدُوا ذَلِكَ إلَيْهِ ثُمَّ رَضُوا بِمَا قَضَى فِيهِ. فَاخْتُصِمَ إلَيْهِ فِي بَعْضِ مَا كَانُوا يَخْتَلِفُونَ فِيهِ، فِي رَجُلٍ خُنْثَى، لَهُ مَا لِلرَّجُلِ وَلَهُ مَا لِلْمَرْأَةِ، فَقَالُوا: أَتَجْعَلُهُ رَجُلًا أَوْ امْرَأَةً ؟ وَلَمْ يَأْتُوهُ بِأَمْرِ كَانَ أَعْضَلَ مِنْهُ. فَقَالَ: حَتَّى أَنْظُرَ فِي أَمْرِكُمْ، فَوَاَللَّهِ مَا نَزَلَ بِي مِثْلُ هَذِهِ مِنْكُمْ يَا مَعْشَرَ الْعَرَبِ فَاسْتَأْخَرُوا عَنْهُ. فَبَاتَ لَيْلَتَهُ سَاهِرًا، يُقَلِّبُ أَمْرَهُ، وَيَنْظُرُ فِي شَأْنِهِ، لَا يَتَوَجَّهُ لَهُ مِنْهُ وَجْهٌ. وَكَانَتْ لَهُ جَارِيَةٌ يُقَالُ لَهَا سُخَيْلَةُ تَرْعَى عَلَيْهِ غَنَمَهُ، وَكَانَ يُعَاتِبُهَا إذَا سَرَحَتْ فَيَقُولُ: صَبَّحْتِ وَاَللَّهِ يَا سُخَيْلُ وَإِذَا أَرَاحَتْ عَلَيْهِ قَالَ: مَسَّيْتِ وَاَللَّهِ يَا سُخَيْلُ وَذَلِكَ أَنَّهَا كَانَتْ تُؤَخِّرُ السَّرْحَ حَتَّى يَسْبِقَهَا بَعْضُ النَّاسِ، وَتُؤَخِّرُ الْإِرَاحَةَ حَتَّى يَسْبِقَهَا بَعْضٌ. فَلَمَّا رَأَتْ سَهَرَهُ وَقِلَّةَ قَرَارِهِ عَلَى فِرَاشِهِ قَالَتْ: مَا لَكَ لَا أَبَا لَكَ مَا عَرَاكَ فِي لَيْلَتِكَ هَذِهِ ؟ قَالَ: وَيْلَكَ دَعِينِي، أَمْرٌ لَيْسَ مِنْ شَأْنِكَ، ثُمَّ عَادَتْ لَهُ بِمِثْلِ قَوْلِهَا. فَقَالَ فِي نَفْسِهِ: عَسَى أَنْ تَأْتِيَ مِمَّا أَنَا فِيهِ بِفَرَجٍ؛ فَقَالَ: وَيْحَكَ اُخْتُصِمَ إلَيَّ فِي مِيرَاثِ خُنْثَى، أَأَجْعَلُهُ رَجُلًا أَوْ امْرَأَةً ؟ فَوَاَللَّهِ مَا أَدْرِي مَا أَصْنَعُ، وَمَا يَتَوَجَّهُ لِي فِيهِ وَجْهٌ. قَالَ: فَقَالَتْ: سُبْحَانَ اللَّهِ لَا أَبَا لَكَ أَتْبِعْ الْقَضَاءَ الْمَبَالَ، أَقْعِدْهُ، فَإِنْ بَالَ مِنْ حَيْثُ يَبُولُ الرَّجُلُ فَهُوَ رَجُلٌ، وَإِنْ بَالَ مِنْ حَيْثُ تَبُولُ الْمَرْأَةُ، فَهِيَ امْرَأَةٌ. قَالَ: مَسِّي سُخَيْلُ بَعْدَهَا أَوْ صَبِّحِي، فَرَّجْتِهَا وَاَللَّهِ. ثُمَّ خَرَجَ عَلَى النَّاسِ حِينَ أَصْبَحَ، فَقَضَى بِاَلَّذِي أَشَارَتْ عَلَيْهِ بِهِ.

    ✧ The affair of ʿĀmir b. Ẓarib b. ʿAmr b. ʿIyādh b. Yashkur b. ʿAdwān [His judgment concerning a hermaphrodite and the counsel of his slave girl Sukhayla] Ibn Isḥāq said: And his saying “a wise one who judges” means ʿĀmir b. Ẓarib b. ʿAmr b. ʿIyādh b. Yashkur b. ʿAdwān al-ʿAdwānī. The Arabs had no dispute or knotty problem in a judgment but that they referred it to him and then accepted what he decided in it. A case was brought before him in one of the matters over which they used to differ, concerning a hermaphrodite man, who had what belongs to a man and what belongs to a woman. They said: Will you make him a man or a woman? And they did not bring him any matter more knotty than it. He said: Wait until I look into your affair, for by God, nothing like this from you has befallen me, O assembly of the Arabs. So they withdrew from him. He spent his night sleepless, turning over his affair and examining his situation, no solution presenting itself to him in it. He had a slave girl called Sukhayla who pastured his sheep for him, and he used to reproach her when she set out in the morning, saying: By God, you have delayed the morning, O Sukhayl, and when she returned in the evening he said: By God, you have delayed the evening, O Sukhayl. That was because she used to delay the morning pasturing until some of the people preceded her, and delay the evening return until some preceded her. When she saw his sleeplessness and his little rest upon his bed, she said: What is with you, may you have no father? What has come upon you this night of yours? He said: Woe to you, leave me; it is a matter not of your concern. Then she returned to him with the like of her words. He said to himself: Perhaps she will bring relief from what I am in. He said: Woe to you, a case was brought before me concerning the inheritance of a hermaphrodite—shall I make him a man or a woman? By God, I do not know what to do, and no solution presents itself to me in it. He said: She said: Glory be to God, may you have no father! Follow the decisive indication of urination. Seat him, for if he urinates from where a man urinates, then he is a man; and if he urinates from where a woman urinates, then she is a woman. He said: Delay the evening after it, O Sukhayl, or delay the morning—by God, you have relieved it. Then he went out to the people when morning came and judged according to what she had counseled him.

76. Tarikh (al-Tabari) 547No grade recorded

    [ قُصَيٌّ أَمِيرًا عَلَى مَكَّةَ وَسَبَبُ تَسْمِيَتِهِ مُجَمِّعًا   ] قَالَ ابْنُ إسْحَاقَ: فَوَلِيَ قُصَيٌّ الْبَيْتَ وَأَمْرَ مَكَّةَ، وَجَمَعَ قَوْمَهُ مِنْ مَنَازِلِهِمْ إلَى مَكَّةَ، وَتَمَلَّكَ عَلَى قَوْمِهِ وَأَهْلِ مَكَّةَ فَمَلَّكُوهُ. إلَّا أَنَّهُ قَدْ أَقَرَّ لِلْعَرَبِ مَا كَانُوا عَلَيْهِ، وَذَلِكَ أَنَّهُ كَانَ يَرَاهُ دِينًا فِي نَفْسِهِ لَا يَنْبَغِي تَغْيِيرُهُ. فَأَقَرَّ آلَ صَفْوَانَ وَعَدْوَانَ وَالنِّسْأَةَ وَمُرَّةَ بْنَ عَوْفٍ عَلَى مَا كَانُوا عَلَيْهِ، حَتَّى جَاءَ الْإِسْلَامُ فَهَدَمَ اللَّهُ بِهِ ذَلِكَ كُلَّهُ. فَكَانَ قُصَيٌّ أَوَّلَ بَنِي كَعْبِ بْنِ لُؤَيٍّ أَصَابَ مُلْكًا أَطَاعَ لَهُ بِهِ قَوْمُهُ، فَكَانَتْ إلَيْهِ الْحِجَابَةُ، وَالسِّقَايَةُ، وَالرِّفَادَةُ، وَالنَّدْوَةُ، وَاللِّوَاءُ، فَحَازَ شَرَفَ مَكَّةَ كُلَّهُ. وَقَطَعَ مَكَّةَ رِبَاعًا بَيْنَ قَوْمِهِ، فَأَنْزَلَ كُلَّ قَوْمٍ مِنْ قُرَيْشٍ مَنَازِلَهُمْ مِنْ مَكَّةَ الَّتِي أَصْبَحُوا عَلَيْهَا، وَيَزْعُمُ النَّاسُ أَنَّ قُرَيْشًا هَابُوا قَطْعَ شَجَرِ الْحَرَمِ فِي مَنَازِلِهِمْ فَقَطَعَهَا قُصَيٌّ بِيَدِهِ وَأَعْوَانِهِ، فَسَمَّتْهُ قُرَيْشٌ مُجَمِّعًا لِمَا جَمَعَ مِنْ أَمْرِهَا، وَتَيَمَّنَتْ بِأَمْرِهِ، فَمَا تُنْكَحُ امْرَأَةٌ، وَلَا يَتَزَوَّجُ رَجُلٌ مِنْ قُرَيْشٍ، وَمَا يَتَشَاوَرُونَ فِي أَمْرٍ نَزَلَ بِهِمْ، وَلَا يَعْقِدُونَ لِوَاءً لِحَرْبِ قَوْمٍ مِنْ غَيْرِهِمْ إلَّا فِي دَارِهِ، يَعْقِدُهُ لَهُمْ بَعْضُ وَلَدِهِ، وَمَا تَدَّرِعُ جَارِيَةٌ إذَا بَلَغَتْ أَنْ تَدَّرِعَ مِنْ قُرَيْشٍ إلَّا فِي دَارِهِ، يَشُقُّ عَلَيْهَا فِيهَا دِرْعَهَا ثُمَّ تَدَّرِعُهُ، ثُمَّ يَنْطَلِقُ بِهَا إلَى أَهْلِهَا. فَكَانَ أَمْرُهُ فِي قَوْمِهِ مِنْ قُرَيْشٍ فِي حَيَاتِهِ، وَمِنْ بَعْدِ مَوْتِهِ، كَالدِّينِ الْمُتَّبِعِ لَا يُعْمَلُ بِغَيْرِهِ. وَاِتَّخَذَ لِنَفْسِهِ دَارَ النَّدْوَةِ وَجَعَلَ بَابَهَا إلَى مَسْجِدِ الْكَعْبَةِ، فَفِيهَا كَانَتْ قُرَيْشٌ تَقْضِي أُمُورَهَا. قَالَ ابْنُ هِشَامٍ: وَقَالَ الشَّاعِرُ: : قُصَيٌّ لَعَمْرِي كَانَ يُدَعَّى مُجَمِّعًا بِهِ جَمَعَ اللَّهُ الْقَبَائِلَ مِنْ فِهْرِ قَالَ ابْنُ إسْحَاقَ: حَدَّثَنِي عَبْدُ الْمَلِكِ بْنِ رَاشِدٍ عَنْ أَبِيهِ قَالَ: سَمِعْتُ السَّائِبَ بْنَ خَبَّابٍ صَاحِبَ الْمَقْصُورَةِ يُحَدِّثُ، أَنَّهُ سَمِعَ رَجُلًا يُحَدِّثُ عُمَرَ بْنَ الْخَطَّابِ، وَهُوَ خَلِيفَةٌ، حَدِيثَ قُصَيِّ بْنِ كِلَابٍ، وَمَا جَمَعَ مِنْ أَمْرِ قَوْمِهِ، وَإِخْرَاجِهِ خُزَاعَةَ وَبَنِيَّ بَكْرٍ مِنْ مَكَّةَ، وَوِلَايَتِهِ الْبَيْتَ وَأَمْرَ مَكَّةَ، فَلَمْ يَرُدَّ ذَلِكَ عَلَيْهِ وَلَمْ يُنْكِرْهُ.

    ✧ [ Quṣayy as ruler over Makkah and the reason he was named Mujammiʿ ] Ibn Isḥāq said: Quṣayy took charge of the House and the affairs of Makkah, gathered his people from their dwellings to Makkah, and assumed kingship over his people and the people of Makkah, and they made him king. Except that he confirmed for the Arabs what they had been upon, since he regarded that as a religion in his own view that should not be changed. He confirmed the family of Ṣafwān, ʿAdwān, the nasiʾah, and Murrah b. ʿAwf upon what they had been upon, until Islam came and Allah demolished all of that through it. Quṣayy was the first of the Banū Kaʿb b. Luʾayy to attain kingship to which his people rendered obedience. To him belonged the ḥijābah, the siqāyah, the rifādah, the nadwah, and the liwāʾ, and so he seized all the honor of Makkah. He divided Makkah into quarters among his people and settled each group of Quraysh in their dwellings in Makkah in which they came to be. People claim that Quraysh feared cutting the trees of the sanctuary in their dwellings, but Quṣayy cut them down with his own hand and with his helpers. So Quraysh named him Mujammiʿ (the Gatherer) because of what he gathered of their affairs, and they took blessing from his command. No woman of Quraysh was married, and no man of Quraysh took a wife; they did not consult with one another about a matter that befell them; and they did not tie a banner for war against any people other than themselves except in his house, one of his sons tying it for them. And no girl of Quraysh, when she reached the age to put on a shift, put on her shift except in his house: he would slit her shift for her there, then she would put it on, then he would send her off to her family. Thus his authority among his people of Quraysh, during his lifetime and after his death, was like a followed religion, nothing else being acted upon. He took for himself the Dār al-Nadwah (council house) and made its door facing the mosque of the Kaʿbah. In it Quraysh used to settle their affairs. Ibn Hishām said: The poet said: : Quṣayy, by my life, was called Mujammiʿ; through him Allah gathered the tribes of Fihr. Ibn Isḥāq said: ʿAbd al-Malik b. Rāshid related to me from his father, who said: I heard al-Sāʾib b. Khabbāb, the companion of the maqṣūrah, relate that he heard a man relate to ʿUmar b. al-Khaṭṭāb, while he was caliph, the account of Quṣayy b. Kilāb, what he gathered of the affairs of his people, his expulsion of Khuzāʿah and Banū Bakr from Makkah, and his authority over the House and the affairs of Makkah, and he did not reject that or deny it.

77. Tarikh (al-Tabari) 548No grade recorded

    [ هَزِيمَةُ صُوفَةَ ] قَالَ ابْنُ إسْحَاقَ: فَلَمَّا كَانَ ذَلِكَ الْعَامُ فَعَلَتْ صُوفَةُ كَمَا كَانَتْ تَفْعَلُ، وَقَدْ عَرَفَتْ ذَلِكَ لَهَا الْعَرَبُ، وَهُوَ دِينٌ فِي أَنْفُسِهِمْ فِي عَهْدِ جُرْهُمٍ وَخُزَاعَةَ وَوِلَايَتِهِمْ فَأَتَاهُمْ قُصَيُّ بْنُ كِلَابٍ بِمَنْ مَعَهُ مِنْ قَوْمِهِ مِنْ قُرَيْشٍ وَكِنَانَةَ وَقُضَاعَةَ عِنْدَ الْعَقَبَةِ، فَقَالَ: لَنَحْنُ أَوْلَى بِهَذَا مِنْكُمْ، فَقَاتِلُوهُ، فَاقْتَتَلَ النَّاسُ قِتَالًا شَدِيدًا، ثُمَّ انْهَزَمَتْ صُوفَةُ، وَغَلَبَهُمْ قُصَيٌّ عَلَى مَا كَانَ بِأَيْدِيهِمْ مِنْ ذَلِكَ.

    ✧ The Defeat of Ṣūfah Ibn Isḥāq said: When that year came, Ṣūfah did as they had been doing, and the Arabs had acknowledged that for them, and it was a religion among them during the era of Jurhum and Khuzāʿah and their rule. Then Quṣayy b. Kilāb came to them with those of his people who were with him, from Quraysh, Kinānah, and Quḍāʿah, at al-ʿAqabah, and said: "We are more entitled to this than you." So they fought him, and the people engaged in fierce fighting. Then Ṣūfah was defeated, and Quṣayy overcame them regarding what was in their hands of that matter.

78. Tarikh (al-Tabari) 549No grade recorded

    [ مُحَارَبَةُ قُصَيٍّ لِخُزَاعَةَ وَبَنِيَّ بَكْرٍ وَتَحْكِيمُ يَعْمُرَ بْنِ عَوْفٍ ] وَانْحَازَتْ عِنْدَ ذَلِكَ خُزَاعَةُ وَبَنُو بَكْرٍ عَنْ قُصَيٍّ، وَعَرَفُوا أَنَّهُ سَيَمْنَعُهُمْ كَمَا مَنَعَ صُوفَةَ، وَأَنَّهُ سَيَحُولُ بَيْنَهُمْ وَبَيْنَ الْكَعْبَةِ وَأَمْرِ مَكَّةَ. فَلَمَّا انْحَازُوا عَنْهُ بَادَاهُمْ وَأَجْمَعَ لِحَرْبِهِمْ وَثَبَتَ مَعَهُ أَخُوهُ رِزَاحُ بْنُ رَبِيعَةَ بِمَنْ مَعَهُ مِنْ قَوْمِهِ مِنْ قُضَاعَةَ. وَخَرَجَتْ لَهُ خُزَاعَةُ وَبَنُو بَكْرٍ فَالْتَقَوْا، فَاقْتَتَلُوا قِتَالًا شَدِيدًا بِالْأَبْطَحِ، حَتَّى كَثُرَتْ الْقَتْلَى فِي الْفَرِيقَيْنِ جَمِيعًا، ثُمَّ إنَّهُمْ تَدَاعَوْا إلَى الصُّلْحِ وَإِلَى أَنْ يُحَكِّمُوا بَيْنَهُمْ رَجُلًا مِنْ الْعَرَبِ، فَحَكَّمُوا يَعْمُرَ بْنَ عَوْفِ بْنِ كَعْبِ بْنِ عَامِرِ بْنِ لَيْثِ بْنِ بَكْرِ بْنِ عَبْدِ مَنَاةَ بْنِ كِنَانَةَ، فَقَضَى بَيْنَهُمْ بِأَنَّ قُصَيًّا أَوْلَى بِالْكَعْبَةِ وَأَمْرِ مَكَّةَ مِنْ خُزَاعَةَ، وَأَنَّ كُلَّ دَمٍ أَصَابَهُ قُصَيٌّ مِنْ خُزَاعَةَ وَبَنِيَّ بَكْرٍ، مَوْضُوعٌ يَشْدَخُهُ تَحْتَ قَدَمَيْهِ، وَأَنَّ مَا أَصَابَتْ خُزَاعَةُ وَبَنُو بَكْرٍ مِنْ قُرَيْشٍ، وَكِنَانَةَ وَقُضَاعَةَ فَفِيهِ الدِّيَةُ مُؤَدَّاةٌ، وَأَنْ يُخَلَّى بَيْنَ قُصَيٍّ وَبَيْنَ الْكَعْبَةِ وَمَكَّةَ. [ سَبَبُ تَسْمِيَةِ يَعْمُرَ بِالشَّدَّاخِ ] فَسُمِّيَ يَعْمُرُ بْنُ عَوْفٍ يَوْمَئِذٍ: الشَّدَّاخَ، لِمَا شَدَخَ مِنْ الدِّمَاءِ وَوَضَعَ مِنْهَا. قَالَ ابْنُ هِشَامٍ: وَيُقَالُ: الشُّدَاخُ.

    ✧ [The war of Quṣayy against Khuzāʿah and Banū Bakr and the arbitration of Yaʿmur b. ʿAwf] At that point Khuzāʿah and Banū Bakr withdrew from Quṣayy, realizing that he would prevent them as he had prevented Ṣūfah, and that he would come between them and the Kaʿbah and the rule of Makkah. When they withdrew from him, he openly opposed them and resolved on war against them, and his brother Rizāḥ b. Rabīʿah stood firm with him, along with those of his people from Quḍāʿah who were with him. Khuzāʿah and Banū Bakr went out against him, and they met and fought a severe battle at al-Abṭaḥ, until the slain became numerous in both parties together. Then they called one another to a settlement and to appointing a man from the Arabs to arbitrate between them. So they appointed Yaʿmur b. ʿAwf b. Kaʿb b. ʿĀmir b. Layth b. Bakr b. ʿAbd Manāh b. Kinānah as arbiter. He judged between them that Quṣayy had a better right to the Kaʿbah and the rule of Makkah than Khuzāʿah, and that every life Quṣayy had taken from Khuzāʿah and Banū Bakr was remitted, to be crushed beneath his two feet, and that whatever Khuzāʿah and Banū Bakr had inflicted upon Quraysh, Kinānah, and Quḍāʿah was subject to blood-money to be paid, and that the way should be opened between Quṣayy and the Kaʿbah and Makkah. [The reason Yaʿmur was named al-Shaddākh] On that day Yaʿmur b. ʿAwf was named al-Shaddākh, because of the blood he crushed and remitted. Ibn Hishām said: It is also said: al-Shudākh.

79. Tarikh (al-Tabari) 550No grade recorded

    ذِكْرُ يَوْمِ الْبَرَدَانِ   فَكَانَ مِنْ حَدِيثِهِ أَنَّ زِيَادَ بْنَ الْهَبُولَةِ مَلَكَ الشَّامَ،، وَكَانَ مِنْ سَلِيحِ بْنِ حُلْوَانَ بْنِ عِمْرَانَ بْنِ الْحَافِ بْنِ قُضَاعَةَ. فَأَغَارَ عَلَى حُجْرِ بْنِ عَمْرِو بْنِ مُعَاوِيَةَ بْنِ الْحَارِثِ الْكِنْدِيِّ، مَلِكِ عَرَبٍ بِنَجْدٍ وَنَوَاحِي الْعِرَاقِ وَهُوَ يُلَقَّبُ آكِلَ الْمُرَارِ، وَكَانَ حُجْرٌ قَدْ أَغَارَ فِي كِنْدَةَ وَرَبِيعَةَ عَلَى الْبَحْرَيْنِ، فَبَلَغَ زِيَادًا خَبَرُهُمْ فَسَارَ إِلَى أَهْلِ حُجْرٍ وَرَبِيعَةَ وَأَمْوَالِهِمْ، وَهُمْ خُلُوفٌ وَرِجَالُهُمْ فِي غَزَاتِهِمُ الْمَذْكُورَةِ، فَأَخَذَ الْحَرِيمَ وَالْأَمْوَالَ، وَسَبَى فِيهِمْ هِنْدًا بِنْتَ ظَالِمِ بْنِ وَهْبِ بْنِ الْحَارِثِ بْنِ مُعَاوِيَةَ. وَسَمِعَ حُجْرٌ وَكِنْدَةُ وَرَبِيعَةُ بِغَارَةِ زِيَادٍ، فَعَادُوا عَنْ غَزْوِهِمْ فِي طَلَبِ ابْنِ الْهَبُولَةِ، وَمَعَ حُجْرٍ أَشْرَافُ رَبِيعَةَ عَوْفُ بْنُ مُحَلَّمِ بْنِ ذُهْلِ بْنِ شَيْبَانَ. وَعَمْرُو بْنُ أَبِي رَبِيعَةَ بْنِ ذُهْلِ بْنِ شَيْبَانَ وَغَيْرُهُمَا، فَأَدْرَكُوا عَمْرًا بِالْبَرَدَانِ دُونَ عَيْنِ أُبَاغٍ وَقَدْ أَمِنَ الطَّلَبَ، فَنَزَلَ حُجْرٌ فِي سَفْحِ جَبَلٍ، وَنَزَلَتْ بَكْرٌ وَتَغْلِبُ وَكِنْدَةُ مَعَ حُجْرٍ دُونَ الْجَبَلِ بِالصَّحْصَحَانِ عَلَى مَاءٍ يُقَالُ لَهُ حَفِيرٌ. فَتَعَجَّلَ عَوْفُ بْنُ مُحَلَّمٍ وَعَمْرُو بْنُ أَبِي رَبِيعَةَ بْنِ ذُهْلِ بْنِ شَيْبَانَ وَقَالَا لِحُجْرٍ: إِنَّا مُتَعَجِّلَانِ إِلَى زِيَادٍ لَعَلَّنَا نَأْخُذُ مِنْهُ بَعْضَ مَا أَصَابَ مِنَّا. فَسَارَا إِلَيْهِ، وَكَانَ بَيْنَهُ وَبَيْنَ عَوْفٍ إِخَاءٌ، فَدَخَلَ عَلَيْهِ وَقَالَ لَهُ: يَا خَيْرَ الْفِتْيَانِ ارْدُدْ عَلَيَّ امْرَأَتِي أُمَامَةُ. فَرَدَّهَا عَلَيْهِ وَهِيَ حَامِلٌ، فَوَلَدَتْ لَهُ بِنْتًا أَرَادَ عَوْفٌ أَنْ يَئِدَهَا فَاسْتَوْهَبَهَا مِنْهُ عَمْرُو بْنُ أَبِي رَبِيعَةَ وَقَالَ: لَعَلَّهَا تَلِدُ أُنَاسًا، فَسُمِّيَتْ أُمَّ أُنَاسٍ، فَتَزَوَّجَهَا الْحَارِثُ بْنُ عَمْرِو بْنِ حُجْرٍ آكِلُ الْمُرَارِ، فَوَلَدَتْ عَمْرًا، وَيُعْرَفُ بِابْنِ أُمِّ أُنَاسٍ. ثُمَّ إِنَّ عَمْرَو بْنَ أَبِي رَبِيعَةَ قَالَ لِزِيَادٍ: يَا خَيْرَ الْفِتْيَانِ ارْدُدْ عَلَيَّ مَا أَخَذْتَ مِنْ إِبِلِي. فَرَدَّهَا عَلَيْهِ وَفِيهَا فَحْلُهَا، فَنَازَعَهُ الْفَحْلُ إِلَى الْإِبِلِ، فَصَرَعَهُ عَمْرٌو فَقَالَ لَهُ زِيَادٌ: يَا عَمْرُو لَوْ صَرَعْتُمْ يَا بَنِي شَيْبَانَ الرِّجَالَ كَمَا تَصْرَعُونَ الْإِبِلَ لَكُنْتُمْ أَنْتُمْ أَنْتُمْ ! فَقَالَ لَهُ عَمْرٌو: لَقَدْ أُعْطِيتَ قَلِيلًا، وَسَمَّيْتَ جَلِيلًا، وَجَرَرْتَ عَلَى نَفْسِكَ وَيْلًا طَوِيلًا ! وَلَتَجِدَنَّ مِنْهُ، وَلَا وَاللَّهِ لَا تَبْرَحُ حَتَّى أَرْوِيَ سِنَانِي مِنْ دَمِكَ ! ثُمَّ رَكَضَ فَرَسُهُ حَتَّى صَارَ إِلَى حُجْرٍ، فَلَمْ يُوَضِّحْ لَهُ الْخَبَرَ، فَأَرْسَلَ سَدُوسَ بْنَ شَيْبَانَ بْنِ ذُهْلٍ وَصُلَيْعَ بْنَ عَبْدِ غَنْمٍ يَتَجَسَّسَانِ لَهُ الْخَبَرَ وَيَعْلَمَانِ عِلْمَ الْعَسْكَرِ، فَخَرَجَا حَتَّى هَجَمَا عَلَى عَسْكَرِهِ لَيْلًا وَقَدْ قَسَّمَ الْغَنِيمَةَ وَجِيءَ بِالشَّمْعِ فَأَطْعَمَ النَّاسَ تَمْرًا وَسَمْنًا، فَلَمَّا أَكَلَ النَّاسُ نَادَى: مَنْ جَاءَ بِحُزْمَةِ حَطَبٍ فَلَهُ قِدْرَةُ تَمْرٍ. فَجَاءَ سَدُوسٌ وَصُلَيْعٌ بِحَطَبٍ وَأَخَذَا قِدْرَتَيْنِ مِنْ تَمْرٍ وَجَلَسَا قَرِيبًا مِنْ قُبَّتِهِ. ثُمَّ انْصَرَفَ صُلَيْعٌ إِلَى حُجْرٍ فَأَخْبَرَهُ بِعَسْكَرِ زِيَادٍ وَأَرَاهُ التَّمْرَ. وَأَمَّا سَدُوسٌ فَقَالَ: لَا أَبْرَحُ حَتَّى آتِيَهُ بِأَمْرٍ جَلِيٍّ. وَجَلَسَ مَعَ الْقَوْمِ يَتَسَمَّعُ مَا يَقُولُونَ، وَهِنْدٌ امْرَأَةُ حُجْرٍ خَلْفَ زِيَادٍ، فَقَالَتْ لِزِيَادٍ: إِنَّ هَذَا التَّمْرَ أُهْدِيَ إِلَى حُجْرٍ مِنْ هَجَرَ، وَالسَّمْنَ مِنْ دَوْمَةِ الْجَنْدَلِ. ثُمَّ تَفَرَّقَ أَصْحَابُ زِيَادٍ عَنْهُ، فَضَرَبَ سَدُوسٌ يَدَهُ إِلَى جَلِيسٍ لَهُ وَقَالَ لَهُ: مَنْ أَنْتَ ؟ مَخَافَةَ أَنْ يَسْتَنْكِرَهُ الرَّجُلُ. فَقَالَ: أَنَا فُلَانُ بْنُ فُلَانٍ. وَدَنَا سَدُوسٌ مِنْ قُبَّةِ زِيَادٍ بِحَيْثُ يَسْمَعُ كَلَامَهُ، وَدَنَا زِيَادٌ مِنَ امْرَأَةِ حُجْرٍ فَقَبَّلَهَا وَدَاعَبَهَا وَقَالَ لَهَا: مَا ظَنُّكِ الْآنَ بِحُجْرٍ ؟ فَقَالَتْ: مَا هُوَ ظَنٌّ وَلَكِنَّهُ يَقِينٌ، إِنَّهُ وَاللَّهِ لَنْ يَدَعَ طَلَبَكَ حَتَّى تُعَايِنَ الْقُصُورَ الْحُمْرَ، يَعْنِي قُصُورَ الشَّامِ، وَكَأَنِّي بِهِ فِي فَوَارِسَ مِنْ بَنِي شَيْبَانَ يُذَمِّرُهُمْ وَيُذَمِّرُونَهُ، وَهُوَ شَدِيدُ الْكَلَبِ تُزْبِدُ شَفَتَاهُ كَأَنَّهُ بَعِيرٌ أَكَلَ مُرَارًا، فَالنَّجَاءَ النَّجَاءَ ! فَإِنَّ وَرَاءَكَ طَالِبًا حَثِيثًا، وَجَمْعًا كَثِيفًا، وَكَيْدًا مَتِينًا، وَرَأْيًا صَلِيبًا فَرَفَعَ يَدَهُ فَلَطَمَهَا ثُمَّ قَالَ لَهَا: مَا قُلْتِ هَذَا إِلَّا مِنْ عُجْبِكِ بِهِ وَحُبِّكِ لَهُ ! فَقَالَتْ: وَاللَّهِ مَا أَبْغَضْتُ أَحَدًا بُغْضِي لَهُ وَلَا رَأَيْتُ رَجُلًا أَحْزَمَ مِنْهُ نَائِمًا وَمُسْتَيْقِظًا، إِنْ كَانَ لَتَنَامُ عَيْنَاهُ فَبَعْضُ أَعْضَائِهِ مُسْتَيْقِظٌ ! وَكَانَ إِذَا أَرَادَ النَّوْمَ أَمَرَنِي أَنْ أَجْعَلَ عِنْدَهُ عُسًّا مِنْ لَبَنٍ، فَبَيْنَا هُوَ ذَاتَ لَيْلَةِ نَائِمٌ وَأَنَا قَرِيبٌ مِنْهُ أَنْظُرُ إِلَيْهِ، إِذْ أَقْبَلَ أَسْوَدُ سَالِخٍ إِلَى رَأْسِهِ فَنَحَّى رَأْسَهُ، فَمَالَ إِلَى يَدِهِ فَقَبَضَهَا، فَمَالَ إِلَى رِجْلِهِ فَقَبَضَهَا، فَمَالَ إِلَى الْعُسِّ فَشَرِبَهُ ثُمَّ مَجَّهُ. فَقُلْتُ: يَسْتَيْقِظُ فَيَشْرَبُهُ فَيَمُوتُ فَأَسْتَرِيحُ مِنْهُ فَانْتَبَهَ مِنْ نَوْمِهِ فَقَالَ: عَلَيَّ بِالْإِنَاءِ، فَنَاوَلْتُهُ فَشَمَّهُ ثُمَّ أَلْقَاهُ فَهُرِيقَ. فَقَالَ: أَيْنَ ذَهَبَ الْأَسْوَدُ ؟ فَقُلْتُ: مَا رَأَيْتُهُ. فَقَالَ: كَذَبْتِ وَاللَّهِ ! وَذَلِكَ كُلُّهُ يَسْمَعُهُ سَدُوسٌ، فَسَارَ حَتَّى أَتَى حُجْرًا، فَلَمَّا دَخَلَ عَلَيْهِ وَقَالَ: أَتَاكَ الْمُرْجِفُونَ بِأَمْرِ غَيْبٍ عَلَى دَهْشٍ وَجِئْتُكَ بِالْيَقِينِ     فَمَنْ يَكُ قَدْ أَتَاكَ بِأَمْرِ لَبْسٍ فَقَدْ آتِي بِأَمْرٍ مُسْتَبِينِ ثُمَّ قَصَّ عَلَيْهِ مَا سَمِعَ، فَجَعَلَ حُجْرٌ يَعْبَثُ بِالْمُرَارِ وَيَأْكُلُ مِنْهُ غَضَبًا وَأَسَفًا، وَلَا يَشْعُرُ أَنَّهُ يَأْكُلُهُ مِنْ شِدَّةِ الْغَضَبِ، فَلَمَّا فَرَغَ سَدُوسٌ مِنْ حَدِيثِهِ وَجَدَ حُجْرٌ الْمُرَارَ فَسُمِّيَ يَوْمَئِذٍ آكِلَ الْمُرَارِ، وَالْمُرَارُ نَبْتٌ شَدِيدُ الْمَرَارَةِ لَا تَأْكُلُهُ دَابَّةٌ إِلَّا قَتَلَهَا. ثُمَّ أَمَرَ حُجْرٌ فَنُودِيَ فِي النَّاسِ، وَرَكِبَ وَسَارَ إِلَى زِيَادٍ فَاقْتَتَلُوا قِتَالًا شَدِيدًا، فَانْهَزَمَ زِيَادٌ وَأَهْلُ الشَّامِ وَقُتِلُوا قَتْلًا ذَرِيعًا، وَاسْتَنْقَذَتْ بَكْرٌ وَكِنْدَةُ مَا كَانَ بِأَيْدِيهِمْ مِنَ الْغَنَائِمِ وَالسَّبْيِ، وَعَرَفَ سَدُوسٌ زِيَادًا فَحَمَلَ عَلَيْهِ فَاعْتَنَقَهُ وَصَرَعَهُ وَأَخَذَهُ أَسِيرًا، فَلَمَّا رَآهُ عَمْرُو بْنُ أَبِي رَبِيعَةَ حَسَدَهُ فَطَعَنَ زِيَادًا فَقَتَلَهُ. فَغَضِبَ سَدُوسٌ وَقَالَ: قَتَلْتَ أَسِيرِي وَدِيَتُهُ دِيَةُ مَلِكٍ، فَتَحَاكَمَا إِلَى حُجْرٍ، فَحَكَمَ عَلَى عَمْرٍو وَقَوْمِهِ لِسَدُوسٍ بِدِيَةِ مَلِكٍ وَأَعَانَهُمْ مِنْ مَالِهِ. وَأَخَذَ حُجْرٌ زَوْجَتَهُ هِنْدًا فَرَبَطَهَا فِي فَرَسَيْنِ ثُمَّ رَكَضَهَا حَتَّى قَطَّعَاهَا، وَيُقَالُ: بَلْ أَحْرَقَهَا، وَقَالَ فِيهَا: إِنَّ مَنْ غَرَّهُ النِّسَاءُ بِشَيْءٍ     بَعْدَ هِنْدٍ لَجَاهِلٌ مَغْرُورُ حُلْوَةُ الْعَيْنِ وَالْحَدِيثِ وَمُرُّ     كُلِّ شَيْءٍ أَجَنَّ مِنْهَا الضَّمِيرُ كُلُّ أُنْثَى وَإِنْ بَدَا لَكَ مِنْهَا     آيَةُ الْحُبِّ حُبُّهَا خَيْتَعُورُ ثُمَّ عَادَ إِلَى الْحِيرَةِ. قُلْتُ: هَكَذَا قَالَ بَعْضُ الْعُلَمَاءِ إِنَّ زِيَادَ بْنَ هَبُولَةَ السَّلِيحِيَّ مَلِكَ الشَّامِ غَزَا حُجْرًا، وَهَذَا غَيْرُ صَحِيحٍ لِأَنَّ مُلُوكَ سَلِيحٍ كَانُوا بِأَطْرَافِ الشَّامِ مِمَّا يَلِي الْبَرَّ مِنْ فَلَسْطِينَ إِلَى قَنْسَرِينَ وَالْبِلَادُ لِلرُّومِ، وَمِنْهُمْ أَخَذَتْ غَسَّانُ هَذِهِ الْبِلَادَ، وَكُلُّهُمْ كَانُوا عُمَّالًا لِمُلُوكِ الرُّومِ كَمَا كَانَ مُلُوكُ الْحِيرَةِ عُمَّالًا لِمُلُوكِ الْفُرْسِ عَلَى الْبَرِّ وَالْعَرَبِ، وَلَمْ يَكُنْ سَلِيحُ وَلَا غَسَّانُ مُسْتَقِلِّينَ بِمُلْكِ الشَّامِ وَلَا بِشِبْرٍ وَاحِدٍ عَلَى سَبِيلِ التَّفَرُّدِ وَالِاسْتِقْلَالِ. وَقَوْلُهُمْ: مَلِكُ الشَّامِ، غَيْرُ صَحِيحٍ، وَزِيَادُ بْنُ هَبُولَةَ السَّلِيحِيُّ مَلِكُ مَشَارِفِ الشَّامِ أَقْدَمُ مِنْ حُجْرٍ الَّذِي مَلَكَ الْحِيرَةَ وَالْعَرَبَ بِالْعِرَاقِ أَيَّامَ قُبَاذَ أَبِي أَنُوشِرْوَانَ. وَبَيْنَ مُلْكِ قُبَاذَ وَالْهِجْرَةِ نَحْوَ مِائَةٍ وَثَلَاثِينَ سَنَةً، وَقَدْ مَلَكَتْ غَسَّانُ أَطْرَافَ الشَّامِ بَعْدَ سَلِيحٍ سِتَّمِائَةِ سَنَةٍ، وَقِيلَ: خَمْسَمِائَةِ سَنَةٍ، وَأَقَلُّ مَا سَمِعْتُ فِيهِ ثَلَاثَمِائَةِ سَنَةٍ وَسِتَّ عَشْرَةَ سَنَةً، وَكَانُوا بَعْدَ سَلِيحٍ وَلَمْ يَكُنْ زِيَادٌ آخِرَ مُلُوكِ سَلِيحٍ، فَتَزِيدُ الْمُدَّةُ زِيَادَةً أُخْرَى، وَهَذَا تَفَاوُتٌ كَثِيرٌ فَكَيْفَ يَسْتَقِيمُ أَنْ يَكُونَ ابْنُ هَبُولَةَ الْمَلِكَ أَيَّامَ حُجْرٍ حَتَّى يُغِيرَ عَلَيْهِ ؟ ! وَحَيْثُ أَطْبَقَتْ رُوَاةُ الْعَرَبِ عَلَى هَذِهِ الْغَزَاةِ فَلَا بُدَّ مِنْ تَوْجِيهِهَا، وَأَصْلَحُ مَا قِيلَ فِيهِ: إِنَّ زِيَادَ بْنَ هَبُولَةَ الْمُعَاصِرَ لِحُجْرٍ كَانَ رَئِيسًا عَلَى قَوْمٍ أَوْ مُتَغَلِّبًا عَلَى بَعْضِ أَطْرَافِ الشَّامِ حَتَّى يَسْتَقِيمَ هَذَا الْقَوْلُ، وَاللَّهُ أَعْلَمُ. وَقَوْلُهُمْ أَيْضًا: إِنَّ حُجْرًا عَادَ إِلَى الْحِيرَةِ، لَا يَسْتَقِيمُ أَيْضًا لِأَنَّ مُلُوكَ الْحِيرَةِ مِنْ وَلَدِ عَدِيِّ بْنِ نَصْرٍ اللَّخْمِيِّ لَمْ يَنْقَطِعْ مُلْكُهُمْ لَهَا إِلَّا أَيَّامَ قُبَاذَ، فَإِنَّهُ اسْتَعْمَلَ الْحَارِثَ بْنَ عَمْرِو بْنِ حُجْرٍ آكِلَ الْمُرَارِ كَمَا ذَكَرْنَاهُ قَبْلُ. فَلَمَّا وَلِيَ أَنُوشِرْوَانُ عَزَلَ الْحَارِثَ وَأَعَادَ اللَّخْمِيِّينَ، وَيُشْبِهُ أَنْ يَكُونَ بَعْضُ الْكِنْدِيِّينَ قَدْ ذَكَرَ هَذَا تَعَصُّبًا، وَاللَّهُ أَعْلَمُ. إِنَّ أَبَا عُبَيْدَةَ ذَكَرَ هَذَا الْيَوْمَ وَلَمْ يَذْكُرْ أَنَّ ابْنَ هَبُولَةَ مِنْ سَلِيحٍ بَلْ قَالَ: هُوَ غَالِبُ بْنُ هَبُولَةَ مَلِكٌ مِنْ مُلُوكِ غَسَّانَ، وَلَمْ يَذْكُرْ عَوْدَهُ إِلَى الْحِيرَةِ، فَزَالَ هَذَا الْوَهْمُ. وَسَلِيحٌ بِفَتْحِ السِّينِ الْمُهْمَلَةِ، وَكَسْرِ اللَّامِ، وَآخِرُهُ حَاءٌ مُهْمَلَةٌ.

    ✧ Account of the Day of al-Baradān It is related that Ziyād b. al-Habūlah ruled over al-Shām, and he was of Salīḥ b. Ḥulwān b. ʿImrān b. al-Ḥāf b. Quḍāʿah. He raided Ḥujr b. ʿAmr b. Muʿāwiyah b. al-Ḥārith al-Kindī, king of the Arabs in Najd and the regions of Iraq, who was nicknamed Ākil al-Murār (the Eater of Bitter Herbs). Ḥujr had raided with Kindah and Rabīʿah against al-Baḥrayn, and Ziyād learned of their news, so he marched against the people of Ḥujr and Rabīʿah and their properties while they were left behind and their men were on the mentioned expedition. He seized the women and wealth, and among them he took as captive Hind bt. Ẓālim b. Wahb b. al-Ḥārith b. Muʿāwiyah. Ḥujr, Kindah, and Rabīʿah heard of Ziyād's raid, so they returned from their expedition in pursuit of Ibn al-Habūlah. With Ḥujr were the nobles of Rabīʿah: ʿAwf b. Muḥallim b. Dhuhl b. Shaybān, ʿAmr b. Abī Rabīʿah b. Dhuhl b. Shaybān, and others. They overtook ʿAmr at al-Baradān, short of ʿAyn Ubāgh, and he had felt safe from pursuit. Ḥujr encamped on the slope of a mountain, and Bakr, Taghlib, and Kindah encamped with Ḥujr below the mountain at al-Ṣaḥṣaḥān by a watering place called Ḥafīr. ʿAwf b. Muḥallim and ʿAmr b. Abī Rabīʿah b. Dhuhl b. Shaybān hastened ahead and said to Ḥujr: "We are going ahead to Ziyād, perhaps we may recover from him some of what he took from us." So the two set out toward him. There was a bond of brotherhood between him and ʿAwf, and he entered upon him and said to him: "O best of young men, return to me my wife Umāmah." So he returned her to him while she was pregnant, and she gave birth to a daughter whom ʿAwf wanted to bury alive. ʿAmr b. Abī Rabīʿah asked for her as a gift and said: "Perhaps she will give birth to people." So she was named Umm Unās. Al-Ḥārith b. ʿAmr b. Ḥujr Ākil al-Murār married her, and she bore him ʿAmr, known as Ibn Umm Unās. Then ʿAmr b. Abī Rabīʿah said to Ziyād: "O best of young men, return to me what you took of my camels." So he returned them, including their stallion. The stallion pulled away toward the camels, and ʿAmr wrestled it down. Ziyād said to him: "O ʿAmr, if you Banū Shaybān could throw down men as you throw down camels, you would indeed be you, you!" ʿAmr said to him: "You have been given little, yet you have named something great, and you have drawn upon yourself a long woe! You will surely find of it, and no, by God, you will not depart until I have quenched my spear-point with your blood!" Then he spurred his horse until he came to Ḥujr, but he did not clarify the news to him. So he sent Sadūs b. Shaybān b. Dhuhl and Ṣulayʿ b. ʿAbd Ghanm to spy out the news for him and learn about the army. The two went out until they came upon his camp at night. He had divided the spoils, and candles were brought, and he fed the people dates and clarified butter. When the people had eaten, he called out: "Whoever brings a bundle of firewood shall have a pot of dates." Sadūs and Ṣulayʿ brought firewood and took two pots of dates and sat near his tent. Then Ṣulayʿ went back to Ḥujr and informed him of Ziyād's army and showed him the dates. As for Sadūs, he said: "I will not leave until I bring him a clear matter." He sat with the people listening to what they said. Hind, the wife of Ḥujr, was behind Ziyād, and she said to Ziyād: "These dates were sent to Ḥujr from Hajar, and the clarified butter from Dūmat al-Jandal." Then Ziyād's companions dispersed from him, and Sadūs reached out his hand to a companion sitting beside him and said: "Who are you?" for fear the man might find him suspicious. The man said: "I am so-and-so son of so-and-so." Sadūs drew near to Ziyād's tent so that he could hear his words, and Ziyād drew near to Ḥujr's wife, kissed her, jested with her, and said: "What do you think now of Ḥujr?" She said: "It is not a thought but a certainty: by God, he will not cease pursuing you until you see the red palaces," meaning the palaces of al-Shām, "and it is as if I see him among horsemen of Banū Shaybān, urging them on and they urging him on, with intense rage, his lips foaming as if he were a camel that had eaten bitter herbs. So flee, flee! For behind you is a swift pursuer, a dense host, firm cunning, and resolute judgment." He raised his hand and slapped her, then said: "You have said this only out of your admiration for him and love for him!" She said: "By God, I have never hated anyone as I hate him, nor have I seen a man more resolute than he, asleep or awake. When his eyes slept, some of his limbs remained awake. When he wanted to sleep, he ordered me to place beside him a bowl of milk. One night while he slept and I was near watching him, a great black snake came toward his head and moved his head aside, then turned to his hand and he grasped it, then turned to his foot and he grasped it, then turned to the bowl and drank from it and then spat it out. I said to myself: he will wake and drink it and die, and I shall be rid of him. Then he woke from his sleep and said: 'Bring me the vessel.' I handed it to him, and he smelled it, then threw it away and it spilled. He said: 'Where did the black one go?' I said: 'I did not see it.' He said: 'You lie, by God!'" All of that Sadūs heard. Then he departed until he came to Ḥujr, and when he entered upon him, he said: "The alarmists have brought you a matter of the unseen in confusion, but I have come to you with certainty. Whoever may have brought you a muddled affair, I have come with a clear matter." Then he related to him what he had heard. Ḥujr began to toy with the bitter herb and eat of it in anger and grief, unaware that he was eating it due to the intensity of his anger. When Sadūs finished his account, Ḥujr found the bitter herb, and he was named that day Ākil al-Murār. Al-murār is a plant of intense bitterness which no beast eats without it killing it. Then Ḥujr gave orders and a call was made among the people, and he mounted and marched against Ziyād. They fought a fierce battle, and Ziyād and the people of al-Shām were routed and slain in great numbers. Bakr and Kindah recovered what had been in their hands of spoils and captives. Sadūs recognized Ziyād and charged at him, seized him, threw him down, and took him prisoner. When ʿAmr b. Abī Rabīʿah saw him, he envied him and stabbed Ziyād, killing him. Sadūs became angry and said: "You have killed my captive, and his blood-money is the blood-money of a king." They brought their dispute to Ḥujr, and he ruled against ʿAmr and his people, awarding Sadūs a king's blood-money, and assisted them from his own wealth. Ḥujr took his wife Hind, tied her between two horses, and then spurred them until they tore her apart. It is also said: rather, he burned her. And he said of her: "Whoever is deceived by women in anything after Hind is a deceived ignoramus. Sweet of eye and speech, and bitter is all that her innermost conceals. Every woman, even if there appears to you from her a sign of love, her love is treacherous." Then he returned to al-Ḥīrah. I say: this is what some scholars have said, that Ziyād b. Habūlah al-Salīḥī, king of al-Shām, raided Ḥujr. This is not correct, because the kings of Salīḥ were on the borders of al-Shām, on the landward side from Palestine to Qinnasrīn, while the land belonged to the Byzantines. From them Ghassān took these lands, and all of them were agents for the Byzantine kings, just as the kings of al-Ḥīrah were agents for the Persian kings over the land and the Arabs. Neither Salīḥ nor Ghassān were independent in ruling al-Shām, not even a single span, by way of sole and independent rule. Their saying "king of al-Shām" is not correct. Ziyād b. Habūlah al-Salīḥī, king of the highlands of al-Shām, is older than Ḥujr, who ruled al-Ḥīrah and the Arabs in Iraq during the days of Qubādh, the father of Anūshirwān. Between the reign of Qubādh and the Hijrah is about one hundred and thirty years. Ghassān ruled the borders of al-Shām after Salīḥ for six hundred years; it is also said five hundred years; and the least I have heard is three hundred and sixteen years. They were after Salīḥ, and Ziyād was not the last of the kings of Salīḥ, so the period increases by yet another length, and this is a great discrepancy. How then can it be sound that Ibn Habūlah was king during the days of Ḥujr so as to raid him? Since the transmitters of the Arabs unanimously report this raid, it must be given an interpretation. The most sound thing said about it is that Ziyād b. Habūlah, the contemporary of Ḥujr, was a chief over a people or a usurper over some of the borders of al-Shām, so that this statement may be sound. And God knows best. Their saying also that Ḥujr returned to al-Ḥīrah is likewise not sound, because the kings of al-Ḥīrah from the descendants of ʿAdī b. Naṣr al-Lakhmī did not cease their rule over it except during the days of Qubādh, for he appointed al-Ḥārith b. ʿAmr b. Ḥujr Ākil al-Murār, as we mentioned before. When Anūshirwān came to power, he dismissed al-Ḥārith and restored the Lakhmids. It seems likely that some of the Kindīs mentioned this out of partisanship, and God knows best. Abū ʿUbaydah mentioned this day but did not mention that Ibn Habūlah was of Salīḥ; rather he said: he is Ghālib b. Habūlah, a king of the kings of Ghassān, and he did not mention his return to al-Ḥīrah. Thus this confusion is removed. Salīḥ is with a fatḥah on the unpointed sīn, a kasrah on the lām, and its last letter is an unpointed ḥāʾ.

80. Tarikh (al-Tabari) 551No grade recorded

    ذِكْرُ مَقْتَلِ حُجْرٍ أَبِي امْرِئِ الْقَيْسِ وَالْحُرُوبِ الْحَادِثَةِ بِمَقْتَلِهِ إِلَى أَنْ مَاتَ امْرُؤُ الْقَيْسِ   نَذْكُرُ أَوَّلًا سَبَبَ مُلْكِهِمُ الْعَرَبَ بِنَجْدٍ وَنَسُوقُ الْحَادِثَةَ إِلَى قَتْلِهِ وَمَا يَتَّصِلُ بِهِ فَنَقُولُ: كَانَ سُفَهَاءُ بَكْرٍ قَدْ غَلَبُوا عَلَى عُقَلَائِهَا وَغَلَبُوهُمْ عَلَى الْأَمْرِ وَأَكَلَ الْقَوِيُّ الضَّعِيفَ، فَنَظَرَ الْعُقَلَاءُ فِي أَمْرِهِمْ فَرَأَوْا أَنْ يُمَلِّكُوا عَلَيْهِمْ مَلِكًا يَأْخُذُ لِلضَّعِيفِ مِنَ الْقَوِيِّ. فَنَهَاهُمُ الْعَرَبُ وَعَرَفُوا أَنَّ هَذَا لَا يَسْتَقِيمُ بِأَنْ يَكُونَ الْمَلِكُ مِنْهُمْ لِأَنَّهُ يُطِيعُهُ قَوْمٌ وَيُخَالِفُهُ آخَرُونَ، فَسَارُوا إِلَى بَعْضِ تَبَابِعَةِ الْيَمَنِ، وَكَانُوا لِلْعَرَبِ بِمَنْزِلَةِ الْخُلَفَاءِ لِلْمُسْلِمِينَ، وَطَلَبُوا مِنْهُ أَنْ يُمَلِّكَ عَلَيْهِمْ مَلِكًا، فَمَلَّكَ عَلَيْهِمْ حُجْرَ بْنَ عَمْرٍو آكِلَ الْمُرَارِ، فَقَدِمَ عَلَيْهِمْ وَنَزَلَ بِبَطْنِ عَاقِلٍ وَأَغَارَ بِبَكْرٍ فَانْتَزَعَ عَامَّةَ مَا كَانَ بِأَيْدِي اللَّخْمِيِّينَ مِنْ أَرْضِ بَكْرٍ وَبَقِيَ كَذَلِكَ إِلَى أَنْ مَاتَ فَدُفِنَ بِبَطْنِ عَاقِلٍ. فَلَمَّا مَاتَ صَارَ عَمْرُو بْنُ حُجْرٍ آكِلُ الْمُرَارِ، وَهُوَ الْمَقْصُورُ، مَلِكًا بَعْدَ أَبِيهِ، وَإِنَّمَا قِيلَ لَهُ الْمَقْصُورُ لِأَنَّهُ قَصَرَ عَلَى مُلْكِ أَبِيهِ، وَكَانَ أَخُوهُ مُعَاوِيَةُ، وَهُوَ الْجَوْنُ، عَلَى الْيَمَامَةِ. فَلَمَّا مَاتَ عَمْرٌو مَلَكَ بَعْدَهُ ابْنُهُ الْحَارِثُ، وَكَانَ شَدِيدَ الْمُلْكِ بَعِيدَ الصَّوْتِ، فَلَمَّا مَلَكَ قُبَاذُ بْنُ فَيْرُوزَ الْفُرْسَ خَرَجَ فِي أَيَّامِهِ مَزْدَكُ فَدَعَا النَّاسَ إِلَى الزَّنْدَقَةِ، كَمَا ذَكَرْنَاهُ، فَأَجَابَهُ قُبَاذُ إِلَى ذَلِكَ، وَكَانَ الْمُنْذِرُ بْنُ مَاءِ السَّمَاءِ عَامِلًا لِلْأَكَاسِرَةِ عَلَى الْحِيرَةِ وَنَوَاحِيهَا، فَدَعَاهُ قُبَاذُ إِلَى الدُّخُولِ مَعَهُ، فَامْتَنَعَ، فَدَعَا الْحَارِثَ بْنَ عَمْرٍو إِلَى ذَلِكَ فَأَجَابَهُ، فَاسْتَعْمَلَهُ عَلَى الْحِيرَةِ وَطَرَدَ الْمُنْذِرَ عَنْ مَمْلَكَتِهِ. وَقِيلَ فِي تَمَلُّكِهِ غَيْرُ ذَلِكَ، وَقَدْ ذَكَرْنَاهُ أَيَّامَ قُبَاذَ. فَبَقُوا كَذَلِكَ إِلَى أَنْ مَلَكَ كِسْرَى أَنُوشِرْوَانُ بْنُ قُبَاذَ بَعْدَ أَبِيهِ فَقَتَلَ مَزْدَكَ وَأَصْحَابَهُ وَأَعَادَ الْمُنْذِرَ بْنَ مَاءِ السَّمَاءِ إِلَى وِلَايَةِ الْحِيرَةِ وَطَلَبَ الْحَارِثَ بْنَ عَمْرٍو، وَكَانَ بِالْأَنْبَارِ، وَبِهَا مَنْزِلُهُ، فَهَرَبَ بِأَوْلَادِهِ وَمَالِهِ وَهَجَائِنِهِ، وَتَبِعَهُ الْمُنْذِرُ بِالْخَيْلِ مِنْ تَغْلِبَ وَإِيَادٍ وَبَهْرَاءَ فَلَحِقَ بِأَرْضِ كَلْبٍ فَنَجَا، وَانْتَهَبُوا مَالَهُ وَهَجَائِنَهُ، وَأَخَذَتْ تَغْلِبُ ثَمَانِيَةً وَأَرْبَعِينَ نَفْسًا مِنْ بَنِي آكِلِ الْمُرَارِ، فِيهِمْ عَمْرٌو وَمَالِكٌ ابْنَا الْحَارِثِ، فَقَدِمُوا بِهِمْ عَلَى الْمُنْذِرِ، فَقَتَلَهُمْ فِي دِيَارِ بَنِي مَرِينَا، وَفِيهِمْ يَقُولُ عَمْرُو بْنُ كُلْثُومٍ: فَآبُوا بِالنِّهَابِ وَبِالسَّبَايَا وَأُبْنَا بِالْمُلُوكِ مُصَفَّدِينَا وَفِيهِمْ يَقُولُ امْرُؤُ الْقَيْسَ: مُلُوكٌ مِنْ بَنِي حُجْرِ بْنِ     عَمْرٍو يُسَاقُونَ الْعَشِيَّةَ يُقْتَلُونَا فَلَوْ فِي يَوْمِ مَعْرَكَةٍ أُصِيبُوا     وَلَكِنْ فِي دِيَارِ بَنِي مَرِينَا وَلَمْ تُغْسَلْ جَمَاجِمُهُمْ بِغُسْلٍ     وَلَكِنْ فِي الدِّمَاءِ مُرَمَّلِينَا تَظَلُّ الطَّيْرُ عَاكِفَةً عَلَيْهِمْ     وَتَنْتَزِعُ الْحَوَاجِبَ وَالْعَيُونَا وَأَقَامَ الْحَارِثُ بِدِيَارِ كَلْبٍ، فَتَزْعُمُ كَلْبٌ أَنَّهُمْ قَتَلُوهُ، وَعُلَمَاءُ كِنْدَةَ تَزْعُمُ أَنَّهُ خَرَجَ يَتَصَيَّدُ، فَتَبِعَ تَيْسًا مِنَ الظِّبَاءِ فَأَعْجَزَهُ، فَأَقْسَمَ أَنْ لَا يَأْكُلَ شَيْئًا إِلَّا مِنْ كَبِدِهِ، فَطَلَبَتْهُ الْخَيْلُ، فَأُتِيَ بِهِ بَعْدَ ثَلَاثَةٍ، وَقَدْ كَادَ يَهْلِكُ جُوعًا، فَشُوِيَ لَهُ بَطْنُهُ فَأَكَلَ فِلْذَةً مِنْ كَبِدِهِ حَارَةً فَمَاتَ. وَلَمَّا كَانَ الْحَارِثُ بِالْحِيرَةِ أَتَاهُ أَشْرَافُ عِدَّةِ قَبَائِلَ مِنْ نِزَارٍ فَقَالُوا: إِنَّا فِي طَاعَتِكَ وَقَدْ وَقَعَ بَيْنَنَا مِنَ الشَّرِّ بِالْقَتْلِ مَا تَعْلَمُ وَنَخَافُ الْفَنَاءَ فَوَجِّهْ مَعَنَا بَنِيكَ يَنْزِلُونَ فِينَا فَيَكُفُّونَ بَعْضَنَا عَنْ بَعْضٍ. فَفَرَّقَ أَوْلَادَهُ فِي قَبَائِلِ الْعَرَبِ، فَمَلَّكَ ابْنَهُ حُجْرًا عَلَى بَنِي أَسَدِ بْنِ خُزَيْمَةَ وَغَطَفَانَ، وَمَلَّكَ ابْنَهُ شُرَحْبِيلَ، وَهُوَ الَّذِي قُتِلَ يَوْمَ الْكُلَابِ، عَلَى بَكْرِ بْنِ وَائِلٍ بِأَسْرِهَا وَعَلَى غَيْرِهَا، وَمَلَّكَ ابْنَهُ مَعْدِي كَرِبَ، وَهُوَ غَلْفَاءُ، وَإِنَّمَا قِيلَ لَهُ غَلْفَاءُ لِأَنَّهُ كَانَ يُغَلِّفُ رَأْسَهُ بِالطِّيبِ، عَلَى قَيْسِ عَيْلَانَ وَطَوَائِفَ غَيْرِهِمْ، وَمَلَّكَ ابْنَهُ سَلَمَةَ عَلَى تَغْلِبَ وَالنَّمِرِ بْنِ قَاسِطٍ وَبَنِي سَعْدِ بْنِ زَيْدِ مَنَاةَ مِنْ تَمِيمٍ. فَبَقِيَ حُجْرٌ فِي بَنِي أَسَدٍ وَلَهُ عَلَيْهِمْ جَائِزَةٌ وَإِتَاوَةٌ كُلَّ سَنَةٍ لِمَا يَحْتَاجُ إِلَيْهِ، فَبَقِيَ كَذَلِكَ دَهْرًا، ثُمَّ بَعَثَ إِلَيْهِمْ مَنْ يَجْبِي ذَلِكَ مِنْهُمْ، وَكَانُوا بِتِهَامَةَ، وَطَرَدُوا رُسُلَهُ وَضَرَبُوهُمْ، فَبَلَغَ ذَلِكَ حُجْرًا، فَسَارَ إِلَيْهِمْ بِجُنْدٍ مِنْ رَبِيعَةَ، وَجُنْدٍ مِنْ جُنْدِ أَخِيهِ مِنْ قَيْسٍ وَكِنَانَةَ، فَأَتَاهُمْ فَأَخَذَ سَرَوَاتِهِمْ وَخِيَارَهُمْ، وَجَعَلَ يَقْتُلُهُمْ بِالْعَصَا وَأَبَاحَ الْأَمْوَالَ، وَسَيَّرَهُمْ إِلَى تِهَامَةَ، وَحَبَسَ مِنْهُمْ جَمَاعَةً مِنْ أَشْرَافِهِمْ، مِنْهُمْ عُبَيْدُ بْنُ الْأَبْرَصِ الشَّاعِرُ، فَقَالَ شِعْرًا يَسْتَعْطِفُهُ لَهُمْ، فَرَقَّ لَهُمْ وَأَرْسَلَ مَنْ يَرُدُّهُمْ، فَلَمَّا صَارُوا عَلَى يَوْمٍ مِنْهُ تَكَهَّنَ كَاهِنُهُمْ، وَهُوَ عَوْفُ بْنُ رَبِيعَةَ بْنِ عَامِرٍ الْأَسَدِيُّ، فَقَالَ لَهُمْ: مَنِ الْمَلِكُ الصَّلْهَبْ، الْغَلَّابُ غَيْرُ الْمُغَلَّبْ، فِي الْإِبِلِ كَأَنَّهَا الرَّبْرَبْ، هَذَا دَمُهُ يَتَثَعَّبْ، وَهُوَ غَدًا أَوَّلُ مَنْ يُسْتَلَبْ ؟ قَالُوا: وَمَنْ هُوَ ؟ قَالَ: لَوْلَا تَجِيشُ نَفْسٌ خَاشِيَهْ، لَأَخْبَرْتُكُمْ أَنَّهُ حُجْرُ ضَاحِيَهْ، فَرَكِبُوا كُلَّ صَعْبٍ وَذَلُولٍ حَتَّى بَلَغُوا إِلَى عَسْكَرِ حُجْرٍ فَهَجَمُوا عَلَيْهِ فِي قُبَّتِهِ فَقَتَلُوهُ، طَعَنَهُ عِلْبَاءُ بْنُ الْحَارِثِ الْكَاهِلِيُّ فَقَتَلَهُ، وَكَانَ حُجْرٌ قَتَلَ أَبَاهُ، فَلَمَّا قُتِلَ قَالَتْ بَنُو أَسَدٍ: يَا مَعْشَرَ كِنَانَةَ وَقَيْسٍ أَنْتُمْ إِخْوَانُنَا وَبَنُو عَمِّنَا، وَالرَّجُلُ بَعِيدُ النَّسَبِ مِنَّا وَمِنْكُمْ، وَقَدْ رَأَيْتُمْ سِيرَتَهُ وَمَا كَانَ يَصْنَعُ بِكُمْ هُوَ وَقَوْمُهُ فَانْتَهِبُوهُمْ. فَشَدُّوا عَلَى هَجَائِنِهِ فَانْتَهَبُوهَا، وَلَفُّوهُ فِي رَيْطَةٍ بَيْضَاءَ وَأَلْقُوهُ عَلَى الطَّرِيقِ، فَلَمَّا رَأَتْهُ قَيْسٌ وَكِنَانَةُ انْتَهَبُوا أَسْلَابَهُ وَأَجَارَ عَمْرُو بْنُ مَسْعُودٍ عِيَالَهُ. وَقِيلَ: إِنَّ حُجْرًا لَمَّا رَأَى اجْتِمَاعَ بَنِي أَسَدٍ عَلَيْهِ خَافَهُمْ فَاسْتَجَارَ عُوَيْمِرُ بْنُ شُجْنَةَ أَحَدَ بَنِي عُطَارِدَ بْنِ كَعْبِ بْنِ زَيْدِ مَنَاةَ بْنِ تَمِيمٍ لِبِنْتِهِ هِنْدٍ بِنْتِ حُجْرٍ وَعِيَالِهِ، وَقَالَ لِبَنِي أَسَدٍ: إِنْ كَانَ هَذَا شَأْنَكُمْ فَإِنِّي مُرْتَحِلٌ عَنْكُمْ وَمُخَلِّيكُمْ وَشَأْنَكُمْ. فَوَادَعُوهُ عَلَى ذَلِكَ وَسَارَ عَنْهُمْ وَأَقَامَ فِي قَوْمِهِ مُدَّةً، ثُمَّ جَمَعَ لَهُمْ جَمْعًا عَظِيمًا وَأَقْبَلَ إِلَيْهِمْ مُدِلًّا بِمَنْ مَعَهُ، فَتَآمَرَ بَنُو أَسَدٍ وَقَالُوا: وَاللَّهِ لَئِنْ قَهَرَكُمْ لِيَحْكُمَنَّ عَلَيْكُمْ حُكْمَ الصَّبِيِّ، فَمَا خَيْرُ الْعَيْشِ حِينَئِذٍ فَمُوتُوا كِرَامًا. فَاجْتَمَعُوا وَسَارُوا إِلَى حُجْرٍ فَلَقَوْهُ فَاقْتَتَلُوا قِتَالًا شَدِيدًا، وَكَانَ صَاحِبُ أَمْرِهِمْ عِلْبَاءَ بْنَ الْحَارِثِ، فَحَمَلَ عَلَى حُجْرٍ فَطَعَنَهُ فَقَتَلَهُ، وَانْهَزَمَتْ كِنْدَةُ وَمَنْ مَعَهُمْ، وَأَسَرَ بَنُو أَسَدٍ مِنْ أَهْلِ بَيْتِ حُجْرٍ وَغَنِمُوا حَتَّى مَلَأُوا أَيْدِيَهُمْ مِنَ الْغَنَائِمِ، وَأَخَذُوا جَوَارِيَهُ وَنِسَاءَهُ وَمَا مَعَهُمْ فَاقْتَسَمُوهُ بَيْنَهُمْ. وَقِيلَ: إِنَّ حُجْرًا أَخَذَ أَمِيرًا فِي الْمَعْرَكَةِ وَجَعَلَ فِي قُبَّةٍ، فَوَثَبَ عَلَيْهِ ابْنُ أُخْتِ عِلْبَاءَ فَضَرَبَهُ بِحَدِيدَةٍ كَانَتْ مَعَهُ لِأَنَّ حُجْرًا كَانَ قَتَلَ أَبَاهُ، فَلَمَّا جَرَحَهُ لَمْ يَقْضِ عَلَيْهِ، فَأَوْصَى حُجْرٌ وَدَفَعَ كِتَابَهُ إِلَى رَجُلٍ وَقَالَ لَهُ: انْطَلِقْ إِلَى ابْنِي نَافِعٍ، وَكَانَ أَكْبَرَ أَوْلَادِهِ، فَإِنْ بَكَى وَجَزِعَ فَاتْرُكْهُ وَاسْتَقْرِهِمْ وَاحِدًا وَاحِدًا حَتَّى تَأْتِيَ امْرَأَ الْقَيْسِ، وَكَانَ أَصْغَرَهُمْ، فَأَيُّهُمْ لَمْ يَجْزَعْ فَادْفَعْ إِلَيْهِ خَيْلِي وَسِلَاحِي وَوَصِيَّتِي. وَقَدْ كَانَ بَيْنَ وَصِيَّتِهِ مِنْ قَتْلِهِ وَكَيْفَ كَانَ خَبَرُهُ. فَانْطَلَقَ الرَّجُلُ بِوَصِيَّتِهِ إِلَى ابْنِهِ نَافِعٍ فَوَضَعَ التُّرَابَ عَلَى رَأْسِهِ ثُمَّ أَتَاهُمْ كُلَّهُمْ، فَفَعَلُوا مِثْلَهُ حَتَّى أَتَى امْرَأَ الْقَيْسِ فَوَجَدَهُ مَعَ نَدِيمٍ لَهُ يَشْرَبُ الْخَمْرَ وَيَلْعَبُ مَعَهُ بِالنَّرْدِ، فَقَالَ: قُتِلَ حُجْرٌ، فَلَمْ يَلْتَفِتْ إِلَى قَوْلِهِ، وَأَمْسَكَ نَدِيمُهُ، فَقَالَ لَهُ امْرُؤُ الْقَيْسِ: اضْرِبْ، فَضَرَبَ حَتَّى إِذَا فَرَغَ قَالَ: مَا كُنْتُ لِأُفْسِدَ دُسْتَكَ، ثُمَّ سَأَلَ الرَّسُولَ عَنْ أَمْرِ أَبِيهِ كُلِّهِ، فَأَخْبَرَهُ، فَقَالَ لَهُ: الْخَمْرُ وَالنِّسَاءُ عَلَيَّ حَرَامٌ حَتَّى أَقْتُلَ مِنْ بَنِي أَسَدٍ مِائَةً وَأُطْلِقُ مِائَةً. وَكَانَ حُجْرٌ قَدْ طَرَدَ امْرَأَ الْقَيْسِ لِقَوْلِهِ الشِّعْرَ، وَكَانَ يَأْنَفُ مِنْهُ، وَكَانَتْ أُمُّ امْرِئِ الْقَيْسِ فَاطِمَةَ بِنْتَ رَبِيعَةَ بْنِ الْحَارِثِ أُخْتَ كُلَيْبِ بْنِ وَائِلٍ، وَكَانَ يَسِيرُ فِي أَحْيَاءِ الْعَرَبِ يَشْرَبُ الْخَمْرَ عَلَى الْغُدْرَانِ وَيَتَصَيَّدُ، فَأَتَاهُ خَبَرُ قَتْلِ أَبِيهِ وَهُوَ بِدَمُّونَ مِنْ أَرْضِ الْيَمَنِ، فَلَمَّا سَمِعَ الْخَبَرَ قَالَ: تَطَاوَلَ اللَّيْلُ عَلَيْنَا دَمُّونْ دَمُّونُ     إِنَّا مَعْشَرٌ يَمَانُونْ إِنَّنَا لِقَوْمِنَا مُحِبُّونْ ثُمَّ قَالَ ضَيَّعَنِي صَغِيرًا وَحَمَّلَنِي دَمَهُ كَبِيرًا، لَا صَحْوَ الْيَوْمَ وَلَا سُكْرَ غَدًا، " الْيَوْمَ خَمْرٌ وَغَدًا أَمْرٌ ". فَذَهَبَتْ مَثَلًا. ثُمَّ ارْتَحَلَ حَتَّى نَزَلَ بِبَكْرٍ وَتَغْلِبَ، فَسَأَلَهُمُ النَّصْرَ عَلَى بَنِي أَسَدٍ، فَأَجَابُوهُ. فَبَعَثَ الْعُيُونَ إِلَى بَنِي أَسَدٍ، فَنُذِرُوا بِهِ، فَلَجَأُوا إِلَى بَنِي كِنَانَةَ، وَعُيُونُ امْرِئِ الْقَيْسِ مَعَهُمْ، فَقَالَ لَهُمْ عِلْبَاءُ بْنُ الْحَارِثِ: اعْلَمُوا أَنَّ عُيُونَ امْرِئِ الْقَيْسِ قَدْ عَادُوا إِلَيْهِ بِخَبَرِكُمْ وَأَنَّكُمْ عِنْدَ بَنِي كِنَانَةَ، فَارْحَلُوا بِلَيْلٍ وَلَا تُعْلِمُوا بَنِي كِنَانَةَ. فَارْتَحَلُوا. وَأَقْبَلَ امْرُؤُ الْقَيْسِ بِمَنْ مَعَهُ مِنْ بَكْرٍ وَتَغْلِبَ وَغَيْرِهِمْ حَتَّى انْتَهَى إِلَى بَنِي كِنَانَةَ، وَهُوَ يَظُنُّهُمْ بَنِي أَسَدٍ فَوَضَعَ السِّلَاحَ فِيهِمْ وَقَالَ: يَا لِثَارَاتِ الْهُمَامِ ! فَقِيلَ لَهُ: أَبَيْتَ اللَّعْنَ ! لَسْنَا لَكَ بِثَأْرٍ، نَحْنُ بَنُو كِنَانَةَ فَدُونَكَ ثَأْرَكَ فَاطْلُبْهُمْ فَإِنَّ الْقَوْمَ قَدْ سَارُوا بِالْأَمْسِ. فَتَبِعَ بَنِي أَسَدٍ، فَفَاتُوهُ لَيْلَتَهُمْ، وَقَالَ فِي ذَلِكَ: أَلَا يَا لَهْفَ هِنْدٍ إِثْرَ قَوْمٍ     هُمُ كَانُوا الشِّفَاءَ فَلَمْ يُصَابُوا وَقَاهُمْ جَدُّهُمْ بِبَنِي أَبِيهِمْ     وَبِالْأَشْقَيْنِ مَا كَانَ الْعِقَابُ وَأَفْلَتَهُنَّ عِلْبَاءُ جَرِيضًا     وَلَوْ أَدْرَكْنَهُ صَفِرَ الْوِطَابُ يَعْنِي بِبَنِي أَبِيهِمْ كِنَانَةَ، فَإِنَّ أَسَدًا وَكِنَانَةَ ابْنَيْ خُزَيْمَةَ هُمَا أَخَوَانِ. وَقَوْلُهُ: وَلَوْ أَدْرَكْنَهُ صَفِرَ الْوِطَابُ، قِيلَ: كَانُوا قَتَلُوهُ وَاسْتَاقُوا إِبِلَهُ فَصَفِرَتْ وِطَابُهُ مِنَ اللَّبَنِ، أَيْ خَلَتْ، وَقِيلَ: كَانُوا قَتَلُوهُ فَخَلَا جِلْدُهُ، وَهُوَ وِطَابُهُ، مِنْ دَمِهِ بِقَتْلِهِ. فَسَارَ امْرُؤُ الْقَيْسِ فِي آثَارِ بَنِي أَسَدٍ فَأَدْرَكَهُمْ ظُهْرًا، وَقَدْ تَقَطَّعَتْ خَيْلُهُ وَهَلَكُوا عَطَشًا، وَبَنُو أَسَدٍ نَازِلُونَ عَلَى الْمَاءِ، فَقَاتَلَهُمْ حَتَّى كَثُرَتِ الْقَتْلَى بَيْنَهُمْ وَهَرَبَتْ بَنُو أَسَدٍ. فَلَمَّا أَصْبَحَتْ بَكْرٌ وَتَغْلِبُ أَبَوْا أَنْ يَتْبَعُوهُمْ وَقَالُوا: قَدْ أَصَبْتَ ثَأْرَكَ. فَقَالَ: لَا وَاللَّهِ. فَقَالُوا: بَلَى وَلَكِنَّكَ رَجُلٌ مَشْؤُومٌ وَكَرِهُوا قَتْلَهُمْ بَنِي كِنَانَةَ فَانْصَرَفُوا عَنْهُ، وَمَضَى إِلَى أَزِدْ شَنُوءَةَ يَسْتَنْصِرُهُمْ، فَأَبَوْا أَنْ يَنْصُرُوهُ وَقَالُوا: إِخْوَانُنَا وَجِيرَانُنَا. فَسَارَ عَنْهُمْ وَنَزَلَ بِقَيْلٍ يُدْعَى مَرْثَدَ الْخَيْرِ بْنَ ذِي جَدَنٍ الْحِمْيَرِيَّ، وَكَانَ بَيْنَهُمَا قَرَابَةٌ. فَاسْتَنْصَرَهُ عَلَى بَنِي أَسَدٍ، فَأَمَدَّهُ بِخَمْسِمِائَةِ رَجُلٍ مِنْ حِمْيَرَ، وَمَاتَ مَرْثَدٌ قَبْلَ رَحِيلِ امْرِئِ الْقَيْسِ، وَمَلَكَ بَعْدَهُ رَجُلٌ مِنْ حِمْيَرَ يُقَالُ لَهُ قَرْمَلُ، فَزَوَّدَ امْرَأَ الْقَيْسِ ثُمَّ سَيَّرَ مَعَهُ ذَلِكَ الْجَيْشَ، وَتَبِعَهُ شُذَّاذٌ مِنَ الْعَرَبِ، وَاسْتَأْجَرَ غَيْرَهُمْ مِنْ قَبَائِلِ الْيَمَنِ، فَسَارَ بِهِمْ إِلَى بَنِي أَسَدٍ وَظَفِرَ بِهِمْ. ثُمَّ إِنَّ الْمُنْذِرَ طَلَبَ امْرَأَ الْقَيْسِ وَلَجَّ فِي طَلَبِهِ وَوَجَّهَ الْجُيُوشَ إِلَيْهِ، فَلَمْ يَكُنْ لِامْرِئِ الْقَيْسِ بِهِمْ طَاقَةٌ وَتَفَرَّقَ عَنْهُ مَنْ كَانَ مَعَهُ مِنْ حِمْيَرَ وَغَيْرِهِمْ، فَنَجَا فِي جَمَاعَةٍ مِنْ أَهْلِهِ وَنَزَلَ بِالْحَارِثِ بْنِ شِهَابٍ الْيَرْبُوعِيِّ، وَهُوَ أَبُو عُتَيْبَةَ بْنُ الْحَارِثِ، فَأَرْسَلَ إِلَيْهِ الْمُنْذِرُ يَتَوَعَّدُهُ بِالْقِتَالِ إِنْ لَمْ يُسَلِّمْهُمْ إِلَيْهِ، فَسَلَّمَهُمْ، وَنَجَا امْرُؤُ الْقَيْسِ وَمَعَهُ يَزِيدُ بْنُ مُعَاوِيَةَ بْنِ الْحَارِثِ وَابْنَتُهُ هِنْدٌ ابْنَةُ امْرِئِ الْقَيْسِ وَأَدْرَاعُهُ وَسِلَاحُهُ وَمَالُهُ، فَخَرَجَ وَنَزَلَ عَلَى سَعْدِ بْنِ الضَّبَابِ الْإِيَادِيِّ سَيِّدِ قَوْمِهِ، فَأَجَارَهُ، وَمَدَحَهُ امْرُؤُ الْقَيْسِ، ثُمَّ تَحَوَّلَ عَنْهُ وَنَزَلَ عَلَى الْمُعَلَّى بْنِ تَيْمٍ الطَّائِيِّ فَأَقَامَ عِنْدَهُ وَاتَّخَذَ إِبِلًا هُنَاكَ، فَعَدَا قَوْمٌ مِنْ جَدِيلَةَ يُقَالُ لَهُمْ بَنُو زَيْدٍ عَلَيْهَا فَأَخَذُوهَا، فَأَعْطَاهُ بَنُو نَبْهَانَ مِعْزَى يَحْلِبُهَا فَقَالَ: إِذَا مَا لَمْ يَكُنْ إِبِلٌ فَمِعْزَى     كَأَنَّ قُرُونَ جِلَّتِهَا الْعِصِيُّ الْأَبْيَاتَ. ثُمَّ رَحَلَ عَنْهُمْ وَنَزَلَ بِعَامِرِ بْنِ جُوَيْنٍ، فَأَرَادَ أَنْ يَغْلِبَ امْرَأَ الْقَيْسِ عَلَى مَالِهِ وَأَهْلِهِ، فَعَلِمَ امْرُؤُ الْقَيْسِ بِذَلِكَ فَانْتَقَلَ إِلَى رَجُلٍ مِنْ بَنِي ثُعْلٍ يُقَالُ لَهُ حَارِثَةُ بْنُ مُرٍّ فَاسْتَجَارَهُ، فَأَجَارَهُ. فَوَقَعَتْ بَيْنَ عَامِرِ بْنِ جُوَيْنٍ وَالثُّعْلِيِّ حَرْبٌ، وَكَانَتْ أُمُورٌ كَثِيرَةٌ، فَلَمَّا رَأَى امْرُؤُ الْقَيْسِ أَنَّ الْحَرْبَ قَدْ وَقَعَتْ بَيْنَ طَيِّءٍ بِسَبَبِهِ، خَرَجَ مِنْ عِنْدِهِمْ فَقَصَدَ السَّمَوْأَلَ بْنَ عَادِيَاءَ الْيَهُودِيَّ، فَأَكْرَمَهُ وَأَنْزَلَهُ، فَأَقَامَ عِنْدَهُ امْرُؤُ الْقَيْسِ مَا شَاءَ اللَّهُ، ثُمَّ طَلَبَ مِنْهُ أَنْ يَكْتُبَ لَهُ إِلَى الْحَارِثِ بْنِ أَبِي شِمْرٍ الْغَسَّانِيِّ لِيُوصِلَهُ إِلَى قَيْصَرَ، فَفَعَلَ ذَلِكَ، وَسَارَ إِلَى الْحَارِثِ وَأَوْدَعَ أَهْلَهُ وَأَدْرَاعَهُ عِنْدَ السَّمَوْأَلِ، فَلَمَّا وَصَلَ إِلَى قَيْصَرَ أَكْرَمَهُ. فَبَلَغَ ذَلِكَ بَنِي أَسَدٍ فَأَرْسَلُوا رَجُلًا مِنْهُمْ يُقَالُ لَهُ الطِّمَّاحُ، كَانَ امْرُؤُ الْقَيْسِ قَتَلَ أَخًا لَهُ، فَوَصَلَ الْأَسَدِيُّ، وَقَدْ سَيَّرَ قَيْصَرُ مَعَ امْرِئِ الْقَيْسِ جَيْشًا كَثِيفًا فِيهِمْ جَمَاعَةٌ مِنْ أَبْنَاءِ الْمُلُوكِ. فَلَمَّا سَارَ امْرُؤُ الْقَيْسِ، قَالَ الطِّمَّاحُ لِقَيْصَرَ: إِنَّ امْرَأَ الْقَيْسِ غَوِيٌّ عَاهِرٌ، وَقَدْ ذَكَرَ أَنَّهُ كَانَ يُرَاسِلُ ابْنَتَكَ وَيُوَاصِلُهَا، وَقَالَ فِيهَا أَشْعَارًا أَشْهَرَهَا فِي الْعَرَبِ، فَبَعَثَ إِلَيْهِ قَيْصَرُ بِحُلَّةِ وَشْيٍ مَنْسُوجَةٍ بِالذَّهَبِ، مَسْمُومَةٍ، وَكَتَبَ إِلَيْهِ: إِنِّي أَرْسَلْتُ إِلَيْكَ بِحُلَّتِي الَّتِي كُنْتُ أَلْبَسُهَا تَكْرِمَةً لَكَ، فَالْبَسْهَا وَاكْتُبْ إِلَيَّ بِخَبَرِكَ مِنْ مَنْزِلٍ مَنْزِلٍ. فَلَبِسَهَا امْرُؤُ الْقَيْسِ وَسُرَّ بِذَلِكَ، فَأَسْرَعَ فِيهِ السُّمُّ وَسَقَطَ جِلْدُهُ، فَلِذَلِكَ سُمِّيَ ذَا الْقُرُوحِ، فَقَالَ امْرُؤُ الْقَيْسِ فِي ذَلِكَ: لَقَدْ طَمِحَ الطِّمَّاحُ مِنْ نَحْوِ أَرْضِهِ     لِيُلْبِسَنِي مِمَّا يُلَبِّسُ أَبْؤُسَا فَلَوْ أَنَّهَا نَفْسٌ تَمُوتُ سَوِيَّةً     وَلَكِنَّهَا نَفْسٌ تَسَاقَطُ أَنْفُسَا فَلَمَّا وَصَلَ إِلَى مَوْضِعٍ مِنْ بِلَادِ الرُّومِ يُقَالُ لَهُ أَنْقِرَةُ احْتُضِرَ بِهَا، فَقَالَ: رُبَّ خُطْبَةٍ مُسْحَنْفِرَهْ،     وَطَعْنَةٍ مُثْعَنْجِرَهْ ، وَجَفْنَةٍ مُتَحَيِّرَهْ،     حَلَّتْ بِأَرْضِ أَنْقِرَهْ . وَرَأَى قَبْرَ امْرَأَةٍ مِنْ بَنَاتِ مُلُوكِ الرُّومِ وَقَدْ دُفِنَتْ بِجَنْبِ عَسِيبٍ، وَهُوَ جَبَلٌ، فَقَالَ: أَجَارَتَنَا إِنَّ الْخُطُوبَ تَنُوبُ     وَإِنِّي مُقِيمٌ مَا أَقَامَ عَسِيبُ أَجَارَتَنَا إِنَّا غَرِيبَانِ هَاهُنَا     وَكُلُّ غَرِيبٍ لِلْغَرِيبِ نَسِيبُ ثُمَّ مَاتَ فَدُفِنَ إِلَى جَنْبِ الْمَرْأَةِ، فَقَبْرُهُ هُنَاكَ. وَلَمَّا مَاتَ امْرُؤُ الْقَيْسِ سَارَ الْحَارِثُ بْنُ أَبِي شِمْرٍ الْغَسَّانِيُّ إِلَى السَّمَوْأَلِ بْنِ عَادِيَاءَ وَطَالَبَهُ بِأَدْرَاعِ امْرِئِ الْقَيْسِ، وَكَانَتْ مِائَةَ دِرْعٍ، وَبِمَا لَهُ عِنْدَهُ، فَلَمْ يُعْطِهِ، فَأَخَذَ الْحَارِثُ ابْنًا لِلسَّمَوْأَلِ، فَقَالَ: إِمَّا أَنْ تُسْلِمَ الْأَدْرَاعَ وَإِمَّا قَتَلْتُ ابْنَكَ. فَأَبَى السَّمَوْأَلُ أَنْ يُسَلِّمَ إِلَيْهِ شَيْئًا، فَقَتَلَ ابْنَهُ، فَقَالَ السَّمَوْأَلُ فِي ذَلِكَ: وَفَيْتُ بِأَدْرُعِ الْكِنْدِيِّ     إِنِّي إِذَا مَا ذُمَّ أَقْوَامٌ وَفَيْتُ وَأَوْصَى عَادِيًّا يَوْمًا بِأَنْ     لَا تُهَدِّمَ يَا سَمَوْأَلُ مَا بَنَيْتُ بَنَى لِي عَادِيًا حِصْنًا حَصِينًا     وَمَاءً كُلَّمَا شِئْتُ اسْتَقَيْتُ وَقَدْ ذَكَرَ الْأَعْشَى هَذِهِ الْحَادِثَةَ، فَقَالَ: كُنْ كَالسَّمَوْأَلِ إِذْ طَافَ الْهُمَامُ بِهِ     فِي جَحْفَلٍ كَسَوَادِ اللَّيْلِ جَرَّارِ إِذْ سَامَهُ خُطَّتَيْ خَسْفٍ فَقَالَ     لَهُ قُلْ مَا تَشَاءُ فَإِنِّي سَامِعٌ حَارِ فَقَالَ: غَدْرٌ وَثُكْلٌ أَنْتَ بَيْنَهُمَا     فَاخْتَرْ فَمَا فِيهِمَا حَظٌّ لِمُخْتَارِ فَشَكَّ غَيْرَ طَوِيلٍ ثُمَّ قَالَ لَهُ: اقْتُلْ أَسِيرَكَ إِنِّي مَانِعٌ جَارِي وَهِيَ أَكْثَرُ مِنْ هَذَا.

    ✧ Account of the killing of Ḥujr, father of Imruʾ al-Qays, and the wars that occurred because of his killing until Imruʾ al-Qays died We first mention the reason for their kingship over the Arabs in Najd and we trace the event to his killing and what is connected to it, so we say: The fools of Bakr had overcome their wise men and overcome them in the affair, and the strong devoured the weak. So the wise men looked into their affair and saw that they should appoint a king over them who would take for the weak from the strong. The Arabs forbade them and knew that this would not be proper if the king were one of them, because one group would obey him and others would oppose him. So they went to one of the tabābiʿa of Yemen—and they were to the Arabs as the caliphs are to the Muslims—and asked him to appoint a king over them. So he appointed over them Ḥujr b. ʿAmr, the eater of bitter herbs. He came to them and encamped at Baṭn ʿĀqil and raided with Bakr, seizing most of what was in the hands of the Lakhmid kings of the land of Bakr, and he remained thus until he died and was buried at Baṭn ʿĀqil. When he died, ʿAmr b. Ḥujr, the eater of bitter herbs—and he is al-Maqṣūr—became king after his father. He was called al-Maqṣūr only because he confined himself to his father’s kingdom. His brother Muʿāwiyah, who is al-Jawn, was over al-Yamāmah. When ʿAmr died, his son al-Ḥārith became king after him, and he was a mighty king of far-reaching fame. When Qubādh b. Fayrūz ruled the Persians, Mazdak appeared in his days and called the people to heresy, as we have mentioned, and Qubādh answered him to that. Al-Mundhir b. Māʾ al-Samāʾ was the agent of the Kisrās over al-Ḥīrah and its districts, so Qubādh called him to enter with him into it, but he refused. So he called al-Ḥārith b. ʿAmr to that and he answered him, so he appointed him over al-Ḥīrah and expelled al-Mundhir from his kingdom. It is said regarding his taking kingship otherwise, and we have mentioned it in the days of Qubādh. So they remained thus until Kisrā Anūshirwān b. Qubādh became king after his father. He killed Mazdak and his companions, restored al-Mundhir b. Māʾ al-Samāʾ to the governorship of al-Ḥīrah, and sought al-Ḥārith b. ʿAmr. He was at al-Anbār, where his dwelling was, so he fled with his sons and his wealth and his riding camels. Al-Mundhir pursued him with horsemen from Taghlib, Iyād, and Bahrāʾ and caught up with him in the land of Kalb, so he escaped, and they plundered his wealth and riding camels. Taghlib seized forty-eight persons from the Banū Ākil al-Murār, among them ʿAmr and Mālik, the two sons of al-Ḥārith, and brought them to al-Mundhir, who killed them in the abodes of the Banū Marīnā. About them ʿAmr b. Kulthūm said: They returned with the plunder and the captives, and we returned with the kings in fetters. About them Imruʾ al-Qays said: Kings from the Banū Ḥujr b. ʿAmr being driven at evening to be slain. If only they had been struck on a day of battle, but in the abodes of the Banū Marīnā. Their skulls were not washed with a washing, but in the blood they were dyed. The birds remain hovering over them and pluck out the eyebrows and the eyes. Al-Ḥārith stayed in the abodes of Kalb. Kalb claim that they killed him, but the scholars of Kindah claim that he went out hunting and followed a buck of the gazelles, but it eluded him. He swore that he would not eat anything except from its liver. So horsemen sought it, and it was brought to him after three days when he had nearly perished of hunger. Its belly was roasted for him, and he ate a piece of its liver hot and died. When al-Ḥārith was at al-Ḥīrah, nobles of several tribes of Nizār came to him and said: “We are in obedience to you, and there has occurred among us of evil by killing what you know, and we fear annihilation. So send with us your sons to dwell among us, and they will restrain some of us from others.” So he distributed his sons among the tribes of the Arabs. He made his son Ḥujr king over the Banū Asad b. Khuzaymah and Ghaṭafān. He made his son Shuraḥbīl—the one killed on the day of al-Kulāb—king over Bakr b. Wāʾil in its entirety and over others. He made his son Maʿdī Karib—he is Ghalfāʾ, and he was called Ghalfāʾ only because he perfumed his head with fragrance—king over Qays ʿAylān and groups other than them. And he made his son Salamah king over Taghlib and al-Namir b. Qāsiṭ and the Banū Saʿd b. Zayd Manāt of Tamīm. So Ḥujr remained among the Banū Asad, and he had from them a due and a tribute every year for what he needed. He remained thus for a long time, then he sent to them those who would collect that from them. They were in Tihāmah, and they drove away his messengers and beat them. That reached Ḥujr, so he marched against them with an army from Rabīʿah and an army from the army of his brother from Qays and Kinānah. He came to them and seized their chiefs and their best men, and he began killing them with the staff and made the wealth lawful, and he drove them to Tihāmah. He imprisoned among them a group of their nobles, among them ʿUbayd b. al-Abraṣ the poet, who composed poetry seeking to soften him toward them, so he felt compassion for them and sent someone to bring them back. When they were a day’s journey from him, their soothsayer—he was ʿAwf b. Rabīʿah b. ʿĀmir al-Asadī—divined and said to them: “Who is the tall, mighty king, the conqueror not conquered, among the camels as if they were a herd of gazelles? This is his blood flowing, and he is tomorrow the first to be stripped?” They said: “And who is he?” He said: “Were not a fearful soul boiling, I would tell you that he is Ḥujr of the open land.” So they mounted every refractory and docile mount until they reached the camp of Ḥujr, and they fell upon him in his tent and killed him. ʿIlbāʾ b. al-Ḥārith al-Kāhilī thrust him and killed him—Ḥujr had killed his father. When he was killed, the Banū Asad said: “O assembly of Kinānah and Qays, you are our brothers and our paternal cousins, and the man is distant in lineage from us and from you. You have seen his conduct and what he and his people used to do with you, so plunder them.” So they fell upon his riding camels and plundered them, and they wrapped him in a white cloak and cast him on the road. When Qays and Kinānah saw him, they plundered his belongings, and ʿAmr b. Masʿūd gave protection to his family. It is said: When Ḥujr saw the gathering of the Banū Asad against him, he feared them, so he sought protection from ʿUwaymir b. Shujnah, one of the Banū ʿUṭārid b. Kaʿb b. Zayd Manāt b. Tamīm, for his daughter Hind bt. Ḥujr and his family. He said to the Banū Asad: “If this is your affair, then I am departing from you and leaving you to your affair.” So they made peace with him on that, and he departed from them and stayed among his people for a while. Then he gathered a great host against them and came to them exulting in those with him. The Banū Asad took counsel and said: “By God, if he overcomes you, he will judge over you with the judgment of a child. What good is life then? So die honorably.” They gathered and marched against Ḥujr and met him, and they fought a fierce battle. The leader of their affair was ʿIlbāʾ b. al-Ḥārith, and he charged at Ḥujr and thrust him and killed him. Kindah and those with them were routed, and the Banū Asad captured some of the household of Ḥujr and took booty until they filled their hands with spoils, and they took his slave-girls and his women and what was with them and divided it among themselves. It is said: Ḥujr was taken as a prisoner in the battle and placed in a tent, and the nephew of ʿIlbāʾ leaped upon him and struck him with an iron implement he had with him, because Ḥujr had killed his father. When he wounded him, he did not finish him off, so Ḥujr made his will and handed his written will to a man and said to him: “Go to my son Nāfiʿ”—he was the eldest of his sons—“and if he weeps and shows anguish, leave him and question them one by one until you come to Imruʾ al-Qays”—he was the youngest of them. “Whichever of them does not show anguish, deliver to him my horses and my weapons and my will.” And among his will was an account of his killing and how his affair had been. The man went with his will to his son Nāfiʿ, who put dust on his head; then he came to all of them, and they did the same, until he came to Imruʾ al-Qays and found him with a drinking companion of his drinking wine and playing backgammon with him. He said: “Ḥujr has been killed,” but he paid no attention to his words and held back his drinking companion. Imruʾ al-Qays said to him: “Throw,” so he threw until when he finished, he said: “I would not spoil your game.” Then he asked the messenger about all the affair of his father, and he informed him. So he said to him: “Wine and women are forbidden to me until I kill a hundred of the Banū Asad and set free a hundred.” Ḥujr had expelled Imruʾ al-Qays because he composed poetry, and he disdained it. The mother of Imruʾ al-Qays was Fāṭimah bt. Rabīʿah b. al-Ḥārith, the sister of Kulayb b. Wāʾil. He used to travel among the quarters of the Arabs drinking wine at the pools and hunting. The news of his father’s killing came to him while he was at Dammūn in the land of Yemen. When he heard the news, he said: The night has grown long for us, Dammūn, Dammūn; we are a people, Yemenis, And we love our people. Then he said: “He lost me when I was small and burdened me with his blood when I was grown. No sobriety today and no drunkenness tomorrow: ‘Today wine, tomorrow the affair.’” It became a proverb. Then he departed until he encamped with Bakr and Taghlib and asked them for help against the Banū Asad, and they answered him. He sent scouts to the Banū Asad, but they were warned of him, so they took refuge with the Banū Kinānah, and the scouts of Imruʾ al-Qays were with them. ʿIlbāʾ b. al-Ḥārith said to them: “Know that the scouts of Imruʾ al-Qays have returned to him with news of you and that you are with the Banū Kinānah, so depart by night and do not inform the Banū Kinānah.” So they departed. Imruʾ al-Qays came with those with him from Bakr and Taghlib and others until he reached the Banū Kinānah, thinking they were the Banū Asad, and he put weapons among them and said: “O for the vengeance of the noble chief!” It was said to him: “May you not be cursed! We are not your blood vengeance; we are the Banū Kinānah. Here is your vengeance before you, so seek them, for the people departed yesterday.” So he pursued the Banū Asad, but they eluded him that night, and he said about that: Alas, O grief of Hind after a people who were the cure, but they were not struck! Their fortune protected them with the Banū their father and with al-Ashqayn; what was the punishment! ʿIlbāʾ escaped them choking, and had they caught him, the milk-skins would have been empty. He means by “the Banū their father” Kinānah, for Asad and Kinānah, the two sons of Khuzaymah, are brothers. As for his saying “had they caught him, the milk-skins would have been empty,” it is said: they would have killed him and driven off his camels, so his milk-skins would have been empty of milk, that is, void; and it is said: they would have killed him, so his skin—which is his milk-skin—would have been emptied of his blood by killing him. Then Imruʾ al-Qays traveled in the tracks of the Banū Asad and overtook them at noon, while his horsemen had become scattered and had perished of thirst, and the Banū Asad were encamped at the water. He fought them until the slain became many among them and the Banū Asad fled. When morning came, Bakr and Taghlib refused to pursue them and said: “You have obtained your vengeance.” He said: “No, by God.” They said: “Yes, but you are an ill-omened man,” and they disliked his killing them as they had killed the Banū Kinānah, so they turned away from him. He went to Azd Shanūʾah seeking their help, but they refused to help him and said: “They are our brothers and our neighbors.” So he departed from them and encamped with a chief called Marthad al-Khayr b. Dhī Jadan al-Ḥimyarī, and there was kinship between them. He sought his help against the Banū Asad, so he supplied him with five hundred men from Ḥimyar. Marthad died before the departure of Imruʾ al-Qays, and after him a man of Ḥimyar called Qarmal became king, and he provisioned Imruʾ al-Qays and then sent that army with him. Vagabonds from the Arabs followed him, and he hired others from the tribes of Yemen, and he marched with them against the Banū Asad and triumphed over them. Then al-Mundhir sought Imruʾ al-Qays and persisted in seeking him and sent armies against him, and Imruʾ al-Qays had no strength against them, and those with him from Ḥimyar and others dispersed from him. So he escaped with a group of his family and encamped with al-Ḥārith b. Shihāb al-Yarbūʿī—he is the father of ʿUtaybah b. al-Ḥārith—and al-Mundhir sent to him threatening war if he did not hand them over to him, so he handed them over. Imruʾ al-Qays escaped, and with him were Yazīd b. Muʿāwiyah b. al-Ḥārith and his daughter Hind bt. Imruʾ al-Qays and his coats of mail and his weapons and his wealth. He went out and encamped with Saʿd b. al-Ḍabāb al-Iyādī, the chief of his people, and he gave him protection, and Imruʾ al-Qays praised him. Then he departed from him and encamped with al-Muʿallā b. Taym al-Ṭāʾī and stayed with him and acquired camels there. A people of Jadīlah called the Banū Zayd raided them and took them, so the Banū Nabhān gave him goats to milk, and he said: If there are no camels, then goats, whose old ones’ horns are like staffs. The verses. Then he departed from them and encamped with ʿĀmir b. Juwayn, who wanted to seize Imruʾ al-Qays’s wealth and family. Imruʾ al-Qays learned of that and moved to a man of the Banū Thuʿal called Ḥārithah b. Murr and sought his protection, and he protected him. A war broke out between ʿĀmir b. Juwayn and the Thuʿalī, and there were many affairs. When Imruʾ al-Qays saw that war had broken out among Ṭayyiʾ because of him, he departed from them and made for al-Samawʾal b. ʿĀdiyāʾ the Jew, who honored him and lodged him. Imruʾ al-Qays stayed with him as long as God willed, then he asked him to write for him to al-Ḥārith b. Abī Shimr al-Ghassānī so that he would convey him to Caesar, and he did that. He traveled to al-Ḥārith and deposited his family and his coats of mail with al-Samawʾal. When he reached Caesar, Caesar honored him. That reached the Banū Asad, so they sent a man of theirs called al-Ṭimmāḥ, whose brother Imruʾ al-Qays had killed. The Asadī arrived when Caesar had sent with Imruʾ al-Qays a dense army, among them a group of the sons of kings. When Imruʾ al-Qays set out, al-Ṭimmāḥ said to Caesar: “Imruʾ al-Qays is a seducer and an adulterer, and he has claimed that he corresponded with your daughter and had relations with her, and he composed poems about her, the most famous among the Arabs.” So Caesar sent to him a suit of variegated silk woven with gold, poisoned, and wrote to him: “I have sent you my suit that I used to wear as an honor to you, so put it on and write to me of your news from halting place to halting place.” Imruʾ al-Qays put it on and was delighted with it, and the poison acted quickly in him and his skin fell off, and for that he was called Dhū al-Qurūḥ (the one with sores). Imruʾ al-Qays said about that: Al-Ṭimmāḥ has aspired from the direction of his land to clothe me with what misery clothes. If only it were a soul that dies whole, but it is a soul that sheds souls. When he reached a place in the land of the Byzantines called Anqirah, he was at the point of death there, and he said: Many an overflowing oration, and a copious thrust, And a great bowl of broth, settled in the land of Anqirah. And he saw the grave of a woman of the daughters of the kings of the Byzantines buried beside ʿAsīb—it is a mountain—and he said: O our neighbor, calamities befall, and I shall stay as long as ʿAsīb stays. O our neighbor, we are two strangers here, and every stranger is kin to the stranger. Then he died and was buried beside the woman, and his grave is there. When Imruʾ al-Qays died, al-Ḥārith b. Abī Shimr al-Ghassānī went to al-Samawʾal b. ʿĀdiyāʾ and demanded from him the coats of mail of Imruʾ al-Qays, which were one hundred coats of mail, and what of his property was with him. He did not give it to him, so al-Ḥārith seized a son of al-Samawʾal and said: 'Either you hand over the coats of mail or I kill your son.' Al-Samawʾal refused to hand over anything to him, so he killed his son. Al-Samawʾal said about that: I kept faith with the coats of mail of al-Kindī; indeed I, when peoples are blamed, keep faith. And ʿĀdiyāʾ enjoined one day that you not demolish, O Samawʾal, what I have built. ʿĀdiyāʾ built for me a fortified fortress and water from which I drew whenever I wished. Al-Aʿshā mentioned this incident and said: Be like al-Samawʾal when the noble chief circled him in a host like the blackness of night, dragging along, When he offered him two plans of humiliation, and he said to him: 'Say what you wish, for I am listening, O free noble one.' He said: 'Treachery and bereavement — you are between the two, so choose, for in neither of them is there any share for one who chooses.' He doubted not for long, then said to him: 'Kill your captive; I am the defender of my neighbor.' And it is more than this.

81. Tarikh (al-Tabari) 552No grade recorded

    يَوْمُ خَزَازٍ   وَكَانَ مِنْ حَدِيثِهِ أَنَّ مَلِكًا مِنْ مُلُوكِ الْيَمَنِ كَانَ فِي يَدَيْهِ أُسَارَى مِنْ مُضَرَ وَرَبِيعَةَ وَقُضَاعَةَ، فَوَفَدَ عَلَيْهِ وَفْدٌ مِنْ وُجُوهِ بَنِي مَعَدٍّ، مِنْهُمْ: سَدُوسُ بْنُ شَيْبَانَ بْنِ ذُهْلِ بْنِ ثَعْلَبَةَ، وَعَوْفُ بْنُ مُحَلَّمِ بْنِ ذُهْلِ بْنِ شَيْبَانَ، وَعَوْفُ بْنُ عَمْرِو بْنِ جُشَمَ بْنِ رَبِيعَةَ بْنِ زَيْدِ بْنِ مَنَاةَ بْنِ عَامِرٍ الضِّحْيَانِ، وَجُشَمُ بْنُ ذُهْلِ بْنِ هِلَالِ بْنِ رَبِيعَةَ بْنِ زَيْدِ مَنَاةَ بْنِ عَامِرٍ الضِّحْيَانِ، فَلَقِيَهُمْ رَجُلٌ مِنْ بَهْرَاءَ يُقَالُ لَهُ عُبَيْدُ بْنُ قُرَادٍ، وَكَانَ فِي الْأُسَارَى، وَكَانَ شَاعِرًا، فَسَأَلَهُمْ أَنْ يُدْخِلُوهُ فِي عِدَّةِ مَنْ يَسْأَلُونَ فِيهِ، فَكَلَّمُوا الْمَلِكَ فِيهِ وَفِي الْأُسَارَى، فَوَهَبَهُمْ لَهُمْ، فَقَالَ عُبَيْدُ بْنُ قُرَادٍ الْبَهْرَاوِيُّ: نَفْسِي الْفِدَاءُ لِعَوْفِ الْفِعَالِ وَعَوْفِ وَلِابْنِ هِلَالٍ جُشَمْ     تَدَارَكَنِي بَعْدَمَا قَدْ هَوَيْ تُ مُسْتَمْسِكًا بِعَرَاقَيِ الْوَذَمْ     وَلَوْلَا سَدُوسٌ وَقَدْ شَمَّرَتْ بِيَ الْحَرْبُ زَلَّتْ بِنَعْلِيَ الْقَدَمْ     وَنَادَيْتُ بَهْرَاءَ كَيْ يَسْمَعُوا وَلَيْسَ بِآذَانِهِمْ مِنْ صَمَمْ     وَمِنْ قَبْلِهَا عَصَمَتْ قَاسِطٌ مَعَدًّا إِذَا مَا عَزِيزٌ أَزَمْ فَاحْتَبَسَ الْمَلِكُ عِنْدَهُ بَعْضَ الْوَفْدِ رَهِينَةً وَقَالَ لِلْبَاقِينَ: إِيتُونِي بِرُؤَسَاءِ قَوْمِكُمْ لِآخُذَ عَلَيْهِمُ الْمَوَاثِيقَ بِالطَّاعَةِ لِي وَإِلَّا قَتَلْتُ أَصْحَابَكُمْ. فَرَجَعُوا إِلَى قَوْمِهِمْ فَأَخْبَرُوهُمُ الْخَبَرَ، فَبَعَثَ كُلَيْبُ وَائِلٍ إِلَى رَبِيعَةَ فَجَمَعَهُمْ، وَاجْتَمَعَتْ عَلَيْهِ مَعَدٌّ، وَهُوَ أَحَدُ النَّفَرِ الَّذِينَ اجْتَمَعَتْ عَلَيْهِمْ مَعَدٌّ، عَلَى مَا نَذْكُرُهُ فِي مَقْتَلِ كُلَيْبٍ، فَلَمَّا اجْتَمَعُوا عَلَيْهِ سَارَ بِهِمْ وَجَعَلَ عَلَى مُقَدِّمَتِهِ السَّفَّاحَ التَّغْلِبِيَّ، وَهُوَ سَلَمَةُ بْنُ خَالِدِ بْنِ كَعْبِ بْنِ زُهَيْرِ بْنِ تَيْمِ بْنِ أُسَامَةَ بْنِ مَالِكِ بْنِ بَكْرِ بْنِ حُبَيْبِ بْنِ تَغْلِبَ، وَأَمَرَهُمْ أَنْ يُوقِدُوا عَلَى خَزَازٍ نَارًا لِيَهْتَدُوا بِهَا، وَخَزَازٌ جَبَلٌ بِطَخْفَةَ مَا بَيْنَ الْبَصْرَةِ إِلَى مَكَّةَ، وَهُوَ قَرِيبٌ مِنْ سَالِعٍ، وَهُوَ جَبَلٌ أَيْضًا، وَقَالَ لَهُ: إِنْ غَشِيَتْكَ الْعَدُوُّ فَأَوْقِدْ نَارَيْنِ. فَبَلَغَ مَذْحِجًا اجْتِمَاعُ رَبِيعَةَ وَمَسِيرُهَا فَأَقْبَلُوا بِجُمُوعِهِمْ، وَاسْتَنْفَرُوا مَنْ يَلِيهِمْ مِنْ قَبَائِلِ الْيَمَنِ وَسَارُوا إِلَيْهِمْ، فَلَمَّا سَمِعَ أَهْلُ تِهَامَةَ بِمَسِيرِ مَذْحِجٍ انْضَمُّوا إِلَى رَبِيعَةَ، وَوَصَلَتْ مَذْحِجٌ إِلَى خَزَازٍ لَيْلًا، فَرَفَعَ السَّفَّاحُ نَارَيْنِ. فَلَمَّا رَأَى كُلَيْبٌ النَّارَيْنِ أَقْبَلَ إِلَيْهِمْ بِالْجُمُوعِ فَصَحِبَهُمْ، فَالْتَقَوْا بِخَزَازٍ فَاقْتَتَلُوا قِتَالًا شَدِيدًا أَكْثَرُوا فِيهِ الْقَتْلَ، فَانْهَزَمَتْ مَذْحِجٌ وَانْفَضَّتْ جُمُوعُهَا، فَقَالَ السَّفَّاحُ فِي ذَلِكَ: وَلَيْلَةَ بِتُّ أُوقِدُ فِي خَزَازٍ     هَدَيْتُ كَتَائِبًا مُتَحَيِّرَاتِ ضَلَلْنَ مِنَ السُّهَادِ وَكُنَّ لَوْلَا     سُهَادُ الْقَوْمِ أَحْسَبُ هَادِيَاتِ وَقَالَ الْفَرَزْدَقُ يُخَاطِبُ جَرِيرًا وَيَهْجُوهُ: لَوْلَا فَوَارِسُ تَغْلِبَ ابْنَةِ وَائِلٍ     دَخَلَ الْعَدُوُّ عَلَيْكَ كُلَّ مَكَانِ ضَرَبُوا الصَّنَائِعَ وَالْمُلُوكَ     وَأَوْقَدُوا نَارَيْنِ أَشْرَفَتَا عَلَى النِّيرَانِ وَقِيلَ: إِنَّهُ لَمْ يَعْلَمْ أَحَدٌ مَنْ كَانَ الرَّئِيسَ يَوْمَ خَزَازٍ لِأَنَّ عَمْرَو بْنَ كُلْثُومٍ، وَهُوَ ابْنُ ابْنَةِ كُلَيْبٍ، يَقُولُ: وَنَحْنُ غَدَاةَ أُوقِدَ فِي خَزَازٍ     رَفَدْنَا فَوْقَ رِفْدِ الرَّافِدِينَا فَلَوْ كَانَ جَدُّهُ الرَّئِيسَ لَذَكَرَهُ وَلَمْ يَفْتَخِرْ بِأَنَّهُ رِفْدٌ، ثُمَّ جَعَلَ مَنْ شَهِدَ خَزَازًا مُتَسَانِدِينَ فَقَالَ: فَكُنَّا الْأَيْمَنَيْنِ إِذَا الْتَقَيْنَا     وَكَانَ الْأَيْسَرَيْنِ بَنُو أَبِينَا فَصَالُوا صَوْلَةً فِيمَنْ يَلِيهِمْ     وَصُلْنَا صَوْلَةً فِيمَنْ يَلِينَا فَقَالَ لَهُ: اسْتَأْثَرْتَ عَلَى إِخْوَتِكَ، يَعْنِي مُضَرَ، وَلَمَّا ذَكَرَ جَدَّهُ فِي الْقَصِيدَةِ قَالَ: وَمِنَّا قَبْلَهُ السَّاعِي كُلَيْبٌ     فَأَيُّ الْمَجْدِ إِلَّا قَدْ وَلِينَا فَلَمْ يَدَّعِ لَهُ الرِّيَاسَةَ يَوْمَ خَزَازٍ، وَهِيَ أَشْرَفُ مَا كَانَ يَفْتَخِرُ لَهُ بِهِ. حُبَيْبٌ بِضَمِّ الْحَاءِ الْمُهْمَلَةِ، وَفَتْحِ الْبَاءِ الْمُوَحَّدَةِ، وَسُكُونِ الْيَاءِ تَحْتَهَا نُقْطَتَانِ، وَآخِرُهُ بَاءٌ أُخْرَى مُوَحَّدَةٌ.

    ✧ The Day of Khazāz One account of it is that a king among the kings of Yemen held captives from Muḍar, Rabīʿah, and Quḍāʿah. A delegation of notables from Banū Maʿadd came to him, among them: Sadūs b. Shaybān b. Dhuhl b. Thaʿlabah, ʿAwf b. Muḥallim b. Dhuhl b. Shaybān, ʿAwf b. ʿAmr b. Jusham b. Rabīʿah b. Zayd b. Manāt b. ʿĀmir al-Ḍiḥyān, and Jusham b. Dhuhl b. Hilāl b. Rabīʿah b. Zayd Manāt b. ʿĀmir al-Ḍiḥyān. A man from Bahrāʾ called ʿUbayd b. Qurād met them, and he was among the captives and was a poet. He asked them to include him among the number of those for whom they interceded. They spoke to the king about him and about the captives, and he granted them to them. ʿUbayd b. Qurād al-Bahrāwī said: My soul be ransom for ʿAwf of deeds and ʿAwf, and for Ibn Hilāl, Jusham — they rescued me after I had fallen, grasping the two straps of the girth. Were it not for Sadūs, when war had bared its teeth at me, my foot would have slipped in my sandal. I called out to Bahrāʾ that they might hear, and there is no deafness in their ears. And before it, Qāsiṭ protected Maʿadd whenever a mighty one bit down. The king detained some of the delegation with him as hostages and said to the rest: "Bring me the chiefs of your people so that I may take covenants of obedience to me from them, otherwise I shall kill your companions." They returned to their people and told them the news. Kulayb Wāʾil sent to Rabīʿah and gathered them, and Maʿadd assembled around him. He is one of the group around whom Maʿadd assembled, as we shall mention in the account of Kulayb's slaying. When they had assembled around him, he marched with them and placed at their vanguard al-Saffāḥ al-Taghlibī, who is Salamah b. Khālid b. Kaʿb b. Zuhayr b. Taym b. Usāmah b. Mālik b. Bakr b. Ḥubayb b. Taghlib. He commanded them to light a fire on Khazāz so that they might be guided by it. Khazāz is a mountain at Ṭakhfah, between al-Baṣrah and Makkah, and it is near Sāliʿ, which is also a mountain. He said to him: "If the enemy overwhelms you, light two fires." News of Rabīʿah's gathering and march reached Madhḥij, and they advanced with their hosts, called to arms those tribes of Yemen adjacent to them, and marched against them. When the people of Tihāmah heard of Madhḥij's march, they joined Rabīʿah. Madhḥij reached Khazāz at night, and al-Saffāḥ raised two fires. When Kulayb saw the two fires, he advanced to them with the hosts and caught up with them. They met at Khazāz and fought a fierce battle in which they caused much killing. Madhḥij was routed and its hosts dispersed. Al-Saffāḥ said of that: On a night I spent lighting a fire on Khazāz, I guided battalions that were bewildered, they had gone astray from sleeplessness, and had it not been for the people's sleeplessness, I reckon they would have been guided. Al-Farazdaq said, addressing Jarīr and satirizing him: Were it not for the horsemen of Taghlib, daughter of Wāʾil, the enemy would have entered upon you in every place. They struck the ṣanāʾiʿ and the kings, and lit two fires that rose above all fires. It is said that no one knows who was the commander on the Day of Khazāz, because ʿAmr b. Kulthūm, who is the son of Kulayb's daughter, says: We, on the morning when fire was lit on Khazāz, provided support above the support of the supporters. If his grandfather had been the commander, he would have mentioned him and would not have boasted that he was merely support. Then he made those who witnessed Khazāz mutually supporting one another, saying: We were the right flank when we met, and the left flank were the sons of our father, so they charged fiercely among those next to them, and we charged fiercely among those next to us. It was said to him: "You have claimed sole precedence over your brothers," meaning Muḍar. And when he mentioned his grandfather in the ode, he said: And before him, from us, the striver Kulayb, so which glory is there that we have not held? Thus he did not claim leadership for him on the Day of Khazāz, though it is the noblest thing for which he might have boasted of him. Ḥubayb, with ḍammah on the unpointed ḥāʾ, fatḥah on the single-pointed bāʾ, sukūn on the yāʾ beneath which are two dots, and at its end another single-pointed bāʾ.

82. Tarikh (al-Tabari) 553No grade recorded

    ذِكْرُ مَقْتَلِ كُلَيْبٍ وَالْأَيَّامِ بَيْنَ بَكْرٍ وَتَغْلِبَ   وَكَانَ مِنْ حَدِيثِ الْحَرْبِ الَّتِي وَقَعَتْ بَيْنَ بَكْرٍ وَتَغْلِبَ ابْنَيْ وَائِلِ بْنِ هِنْبِ بْنِ أَفْصَى بْنِ دُعْمِيِّ بْنِ جَدِيلَةَ بْنِ أَسَدِ بْنِ رَبِيعَةَ بْنِ نِزَارِ بْنِ مَعَدِّ بْنِ عَدْنَانَ بِسَبَبِ قَتْلِ كُلَيْبٍ، وَاسْمُهُ وَائِلُ بْنُ رَبِيعَةَ بْنِ الْحَارِثِ بْنِ زُهَيْرِ بْنِ جُشَمَ بْنِ بَكْرِ بْنِ حُبَيْبِ بْنِ عَمْرِو بْنِ غَنْمِ بْنِ تَغْلِبَ، وَإِنَّمَا لُقِّبَ كُلَيْبًا لِأَنَّهُ كَانَ إِذَا سَارَ أَخَذَ مَعَهُ جَرْوَ كَلْبٍ، فَإِذَا مَرَّ بِرَوْضَةٍ أَوْ مَوْضِعٍ يُعْجِبُهُ ضَرَبَهُ، ثُمَّ أَلْقَاهُ فِي ذَلِكَ الْمَكَانِ وَهُوَ يَصِيحُ وَيَعْوِي، فَلَا يَسْمَعُ عُوَاءَهُ أَحَدٌ إِلَّا تَجَنَّبَهُ وَلَمْ يَقْرَبْهُ، وَكَانَ يُقَالُ لَهُ كُلَيْبُ وَائِلٍ، ثُمَّ اخْتَصَرُوا فَقَالُوا كُلَيْبٌ، فَغَلَبَ عَلَيْهِ. وَكَانَ لِوَاءُ رَبِيعَةَ بْنِ نِزَارٍ لِلْأَكْبَرِ فَالْأَكْبَرِ مِنْ وَلَدِهِ، فَكَانَ اللِّوَاءُ فِي عَنَزَةَ بْنِ أَسَدِ بْنِ رَبِيعَةَ، وَكَانَتْ سُنَّتَهُمْ أَنَّهُمْ يُصَفِّرُونَ لِحَاهُمْ وَيَقُصُّونَ شَوَارِبَهُمْ، فَلَا يَفْعَلُ ذَلِكَ مِنْ رَبِيعَةَ إِلَّا مَنْ يُخَالِفُهُمْ وَيُرِيدُ حَرْبَهُمْ. ثُمَّ تَحَوَّلَ اللِّوَاءُ فِي عَبْدِ قَيْسِ بْنِ أَفْصَى بْنِ دُعْمِيِّ بْنِ جَدِيلَةَ بْنِ أَسَدِ بْنِ رَبِيعَةَ بْنِ نِزَارٍ، وَكَانَتْ سُنَّتُهُمْ إِذَا شُتِمُوا لَطَمُوا مَنْ شَتَمَهُمْ، وَإِذَا لُطِمُوا قَتَلُوا مَنْ لَطَمَهُمْ. ثُمَّ تَحَوَّلَ اللِّوَاءُ فِي النَّمِرِ بْنِ قَاسِطِ بْنِ هِنْبٍ، وَكَانَ لَهُمْ غَيْرُ سُنَّةِ مَنْ تَقَدَّمَهُمْ. ثُمَّ تَحَوَّلَ اللِّوَاءُ إِلَى بَكْرِ بْنِ وَائِلٍ، فَسَاءُوا غَيْرَهُمْ فِي فَرْخِ طَائِرٍ، وَكَانُوا يُوثِقُونَ الْفَرْخَ بِقَارِعَةِ الطَّرِيقِ، فَإِذَا عُلِمَ بِمَكَانِهِ لَمْ يَسْلُكْ أَحَدٌ ذَلِكَ الطَّرِيقَ، وَيَسْلُكُ مَنْ يُرِيدُ الذَّهَابَ وَالْمَجِيءَ عَنْ يَمِينِهِ وَيَسَارِهِ. ثُمَّ تَحَوَّلَ اللِّوَاءُ إِلَى تَغْلِبَ، فَوَلِيَهُ وَائِلُ بْنُ رَبِيعَةَ، وَكَانَتْ سُنَّتُهُ مَا ذَكَرْنَاهُ مِنْ جَرْوِ الْكَلْبِ. وَلَمْ تَجْتَمِعْ مَعَدٌّ إِلَّا عَلَى ثَلَاثَةِ نَفَرٍ، وَهُمْ: عَامِرُ بْنُ الظَّرِبِ بْنِ عَمْرِو بْنِ بَكْرِ بْنِ يَشْكُرَ بْنِ الْحَارِثِ، وَهُوَ عَدْوَانُ بْنُ عَمْرِو بْنِ قَيْسِ عَيْلَانَ، وَهُوَ النَّاسُ بْنُ مُضَرَ - بِالنُّونِ - وَهُوَ أَخُو إِلْيَاسَ بْنِ مُضَرَ، وَكَانَ قَائِدَ مَعَدٍّ حِينَ تَمَذْحَجَتْ مَذْحِجٌ وَسَارَتْ إِلَى تِهَامَةَ، وَهِيَ أَوَّلُ وَقْعَةٍ كَانَتْ بَيْنَ تِهَامَةَ وَالْيَمَنِ. وَالثَّانِي: رَبِيعَةُ بْنُ الْحَارِثِ بْنِ مُرَّةَ بْنِ زُهَيْرِ بْنِ جُشَمَ بْنِ بَكْرِ بْنِ حُبَيْبِ بْنِ كَلْبٍ، وَكَانَ قَائِدَ مَعَدٍّ يَوْمَ السُّلَّانِ بَيْنَ أَهْلِ الْيَمَامَةِ وَالْيَمَنِ. وَالثَّالِثُ: وَائِلُ بْنُ رَبِيعَةَ، وَكَانَ قَائِدَ مَعَدٍّ يَوْمَ خَزَازٍ، فَفَضَّ جُمُوعَ الْيَمَنِ فَهَزَمَهُمْ، وَجَعَلَتْ لَهُ مَعَدٌّ قَسَمَ الْمُلْكِ وَتَاجَهُ وَطَاعَتَهُ، وَبَقِيَ زَمَانًا مِنَ الدَّهْرِ، ثُمَّ دَخَلَهُ زَهْوٌ شَدِيدٌ، وَبَغَى عَلَى قَوْمِهِ حَتَّى بَلَغَ مِنْ بَغْيِهِ أَنَّهُ كَانَ يَحْمِي مَوَاقِعَ السَّحَابِ فَلَا يُرْعَى حِمَاهُ، وَكَانَ يَقُولُ: وَحْشُ أَرْضِ كَذَا فِي جِوَارِي، فَلَا يُصَادُ، وَلَا يُورِدُ أَحَدٌ مَعَ إِبِلِهِ وَلَا يُوقِدُ نَارًا مَعَ نَارِهِ، وَلَا يَمُرُّ أَحَدٌ بَيْنَ بُيُوتِهِ وَلَا يُحْتَبَى فِي مَجْلِسِهِ. وَكَانَتْ بَنُو جُشَمَ وَبَنُو شَيْبَانَ أَخْلَاطًا فِي دَارٍ وَاحِدَةٍ إِرَادَةَ الْجَمَاعَةِ وَمَخَافَةَ الْفُرْقَةِ، وَتَزَوَّجَ كُلَيْبٌ جَلِيلَةَ بِنْتَ مُرَّةَ بْنِ شَيْبَانَ بْنِ ثَعْلَبَةَ، وَهِيَ أُخْتُ جَسَّاسِ بْنِ مُرَّةَ، وَحَمَى كُلَيْبٌ أَرْضًا مِنَ الْعَالِيَةِ فِي أَوَّلِ الرَّبِيعِ، وَكَانَ لَا يَقْرَبُهَا إِلَّا مُحَارِبٌ، ثُمَّ إِنَّ رَجُلًا يُقَالُ لَهُ سَعْدُ بْنُ شُمَيْسِ بْنِ طَوْقٍ الْجَرْمِيُّ نَزَلَ بِالْبَسُوسِ بِنْتِ مُنْقِذٍ التَّمِيمِيَّةِ خَالَةِ جَسَّاسِ بْنِ مُرَّةَ. وَكَانَ لِلْجَرْمِيِّ نَاقَةٌ اسْمُهَا سَرَابُ تَرْعَى مَعَ نُوقِ جَسَّاسٍ، وَهِيَ الَّتِي ضَرَبَتِ الْعَرَبُ بِهَا الْمَثَلَ فَقَالُوا: " أَشْأَمُ مِنْ سَرَابٍ "، " وَأَشْأَمُ مِنَ الْبَسُوسِ ". فَخَرَجَ كُلَيْبٌ يَوْمًا يَتَعَهَّدُ الْإِبِلَ وَمَرَاعِيَهَا فَأَتَاهَا وَتَرَدَّدَ فِيهَا، وَكَانَتْ إِبِلُهُ وَإِبِلُ جَسَّاسٍ مُخْتَلِطَةً، فَنَظَرَ كُلَيْبٌ إِلَى سَرَابٍ فَأَنْكَرَهَا، فَقَالَ لَهُ جَسَّاسٌ، وَهُوَ مَعَهُ: هَذِهِ نَاقَةُ جَارِنَا الْجَرْمِيِّ. فَقَالَ: لَا تَعُدْ هَذِهِ النَّاقَةُ إِلَى هَذَا الْحِمَى. فَقَالَ جَسَّاسٌ: لَا تَرْعَى إِبِلِي مَرْعًى إِلَّا وَهَذِهِ مَعَهَا، فَقَالَ كُلَيْبٌ: لَئِنْ عَادَتْ لَأَضَعَنَّ سَهْمِي فِي ضَرْعِهَا، فَقَالَ جَسَّاسٌ: لَئِنْ وَضَعْتَ سَهْمَكَ فِي ضَرْعِهَا لَأَضَعَنَّ سِنَانَ رُمْحِي فِي لَبَّتِكَ ! ثُمَّ تَفَرَّقَا، وَقَالَ كُلَيْبٌ لِامْرَأَتِهِ: أَتَرَيْنَ أَنَّ فِي الْعَرَبِ رَجُلًا مَانِعًا مِنِّي جَارَهُ ؟ قَالَتْ: لَا أَعْلَمُهُ إِلَّا جَسَّاسًا، فَحَدَّثَهَا الْحَدِيثَ. وَكَانَ بَعْدَ ذَلِكَ إِذَا أَرَادَ الْخُرُوجَ إِلَى الْحِمَى مَنَعَتْهُ وَنَاشَدَتْهُ اللَّهَ أَنْ لَا يَقْطَعَ رَحِمَهُ، وَكَانَتْ تَنْهَى أَخَاهَا جَسَّاسًا أَنْ يُسَرِّحَ إِبِلَهُ. ثُمَّ إِنَّ كُلَيْبًا خَرَجَ إِلَى الْحِمَى، وَجَعَلَ يَتَصَفَّحُ الْإِبِلَ، فَرَأَى نَاقَةَ الْجَرْمِيِّ فَرَمَى ضَرْعَهَا فَأَنْفَذَهُ، فَوَلَّتْ وَلَهَا عَجِيجٌ حَتَّى بَرَكَتْ بِفَنَاءِ صَاحِبِهَا. فَلَمَّا رَأَى مَا بِهَا صَرَخَ بِالذُّلِّ، وَسَمِعَتِ الْبَسُوسُ صُرَاخَ جَارِهَا، فَخَرَجَتْ إِلَيْهِ فَلَمَّا رَأَتْ مَا بِنَاقَتِهِ وَضَعَتْ يَدَهَا عَلَى رَأْسِهَا ثُمَّ صَاحَتْ: وَاذُلَّاهُ ! وَجَسَّاسٌ يَرَاهَا وَيَسْمَعُ، فَخَرَجَ إِلَيْهَا فَقَالَ لَهَا: اسْكُتِي وَلَا تُرَاعِي، وَسَكَّنَ الْجَرْمِيَّ، وَقَالَ لَهُمَا: إِنِّي سَأَقْتُلُ جَمَلًا أَعْظَمَ مِنْ هَذِهِ النَّاقَةِ، سَأَقْتُلُ غِلَالًا، وَكَانَ غِلَالٌ فَحْلُ إِبِلِ كُلَيْبٍ لَمْ يُرَ فِي زَمَانِهِ مِثْلَهُ، وَإِنَّمَا أَرَادَ جَسَّاسٌ بِمَقَالَتِهِ كُلَيْبًا. وَكَانَ لِكُلَيْبٍ عَيْنٌ يَسْمَعُ مَا يَقُولُونَ، فَأَعَادَ الْكَلَامَ عَلَى كُلَيْبٍ، فَقَالَ: لَقَدِ اقْتَصَرَ مِنْ يَمِينِهِ عَلَى غِلَالٍ. وَلَمْ يَزَلْ جَسَّاسٌ يَطْلُبُ غِرَّةَ كُلَيْبٍ، فَخَرَجَ كُلَيْبٌ يَوْمًا آمِنًا، فَلَمَّا بَعُدَ عَنِ الْبُيُوتِ رَكِبَ جَسَّاسٌ فَرَسَهُ وَأَخَذَ رُمْحَهُ وَأَدْرَكَ كُلَيْبًا، فَوَقَفَ كُلَيْبٌ. فَقَالَ لَهُ جَسَّاسٌ: يَا كُلَيْبُ الرُّمْحُ وَرَاءَكَ ! فَقَالَ: إِنْ كُنْتَ صَادِقًا فَأَقْبِلْ إِلَيَّ مِنْ أَمَامِي، وَلَمْ يَلْتَفِتْ إِلَيْهِ، فَطَعَنَهُ فَأَرْدَاهُ عَنْ فَرَسِهِ، فَقَالَ: يَا جَسَّاسُ أَغِثْنِي بِشَرْبَةٍ مِنْ مَاءٍ، فَلَمْ يَأْتِهِ بِشَيْءٍ، وَقَضَى كُلَيْبٌ نَحْبَهُ. فَأَمَرَ جَسَّاسٌ رَجُلًا كَانَ مَعَهُ اسْمُهُ عَمْرُو بْنُ الْحَارِثِ بْنِ ذُهْلِ بْنِ شَيْبَانَ فَجَعَلَ عَلَيْهِ أَحْجَارًا لِئَلَّا تَأْكُلَهُ السِّبَاعُ. وَفِي ذَلِكَ يَقُولُ مُهَلْهِلُ بْنُ رَبِيعَةَ، أَخُو كُلَيْبٍ: قَتِيلٌ مَا قَتِيلُ الْمَرْءِ عَمْرٌو وَجَسَّاسُ بْنُ مُرَّةَ ذِي صَرِيمِ     أَصَابَ فُؤَادَهُ بِأَصَمَّ لَدْنٍ فَلَمْ يَعْطِفْ هُنَاكَ عَلَى حَمِيمِ فَإِنَّ غَدًا وَبَعْدَ غَدٍ لَرَهْنٌ     لِأَمْرٍ مَا يُقَامُ لَهُ عَظِيمِ جَسِيمًا مَا بَكَيْتُ بِهِ كُلَيْبًا     إِذَا ذُكِرَ الْفِعَالُ مِنَ الْجَسِيمِ سَأَشْرَبُ كَأْسَهَا صِرْفًا     وَأَسْقِي بِكَأْسٍ غَيْرِ مِنْطَقَةٍ مُلِيمِ وَلَمَّا قَتَلَ جَسَّاسٌ كُلَيْبًا انْصَرَفَ عَلَى فَرَسِهِ يُرْكِضُهُ وَقَدْ بَدَتْ رُكْبَتَاهُ، فَلَمَّا نَظَرَ أَبُوهُ مَرَّةً إِلَى ذَلِكَ قَالَ: لَقَدْ أَتَاكُمْ جَسَّاسٌ بِدَاهِيَةٍ، مَا رَأَيْتُهُ قَطُّ بَادِيَ الرُّكْبَتَيْنِ إِلَى الْيَوْمِ ! فَلَمَّا وَقَفَ عَلَى أَبِيهِ قَالَ: مَا لَكَ يَا جَسَّاسُ ؟ قَالَ: طَعَنْتُ طَعْنَةً يَجْتَمِعُ بَنُو وَائِلٍ غَدًا لَهَا رَقْصًا. قَالَ: وَمَنْ طَعَنْتَ ؟ لِأُمِّكِ الثُّكْلُ ! قَالَ: قَتَلْتُ كُلَيْبًا. قَالَ: أَفَعَلْتَ ؟ قَالَ: نَعَمْ. قَالَ: بِئْسَ وَاللَّهِ مَا جِئْتَ بِهِ قَوْمَكَ ! فَقَالَ جَسَّاسٌ: تَأَهَّبْ عَنْكَ أُهْبَةَ ذِي امْتِنَاعٍ     فَإِنَّ الْأَمْرَ جَلَّ عَنِ التَّلَاحِي فَإِنِّي قَدْ جَنَيْتُ عَلَيْكَ حَرْبًا     تُغِصُّ الشَّيْخَ بِالْمَاءِ الْقَرَاحِ فَلَمَّا سَمِعَ أَبُوهُ قَوْلَهُ خَافَ خِذْلَانَ قَوْمِهِ لِمَا كَانَ مِنْ لَائِمَتِهِ إِيَّاهُ، فَقَالَ يُجِيبُهُ: فَإِنْ تَكُ قَدْ جَنَيْتَ عَلَيَّ حَرْبًا     تُغِصُّ الشَّيْخَ بِالْمَاءِ الْقَرَاحِ جَمَعَتْ بِهَا يَدَيْكَ عَلَى كُلَيْبٍ     فَلَا وَكْلٌ وَلَا رَثُّ السِّلَاحِ سَأَلْبَسُ ثَوْبَهَا وَأَذُودُ عَنِّي     بِهَا عَارَ الْمَذَلَّةِ وَالْفَضَاحِ ثُمَّ إِنَّ مُرَّةَ دَعَا قَوْمَهُ إِلَى نُصْرَتِهِ، فَأَجَابُوهُ وَجَلُوا الْأَسِنَّةَ وَشَحَذُوا السُّيُوفَ وَقَوَّمُوا الرِّمَاحَ وَتَهَيَّأُوا لِلرِّحْلَةِ إِلَى جَمَاعَةِ قَوْمِهِمْ. وَكَانَ هَمَّامُ بْنُ مُرَّةَ أَخُو جَسَّاسٍ، وَمُهَلْهِلٌ أَخُو كُلَيْبٍ فِي ذَلِكَ الْوَقْتِ يَشْرَبَانِ، فَبَعَثَ جَسَّاسٌ إِلَى هَمَّامٍ جَارِيَةً لَهُمْ تُخْبِرُهُ الْخَبَرَ، فَانْتَهَتْ إِلَيْهِمَا وَأَشَارَتْ إِلَى هَمَّامٍ، فَقَامَ إِلَيْهَا، فَأَخْبَرَتْهُ، فَقَالَ لَهُ مُهَلْهِلٌ: مَا قَالَتْ لَكَ الْجَارِيَةُ ؟ وَكَانَ بَيْنَهُمَا عَهْدٌ أَلَّا يَكْتُمَ أَحَدُهُمَا صَاحِبَهُ شَيْئًا، فَذَكَرَ لَهُ مَا قَالَتِ الْجَارِيَةُ، وَأَحَبَّ أَنْ يُعْلِمَهُ ذَلِكَ فِي مُدَاعَبَةٍ وَهَزْلٍ، فَقَالَ لَهُ مُهَلْهِلٌ: اسْتُ أَخِيكَ أَضْيَقُ مِنْ ذَلِكَ ! فَأَقْبَلَا عَلَى شُرْبِهِمَا، فَقَالَ لَهُ مُهَلْهِلٌ: اشْرَبْ، فَالْيَوْمَ خَمْرٌ وَغَدًا أَمْرٌ. فَشَرِبَ هَمَّامٌ وَهُوَ حَذِرٌ خَائِفٌ، فَلَمَّا سَكِرَ مُهَلْهِلٌ عَادَ هَمَّامٌ إِلَى أَهْلِهِ، فَسَارُوا مِنْ سَاعَتِهِمْ إِلَى جَمَاعَةِ قَوْمِهِمْ، وَظَهَرَ أَمْرُ كُلَيْبٍ، فَذَهَبُوا إِلَيْهِ فَدَفَنُوهُ، فَلَمَّا دُفِنَ شُقَّتِ الْجُيُوبُ وَخُمِشَتِ الْوُجُوهُ وَخَرَجَ الْأَبْكَارُ وَذَوَاتُ الْخُدُودِ الْعَوَائِقُ إِلَيْهِ وَقُمْنَ لِلْمَأْتَمِ، فَقَالَ النِّسَاءُ لِأُخْتِ كُلَيْبٍ: أَخْرِجِي جَلِيلَةَ أُخْتَ جَسَّاسٍ عَنَّا، فَإِنَّ قِيَامَهَا فِيهِ شَمَاتَةٌ وَعَارٌ عَلَيْنَا، وَكَانَتِ امْرَأَةَ كُلَيْبٍ، كَمَا ذَكَرْنَا، فَقَالَتْ لَهَا أُخْتُ كُلَيْبٍ: اخْرُجِي عَنْ مَأْتَمِنَا، فَأَنْتِ أُخْتُ قَاتِلِنَا، وَشَقِيقَةُ وَاتِرِنَا، فَخَرَجَتْ تَجُرُّ عِطَافَهَا، فَلَقِيَهَا أَبُوهَا مُرَّةُ فَقَالَ لَهَا: مَا وَرَاءَكِ يَا جَلِيلَةُ ؟ فَقَالَتْ: ثُكْلُ الْعَدَدِ، وَحُزْنُ الْأَبَدِ، وَفَقْدُ خَلِيلٍ، وَقَتْلُ أَخٍ عَنْ قَلِيلٍ، وَبَيْنَ هَذَيْنِ غَرْسُ الْأَحْقَادِ، وَتَفَتُّتُ الْأَكْبَادِ. فَقَالَ لَهَا: أَوَيَكُفُّ ذَلِكَ كَرَمُ الصَّفْحِ وَإِغْلَاءُ الدِّيَاتِ ؟ فَقَالَتْ: أُمْنِيَةُ مَخْدُوعٍ وَرَبِّ الْكَعْبَةِ ! أَلِبُدْنٍ تَدَعُ لَكَ تَغْلِبُ دَمَ رَبِّهَا ! وَلَمَّا رَحَلَتْ جَلِيلَةُ قَالَتْ أُخْتُ كُلَيْبٍ: رِحْلَةُ الْمُعْتَدِي وَفِرَاقُ الشَّامِتِ، وَيْلٌ غَدًا لِآلِ مُرَّةَ مِنَ الْكَرَّةِ بَعْدَ الْكَرَّةِ. فَبَلَغَ قَوْلُهَا جَلِيلَةَ، فَقَالَتْ: وَكَيْفَ تَشْمَتُ الْحُرَّةُ بِهَتْكِ سِتْرِهَا وَتَرَقُّبِ وَتْرِهَا ! أَسْعَدَ اللَّهُ أُخْتِي أَلَا قَالَتْ: نَفْرَةُ الْحَيَاءِ وَخَوْفُ الْأَعْدَاءِ ! ثُمَّ أَنْشَأَتْ تَقُولُ: يَا ابْنَةَ الْأَقْوَامِ إِنْ شِئْتِ فَلَا     تَعْجَلِي بِاللَّوْمِ حَتَّى تَسْأَلِي فَإِذَا أَنْتِ تَبَيَّنْتِ الَّذِي     يُوجِبُ اللَّوْمَ فَلُومِي وَاعْذُلِي إِنْ تَكُنْ أُخْتُ امْرِئٍ لِيمَتْ عَلَى     شَفَقٍ مِنْهَا عَلَيْهِ فَافْعَلِي جَلَّ عِنْدِي فِعْلُ جَسَّاسٍ فَيَا     حَسْرَتَا عَمَّا انْجَلَى أَوْ يَنْجَلِي فِعْلُ جَسَّاسٍ عَلَى وَجْدِي بِهِ     قَاطِعٌ ظَهْرِي وَمُدْنٍ أَجَلِي لَوْ بِعَيْنٍ فُقِئَتْ عَيْنٌ سِوَى     أُخْتِهَا فَانْفَقَأَتْ لَمْ أَحْفِلِ تَحْمِلُ الْعَيْنُ قَذَى الْعَيْنِ كَمَا     تَحْمِلُ الْأُمُّ أَذَى مَا تَفْتَلِي يَا قَتِيلًا قَوَّضَ الدَّهْرُ بِهِ     سَقْفَ بَيْتَيَّ جَمِيعًا مِنْ عَلِ هَدَمَ الْبَيْتَ الَّذِي اسْتَحْدَثْتُهُ     وَانْثَنَى فِي هَدْمِ بَيْتِي الْأَوَّلِ وَرَمَانِي قَتْلُهُ مِنْ كَثَبٍ     رَمْيَةَ الْمُصْمِي بِهِ الْمُسْتَأْصِلِ يَا نِسَائِي دُونَكُنَّ الْيَوْمَ قَدْ     خَصَّنِي الدَّهْرُ بِرُزْءٍ مُعْضِلِ خَصَّنِي قَتْلُ كُلَيْبٍ بِلَظًى     مِنْ وَرَائِي وَلَظًى مُسْتَقْبِلِ لَيْسَ مَنْ يَبْكِي لِيَوْمَيْهِ     كَمَنْ إِنَّمَا يَبْكِي لِيَوْمٍ مُقْبِلِ يَشْتَفِي الْمُدْرِكُ بِالثَّأْرِ وَفِي     دَرْكِيَ ثَأْرِيَ ثُكْلُ الْمُثْكِلِ لَيْتَهُ كَانَ دَمًا فَاحْتَلَبُوا     دِرَرًا مِنْهُ دَمِي مِنْ أَكْحَلِي إِنَّنِي قَاتِلَةٌ مَقْتُولَةٌ     وَلَعَلَّ اللَّهَ أَنْ يَرْتَاحَ لِي وَأَمَّا مُهَلْهِلٌ، وَاسْمُهُ عَدِيٌّ، وَقِيلَ: امْرُؤُ الْقَيْسِ، وَهُوَ خَالُ امْرِئِ الْقَيْسِ بْنِ حُجْرٍ الْكِنْدِيِّ وَإِنَّمَا لُقِّبَ مُهَلْهِلًا لِأَنَّهُ أَوَّلُ مَنْ هَلْهَلَ الشِّعْرَ وَقَصَّدَ الْقَصَائِدَ، وَأَوَّلُ مَنْ كَذَبَ فِي شِعْرِهِ، فَإِنَّهُ لَمَّا صَحَا لَمْ يَرُعْهُ إِلَّا النِّسَاءُ يَصْرُخْنَ: أَلَا إِنَّ كُلَيْبًا قُتِلَ، فَقَالَ، وَهُوَ أَوَّلُ شِعْرٍ قِيلَ فِي هَذِهِ الْحَادِثَةِ: كُنَّا نَغَارُ عَلَى الْعَوَاتِقِ أَنْ تُرَى     بِالْأَمْسِ خَارِجَةً عَنِ الْأَوْطَانِ فَخَرَجْنَ حَيْثُ ثَوَى كُلَيْبٌ حُسَّرًا     مُسْتَيْقِنَاتٍ بَعْدَهُ بِهَوَانِ فَتَرَى الْكَوَاعِبَ كَالظِّبَاءِ عَوَاطِلًا     إِذْ حَانَ مَصْرَعُهُ مِنَ الْأَكْفَانِ يَخْمِشْنَ مِنْ أَدَمِ الْوُجُوهِ حَوَاسِرًا     مِنْ بَعْدِهِ وَيَعِدْنَ بِالْأَزْمَانِ مُتَسَلِّبَاتٍ نَكْدَهُنَّ وَقَدْ رَوَى     أَجْوَافَهُنَّ بِحُرْقَةٍ وَوَرَانِي وَيَقُلْنَ مَنْ لِلْمُسْتَضِيفِ إِذَا دَعَا     أَمْ مَنْ لَخَضْبِ عَوَالِيَ الْمُرَّانِ أَمْ لِاتِّسَارٍ بِالْجَزُورِ إِذَا غَدَا     رِيحٌ يُقَطِّعُ مَعْقِدَ الْأَشْطَانِ أَمَّنْ لِإِسْبَاقِ الدِّيَاتِ وَجَمْعِهَا     وَلِفَادِحَاتِ نَوَائِبِ الْحَدَثَانِ كَانَ الذَّخِيرَةَ لِلزَّمَانِ فَقَدْ أَتَى     فُقْدَانُهُ وَأَخَلَّ رُكْنَ مَكَانِي يَا لَهْفَ نَفْسِي مِنْ زَمَانٍ فَاجِعٍ     أَلْقَى عَلَيَّ بِكَلْكَلٍ وَجِرَانِ بِمُصِيبَةٍ لَا تُسْتَقَالُ جَلِيلَةٍ     غَلَبَتْ عَزَاءَ الْقَوْمِ وَالنِّسْوَانِ هَدَّتْ حُصُونًا كُنَّ قَبْلُ مَلَاوِذًا     لِذَوِي الْكُهُولِ مَعًا وَلِلشُّبَّانِ أَضْحَتْ وَأَضْحَى سُورُهَا مِنْ بَعْدِهِ     مُتَهَدِّمَ الْأَرْكَانِ وَالْبُنْيَانِ فَابْكِينَ سَيِّدَ قَوْمِهِ وَانْدُبْنَهُ     شُدَّتْ عَلَيْهِ قَبَاطِيَ الْأَكْفَانِ وَابْكِينَ لِلْأَيْتَامِ لَمَّا أَقْحَطُوا     وَابْكِينَ عِنْدَ تَخَاذُلِ الْجِيرَانِ وَابْكِينَ مَصْرَعَ جِيدِهِ مُتَزَمِّلًا     بِدِمَائِهِ فَلَذَاكَ مَا أَبْكَانِي فَلْأَتْرُكَنَّ بِهِ قَبَائِلَ تَغْلِبٍ     قَتْلَى بِكُلِّ قَرَارَةٍ وَمَكَانِ قَتْلَى تُعَاوِرُهَا النُّسُورُ أَكُفَّهَا     يَنْهَشْنَهَا وَحَوَاجِلُ الْغِرْبَانِ ثُمَّ انْطَلَقَ إِلَى الْمَكَانِ الَّذِي قُتِلَ فِيهِ كُلَيْبٌ فَرَأَى دَمَهُ، وَأَتَى قَبْرَهُ فَوَقَفَ عَلَيْهِ ثُمَّ قَالَ: إِنَّ تَحْتَ التُّرَابِ حَزْمًا وَعَزْمًا     وَخَصِيمًا أَلَدَّ ذَا مِعْلَاقِ حَيَّةً فِي الْوِجَارِ أَرْبُدَ لَا يَنْ     فَعُ مِنْهُ السَّلِيمَ نَفْثُ الرَّاقِي ثُمَّ جَزَّ شَعْرَهُ، وَقَصَّرَ ثَوْبَهُ، وَهَجَرَ النِّسَاءَ، وَتَرَكَ الْغَزَلَ، وَحَرَّمَ الْقِمَارَ وَالشَّرَابَ، وَجَمَعَ إِلَيْهِ قَوْمَهُ وَأَرْسَلَ رِجَالًا مِنْهُمْ إِلَى بَنِي شَيْبَانَ، فَأَتَوْا مُرَّةَ بْنَ ذُهْلِ بْنِ شَيْبَانَ وَهُوَ فِي نَادِي قَوْمِهِ فَقَالُوا لَهُ: إِنَّكُمْ أَتَيْتُمْ عَظِيمًا بِقَتْلِكُمْ كُلَيْبًا بِنَاقَةٍ وَقَطَّعْتُمُ الرَّحِمَ، وَانْتَهَكْتُمُ الْحُرْمَةَ، وَإِنَّا نَعْرِضُ عَلَيْكَ خِلَالًا أَرْبَعًا، لَكُمْ فِيهَا مَخْرَجٌ، وَلَنَا فِيهَا مَقْنَعٌ: إِمَّا أَنْ تُحْيِيَ لَنَا كُلَيْبًا، أَوْ تَدْفَعَ إِلَيْنَا قَاتِلَهُ جَسَّاسًا فَنَقْتُلَهُ بِهِ، أَوْ هَمَّامًا فَإِنَّهُ كُفُؤٌ لَهُ، أَوْ تُمَكِّنُنَا مِنْ نَفْسِكَ، فَإِنَّ فِيكَ وَفَاءً لِدَمِهِ. فَقَالَ لَهُمْ: أَمَّا إِحْيَائِي كُلَيْبًا فَلَسْتُ قَادِرًا عَلَيْهِ، وَأَمَّا دَفْعِي جَسَّاسًا إِلَيْكُمْ فَإِنَّهُ غُلَامٌ طَعَنَ طَعْنَةً عَلَى عَجَلٍ، وَرَكِبَ فَرَسَهُ، فَلَا أَدْرِي أَيَّ بِلَادٍ قَصَدَ، وَأَمَّا هَمَّامٌ فَإِنَّهُ أَبُو عَشَرَةٍ وَأَخُو عَشَرَةٍ وَعَمُّ عَشَرَةٍ كُلُّهُمْ فُرْسَانُ قَوْمِهِمْ فَلَنْ يُسْلِمُوهُ بِجَرِيرَةِ غَيْرِهِ، وَأَمَّا أَنَا فَمَا هُوَ إِلَّا أَنْ تَجُولَ الْخَيْلُ جَوْلَةً فَأَكُونَ أَوَّلَ قَتِيلٍ فَمَا أَتَعَجَّلُ الْمَوْتَ، وَلَكِنْ لَكُمْ عِنْدِي خَصْلَتَانِ: أَمَّا إِحْدَاهُمَا فَهَؤُلَاءِ أَبْنَائِي الْبَاقُونَ فَخُذُوا أَيَّهُمْ شِئْتُمْ فَاقْتُلُوهُ بِصَاحِبِكُمْ وَأَمَّا الْأُخْرَى فَإِنِّي أَدْفَعُ إِلَيْكُمْ أَلْفَ نَاقَةٍ سُودِ الْحَدَقِ حُمْرِ الْوَبَرِ. فَغَضِبَ الْقَوْمُ وَقَالُوا: قَدْ أَسَأْتَ بِبَذْلِ هَؤُلَاءِ وَتَسُومُنَا اللَّبَنَ مِنْ دَمِ كُلَيْبٍ ؟ وَنَشِبَتِ الْحَرْبُ بَيْنَهُمْ. وَلَحِقَتْ جَلِيلَةُ زَوْجَةُ كُلَيْبٍ بِأَبِيهَا وَقَوْمِهَا، وَاعْتَزَلَتْ قَبَائِلُ بَكْرٍ الْحَرْبَ وَكَرِهُوا مُسَاعَدَةَ بَنِي شَيْبَانَ عَلَى الْقِتَالِ وَأَعْظَمُوا قَتْلَ كُلَيْبٍ، فَتَحَوَّلَتْ لُجَيْمٌ وَيَشْكُرُ، وَكَفَّ الْحَارِثُ بْنُ عُبَادٍ عَنْ نَصْرِهِمْ وَمَعَهُ أَهْلُ بَيْتِهِ، وَقَالَ مُهَلْهِلٌ عِدَّةَ قَصَائِدَ يَرْثِي كُلَيْبًا مِنْهَا: كُلَيْبٌ لَا خَيْرَ فِي الدُّنْيَا وَمَنْ فِيهَا     إِذْ أَنْتَ خَلَّيْتَهَا فِيمَنْ يُخَلِّيهَا كُلَيْبٌ أَيُّ فَتَى عِزٍّ وَمَكْرُمَةٍ     تَحْتَ السَّقَائِفِ إِذْ يَعْلُوكَ سَافِيهَا نَعَى النُّعَاةُ كُلَيْبًا لِي فَقُلْتُ لَهُمْ:     مَالَتْ بِنَا الْأَرْضُ أَوْ زَالَتْ رَوَاسِيهَا الْحَزْمُ وَالْعَزْمُ كَانَا مِنْ صَنِيعَتِهِ     مَا كُلُّ آلَائِهِ يَا قَوْمِ أُحْصِيهَا الْقَائِدُ الْخَيْلَ تَرْدِي فِي أَعِنَّتِهَا     رَهْوًا إِذَا الْخَيْلُ لَجَّتْ فِي تَعَادِيهَا مِنْ خَيْلِ تَغْلِبَ مَا تُلْقَى أَسِنَّتُهَا     إِلَّا وَقَدْ خَضَّبُوهَا مِنْ أَعَادِيهَا يُهَزْهِزُونَ مِنَ الْخَطِّيِّ مُدْمَجَةً     صُمًّا أَنَابِيبُهَا زُرْقًا عَوَالِيهَا لَيْتَ السَّمَاءَ عَلَى مَنْ تَحْتَهَا وَقَعَتْ     وَانْشَقَّتِ الْأَرْضُ فَانْجَابَتْ بِمَنْ فِيهَا لَا أَصْلَحَ اللَّهُ مِنَّا مَنْ يُصَالِحُكُمْ     مَا لَاحَتِ الشَّمْسُ فِي أَعْلَى مَجَارِيهَا فَالْتَقَوْا فِي أَوَّلِ قِتَالٍ كَانَ بَيْنَهُمْ - فِي قَوْلٍ - يَوْمَ عُنَيْزَةَ، وَهِيَ عِنْدَ فُلْجَةٍ، وَكَانَا عَلَى السَّوَاءِ، فَقَالَ مُهَلْهِلٌ: كَأَنَّا غُدْوَةً وَبَنِي أَبِينَا     بِجَنْبِ عُنَيْزَةٍ رَحَيَا مُدِيرِ وَلَوْلَا الرِّيحُ أُسْمِعَ أَهْلُ حُجْرٍ     صَلِيلَ الْبِيضِ تُقْرَعُ بِالذُّكُورِ فَتَفَرَّقُوا ثُمَّ بَقُوا زَمَانًا، ثُمَّ إِنَّهُمُ الْتَقَوْا بِمَاءٍ يُقَالُ لَهُ النِّهْيُ، كَانَتْ بَنُو شَيْبَانَ نَازِلَةً عَلَيْهِ، وَيُرْوَى أَنَّهَا أَوَّلُ وَقْعَةٍ كَانَتْ بَيْنَهُمْ، وَكَانَ رَئِيسَ تَغْلِبَ مُهَلْهِلٌ، وَرَئِيسَ شَيْبَانَ الْحَارِثُ بْنُ مُرَّةَ، وَكَانَتِ الدَّائِرَةُ لِبَنِي تَغْلِبَ، وَكَانَتِ الشَّوْكَةُ فِي بَنِي شَيْبَانَ، وَاسْتَحَرَّ الْقِتَالُ فِيهِمْ إِلَّا أَنَّهُ لَمْ يُقْتَلْ ذَلِكَ الْيَوْمَ أَحَدٌ مِنْ بَنِي مُرَّةَ. ثُمَّ الْتَقَوْا بِالذَّنَائِبِ، وَهِيَ أَعْظَمُ وَقْعَةٍ كَانَتْ لَهُمْ، فَظَفِرَتْ بَنُو تَغْلِبَ وَقَتَلَتْ بَكْرًا مَقْتَلَةً عَظِيمَةً، وَقُتِلَ فِيهَا شَرَاحِيلُ بْنُ مُرَّةَ بْنِ هَمَّامِ بْنِ ذُهْلِ بْنِ شَيْبَانَ، وَهُوَ جَدُّ الْحَوْفَزَانِ وَجَدُّ مَعْنِ بْنِ زَائِدَةَ، وَقُتِلَ الْحَارِثُ بْنُ مُرَّةَ بْنِ ذُهْلِ بْنِ شَيْبَانَ، وَقُتِلَ مِنْ بَنِي ذُهْلِ بْنِ ثَعْلَبَةَ عَمْرُو بْنُ سَدُوسِ بْنِ شَيْبَانَ بْنِ ذُهْلٍ وَغَيْرُهُمْ مِنْ رُؤَسَاءِ بَكْرٍ. ثُمَّ الْتَقَوْا يَوْمَ وَارِدَاتٍ فَاقْتَتَلُوا قِتَالًا شَدِيدًا فَظَفِرَتْ تَغْلِبُ أَيْضًا، وَكَثُرَ الْقَتْلُ فِي بَكْرٍ، فَقُتِلَ هَمَّامُ بْنُ مُرَّةَ بْنِ ذُهْلِ بْنِ شَيْبَانَ أَخُو جَسَّاسٍ لِأَبِيهِ وَأُمِّهِ، فَمَرَّ مُهَلْهِلٌ، فَلَمَّا رَآهُ قَتِيلًا قَالَ: وَاللَّهِ مَا قُتِلَ بَعْدَ كُلَيْبٍ أَعَزُّ عَلَيَّ مِنْكَ، وَاللَّهِ لَا تَجْتَمِعُ بَكْرٌ بَعْدَكُمَا عَلَى خَيْرٍ أَبَدًا. وَقِيلَ: إِنَّمَا قُتِلَ يَوْمَ الْقُصَيْبَاتِ، قَبْلَ يَوْمِ قِضَةَ، قَتَلَهُ نَاشِرَةُ، وَكَانَ هَمَّامٌ قَدِ الْتَقَطَهُ وَرَبَّاهُ وَسَمَّاهُ نَاشِرَةَ، وَكَانَ عِنْدَهُ. فَلَمَّا شَبَّ عَلِمَ أَنَّهُ تَغْلَبِيٌّ، فَلَمَّا كَانَ هَذَا الْيَوْمُ جَعَلَ هَمَّامٌ يُقَاتِلُ فَإِذَا عَطِشَ جَاءَ إِلَى قَرْيَةٍ لَهُ يَشْرَبُ مِنْهَا، فَتَغَفَّلَهُ نَاشِرَةُ فَقَتَلَهُ وَلَحِقَ بِقَوْمِهِ تَغْلِبَ، وَكَادَ جَسَّاسٌ يُؤْخَذُ فَسَلِمَ، فَقَالَ مُهَلْهِلٌ: لَوْ أَنَّ خَيْلِيَ أَدْرَكَتْكَ وَجَدْتَهُمْ     مِثْلَ اللُّيُوثِ بِسَتْرِ غُبِّ عَرِينِ وَيَقُولُ فِيهَا: وَلَأُورِدَنَّ الْخَيْلَ بَطْنَ أَرَاكَةٍ     وَلَأَقْضِيَنَّ بِفِعْلِ ذَاكَ دُيُونِي وَلَأَقْتُلَنَّ جَحَاجِحًا مِنْ بِكْرِكُمْ     وَلَأُبْكِيَنَّ بِهَا جُفُونَ عُيُونِ حَتَّى تَظَلَّ الْحَامِلَاتُ مَخَافَةً     مِنْ وَقَعِنَا يَقْذِفْنَ كُلَّ جَنِينِ وَقِيلَ فِي تَرْتِيبِ الْأَيَّامِ غَيْرُ مَا ذَكَرْنَا، وَسَنَذْكُرُهُ إِنْ شَاءَ اللَّهُ تَعَالَى. وَكَانَ أَبُو نُوَيْرَةَ التَّغْلِبِيُّ وَغَيْرُهُ طَلَائِعَ قَوْمِهِ، وَكَانَ جَسَّاسٌ وَغَيْرُهُ طَلَائِعَ قَوْمِهِمْ، وَالْتَقَى بَعْضَ اللَّيَالِي جَسَّاسٌ وَأَبُو نُوَيْرَةَ، فَقَالَ لَهُ أَبُو نُوَيْرَةَ: اخْتَرْ إِمَّا الصِّرَاعَ أَوِ الطِّعَانَ أَوِ الْمُسَايَفَةَ. فَاخْتَارَ جَسَّاسٌ الصِّرَاعَ، فَاصْطَرَعَا وَأَبْطَأَ كُلُّ وَاحِدٍ مِنْهُمْ عَلَى أَصْحَابِ حَيِّهِ، وَطَلَبُوهُمَا فَأَصَابُوهُمَا وَهُمَا يَصْطَرِعَانِ، وَقَدْ كَادَ جَسَّاسٌ يَصْرَعُهُ، فَفَرَّقُوا بَيْنَهُمَا. وَجَعَلَتْ تِغْلِبُ تَطْلُبُ جَسَّاسًا أَشَدَّ الطَّلَبِ، فَقَالَ لَهُ مُرَّةُ: الْحَقْ بِأَخْوَالِكَ بِالشَّامِ، فَامْتَنَعَ، فَأَلَحَّ عَلَيْهِ أَبُوهُ فَسَيَّرَهُ سِرًّا فِي خَمْسَةِ نَفَرٍ: وَبَلَغَ الْخَبَرُ إِلَى الْمُهَلْهِلِ، فَنَدَبَ أَبَا نُوَيْرَةَ وَمَعَهُ ثَلَاثُونَ رَجُلًا مِنْ شُجْعَانِ أَصْحَابِهِ فَسَارُوا مُجِدِّينَ، فَأَدْرَكُوا جَسَّاسًا، فَقَاتَلَهُمْ فَقُتِلَ أَبُو نُوَيْرَةَ وَأَصْحَابُهُ وَلَمْ يَبْقَ مِنْهُمْ غَيْرُ رَجُلَيْنِ، وَجُرِحَ جَسَّاسٌ جُرْحًا شَدِيدًا مَاتَ مِنْهُ، وَقُتِلَ أَصْحَابُهُ فَلَمْ يَسْلَمْ غَيْرُ رَجُلَيْنِ أَيْضًا، فَعَادَ كُلُّ وَاحِدٍ مِنَ السَّالِمَيْنِ إِلَى أَصْحَابِهِ. فَلَمَّا سَمِعَ مُرَّةُ قَتْلَ ابْنِهِ جَسَّاسٍ قَالَ: إِنَّمَا يُحْزِنُنِي أَنْ كَانَ لَمْ يَقْتُلْ مِنْهُمْ أَحَدًا. فَقِيلَ لَهُ: إِنَّهُ قَتَلَ بِيَدِهِ أَبَا نُوَيْرَةَ رَئِيسَ الْقَوْمِ، وَقَتَلَ مَعَهُ خَمْسَةَ عَشَرَ رَجُلًا، مَا شَرَكَهُ مِنَّا أَحَدٌ فِي قَتْلِهِمْ وَقَتَلْنَا نَحْنُ الْبَاقِينَ، فَقَالَ: ذَلِكَ مِمَّا يُسْكِنُ قَلْبِي عَنْ جَسَّاسٍ. وَقِيلَ: إِنَّ جَسَّاسًا آخِرُ مَنْ قُتِلَ فِي حَرْبِ بَكْرٍ وَتَغْلِبَ، وَكَانَ سَبَبَ قَتْلِهِ أَنَّ أُخْتَهُ جَلِيلَةَ كَانَتْ تَحْتَ كُلَيْبِ وَائِلٍ. فَلَمَّا قُتِلَ كُلَيْبٌ عَادَتْ إِلَى أَبِيهَا وَهِيَ حَامِلٌ وَوَقَعَتِ الْحَرْبُ، وَكَانَ مِنَ الْفَرِيقَيْنِ مَا كَانَ، ثُمَّ عَادُوا إِلَى الْمُوَادَعَةِ بَعْدَمَا كَادَتِ الْفِئَتَانِ تَتَفَانَيَانِ، فَوَلَدَتْ أُخْتُ جَسَّاسٍ غُلَامًا فَسَمَّتْهُ هِجْرِسًا، وَرَبَّاهُ جَسَّاسٌ، وَكَانَ لَا يَعْرِفُ أَبًا غَيْرَهُ، فَزَوَّجَهُ ابْنَتَهُ فَوَقَعَ بَيْنَ هِجْرِسَ وَبَيْنَ رَجُلٍ مِنْ بَكْرٍ كَلَامٌ، فَقَالَ لَهُ الْبَكْرِيُّ: مَا أَنْتَ بِمُنْتَهٍ حَتَّى نُلْحِقَكَ بِأَبِيكَ. فَأَمْسَكَ عَنْهُ وَدَخَلَ إِلَى أُمِّهِ كَئِيبًا حَزِينًا فَأَخْبَرَهَا الْخَبَرَ. فَلَمَّا نَامَ إِلَى جَنْبِ امْرَأَتِهِ رَأَتْ مِنْ هَمِّهِ وَفِكْرِهِ مَا أَنْكَرَتْهُ، فَقَصَّتْ عَلَى أَبِيهَا جَسَّاسٍ قِصَّتَهُ، فَقَالَ: ثَائِرٌ وَرَبِّ الْكَعْبَةِ ! وَبَاتَ عَلَى مِثْلِ الرَّضْفِ حَتَّى أَصْبَحَ، فَأَحْضَرَ الْهِجْرِسَ فَقَالَ لَهُ: إِنَّمَا أَنْتَ وَلَدِي وَأَنْتَ مِنِّي بِالْمَكَانِ الَّذِي تَعَلَمُ، وَزَوَّجْتُكَ ابْنَتِي، وَقَدْ كَانَتِ الْحَرْبُ فِي أَبِيكَ زَمَانًا طَوِيلًا، وَقَدِ اصْطَلَحْنَا وَتَحَاجَزْنَا، وَقَدْ رَأَيْتُ أَنْ تَدْخُلَ فِي مَا دَخَلَ فِيهِ النَّاسُ مِنَ الصُّلْحِ، وَأَنْ تَنْطَلِقَ مَعِي حَتَّى نَأْخُذَ عَلَيْكَ مِثْلَ مَا أُخِذَ عَلَيْنَا. فَقَالَ الْهِجْرِسُ: أَنَا فَاعِلٌ. فَحَمَلَهُ جَسَّاسٌ عَلَى فَرَسٍ فَرَكِبَهُ وَلَبِسَ لَأْمَتَهُ وَقَالَ: مِثْلِي لَا يَأْتِي أَهْلَهُ بِغَيْرِ سِلَاحِهِ، فَخَرَجَا حَتَّى أَتَيَا جَمَاعَةً مِنْ قَوْمِهِمَا، فَقَصَّ عَلَيْهِمْ جَسَّاسٌ الْقِصَّةَ، وَأَعْلَمَهُمْ أَنَّ الْهِجْرِسَ يَدْخُلُ فِي الَّذِي دَخَلَ فِيهِ جَمَاعَتُهُمْ وَقَدْ حَضَرَ لِيَعْقِدَ مَا عَقَدْتُمْ. فَلَمَّا قَرَّبُوا الدَّمَ وَقَامُوا إِلَى الْعَقْدِ أَخَذَ الْهِجْرِسُ بِوَسَطِ رُمْحِهِ ثُمَّ قَالَ: وَفَرَسِي وَأُذُنَيْهِ، وَرُمْحِي وَنَصْلَيْهِ، وَسَيْفِي وَغِرَارَيْهِ لَا يَتْرُكُ الرَّجُلُ قَاتِلَ أَبِيهِ وَهُوَ يَنْظُرُ إِلَيْهِ، ثُمَّ طَعَنَ جَسَّاسًا فَقَتَلَهُ وَلَحِقَ بِقَوْمِهِ، وَكَانَ آخِرَ قَتِيلٍ فِي بَكْرٍ. وَالْأَوَّلُ أَكْثَرُ. وَنَرْجِعُ إِلَى سِيَاقَةِ الْحَدِيثِ. فَلَمَّا قُتِلَ جَسَّاسٌ أَرْسَلَ أَبُوهُ مُرَّةُ إِلَى الْمُهَلْهِلِ: إِنَّكَ قَدْ تَرَكْتَ ثَأْرَكَ وَقَتَلْتَ جَسَّاسًا، فَاكْفُفْ عَنِ الْحَرْبِ وَدَعِ اللَّجَاجَ وَالْإِسْرَافَ وَأَصْلِحْ ذَاتَ الْبَيْنِ فَهُوَ أَصْلَحُ لِلْحَيَّيْنِ وَأَنْكَأُ لِعَدُوِّهِمْ، فَلَمْ يُجَبْ إِلَى ذَلِكَ. وَكَانَ الْحَارِثُ بْنُ عُبَادٍ قَدِ اعْتَزَلَ الْحَرْبَ، فَلَمْ يَشْهَدْهَا، فَلَمَّا قُتِلَ جَسَّاسٌ وَهَمَّامٌ ابْنَا مُرَّةَ حَمَلَ ابْنَهُ بُجَيْرًا، وَهُوَ ابْنُ عَمْرِو بْنِ عُبَادٍ أَخِي الْحَارِثِ بْنِ عُبَادٍ، فَلَمَّا حَمَلَهُ عَلَى النَّاقَةِ كَتَبَ مَعَهُ إِلَى الْمُهَلْهِلِ: إِنَّكَ قَدْ أَسْرَفْتَ فِي الْقَتْلِ وَأَدْرَكْتَ ثَأْرَكَ سِوَى مَا قَتَلْتَ مِنْ بَكْرٍ، وَقَدْ أَرْسَلْتُ ابْنِي إِلَيْكَ فَإِمَّا قَتَلْتَهُ بِأَخِيكَ وَأَصْلَحْتَ بَيْنَ الْحَيَّيْنِ وَإِمَّا أَطْلَقْتَهُ وَأَصْلَحْتَ ذَاتَ الْبَيْنِ، فَقَدْ مَضَى مِنَ الْحَيَّيْنِ فِي هَذِهِ الْحُرُوبِ مَنْ كَانَ بَقَاؤُهُ خَيْرًا لَنَا وَلَكُمْ. فَلَمَّا وَقَفَ عَلَى كِتَابِهِ أَخَذَ بُجَيْرًا فَقَتَلَهُ وَقَالَ: بُؤْ بِشِسْعِ نَعْلِ كُلَيْبٍ. فَلَمَّا سَمِعَ أَبُوهُ بِقَتْلِهِ ظَنَّ أَنَّهُ قَدْ قَتَلَهُ بِأَخِيهِ لِيُصْلِحَ بَيْنَ الْحَيَّيْنِ، فَقَالَ: نِعْمَ الْقَتِيلُ قَتِيلًا أَصْلَحَ بَيْنَ ابْنَيْ وَائِلٍ ! فَقِيلَ: إِنَّهُ قَالَ: ( بُؤْ بِشِسْعِ نَعْلِ كُلَيْبٍ )، فَغَضِبَ عِنْدَ ذَلِكَ الْحَارِثُ بْنُ عُبَادٍ وَقَالَ: قَرِّبَا مَرْبَطَ النَّعَامَةِ مِنِّي لَقِحَتْ     حَرْبُ وَائِلٍ عَنْ حِيَالِ قَرِّبَا مَرْبَطَ النَّعَامَةِ مِنِّي     شَابَ رَأْسِي وَأَنْكَرَتْنِي رِجَالِي لَمْ أَكُنْ مِنْ جُنَاتِهَا عَلِمَ اللَّ     هُ وَإِنِّي بِحَرِّهَا الْيَوْمَ صَالِي فَأَتَوْهُ بِفَرَسِهِ النَّعَامَةِ، وَلَمْ يَكُنْ فِي زَمَانِهَا مِثْلُهَا، فَرَكِبَهَا وَوَلِيَ أَمْرَ بَكْرٍ وَشَهِدَ حَرْبَهُمْ، وَكَانَ أَوَّلَ يَوْمٍ شَهِدَهُ يَوْمُ قِضَةَ، وَهُوَ يَوْمُ تَحْلَاقِ اللِّمَمِ، وَإِنَّمَا قِيلَ لَهُ تَحْلَاقُ اللِّمَمِ لِأَنَّ بَكْرًا حَلَقُوا رُءُوسَهُمْ لِيَعْرِفَ بَعْضُهُمْ بَعْضًا إِلَّا جَحْدَرَ بْنَ ضُبَيْعَةَ بْنِ قَيْسٍ أَبُو الْمَسَامِعَةِ فَقَالَ لَهُمْ: أَنَا قَصِيرٌ فَلَا تَشِينُونِي، وَأَنَا أَشْتَرِي لَمَّتِي مِنْكُمْ بِأَوَّلِ فَارِسٍ يَطَّلِعُ عَلَيْكُمْ. فَطَلَعَ ابْنُ عَنَّاقٍ فَشَدَّ عَلَيْهِ فَقَتَلَهُ، وَكَانَ يَرْتَجِزُ ذَلِكَ الْيَوْمَ وَيَقُولُ: رُدُّوا عَلَيَّ الْخَيْلَ إِنْ أَلَمَّتِ     إِنْ لَمْ أُقَاتِلْهُمْ فَجُزُّوا لِمَّتِي وَقَاتَلَ يَوْمَئِذٍ الْحَارِثُ بْنُ عُبَادٍ قِتَالًا شَدِيدًا، فَقَتَلَ فِي تَغْلِبَ مَقْتَلَةً عَظِيمَةً، وَفِيهِ يَقُولُ طَرَفَةُ: سَائِلُوا عَنَّا الَّذِي يَعْرِفُنَا     بِقُوَانَا يَوْمَ تَحْلَاقِ اللِّمَمِ يَوْمَ تُبْدِي الْبِيضُ عَنْ أَسْؤُقِهَا     وَتَلُفُّ الْخَيْلُ أَفْوَاجَ النَّعَمْ وَفِي هَذَا الْيَوْمِ أَسَرَ الْحَارِثُ بْنُ عُبَادٍ مُهَلْهِلًا، وَاسْمُهُ عَدِيٌّ، وَهُوَ لَا يَعْرِفُهُ، فَقَالَ لَهُ: دُلَّنِي عَلَى عَدِيٍّ وَأَنَا أُخَلِّي عَنْكَ. فَقَالَ لَهُ الْمُهَلْهِلُ: عَلَيْكَ عَهْدُ اللَّهِ بِذَلِكَ إِنْ دَلَلْتُكَ عَلَيْهِ ؟ قَالَ: نَعَمْ. قَالَ: فَأَنَا عَدِيٌّ، فَجَزَّ نَاصِيَتَهُ وَتَرَكَهُ، وَقَالَ فِي ذَلِكَ: لَهْفُ نَفْسِي عَلَى عَدِيٍّ وَلَمْ أَعْ     رِفْ عَدِيًّا إِذْ أَمْكَنَتْنِي الْيَدَانِ وَكَانَتِ الْأَيَّامُ الَّتِي اشْتَدَّتْ فِيهَا الْحَرْبُ بَيْنَ الطَّائِفَتَيْنِ خَمْسَةَ أَيَّامٍ: يَوْمُ عُنَيْزَةَ تَكَافَأُوا فِيهِ وَتَنَاصَفُوا. ثُمَّ الْيَوْمُ الثَّانِي يَوْمُ وَارِدَاتٍ، كَانَ لِتَغْلِبَ عَلَى بَكْرٍ. ثُمَّ الْيَوْمُ الثَّالِثُ الْحِنْوُ، كَانَ لِبَكْرٍ عَلَى تَغْلِبَ. ثُمَّ الْيَوْمُ الرَّابِعُ يَوْمُ الْقُصَيْبَاتِ، أُصِيبَ بَكْرٌ حَتَّى ظَنُّوا أَنَّهُمْ لَمْ يَسْتَقِيلُوا. ثُمَّ الْيَوْمُ الْخَامِسُ يَوْمُ قِضَةَ، وَهُوَ يَوْمُ التَّحَالُقِ، وَشَهِدَهُ الْحَارِثُ بْنُ عُبَادٍ. ثُمَّ كَانَ بَعْدَ ذَلِكَ أَيَّامٌ دُونَ هَذِهِ، مِنْهَا: يَوْمُ النَّقِيَّةِ، وَيَوْمُ الْفَصِيلِ لِبَكْرٍ عَلَى تَغْلِبَ. ثُمَّ لَمْ يَكُنْ بَيْنَهُمَا مُزَاحَفَةٌ إِنَّمَا كَانَ مُغَاوَرَاتٌ، وَدَامَتِ الْحَرْبُ بَيْنَهُمَا أَرْبَعِينَ سَنَةً. ثُمَّ إِنَّ مُهَلْهِلًا قَالَ لِقَوْمِهِ: قَدْ رَأَيْتُ أَنْ تُقْبِلُوا عَلَى قَوْمِكُمْ فَإِنَّهُمْ يُحِبُّونَ صَلَاحَكُمْ، وَقَدْ أَتَتْ عَلَى حَرْبِكُمْ أَرْبَعُونَ سَنَةً، وَمَا لُمْتُكُمْ عَلَى مَا كَانَ مِنْ طَلَبِكُمْ بِوَتْرِكُمْ، فَلَوْ مَرَّتْ هَذِهِ السُّنُونَ فِي رَفَاهِيَةِ عَيْشٍ لَكَانَتْ تُمَلُّ مِنْ طُولِهَا، فَكَيْفَ وَقَدْ فَنِيَ الْحَيَّانِ وَثَكِلَتِ الْأُمَّهَاتُ وَيُتِّمَ الْأَوْلَادُ وَنَائِحَةٌ لَا تَزَالُ تَصْرُخُ فِي النَّوَاحِي، وَدُمُوعٌ لَا تُرْقَأُ، وَأَجْسَادٌ لَا تُدْفَنُ، وَسُيُوفٌ مَشْهُورَةٌ، وَرِمَاحٌ مُشْرَعَةٌ ! وَإِنَّ الْقَوْمَ سَيَرْجِعُونَ إِلَيْكُمْ غَدًا بِمَوَدَّتِهِمْ وَمُوَاصَلَتِهِمْ وَتَتَعَطَّفُ الْأَرْحَامُ حَتَّى تَتَوَاسَوْا فِي قُبَالِ النَّعْلِ، فَكَانَ كَمَا قَالَ. ثُمَّ قَالَ مُهَلْهِلٌ: أَمَّا أَنَا فَمَا تَطِيبُ نَفْسِي أَنْ أُقِيمَ فِيكُمْ، وَلَا أَسْتَطِيعُ أَنْ أَنْظُرَ إِلَى قَاتِلِ كُلَيْبٍ، وَأَخَافُ أَنْ أَحْمِلَكُمْ عَلَى الِاسْتِئْصَالِ وَأَنَا سَائِرٌ إِلَى الْيَمَنِ، وَفَارَقَهُمْ وَسَارَ إِلَى الْيَمَنِ وَنَزَلَ فِي جَنْبٍ، وَهِيَ حَيٌّ مِنْ مَذْحِجٍ، فَخَطَبُوا إِلَيْهِ ابْنَتَهُ، فَمَنَعَهُمْ، فَأَجْبَرُوهُ عَلَى تَزْوِيجِهَا وَسَاقُوا إِلَيْهِ صَدَاقَهَا جُلُودًا مَنْ أُدُمٍ، فَقَالَ فِي ذَلِكَ: أَعْزِرْ عَلَى تَغْلِبَ بِمَا لَقِيَتْ     أُخْتُ بَنِي الْأَكْرَمِينَ مِنْ جُشَمِ أَنْكَحَهَا فَقْدُهَا الْأَرَاقِمَ فِي     جَنْبٍ وَكَانَ الْحِبَاءُ مِنْ أُدُمِ لَوْ بِأَبَانَيْنِ جَاءَ يَخْطُبُهَا     ضُرَّجَ مَا أَنْفُ خَاطِبٍ بِدَمٍ الْأَرَاقِمُ بَطْنٌ مِنْ جُشَمَ بْنِ تَغْلِبَ، يَعْنِي حَيْثُ فَقَدَتِ الْأَرَاقِمَ، وَهُمْ عَشِيرَتُهَا، تَزَوَّجَهَا رَجُلٌ مِنْ جَنْبٍ بِأُدُمٍ. ثُمَّ إِنَّ مُهَلْهِلًا عَادَ إِلَى دِيَارِ قَوْمِهِ، فَأَخَذَهُ عَمْرُو بْنُ مَالِكِ بْنِ ضُبَيْعَةَ الْبَكْرِيُّ أَسِيرًا بِنَوَاحِي هَجَرَ فَأَحْسَنَ إِسَارَهُ، فَمَرَّ عَلَيْهِ تَاجِرٌ يَبِيعُ الْخَمْرَ قَدِمَ بِهَا مِنْ هَجَرَ، وَكَانَ صَدِيقًا لِمُهَلْهِلٍ، فَأَهْدَى إِلَيْهِ وَهُوَ أَسِيرٌ زِقًّا مِنْ خَمْرٍ، فَاجْتَمَعَ إِلَيْهِ بَنُو مَالِكٍ فَنَحَرُوا عِنْدَهُ بِكْرًا وَشَرِبُوا عِنْدَ مُهَلْهِلٍ فِي بَيْتِهِ الَّذِي أَفْرَدَ لَهُ عَمْرٌو. فَلَمَّا أَخَذَ فِيهِمُ الشَّرَابُ تَغَنَّى مُهَلْهِلٌ بِمَا كَانَ يَقُولُهُ مِنَ الشِّعْرِ وَيَنُوحُ بِهِ عَلَى أَخِيهِ كُلَيْبٍ، فَسَمِعَ مِنْهُ عَمْرٌو ذَلِكَ فَقَالَ: إِنَّهُ لَرَيَّانٌ، وَاللَّهِ لَا يَشْرَبُ عِنْدِي مَاءً حَتَّى يَرِدَ زَبِيبٌ، وَهُوَ فَحْلٌ كَانَ لَهُ لَا يَرِدُ إِلَّا خَمْسًا فِي حَمَارَةِ الْقَيْظِ، فَطَلَبَ بَنُو مَالِكٍ زَبِيبًا وَهُمْ حُرَّاصٌ عَلَى أَنْ يَهْلِكَ مُهَلْهِلٌ، فَلَمْ يَقْدِرُوا عَلَيْهِ حَتَّى مَاتَ مُهَلْهِلٌ عَطَشًا. وَقِيلَ: إِنَّ ابْنَةَ خَالِ الْمُهَلْهِلِ، وَهِيَ ابْنَةُ الْمُجَلَّلِ التَغْلِبِيِّ، كَانَتِ امْرَأَةَ عَمْرٍو، وَأَرَادَتْ أَنْ تَأْتِيَ مُهَلْهِلًا وَهُوَ أَسِيرٌ، فَقَالَ يَذْكُرُهَا: طِفْلَةٌ مَا ابْنَةُ الْمُجَلَّلِ بَيْضَا     ءُ لَعُوبٌ لَذِيذَةٌ فِي الْعِنَاقِ فَاذْهَبِي مَا إِلَيْكِ غَيْرَ بَعِيدٍ لَا     يُؤَاتِي الْعِنَاقَ مَنْ فِي الْوَثَاقِ ضَرَبَتْ نَحْرَهَا إِلَيَّ وَقَالَتْ     يَا عَدِيٌّ لَقَدْ وَقَتْكَ الْأَوَاقِي وَهِيَ أَبْيَاتٌ ذَوَاتُ عَدَدٍ، فَنُقِلَ شِعْرُهُ إِلَى عَمْرِو بْنِ مَالِكٍ، فَحَلَفَ عَمْرٌو أَنْ لَا يَسْقِيَهُ الْمَاءَ حَتَّى يَرِدَ زَبِيبٌ، فَسَأَلَهُ النَّاسُ أَنْ يُورِدَ زَبِيبًا قَبْلَ وُرُودِهِ، فَفَعَلَ وَأَوْرَدَهُ وَسَقَاهُ حَتَّى يَتَحَلَّلَ مِنْ يَمِينِهِ، ثُمَّ إِنَّهُ سَقَى مُهَلْهِلًا مِنْ مَاءٍ هُنَاكَ هُوَ أَوْخَمُ الْمِيَاهِ، فَمَاتَ مُهَلْهِلٌ. ( عُبَادٌ بِضَمِّ الْعَيْنِ، وَفَتْحِ الْبَاءِ الْمُوَحَّدَةِ وَتَخْفِيفِهَا ).

    ✧ Account of the Slaying of Kulayb and the Battle-Days between Bakr and Taghlib The account of the war that occurred between Bakr and Taghlib, the two sons of Wāʾil b. Hinb b. Afṣā b. Duʿmiyy b. Jadīla b. Asad b. Rabīʿa b. Nizār b. Maʿadd b. ʿAdnān on account of the killing of Kulayb—and his name was Wāʾil b. Rabīʿa b. al-Ḥārith b. Zuhayr b. Jusham b. Bakr b. Ḥubayb b. ʿAmr b. Ghanm b. Taghlib. He was nicknamed Kulayb only because when he traveled he took with him a puppy, and when he passed by a meadow or a place that pleased him, he would strike it, then throw it into that place while it yelped and howled; so no one who heard its howling except kept away from it and did not come near it. He used to be called Kulayb Wāʾil, then they shortened it and said Kulayb, and it prevailed over him. The banner of Rabīʿa b. Nizār belonged to the eldest, then the eldest of his descendants. So the banner was in ʿAnaza b. Asad b. Rabīʿa, and their custom was that they dyed their beards yellow and trimmed their mustaches; and no one among Rabīʿa did that except one who opposed them and intended war with them. Then the banner passed to ʿAbd Qays b. Afṣā b. Duʿmiyy b. Jadīla b. Asad b. Rabīʿa b. Nizār, and their custom was that when they were reviled, they slapped the one who reviled them; and when they were slapped, they killed the one who slapped them. Then the banner passed to al-Namir b. Qāsiṭ b. Hinb, and they had a custom different from those before them. Then the banner passed to Bakr b. Wāʾil, and they offended others by means of a fledgling of a bird: they would tie the fledgling to the beaten path, and when its location was known no one would travel that path; and whoever wished to go or come would travel to its right or its left. Then the banner passed to Taghlib, and Wāʾil b. Rabīʿa took charge of it, and his custom was what we have mentioned of the puppy. Maʿadd never united except upon three men: they were: ʿĀmir b. al-Ẓarib b. ʿAmr b. Bakr b. Yashkur b. al-Ḥārith, and he is ʿAdwān b. ʿAmr b. Qays ʿAylān, and he is al-Nās b. Muḍar—with nūn—and he is the brother of Ilyās b. Muḍar. He was the leader of Maʿadd when Madhḥij became Madhḥij and marched to Tihāma, and it was the first battle between Tihāma and Yemen. The second: Rabīʿa b. al-Ḥārith b. Murra b. Zuhayr b. Jusham b. Bakr b. Ḥubayb b. Kalb, and he was the leader of Maʿadd on the day of al-Sullān between the people of al-Yamāma and Yemen. The third: Wāʾil b. Rabīʿa, and he was the leader of Maʿadd on the day of Khazāz, and he shattered the hosts of Yemen and routed them. Maʿadd granted him the division of kingship, its crown, and obedience to it, and it remained for a long time. Then a severe pride entered him, and he transgressed against his people until his transgression reached the point that he used to protect the places where rain clouds fell, and no one grazed his protected land. He used to say: 'The wild game of such-and-such land is under my protection,' so it was not hunted; no one brought his camels to drink with his camels, no one lit a fire with his fire, no one passed between his tents, and no one sat with drawn-up knees in his assembly. Banū Jusham and Banū Shaybān were intermixed in one abode, seeking unity and fearing separation. Kulayb married Jalīla bt. Murra b. Shaybān b. Thaʿlaba, and she was the sister of Jassās b. Murra. Kulayb protected a land in al-ʿĀliya at the beginning of spring, and no one approached it except a fighter. Then a man called Saʿd b. Shumays b. Ṭawq al-Jarmī stayed with al-Basūs bt. Munqidh al-Tamīmiyya, the maternal aunt of Jassās b. Murra. Al-Jarmī had a she-camel named Sarāb that grazed with the camels of Jassās, and it is the one for which the Arabs coined the proverb; they said: 'More ill-omened than Sarāb' and 'More ill-omened than al-Basūs.' Kulayb went out one day to inspect the camels and their pastures, and he came to them and moved among them. His camels and the camels of Jassās were mixed together. Kulayb looked at Sarāb and did not recognize her. Jassās, who was with him, said to him: 'This is the she-camel of our neighbor al-Jarmī.' He said: 'This she-camel must not return to this protected land.' Jassās said: 'My camels will not graze any pasture except with this one with them.' Kulayb said: 'If she returns, I will surely place my arrow in her udder.' Jassās said: 'If you place your arrow in her udder, I will surely place the spearhead of my lance in your throat!' Then they separated, and Kulayb said to his wife: 'Do you think there is among the Arabs a man who would prevent me from his neighbor?' She said: 'I know none except Jassās.' Then he told her the account. After that, whenever he wanted to go out to the protected land, she prevented him and adjured him by God not to sever his kinship, and she used to forbid her brother Jassās from sending out his camels. Then Kulayb went out to the protected land and began to examine the camels, and he saw the she-camel of al-Jarmī and shot her udder and pierced it. She turned away with a loud cry until she knelt at the courtyard of her owner. When he saw what was in her, he cried out in humiliation. Al-Basūs heard the cry of her neighbor and went out to him; when she saw what was in his she-camel, she placed her hand on her head and cried out: 'O humiliation!' Jassās saw her and heard. He went out to her and said: 'Be silent and do not be afraid.' He calmed al-Jarmī and said to them both: 'I will surely kill a camel greater than this she-camel; I will kill Ghilāl.' Ghilāl was the stallion of Kulayb's camels, the like of which was not seen in his time. By his saying Jassās only meant Kulayb. Kulayb had an eye who heard what they said, and he repeated the words to Kulayb. Kulayb said: 'He has limited his oath to Ghilāl.' Jassās kept seeking an opportunity against Kulayb. Kulayb went out one day feeling secure, and when he was far from the tents, Jassās mounted his horse, took his spear, and caught up with Kulayb. Kulayb stopped. Jassās said to him: 'O Kulayb, the spear is behind you!' He said: 'If you are truthful, then come at me from in front of me,' and he did not turn to him. Then he thrust him and threw him from his horse. Kulayb said: 'O Jassās, help me with a drink of water,' but he brought him nothing, and Kulayb breathed his last. Then Jassās ordered a man who was with him, named ʿAmr b. al-Ḥārith b. Dhuhl b. Shaybān, and he placed stones over him so that wild beasts would not eat him. About this Muhalhil b. Rabīʿa, the brother of Kulayb, said: A slain man—what a slain man is the man ʿAmr—and Jassās b. Murra of resolved judgment He struck his heart with a hard, pliant spear, So he did not turn aside there to a close friend. For tomorrow and the day after are a surety For a matter for which a great thing will be set up. It was great—I did not weep for Kulayb over it When deeds of the great are mentioned. I will drink its cup pure, And I will give to drink with a cup not girded, blameworthy. When Jassās killed Kulayb, he turned away on his horse, urging it, and his knees had become exposed. When his father Murra saw that, he said: 'Jassās has brought you a calamity. I have never seen him with knees exposed until today!' When he stopped before his father, he said: 'What is the matter with you, O Jassās?' He said: 'I have thrust a thrust over which Banū Wāʾil will gather tomorrow dancing.' He said: 'Whom did you thrust? May your mother be bereft!' He said: 'I killed Kulayb.' He said: 'Did you do it?' He said: 'Yes.' He said: 'By God, evil is what you have brought upon your people!' Then Jassās said: Prepare yourself with the preparation of one who defends, For the matter is too great for mutual reproach. For I have brought upon you a war That chokes the old man with pure water. When his father heard his words, he feared the desertion of his people because of his reproach of him, so he said in reply: If you have brought upon me a war That chokes the old man with pure water, You have joined your hands in it against Kulayb, So there is neither weakness nor worn-out weapon. I will put on its garment and ward off from myself By it the shame of humiliation and disgrace. Then Murra called his people to support him, and they answered him; they polished the spearheads, sharpened the swords, straightened the lances, and prepared to depart to the assembled body of their people. Hammām b. Murra, the brother of Jassās, and Muhalhil, the brother of Kulayb, were drinking together at that time. Jassās sent to Hammām a slave-girl of theirs to inform him of the news. She came to them and gestured to Hammām, so he stood up to her, and she told him. Muhalhil said to him: 'What did the slave-girl say to you?' There was a pact between them that neither would conceal anything from his companion. So he told him what the slave-girl had said, and he wanted to inform him of that in jest and play. Muhalhil said to him: 'Your brother's anus is narrower than that!' Then they returned to their drinking. Muhalhil said to him: 'Drink, for today is wine and tomorrow is a matter.' Hammām drank while wary and afraid. When Muhalhil became drunk, Hammām returned to his family, and they departed at once to the assembled body of their people. The affair of Kulayb became known, and they went to him and buried him. When he was buried, collars were torn, faces were scratched, and the maidens and those with cheeks and ornaments came out to him and stood for mourning. The women said to the sister of Kulayb: 'Send out Jalīla, the sister of Jassās, from among us, for her standing in it is gloating and shame upon us.' She was the wife of Kulayb, as we mentioned. The sister of Kulayb said to her: 'Go out from our mourning, for you are the sister of our killer and the full sister of our avenger.' She went out dragging her wrapper, and her father Murra met her and said to her: 'What is behind you, O Jalīla?' She said: 'Bereavement of the many, grief of eternity, loss of a friend, and the killing of a brother after a little while, and between these two is the planting of hatreds and the breaking of livers.' He said to her: 'Will not the nobility of pardon and the raising of blood-money suffice for that?' She said: 'The wish of one deceived, by the Lord of the Kaʿba! Will Taghlib leave for you the blood of her lord for camels?' When Jalīla departed, the sister of Kulayb said: 'The departure of the transgressor and the separation of the gloater—woe tomorrow to the family of Murra from charge after charge!' Her words reached Jalīla, and she said: 'How can a free woman gloat over the tearing of her own veil and the awaiting of her revenge? May God make my sister happy—would that she had said: the flight of modesty and the fear of enemies!' Then she began to say: O daughter of the tribes, if you wish, then do not Be hasty in blame until you ask. When you have made clear what Requires blame, then blame and reproach. If I am the sister of a man who was blamed because of Pity for him from her, then do so. Great in my sight is the deed of Jassās, so O My grief at what has become clear or will become clear! The deed of Jassās, despite my love for him, Cuts my back and brings near my term. If for an eye an eye other than its sister were gouged out, And it were gouged out, I would not care. The eye carries the mote of the eye as The mother carries the harm of what she spins. O slain one by whom time demolished The roof of both my houses from above! It destroyed the house I had newly built, And turned to destroy my first house. His killing threw at me from near A throw of one who hits and uproots. O my women, today it is your concern: fate has Singled me out with a grievous affliction. The killing of Kulayb singled me out with flames Behind me and flames ahead. He who weeps for two days is not like One who weeps only for a coming day. The one who attains revenge is healed, and in My attaining revenge is the bereavement of the bereaved. Would that it were blood, and they had milked Streams from it, my blood from my median vein. I am a killer and a killed one, And perhaps God will grant me relief. As for Muhalhil—his name was ʿAdī, and it is said: Imruʾ al-Qays, and he was the maternal uncle of Imruʾ al-Qays b. Ḥujr al-Kindī. He was nicknamed Muhalhil only because he was the first to weave poetry loosely and compose long odes, and the first to invent falsehoods in his poetry. For when he awoke, nothing startled him except the women crying out: 'Indeed Kulayb has been killed!' So he said—and it was the first poetry uttered in this event: We used to be jealous that maidens should be seen Yesterday going out from the homelands. But they went out where Kulayb lay, unveiled, Certain after him of humiliation. So you see the full-bosomed ones like gazelles, unadorned, When the time of his fall came, of the shrouds. They scratch the skin of their faces, unveiled, After him, and they threaten with times. Despoiled, their misery, and he has indeed watered Their insides with burning and my fire. And they say: 'Who is for the guest when he calls? Or who is for dyeing the spearheads of the murrān trees? Or for the slaughter of camels when a wind blows That cuts the ropes of the buckets?' Or who is for the payment of blood-money and its collection, And for the crushing calamities of events? He was the treasure for time, and now comes His loss, and the pillar of my place has fallen. O grief of my soul for a calamitous time That threw upon me with full weight and neck! With a great affliction that cannot be revoked, It overcame the endurance of the men and the women. It demolished fortresses that had been refuges For the elders together and for the youths. It became, and its wall after him became, Ruined in its corners and structure. So weep for the lord of his people and lament him; The white shrouds were bound upon him. And weep for the orphans when they suffered drought, And weep at the desertion of the neighbors. And weep for the fall of his neck, wrapped In his blood—for that is what made me weep. For I will surely leave for the tribes of Taghlib Slain ones in every lowland and place— Slain ones whose hands the vultures exchange, Tearing them, and the crops of the ravens. Then he went to the place where Kulayb was killed and saw his blood, and he came to his grave and stood over it; then he said: Beneath the dust are firmness and resolve, And a stubborn adversary with a retentive memory— A spotted snake in the den; from it No charmer's spittle avails the bitten. Then he cut his hair, shortened his garment, abandoned women, left love poetry, forbade gambling and drink, gathered his people to him, and sent men from among them to Banū Shaybān. They came to Murra b. Dhuhl b. Shaybān while he was in the assembly of his people and said to him: 'You have committed a great thing by killing Kulayb for a she-camel; you have severed kinship and violated sanctity. We offer you four options in which there is a way out for you and satisfaction for us: either you bring Kulayb back to life for us, or you hand over to us his killer Jassās so that we may kill him for him, or Hammām, for he is his equal, or you enable us to take you yourself, for in you there is fulfillment for his blood.' He said to them: 'As for bringing Kulayb back to life, I am not able to do that. As for handing Jassās over to you, he is a youth who thrust a thrust in haste and mounted his horse, and I do not know which lands he headed for. As for Hammām, he is the father of ten, the brother of ten, and the uncle of ten, all of them horsemen of their people, so they will never surrender him for the crime of another. As for me, it is only that the horses will make a charge, and I will be the first slain, so I do not hasten death. But you have from me two options: as for one of them, here are my remaining sons—take whichever of them you wish and kill him for your companion; and as for the other, I will hand over to you a thousand she-camels, black-eyed and red-haired.' The people became angry and said: You have done wrong in offering these as a ransom and asking us for milk in exchange for the blood of Kulayb? War broke out between them. Jalīlah, the wife of Kulayb, joined her father and her people, and the tribes of Bakr withdrew from the war and disliked helping Banū Shaybān in fighting and deemed the killing of Kulayb a grave matter. Lujaym and Yashkur moved away, and al-Ḥārith b. ʿUbād held back from supporting them, along with his household. Muhalhil composed several odes mourning Kulayb, among them: Kulayb, there is no good in this world nor in those who dwell in it, when you have left it to those who will leave it. Kulayb, what a man of might and honor you were beneath the porticos when their dust rose over you. The mourners announced Kulayb's death to me, and I said to them: The earth has tilted with us, or its mountains have slipped away. Prudence and resolve were of his making; not all of his bounties, O people, can I count. The leader of horses that run with their reins, at an easy pace when the horses insist on their mutual hostility. Of the horses of Taghlib, their spearheads are not met but that they have dyed them with the blood of their enemies. They shake from the Khattī spears compact ones, solid their shafts, blue their points. Would that the sky had fallen on those beneath it, and the earth had split open and swallowed those in it. May God not set right any of us who makes peace with you as long as the sun rises in the highest part of its course. They met in the first battle that took place between them — according to one account — on the day of ʿUnayzah, which is near Fuljah, and they were evenly matched. Muhalhil said: It was as if we in the morning and the sons of our father, beside ʿUnayzah, were two millstones of a mill turned round. Were it not for the wind, the people of Ḥujr would hear the clatter of white swords being struck against male ones. Then they separated and remained for a time. Then they met at a watering place called al-Nihy, where Banū Shaybān were encamped. It is related that this was the first battle between them, and the chief of Taghlib was Muhalhil and the chief of Shaybān was al-Ḥārith b. Murrah. The turn of fortune was for Banū Taghlib, and the main strength was in Banū Shaybān, and the fighting intensified among them, except that no one of Banū Murrah was killed that day. Then they met at al-Dhanāʾib, which was the greatest battle they had, and Banū Taghlib prevailed and inflicted a great slaughter on Bakr. Sharāḥīl b. Murrah b. Hammām b. Dhuhl b. Shaybān was killed in it, and he is the grandfather of al-Ḥawfazān and the grandfather of Maʿn b. Zāʾidah. Al-Ḥārith b. Murrah b. Dhuhl b. Shaybān was killed, and of Banū Dhuhl b. Thaʿlabah, ʿAmr b. Sadūs b. Shaybān b. Dhuhl was killed, and other chiefs of Bakr. Then they met on the day of Wāridāt and fought a fierce battle, and Taghlib prevailed again, and the killing among Bakr was great. Hammām b. Murrah b. Dhuhl b. Shaybān, the full brother of Jassās, was killed. Muhalhil passed by, and when he saw him slain, he said: By God, after Kulayb no one killed is dearer to me than you. By God, Bakr will never unite for good after you two. It is said that he was killed on the day of al-Quṣaybāt, before the day of Qiḍah; Nāshirah killed him. Hammām had picked him up, raised him, and named him Nāshirah, and he was with him. When he grew up, he learned that he was a Taghlibī. On this day Hammām was fighting, and when he grew thirsty he would come to a village of his and drink from it. Nāshirah caught him off guard and killed him and joined his people, Taghlib. Jassās was almost captured but escaped. Muhalhil said: If my horses had caught up with you, you would have found them like lions at the edge of a thicket's lair. And he says in it: I shall bring the horses to the belly of Arākah, and by that deed I shall settle my debts. I shall kill chiefs of your Bakr, and with them I shall make eyes weep, Until the pregnant women, in fear of our onslaught, remain casting out every fetus. It is said that the order of the battle-days is other than what we have mentioned, and we shall mention it, God Almighty willing. Abū Nuwayrah al-Taghlibī and others were the scouts of their people, and Jassās and others were the scouts of their people. One night Jassās and Abū Nuwayrah met, and Abū Nuwayrah said to him: Choose either wrestling, thrusting with spears, or fighting with swords. Jassās chose wrestling, and they wrestled, and each of them delayed returning to his clan. They looked for them and found them wrestling, and Jassās had almost thrown him down, and they separated them. Taghlib sought Jassās with the utmost effort. Murrah said to him: Join your maternal uncles in Syria. He refused, but his father insisted, so he sent him secretly with five men. The news reached Muhalhil, and he dispatched Abū Nuwayrah with thirty men from the bravest of his companions. They traveled diligently and caught up with Jassās, and he fought them. Abū Nuwayrah and his companions were killed, and none of them remained except two men. Jassās was severely wounded and died of it, and his companions were killed, and none survived except two men as well. Each of the two survivors returned to his companions. When Murrah heard of the killing of his son Jassās, he said: What saddens me is only that he may not have killed any of them. It was said to him: He killed Abū Nuwayrah, the chief of the people, with his own hand, and killed fifteen men with him; none of us shared in killing them, and we killed the rest. He said: That is what calms my heart regarding Jassās. It is said that Jassās was the last to be killed in the war of Bakr and Taghlib. The cause of his killing was that his sister Jalīlah was the wife of Kulayb Wāʾil. When Kulayb was killed, she returned to her father while pregnant, and the war broke out, and the two parties did what they did. Then they returned to a truce after the two groups had nearly destroyed each other. Jassās's sister gave birth to a boy and named him Hijris, and Jassās raised him, and he knew no father other than him. He married him to his daughter. Then words passed between Hijris and a man of Bakr, and the Bakrī said to him: You will not stop until we attach you to your father. He refrained and went to his mother sorrowful and sad and told her the news. When he slept beside his wife, she saw in his distress and thought what she disapproved of, and she told her father Jassās his story. He said: By the Lord of the Kaʿbah, he is stirred to vengeance! He spent the night as if on heated stones until morning. Then he brought Hijris and said to him: You are my son, and you are in the place with me that you know, and I married you to my daughter. The war over your father lasted a long time, and we have made peace and held back from each other. I think you should enter into the peace that the people have entered and go with me so that we may take from you the same pledge that was taken from us. Hijris said: I will do it. Jassās mounted him on a horse, and he rode it, and he put on his armor and said: One like me does not come to his family without his weapons. They went out until they came to a group of their people, and Jassās told them the story and informed them that Hijris was entering into what their group had entered, and that he had come to make the pact they had made. When they brought the blood close and stood up for the pact, Hijris seized the middle of his spear and said: By my horse and its two ears, by my spear and its two blades, by my sword and its two edges, a man does not leave the killer of his father while he looks at him. Then he thrust at Jassās and killed him and joined his people. He was the last slain of Bakr. And the first account is more widely reported. We return to the narrative. When Jassās was killed, his father Murrah sent to Muhalhil: You have attained your vengeance and killed Jassās, so cease the war, abandon obstinacy and excess, and set right the relationship between the two sides, for that is better for both tribes and more harmful to their enemy. But he was not answered. Al-Ḥārith b. ʿUbād had withdrawn from the war and did not witness it. When Jassās and Hammām, the two sons of Murrah, were killed, he sent his son Bujayr — who was the son of ʿAmr b. ʿUbād, the brother of al-Ḥārith b. ʿUbād — mounted on a she-camel. When he sent him, he wrote with him to Muhalhil: You have been excessive in killing and have attained your vengeance, apart from those you have killed of Bakr. I have sent my son to you, so either kill him in place of your brother and set things right between the two tribes, or release him and set right the relationship. Many have passed away from the two tribes in these wars whose survival would have been better for us and for you. When Muhalhil read his letter, he took Bujayr and killed him and said: Pay for the strap of Kulayb's sandal. When his father heard of his killing, he thought that he had killed him in place of his brother to set things right between the two tribes, and he said: An excellent slain man is one whose killing sets right the relationship between the two sons of Wāʾil! Then it was said to him that he had said: 'Pay for the strap of Kulayb's sandal.' At that al-Ḥārith b. ʿUbād became angry and said: Bring near to me the tethering-place of al-Naʿāmah; the war of Wāʾil has conceived after being barren. Bring near to me the tethering-place of al-Naʿāmah; my head has grown grey and my men have disowned me. I was not one of those who brought it about, God knows, and today I am roasted by its heat. They brought him his horse al-Naʿāmah, and there was no horse like it in its time. He rode it and took charge of the affairs of Bakr and witnessed their war. The first day he witnessed was the day of Qiḍah, which is the day of the shaving of forelocks. It was called the shaving of forelocks because Bakr shaved their heads so that they might recognize one another, except Jaḥdar b. Ḍubayʿah b. Qays, Abū al-Masāmiʿah, who said to them: I am short, so do not disfigure me, and I will buy my forelock from you with the first horseman who comes upon you. Ibn ʿAnnāq came upon them, and he attacked him and killed him. That day he recited as a war-cry: Bring the horses back to me if they return; if I do not fight them, then shave my forelock. On that day al-Ḥārith b. ʿUbād fought a fierce battle and inflicted a great slaughter on Taghlib. About it Ṭarafah says: Ask about us those who know us, of our might on the day of the shaving of forelocks, The day when the white swords are drawn from their sheaths and the horses wind in herds like cattle. On this day al-Ḥārith b. ʿUbād captured Muhalhil — whose name was ʿAdī — without recognizing him. He said to him: Show me ʿAdī and I will release you. Muhalhil said to him: Do you give me the covenant of God for that if I show you him? He said: Yes. He said: Then I am ʿAdī. So he cut off his forelock and left him, and about that he said: Alas for my soul over ʿAdī, and I did not recognize ʿAdī when my hands had the chance. The days in which the war between the two parties intensified were five days: the day of ʿUnayzah, in which they were evenly matched and dealt equally with each other. Then the second day, the day of Wāridāt, was for Taghlib over Bakr. Then the third day, al-Ḥinw, was for Bakr over Taghlib. Then the fourth day, the day of al-Quṣaybāt, Bakr was struck so hard that they thought they would not recover. Then the fifth day, the day of Qiḍah, which is the day of the shaving of heads, and al-Ḥārith b. ʿUbād witnessed it. Then after that there were lesser days, among them the day of al-Naqiyyah and the day of al-Faṣīl, which were for Bakr over Taghlib. Then there was no pitched battle between them, but only raids, and the war between them lasted forty years. Then Muhalhil said to his people: I think you should turn to your people, for they desire your well-being. Forty years of your war have passed, and I do not blame you for seeking your vengeance. If these years had passed in ease of living, they would still be wearying from their length, so how much more when the two tribes have been destroyed, mothers bereaved, children orphaned, and a wailing woman still cries out in the regions, and tears are not dried, and bodies are not buried, and swords are drawn, and spears are pointed! The people will return to you tomorrow with their affection and their bonds, and the wombs will incline until they share even the strap of a sandal. And it was as he said. Then Muhalhil said: As for me, I cannot bear to remain among you, nor can I look upon the killer of Kulayb, and I fear that I might lead you to annihilation. I am going to Yemen. He left them and journeyed to Yemen and settled among Janb, a tribe of Madhḥij. They asked him for his daughter in marriage, but he refused. They compelled him to marry her off and gave him as her bride-price hides of tanned leather. About that he said: I grieve for Taghlib for what the sister of the most noble of Jusham met. Her loss married her to al-Arāqim in Janb, and the gift was of tanned leather. If at Abānayn someone had come to ask for her hand, the nose of a suitor would have been smeared with blood. Al-Arāqim is a sub-tribe of Jusham b. Taghlib. He means that when she lost al-Arāqim, her kin, a man of Janb married her for tanned leather. Then Muhalhil returned to the lands of his people, and ʿAmr b. Mālik b. Ḍubayʿah al-Bakrī took him captive in the environs of Hajar and treated him well in his captivity. A wine merchant passed by him, who had brought wine from Hajar and was a friend of Muhalhil, and he sent him a skin of wine while he was a captive. The Banū Mālik gathered around him, slaughtered a young camel, and drank with Muhalhil in the house that ʿAmr had set aside for him. When the drink took effect on them, Muhalhil sang some of the poetry he used to recite and lamented his brother Kulayb. ʿAmr heard that from him and said: He is sated. By God, he shall not drink water with me until Zabīb comes to water — and Zabīb was a stallion of his that came to water only every five days in the fiercest heat of summer. The Banū Mālik sought Zabīb, eager that Muhalhil should perish, but they could not manage it, until Muhalhil died of thirst. It is said that the daughter of Muhalhil's maternal uncle — she was the daughter of al-Mujallal al-Taghlibī — was the wife of ʿAmr, and she wanted to come to Muhalhil while he was a captive. He said, mentioning her: A tender girl — what is the daughter of al-Mujallal? — fair, playful, delightful in embrace. Go away, for it is not far for you; he who is in bonds cannot meet the embrace. She struck her chest toward me and said: O ʿAdī, the weights have protected you. These are several verses. His poetry was conveyed to ʿAmr b. Mālik, and ʿAmr swore that he would not give him water until Zabīb came to water. The people asked him to bring Zabīb to water before its usual time, and he did so and gave it water and gave him drink until he was released from his oath. Then he gave Muhalhil water from a place there that was the foulest of waters, and Muhalhil died. (ʿUbād: with ḍammah on the ʿayn, and fatḥah on the undotted bāʾ, and without doubling).

83. Tarikh (al-Tabari) 554No grade recorded

    ذِكْرُ الْحَرْبِ بَيْنَ الْحَارِثِ الْأَعْرَجِ وَبَنِي تَغْلِبَ   قَالَ أَبُو عُبَيْدَةَ: إِنَّ بَكْرًا وَتَغْلِبَ ابْنَيْ وَائِلٍ اجْتَمَعَتْ لِلْمُنْذِرِ بْنِ مَاءِ السَّمَاءِ، وَذَلِكَ بَعْدَ حَرْبِهِمْ، وَكَانَ الَّذِي أَصْلَحَ بَيْنَهُمْ قَيْسُ بْنُ شَرَاحِيلَ بْنِ مُرَّةَ بْنِ هَمَّامٍ، فَغَزَا بِهِمُ الْمُنْذِرُ بَنِي آكِلِ الْمُرَارِ، وَجَعَلَ عَلَى بَنِي بَكْرٍ وَتَغْلِبَ ابْنَهُ عَمْرَو بْنَ هِنْدٍ، وَقَالَ: أُغْزُ أَخْوَالَكَ. فَغَزَاهُمْ، فَاقْتَتَلُوا، فَانْهَزَمَ بَنُو آكِلِ الْمُرَارِ وَأُسِرُوا، وَجَاءُوا بِهِمْ إِلَى الْمُنْذِرِ فَقَتَلَهُمْ. ثُمَّ انْتَقَضَتْ تَغْلِبُ عَلَى الْمُنْذِرِ وَلَحِقَتْ بِالشَّامِ، ( وَنَحْنُ نَذْكُرُ سَبَبَ ذَلِكَ فِي أَخْبَارِ شَيْبَانَ إِنْ شَاءَ اللَّهُ ) وَعَادَتِ الْحَرْبُ بَيْنَهُمْ وَبَيْنَ بَكْرٍ، فَخَرَجَ مَلِكُ غَسَّانَ بِالشَّامِ، وَهُوَ الْحَارِثُ بْنُ أَبِي شِمْرٍ الْغَسَّانِيُّ، فَمَرَّ بِأَفَارِيقَ مِنْ تَغْلِبَ، فَلَمْ يَسْتَقْبِلُوهُ. وَرَكِبَ عَمْرُو بْنُ كُلْثُومٍ التَغْلِبِيُّ فَلَقِيَهُ، فَقَالَ لَهُ: مَا مَنْعَ قَوْمَكَ أَنْ يَتَلَقَّوْنِي ؟ فَقَالَ: لَمْ يَعْلَمُوا بِمُرُورِكَ، فَقَالَ: لَئِنْ رَجَعْتُ لَأَغْزُوَنَّهُمْ غَزْوَةً تَتْرُكُهُمْ أَيْقَاظًا لِقُدُومِي، فَقَالَ عَمْرٌو: مَا اسْتَيْقَظَ قَوْمٌ قَطُّ إِلَّا نَبُلَ رَأْيُهُمْ وَعَزَّتْ جَمَاعَتُهُمْ، فَلَا تُوقِظَنَّ نَائِمَهُمْ. فَقَالَ: كَأَنَّكَ تَتَوَعَّدُنِي بِهِمْ، أَمَّا وَاللَّهِ لِتَعْلَمُنَّ إِذَا أَجَالَتْ غَطَارِيفُ غَسَّانَ الْخَيْلَ فِي دِيَارِكُمْ أَنَّ أَيْقَاظَ قَوْمِكَ سَيَنَامُونَ نَوْمَةً لَا حُلْمَ فِيهَا، تُجْتَثُّ أُصُولُهُمْ، وَيُنْفَى فَلُّهُمْ إِلَى الْيَابِسِ الْجَرِدِ وَالنَّازِحِ الثَّمِدِ. ثُمَّ رَجَعَ عَمْرُو بْنُ كُلْثُومٍ عَنْهُ، وَجَمَعَ قَوْمَهُ وَقَالَ: أَلَا فَاعْلَمْ أَبَيْتَ اللَّعْنَ أَنَّا أَبَيْتَ اللَّعْنَ نَأْبَى مَا تُرِيدُ     تَعَلَّمْ أَنَّ مَحْمَلَنَا ثَقِيلٌ وَأَنَّ دِبَارَ كَبَّتِنَا شَدِيدُ     وَأَنَّا لَيْسَ حَيٌّ مِنْ مَعَدٍّ يُقَاوِمُنَا إِذَا لُبِسَ الْحَدِيدُ فَلَمَّا عَادَ الْحَارِثُ الْأَعْرَجُ غَزَا بَنِي تَغْلِبَ، فَاقْتَتَلُوا وَاشْتَدَّ الْقِتَالُ بَيْنَهُمْ، ثُمَّ انْهَزَمَ الْحَارِثُ وَبَنُو غَسَّانَ وَقُتِلَ أَخُو الْحَارِثِ فِي عَدَدٍ كَثِيرٍ، فَقَالَ عَمْرُو بْنُ كُلْثُومٍ: هَلَّا عَطَفْتَ عَلَى أَخِيكَ إِذَا دَعَا بِالثُّكْلِ     وَيْلَ أَبِيكَ يَا ابْنَ أَبِي شِمْرِ فَذُقِ الَّذِي جَشَمْتَ نَفْسَكَ وَاعْتَرِفْ     فِيهَا أَخَاكَ وَعَامِرَ بْنَ أَبِي حُجْرِ

    ✧ Account of the war between al-Ḥārith al-Aʿraj and Banū Taghlib Abū ʿUbaydah said: Bakr and Taghlib, the two sons of Wāʾil, gathered together to al-Mundhir b. Māʾ al-Samāʾ, and that was after their war. The one who made peace between them was Qays b. Sharāḥīl b. Murrah b. Hammām. Al-Mundhir raided with them Banū Ākil al-Murār, and he placed over Banū Bakr and Taghlib his son ʿAmr b. Hind, and said: "Raid your maternal uncles." So he raided them, and they fought, and Banū Ākil al-Murār were defeated and taken captive, and they were brought to al-Mundhir, and he killed them. Then Taghlib broke away from al-Mundhir and joined Syria, (and we shall mention the reason for that in the accounts of Shaybān, God willing), and war returned between them and Bakr. The king of Ghassān in Syria, who was al-Ḥārith b. Abī Shimr al-Ghassānī, went out, and he passed by groups of Taghlib, but they did not come out to meet him. ʿAmr b. Kulthūm al-Taghlibī rode and met him, and he said to him: "What prevented your people from coming out to meet me?" He said: "They did not know of your passing." He said: "If I return, I shall raid them with a raid that leaves them awake for my arrival." ʿAmr said: "A people never awaken except that their judgment becomes noble and their community mighty, so do not awaken their sleeping ones." He said: "It is as if you threaten me with them. By God, you will know when the nobles of Ghassān make the horses circle in your lands that the awake ones of your people will sleep a sleep with no dream in it; their roots will be cut off, and their remnants will be exiled to the dry, barren land and the distant, exhausted watering place." Then ʿAmr b. Kulthūm returned from him, gathered his people, and said: Indeed know, may you be denied the curse, that we refuse what you desire Learn that our burden is heavy And that the aftermath of our attack is severe And that there is no tribe of Maʿadd That can withstand us when iron is donned When al-Ḥārith al-Aʿraj returned, he raided Banū Taghlib, and they fought, and the fighting intensified between them. Then al-Ḥārith and Banū Ghassān were defeated, and the brother of al-Ḥārith was killed among a great number. ʿAmr b. Kulthūm said: Why did you not turn back to your brother when he called out in bereavement? Woe to your father, O son of Abī Shimr So taste what you have burdened yourself with, and acknowledge In it your brother and ʿĀmir b. Abī Ḥujr

84. Tarikh (al-Tabari) 555No grade recorded

    يَوْمُ عَيْنِ أُبَاغٍ   وَهُوَ بَيْنَ الْمُنْذِرِ بْنِ مَاءِ السَّمَاءِ وَبَيْنَ الْحَارِثِ الْأَعْرَجِ بْنِ أَبِي شِمْرٍ جَبَلَةَ، وَقِيلَ: أَبُو شِمْرٍ عَمْرُو بْنُ جَبَلَةَ بْنِ الْحَارِثِ بْنِ حُجْرِ بْنِ النُّعْمَانِ بْنِ الْحَارِثِ الْأَيْهَمِ بْنِ الْحَارِثِ بْنِ مَارِيَةَ الْغَسَّانِيُّ، وَقِيلَ فِي نَسَبِهِ غَيْرُ ذَلِكَ، وَقِيلَ: هُوَ أَزْدِيٌّ تَغَلَّبَ عَلَى غَسَّانَ، وَالْأَوَّلُ أَكْثَرُ وَأَصَحُّ، وَهُوَ الَّذِي طَلَبَ أَدْرَاعَ امْرِئِ الْقَيْسِ مِنَ السَّمَوْأَلِ بْنِ عَادِيَاءَ وَقَتَلَ ابْنَهُ، وَقِيلَ غَيْرُهُ، وَاللَّهُ أَعْلَمُ. وَسَبَبُ ذَلِكَ أَنَّ الْمُنْذِرَ بْنَ مَاءِ السَّمَاءِ مَلِكَ الْعَرَبِ سَارَ مِنَ الْحِيرَةِ فِي مَعَدٍّ كُلِّهَا حَتَّى نَزَلَ بِعَيْنِ أُبَاغٍ بِذَاتِ الْخِيَارِ، وَأَرْسَلَ إِلَى الْحَارِثِ الْأَعْرَجَ بْنَ جَبَلَةَ بْنِ الْحَارِثِ بْنِ ثَعْلَبَةَ بْنِ جَفْنَةَ بْنِ عَمْرٍو مُزَيْقِيَاءَ بْنَ عَامِرٍ الْغَسَّانِيَّ مَلِكَ الْعَرَبِ بِالشَّامِ: إِمَّا أَنْ تُعْطِيَنِي الْفِدْيَةَ فَأَنْصَرِفَ عَنْكَ بِجُنُودِي، وَإِمَّا أَنْ تَأْذَنَ بِحَرْبٍ. فَأَرْسَلَ إِلَيْهِ الْحَارِثُ: أَنْظِرْنَا نَنْظُرُ فِي أَمْرِنَا. فَجَمَعَ عَسَاكِرَهُ وَسَارَ نَحْوَ الْمُنْذِرِ وَأَرْسَلَ إِلَيْهِ يَقُولُ لَهُ: إِنَّا شَيْخَانِ فَلَا نُهْلِكُ جُنُودِي وَجُنُودَكَ، وَلَكِنْ يَخْرُجُ رَجُلٌ مِنْ وَلَدِي وَيَخْرُجُ مِنْ وَلَدِكَ، فَمَنْ قُتِلَ خَرَجَ عِوَضَهُ آخَرُ، وَإِذَا فَنِيَ أَوْلَادُنَا خَرَجْتُ أَنَا إِلَيْكَ فَمَنْ قَتَلَ صَاحِبَهُ ذَهَبَ بِالْمُلْكِ. فَتَعَاهَدَا عَلَى ذَلِكَ، فَعَمِدَ الْمُنْذِرُ إِلَى رَجُلٍ مِنْ شُجْعَانِ أَصْحَابِهِ فَأَمَرَهُ أَنْ يَخْرُجَ فَيَقِفَ بَيْنَ الصَّفَّيْنِ وَيُظْهِرَ أَنَّهُ ابْنُ الْمُنْذِرِ، فَلَمَّا خَرَجَ أَخْرَجَ إِلَيْهِ الْحَارِثُ ابْنَهُ أَبَا كَرِبٍ، فَلَمَّا رَآهُ رَجَعَ إِلَى أَبِيهِ وَقَالَ: إِنَّ هَذَا لَيْسَ بِابْنِ الْمُنْذِرِ إِنَّمَا هُوَ عَبْدُهُ أَوْ بَعْضُ شُجْعَانِ أَصْحَابِهِ، فَقَالَ: يَا بُنَيَّ أَجَزِعْتَ مِنَ الْمَوْتِ ؟ مَا كَانَ الشَّيْخُ لِيَغْدِرَ. فَعَادَ إِلَيْهِ وَقَاتَلَهُ فَقَتَلَهُ الْفَارِسُ وَأَلْقَى رَأْسَهُ بَيْنَ يَدَيِ الْمُنْذِرِ، وَعَادَ فَأَمَرَ الْحَارِثُ ابْنًا لَهُ آخَرَ بِقِتَالِهِ وَالطَّلَبِ بِثَأْرِ أَخِيهِ، فَخَرَجَ إِلَيْهِ، فَلَمَّا وَاقَفَهُ رَجَعَ إِلَى أَبِيهِ وَقَالَ: يَا أَبَتِ هَذَا وَاللَّهِ عَبْدُ الْمُنْذِرِ. فَقَالَ: يَا بُنَيَّ مَا كَانَ الشَّيْخُ لِيَغْدِرَ. فَعَادَ إِلَيْهِ فَشَدَّ عَلَيْهِ فَقَتَلَهُ. فَلَمَّا رَأَى ذَلِكَ شِمْرُ بْنُ عَمْرٍو الْحَنَفِيُّ، وَكَانَتْ أَمُّهُ غَسَّانِيَّةٌ، وَهُوَ مَعَ الْمُنْذِرِ، قَالَ: أَيُّهَا الْمَلِكُ إِنَّ الْغَدْرَ لَيْسَ مِنْ شِيَمِ الْمُلُوكِ وَلَا الْكِرَامِ، وَقَدْ غَدَرْتَ بِابْنِ عَمِّكَ دُفْعَتَيْنِ، فَغَضِبَ الْمُنْذِرُ وَأَمَرَ بِإِخْرَاجِهِ، فَلَحِقَ بِعَسْكَرِ الْحَارِثِ فَأَخْبَرَهُ، فَقَالَ لَهُ: سَلْ حَاجَتَكَ. فَقَالَ لَهُ: حُلَّتُكُ وَخَلَّتُكَ. فَلَمَّا كَانَ الْغَدُ عَبَّى الْحَارِثُ أَصْحَابَهُ وَحَرَّضَهُمْ، وَكَانَ فِي أَرْبَعِينَ أَلْفًا، وَاصْطَفُّوا لِلْقِتَالِ، فَاقْتَتَلُوا قِتَالًا شَدِيدًا، فَقُتِلَ الْمُنْذِرُ وَهُزِمَتْ جُيُوشُهُ، فَأَمَرَ الْحَارِثُ بِابْنَيْهِ الْقَتِيلَيْنِ فَحُمِلَا عَلَى بَعِيرٍ بِمَنْزِلَةِ الْعَدْلَيْنِ، وَجَعَلَ الْمُنْذِرَ فَوْقَهُمَا فَوَدَا وَقَالَ: " يَا لَعِلَاوَةٍ دُونَ الْعِدْلَيْنِ " ! فَذَهَبَتْ مَثَلًا، وَسَارَ إِلَى الْحِيرَةِ فَأَنْهَبَهَا وَأَحْرَقَهَا وَدَفَنَ ابْنَيْهِ بِهَا وَبَنَى الْغَرِيِّينِ عَلَيْهِمَا فِي قَوْلِ بَعْضِهِمْ. وَفِي ذَلِكَ الْيَوْمِ يَقُولُ ابْنُ أَبِي الرَّعْلَاءِ الضُّبْيَانِيُّ: كَمَا تَرَكْنَا بِالْعَيْنِ عَيْنِ أُبَاغٍ مِنْ مُلُوكٍ وَسُوقَةٍ أَكْفَاءِ     أَمْطَرَتْهُمْ سَحَائِبُ الْمَوْتِ تَتْرَى إِنَّ فِي الْمَوْتِ رَاحَةَ الْأَشْقِيَاءِ     لَيْسَ مَنْ مَاتَ فَاسْتَرَاحَ بِمَيْتٍ إِنَّمَا الْمَيِّتُ مَيِّتُ الْأَحْيَاءِ

    ✧ The Day of ʿAyn Ubāgh It was between al-Mundhir b. Māʾ al-Samāʾ and al-Ḥārith al-Aʿraj b. Abī Shimr Jabalah, and it is said: Abū Shimr ʿAmr b. Jabalah b. al-Ḥārith b. Ḥujr b. al-Nuʿmān b. al-Ḥārith al-Ayham b. al-Ḥārith b. Māriyah al-Ghassānī, and other than that is said regarding his lineage, and it is said: he was an Azdī who prevailed over Ghassān, and the first is more common and more correct. He is the one who sought the coats of mail of Imruʾ al-Qays from al-Samawʾal b. ʿĀdiyāʾ and killed his son, and it is said someone else, and God knows best. The reason for that is that al-Mundhir b. Māʾ al-Samāʾ, king of the Arabs, marched from al-Ḥīrah with all of Maʿadd until he encamped at ʿAyn Ubāgh in Dhāt al-Khiyār, and he sent to al-Ḥārith al-Aʿraj b. Jabalah b. al-Ḥārith b. Thaʿlabah b. Jafnah b. ʿAmr Muzayqiyāʾ b. ʿĀmir al-Ghassānī, king of the Arabs in Syria: Either you give me the ransom so that I turn away from you with my armies, or you permit war. So al-Ḥārith sent to him: Grant us respite so that we may consider our affair. He gathered his forces and marched toward al-Mundhir and sent to him saying: We are two old men, so let us not destroy my armies and your armies; rather, let a man from my children come out and a man from your children come out, and whoever is killed, another shall come out in his place, and when our children are exhausted, I shall come out to you, and whoever kills his companion shall take the kingship. They made a pact upon that. Al-Mundhir then went to a man from among the brave of his companions and commanded him to come out and stand between the two ranks and to make it appear that he was the son of al-Mundhir. When he came out, al-Ḥārith sent out against him his son Abū Karib. When he faced him, he returned to his father and said: "This is not the son of al-Mundhir; he is only his slave or one of the brave of his companions." He said: "O my son, have you become afraid of death? The old man would not act treacherously." So he returned to him and fought him, and the horseman killed him and cast his head before al-Mundhir, and returned. Then al-Ḥārith commanded another son of his to fight him and seek vengeance for his brother, so he went out against him. When he confronted him, he returned to his father and said: "O father, by God, this is the slave of al-Mundhir." He said: "O my son, the old man would not act treacherously." So he returned to him and charged against him and killed him. When Shimr b. ʿAmr al-Ḥanafī saw that — and his mother was a Ghassānid, and he was with al-Mundhir — he said: "O king, treachery is not among the traits of kings or noble ones, and you have acted treacherously against your paternal cousin twice." Al-Mundhir became angry and ordered his expulsion, so he joined the army of al-Ḥārith and informed him. He said to him: "Ask your need." He said to him: "Your garb and your intimacy." When the next day came, al-Ḥārith arrayed his companions and incited them, and he was in forty thousand, and they formed ranks for battle, and they fought a fierce fight, and al-Mundhir was killed and his armies were defeated. Al-Ḥārith then commanded his two slain sons, so they were carried on a camel in the manner of two balanced loads, and he placed al-Mundhir above them both as a propitiation, and he said: "O what a topmost thing over the two balanced loads!" And it became a proverb. He marched to al-Ḥīrah and plundered it and burned it and buried his two sons there and built al-Ghariyyayn over them, according to the saying of some of them. On that day Ibn Abī al-Raʿlāʾ al-Ḍubyānī says: Just as we left at the spring, the spring of Ubāgh, kings and commoners alike, The clouds of death rained upon them in succession. Indeed, in death there is rest for the wretched. He who dies and finds rest is not dead; Indeed, the dead one is the dead among the living.

85. Tarikh (al-Tabari) 556No grade recorded

    يَوْمُ مَرْجِ حَلِيمَةَ وَقَتْلِ الْمُنْذِرِ بْنِ الْمُنْذِرِ بْنِ مَاءِ السَّمَاءِ   لَمَّا قُتِلَ الْمُنْذِرُ بْنُ مَاءِ السَّمَاءِ، عَلَى مَا تَقَدَّمَ، مَلَكَ بَعْدَهُ ابْنُهُ الْمُنْذِرُ وَتَلَقَّبَ الْأَسْوَدَ، فَلَمَّا اسْتَقَرَّ وَثَبَّتَ قَدَمَهُ جَمَعَ عَسَاكِرَهُ وَسَارَ إِلَى الْحَارِثِ الْأَعْرَجِ طَالِبًا بِثَأْرِ أَبِيهِ عِنْدَهُ، وَبَعَثَ إِلَيْهِ: إِنَّنِي قَدْ أَعْدَدْتُ لَكَ الْكُهُولَ عَلَى الْفُحُولِ، فَأَجَابَهُ الْحَارِثُ: قَدْ أَعْدَدْتُ لَكَ الْمُرْدَ عَلَى الْجُرْدِ. فَسَارَ الْمُنْذِرُ حَتَّى نَزَلَ بِمَرْجِ حَلِيمَةَ، فَتَرَكَهُ مَنْ بِهِ مِنْ غَسَّانَ لِلْأَسْوَدِ. وَإِنَّمَا سُمِّيَ مَرْجَ حَلِيمَةَ بِحَلِيمَةَ ابْنَةِ الْحَارِثِ الْغَسَّانِيِّ، وَسَنَذْكُرُ خَبَرَهَا عِنْدَ الْفَرَاغِ مِنْ هَذَا الْيَوْمِ. ثُمَّ إِنَّ الْحَارِثَ سَارَ فَنَزَلَ بِالْمَرْجِ أَيْضًا، فَأَمَرَ أَهْلَ الْقُرَى الَّتِي فِي الْمَرْجِ أَنْ يَصْنَعُوا الطَّعَامَ لِعَسْكَرِهِ، فَفَعَلُوا ذَلِكَ وَحَمَلُوهُ فِي الْجِفَانِ وَتَرَكُوهُ فِي الْعَسْكَرِ، فَكَانَ الرَّجُلُ يُقَاتِلُ فَإِذَا أَرَادَ الطَّعَامَ جَاءَ إِلَى تِلْكَ الْجِفَانِ فَأَكَلَ مِنْهَا. فَأَقَامَتِ الْحَرْبُ بَيْنَ الْأَسْوَدِ وَالْحَارِثِ أَيَّامًا لَمْ يَنْتَصِفْ بَعْضُهُمْ مِنْ بَعْضٍ. فَلَمَّا رَأَى الْحَارِثُ ذَلِكَ قَعَدَ فِي قَصْرِهِ وَدَعَا ابْنَتَهُ هِنْدًا وَأَمْرَهَا فَاتَّخَذَتْ طِيبًا كَثِيرًا فِي الْجِفَانِ وَطَيَّبَتْ بِهِ أَصْحَابَهُ، ثُمَّ نَادَى: يَا فِتْيَانَ غَسَّانَ مَنْ قَتَلَ مَلِكَ الْحِيرَةِ زَوَّجْتُهُ ابْنَتِي هِنْدًا. فَقَالَ لَبِيدُ بْنُ عَمْرٍو الْغَسَّانِيُّ لِأَبِيهِ: يَا أَبَتِ أَنَا قَاتِلُ مَلِكِ الْحِيرَةِ أَوْ مَقْتُولٌ دُونَهُ لَا مَحَالَةَ، وَلَسْتُ أَرْضَى فَرَسِي فَأَعْطِنِي فَرَسَكَ الزَّيْتِيَّةَ. فَأَعْطَاهُ فَرَسَهُ. فَلَمَّا زَحَفَ النَّاسُ وَاقْتَتَلُوا سَاعَةً، شَدَّ لَبِيدٌ عَلَى الْأَسْوَدِ فَضَرَبَهُ ضَرْبَةً فَأَلْقَاهُ عَنْ فَرَسِهِ، وَانْهَزَمَ أَصْحَابُهُ فِي كُلِّ وَجْهٍ، وَنَزَلَ فَاحْتَزَّ رَأْسَهُ وَأَقْبَلَ بِهِ إِلَى الْحَارِثِ، وَهُوَ عَلَى قَصْرِهِ يَنْظُرُ إِلَيْهِمْ، فَأَلْقَى الرَّأْسَ بَيْنَ يَدَيْهِ. فَقَالَ لَهُ الْحَارِثُ: شَأْنَكَ بِابْنَةِ عَمِّكِ فَقَدْ زَوَّجْتُكَهَا. فَقَالَ: بَلْ أَنْصَرِفُ فَأُوَاسِي أَصْحَابِي بِنَفْسِي فَإِذَا انْصَرَفَ النَّاسُ انْصَرَفْتُ. فَرَجَعَ فَصَادَفَ أَخَاهُ الْأَسْوَدَ قَدْ رَجَعَ إِلَيْهِ النَّاسُ وَهُوَ يُقَاتِلُ وَقَدِ اشْتَدَّتْ نِكَايَتُهُ، فَتَقَدَّمَ لَبِيدٌ فَقَاتَلَ فَقُتِلَ، وَلَمْ يُقْتَلْ فِي هَذِهِ الْحَرْبِ بَعْدَ تِلْكَ الْهَزِيمَةِ غَيْرُهُ، وَانْهَزَمَتْ لَخْمٌ هَزِيمَةً ثَانِيَةً وَقُتِلُوا فِي كُلِّ وَجْهٍ، وَانْصَرَفَتْ غَسَّانُ بِأَحْسَنِ ظَفَرٍ. وَذُكِرَ أَنَّ الْغُبَارَ فِي هَذَا الْيَوْمِ اشْتَدَّ وَكَثُرَ حَتَّى سَتَرَ الشَّمْسَ، وَحَتَّى ظَهَرَتِ الْكَوَاكِبُ الْمُتَبَاعِدَةُ عَنْ مَطَالِعِ الشَّمْسِ لِكَثْرَةِ الْعَسَاكِرِ، لِأَنَّ الْأَسْوَدَ سَارَ بِعَرَبِ الْعِرَاقِ أَجْمَعَ، وَسَارَ الْحَارِثُ بِعَرَبِ الشَّامِ أَجْمَعَ، وَهَذَا الْيَوْمُ مِنْ أَشْهَرِ أَيَّامِ الْعَرَبِ، وَقَدْ فَخَرَ بِهِ بَعْضُ شُعَرَاءِ غَسَّانَ فَقَالَ: يَوْمَ وَادِي حَلِيمَةَ وَازْدَلَفْنَا بِالْعَنَاجِيجِ وَالرِّمَاحِ الظِّمَاءِ     إِذْ شَحَنَّا أَكُفَّنَا مِنْ رِقَاقٍ رَقَّ مِنْ وَقْعِهَا سَنَا السَّحْنَاءِ     وَأَتَتْ هِنْدٌ بِالْخَلُوقِ إِلَى مَنْ كَانَ ذَا نَجْدَةٍ وَفَضْلِ غَنَاءِ     وَنَصَبْنَا الْجِفَانَ فِي سَاحَةِ الْمَرْ جِ فَمِلْنَا إِلَى جِفَانٍ مِلَاءِ وَقِيلَ فِي قَتْلِهِ غَيْرُ مَا تَقَدَّمَ، وَنَحْنُ نَذْكُرُهُ. قَالَ بَعْضُ الْعُلَمَاءِ: وَكَانَ سَبَبَهُ أَنَّ الْحَارِثَ بْنَ أَبِي شِمْرٍ جَبَلَةَ بْنِ الْحَارِثِ الْأَعْرَجَ الْغَسَّانِيَّ خَطَبَ إِلَى الْمُنْذِرِ بْنِ الْمُنْذِرِ اللَّخْمِيِّ ابْنَتَهُ وَقَصَدَ انْقِطَاعَ الْحَرْبِ بَيْنَ لَخْمٍ وَغَسَّانَ، فَزَوَّجَهُ الْمُنْذِرُ ابْنَتَهُ هِنْدًا، وَكَانَتْ لَا تُرِيدُ الرِّجَالَ، فَصَنَعَتْ بِجِلْدِهَا شَبِيهًا بِالْبَرَصِ وَقَالَتْ لِأَبِيهَا: أَنَا عَلَى هَذِهِ الْحَالَةِ وَتُهْدِينِي لِمَلِكِ غَسَّانَ ؟ فَنَدِمَ عَلَى تَزْوِيجِهَا فَأَمْسَكَهَا. ثُمَّ إِنَّ الْحَارِثَ أَرْسَلَ يَطْلُبُهَا فَمَنَعَهَا أَبُوهَا وَاعْتَلَّ عَلَيْهِ. ثُمَّ إِنَّ الْمُنْذِرَ خَرَجَ غَازِيًا، فَبَعَثَ الْحَارِثُ بْنُ أَبِي شِمْرٍ جَيْشًا إِلَى الْحِيرَةِ فَانْتَهَبَهَا وَأَحْرَقَهَا. فَانْصَرَفَ الْمُنْذِرُ مِنْ غَزَاتِهِ لَمَّا بَلَغَهُ مِنَ الْخَبَرِ، فَسَارَ يُرِيدُ غَسَّانَ، وَبَلَغَ الْخَبَرُ الْحَارِثَ فَجَمَعَ أَصْحَابَهُ وَقَوْمَهُ فَسَارَ بِهِمْ، فَتَوَافَقُوا بِعَيْنِ أُبَاغٍ فَاصْطَفُّوا لِلْقِتَالِ فَاقْتَتَلُوا وَاشْتَدَّ الْأَمْرُ بَيْنَ الطَّائِفَتَيْنِ، فَحَمَلَتْ مَيْمَنَةُ الْمُنْذِرِ عَلَى مَيْسَرَةِ الْحَارِثِ، وَفِيهَا ابْنُهُ فَقَتَلُوهُ، وَانْهَزَمَتِ الْمَيْسَرَةُ، وَحَمَلَتْ مَيْمَنَةُ الْحَارِثِ عَلَى مَيْسَرَةِ الْمُنْذِرِ فَانْهَزَمَ مَنْ بِهَا وَقُتِلَ مُقَدِّمُهَا فَرْوَةُ بْنُ مَسْعُودِ بْنِ عَمْرِو بْنِ أَبِي رَبِيعَةَ بْنِ ذُهْلِ بْنِ شَيْبَانَ، وَحَمَلَتْ غَسَّانُ مِنَ الْقَلْبِ عَلَى الْمُنْذِرِ فَقَتَلُوهُ وَانْهَزَمَ أَصْحَابُهُ فِي كُلِّ وَجْهٍ، فَقُتِلَ مِنْهُمْ بَشَرٌ كَثِيرٌ وَأُسِرَ خَلْقٌ كَثِيرٌ، مِنْهُمْ مِنْ بَنِي تَمِيمٍ ثُمَّ مِنْ بَنِي حَنْظَلَةَ مِائَةُ أَسِيرٍ، مِنْهُمْ شَأْسُ بْنُ عَبَدَةَ، فَوَفَدَ أَخُوهُ عَلْقَمَةُ بْنُ عَبَدَةَ الشَّاعِرُ عَلَى الْحَارِثِ يَطْلُبُ إِلَيْهِ أَنْ يُطْلِقَ أَخَاهُ، وَمَدَحَهُ بِقَصِيدَتِهِ الْمَشْهُورَةِ الَّتِي أَوَّلُهَا: طَحَا بِكَ قَلْبٌ فِي الْحِسَانِ طَرُوبُ     بُعَيْدَ الشَّبَابِ عَصْرَ حَانَ مَشِيبُ تُكَلِّفُنِي لَيْلَى وَقَدْ شَطَّ أَهْلُهَا     وَعَادَتْ عَوَادٍ بَيْنَنَا وَخُطُوبُ يَقُولُ فِيهَا: فَإِنْ تَسْأَلُونِي بِالنِّسَاءِ فَإِنَّنِي     بَصِيرٌ بِأَدْوَاءِ النِّسَاءِ طَبِيبُ إِذَا شَابَ رَأْسُ الْمَرْءِ أَوْ قَلَّ مَالُهُ     فَلَيْسَ لَهُ فِي وُدِّهِنَّ نَصِيبُ يُرِدْنَ ثَرَاءَ الْمَالِ حَيْثُ وَجَدْنَهُ     وَشَرْخُ الشَّبَابِ عِنْدَهُنَّ عَجِيبُ وَقَاتَلَ مِنْ غَسَّانَ أَهْلُ حِفَاظِهَا     وَهِنْبٌ وَقَاسٌ جَالَدَتْ وَشَبِيبُ تُخَشْخِشُ أَبْدَانُ الْحَدِيدِ عَلَيْهِمُ كَمَا     خَشْخَشَتْ يَبْسَ الْحَصَادِ جَنُوبُ فَلَمْ تَنْجُ إِلَّا شَطْبَةٌ بِلِجَامِهَا     وَإِلَّا طِمِرٌّ كَالْقَنَاةِ نَجِيبُ وَإِلَّا كَمِيٌّ ذُو حِفَاظٍ كَأَنَّهُ بِمَا     ابْتَلَّ مِنْ حَدِّ الظُّبَاتِ خَضِيبُ وَفِي كُلِّ حَيٍّ قَدْ خَبَطْتَ بِنِعْمَةٍ     فَحُقَّ لِشَأْسٍ مِنْ نَدَاكَ ذُنُوبُ فَلَا تَحْرِمَنِّي نَائِلًا عَنْ جَنَابَةٍ     فَإِنِّي امْرُؤٌ وَسْطَ الْقِبَابِ غَرِيبُ فَلَمَّا بَلَغَ إِلَى قَوْلِهِ: فَحُقَّ لِشَأْسٍ مِنْ نَدَاكَ ذُنُوبُ، قَالَ الْمَلِكُ: إِي وَاللَّهِ وَأَذْنِبَةٌ، ثُمَّ أَطْلَقَ شَأْسًا وَقَالَ لَهُ: إِنْ شِئْتَ الْحِبَاءَ وَإِنْ شِئْتَ أُسَرَاءَ قَوْمِكَ ؟ وَقَالَ لِجُلَسَائِهِ: إِنِ اخْتَارَ الْحِبَاءَ عَلَى قَوْمِهِ فَلَا خَيْرَ فِيهِ. فَقَالَ: أَيُّهَا الْمَلِكُ مَا كُنْتُ لِأَخْتَارَ عَلَى قَوْمِي شَيْئًا. فَأَطْلَقَ لَهُ الْأَسْرَى مِنْ تَمِيمٍ وَكَسَاهُ وَحَبَاهُ، وَفَعَلَ ذَلِكَ بِالْأَسْرَى جَمِيعَهُمْ وَزَوَّدَهُمْ زَادًا كَثِيرًا. فَلَمَّا بَلَغُوا بِلَادَهُمْ أَعْطَوْا جَمِيعَ ذَلِكَ لِشَأْسٍ وَقَالُوا: أَنْتَ كُنْتَ السَّبَبَ فِي إِطْلَاقِنَا فَاسْتَعِنْ بِهَذَا عَلَى دَهْرِكَ، فَحَصَلَ لَهُ مَالٌ كَثِيرٌ مِنْ إِبِلٍ وَكِسْوَةٍ وَغَيْرِ ذَلِكَ. ( عَبَدَةُ بِفَتْحِ الْعَيْنِ وَالْبَاءِ الْمُوَحَّدَةِ ). وَقِيلَ فِي قَتْلِهِ: إِنَّهُ جَمَعَ عَسْكَرًا ضَخْمًا وَسَارَ حَتَّى نَزَلَ الشَّامَ، وَسَارَ مَلِكُ الشَّامِ، وَهُوَ عِنْدَ الْأَكْثَرِ الْحَارِثُ بْنُ أَبِي شِمْرٍ، فَنَزَلَ مَرْجَ حَلِيمَةَ، وَهُوَ يُنْسَبُ إِلَى حَلِيمَةَ بِنْتِ الْمَلِكِ، وَنَزَلَ الْمَلِكُ اللَّخْمِيُّ فِي مَرْجِ الصُّفَّرِ، فَسَيَّرَ الْحَارِثُ فَارِسَيْنِ طَلِيعَةً، أَحَدُهُمَا فَارِسُ خَصَافٍ، وَكَانَتْ فَرَسُهُ تَجْرِي عَلَى ثَلَاثٍ فَلَا تُلْحَقُ، فَسَارَا حَتَّى خَالَطَا الْقَوْمَ وَقَرُبَا مِنَ الْمَلِكِ وَأَمَامَهُ شَمْعَةٌ فَقَتَلَا حَامِلَهَا. فَفَزِعَ الْقَوْمُ فَاضْطَرَبُوا بِأَسْيَافِهِمْ فَقَتَلَ بَعْضُهُمْ بَعْضًا حَتَّى أَصْبَحُوا، وَأَتَاهُمْ رُسُلُ الْحَارِثِ مَلِكِ غَسَّانَ يَبْذُلُ الصُّلْحَ وَالْإِتَاوَةَ وَقَالَ: إِنِّي بَاعِثٌ رُءُوسَ الْقَبَائِلِ لِتَقْرِيرِ الْحَالِ، وَنَدَبَ أَصْحَابَهُ، فَانْتُدِبَ لَهُ مِائَةُ غُلَامٍ، وَقِيلَ: ثَمَانُونَ غُلَامًا، فَأَلْبَسَهُمُ السِّلَاحَ وَأَمَرَ ابْنَتَهُ حَلِيمَةَ أَنْ تُطَيِّبَهُمْ وَتُلْبِسَهُمْ، فَفَعَلَتْ. فَلَمَّا مَرَّ بِهَا لَبِيدُ بْنُ عَمْرٍو فَارِسُ الزَّيْتِيَّةِ قَبَّلَهَا، فَأَتَتْ أَبَاهَا بَاكِيَةً، فَقَالَ: هُوَ أَسَدُ الْقَوْمِ وَلَئِنْ سَلِمَ لَأُنْكِحَنَّهُ إِيَّاكِ، وَأَمَّرَهُ عَلَى الْقَوْمِ وَسَارُوا، فَلَمَّا قَارَبُوا الْعَسْكَرَ الْعِرَاقِيَّ جَمَعَ الْمَلِكُ رُءُوسَ أَصْحَابِهِ. وَجَاءَ الْغَسَّانِيُّونَ وَعَلَيْهِمُ السِّلَاحُ، قَدْ لَبِسُوا فَوْقَهَا الثِّيَابَ وَالْبَرَانِسَ، فَلَمَّا تَتَامُّوا عِنْدَ الْمَلِكِ أَبْدَوُا السِّلَاحَ فَقَتَلُوا مَنْ وَجَدُوا، وَقُتِلَ لَبِيدُ بْنُ عَمْرٍو مَلِكُ الْعِرَاقِيِّينَ وَأُحِيطَ بِالْغَسَّانِيِّينَ فَقُتِلُوا إِلَّا لَبِيدَ بْنَ عَمْرٍو، فَإِنَّ فَرَسَهُ لَمْ تَبْرَحْ، فَاسْتَوَى عَلَيْهَا، وَعَادَ فَأَخْبَرَ الْمَلِكَ، فَقَالَ لَهُ: قَدْ أَنَكَحْتُكَ ابْنَتِي حَلِيمَةَ. فَقَالَ: لَا يَتَحَدَّثُ النَّاسُ أَنِّي فَلُّ مِائَةٍ، ثُمَّ عَادَ إِلَى الْقَوْمِ فَقَاتَلَ فَقُتِلَ. وَتَفَقَّدَ أَهْلُ الْعِرَاقِ أَشْرَافَهُمْ وَإِذَا بِهِمْ قَدْ قُتِلُوا فَضَعُفَتْ نُفُوسُهُمْ لِذَلِكَ وَزَحَفَتْ إِلَيْهِمْ غَسَّانُ فَانْهَزَمُوا. قُلْتُ: قَدِ اخْتَلَفَ النَّسَّابُونَ وَأَهْلُ السِّيَرِ فِي مُدَّةِ الْأَيَّامِ وَتَقْدِيمِ بَعْضِهَا عَلَى بَعْضٍ، وَاخْتَلَفُوا أَيْضًا فِي الْمَقْتُولِ فِيهَا، فَمِنْهُمْ مَنْ يَقُولُ: إِنَّ يَوْمَ حَلِيمَةَ هُوَ الْيَوْمُ الَّذِي قُتِلَ فِيهِ الْمُنْذِرُ بْنُ مَاءِ السَّمَاءِ، وَيَوْمَ أُبَاغٍ هُوَ الْيَوْمُ الَّذِي قُتِلَ فِيهِ الْمُنْذِرُ بْنُ الْمُنْذِرِ، وَمِنْهُمْ مَنْ يَقُولُ بِضِدِّ ذَلِكَ، وَمِنْهُمْ مَنْ يَجْعَلُ الْيَوْمَيْنِ وَاحِدًا فَيَقُولُ: لَمْ يُقْتَلْ إِلَّا الْمُنْذِرُ بْنُ مَاءِ السَّمَاءِ. وَأَمَّا ابْنُهُ الْمُنْذِرُ فَمَاتَ بِالْحِيرَةِ، وَقِيلَ: إِنَّ الْمَقْتُولَ مِنْ مُلُوكِ الْحِيرَةِ غَيْرُهُمَا، فَالصَّحِيحُ أَنَّ الْمَقْتُولَ هُوَ الْمُنْذِرُ بْنُ مَاءِ السَّمَاءِ لَا شَكَّ فِيهِ، وَأَمَّا ابْنُهُ فَفِيهِ خِلَافٌ كَثِيرٌ، وَالْأَصَحُّ أَنَّهُ لَمْ يُقْتَلْ، وَمَنْ أَثْبَتَ قَتْلَهُ اخْتَلَفُوا فِي سَبَبِهِ، عَلَى مَا ذَكَرْنَاهُ. وَإِنَّمَا ذَكَرْتُ اخْتِلَافَهُمْ وَالْحَادِثَةُ وَاحِدَةٌ، لِأَنَّ كُلَّ سَبَبٍ مِنْهَا قَدْ ذَكَرَهُ بَعْضُ الْعُلَمَاءِ، فَمَتَى تَرَكْنَا أَحَدَهُمَا ظَنَّ مَنْ لَيْسَ لَهُ مَعْرِفَةٌ أَنَّ كُلَّ سَبَبٍ مِنْهَا حَادِثٌ مُسْتَقِلٌّ. وَقَدْ أَهْمَلْنَاهُ، فَأَتَيْنَا بِهِمَا جَمِيعًا لِذَلِكَ وَنَبَّهْنَا عَلَيْهِ.

    ✧ The Day of Marj Ḥalīmah and the Killing of al-Mundhir b. al-Mundhir b. Māʾ al-Samāʾ When al-Mundhir b. Māʾ al-Samāʾ was killed, as previously mentioned, his son al-Mundhir ruled after him and took the title al-Aswad. When he became established and his footing was firm, he gathered his armies and marched against al-Ḥārith al-Aʿraj, seeking vengeance for his father at his hands. He sent to him: “I have prepared for you the mature men against the stallions.” Al-Ḥārith answered him: “I have prepared for you the beardless youths against the short-haired horses.” So al-Mundhir marched until he encamped at Marj Ḥalīmah, and those with him from Ghassān left him to al-Aswad. It was named Marj Ḥalīmah after Ḥalīmah, daughter of al-Ḥārith al-Ghassānī, and we will mention her account when we finish with this day. Then al-Ḥārith marched and also encamped at the marj. He ordered the people of the villages in the marj to prepare food for his army, and they did so, carried it in large bowls, and left it in the camp. A man would fight, and when he wanted food he would come to those bowls and eat from them. The war between al-Aswad and al-Ḥārith lasted for days without either side gaining the upper hand over the other. When al-Ḥārith saw that, he sat in his palace and summoned his daughter Hind and ordered her, so she prepared much perfume in the bowls and perfumed his companions with it. Then he called out: “O youths of Ghassān, whoever kills the king of al-Ḥīrah, I will marry him to my daughter Hind.” Labīd b. ʿAmr al-Ghassānī said to his father: “O father, I shall kill the king of al-Ḥīrah or be killed instead of him, no doubt. I am not satisfied with my horse, so give me your horse al-Zaytīyah.” He gave him his horse. When the people advanced and fought for a while, Labīd charged at al-Aswad and struck him a blow that flung him from his horse. His companions fled in every direction. He dismounted, cut off his head, and brought it to al-Ḥārith, who was upon his palace watching them. He threw the head before him. Al-Ḥārith said to him: “Take your cousin’s daughter, for I have married her to you.” He said: “Rather let me go back and support my companions with my own self; when the people withdraw, I will withdraw.” He went back and came upon his brother al-Aswad, to whom the people had returned, fighting, and his attack had become fierce. Labīd advanced and fought and was killed. No one else was killed in this war after that rout except him. Lakhm fled a second time and were killed on every side, and Ghassān departed with the finest victory. It is mentioned that the dust on this day became so thick and abundant that it veiled the sun and even the stars far from the sun’s rising places appeared, because of the great number of troops, for al-Aswad marched with all the Arabs of Iraq, and al-Ḥārith marched with all the Arabs of Syria. This day is one of the most famous battle-days of the Arabs. One of the poets of Ghassān boasted of it and said: On the day of Wādī Ḥalīmah we advanced with long-necked steeds and thirsty lances when we filled our palms from thin blades whose gleam refined the splendor of al-Saḥnāʾ and Hind came with perfume to those who possessed courage and abundant sufficiency and we set up the bowls in the open ground of the marj and inclined to bowls that were full. It has been said about his killing something other than what was mentioned, and we will mention it. Some scholars said: The cause was that al-Ḥārith b. Abī Shimr Jabalah b. al-Ḥārith al-Aʿraj al-Ghassānī asked al-Mundhir b. al-Mundhir al-Lakhmī for his daughter in marriage, intending to end the war between Lakhm and Ghassān. Al-Mundhir married his daughter Hind to him. She did not desire men, so she made on her skin something resembling leprosy and said to her father: “I am in this state and you would send me to the king of Ghassān?” He regretted marrying her off and kept her back. Then al-Ḥārith sent to demand her, but her father refused and gave him excuses. Then al-Mundhir went out raiding, and al-Ḥārith b. Abī Shimr sent an army to al-Ḥīrah, plundered it, and burned it. Al-Mundhir returned from his raid when the news reached him and marched intending Ghassān. The news reached al-Ḥārith, so he gathered his companions and his people and marched with them. They met at ʿAyn Ubāgh, drew up in ranks for battle, fought, and the matter became intense between the two parties. The right wing of al-Mundhir charged the left wing of al-Ḥārith, in which was his son, and killed him, and the left wing fled. The right wing of al-Ḥārith charged the left wing of al-Mundhir, and those in it fled, and its commander Farwah b. Masʿūd b. ʿAmr b. Abī Rabīʿah b. Dhuhl b. Shaybān was killed. Ghassān charged from the center at al-Mundhir and killed him, and his companions fled in every direction. Many people from them were killed and many creatures taken captive, among them from Banū Tamīm, then from Banū Ḥanẓalah, one hundred captives, among them Shaʾs b. ʿAbadah. His brother ʿAlqamah b. ʿAbadah the poet came as a delegate to al-Ḥārith seeking the release of his brother, and praised him with his famous ode whose opening is: A heart enamored of the fair ones has tossed you about shortly after youth, at the time when gray hair has come. Laylā burdens me, though her people are far, and hindrances and misfortunes have returned between us. He says in it: If you ask me about women, I am keen-sighted in the diseases of women, a physician. When a man’s head grows gray or his wealth dwindles, he has no share in their affection. They desire abundant wealth wherever they find it, and the prime of youth is wondrous to them. The people of its protection from Ghassān fought, and Hinb and Qās and Shabīb strove with swords. Bodies of iron clattered upon them as the south wind rustles the dry stubble. None escaped except a slender mare with her bridle, and a lean horse like a spear, noble, and a warrior possessed of protection, as if he were dyed with what had moistened him from the edges of blades. In every tribe you have dealt generously with favor, so Shaʾs has a rightful share of your bounty. Do not deny me a gift because of a crime, for I am a man a stranger amid the tents. When he reached his saying: “So Shaʾs has a rightful share of your bounty,” the king said: “Yes, by God, and shares of it.” Then he released Shaʾs and said to him: “If you wish the gift, or if you wish the captives of your people?” He said to his sitting companions: “If he chooses the gift over his people, there is no good in him.” He said: “O king, I would not choose anything over my people.” So he released the captives from Tamīm for him, clothed him, and gave him gifts, and did the same for all the captives and provided them with abundant provisions. When they reached their lands, they gave all of that to Shaʾs and said: “You were the cause of our release, so use this to help you in your time.” Thus he obtained much wealth of camels, clothing, and other things. (ʿAbadah with fatḥah on the ʿayn and the bāʾ with one dot.) It has also been said about his killing: He gathered a huge army and marched until he encamped in Syria. The king of Syria, who according to most was al-Ḥārith b. Abī Shimr, marched and encamped at Marj Ḥalīmah, which is named after Ḥalīmah, daughter of the king. The Lakhmī king encamped at Marj al-Ṣuffar. Al-Ḥārith sent two horsemen as a scouting party, one of them the rider of Khaṣāf, whose mare would run on three legs and not be caught. They went until they mingled with the people and drew near the king, before whom was a candle, and they killed its bearer. The people panicked and struck one another with their swords, killing one another until morning. Messengers from al-Ḥārith, king of Ghassān, came to them offering peace and tribute and said: “I am sending the heads of the tribes to settle the matter.” He called upon his companions, and one hundred youths volunteered, or it is said eighty youths. He clad them in weapons and ordered his daughter Ḥalīmah to perfume and dress them, and she did. When Labīd b. ʿAmr, the rider of al-Zaytīyah, passed by her, he kissed her, and she came to her father weeping. He said: “He is the lion of the people, and if he survives I will surely marry him to you.” He made him commander over the people, and they marched. When they approached the Iraqi army, the king gathered the heads of his companions. The Ghassānīs came wearing weapons over which they had put clothes and hooded cloaks. When they had all assembled before the king, they revealed the weapons and killed whomever they found. Labīd b. ʿAmr killed the king of the Iraqis, and the Ghassānīs were surrounded and killed except Labīd b. ʿAmr, for his mare did not move; he mounted her and returned and informed the king. He said to him: “I have married my daughter Ḥalīmah to you.” He said: “People will not say that I am the remnant of a hundred.” Then he returned to the people, fought, and was killed. The people of Iraq looked for their nobles and found that they had been killed, so their spirits weakened at that, and Ghassān advanced upon them, and they fled. I say: The genealogists and the people of biographical narratives have differed about the duration of the battle-days and the precedence of some over others, and they have also differed about who was killed in them. Some say: The Day of Ḥalīmah is the day on which al-Mundhir b. Māʾ al-Samāʾ was killed, and the Day of Ubāgh is the day on which al-Mundhir b. al-Mundhir was killed. Others say the opposite. Others make the two days one and say: Only al-Mundhir b. Māʾ al-Samāʾ was killed. As for his son al-Mundhir, he died at al-Ḥīrah. It has also been said that the one killed from the kings of al-Ḥīrah was someone other than the two of them. The correct view is that the one killed was al-Mundhir b. Māʾ al-Samāʾ, without doubt. As for his son, there is much disagreement about him, and the more correct view is that he was not killed. Those who affirm his killing have differed about its cause, as we have mentioned. I have mentioned their disagreement although the event is one, because some scholars have mentioned each cause of it. If we had omitted one of them, someone without knowledge would think that each cause was an independent event and that we had neglected it. Therefore we have brought both of them together and drawn attention to this.

86. Tarikh (al-Tabari) 557No grade recorded

    ذِكْرُ قَتْلِ مُضَرِّطِ الْحِجَارَةِ   وَهُوَ عَمْرُو بْنُ الْمُنْذِرِ بْنِ مَاءِ السَّمَاءِ اللَّخْمِيُّ صَاحِبُ الْحِيرَةِ، وَكَانَ يُلَقَّبُ مُضَرِّطَ الْحِجَارَةِ لِشِدَّةِ مُلْكِهِ وَقُوَّةِ سِيَاسَتِهِ، وَأُمُّهُ هِنْدٌ بِنْتُ الْحَارِثِ بْنِ عَمْرٍو الْمَقْصُورِ بْنِ آكِلِ الْمُرَارِ، وَهِيَ عَمَّةُ امْرِئِ الْقَيْسِ بْنِ حُجْرِ بْنِ الْحَارِثِ. وَكَانَ سَبَبَ قَتْلِهِ أَنَّهُ قَالَ يَوْمًا لِجُلَسَائِهِ: هَلْ تَعْلَمُونَ أَنَّ أَحَدًا مِنَ الْعَرَبِ مِنْ أَهْلِ مَمْلَكَتِي يَأْنَفُ أَنْ تَخْدِمَ أُمُّهُ أُمِّي ؟ قَالُوا: مَا نَعْرِفُهُ إِلَّا أَنْ يَكُونَ عَمْرَو بْنَ كُلْثُومٍ التَغْلِبِيَّ، فَإِنَّ أُمَّهُ لَيْلَى بِنْتُ مُهَلْهِلِ بْنِ رَبِيعَةَ، وَعَمُّهَا كُلَيْبُ وَائِلٍ، وَزَوْجُهَا كُلْثُومٌ، وَابْنُهَا عَمْرٌو. فَسَكَتَ مُضَرِّطُ الْحِجَارَةِ عَلَى مَا فِي نَفْسِهِ، وَبَعَثَ إِلَى عَمْرِو بْنِ كُلْثُومٍ يَسْتَزِيرُهُ، وَيَأْمُرُ أَنْ تَزُورَ أُمُّهُ لَيْلَى أُمَّ نَفْسِهِ هِنْدًا بِنْتَ الْحَارِثِ. فَقَدِمَ عَمْرُو بْنُ كُلْثُومٍ فِي فُرْسَانٍ مِنْ بَنِي تَغْلِبَ وَمَعَهُ أُمُّهُ لَيْلَى، فَنَزَلَ عَلَى شَاطِئِ الْفُرَاتِ، وَبَلَغَ عَمْرَو بْنَ هِنْدٍ قُدُومُهُ، فَأَمَرَ فَضُرِبَتْ خِيَامُهُ بَيْنَ الْحِيرَةِ وَالْفُرَاتِ، وَأَرْسَلَ إِلَى وُجُوهِ أَهْلِ مَمْلَكَتِهِ، فَصَنَعَ لَهُمْ طَعَامًا ثُمَّ دَعَا النَّاسَ إِلَيْهِ فَقُرِّبَ إِلَيْهِمُ الطَّعَامُ عَلَى بَابِ السُّرَادِقِ، وَجَلَسَ هُوَ وَعَمْرُو بْنُ كُلْثُومٍ وَخَوَاصُّ أَصْحَابِهِ فِي السُّرَادِقِ، وَلِأُمِّهِ هِنْدٍ قُبَّةٌ فِي جَانِبِ السُّرَادِقِ، وَلَيْلَى أُمُّ عَمْرِو بْنِ كُلْثُومٍ مَعَهَا فِي الْقُبَّةِ، وَقَدْ قَالَ مُضَرِّطُ الْحِجَارَةِ لِأُمِّهِ: إِذَا فَرَغَ النَّاسُ مِنَ الطَّعَامِ وَلَمْ يَبْقَ إِلَّا الطُّرَفُ فَنَحِّي خَدَمَكِ عَنْكِ، فَإِذَا دَنَا الطُّرَفُ فَاسْتَخْدِمِي لَيْلَى وَمُرِيهَا فَلْتُنَاوِلْكِ الشَّيْءَ بَعْدَ الشَّيْءِ. فَفَعَلَتْ هِنْدٌ مَا أَمَرَهَا بِهِ ابْنُهَا، فَلَمَّا اسْتُدْعِيَ الطُّرَفُ قَالَتْ هِنْدٌ لِلَيْلَى: نَاوِلِينِي هَذَا الطَّبَقَ. فَقَالَتْ: لِتَقُمْ صَاحِبَةُ الْحَاجَةِ إِلَى حَاجَتِهَا. فَأَلَحَّتْ عَلَيْهَا. فَقَالَتْ لَيْلَى: وَاذُلَّاهُ يَا آلَ تَغْلِبَ ! فَسَمِعَهَا وَلَدُهَا عَمْرُو بْنُ كُلْثُومٍ، فَثَارَ الدَّمُ فِي وَجْهِهِ وَالْقَوْمُ يَشْرَبُونَ، فَعَرَفَ عَمْرُو بْنُ هِنْدٍ الشَّرَّ فِي وَجْهِهِ، وَثَارَ ابْنُ كُلْثُومٍ إِلَى سَيْفِ ابْنِ هِنْدٍ وَهُوَ مُعَلَّقٌ فِي السُّرَادِقِ، وَلَيْسَ هُنَاكَ سَيْفٌ غَيْرَهُ، فَأَخَذَهُ ثُمَّ ضَرَبَ بِهِ رَأْسَ مُضَرِّطِ الْحِجَارَةِ فَقَتَلَهُ، وَخَرَجَ فَنَادَى: يَا آلَ تَغْلِبَ ! فَانْتَهَبُوا مَالَهُ وَخَيْلَهُ وَسَبَوُا النِّسَاءَ وَسَارُوا فَلَحِقُوا بِالْحِيرَةِ، فَقَالَ أَفْنُونُ التَغْلِبِيُّ: لَعَمْرُكَ مَا عَمْرُو بْنُ هِنْدٍ وَقَدْ دَعَا لِتَخْدِمَ لَيْلَى أُمَّهُ بِمُوَفَّقِ     فَقَامَ ابْنُ كُلْثُومٍ إِلَى السَّيْفِ مُصْلَتًا وَأَمْسَكَ مِنْ نُدْمَانِهِ بِالْمُخَنَّقِ

    ✧ Account of the killing of Muḍarriṭ al-Ḥijārah He is ʿAmr b. al-Mundhir b. Māʾ al-Samāʾ al-Lakhmī, lord of al-Ḥīrah. He was nicknamed Muḍarriṭ al-Ḥijārah (“the one who makes stones fart”) because of the severity of his kingship and the strength of his governance. His mother was Hind bt. al-Ḥārith b. ʿAmr al-Maqṣūr b. Ākil al-Murār, and she was the paternal aunt of Imruʾ al-Qays b. Ḥujr b. al-Ḥārith. The reason for his killing was that one day he said to his boon companions: “Do you know of anyone among the Arabs of my kingdom who disdains that his mother should serve my mother?” They said: “We do not know of any except ʿAmr b. Kulthūm al-Taghlibī, for his mother is Laylā bt. Muhalhil b. Rabīʿah, her paternal uncle is Kulayb Wāʾil, her husband is Kulthūm, and her son is ʿAmr.” Muḍarriṭ al-Ḥijārah kept silent about what was in his heart, and he sent to ʿAmr b. Kulthūm inviting him to visit, and ordering that his mother Laylā should visit his own mother Hind bt. al-Ḥārith. ʿAmr b. Kulthūm arrived with horsemen of Banū Taghlib and with him his mother Laylā. He encamped on the bank of the Euphrates, and ʿAmr b. Hind learned of his arrival. He gave orders and his tents were pitched between al-Ḥīrah and the Euphrates. He sent for the notables of his kingdom, prepared food for them, then invited the people to it. The food was brought near to them at the entrance of the pavilion, and he sat with ʿAmr b. Kulthūm and his close companions inside the pavilion. His mother Hind had a dome at the side of the pavilion, and Laylā, the mother of ʿAmr b. Kulthūm, was with her in the dome. Muḍarriṭ al-Ḥijārah had said to his mother: “When the people have finished the food and only the dessert remains, send your servants away. When the dessert is brought, ask Laylā to serve you and tell her to hand you one thing after another.” Hind did what her son commanded her. When the dessert was called for, Hind said to Laylā: “Hand me this platter.” Laylā said: “Let the woman who needs it get up for her need.” But Hind insisted. Laylā cried out: “What humiliation! O Taghlib!” Her son ʿAmr b. Kulthūm heard her, and the blood rushed to his face while the people were drinking. ʿAmr b. Hind recognized the evil in his face, and Ibn Kulthūm sprang to the sword of Ibn Hind which was hanging in the pavilion—there was no other sword there—took it, struck the head of Muḍarriṭ al-Ḥijārah with it and killed him. He went out and called: “O Taghlib!” They plundered his wealth and his horses, took the women captive, and departed until they reached al-Ḥīrah. Afnūn al-Taghlibī said: “By your life, ʿAmr b. Hind was not successful when he called for Laylā to serve his mother; so Ibn Kulthūm rose to the sword unsheathed, and seized one of his drinking companions by the throat.”

87. Tarikh (al-Tabari) 558No grade recorded

    يَوْمُ الْكُلَابِ الْأَوَّلُ   قَالَ ابْنُ الْكَلْبِيِّ: أَوَّلُ مَنِ اشْتَدَّ مُلْكُهُ مِنْ كِنْدَةَ حُجْرٌ آكِلُ الْمُرَارِ بْنُ عَمْرِو بْنِ مُعَاوِيَةَ بْنِ الْحَارِثِ الْكِنْدِيِّ، فَلَمَّا هَلَكَ مَلَكَ بَعْدَهُ ابْنُهُ عَمْرٌو مِثْلَ مُلْكِ أَبِيهِ فَسُمِّيَ الْمَقْصُورَ لِأَنَّهُ قَصَرَ عَلَى مُلْكِ أَبِيهِ، فَتَزَوَّجَ عَمْرٌو أُمَّ أُنَاسٍ بِنْتَ عَوْفِ بْنِ مُحَلَّمٍ الشَّيْبَانِيِّ، فَوَلَدَتْ لَهُ الْحَارِثَ، فَمَلَكَ بَعْدَ أَبِيهِ أَرْبَعِينَ سَنَةً، وَقِيلَ: سِتِّينَ سَنَةً، فَخَرَجَ يَتَصَيَّدُ فَرَأَى عَانَةً وَهِيَ حُمُرُ الْوَحْشِ، فَشَدَّ عَلَيْهَا، فَانْفَرَدَ مِنْهَا حِمَارٌ، فَتَتَبَّعَهُ وَأَقْسَمَ أَنْ لَا يَأْكُلَ شَيْئًا قَبْلَ كَبِدِهِ وَهُوَ بِمُسْحُلَانَ، فَطَلَبَتْهُ الْخَيْلُ ثَلَاثَةَ أَيَّامٍ حَتَّى أَدْرَكَتْهُ، فَأُتِيَ بِهِ وَقَدْ كَادَ يَمُوتُ مِنَ الْجُوعِ، فَشُوِيَ عَلَى النَّارِ وَأُطْعِمَ مِنْ كَبِدِهِ وَهِيَ حَارَّةٌ فَمَاتَ. وَكَانَ الْحَارِثُ فَرَّقَ بَنِيهِ فِي قَبَائِلِ مَعَدٍّ، فَجَعَلَ حُجْرًا فِي بَنِي أَسَدٍ وَكِنَانَةَ وَهُوَ أَكْبَرُ وَلَدِهِ، وَجَعَلَ شُرَحْبِيلَ فِي بَكْرِ بْنِ وَائِلٍ وَبَنِي حَنْظَلَةَ بْنِ مَالِكِ بْنِ زَيْدِ مَنَاةَ بْنِ تَمِيمٍ وَبَنِي أُسَيِّدِ بْنِ عَمْرِو بْنِ تَمِيمٍ وَالرِّبَابِ، وَجَعَلَ سَلَمَةَ وَهُوَ أَصْغَرُهُمْ، فِي بَنِي تَغْلِبَ وَالنَّمِرِ بْنِ قَاسِطٍ وَبَنِي سَعْدِ بْنِ زَيْدِ مَنَاةَ بْنِ تَمِيمٍ، وَجَعَلَ ابْنَهُ مَعْدِي كَرِبَ، وَيُعْرَفُ بِغَلْفَاءَ، فِي قَيْسِ عَيْلَانَ، وَقَدْ تَقَدَّمَ هَذَا فِي قَتْلِ حُجْرٍ أَبِي امْرِئِ الْقَيْسِ، وَإِنَّمَا أَعَدْنَاهُ هَاهُنَا لِلْحَاجَةِ إِلَيْهِ. فَلَمَّا هَلَكَ الْحَارِثُ تَشَتَّتَ أَمْرُ أَوْلَادِهِ وَتَفَرَّقَتْ كَلِمَتُهُمْ وَمَشَى بَيْنَهُمُ الرِّجَالُ، وَكَانَتِ الْمُغَاوَرَةُ بَيْنَ الْأَحْيَاءِ الَّذِينَ مَعَهُمْ، وَتَفَاقَمَ أَمْرُهُمْ حَتَّى جَمَعَ كُلُّ وَاحِدٍ مِنْهُمْ لِصَاحِبِهِ الْجُمُوعَ وَزَحَفَ إِلَيْهِ بِالْجُيُوشِ. فَسَارَ شُرَحْبِيلُ فِيمَنْ مَعَهُ مِنَ الْجُيُوشِ فَنَزَلَ الْكُلَابَ، وَهُوَ مَاءٌ بَيْنَ الْبَصْرَةِ وَالْكُوفَةِ. وَأَقْبَلَ سَلَمَةُ فِيمَنْ مَعَهُ وَفِي الصَّنَائِعِ أَيْضًا، وَهُمْ قَوْمٌ كَانُوا مَعَ الْمُلُوكِ مِنْ شُذَّاذِ الْعَرَبِ، فَأَقْبَلُوا إِلَى الْكُلَابِ، وَعَلَى تَغْلِبَ السَّفَّاحُ بْنُ خَالِدِ بْنِ كَعْبِ بْنِ زُهَيْرٍ، فَاقْتَتَلُوا قِتَالًا شَدِيدًا، وَثَبَتَ بَعْضُهُمْ لِبَعْضٍ. فَلَمَّا كَانَ آخِرُ النَّهَارِ مِنْ ذَلِكَ الْيَوْمِ خَذَلَتْ بَنُو حَنْظَلَةَ وَعَمْرِو بْنِ تَمِيمٍ وَالرِّبَابُ بَكْرَ بْنَ وَائِلٍ وَانْهَزَمُوا، وَثَبَتَتْ بَكْرٌ وَانْصَرَفَتْ بَنُو سَعْدٍ وَمَنْ مَعَهَا عَنْ تَغْلِبَ وَصَبَرَتْ تَغْلِبُ، وَنَادَى مُنَادِي شُرَحْبِيلَ: مَنْ أَتَانِي بِرَأْسِ سَلَمَةَ فَلَهُ مِائَةٌ مِنَ الْإِبِلِ، وَنَادَى مُنَادِي سَلَمَةَ: مَنْ أَتَانِي بِرَأْسِ شُرَحْبِيلَ فَلَهُ مِائَةٌ مِنَ الْإِبِلِ. فَاشْتَدَّ الْقِتَالُ حِينَئِذٍ كُلٌّ يَطْلُبُ أَنْ يَظْفَرَ لَعَلَّهُ يَصِلُ إِلَى قَتْلِ أَحَدِ الرَّجُلَيْنِ لِيَأْخُذَ مِائَةً مِنَ الْإِبِلِ، فَكَانَتِ الْغَلَبَةُ آخِرَ النَّهَارِ لِتَغْلِبَ وَسَلَمَةَ، وَمَضَى شُرَحْبِيلُ مُنْهَزِمًا، فَتَبِعَهُ ذُو السُّنَيْنَةِ التَغْلِبِيُّ، فَالْتَفَتَ إِلَيْهِ شُرَحْبِيلُ فَضَرَبَهُ عَلَى رُكْبَتِهِ فَأَطَنَّ رِجْلَهُ. وَكَانَ ذُو السُّنَيْنَةِ أَخَا أَبِي حَنَشٍ لِأُمِّهِ، فَقَالَ لِأَخِيهِ: قَتَلَنِي الرَّجُلُ ! وَهَلَكَ ذُو السُّنَيْنَةِ ! فَقَالَ أَبُو حَنَشٍ لِشُرَحْبِيلَ: قَتَلَنِي اللَّهُ إِنْ لَمْ أَقْتُلْكَ ! وَحَمَلَ عَلَيْهِ فَأَدْرَكَهُ، فَقَالَ: يَا أَبَا حَنَشٍ اللَّبَنَ اللَّبَنَ ! يَعْنِي الدِّيَةَ. فَقَالَ: قَدْ هَرَقْتَ لَبَنًا كَثِيرًا ! فَقَالَ: يَا أَبَا حَنَشٍ أَمَلِكًا بِسُوقَةٍ ؟ فَقَالَ: إِنَّ أَخِي مَلِكِي. فَطَعَنَهُ فَأَلْقَاهُ عَنْ فَرَسِهِ، وَنَزَلَ إِلَيْهِ فَأَخَذَ رَأْسَهُ وَبَعَثَ بِهِ إِلَى سَلَمَةَ مَعَ ابْنِ عَمٍّ لَهُ، فَأَتَاهُ بِهِ وَأَلْقَاهُ بَيْنَ يَدَيْهِ، فَقَالَ سَلَمَةُ: لَوْ كُنْتَ أَلْقَيْتَهُ أَرْفَقَ مِنْ هَذَا ! وَعُرِفَتِ النَّدَامَةُ فِي وَجْهِ سَلَمَةَ وَالْجَزَعُ عَلَيْهِ. فَهَرَبَ أَبُو حَنَشٍ مِنْهُ، فَقَالَ سَلَمَةُ: أَلَا أَبْلِغْ أَبَا حَنَشٍ رَسُولًا فَمَا لَكَ لَا تَجِيءُ إِلَى الثَّوَابِ     لِتَعْلَمَ أَنَّ خَيْرَ النَّاسِ طُرًّا قَتِيلٌ بَيْنَ أَحْجَارِ الْكُلَابِ     تَدَاعَتْ حَوْلَهُ جُشَمُ بْنُ بَكْرٍ وَأَسْلَمَهُ جَعَاسِيسُ الرِّبَابِ فَأَجَابَهُ أَبُو حَنَشٍ فَقَالَ: أُحَاذِرُ أَنْ أَجِيئَكَ ثُمَّ تَحْبُو     حِبَاءَ أَبِيكَ يَوْمَ صُنَيْبِعَاتِ وَكَانَتْ غَدْرَةٌ شَنْعَاءُ تَهْفُو     تَقَلَّدَهَا أَبُوكَ إِلَى الْمَمَاتِ وَكَانَ سَبَبَ صُنَيْبِعَاتٍ أَنَّ ابْنًا لِلْحَارِثِ كَانَ مُسْتَرْضَعًا فِي تَمِيمٍ وَبَكْرٍ وَلَدَغَتْهُ حَيَّةٌ فَمَاتَ، فَأَخَذَ خَمْسِينَ رَجُلًا مِنْ تَمِيمٍ وَخَمْسِينَ رَجُلًا مِنْ بَكْرٍ فَقَتَلَهُمْ بِهِ. وَلَمَّا قُتِلَ شُرَحْبِيلُ قَامَ بَنُو زَيْدِ مَنَاةَ بْنِ تَمِيمٍ دُونَ أَهْلِهِ وَعِيَالِهِ، فَمَنَعُوهُمْ وَحَالُوا بَيْنَ النَّاسِ وَبَيْنَهُمْ، حَتَّى أَلْحَقُوهُمْ بِقَوْمِهِمْ وَمَأْمَنِهِمْ، وَلَمَّا بَلَغَ خَبَرُ قَتْلِهِ أَخَاهُ مَعْدِي كَرِبَ، وَهُوَ غَلْفَاءُ، قَالَ يَرْثِيهِ: إِنْ جَنْبِي عَنِ الْفِرَاشِ لَنَابِي     كَتَجَافِي الْأَسَرِّ فَوْقَ الظِّرَابِ مِنْ حَدِيثٍ نَمَى إِلَيَّ فَمَا تَرْ     قَأُ عَيْنِي وَلَا أُسِيغُ شَرَابِي مُرَّةً كَالذُّعَافِ أَكْتُمُهَا النَّا     سَ عَلَى حَرِّ مَلَّةٍ كَالشِّهَابِ مِنْ شُرَحْبِيلَ إِذَا تَعَاوَرَهُ الْأَرْ     مَاحُ مِنْ بَعْدِ لَذَّةٍ وَشَبَابِ يَا ابْنَ أُمِّي وَلَوْ شَهِدْتُكَ إِذْ تَدْ     عُو تَمِيمًا وَأَنْتَ غَيْرُ مُجَابِ ثَمَّ طَاعَنْتُ مِنْ وَرَائِكَ حَتَّى     يُبْلَغَ الرَّحْبُ أَوْ تُبَزَّ ثِيَابِي أَحْسَنَتْ وَائِلٌ وَعَادَتُهَا الْإِحْ     سَانُ بِالْحِنْوِ يَوْمَ ضَرْبِ الرِّقَابِ يَوْمَ فَرَّتْ بَنُو تَمِيمٍ وَوَلَّتْ     خَيْلُهُمْ يَكْتَسِعْنَ بِالْأَذْنَابِ وَهِيَ طَوِيلَةٌ. ثُمَّ إِنَّ تَغْلِبَ أَخْرَجُوا سَلَمَةَ مِنْ بَيْنِهِمْ فَلَجَأَ إِلَى بَكْرِ بْنِ وَائِلٍ وَانْضَمَّ إِلَيْهِمْ، وَلَحِقَتْ تَغْلِبُ بِالْمُنْذِرِ بْنِ امْرِئِ الْقَيْسِ اللَّخْمِيِّ. ( الْكُلَابُ: بِضَمِّ الْكَافِ. أُسَيِّدُ بْنُ عَمْرٍو: بِضَمِّ الْهَمْزَةِ، وَفَتْحِ السِّينِ الْمُهْمَلَةِ، وَتَشْدِيدِ الْيَاءِ الْمُثَنَّاةِ مِنْ تَحْتِ. وَذُو السُّنَيْنَةِ: بِضَمِّ السِّينِ الْمُهْمَلَةِ، تَصْغِيرُ سِنٍّ. وَالرِّبَابُ: بِكَسْرِ الرَّاءِ، وَتَخْفِيفِ الْبَاءِ الْأُولَى الْمُوَحَّدَةِ.

    ✧ The First Day of al-Kulāb Ibn al-Kalbī said: The first of Kindah whose kingship became strong was Ḥujr, the Eater of Murārah, son of ʿAmr son of Muʿāwiyah son of al-Ḥārith al-Kindī. When he perished, his son ʿAmr ruled after him with a rule like his father's, and he was called al-Maqṣūr because he confined himself to his father's rule. ʿAmr married Umm Unās bt. ʿAwf b. Muḥallim al-Shaybānī, and she bore him al-Ḥārith, who ruled after his father for forty years — and it is said sixty years. He went out hunting and saw a herd of wild asses. He charged at them, and one ass separated from them. He pursued it and swore that he would not eat anything before its liver, while he was at Musḥulān. The horses sought him for three days until they caught up with him. He was brought back and had nearly died of hunger. It was roasted on the fire, and he was fed from its liver while it was still hot, and he died. Al-Ḥārith had dispersed his sons among the tribes of Maʿadd: he placed Ḥujr, the eldest of his sons, among Banū Asad and Kinānah; he placed Shuraḥbīl among Bakr b. Wāʾil, Banū Ḥanẓalah b. Mālik b. Zayd Manāh b. Tamīm, Banū Usayyid b. ʿAmr b. Tamīm, and al-Ribāb; he placed Salamah, the youngest of them, among Banū Taghlib, al-Namir b. Qāsiṭ, and Banū Saʿd b. Zayd Manāh b. Tamīm; and he placed his son Maʿdī Karib, known as Ghalfāʾ, among Qays ʿAylān. This has already been mentioned in the killing of Ḥujr the father of Imruʾ al-Qays, but we have repeated it here because of the need for it. When al-Ḥārith perished, the affairs of his sons became scattered and their unity dispersed, and men moved among them. Raiding took place between the clans that were with them, and their situation worsened until each of them gathered forces against his brother and marched against him with armies. Shuraḥbīl set out with the armies that were with him and encamped at al-Kulāb, which is a watering place between al-Baṣrah and al-Kūfah. Salamah approached with those who were with him, including the ṣanāʾiʿ — a people who were with the kings from among the outcasts of the Arabs — and they came to al-Kulāb. Over Taghlib was al-Saffāḥ b. Khālid b. Kaʿb b. Zuhayr. They fought a fierce battle, and some of them stood firm against others. At the end of the day, Banū Ḥanẓalah, ʿAmr b. Tamīm, and al-Ribāb abandoned Bakr b. Wāʾil and fled, while Bakr held firm; Banū Saʿd and those with them turned away from Taghlib, while Taghlib endured. A herald of Shuraḥbīl called out: "Whoever brings me the head of Salamah shall have a hundred camels," and a herald of Salamah called out: "Whoever brings me the head of Shuraḥbīl shall have a hundred camels." The fighting intensified then, each seeking to prevail in the hope of killing one of the two men and taking a hundred camels. The victory at the end of the day went to Taghlib and Salamah. Shuraḥbīl fled defeated, and Dhū al-Sunaynah al-Taghlibī pursued him. Shuraḥbīl turned to him and struck him on his knee, severing his leg. Dhū al-Sunaynah was the maternal brother of Abū Ḥanash. He said to his brother: "The man has killed me!" And Dhū al-Sunaynah perished. Abū Ḥanash said to Shuraḥbīl: "May God kill me if I do not kill you!" He charged at him and caught up with him. Shuraḥbīl said: "O Abū Ḥanash, the milk, the milk!" — meaning the blood money. He replied: "You have spilled much milk!" Shuraḥbīl said: "O Abū Ḥanash, a king for a commoner?" He replied: "My brother is my king." Then he thrust him with his spear and threw him from his horse. He dismounted, took his head, and sent it to Salamah with a cousin of his, who brought it to him and cast it before him. Salamah said: "Would that you had cast it more gently than this!" Remorse and grief over him appeared on Salamah's face. Abū Ḥanash fled from him, and Salamah said: Will you not convey to Abū Ḥanash a message — what is wrong with you that you do not come to the reward? So that you may know that the best of all people Is a slain man among the stones of al-Kulāb. Jusham b. Bakr gathered around him, And the spies of al-Ribāb abandoned him. Abū Ḥanash answered him, saying: I fear that if I come to you, you will bestow The gift of your father on the day of Ṣunaybiʿāt. It was a monstrous treachery that blows about, Which your father wore until death. The reason for Ṣunaybiʿāt was that a son of al-Ḥārith was being fostered among Tamīm and Bakr when a snake bit him and he died. So al-Ḥārith took fifty men of Tamīm and fifty men of Bakr and killed them in retaliation for him. When Shuraḥbīl was killed, Banū Zayd Manāh b. Tamīm protected his family and dependents. They defended them and stood between the people and them, until they joined them to their people and their place of safety. When the news of his killing reached his brother Maʿdī Karib, who is Ghalfāʾ, he said, elegizing him: My side shuns the bed, Like the turning away of a captive above the hilltops, From a report that came to me, so my eye does not Cease from tears, nor can I swallow my drink, Bitter as deadly poison, which I conceal from people On the heat of embers like a flame, Of Shuraḥbīl, when the lances traded blows over him After delight and youth. O son of my mother, had I witnessed you when you called Tamīm and received no answer, Then I would have thrust from behind you until The wide space was reached or my garments were stripped. Wāʾil did well, and their custom is to do well, At al-Ḥinw on the day when necks were struck, The day Banū Tamīm fled and their horses turned away, Beating their tails. And the poem is long. Then Taghlib expelled Salamah from among them, and he took refuge with Bakr b. Wāʾil and joined them, while Taghlib joined al-Mundhir b. Imriʾ al-Qays al-Lakhmī. (al-Kulāb: with ḍammah on the kāf. Usayyid b. ʿAmr: with ḍammah on the hamzah, fatḥah on the unpointed sīn, and shaddah on the yāʾ with two dots beneath. Dhū al-Sunaynah: with ḍammah on the unpointed sīn, diminutive of sinn. al-Ribāb: with kasrah on the rāʾ and without shaddah on the first bāʾ, which has one dot.)

88. Tarikh (al-Tabari) 559No grade recorded

    يَوْمُ أُوَارَةَ الْأَوَّلُ   وَهُوَ يَوْمٌ كَانَ بَيْنَ الْمُنْذِرِ بْنِ امْرِئِ الْقَيْسِ وَبَيْنَ بَكْرِ بْنِ وَائِلٍ. وَكَانَ سَبَبَهُ أَنَّ تَغْلِبَ لَمَّا أَخْرَجَتْ سَلَمَةَ بْنَ الْحَارِثِ عَنْهَا، الْتَجَأَ إِلَى بَكْرِ بْنِ وَائِلٍ، كَمَا ذَكَرْنَاهُ آنِفًا، فَلَمَّا صَارَ عِنْدَ بَكْرٍ أَذْعَنَتْ لَهُ وَحَشَدَتْ عَلَيْهِ وَقَالُوا: لَا يَمْلِكُنَا غَيْرُكَ، فَبَعَثَ إِلَيْهِمُ الْمُنْذِرُ يَدْعُوهُمْ إِلَى طَاعَتِهِ، فَأَبَوْا ذَلِكَ، فَحَلَفَ الْمُنْذِرُ لَيَسِيرَنَّ إِلَيْهِمْ فَإِنْ ظَفِرَ بِهِمْ فَلَيَذْبَحَنَّهُمْ عَلَى قُلَّةِ جَبَلِ أُوَارَةَ حَتَّى يَبْلُغَ الدَّمُ الْحَضِيضَ. وَسَارَ إِلَيْهِمْ فِي جُمُوعِهِ، فَالْتَقَوْا بِأُوَارَةَ فَاقْتَتَلُوا قِتَالًا شَدِيدًا وَأَجْلَتِ الْوَاقِعَةُ عَنْ هَزِيمَةِ بَكْرٍ وَأَسْرِ يَزِيدَ بْنِ شُرَحْبِيلَ الْكِنْدِيِّ، فَأَمَرَ الْمُنْذِرُ بِقَتْلِهِ، فَقُتِلَ، وَقُتِلَ فِي الْمَعْرَكَةِ بَشَرٌ كَثِيرٌ، وَأَسَرَ الْمُنْذِرُ مِنْ بَكْرٍ أَسْرَى كَثِيرَةً فَأَمَرَ بِهِمْ فَذُبِحُوا عَلَى جَبَلِ أُوَارَةَ، فَجَعَلَ الدَّمُ يَجْمُدُ. فَقِيلَ لَهُ: أَبَيْتَ اللَّعْنَ لَوْ ذَبَحْتَ كُلَّ بَكْرِيٍّ عَلَى وَجْهِ الْأَرْضِ لَمْ تَبْلُغْ دِمَاؤُهُمُ الْحَضِيضَ ! وَلَكِنْ لَوْ صَبَبْتَ عَلَيْهِ الْمَاءَ ! فَفَعَلَ فَسَالَ الدَّمُ إِلَى الْحَضِيضِ، وَأَمَرَ النِّسَاءَ أَنْ يُحْرَقْنَ بِالنَّارِ. وَكَانَ رَجُلٌ مِنْ قَيْسِ بْنِ ثَعْلَبَةَ مُنْقَطِعًا إِلَى الْمُنْذِرِ، فَكَلَّمَهُ فِي سَبْيِ بَكْرِ بْنِ وَائِلٍ، فَأَطْلَقَهُنَّ الْمُنْذِرُ، فَقَالَ الْأَعْشَى يَفْتَخِرُ بِشَفَاعَةِ الْقَيْسِيِّ إِلَى الْمُنْذِرِ فِي بَكْرٍ: وَمِنَّا الَّذِي أَعْطَاهُ بِالْجَمْعِ رَبُّهُ عَلَى فَاقَةٍ وَلِلْمُلُوكِ هِبَاتُهَا     سَبَايَا بَنِي شَيْبَانَ يَوْمَ أُوَارَةَ عَلَى النَّارِ إِذْ تُجْلَى لَهُ فَتَيَاتُهَا

    ✧ The First Day of Uwāra It was a day between al-Mundhir b. Imriʾ al-Qays and Bakr b. Wāʾil. Its cause was that when Taghlib expelled Salama b. al-Ḥārith from among them, he took refuge with Bakr b. Wāʾil, as we have just mentioned. When he came to Bakr, they submitted to him and gathered around him, saying: "No one shall rule us but you." Then al-Mundhir sent to them summoning them to obedience to him, but they refused. So al-Mundhir swore that he would march against them, and if he overcame them, he would slaughter them on the summit of Mount Uwāra until the blood reached the foot of the mountain. He marched against them with his gathered forces, and they met at Uwāra and fought a fierce battle. The encounter resulted in the defeat of Bakr and the capture of Yazīd b. Shuraḥbīl al-Kindī. Al-Mundhir ordered his execution, and he was killed. Many people were killed in the battle, and al-Mundhir took many captives from Bakr and ordered them to be slaughtered on Mount Uwāra. The blood began to congeal. It was said to him: "May you not be cursed! If you slaughtered every Bakrī on the face of the earth, their blood would not reach the foot of the mountain. But if you poured water over it!" So he did so, and the blood flowed to the foot of the mountain, and he ordered the women to be burned with fire. A man from Qays b. Thaʿlaba was attached to al-Mundhir, and he spoke to him concerning the captives of Bakr b. Wāʾil, and al-Mundhir released them. Al-Aʿshā said, boasting of the intercession of the Qaysī with al-Mundhir on behalf of Bakr: Among us is he whose Lord granted him, at the gathering, despite poverty, while kings have their gifts— the captives of Banū Shaybān on the day of Uwāra, over the fire, when their maidens are displayed to him.

89. Tarikh (al-Tabari) 560No grade recorded

    يَوْمُ أُوَارَةَ الثَّانِي   كَانَ عَمْرُو بْنُ الْمُنْذِرِ اللَّخْمِيُّ قَدْ تَرَكَ ابْنًا لَهُ اسْمُهُ أَسْعَدُ عِنْدَ زُرَارَةَ بْنِ عُدَسٍ التَّمِيمِيِّ، فَلَمَّا تَرَعْرَعَ مَرَّتْ بِهِ نَاقَةٌ سَمِينَةٌ فَعَبَثَ بِهَا فَرَمَى ضَرْعَهَا، فَشَدَّ عَلَيْهِ رَبُّهَا سُوَيْدٌ أَحَدُ بَنِي عَبْدِ اللَّهِ بْنِ دَارِمٍ التَّمِيمِيُّ فَقَتَلَهُ. وَهَرَبَ فَلَحِقَ بِمَكَّةَ فَحَالَفَ قُرَيْشًا. وَكَانَ عَمْرُو بْنُ الْمُنْذِرِ غَزَا قَبْلَ ذَلِكَ وَمَعَهُ زُرَارَةُ فَأَخْفَقَ، فَلَمَّا كَانَ حِيَالَ جَبَلَيْ طَيِّءٍ قَالَ لَهُ زُرَارَةُ: أَيُّ مَلِكٍ إِذَا غَزَا لَمْ يَرْجِعْ وَلَمْ يُصَبْ، فَمِلْ عَلَى طَيِّءٍ فَإِنَّكَ بِحِيَالِهَا، فَمَالَ إِلَيْهِمْ فَأَسَرَ وَقَتَلَ وَغَنِمَ، فَكَانَتْ فِي صُدُورِ طَيِّءٍ عَلَى زُرَارَةَ، فَلَمَّا قَتَلَ سُوَيْدٌ أَسْعَدَ، وَزُرَارَةُ يَوْمَئِذٍ عِنْدَ عَمْرٍو، قَالَ لَهُ عَمْرُو بْنُ مِلْقَطٍ الطَّائِيُّ يُحَرِّضُ عَمْرًا عَلَى زُرَارَةَ: مَنْ مُبْلِغٌ عَمْرًا بِأَنَّ الْ مَرْءَ لَمْ يُخْلَقْ صُبَارَهْ     هَا إِنَّ عَجْزَةَ أُمِّهِ بِالسَّفْحِ أَسْفَلُ مِنْ أُوَارَهْ     فَاقْتُلْ زُرَارَةَ لَا أَرَى فِي الْقَوْمِ أَوْفَى مِنْ زُرَارَهْ فَقَالَ عَمْرٌو يَا زُرَارَةُ مَا تَقُولُ ؟ قَالَ كُذِبْتَ، قَدْ عَلِمْتَ عَدَاوَتَهُمْ فِيكَ. قَالَ: صَدَقْتَ. فَلَمَّا جَنَّ اللَّيْلُ سَارَ زُرَارَةُ مُجِدًّا إِلَى قَوْمِهِ وَلَمْ يَلْبَثْ أَنْ مَرِضَ. فَلَمَّا حَضَرَتْهُ الْوَفَاةُ قَالَ لِابْنِهِ: يَا حَاجِبُ ضُمَّ إِلَيْكَ غِلْمَتِي فِي بَنِي نَهْشَلٍ. وَقَالَ لِابْنِ أَخِيهِ عَمْرِو بْنِ عَمْرٍو: عَلَيْكَ بِعَمْرِو بْنِ مِلْقَطٍ فَإِنَّهُ حَرَّضَ عَلَيَّ الْمَلِكَ. فَقَالَ لَهُ: يَا عَمَّاهُ لَقَدْ أَسْنَدْتَ إِلَيَّ أَبْعَدَهُمَا شُقَّةً وَأَشَدَّهُمَا شَوْكَةً. فَلَمَّا مَاتَ زُرَارَةُ تَهَيَّأَ عَمْرُو بْنُ عَمْرٍو فِي جَمْعٍ وَغَزَا طَيِّئًا فَأَصَابَ الطَّرِيفَيْنِ: طَرِيفَ بْنَ مَالِكٍ، وَطَرِيفَ بْنَ عَمْرٍو، وَقَتَلَ الْمَلَاقِطَ، فَقَالَ عَلْقَمَةُ بْنُ عَبَدَةَ فِي ذَلِكَ: وَنَحْنُ جَلَبْنَا مِنْ ضَرِيَّةِ خَيْلِنَا     نُجَنِّبُهَا حَدَّ الْإِكَامِ قِطَاطَا أَصَبْنَا الطَّرِيفَ وَالطَّرِيفَ بْنَ مَالِكٍ     وَكَانَ شِفَاءَ الْوَاصِبِينَ الْمُلَاقِطَا فَلَمَّا بَلَغَ عَمْرَو بْنَ الْمُنْذِرِ وَفَاةُ زُرَارَةَ غَزَا بَنِي دَارِمٍ، وَقَدْ كَانَ حَلَفَ لَيَقْتُلَنَّ مِنْهُمْ مِائَةً، فَسَارَ يَطْلُبُهُمْ حَتَّى بَلَغَ أُوَارَةَ، وَقَدْ نَذَرُوا بِهِ فَتَفَرَّقُوا. فَأَقَامَ مَكَانَهُ وَبَثَّ سَرَايَاهُ فِيهِمْ، فَأَتَوْهُ بِتِسْعَةٍ وَتِسْعِينَ رَجُلًا سِوَى مَنْ قَتَلُوهُ فِي غَارَاتِهِمْ فَقَتَلَهُمْ، فَجَاءَ رَجُلٌ مِنَ الْبَرَاجِمِ شَاعِرٌ لِيَمْدَحَهُ فَأَخَذَهُ لِيَقْتُلَهُ لِيُتِمَّ مِائَةً، ثُمَّ قَالَ: " إِنَّ الشَّقِيَّ وَافِدُ الْبَرَاجِمِ " ! فَذَهَبَتْ مَثَلًا. وَقِيلَ: إِنَّهُ نَذَرَ أَنْ يُحْرِقَهُمْ فَلِذَلِكَ سُمِّيَ مُحْرِقًا، فَأَحْرَقَ مِنْهُمْ تِسْعَةً وَتِسْعِينَ رَجُلًا، وَاجْتَازَ رَجُلٌ مِنَ الْبَرَاجِمِ فَشَمَّ قُتَارَ اللَّحْمِ فَظَنَّ أَنَّ الْمَلِكَ يَتَّخِذُ طَعَامًا فَقَصَدَهُ. فَقَالَ: مَنْ أَنْتَ ؟ فَقَالَ: أَبَيْتَ اللَّعْنَ أَنَا وَافِدُ الْبَرَاجِمِ. فَقَالَ: إِنَّ الشَّقِيَّ وَافِدُ الْبَرَاجِمِ، ثُمَّ أَمَرَ بِهِ فَقُذِفَ فِي النَّارِ، فَقَالَ جَرِيرٌ لِلْفَرَزْدَقِ: أَيْنَ الَّذِينَ بِنَارِ عَمْرٍو أُحْرِقُوا     أَمْ أَيْنَ أَسْعَدُ فِيكُمُ الْمُسْتَرْضِعُ وَصَارَتْ تَمِيمٌ بَعْدَ ذَلِكَ يُعَيَّرُونَ بِحُبِّ الْأَكْلِ لِطَمَعِ الْبُرْجُمِيِّ فِي الْأَكْلِ فَقَالَ بَعْضُهُمْ: إِذَا مَا مَاتَ مَيِّتٌ مِنْ تَمِيمٍ     فَسَرَّكَ أَنْ يَعِيشَ فَجِئْ بِزَادِ بِخُبْزٍ أَوْ بِلَحْمٍ أَوْ بِتَمْرٍ     أَوِ الشَّيْءِ الْمُلَفَّقِ فِي الْبِجَادِ تَرَاهُ يُنَقِّبُ الْبَطْحَاءَ حَوْلًا     لِيَأْكُلَ رَأْسَ لُقْمَانَ بْنِ عَادِ قِيلَ: دَخَلَ الْأَحْنَفُ بْنُ قَيْسٍ عَلَى مُعَاوِيَةَ بْنِ أَبِي سُفْيَانَ فَقَالَ لَهُ مُعَاوِيَةُ: مَا الشَّيْءُ الْمُلَفَّقُ فِي الْبِجَادِ يَا أَبَا بَحْرٍ ؟ قَالَ: السَّخِينَةُ يَا أَمِيرَ الْمُؤْمِنِينَ. وَالسَّخِينَةُ: طَعَامٌ تُعَيَّرُ بِهِ قُرَيْشٌ كَمَا كَانَتْ تُعَيَّرُ تَمِيمٌ بِالْمُلَفَّقِ فِي الْبِجَادِ. قَالَ: فَلَمْ يُرَ مُتَمَازِحَانِ أَوْقَرَ مِنْهُمَا.

    ✧ The Second Day of Uwārah ʿAmr b. al-Mundhir al-Lakhmī had left a son of his named Asʿad with Zurārah b. ʿUdas al-Tamīmī. When the boy grew up, a fat she-camel passed by him, and he toyed with it and threw at its udder. Its owner, Suwayd, one of the Banū ʿAbd Allāh b. Dārim of Tamīm, fell upon him and killed him. Suwayd fled and reached Makkah, where he entered into an alliance with Quraysh. ʿAmr b. al-Mundhir had previously raided, with Zurārah accompanying him, but had failed. When he was opposite the two mountains of Ṭayyiʾ, Zurārah said to him: "What kind of king is it who raids and neither returns nor is struck? Turn aside upon Ṭayyiʾ, for you are opposite them." So he turned toward them, took captives, killed, and gained booty. Thus there was resentment in the hearts of Ṭayyiʾ against Zurārah. When Suwayd killed Asʿad, and Zurārah was at that time with ʿAmr, ʿAmr b. Milqaṭ al-Ṭāʾī said to ʿAmr, inciting him against Zurārah: Who will convey to ʿAmr that man was not created a sabārah Here is the helpless one of his mother At the foot of the mountain, below Uwārah So kill Zurārah; I see none Among the people more faithful than Zurārah ʿAmr said: "O Zurārah, what do you say?" He said: "You have been lied to. You know their enmity toward you." He said: "You have spoken truly." When night fell, Zurārah traveled swiftly to his people, and it was not long before he fell ill. When death came to him, he said to his son: "O Ḥājib, gather to yourself my young men among the Banū Nahshal." And he said to his nephew ʿAmr b. ʿAmr: "You must deal with ʿAmr b. Milqaṭ, for he incited the king against me." He said to him: "O uncle, you have assigned me the farther of the two in distance and the harsher of the two in might." When Zurārah died, ʿAmr b. ʿAmr prepared with a band and raided Ṭayyiʾ. He captured the two Ṭarīfs: Ṭarīf b. Mālik and Ṭarīf b. ʿAmr, and killed the Milqaṭs. ʿAlqamah b. ʿAbadah said of that: We brought our horses from Ḍariyyah We drove them at the edge of the hills in rows We captured al-Ṭarīf and al-Ṭarīf b. Mālik And the healing of the ailing was the Milqaṭs When the death of Zurārah reached ʿAmr b. al-Mundhir, he raided the Banū Dārim. He had sworn to kill a hundred of them, so he set out seeking them until he reached Uwārah. They had been warned of him and scattered. He stayed in his place and sent out his raiding parties among them. They brought him ninety-nine men, apart from those they had killed in their raids, and he killed them. Then a poet from the Barājim came to praise him, and he seized him to kill him and complete the hundred. Then he said: "The wretched one is the envoy of the Barājim!" So it became a proverb. It is said that he vowed to burn them, and for that reason he was called Muḥriq. He burned ninety-nine men of them. A man of the Barājim passed by and smelled the odor of roasting meat. He thought the king was preparing food, so he headed toward him. The king said: "Who are you?" He said: "May you avoid disgrace, I am the envoy of the Barājim." He said: "The wretched one is the envoy of the Barājim." Then he ordered that he be thrown into the fire. Jarīr said to al-Farazdaq: Where are those who were burned by the fire of ʿAmr Or where is Asʿad, the fosterling among you? After that, Tamīm came to be taunted with love of eating because of the greed of the Barājimī for food. One of them said: When a man of Tamīm dies And it pleases you that he live, bring provisions With bread, or meat, or dates Or the thing wrapped up in the bi-jād You see him burrowing in the pebbles for a year To eat the head of Luqmān b. ʿĀd It is said: Al-Aḥnaf b. Qays entered upon Muʿāwiyah b. Abī Sufyān, and Muʿāwiyah said to him: "What is the thing wrapped up in the bi-jād, O Abū Baḥr?" He said: "Al-sakhīnah, O Commander of the Faithful." Al-sakhīnah is a food with which Quraysh are taunted, just as Tamīm were taunted with what is wrapped up in the bi-jād. He said: No two jesters were seen more dignified than those two.

90. Tarikh (al-Tabari) 561No grade recorded

    ذِكْرُ قَتْلِ زُهَيْرِ بْنِ جَذِيمَةَ وَخَالِدِ بْنِ جَعْفَرِ بْنِ كُلَابٍ وَالْحَارِثِ بْنِ ظَالِمٍ الْمُرِّيِّ وَذِكْرُ يَوْمِ الرَّحْرَحَانِ   كَانَ زُهَيْرُ بْنُ جَذِي?َةَ بْنِ رَوَاحَةَ بْنِ رَبِيعَةَ بْنِ مَازِنِ بْنِ الْحَارِثِ بْنِ قَطِيعَةَ بْنِ عَبْسٍ الْعَبْسِيُّ، وَهُوَ وَالِدُ قَيْسِ بْنِ زُهَيْرٍ صَاحِبِ حَرْبِ دَاحِسَ وَالْغَبْرَاءِ، سَيِّدُ قَيْسِ عَيْلَانَ، فَتَزَوَّجَ إِلَيْهِ مَلِكُ الْحِيرَةِ، وَهُوَ النُّعْمَانُ بْنُ امْرِئِ الْقَيْسِ جَدُّ النُّعْمَانِ بْنِ الْمُنْذِرِ لِشَرَفِهِ وَسُؤْدُدِهِ، فَأَرْسَلَ النُّعْمَانُ إِلَى زُهَيْرٍ يَسْتَزِيرُهُ بَعْضَ أَوْلَادِهِ، فَأَرْسَلَ ابْنَهُ شَأْسًا فَكَانَ أَصْغَرَ وَلَدِهِ، فَأَكْرَمَهُ وَحَبَاهُ، فَلَمَّا انْصَرَفَ إِلَى أَبِيهِ كَسَاهُ حُلَلًا وَأَعْطَاهُ مَالًا طَيِّبًا. فَخَرَجَ شَأْسٌ يُرِيدُ قَوْمَهُ فَبَلَغَ مَاءً مِنْ مِيَاهِ غَنِيِّ بْنِ أَعْصَرَ فَقَتَلَهُ رَبَاحُ بْنُ الْأَشَلِّ الْغَنَوِيُّ، وَأَخَذَ مَا كَانَ مَعَهُ وَهُوَ يَعْرِفُهُ. وَقِيلَ لِزُهَيْرٍ: إِنَّ شَأْسًا أَقْبَلَ مِنْ عِنْدِ الْمَلِكِ وَكَانَ آخِرُ الْعَهْدِ بِهِ بِمَاءٍ مِنْ مِيَاهِ غَنِيٍّ. فَسَارَ زُهَيْرٌ إِلَى دِيَارِ غَنِيٍّ، وَهُمْ حُلَفَاءُ فِي بَنِي عَامِرِ ابْنِ صَعْصَعَةَ، فَاجْتَمَعُوا عِنْدَهُ، فَسَأَلَهُمْ عَنِ ابْنِهِ، فَحَلَفُوا أَنَّهُمْ لَمْ يَعْلَمُوا خَبَرَهُ، قَالَ: لَكِنِّي أَعْلَمُهُ، فَقَالَ لَهُ أَبُو عَامِرٍ: فَمَا الَّذِي يُرْضِيكَ مِنَّا ؟ قَالَ: وَاحِدَةٌ مِنْ ثَلَاثٍ: إِمَّا تُحْيُونَ وَلَدِي، وَإِمَّا تُسْلِمُونَ إِلَيَّ غَنِيًّا حَتَّى أَقْتُلَهُمْ بِوَلَدِي، وَإِمَّا الْحَرْبُ بَيْنَنَا وَبَيْنَكُمْ مَا بَقِينَا وَبَقِيتُمْ. فَقَالُوا: مَا جَعَلْتَ لَنَا فِي هَذِهِ مَخْرَجًا، أَمَّا إِحْيَاءُ وَلَدِكَ فَلَا يَقْدِرُ عَلَيْهِ إِلَّا اللَّهُ، وَأَمَّا تَسْلِيمُ غَنِيٍّ إِلَيْكَ فَهُمْ يَمْتَنِعُونَ مِمَّا يَمْتَنِعُ مِنْهُ الْأَحْرَارُ، وَأَمَّا الْحَرْبُ بَيْنَنَا فَوَاللَّهِ إِنَّنَا لَنُحِبُّ رِضَاكَ وَنَكْرَهُ سُخْطَكَ، وَلَكِنْ إِنْ شِئْتَ الدِّيَةَ، وَإِنْ شِئْتَ تَطْلُبُ قَاتِلَ ابْنِكَ فَنُسَلِّمُهُ إِلَيْكَ، أَوْ تَهَبُ دَمَهُ فَإِنَّهُ لَا يَضِيعُ فِي الْقَرَابَةِ وَالْجِوَارِ. فَقَالَ: لَا أَفْعَلُ إِلَّا مَا ذَكَرْتُ. فَلَمَّا رَأَى خَالِدُ بْنُ جَعْفَرِ بْنِ كُلَابٍ تَعَدِّيَ زُهَيْرٍ عَلَى أَخْوَالِهِ مِنْ غَنِيٍّ قَالَ: وَاللَّهِ مَا رَأَيْنَا كَالْيَوْمِ تَعَدِّيَ رَجُلٍ عَلَى قَوْمِهِ فَقَالَ لَهُ زُهَيْرٌ: فَهَلْ لَكَ أَنْ تَكُونَ طِلْبَتِي عِنْدَكَ وَأَتْرُكُ غَنِيًّا ؟ قَالَ: نَعَمْ، فَانْصَرَفَ زُهَيْرٌ وَهُوَ يَقُولُ: فَلَوْلَا كُلَابٌ قَدْ أَخَذْتُ قَرِينَتِي بِرَدٍّ غَنِيٍّ أَعْبُدًا وَمَوَالِيَا     وَلَكِنْ حَمَتْهُمْ عُصْبَةٌ عَامِرِيَّةٌ يَهُزُّونَ فِي الْأَرْضِ الْقِصَارَ الْعَوَالِيَا     مَسَاعِيرُ فِي الْهَيْجَا مَصَالِيتُ فِي الْوَغَى أَخُوهُمْ عَزِيزٌ لَا يَخَافُ الْأَعَادِيَا     يُقِيمُونَ فِي دَارِ الْحِفَاظِ تَكَرُّمًا إِذَا مَا فَنِيَ الْقَوْمُ أَضْحَتْ خَوَالِيَا ثُمَّ إِنَّهُ أَرْسَلَ امْرَأَةً وَأَمَرَهَا أَنْ تَكْتُمَ نَسَبَهَا وَأَعْطَاهَا لَحْمَ جَزُورٍ سَمِينَةٍ وَسَيَّرَهَا إِلَى غَنِيٍّ لِتَبِيعَ اللَّحْمَ بِطِيبٍ وَتَسْأَلَ عَنْ حَالِ وَلَدِهِ. فَانْطَلَقَتِ الْمَرْأَةُ إِلَى غَنِيٍّ وَفَعَلَتْ مَا أَمَرَهَا، فَانْتَهَتْ إِلَى امْرَأَةِ رَبَاحِ بْنِ الْأَشَلِّ وَقَالَتْ لَهَا: قَدْ زَوَّجْتُ بِنْتًا لِي وَأَبْغِي الطِّيبَ بِهَذَا اللَّحْمِ، فَأَعْطَتْهَا طِيبًا وَحَدَّثَتْهَا بِقَتْلِ زَوْجِهَا شَأْسًا. فَعَادَتِ الْمَرْأَةُ إِلَى زُهَيْرٍ وَأَخْبَرَتْهُ، فَجَمَعَ خَيْلَهُ وَجَعَلَ يُغِيرُ عَلَى غَنِيٍّ حَتَّى قَتَلَ مِنْهُمْ مَقْتَلَةً عَظِيمَةً، وَوَقَعَتِ الْحَرْبُ بَيْنَ بَنِي عَبْسٍ وَبَنِي عَامِرٍ وَعَظُمَ الشَّرُّ. ثُمَّ إِنَّ زُهَيْرًا خَرَجَ فِي أَهْلِ بَيْتِهِ فِي الشَّهْرِ الْحَرَامِ إِلَى عُكَاظٍ، فَالْتَقَى هُوَ وَخَالِدُ بْنُ جَعْفَرِ بْنِ كُلَابٍ، فَقَالَ لَهُ خَالِدٌ: لَقَدْ طَالَ شَرُّنَا مِنْكَ يَا زُهَيْرُ ! فَقَالَ زُهَيْرٌ: أَمَا وَاللَّهِ مَا دَامَتْ لِي قُوَّةٌ أُدْرِكُ بِهَا ثَأْرًا فَلَا انْصِرَامَ لَهُ. وَكَانَتْ هَوَازِنُ تُؤْتِي زُهَيْرَ بْنَ جَذِيمَةَ الْإِتَاوَةَ كُلَّ سَنَةٍ بِعُكَاظٍ، وَهُوَ يَسُومُهَا الْخَسْفَ، وَفِي أَنْفُسِهَا مِنْهُ غَيْظٌ وَحِقْدٌ، ثُمَّ عَادَ خَالِدٌ وَزُهَيْرٌ إِلَى قَوْمِهِمَا، فَسَبَقَ خَالِدٌ إِلَى بِلَادِ هَوَازِنَ فَجَمَعَ إِلَيْهِ قَوْمَهُ وَنَدَبَهُمْ إِلَى قِتَالِ زُهَيْرٍ، فَأَجَابُوهُ وَتَأَهَّبُوا لِلْحَرْبِ وَخَرَجُوا يُرِيدُونَ زُهَيْرًا وَهُمْ عَلَى طَرِيقِهِ، وَسَارَ زُهَيْرٌ حَتَّى نَزَلَ عَلَى أَطْرَافِ بِلَادِ هَوَازِنَ، فَقَالَ لَهُ ابْنُهُ قَيْسٌ: انْجُ بِنَا مِنْ هَذِهِ الْأَرْضِ فَإِنَّا قَرِيبٌ مِنْ عَدُوِّنَا. فَقَالَ لَهُ: يَا عَاجِزٌ وَمَا الَّذِي تُخَوِّفُنِي بِهِ مِنْ هَوَازِنَ وَتَتَّقِي شَرَّهَا ؟ فَأَنَا أَعْلَمُ النَّاسِ بِهَا. فَقَالَ ابْنُهُ: دَعْ عَنْكَ اللَّجَاجَ وَأَطِعْنِي وَسِرْ بِنَا، فَإِنِّي خَائِفٌ عَادِيَتَهُمْ. وَكَانَتْ تُمَاضِرُ بِنْتُ الشَّرِيدِ بْنِ رِيَاحِ بْنِ يَقَظَةَ بْنِ عُصَيَّةَ السُّلَمِيَّةُ أُمَّ وَلَدِ زُهَيْرٍ، وَقَدْ أَصَابَ بَعْضُ إِخْوَتِهَا دَمًا فَلَحِقَ بِبَنِي عَامِرٍ، وَكَانَ فِيهِمْ، فَأَرْسَلَهُ خَالِدٌ عَيْنًا لِيَأْتِيَهُ بِخَبَرِ زُهَيْرٍ، فَخَرَجَ حَتَّى أَتَاهُمْ فِي مَنْزِلِهِمْ، فَعَلِمَ قَيْسُ بْنُ زُهَيْرٍ حَالَهُ، وَأَرَادَ هُوَ وَأَبُوهُ أَنْ يُوثِقُوهُ وَيَأْخُذُوهُ مَعَهُمْ إِلَى أَنْ يَخْرُجُوا مِنْ أَرْضِ هَوَازِنَ، فَمَنَعَتْ أُخْتُهُ، فَأَخَذُوا عَلَيْهِ الْعُهُودَ أَلَّا يُخْبِرَ بِهِمْ وَأَطْلَقُوهُ، فَسَارَ إِلَى خَالِدٍ وَوَقَفَ إِلَى شَجَرَةٍ يُخْبِرُهَا الْخَبَرَ، فَرَكِبَ خَالِدٌ وَمَنْ مَعَهُ إِلَى زُهَيْرٍ، وَهُوَ غَيْرُ بَعِيدٍ مِنْهُمْ، فَاقْتَتَلُوا قِتَالًا شَدِيدًا، وَالْتَقَى خَالِدٌ وَزُهَيْرٌ فَاقْتَتَلَا طَوِيلًا ثُمَّ تَعَانَقَا فَسَقَطَا عَلَى الْأَرْضِ، وَشَدَّ وَرْقَاءُ بْنُ زُهَيْرٍ عَلَى خَالِدٍ وَضَرَبَهُ بِسَيْفِهِ فَلَمْ يَصْنَعْ شَيْئًا لِأَنَّهُ قَدْ ظَاهَرَ بَيْنَ دِرْعَيْنِ، وَحَمَلَ جُنْدُحُ بْنُ الْبَكَّاءِ، وَهُوَ ابْنُ امْرَأَةِ خَالِدٍ، عَلَى زُهَيْرٍ فَقَتَلَهُ، وَهُوَ وَخَالِدٌ يَعْتَرِكَانِ، فَثَارَ خَالِدٌ عَنْهُ وَعَادَتْ هَوَازِنُ إِلَى مَنَازِلِهَا، وَحَمَلَ بَنُو زُهَيْرٍ أَبَاهُمْ إِلَى بِلَادِهِمْ، فَقَالَ وَرْقَاءُ بْنُ زُهَيْرٍ فِي ذَلِكَ: رَأَيْتُ زُهَيْرًا تَحْتَ كَلْكَلِ خَالِدٍ     فَأَقْبَلْتُ أَسْعَى كَالْعَجُولِ أُبَادِرُ إِلَى بَطَلَيْنِ يَعْتِرَانِ كِلَاهُمَا     يُرِيدُ رِيَاشَ السَّيْفِ وَالسَّيْفُ نَادِرُ فَشُلَّتْ يَمِينِي يَوْمَ أَضْرِبُ خَالِدًا     وَيَمْنَعُهُ مِنِّي الْحَدِيدُ الْمُظَاهِرُ فَيَا لَيْتَ أَنِّي قَبْلَ أَيَّامِ خَالِدٍ     وَقَبْلَ زُهَيْرٍ لَمْ تَلِدْنِي تُمَاضِرُ لَعَمْرِي لَقَدْ بُشِّرْتِ بِي إِذْ وَلَدْتِنِي     فَمَاذَا الَّذِي رَدَّتْ عَلَيْكِ الْبَشَائِرُ ؟ فَلَا يَدْعُنِي قَوْمِي صَرِيحًا بِحُرَّةٍ     لَئِنْ كُنْتُ مَقْتُولًا وَيَسْلَمُ عَامِرُ فَطِرْ خَالِدٌ إِنْ كُنْتَ تَسْتَطِيعُ طَيْرَةً     وَلَا تَقَعَنْ إِلَّا وَقَلْبُكَ حَاذِرُ أَتَتْكَ الْمَنَايَا إِنْ بَقِيتَ بِضَرْبَةٍ     تُفَارِقُ مِنْهَا الْعَيْشَ وَالْمَوْتُ حَاضِرُ وَقَالَ خَالِدٌ يَمُنُّ عَلَى هَوَازِنَ بِقَتْلِهِ زُهَيْرًا: أَبْلِغْ هَوَازِنَ كَيْفَ تَكْفُرُ بَعْدَمَا     أَعْتَقْتُهُمْ فَتَوَالَدُوا أَحْرَارَا وَقَتَلْتُ رَبَّهُمُ زُهَيْرًا بَعْدَمَا     جَدَعَ الْأُنُوفَ وَأَكْثَرَ الْأَوْتَارَا وَجَعَلْتُ مَهْرَ نِسَائِهِمْ وَدِيَاتِهِمْ     عَقْلَ الْمُلُوكِ هَجَائِنًا وَبِكَارَا وَكَانَ زُهَيْرٌ سَيِّدَ غَطَفَانَ، فَعَلِمَ خَالِدٌ أَنَّ غَطَفَانَ سَتَطْلُبُهُ بِسَيِّدِهَا، فَسَارَ إِلَى النُّعْمَانِ بْنِ امْرِئِ الْقَيْسِ بِالْحِيرَةِ فَاسْتَجَارَهُ، فَأَجَارَهُ. فَضَرَبَ لَهُ قُبَّةً، وَجَمَعَ بَنُو زُهَيْرٍ لِهَوَازِنَ، فَقَالَ الْحَارِثُ بْنُ ظَالِمٍ الْمُرِّيُّ: اكْفُونِي حَرْبَ هَوَازِنَ فَأَنَا أَكْفِيكُمْ خَالِدَ بْنَ جَعْفَرٍ. وَسَارَ الْحَارِثُ حَتَّى قَدِمَ عَلَى النُّعْمَانِ فَدَخَلَ عَلَيْهِ وَعِنْدَهُ خَالِدٌ، وَهُمَا يَأْكُلَانِ تَمْرًا، فَأَقْبَلَ النُّعْمَانُ يُسَائِلُهُ، فَحَسَدَهُ خَالِدٌ، فَقَالَ لِلنُّعْمَانِ: أَبَيْتَ اللَّعْنَ ! هَذَا رَجُلٌ لِي عِنْدَهُ يَدٌ عَظِيمَةٌ، قَتَلْتُ زُهَيْرًا وَهُوَ سَيِّدُ غَطَفَانَ فَصَارَ هُوَ سَيِّدَهَا. فَقَالَ الْحَارِثُ: سَأَجْزِيكَ عَلَى يَدِكَ عِنْدِي، وَجَعَلَ الْحَارِثُ يَتَنَاوَلُ التَّمْرَ لِيَأْكُلَهُ فَيَقَعُ مِنْ بَيْنِ أَصَابِعِهِ مِنَ الْغَضَبِ، فَقَالَ عُرْوَةُ لِأَخِيهِ خَالِدٍ: مَا أَرَدْتَ بِكَلَامِهِ وَقَدْ عَرَفْتَهُ فَتَّاكًا ؟ فَقَالَ خَالِدٌ: وَمَا يُخَوِّفُنِي مِنْهُ ؟ فَوَاللَّهِ لَوْ رَآنِي نَائِمًا مَا أَيْقَظَنِي. ثُمَّ خَرَجَ خَالِدٌ وَأَخُوهُ إِلَى قُبَّتِهِمَا فَشَرَجَاهَا عَلَيْهِمَا، وَنَامَ خَالِدٌ وَعُرْوَةُ عِنْدَ رَأْسِهِ يَحْرُسُهُ، فَلَمَّا أَظْلَمَ اللَّيْلُ انْطَلَقَ الْحَارِثُ إِلَى خَالِدٍ فَقَطَعَ شَرَجَ الْقُبَّةِ وَدَخَلَهَا وَقَالَ لِعُرْوَةَ: لَئِنْ تَكَلَّمْتَ قَتَلْتُكَ ! ثُمَّ أَيْقَظَ خَالِدًا، فَلَمَّا اسْتَيْقَظَ قَالَ: أَتَعْرِفُنِي ؟ قَالَ: أَنْتَ الْحَارِثُ. قَالَ: خُذْ جَزَاءَ يَدِكَ عِنْدِي ! وَضَرَبَهُ بِسَيْفِهِ الْمَعْلُوبِ فَقَتَلَهُ، ثُمَّ خَرَجَ مِنَ الْقُبَّةِ وَرَكِبَ رَاحِلَتَهُ وَسَارَ. وَخَرَجَ عُرْوَةُ مِنَ الْقُبَّةِ يَسْتَغِيثُ وَأَتَى بَابَ النُّعْمَانِ فَدَخَلَ عَلَيْهِ وَأَخْبَرَهُ الْخَبَرَ، فَبَثَّ الرِّجَالَ فِي طَلَبِ الْحَارِثِ. قَالَ الْحَارِثُ: فَلَمَّا سِرْتُ قَلِيلًا خِفْتُ أَنْ أَكُونَ لَمْ أَقْتُلْهُ فَعُدْتُ مُتَنَكِّرًا وَاخْتَلَطْتُ بِالنَّاسِ وَدَخَلْتُ عَلَيْهِ فَضَرَبْتُهُ بِالسَّيْفِ حَتَّى تَيَقَّنْتُ أَنَّهُ مَقْتُولٌ وَعُدْتُ فَلَحِقْتُ بِقَوْمِي، فَقَالَ عَبْدُ اللَّهِ بْنُ جَعْدَةَ الْكُلَابِيُّ: يَا حَارِ لَوْ نَبَّهْتَهُ لَوَجَدْتَهُ     لَا طَائِشًا رَعِشًا وَلَا مِعْزَالَا شَقَّتْ عَلَيْهِ الْجَعْفَرِيَّةُ جَيْبَهَا     جَزَعًا وَمَا تَبْكِي هُنَاكَ ضَلَالَا فَانْعُوا أَبَا بَحْرٍ بِكُلِّ مُجَرَّبٍ     حَرَّانَ يُحْسَبُ فِي الْقَنَاةِ هِلَالَا فَلَيُقْتَلَنَّ بِخَالِدٍ سَرَوَاتِكُمْ     وَلَيُجْعَلَنَّ لِظَالِمٍ تِمْثَالَا فَأَجَابَهُ الْحَارِثُ: تَاللَّهِ قَدْ نَبَّهْتُهُ فَوَجَدْتُهُ     رَخْوَ الْيَدَيْنِ مُوَاكِلًا عِسْقَالَا فَعَلَوْتُهُ بِالسَّيْفِ أَضْرِبُ رَأْسَهُ     حَتَّى أَضَلَّ بِسَلْحِهِ السِّرْبَالَا فَجَعَلَ النُّعْمَانُ يَطْلُبُهُ لِيَقْتُلَهُ بِجَارِهِ، وَهَوَازِنُ تَطْلُبُهُ لِتَقْتُلَهُ بِسَيِّدِهَا خَالِدٍ، فَلَحِقَ بِتَمِيمٍ فَاسْتَجَارَ بِضَمْرَةَ بْنِ ضَمْرَةَ بْنِ جَابِرِ بْنِ قَطَنِ بْنِ نَهْشَلِ بْنِ دَارِمٍ، فَأَجَارَهُ عَلَى النُّعْمَانِ وَهَوَازِنَ، فَلَمَّا عَلِمَ النُّعْمَانُ ذَلِكَ جَهَّزَ جَيْشًا إِلَى بَنِي دَارِمٍ عَلَيْهِمُ ابْنُ الْخِمْسِ التَغْلِبِيُّ، وَكَانَ يَطْلُبُ الْحَارِثَ بِدَمِ أَبِيهِ لِأَنَّهُ كَانَ قَتَلَهُ. ثُمَّ إِنَّ الْأَحْوَصَ بْنَ جَعْفَرٍ أَخَا خَالِدٍ جَمَعَ بَنِي عَامِرٍ وَسَارَ بِهِمْ، فَاجْتَمَعُوا هُمْ وَعَسْكَرُ النُّعْمَانِ عَلَى بَنِي دَارِمٍ وَسَارُوا، فَلَمَّا صَارُوا بِأَدْنَى مِيَاهِ بَنِي دَارِمٍ رَأَوُا امْرَأَةً تَجْنِي الْكَمْأَةَ وَمَعَهَا جَمَلٌ لَهَا، فَأَخَذَهَا رَجُلٌ مِنْ غَنِيٍّ وَتَرَكَهَا عِنْدَهُ. فَلَمَّا كَانَ اللَّيْلُ نَامَ فَقَامَتْ إِلَى جَمَلِهَا فَرَكِبَتْهُ، وَسَارَتْ حَتَّى صَبَّحَتْ بَنِي دَارِمٍ، وَقَصَدَتْ سَيِّدَهُمْ زُرَارَةَ بْنَ عُدَسٍ فَأَخْبَرَتْهُ الْخَبَرَ وَقَالَتْ: أَخَذَنِي أَمْسِ قَوْمٌ لَا يُرِيدُونَ غَيْرَكَ وَلَا أَعْرِفُهُمْ. قَالَ: فَصِفِيهِمْ لِي. قَالَتْ: رَأَيْتُ رَجُلًا قَدْ سَقَطَ حَاجِبَاهُ فَهُوَ يَرْفَعُهُمَا بِخِرْقَةٍ، صَغِيرَ الْعَيْنَيْنِ، وَعَنْ أَمْرِهِ يَصْدُرُونَ. قَالَ: ذَاكَ الْأَحْوَصُ وَهُوَ سَيِّدُ الْقَوْمِ. قَالَتْ: وَرَأَيْتُ رَجُلًا قَلِيلَ الْمَنْطِقِ إِذَا تَكَلَّمَ اجْتَمَعَ الْقَوْمُ كَمَا تَجْتَمِعُ الْإِبِلُ لِفَحْلِهَا، أَحْسَنَ النَّاسِ وَجْهًا، وَمَعَهُ ابْنَانِ لَهُ يُلَازِمَانِهِ. قَالَ: ذَلِكَ مَالِكُ بْنُ جَعْفَرٍ وَابْنَاهُ عَامِرٌ وَطُفَيْلٌ. قَالَتْ: وَرَأَيْتُ رَجُلًا جَسِيمًا كَأَنَّ لِحْيَتَهُ مُحَمَّرَةٌ مُعَصْفَرَةٌ. قَالَ: ذَاكَ عَوْفُ بْنُ الْأَحْوَصِ. قَالَتْ: وَرَأَيْتُ رَجُلًا هِلْقَامًا جَسِيمًا. قَالَ: ذَاكَ رَبِيعَةُ بْنُ عَبْدِ اللَّهِ بْنِ أَبِي بَكْرِ بْنِ كُلَابٍ. قَالَتْ: وَرَأَيْتُ رَجُلًا أَسْوَدَ أَخْنَسَ قَصِيرًا. قَالَ: ذَاكَ رَبِيعَةُ بْنُ قُرْطِ بْنِ عَبْدِ اللَّهِ بْنِ أَبِي بَكْرٍ. قَالَتْ: وَرَأَيْتُ رَجُلًا أَقْرَنَ الْحَاجِبَيْنِ، كَثِيرَ شَعْرِ السَّبْلَةِ، يَسِيلُ لُعَابُهُ عَلَى لِحْيَتِهِ إِذَا تَكَلَّمَ. قَالَ: ذَاكَ جُنْدُحُ بْنُ الْبَكَّاءِ. قَالَتْ: وَرَأَيْتُ رَجُلًا صَغِيرَ الْعَيْنَيْنِ، ضَيِّقَ الْجَبْهَةِ، يَقُودُ فَرَسًا لَهُ، مَعَهُ جَفِيرٌ لَا يُفَارِقُ يَدَهُ. قَالَ: ذَاكَ رَبِيعَةُ بْنُ عُقَيْلِ بْنِ كَعْبٍ. قَالَتْ: وَرَأَيْتُ رَجُلًا مَعَهُ ابْنَانِ أَصْهَبَانِ، إِذَا أَقْبَلَا رَمَاهُمَا النَّاسُ بِأَبْصَارِهِمْ، فَإِذَا أَدْبَرَا كَانَا كَذَلِكَ. قَالَ: ذَاكَ الصَّعْقُ بْنُ عَمْرِو بْنِ خُوَيْلِدِ بْنِ نُفَيْلٍ وَابْنَاهُ يَزِيدُ وَزُرْعَةُ. قَالَتْ: وَرَأَيْتُ رَجُلًا لَا يَقُولُ كَلِمَةً إِلَّا وَهِيَ أَحَدُّ مِنْ شَفْرَةٍ. قَالَ: ذَاكَ عَبْدُ اللَّهِ بْنُ جَعْدَةَ بْنِ كَعْبٍ. وَأَمَرَهَا زُرَارَةُ فَدَخَلَتْ بَيْتَهَا، وَأَرْسَلَ زُرَارَةُ إِلَى الرِّعَاءِ يَأْمُرُهُمْ بِإِحْضَارِ الْإِبِلِ، فَفَعَلُوا. وَأَمَرَهُمْ فَحَمَلُوا الْأَهْلَ وَالْأَثْقَالَ وَسَارُوا نَحْوَ بِلَادِ بَغِيضٍ، وَفَرَّقَ الرُّسُلَ فِي بَنِي مَالِكِ بْنِ حَنْظَلَةَ فَأَتَوْهُ، فَأَخْبَرَهُمُ الْخَبَرَ وَأَمَرَهُمْ، فَوَجَّهُوا أَثْقَالَهُمْ إِلَى بِلَادِ بَغِيضٍ، فَفَعَلُوا وَبَاتُوا مُعَدِّينَ. وَأَصْبَحَ بَنُو عَامِرٍ وَأَخْبَرَهُمُ الْغَنَوِيُّ حَالَ الظَّعِينَةِ وَهَرَبَهَا فَسُقِطَ فِي أَيْدِيهِمْ، وَاجْتَمَعُوا يُدِيرُونَ الرَّأْيَ، فَقَالَ بَعْضُهُمْ: كَأَنِّي بِالظَّعِينَةِ قَدْ أَتَتْ قَوْمَهَا فَأَخْبَرَتْهُمُ الْخَبَرَ، فَحَذِرُوا وَأَرْسَلُوا أَهْلِيهِمْ وَأَمْوَالَهُمْ إِلَى بِلَادِ بَغِيضٍ، وَبَاتُوا مُعَدِّينَ لَكُمْ فِي السِّلَاحِ، فَارْكَبُوا بِنَا فِي طَلَبِ نَعَمِهِمْ وَأَمْوَالِهِمْ فَإِنَّهُمْ لَا يَشْعُرُونَ حَتَّى نُصِيبَ حَاجَتَنَا وَنَنْصَرِفَ. فَرَكِبُوا يَطْلُبُونَ ظُعْنَ بَنِي دَارِمٍ، فَلَمَّا أَبْطَأَ الْقَوْمُ عَنْ زُرَارَةَ قَالَ لِقَوْمِهِ: إِنَّ الْقَوْمَ قَدْ تَوَجَّهُوا إِلَى ظُعُنِكُمْ وَأَمْوَالِكُمْ فَسِيرُوا إِلَيْهِمْ. فَسَارُوا مُجِدِّينَ فَلَحِقُوهُمْ قَبْلَ أَنْ يَصِلُوا إِلَى الظُّعُنِ وَالنَّعَمِ، فَاقْتَتَلُوا قِتَالًا شَدِيدًا، فَقَتَلَتْ بَنُو مَالِكِ بْنِ حَنْظَلَةَ ابْنِ الْخِمْسِ التَغْلِبِيِّ رَئِيسَ جَيْشِ النُّعْمَانِ، وَأَسَرَتْ بَنُو عَامِرٍ مَعْبَدَ بْنَ زُرَارَةَ، وَصَبَرَ بَنُو دَارِمٍ حَتَّى انْتَصَفَ النَّهَارُ، وَأَقْبَلَ قَيْسُ بْنُ زُهَيْرٍ فِيمَنْ مَعَهُ مِنْ نَاحِيَةٍ أُخْرَى، فَانْهَزَمَتْ بَنُو عَامِرٍ وَجَيْشُ النُّعْمَانِ وَعَادُوا إِلَى بِلَادِهِمْ وَمَعْبَدٌ أَسِيرٌ مَعَ بَنِي عَامِرٍ، فَبَقِيَ مَعَهُمْ حَتَّى مَاتَ. وَفِي تِلْكَ الْأَيَّامِ أَيْضًا مَاتَ زُرَارَةُ بْنُ عُدَسٍ. وَقِيلَ فِي اسْتِجَارَةِ الْحَارِثِ بِبَنِي تَمِيمٍ غَيْرُ ذَلِكَ، وَهُوَ أَنَّ النُّعْمَانَ طَلَبَ شَيْئًا يَغِيظُ بِهِ الْحَارِثَ بَعْدَ قَتْلِ خَالِدٍ وَهَرَبِهِ، فَقِيلَ لَهُ: كَانَ قَصَدَ الْحِيرَةَ وَنَزَلَ عَلَى عِيَاضِ بْنِ دَيْهَثٍ التَّمِيمِيِّ وَهُوَ صَدِيقٌ لَهُ، فَبَعَثَ إِلَيْهِ النُّعْمَانُ فَأَخَذَ إِبِلًا لَهُ، فَرَكِبَ الْحَارِثُ وَأَتَى الْحِيرَةَ مُتَخَفِّيًا وَاسْتَنْقَذَ مَالَهُ مِنَ الرِّعَاءِ وَرَدَّهُ عَلَيْهِ وَطَلَبَ شَيْئًا يَغِيظُ بِهِ النُّعْمَانَ، فَرَأَى ابْنَهُ غَضْبَانَ فَضَرَبَ رَأْسَهُ بِالسَّيْفِ فَقَتَلَهُ، وَبَلَغَ النُّعْمَانَ الْخَبَرُ فَبَعَثَ فِي طَلَبِهِ فَلَمْ يُدْرَكْ، فَقَالَ الْحَارِثُ فِي ذَلِكَ: أَخُصْيَيْ حِمَارٍ بَاتَ يَكْدُمُ نَجْمَةً     أَتُؤْكَلُ جَارَاتِي وَجَارُكَ سَالِمُ فَإِنْ تَكُ أَذْوَادًا أَصَبْتَ وَنِسْوَةً     فَهَذَا ابْنُ سَلْمَى رَأْسُهُ مُتَفَاقِمُ عَلَوْتُ بِذِي الْحَيَّاتِ مَفْرِقَ رَأْسِهِ     وَلَا يَرْكَبُ الْمَكْرُوهَ إِلَّا الْأَكَارِمُ فَتَكْتُ بِهِ كَمَا فَتَكْتُ بِخَالِدٍ     وَكَانَ سِلَاحِي تَحْتَوِيهِ الْجَمَاجِمُ بَدَأْتُ بِتِلْكَ وَانْثَنَيْتُ بِهَذِهِ     وَثَالِثَةٌ تَبْيَضُّ مِنْهَا الْمَقَادِمُ حَسِبْتَ أَبَا قَابُوسَ أَنَّكَ مُخْفِرِي     وَلَمَّا تَذُقْ ثُكْلًا وَأَنْفُكَ رَاغِمُ كَذَا قَالَ بَعْضُهُمْ، وَقِيلَ: إِنَّ الْمَقْتُولَ كَانَ شُرَحْبِيلَ بْنَ الْأَسْوَدِ بْنِ الْمُنْذِرِ، وَكَانَ الْأَسْوَدُ قَدْ تَرَكَ ابْنَهُ شُرَحْبِيلَ عِنْدَ سِنَانِ بْنِ أَبِي حَارِثَةَ الْمُرِّيِّ تُرْضِعُهُ زَوْجَتُهُ. فَمِنْ هُنَاكَ كَانَ لِسِنَانٍ مَالٌ كَثِيرٌ، وَكَانَ ابْنُهُ هَرِمٌ يُعْطَى مِنْهُ، فَجَاءَ الْحَارِثُ مُتَخَفِّيًا فَاسْتَعَارَ سَرْجَ سِنَانٍ وَلَا يَعْلَمُ سِنَانٌ، ثُمَّ أَتَى امْرَأَةَ سِنَانٍ فَقَالَ: يَقُولُ بَعْلُكِ ابْعَثِي بِشُرَحْبِيلَ بْنِ الْمَلِكِ مَعَ الْحَارِثِ بْنِ ظَالِمٍ حَتَّى يَسْتَأْمِنَ بِهِ وَيَتَخَفَّرَ بِهِ، وَهَذَا سَرْجُهُ عَلَامَةٌ. فَزَيَّنَتْهُ وَدَفَعَتْهُ إِلَيْهِ، فَأَخَذَهُ وَقَتَلَهُ وَهَرَبَ. فَغَزَا الْأَسْوَدُ بَنِي ذُبْيَانَ وَبَنِي أَسَدٍ بِشَطِّ أَرْبَكَ، فَقَتَلَ فِيهِمْ قَتْلًا ذَرِيعًا وَسَبَى وَاسْتَأْصَلَ الْأَمْوَالَ وَأَقْسَمَ لَيَقْتُلَنَّ الْحَارِثَ، فَسَارَ الْحَارِثُ مُتَخَفِّيًا إِلَى الْحِيرَةِ لِيَفْتِكَ بِالْأَسْوَدِ، فَبَيْنَمَا هُوَ فِي مَنْزِلِهِ إِذْ سَمِعَ صَارِخَةً تَقُولُ: أَنَا فِي جِوَارِ الْحَارِثِ بْنِ ظَالِمٍ، وَعَرَفَ حَالَهَا، وَكَانَ الْأَسْوَدُ قَدْ أَخَذَ لَهَا صِرْمَةً مِنَ الْإِبِلِ، فَقَالَ لَهَا: انْطَلِقِي غَدًا إِلَى مَكَانِ كَذَا، وَأَتَاهُ الْحَارِثُ. فَلَمَّا وَرَدَتْ إِبِلُ النُّعْمَانِ أَخَذَ مَالَهَا فَسَلَّمَهُ إِلَيْهَا وَفِيهَا نَاقَةٌ تُسَمَّى اللَّقَاعَ، فَقَالَ الْحَارِثُ فِي ذَلِكَ: إِذَا سَمِعْتِ حَنَّةَ اللَّقَاعِ فَادْعِي     أَبَا لَيْلَى فَنِعْمَ الدَّاعِي يَمْشِي بِغَضَبٍ صَارِمٍ قَطَّاعِ     يَفْرِي بِهِ مَجَامِعَ الصُّدَّاعِ ثُمَّ أَقْبَلَ يَطْلُبُ مُجِيرًا، فَلَمْ يُجِرْهُ أَحَدٌ مِنَ النَّاسِ وَقَالُوا: يُجِيرُكَ عَلَى هَوَازِنَ وَالنُّعْمَانِ وَقَدْ قَتَلْتَ وَلَدَهُ ؟ فَأَتَى زُرَارَةَ بْنَ عُدَسٍ وَضَمْرَةَ بْنَ ضَمْرَةَ فَأَجَارَاهُ عَلَى جَمِيعِ النَّاسِ. ثُمَّ إِنَّ عَمْرَو بْنَ الْإِطْنَابَةِ الْخَزْرَجِيَّ لَمَّا بَلَغَهُ قَتْلُ خَالِدِ بْنِ جَعْفَرٍ، وَكَانَ صَدِيقًا لَهُ، قَالَ: وَاللَّهِ لَوْ وَجَدَهُ يَقْظَانَ مَا أَقْدَمَ عَلَيْهِ، وَلَوَدِدْتُ أَنِّي لَقِيتُهُ. وَبَلَغَ الْحَارِثَ قَوْلُهُ وَقَالَ: وَاللَّهِ لَآتِيَنَّهُ فِي رَحْلٍ وَلَا أَلْقَاهُ إِلَّا وَمَعَهُ سِلَاحُهُ، فَبَلَغَ ذَلِكَ ابْنَ الْإِطْنَابَةِ فَقَالَ أَبْيَاتًا، مِنْهَا: أَبْلِغِ الْحَارِثَ بْنَ ظَالِمٍ الْمَوْ     عِدَ وَالنَّاذِرَ النُّذُورَ عَلَيَّا إِنَّمَا تَقْتُلُ النِّيَامَ وَلَا تَقْ     تُلُ يَقْظَانَ ذَا سِلَاحٍ كَمِيَّا فَبَلَغَ الْحَارِثَ شِعْرُهُ فَسَارَ إِلَى الْمَدِينَةِ وَسَأَلَ عَنْ مَنْزِلِ ابْنِ الْإِطْنَابَةِ، فَلَمَّا دَنَا مِنْهُ نَادَى: يَا ابْنَ الْإِطْنَابَةِ أَغِثْنِي ! فَأَتَاهُ عَمْرٌو فَقَالَ: مَنْ أَنْتَ ؟ قَالَ: رَجُلٌ مِنْ بَنِي فُلَانٍ خَرَجْتُ أُرِيدُ بَنِي فُلَانٍ، فَعَرَضَ لِي قَوْمٌ قَرِيبًا مِنْكَ، فَأَخَذُوا مَا كَانَ مَعِي فَارْكَبْ مَعِي حَتَّى نَسْتَنْقِذَهُ. فَرَكِبَ مَعَهُ وَلَبِسَ سِلَاحَهُ وَمَضَى مَعَهُ، فَلَمَّا أَبْعَدَ عَنْ مَنْزِلِهِ عَطَفَ عَلَيْهِ وَقَالَ: أَنَائِمٌ أَنْتَ أَمْ يَقْظَانُ ؟ فَقَالَ: يَقِظَانٌ. فَقَالَ: أَنَا أَبُو لَيْلَى وَسَيْفِيَ الْمَعْلُوبُ، فَأَلْقَى ابْنُ الْإِطْنَابَةِ سَيْفَهُ، وَقِيلَ: رُمْحَهُ، وَقَالَ: قَدْ أَعْجَلْتَنِي فَأَمْهِلْنِي حَتَّى آخُذَ سَيْفِي. فَقَالَ: خُذْهُ. قَالَ: أَخَافُ أَنْ تَعْجِلَنِي عَنْ أَخْذِهِ. قَالَ: لَكَ ذِمَّةُ ظَالِمٍ لَا أُعْجِلُكَ عَنْ أَخْذِهِ. قَالَ: فَوَذِمَّةِ الْإِطْنَابَةِ لَا آخُذُهُ ! فَانْصَرَفَ الْحَارِثُ وَهُوَ يَقُولُ أَبْيَاتًا، مِنْهَا: بَلَغَتْنَا مَقَالَةُ الْمَرْءِ عَمْرٍو     فَالْتَقَيْنَا وَكَانَ ذَاكَ بَدِيًّا فَهَمَمْنَا بِقَتْلِهِ إِذْ بَرَزْنَا     وَوَجَدْنَاهُ ذَا سِلَاحٍ كَمِيَّا غَيْرَ مَا نَائِمٍ يُرَوَّعُ بِالْفَتْ     كِ وَلَكِنْ مُقَلَّدًا مَشْرَفِيَّا فَمَنَنَّا عَلَيْهِ بَعْدَ عُلُوٍّ     بِوَفَاءٍ وَكُنْتُ قِدْمًا وَفِيَّا ثُمَّ إِنَّ الْحَارِثَ لَمَّا عَلِمَ أَنَّ النُّعْمَانَ قَدْ جَدَّ فِي طَلَبِهِ، وَهَوَازِنَ لَا تَقْعُدُ عَنِ الطَّلَبِ بِثَأْرِ خَالِدٍ، خَرَجَ مُتَنَكِّرًا إِلَى الشَّامِ وَاسْتَجَارَ بِيَزِيدَ بْنِ عَمْرٍو، فَأَكْرَمَهُ وَأَجَارَهُ. وَكَانَ لِيَزِيدَ نَاقَةٌ مُحْمَاةٌ، فِي عُنُقِهَا مُدْيَةٌ وَزِنَادٌ وَمُلَحٌ لِيَمْتَحِنَ بِذَلِكَ رَعِيَّتَهُ، فَوَحِمَتْ زَوْجَةُ الْحَارِثِ وَاشْتَهَتْ شَحْمًا وَلَحْمًا، فَأَخَذَ الْحَارِثُ النَّاقَةَ فَأَدْخَلَهَا شِعْبًا فَذَبَحَهَا، وَحَمَلَ إِلَى امْرَأَتِهِ مِنْ شَحْمِهَا وَلَحْمِهَا وَرَفَعَ مِنْهُ. وَفُقِدَتِ النَّاقَةُ فَطُلِبَتْ فَوُجِدَتْ عَقِيرَةً بِالْوَادِي، فَأَرْسَلَ الْمَلِكُ إِلَى كَاهِنٍ فَسَأَلَهُ عَنْهَا، فَذَكَرَ لَهُ أَنَّ الْحَارِثَ نَحَرَهَا، فَأَرْسَلَ امْرَأَةً بِطِيبٍ تَشْتَرِي مِنْ لَحْمِهَا مِنَ امْرَأَةِ الْحَارِثِ، فَأَدْرَكَهَا الْحَارِثُ وَقَدِ اشْتَرَتِ اللَّحْمَ فَقَتَلَهَا وَدَفَنَهَا فِي الْبَيْتِ. فَسَأَلَ الْمَلِكُ الْكَاهِنَ عَنِ الْمَرْأَةِ، فَقَالَ: قَتَلَهَا مَنْ نَحَرَ النَّاقَةَ، وَإِذَا كَرِهْتَ أَنْ تُفَتِّشَ بَيْتَهُ فَتَأْمُرُ الرَّجُلَ بِالرَّحِيلِ، فَإِذَا رَحَلَ فَتَّشْتُ بَيْتَهُ. فَفَعَلَ ذَلِكَ، فَلَمَّا رَحَلَ الْحَارِثُ فَتَّشَ الْكَاهِنُ بَيْتَهُ فَوَجَدَ الْمَرْأَةَ، وَأَحَسَّ الْحَارِثُ بِالشَّرِّ فَعَادَ إِلَى الْكَاهِنِ فَقَتَلَهُ، فَأُخِذَ الْحَارِثُ وَأُحْضِرَ عِنْدَ الْمَلِكِ، فَأَمَرَ بِقَتْلِهِ، فَقَالَ: إِنَّكَ قَدْ أَجَرْتَنِي فَلَا تَغْدِرْ بِي. فَقَالَ: إِنْ غَدَرْتُ بِكَ مَرَّةً وَاحِدَةً فَقَدْ غَدَرْتَ بِي مِرَارًا. فَقَتَلَهُ.

    ✧ Account of the killing of Zuhayr b. Jadhīmah, Khālid b. Jaʿfar b. Kilāb, and al-Ḥārith b. Ẓālim al-Murrī, and the account of the Day of al-Raḥraḥān Zuhayr b. Jadhīmah b. Rawāḥah b. Rabīʿah b. Māzin b. al-Ḥārith b. Qaṭīʿah b. ʿAbs al-ʿAbsī was the father of Qays b. Zuhayr, the protagonist of the war of Dāḥis and al-Ghabrāʾ, and the chief of Qays ʿAylān. The king of al-Ḥīrah, al-Nuʿmān b. Imriʾ al-Qays, the grandfather of al-Nuʿmān b. al-Mundhir, married into his family on account of his nobility and lordship. Al-Nuʿmān sent to Zuhayr asking him to send one of his sons to visit him, so he sent his son Shaʾs, who was the youngest of his children. He honored him and gave him gifts. When he departed to his father, he clothed him in fine robes and gave him abundant wealth. Shaʾs set out intending to reach his people, and he came to a watering place belonging to Ghanī b. Aʿṣar. There Rabāḥ b. al-Ashall al-Ghanawī killed him and took what was with him, while recognizing him. It was said to Zuhayr: "Shaʾs came from the king, and the last place he was known to be was at a watering place belonging to Ghanī." So Zuhayr traveled to the lands of Ghanī, who were allies among Banū ʿĀmir b. Ṣaʿṣaʿah. They gathered before him, and he asked them about his son. They swore that they knew nothing of his fate. He said: "But I know it." Abū ʿĀmir said to him: "What would satisfy you from us?" He said: "One of three things: either you bring my son back to life, or you hand over Ghanī to me so that I may kill them in retaliation for my son, or there will be war between us and you as long as we and you remain." They said: "You have left us no way out in this. As for bringing your son back to life, only God can do that. As for handing over Ghanī to you, they will refuse as free men refuse. As for war between us, by God, we love your satisfaction and hate your anger. But if you wish, accept blood-money; or if you wish, seek the killer of your son and we will hand him over to you; or forgive his blood, for it will not be lost in kinship and protection." He said: "I will do nothing but what I have mentioned." When Khālid b. Jaʿfar b. Kilāb saw Zuhayr's aggression against his maternal uncles from Ghanī, he said: "By God, we have never seen a man's aggression against his own people like this day." Zuhayr said to him: "Will you take up my claim and I will leave Ghanī alone?" He said: "Yes." So Zuhayr departed, saying: Were it not for Kilāb, I would have taken my vengeance by returning Ghanī as slaves and clients. But a band of ʿĀmirīs protected them, Brandishing short spears in the land. Blazing in battle, fierce in war, Their brother is mighty, fearing no enemies. They dwell in the abode of protection out of generosity; When people perish, it remains desolate. Then he sent a woman and ordered her to conceal her lineage. He gave her the meat of a fat slaughtered camel and sent her to Ghanī to sell the meat for perfume and to ask about the condition of his son. The woman went to Ghanī and did what he commanded. She came to the wife of Rabāḥ b. al-Ashall and said to her: "I have married off a daughter of mine and I seek perfume in exchange for this meat." She gave her perfume and told her about her husband's killing of Shaʾs. The woman returned to Zuhayr and informed him. He gathered his cavalry and began raiding Ghanī until he inflicted a great slaughter upon them. War broke out between Banū ʿAbs and Banū ʿĀmir, and evil grew grave. Then Zuhayr went out with his household in the sacred month to ʿUkāẓ. He and Khālid b. Jaʿfar b. Kilāb met. Khālid said to him: "Our evil from you has lasted long, O Zuhayr!" Zuhayr said: "By God, as long as I have strength to attain vengeance, it will not cease." Hawāzin used to pay tribute to Zuhayr b. Jadhīmah every year at ʿUkāẓ, and he treated them with contempt. In their hearts was rage and rancor against him. Then Khālid and Zuhayr returned to their peoples. Khālid preceded to the lands of Hawāzin and gathered his people and urged them to fight Zuhayr. They responded to him and prepared for war. They went out seeking Zuhayr, and they were on his route. Zuhayr marched until he encamped on the outskirts of Hawāzin's lands. His son Qays said to him: "Flee with us from this land, for we are near our enemy." He said to him: "O weakling, what do you frighten me with from Hawāzin and warn me of their evil? I am the most knowledgeable of people about them." His son said: "Leave aside obstinacy and obey me. March with us, for I fear their aggression." Tumāḍir bt. al-Sharīd b. Riyāḥ b. Yaqaẓah b. ʿUṣayyah al-Sulamīyah was the mother of Zuhayr's son. One of her brothers had shed blood and joined Banū ʿĀmir, and he was among them. Khālid sent him as a spy to bring him news of Zuhayr. He went out until he came to them at their camp. Qays b. Zuhayr recognized his situation, and he and his father wanted to bind him and take him with them until they left the land of Hawāzin. But his sister prevented them. They took pledges from him that he would not inform on them, and they released him. He traveled to Khālid and stood by a tree and told it the news. Khālid and those with him rode to Zuhayr, who was not far from them. They fought a fierce battle. Khālid and Zuhayr met and fought for a long time, then they grappled and fell to the ground. Warqāʾ b. Zuhayr attacked Khālid and struck him with his sword, but it did nothing because he had doubled two coats of mail. Junduḥ b. al-Bakkāʾ, the son of Khālid's wife, attacked Zuhayr and killed him while he and Khālid were wrestling. Khālid arose from him, and Hawāzin returned to their dwellings. The sons of Zuhayr carried their father to their lands. Warqāʾ b. Zuhayr said about that: I saw Zuhayr beneath Khālid's chest, So I came hastening like a mother bereft, rushing. To two heroes wrestling, each of them Seeking the sword's feather, while the sword was falling. May my right hand be paralyzed on the day I struck Khālid, When doubled iron protected him from me. Would that before the days of Khālid And before Zuhayr, Tumāḍir had never borne me. By my life, you were given good tidings when you bore me; So what did the good tidings bring back to you? Let not my people call me the pure son of a free woman If I am slain while ʿĀmir survives. Fly, Khālid, if you can fly, And do not alight except with a wary heart. Death came to you, if you remain, by a blow By which life departs and death is present. Khālid said, boasting to Hawāzin of his killing of Zuhayr: Tell Hawāzin how they can be ungrateful after I set them free, so they begot free men. I killed their lord Zuhayr after He cut off noses and increased vengeances. I made the bride-price of their women and their blood-money Like the blood-money of kings: noble camels and young ones. Zuhayr was the chief of Ghaṭafān. Khālid knew that Ghaṭafān would seek him for their chief, so he traveled to al-Nuʿmān b. Imriʾ al-Qays at al-Ḥīrah and sought his protection. He granted him protection and pitched a tent for him. The sons of Zuhayr gathered against Hawāzin. Al-Ḥārith b. Ẓālim al-Murrī said: "Spare me the war against Hawāzin, and I will spare you Khālid b. Jaʿfar." Al-Ḥārith traveled until he arrived before al-Nuʿmān. He entered upon him while Khālid was with him, and the two were eating dates. Al-Nuʿmān began to question him, and Khālid envied him. He said to al-Nuʿmān: "May you never be cursed! This is a man to whom I have done a great favor. I killed Zuhayr, the chief of Ghaṭafān, so he became their chief." Al-Ḥārith said: "I will repay you for your favor to me." Al-Ḥārith began to take dates to eat, but they fell from between his fingers out of anger. ʿUrwah said to his brother Khālid: "What did you intend by your words, when you know he is a daring assassin?" Khālid said: "What does he frighten me with? By God, if he saw me sleeping, he would not wake me." Then Khālid and his brother went out to their tent and fastened its opening. Khālid slept while ʿUrwah sat at his head guarding him. When night grew dark, al-Ḥārith went to Khālid, cut the tent's fastening, and entered. He said to ʿUrwah: "If you speak, I will kill you!" Then he woke Khālid. When he awoke, he said: "Do you know me?" He said: "You are al-Ḥārith." He said: "Take the reward of your favor to me!" And he struck him with his sword al-Maʿlūb and killed him. Then he left the tent, mounted his riding camel, and departed. ʿUrwah came out of the tent crying for help and came to al-Nuʿmān's door. He entered and told him the news. Al-Nuʿmān sent men in pursuit of al-Ḥārith. Al-Ḥārith said: "When I had gone a little way, I feared that I had not killed him, so I returned in disguise, mingled with the people, and entered upon him. I struck him with the sword until I was certain he was dead, and then I returned and caught up with my people." ʿAbd Allāh b. Jaʿdah al-Kilābī said: O Ḥārith, had you woken him, you would have found him Neither wavering nor trembling, nor one who shirks. The Jaʿfarī woman rent her garment In grief, and she does not weep there in error. So announce the death of Abū Baḥr with every tested warrior, A thirsty one reckoned in the spear like a crescent moon. Your nobles will surely be killed for Khālid, And an image will surely be made for the wrongdoer. Al-Ḥārith answered him: By God, I did wake him, and I found him Limp of hands, sluggish, and slothful. I struck him with the sword, hitting his head, Until his garment was soaked with his filth. Al-Nuʿmān began to seek him to kill him for his protégé, and Hawāzin sought him to kill him for their chief Khālid. He joined Tamīm and sought the protection of Ḍamrah b. Ḍamrah b. Jābir b. Qaṭan b. Nahshal b. Dārim. He granted him protection against al-Nuʿmān and Hawāzin. When al-Nuʿmān learned of that, he equipped an army against Banū Dārim under the command of Ibn al-Khims al-Taghlibī, who was seeking al-Ḥārith for the blood of his father, because he had killed him. Then al-Aḥwaṣ b. Jaʿfar, the brother of Khālid, gathered Banū ʿĀmir and marched with them. They and al-Nuʿmān's army joined together against Banū Dārim and advanced. When they reached the nearest watering places of Banū Dārim, they saw a woman gathering truffles, and she had a camel with her. A man from Ghanī seized her and kept her with him. When night came, he slept, and she rose to her camel, mounted it, and traveled until she reached Banū Dārim in the morning. She went to their chief Zurārah b. ʿUdas and told him the news. She said: "Yesterday a people seized me who wanted none but you, and I do not know them." He said: "Describe them to me." She said: "I saw a man whose eyebrows had fallen, and he raised them with a strip of cloth. He had small eyes, and they acted according to his command." He said: "That is al-Aḥwaṣ, and he is the chief of the people." She said: "And I saw a man of few words; when he spoke, the people gathered as camels gather around their stallion. He had the most beautiful face of all people, and with him were two sons who stayed close to him." He said: "That is Mālik b. Jaʿfar and his two sons ʿĀmir and Ṭufayl." She said: "And I saw a large man whose beard seemed dyed red with henna." He said: "That is ʿAwf b. al-Aḥwaṣ." She said: "And I saw a large man with a wide mouth." He said: "That is Rabīʿah b. ʿAbd Allāh b. Abī Bakr b. Kilāb." She said: "And I saw a black man with a flat nose and short stature." He said: "That is Rabīʿah b. Qurṭ b. ʿAbd Allāh b. Abī Bakr." She said: "And I saw a man with joined eyebrows and much hair on his upper lip; his saliva flowed onto his beard when he spoke." He said: "That is Junduḥ b. al-Bakkāʾ." She said: "And I saw a man with small eyes and a narrow forehead, leading a horse, and with him a quiver that never left his hand." He said: "That is Rabīʿah b. ʿUqayl b. Kaʿb." She said: "And I saw a man with two sandy-haired sons; when they approached, people fixed their eyes on them, and when they turned away, it was the same." He said: "That is al-Ṣaʿq b. ʿAmr b. Khuwaylid b. Nufayl and his two sons Yazīd and Zurʿah." She said: "And I saw a man who said no word but it was sharper than a blade." He said: "That is ʿAbd Allāh b. Jaʿdah b. Kaʿb." Zurārah ordered her to enter her tent. He sent to the shepherds ordering them to bring the camels, and they did so. He ordered them to load the families and baggage, and they marched toward the lands of Baghīḍ. He sent messengers among Banū Mālik b. Ḥanẓalah, and they came to him. He told them the news and ordered them, and they sent their baggage toward the lands of Baghīḍ. They did so and spent the night prepared. In the morning Banū ʿĀmir learned from the Ghanawī about the woman's situation and her escape. They were dismayed and gathered to deliberate. Some of them said: "It is as if the woman has gone to her people and told them the news. They have become wary and sent their families and wealth to the lands of Baghīḍ, and they spent the night prepared for you in arms. Ride with us in pursuit of their camels and wealth, for they will not be aware until we attain our need and depart." So they rode seeking the women and families of Banū Dārim. When the people were slow in coming to Zurārah, he said to his people: "The people have turned toward your women and wealth, so march to them." They marched earnestly and caught up with them before they reached the women and camels. They fought a fierce battle. Banū Mālik b. Ḥanẓalah killed Ibn al-Khims al-Taghlibī, the commander of al-Nuʿmān's army, and Banū ʿĀmir captured Maʿbad b. Zurārah. Banū Dārim held firm until midday. Then Qays b. Zuhayr and those with him came from another direction, and Banū ʿĀmir and al-Nuʿmān's army were routed. They returned to their lands while Maʿbad remained a captive with Banū ʿĀmir until he died. In those same days Zurārah b. ʿUdas also died. Another account is given of al-Ḥārith's seeking protection with Banū Tamīm. It is said that al-Nuʿmān sought something with which to anger al-Ḥārith after he killed Khālid and fled. It was said to him: "He had intended al-Ḥīrah and stayed with ʿIyāḍ b. Dayhath al-Tamīmī, who was his friend." Al-Nuʿmān sent to him and seized some of his camels. Al-Ḥārith rode and came to al-Ḥīrah in disguise, recovered his property from the shepherds, and returned it to him. He sought something to anger al-Nuʿmān, so he saw his son Ghaḍbān and struck his head with the sword and killed him. The news reached al-Nuʿmān, and he sent in pursuit of him but he was not overtaken. Al-Ḥārith said about that: The testicles of a donkey that spent the night gnawing at a star— Are my neighbor women to be eaten while your neighbor is safe? If you seized some herds and women, Then this is the son of Salmā, his head is swollen. I struck the crown of his head with the one of serpents, And none but the noble ride into abhorrence. I slew him as I slew Khālid, And my weapon was what the skulls contained. I began with that one and returned with this one, And a third will whiten the foreheads. You thought, Abū Qābūs, that you would be my protector, But you have not yet tasted bereavement while your nose is rubbed in dust. Thus said some. It is also said that the slain one was Shuraḥbīl b. al-Aswad b. al-Mundhir. Al-Aswad had left his son Shuraḥbīl with Sinān b. Abī Ḥārithah al-Murrī, whose wife was nursing him. From that came Sinān's great wealth. His son Harim used to be given from it. Al-Ḥārith came in disguise and borrowed Sinān's saddle without Sinān's knowledge. Then he came to Sinān's wife and said: "Your husband says: Send Shuraḥbīl, the king's son, with al-Ḥārith b. Ẓālim so that he may seek safety through him and be protected by him. This is his saddle as a sign." She adorned him and handed him over to him. He took him, killed him, and fled. Al-Aswad raided Banū Dhubyān and Banū Asad at Shaṭṭ Arbak, and he inflicted upon them a swift slaughter, took captives, and utterly seized the wealth. He swore that he would surely kill al-Ḥārith, so al-Ḥārith traveled in disguise to al-Ḥīrah in order to assassinate al-Aswad. While he was in his dwelling, he heard a woman crying out: 'I am under the protection of al-Ḥārith b. Ẓālim,' and he recognized her situation. Al-Aswad had taken from her a small herd of camels, so he said to her: 'Go tomorrow to such-and-such a place,' and al-Ḥārith came to him. When the camels of al-Nuʿmān came to water, he took her property and handed it over to her. Among them was a she-camel called al-Laqqāʿ, and al-Ḥārith said concerning that: 'When you hear the yearning of al-Laqqāʿ, call upon Abū Laylā, for excellent is the caller. He walks with a sharp, cutting sword, with which he severs the joints of the skull-splitters.' Then he went seeking a protector, but none of the people would grant him protection, and they said: 'He would grant you protection against Hawāzin and al-Nuʿmān when you have killed his son?' So he came to Zurārah b. ʿUdas and Ḍamrah b. Ḍamrah, and they granted him protection against all the people. Then when the news of the killing of Khālid b. Jaʿfar reached ʿAmr b. al-Iṭnābah al-Khazrajī, and he was a friend of his, he said: 'By Allah, had he found him awake he would not have dared to attack him, and I wish that I had met him.' His words reached al-Ḥārith, and he said: 'By Allah, I will come to him in his camp, and I will not meet him except with his weapon.' That reached Ibn al-Iṭnābah, and he recited some verses, among them: 'Convey to al-Ḥārith b. Ẓālim the threat and to the one who made vows against me: You kill only the sleeping, and you do not kill the awake, armed, mail-clad warrior.' His poetry reached al-Ḥārith, so he traveled to al-Madīnah and asked about the dwelling of Ibn al-Iṭnābah. When he drew near him, he called out: 'O Ibn al-Iṭnābah, help me!' So ʿAmr came to him and said: 'Who are you?' He said: 'A man from Banū so-and-so; I set out seeking Banū so-and-so, and a people close to you confronted me and took what was with me. Ride with me so that we may recover it.' He rode with him, donned his weapon, and went with him. When he had gone far from his dwelling, he turned upon him and said: 'Are you sleeping or awake?' He said: 'Awake.' He said: 'I am Abū Laylā, and my sword is al-Maʿlūb.' Ibn al-Iṭnābah threw down his sword—and it was said: his spear—and said: 'You have hastened me, so give me respite until I take my sword.' He said: 'Take it.' He said: 'I fear that you will hasten me from taking it.' He said: 'You have the protection of Ẓālim; I will not hasten you from taking it.' He said: 'Then by the protection of al-Iṭnābah, I will not take it!' So al-Ḥārith turned away, reciting some verses, among them: 'The words of the man ʿAmr reached us, so we met, and that was a beginning. We resolved to kill him when we came forth, but we found him armed, a mail-clad warrior. Not like a sleeping man startled by the raider, but girded with a Mashrafī sword. So we showed him favor after gaining the upper hand, through faithfulness, and I have ever been faithful.' Then when al-Ḥārith knew that al-Nuʿmān had become earnest in seeking him, and Hawāzin would not desist from seeking revenge for Khālid, he went out in disguise to Syria and sought the protection of Yazīd b. ʿAmr, who honored him and granted him protection. Yazīd had a protected she-camel, on whose neck were a knife, fire-sticks, and salt, by which he tested his subjects. Al-Ḥārith's wife had a pregnancy craving and desired fat and meat, so al-Ḥārith took the she-camel, brought it into a mountain pass, slaughtered it, and carried to his wife some of its fat and meat, and he stored some of it. The she-camel was missed and searched for, and it was found slaughtered in the valley. The king sent to a soothsayer and asked him about it, and he told him that al-Ḥārith had slaughtered it. So he sent a woman with perfume to buy some of its meat from al-Ḥārith's wife. Al-Ḥārith caught up with her after she had bought the meat, killed her, and buried her in the tent. The king asked the soothsayer about the woman, and he said: 'The one who slaughtered the she-camel killed her. If you dislike searching his tent, then order the man to depart, and when he departs, I will search his tent.' He did that, and when al-Ḥārith departed, the soothsayer searched his tent and found the woman. Al-Ḥārith sensed the evil, so he returned to the soothsayer and killed him. Al-Ḥārith was seized and brought before the king, who ordered his execution. He said: 'You granted me protection, so do not act treacherously with me.' He said: 'If I have acted treacherously with you once, you have acted treacherously with me many times.' So he killed him.

91. Tarikh (al-Tabari) 562No grade recorded

    أيام داحس والغبراء أَيَّامُ دَاحِسَ وَالْغَبْرَاءِ، وَهِيَ بَيْنَ عَبْسٍ وَذُبْيَانَ   وَكَانَ سَبَبَ ذَلِكَ أَنَّ قَيْسَ بْنَ زُهَيْرِ بْنِ جَذِيمَةَ الْعَبْسِيَّ سَارَ إِلَى الْمَدِينَةِ لِيُجَهِّزَ لِقِتَالِ عَامِرٍ وَالْأَخْذِ بِثَأْرِ أَبِيهِ، فَأَتَى أُحَيْحَةَ بْنَ الْجُلَاحِ يَشْتَرِي مِنْهُ دِرْعًا مَوْصُوفَةً. فَقَالَ لَهُ: لَا أَبِيعُهَا وَلَوْلَا أَنْ تَذُمَّنِي بَنُو عَامِرٍ لَوَهَبْتُهَا مِنْكَ وَلَكِنِ اشْتَرِهَا بِابْنِ لَبُونٍ. فَفَعَلَ ذَلِكَ وَأَخَذَ الدِّرْعَ، وَتُسَمَّى ذَاتِ الْحَوَاشِي، وَوَهَبَهُ أُحَيْحَةُ أَيْضًا أَدْرَاعًا، وَعَادَ إِلَى قَوْمِهِ وَقَدْ فَرَغَ مِنْ جِهَازِهِ. فَاجْتَازَ بِالرَّبِيعِ بْنِ زِيَادٍ الْعَبْسِيِّ فَدَعَاهُ إِلَى مُسَاعَدَتِهِ عَلَى الْأَخْذِ بِثَأْرِهِ فَأَجَابَهُ إِلَى ذَلِكَ. فَلَمَّا أَرَادَ فِرَاقَهُ نَظَرَ الرَّبِيعُ إِلَى عَيْبَتِهِ فَقَالَ: مَا فِي حَقِيبَتِكَ ؟ قَالَ: مَتَاعٌ عَجِيبٌ لَوْ أَبْصَرْتَهُ لَرَاعَكَ، وَأَنَاخَ رَاحِلَتَهُ، فَأَخْرَجَ الدِّرْعَ مِنَ الْحَقِيبَةِ، فَأَبْصَرَهَا الرَّبِيعُ فَأَعْجَبَتْهُ وَلَبِسَهَا، فَكَانَتْ فِي طُولِهِ. فَمَنَعَهَا مِنْ قَيْسٍ وَلَمْ يُعْطِهِ إِيَّاهَا، وَتَرَدَّدَتِ الرُّسُلُ بَيْنَهُمَا فِي ذَلِكَ، وَلَجَّ قَيْسٌ فِي طَلَبِهَا، وَلَجَّ الرَّبِيعُ فِي مَنْعِهَا. فَلَمَّا طَالَتِ الْأَيَّامُ عَلَى ذَلِكَ سَيَّرَ قَيْسٌ أَهْلَهُ إِلَى مَكَّةَ وَأَقَامَ يَنْتَظِرُ غِرَّةَ الرَّبِيعِ. ثُمَّ إِنَّ الرَّبِيعَ سَيَّرَ إِبِلَهُ وَأَمْوَالَهُ إِلَى مَرْعًى كَثِيرِ الْكَلَإِ، وَأَمَرَ أَهْلَهُ فَظَعَنُوا، وَرَكِبَ فَرَسَهُ وَسَارَ إِلَى الْمَنْزِلِ، فَبَلَغَ الْخَبَرُ قَيْسًا فَسَارَ فِي أَهْلِهِ وَإِخْوَتِهِ، فَعَارَضَ ظَعَائِنَ الرَّبِيعِ، وَأَخَذَ زِمَامَ أُمِّهِ فَاطِمَةَ بِنْتِ الْخُرْشُبِ وَزِمَامَ زَوْجَتِهِ. فَقَالَتْ فَاطِمَةُ أُمُّ الرَّبِيعِ: مَا تُرِيدُ يَا قَيْسُ ؟ قَالَ: أَذْهَبُ بِكُنَّ إِلَى مَكَّةَ فَأَبِيعُكُنَّ بِهَا بِسَبَبِ دِرْعِي. قَالَتْ: وَهِيَ فِي ضَمَانِي وَخَلِّ عَنَّا، فَفَعَلَ. فَلَمَّا جَاءَتْ إِلَى ابْنِهَا قَالَتْ لَهُ فِي مَعْنَى الدِّرْعِ، فَحَلَفَ أَنَّهُ لَا يَرُدُّ الدِّرْعَ، فَأَرْسَلَتْ إِلَى قَيْسٍ أَعْلَمَتْهُ بِمَا قَالَ الرَّبِيعُ، فَأَغَارَ عَلَى نَعَمِ الرَّبِيعِ فَاسْتَاقَ مِنْهَا أَرْبَعَمِائَةِ بَعِيرٍ وَسَارَ بِهَا إِلَى مَكَّةَ فَبَاعَهَا وَاشْتَرَى بِهَا خَيْلًا، وَتَبِعَهُ الرَّبِيعُ فَلَمْ يَلْحَقْهُ، فَكَانَ فِيمَا اشْتَرَى مِنَ الْخَيْلِ دَاحِسٌ وَالْغَبْرَاءُ. وَقِيلَ: إِنَّ دَاحِسًا كَانَ مِنْ خَيْلِ بَنِي يَرْبُوعٍ، وَإِنَّ أَبَاهُ كَانَ أَخَذَ فَرَسًا لِرَجُلٍ مِنْ بَنِي ضَبَّةَ يُقَالُ لَهُ أُنَيْفُ بْنُ جَبَلَةَ، وَكَانَ الْفَرَسُ يُسَمَّى السِّبْطَ، وَكَانَتْ أُمُّ دَاحِسٍ لِلْيَرْبُوعِيِّ، فَطَلَبَ الْيَرْبُوعِيُّ مِنَ الضَّبِّيِّ أَنْ يُنْزِيَ فَرَسَهُ عَلَى حِجْرِهِ فَلَمْ يَفْعَلْ. فَلَمَّا كَانَ اللَّيْلُ عَمَدَ الْيَرْبُوعِيُّ إِلَى فَرَسِ الضَّبِّيِّ فَأَخَذَهُ فَأَنْزَاهُ عَلَى فَرَسِهِ، فَاسْتَيْقَظَ الضَّبِّيُّ فَلَمْ يُرَ فَرَسُهُ فَنَادَى فِي قَوْمِهِ، فَأَجَابُوهُ، وَقَدْ تَعَلَّقَ بِالْيَرْبُوعِيِّ، فَأَخْبَرَهُمُ الْخَبَرَ، فَغَضِبَ ضَبَّةُ مِنْ ذَلِكَ، فَقَالَ لَهُمْ: لَا تَعْجَلُوا، دُونَكُمْ نُطْفَةُ فَرَسِكُمْ فَخُذُوهَا. فَقَالَ الْقَوْمُ: قَدْ أَنْصَفَ. فَسَطَا عَلَيْهَا رَجُلٌ مِنَ الْقَوْمِ فَدَسَّ يَدَهُ فِي رَحِمِهَا فَأَخَذَ مَا فِيهَا، فَلَمْ تَزِدِ الْفَرَسُ إِلَّا لِقَاحًا فَنَتَجَتْ مُهْرًا فَسُمِّيَ دَاحِسًا بِهَذَا السَّبَبِ. فَكَانَ عِنْدَ الْيَرْبُوعِيِّ ابْنَانِ لَهُ، وَأَغَارَ قَيْسُ بْنُ زُهَيْرٍ عَلَى بَنِي يَرْبُوعٍ فَنَهَبَ وَسَبَى، وَرَأَى الْغُلَامَيْنِ أَحَدَهُمَا عَلَى دَاحِسٍ وَالْآخِرَ عَلَى الْغَبْرَاءِ فَطَلَبَهُمَا فَلَمْ يَلْحَقْهُمَا، فَرَجَعَ وَفِي السَّبْيِ أُمُّ الْغُلَامَيْنِ وَأُخْتَانِ لَهُمَا وَقَدْ وَقَعَ دَاحِسٌ وَالْغَبْرَاءُ فِي قَلْبِهِ، وَكَانَ ذَلِكَ قَبْلَ أَنْ يَقَعَ بَيْنَهُ وَبَيْنَ الرَّبِيعِ مَا وَقَعَ. ثُمَّ جَاءَ وَفْدُ بَنِي يَرْبُوعٍ فِي فِدَاءِ الْأَسْرَى وَالسَّبْيِ، فَأَطْلَقَ الْجَمِيعَ إِلَّا أُمَّ الْغُلَامَيْنِ وَأُخْتَيْهِمَا وَقَالَ: إِنْ أَتَانِي الْغُلَامَانِ بِالْمُهْرِ وَالْفَرَسِ الْغَبْرَاءِ وَإِلَّا فَلَا. فَامْتَنَعَ الْغُلَامَانِ مِنْ ذَلِكَ، فَقَالَ شَيْخٌ مِنْ بَنِي يَرْبُوعٍ كَانَ أَسِيرًا عِنْدَ قَيْسٍ، وَبَعَثَ بِهَا إِلَى الْغُلَامَيْنِ، وَهِيَ: إِنَّ مُهْرًا فَدَى الرِّبَابَ وَجُمْلًا وَسُعَادًا لَخَيْرُ مُهْرِ أُنَاسِ     ادْفَعُوا دَاحِسًا بِهِنَّ سِرَاعًا إِنَّهَا مِنْ فِعَالِهَا الْأَكْيَاسِ     دُونَهَا وَالَّذِي يَحُجُّ لَهُ النَّا سُ سَبَايَا يُبَعْنَ بِالْأَفْرَاسِ     إِنَّ قَيْسًا يَرَى الْجَوَادَ مِنَ الْخَيْ لِ حَيَاةً فِي مُتْلِفِ الْأَنْفَاسِ     يَشْتَرِي الطِّرْفَ بِالْجَرَاجِرَةِ الْجِ لَّةِ يُعْطِي عَفْوًا بِغَيْرِ مِكَاسِ فَلَمَّا انْتَهَتِ الْأَبْيَاتُ إِلَى بَنِي يَرْبُوعٍ قَادُوا الْفَرَسَيْنِ إِلَى قَيْسٍ وَأَخَذُوا النِّسَاءَ. وَقِيلَ: إِنَّ قَيْسًا أَنْزَى دَاحِسًا عَلَى فَرَسٍ لَهُ فَجَاءَتْ بِمُهْرَةٍ فَسَمَّاهَا الْغَبْرَاءَ. ثُمَّ إِنَّ قَيْسًا أَقَامَ بِمَكَّةَ فَكَانَ أَهْلُهَا يُفَاخِرُونَهُ، وَكَانَ فَخُورًا، فَقَالَ لَهُمْ: نَحُّوا كَعْبَتَكُمْ عَنَّا وَحَرَمَكُمْ وَهَاتُوا مَا شِئْتُمْ. فَقَالَ لَهُ عَبْدُ اللَّهِ بْنُ جُدْعَانَ: إِذَا لَمْ نُفَاخِرْكَ بِالْبَيْتِ الْمَعْمُورِ وَبِالْحَرَمِ الْآمِنِ فَبِمَ نُفَاخِرُكَ ؟ فَمَلَّ قَيْسٌ مُفَاخَرَتَهُمْ وَعَزَمَ عَلَى الرِّحْلَةِ عَنْهُمْ، وَسَرَّ ذَلِكَ قُرَيْشًا لِأَنَّهُمْ قَدْ كَانُوا كَرِهُوا مُفَاخَرَتَهُ، فَقَالَ لِإِخْوَتِهِ: ارْحَلُوا بِنَا مِنْ عِنْدِهِمْ أَوَّلًا وَإِلَّا تَفَاقَمَ الشَّرُّ بَيْنَنَا وَبَيْنَهُمْ، وَالْحَقُوا بِبَنِي بَدْرٍ فَإِنَّهُمْ أَكْفَاؤُنَا فِي الْحَسَبِ، وَبَنُو عَمِّنَا فِي النَّسَبِ، وَأَشْرَافُ قَوْمِنَا فِي الْكَرَمِ، وَمَنْ لَا يَسْتَطِيعُ الرَّبِيعُ أَنْ يَتَنَاوَلَنَا مَعَهُمْ. فَلَحِقَ قَيْسٌ وَإِخْوَتُهُ بِبَنِي بَدْرٍ، وَقَالَ فِي مَسِيرِهِ إِلَيْهِمْ: أَسِيرُ إِلَى بَنِي بَدْرٍ بِأَمْرٍ     هُمُ فِيهِ عَلَيْنَا بِالْخِيَارِ فَإِنْ قَبِلُوا الْجِوَارَ فَخَيْرُ قَوْمٍ     وَإِنْ كَرِهُوا الْجِوَارَ فَغَيْرُ عَارِ أَتَيْنَا الْحَارِثَ الْخَيْرَ بْنَ كَعْبٍ     بِنَجْرَانَ وَأَيُّ لَجًا بِجَارِ فَجَاوَرْنَا الَّذِينَ إِذَا أَتَاهُمْ     غَرِيبٌ حَلَّ فِي سَعَةِ الْقَرَارِ فَيَأْمَنُ فِيهِمُ وَيَكُونُ مِنْهُمْ     بِمَنْزِلَةِ الشِّعَارِ مِنَ الدِّثَارِ وَإِنْ نُفْرَدْ بِحَرْبِ بَنِي أَبِينَا     بِلَا جَارٍ فَإِنَّ اللَّهَ جَارِي ثُمَّ نَزَلَ بِبَنِي بَدْرٍ فَنَزَلَ بِحُذَيْفَةَ، فَأَجَارَهُ هُوَ وَأَخُوهُ حَمَلُ بْنُ بَدْرٍ، وَأَقَامَ فِيهِمْ، وَكَانَ مَعَهُ أَفْرَاسٌ لَهُ وَلِإِخْوَتِهِ لَمْ يَكُنْ فِي الْعَرَبِ مِثْلُهَا، وَكَانَ حُذَيْفَةُ يَغْدُو وَيَرُوحُ إِلَى قَيْسٍ فَيَنْظُرُ إِلَى خَيْلِهِ فَيَحْسُدُهُ عَلَيْهَا وَيَكْتُمُ ذَلِكَ فِي نَفْسِهِ، وَأَقَامَ قَيْسٌ فِيهِمْ زَمَانًا يُكْرِمُونَهُ وَإِخْوَتَهُ، فَغَضِبَ الرَّبِيعُ وَنَقِمَ ذَلِكَ عَلَيْهِمْ وَبَعَثَ إِلَيْهِمْ بِهَذِهِ الْأَبْيَاتِ: أَلَا أَبْلِغْ بَنِي بَدْرٍ رَسُولًا     عَلَى مَا كَانَ مِنْ شَنَإٍ وَوَتْرِ بِأَنِّي لَمْ أَزَلْ لَكُمُ صَدِيقًا     أُدَافِعُ عَنْ فَزَارَةَ كُلَّ أَمْرِ أُسَالِمُ سِلْمَكُمْ وَأَرُدُّ عَنْكُمْ     فَوَارِسَ أَهْلِ نَجْرَانَ وَحَجْرِ وَكَانَ أَبِي ابْنُ عَمِّكُمُ زِيَادٌ     صَفِيَّ أَبِيكُمُ بَدْرِ بْنِ عَمْرِو فَأَلْجَأْتُمُ أَخَا الْغَدَرَاتِ قَيْسًا     فَقَدْ أَفْعَمْتُمُ إِيغَارَ صَدْرِي فَحَسْبِي مِنْ حُذَيْفَةَ ضَمُّ قَيْسٍ     وَكَانَ الْبَدْءُ مِنْ حَمَلِ بْنِ بَدْرِ فَإِمَّا تَرْجِعُوا أَرْجِعْ إِلَيْكُمْ     وَإِنْ تَأْبَوْا فَقَدْ أَوْسَعْتُ عُذْرِي فَلَمْ يَتَغَيَّرُوا عَنْ جِوَارِ قَيْسٍ. فَغَضِبَ الرَّبِيعُ وَغَضِبَتْ عَبْسٌ لِغَضَبِهِ، ثُمَّ إِنَّ حُذَيْفَةَ كَرِهَ قَيْسًا وَأَرَادَ إِخْرَاجَهُ عَنْهُمْ فَلَمْ يَجِدْ حُجَّةً، وَعَزَمَ قَيْسٌ عَلَى الْعُمْرَةِ فَقَالَ لِأَصْحَابِهِ: إِنِّي قَدْ عَزَمْتُ عَلَى الْعُمْرَةِ فَإِيَّاكُمْ أَنْ تُلَابِسُوا حُذَيْفَةَ بِشَيْءٍ، وَاحْتَمِلُوا عَلَى مَا يَكُونُ مِنْهُ حَتَّى أَرْجِعَ، فَإِنِّي قَدْ عَرَفْتُ الشَّرَّ فِي وَجْهِهِ، وَلَيْسَ يَقْدِرُ عَلَى حَاجَتِهِ مِنْكُمْ إِلَّا أَنْ تُرَاهِنُوهُ عَلَى الْخَيْلِ. وَكَانَ ذَا رَأْيٍ لَا يُخْطِئُ فِي مَا يُرِيدُهُ، وَسَارَ إِلَى مَكَّةَ. ثُمَّ إِنَّ فَتًى مِنْ عَبْسٍ يُقَالُ لَهُ وَرْدُ بْنُ مَالِكٍ أَتَى حُذَيْفَةَ فَجَلَسَ إِلَيْهِ، فَقَالَ لَهُ وَرْدٌ: لَوِ اتَّخَذْتَ مِنْ خَيْلِ قَيْسٍ فَحْلًا يَكُونُ أَصْلًا لِخَيْلِكَ. فَقَالَ حُذَيْفَةُ: خَيْلِي خَيْرٌ مِنْ خَيْلِ قَيْسٍ، وَلَجَا فِي ذَلِكَ إِلَى أَنْ تَرَاهَنَا عَلَى فَرَسَيْنِ مِنْ خَيْلِ قَيْسٍ وَفَرَسَيْنِ مِنْ خَيْلِ حُذَيْفَةَ، وَالرَّهْنُ عَشْرَةُ أَذْوَادٍ. وَسَارَ وَرْدٌ فَقَدِمَ عَلَى قَيْسٍ بِمَكَّةَ فَأَعْلَمَهُ الْحَالَ، فَقَالَ لَهُ: أَرَاكَ قَدْ أَوْقَعْتَنِي فِي بَنِي بَدْرٍ وَوَقَعْتَ مَعِي، وَحُذَيْفَةُ ظَلُومٌ لَا تَطِيبُ نَفْسُهُ بِحَقٍّ، وَنَحْنُ لَا نُقِرُّ لَهُ بِضَيْمٍ. وَرَجَعَ قَيْسٌ مِنَ الْعُمْرَةِ، فَجَمَعَ قَوْمَهُ وَرَكِبَ إِلَى حُذَيْفَةَ وَسَأَلَهُ أَنْ يَفُكَّ الرَّهْنَ، فَلَمْ يَفْعَلْ. فَسَأَلَهُ جَمَاعَةُ فَزَارَةَ وَعَبْسٍ فَلَمْ يُجِبْ إِلَى ذَلِكَ، وَقَالَ: إِنْ أَقَرَّ قَيْسٌ أَنَّ السَّبْقَ لِي وَإِلَّا فَلَا، فَقَالَ أَبُو جَعْدَةَ الْفَزَارِيُّ: آلَ بَدْرٍ دَعُوا الرِّهَانَ فَإِنَّا     قَدْ مَلِلْنَا اللَّجَاجَ عِنْدَ الرِّهَانِ وَدَعُوا الْمَرْءَ فِي فَزَارَةَ جَارًا     إِنَّ مَا غَابَ عَنْكُمُ كَالْعِيَانِ لَيْتَ شِعْرِي عَنْ هَاشِمٍ وَحُصَيْنٍ     وَابْنِ عَوْفٍ وَحَارِثٍ وَسِنَانِ حِينَ يَأْتِيهِمُ لَجَاجُكَ قَيْسًا     رَأْيَ صَاحٍ أَتَيْتَ أَمْ نَشْوَانِ وَسَأَلَ حُذَيْفَةُ إِخْوَتَهُ وَسَادَاتِ أَصْحَابِهِ فِي تَرْكِ الرِّهَانِ وَلَجَّ فِيهِ، وَقَالَ قَيْسٌ: عَلَامَ تُرَاهِنُنِي ؟ قَالَ: عَلَى فَرَسَيْكَ دَاحِسٍ وَالْغَبْرَاءِ وَفَرَسِي الْخَطَّارِ وَالْحَنْفَاءِ، وَقِيلَ: كَانَ الرَّهْنُ عَلَى فَرَسَيْ دَاحِسٍ وَالْغَبْرَاءِ. قَالَ قَيْسٌ: دَاحِسٌ أَسْرَعُ. وَقَالَ حُذَيْفَةُ: الْغَبْرَاءُ أَسْرَعُ، وَقَالَ لِقَيْسٍ: أُرِيدُ أَنْ أُعَلِّمَكَ أَنَّ بَصَرِي بِالْخَيْلِ أَثْقَبُ مِنْ بَصَرِكَ، وَالْأَوَّلُ أَصَحُّ. فَقَالَ لَهُ قَيْسٌ: نَفِّسْ فِي الْغَايَةِ وَارْفَعْ فِي السَّبْقِ. فَقَالَ حُذَيْفَةُ: الْغَايَةُ مِنْ أُبْلَى إِلَى ذَاتِ الْإِصَادِ، وَهُوَ قَدْرُ مِائَةٍ وَعِشْرِينَ غَلْوَةً، وَالسَّبْقُ مِائَةُ بَعِيرٍ، وَضَمَّرُوا الْخَيْلَ. فَلَمَّا فَرَغُوا قَادُوا الْخَيْلَ إِلَى الْغَايَةِ وَحَشَدُوا وَلَبِسُوا السِّلَاحَ، وَتَرَكُوا السَّبْقَ عَلَى يَدِ عِقَالِ ابْنِ مَرْوَانَ بْنِ الْحَكَمِ الْقَيْسِيِّ، وَأَعَدُّوا الْأُمَنَاءَ عَلَى إِرْسَالِ الْخَيْلِ. وَأَقَامَ حُذَيْفَةُ رَجُلًا مِنْ بَنِي أَسَدٍ فِي الطَّرِيقِ وَأَمَرَهُ أَنْ يَلْقَى دَاحِسًا فِي وَادِي ذَاتِ الْإِصَادِ إِنْ مَرَّ بِهِ سَابِقًا فَيَرْمِي بِهِ إِلَى أَسْفَلِ الْوَادِي. فَلَمَّا أُرْسِلَتِ الْخَيْلُ سَبَقَهَا دَاحِسٌ سَبْقًا بَيِّنًا، وَالنَّاسُ يَنْظُرُونَ إِلَيْهِ، وَقَيْسٌ وَحُذَيْفَةُ عَلَى رَأْسِ الْغَايَةِ فِي جَمِيعِ قَوْمِهِمَا. فَلَمَّا هَبَطَ دَاحِسٌ فِي الْوَادِي عَارَضَهُ الْأَسَدِيُّ فَلَطَمَ وَجْهَهُ فَأَلْقَاهُ فِي الْمَاءِ، فَكَادَ يَغْرَقُ هُوَ وَرَاكِبُهُ وَلَمْ يَخْرُجْ إِلَّا وَقَدْ فَاتَتْهُ الْخَيْلُ. وَأَمَّا رَاكِبُ الْغَبْرَاءِ فَإِنَّهُ خَالَفَ طَرِيقَ دَاحِسٍ لَمَّا رَآهُ قَدْ أَبْطَأَ وَعَادَ إِلَى الطَّرِيقِ وَاجْتَمَعَ مَعَ فَرَسَيْ حُذَيْفَةَ، ثُمَّ سَقَطَتِ الْحَنْفَاءُ وَبَقِيَ الْغَبْرَاءُ وَالْخَطَّارُ، فَكَانَا إِذَا أَحْزَنَا سَبَقَ الْخَطَّارُ وَإِذَا أَسْهَلَا سَبَقَتِ الْغَبْرَاءُ. فَلَمَّا قَرُبَا مِنَ النَّاسِ وَهُمَا فِي وَعْثٍ مِنَ الْأَرْضِ تَقَدَّمَ الْخَطَّارُ، فَقَالَ حُذَيْفَةُ: سَبَقَكَ يَا قَيْسُ. " فَقَالَ رُوَيْدَكَ يَعْلُونَ الْجُدُدَ "، فَذَهَبَتْ مَثَلًا. فَلَمَّا اسْتَوَتْ بِهِمَا الْأَرْضُ قَالَ حُذَيْفَةُ: خَدَعَ وَاللَّهِ صَاحِبُنَا. فَقَالَ قَيْسٌ: " تَرَكَ الْخِدَاعَ مَنْ أَجْرَى مِنْ مِائَةٍ وَعِشْرِينَ "، فَذَهَبَتْ مَثَلًا. ثُمَّ إِنَّ الْغَبْرَاءَ جَاءَتْ سَابِقَةً وَتَبِعَهَا الْخَطَّارُ فَرَسُ حُذَيْفَةَ، ثُمَّ الْحَنْفَاءُ لَهُ أَيْضًا، ثُمَّ جَاءَ دَاحِسٌ بَعْدَ ذَلِكَ وَالْغُلَامُ يَسِيرُ بِهِ عَلَى رِسْلِهِ، فَأَخْبَرَ الْغُلَامُ قَيْسًا بِمَا صُنِعَ بِفَرَسِهِ، فَأَنْكَرَ حُذَيْفَةُ ذَلِكَ وَادَّعَى السَّبْقَ ظَالِمًا، وَقَالَ: جَاءَ فَرَسَايَ مُتَتَابِعَيْنِ، وَمَضَى قَيْسٌ وَأَصْحَابُهُ حَتَّى نَظَرُوا إِلَى الْقَوْمِ الَّذِينَ حَبَسُوا دَاحِسًا وَاخْتَلَفُوا. وَبَلَغَ الرَّبِيعَ بْنَ زِيَادٍ خَبَرُهُمْ فَسَّرَهُ ذَلِكَ وَقَالَ لِأَصْحَابِهِ: هَلَكَ وَاللَّهِ قَيْسٌ، وَكَأَنِّي بِهِ إِنْ لَمْ يَقْتُلْهُ حُذَيْفَةُ وَقَدْ أَتَاكُمْ يَطْلُبُ مِنْكُمُ الْجِوَارَ، أَمَا وَاللَّهِ لَئِنْ فَعَلَ مَا لَنَا مِنْ ضَمِّهِ مِنْ بُدٍّ. ثُمَّ إِنَّ الْأَسَدِيَّ نَدِمَ عَلَى حَبْسِ دَاحِسٍ فَجَاءَ إِلَى قَيْسٍ وَاعْتَرَفَ بِمَا صَنَعَ فَسَبَّهُ حُذَيْفَةُ. ثُمَّ إِنَّ بَنِي بَدْرٍ قَصَرُوا بِقَيْسٍ وَإِخْوَتِهِ وَآذُوهُمْ بِالْكَلَامِ، فَعَاتَبَهُمْ قَيْسٌ، فَلَمْ يَزْدَادُوا إِلَّا بَغْيًا عَلَيْهِ وَإِيذَاءً لَهُ. ثُمَّ إِنَّ قَيْسًا وَحُذَيْفَةَ تَنَاكَرَا فِي السَّبْقِ حَتَّى هَمَّا بِالْمُؤَاخَذَةِ، فَمَنَعَهُمَا النَّاسُ، وَظَهَرَ لَهُمْ بَغْيُ حُذَيْفَةَ وَظُلْمُهُ، وَلَجَّ فِي طَلَبِ السَّبْقِ، فَأَرْسَلَ ابْنَهُ نُدْبَةَ إِلَى قَيْسٍ يُطَالِبُهُ بِهِ، فَلَمَّا أَبْلَغَهُ الرِّسَالَةَ طَعَنَهُ فَقَتَلَهُ، وَعَادَتْ فَرَسُهُ إِلَى أَبِيهِ، وَنَادَى قَيْسٌ: يَا بَنِي عَبْسٍ الرَّحِيلَ ! فَرَحَلُوا كُلُّهُمْ، وَلَمَّا أَتَتِ الْفَرَسُ حُذَيْفَةَ عَلِمَ أَنَّ وَلَدَهُ قُتِلَ، فَصَاحَ فِي النَّاسِ وَرَكِبَ فِي مَنْ مَعَهُ وَأَتَى مَنَازِلَ بَنِي عَبْسٍ فَرَآهَا خَالِيَةً وَرَأَى ابْنَهُ قَتِيلًا، فَنَزَلَ إِلَيْهِ وَقَبَّلَ بَيْنَ عَيْنَيْهِ وَدَفَنُوهُ. وَكَانَ مَالِكُ بْنُ زُهَيْرٍ أَخُو قَيْسٍ مُتَزَوِّجًا فِي فَزَارَةَ وَهُوَ نَازِلٌ فِيهِمْ، فَأَرْسَلَ إِلَيْهِ قَيْسٌ: أَنِّي قَدْ قَتَلْتُ نُدْبَةَ بْنَ حُذَيْفَةَ وَرَحَلْتُ فَالْحَقْ بِنَا وَإِلَّا قُتِلْتَ. فَقَالَ: إِنَّمَا ذَنْبُ قَيْسٍ عَلَيْهِ، وَلَمْ يَرْحَلْ فَأَرْسَلَ قَيْسٌ إِلَى الرَّبِيعِ بْنِ زِيَادٍ يَطْلُبُ مِنْهُ الْعَوْدَ إِلَيْهِ وَالْمُقَامَ مَعَهُ إِذْ هُمْ عَشِيرَةٌ وَأَهْلٌ، فَلَمْ يُجِبْهُ وَلَمْ يَمْنَعْهُ، وَكَانَ مُفَكِّرًا فِي ذَلِكَ. ثُمَّ إِنَّ بَنِي بَدْرٍ قَتَلُوا مَالِكَ بْنَ زُهَيْرٍ أَخَا قَيْسٍ، وَكَانَ نَازِلًا فِيهِمْ، فَبَلَغَ مَقْتَلُهُ بَنِي عَبْسٍ وَالرَّبِيعَ بْنَ زِيَادٍ، فَاشْتَدَّ ذَلِكَ عَلَيْهِمْ، وَأَرْسَلَ الرَّبِيعُ إِلَى قَيْسٍ عَيْنًا يَأْتِيهِ بِخَبَرِهِ، فَسَمِعَهُ يَقُولُ: أَيَنْجُوا بَنُو بَدْرٍ بِمَقْتَلِ مَالِكٍ     وَيَخْذُلُنَا فِي النَّائِبَاتِ رَبِيعُ وَكَانَ زِيَادٌ قَبْلَهُ يُتَّقَى بِهِ     مِنَ الدَّهْرِ إِنْ يَوْمٌ أَلَمَّ فَظِيعُ فَقُلْ لِرَبِيعٍ يَحْتَذِي فِعْلَ شَيْخِهِ     وَمَا النَّاسُ إِلَّا حَافِظٌ وَمُضِيعُ وَإِلَّا فَمَا لِي فِي الْبِلَادِ إِقَامَةٌ     وَأَمْرُ بَنِي بَدْرٍ عَلَيَّ جَمِيعُ فَرَجَعَ الرَّجُلُ إِلَى الرَّبِيعِ فَأَخْبَرَهُ، فَبَكَى الرَّبِيعُ عَلَى مَالِكٍ وَقَالَ: مَنَعَ الرُّقَادَ فَمَا أُغَمِّضُ سَاعَةً     جَزَعًا مِنَ الْخَبَرِ الْعَظِيمِ السَّارِي أَفَبَعْدَ مَقْتَلِ مَالِكِ بْنِ زُهَيْرٍ     يَرْجُو النِّسَاءُ عَوَاقِبَ الْأَطْهَارِ مَنْ كَانَ مَسْرُورًا بِمَقْتَلِ مَالِكٍ     فَلْيَأْتِ نِسْوَتَنَا بِوَجْهِ نَهَارِ يَجِدِ النِّسَاءَ حَوَاسِرًا يَنْدُبْنَهُ     وَيَقُمْنَ قَبْلَ تَبَلُّجِ الْأَسْحَارِ يَضْرِبْنَ حُرَّ وُجُوهِهِنَّ عَلَى فَتًى     ضَخْمِ الدَّسِيعَةِ غَيْرِ مَا خَوَّارِ قَدْ كُنَّ يُكْنِنَّ الْوُجُوهَ تَسَتُّرًا     فَالْيَوْمَ حِينَ بَرَزْنَ لِلنُّظَّارِ وَهِيَ طَوِيلَةٌ. فَسَمِعَهَا قَيْسٌ فَرَكِبَ هُوَ وَأَهْلُهُ وَقَصَدُوا الرَّبِيعَ بْنَ زِيَادٍ وَهُوَ يُصْلِحُ سِلَاحَهُ، فَنَزَلَ إِلَيْهِ قَيْسٌ وَقَامَ الرَّبِيعُ فَاعْتَنَقَا وَبَكَيَا، وَأَظْهَرَا الْجَزَعَ لِمُصَابِ مَالِكٍ، وَلَقِيَ الْقَوْمُ بَعْضُهُمْ بَعْضًا فَنَزَلُوا. فَقَالَ قَيْسٌ لِلرَّبِيعِ: إِنَّهُ لَمْ يَهْرُبْ مِنْكَ مَنْ لَجَأَ إِلَيْكَ، وَلَمْ يَسْتَغْنِ عَنْكَ مَنِ اسْتَعَانَ بِكَ، وَقَدْ كَانَ لَكَ شَرُّ يَوْمَيَّ فَلْيَكُنْ لِي خَيْرُ يَوْمَيْكَ، وَإِنَّمَا أَنَا بِقَوْمِي وَقَوْمِي بِكَ، وَقَدْ أَصَابَ الْقَوْمُ مَالِكًا، وَلَسْتُ أَهِمُّ بِسُوءٍ لِأَنِّي إِنْ حَارَبْتُ بَنِي بَدْرٍ نَصَرَتْهُمْ بَنُو ذُبْيَانَ، وَإِنْ حَارَبَتْنِي خَذَلَنِي بَنُو عَبْسٍ إِلَّا أَنَّ تَجَمُّعَهُمْ عَلَيَّ، وَأَنَا وَالْقَوْمُ فِي الدِّمَاءِ سَوَاءٌ، قَتَلْتُ ابْنَهُمْ وَقَتَلُوا أَخِي، فَإِنْ نَصَرْتَنِي طَمِعْتُ فِيهِمْ، وَإِنْ خَذَلْتَنِي طَمِعُوا فِيَّ. فَقَالَ الرَّبِيعُ: يَا قَيْسُ إِنَّهُ لَا يَنْفَعُنِي أَنْ أَرَى لَكَ مِنَ الْفَضْلِ مَا لَا أَرَاهُ لِي، وَلَا يَنْفَعُكَ أَنْ تَرَى لِي مَا لَا أَرَاهُ لَكَ، وَقَدْ مَالَ عَلَيَّ مَالِكٌ وَأَنْتَ ظَالِمٌ وَمَظْلُومٌ، ظَلَمُوكَ فِي جَوَادِكَ وَظَلَمْتَهُمْ فِي دِمَائِهِمْ، وَقَتَلُوا أَخَاكَ بِابْنِهِمْ، فَإِنْ يَبُؤِ الدَّمُ بِالدَّمِ فَعَسَى أَنْ تَلْقَحَ الْحَرْبُ أُقِمْ مَعَكَ، وَأَحَبُّ الْأَمْرَيْنِ إِلَيَّ مُسَالَمَتُهُمْ وَنَخْلُو بِحَرْبِ هَوَازِنَ. وَبَعَثَ قَيْسٌ إِلَى أَهْلِهِ وَأَصْحَابِهِ، فَجَاءُوا وَنَزَلُوا مَعَ الرَّبِيعِ، وَأَنْشَدَهُمْ عَنْتَرَةُ بْنُ شَدَّادٍ مَرْثِيَّتَهُ فِي مَالِكٍ: فَلِلَّهِ عَيْنًا مَنْ رَأَى مِثْلَ مَالِكٍ     عَقِيرَةَ قَوْمٍ أَنْ جَرَى فَرَسَانِ فَلَيْتَهُمَا لَمْ يَطْعَمَا الدَّهْرَ بَعْدَهَا     وَلَيْتَهُمَا لَمْ يُجْمَعَا لِرِهَانِ وَلَيْتَهُمَا مَاتَا جَمِيعًا بِبَلْدَةٍ     وَأَخْطَاهُمَا قَيْسٌ فَلَا يُرَيَانِ لَقَدْ جَلَبَا جَلْبًا لِمَصْرَعِ مَالِكٍ     وَكَانَ كَرِيمًا مَاجِدًا لِهِجَانِ وَكَانَ إِذَا مَا كَانَ يَوْمُ كَرِيهَةٍ     فَقَدْ عَلِمُوا أَنِّي وَهُوَ فَتَيَانِ وَكُنَّا لَدَى الْهَيْجَاءِ نَحْمِي نِسَاءَنَا     وَنَضْرِبُ عِنْدَ الْكَرْبِ كُلَّ بَنَانِ فَسَوْفَ تَرَى إِنْ كُنْتُ بَعْدَكَ بَاقِيًا     وَأَمْكَنَنِي دَهْرِي وَطُولُ زَمَانِي فَأُقْسِمُ حَقًّا لَوْ بَقِيتَ لِنَظْرَةٍ     لَقَرَّتْ بِهَا عَيْنَاكَ حِينَ تَرَانِي وَبَلَغَ حُذَيْفَةَ أَنَّ الرَّبِيعَ وَقَيْسًا اتَّفَقَا، فَشَقَّ ذَلِكَ عَلَيْهِ وَاسْتَعَدَّ لِلْبَلَاءِ، وَقِيلَ: إِنَّ بِلَادَ عَبْسٍ كَانَتْ قَدْ أَجْدَبَتْ فَانْتَجَعَ أَهْلُهَا بِلَادَ فَزَارَةَ، وَأَخَذَ الرَّبِيعُ جِوَارًا مِنْ حُذَيْفَةَ وَأَقَامَ عِنْدَهُمْ. فَلَمَّا بَلَغَهُ مَقْتَلُ مَالِكٍ قَالَ لِحُذَيْفَةَ: لِي ذِمَّتِي ثَلَاثَةُ أَيَّامٍ. فَقَالَ حُذَيْفَةُ: ذَلِكَ لَكَ. فَانْتَقَلَ الرَّبِيعُ مِنْ بَنِي فَزَارَةَ. فَبَلَغَ ذَلِكَ حَمَلَ بْنَ بَدْرٍ فَقَالَ لِحُذَيْفَةَ أَخِيهِ: بِئْسَ الرَّأْيُ رَأَيْتَ قَتَلْتَ مَالِكًا وَخَلَّيْتَ سَبِيلَ الرَّبِيعِ ! وَاللَّهِ لَيُضْرِمُنَّهَا عَلَيْكَ نَارًا ! فَرَكِبَا فِي طَلَبِ الرَّبِيعِ، فَفَاتَهُمَا، فَعَلِمَا أَنَّهُ قَدْ أَضْمَرَ الشَّرَّ. وَاتَّفَقَ الرَّبِيعُ وَقَيْسٌ، وَجَمَعَ حُذَيْفَةُ قَوْمَهُ وَتَعَاقَدُوا عَلَى عَبْسٍ، وَجَمَعَ الرَّبِيعُ وَقَيْسٌ قَوْمَهُمَا وَاسْتَعَدُّوا لِلْحَرْبِ، فَأَغَارَتْ فَزَارَةُ عَلَى بَنِي عَبْسٍ فَأَصَابُوا نَعَمًا وَرِجَالًا، فَحَمِيَتْ عَبْسٌ وَاجْتَمَعَتْ لِلْغَارَةِ، فَنُذِرَتْ بِهِمْ فَزَارَةُ. فَخَرَجُوا إِلَيْهِمْ فَالْتَقَوْا عَلَى مَاءٍ يُقَالُ لَهُ الْعَذْقُ، وَهِيَ أَوَّلُ وَقْعَةٍ كَانَتْ بَيْنَهُمْ، فَاقْتَتَلُوا قِتَالًا شَدِيدًا، وَقُتِلَ عَوْفُ بْنُ يَزِيدَ، قَتَلَهُ جُنْدُبُ بْنُ خَلَفٍ الْعَبْسِيُّ. وَانْهَزَمَتْ فَزَارَةُ وَقُتِّلُوا قَتْلًا ذَرِيعًا، وَأَسَرَ الرَّبِيعُ بْنُ زِيَادٍ حُذَيْفَةَ بْنَ بَدْرٍ، وَكَانَ حُرُّ بْنُ الْحَارِثِ الْعَبْسِيُّ قَدْ نَذَرَ إِنْ قَدَرَ عَلَى حُذَيْفَةَ أَنْ يَضْرِبَهُ بِالسَّيْفِ، وَلَهُ سَيْفٌ قَاطِعٌ يُسَمَّى الْأَصْرَمَ، فَأَرَادَ ضَرْبَهُ بِالسَّيْفِ لَمَّا أُسِرَ وَفَاءً بِنَذْرِهِ، فَأَرْسَلَ الرَّبِيعُ إِلَى امْرَأَتِهِ فَغَيَّبَتْ سَيْفَهُ وَنَهَوْهُ عَنْ قَتْلِهِ وَحَذَّرُوهُ عَاقِبَةَ ذَلِكَ، فَأَبَى إِلَّا ضَرْبَهُ، فَوَضَعُوا عَلَيْهِ الرِّجَالَ، فَضَرَبَهُ، فَلَمْ يَصْنَعِ السَّيْفُ شَيْئًا وَبَقِيَ حُذَيْفَةُ أَسِيرًا. فَاجْتَمَعَتْ غَطَفَانُ وَسَعَوْا فِي الصُّلْحِ، فَاصْطَلَحُوا عَلَى أَنْ يُهْدِرُوا دَمَ بَدْرِ بْنِ حُذَيْفَةَ بِدَمِ مَالِكِ بْنِ زُهَيْرٍ، وَيَعْقِلُوا عَوْفَ بْنَ بَدْرٍ، وَيُعْطُوا حُذَيْفَةَ عَنْ ضَرْبَتِهِ الَّتِي ضَرَبَهُ حُرٌّ مِائَتَيْنِ مِنَ الْإِبِلِ، وَأَنْ يَجْعَلُوهَا عُشَارًا كُلَّهَا، وَأَرْبَعَةَ أَعْبُدٍ، وَأَهْدَرَ حُذَيْفَةُ دِمَاءَ مَنْ قُتِلَ مِنْ فَزَارَةَ فِي الْوَقْعَةِ وَأُطْلِقَ مِنَ الْأَسْرِ. فَلَمَّا رَجَعَ إِلَى قَوْمِهِ نَدِمَ عَلَى ذَلِكَ وَسَاءَتْ مَقَالَتُهُ فِي بَنِي عَبْسٍ، وَرَكِبَ قَيْسُ بْنُ زُهَيْرٍ وَعُمَارَةُ بْنُ زِيَادٍ فَمَضَيَا إِلَى حُذَيْفَةَ وَتَحَدَّثَا مَعَهُ. فَأَجَابَهُمَا إِلَى الِاتِّفَاقِ وَأَنْ يَرُدَّ عَلَيْهِمَا الْإِبِلَ الَّتِي أَخَذَ مِنْهُمَا، وَكَانَتْ تَوَالَدَتْ عِنْدَهُ. فَبَيْنَا هُمْ فِي ذَلِكَ إِذْ جَاءَهُمْ سِنَانُ بْنُ أَبِي حَارِثَةَ الْمُرِّيُّ فَقَبَّحَ رَأْيَ حُذَيْفَةَ فِي الصُّلْحِ وَقَالَ: إِنْ كُنْتَ لَا بُدَّ فَاعِلًا فَأَعْطِهِمْ إِبِلًا عِجَافًا مَكَانَ إِبِلِهِمْ وَاحْبِسْ أَوْلَادَهَا. فَوَافَقَ ذَلِكَ رَأْيَ حُذَيْفَةَ، فَأَبَى قَيْسٌ وَعِمَارَةُ ذَلِكَ. وَقِيلَ: إِنَّ الْإِبِلَ الَّتِي طَلَبُوهَا مِنْهُ هِيَ إِبِلٌ كَانَ قَدْ أَخَذَهَا سَبْقًا مِنْ قَيْسٍ. وَقِيلَ أَيْضًا: إِنَّ مَالِكَ بْنَ زُهَيْرٍ قُتِلَ بَعْدَ هَذِهِ الْوَقْعَةِ الْمَذْكُورَةِ، قَالَ حُمَيْدُ بْنُ بَدْرٍ فِي ذَلِكَ: قَتَلْنَا بِعَوْفٍ مَالِكًا وَهْوَ ثَأْرُنَا     وَمَنْ يَبْتَدِعْ شَيْئًا سِوَى الْحَقِّ يَظْلِمِ وَجَعَلَ سِنَانٌ يَحُثُّ حُذَيْفَةَ عَلَى الْحَرْبِ، فَتَيَسَّرُوا لَهَا. ثُمَّ إِنَّ الْأَنْصَارَ بَلَغَهُمْ مَا عَزَمُوا عَلَيْهِ، فَاتَّفَقَ جَمَاعَةٌ مِنْ رُؤَسَائِهِمْ، وَهُمْ عَمْرُو بْنُ الْإِطْنَابَةِ، وَمَالِكُ بْنُ عَجْلَانَ، وَأُحَيْحَةُ بْنُ الْجُلَاحِ، وَقَيْسُ بْنُ الْخَطِيمِ، وَغَيْرُهُمْ، وَسَارُوا لِيُصْلِحُوا بَيْنَهُمْ، فَوَصَلُوا إِلَيْهِمْ وَتَرَدَّدُوا فِي الِاتِّفَاقِ، فَلَمْ يُجِبْ حُذَيْفَةُ إِلَى ذَلِكَ وَظَهَرَ لَهُمْ بَغْيُهُ، فَحَذَّرُوهُ عَاقِبَتَهُ وَعَادُوا عَنْهُ. وَأَغَارَ حُذَيْفَةُ عَلَى عَبْسٍ، وَأَغَارَتْ عَبْسٌ عَلَى فَزَارَةَ، وَتَفَاقَمَ الشَّرُّ، وَأَرْسَلَ حُذَيْفَةُ أَخَاهُ حَمَلًا فَأَغَارَ وَأَسَرَ رَيَّانَ بْنَ الْأَسْلَعِ بْنِ سُفْيَانَ وَشَدَّهُ وَثَاقًا وَحَمَلَهُ إِلَى حُذَيْفَةَ فَأَطْلَقَهُ لِيَرْهَنَهُ ابْنَيْهِ وَجُبَيْرَ بْنَ أَخِيهِ عَمْرِو بْنِ الْأَسْلَعِ، فَفَعَلَ رَيَّانُ ذَلِكَ، ثُمَّ سَارَ قَيْسٌ إِلَى فَزَارَةَ فَلَقِيَ مِنْهُمْ جَمْعًا فِيهِمْ مَالِكُ بْنُ بَدْرٍ، فَقَتَلَهُ وَانْهَزَمَتْ فَزَارَةُ، فَأَخَذَ حِينَئِذٍ حُذَيْفَةُ وَلَدَيْ رَيَّانَ فَقَتَلَهُمَا وَهُمَا يَسْتَغِيثَانِ: يَا أَبَتَاهُ ! حَتَّى مَاتَا، وَأَمَّا ابْنُ أَخِيهِ فَمَنَعَهُ أَخْوَالُهُ. وَلَمَّا قُتِلَ مَالِكٌ وَالْغُلَامَانِ اشْتَدَّتِ الْحَرْبُ بَيْنَ الْفَرِيقَيْنِ وَأَكْثَرُهَا فِي فَزَارَةَ وَمَنْ مَعَهَا. فَفِي بَعْضِ الْأَيَّامِ الْتَقَوْا فَاقْتَتَلُوا قِتَالًا شَدِيدًا وَدَامَتِ الْحَرْبُ بَيْنَهُمْ إِلَى آخِرِ النَّهَارِ، وَأَبْصَرَ رَيَّانُ بْنُ الْأَسْلَعِ زَيْدَ بْنَ حُذَيْفَةَ فَحَمَلَ عَلَيْهِ فَقَتَلَهُ، وَانْهَزَمَتْ فَزَارَةُ وَذُبْيَانُ، وَأُدْرِكَ الْحَارِثُ بْنُ بَدْرٍ فَقُتِلَ، وَرَجَعَتْ عَبْسٌ سَالِمَةً لَمْ يُصَبْ مِنْهَا أَحَدٌ. فَلَمَّا قُتِلَ زَيْدٌ وَالْحَارِثُ جَمَعَ حُذَيْفَةُ جَمِيعَ بَنِي ذُبْيَانَ وَبَعَثَ إِلَى أَشْجَعَ وَأَسَدِ بْنِ خُزَيْمَةَ فَجَمَعَهُمْ، فَبَلَغَ ذَلِكَ بَنِي عَبْسٍ فَضَمُّوا أَطْرَافَهُمْ، وَأَشَارَ قَيْسُ بْنُ زُهَيْرٍ بِالسَّبْقِ إِلَى مَاءِ الْعَقِيقَةِ. فَفَعَلُوا ذَلِكَ، وَسَارَ حُذَيْفَةُ فِي جُمُوعِهِ إِلَى عَبْسٍ، وَمَشَى السُّفَرَاءُ بَيْنَهُمْ، فَحَلَفَ حُذَيْفَةُ: أَنَّهُ لَا يَصْلُحُ حَتَّى يَشْرَبَ مِنْ مَاءِ الْعَقِيقَةِ. فَأَرْسَلَ إِلَيْهِ قَيْسٌ مِنْهُ فِي سِقَاءٍ وَقَالَ: لَا أَتْرُكُ حُذَيْفَةَ يَخْدَعُنِي. وَاصْطَلَحُوا عَلَى أَنْ تُعْطِيَ بَنُو عَبْسٍ حُذَيْفَةَ دِيَاتِ مَنْ قُتِلَ لَهُ، وَوَضَعُوا الرَّهَائِنَ عِنْدَهُ إِلَى أَنْ يَجْمَعُوا الدِّيَاتِ، وَهِيَ عَشْرٌ، وَكَانَتِ الرَّهَائِنُ ابْنًا لِقَيْسِ بْنِ زُهَيْرٍ، وَابْنًا لِلرَّبِيعِ بْنِ زِيَادٍ، فَوَضَعُوا أَحَدَهُمَا عِنْدَ قُطْبَةَ بْنِ سِنَانٍ وَالْآخَرَ عِنْدَ رَجُلٍ مِنْ بَكْرِ بْنِ وَائِلٍ أَعْمَى. فَعَيَّرَ بَعْضُ النَّاسِ حُذَيْفَةَ بِقَبُولِ الدِّيَةِ، فَحَضَرَ هُوَ وَأَخُوهُ حَمَلٌ عِنْدَ قُطْبَةَ بْنِ سِنَانٍ وَالْبِكْرِيِّ وَقَالَا: ادْفَعَا إِلَيْنَا الْغُلَامَيْنِ لِنَكْسُوَهُمَا وَنُسَرِّحَهُمَا إِلَى أَهْلِهِمَا. فَأَمَّا قُطْبَةُ فَدَفَعَ إِلَيْهِمَا الْغُلَامَ الَّذِي عِنْدَهُ، وَهُوَ ابْنُ قَيْسٍ، وَأَمَّا الْبَكْرِيُّ فَامْتَنَعَ مِنْ تَسْلِيمِ مَنْ عِنْدَهُ، فَلَمَّا أَخَذَا ابْنَ قَيْسٍ عَادَا فَلَقِيَا فِي الطَّرِيقِ ابْنًا لِعُمَارَةَ بْنِ زِيَادٍ الْعَبْسِيِّ وَابْنَ عَمٍّ لَهُ، فَأَخَذَاهُمَا وَقَتَلَاهُمَا مَعَ ابْنِ قَيْسٍ. فَلَمَّا بَلَغَ ذَلِكَ بَنِي عَبْسٍ أَخَذُوا مَا كَانُوا جَمَعُوا مِنَ الدِّيَاتِ، فَحَمَلُوا عَلَيْهِ الرِّجَالَ وَاشْتَرَوُا السِّلَاحَ. ثُمَّ خَرَجَ قَيْسٌ فِي الْجَمَاعَةِ فَلَقُوا ابْنًا لِحُذَيْفَةَ وَمَعَهُ فَوَارِسُ مِنْ ذُبْيَانَ فَقَتَلُوهُمْ. فَجَمَعَ حُذَيْفَةُ وَسَارَ إِلَى عَبْسٍ، وَهُوَ عَلَى مَاءٍ يُقَالُ لَهُ عَرَاعِرُ، فَاقْتَتَلُوا، فَكَانَ الظَّفَرُ لِفَزَارَةَ وَرَجَعَتْ سَالِمَةً. وَجَدَّ حُذَيْفَةُ فِي الْحَرْبِ وَكَرِهَهَا أَخُوهُ حَمَلٌ وَنَدِمَ عَلَى مَا كَانَ، وَقَالَ لِأَخِيهِ فِي الصُّلْحِ فَلَمْ يُجِبْ إِلَى ذَلِكَ، وَجَمَعَ الْجُمُوعَ مِنْ أَسَدٍ وَذُبْيَانَ وَسَائِرِ بُطُونِ غَطَفَانَ وَسَارَ نَحْوَ بَنِي عَبْسٍ، فَاجْتَمَعَتْ عَبْسٌ وَتَشَاوَرُوا فِي أَمْرِهِمْ، فَقَالَ لَهُمْ قَيْسُ بْنُ زُهَيْرٍ: إِنَّهُ قَدْ جَاءَكُمْ مَا لَا قِبَلَ لَكُمْ بِهِ وَلَيْسَ لِبَنِي بَدْرٍ إِلَّا دِمَاؤُكُمْ وَالزِّيَادَةُ عَلَيْكُمْ، وَأَمَّا مَنْ سِوَاهُمْ فَلَا يُرِيدُونَ غَيْرَ الْأَمْوَالِ وَالْغَنِيمَةِ، وَالرَّأْيُ أَنَّنَا نَتْرُكُ الْأَمْوَالَ بِمَكَانِهَا وَنَتْرُكُ مَعَهَا فَارِسَيْنِ عَلَى دَاحِسٍ وَعَلَى فَرَسٍ آخَرَ جَوَادٍ وَنَرْحَلُ نَحْنُ وَنَكُونُ عَلَى مَرْحَلَةٍ مِنَ الْمَالِ، فَإِذَا جَاءَ الْقَوْمُ إِلَى الْأَمْوَالِ سَارَ إِلَيْنَا الْفَارِسَانِ فَأَعْلَمَانَا وُصُولَهُمْ، فَإِنَّ الْقَوْمَ يَشْتَغِلُونَ بِالنَّهْبِ وَحِيَازَةِ الْأَمْوَالِ، وَإِنْ نَهَاهُمْ ذَوُو الرَّأْيِ عَنْ ذَلِكَ فَإِنَّ الْعَامَّةَ تُخَالِفُهُمْ وَتَنْتَقِضُ تَعْبِيَتُهُمْ، وَيَشْتَغِلُ كُلُّ إِنْسَانٍ بِحِفْظِ مَا غَنِمَ وَيُعَلِّقُونَ أَسْلِحَتَهُمْ عَلَى ظُهُورِ الْإِبِلِ وَيَأْمَنُونَ. فَنَعُودُ نَحْنُ إِلَيْهِمْ عِنْدَ وُصُولِ الْفَارِسَيْنِ فَنُدْرِكُهُمْ وَهُمْ عَلَى حَالِ تَفَرُّقٍ وَتَشَتُّتٍ فَلَا يَكُونُ لِأَحَدِهِمْ هِمَّةٌ إِلَّا نَفْسَهُ. فَفَعَلُوا ذَلِكَ وَجَاءَ حُذَيْفَةُ وَمَنْ مَعَهُ فَاشْتَغَلُوا بِالنَّهْبِ، فَنَهَاهُمْ حُذَيْفَةُ وَغَيْرُهُ فَلَمْ يَقْبَلُوا مِنْهُ، وَكَانُوا عَلَى الْحَالِ الَّذِي وَصَفَ قَيْسٌ. وَعَادَتْ بَنُو عَبْسٍ وَقَدْ تَفَرَّقَتْ أَسَدٌ وَغَيْرُهُمْ، وَبَقِيَ بَنُو فَزَارَةَ فِي آخِرِ النَّاسِ، فَحَمَلُوا عَلَيْهِمْ مِنْ جَوَانِبِهِمْ فَقُتِلَ مَالِكُ بْنُ سَبِيعٍ التَّغْلِبِيُّ سَيِّدُ غَطَفَانَ، وَانْهَزَمَتْ فَزَارَةُ وَحُذَيْفَةُ مَعَهُمْ وَانْفَرَدَ فِي خَمْسَةِ فَوَارِسَ وَجَدَّ فِي الْهَرَبِ. وَبَلَغَ خَبَرُهُ بَنِي عَبْسٍ، فَتَبِعَهُ قَيْسُ بْنُ زُهَيْرٍ، وَالرَّبِيعُ بْنُ زِيَادٍ، وَقِرْوَاشُ بْنُ عَمْرِو بْنِ الْأَسْلَعِ، وَرَيَّانُ بْنُ الْأَسْلَعِ الَّذِي قَتَلَ حُذَيْفَةُ ابْنَيْهِ، وَتَبِعُوا أَثَرَهُمْ فِي اللَّيْلِ وَقَالَ قَيْسٌ: كَأَنِّي بِالْقَوْمِ وَقَدْ وَرَدُوا جَفْرَ الْهَبَاءَةِ وَنَزَلُوا فِيهِ، فَسَارُوا لَيْلَتَهُمْ كُلَّهَا حَتَّى أَدْرَكُوهُمْ مَعَ طُلُوعِ الشَّمْسِ فِي جَفْرِ الْهَبَاءَةِ فِي الْمَاءِ، وَقَدْ أَرْسَلُوا خُيُولَهُمْ فَأَخَذُوا بِجَمْعِهَا، فَحَالَ قَيْسٌ وَأَصْحَابُهُ بَيْنَهُمْ وَبَيْنَهَا، وَكَانَ مَعَ حُذَيْفَةَ فِي الْجَفْرِ أَخُوهُ حَمَلُ بْنُ بَدْرٍ وَابْنُهُ حِصْنُ بْنُ حُذَيْفَةَ وَغَيْرُهُمْ. فَهَجَمَ عَلَيْهِمْ قَيْسٌ وَالرَّبِيعُ وَمَنْ مَعَهُمَا وَهُمْ يُنَادُونَ: لَبَّيْكُمُ لَبَّيْكُمُ ! يَعْنِي أَنَّهُمْ يُجِيبُونَ نِدَاءَ الصَّبِيَّانِ لَمَّا قُتِلُوا يُنَادُونَ: يَا أَبَتَاهُ ! فَقَالَ لَهُمْ قَيْسٌ: يَا بَنِي بَكْرٍ كَيْفَ رَأَيْتُمْ عَاقِبَةَ الْبَغْيِ ؟ فَنَاشَدُوهُمُ اللَّهَ وَالرَّحِمَ، فَلَمْ يَقْبَلُوا مِنْهُمْ. وَدَارَ قِرْوَاشُ بْنُ عَمْرٍو حَتَّى وَقَفَ خَلْفَ حُذَيْفَةَ فَضَرَبَهُ فَدَقَّ صُلْبَهُ، وَكَانَ قِرْوَاشُ قَدْ رَبَّاهُ حُذَيْفَةُ حَتَّى كَبِرَ عِنْدَهُ فِي بَيْتِهِ، وَقَتَلُوا حَمَلًا أَخَاهُ وَقَطَعُوا رَأْسَيْهِمَا وَاسْتَبْقُوا حِصْنَ بْنَ حُذَيْفَةَ لِصِبَاهُ. وَكَانَ عَدَدُ مَنْ قُتِلَ فِي هَذِهِ الْوَقْعَةِ مِنْ فَزَارَةَ وَأَسَدٍ وَغَطَفَانَ مَا يَزِيدُ عَلَى أَرْبَعِمِائَةِ قَتِيلٍ، وَقُتِلَ مِنْ عَبْسٍ مَا يَزِيدُ عَلَى عِشْرِينَ قَتِيلًا، وَكَانَتْ فَزَارَةُ تُسَمِّي هَذِهِ الْوَقْعَةَ الْبَوَارَ، وَقَالَ قَيْسُ بْنُ زُهَيْرٍ: أَقَامَ عَلَى الْهَبَاءَةِ خَيْرُ مَيْتٍ     وَأَكْرَمُهُ حُذَيْفَةُ لَا يَرِيمُ لَقَدْ فُجِعَتْ بِهِ قَيْسٌ جَمِيعًا     مَوَالِي الْقَوْمِ وَالْقَوْمُ الصَّمِيمُ وَعُمَّ بِهِ لِمَقْتَلِهِ بَعِيدٌ     وَخَصَّ بِهِ لِمَقْتَلِهِ حَمِيمُ وَهِيَ طَوِيلَةٌ، وَقَالَ أَيْضًا: أَلَمْ تَرَ أَنَّ خَيْرَ النَّاسِ أَمْسَى     عَلَى جَفْرِ الْهَبَاءَةِ لَا يَرِيمُ فَلَوْلَا ظُلْمُهُ مَا زِلْتُ أَبْكِي     عَلَيْهِ الدَّهْرَ مَا طَلَعَ النُّجُومُ وَلَكِنَّ الْفَتَى حَمَلُ بْنُ بَدْرٍ     بَغَى وَالْبَغْيُ مَرْتَعُهُ وَخِيمُ وَأَكْثَرُوا الْقَوْلَ فِي يَوْمِ الْهَبَاءَةِ. ثُمَّ إِنَّ عَبْسًا نَدِمَتْ عَلَى مَا فَعَلَتْ يَوْمَ الْهَبَاءَةِ، وَلَامَ بَعْضُهُمْ بَعْضًا، فَاجْتَمَعَتْ فَزَارَةُ إِلَى سِنَانِ بْنِ أَبِي حَارِثَةَ الْمُرِّيِّ وَشَكَوْا إِلَيْهِ مَا نَزَلْ بِهِمْ، فَأَعْظَمَهُ وَذَمَّ عَبْسًا، وَعَزَمَ عَلَى أَنْ يَجْمَعَ الْعَرَبَ وَيَأْخُذَ بِثَأْرِ بَنِي بَدْرٍ وَفَزَارَةَ وَبَثَّ رُسُلَهُ. فَاجْتَمَعَ مِنَ الْعَرَبِ خَلْقٌ كَثِيرٌ لَا يُحْصُونَ، وَنَهَى أَصْحَابَهُ عَنِ التَّعَرُّضِ لِلْأَمْوَالِ وَالْغَنِيمَةِ وَأَمَرَهُمْ بِالصَّبْرِ، وَسَارُوا إِلَى بَنِي عَبْسٍ. فَلَمَّا بَلَغَهُمْ مَسِيرُهُمْ إِلَيْهِمْ قَالَ قَيْسٌ: الرَّأْيُ أَنَّنَا لَا نَلْقَاهُمْ، فَإِنَّنَا قَدْ وَتَرْنَاهُمْ فَهُمْ يُطَالِبُونَنَا بِالذُّحُولِ وَالطَّوَائِلِ، وَقَدْ رَأَوْا مَا نَالَهُمْ بِالْأَمْسِ بِاشْتِغَالِهِمْ بِالنَّهْبِ وَالْمَالِ فَهُمْ لَا يَتَعَرَّضُونَ إِلَيْهِ الْآنَ، وَالَّذِي يَنْبَغِي أَنْ نَفْعَلُهُ أَنَّنَا نُرْسِلُ الظَّعَائِنَ وَالْأَمْوَالَ إِلَى بَنِي عَامِرٍ، فَإِنَّ الدَّمَ لَنَا قَبْلَهُمْ فَهُمْ لَا يَتَعَرَّضُونَ لَكُمْ، وَيَبْقَى أُولُو الْقُوَّةِ وَالْجَلَدِ عَلَى ظُهُورِ الْخَيْلِ وَنُمَاطِلُهُمُ الْقِتَالَ، فَإِنْ أَبَوْا إِلَّا الْقِتَالَ كُنَّا قَدْ أَحْرَزْنَا أَهْلِينَا وَأَمْوَالَنَا وَقَاتَلْنَاهُمْ وَصَبَرْنَا لَهُمْ، فَإِنْ ظَفِرْنَا فَهُوَ الَّذِي نُرِيدُ، وَإِنْ كَانَتِ الْأُخْرَى كُنَّا قَدِ احْتَرَزْنَا وَلَحِقْنَا بِأَمْوَالِنَا وَنَحْنُ عَلَى حَامِيَةٍ. فَفَعَلُوا ذَلِكَ، وَسَارَتْ ذُبْيَانُ وَمَنْ مَعَهَا فَلَحِقُوا بَنِي عَبْسٍ عَلَى ذَاتِ الْجُرَاجِرِ فَاقْتَتَلُوا قِتَالًا شَدِيدًا يَوْمَهُمْ ذَلِكَ وَافْتَرَقُوا. فَلَمَّا كَانَ الْغَدُ عَادُوا إِلَى اللِّقَاءِ فَاقْتَتَلُوا أَشَدَّ مِنَ الْيَوْمِ الْأَوَّلِ، وَظَهَرَتْ فِي هَذِهِ الْأَيَّامِ شَجَاعَةُ عَنْتَرَةَ بْنِ شَدَّادٍ. فَلَمَّا رَأَى النَّاسُ شِدَّةَ الْقِتَالِ وَكَثْرَةَ الْقَتْلَى لَامُوا سِنَانَ بْنَ أَبِي حَارِثَةَ عَلَى مَنْعِهِ حُذَيْفَةَ عَنِ الصُّلْحِ، وَتَطَيَّرُوا مِنْهُ وَأَشَارُوا عَلَيْهِ بِحَقْنِ الدِّمَاءِ وَمُرَاجَعَةِ السِّلْمِ، فَلَمْ يَفْعَلْ وَأَرَادَ مُرَاجَعَةَ الْحَرْبِ فِي الْيَوْمِ الثَّالِثِ. فَلَمَّا رَأَى فُتُورَ أَصْحَابِهِ وَرُكُونَهُمْ إِلَى السِّلْمِ رَحَلَ عَائِدًا. فَلَمَّا عَادَ عَنْهُمْ رَحَلَ قَيْسٌ وَبَنُو عَبْسٍ إِلَى بَنِي شَيْبَانَ بْنِ بَكْرٍ وَجَاوَرُوهُمْ وَبَقَوْا مَعَهُمْ مُدَّةً، فَرَأَى قَيْسٌ مِنْ غِلْمَانِ شَيْبَانَ مَا يَكْرَهُهُ مِنَ التَّعَرُّضِ لِأَخْذِ أَمْوَالِهِمْ فَرَحَلَا عَنْهُمْ، فَتَبِعَهُمْ جَمْعٌ مِنْ شَيْبَانَ، فَلَقِيَتْهُمْ بَنُو عَبْسٍ وَاقْتَتَلُوا، فَانْهَزَمَتْ شَيْبَانُ وَسَارَتْ عَبْسٌ إِلَى هَجَرَ لِيُحَالِفُوا مَلِكَهُمْ، وَهُوَ مُعَاوِيَةُ بْنُ الْحَارِثِ الْكِنْدِيُّ، فَعَزَمَ مُعَاوِيَةُ عَلَى الْغَارَةِ عَلَيْهِمْ لَيْلًا، فَبَلَغَهُمُ الْخَبَرُ فَسَارُوا عَنْهُ مُجِدِّينَ، وَسَارَ مُعَاوِيَةُ مُجِدًّا فِي أَثَرِهِمْ، فَتَاهَ بِهِمُ الدَّلِيلُ عَلَى عَمْدٍ لِئَلَّا يُدْرِكُوا عَبْسًا إِلَّا وَهُمْ قَدْ لَحِقَهُمْ وَدَوَابَّهُمُ النَّصَبُ، فَأَدْرَكُوهُمْ بِالْفُرُوقِ فَاقْتَتَلُوا قِتَالًا شَدِيدًا فَانْهَزَمَ مُعَاوِيَةُ وَأَهْلُ هَجَرَ، وَتَبِعَتْهُمْ عَبْسٌ فَأَخَذَتْ مِنْ أَمْوَالِهِمْ وَقَتَلُوا مِنْهُمْ مَا أَرَادُوا، وَرَجَعُوا سَائِرِينَ فَنَزَلُوا بِمَاءٍ يُقَالُ لَهُ عَرَاعِرُ عَلَيْهِ حَيٌّ مِنْ كَلْبٍ، فَرَكِبُوا لِيُقَاتِلُوا بَنِي عَبْسٍ، فَبَرَزَ الرَّبِيعُ وَطَلَبَ رَئِيسَهُمْ، فَبَرَزَ إِلَيْهِ، وَاسْمُهُ مَسْعُودُ بْنُ مَصَادٍ. فَاقْتَتَلَا حَتَّى سَقَطَا إِلَى الْأَرْضِ، وَأَرَادَ مَسْعُودٌ قَتْلَ الرَّبِيعِ، فَانْحَسَرَتِ الْبَيْضَةُ عَنْ رَقَبَتِهِ، فَرَمَاهُ رَجُلٌ مِنْ بَنِي عَبْسٍ بِسَهْمٍ فَقَتَلَهُ، فَثَارَ بِهِ الرَّبِيعُ فَقَطَعَ رَأْسَهُ، وَحَمَلَتْ عَبْسٌ عَلَى كَلْبٍ وَالرَّأْسُ عَلَى رُمْحٍ، فَانْهَزَمَتْ كَلْبٌ وَغَنِمَتْ عَبْسٌ أَمْوَالَهُمْ وَذَرَارِيَهُمْ، فَسَارُوا إِلَى الْيَمَامَةِ فَحَالَفُوا أَهْلَهَا مِنْ بَنِي حَنِيفَةَ وَأَقَامُوا ثَلَاثَ سِنِينَ، فَلَمْ يُحْسِنُوا جِوَارَهُمْ وَضَيَّقُوا عَلَيْهِمْ فَسَارُوا عَنْهُمْ، وَقَدْ تَفَرَّقَ كَثِيرٌ مِنْهُمْ وَقُتِلَ مِنْهُمْ وَهَلَكَتْ دَوَابُّهُمْ وَوَتَرَهُمُ الْعَرَبُ، فَرَاسَلَتْهُمْ بَنُو ضَبَّةَ وَعَرَضُوا عَلَيْهِمُ الْمُقَامَ عِنْدَهُمْ لِيَسْتَعِينُوا بِهِمْ عَلَى حَرْبِ تَمِيمٍ، فَفَعَلُوا وَجَاوَرُوهُمْ. فَلَمَّا انْقَضَى الْأَمْرُ بَيْنَ ضَبَّةَ وَتَمِيمٍ تَغَيَّرَتْ ضَبَّةُ لَعَبْسٍ وَأَرَادُوا اقْتِطَاعَهُمْ، فَحَارَبَتْهُمْ عَبْسٌ فَظَفِرَتْ وَغَنِمَتْ مِنْ أَمْوَالِ ضَبَّةَ، وَسَارَتْ إِلَى بَنِي عَامِرٍ وَحَالَفُوا الْأَحْوَصَ بْنَ جَعْفَرِ بْنِ كِلَابٍ، فَسُرَّ بِهِمْ لِيَقْوَى بِهِمْ عَلَى حَرْبِ بَنِي تَمِيمٍ لِأَنَّهُ كَانَ بَلَغَهُ أَنَّ لَقِيطَ بْنَ زُرَارَةَ يُرِيدُ غَزْوَ بَنِي عَامِرٍ وَالْأَخْذَ بِثَأْرِ أَخِيهِ مَعْبَدٍ، فَأَقَامَتْ عَبْسٌ عِنْدَ بَنِي عَامِرٍ، فَقَصَدَتْهُمْ تَمِيمٌ، وَكَانَتْ وَقْعَةُ شِعْبِ جَبَلَةَ، وَسَنَذْكُرُهُ إِنْ شَاءَ اللَّهُ. ثُمَّ إِنَّ ذُبْيَانَ غَزَوْا بَنِي عَامِرِ بْنِ صَعْصَعَةَ وَفِيهِمْ بَنُو عَبْسٍ فَاقْتَتَلُوا، فَهُزِمَتْ عَامِرٌ وَأُسِرَ قِرْوَاشُ بْنُ هُنِيٍّ الْعَبْسِيُّ وَلَمْ يُعْرَفْ، فَلَمَّا قَدِمُوا بِهِ الْحَيَّ عَرَفَتْهُ امْرَأَةٌ مِنْهُمْ، فَلَمَّا عَرَفُوهُ سَلَّمُوهُ إِلَى حِصْنِ بْنِ حُذَيْفَةَ فَقَتَلَهُ. ثُمَّ رَحَلَتْ عَبْسٌ عَنْ عَامِرٍ وَنَزَلَتْ بِتَيْمِ الرِّبَابِ، فَبَغَتْ تَيْمٌ عَلَيْهِمْ، فَاقْتَتَلُوا قِتَالًا شَدِيدًا، وَتَكَاثَرَتْ عَلَيْهِمْ تَيْمٌ فَقَتَلُوا مَنْ عَبْسٍ مَقْتَلَةً عَظِيمَةً. وَرَحَلَتْ عَبْسٌ وَقَدْ مَلَّتِ الْحَرْبَ وَقَلَّتِ الرِّجَالُ وَالْأَمْوَالُ وَهَلَكَتِ الْمَوَاشِي، فَقَالَ لَهُمْ قَيْسٌ: مَا تَرَوْنَ ؟ قَالُوا: نَرْجِعُ إِلَى أَخْوَالِنَا مِنْ ذُبْيَانَ فَالْمَوْتُ مَعَهُمْ خَيْرٌ مِنَ الْبَقَاءِ مَعَ غَيْرِهِمْ. فَسَارُوا حَتَّى قَدِمُوا عَلَى الْحَارِثِ بْنِ عَوْفِ بْنِ أَبِي حَارِثَةَ الْمُرِّيِّ، وَقِيلَ: عَلَى هَرِمِ بْنِ سِنَانِ بْنِ أَبِي حَارِثَةَ لَيْلًا، وَكَانَ عِنْدَ حِصْنِ بْنِ حُذَيْفَةَ بْنِ بَدْرٍ. فَلَمَّا عَادَ وَرَآهُمْ رَحَّبَ بِهِمْ وَقَالَ: مَنِ الْقَوْمُ ؟ قَالُوا: إِخْوَانُكَ بَنُو عَبْسٍ، وَذَكَرُوا حَاجَتَهُمْ. فَقَالَ: نَعَمْ وَكَرَامَةٌ أُعْلِمُ حِصْنَ بْنَ حُذَيْفَةَ. فَعَادَ إِلَيْهِ وَقَالَ: طُرِقْتَ فِي حَاجَةٍ، قَالَ: أَعْطَيْتُهَا. قَالَ: بَنُو عَبْسٍ وَجَدْتُ وُفُودَهُمْ فِي مَنْزِلِي. قَالَ حِصْنٌ: صَالِحُوا قَوْمَكُمْ، وَأَمَّا أَنَا فَلَا أَدِي وَلَا أَتَّدِي، قَدْ قَتَلَ آبَائِي وَعُمُومَتِي عِشْرِينَ مِنْ عَبْسٍ، فَعَادَ إِلَى عَبْسٍ وَأَخْبَرَهُمْ بِقَوْلِ حِصْنٍ وَأَخَذَهُمْ إِلَيْهِ، فَلَمَّا رَآهُمْ قَالَ قَيْسٌ وَالرَّبِيعُ بْنُ زِيَادٍ: نَحْنُ رُكْبَانُ الْمَوْتِ. قَالَ: بَلْ رُكْبَانُ السِّلْمِ، إِنْ تَكُونُوا اخْتَلَلْتُمْ إِلَى قَوْمِكُمْ فَقَدِ اخْتَلَّ قَوْمُكُمْ إِلَيْكُمْ. ثُمَّ خَرَجَ مَعَهُمْ حَتَّى أَتَوْا سِنَانًا فَقَالَ لَهُ: قُمْ بِأَمْرِ عَشِيرَتِكَ وَأَصْلِحْ بَيْنَهُمْ فَإِنِّي سَأُعِينُكَ. فَفَعَلَ ذَلِكَ وَتَمَّ الصُّلْحُ بَيْنَهُمْ وَعَادَتْ عَبْسٌ. وَقِيلَ: إِنَّ قَيْسَ بْنَ زُهَيْرٍ لَمْ يَسِرْ مَعَ عَبْسٍ إِلَى ذُبْيَانَ وَقَالَ: لَا تَرَانِي غَطَفَانِيَّةٌ أَبَدًا وَقَدْ قَتَلْتُ أَخَاهَا أَوْ زَوْجَهَا أَوْ وَلَدَهَا أَوِ ابْنَ عَمِّهَا، وَلَكِنِّي سَأَتُوبُ إِلَى رَبِّي، فَتَنَصَّرَ وَسَاحَ فِي الْأَرْضِ حَتَّى انْتَهَى إِلَى عُمَانَ فَتَرَهَّبَ بِهَا زَمَانًا، فَلَقِيَهُ حَوْجُ بْنُ مَالِكٍ الْعَبْدِيُّ فَعَرَفَهُ فَقَتَلَهُ، وَقَالَ لَا رَحِمَنِي اللَّهُ إِنْ رَحِمْتُكَ. وَقِيلَ: إِنَّ قَيْسًا تَزَوَّجَ فِي النُّمَيْرِ بْنِ قَاسِطٍ لَمَّا عَادَتْ عَبْسٌ إِلَى ذُبْيَانَ، وَوُلِدَ لَهُ وَلَدٌ اسْمُهُ فَضَالَةُ، فَقَدِمَ عَلَى النَّبِيِّ ﷺ وَعَقَدَ لَهُ عَلَى مَنْ مَعَهُ مِنْ قَوْمِهِ، وَكَانُوا تِسْعَةً وَهُوَ عَاشِرُهُمْ. انْقَضَى حَرْبُ دَاحِسٍ وَالْغَبْرَاءِ، وَالْحَمْدُ لِلَّهِ.

    ✧ The Battle-Days of Dāḥis and al-Ghabrāʾ — the battle-days of Dāḥis and al-Ghabrāʾ, which were between ʿAbs and Dhubyān. The cause of that was that Qays b. Zuhayr b. Jadhimah al-ʿAbsī set out to Madinah to equip himself for fighting ʿĀmir and to take revenge for his father. He came to Uḥayḥah b. al-Julāḥ to buy from him a described coat of mail. He said to him: “I will not sell it; were it not that the Banū ʿĀmir would blame me, I would have given it to you as a gift. But buy it for a weaned camel colt.” He did that and took the coat of mail, which was called Dhāt al-Ḥawāshī, and Uḥayḥah also gave him other coats of mail as a gift. He returned to his people having finished his equipment. He passed by al-Rabīʿ b. Ziyād al-ʿAbsī and invited him to help him take his revenge, and he agreed to that. When he wanted to part from him, al-Rabīʿ looked at his saddlebag and said: “What is in your travelling bag?” He said: “A wonderful item; if you saw it, it would amaze you.” He made his riding camel kneel down, took out the coat of mail from the bag, and al-Rabīʿ saw it and was impressed by it and put it on, and it reached his full height. He withheld it from Qays and did not give it to him. Messengers went back and forth between them about that, and Qays insisted on demanding it, while al-Rabīʿ insisted on withholding it. When days grew long over that, Qays sent his family off to Makkah and stayed waiting for an opportunity to catch al-Rabīʿ off guard. Then al-Rabīʿ sent his camels and properties to a pasture with abundant herbage, and ordered his family, and they set out. He mounted his horse and went to the encampment. The news reached Qays, so he set out with his family and brothers and intercepted al-Rabīʿ's women's litters, and took hold of the halter of his mother Fāṭimah bt. al-Khurshub and the halter of his wife. Fāṭimah, al-Rabīʿ's mother, said: “What do you want, O Qays?” He said: “I will take you to Makkah and sell you there because of my coat of mail.” She said: “It is under my guarantee; let us go.” So he did. When she came to her son, she spoke to him about the coat of mail, but he swore that he would not return it. So she sent to Qays informing him of what al-Rabīʿ said. He then raided al-Rabīʿ's camels and drove off four hundred camels from them, and went with them to Makkah, sold them, and bought horses with the proceeds. Al-Rabīʿ pursued him but did not catch up with him. Among the horses he bought were Dāḥis and al-Ghabrāʾ. It is said: Dāḥis was from the horses of the Banū Yarbūʿ, and that his father had taken a horse belonging to a man of the Banū Ḍabbah called Unayf b. Jabalah. The horse was called al-Sibṭ, and Dāḥis's mother belonged to the Yarbūʿī. The Yarbūʿī asked the Ḍabbī to let his horse cover his mare, but he refused. When night came, the Yarbūʿī went to the Ḍabbī's horse, took it, and made it cover his mare. The Ḍabbī woke up and did not see his horse, so he called out among his people, and they responded. He had seized the Yarbūʿī and told them the news. Ḍabbah became angry at that and said to them: “Do not be hasty; here is the seed of your horse, take it.” The people said: “He has been fair.” A man from the people then pounced on her and inserted his hand into her womb and took what was in it. The mare only increased in pregnancy, and she gave birth to a colt, and he was named Dāḥis for this reason. The Yarbūʿī had two sons of his own. Qays b. Zuhayr raided the Banū Yarbūʿ, plundered, and took captives. He saw the two boys, one of them on Dāḥis and the other on al-Ghabrāʾ, and he chased them but did not catch them. He returned, and among the captives were the boys' mother and two sisters of theirs. Dāḥis and al-Ghabrāʾ had fallen into his heart, and that was before what happened between him and al-Rabīʿ took place. Then a delegation of the Banū Yarbūʿ came to ransom the prisoners and captives, and he released all of them except the boys' mother and their two sisters. He said: “If the two boys bring me the colt and the grey mare al-Ghabrāʾ; otherwise no.” The two boys refused that. An old man of the Banū Yarbūʿ who was a captive with Qays said, and he sent it to the two boys: “A colt that ransoms al-Ribāb and Jamlā and Suʿādā is the best colt of any people. Give Dāḥis for them quickly; it is one of the wise deeds. Without it, by Him to whom people make pilgrimage, they are captives who will be sold for horses. Qays sees the swift one among horses as life in the destroyer of breaths. He buys the noble horse with large, bulky camels; he gives freely without haggling.” When the verses reached the Banū Yarbūʿ, they led the two horses to Qays and took the women. It is said: Qays made Dāḥis cover a mare of his, and she gave birth to a filly, and he named her al-Ghabrāʾ. Then Qays stayed in Makkah, and its people boasted against him, and he was boastful. He said to them: “Set aside your Kaʿbah and your sanctuary from us, and bring whatever you wish.” ʿAbd Allāh b. Judʿān said to him: “If we do not boast against you with the Inhabited House and the secure sanctuary, then with what shall we boast against you?” Qays grew weary of boasting against them and resolved to depart from them. The Quraysh were pleased with that because they had disliked his boasting. He said to his brothers: “Let us depart from them first, otherwise evil will grow worse between us and them. Let us join the Banū Badr, for they are our equals in nobility, our paternal cousins in lineage, the nobles of our people in generosity, and those with whom al-Rabīʿ cannot reach us.” Qays and his brothers joined the Banū Badr, and he said during his journey to them: “I travel to the Banū Badr with a matter in which they have the choice over us. If they accept the protection, then they are the best of people; and if they dislike the protection, then it is no shame. We came to al-Ḥārith al-Khayr b. Kaʿb in Najrān — and what refuge is like a protector! We sought the protection of those who, when a stranger comes to them, settles in a spacious abode. He feels safe among them and becomes one of them, like the undergarment is to the outer garment. And if we are left alone in war against the sons of our father without a protector, then God is my protector.” Then he alighted with the Banū Badr and stayed with Ḥudhayfah, and he and his brother Ḥamal b. Badr granted him protection. He stayed among them, and he had with him horses belonging to him and his brothers the like of which did not exist among the Arabs. Ḥudhayfah used to go morning and evening to Qays and look at his horses, envying him for them while concealing that in himself. Qays stayed among them for a time, and they honored him and his brothers. Al-Rabīʿ became angry and resented that against them, and he sent them these verses: “Listen, convey to the Banū Badr a message concerning what has been of hatred and vengeance: that I have always been a friend to you, defending Fazārah from every matter. I make peace with your peace and repel from you the horsemen of the people of Najrān and Ḥajr. My father, your paternal cousin Ziyād, was the close friend of your father Badr b. ʿAmr. You have given refuge to the brother of treacheries, Qays, and you have filled my chest with burning rage. Enough for me from Ḥudhayfah is the embracing of Qays, and the beginning was from Ḥamal b. Badr. Either you send him back and I return to you, or if you refuse, I have made my excuse ample.” They did not change from protecting Qays. Al-Rabīʿ became angry, and ʿAbs became angry because of his anger. Then Ḥudhayfah came to dislike Qays and wanted to expel him from among them but found no pretext. Qays resolved to perform ʿumrah and said to his companions: “I have resolved to perform ʿumrah. Beware of entangling with Ḥudhayfah in anything. Bear patiently whatever comes from him until I return, for I have recognized evil in his face. He can only get what he wants from you if you bet him on horses.” He was a man of sound judgment who did not err in what he intended, and he set out for Makkah. Then a young man of ʿAbs called Ward b. Mālik came to Ḥudhayfah and sat with him. Ward said to him: “If only you would take a stallion from Qays's horses to be a foundation for your horses.” Ḥudhayfah said: “My horses are better than Qays's horses,” and they insisted on that until they agreed to bet on two horses from Qays's horses and two horses from Ḥudhayfah's horses, with the wager being ten herds of camels. Ward set out and came to Qays in Makkah and informed him of the situation. He said to him: “I see that you have gotten me into trouble with the Banū Badr and fallen with me. Ḥudhayfah is an oppressor whose soul is not content with the truth, and we will not accept injustice from him.” Qays returned from ʿumrah, gathered his people, rode to Ḥudhayfah, and asked him to annul the wager, but he did not. A group of Fazārah and ʿAbs asked him, but he did not agree to that. He said: “Unless Qays acknowledges that the winning is mine; otherwise no.” Abū Jaʿdah al-Fazārī said: “O family of Badr, abandon the wager, for we have grown weary of obstinacy over the wager. Leave the man as a protected neighbor in Fazārah; what is hidden from you is like what is seen. Would that I knew about Hāshim and Ḥuṣayn and Ibn ʿAwf and Ḥārith and Sinān — when your obstinacy brings Qays to them, whether you come with the opinion of a sober man or a drunkard.” Ḥudhayfah asked his brothers and the leaders of his companions about abandoning the wager, but he insisted on it. Qays said: “On what do you bet me?” He said: “On your two horses, Dāḥis and al-Ghabrāʾ, and my two horses, al-Khaṭṭār and al-Ḥanfāʾ.” It is said: the wager was on the two horses Dāḥis and al-Ghabrāʾ. Qays said: “Dāḥis is faster.” Ḥudhayfah said: “Al-Ghabrāʾ is faster,” and he said to Qays: “I want to teach you that my insight into horses is keener than yours.” The first is more correct. Qays said to him: “Extend the distance and increase the prize.” Ḥudhayfah said: “The course is from Ublā to Dhāt al-Iṣād, which is about one hundred and twenty bowshots, and the prize is one hundred camels.” They trained the horses. When they had finished, they led the horses to the starting point, gathered crowds, and put on weapons. They deposited the prize with ʿIqāl b. Marwān b. al-Ḥakam al-Qaysī, and appointed trustees over the release of the horses. Ḥudhayfah stationed a man of the Banū Asad on the road and ordered him to meet Dāḥis in the valley of Dhāt al-Iṣād if he passed by in the lead, and to throw him down to the bottom of the valley. When the horses were released, Dāḥis took a clear lead, while the people watched him, and Qays and Ḥudhayfah were at the head of the goal with all their people. When Dāḥis descended into the valley, the Asadī intercepted him, slapped his face, and threw him into the water. He almost drowned, he and his rider, and he did not come out until the other horses had passed him. As for the rider of al-Ghabrāʾ, he diverted from Dāḥis's path when he saw him delayed, then returned to the course and met up with Ḥudhayfah's two horses. Then al-Ḥanfāʾ fell, and al-Ghabrāʾ and al-Khaṭṭār remained. When the ground was rough, al-Khaṭṭār took the lead, and when it was smooth, al-Ghabrāʾ took the lead. When they drew near the people while on soft ground, al-Khaṭṭār went ahead. Ḥudhayfah said: “He has outrun you, O Qays.” Qays said: “Wait a little; they are climbing the hard ground,” and it became a proverb. When the ground became level, Ḥudhayfah said: “By God, our man has deceived us.” Qays said: “He who runs from one hundred and twenty has abandoned deception,” and it became a proverb. Then al-Ghabrāʾ came in first, followed by al-Khaṭṭār, Ḥudhayfah's horse, then al-Ḥanfāʾ, also his, then Dāḥis came after that with the boy riding him at a leisurely pace. The boy told Qays what had been done to his horse. Ḥudhayfah denied that and claimed the win unjustly, saying: “My two horses came one after the other.” Qays and his companions went until they looked at the people who had detained Dāḥis, and they differed. The news reached al-Rabīʿ b. Ziyād, and that pleased him. He said to his companions: “By God, Qays is ruined. It is as if I see him — if Ḥudhayfah does not kill him — he will come to you seeking protection. By God, if he does, we have no choice but to take him in.” Then the Asadī regretted detaining Dāḥis and came to Qays and confessed what he had done, and Ḥudhayfah reviled him. Then the Banū Badr treated Qays and his brothers with contempt and harmed them with words. Qays reproached them, but they only increased in wrongdoing against him and harm to him. Then Qays and Ḥudhayfah fell into dispute over the prize until they nearly came to blows, but the people restrained them. Ḥudhayfah's wrongdoing and injustice became apparent to them, yet he insisted on claiming the prize. He sent his son Nudbah to Qays to demand it from him. When he delivered the message, Qays thrust at him and killed him. His horse returned to his father, and Qays called out: “O Banū ʿAbs, departure!” So they all departed. When the horse came to Ḥudhayfah, he knew that his son had been killed. He shouted among the people, mounted with those who were with him, and came to the dwellings of the Banū ʿAbs and found them empty. He saw his son slain, went down to him, kissed him between his eyes, and they buried him. Mālik b. Zuhayr, Qays's brother, was married among Fazārah and was dwelling among them. Qays sent to him: “I have killed Nudbah b. Ḥudhayfah and departed, so join us or you will be killed.” He said: “Qays's sin is upon him,” and did not depart. Qays sent to al-Rabīʿ b. Ziyād asking him to return to him and stay with him, since they were kinsmen and family, but he neither agreed nor refused, and he was pondering that. Then the Banū Badr killed Mālik b. Zuhayr, Qays's brother, who was dwelling among them. The news of his killing reached the Banū ʿAbs and al-Rabīʿ b. Ziyād, and it weighed heavily on them. Al-Rabīʿ sent a spy to Qays to bring him news of him, and he heard him saying: “Will the Banū Badr escape with the killing of Mālik while Rabīʿ fails us in calamities? Before him, Ziyād was a shield against fate when a dreadful day struck. Say to Rabīʿ: follow the deeds of his elder, for people are only either preservers or squanderers. Otherwise I have no place to stay in the lands, and the affair of the Banū Badr is all upon me.” The man returned to al-Rabīʿ and told him. Al-Rabīʿ wept for Mālik and said: “Sleep has been withheld, and I do not close my eyes for an hour, out of grief for the great news that travels by night. After the killing of Mālik b. Zuhayr, can women hope for the outcomes of the pure? Whoever is pleased with the killing of Mālik, let him come to our women in daylight. He will find the women unveiled, wailing for him, and they rise before the breaking of dawn, striking their free faces for a young man of ample generosity, not at all weak. They used to conceal their faces out of modesty, but today they have come out for the onlookers.” And it is long. Qays heard it, so he rode with his family and headed toward al-Rabīʿ b. Ziyād while he was repairing his weapons. Qays dismounted to him, and al-Rabīʿ stood, and they embraced and wept, and they showed grief for the loss of Mālik. The people met one another and dismounted. Qays said to al-Rabīʿ: "No one who seeks refuge with you flees from you, and no one who seeks your help can do without you. You have had my worst day, so let me have your best day. I am with my people, and my people are with you. The people have struck Mālik, and I do not intend evil, for if I fight Banū Badr, Banū Dhubyān will aid them, and if they fight me, Banū ʿAbs will forsake me—unless they all unite against me. I and the people are equal in blood: I killed their son, and they killed my brother. If you help me, I will covet them; if you forsake me, they will covet me." Al-Rabīʿ said: "O Qays, it does not benefit me to see for you excellence that I do not see for myself, and it does not benefit you to see for me what I do not see for you. Mālik has inclined against me while you are both wronged and wronging: they wronged you concerning your racehorse, and you wronged them concerning their blood, and they killed your brother for their son. If blood is matched by blood, then perhaps war will conceive, I will stand with you, and the more beloved of the two matters to me is making peace with them and leaving us to war with Hawāzin." Qays sent for his family and companions, and they came and dismounted with al-Rabīʿ, and ʿAntarah b. Shaddād recited to them his elegy for Mālik: For God's sake, eyes of him who saw the like of Mālik, a sacrifice of a people when two horses raced. Would that they never tasted life after her, and would that they never met for a wager. Would that they both died together in a land, and Qays missed them, so they are not seen. They brought a great gathering for the fall of Mālik, and he was noble, glorious, of pure stock. And he was, when there was a day of dread, they have known that I and he were two youths. And we were in the clamor, protecting our women, and striking at distress every fingertip. You will see, if I remain after you, and my time and long life enable me, I swear truly, if you remained for a glance, your eyes would be cooled when you see me. It reached Ḥudhayfah that al-Rabīʿ and Qays had agreed, and that distressed him, and he prepared for calamity. It is said that the lands of ʿAbs had become barren, so its people sought pasture in the lands of Fazārah, and al-Rabīʿ sought protection from Ḥudhayfah and stayed with them. When news of Mālik’s death reached him, he said to Ḥudhayfah: "I have a covenant of three days." Ḥudhayfah said: "That is yours." So al-Rabīʿ departed from Banū Fazārah. That reached Ḥamal b. Badr, so he said to his brother Ḥudhayfah: "What a bad opinion you held: you killed Mālik and let al-Rabīʿ go! By God, he will kindle a fire against you." So the two rode in pursuit of al-Rabīʿ, but he escaped them, and they knew that he had concealed evil intent. Al-Rabīʿ and Qays agreed, and Ḥudhayfah gathered his people, and they made a pact against ʿAbs. Al-Rabīʿ and Qays gathered their people and prepared for war. Fazārah raided Banū ʿAbs and captured cattle and men. ʿAbs became furious and gathered for a raid, but Fazārah was warned of them. They went out to them and met at a water called al-ʿAdhq, and it was the first battle between them. They fought a fierce fight, and ʿAwf b. Yazīd was killed—Jundub b. Khalaf al-ʿAbsī killed him. Fazārah was routed and slaughtered with a swift slaughter, and al-Rabīʿ b. Ziyād captured Ḥudhayfah b. Badr. Ḥurr b. al-Ḥārith al-ʿAbsī had vowed that if he got power over Ḥudhayfah, he would strike him with the sword, and he had a sharp sword called al-Aṣram. He wanted to strike him with the sword when he was captured, to fulfill his vow. Al-Rabīʿ sent to his wife, and she hid his sword, and they forbade him from killing him and warned him of the consequences. But he refused anything but striking him, so they placed men upon him, and he struck him, but the sword did nothing, and Ḥudhayfah remained a captive. Ghaṭafān gathered and worked for peace, and they made peace on the condition that they would cancel the blood of Badr b. Ḥudhayfah for the blood of Mālik b. Zuhayr, and pay blood-money for ʿAwf b. Badr, and give Ḥudhayfah for the blow that Ḥurr struck him two hundred camels, all to be made ten-camel shares, and four slaves, and Ḥudhayfah would cancel the blood of those killed from Fazārah in the battle, and he was released from captivity. When he returned to his people, he regretted that and his speech against Banū ʿAbs became bad. Qays b. Zuhayr and ʿUmārah b. Ziyād rode and went to Ḥudhayfah and spoke with him. He answered them with agreement and would return to them the camels he had taken from them, and they had multiplied with him. While they were in that, Sinān b. Abī Ḥārithah al-Murrī came to them and denounced Ḥudhayfah’s opinion of peace and said: "If you must do it, give them lean camels in place of their camels and keep their offspring." That suited Ḥudhayfah’s opinion, but Qays and ʿUmārah refused that. It is said that the camels they demanded from him were camels he had taken as a stake from Qays. It is also said that Mālik b. Zuhayr was killed after this mentioned battle. Ḥumayd b. Badr said about that: We killed for ʿAwf Mālik, and he is our revenge, and whoever invents something other than truth commits wrong. Sinān kept urging Ḥudhayfah to war, and they prepared for it. Then the Anṣār learned what they intended, and a group of their chiefs agreed—namely ʿAmr b. al-Iṭnābah, Mālik b. ʿAjlān, Uḥayḥah b. al-Julāḥ, Qays b. al-Khaṭīm, and others—and they set out to make peace between them. They reached them and went back and forth about agreement, but Ḥudhayfah did not agree to that, and his wrongdoing became clear to them, so they warned him of its consequence and turned away. Ḥudhayfah raided ʿAbs, and ʿAbs raided Fazārah, and the evil worsened. Ḥudhayfah sent his brother Ḥamal, and he raided and captured Rayyān b. al-Aslaʿ b. Sufyān, bound him tightly, and carried him to Ḥudhayfah, who released him so that he would give as hostages his two sons and Jubayr the son of his brother ʿAmr b. al-Aslaʿ. Rayyān did that. Then Qays went to Fazārah and met a group of them, among them Mālik b. Badr, and he killed him, and Fazārah was routed. Then Ḥudhayfah took the two sons of Rayyān and killed them while they cried for help: "O our father!" until they died. As for the son of his brother, his maternal uncles prevented him. When Mālik and the two boys were killed, the war intensified between the two parties, and most of it was against Fazārah and those with them. On some days they met and fought a fierce fight, and the war lasted between them until the end of the day. Rayyān b. al-Aslaʿ saw Zayd b. Ḥudhayfah and charged at him and killed him, and Fazārah and Dhubyān were routed. Al-Ḥārith b. Badr was overtaken and killed, and ʿAbs returned safe, with none of them struck. When Zayd and al-Ḥārith were killed, Ḥudhayfah gathered all of Banū Dhubyān and sent to Ashjaʿ and Asad b. Khuzaymah and gathered them. That reached Banū ʿAbs, so they gathered their outlying groups. Qays b. Zuhayr advised racing to the water of al-ʿAqīqah. They did that, and Ḥudhayfah marched with his gatherings against ʿAbs. Envoys went between them, and Ḥudhayfah swore that he would not make peace until he drank from the water of al-ʿAqīqah. Qays sent him some of it in a waterskin and said: "I will not let Ḥudhayfah deceive me." They made peace on the condition that Banū ʿAbs give Ḥudhayfah the blood-money for those killed on his side, and they placed hostages with him until they collected the blood-moneys, which were ten. The hostages were a son of Qays b. Zuhayr and a son of al-Rabīʿ b. Ziyād. They placed one of them with Quṭbah b. Sinān and the other with a blind man from Bakr b. Wāʾil. Some people reproached Ḥudhayfah for accepting blood-money, so he and his brother Ḥamal came to Quṭbah b. Sinān and the Bakrī and said: "Hand over to us the two boys so that we may clothe them and send them back to their families." Quṭbah handed over the boy with him, who was the son of Qays, but the Bakrī refused to surrender the one with him. When they took the son of Qays, they went back and met on the road a son of ʿUmārah b. Ziyād al-ʿAbsī and a cousin of his, and they seized them and killed them along with the son of Qays. When that reached Banū ʿAbs, they took what they had collected of the blood-moneys, loaded it on men, and bought weapons. Then Qays went out with the group, and they met a son of Ḥudhayfah with horsemen from Dhubyān and killed them. Ḥudhayfah gathered and marched to ʿAbs, and he was at a water called ʿArāʿir. They fought, and the victory was for Fazārah, which returned safe. Ḥudhayfah pressed on in the war, but his brother Ḥamal disliked it and regretted what had happened, and he spoke to his brother about peace, but he did not agree. He gathered gatherings from Asad and Dhubyān and the rest of the clans of Ghaṭafān and marched toward Banū ʿAbs. ʿAbs gathered and consulted about their affair. Qays b. Zuhayr said to them: "What has come to you is beyond your power, and Banū Badr want nothing but your blood and gain over you. As for others, they want nothing but wealth and plunder. The right opinion is that we leave the wealth in its place, leave with it two horsemen on Dāḥis and on another swift horse, and we ourselves depart and be one stage away from the wealth. When the people come to the wealth, the two horsemen will ride to us and inform us of their arrival. The people will busy themselves with plunder and seizing wealth. If those of sound opinion forbid them, the common people will oppose them, their formation will break, and every man will busy himself with guarding what he has captured, and they will hang their weapons on the backs of the camels and feel safe. Then we will return to them when the two horsemen arrive and overtake them while they are in a state of dispersal and scattering, so no one of them will have any concern but for himself." They did that, and Ḥudhayfah and those with him came and busied themselves with plunder. Ḥudhayfah and others forbade them, but they did not accept it from him, and they were in the state that Qays had described. Banū ʿAbs returned while Asad and others had dispersed, and Banū Fazārah remained at the rear of the people. They charged at them from their sides, and Mālik b. Subayʿ al-Taghlibī, the chief of Ghaṭafān, was killed, and Fazārah was routed with Ḥudhayfah among them, and he separated with five horsemen and hastened in flight. His news reached Banū ʿAbs, and Qays b. Zuhayr, al-Rabīʿ b. Ziyād, Qirwāsh b. ʿAmr b. al-Aslaʿ, and Rayyān b. al-Aslaʿ—whose two sons Ḥudhayfah had killed—followed him. They tracked their traces at night, and Qays said: "It is as if I see the people having arrived at Jafr al-Habāʾah and dismounted there." They traveled all their night until they overtook them at sunrise at Jafr al-Habāʾah at the water. They had sent their horses to graze, and they seized them all. Qays and his companions came between them and their horses. With Ḥudhayfah in the jafr were his brother Ḥamal b. Badr, his son Ḥiṣn b. Ḥudhayfah, and others. Qays, al-Rabīʿ, and those with them rushed upon them while they were calling: "Labbaykum! Labbaykum!"—meaning they were answering the call of the boys when they were killed and called out: "O our father!" Qays said to them: "O Banū Bakr, how did you see the consequence of wrongdoing?" They adjured them by God and kinship, but they did not accept from them. Qirwāsh b. ʿAmr circled until he stood behind Ḥudhayfah and struck him, breaking his backbone. Ḥudhayfah had raised Qirwāsh until he grew up with him in his house. They killed his brother Ḥamal, cut off their two heads, and spared Ḥiṣn b. Ḥudhayfah because of his youth. The number of those killed in this battle from Fazārah, Asad, and Ghaṭafān was more than four hundred killed, and from ʿAbs more than twenty killed. Fazārah called this battle al-Bawār. Qays b. Zuhayr said: The best of the dead stood over al-Habāʾah, and the noblest of them, Ḥudhayfah, does not depart. All of Qays was bereaved of him, the clients of the people and the people of pure lineage. And through his death the distant was afflicted, and through his death the close friend was singled out. And it is long, and he also said: Do you not see that the best of people has become at Jafr al-Habāʾah, not departing? Were it not for his wrongdoing, I would not cease weeping over him forever as long as the stars rise. But the youth Ḥamal b. Badr did wrong, and wrongdoing's pasture is unwholesome. They said much about the Day of al-Habāʾah. Then ʿAbs regretted what they had done on the Day of al-Habāʾah, and some of them blamed others. Fazārah gathered to Sinān b. Abī Ḥārithah al-Murrī and complained to him of what had befallen them. He considered it great and blamed ʿAbs, and he resolved to gather the Arabs and take revenge for Banū Badr and Fazārah, and he sent out his messengers. A great multitude of Arabs gathered, beyond counting. He forbade his companions from touching wealth and plunder and ordered them to be patient. They marched to Banū ʿAbs. When their march reached them, Qays said: "The right opinion is that we do not meet them, for we have made them blood-enemies, and they demand from us old grudges and claims. They saw what befell them yesterday from their occupation with plunder and wealth, so they will not touch it now. What we should do is send the women and wealth to Banū ʿĀmir, for the blood is ours before them, so they will not molest you. Those with strength and endurance will remain on the backs of horses, and we will delay fighting them. If they refuse anything but fighting, we will have secured our families and wealth, and we will fight them and endure. If we win, that is what we want; if the other happens, we will have taken precautions and joined our wealth, and we will be on a defensive force." So they did that, and Dhubyān and those with them marched and overtook the Banū ʿAbs at Dhāt al-Jarājir, and they fought a fierce battle that day, then separated. When the morrow came, they returned to the encounter and fought more severely than on the first day, and in those days the courage of ʿAntarah b. Shaddād became manifest. When the people saw the severity of the fighting and the great number of slain, they blamed Sinān b. Abī Ḥārithah for his preventing Ḥudhayfah from peace, and they regarded him as an evil omen and advised him to spare the blood and return to peace, but he did not do so and wished to resume war on the third day. When he saw the slackness of his companions and their inclination to peace, he departed and returned. When he had left them, Qays and the Banū ʿAbs departed to the Banū Shaybān b. Bakr and became their neighbours, and they remained with them for a time. Qays saw from the youths of Shaybān what he disliked in the way of their assailing and seizing their property, so the two of them departed from them. A body of Shaybān followed them, and the Banū ʿAbs met them and they fought, and Shaybān was routed, and ʿAbs marched to Hajar to ally themselves with their king, who was Muʿāwiyah b. al-Ḥārith al-Kindī. Muʿāwiyah resolved to raid them by night, but the news reached them, so they departed from him in haste, and Muʿāwiyah marched in haste in their tracks. The guide deliberately led them astray so that they should not overtake ʿAbs until they had caught up with them and their mounts were exhausted. Then they overtook them at al-Furūq, and they fought a fierce battle, and Muʿāwiyah and the people of Hajar were routed, and ʿAbs pursued them and seized some of their property and killed of them as many as they wished. Then they returned and journeyed on and alighted at a water called ʿArāʿir, where there was a sub-tribe of Kalb. They mounted to fight the Banū ʿAbs, and al-Rabīʿ went out and sought their chief, and the chief went out against him, whose name was Masʿūd b. Maṣād. The two fought until they fell to the ground, and Masʿūd wished to kill al-Rabīʿ, but the helmet slipped from his neck, and a man of the Banū ʿAbs shot him with an arrow and killed him. Al-Rabīʿ sprang upon him and cut off his head, and ʿAbs charged Kalb with the head on a spear, and Kalb was routed, and ʿAbs captured their property and their offspring. Then they marched to al-Yamāmah and allied themselves with its people of the Banū Ḥanīfah, and they stayed three years. But they did not treat them well as neighbours and straitened them, so they departed from them. Many of them had dispersed, some of them had been killed, their mounts had perished, and the Arabs held a grudge against them. Then the Banū Ḍabbah sent to them and offered them residence among them so that they might seek their help in the war against Tamīm, and they did so and became their neighbours. When the affair between Ḍabbah and Tamīm was settled, Ḍabbah changed towards ʿAbs and wished to cut them off, so ʿAbs fought them and prevailed and captured some of the property of Ḍabbah. Then they marched to the Banū ʿĀmir and allied themselves with al-Aḥwaṣ b. Jaʿfar b. Kilāb, and he rejoiced in them so that he might be strengthened by them in the war against the Banū Tamīm, because it had reached him that Laqīṭ b. Zurārah wished to raid the Banū ʿĀmir and take vengeance for his brother Maʿbad. So ʿAbs stayed with the Banū ʿĀmir, and Tamīm came against them, and the battle of Shiʿb Jabalah took place, which we shall mention, God willing. Then Dhubyān raided the Banū ʿĀmir b. Ṣaʿṣaʿah, and among the latter were the Banū ʿAbs, and they fought, and ʿĀmir was defeated, and Qirwāsh b. Hunayy al-ʿAbsī was taken prisoner without being recognised. When they brought him to the encampment, a woman of theirs recognised him, and when they knew him, they handed him over to Ḥiṣn b. Ḥudhayfah, and he killed him. Then ʿAbs departed from ʿĀmir and alighted with Taym al-Ribāb, and Taym transgressed against them, and they fought a fierce battle, and Taym multiplied against them and inflicted a great slaughter on ʿAbs. Then ʿAbs departed, weary of war, with men and property diminished and the cattle perished. Qays said to them, 'What do you think?' They said, 'We shall return to our maternal uncles of Dhubyān, for death with them is better than remaining with others.' So they journeyed until they came at night to al-Ḥārith b. ʿAwf b. Abī Ḥārithah al-Murrī — and it is said, to Harim b. Sinān b. Abī Ḥārithah — and he was with Ḥiṣn b. Ḥudhayfah b. Badr. When he returned and saw them, he welcomed them and said, 'Who are the people?' They said, 'Your brothers, the Banū ʿAbs,' and they mentioned their need. He said, 'Yes, and with honour. I shall inform Ḥiṣn b. Ḥudhayfah.' So he went back to him and said, 'You have been come to by night for a need.' He said, 'I have granted it.' He said, 'The Banū ʿAbs; I found their delegation in my dwelling.' Ḥiṣn said, 'Make peace with your people. As for me, I shall not pay blood-money nor exact it. They have killed twenty of ʿAbs among my fathers and paternal uncles.' So he returned to ʿAbs and told them the words of Ḥiṣn, and he took them to him. When he saw them, Qays and al-Rabīʿ b. Ziyād said, 'We are riders of death.' He said, 'Rather, riders of peace. If you have inclined to your people, your people have inclined to you.' Then he went out with them until they came to Sinān and said to him, 'Arise for the affair of your clan and make peace between them, and I shall help you.' So he did that, and peace was completed between them, and ʿAbs returned. It is said that Qays b. Zuhayr did not march with ʿAbs to Dhubyān, and that he said, 'No Ghaṭafānite woman shall ever see me, for I have killed her brother or her husband or her son or her paternal cousin. But I shall repent to my Lord.' So he became a Christian and wandered the earth until he came to ʿUmān, where he became a monk for a time. Then Ḥawj b. Mālik al-ʿAbdī met him, recognised him, and killed him, saying, 'May God not have mercy on me if I have mercy on you.' It is said that Qays married among the Numayr b. Qāsiṭ when ʿAbs returned to Dhubyān, and a son named Faḍālah was born to him. Faḍālah came to the Prophet ﷺ, and the Prophet granted him a banner over those of his people who were with him; they were nine, and he was the tenth. Thus ended the war of Dāḥis and al-Ghabrāʾ, and praise be to God.

92. Tarikh (al-Tabari) 563No grade recorded

    يَوْمَ شِعْبِ جَبَلَةَ   كَانَ لَقِيطُ بْنُ زُرَارَةَ قَدْ عَزَمَ عَلَى غَزْوِ بَنِي عَامِرِ بْنِ صَعْصَعَةَ لِلْأَخْذِ بِثَأْرِ أَخِيهِ مَعْبَدِ بْنِ زُرَارَةَ، وَقَدْ ذَكَرْنَا مَوْتَهُ عِنْدَهُمْ أَسِيرًا. فَبَيْنَمَا هُوَ يَتَجَهَّزُ أَتَاهُ الْخَبَرُ بِحِلْفِ بَنِي عَبْسٍ وَبَنِي عَامِرٍ، فَلَمْ يَطْمَعْ فِي الْقَوْمِ وَأَرْسَلَ إِلَى كُلِّ مَنْ كَانَ بَيْنَهُ وَبَيْنَ عَبْسٍ ذَحْلٌ يَسْأَلُهُ الْحِلْفَ وَالتَّظَافُرَ عَلَى غَزْوِ عَبْسٍ وَعَامِرٍ. فَاجْتَمَعَتْ إِلَيْهِ أَسَدٌ وَغَطَفَانُ وَعَمْرُو بْنُ الْجَوْنِ وَمُعَاوِيَةُ بْنُ الْجَوْنِ وَاسْتَوْثَقُوا وَاسْتَكْثَرُوا وَسَارُوا، فَعَقَدَ مُعَاوِيَةُ بْنُ الْجَوْنِ الْأَلْوِيَةَ، فَكَانَ بَنُو أَسَدٍ وَبَنُو فَزَارَةَ بِلِوَاءٍ مَعَ مُعَاوِيَةَ بْنِ الْجَوْنِ، وَعَقَدَ لِعَمْرِو بْنِ تَمِيمٍ مَعَ حَاجِبِ بْنِ زُرَارَةَ وَعَقَدَ لِلرِّبَابِ مَعَ حَسَّانَ بْنِ هَمَّامٍ، وَعَقَدَ لِجَمَاعَةٍ مِنْ بُطُونِ تَمِيمٍ مَعَ عَمْرِو بْنِ عُدَسٍ، وَعَقَدَ لِحَنْظَلَةَ بِأَسْرِهَا مَعَ لَقِيطِ بْنِ زُرَارَةَ، وَكَانَ مَعَ لَقِيطٍ ابْنَتُهُ دَخْتَنُوسُ، وَكَانَ يَغْزُو بِهَا مَعَهُ وَيَرْجِعُ إِلَى رَأْيِهَا. وَسَارُوا فِي جَمْعٍ عَظِيمٍ لَا يَشُكُّونَ فِي قَتْلِ عَبْسٍ وَعَامِرٍ وَإِدْرَاكِ ثَأْرِهِمْ. فَلَقِيَ لَقِيطٌ فِي طَرِيقِهِ كَرِبَ بْنَ صَفْوَانَ بْنِ الْحُبَابِ السَّعْدِيَّ، وَكَانَ شَرِيفًا، فَقَالَ: مَا مَنَعَكَ أَنْ تَسِيرَ مَعَنَا فِي غَزَاتِنَا ؟ قَالَ: أَنَا مَشْغُولٌ فِي طَلَبِ إِبِلٍ لِي. قَالَ: لَا بَلْ تُرِيدُ أَنْ تُنْذِرَ بِنَا الْقَوْمَ، وَلَا أَتْرُكُكَ حَتَّى تَحْلِفَ أَنَّكَ لَا تُخْبِرُهُمْ، فَحَلَفَ لَهُ، ثُمَّ سَارَ عَنْهُ وَهُوَ مُغْضَبٌ. فَلَمَّا دَنَا مِنْ عَامِرٍ أَخَذَ خِرْقَةً فَصَرَّ بِهَا حَنْظَلَةً وَشَوْكًا وَتُرَابًا وَخِرْقَتَيْنِ يَمَانِيَّتَيْنِ وَخِرْقَةً حَمْرَاءَ وَعَشَرَةَ أَحْجَارٍ سُودٍ ثُمَّ رَمَى بِهَا حَيْثُ يَسْقُونَ وَلَمْ يَتَكَلَّمْ. فَأَخَذَهَا مُعَاوِيَةُ بْنُ قُشَيْرٍ، فَأَتَى بِهَا حَيْثُ الْأَحْوَصُ بْنُ جَعْفَرٍ وَأَخْبَرَهُ أَنَّ رَجُلًا أَلْقَاهَا وَهُمْ يَسْقُونَ. فَقَالَ الْأَحْوَصُ لِقَيْسِ بْنِ زُهَيْرٍ الْعَبْسِيِّ: مَا تَرَى فِي هَذَا الْأَمْرِ ؟ قَالَ: هَذَا مِنْ صُنْعِ اللَّهِ لَنَا، هَذَا رَجُلٌ قَدْ أُخِذَ عَلَيْهِ عَهْدٌ أَنْ لَا يُكَلِّمَكُمْ فَأَخْبَرَكُمْ أَنَّ أَعْدَاءَكُمْ قَدْ غَزَوْكُمْ عَدَدَ التُّرَابِ، وَأَنَّ شَوْكَتَهُمْ شَدِيدَةٌ، وَأَمَّا الْحَنْظَلَةُ فَهِيَ رُؤَسَاءُ الْقَوْمِ، وَأَمَّا الْخِرْقَتَانِ الْيَمَانِيَّتَانِ فَهُمَا حَيَّانِ مِنَ الْيَمَنِ مَعَهُمْ، وَأَمَّا الْخِرْقَةُ الْحَمْرَاءُ فَهِيَ حَاجِبُ بْنُ زُرَارَةَ، وَأَمَّا الْأَحْجَارُ فَهِيَ عَشْرُ لَيَالٍ يَأْتِيكُمُ الْقَوْمُ إِلَيْهَا، قَدْ أَنْذَرْتُكُمْ فَكُونُوا أَحْرَارًا فَاصْبِرُوا كَمَا يَصْبِرُ الْأَحْرَارُ الْكِرَامُ. قَالَ الْأَحْوَصُ: فَإِنَّا فَاعِلُونَ وَآخِذُونَ بِرَأْيِكَ، فَإِنَّهُ لَمْ تَنْزِلْ بِكَ شِدَّةٌ إِلَّا رَأَيْتَ الْمَخْرَجَ مِنْهَا. قَالَ: فَإِذْ قَدْ رَجَعْتُمْ إِلَى رَأْيِي فَأَدْخِلُوا نَعَمَكُمْ شِعْبَ جَبَلَةَ ثُمَّ أَظْمِئُوهَا هَذِهِ الْأَيَّامَ وَلَا تُورِدُوهَا الْمَاءَ، فَإِذَا جَاءَ الْقَوْمُ أَخْرِجُوا عَلَيْهِمُ الْإِبِلَ وَانْخَسُوهَا بِالسُّيُوفِ وَالرِّمَاحِ فَتَخْرُجَ مَذَاعِيرَ عِطَاشًا فَتَشْغَلَهُمْ وَتُفَرِّقَ جَمْعَهُمْ وَاخْرُجُوا أَنْتُمْ فِي آثَارِهَا وَاشْفُوا نُفُوسَكُمْ. فَفَعَلُوا مَا أَشَارَ بِهِ. وَعَادَ كَرِبُ بْنُ صَفْوَانَ فَلَقِيَ لَقِيطًا فَقَالَ لَهُ: أَنْذَرْتَ الْقَوْمَ ؟ فَأَعَادَ الْحَلِفَ لَهُ أَنَّهُ لَمْ يُكَلِّمْ أَحَدًا مِنْهُمْ، فَخَلَّى عَنْهُ. فَقَالَتْ دَخْتَنُوسُ ابْنَةُ لَقِيطٍ لِأَبِيهَا: رُدَّنِي إِلَى أَهْلِي، وَلَا تُعَرِّضْنِي لَعَبْسٍ وَعَامِرٍ فَقَدْ أَنْذَرَهُمْ لَا مَحَالَةَ، فَاسْتَحْمَقَهَا وَسَاءَهُ كَلَامُهَا وَرَدَّهَا. وَسَارَ حَتَّى نَزَلَ عَلَى فَمِ الشِّعْبِ بِعَسَاكِرَ جَرَّارَةٍ كَثِيرَةِ الصَّوَاهِلِ وَلَيْسَ لَهُمْ هَمٌّ إِلَّا الْمَاءَ، فَقَصَدُوهُ. فَقَالَ لَهُمْ قَيْسٌ: أَخْرِجُوا عَلَيْهِمُ الْآنَ الْإِبِلَ، فَفَعَلُوا ذَلِكَ، فَخَرَجَتِ الْإِبِلُ مَذَاعِيرَ عِطَاشًا وَهُمْ فِي أَعْرَاضِهَا وَأَدْبَارِهَا، فَخَبَطَتْ تَمِيمًا وَمَنْ مَعَهَا وَقَطَّعَتْهُمْ، وَكَانُوا فِي الشِّعْبِ، وَأَبْرَزَتْهُمْ إِلَى الصَّحْرَاءِ عَلَى غَيْرِ تَعْبِيَةٍ. وَشُغِلُوا عَنْ الِاجْتِمَاعِ إِلَى أَلْوِيَتِهِمْ، وَحَمَلَتْ عَلَيْهِمْ عَبْسٌ وَعَامِرٌ فَاقْتَتَلُوا قِتَالًا شَدِيدًا وَكَثُرَتِ الْقَتْلَى فِي تَمِيمٍ، وَكَانَ أَوَّلَ مَنْ قُتِلَ مِنْ رُؤَسَائِهِمْ عَمْرُو بْنُ الْجَوْنِ، وَأُسِرَ مُعَاوِيَةُ بْنُ الْجَوْنِ وَعَمْرُو بْنُ عَمْرِو بْنِ عُدَسٍ زَوْجُ تَخْتَنُوسْ بِنْتِ لَقِيطٍ، وَأُسِرَ حَاجِبُ بْنُ زُرَارَةَ، وَانْحَازَ لَقِيطُ بْنُ زُرَارَةَ، فَدَعَا قَوْمَهُ وَقَدْ تَفَرَّقُوا عَنْهُ، فَاجْتَمَعَ إِلَيْهِ نَفَرٌ يَسِيرٌ، فَتَحَرَّزَ بِرَايَتِهِ فَوْقَ جُرْفٍ ثُمَّ حَمَلَ فَقَتَلَ فِيهِمْ وَرَجَعَ وَصَاحَ: أَنَا لَقِيطٌ، وَحَمَلَ ثَانِيَةً فَقَتَلَ وَجَرَحَ وَعَادَ، فَكَثُرَ جَمْعُهُ، فَانْحَطَّ الْجُرْفُ بِفَرَسِهِ، وَحَمَلَ عَلَيْهِ عَنْتَرَةُ فَطَعَنَهُ طَعْنَةً قَصَمَ بِهَا صُلْبَهُ، وَضَرَبَهُ قَيْسٌ بِالسَّيْفِ فَأَلْقَاهُ مُتَشَحِّطًا فِي دَمِهِ، فَذَكَرَ ابْنَتَهُ دَخْتَنُوسَ فَقَالَ: يَا لَيْتَ شِعْرِي عَنْكِ دَخْتَنُوسُ إِذَا أَتَاهَا الْخَبَرُ الْمَرْمُوسُ أَتَحْلِقُ الْقُرُونَ أَمْ تَمِيسُ لَا بَلْ تَمِيسُ إِنَّهَا عَرُوسُ ثُمَّ مَاتَ وَتَمَّتِ الْهَزِيمَةُ عَلَى تَمِيمٍ وَغَطَفَانَ، ثُمَّ فَدَوْا حَاجِبًا بِخَمْسِمِائَةٍ مِنَ الْإِبِلِ، وَعَادَ مَنْ سَلِمَ إِلَى أَهْلِهِ. وَقَالَتْ دَخْتَنُوسُ تَرْثِي أَبَاهَا قَصَائِدَ، مِنْهَا: عَثَرَ الْأَغَرُّ بِخَيْرِ خِنْ دِفَ كَهْلِهَا وَشَبَابِهَا     وَأَضَرِّهَا لِعَدُوِّهَا وَأَفَكِّهَا لِرِقَابِهَا     وَقَرِيعِهَا وَنَجِيبِهَا فِي الْمُطْبِقَاتِ وَنَابِهَا     وَرَئِيسِهَا عِنْدَ الْمُلُو كِ وَزَيْنِ يَوْمِ خِطَابِهَا     وَأَتَمِّهَا نَسَبًا إِذَا رَجَعَتْ إِلَى أَنْسَابِهَا     فَرَعَى عَمُودًا لِلْعَشِي رَةِ رَافِعًا لِنِصَابِهَا     وَيَعُولُهَا وَيَحُوطُهَا وَيَذُبُّ عَنْ أَحْسَابِهَا     وَيَطَا مَوَاطِنَ لِلْعَدُ وِّ فَكَانَ لَا يَمْشِي بِهَا     فِعْلَ الْمُدِلِّ مِنَ الْأُسُو دِ لِحَيْنِهَا وَتَبَابِهَا     كَالْكَوْكَبِ الدُّرِّيِّ فِي سَمَاءَ لَا يَخْفَى بِهَا     عَبَثَ الْأَغَرُّ بِهِ وَكُ لُّ مَنِيَّةٍ لِكِتَابِهَا     فَرَّتْ بَنُو أَسَدٍ فِرَا رَ الطَّيْرِ عَنْ أَرْبَابِهَا     وَهَوَازِنٌ أَصْحَابُهُمْ كَالْفَأْرِ فِي أَذْنَابِهَا وَذَكَرَ مُحَمَّدُ بْنُ إِسْحَاقَ فِي يَوْمِ جَبَلَةَ غَيْرَ مَا ذَكَرْنَا، قَالَ: كَانَ سَبَبَهُ أَنَّ بَنِي خِنْدِفٍ كَانَ لَهُمْ عَلَى قَيْسٍ أَكْلٌ تَأْكُلُهُ الْقُعْدُدُ مِنْ خِنْدِفٍ، فَكَانَ يَنْتَقِلُ فِيهِمْ حَتَّى انْتَهَى إِلَى تَمِيمٍ، ثُمَّ مِنْ تَمِيمٍ إِلَى بَنِي عَمْرِو بْنِ تَمِيمٍ، وَهُمْ أَقَلُّ بَطْنٍ مِنْهُمْ وَأَذَلُّهُ، فَأَبَتْ قَيْسٌ أَنْ تُعْطِيَ الْأَكْلَ وَامْتَنَعَتْ مِنْهُ، فَجَمَعَتْ تَمِيمٌ وَحَالَفَتْ غَيْرَهَا مِنَ الْعَرَبِ وَسَارُوا إِلَى قَيْسٍ، فَذَكَرَ الْقِصَّةَ نَحْوَ مَا تَقَدَّمَ وَخَالَفَ فِي الْبَعْضِ فَلَا حَاجَةَ إِلَى ذِكْرِهِ. وَفِي هَذَا الْيَوْمِ وُلِدَ عَامِرُ بْنُ الطُّفَيْلِ الْعَامِرِيُّ. وَقَدْ قَالَ بَعْضُ الْعُلَمَاءِ إِنَّ الْمَجُوسِيَّةَ كَانَ يَدِينُ بِهَا بَعْضُ الْعَرَبِ  بِالْبَحْرَيْنِ، وَكَانَ زُرَارَةُ بْنُ عُدَسٍ وَابْنَاهُ حَاجِبٌ وَلَقِيطٌ وَالْأَقْرَعُ بْنُ حَابِسٍ وَغَيْرُهُمْ مَجُوسًا، وَإِنَّ لَقِيطًا تَزَوَّجَ ابْنَتَهُ دَخْتَنُوسَ وَسَمَّاهَا بِهَذَا الِاسْمِ الْفَارِسِيِّ، وَإِنَّهُ قُتِلَ وَهِيَ تَحْتُهُ، فَقَالَ فِي ذَلِكَ: يَا لَيْتَ شِعْرِي عَنْكِ دَخْتَنُوسُ الْأَبْيَاتَ. وَالْأَوَّلُ أَصَحُّ، وَاللَّهُ أَعْلَمُ.

    ✧ The Day of Shiʿb Jabalah Laqīṭ b. Zurārah had resolved to raid Banū ʿĀmir b. Ṣaʿṣaʿah to avenge the blood of his brother Maʿbad b. Zurārah, whose death among them as a captive we have already mentioned. While he was preparing for the expedition, news reached him of the alliance between Banū ʿAbs and Banū ʿĀmir. He no longer had any hope of overcoming that people, so he sent to every tribe with whom he had a blood feud against ʿAbs, asking them for an alliance and for support in raiding ʿAbs and ʿĀmir. Aasad, Ghaṭafān, ʿAmr b. al-Jawn and Muʿāwiyah b. al-Jawn gathered to him, bound themselves by oaths, increased their numbers and set out. Muʿāwiyah b. al-Jawn tied the standards: Banū Asad and Banū Fazārah were under one banner with Muʿāwiyah b. al-Jawn; he tied a banner for ʿAmr b. Tamīm together with Ḥājib b. Zurārah; he tied a banner for al-Ribāb together with Ḥassān b. Hammām; he tied a banner for a group of the clans of Tamīm together with ʿAmr b. ʿUdas; and he tied a banner for Ḥanẓalah in its entirety together with Laqīṭ b. Zurārah. With Laqīṭ was his daughter Dukhtanūs, whom he used to take with him on raids and to whose judgment he would defer. They marched in a great host, having no doubt that they would kill ʿAbs and ʿĀmir and attain their vengeance. On his way, Laqīṭ met Karib b. Ṣafwān b. al-Ḥubāb al-Saʿdī, who was a nobleman. He said: "What prevented you from marching with us on our raid?" He said: "I am busy seeking camels of mine." He said: "No, rather you wish to warn the people about us. I will not leave you until you swear that you will not inform them." So he swore to him, then departed in anger. When he drew near ʿĀmir, he took a rag and tied in it colocynth, thorns, dust, two Yemeni cloths, a red cloth and ten black stones, then threw it where they were watering, without speaking. Muʿāwiyah b. Qushayr took it and brought it to where al-Aḥwaṣ b. Jaʿfar was, and told him that a man had thrown it while they were watering. Al-Aḥwaṣ said to Qays b. Zuhayr al-ʿAbsī: "What do you think of this matter?" He said: "This is from God's making for us. This is a man who has been put under a covenant not to speak to you, so he has informed you that your enemies have raided you in number like the dust, and that their thorns are sharp. As for the colocynth, it means the chiefs of the people. As for the two Yemeni cloths, they are two clans from Yemen who are with them. As for the red cloth, it is Ḥājib b. Zurārah. As for the stones, they are ten nights before the people come to you. I have warned you, so be freeborn men and be patient as noble freeborn men are patient." Al-Aḥwaṣ said: "We shall do so and take your advice, for no hardship has befallen you but that you have seen the way out of it." He said: "Since you have accepted my advice, drive your cattle into the ravine of Jabalah, then keep them thirsty these days and do not bring them to water. When the people come, drive the camels out against them and prick them with swords and spears, so that they will rush out in panic and thirst, occupy the enemy and scatter their ranks. Then go out yourselves in their tracks and satisfy your souls." They did as he advised. Karib b. Ṣafwān returned and met Laqīṭ. He said to him: "Did you warn the people?" He again swore to him that he had not spoken to any of them, so he let him go. Dukhtanūs, daughter of Laqīṭ, said to her father: "Return me to my family and do not expose me to ʿAbs and ʿĀmir, for he has warned them without doubt." He considered her foolish and was angered by her words, and sent her back. He marched on until he encamped at the mouth of the ravine with numerous, heavily-equipped forces filled with the neighing of horses, and their only concern was water, so they made for it. Qays said to them: "Now drive the camels out against them." They did so, and the camels came out in panic and thirst, while the enemy were in their midst and at their rear. The camels trampled Tamīm and those with them and cut them to pieces, for they were in the ravine, and drove them out into the open desert in no battle order. They were too busy to gather to their banners, and ʿAbs and ʿĀmir charged them. They fought a fierce battle, and the slain among Tamīm were many. The first of their chiefs to be killed was ʿAmr b. al-Jawn. Muʿāwiyah b. al-Jawn was taken captive, as was ʿAmr b. ʿAmr b. ʿUdas, the husband of Dukhtanūs bt. Laqīṭ. Ḥājib b. Zurārah was taken captive. Laqīṭ b. Zurārah withdrew and called his people after they had scattered from him. A small band gathered to him, and he took up a defensive position with his banner above a riverbank, then charged and slew among them and returned, crying: "I am Laqīṭ!" He charged a second time, killing and wounding, and returned. His band grew larger, but the bank collapsed beneath him and his horse. ʿAntarah charged him and thrust him with a spear-thrust that broke his spine, and Qays struck him with the sword and cast him down writhing in his blood. Then he remembered his daughter Dukhtanūs and said: "Would that I knew, Dukhtanūs, when the hidden news reaches you, will you shave your locks or sway in pride? No, rather you will sway, for she is a bride." Then he died, and the rout was complete upon Tamīm and Ghaṭafān. Then they ransomed Ḥājib for five hundred camels, and those who survived returned to their families. Dukhtanūs composed elegies for her father, among them: "The noble one has stumbled, with the best of Khindif, its mature men and its youths, and the most harmful of it to its enemy, and the most generous of it to its slaves, and its champion and its noble one, in the dark nights and its fang, and its chief before kings, and the ornament of the day of her betrothal, and the most complete of it in lineage when traced back to its lineages. So he tended a pillar for the clan, raising its foundation, and he supported it and guarded it and defended its honors. And he trod places that were hostile to the enemy, and he would not walk in them as the boastful one among the lions does, to its destruction and ruin. Like the brilliant star in a sky where it is not hidden, the noble one toyed with him, and every death follows its decree. Banū Asad fled as birds flee from their masters, and Hawāzin, their companions, were like mice at their tails." Muḥammad b. Isḥāq mentioned something different from what we have mentioned concerning the Day of Jabalah. He said: Its cause was that Banū Khindif had a due which the al-Qaʿdud of Khindif used to take from Qays. This due passed among them until it came to Tamīm, then from Tamīm to Banū ʿAmr b. Tamīm, who were the smallest and humblest clan among them. Qays refused to give the due and withheld it. So Tamīm gathered and allied with other Arabs, and they marched against Qays. He related the story in a manner similar to what has preceded, but differed in some details, so there is no need to mention it. On this day ʿĀmir b. al-Ṭufayl al-ʿĀmirī was born. Some scholars have said that Magianism was professed by some of the Arabs in al-Baḥrayn, and that Zurārah b. ʿUdas and his two sons Ḥājib and Laqīṭ, and al-Aqraʿ b. Ḥābis and others, were Magians. They also said that Laqīṭ married his daughter Dukhtanūs and named her with this Persian name, and that he was killed while she was his wife, and that he said about that: "Would that I knew, Dukhtanūs," the verses. But the first account is more correct, and God knows best.

93. Tarikh (al-Tabari) 564No grade recorded

    يَوْمُ ذَاتِ نَكِيفٍ   كَانَ بَنُو بَكْرِ بْنِ عَبْدِ مَنَاةَ بْنِ كِنَانَةَ مُبْغِضِينَ لِقُرَيْشٍ مُضْطَغِنِينَ عَلَيْهِمْ مَا كَانَ مِنْ قُصَيٍّ حِينَ أَخْرَجَهُمْ مِنْ مَكَّةَ مَعَ مَنْ أَخْرَجَ مِنْ خُزَاعَةَ حِينَ قَسَّمَهَا رِبَاعًا وَخُطَطًا بَيْنَ قُرَيْشٍ. فَلَمَّا كَانُوا عَلَى عَهْدِ عَبْدِ الْمُطَّلِبِ هَمُّوا بِإِخْرَاجِ قُرَيْشٍ مِنَ الْحَرَمِ، وَأَنْ يُقَاتِلُوهُمْ حَتَّى يَغْلِبُوهُمْ عَلَيْهِ. وَعَدَتْ بَنُو بَكْرٍ عَلَى نَعَمٍ لِبَنِي الْهُونِ بْنِ خُزَيْمَةَ فَاطَّرَدُوهَا، ثُمَّ جَمَعُوا جُمُوعَهُمْ وَجَمَعَتْ قُرَيْشٌ جُمُوعَهُمْ وَاسْتَعَدَّتْ، وَعَقَدَ عَبْدُ الْمُطَّلِبِ الْحِلْفَ بَيْنَ قُرَيْشٍ وَالْأَحَابِيشِ، وَهُمْ بَنُو الْحَارِثِ بْنِ عَبْدِ مَنَاةَ وَبَنُو الْهُونِ بْنِ خُزَيْمَةَ بْنِ مُدْرِكَةَ وَبَنُو الْمُصْطَلِقِ مِنْ خُزَاعَةَ، فَلَقُوا بَنِي بَكْرٍ وَمَنِ انْضَمَّ إِلَيْهِمْ، وَعَلَى النَّاسِ عَبْدُ الْمُطَّلِبِ، فَاقْتَتَلُوا بِذَاتِ نَكِيفٍ، فَانْهَزَمَ بَنُو بَكْرٍ وَقُتِلُوا قَتْلًا ذَرِيعًا فَلَمْ يَعُودُوا لِحَرْبِ قُرَيْشٍ قَالَ ابْنُ شُعْلَةَ الْفِهْرِيُّ: فَلِلَّهِ عَيْنَا مَنْ رَأَى مِنْ عِصَابَةٍ غَوَتْ غَيَّ بَكْرٍ يَوْمَ ذَاتِ نَكِيفِ     أَنَاخُوا إِلَى أَبْيَاتِنَا وَنِسَائِنَا فَكَانُوا لَنَا ضَيْفًا بِشَرِّ مَضِيفِ فَقَتَلَ يَوْمَئِذٍ عَبْدُ بْنُ السَّفَّاحِ الْقَارِيُّ مِنَ الْقَارَةِ قَتَادَةَ بْنَ قَيْسٍ أَخَا بَلْعَاءَ بْنِ قَيْسٍ، وَاسْمُ بَلْعَاءَ مُسَاحِقٌ. وَيَوْمَئِذٍ قِيلَ: قَدْ أَنْصَفَ الْقَارَةَ مَنْ رَامَاهَا، وَالْقَارَةُ مِنْ وَلَدِ الْهُونِ بْنِ خُزَيْمَةَ، وَهُوَ مِنْ وَلَدِ عَضَلَ بْنِ الدِّيشِ، قَالَ رَجُلٌ مِنْهُمْ: دَعُونَا قَارَةً لَا تُنْفِرُونَا     فَنُجْفِلَ مِثْلَ إِجْفَالِ الظَّلِيمِ وَقِيلَ بِهَذَا الْبَيْتِ سُمُّوا قَارَةً، وَكَانَ يُقَالُ لِلْقَارَةِ رُمَاةُ الْحَدَقِ.

    ✧ The Day of Dhāt Nakīf Banū Bakr b. ʿAbd Manāh b. Kinānah were filled with hatred for Quraysh and bore rancor against them because of what Quṣayy had done when he expelled them from Makkah together with those of Khuzāʿah whom he expelled when he apportioned it into quarters and plots among Quraysh. When it came to the time of ʿAbd al-Muṭṭalib, they resolved to expel Quraysh from the Sacred Precinct and to fight them until they overcame them for it. Banū Bakr raided camels belonging to Banū al-Hūn b. Khuzaymah and drove them off; then they gathered their forces, and Quraysh gathered their forces and made ready. ʿAbd al-Muṭṭalib concluded the alliance between Quraysh and the Aḥābīsh, who are Banū al-Ḥārith b. ʿAbd Manāh, Banū al-Hūn b. Khuzaymah b. Mudrikah, and Banū al-Muṣṭaliq of Khuzāʿah. They met Banū Bakr and those who joined them, with ʿAbd al-Muṭṭalib in command of the men, and they fought at Dhāt Nakīf. Banū Bakr was routed and suffered a swift slaughter, and they did not return to war against Quraysh. Ibn Shuʿlah al-Fihrī said: For God’s sake, eyes of one who saw a band that erred, the error of Bakr on the day of Dhāt Nakīf; they made their camels kneel at our tents and our women, and they were guests for us with the worst of hosts. On that day ʿAbd b. al-Saffāḥ al-Qārī of al-Qārah killed Qatādah b. Qays, the brother of Balʿāʾ b. Qays, and Balʿāʾ’s name was Musāḥiq. On that day it was said: “Al-Qārah has dealt fairly with the one who shot at it.” Al-Qārah is from the offspring of al-Hūn b. Khuzaymah, which is from the offspring of ʿAḍal b. al-Dīsh. One of their men said: Leave us as Qārah; do not put us to flight, lest we stampede like the stampede of the male ostrich. It is said that by this verse they were named Qārah. Al-Qārah used to be called the marksmen of the pupil.

94. Tarikh (al-Tabari) 565No grade recorded

    ذِكْرُ حرب الفجار الْفِجَارِ الْأَوَّلِ وَالثَّانِي   أَمَّا الْفِجَارُ الْأَوَّلُ فَلَمْ يَكُنْ فِيهِ كَثِيرُ أَمْرٍ لِيُذْكَرَ، وَإِنَّمَا ذَكَرْنَاهُ لِئَلَّا يُرَى ذِكْرُ الْفِجَارِ الثَّانِي وَمَا كَانَ فِيهِ مِنَ الْأُمُورِ الْعَظِيمَةِ فَيُظَنُّ أَنَّ الْأَوَّلَ مِثْلُهُ وَقَدْ أَهْمَلْنَاهُ، فَلِهَذَا ذَكَرْنَاهُ. قَالَ ابْنُ إِسْحَاقَ: كَانَ الْفِجَارُ الْأَوَّلُ بَيْنَ قُرَيْشٍ وَمَنْ مَعَهَا مِنْ كِنَانَةَ كُلِّهَا وَبَيْنَ قَيْسِ عَيْلَانَ. وَسَبَبُهُ أَنَّ رَجُلًا مِنْ كِنَانَةَ كَانَ عَلَيْهِ دَيْنٌ لِرَجُلٍ مِنْ بَنِي نَصْرِ بْنِ مُعَاوِيَةَ بْنِ بَكْرِ بْنِ هَوَازِنَ، فَأُعْدِمَ الْكِنَانِيُّ، فَوَافَى النَّصْرِيُّ سُوقَ عُكَاظَ بِقِرْدٍ وَقَالَ: مَنْ يَبِيعُنِي مِثْلَ هَذَا بِمَا لِي عَلَى فُلَانٍ الْكِنَانِيِّ ؟ فَعَلَ ذَلِكَ تَعْيِيرًا لِلْكِنَانِيِّ وَقَوْمِهِ، فَمَرَّ بِهِ رَجُلٌ مِنْ كِنَانَةَ فَضَرَبَ الْقِرْدَ بِالسَّيْفِ فَقَتَلَهُ أَنَفَةً مِمَّا قَالَ النَّصْرِيُّ، فَصَرَخَ النَّصْرِيُّ فِي قَيْسٍ، وَصَرَخَ الْكِنَانِيُّ فِي كِنَانَةَ، فَاجْتَمَعَ النَّاسُ وَتَحَاوَرُوا حَتَّى كَادَ يَكُونُ بَيْنَهُمُ الْقِتَالُ ثُمَّ اصْطَلَحُوا. وَقِيلَ: كَانَ سَبَبُهُ أَنَّ فِتْيَةً مِنْ قُرَيْشٍ قَعَدُوا إِلَى امْرَأَةٍ مِنْ بَنِي عَامِرٍ وَهِيَ وَضِيئَةٌ عَلَيْهَا بُرْقُعٌ، فَقَالُوا لَهَا: اسْفِرِي لِنَنْظُرَ إِلَى وَجْهِكِ، فَلَمْ تَفْعَلْ. فَقَامَ غُلَامٌ مِنْهُمْ فَشَكَّ ذَيْلَ دِرْعِهَا إِلَى ظَهْرِهَا وَلَمْ تَشْعُرْ، فَلَمَّا قَامَتِ انْكَشَفَتْ دُبُرُهَا، فَضَحِكُوا وَقَالُوا: مَنَعْتِنَا النَّظَرَ إِلَى وَجْهِكِ فَقَدْ نَظَرْنَا إِلَى دُبُرِكِ. فَصَاحَتِ الْمَرْأَةُ: يَا بَنِي عَامِرٍ فُضِحْتُ ! فَأَتَاهَا النَّاسُ وَاشْتَجَرُوا حَتَّى كَادَ يَكُونُ قِتَالٌ، ثُمَّ رَأَوْا أَنَّ الْأَمْرَ يَسِيرٌ فَاصْطَلَحُوا. وَقِيلَ: بَلْ قَعَدَ رَجُلٌ مِنْ بَنِي غِفَارٍ يُقَالُ لَهُ أَبُو مَعْشَرِ بْنُ مِكْرِزٍ، وَكَانَ عَازِمًا مَنِيعًا فِي نَفْسِهِ، وَكَانَ بِسُوقِ عُكَاظَ، فَمَدَّ رِجْلَهُ ثُمَّ قَالَ: نَحْنُ بَنُو مُدْرِكَةَ بْنِ خِنْدِفْ مَنْ يَطْعَنُوا فِي عَيْنِهِ لَا يَطْرِفْ وَمَنْ يَكُونُوا قَوْمَهُ يُغَطْرَفْ كَأَنَّهُ لُجَّةُ بَحْرٍ مُسْدِفْ أَنَا وَاللَّهِ أَعَزُّ الْعَرَبِ، فَمَنْ زَعَمَ أَنَّهُ أَعَزُّ مِنِّي فَلْيَضْرِبْهَا بِالسَّيْفِ. فَقَامَ رَجُلٌ مِنْ قَيْسٍ يُقَالُ لَهُ أَحْمَرُ بْنُ مَازِنٍ فَضَرَبَهَا بِالسَّيْفِ فَخَرَشَهَا خَرْشًا غَيْرَ كَثِيرٍ، فَاخْتَصَمَ النَّاسُ ثُمَّ اصْطَلَحُوا. - بَنُو نَصْرٍ بِالنُّونِ -. وَأَمَّا الْفِجَارُ الثَّانِي، وَكَانَ بَعْدَ الْفِيلِ بِعِشْرِينَ سَنَةً، وَبَعْدَ مَوْتِ عَبْدِ الْمُطَّلِبِ بِاثْنَتَيْ عَشْرَةَ سَنَةً، وَلَمْ يَكُنْ فِي أَيَّامِ الْعَرَبِ أَشْهَرُ مِنْهُ وَلَا أَعْظَمُ، فَإِنَّمَا سُمِّيَ الْفِجَارَ لِمَا اسْتَحَلَّ الْحَيَّانِ كِنَانَةُ وَقَيْسٌ فِيهِ مِنَ الْمَحَارِمِ، وَكَانَ قَبْلَهُ يَوْمُ جَبَلَةَ، وَهُوَ مَذْكُورٌ فِي أَيَّامِ الْعَرَبِ، وَالْفِجَارُ أَعْظَمُ مِنْهُ. وَكَانَ سَبَبُهُ أَنَّ الْبَرَّاضَ بْنَ قَيْسِ بْنِ رَافِعٍ الْكِنَانِيَّ ثُمَّ الضَّمْرِيَّ كَانَ رَجُلًا فَاتِكًا خَلِيعًا قَدْ خَلَعَهُ قَوْمُهُ لِكَثْرَةِ شَرِّهِ، وَكَانَ يُضْرَبُ الْمَثَلُ بِفَتْكِهِ فَيُقَالُ: أَفْتَكُ مِنَ الْبَرَّاضِ. قَالَ بَعْضُهُمْ: وَالْفَتَى مَنْ تَعَرَّفَتْهُ اللَّيَالِي فَهْوَ فِيهَا كَالْحَيَّةِ النَّضْنَاضِ كُلَّ يَوْمٍ لَهُ بِصِرْفِ اللَّيَالِي فَتْكَةٌ مِثْلُ فَتْكَةِ الْبَرَّاضِ فَخَرَجَ حَتَّى قَدِمَ عَلَى النُّعْمَانِ بْنِ الْمُنْذِرِ، وَكَانَ النُّعْمَانُ يَبْعَثُ كُلَّ عَامٍ بِلَطِيمَةٍ لِلتِّجَارَةِ إِلَى عُكَاظَ تُبَاعُ لَهُ هُنَاكَ، وَكَانَ عُكَاظُ وَذُو الْمَجَازِ وَمَجَنَّةُ أَسْوَاقًا تَجْتَمِعُ بِهَا الْعَرَبُ كُلَّ عَامٍ إِذَا حَضَرَ الْمَوْسِمُ، فَيَأْمَنُ بَعْضُهُمْ بَعْضًا حَتَّى تَنْقَضِيَ أَيَّامُهَا، وَكَانَتْ مَجَنَّةُ بِالظَّهْرَانِ، وَكَانَتْ عُكَاظُ بَيْنَ نَخْلَةَ وَالطَّائِفِ، وَكَانَ ذُو الْمَجَازِ بِالْجَانِبِ الْأَيْسَرِ إِذَا وَقَفْتَ عَلَى الْمَوْقِفِ، فَقَالَ النُّعْمَانُ، وَعِنْدَهُ الْبَرَّاضُ وَعُرْوَةُ بْنُ عُتْبَةَ بْنِ جَعْفَرِ بْنِ كِلَابٍ الْمَعْرُوفُ بِالرَّحَّالِ، وَإِنَّمَا قِيلَ لَهُ ذَلِكَ لِكَثْرَةِ رِحْلَتِهِ إِلَى الْمُلُوكِ -: مَنْ يُجِيزُ لِي لَطِيمَتِي هَذِهِ حَتَّى يُبْلِغَهَا عُكَاظَ ؟ فَقَالَ الْبَرَّاضُ: أَنَا أُجِيزُهَا، أَبَيْتَ اللَّعْنَ، عَلَى كِنَانَةَ. فَقَالَ النُّعْمَانُ: إِنَّمَا أُرِيدُ مَنْ يُجِيزُهَا عَلَى كِنَانَةَ وَقَيْسٍ ! فَقَالَ عُرْوَةُ: أَكَلْبٌ خَلِيعٌ يُجِيزُهَا لَكَ، أَبَيْتَ اللَّعْنَ ! أَنَا أُجِيزُهَا عَلَى أَهْلِ الشِّيحِ وَالْقَيْصُومِ مِنْ أَهْلِ تِهَامَةَ وَأَهْلِ نَجْدٍ. فَقَالَ الْبَرَّاضُ، وَغَضِبَ: وَعَلَى كِنَانَةَ تُجِيزُهَا يَا عُرْوَةُ ؟ قَالَ عُرْوَةُ: وَعَلَى النَّاسِ كُلِّهِمْ. فَدَفَعَ النُّعْمَانُ اللَّطِيمَةَ إِلَى عُرْوَةَ الرَّحَّالِ وَأَمَرَهُ بِالْمَسِيرِ بِهَا، وَخَرَجَ الْبَرَّاضُ يَتْبَعُ أَثَرَهُ، وَعُرْوَةُ يَرَى مَكَانَهُ وَلَا يَخْشَى مِنْهُ، حَتَّى إِذَا كَانَ عُرْوَةُ بَيْنَ ظَهْرَيْ قَوْمِهِ بِوَادٍ يُقَالُ لَهُ تَيْمَنُ بِنَوَاحِي فَدَكَ أَدْرَكَهُ الْبَرَّاضُ بْنُ قَيْسٍ فَأَخْرَجَ قِدَاحَهُ يَسْتَقْسِمُ بِهَا فِي قَتْلِ عُرْوَةَ، فَمَرَّ بِهِ عُرْوَةُ فَقَالَ: مَا تَصْنَعُ يَا بَرَّاضُ ؟ فَقَالَ: أَسْتَقْسِمُ فِي قَتْلِكَ أَيُؤْذَنُ لِي أَمْ لَا. فَقَالَ عُرْوَةُ: اسْتُكَ أَضْيَقُ مِنْ ذَلِكَ ! فَوَثَبَ إِلَيْهِ الْبَرَّاضُ بِالسَّيْفِ فَقَتَلَهُ. فَلَمَّا رَآهُ الَّذِينَ يَقُومُونَ عَلَى الْعِيرِ وَالْأَحْمَالِ قَتِيلًا انْهَزَمُوا، فَاسْتَاقَ الْبَرَّاضُ الْعِيرَ وَسَارَ عَلَى وَجْهِهِ إِلَى خَيْبَرَ، وَتَبِعَهُ رَجُلَانِ مِنْ قَيْسٍ لِيَأْخُذَاهُ، أَحَدُهُمَا غَنَوِيٌّ وَالْآخَرُ غَطْفَانِيٌّ، وَاسْمُ الْغَنَوِيِّ أَسَدُ بْنُ جُوَيْنٍ، وَاسْمُ الْغَطَفَانِيِّ مُسَاوِرُ بْنُ مَالِكٍ، فَلَقِيَهُمَا الْبَرَّاضُ بِخَيْبَرَ أَوَّلَ النَّاسِ فَقَالَ لَهُمَا: مَنِ الرَّجُلَانِ ؟ قَالَا: مِنْ قَيْسٍ قَدِمْنَا لِنَقْتُلَ الْبَرَّاضَ. فَأَنْزَلَهُمَا وَعَقَلَ رَاحِلَتَيْهِمَا، ثُمَّ قَالَ أَيُّكُمَا أَجْرَأُ عَلَيْهِ وَأَجْوَدُ سَيْفًا ؟ قَالَ الْغَطَفَانِيُّ: أَنَا. فَأَخَذَهُ وَمَشَى مَعَهُ لِيَدُلَّهُ بِزَعْمِهِ عَلَى الْبَرَّاضِ، فَقَالَ لِلْغَنَوِيِّ: احْفَظْ رَاحِلَتَيْكُمَا، فَفَعَلَ، وَانْطَلَقَ الْبَرَّاضُ بِالْغَطَفَانِيِّ حَتَّى أَخْرَجَهُ إِلَى خَرِبَةٍ فِي جَانِبِ خَيْبَرَ خَارِجًا مِنَ الْبُيُوتِ، فَقَالَ لِلْغَطَفَانِيِّ: هُوَ فِي هَذِهِ الْخَرِبَةِ إِلَيْهَا يَأْوِي فَأَمْهِلْنِي حَتَّى أَنْظُرَ أَهُوَ فِيهَا. فَوَقَفَ وَدَخَلَ الْبَرَّاضُ ثُمَّ خَرَجَ فَقَالَ: هُوَ فِيهَا وَهُوَ نَائِمٌ، فَأَرِنِي سَيْفَكَ حَتَّى أَنْظُرَ إِلَيْهِ أَضَارِبٌ هُوَ أَمْ لَا، فَأَعْطَاهُ سَيْفَهُ، فَضَرَبَهُ بِهِ حَتَّى قَتَلَهُ ثُمَّ أَخْفَى السَّيْفَ، وَعَادَ إِلَى الْغَنَوِيِّ فَقَالَ لَهُ: لَمْ أَرَ رَجُلًا أَجْبَنَ مِنْ صَاحِبِكَ، تَرَكْتُهُ فِي الْبَيْتِ الَّذِي فِيهِ الْبَرَّاضُ وَهُوَ نَائِمٌ فَلَمْ يُقْدِمْ عَلَيْهِ. فَقَالَ: انْظُرْ لِي مَنْ يَحْفَظُ الرَّاحِلَتَيْنِ حَتَّى أَمْضِيَ إِلَيْهِ فَأَقْتُلَهُ، فَقَالَ: دَعْهُمَا وَهُمَا عَلَيَّ، ثُمَّ انْطَلَقَا إِلَى الْخَرِبَةِ، فَقَتَلَهُ وَسَارَ بِالْعِيرِ إِلَى مَكَّةَ، فَلَقِيَ رَجُلًا مِنْ بَنِي أَسَدِ بْنِ خُزَيْمَةَ، فَقَالَ لَهُ الْبَرَّاضُ: هَلْ لَكَ إِلَى أَنْ أَجْعَلَ لَكَ جَعْلًا عَلَى أَنْ تَنْطَلِقَ إِلَى حَرْبِ بْنِ أُمَيَّةَ وَقَوْمِي فَإِنَّهُمْ قَوْمِي وَقَوْمُكَ، لِأَنَّ أَسَدَ بْنَ خُزَيْمَةَ مِنْ خِنْدِفٍ أَيْضًا، فَتُخْبِرَهُمْ أَنَّ الْبَرَّاضَ بْنَ قَيْسٍ قَتَلَ عُرْوَةَ الرَّحَّالَ، فَلْيَحْذَرُوا قَيْسًا ! وَجَعَلَ لَهُ عَشْرًا مِنَ الْإِبِلِ. فَخَرَجَ الْأَسَدِيُّ حَتَّى أَتَى عُكَاظَ وَبِهَا جَمَاعَةٌ مِنَ النَّاسِ، فَأَتَى حَرْبَ بْنَ أُمَيَّةَ فَأَخْبَرَهُ الْخَبَرَ، فَبَعَثَ إِلَى عَبْدِ اللَّهِ بْنِ جُدْعَانَ التَّيْمِيِّ وَإِلَى هِشَامِ بْنِ الْمُغِيرَةِ الْمَخْزُومِيِّ، وَهُوَ وَالِدُ أَبِي جَهْلٍ، وَهُمَا مِنْ أَشْرَافِ قُرَيْشٍ وَذَوِي السِّنِّ مِنْهُمْ، وَإِلَى كُلِّ قَبِيلَةٍ مِنْ قُرَيْشٍ أَحْضَرَ مِنْهَا رَجُلًا، وَإِلَى الْحُلَيْسِ بْنِ يَزِيدَ الْحَارِثِيِّ، وَهُوَ سَيِّدُ الْأَحَابِيشِ، فَأَخْبَرَهُمْ أَيْضًا. فَتَشَاوَرُوا وَقَالُوا: نَخْشَى مِنْ قَيْسٍ أَنْ يَطْلُبُوا ثَأْرَ صَاحِبِهِمْ مِنَّا فَإِنَّهُمْ لَا يَرْضَوْنَ أَنْ يَقْتُلُوا بِهِ خَلِيعًا مِنْ بَنِي ضِمْرَةَ. فَاتَّفَقَ رَأْيُهُمْ عَلَى أَنْ يَأْتُوا أَبَا بَرَاءٍ عَامِرَ بْنَ مَالِكِ بْنِ جَعْفَرِ بْنِ كِلَابٍ مُلَاعِبَ الْأَسِنَّةِ، وَهُوَ يَوْمَئِذٍ سَيِّدُ قَيْسٍ وَشَرِيفُهَا، فَيَقُولُوا لَهُ: إِنَّهُ قَدْ كَانَ حَدَثٌ بَيْنَ نَجْدٍ وَتِهَامَةَ وَإِنَّهُ لَمْ يَأْتِنَا عِلْمُهُ فَأَجُزُّ بَيْنَ النَّاسِ حَتَّى تَعْلَمَ وَتُعْلِمَ. فَأَتَوْهُ وَقَالُوا لَهُ ذَلِكَ، فَأَجَازَ بَيْنَ النَّاسِ وَأَعْلَمَ قَوْمَهُ مَا قِيلَ لَهُ، ثُمَّ قَامَ نَفَرٌ مِنْ قُرَيْشٍ فَقَالُوا: يَا أَهْلَ عُكَاظَ إِنَّهُ قَدْ حَدَثَ فِي قَوْمِنَا بِمَكَّةَ حَدَثٌ أَتَانَا خَبَرُهُ، وَنَخْشَى إِنْ تَخَلَّفْنَا عَنْهُمْ أَنْ يَتَفَاقَمَ الشَّرُّ، فَلَا يُرَوِّعَنَّكُمْ تَحَمُّلُنَا. ثُمَّ رَكِبُوا عَلَى الصَّعْبِ وَالذَّلُولِ إِلَى مَكَّةَ. فَلَمَّا كَانَ آخِرَ الْيَوْمِ أَتَى عَامِرَ بْنَ مَالِكٍ مُلَاعِبَ الْأَسِنَّةِ الْخَبَرُ فَقَالَ: غَدَرَتْ قُرَيْشٌ وَخَدَعَنِي حَرْبُ بْنُ أُمَيَّةَ، وَاللَّهِ لَا تَنْزِلُ كِنَانَةُ عُكَاظَ أَبَدًا. ثُمَّ رَكِبُوا فِي طَلَبِهِمْ حَتَّى أَدْرَكُوهُمْ بِنَخْلَةَ فَاقْتَتَلَ الْقَوْمُ، فَاشْتَعَلَتْ قُرَيْشٌ فَكَادَتْ قُرَيْشٌ تَنْهَزِمُ إِلَّا أَنَّهَا عَلَى حَامِيَتِهَا تُبَادِرُ دُخُولَ الْحَرَمِ لِيَأْمَنُوا بِهِ. فَلَمْ يَزَالُوا كَذَلِكَ حَتَّى دَخَلُوا الْحَرَمَ مَعَ اللَّيْلِ، وَكَانَ رَسُولُ اللَّهِ ﷺ مَعَهُمْ، وَعُمْرُهُ عِشْرُونَ سَنَةً. وَقَالَ الزُّهْرِيُّ: لَمْ يَكُنْ مَعَهُمْ، وَلَوْ كَانَ مَعَهُمْ لَمْ يَنْهَزِمُوا، وَهَذِهِ الْعِلَّةُ لَيْسَتْ بِشَيْءٍ، لِأَنَّهُ قَدْ كَانَ بَعْدَ الْوَحْيِ وَالرِّسَالَةِ يَنْهَزِمُ أَصْحَابُهُ وَيُقْتَلُونَ، وَإِذَا كَانَ فِي جَمْعٍ قَبْلَ الرِّسَالَةِ وَانْهَزَمُوا فَغَيْرُ بَعِيدٍ. وَلَمَّا دَخَلَتْ قُرَيْشٌ الْحَرَمَ عَادَتْ عَنْهُمْ قَيْسٌ وَقَالُوا لَهُمْ: يَا مَعْشَرَ قُرَيْشٍ إِنَّا لَا نَتْرُكُ دَمَ عُرْوَةَ وَمِيعَادُنَا عُكَاظُ فِي الْعَامِ الْمُقْبِلِ، وَانْصَرَفَتْ إِلَى بِلَادِهَا يُحَرِّضُ بَعْضُهَا بَعْضًا وَيَبْكُونَ عُرْوَةَ الرَّحَّالَ. ثُمَّ إِنَّ قَيْسًا جَمَعَتْ جُمُوعَهَا، وَمَعَهَا ثَقِيفٌ وَغَيْرُهَا، وَجَمَعَتْ قُرَيْشٌ جُمُوعَهَا، مِنْهُمْ كِنَانَةُ جَمِيعُهَا وَالْأَحَابِيشُ وَأَسَدُ بْنُ خُزَيْمَةَ، وَفَرَّقَتْ قُرَيْشٌ السِّلَاحَ فِي النَّاسِ، فَأَعْطَى عَبْدُ اللَّهِ بْنُ جُدْعَانَ مِائَةَ رَجُلٍ سِلَاحًا تَامًّا، وَفَعَلَ الْبَاقُونَ مِثْلَهُ. وَخَرَجَتْ قُرَيْشٌ لِلْمَوْعِدِ، عَلَى كُلِّ بَطْنٍ مِنْهَا رَئِيسٌ، فَكَانَ عَلَى بَنِي هَاشِمٍ: الزُّبَيْرُ بْنُ عَبْدِ الْمُطَّلِبِ وَمَعَهُ رَسُولُ اللَّهِ ﷺ وَإِخْوَتُهُ أَبُو طَالِبٍ وَحَمْزَةُ وَالْعَبَّاسُ بَنُو عَبْدِ الْمُطَّلِبِ. وَعَلَى بَنِي أُمَيَّةَ وَأَحْلَافِهَا: حَرْبُ بْنُ أُمَيَّةَ. وَعَلَى بَنِي عَبْدِ الدَّارِ: عِكْرِمَةُ بْنُ هَاشِمِ بْنِ عَبْدِ مَنَافِ بْنِ عَبْدِ الدَّارِ. وَعَلَى بَنِي أَسَدِ بْنِ عَبْدِ الْعُزَّى: خُوَيْلِدُ بْنُ أَسَدٍ. وَعَلَى بَنِي مَخْزُومٍ: هِشَامُ بْنُ الْمُغِيرَةِ أَبُو أَبِي جَهْلٍ. وَعَلَى بَنِي تَيْمٍ: عَبْدُ اللَّهِ بْنُ جُدْعَانَ. وَعَلَى بَنِي جُمَحَ: مَعْمَرُ بْنُ حَبِيبِ بْنِ وَهْبٍ. وَعَلَى بَنِي سَهْمٍ: الْعَاصُ بْنُ وَائِلٍ. وَعَلَى بَنِي عَدِيٍّ: زَيْدُ بْنُ عَمْرِو بْنِ نُفَيْلٍ وَالِدُ سَعِيدِ بْنِ زَيْدٍ. وَعَلَى بَنِي عَامِرِ بْنِ لُؤَيٍّ: عَمْرُو بْنُ عَبْدِ شَمْسٍ وَالِدُ سُهَيْلِ بْنِ عَمْرٍو. وَعَلَى بَنِي فِهْرٍ: عَبْدُ اللَّهِ بْنُ الْجَرَّاحِ وَالِدُ أَبِي عُبَيْدَةَ. وَعَلَى الْأَحَابِيشِ: الْحُلَيْسُ بْنُ يَزِيدَ وَسُفْيَانُ بْنُ عُوَيْفٍ هُمَا قَائِدَاهُمْ، وَالْأَحَابِيشُ بَنُو الْحَارِثِ بْنِ عَبْدِ مَنَاةَ: كِنَانَةُ وَعَضَلُ وَالْقَارَةُ وَالدِّيشُ مِنْ بَنِي الْهُونِ بْنِ خُزَيْمَةَ وَالْمُصْطَلِقِ بْنِ خُزَاعَةَ، وَسُمُّوا بِذَلِكَ لِحَلِفِهِمْ بَنِي الْحَارِثِ، وَالتَّحَبُّشُ التَّجَمُّعُ. وَعَلَى بَنِي بَكْرٍ: بَلْعَاءُ بْنُ قَيْسٍ. وَعَلَى بَنِي فِرَاسِ بْنِ غَنْمٍ مِنْ كِنَانَةَ: عُمَيْرُ بْنُ قَيْسٍ جِذْلُ الطِّعَانِ. وَعَلَى بَنِي أَسَدِ بْنِ خُزَيْمَةَ: بِشْرُ بْنُ أَبِي حَازِمٍ. وَكَانَ عَلَى جَمَاعَةِ النَّاسِ حَرْبُ بْنُ أُمَيَّةَ لِمَكَانِهِ مِنْ عَبْدِ مَنَافٍ سِنًّا وَمَنْزِلَةً. وَكَانَتْ قَيْسٌ قَدْ تَقَدَّمَتْ إِلَى عُكَاظَ قَبْلَ قُرَيْشٍ، فَعَلَى بَنِي عَامِرٍ مُلَاعِبُ الْأَسِنَّةِ: أَبُو بَرَاءٍ. وَعَلَى بَنِي نَصْرٍ سَعْدٍ وَثَقِيفٍ: سُبَيْعُ بْنُ رَبِيعِ بْنِ مُعَاوِيَةَ. وَعَلَى بَنِي جُشَمَ: الصِّمَّةُ وَالِدُ دُرَيْدٍ. وَعَلَى غَطَفَانَ: عَوْفُ بْنُ أَبِي حَارِثَةَ الْمُرِّيُّ. وَعَلَى بَنِي سُلَيْمٍ: عَبَّاسُ بْنُ زَعْلِ بْنِ هَنِيِّ بْنِ أَنَسٍ. وَعَلَى فَهْمٍ وَعَدْوَانَ: كِدَامُ بْنُ عَمْرٍو. وَسَارَتْ قُرَيْشٌ حَتَّى نَزَلَتْ عُكَاظَ وَبِهَا قَيْسٌ. وَكَانَ مَعَ حَرْبِ بْنِ أُمَيَّةَ إِخْوَتُهُ: سُفْيَانُ وَأَبُو سُفْيَانَ وَالْعَاصُ وَأَبُو الْعَاصِ بَنُو أُمَيَّةَ، فَعَقَلَ حَرْبٌ نَفْسَهُ وَقَيَّدَ سُفْيَانُ وَأَبُو الْعَاصِ نَفْسَيْهِمَا وَقَالُوا: لَنْ يَبْرَحَ رَجُلٌ مِنَّا مَكَانَهُ حَتَّى نَمُوتَ أَوْ نَظْفَرَ، فَيَوْمَئِذٍ سُمُّوا الْعَنَابِسَ، وَالْعَنْبَسُ الْأَسَدُ. وَاقْتَتَلَ النَّاسُ قِتَالًا شَدِيدًا، فَكَانَ الظَّفَرُ أَوَّلَ النَّهَارِ لِقَيْسٍ، وَانْهَزَمَ كَثِيرٌ مِنْ بَنِي كِنَانَةَ وَقُرَيْشٍ. فَانْهَزَمَ بَنُو زُهْرَةَ وَبَنُو عَدِيٍّ، وَقُتِلَ مَعْمَرُ بْنُ حَبِيبٍ الْجُمَحِيُّ، وَانْهَزَمَتْ طَائِفَةٌ مِنْ بَنِي فِرَاسٍ، وَثَبَتَ حَرْبُ بْنُ أُمَيَّةَ وَبَنُو عَبْدِ مَنَافٍ وَسَائِرُ قَبَائِلِ قُرَيْشٍ، وَلَمْ يَزَلِ الظَّفَرُ لِقَيْسٍ عَلَى قُرَيْشٍ وَكِنَانَةَ إِلَى أَنِ انْتَصَفَ النَّهَارُ. ثُمَّ عَادَ الظَّفَرُ لِقُرَيْشٍ وَكِنَانَةَ فَقَتَلُوا مِنْ قَيْسٍ فَأَكْثَرُوا، وَحَمِيَ الْقِتَالُ وَاشْتَدَّ الْأَمْرُ، فَقُتِلَ يَوْمَئِذٍ تَحْتَ رَايَةِ بَنِي الْحَارِثِ بْنِ عَبْدِ مَنَاةَ بْنِ كِنَانَةَ مِائَةُ رَجُلٍ وَهُمْ صَابِرُونَ، فَانْهَزَمَتْ قَيْسٌ، وَقُتِلَ مِنْ أَشْرَافِهِمْ عَبَّاسُ بْنُ زَعْلٍ السُّلَمِيُّ وَغَيْرُهُ. فَلَمَّا رَأَى أَبُو السَّيِّدِ عَمُّ مَالِكِ بْنِ عَوْفٍ النَّصْرِيُّ مَا تَصْنَعُ كِنَانَةُ مِنَ الْقَتْلِ نَادَى: يَا مَعْشَرَ بَنِي كِنَانَةَ أَسْرَفْتُمْ فِي الْقَتْلِ. فَقَالَ ابْنُ جُدْعَانَ: إِنَّا مَعْشَرٌ يُسْرِفُ. وَلَمَّا رَأَى سُبَيْعُ بْنُ رَبِيعِ بْنِ مُعَاوِيَةَ هَزِيمَةَ قَبَائِلِ قَيْسٍ عَقَلَ نَفْسَهُ وَاضْطَجَعَ وَقَالَ: يَا مَعْشَرَ بَنِي نَصْرٍ قَاتِلُوا عَنِّي أَوْ ذَرُوا. فَعَطَفَتْ عَلَيْهِ بَنُو نَصْرٍ، وَجُشَمَ، وَسَعْدِ بْنِ بَكْرٍ، وَفَهْمٍ، وَعَدْوَانَ، وَانْهَزَمَ بَاقِي قَبَائِلِ قَيْسٍ، فَقَاتَلَ هَؤُلَاءِ أَشَدَّ قِتَالٍ رَآهُ النَّاسُ. ثُمَّ إِنَّهُمْ تَدَاعَوْا إِلَى الصُّلْحِ فَاصْطَلَحُوا عَلَى أَنْ يَعُدُّوا الْقَتْلَى فَأَيُّ الْفَرِيقَيْنِ فَضَلَ لَهُ قَتْلَى أَخَذَ دِيَتَهُ مِنَ الْفَرِيقِ الْآخَرِ، فَتَعَادُّوا الْقَتْلَى فَوَجَدُوا قُرَيْشًا وَبَنِي كِنَانَةَ قَدْ أَفْضَلُوا عَلَى قَيْسٍ عِشْرِينَ رَجُلًا، فَرَهَنَ حَرْبُ بْنُ أُمَيَّةَ يَوْمَئِذٍ ابْنَهُ أَبَا سُفْيَانَ فِي دِيَاتِ الْقَوْمِ حَتَّى يُؤَدِّيَهَا، وَرَهَنَ غَيْرُهُ مِنَ الرُّؤَسَاءِ، وَانْصَرَفَ النَّاسُ بَعْضُهُمْ عَنْ بَعْضٍ، وَوَضَعُوا الْحَرْبَ وَهَدَمُوا مَا بَيْنَهُمْ مِنَ الْعَدَاوَةِ وَالشَّرِّ، وَتَعَاهَدُوا عَلَى أَنْ لَا يُؤْذِيَ بَعْضُهُمْ بَعْضًا فِيمَا كَانَ مِنْ أَمْرِ الْبَرَّاضِ وَعُرْوَةَ.

    ✧ Account of the Ḥarb al-Fijār — the First and Second Fijār As for the first Fijār, there was not much in it worth mentioning. We have mentioned it only so that the mention of the second Fijār and the great events in it should not be thought to be like the first and that we had omitted it. For this reason we have mentioned it. Ibn Isḥāq said: The first Fijār was between Quraysh and all of Kinānah who were with them, and Qays ʿAylān. Its cause was that a man of Kinānah owed a debt to a man of Banū Naṣr b. Muʿāwiyah b. Bakr b. Hawāzin. The Kinānī became insolvent, so the Naṣrī came to the market of ʿUkāẓ with a monkey and said: "Who will sell me the like of this for what is owed to me by so-and-so the Kinānī?" He did that to shame the Kinānī and his people. A man of Kinānah passed by him and struck the monkey with a sword and killed it, out of indignation at what the Naṣrī had said. The Naṣrī cried out among Qays, and the Kinānī cried out among Kinānah. The people gathered and argued until fighting nearly broke out between them; then they made peace. It is said: Its cause was that some youths of Quraysh sat with a woman of Banū ʿĀmir who was beautiful and wore a face-veil. They said to her: "Uncover so we may look at your face," but she refused. One of the youths stood up and pinned the hem of her shift to her back without her noticing. When she stood, her back was exposed. They laughed and said: "You denied us looking at your face, but we have seen your back." The woman cried out: "O Banū ʿĀmir, I have been disgraced!" People came to her and quarreled until fighting nearly broke out; then they considered the matter trivial and made peace. It is also said: Rather a man of Banū Ghifār called Abū Maʿshar b. Mikriz — a resolute and mighty man in his own estimation — sat in the market of ʿUkāẓ. He stretched out his leg and said: "We are Banū Mudrikah b. Khindif — whoever they thrust in his eye, he does not blink. And whoever they are his people, he is ennobled, as if he were the deep of a dark sea. I, by God, am the mightiest of the Arabs. Whoever claims he is mightier than me, let him strike it with the sword." A man of Qays called Aḥmar b. Māzin stood up and struck it with his sword, giving it a slight slash. The people disputed, then made peace. — Banū Naṣr is with a nūn —. As for the second Fijār, it occurred twenty years after the Elephant and twelve years after the death of ʿAbd al-Muṭṭalib. There was no day among the battle-days of the Arabs more famous or greater than it. It was called al-Fijār because the two tribes, Kinānah and Qays, deemed permissible in it what was forbidden. Before it there was the Day of Jabalah, which is mentioned among the battle-days of the Arabs, but al-Fijār was greater than it. Its cause was that al-Barrāḍ b. Qays b. Rāfiʿ al-Kinānī, then al-Ḍamrī, was a reckless, outlawed man whom his people had cast out because of his frequent evil. He was proverbial for his audacity, so it was said: "More audacious than al-Barrāḍ." One of them said: "The true youth is he whom the nights have known, for he is in them like the writhing viper. Every day the vicissitudes of the nights bring him a sudden attack like the sudden attack of al-Barrāḍ." He set out until he came to al-Nuʿmān b. al-Mundhir. Al-Nuʿmān used to send every year a caravan of merchandise to ʿUkāẓ to be sold for him there. ʿUkāẓ, Dhū al-Majāz, and Majannah were markets where the Arabs gathered every year when the pilgrimage season came. They granted one another safety until their days ended. Majannah was at al-Ẓahrān, ʿUkāẓ was between Nakhlah and al-Ṭāʾif, and Dhū al-Majāz was on the left side when you stood at the standing place. Al-Nuʿmān said, while al-Barrāḍ and ʿUrwah b. ʿUtbah b. Jaʿfar b. Kilāb, known as al-Raḥḥāl — he was called that because of his frequent journeys to the kings — were with him: "Who will convey for me this caravan of mine until he delivers it to ʿUkāẓ?" Al-Barrāḍ said: "I will convey it, may you avoid perdition, on behalf of Kinānah." Al-Nuʿmān said: "I only want one who will convey it on behalf of Kinānah and Qays." ʿUrwah said: "Would an outlawed dog convey it for you, may you avoid perdition! I will convey it on behalf of the people of wormwood and southernwood among the people of Tihāmah and the people of Najd." Al-Barrāḍ said angrily: "And on behalf of Kinānah will you convey it, O ʿUrwah?" ʿUrwah said: "And on behalf of all the people." So al-Nuʿmān handed the caravan to ʿUrwah al-Raḥḥāl and ordered him to set out with it. Al-Barrāḍ went out following his track, while ʿUrwah saw his position and did not fear him, until ʿUrwah was in the midst of his people in a valley called Tayman on the outskirts of Fadak. Al-Barrāḍ b. Qays caught up with him and brought out his divining arrows to seek an omen about killing ʿUrwah. ʿUrwah passed by him and said: "What are you doing, O Barrāḍ?" He said: "I am seeking an omen about killing you, whether I am permitted or not." ʿUrwah said: "Your anus is too narrow for that!" Al-Barrāḍ leaped at him with the sword and killed him. When those tending the caravan and the loads saw him dead, they fled. Al-Barrāḍ drove off the caravan and went on his way to Khaybar. Two men of Qays followed him to seize him, one a Ghanawī and the other a Ghaṭafānī. The name of the Ghanawī was Asad b. Juwayn, and the name of the Ghaṭafānī was Musāwir b. Mālik. Al-Barrāḍ met them at Khaybar before anyone else and said to them: "Who are the two men?" They said: "From Qays. We have come to kill al-Barrāḍ." He lodged them and hobbled their mounts, then said: "Which of you is bolder against him and better with the sword?" The Ghaṭafānī said: "I am." He took him and walked with him, claiming to show him where al-Barrāḍ was. He said to the Ghanawī: "Guard your two mounts," and he did. Al-Barrāḍ went off with the Ghaṭafānī until he brought him out to a ruin on the outskirts of Khaybar outside the houses. He said to the Ghaṭafānī: "He is in this ruin; he takes shelter in it. Give me time until I see whether he is in it." He stopped, and al-Barrāḍ entered, then came out and said: "He is in it and sleeping. Show me your sword so I may see whether it is a striking one or not." He gave him his sword, and he struck him with it until he killed him. Then he hid the sword and returned to the Ghanawī and said to him: "I have never seen a man more cowardly than your companion. I left him in the house where al-Barrāḍ was sleeping, and he did not advance against him." He said: "Find me someone to guard the two mounts so I can go to him and kill him." He said: "Leave them; they are my responsibility." Then they went to the ruin, and he killed him. He traveled with the caravan to Makkah. He met a man of Banū Asad b. Khuzaymah and said to him: "Would you like me to give you a reward for going to Ḥarb b. Umayyah and my people? For they are my people and your people, since Asad b. Khuzaymah is also of Khindif. Tell them that al-Barrāḍ b. Qays has killed ʿUrwah al-Raḥḥāl, so let them beware of Qays." He gave him ten camels as a reward. The Asadī set out until he came to ʿUkāẓ, where a group of people were. He went to Ḥarb b. Umayyah and told him the news. Ḥarb sent for ʿAbd Allāh b. Judʿān al-Taymī and Hishām b. al-Mughīrah al-Makhzūmī — the father of Abū Jahl — both of whom were among the nobles of Quraysh and their elders, and for every clan of Quraysh he brought one man, and for al-Ḥulays b. Yazīd al-Ḥārithī, the leader of the Aḥābīsh, and he also told them. They consulted and said: "We fear that Qays will seek the blood of their companion from us, for they will not be satisfied to kill for him an outcast of Banū Ḍamrah." Their opinion agreed that they should go to Abū Barāʾ ʿĀmir b. Mālik b. Jaʿfar b. Kilāb, Mulaʿib al-Asinnah, who was then the lord and noble of Qays, and say to him: "An event has occurred between Najd and Tihāmah, and no news of it has reached us. So grant protection among the people until you know and inform." They went to him and said that to him. He granted protection among the people and informed his people of what was said to him. Then a group of Quraysh stood and said: "O people of ʿUkāẓ, an event has occurred among our people in Makkah, and news of it has come to us. We fear that if we stay behind from them, the evil will worsen. Let our departure not alarm you." Then they mounted the difficult and the easy mounts and rode to Makkah. At the end of the day the news reached ʿĀmir b. Mālik, Mulaʿib al-Asinnah, and he said: "Quraysh has acted treacherously, and Ḥarb b. Umayyah has deceived me. By God, Kinānah shall never alight at ʿUkāẓ again." Then they rode in pursuit of them until they caught up with them at Nakhlah. The people fought, and Quraysh was set ablaze, so Quraysh almost fled, except that they were on their rearguard hurrying to enter the sanctuary to be safe in it. They continued like that until they entered the sanctuary at nightfall. The Messenger of God ﷺ was with them, and his age was twenty years. Al-Zuhrī said: He was not with them, and had he been with them they would not have fled. But this argument is nothing, because even after revelation and prophethood his companions fled and were killed. If he was in a gathering before prophethood and they fled, that is not far-fetched. When Quraysh entered the sanctuary, Qays turned back from them and said to them: "O Quraysh, we will not abandon the blood of ʿUrwah. Our appointed meeting is ʿUkāẓ next year." They returned to their lands, inciting one another and weeping for ʿUrwah al-Raḥḥāl. Then Qays gathered its forces, with Thaqīf and others among them, and Quraysh gathered its forces, including all of Kinānah, the Aḥābīsh, and Asad b. Khuzaymah. Quraysh distributed weapons among the people. ʿAbd Allāh b. Judʿān equipped one hundred men with full weapons, and the rest did the same. Quraysh went out to the appointed meeting, with a chief over every clan. Over Banū Hāshim was al-Zubayr b. ʿAbd al-Muṭṭalib, and with him were the Messenger of God ﷺ and his brothers Abū Ṭālib, Ḥamzah, and al-ʿAbbās, sons of ʿAbd al-Muṭṭalib. Over Banū Umayyah and its allies was Ḥarb b. Umayyah. Over Banū ʿAbd al-Dār was ʿIkrimah b. Hāshim b. ʿAbd Manāf b. ʿAbd al-Dār. Over Banū Asad b. ʿAbd al-ʿUzzā was Khuwaylid b. Asad. Over Banū Makhzūm was Hishām b. al-Mughīrah, the father of Abū Jahl. Over Banū Taym was ʿAbd Allāh b. Judʿān. Over Banū Jumaḥ was Maʿmar b. Ḥabīb b. Wahb. Over Banū Sahm was al-ʿĀṣ b. Wāʾil. Over Banū ʿAdī was Zayd b. ʿAmr b. Nufayl, the father of Saʿīd b. Zayd. Over Banū ʿĀmir b. Luʾayy was ʿAmr b. ʿAbd Shams, the father of Suhayl b. ʿAmr. Over Banū Fihr was ʿAbd Allāh b. al-Jarrāḥ, the father of Abū ʿUbaydah. Over the Aḥābīsh were al-Ḥulays b. Yazīd and Sufyān b. ʿUwayf, their two commanders. The Aḥābīsh were Banū al-Ḥārith b. ʿAbd Manāt: Kinānah, ʿAḍal, al-Qārah, and al-Dīsh of Banū al-Hūn b. Khuzaymah and al-Muṣṭaliq b. Khuzāʿah. They were called that because of their alliance with Banū al-Ḥārith; taḥabbush means gathering. Over Banū Bakr was Balʿāʾ b. Qays. Over Banū Firās b. Ghanm of Kinānah was ʿUmayr b. Qays, Jidhl al-Ṭiʿān. Over Banū Asad b. Khuzaymah was Bishr b. Abī Ḥāzim. Over the whole of the people was Ḥarb b. Umayyah because of his standing among ʿAbd Manāf in age and rank. Qays had advanced to ʿUkāẓ before Quraysh. Over Banū ʿĀmir was Mulaʿib al-Asinnah: Abū Barāʾ. Over Banū Naṣr, Saʿd, and Thaqīf was Subayʿ b. Rabīʿ b. Muʿāwiyah. Over Banū Jusham was al-Ṣimmah, the father of Durayd. Over Ghaṭafān was ʿAwf b. Abī Ḥārithah al-Murrī. Over Banū Sulaym was ʿAbbās b. Zaʿl b. Hanī b. Anas. Over Fahm and ʿAdwān was Kidām b. ʿAmr. Quraysh marched until they camped at ʿUkāẓ, where Qays was. With Ḥarb b. Umayyah were his brothers: Sufyān, Abū Sufyān, al-ʿĀṣ, and Abū al-ʿĀṣ, sons of Umayyah. Ḥarb bound himself, and Sufyān and Abū al-ʿĀṣ fettered themselves, saying: "No man of us will leave his place until we die or prevail." On that day they were called al-ʿAnābis, and al-ʿanbas is the lion. The people fought a fierce battle. Victory at the beginning of the day was for Qays, and many of Banū Kinānah and Quraysh fled. Banū Zuhrah and Banū ʿAdī fled, and Maʿmar b. Ḥabīb al-Jumaḥī was killed. A group of Banū Firās fled. Ḥarb b. Umayyah, Banū ʿAbd Manāf, and the rest of the clans of Quraysh stood firm. Victory remained with Qays over Quraysh and Kinānah until midday. Then victory returned to Quraysh and Kinānah, and they killed many of Qays. The fighting intensified and the matter grew severe. On that day, under the banner of Banū al-Ḥārith b. ʿAbd Manāt b. Kinānah, one hundred men were killed while they stood steadfast. Qays fled, and among their nobles ʿAbbās b. Zaʿl al-Sulamī and others were killed. When Abū al-Sayyid, the paternal uncle of Mālik b. ʿAwf al-Naṣrī, saw what Kinānah was doing in killing, he called out: "O Banū Kinānah, you have been excessive in killing." Ibn Judʿān said: "We are a people who are excessive." When Subayʿ b. Rabīʿ b. Muʿāwiyah saw the rout of the clans of Qays, he bound himself, lay down, and said: "O Banū Naṣr, fight for me or leave me." Banū Naṣr, Jusham, Saʿd b. Bakr, Fahm, and ʿAdwān turned back to him, while the rest of the clans of Qays fled. These fought the fiercest fighting the people had ever seen. Then they called one another to peace and made peace on the condition that they count the slain. Whichever of the two parties had a surplus of slain would take the blood-money for them from the other party. They counted the slain and found that Quraysh and Banū Kinānah had a surplus over Qays of twenty men. On that day Ḥarb b. Umayyah gave his son Abū Sufyān as a pledge for the blood-moneys of the people until he paid them, and other chiefs gave pledges as well. The people departed from one another, laid down the war, and demolished the enmity and evil between them. They covenanted that none of them would harm another regarding the matter of al-Barrāḍ and ʿUrwah.

95. Tarikh (al-Tabari) 566No grade recorded

    يَوْمُ ذِي نَجَبٍ   وَكَانَ مِنْ حَدِيثِ يَوْمِ ذِي نَجَبٍ أَنَّ بَنِي عَامِرٍ لَمَّا أَصَابُوا مِنْ تَمِيمٍ مَا أَصَابُوا يَوْمَ جَبَلَةَ رَجَوْا أَنْ يَسْتَأْصِلُوهُمْ، فَكَاتَبُوا حَسَّانَ بْنَ كَبْشَةَ الْكِنْدِيَّ، وَكَانَ مَلِكًا مِنْ مُلُوكِ كِنْدَةَ، وَهُوَ حَسَّانُ بْنُ مُعَاوِيَةَ بْنِ حُجْرٍ فَدَعَوْهُ إِلَى أَنْ يَغْزُوَ مَعَهُمْ بَنِي حَنْظَلَةَ مِنْ تَمِيمٍ، فَأَخْبَرُوهُ أَنَّهُمْ قَدْ قَتَلُوا فُرْسَانَهُمْ وَرُؤَسَاءَهُمْ، فَأَقْبَلَ مَعَهُمْ بِصَنَائِعِهِ وَمَنْ كَانَ مَعَهُ. فَلَمَّا أَتَى بَنِي حَنْظَلَةَ خَبَرُ مَسِيرِهِمْ قَالَ لَهُمْ عَمْرُو بْنُ عَمْرٍو: يَا بَنِي مَالِكٍ إِنَّهُ لَا طَاقَةَ لَكُمْ بِهَذَا الْمَلِكِ وَمَا مَعَهُ مِنَ الْعَدَدِ، فَانْتَقِلُوا مِنْ مَكَانِكُمْ، وَكَانُوا فِي أَعَالِي الْوَادِي مِمَّا يَلِي مَجِيءَ الْقَوْمِ، وَكَانَتْ بَنُو يَرْبُوعٍ بِأَسْفَلِهِ، فَتَحَوَّلَتْ بَنُو مَالِكٍ حَتَّى نَزَلَتْ خَلْفَ بَنِي يَرْبُوعٍ، وَصَارَتْ بَنُو يَرْبُوعٍ تَلِي الْمَلِكَ. فَلَمَّا رَأَوْا مَا صَنَعَ بَنُو مَالِكٍ اسْتَعَدُّوا وَتَقَدَّمُوا إِلَى طَرِيقِ الْمَلِكِ. فَلَمَّا كَانَ وَجْهُ الصُّبْحِ وَصَلَ ابْنُ كَبْشَةَ فِيمَنْ مَعَهُ وَقَدِ اسْتَعَدَّ الْقَوْمُ فَاقْتَتَلُوا، فَلَمَّا رَآهُمْ بَنُو مَالِكٍ وَصَبْرَهُمْ فِي الْقِتَالِ سَارُوا إِلَيْهِمْ وَشَهِدُوا مَعَهُمُ الْقِتَالَ، فَاقْتَتَلُوا مَلِيًّا فَضَرَبَ حُشَيْشُ بْنُ نِمْرَانَ الرِّيَاحِيُّ ابْنَ كَبْشَةَ الْمَلِكَ عَلَى رَأْسِهِ فَصَرَعَهُ، فَمَاتَ، وَقُتِلَ عُبَيْدَةُ بْنُ مَالِكِ بْنِ جَعْفَرٍ، وَانْهَزَمَ طُفَيْلُ بْنُ مَالِكٍ عَلَى فَرَسِهِ قُرْزُلَ، وَقُتِلَ عَمْرُو بْنُ الْأَحْوَصِ بْنِ جَعْفَرٍ وَكَانَ رَئِيسَ عَامِرٍ، وَانْهَزَمَ بَنُو عَامِرٍ وَصَنَائِعُ ابْنِ كَبْشَةَ. قَالَ جَرِيرٌ فِي الْإِسْلَامِ يَذْكُرُ الْيَوْمَ بِذِي نَجَبٍ: بِذِي نَجَبٍ ذُدْنَا وَوَاكَلَ مَالِكٌ أَخًا لَمْ يَكُنْ عِنْدَ الطِّعَانِ بِوَاكِلِ وَكَانَ يَوْمُ ذِي نَجَبٍ بَعْدَ يَوْمِ ذِي جَبَلَةَ بِسَنَةٍ. وَبَقِيَ الْأَحْوَصُ بَعْدَ ابْنِهِ عَمْرٍو يَسِيرًا وَهَلَكَ أَسَفًا عَلَيْهِ.

    ✧ The Day of Dhū Najab Part of the account of the Day of Dhū Najab is that when the Banū ʿĀmir had inflicted upon Tamīm what they inflicted on the Day of Jabalah, they hoped to annihilate them. So they wrote to Ḥassān b. Kabshah al-Kindī, who was one of the kings of Kindah—and he is Ḥassān b. Muʿāwiyah b. Ḥujr—inviting him to raid with them against the Banū Ḥanẓalah of Tamīm. They informed him that they had killed their horsemen and their chiefs, so he came with them with his retainers and those who were with him. When word of their march reached the Banū Ḥanẓalah, ʿAmr b. ʿAmr said to them, “O Banū Mālik, you have no strength against this king and the numbers with him, so move from your place.” They had been in the upper part of the valley on the side from which the people would come, and the Banū Yarbūʿ were in the lower part of it. So the Banū Mālik shifted until they encamped behind the Banū Yarbūʿ, and the Banū Yarbūʿ came to face the king. When they saw what the Banū Mālik had done, they prepared and advanced toward the king’s route. At dawn, Ibn Kabshah arrived with those with him, and the people had already prepared, so they fought. When the Banū Mālik saw them and their steadfastness in fighting, they went to them and joined them in the battle. They fought for a long while, then Ḥushaysh b. Nimrān al-Riyāḥī struck Ibn Kabshah the king on his head and felled him, and he died. ʿUbaydah b. Mālik b. Jaʿfar was killed, and Ṭufayl b. Mālik fled on his horse Qurzul. ʿAmr b. al-Aḥwaṣ b. Jaʿfar, who was the chief of ʿĀmir, was killed, and the Banū ʿĀmir and the retainers of Ibn Kabshah were put to flight. Jarīr said in Islam, mentioning the Day of Dhū Najab: At Dhū Najab we drove them back, and Mālik stood by a brother who was not one to stand aside at the thrusting of spears. The Day of Dhū Najab was a year after the Day of Dhū Jabalah. Al-Aḥwaṣ survived his son ʿAmr for only a short while and died of grief over him.

96. Tarikh (al-Tabari) 567No grade recorded

    يَوْمُ نَعْفِ قُشَاوَةَ   وَهُوَ يَوْمٌ لَشَيْبَانَ عَلَى تَمِيمٍ. قَالَ أَبُو عُبَيْدَةَ: أَغَارَ بِسْطَامُ بْنُ قَيْسٍ عَلَى بَنِي يَرْبُوعٍ مِنْ تَمِيمٍ وَهُوَ بِنَعْفِ قُشَاوَةَ، فَأَتَاهُمْ ضُحًى، وَهُوَ يَوْمُ رِيحٍ وَمَطَرٍ، فَوَافَقَ النَّعَمَ حِينَ سُرِّحَ، فَأَخَذَهُ كُلَّهُ ثُمَّ كَرَّ رَاجِعًا، وَتَدَاعَتْ عَلَيْهِ بَنُو يَرْبُوعٍ فَلَحِقُوهُ وَفِيهِمْ عُمَارَةُ بْنُ عُتَيْبَةَ بْنِ الْحَارِثِ بْنِ شِهَابٍ، فَكَرَّ عَلَيْهِ بِسْطَامٌ فَقَتَلَهُ، وَلَحِقَهُمْ مَالِكُ بْنُ حِطَّانَ الْيَرْبُوعِيُّ فَقَتَلَهُ، وَأَتَاهُمْ أَيْضًا بِجُبَيْرِ بْنِ أَبِي مُلَيْلٍ فَقَتَلَهُ بِسْطَامٌ، وَقَتَلُوا مِنْ يَرْبُوعٍ جَمْعًا وَأَسَرُوا آخَرِينَ، مِنْهُمْ: مُلَيْلُ بْنُ أَبِي مُلَيْلٍ، وَسَلِمُوا وَعَادُوا غَانِمِينَ. فَقَالَ بَعْضُ الْأَسْرَى لِبِسْطَامٍ: أَيَسُرُّكَ أَنَّ أَبَا مُلَيْلٍ مَكَانِي ؟ قَالَ: نَعَمْ. قَالَ: فَإِنْ دَلَلْتُكَ عَلَيْهِ أَتُطْلِقُنِي الْآنَ ؟ قَالَ: نَعَمْ. قَالَ: فَإِنَّ ابْنَهُ بُجَيْرًا كَانَ أَحَبَّ خَلْقِ اللَّهِ إِلَيْهِ وَسَتَجِدُهُ الْآنَ مُنْكَبًّا عَلَيْهِ يُقَبِّلُهُ فَخُذْهُ أَسِيرًا. فَعَادَ بِسْطَامٌ فَرَآهُ كَمَا قَالَ، فَأَخَذَهُ أَسِيرًا وَأَطْلَقَ الْيَرْبُوعِيَّ. فَقَالَ لَهُ أَبُو مُلَيْلٍ: قَتَلْتَ بُجَيْرًا وَأَسَرْتَنِي وَابْنِي مُلَيْلًا ! وَاللَّهِ لَا أَطْعَمُ الطَّعَامَ أَبَدًا وَأَنَا مُوثَقٌ. فَخَشِيَ بِسْطَامٌ أَنْ يَمُوتَ فَأَطْلَقَهُ بِغَيْرِ فِدَاءٍ عَلَى أَنْ يُفَادِيَ مُلَيْلًا، وَعَلَى أَنْ لَا يَتْبَعَهُ بِدَمِ ابْنِهِ بُجَيْرٍ، وَلَا يَبْغِيهِ غَائِلَةً، وَلَا يَدُلُّ لَهُ عَلَى عَوْرَةٍ، وَلَا يُغِيرُ عَلَيْهِ وَلَا عَلَى قَوْمِهِ أَبَدًا، وَعَاهَدَهُ عَلَى ذَلِكَ، فَأَطْلَقَهُ وَجَزَّ نَاصِيَتَهُ، فَرَجَعَ إِلَى قَوْمِهِ وَأَرَادَ الْغَدْرَ بِبِسْطَامٍ وَالنَّكْثَ بِهِ، فَأَرْسَلَ بَعْضَ بَنِي يَرْبُوعٍ إِلَى بِسْطَامٍ بِخَبَرِهِ، فَحَذَّرَهُ، وَقَالَ مُتَمِّمُ بْنُ نُوَيْرَةَ: أَبْلِغْ شِهَابَ بَنِي بَكْرٍ وَسَيِّدَهَا عَنِّي بِذَاكَ أَبَا الصَّهْبَاءِ بِسْطَامَا أُرْوِي الْأَسِنَّةَ مِنْ قَوْمِي فَأُنْهِلُهَا فَأَصْبَحُوا فِي بَقِيعِ الْأَرْضِ نُوَّامَا     لَا يُطْبِقُونَ إِذَا هَبَّ النِّيَامُ وَلَا فِي مَرْقَدٍ يَحْلُمُونَ الدَّهْرَ أَحْلَامَا     أُشْجِي تَمِيمَبْنَ مُرٍّ لَا مُكَايَدَةً حَتَّى اسْتَعَادُوا لَهُ أَسْرَى وَأَنْعَامَا     هَلَّا أَسِيرًا فَدَتْكَ النَّفْسُ تُطْعِمُهُ مِمَّا أَرَادَ وَقِدْمًا كُنْتَ مِطْعَامَا وَهِيَ أَبْيَاتٌ عِدَّةٌ.

    ✧ The Day of Naʿf Qushāwah It was a day [won by] Shaybān over Tamīm. Abū ʿUbaydah said: Bisṭām b. Qays raided the Banū Yarbūʿ of Tamīm while he was at Naʿf Qushāwah. He came upon them at forenoon, on a day of wind and rain, and coincided with the camels when they had been let out to pasture. He took them all, then wheeled around and returned. The Banū Yarbūʿ called to one another against him and caught up with him. Among them was ʿUmārah b. ʿUtaybah b. al-Ḥārith b. Shihāb. Bisṭām wheeled around upon him and killed him. Mālik b. Ḥiṭṭān al-Yarbūʿī caught up with them, and he killed him. He also came upon them with Jubayr b. Abī Mulayl, and Bisṭām killed him. They killed a group of Yarbūʿ and took others captive, among them Mulayl b. Abī Mulayl. They were safe and returned victorious with booty. One of the captives said to Bisṭām: “Would it please you if Abū Mulayl were in my place?” He said: “Yes.” He said: “If I guide you to him, will you release me now?” He said: “Yes.” He said: “His son Bujayr was the most beloved of God’s creation to him. You will find him now bent over him, kissing him. Take him captive.” Bisṭām went back and saw him as he had said. He took him captive and released the Yarbūʿī. Abū Mulayl said to him: “You killed Bujayr and took me and my son Mulayl captive! By God, I will never taste food as long as I am bound.” Bisṭām feared that he would die, so he released him without ransom on condition that he would ransom Mulayl, and that he would not pursue him for the blood of his son Bujayr, nor seek any treachery against him, nor point out any weak spot for him, nor ever raid him or his people. He made a pact with him on that. Then he released him and cut off his forelock. He returned to his people and intended treachery against Bisṭām and to break his pact. But some of the Banū Yarbūʿ sent word to Bisṭām with news of him and warned him. Mutammim b. Nuwayrah said: Convey to Shihāb of Banū Bakr and its chief from me this, Abū al-Ṣahbāʾ Bisṭāmā I water the spearheads from my people and give them to drink, so they became in the open ground sleepers They do not close [their eyes] when the sleepers stir, nor in a resting place do they dream forever dreams I grieve Tamīm b. Murr, not by stratagem, until they sought back for him captives and camels Would that a captive, may my soul ransom you, you might feed from what he wished; for long you were a feeder These are several verses.

97. Tarikh (al-Tabari) 568No grade recorded

    يَوْمُ الْغَبِيطِ   وَهُوَ يَوْمٌ كَانَتِ الْحَرْبُ فِيهِ بَيْنَ بَنِي شَيْبَانَ وَتَمِيمٍ، وَأُسِرَ فِيهِ بِسْطَامُ بْنُ قَيْسٍ الشَّيْبَانِيُّ. وَسَبَبُ ذَلِكَ أَنَّ بِسْطَامَ بْنَ قَيْسٍ وَالْحَوْفَزَانَ بْنَ شَرِيكٍ وَمَفْرُوقَ بْنَ عَمْرٍو سَارُوا فِي جَمْعٍ مِنْ بَنِي شَيْبَانَ إِلَى بِلَادِ تَمِيمٍ، فَأَغَارُوا عَلَى ثَعْلَبَةَ بْنِ يَرْبُوعٍ وَثَعْلَبَةَ بْنِ سَعْدِ بْنِ ضَبَّةَ وَثَعْلَبَةَ بْنِ عَدِيِّ بْنِ فَزَارَةَ وَثَعْلَبَةَ بْنِ سَعْدِ بْنِ ذُبْيَانَ، وَكَانُوا مُتَجَاوِرِينَ بِصَحْرَاءِ فَلْجٍ، فَاقْتَتَلُوا، فَانْهَزَمَتِ الثَّعَالِبَةُ، وَقُتِلَ مِنْهُمْ مَقْتَلَةٌ عَظِيمَةٌ، وَغَنِمَ بَنُو شَيْبَانَ أَمْوَالَهُمْ، وَمَرُّوا عَلَى بَنِي مَالِكِ بْنِ حَنْظَلَةَ مِنْ تَمِيمٍ، وَهُمْ بَيْنَ صَحْرَاءِ فَلْجٍ وَغَبِيطِ الْمَدَرَةِ فَاسْتَاقُوا إِبِلَهُمْ. فَرَكِبَتْ إِلَيْهِمْ بَنُو مَالِكٍ يَقْدُمُهُمْ عُتَيْبَةُ بْنُ الْحَارِثِ بْنِ شِهَابٍ الْيَرْبُوعِيُّ وَفُرْسَانُ بَنِي يَرْبُوعٍ، وَسَارُوا فِي أَثَرِ بَنِي شَيْبَانَ، وَمَعَهُ مِنْ رُؤَسَاءِ تَمِيمٍ الْأُحَيْمِرُ بْنُ عَبْدِ اللَّهِ وَأُسَيْدُ بْنُ جُبَاةَ وَحُرُّ بْنُ سَعْدٍ وَمَالِكُ بْنُ نُوَيْرَةَ، فَأَدْرَكُوهُمْ بِغَبِيطِ الْمَدَرَةِ فَقَاتَلُوهُمْ. وَصَبَرَ الْفَرِيقَانِ، ثُمَّ انْهَزَمَتْ شَيْبَانُ وَاسْتَعَادَتْ تَمِيمٌ مَا كَانُوا غَنِمُوهُ مِنْ أَمْوَالِهِمْ، وَقَتَلَتْ بَنُو شَيْبَانَ أَبَا مَرْحَبٍ رَبِيعَةَ بْنَ حَصِيَّةَ، وَأَلَحَّ عُتَيْبَةُ بْنُ الْحَارِثِ عَلَى بِسْطَامِ بْنِ قَيْسٍ فَأَدْرَكَهُ فَقَالَ لَهُ: اسْتَأْسِرْ أَبَا الصَّهْبَاءِ فَأَنَا خَيْرٌ لَكَ مِنَ الْفَلَاةِ وَالْعَطَشِ، فَاسْتَأْسَرَ لَهُ بِسْطَامُ بْنُ قَيْسٍ. فَقَالَ بَنُو ثَعْلَبَةَ لِعُتْبَةَ: إِنَّ أَبَا مَرْحَبٍ قَدْ قُتِلَ وَقَدْ أَسَرْتَ بِسْطَامًا، وَهُوَ قَاتِلُ مُلَيْلٍ وَبُجَيْرٍ ابْنَيْ أَبِي مُلَيْلٍ وَمَالِكِ بْنِ حِطَّانَ وَغَيْرِهِمْ فَاقْتُلْهُ. قَالَ: إِنِّي مُعِيلٌ وَأَنَا أُحِبُّ اللَّبَنَ. قَالُوا: إِنَّكَ تُفَادِيهِ فَيَعُودُ فَيَحْرُبُنَا مَالَنَا، فَأَبَى عَلَيْهِمْ وَسَارَ بِهِ إِلَى بَنِي عَامِرِ بْنِ صَعْصَعَةَ لِئَلَّا يُؤْخَذَ فَيُقْتَلَ، وَإِنَّمَا قَصَدَ عَامِرًا لِأَنَّ عَمَّتَهُ خَوْلَةُ بِنْتُ شِهَابٍ كَانَتْ نَاكِحًا فِيهِمْ، فَقَالَ مَالِكُ بْنُ نُوَيْرَةَ فِي ذَلِكَ: لِلَّهِ عَتَّابُ بْنُ مَيَّةَ إِذْ رَأَى إِلَى ثَأْرِنَا فِي كَفِّهِ يَتَلَدَّدُ     أَتُحْيِي امْرَأً أَرْدَى بُجَيْرًا وَمَالِكًا وَأَتْوَى حُرَيْثًا بَعْدَمَا كَانَ يَقْصِدُ     وَنَحْنُ ثَأَرْنَا قَبْلَ ذَاكَ ابْنَ أُمِّهِ غَدَاةَ الْكُلَابِيِّينَ وَالْجَمْعُ يَشْهَدُ فَلَمَّا تَوَسَّطَ عُتَيْبَةُ بُيُوتَ بَنِي عَامِرٍ صَاحَ بِسْطَامٌ: وَا شَيْبَانَاهُ ! وَلَا شَيْبَانَ لِيَ الْيَوْمَ ! فَبَعَثَ إِلَيْهِ عَامِرُ بْنُ الطُّفَيْلِ: إِنِ اسْتَطَعْتَ أَنْ تَلْجَأَ إِلَى قُبَّتِي فَافْعَلْ فَإِنِّي سَأَمْنَعُكَ، وَإِنْ لَمْ تَسْتَطِعْ فَاقْذِفْ نَفْسَكَ فِي الرَّكِيِّ. فَأَتَى عُتَيْبَةُ تَابِعَهُ مِنَ الْجِنِّ فَأَخْبَرَهُ بِذَلِكَ، فَأَمَرَ بِبَيْتِهِ فَقُوِّضَ. فَرَكِبَ فَرَسَهُ وَأَخَذَ سِلَاحَهُ ثُمَّ أَتَى مَجْلِسَ بَنِي جَعْفَرٍ، وَفِيهِ عَامِرُ بْنُ الطُّفَيْلِ الْغَنَوِيُّ، فَحَيَّاهُمْ وَقَالَ: يَا عَامِرُ قَدْ بَلَغَنِي الَّذِي أَرْسَلْتَ بِهِ إِلَى بِسْطَامٍ فَأَنَا مُخَيِّرُكَ فِيهِ خِصَالًا ثَلَاثًا. فَقَالَ عَامِرٌ: وَمَا هِيَ ؟ قَالَ: إِنْ شِئْتَ فَأَعْطِنِي خَلْعَتَكَ وَخَلْعَةَ أَهْلِ بَيْتِكَ حَتَّى أُطْلِقَهُ لَكَ، فَلَيْسَتْ خَلَعَتُكَ وَخَلْعَةُ أَهْلِ بَيْتِكَ بِشَرٍّ مِنْ خَلْعَتِهِ وَخَلْعَةِ أَهْلِ بَيْتِهِ. فَقَالَ عَامِرٌ: هَذَا لَا سَبِيلَ إِلَيْهِ. قَالَ عُتَيْبَةُ: ضَعْ رِجْلَكَ مَكَانَ رِجْلِهِ فَلَسْتَ عِنْدِي بِشَرٍّ مِنْهُ. فَقَالَ: مَا كُنْتُ لِأَفْعَلَ. قَالَ عُتَيْبَةُ: تَتْبَعُنِي إِذَا جَاوَزْتُ هَذِهِ الرَّابِيَةَ فَتُقَارِعُنِي عَنْهُ عَلَى الْمَوْتِ. فَقَالَ عَامِرٌ: هَذِهِ أَبْغَضُهُنَّ إِلَيَّ. فَانْصَرَفَ بِهِ عُتَيْبَةُ إِلَى بَنِي عُبَيْدِ بْنِ ثَعْلَبَةَ فَرَأَى بِسْطَامٌ مَرْكَبَ أُمِّ عُتَيْبَةَ رَثًّا فَقَالَ: يَا عُتَيْبَةُ هَذَا رَحْلُ أُمِّكَ ؟ قَالَ: نَعَمْ. قَالَ: مَا رَأَيْتُ رَحْلَ أُمِّ سَيِّدٍ قَطُّ مِثْلَ هَذَا. فَقَالَ عُتَيْبَةُ: وَاللَّاتِ وَالْعُزَّى لَا أُطْلِقُكَ حَتَّى تَأْتِنِي أُمُّكَ بِحِدْجِهَا، وَكَانَ كَبِيرًا ذَا ثَمَنٍ كَثِيرٍ، وَهَذَا الَّذِي أَرَادَ بِسْطَامٌ لِيَرْغَبَ فِيهِ فَلَا يَقْتُلَهُ. فَأَرْسَلَ بِسْطَامٌ فَأَحْضَرَ حِدْجَ أُمِّهِ وَفَادَى نَفْسَهُ بِأَرْبَعِمِائَةِ بَعِيرٍ، وَقِيلَ بِأَلْفِ بَعِيرٍ، وَثَلَاثِينَ فَرَسًا وَهَوْدَجِ أُمِّهِ وَحِدْجِهَا، وَخَلَصَ مِنَ الْأَسْرِ. فَلَمَّا خَلَصَ مِنَ الْأَسْرِ أَذْكَى الْعُيُونَ عَلَى عُتَيْبَةَ وَإِبِلِهِ، فَعَادَتْ إِلَيْهِ عُيُونُهُ فَأَخْبَرُوهُ أَنَّهَا عَلَى أَرْبَابٍ، فَأَغَارَ عَلَيْهَا وَأَخَذَ الْإِبِلَ كُلَّهَا وَمَا لَهُمْ مَعَهَا. ( عُتَيْبَةُ بِالتَّاءِ فَوْقَهَا نُقْطَتَانِ، وَالْيَاءِ تَحْتَهَا نُقْطَتَانِ سَاكِنَةً، وَفِي آخِرِهَا بَاءٌ مُوَحَّدَةٌ ).

    ✧ The Day of al-Ghabīṭ It was a day on which war took place between Banū Shaybān and Tamīm, and on which Bisṭām b. Qays al-Shaybānī was taken captive. The reason for that was that Bisṭām b. Qays, al-Ḥawfazān b. Sharīk, and Mafrūq b. ʿAmr set out with a gathering of Banū Shaybān to the lands of Tamīm. They raided Thaʿlaba b. Yarbūʿ, Thaʿlaba b. Saʿd b. Ḍabba, Thaʿlaba b. ʿAdī b. Fazāra, and Thaʿlaba b. Saʿd b. Dhubyān, who were living next to one another in the desert of Falj. They fought, and the Thaʿāliba were defeated. A great slaughter befell them, and Banū Shaybān seized their wealth as booty. Then they passed by Banū Mālik b. Ḥanẓala of Tamīm, who were between the desert of Falj and Ghabīṭ al-Madara, and drove off their camels. Banū Mālik rode out against them, led by ʿUtayba b. al-Ḥārith b. Shihāb al-Yarbūʿī and the horsemen of Banū Yarbūʿ, and they went in pursuit of Banū Shaybān. With him were some of the chiefs of Tamīm: al-Uḥaymir b. ʿAbd Allāh, Usayd b. Jubāta, Ḥurr b. Saʿd, and Mālik b. Nuwayra. They caught up with them at Ghabīṭ al-Madara and fought them. Both parties held firm, then Shaybān was defeated and Tamīm recovered the wealth that had been taken from them as booty. Banū Shaybān killed Abū Marḥab Rabīʿa b. Ḥaṣiyya. ʿUtayba b. al-Ḥārith pressed hard upon Bisṭām b. Qays, overtook him, and said to him: "Surrender, Abū al-Ṣahbāʾ, for I am better for you than the desert and thirst." So Bisṭām b. Qays surrendered to him. Banū Thaʿlaba said to ʿUtba: "Abū Marḥab has been killed, and you have taken Bisṭām captive. He is the killer of Mulayl and Bujayr, the two sons of Abū Mulayl, and of Mālik b. Ḥiṭṭān and others, so kill him." He said: "I have dependents, and I love milk." They said: "You will ransom him, and he will return and fight us, taking our wealth." But he refused them and took him to Banū ʿĀmir b. Ṣaʿṣaʿa so that he would not be taken and killed. He headed for ʿĀmir only because his paternal aunt Khawla bt. Shihāb was married among them. Mālik b. Nuwayra said about that: For God's sake, ʿAttāb b. Mayya, when he saw Our vengeance in his hand, turning about, Will you keep alive a man who brought down Bujayr and Mālik, And destroyed Ḥurayth after he had been upright? Yet we had avenged before that the son of his mother On the morning of the Kulābiyyīn, when the gathered host bore witness. When ʿUtayba reached the midst of the dwellings of Banū ʿĀmir, Bisṭām cried out: "O Shaybān! No Shaybān for me today!" ʿĀmir b. al-Ṭufayl sent word to him: "If you can take refuge in my tent, do so, for I shall protect you. If you cannot, throw yourself into the well." A jinn follower came to ʿUtayba and told him of that, so he ordered his tent to be struck. He mounted his horse, took up his weapons, then came to the assembly of Banū Jaʿfar, where ʿĀmir b. al-Ṭufayl al-Ghanawī was present. He greeted them and said: "O ʿĀmir, I have learned of what you sent to Bisṭām, so I offer you three choices regarding him." ʿĀmir said: "What are they?" He said: "If you wish, give me your robe and the robes of your household, and I shall release him to you; your robe and the robes of your household are no worse than his robe and the robes of his household." ʿĀmir said: "There is no way to that." ʿUtayba said: "Put your foot in the place of his foot, for you are no worse in my sight than he." He said: "I will not do that." ʿUtayba said: "Follow me when I pass beyond this hill and fight me for him to the death." ʿĀmir said: "This is the most hateful of them to me." So ʿUtayba departed with him to Banū ʿUbayd b. Thaʿlaba. Bisṭām saw the worn-out saddle of ʿUtayba's mother and said: "O ʿUtayba, is this the saddle of your mother?" He said: "Yes." He said: "I have never seen the saddle of the mother of a chief like this." ʿUtayba said: "By al-Lāt and al-ʿUzzā, I will not release you until your mother brings me her howdah." It was large and of great value. This was what Bisṭām wanted, so that he would desire it and not kill him. Bisṭām sent word and brought his mother's howdah, and ransomed himself with four hundred camels—or, it is said, with a thousand camels—and thirty horses and his mother's litter and howdah, and he was freed from captivity. When he was freed from captivity, he set spies to watch ʿUtayba and his camels. His spies returned to him and told him that they were at Arbāb. He raided them and seized all the camels and whatever wealth they had with them. (ʿUtayba: with a tāʾ with two dots above, a yāʾ with two dots below, unvowelled, and ending in a bāʾ with one dot.)

98. Tarikh (al-Tabari) 569No grade recorded

    يَوْمٌ لِشَيْبَانَ عَلَى بَنِي تَمِيمٍ   قَالَ أَبُو عُبَيْدَةَ: خَرَجَ الْأَقْرَعُ بْنُ حَابِسٍ وَأَخُوهُ فِرَاسٌ التَّمِيمِيَّانِ، وَهُمَا الْأَقْرَعَانِ، فِي بَنِي مُجَاشِعٍ مِنْ تَمِيمٍ، وَهُمَا يُرِيدَانِ الْغَارَةَ عَلَى بَكْرِ بْنِ وَائِلٍ وَمَعَهُمَا الْبَرُوكُ أَبُو جَعْلٍ، فَلَقِيَهُمْ بِسْطَامُ بْنُ قَيْسٍ الشَّيْبَانِيُّ وَعِمْرَانُ بْنُ مُرَّةَ فِي بَنِي بَكْرِ بْنِ وَائِلٍ بِزُبَالَةَ، فَاقْتَتَلُوا قِتَالًا شَدِيدًا ظَفِرَتْ فِيهِ بَكْرٌ وَانْهَزَمَتْ تَمِيمٌ، وَأُسِرَ الْأَقْرَعَانِ وَأَبُو جَعْلٍ وَنَاسٌ كَثِيرٌ، وَافْتَدَى الْأَقْرَعَانِ نَفْسَيْهِمَا مِنْ بِسْطَامٍ، وَعَاهَدَاهُ عَلَى إِرْسَالِ الْفِدَاءِ، فَأَطْلَقَهُمَا، فَبَعُدَا وَلَمْ يُرْسِلَا شَيْئًا، وَكَانَ فِي الْأَسْرَى إِنْسَانٌ مِنْ يَرْبُوعٍ فَسَمِعَهُ بِسْطَامُ بْنُ قَيْسٍ فِي اللَّيْلِ يَقُولُ: فِدًى بِوَالِدَةٍ عَلَيَّ شَفِيقَةٍ فَكَأَنَّهَا حَرَضٌ عَلَى الْأَسْقَامِ لَوْ أَنَّهَا عَلِمَتْ فَيَسْكُنُ جَأْشُهَا أَنِّي سَقَطْتُ عَلَى الْفَتَى الْمِنْعَامِ     إِنَّ الَّذِي تَرْجِينَ ثَمَّ إِيَابَهُ سَقَطَ الْعِشَاءُ بِهِ عَلَى بِسْطَامِ     سَقَطَ الْعِشَاءُ بِهِ عَلَى مُتَنَعِّمِ سَمْحِ الْيَدَيْنِ مُعَاوِدِ الْإِقْدَامِ فَلَمَّا سَمِعَ بِسْطَامُ ذَلِكَ مِنْهُ قَالَ لَهُ: وَأَبِيكَ لَا يُخْبِرُ أُمَّكَ عَنْكَ غَيْرُكَ ! وَأَطْلَقَهُ. وَقَالَ ابْنُ رُمَيْضٍ الْعَنَزِيُّ: جَاءَتْ هَدَايَا مِنَ الرَّحْمَانِ مُرْسَلَةً حَتَّى أُنِيخَتْ لَدَى أَبْيَاتِ بِسْطَامِ جَيْشُ الْهُذَيْلِ وَجَيْشُ الْأَقْرَعَيْنِ     مَعًا وَكُبَّةُ الْخَيْلِ وَالْأَذْوَادِ فِي عَامِ مُسَوِّمٌ خَيْلَهُ تَعْدُو مَقَانِبُهُ     عَلَى الذَّوَائِبِ مِنْ أَوْلَادِ هَمَّامِ وَقَالَ أَوْسُ بْنُ حَجَرٍ: وَصَبَّحَنَا عَارٌ طَوِيلٌ بِنَاؤُهُ نُسَبُّ     بِهِ مَا لَاحَ فِي الْأُفْقِ كَوْكَبُ فَلَمْ أَرَ يَوْمًا كَانَ أَكْثَرَ بَاكِيًا     وَوَجْهًا تُرَى فِيهِ الْكَآبَةُ تَجْنُبُ أَصَابُوا الْبَرُوكَ وَابْنَ حَابِسَ عَنْوَةً     فَظَلَّ لَهُمْ بِالْقَاعِ يَوْمٌ عَصَبْصَبُ وَإِنَّ أَبَا الصَّهْبَاءِ فِي حَوْمَةِ الْوَغَى     إِذَا ازْوَرَّتِ الْأَبْطَالُ لَيْثٌ مُجَرَّبُ وَأَبُو الصَّهْبَاءِ: هُوَ بِسْطَامُ بْنُ قَيْسٍ. وَأَكْثَرَ الشُّعَرَاءُ فِي هَذَا الْيَوْمِ فِي مَدْحِ بِسْطَامِ بْنِ قَيْسٍ، تَرَكْنَا ذِكْرَهُ اخْتِصَارًا. ( حَجَرٌ: بِفَتْحِ الْحَاءِ وَالْجِيمِ ).

    ✧ A Day for Shaybān against Banū Tamīm Abū ʿUbaydah said: Al-Aqraʿ b. Ḥābis and his brother Firās al-Tamīmiyyān—they are the two Aqraʿs—went out among Banū Mujāshiʿ of Tamīm, intending a raid upon Bakr b. Wāʾil, and with them was al-Barūk Abū Jaʿl. Then Bisṭām b. Qays al-Shaybānī and ʿImrān b. Murrah met them among Banū Bakr b. Wāʾil at Zubālah. They fought a fierce battle in which Bakr prevailed and Tamīm was routed. The two Aqraʿs, Abū Jaʿl, and many people were taken captive. The two Aqraʿs ransomed themselves from Bisṭām and covenanted with him to send the ransom, so he released them. But they went far off and did not send anything. Among the captives was a man of Yarbūʿ. Bisṭām b. Qays heard him at night saying: May a tender mother be my ransom; she would be as one worn out by sicknesses. If only she knew—then her heart would be stilled—that I have fallen to the generous youth. Indeed the one whose return she hopes for there has fallen; the evening has dropped him upon Bisṭām. The evening has dropped him upon one living in ease, generous of hands, one who returns again to boldness. When Bisṭām heard that from him, he said to him, “By your father, none but you shall tell your mother of you!” And he released him. Ibn Rumayḍ al-ʿAnazī said: Gifts came from the Merciful, sent forth, until they were made to kneel at the tents of Bisṭām. The army of al-Hudhayl and the army of the two Aqraʿs together, and the throng of horses and herds, in one year. He marked his horses; his squadrons ran upon the forelocks of the sons of Hammām. Aws b. Ḥajar said: And morning brought us a long-built disgrace by which we are reviled as long as a star shines in the horizon. I have not seen a day with more weepers, nor a face in which sorrow appears and travels. They took al-Barūk and Ibn Ḥābis forcibly, and there remained for them upon the open ground a scorching day. And indeed Abū al-Ṣahbāʾ in the heat of battle, when the heroes turn aside, is a tried lion. Abū al-Ṣahbāʾ is Bisṭām b. Qays. The poets said much on this day in praise of Bisṭām b. Qays; we have omitted mention of it for brevity. (Ḥajar: with fatḥah on the ḥāʾ and the jīm).

99. Tarikh (al-Tabari) 570No grade recorded

    يَوْمُ مَبَائِضَ   وَهُوَ لِشَيْبَانَ عَلَى بَنِي تَمِيمٍ. قَالَ أَبُو عُبَيْدَةَ: حَجَّ طَرِيفُ بْنُ تَمِيمٍ الْعَنْبَرِيُّ التَّمِيمِيُّ، وَكَانَ رَجُلًا جَسِيمًا يُلَقَّبُ مُجَدِّعًا، وَهُوَ فَارِسُ قَوْمِهِ، وَلَقِيَهُ حَمْصِيصَةُ بْنُ جَنْدَلٍ الشَّيْبَانِيُّ مِنْ بَنِي أَبِي رَبِيعَةَ، وَهُوَ شَابٌّ قَوِيٌّ شُجَاعٌ، وَهُوَ يَطُوفُ بِالْبَيْتِ، فَأَطَالَ النَّظَرَ إِلَيْهِ، فَقَالَ لَهُ طَرِيفٌ: لِمَ تَشُدُّ نَظَرَكَ إِلَيَّ ؟ قَالَ حَمْصِيصَةُ: أُرِيدُ أَنْ أُثْبِتَكَ لَعَلِّي أَنْ أَلْقَاكَ فِي جَيْشٍ فَأَقْتُلَكَ. فَقَالَ طَرِيفٌ: اللَّهُمَّ لَا تُحَوِّلِ الْحَوْلَ حَتَّى أَلْقَاهُ ! وَدَعَا حَمْصِيصَةُ مِثْلَهُ، فَقَالَ طَرِيفٌ: أَوَكُلَّمَا وَرَدَتْ عُكَاظَ قَبِيلَةٌ بَعَثُوا إِلَيَّ عَرِيفَهُمْ يَتَوَسَّمُ     لَا تُنْكِرُونِي إِنَّنِي أَنَا ذَاكُمُ شَاكِي السِّلَاحِ وَفِي الْحَوَادِثِ مُعْلَمُ     حَوْلِي فَوَارِسُ مِنْ أُسَيْدٍ شُجْعَةٌ وَمِنَ الْهَجِيمِ وَحَوْلَ بَيْتِيَ خُصَّمُ     تَحْتِي الْأَغَرُّ وَفَوْقَ جِلْدِيَ نَثْرَةٌ زَعْفٌ تَرُدُّ السَّيْفَ وَهُوَ مُثَلَّمُ فِي أَبْيَاتٍ. ثُمَّ إِنَّ بَنِي أَبِي رَبِيعَةَ بْنِ ذُهْلِ بْنِ شَيْبَانَ وَبَنِي مُرَّةَ بْنِ ذُهْلِ بْنِ شَيْبَانَ كَانَ بَيْنَهُمْ شَرٌّ وَخِصَامٌ فَاقْتَتَلُوا شَيْئًا مِنْ قِتَالٍ، وَلَمْ يَكُنْ بَيْنَهُمْ دَمٌ. فَقَالَ هَانِئُ بْنُ مَسْعُودٍ، رَئِيسُ بَنِي أَبِي رَبِيعَةَ، لِقَوْمِهِ: إِنِّي أَكْرَهُ أَنْ يَتَفَاقَمَ الشَّرُّ بَيْنَنَا، فَارْتَحَلَ بِهِمْ فَنَزَلَ عَلَى مَاءٍ يُقَالُ لَهُ مَبَائِضُ، وَهُوَ قَرِيبٌ مِنْ مِيَاهِ بَنِي تَمِيمٍ، فَأَقَامُوا عَلَيْهِ أَشْهُرًا، وَبَلَغَ خَبَرُهُمْ بَنِي تَمِيمٍ، فَأَرْسَلَ بَعْضُهُمْ إِلَى بَعْضٍ وَقَالُوا: هَذَا حَيٌّ مُنْفَرِدٌ وَإِنِ اصْطَلَمْتُمُوهُمْ أَوْهَنْتُمْ بَكْرَ بْنَ وَائِلٍ. وَاجْتَمَعُوا وَسَارُوا عَلَى ثَلَاثَةِ رُؤَسَاءَ: أَبُو الْجَدْعَاءِ الطَّهْوِيُّ عَلَى بَنِي حَنْظَلَةَ، وَابْنُ فَدْكَى الْمِنْقَرِيُّ عَلَى بَنِي سَعْدٍ، وَطَرِيفُ بْنُ تَمِيمٍ عَلَى بَنِي عَمْرِو بْنِ تَمِيمٍ. فَلَمَّا قَارَبُوا بَنِي أَبِي رَبِيعَةَ بَلَغَهُمُ الْخَبَرُ فَاسْتَعَدُّوا لِلْقِتَالِ، فَخَطَبَهُمْ هَانِئُ بْنُ مَسْعُودٍ وَحَثَّهُمْ عَلَى الْقِتَالِ، فَقَالَ: إِذَا أَتَوْكُمْ فَقَاتِلُوهُمْ شَيْئًا مِنْ قِتَالٍ ثُمَّ انْحَازُوا عَنْهُمْ، فَإِذَا اشْتَغَلُوا بِالنَّهْبِ فَعُودُوا إِلَيْهِمْ، فَإِنَّكُمْ تُصِيبُونَ مِنْهُمْ حَاجَتَكُمْ. وَصَبَّحَهُمْ بَنُو تَمِيمٍ وَالْقَوْمُ حَذِرُونَ فَاقْتَتَلُوا قِتَالًا شَدِيدًا، وَفَعَلَتْ بَنُو شَيْبَانَ مَا أَمَرَهُمْ هَانِئٌ. فَاشْتَغَلَتْ تَمِيمٌ بِالْغَنِيمَةِ، وَمَرَّ رَجُلٌ مِنْهُمْ بِابْنٍ لِهَانِئِ بْنِ مَسْعُودٍ صَبِيٍّ فَأَخَذَهُ وَقَالَ: حَسْبِي هَذَا مِنَ الْغَنِيمَةِ، وَسَارَ بِهِ وَبَقِيَتْ تَمِيمٌ مَعَ الْغَنِيمَةِ وَالسَّبْيِ. فَعَادَتْ شَيْبَانُ عَلَيْهِمْ فَهَزَمُوهُمْ وَقَتَلُوهُمْ وَأَسَرُوهُمْ كَيْفَ شَاءُوا، وَلَمْ تُصَبْ تَمِيمٌ بِمِثْلِهَا، وَلَمْ يُفْلِتْ مِنْهُمْ إِلَّا الْقَلِيلُ، وَلَمْ يَلْوِ أَحَدٌ عَلَى أَحَدٍ، وَانْهَزَمَ طَرِيفٌ فَاتَّبَعَهُ حَمْصِيصَةُ فَقَتَلَهُ. وَاسْتَرَدَّتْ شَيْبَانُ الْأَهْلَ وَالْمَالَ وَأَخَذُوا مَعَ ذَلِكَ مَا كَانَ مَعَهُمْ، وَفَادَى هَانِئُ ابْنُ مَسْعُودٍ ابْنَهُ بِمِائَةِ بَعِيرٍ، وَقَالَ بَعْضُ شَيْبَانَ فِي هَذَا الْيَوْمِ: وَلَقَدْ دَعَوْتَ طَرِيفُ دَعْوَةَ جَاهِلٍ     غِرٍّ وَأَنْتَ بِمَنْظَرٍ لَا تُعْلَمُ وَأَتَيْتَ حَيًّا فِي الْحُرُوبِ مَحَلَّهُمْ     وَالْجَيْشُ بِاسْمِ أَبِيهِمُ يَسْتَهْزِمُ فَوَجَدْتَهُمْ يَرْعَوْنَ حَوْلَ دِيَارِهِمْ     بُسْلًا إِذَا حَامَ الْفَوَارِسُ أَقْدَمُوا وَإِذَا اعْتَزَوْا بِأَبِي رَبِيعَةَ أَقْبَلُوا     بِكَتِيبَةٍ مِثْلَ النُّجُومِ تُلَمْلِمُ سَامُوكَ دِرْعَكَ وَالْأَغَرَّ كِلَيْهِمَا     وَبَنُو أُسَيْدٍ أَسْلَمُوكَ وَخُصَّمُ وَقَالَ عَمْرُو بْنُ سَوَادٍ يَرْثِي طَرِيفًا: لَا تَبْعُدَنْ يَا خَيْرَ عَمْرِو بْنِ جُنْدَبٍ     لَعَمْرِي لَمَنْ زَارَ الْقُبُورَ لَيَبْعُدَا عَظِيمُ رَمَادِ النَّارِ لَا مُتَعَبِّسًا     وَلَا مُؤْيِسًا مِنْهَا إِذَا هُوَ أَوْقَدَا وَمَا كَانَ وَقَّافًا إِذَا الْخَيْلُ أَحْجَمَتْ     وَمَا كَانَ مِبْطَانًا إِذَا مَا تَجَرَّدَا

    ✧ The Day of Mabāʾiḍ It belongs to Shaybān against Banū Tamīm. Abū ʿUbaydah said: Ṭarīf b. Tamīm al-ʿAnbarī al-Tamīmī performed the pilgrimage. He was a large man, nicknamed Mujaddiʿan, and he was the horseman of his people. Ḥamṣīṣah b. Jandal al-Shaybānī, of the Banū Abī Rabīʿah, met him — a strong, brave young man — while he was circumambulating the House. He looked at him for a long time, so Ṭarīf said to him: “Why do you fix your gaze on me?” Ḥamṣīṣah said: “I want to fix you in my memory, so that perhaps I may meet you in an army and kill you.” Ṭarīf said: “O Allah, do not let the year turn until I meet him!” And Ḥamṣīṣah made a similar supplication. Ṭarīf said: Is it that every time a tribe comes to ʿUkāẓ, they send their scout to me to take note of me? Do not deny me; indeed I am that one, with my weapon at the ready, and in misfortunes I am known. Around me are horsemen of Usayd, brave ones, And of al-Hajīm, and around my tent are disputants. Beneath me is al-Agharr, and over my skin is a coat of mail, A double coat that turns back the sword, though it is notched — And further verses. Then, between the Banū Abī Rabīʿah b. Dhuhl b. Shaybān and the Banū Murrah b. Dhuhl b. Shaybān there was discord and dispute, so they fought a little fighting, but there was no bloodshed between them. Hāniʾ b. Masʿūd, the chief of the Banū Abī Rabīʿah, said to his people: “I dislike that evil should worsen between us,” so he set out with them and encamped at a watering place called Mabāʾiḍ, which is near the waters of Banū Tamīm. They stayed there for months. Their news reached Banū Tamīm, and they sent word to one another and said: “This is a solitary clan; if you annihilate them, you will weaken Bakr b. Wāʾil.” They gathered and marched under three chiefs: Abū al-Jadʿāʾ al-Ṭahwī over the Banū Ḥanẓalah, Ibn Fadkā al-Minqarī over the Banū Saʿd, and Ṭarīf b. Tamīm over the Banū ʿAmr b. Tamīm. When they drew near the Banū Abī Rabīʿah, the news reached them, and they prepared for battle. Hāniʾ b. Masʿūd addressed them and urged them to fight, saying: “When they come to you, fight them for a while, then withdraw from them. When they become occupied with plunder, return to them, and you will get what you need from them.” Banū Tamīm attacked them in the morning, but the people were on their guard. They fought a fierce battle, and Banū Shaybān did what Hāniʾ commanded them. Tamīm became occupied with spoil, and a man of theirs passed by a young son of Hāniʾ b. Masʿūd, seized him, and said: “This is enough spoil for me,” and went on with him, while Tamīm remained with the spoil and captives. Then Shaybān returned upon them and routed them, killing them and taking them captive as they pleased. Tamīm had never suffered the like of it, and only a few of them escaped, and no one turned to help another. Ṭarīf fled, and Ḥamṣīṣah pursued him and killed him. Shaybān recovered their families and property, and in addition took what the enemy had with them. Hāniʾ b. Masʿūd ransomed his son for a hundred camels. One of Shaybān said of this day: You called, Ṭarīf, the call of an ignorant, deceived man, while you were in a sight that could not be known. You came to a clan whose place in wars is such that the army is put to flight by the name of their father. You found them guarding around their abodes, bold; when the horsemen circled, they advanced. And when they were called by Abī Rabīʿah, they came on with a squadron like stars, gathering together. They demanded of you your coat of mail and al-Agharr, both of them, and the Banū Usayd abandoned you, and Khuṣam. And ʿAmr b. Sawād said, mourning Ṭarīf: Do not perish, O best of ʿAmr b. Jundab; By my life, whoever visits the graves will surely perish. Great was the ash of his fire; he was not frowning, nor did he make one despair of it when he kindled it. He was not one to stand still when the horses held back, and he was not a glutton when he stripped for battle.

100. Tarikh (al-Tabari) 571No grade recorded

     يَوْمُ الزُّوَيْرَيْنِ   قَالَ أَبُو عُبَيْدَةَ: كَانَتْ بَكْرُ بْنُ وَائِلٍ قَدْ أَجْدَبَتْ بِلَادُهُمْ فَانْتَجَعُوا بِلَادَ تَمِيمٍ بَيْنَ الْيَمَامَةِ وَهَجَرَ، فَلَمَّا تَدَانَوْا جَعَلُوا لَا يَلْقَى بَكْرِيٌّ تَمِيمِيًّا إِلَّا قَتَلَهُ، وَلَا يَلْقَى تَمِيمِيٌّ بَكْرِيًّا إِلَّا قَتَلَهُ، إِذَا أَصَابَ أَحَدُهُمَا مَالَ الْآخَرِ أَخَذَهُ، حَتَّى تَفَاقَمَ الشَّرُّ وَعَظُمَ، فَخَرَجَ الْحَوْفَزَانُ بْنُ شَرِيكٍ وَالْوَادِكُ بْنُ الْحَارِثِ الشَّيْبَانِيَّانِ لِيُغِيرَا عَلَى بَنِي دَارِمٍ، فَاتَّفَقَ أَنَّ تَمِيمًا فِي تِلْكَ الْحَالِ اجْتَمَعَتْ عَلَى جَمْعٍ كَثِيرٍ مِنْ عَمْرِو بْنِ حَنْظَلَةَ وَالرِّبَابِ وَسَعْدٍ وَغَيْرِهِمَا وَسَارَتْ إِلَى بَكْرِ بْنِ وَائِلٍ، وَعَلَى تَمِيمٍ أَبُو الرَّئِيسِ الْحَنْظَلِيُّ. فَبَلَغَ خَبَرُهُمْ بَكْرَ بْنَ وَائِلٍ فَتَقَدَّمُوا وَعَلَيْهِمُ الْأَصَمُّ عَمْرُو بْنُ قَيْسِ بْنِ مَسْعُودٍ أَبُو مَفْرُوقٍ وَحَنْظَلَةُ بْنُ سَيَّارٍ الْعِجْلِيُّ وَحُمْرَانُ بْنُ عَمْرٍو الْعَبْسِيُّ، فَلَمَّا الْتَقَوْا جَعَلَتْ تَمِيمٌ وَالرِّبَابُ بَعِيرَيْنِ وَجَلَّلُوهُمَا، وَجَعَلُوا عِنْدَهُمَا مَنْ يَحْفَظُهُمَا، وَتَرَكُوهُمَا بَيْنَ الصَّفَّيْنِ مَعْقُولَيْنِ وَسَمُّوهُمَا زُوَيْرَيْنِ، يَعْنِي إِلَهَيْنِ، وَقَالُوا: لَا نَفِرُّ حَتَّى يَفِرَّ هَذَانِ الْبَعِيرَانِ. فَلَمَّا رَأَى أَبُو مَفْرُوقٍ الْبَعِيرَيْنِ سَأَلَ عَنْهُمَا فَأُعْلِمَ حَالَهُمَا، فَقَالَ: أَنَا زُوَيْرُكُمْ، وَبَرَكَ بَيْنَ الصَّفَّيْنِ وَقَالَ: قَاتِلُوا عَنِّي وَلَا تَفِرُّوا حَتَّى أَفِرَّ. فَاقْتَتَلَ النَّاسُ قِتَالًا شَدِيدًا، فَوَصَلَتْ شَيْبَانُ إِلَى الْبَعِيرَيْنِ فَأَخَذُوهُمَا فَذَبَحُوهُمَا وَاشْتَدَّ الْقِتَالُ عَلَيْهِمَا، فَانْهَزَمَتْ تَمِيمٌ وَقُتِلَ أَبُو الرَّئِيسِ مُقَدِّمُهُمْ وَمَعَهُ بَشَرٌ كَثِيرٌ، وَاجْتَرَفَتْ بَكْرٌ أَمْوَالَهُمْ وَنِسَاءَهُمْ وَأَسَرُوا أَسْرَى كَثِيرَةً، وَوَصَلَ الْحَوْفَزَانُ إِلَى النِّسَاءِ وَالْأَمْوَالِ وَعَادَ إِلَى أَصْحَابِهِ سَالِمًا، وَقَالَ الْأَعْشَى فِي ذَلِكَ الْيَوْمِ: يَا سَلْمَ لَا تَسْأَلِي عَنَّا فَلًا كُشِفَتْ عِنْدَ اللِّقَاءِ وَلَا سُودٌ مَقَارِيفُ     نَحْنُ الَّذِينَ هَزَمْنَا يَوْمَ صَبَّحْنَا يَوْمَ الزُّوَيْرَيْنِ فِي جَمْعِ الْأَحَالِيفِ     ظَلُّوا وَظَلَّتْ تَكِرُّ الْخَيْلُ وَسْطَهُمُ بِالشِّيبِ مِنَّا وَبِالْمُرْدِ الْغَطَارِيفِ     تَسْتَأْنِسُ الشَّرَفَ الْأَعْلَى بِأَعْيُنِهَا لَمْحَ الصُّقُورِ عَلَتْ فَوْقَ الْأَظَالِيفِ     انْسَلَّ عَنْهَا بِسَيْلِ الصَّيْفِ فَانْجَرَدَتْ تَحْتَ اللُّبُودِ مُتُونٌ كَالزَّحَالِيفِ وَقَدْ أَكْثَرَ الشُّعَرَاءُ فِي هَذَا الْيَوْمِ، لَا سِيَّمَا الْأَغْلَبُ الْعِجْلِيُّ، فَمِنْ ذَلِكَ أُرْجُوزَتُهُ أَوَّلُهَا: إِنْ سَرَّكَ الْعِزُّ فَجَحْجِحْ بِجُشَمْ يَقُولُ فِيهَا: جَاءُوا بِزَوْرَيْهِمْ وَجِئْنَا بِالْأَصَمْ     شَيْخٍ لَنَا كَاللَّيْثِ مِنْ بَاقِي إِرَمْ شَيْخٌ لَنَا مُعَاوِدٌ ضَرْبَ الْبُهُمْ     يَضْرِبُ بِالسَّيْفِ إِذَا الرُّمْحُ انْقَصَمْ هَلْ غَيْرُ غَارٍ صَكَّ غَارًا فَانْهَزَمْ الْغَارَانِ: بَكْرٌ وَتَمِيمٌ. وَلَهُ الْأُرْجُوزَةُ الَّتِي أَوَّلُهَا: يَا رُبَّ حَرْبٍ ثَرَّةِ الْأَخْلَافِ يَذْكُرُ فِيهَا هَذَا الْيَوْمَ.

     ✧ The Day of al-Zuwayrayn Abū ʿUbaydah said: Bakr b. Wāʾil's lands had become barren, so they sought pasture in the lands of Tamīm between al-Yamāmah and Hajar. When they drew near, no Bakrī met a Tamīmī without killing him, and no Tamīmī met a Bakrī without killing him; if either of them got hold of the other's property, he took it. Thus the evil grew and became grave. Al-Ḥawfazān b. Sharīk and al-Wādik b. al-Ḥārith al-Shaybānī went out to raid Banū Dārim. It happened that Tamīm at that time had gathered in a large host from ʿAmr b. Ḥanẓalah, al-Ribāb, Saʿd, and others, and marched against Bakr b. Wāʾil, with Abū al-Raʾīs al-Ḥanẓalī in command of Tamīm. Their news reached Bakr b. Wāʾil, and they advanced under al-Aṣamm ʿAmr b. Qays b. Masʿūd Abū Mafrūq, Ḥanẓalah b. Sayyār al-ʿIjlī, and Ḥumrān b. ʿAmr al-ʿAbsī. When they met, Tamīm and al-Ribāb brought two camels and covered them with cloths, placed guards with them, and left them hobbled between the two lines, calling them Zuwayrayn, meaning two gods, and said: "We will not flee until these two camels flee." When Abū Mafrūq saw the two camels, he asked about them and was told their situation. He said: "I am your Zuwayr," and knelt between the two lines, saying: "Fight on my behalf and do not flee until I flee." The people fought a fierce battle. Shaybān reached the two camels, seized them, and slaughtered them. The fighting intensified over them, and Tamīm was routed. Their commander Abū al-Raʾīs was killed, and with him many people. Bakr swept away their wealth and women and took many captives. Al-Ḥawfazān reached the women and wealth and returned to his companions safely. Al-Aʿshā said concerning that day: O Salmā, do not ask about us, for no band was exposed at the encounter, nor any black, ignoble ones. We are those who routed on the morning when we attacked on the Day of al-Zuwayrayn in the assembly of the confederates. They remained, while the horses wheeled among them, with our grey-haired elders and the noble beardless youths. The highest eminence felt at ease with their eyes glancing like falcons perched above the hoofprints. It slipped away from them with a summer torrent, and they became stripped, under the saddle-felts, backs like smooth stones. The poets composed much about this day, especially al-Aghlab al-ʿIjlī. Among that is his rajaz poem, whose opening is: If honor pleases you, then strive mightily with Jusham. In it he says: They brought their Zuwayr, and we brought al-Aṣamm, an elder of ours like a lion from the remnant of Iram, an elder of ours, accustomed to striking the brave, striking with the sword when the spear is broken. Is there any but a raider who struck a raider and fled? The two raiders are Bakr and Tamīm. He also has the rajaz poem whose opening is: O many a war with abundant milk, in which he mentions this day.

101. Tarikh (al-Tabari) 572No grade recorded

     ذِكْرُ أَسْرِ حَاتِمِ طَيِّءٍ   قَالَ أَبُو عُبَيْدَةَ: أَغَارَ حَاتِمُ طَيِّءٍ بِجَيْشٍ مِنْ قَوْمِهِ عَلَى بَكْرِ بْنِ وَائِلٍ فَقَاتَلُوهُمْ، وَانْهَزَمَتْ طَيِّءٌ وَقُتِلَ مِنْهُمْ وَأُسِرَ جَمَاعَةٌ كَثِيرَةٌ، وَكَانَ فِي الْأَسْرَى حَاتِمُ بْنُ عَبْدِ اللَّهِ الطَّائِيُّ، فَبَقِيَ مُوثَقًا عِنْدَ رَجُلٍ مِنْ عُنَيْزَةَ، فَأَتَتْهُ امْرَأَةٌ مِنْهُمُ اسْمُهَا عَالِيَةُ بِنَاقَةٍ فَقَالَتْ لَهُ: افْصِدْ هَذِهِ، فَنَحَرَهَا، فَلَمَّا رَأَتْهَا مَنْحُورَةً صَرَخَتْ، فَقَالَ حَاتِمٌ: عَالِيَ لَا تَلْتَدُّ مِنْ عَالِيَهْ إِنَّ الَّذِي أَهْلَكْتُ مِنْ مَالِيَهْ     إِنَّ ابْنَ أَسْمَاءَ لَكُمْ ضَامِنٌ حَتَّى يُؤَدِّي آنِسٌ نَاوِيَهْ     لَا أَفْصِدُ النَّاقَةَ فِي أَنْفِهَا لَكِنَّنِي أُوجِرُهَا الْعَالِيَهْ     إِنِّي عَنِ الْفَصْدِ لَفِي مَفْخَرٍ يَكْرَهُ مِنِّي الْمِفْصَدُ الْآلِيَهْ     وَالْخَيْلُ إِنَّ شَمَّصَ فُرْسَانُهَا تَذْكُرُ عِنْدَ الْمَوْتِ أَمْثَالِيَهْ وَقَالَ رُمَيْضٌ الْعَنَزِيُّ يَفْتَخِرُ: وَنَحْنُ أَسَرْنَا حَاتِمًا وَابْنَ ظَالِمٍ     فَكُلٌّ ثَوَى فِي قَيْدِنَا وَهْوَ يَخْشَعُ وَكَعْبَ إِيَادٍ قَدْ أَسَرْنَا وَبَعْدَهُ     أَسَرْنَا أَبَا حَسَّانَ وَالْخَيْلُ تَطْمَعُ وَرَيَّانَ غَادَرْنَا بِوَجٍّ كَأَنَّهُ     وَأَشْيَاعَهُ فِيهَا صَرِيمٌ مُصَرَّعُ وَقَالَ يَحْيَى بْنُ مَنْصُورٍ الذُّهْلِيُّ قَصِيدَةً يَفْتَخِرُ بِأَيَّامِ قَوْمِهِ، وَهِيَ طَوِيلَةٌ، وَفِيهَا آدَابٌ حَسَنَةٌ، تَرَكْنَاهَا كَرَاهِيَةَ التَّطْوِيلِ، وَأَوَّلُهَا: أَمِنْ عِرْفَانَ مَنْزِلَةٌ وَدَارٌ     تُعَاوِرُهَا الْبَوَارِحُ وَالسَّوَارِي وَقَالَ أَبُو عُبَيْدَةَ: جَاءَ الْإِسْلَامُ وَلَيْسَ فِي الْعَرَبِ أَحَدٌ أَعَزُّ دَارًا وَلَا أَمْنَعُ جَارًا وَلَا أَكْثَرُ حَلِيفًا مِنْ شَيْبَانَ. كَانَتْ عَنِينَةُ مِنْ لَخْمٍ فِي الْأَحْلَافِ، وَكَانَتْ دَرْمَكَةُ بْنُ كِنْدَةَ فِي بَنِي هِنْدٍ، وَكَانَتْ عِكْرِمَةُ مِنْ طَيِّءٍ، وَحَوْتَكَةُ مِنْ عُذْرَةَ وَبُنَانَةُ، كُلُّ هَؤُلَاءِ فِي بَنِي الْحَارِثِ بْنِ هَمَّامٍ، وَكَانَتْ عَائِذَةُ مِنْ قُرَيْشٍ، وَضَبَّةُ وَحَوَاسُ مِنْ كِنْدَةَ، هَؤُلَاءِ فِي بَنِي أَبِي رَبِيعَةَ، وَكَانَتْ سَلِيمَةُ مِنْ بَنِي عَبْدِ الْقَيْسِ فِي بَنِي أَسْعَدَ بْنِ هَمَّامٍ، وَكَانَتْ وَثِيلَةُ مِنْ ثَعْلَبَةَ، وَبَنُو خَيْبَرِيٍّ مِنْ طَيٍّءٍ فِي بَنِي تَمِيمِ بْنِ شَيْبَانَ، وَكَانَتْ عَوْفُ بْنُ حَارِثٍ مِنْ كِنْدَةَ فِي بَنِي مُحَلَّمٍ. كُلُّ هَذِهِ قَبَائِلُ وَبُطُونٌ جَاوَرَتْ شَيْبَانَ فَعَزَّتْ بِهَا وَكَثُرَتْ.

     ✧ Account of the Captivity of Ḥātim Ṭayyiʾ Abū ʿUbaydah said: Ḥātim of Ṭayyiʾ raided with an army of his people against Bakr b. Wāʾil, and they fought them; Ṭayyiʾ was routed, some of them were killed, and a large group was taken captive. Among the captives was Ḥātim b. ʿAbd Allāh al-Ṭāʾī. He remained bound in the custody of a man of ʿUnayzah. A woman of theirs named ʿĀliyah came to him with a she-camel and said to him, “Bleed this one,” so he slaughtered it. When she saw it slaughtered, she cried out, and Ḥātim said: ʿĀlī, do not grieve over ʿĀliyah; that which I destroyed is of my own wealth. The son of Asmāʾ is a guarantor for you, until a friendly soul fulfills the intention. I would not bleed the she-camel in its nose, but I would rather give it as recompense in the high place. I take pride in refraining from bleeding; the bleeding instrument is loathsome to me, the one of high worth. The horses, when their riders bestir them, remember the likes of me at the moment of death. And Rumayḍ al-ʿAnazī said, boasting: We captured Ḥātim and Ibn Ẓālim; so each lay in our bonds while he was submissive. And Kaʿb of Iyād we captured, and after him we captured Abū Ḥassān while the horses were eager. And Rayyān we left at Wajj, as though he and his partisans among them were a felled palm trunk. And Yaḥyā b. Manṣūr al-Dhuhlī composed an ode boasting of the battle-days of his people. It is long, and it contains fine moral lessons; we have omitted it to avoid prolixity. Its opening is: Is it from recognition of a dwelling place and abode that the hot winds and night rains visit in turn? Abū ʿUbaydah said: Islam came while there was no one among the Arabs more secure in their abode, more protective of the neighbor, or more numerous in allies than Shaybān. The ʿAnīnah of Lakhm were among the allies; the Darmakah b. Kindah were among Banū Hind; the ʿIkrimah of Ṭayyiʾ, the Ḥawtakah of ʿUdhrah, and Bunānah—all these were among Banū al-Ḥārith b. Hammām. The ʿĀʾidhah of Quraysh, and Ḍabbah and Ḥawās of Kindah—these were among Banū Abī Rabīʿah. The Salīmah of Banū ʿAbd al-Qays were among Banū Asʿad b. Hammām. The Wathīlah of Thaʿlabah, and Banū Khaybarī of Ṭayyʾ were among Banū Tamīm b. Shaybān. The ʿAwf b. Ḥārith of Kindah were among Banū Muḥallim. All these tribes and clans lived as neighbors to Shaybān, and through them it became mighty and numerous.

102. Tarikh (al-Tabari) 573No grade recorded

     يَوْمُ مُسْحُلَانَ   قَالَ أَبُو عُبَيْدَةَ: غَزَا رَبِيعَةُ بْنُ زِيَادٍ الْكَلْبِيُّ فِي جَيْشٍ مِنْ قَوْمِهِ، فَلَقِيَ جَيْشًا لِبَنِي شَيْبَانَ عَامَّتُهُمْ بَنُو أَبِي رَبِيعَةَ، فَاقْتَتَلُوا قِتَالًا شَدِيدًا، فَظَفِرَتْ بِهِمْ بَنُو شَيْبَانَ فَهَزَمُوهُمْ وَقَتَلُوا مِنْهُمْ مَقْتَلَةً عَظِيمَةً، وَذَلِكَ يَوْمُ مُسْحُلَانَ، وَأَسَرُوا نَاسًا كَثِيرًا، وَأَخَذُوا مَا كَانَ مَعَهُمْ. وَكَانَ رَئِيسَ شَيْبَانَ هَؤُلَاءِ حَيَّانُ بْنُ عَبْدِ اللَّهِ بْنِ قَيْسٍ الْمُحَلَّمِيُّ، وَقِيلَ: كَانَ رَئِيسَهُمْ زِيَادُ بْنُ مَرْثَدٍ مِنْ بَنِي أَبِي رَبِيعَةَ، فَقَالَ شَاعِرُهُمْ: سَائِلْ رَبِيعَةَ حَيْثُ حَلَّ بِجَيْشِهِ مَعَ الْحَيِّ كَلْبٌ حَيْثُ لَبَّتْ فَوَارِسُهْ     عَشِيَّةَ وَلَّى جَمْعُهُمْ فَتَتَابَعُوا فَصَارَ إِلَيْنَا نَهْبُهُ وَعَوَانِسُهْ ثُمَّ إِنَّ الرَّبِيعَ بْنَ زِيَادٍ الْكَلْبِيَّ نَافَرَ قَوْمَهُ وَحَارَبَهُمْ فَهَزَمُوهُ. فَاعْتَزَلَهُمْ وَسَارَ حَتَّى حَلَّ بِبَنِي شَيْبَانَ، فَاسْتَجَارَ بِرَجُلٍ اسْمُهُ زِيَادٌ مِنْ بَنِي أَبِي رَبِيعَةَ، فَقَتَلَهُ بَنُو أَسْعَدَ بْنِ هَمَّامٍ، ثُمَّ إِنَّ شَيْبَانَ حَمَلُوا دِيَتَهُ إِلَى كَلْبٍ مِائَتَيْ بَعِيرٍ فَرَضُوا.

     ✧ The Day of Musḥulān Abū ʿUbaydah said: Rabīʿah b. Ziyād al-Kalbī raided at the head of an army of his people, and he met an army of Banū Shaybān, most of whom were Banū Abī Rabīʿah. They fought a fierce battle, and Banū Shaybān prevailed over them, routing them and inflicting a great slaughter upon them—that was the Day of Musḥulān—and they took many captives and seized what was with them. The chief of those Shaybān was Ḥayyān b. ʿAbd Allāh b. Qays al-Muḥallamī; and it was said: their chief was Ziyād b. Marthad of Banū Abī Rabīʿah. Their poet said: Ask Rabīʿah where he alighted with his army, with the tribe of Kalb where its horsemen answered the call; On the evening when their host turned away and followed one another, And their spoils and their cloistered maidens came to us. Then al-Rabīʿ b. Ziyād al-Kalbī challenged his people to a contest of glory and fought them, and they routed him. So he withdrew from them and journeyed until he alighted among Banū Shaybān, where he sought the protection of a man named Ziyād of Banū Abī Rabīʿah. Then Banū Asʿad b. Hammām killed him. Then Shaybān carried his blood-money to Kalb—two hundred camels—and they accepted it.

103. Tarikh (al-Tabari) 574No grade recorded

     حَرْبٌ لِسُلَيْمٍ وَشَيْبَانَ   قَالَ أَبُو عُبَيْدَةَ: خَرَجَ جَيْشٌ لِبَنِي سُلَيْمٍ عَلَيْهِمُ النَّصِيبُ السُّلَمِيُّ وَهُمْ يُرِيدُونَ الْغَارَةَ عَلَى بَكْرِ بْنِ وَائِلٍ. فَلَقِيَهُمْ رَجُلٌ مِنْ شَيْبَانَ اسْمُهُ صُلَيْعُ بْنُ عَبْدِ غَنْمٍ وَهُوَ مُحْرِمٌ عَلَى فَرَسٍ لَهُ يُسَمَّى الْبَحْرَاءَ، فَقَالَ لَهُمْ: أَيْنَ تَذْهَبُونَ ؟ قَالُوا: نُرِيدُ الْغَارَةَ عَلَى بَنِي شَيْبَانَ. فَقَالَ لَهُمْ: مَهْلًا فَإِنِّي لَكُمْ نَاصِحٌ، وَإِيَّاكُمْ وَبَنِي شَيْبَانَ، فَإِنِّي أُقْسِمُ لَكُمْ بِاللَّهِ لَتَأْتِيَنَّكُمْ عَلَى ثَلَاثِمِائَةِ فَرَسٍ خَصِيٍّ سِوَى الْفُحُولِ وَالْإِنَاثِ. فَأَبَوْا إِلَّا الْغَارَةَ عَلَيْهِمْ، فَدَفَعَ صُلَيْعٌ فَرَسَهُ رَكْضًا حَتَّى أَتَى قَوْمَهُ فَأَنْذَرَهُمْ. فَرَكِبَتْ شَيْبَانُ وَاسْتَعَدُّوا، فَأَتَاهُمْ بَنُو سُلَيْمٍ وَهُمْ مُعَدُّونَ، فَاقْتَتَلُوا قِتَالًا شَدِيدًا، فَظَفِرَتْ شَيْبَانُ وَانْهَزَمَتْ سُلَيْمٌ وَقُتِلَ مِنْهُمْ مَقْتَلَةٌ كَثِيرَةٌ، وَأُسِرَ النَّصِيبُ رَئِيسُهُمْ، أَسَرَهُ عِمْرَانُ بْنُ مُرَّةَ الشَّيْبَانِيُّ فَضَرَبَ رَقَبَتَهُ، فَقَالَ صُلَيْعٌ: نَهَيْتُ بَنِي زَعْلٍ غَدَاةَ لَقِيتُهُمْ وَجَيْشَ نَصِيبٍ وَالظُّنُونُ تُطَاعُ     وَقُلْتُ لَهُمْ: إِنَّ الْحَرِيبَ وَرَاكِسًا بِهِ نَعَمٌ تَرْعَى الْمُرَارَ رِتَاعُ     وَلَكِنَّ فِيهِ الْمَوْتَ يَرْتَعُ سِرْبُهُ وَحُقَّ لَهُمْ أَنْ يَقْبَلُوا وَيُطَاعُوا     مَتَّى تَأْتِهِ تَلْقَى عَلَى الْمَاءِ حَارِثًا وَجَيْشًا لَهُ يُوفِي بِكُلِّ بِقَاعِ

     ✧ A war between Sulaym and Shaybān Abū ʿUbaydah said: An army of Banū Sulaym went out, led by al-Naṣīb al-Sulamī, intending to raid Bakr b. Wāʾil. A man of Shaybān named Ṣulayʿ b. ʿAbd Ghanm met them, while he was in the state of iḥrām, mounted on a horse of his called al-Baḥrāʾ. He said to them: “Where are you going?” They said: “We intend to raid Banū Shaybān.” He said to them: “Wait, for I am a sincere adviser to you. Beware of Banū Shaybān, for I swear to you by God that they will come upon you with three hundred geldings, besides stallions and mares.” But they refused anything but to raid them. So Ṣulayʿ spurred his horse at full speed until he came to his people and warned them. So Shaybān mounted and prepared themselves. Then Banū Sulaym came upon them while they were ready, and they fought a fierce battle. Shaybān gained victory, Sulaym was routed, and many of them were killed. Al-Naṣīb, their leader, was taken prisoner; ʿImrān b. Murrah al-Shaybānī captured him and struck off his neck. Ṣulayʿ said: I forbade Banū Zaʿl on the morning I met them, and the army of Naṣīb, while opinions are obeyed, And I said to them: “In al-Ḥarīb and Warākis are camels grazing on al-murār, pasturing freely; But in it is death, whose flock grazes, and it was right for them to accept and be obeyed.” Whenever you come upon it, you will meet at the water Ḥārith and an army of his that fills every place.

104. Tarikh (al-Tabari) 575No grade recorded

     يَوْمُ جَدُودٍ   وَهُوَ يَوْمٌ بَيْنَ بَكْرِ بْنِ وَائِلٍ وَبَنِي مِنْقَرٍ مِنْ تَمِيمٍ. وَكَانَ مِنْ حَدِيثِهِ أَنَّ الْحَوْفَزَانَ، وَاسْمُهُ الْحَارِثُ بْنُ شَرِيكٍ الشَّيْبَانِيُّ، كَانَتْ بَيْنَهُ وَبَيْنَ بَنِي سَلِيطِ بْنِ يَرْبُوعٍ مُوَادَعَةٌ، فَهَمَّ بِالْغَدْرِ بِهِمْ وَجَمَعَ بَنِي شَيْبَانَ وَذُهْلًا وَاللَّهَازِمَ، وَعَلَيْهِمْ حُمْرَانُ بْنُ عَبْدِ عَمْرِو بْنِ بِشْرِ بْنِ عَمْرٍو. ثُمَّ غَزَا وَهُوَ يَرْجُو أَنْ يُصِيبَ غِرَّةً مِنْ بَنِي يَرْبُوعٍ، فَلَمَّا انْتَهَى إِلَى بَنِي يَرْبُوعٍ نَذَرَ بِهِ عُتَيْبَةُ بْنُ الْحَارِثِ بْنِ شِهَابٍ فَنَادَى فِي قَوْمِهِ، فَحَالُوا بَيْنَ الْحَوْفَزَانِ وَبَيْنَ الْمَاءِ، فَقَالَ لِعُتْبَةَ: إِنِّي لَا أَرَى مَعَكَ إِلَّا رَهْطَكَ وَأَنَا فِي طَوَائِفَ مِنْ بَنِي بَكْرٍ، فَلَئِنْ ظَفِرْتُ بِكُمْ قَلَّ عَدَدُكُمْ وَطَمِعَ فِيكُمْ عَدُوُّكُمْ، وَلَئِنْ ظَفِرْتُمْ بِي مَا تَقْتُلُونَ إِلَّا أَقَاصِيَ عَشِيرَتِي، وَمَا إِيَّاكُمْ أَرَدْتُ، فَهَلْ لَكَمَ أَنْ تُسَالِمُونَا وَتَأْخُذُوا مَا مَعَنَا مِنَ التَّمْرِ، وَوَاللَّهِ لَا نُرَوِّعُ يَرْبُوعًا أَبَدًا. فَأَخَذَ مَا مَعَهُمْ مِنَ التَّمْرِ وَخَلَّى سَبِيلَهُمْ. فَسَارَتْ بَكْرٌ حَتَّى أَغَارُوا عَلَى بَنِي رَبِيعِ بْنِ الْحَارِثِ، وَهُوَ مُقَاعِسٌ بِجَدُودٍ، وَإِنَّمَا سُمِّيَ مُقَاعِسًا لِأَنَّهُ تَقَاعَسَ عَنْ حِلْفِ بَنِي سَعْدٍ، فَأَغَارَ عَلَيْهِمْ وَهُمْ خُلُوفٌ فَأَصَابَ سَبْيًا وَنَعَمًا، فَبَعَثَ بَنُو رَبِيعٍ صَرِيخَهُمْ إِلَى بَنِي كُلَيْبٍ، فَلَمْ يُجِيبُوهُمْ، فَأَتَى الصَّرِيخُ بَنِي مِنْقَرِ بْنِ عُبَيْدٍ فَرَكِبُوا فِي الطَّلَبِ فَلَحِقُوا بَكْرَ بْنَ وَائِلٍ وَهُمْ مُقَاتِلُونَ، فَمَا شَعَرَ الْحَوْفَزَانُ وَهُوَ فِي ظِلِّ شَجَرَةٍ إِلَّا بِالْأَهْتَمِ بْنِ سُمَيِّ بْنِ سِنَانٍ الْمِنْقَرِيِّ وَاقِفًا عَلَى رَأْسِهِ، فَرَكِبَ فَرَسَهُ، فَنَادَى الْأَهْتَمُ: يَا آلَ سَعْدٍ ! وَنَادَى الْحَوْفَزَانُ: يَا آلَ وَائِلٍ ! وَلَحِقَ بَنُو مِنْقَرٍ فَقَاتَلُوا قِتَالًا شَدِيدًا، فَهُزِمَتْ بَكْرٌ وَخَلَّوُا السَّبْيَ وَالْأَمْوَالَ، وَتَبِعَتْهُمْ مِنْقَرٌ، فَمِنْ قَتِيلٍ وَأَسِيرٍ، وَأَسَرَ الْأَهْتَمُ حُمْرَانَ بْنَ عَبْدِ عَمْرٍو، وَلَمْ يَكُنْ لِقَيْسِ بْنِ عَاصِمٍ الْمِنْقَرِيِّ هِمَّةٌ إِلَّا الْحَوْفَزَانُ، فَتَبِعَهُ عَلَى مُهْرٍ، وَالْحَوْفَزَانِ عَلَى فَرَسٍ فَارِجٍ فَلَمْ يَلْحَقْهُ وَقَدْ قَارَبَهُ. فَلَمَّا خَافَ أَنْ يَفُوتَهُ حَفَزَهُ بِالرُّمْحِ فِي ظَهْرِهِ فَاحْتَفَزَ بِالطَّعْنَةِ وَنَجَا، فَسُمِّيَ يَوْمَئِذٍ الْحَوْفَزَانَ، وَقِيلَ غَيْرُ هَذَا. وَقَالَ الْأَهْتَمُ فِي أَسْرِهِ حُمْرَانَ: نِيطَتْ بِحُمْرَانَ الْمَنِيَّةُ بَعْدَمَا حَشَاهُ سِنَانٌ مِنْ شُرَاعَةَ أَزْرَقُ     دَعَا يَالَ قَيْسٍ وَاعْتَزَيْتُ لِمِنْقَرٍ وَكُنْتُ إِذَا لَاقَيْتُ فِي الْخَيْلِ أَصْدُقُ وَقَالَ سَوَّارُ بْنُ حَيَّانَ الْمِنْقَرِيُّ يَفْتَخِرُ عَلَى رَجُلٍ مِنْ بَكْرٍ: وَنَحْنُ حَفَزْنَا الْحَوْفَزَانَ بِطَعْنَةٍ كَسَتْهُ     نَجِيعًا مِنْ دَمِ الْبَطْنِ أَشْكَلَا وَحُمْرَانُ قَسْرًا أَنْزَلَتْهُ رِمَاحُنَا     فَعَالَجَ غُلًّا فِي ذِرَاعَيْهِ مُثْقَلَا فَيَا لَكِ مِنْ أَيَّامِ صِدْقٍ نَعُدُّهَا     كَيَوْمِ جُوَاثَا وَالنُّبَاجِ وَنَيْتَلَا قَضَى اللَّهُ أَنَّا يَوْمَ تُقْتَسَمُ الْعُلَى     أَحَقُّ بِهَا مِنْكُمْ فَأَعْطَى فَأَجْزَلَا فَلَسْتَ بِمُسْطِيعِ السَّمَاءِ وَلَمْ     تَجِدْ لِعِزٍّ بِنَاهُ اللَّهُ فَوْقَكَ مَنْقَلَا ( مِنْقَرٌ: بِكَسْرِ الْمِيمِ، وَسُكُونِ النُّونِ، وَفَتْحِ الْقَافِ، وَرُبَيْعٌ: بِضَمِّ الرَّاءِ، وَفَتْحِ الْبَاءِ الْمُوَحَّدَةِ ).

     ✧ The Day of Jadūd It was a day between Bakr b. Wāʾil and Banū Minqar of Tamīm. Of its account is that al-Ḥawfazān, whose name was al-Ḥārith b. Sharīk al-Shaybānī, had a truce between him and Banū Sulayṭ b. Yarbūʿ. He resolved to betray them and gathered Banū Shaybān, Dhuhl, and al-Lahāzim, led by Ḥumrān b. ʿAbd ʿAmr b. Bishr b. ʿAmr. Then he raided, hoping to catch Banū Yarbūʿ off guard. When he reached Banū Yarbūʿ, ʿUtayba b. al-Ḥārith b. Shihāb noticed him and called out among his people, and they placed themselves between al-Ḥawfazān and the water. He said to ʿUtba, "I see with you only your kinsmen, while I am among parties of Banū Bakr. If I prevail over you, your number is small and your enemy would become greedy toward you. If you prevail over me, you would kill only the distant ones of my clan. It was not you I intended. Would you make peace with us and take the dates we have? By God, we will never frighten Yarbūʿ again." So he took the dates they had and let them go. Bakr then marched until they raided Banū Rabīʿ b. al-Ḥārith, who is Muqāʿis, at Jadūd. He was named Muqāʿis because he held back from the alliance of Banū Saʿd. They raided them while they were left behind, and captured captives and livestock. Banū Rabīʿ sent their cry for help to Banū Kulayb, but they did not answer them. The cry reached Banū Minqar b. ʿUbayd, and they mounted in pursuit and caught up with Bakr b. Wāʾil fighting. Al-Ḥawfazān, while in the shade of a tree, was unaware until al-Ahtam b. Sumayy b. Sinān al-Minqarī stood over his head. He mounted his horse, and al-Ahtam called out, "O people of Saʿd!" and al-Ḥawfazān called out, "O people of Wāʾil!" Banū Minqar caught up and fought a fierce battle. Bakr was defeated and abandoned the captives and property, and Minqar pursued them, leaving some slain and some captive. Al-Ahtam captured Ḥumrān b. ʿAbd ʿAmr. Qays b. ʿĀṣim al-Minqarī had no concern except for al-Ḥawfazān. He pursued him on a colt, while al-Ḥawfazān was on a swift horse, and he did not catch him, though he drew near. When he feared he would escape, he thrust him with the spear in his back, and he twisted away from the thrust and escaped. Thus he was named that day al-Ḥawfazān, though another account is given. Al-Ahtam said of his capture of Ḥumrān: Death was fastened to Ḥumrān after a blue spearhead from Shurāʿa had filled him. He called, "O people of Qays!" while I claimed descent from Minqar, and I was truthful when I met in the cavalry. Sawwār b. Ḥayyān al-Minqarī said, boasting against a man of Bakr: We thrust al-Ḥawfazān with a spear-thrust that clothed him in dark blood from the belly, mixed in color. And Ḥumrān our spears forcibly brought down, so he endured a heavy fetter on his arms. What a day of truth we count it, like the day of Juwāthā, al-Nubāj, and Naytalā. God decreed that on the day when glories are apportioned, we are more entitled to them than you, so He gave and bestowed abundantly. You cannot reach the sky, nor will you find for glory that God built above you any ascent. (Minqar: with kasra on the mīm, sukūn on the nūn, and fatḥa on the qāf; Rabīʿ: with ḍamma on the rāʾ and fatḥa on the bāʾ).

105. Tarikh (al-Tabari) 576No grade recorded

     يَوْمُ الْإِيَادِ، وَهُوَ يَوْمُ أُعْشَاشٍ وَيَوْمُ الْعُظَالَى   وَإِنَّمَا سُمِّيَ يَوْمَ الْعُظَالَى لِأَنَّ بِسْطَامَ بْنَ قَيْسٍ وَهَانِئَ بْنَ قَبِيصَةَ وَمَفْرُوقَ بْنَ عَمْرٍو تَعَاظَلُوا عَلَى الرِّيَاسَةِ، وَكَانَتْ بَكْرٌ تَحْتَ يَدِ كِسْرَى وَفَارِسَ، وَكَانُوا يُقِرُّونَهُمْ وَيُجَهِّزُونَهُمْ، فَأَقْبَلُوا مِنْ عِنْدِ عَامِلِ عَيْنِ التَّمْرِ فِي ثَلَاثِمِائَةٍ مُتَسَانِدِينَ، وَهُمْ يَتَوَقَّعُونَ انْحِدَارَ بَنِي يَرْبُوعٍ فِي الْحَزْنِ، فَاجْتَمَعَ بَنُو عُتَيْبَةَ وَبَنُو عُبَيْدٍ وَبَنُو زُبَيْدٍ فِي الْحَزْنِ. فَحَلَّتْ بَنُو زُبَيْدٍ الْحَدِيقَةَ، وَحَلَّتْ بَنُو عُتَيْبَةَ وَبَنُو عُبَيْدٍ رَوْضَةَ الثَّمَدِ، فَأَقْبَلَ جَيْشُ بَكْرٍ حَتَّى نَزَلُوا هَضَبَةَ الْخَصِيِّ، فَرَأَى بِسْطَامُ السَّوَادَ بِالْحَدِيقَةِ، وَثَمَّ غُلَامٌ عَرَفَهُ بِسْطَامٌ، وَكَانَ قَدْ عَرَفَ غِلْمَانَ بَنِي ثَعْلَبَةَ حِينَ أَسَرَهُ عُتْبَةُ. فَسَأَلَهُ بِسْطَامٌ عَنِ السَّوَادِ الَّذِي بِالْحَدِيقَةِ، فَقَالَ: هُمْ بَنُو زُبَيْدٍ. قَالَ: كَمْ هُمْ مِنْ بَيْتٍ ؟ قَالَ: خَمْسُونَ بَيْتًا. قَالَ: فَأَيْنَ بَنُو عُتَيْبَةَ وَبَنُو عُبَيْدٍ ؟ قَالَ: هُمْ بِرَوْضَةِ الثَّمَدِ وَسَائِرُ النَّاسِ بِخِفَافٍ، وَهُوَ مَوْضِعٌ. فَقَالَ بِسْطَامٌ: أَتُطِيعُونِي يَا بَنِي بَكْرٍ ؟ قَالُوا: نَعَمْ. قَالَ: أَرَى لَكُمْ أَنْ تَغْنَمُوا هَذَا الْحَيَّ الْمُتَفَرِّدَ بَنِي زُبَيْدٍ وَتَعُودُوا سَالِمِينَ. قَالُوا: وَمَا يُغْنِي بَنُو زُبَيْدٍ عَنَّا ؟ قَالَ: إِنَّ فِي السَّلَامَةِ إِحْدَى الْغَنِيمَتَيْنِ. قَالُوا: إِنَّ عُتَيْبَةَ بْنَ الْحَارِثِ قَدْ مَاتَ. وَقَالَ مَفْرُوقٌ: قَدِ انْتَفَخَ سَحْرُكَ يَا أَبَا الصَّهْبَاءِ ! وَقَالَ هَانِئٌ: اخْسَأْ ! فَقَالَ: إِنَّ أُسَيْدَ بْنَ جُبَاةَ لَا يُفَارِقُ فَرَسَهُ الشَّقْرَاءَ لَيْلًا وَنَهَارًا، فَإِذَا أَحَسَّ بِكُمْ رَكِبَهَا حَتَّى يُشْرِفَ عَلَى مُلَيْحَةَ فَيُنَادِي: يَا آلَ ثَعْلَبَةَ، فَيَلْقَاكُمْ طَعْنٌ يُنْسِيكُمُ الْغَنِيمَةَ، وَلَمْ يُبْصِرْ أَحَدٌ مِنْكُمْ مَصْرَعَ صَاحِبِهِ، وَقَدْ عَصَيْتُمُونِي وَأَنَا تَابِعُكُمْ وَسَتَعْلَمُونَ. فَأَغَارُوا عَلَى بَنِي زُبَيْدٍ، وَأَقْبَلُوا نَحْوَ بَنِي عُتَيْبَةَ وَبَنِي عُبَيْدٍ، فَأَحَسَّتِ الشَّقْرَاءُ فَرَسُ أُسَيْدٍ بِوَقْعِ الْحَوَافِرِ فَنَخَسَتْ بِحَافِرِهَا، فَرَكِبَهَا أُسَيْدٌ وَتَوَجَّهَ نَحْوَ بَنِي يَرْبُوعٍ بِمُلَيْحَةَ وَنَادَى: يَا سُوءَ صَبَاحَاهُ ! يَا آلَ ثَعْلَبَةَ بْنِ يَرْبُوعٍ ! فَمَا ارْتَفَعَ الضُّحَى حَتَّى تَلَاحَقُوا فَاقْتَتَلُوا قِتَالًا شَدِيدًا، فَانْهَزَمَتْ شَيْبَانُ بَعْدَ أَنْ قَتَلَتْ مِنْ تَمِيمٍ جَمَاعَةً مِنْ فُرْسَانِهِمْ، وَقُتِلَ مِنْ شَيْبَانَ أَيْضًا وَأُسِرَ جَمَاعَةٌ، مِنْهُمْ: هَانِئُ بْنُ قَبِيصَةَ، فَفَدَى نَفْسَهُ وَنَجَا، فَقَالَ مُتَمِّمُ بْنُ نُوَيْرَةَ فِي هَذَا الْيَوْمِ: لَعَمْرِي لَنِعْمَ الْحَيُّ أَسْمَعُ غُدْوَةٌ أُسَيْدٌ وَقَدْ جَدَّ الصُّرَاخُ الْمُصَدِّقُ     وَأَسْمَعُ فِتْيَانًا كَجِنَّةِ عَبْقَرٍ لَهُمْ رَيِّقٌ عِنْدَ الطِّعَانِ وَمَصْدَقُ     أَخَذْنَ بِهِمْ جَنْبَيْ أُفَاقٍ وَبَطْنَهَا فَمَا رَجَعُوا حَتَّى أَرَقُّوا وَأَعْتَقُوا وَقَالَ الْعَوَّامُّ فِي هَذَا الْيَوْمِ: قَبَّحَ الْإِلَهُ عِصَابَةً مِنْ وَائِلٍ     يَوْمَ الْأُفَاقَةِ أَسْلَمُوا بِسْطَامَا وَرَأَى أَبُو الصَّهْبَاءِ دُونَ سَوَامِهِمْ     طَعْنًا يُسَلِّي نَفْسَهُ وَزِحَامَا كُنْتُمْ أُسُودًا فِي الْوَغَى فَوُجِدْتُمُ     يَوْمَ الْأُفَاقَةِ فِي الْغَبِيطِ نَعَامَا وَأَكْثَرَ الْعَوَّامُ الشِّعْرَ فِي هَذَا الْيَوْمِ. فَلَمَّا أَلَحَّ فِيهِ أَخَذَ بِسْطَامٌ إِبِلَهُ، فَقَالَتْ أُمُّهُ: أَرَى كُلَّ ذِي شِعْرٍ أَصَابَ بِشِعْرِهِ     خَلَا أَنَّ عَوَّامَا بِمَا قَالَ عَيَّلَا فَلَا يَنْطِقْنَ شِعْرًا يَكُونُ جَوَازُهُ     كَمَا شَعْرِ عَوَّامٍ أَعَامَ وَأَرْجَلَا

     ✧ The Day of al-Iyād, which is the Day of Uʿshāsh and the Day of al-ʿUẓālā It was only called the Day of al-ʿUẓālā because Bisṭām b. Qays, Hāniʾ b. Qabīṣa, and Mafrūq b. ʿAmr vied with one another for leadership. Bakr was under the authority of Kisrā and Persia, and they would install them and equip them. So they set out from the governor of ʿAyn al-Tamr in three hundred, supporting one another, while they expected the descent of Banū Yarbūʿ into the stony tract. Banū ʿUtayba, Banū ʿUbayd, and Banū Zubayd gathered in the stony tract. Banū Zubayd halted at al-Ḥadīqa, and Banū ʿUtayba and Banū ʿUbayd halted at Rawḍat al-Thamad. The army of Bakr came until they halted at Haḍabat al-Khaṣī. Bisṭām saw the dark mass at al-Ḥadīqa, and there was a boy whom Bisṭām recognized, for he had known the boys of Banū Thaʿlaba when ʿUtba captured him. Bisṭām asked him about the dark mass that was at al-Ḥadīqa, and he said: "They are Banū Zubayd." He said: "How many households are they?" He said: "Fifty households." He said: "Where are Banū ʿUtayba and Banū ʿUbayd?" He said: "They are at Rawḍat al-Thamad, and the rest of the people are at Khifāf," which is a place. Bisṭām said: "Will you obey me, O Banū Bakr?" They said: "Yes." He said: "I am of the opinion that you should seize this isolated clan, Banū Zubayd, and return safe." They said: "What use are Banū Zubayd to us?" He said: "In safety is one of the two gains." They said: "ʿUtayba b. al-Ḥārith has died." Mafrūq said: "Your lungs have become inflated, O Abū al-Ṣahbāʾ!" Hāniʾ said: "Be gone!" He said: "Usayd b. Jubāta does not part from his mare al-Shaqrāʾ night or day. If he senses you, he will ride her until he overlooks Mulayḥa and calls out: 'O clan of Thaʿlaba!' Then you will meet a thrusting that will make you forget the booty, and not one of you will see where his companion falls. You have disobeyed me, but I will follow you, and you will come to know." Then they raided Banū Zubayd and advanced toward Banū ʿUtayba and Banū ʿUbayd. Al-Shaqrāʾ, Usayd's mare, sensed the striking of hooves and stamped with her hoof. Usayd mounted her and headed toward Banū Yarbūʿ at Mulayḥa and called out: "O evil of the morning! O clan of Thaʿlaba b. Yarbūʿ!" Before the forenoon had risen, they caught up with one another and fought a fierce battle. Shaybān was defeated after they had killed a group of Tamīm's horsemen, and some of Shaybān were also killed, and a group was taken captive, among them Hāniʾ b. Qabīṣa, who ransomed himself and escaped. Mutammim b. Nuwayra said on this day: By my life, excellent is the clan I hear at dawn, Usayd, when the confirming cry grew loud, And I hear youths like the jinn of ʿAbqar, Who have a foretaste in the thrusting and a proving; They took them by both sides of Ufāq and its hollow, And they did not return until they had made thin and set free. And al-ʿAwwām said on this day: May God make ugly a band of Wāʾil On the day of al-Ufāqa, who surrendered Bisṭām; Abū al-Ṣahbāʾ saw, before their cattle, A thrusting that consoled his soul and a pressing; You were lions in the battle, but you were found On the day of al-Ufāqa in the howdah to be ostriches. And al-ʿAwwām composed much poetry on this day. When he persisted in it, Bisṭām took his camels, and his mother said: I see every poet who has hit with his poetry, Except that ʿAwwām, by what he said, has impoverished; So let no one utter poetry whose recompense will be Like the poetry of ʿAwwām: he has made public and made one lame.

106. Tarikh (al-Tabari) 577No grade recorded

     يَوْمُ الشَّقِيقَةِ وَقَتْلِ بِسْطَامِ بْنِ قَيْسٍ   هَذَا يَوْمٌ بَيْنَ شَيْبَانَ وَضَبَّةَ بْنِ أُدٍّ، قُتِلَ فِيهِ بِسْطَامُ بْنُ قَيْسٍ سَيِّدُ شَيْبَانَ. وَكَانَ سَبَبُهُ أَنَّ بِسْطَامَ بْنَ قَيْسِ بْنِ مَسْعُودِ بْنِ خَالِدِ بْنِ عَبْدِ اللَّهِ ذِي الْجَدَّيْنِ غَزَا بَنِي ضَبَّةَ، وَمَعَهُ أَخُوهُ السَّلِيلُ بْنُ قَيْسٍ، وَمَعَهُ رَجُلٌ يَزْجُرُ الطَّيْرَ مِنْ بَنِي أَسَدِ بْنِ خُزَيْمَةَ يُسَمَّى نُقَيْدًا. فَلَمَّا كَانَ بِسْطَامٌ فِي بَعْضِ الطَّرِيقِ رَأَى فِي مَنَامِهِ كَأَنَّ آتِيًا أَتَاهُ، فَقَالَ لَهُ: الدَّلْوُ تَأْتِي الْغَرَبَ الْمُزِلَّهْ، فَقَصَّ رُؤْيَاهُ عَلَى نُقَيْدٍ، فَتَطَيَّرَ وَقَالَ: أَلَا قُلْتَ: ثُمَّ تَعُودُ بَادِيًا مُبْتَلَّهْ، فَتُفَرِّطُ عَنْكَ النُّحُوسَ. وَمَضَى بِسْطَامٌ عَلَى وَجْهِهِ، فَلَمَّا دَنَا مِنْ نَقًا يُقَالُ لَهُ الْحَسَنُ فِي بِلَادِ ضَبَّةَ صَعِدَهُ لِيَرَى، فَإِذَا هُوَ بِنَعَمٍ قَدْ مَلَأَ الْأَرْضَ، فِيهِ أَلْفُ نَاقَةٍ لِمَالِكِ بْنِ الْمُنْتَفِقِ الضَّبِّيِّ مِنْ بَنِي ثَعْلَبَةَ بْنِ سَعْدِ بْنِ ضَبَّةَ قَدْ فَقَأَ عَيْنَ فَحْلِهَا. وَكَذَلِكَ كَانُوا يَفْعَلُونَ فِي الْجَاهِلِيَّةِ، إِذَا بَلَغَتْ إِبِلُ أَحَدِهِمْ أَلْفَ بَعِيرٍ فَقَأُوا عَيْنَ فَحْلِهَا لِتُرَدَّ عَنْهَا الْعَيْنُ، وَهِيَ إِبِلٌ مُرْتَبِعَةٌ، وَمَالِكُ بْنُ الْمُنْتَفِقِ فِيهَا عَلَى فَرَسٍ لَهُ جَوَادٍ. فَلَمَّا أَشْرَفَ بِسْطَامٌ عَلَى النَّقَا تَخَوَّفَ أَنْ يَرَوْهُ فَيُنْذَرُوا بِهِ فَاضْطَجَعَ وَتَدَهْدَى حَتَّى بَلَغَ الْأَرْضَ وَقَالَ: يَا بَنِي شَيْبَانَ لَمْ أَرَ كَالْيَوْمِ قَطُّ فِي الْغِرَّةِ وَكَثْرَةِ النَّعَمِ. وَنَظَرَ نُقَيْدٌ إِلَى لِحْيَةِ بِسْطَامٍ مُعَفَّرَةً بِالتُّرَابِ لَمَّا تَدَهْدَى فَتَطَيَّرَ لَهُ أَيْضًا وَقَالَ: إِنْ صَدَقَتِ الطَّيْرُ فَهُوَ أَوَّلُ مَنْ يُقْتَلُ، وَعَزَمَ الْأَسَدِيُّ عَلَى فِرَاقِهِ، فَأَخَذَتْهُ رِعْدَةٌ تَهَيُّبًا لِفِرَاقِهِ وَالِانْصِرَافِ عَنْهُ وَقَالَ لَهُ: ارْجِعْ يَا أَبَا الصَّهْبَاءِ، فَإِنِّي أَتَخَوَّفُ عَلَيْكَ أَنْ تُقْتَلَ، فَعَصَاهُ فَفَارَقَهُ نُقَيْدٌ. وَرَكِبَ بِسْطَامٌ وَأَصْحَابُهُ وَأَغَارُوا عَلَى الْإِبِلِ وَاطَّرَدُوهَا، وَفِيهَا فَحْلٌ لِمَالِكٍ يُقَالُ لَهُ أَبُو شَاعِرٍ، وَكَانَ أَعْوَرَ، فَنَجَا مَالِكٌ عَلَى فَرَسِهِ إِلَى قَوْمِهِ مِنْ ضَبَّةَ حَتَّى إِذَا أَشْرَفَ عَلَى تَعْشَارٍ نَادَى: يَا صَبَاحَاهُ ! وَعَادَ رَاجِعًا. وَأَدْرَكَ الْفَوَارِسُ الْقَوْمَ وَهُمْ يَطَّرِدُونَ النَّعَمَ، فَجَعَلَ فَحْلُهُ أَبُو شَاعِرٍ يَشِذُّ مِنَ النَّعَمِ لِيَرْجِعَ وَتَتْبَعُهُ الْإِبِلُ، فَكُلَّمَا تَبِعَتْهُ نَاقَةٌ عَقَرَهَا بِسْطَامٌ. فَلَمَّا رَأَى مَالِكٌ مَا يَصْنَعُ بِسْطَامٌ وَأَصْحَابُهُ قَالَ: مَا ذَا السَّفَهُ يَا بِسْطَامُ ؟ لَا تَعْقِرْهَا فَإِمَّا لَنَا وَإِمَّا لَكَ. فَأَبَى بِسْطَامٌ، وَكَانَ فِي أُخْرَيَاتِ النَّاسِ عَلَى فَرَسٍ أَدْهَمٍ يُقَالُ لَهُ الزَّعْفَرَانُ يَحْمِي أَصْحَابَهُ، فَلَمَّا لَحِقَتْ خَيْلُ ضَبَّةَ قَالَ لَهُمْ مَالِكٌ: ارْمُوا رَوَايَا الْقَوْمِ. فَجَعَلُوا يَرْمُونَهَا فَيَشُقُّونَهَا. فَلَحِقَتْ بَنُو ثَعْلَبَةَ وَفِي أَوَائِلِهِمْ عَاصِمُ بْنُ خَلِيفَةَ الصَّبَاحِيُّ، وَكَانَ ضَعِيفَ الْعَقْلِ، وَكَانَ قَبْلَ ذَلِكَ يُعَقِّبُ قَنَاةً لَهُ فَيُقَالُ لَهُ: مَا تَصْنَعُ بِهَا يَا عَاصِمُ ؟ فَيَقُولُ: أَقْتُلُ عَلَيْهَا بِسْطَامًا، فَيَهْزَأُونَ مِنْهُ. فَلَمَّا جَاءَ الصَّرِيخُ رَكِبَ فَرَسَ أَخِيهِ بِغَيْرِ أَمْرِهِ وَلَحِقَ الْخَيْلَ فَقَالَ لِرَجُلٍ مِنْ ضَبَّةَ: أَيُّهُمُ الرَّئِيسُ ؟ قَالَ: صَاحِبُ الْفَرَسِ الْأَدْهَمِ. فَعَارَضَهُ عَاصِمٌ حَتَّى حَاذَاهُ، ثُمَّ حَمَلَ عَلَيْهِ فَطَعَنَهُ بِالرُّمْحِ فِي صِمَاخِ أُذُنِهِ أَنْفَذَ الطَّعْنَةَ إِلَى الْجَانِبِ الْآخَرِ، وَخَرَّ بِسْطَامٌ عَلَى شَجَرَةٍ يُقَالُ لَهَا الْأَلَاءَةُ. فَلَمَّا رَأَتْ ذَلِكَ شَيْبَانُ خَلُّوا سَبِيلَ النَّعَمِ وَوَلَّوُا الْأَدْبَارَ، فَمِنْ قَتِيلٍ وَأَسِيرٍ. وَأَسَرَ بَنُو ثَعْلَبَةَ نِجَادَ بْنَ قَيْسٍ أَخَا بِسْطَامٍ فِي سَبْعِينَ مِنْ بَنِي شَيْبَانَ، وَكَانَ عَبْدُ اللَّهِ بْنُ غَنَمَةَ الضَّبِّيُّ مُجَاوِرًا فِي شَيْبَانَ، فَخَافَ أَنْ يُقْتَلَ فَقَالَ يَرْثِي بِسْطَامًا: لِأُمِّ الْأَرْضِ وَيْلٌ مَا أَجَنَّتْ غَدَاةَ أَضَرَّ بِالْحَسَنِ السَّبِيلُ     يُقَسِّمُ مَالَهُ فِينَا وَنَدْعُو أَبَا الصَّهْبَاءِ إِذْ جَنَحَ الْأَصِيلُ     أَجِدَّكِ لَنْ تَرَيْهِ وَلَنْ نَرَاهُ تَخِبُّ بِهِ عَذَافِرَةٌ ذَمُولُ     حَقِيبَةُ بَطْنِهَا بَدَنٌ وَسِرْجٌ تُعَارِضُهَا مُزَبِّبَةٌ زَؤُولُ     إِلَى مِيعَادِ أَرْعَنَ مُكْفَهِرٍّ تُضَمَّرُ فِي جَوَانِبِهِ الْخُيُولُ     لَكَ الْمِرْبَاعُ مِنْهَا وَالصَّفَايَا وَحُكْمُكَ وَالنَّشِيطَةُ وَالْفُضُولُ     لَقَدْ صُمَّتْ بَنُو زَيْدِ بْنِ عَمْرٍو وَلَا يُوفِي بِبِسْطَامٍ قَتِيلُ     فَخَرَّ عَلَى الْأَلَاءَةِ لَمْ يُوَسَّدْ كَأَنَّ جَبِينَهُ سَيْفٌ صَقِيلُ     فَإِنْ يَجْزَعْ عَلَيْهِ بَنُو أَبِيهِ فَقَدْ فُجِعُوا وَفَاتَهُمُ جَلِيلُ     بِمِطْعَامٍ إِذَا الْأَشْوَالُ رَاحَتْ إِلَى الْحَجَرَاتِ لَيْسَ لَهَا فَصِيلُ فَلَمْ يَبْقَ فِي بَكْرِ بْنِ وَائِلٍ بَيْتٌ إِلَّا وَأُلْقِيَ لِقَتْلِهِ لِعُلُوِّ مَحَلِّهِ، وَقَالَ شَمْعَلَةُ بْنُ الْأَخْضَرِ بْنِ هُبَيْرَةَ الضَّبِّيُّ يَذْكُرُهُ: فَيَوْمُ شَقِيقَةِ الْحَسَنَيْنِ لَاقَتْ     بَنُو شَيْبَانَ آجَالًا قِصَارَا شَكَكْنَا بِالرِّمَاحِ، وَهُنَّ زُورٌ     صِمَاخَيْ كَبْشِهِمْ حَتَّى اسْتَدَارَا وَأَوْجَرْنَاهُ أَسْمَرَ ذَا كُعُوبٍ     يُشَبِّهُ طُولَهُ مَسَدًا مُغَارَا الشَّقِيقَةُ: أَرْضٌ صَلْبَةٌ بَيْنَ جَبَلَيْ رَمْلٍ. وَالْحَسَنَانِ: نَقَوَا رَمْلٍ كَانَتِ الْوَقْعَةُ عِنْدَهُمَا. وَقَالَتْ أُمُّ بِسْطَامِ بْنِ قَيْسٍ تَرِثِيهِ: لِيَبْكِ ابْنَ ذِي الْجَدَّيْنِ بَكْرُ بْنُ وَائِلٍ     فَقَدْ بَانَ مِنْهَا زَيْنُهَا وَجَمَالُهَا إِذَا مَا غَدَا فِيهِمْ غَدَوْا وَكَأَنَّهُمْ     نُجُومُ سَمَاءٍ بَيْنَهُنَّ هِلَالُهَا فَلِلَّهِ عَيْنَا مَنْ رَأَى مِثْلَهُ فَتًى     إِذَا الْخَيْلُ يَوْمَ الرَّوْعِ هَبَّ نِزَالُهَا عَزِيزُ الْمَكَرِّ لَا يُهَدُّ جَنَاحُهُ     وَلَيْثٌ إِذَا الْفِتْيَانُ زَلَّتْ نِعَالُهَا وَحَمَّالُ أَثْقَالٍ وَعَائِدُ مَحْجَرٍ     تَحُلُّ إِلَيْهِ كُلُّ ذَاكَ رِحَالُهَا سَيَبْكِيكَ عَانٍ لَمْ يَجِدْ مَنْ يَفُكُّهُ     وَيَبْكِيكَ فُرْسَانُ الْوَغَى وَرِجَالُهَا وَتَبْكِيكَ أَسْرَى طَالَمَا قَدْ فَكَكْتَهُمْ     وَأَرْمَلَةٌ ضَاعَتْ وَضَاعَ عِيَالُهَا مُفَرِّجُ حُومَاتِ الْخُطُوبِ وَمُدْرِكُ الْ     حُرُوبِ إِذَا صَالَتْ وَعَزَّ صِيَالُهَا تَغَشَّى بِهَا حِينًا كَذَاكَ فَفَجَّعَتْ     تَمِيمٌ بِهِ أَرْمَاحُهَا وَنِبَالُهَا فَقَدْ ظَفِرَتْ مِنَّا تَمِيمٌ بَعْثَرَةٍ     وَتِلْكَ لَعَمْرِي عَثْرَةٌ لَا تُقَالُهَا أُصِيبَتْ بِهِ شَيْبَانُ وَالْحَيُّ يَشْكُرُ     وَطَيْرٌ يُرَى إِرْسَالُهَا وَحِبَالُهَا ( عَنَمَةٌ: بِفَتْحِ الْعَيْنِ الْمُهْمَلَةِ، وَالنُّونِ ).

     ✧ The Day of al-Shaqīqah and the Killing of Bisṭām b. Qays This is a day between Shaybān and Ḍabbah b. Udd, in which Bisṭām b. Qays, chief of Shaybān, was killed. Its cause was that Bisṭām b. Qays b. Masʿūd b. Khālid b. ʿAbd Allāh Dhū al-Jaddayn raided Banū Ḍabbah, accompanied by his brother al-Salīl b. Qays and a man who practiced augury from Banū Asad b. Khuzaymah named Nuqayd. When Bisṭām was on part of the way, he saw in a dream as if someone came to him and said to him: "The bucket comes to the slippery gharb." He related his vision to Nuqayd, who became pessimistic and said: "Why did you not say: Then it returns appearing wet, so the misfortunes pass you by?" Bisṭām went on his way, and when he drew near a sand dune called al-Ḥasan in the territory of Ḍabbah he climbed it to look, and there he saw livestock that filled the land, among them a thousand she-camels belonging to Mālik b. al-Muntafiq al-Ḍabbī of Banū Thaʿlabah b. Saʿd b. Ḍabbah, whose stallion's eye had been put out. They used to do that in the Jāhiliyyah: when one of their camels reached a thousand, they put out the eye of its stallion so that the evil eye might be averted from them. They were camels grazing on spring pasture, and Mālik b. al-Muntafiq was among them on a swift horse of his. When Bisṭām looked down from the dune, he feared they would see him and be warned of him, so he lay down and rolled down until he reached the ground and said: "O Banū Shaybān, I have never seen the like of today in terms of heedlessness and abundance of livestock." Nuqayd looked at Bisṭām's beard, covered with dust from rolling down, and took that as an ill omen too, saying: "If the birds speak true, he is the first to be killed." The Asadī resolved to part from him, but a trembling seized him out of awe of parting from him and turning away, and he said to him: "Go back, O Abū al-Ṣahbāʾ, for I fear you will be killed." But he disobeyed him, so Nuqayd parted from him. Bisṭām and his companions mounted and raided the camels and drove them off. Among them was a stallion of Mālik's called Abū Shāʿir, which was one-eyed. Mālik escaped on his horse to his people of Ḍabbah until, when he looked down upon Taʿshār, he called out: "O morning raid!" and returned again. The horsemen caught up with the people while they were driving the livestock. His stallion Abū Shāʿir kept straying from the herd in order to turn back, and the camels would follow him. Each time a she-camel followed him, Bisṭām hamstrung her. When Mālik saw what Bisṭām and his companions were doing, he said: "What is this folly, O Bisṭām? Do not hamstring them, for they will be either ours or yours." Bisṭām refused. He was at the rear of the men on a black horse called al-Zaʿfarān, protecting his companions. When the horses of Ḍabbah caught up, Mālik said to them: "Shoot at the people's waterskins." So they began shooting at them and slashing them. Banū Thaʿlabah caught up, and in their vanguard was ʿĀṣim b. Khalīfah al-Ṣabbāḥī, who was weak of mind. Previously he had been binding the blade of a spear of his, and it was said to him: "What will you do with it, O ʿĀṣim?" He would say: "I will kill Bisṭām with it," and they would mock him. When the war cry came, he mounted his brother's horse without his permission and caught up with the horsemen. He said to a man of Ḍabbah: "Which one is the chief?" He said: "The rider of the black horse." ʿĀṣim intercepted him until he came alongside him, then charged at him and thrust him with the spear in the auditory meatus of his ear, sending the thrust through to the other side, and Bisṭām fell upon a tree called al-alāʾah. When Shaybān saw that, they let the livestock go and turned their backs in flight, some killed and some taken captive. Banū Thaʿlabah captured Nijād b. Qays, brother of Bisṭām, along with seventy of Banū Shaybān. ʿAbd Allāh b. Ghanamah al-Ḍabbī was dwelling as a protected neighbor among Shaybān, and he feared he would be killed, so he said in mourning for Bisṭām: To the mother of the earth, woe for what she concealed, on the morning when the road brought calamity at al-Ḥasan. He divides his wealth among us, and we call upon Abū al-Ṣahbāʾ when the evening inclines. By your forefather, you will not see him, nor will we see him, as a strong, swift-paced she-camel carries him. The load of her belly is a body and a saddle, opposed by a lean, swift horse. To the tryst of an army with a lofty nose, drawn together, on whose flanks horses are kept lean. Yours is the fourth part of the spoils from them and the choice shares, and your judgment, the extra gain, and the surplus. Banū Zayd b. ʿAmr have become deaf, and no slain man can equal Bisṭām. He fell upon the alāʾah tree without a pillow, as though his forehead were a polished sword. If his father's sons grieve for him, they have been bereaved, and a great one has passed them by. A feeder when the she-camels with young returned to the enclosures, having no weaned young. There remained no house in Bakr b. Wāʾil but that mourning was observed for his killing, because of his high standing. Shamʿalah b. al-Akhḍar b. Hubayrah al-Ḍabbī said, mentioning it: On the day of Shaqīqat al-Ḥasanayn, Banū Shaybān met short appointments of death. We pierced with spears, and they were bent, the two ears of their ram until they turned around. And we made him swallow a brown spear with knots, whose length resembled a twisted rope. Al-shaqīqah: hard ground between two sand hills. Al-Ḥasanān: two sand dunes near which the battle took place. The mother of Bisṭām b. Qays said in mourning for him: Let Bakr b. Wāʾil weep for the son of Dhū al-Jaddayn, for her adornment and her beauty have departed from her. When he went forth among them, they went forth as though they were stars of the sky with a crescent moon among them. May God's eye weep for one who saw a young man like him, when the horses on the day of terror rose to the battle. Mighty in attack, his wing is never broken, and a lion when the young men's sandals slip. A bearer of heavy burdens and a visitor of the protected neighbor, to whom all those migrations come. The captive who finds no one to release him will weep for you, and the horsemen of battle and its men will weep for you. And the prisoners whom you often freed will weep for you, and a widow whose provision is lost and whose family is lost. A reliever of the crises of calamities and an attainer of wars when they rage and their onslaught is mighty. He plunged into them for a time like that, and Tamīm bereaved him with its spears and its arrows. Tamīm has indeed won from us a great misfortune, and that, by my life, is a stumble that cannot be remedied. Shaybān was struck by him, and the tribe of Yashkur, and birds whose sending and whose snares are seen. (ʿAnamah: with fatḥah on the unpointed ʿayn, and the nūn.)

107. Tarikh (al-Tabari) 578No grade recorded

     يَوْمُ النِّسَارِ   النِّسَارُ: أَجْبُلٌ مُتَجَاوِرَةٌ، وَعِنْدَهَا كَانَتِ الْوَقْعَةُ، وَهُوَ مَوْضِعٌ مَعْرُوفٌ عِنْدَهُمْ. وَكَانَ سَبَبُ ذَلِكَ الْيَوْمِ أَنَّ بَنِي تَمِيمِ بْنِ مُرِّ بْنِ أُدٍّ كَانُوا يَأْكُلُونَ عُمُومَتَهُمْ ضَبَّةَ بْنَ أُدٍّ وَبَنِي عَبْدِ مَنَاةَ بْنِ أُدٍّ، فَأَصَابَتْ ضَبَّةُ رَهْطًا مِنْ تَمِيمٍ. فَطَلَبَتْهُمْ تَمِيمٌ فَانْزَاحَتْ جَمَاعَةُ الرِّبَابِ، وَهُمْ تَيْمٌ، وَعَدِيٌّ، وَثَوْرُ أَطْحَلَ، وَعُكْلٌ بَنُو عَبْدِ مَنَاةَ بْنِ أُدٍّ وَضَبَّةَ بْنِ أُدٍّ، وَإِنَّمَا سُمُّوا الرِّبَابَ لِأَنَّهُمْ غَمَسُوا أَيْدِيَهُمْ فِي الرُّبِّ حِينَ تَحَالَفُوا، فَلَحِقَتْ بِبَنِي أَسَدٍ، وَهُمْ يَوْمَئِذٍ حُلَفَاءٌ لِبَنِي ذُبْيَانَ بْنِ بَغِيضٍ. فَنَادَى صَارِخُ بْنُ ضَبَّةَ: يَا آلَ خِنْدِفٍ ! فَأَصْرَخَتْهُمْ بَنُو أَسَدٍ، وَهُوَ أَوَّلُ يَوْمٍ تَخَنْدَفَتْ فِيهِ ضَبَّةُ وَاسْتَمَدُّوا حَلِيفَهُمْ طَيِّئًا وَغَطَفَانَ، فَكَانَ رَئِيسَ أَسَدٍ يَوْمَ النِّسَارِ عَوْفُ بْنُ عَبْدِ اللَّهِ بْنِ عَامِرِ بْنِ جَذِيمَةَ بْنِ نَصْرِ بْنِ قَعِينٍ، وَقِيلَ: خَالِدُ بْنُ نَضْلَةَ، وَكَانَ رَئِيسَ الرِّبَابِ الْأَسْوَدُ بْنُ الْمُنْذِرِ أَخُو النُّعْمَانِ، وَلَيْسَ بِصَحِيحٍ، وَكَانَ عَلَى الْجَمَاعَةِ كُلِّهِمْ حِصْنُ بْنُ حُذَيْفَةَ بْنِ بَدْرٍ، وَفِيهِ يَقُولُ زُهَيْرُ بْنُ أَبِي سُلْمَى: وَمَنْ مِثْلُ حِصْنٍ فِي الْحُرُوبِ وَمِثْلُهُ لِإِنْدَادِ ضَيْمٍ أَوْ لِأَمْرٍ يُحَاوِلُهْ     إِذَا حَلَّ أَحْيَاءُ الْأَحَالِيفِ حَوْلَهُ بِذِي نَجَبٍ لَجَّاتُهُ وَصَوَاهِلُهْ فَلَمَّا بَلَغَ بَنِي تَمِيمٍ ذَلِكَ اسْتَمَدُّوا بَنِي عَامِرٍ بْنِ صَعْصَعَةَ، فَأَمَدُّوهُمْ. وَكَانَ حَاجِبُ بْنُ زُرَارَةَ عَلَى بَنِي تَمِيمٍ، وَكَانَ عَامِرُ بْنُ صَعْصَعَةَ جَوَّابًا، وَهُوَ لَقَبُ مَالِكِ بْنِ كَعْبٍ مِنْ بَنِي أَبِي بَكْرِ بْنِ كِلَابٍ، لِأَنَّ بَنِي جَعْفَرٍ كَانَ جَوَّابُ قَدْ أَخْرَجَهُمْ إِلَى بَنِي الْحَارِثِ بْنِ كَعْبٍ فَحَالَفُوهُمْ، وَقِيلَ: كَانَ رَئِيسَ عَامِرٍ شُرَيْحُ بْنُ مَالِكٍ الْقُشَيْرِيُّ. وَسَارَ الْجَمْعَانِ فَالْتَقَوْا بِالنِّسَارِ وَاقْتَتَلُوا، فَصَبَرَتْ عَامِرٌ وَاسْتَحَرَّ بِهِمُ الْقَتْلُ، وَانْفَضَّتْ تَمِيمٌ فَنَجَتْ وَلَمْ يُصَبْ مِنْهُمْ كَثِيرٌ، وَقُتِلَ شُرَيْحٌ الْقُشَيْرِيُّ رَأْسُ بَنِي عَامِرٍ، وَقُتِلَ عُبَيْدُ بْنُ مُعَاوِيَةَ بْنِ عَبْدِ اللَّهِ بْنِ كِلَابٍ وَغَيْرُهُمَا، وَأَخَذَ عِدَّةً مِنْ أَشْرَافِ نِسَاءِ بَنِي عَامِرٍ، مِنْهُنَّ سَلْمَى بِنْتُ الْمُخَلَّفِ، وَالْعَنْقَاءُ بِنْتُ هَمَّامٍ وَغَيْرُهُمَا، فَقَالَتْ سَلْمَى تُعَيِّرُ جَوَّابًا وَالطُّفَيْلَ: لَحَى الْإِلَهُ أَبَا لَيْلَى     بِفَرَّتِهِ يَوْمَ النِّسَارِ وَقُنْبُ الْعِيرِ جَوَّابَا كَيْفَ الْفَخَارُ وَقَدْ كَانَتْ بِمُعْتَرَكٍ     يَوْمَ النِّسَارِ بَنُو ذُبْيَانَ أَرْبَابَا لَمْ تَمْنَعُوا الْقَوْمَ إِنْ أَشْلَوْا سَوَامَكُمُ     وَلَا النِّسَاءَ وَكَانَ الْقَوْمُ أَحْرَابَا وَقَالَ رَجُلٌ يُعَيِّرُ جَوَّابًا وَالطُّفَيْلَ بِفِرَارِهِ عَنِ امْرَأَتَيْهِ: وَفَّرَ عَنْ ضَرَّتَيْهِ وَجْهُ خَارِئَةٍ وَمَالِكٌ فَرَّ قُنْبُ الْعِيرِ جَوَّابُ وَالْقُنْبُ: غِلَافُ الذَّكَرِ، وَجَوَّابٌ لَقَبٌ لِأَنَّهُ كَانَ يَجُوبُ الْآثَارَ، وَاسْمُهُ مَالِكٌ. وَقَالَ بِشْرُ بْنُ أَبِي خَازِمٍ فِي هَزِيمَةِ حَاجِبٍ: وَأَفْلَتَ حَاجِبٌ جَوْبَ الْعَوَالِي     عَلَى شَقْرَاءَ تَلْمَعُ فِي السَّرَابِ وَلَوْ أَدْرَكْنَ رَأْسَ بَنِي تَمِيمٍ     عَفَرْنَ الْوَجْهَ مِنْهُ بِالتُّرَابِ وَكَانَ يَوْمُ النِّسَارِ بَعْدَ يَوْمِ جَبَلَةَ وَقَتْلِ لَقِيطِ بْنِ زُرَارَةَ. ( جَوَّابٌ: بِفَتْحِ الْجِيمِ، وَتَشْدِيدِ الْوَاوِ، وَآخِرُهُ بَاءٌ مُوَحَّدَةٌ، وَخَازِمٌ بِالْخَاءِ الْمُعْجَمَةِ، وَالزَّايِ ).

     ✧ The Day of al-Nisār Al-Nisār: adjacent mountains, and at them the battle took place, and it is a place well known to them. The reason for that day was that Banū Tamīm b. Murr b. Udd used to raid their paternal uncles Ḍabbah b. Udd and Banū ʿAbd Manāh b. Udd, and Ḍabbah seized a group of Tamīm. Then Tamīm sought them, and the group of al-Ribāb withdrew—they are Taym, ʿAdī, Thawr Aṭḥal, and ʿUkl, the Banū ʿAbd Manāh b. Udd and Ḍabbah b. Udd. They were called al-Ribāb only because they dipped their hands in juice (al-rubb) when they formed an alliance. They joined Banū Asad, and at that time they were allies of Banū Dhubyān b. Baghīḍ. Then a crier of Ḍabbah called out: “O people of Khindif!” and Banū Asad answered them. It was the first day on which Ḍabbah became Khindifī, and they sought reinforcement from their allies Ṭayyiʾ and Ghaṭafān. The chief of Asad on the Day of al-Nisār was ʿAwf b. ʿAbd Allāh b. ʿĀmir b. Jadhīmah b. Naṣr b. Qaʿīn, and it is said: Khālid b. Naḍlah. The chief of al-Ribāb was al-Aswad b. al-Mundhir, brother of al-Nuʿmān, but this is not sound. Over the whole group was Ḥiṣn b. Ḥudhayfah b. Badr, and about him Zuhayr b. Abī Sulmā says: And who is like Ḥiṣn in wars, and like him for repelling wrong or for a matter he undertakes? When the clans of the confederates encamp around him at Dhū Najab, with its clamor and neighing. When that reached Banū Tamīm, they sought reinforcement from Banū ʿĀmir b. Ṣaʿṣaʿah, and they reinforced them. Ḥājib b. Zurārah was over Banū Tamīm, and over ʿĀmir b. Ṣaʿṣaʿah was Jawwāb, which is the nickname of Mālik b. Kaʿb of the Banū Abī Bakr b. Kilāb, because Banū Jaʿfar—Jawwāb had expelled them to Banū al-Ḥārith b. Kaʿb, and they became their allies. It is said: the chief of ʿĀmir was Shurayḥ b. Mālik al-Qushayrī. The two hosts marched and met at al-Nisār and fought. ʿĀmir stood firm, and slaughter consumed them; Tamīm scattered and escaped, and not many of them were struck. Shurayḥ al-Qushayrī, the head of Banū ʿĀmir, was killed, and ʿUbayd b. Muʿāwiyah b. ʿAbd Allāh b. Kilāb and others besides them were killed. A number of noble women of Banū ʿĀmir were taken captive, among them Salmā bt. al-Mukhallaf and al-ʿAnqāʾ bt. Hammām and others besides them. Salmā said, taunting Jawwāb and al-Ṭufayl: May God curse Abā Laylā for his flight on the Day of al-Nisār, and the sheath of the stallion’s penis belongs to Jawwāb. How can there be boasting when at the battlefield on the Day of al-Nisār Banū Dhubyān were lords? You did not protect the people when they drove off your cattle, nor the women, while the people were raiders. And a man said, taunting Jawwāb and al-Ṭufayl for his flight from his two wives: He shielded the face of a defecating woman from his two co-wives, and Mālik fled—the sheath of the stallion’s penis is Jawwāb. Al-qunb is the sheath of the penis. Jawwāb is a nickname because he used to trace tracks, and his name is Mālik. Bishr b. Abī Khāzim said about the defeat of Ḥājib: Ḥājib escaped the thrusts of the spearheads on a sorrel mare that gleamed in the mirage. Had they caught the head of Banū Tamīm, they would have rubbed his face in the dust. The Day of al-Nisār was after the Day of Jabalah and the killing of Laqīṭ b. Zurārah. (Jawwāb: with fatḥah on the jīm, shaddah on the wāw, and ending with a univalent bāʾ; Khāzim: with dotted khāʾ and zāy).

108. Tarikh (al-Tabari) 579No grade recorded

     يَوْمُ الْجِفَارِ   لَمَّا كَانَ رَأْسُ الْحَوْلِ مِنْ يَوْمِ النِّسَارِ اجْتَمَعَ مِنَ الْعَرَبِ مَنْ كَانَ شَهِدَ النِّسَارَ، وَكَانَ رُؤَسَاؤُهُمْ بِالْجِفَارِ الرُّؤَسَاءَ الَّذِينَ كَانُوا يَوْمَ النِّسَارِ، إِلَّا أَنَّ بَنِي عَامِرٍ قِيلَ كَانَ رَئِيسَهُمْ بِالْجِفَارِ عَبْدُ اللَّهِ بْنُ جَعْدَةَ بْنِ كَعْبِ بْنِ رَبِيعَةَ، فَالْتَقَوْا بِالْجِفَارِ وَاقْتَتَلُوا، وَصَبَرَتْ تَمِيمٌ، فَعَظُمَ فِيهَا الْقَتْلُ وَخَاصَّةً فِي بَنِي عَمْرِو بْنِ تَمِيمٍ، وَكَانَ يَوْمُ الْجِفَارِ يُسَمَّى الصَّيْلَمَ لِكَثْرَةِ مَنْ قُتِلَ بِهِ، وَقَالَ بِشْرُ بْنُ أَبِي خَازِمٍ فِي عُصْبَةِ تَمِيمٍ لِبَنِي عَامِرٍ: غَضِبَتْ تَمِيمٌ أَنْ يُقَتَّلَ عَامِرٌ يَوْمَ النِّسَارِ فَأَعْقَبُوا بِالصَّيْلَمِ     كُنَّا إِذَا نَفَرُوا لِحَرْبٍ نَفْرَةً نَشْفِي صُدَاعَهُمْ بِرَأْسٍ صِلْدِمِ     نَعْلُو الْفَوَارِسَ بِالسُّيُوفِ وَنَعْتَزِي وَالْخَيْلُ مُشْعَلَةُ النُّحُورِ مِنَ الدَّمِ     يَخْرُجْنَ مِنْ خَلَلِ الْغُبَارِ عَوَابِسًا خَبَبَ السِّبَاعِ بِكُلِّ لَيْثٍ ضَيْغَمِ وَهِيَ عِدَّةُ أَبْيَاتٍ، وَقَالَ أَيْضًا:. يَوْمُ الْجِفَارِ وَيَوْمُ النِّسَا رِ كَانَا عَذَابًا وَكَانَا غَرَامَا فَأَمَّا تَمِيمٌ تَمِيمُ بْنُ مُرٍّ     فَأَلْفَاهُمُ الْقَوْمُ رَوْبَى نِيَامَا وَأَمَّا بَنُو عَامِرٍ بِالْجِفَارِ     وَيَوْمِ النِّسَارِ فَكَانُوا نَعَامَا فَلَمَّا أَكْثَرَ بِشْرٌ عَلَى بَنِي تَمِيمٍ، قِيلَ لَهُ: مَا لَكَ وَلِتَمِيمٍ وَهُمْ أَقْرَبُ النَّاسِ مِنْكَ أَرْحَامًا ؟ فَقَالَ: إِذَا فَرَغْتُ مِنْهُمْ فَرَغْتُ مِنَ النَّاسِ وَلَمْ يَبْقَ أَحَدٌ.

     ✧ The Day of al-Jifār When the head of the year came around from the Day of al-Nisār, those of the Arabs who had witnessed al-Nisār gathered together, and their leaders at al-Jifār were the same leaders who had been at the Day of al-Nisār, except that it is said that the leader of Banū ʿĀmir at al-Jifār was ʿAbd Allāh b. Jaʿdah b. Kaʿb b. Rabīʿah. They met at al-Jifār and fought one another, and Tamīm held firm, so the killing became great among them, especially among Banū ʿAmr b. Tamīm. The Day of al-Jifār was called al-Ṣaylam because of the great number of those killed in it. Bishr b. Abī Khāzim said concerning the band of Tamīm to Banū ʿĀmir: Tamīm became angry that ʿĀmir should be killed on the Day of al-Nisār, so they requited it with al-Ṣaylam. Whenever they set out in a raid for war, we cure their headache with a hard, solid head. We climb over the horsemen with our swords and assert our lineage, while the horses' chests are aflame with blood. They come out from the gaps in the dust frowning, at the trot of wild beasts, with every bold, fierce lion. These are several verses. He also said: The Day of al-Jifār and the Day of al-Nisār were both a torment and both a lasting penalty. As for Tamīm, Tamīm b. Murr, the people found them drowsy, asleep. And as for Banū ʿĀmir at al-Jifār and the Day of al-Nisār, they were like ostriches. When Bishr spoke at length against Banū Tamīm, it was said to him: "What is it between you and Tamīm, when they are the closest of people to you in kinship?" He said: "When I have finished with them, I have finished with all people, and no one will remain."

109. Tarikh (al-Tabari) 580No grade recorded

     يَوْمُ الصَّفْقَةِ وَالْكُلَابِ الثَّانِي   أَمَّا يَوْمُ الصَّفْقَةِ وَسَبَبُهُ فَإِنَّ بَاذَانَ، نَائِبَ كِسْرَى أَبْرَوِيزَ بْنِ هُرْمُزَ بِالْيَمَنِ، أَرْسَلَ إِلَيْهِ حَمْلًا مِنَ الْيَمَنِ. فَلَمَّا بَلَغَ الْحَمْلُ إِلَى نِطَاعٍ مِنْ أَرْضِ نَجْدٍ أَغَارَتْ تَمِيمٌ عَلَيْهِ وَانْتَهَبُوهُ وَسَلَبُوا رُسُلَ كِسْرَى وَأَسَاوِرَتَهُ. فَقَدِمُوا عَلَى هَوْذَةَ بْنِ عَلِيٍّ الْحَنَفِيِّ صَاحِبِ الْيَمَامَةِ مَسْلُوبِينَ، فَأَحْسَنَ إِلَيْهِمْ وَكَسَاهُمْ. وَقَدْ كَانَ قَبْلَ هَذَا إِذَا أَرْسَلَ كِسْرَى لَطِيمَةً تُبَاعُ بِالْيَمَنِ يُجَهِّزُ رُسُلَهُ وَيُخْفِرُهُمْ وَيُحْسِنُ جِوَارَهُمْ، وَكَانَ كِسْرَى يَشْتَهِي أَنْ يَرَاهُ لِيُجَازِيَهُ عَلَى فِعْلِهِ. فَلَمَّا أَحْسَنَ أَخِيرًا إِلَى هَؤُلَاءِ الرُّسُلِ الَّذِينَ أَخَذَتْهُمْ تَمِيمٌ قَالُوا لَهُ: إِنَّ الْمَلِكَ لَا يَزَالُ يَذْكُرُكَ وَيُؤْثِرُ أَنْ تَقْدُمَ عَلَيْهِ، فَسَارَ مَعَهُمْ إِلَيْهِ. فَلَمَّا قَدِمَ عَلَيْهِ أَكْرَمَهُ وَأَحْسَنَ إِلَيْهِ، وَجَعَلَ يُحَادِثُهُ لِيَنْظُرَ عَقْلَهُ، فَرَأَى مَا سَرَّهُ، فَأَمَرَ لَهُ بِمَالٍ كَثِيرٍ، وَتَوَّجَهُ بِتَاجٍ مِنْ تِيجَانِهِ وَأَقْطَعَهُ أَمْوَالًا بِهَجَرَ. وَكَانَ هَوْذَةُ نَصْرَانِيًّا، وَأَمَرَهُ كِسْرَى أَنْ يَغْزُوَ هُوَ وَالْمُكَعْبِرُ مَعَ عَسَاكِرِ كِسْرَى بَنِي تَمِيمٍ، فَسَارُوا إِلَى هَجَرَ وَنَزَلُوا بِالْمُشَقَّرِ. وَخَافَ الْمُكَعْبِرُ وَهَوْذَةُ أَنْ يَدْخُلَا بِلَادَ تَمِيمٍ لِأَنَّهَا لَا تَحْتَمِلُهَا الْعَجَمُ وَأَهْلُهَا بِهَا مُمْتَنِعُونَ، فَبَعَثَا رِجَالًا مِنْ بَنِي تَمِيمٍ يَدْعُونَهُمْ إِلَى الْمِيرَةِ، وَكَانَتْ شَدِيدَةً، فَأَقْبَلُوا عَلَى كُلِّ صَعْبٍ وَذَلُولٍ، فَجَعَلَ الْمُكَعْبِرُ يُدْخِلُهُمُ الْحِصْنَ خَمْسَةً خَمْسَةً وَعَشَرَةً عَشَرَةً وَأَقَلَّ وَأَكْثَرَ، يُدْخِلُهُمْ مِنْ بَابٍ عَلَى أَنْ يُخْرِجَهُمْ مِنْ آخَرَ، فَكُلُّ مَنْ دَخَلَ ضُرِبَ عُنُقُهُ. فَلَمَّا طَالَ عَلَيْهِمْ وَرَأَوْا أَنَّ النَّاسَ يَدْخُلُونَ وَلَا يَخْرُجُونَ بَعَثُوا رِجَالًا يَسْتَعْلِمُونَ الْخَبَرَ، فَشَدَّ رَجُلٌ مِنْ عَبْسٍ فَضَرَبَ السِّلْسِلَةَ فَقَطَعَهَا وَخَرَجَ مَنْ كَانَ بِالْبَابِ. فَأَمَرَ الْمُكَعْبِرُ بِغَلْقِ الْبَابِ وَقَتْلِ كُلِّ مَنْ كَانَ بِالْمَدِينَةِ، وَكَانَ يَوْمَ الْفِصْحِ، فَاسْتَوْهَبَ هَوْذَةُ مِنْهُ مِائَةَ رَجُلٍ فَكَسَاهُمْ وَأَطْلَقَهُمْ يَوْمَ الْفِصْحِ. فَقَالَ الْأَعْشَى مِنْ قَصِيدَةٍ يَمْدَحُ هَوْذَةَ: بِهِمْ يُقَرِّبُ يَوْمَ الْفِصْحِ ضَاحِيَةً يَرْجُو الْإِلَهَ بِمَا أَسْدَى وَمَا صَنَعَا فَصَارَ يَوْمُ الْمُشَقَّرِ مَثَلًا، وَهُوَ يَوْمُ الصَّفْقَةِ إِصْفَاقِ الْبَابِ، وَهُوَ إِغْلَاقُهُ. وَكَانَ يَوْمُ الصَّفْقَةِ وَقَدْ بُعِثَ النَّبِيُّ ﷺ وَهُوَ بِمَكَّةَ بَعْدُ لَمْ يُهَاجِرْ. وَأَمَّا يَوْمُ الْكُلَابِ الثَّانِي فَإِنَّ رَجُلًا مِنْ بَنِي قَيْسِ بْنِ ثَعْلَبَةَ قَدِمَ أَرْضَ نَجْرَانَ عَلَى بَنِي الْحَارِثِ بْنِ كَعْبٍ، وَهُمْ أَخْوَالُهُ، فَسَأَلُوهُ عَنِ النَّاسِ خَلْفَهُ فَحَدَّثَهُمْ أَنَّهُ أُصْفِقَ عَلَى بَنِي تَمِيمٍ بَابُ الْمُشَقَّرِ، وَقُتِلَتِ الْمُقَاتِلَةُ وَبَقِيَتْ أَمْوَالُهُمْ وَذَرَارِيهِمْ فِي مَسَاكِنِهِمْ لَا مَانِعَ لَهَا. فَاجْتَمَعَتْ بَنُو الْحَارِثِ فِي مَذْحِجٍ، وَأَحْلَافِهَا مِنْ نَهْدٍ وَجَرْمِ بْنِ رَبَّانَ، فَاجْتَمَعُوا فِي عَسْكَرٍ عَظِيمٍ بَلَغُوا ثَمَانِيَةَ آلَافٍ، وَلَا يُعْلَمُ فِي الْجَاهِلِيَّةِ جَيْشٌ أَكْثَرُ مِنْهُ وَمِنْ جَيْشِ كِسْرَى بِذِي قَارٍ وَمِنْ يَوْمِ جَبَلَةَ، وَسَارُوا يُرِيدُونَ بَنِي تَمِيمٍ، فَحَذَّرَهُمْ كَاهِنٌ كَانَ مَعَ بَنِي الْحَارِثِ وَاسْمُهُ سَلَمَةُ بْنُ الْمُغَفَّلِ وَقَالَ: إِنَّكُمْ تَسِيرُونَ أَعْيَانًا، وَتَغْزُونَ أَحْيَانًا، سَعْدًا وَرَيَّانًا، وَتَرِدُونَ مِيَاهَهَا جِيَابًا، فَتَلْقُونَ عَلَيْهَا ضِرَابًا، وَتَكُونُ غَنِيمَتُكُمْ تُرَابًا، فَأَطِيعُوا أَمْرِي وَلَا تَغْزُوا تَمِيمًا. فَعَصَوْهُ وَسَارُوا إِلَى عُرْوَةَ، فَبَلَغَ الْخَبَرُ تَمِيمًا. فَاجْتَمَعَ ذَوُو الرَّأْيِ مِنْهُمْ إِلَى أَكْثَمَ بْنِ صَيْفِيٍّ، وَلَهُ يَوْمَئِذٍ مِائَةٌ وَتِسْعُونَ سَنَةً، فَقَالُوا لَهُ: يَا أَبَا جِيدَةَ حَقِّقْ هَذَا الْأَمْرَ فَإِنَّا قَدْ رَضِينَاكَ رَئِيسًا. فَقَالَ لَهُمْ: وَإِنَّ امْرَأً قَدْ عَاشَ تِسْعِينَ حَجَّةً     إِلَى مِائَةٍ لَمْ يَسْأَمِ الْعَيْشَ جَاهِلٌ مَضَتْ مِائَتَانِ غَيْرَ عَشْرٍ وَفَاؤُهَا     وَذَلِكَ مِنْ عَدِّ اللَّيَالِي قَلَائِلُ ثُمَّ قَالَ لَهُمْ: لَا حَاجَةَ لِي فِي الرِّيَاسَةِ وَلَكِنِّي أُشِيرُ عَلَيْكُمْ لِيَنْزِلْ حَنْظَلَةُ بْنُ مَالِكٍ بِالدَّهْنَاءِ، وَلْيَنْزِلْ سَعْدُ بْنُ زَيْدِ مَنَاةَ وَالرِّبَابُ، وَهُمْ ضَبَّةُ بْنُ أُدٍّ وَثَوْرٌ وَعُكْلٌ وَعَدِيٌّ بَنُو عَبْدِ مَنَاةَ بْنِ أُدٍّ: الْكُلَابَ، فَأَيَّ الطَّرِيقَيْنِ أَخَذَ الْقَوْمُ كَفَى أَحَدُهُمَا صَاحِبَهُ، ثُمَّ قَالَ لَهُمْ: احْفَظُوا وَصِيَّتِي لَا تُحْضِرُوا النِّسَاءَ الصُّفُوفَ فَإِنَّ نَجَاةَ اللَّئِيمِ فِي نَفْسِهِ تَرْكُ الْحَرِيمِ، وَأَقِلُّوا الْخِلَافَ عَلَى أُمَرَائِكُمْ، وَدَعُوا كَثْرَةَ الصِّيَاحِ فِي الْحَرْبِ فَإِنَّهُ مِنَ الْفَشَلِ، وَالْمَرْءُ يَعْجِزُ لَا مَحَالَةَ، فَإِنَّ أَحْمَقَ الْحُمْقِ الْفُجُورُ، وَأَكْيَسَ الْكَيْسِ التُّقَى، كُونُوا جَمِيعًا فِي الرَّأْيِ، فَإِنَّ الْجَمِيعَ مُعَزِّزٌ لِلْجَمِيعِ، وَإِيَّاكُمْ وَالْخِلَافَ فَإِنَّهُ لَا جَمَاعَةَ لِمَنِ اخْتَلَفَ، وَلَا تَلْبَثُوا وَلَا تُسْرِعُوا فَإِنَّ أَحْزَمَ الْفَرِيقَيْنِ الرَّكِينُ، وَرُبَّ عَجَلَةٍ تَهَبُ رَيْثًا، وَإِذَا عَزَّ أَخُوكَ فَهُنْ، الْبَسُوا جُلُودَ النُّمُورِ وَابْرُزُوا لِلْحَرْبِ، وَادَّرِعُوا اللَّيْلَ وَاتَّخِذُوهُ جَمَلًا، فَإِنَّ اللَّيْلَ أَخْفَى لِلْوَيْلِ، وَالثَّبَاتُ أَفْضَلُ مِنَ الْقُوَّةِ، وَأَهْنَأُ الظَّفَرِ كَثْرَةُ الْأَسْرَى، وَخَيْرُ الْغَنِيمَةِ الْمَالُ، وَلَا تَرْهَبُوا الْمَوْتَ عِنْدَ الْحَرْبِ، فَإِنَّ الْمَوْتَ مِنْ وَرَائِكُمْ، وَحُبُّ الْحَيَاةِ لَدَى الْحَرْبِ زَلَلٌ، وَمِنْ خَيْرِ أُمَرَائِكُمُ النُّعْمَانُ بْنُ مَالِكِ بْنِ حَارِثِ بْنِ جَسَّاسٍ، وَهُوَ مِنْ بَنِي تَمِيمِ بْنِ عَبْدِ مَنَاةَ بْنِ أُدٍّ. فَقَبِلُوا مَشُورَتَهُ، وَنَزَلَتْ عَمْرُو بْنُ حَنْظَلَةَ الدَّهْنَاءَ، وَنَزَلَتْ سَعْدٌ وَالرِّبَابُ الْكُلَابَ، وَأَقْبَلَتْ مَذْحِجٌ وَمَنْ مَعَهَا مِنْ قُضَاعَةَ فَقَصَدُوا الْكُلَابَ، وَبَلَغَ سَعْدًا وَالرِّبَابَ الْخَبَرُ. فَلَمَّا دَنَتْ مَذْحِجٌ نَذَرَهُمْ شُمَيْتُ بْنُ زِنْبَاعَ الْيَرْبُوعِيُّ، فَرَكِبَ جَمَلَهُ وَقَصَدَ سَعْدًا وَنَادَى: يَا آلَ تَمِيمٍ يَا صَاحِبَاهُ ! فَثَارَ النَّاسُ، وَانْتَهَتْ مَذْحِجٍ إِلَى النَّعَمِ فَانْتَهَبَهَا النَّاسُ، وَرَاجِزُهُمْ يَقُولُ: فِي كُلِّ عَامٍ نَعَمٌ نَنْتَابُهْ     عَلَى الْكُلَابِ غُيِّبَتْ أَصْحَابُهْ يَسْقُطُ فِي آثَارِهِ غُلَّابُهْ فَلَحِقَ قَيْسُ بْنُ عَاصِمٍ الْمِنْقَرِيُّ وَالنُّعْمَانُ بْنُ جَسَّاسٍ وَمَالِكُ بْنُ الْمُنْتَفِقِ فِي سُرْعَانِ النَّاسِ، فَأَجَابَهُ قَيْسٌ يَقُولُ: عَمَّا قَلِيلٍ تَلْتَحِقْ أَرْبَابُهْ     مِثْلَ النُّجُومِ حُسَّرًا سَحَابُهْ لَيَمْنَعَنَّ النَّعَمَ اغْتِصَابُهْ     سَعْدٌ وَفُرْسَانُ الْوَغَى أَرْبَابُهْ ثُمَّ حَمَلَ عَلَيْهِمْ قَيْسٌ وَهُوَ يَقُولُ: فِي كُلِّ عَامٍ نَعَمٌ تَحْوُونَهُ     يَلْقَحُهُ قَوْمٌ وَتُنْتِجُونَهُ أَرْبَابُهُ نَوْكَى فَلَا يَحْمُونَهُ     وَلَا يُلَاقُونَ طِعَانًا دُونَهُ أَنَعَمَ الْأَبْنَاءِ تَحْسِبُونَهُ     هَيْهَاتَ هَيْهَاتَ لِمَا تَرْجُونَهُ فَاقْتَتَلَ الْقَوْمُ قِتَالًا شَدِيدًا يَوْمَهُمْ أَجْمَعَ. فَحَمَلَ يَزِيدُ بْنُ شَدَّادِ بْنِ قَنَانٍ الْحَارِثِيُّ عَلَى النُّعْمَانِ بْنِ مَالِكِ بْنِ جَسَّاسٍ فَرَمَاهُ بِسَهْمٍ فَقَتَلَهُ، وَصَارَتِ الرِّيَاسَةُ لِقَيْسِ بْنِ عَاصِمٍ، وَاقْتَتَلُوا حَتَّى حَجَزَ بَيْنَهُمُ اللَّيْلُ، وَبَاتُوا يَتَحَارَسُونَ. فَلَمَّا أَصْبَحُوا غَدَوْا عَلَى الْقِتَالِ، وَرَكِبَ قَيْسُ بْنُ عَاصِمٍ، وَرَكِبَتْ مَذْحِجٌ وَاقْتَتَلُوا أَشَدَّ مِنَ الْقِتَالِ الْأَوَّلِ، فَكَانَ أَوَّلَ مَنِ انْهَزَمَ مِنْ مَذْحِجٍ مُدْرِجُ الرِّيَاحِ، وَهُوَ عَامِرُ بْنُ الْمَجُونِ بْنِ عَبْدِ اللَّهِ الْجَرْمِيُّ، وَكَانَ صَاحِبَ لِوَائِهِمْ، فَأَلْقَى اللِّوَاءَ وَهَرَبَ، فَلَحِقَهُ رَجُلٌ مِنْ بَنِي سَعْدٍ فَعَقَرَ بِهِ دَابَّتَهُ، فَنَزَلَ يَهْرُبُ مَاشِيًا، وَنَادَى قَيْسُ بْنُ عَاصِمٍ: يَا آلَ تَمِيمٍ عَلَيْكُمُ الْفُرْسَانَ وَدَعُوا الرَّجَّالَةَ فَإِنَّهَا لَكُمْ، وَجَعَلَ يَلْتَقِطُ الْأُسَارَى، وَأُسِرَ عَبْدُ يَغُوثَ بْنُ الْحَارِثِ بْنِ وَقَّاصٍ الْحَارِثِيُّ رَئِيسُ مَذْحِجٍ، فَقُتِلَ بِالنُّعْمَانِ بْنِ مَالِكِ بْنِ جَسَّاسٍ، وَكَانَ عَبْدُ يَغُوثَ شَاعِرًا، فَشَدُّوا لِسَانَهُ قَبْلَ قَتْلِهِ لِئَلَّا يَهْجُوهُمْ، فَأَشَارَ إِلَيْهِمْ لِيُحِلُّوا لِسَانَهُمْ وَلَا يَهْجُوهُمْ، فَحَلُّوهُ، فَقَالَ شِعْرًا: أَلَا لَا تَلُومَانِي كَفَى اللَّوْمُ مَا بِيَا     فَمَا لَكُمَا فِي اللَّوْمِ نَفْعٌ وَلَا لِيَا أَلَمْ تَعْلَمَا أَنَّ الْمَلَامَةَ نَفْعُهَا قَلِيلٌ     وَمَا لَوْمِي أَخِي مِنْ شِمَالِيَا فَيَا رَاكِبًا إِمَّا عَرَضْتَ فَبَلِّغَنْ     نَدَامَايَ مِنْ نَجْرَانَ أَلَّا تَلَاقِيَا أَبَا كَرِبٍ وَالْأَيْهَمَيْنِ كِلَيْهِمَا     وَقَيْسًا بِأَعْلَى حَضْرَمَوْتَ الْيَمَانِيَا أَقُولُ وَقَدْ شَدُّوا لِسَانِي بِنِسْعَةٍ:     مَعَاشِرَ تَيْمٍ أَطْلِقُوا مِنْ لِسَانِيَا كَأَنِّيَ لَمْ أَرْكَبْ جَوَادًا وَلَمْ أَقُلْ     لِخَيْلِيَ كِرِّي كَرَّةً مِنْ وَرَائِيَا وَلَمْ أَسْبَإِ الزِّقَّ الرَّوِيَّ وَلَمْ أَقُلْ     لِأَيْسَارِ صَدْقٍ عَظِّمُوا ضَوْءَ نَارِيَا وَقَدْ عَلِمَتْ عِرْسِي مُلَيْكَةَ أَنَّنِي     أَنَا اللَّيْثُ مَعْدُوًّا عَلَيْهِ وَعَادِيَا لَحَى اللَّهُ قَوْمًا بِالْكُلَابِ شَهِدْتُهُمْ     صَمِيمَهُمُ وَالتَّابِعِينَ الْمَوَالِيَا وَلَوْ شِئْتُ نَجَّتْنِي مِنَ الْقَوْمِ شَطْبَةٌ     تَرَى خَلْفَهَا الْكُمْتَ الْعِتَاقَ تَوَالِيَا وَكُنْتُ إِذَا مَا الْخَيْلُ شَمَّصَهَا الْقَنَا     لَبِيقًا بِتَصْرِيفِ الْقَنَاةِ بَنَانِيَا فَيَا عَاصِ فُكَّ الْقَيْدَ عَنِّي فَإِنَّنِي     صَبُورٌ عَلَى مَرِّ الْحَوَادِثِ نَاكِيَا فَإِنْ تَقْتُلُونِي تَقْتُلُوا بِيَ سَيِّدًا     وَإِنْ تُطْلِقُونِي تَحْرِبُونِيَ مَالِيَا أَبُو كَرِبٍ: بِشْرُ بْنُ عَلْقَمَةَ بْنِ الْحَارِثِ، وَالْأَيْهَمَانِ: الْأَسْوَدُ بْنُ عَلْقَمَةَ بْنِ الْحَارِثِ، وَالْعَاقِبُ وَهُوَ عَبْدُ الْمَسِيحِ بْنُ الْأَبْيَضِ، وَقَيْسُ بْنُ مَعْدِي كَرِبَ، فَزَعَمُوا أَنَّ قَيْسًا قَالَ: لَوْ جَعَلَنِي أَوَّلَ الْقَوْمِ لَافْتَدَيْتُهُ بِكُلِّ مَا أَمْلِكُ. ثُمَّ قُتِلَ وَلَمْ يُقْبَلْ لَهُ فِدْيَةٌ. ( رَبَّانُ بِالرَّاءِ وَالْبَاءِ الْمُوَحَّدَةِ ).

     ✧ The Day of al-Ṣafqah and the second al-Kulāb As for the Day of al-Ṣafqah and its cause, it was that Bādhān, the deputy of Kisrā Abarwīz b. Hurmuz in Yemen, sent to him a shipment from Yemen. When the shipment reached Niṭāʿ in the land of Najd, Tamīm raided it, plundered it, and stripped Kisrā's messengers and his cavalrymen. They arrived before Hawdhah b. ʿAlī al-Ḥanafī, lord of al-Yamāmah, despoiled, and he treated them kindly and clothed them. Previously, whenever Kisrā sent a perfume caravan to be sold in Yemen, he would equip his messengers, grant them protection, and treat them well as neighbors, and Kisrā desired to see him to reward him for his deed. When he finally treated kindly these messengers whom Tamīm had seized, they said to him, "The king never ceases to mention you and prefers that you come to him," so he journeyed with them to him. When he came before him, he honored him and treated him kindly, and began to converse with him to assess his intellect, and he saw what pleased him, so he ordered for him abundant wealth, crowned him with one of his own crowns, and granted him estates in Hajar. Hawdhah was a Christian, and Kisrā commanded him and al-Mukaʿbir, along with Kisrā's troops, to raid Banū Tamīm, so they marched to Hajar and encamped at al-Mushaqqar. Al-Mukaʿbir and Hawdhah feared to enter the lands of Tamīm because the Persians could not prevail there and its people were well defended, so they sent men from Banū Tamīm inviting them to provisions, for there was a severe famine, and they came on every difficult and tractable mount. Al-Mukaʿbir began admitting them into the fortress five at a time, ten at a time, fewer and more, admitting them through one gate on condition that he would bring them out through another, and everyone who entered had his neck struck. When it grew long for them and they saw that people entered and did not come out, they sent men to seek news, and a man of ʿAbs charged and struck the chain, cutting it, and those at the gate came out. Al-Mukaʿbir ordered the gate closed and the killing of everyone in the town, and it was the day of Easter, so Hawdhah asked him to grant him one hundred men, and he clothed them and released them on Easter day. Al-Aʿshā said in a poem praising Hawdhah: By them he draws near on Easter day at high noon, hoping from God for what he bestowed and what he did. Thus the Day of al-Mushaqqar became a proverb, and it is the Day of al-Ṣafqah, the slamming of the gate, which is its closing. The Day of al-Ṣafqah occurred when the Prophet ﷺ had been sent and was still in Makkah, having not yet emigrated. As for the second Day of al-Kulāb, a man from Banū Qays b. Thaʿlabah came to the land of Najrān to Banū al-Ḥārith b. Kaʿb, who were his maternal uncles, and they asked him about the people behind him. He told them that the gate of al-Mushaqqar had been slammed shut upon Banū Tamīm, the fighting men had been killed, and their wealth and offspring remained in their dwellings with none to defend them. So Banū al-Ḥārith gathered in Madhḥij and its allies from Nahd and Jarm b. Rabbān, and they assembled in a great army reaching eight thousand, and it is not known in the pre-Islamic era of any army larger than it and than Kisrā's army at Dhū Qār and than the Day of Jabalah. They marched intending Banū Tamīm, and a soothsayer who was with Banū al-Ḥārith, named Salamah b. al-Mughaffal, warned them and said: "You march conspicuously and raid occasionally, Saʿd and Rayyān; you will come to its waters in troops and meet upon them a fierce battle, and your spoil will be dust. Obey my command and do not raid Tamīm." But they disobeyed him and marched to ʿUrwah, and the news reached Tamīm. So their men of judgment gathered to Aktham b. Ṣayfī, who was then one hundred and ninety years old, and said to him, "O Abū Jīdah, ascertain this matter, for we have accepted you as chief." He said to them: A man who has lived ninety years up to a hundred and has not wearied of life is ignorant. Two hundred have passed, less ten, and its fulfillment— that, from the count of nights, is little. Then he said to them: "I have no need of chieftainship, but I advise you that Ḥanẓalah b. Mālik should encamp at al-Dahnāʾ, and Saʿd b. Zayd Manāt and al-Ribāb—who are Ḍabbah b. Udd, Thawr, ʿUkl, and ʿAdī, the Banū ʿAbd Manāt b. Udd—should encamp at al-Kulāb. Whichever of the two roads the people take, one of the two will suffice its companion." Then he said to them: "Keep my testament: do not bring women to the battle lines, for the deliverance of the base man is in himself, leaving the womenfolk; minimize dispute with your commanders; and abandon excessive shouting in war, for it is a sign of failure. A man is helpless inevitably; the most foolish folly is wickedness, and the most prudent prudence is piety. Be united in opinion, for unity strengthens the whole. Beware of dissension, for there is no assembly for one who differs. Do not linger and do not hasten, for the most resolute of the two parties is the steadfast, and many a haste grants delay. When your brother is mighty, be gentle. Wear leopard skins and advance to war; use the night as a shield and take it as a mount, for the night conceals ruin better. Steadfastness is better than strength; the most pleasant victory is abundance of captives; the best spoils are wealth. Do not fear death in battle, for death is behind you; love of life in battle is a slip. Among the best of your commanders is al-Nuʿmān b. Mālik b. Ḥārith b. Jassās, and he is of Banū Tamīm b. ʿAbd Manāt b. Udd." They accepted his counsel, and ʿAmr b. Ḥanẓalah encamped at al-Dahnāʾ, and Saʿd and al-Ribāb encamped at al-Kulāb. Madhḥij and those with them from Quḍāʿah advanced and made for al-Kulāb, and the news reached Saʿd and al-Ribāb. When Madhḥij drew near, Shumayt b. Zinbāʿ al-Yarbūʿī caught sight of them, mounted his camel, headed for Saʿd, and called out: "O people of Tamīm! O my two companions!" The people rose, and Madhḥij reached the camels and the people plundered them, while their poet chanting rajaz said: Every year there are camels we visit, at al-Kulāb whose owners are absent. Their pursuers fall in their tracks. Then Qays b. ʿĀṣim al-Minqarī, al-Nuʿmān b. Jassās, and Mālik b. al-Muntafiq caught up with the vanguard of the people, and Qays answered him, saying: In a little while their owners will catch up, like stars whose clouds have been stripped away. Saʿd will surely defend the camels from seizure, and the horsemen of battle are their owners. Then Qays charged them, saying: Every year there are camels you seize; a people make them conceive and you deliver them. Their owners are fools and do not protect them, nor do they meet spear-thrusts in their defense. Do you reckon the camels of the free-born yours? Far, far from what you hope! The people fought a fierce battle the whole of their day. Yazīd b. Shaddād b. Qanān al-Ḥārithī charged al-Nuʿmān b. Mālik b. Jassās and shot him with an arrow and killed him, and the command passed to Qays b. ʿĀṣim. They fought until night separated them, and they spent the night on guard against one another. When morning came, they went forth to battle, and Qays b. ʿĀṣim mounted, and Madhḥij mounted, and they fought more fiercely than the first battle. The first of Madhḥij to flee was Mudrij al-Riyāḥ, who was ʿĀmir b. al-Majūn b. ʿAbd Allāh al-Jarmī, and he was the bearer of their banner, so he cast down the banner and fled. A man of Banū Saʿd caught up with him and hamstrung his mount, so he dismounted and fled on foot. Qays b. ʿĀṣim called out: "O people of Tamīm! Take the horsemen and leave the foot soldiers, for they are yours!" He began seizing captives, and ʿAbd Yaghūth b. al-Ḥārith b. Waqqāṣ al-Ḥārithī, chief of Madhḥij, was captured and killed in retaliation for al-Nuʿmān b. Mālik b. Jassās. ʿAbd Yaghūth was a poet, and they bound his tongue before killing him lest he satirize them. He gestured to them to release his tongue and that he would not satirize them, so they released it, and he recited poetry: Come now, do not blame me; enough of blame is upon me. You two have no benefit in blame, nor do I. Did you two not know that blame's benefit is little, and what blame is my brother to my left? O rider, if you pass by, convey to my drinking companions in Najrān that we shall not meet again— Abū Karib and the two Ayhams, both of them, and Qays in upper Ḥaḍramawt of Yemen. I say, when they had bound my tongue with a strap: "People of Taym, release my tongue!" It is as though I never rode a noble steed, nor said to my horses, 'Charge once more from behind me!' Nor did I broach the full wineskin, nor say to the true players of maysir, 'Make bright the light of my fire!' My wife Mulaykah has known that I am the lion, attacked and attacking. May God curse a people at al-Kulāb whom I witnessed— their core and the follower clients. Had I wished, a slender mare would have saved me from the people, behind which you see the dark-red thoroughbreds following in succession. I was, when the spears made the horses shy, skillful with my fingertips in turning the spear. O ʿĀṣ, loosen the fetter from me, for I am patient under the passing of misfortunes, enduring. If you kill me, you kill by me a lord; if you release me, you rob me of my wealth. Abū Karib: Bishr b. ʿAlqamah b. al-Ḥārith; the two Ayhams: al-Aswad b. ʿAlqamah b. al-Ḥārith and al-ʿĀqib, who is ʿAbd al-Masīḥ b. al-Abyaḍ; and Qays b. Maʿdī Karib. They claimed that Qays said: "Had he made me first among the people, I would have ransomed him with all that I possess." Then he was killed and no ransom was accepted for him. (Rabbān: with rāʾ and the single-dotted bāʾ).

110. Tarikh (al-Tabari) 581No grade recorded

     يَوْمُ ظَهْرِ الدَّهْنَاءِ   وَهُوَ يَوْمٌ بَيْنَ طَيِّءٍ وَأَسَدِ بْنِ خُزَيْمَةَ. وَسَبَبُ ذَلِكَ أَنَّ أَوْسَ بْنَ حَارِثَةَ بْنِ لَأْمٍ الطَّائِيَّ كَانَ سَيِّدًا مُطَاعًا فِي قَوْمِهِ وَجَوَادًا وَمِقْدَامًا، فَوَفَدَ هُوَ وَحَاتِمٌ الطَّائِيُّ عَلَى عَمْرِو بْنِ هِنْدٍ، فَدَعَا عَمْرٌو أَوْسًا فَقَالَ لَهُ: أَنْتَ أَفْضَلُ أَمْ حَاتِمٌ ؟ فَقَالَ: أَبَيْتَ اللَّعْنَ ! إِنَّ حَاتِمًا أَوْحَدُهَا وَأَنَا أَحَدُهَا، وَلَوْ مَلَكَنِي حَاتِمٌ وَوَلَدِي وَلُحْمَتِي لَوَهَبَنَا فِي غَدَاةٍ وَاحِدَةٍ. ثُمَّ دَعَا عَمْرٌو حَاتِمًا فَقَالَ لَهُ: أَنْتَ أَفْضَلُ أَمْ أَوْسٌ ؟ فَقَالَ: أَبَيْتَ اللَّعْنَ ! إِنَّمَا ذَكَرْتَ أَوْسًا وَلَأَحَدُ وَلَدِهِ أَفْضَلُ مِنِّي. فَاسْتَحْسَنَ ذَلِكَ مِنْهُمَا وَحَبَاهُمَا وَأَكْرَمَهُمَا. ثُمَّ إِنَّ وُفُودَ الْعَرَبِ مِنْ كُلِّ حَيٍّ اجْتَمَعَتْ عِنْدَ النُّعْمَانِ بْنِ الْمُنْذِرِ وَفِيهِمْ أَوْسٌ، فَدَعَا بِحُلَّةٍ مِنْ حُلَلِ الْمُلُوكِ وَقَالَ لِلْوُفُودِ: احْضَرُوا فِي غَدٍ فَإِنِّي مُلْبِسٌ هَذِهِ الْحُلَّةَ أَكْرَمَكُمْ. فَلَمَّا كَانَ الْغَدُ حَضَرَ الْقَوْمُ جَمِيعًا إِلَّا أَوْسًا، فَقِيلَ لَهُ: لِمَ تَتَخَلَّفُ ؟ فَقَالَ: إِنْ كَانَ الْمُرَادُ غَيْرِي فَأَجْمَلُ الْأَشْيَاءِ بِي أَلَّا أَكُونَ حَاضِرًا، وَإِنْ كُنْتُ الْمُرَادَ فَسَأُطْلَبُ. فَلَمَّا جَلَسَ النُّعْمَانُ وَلَمْ يَرَ أَوْسًا قَالَ: اذْهَبُوا إِلَى أَوْسٍ فَقُولُوا لَهُ: احْضَرْ آمِنًا مِمَّا خِفْتَ. فَحَضَرَ فَأُلْبِسَ الْحُلَّةَ، فَحَسَدَهُ قَوْمٌ مِنْ أَهْلِهِ، فَقَالُوا لِلْحُطَيْئَةِ: اهْجُهُ وَلَكَ ثَلَاثُمِائَةِ نَاقَةٍ. فَقَالَ: كَيْفَ أَهْجُو رَجُلًا لَا أَرَى فِي بَيْتِي أَثَاثًا وَلَا مَالًا إِلَّا مِنْهُ ! ثُمَّ قَالَ: كَيْفَ الْهِجَاءُ وَمَا تَنْفَكُّ صَالِحَةٌ مِنْ أَهْلِ لَأْمٍ بِظَهْرِ الْغَيْبِ تَأْتِينِي فَقَالَ لَهُمْ بِشْرُ بْنُ أَبِي خَازِمٍ: أَنَا أَهْجُوهُ لَكُمْ، فَأَعْطَوْهُ النُّوقَ، وَهَجَاهُ فَأَفْحَشَ فِي هِجَائِهِ وَذَكَرَ أُمَّهُ سُعْدَى. فَلَمَّا عَرَفَ أَوْسٌ ذَلِكَ أَغَارَ عَلَى النُّوقِ فَاكْتَسَحَهَا، وَطَلَبَهُ فَهَرَبَ مِنْهُ وَالْتَجَأَ إِلَى بَنِي أَسَدٍ عَشِيرَتِهِ، فَمَنَعُوهُ مِنْهُ وَرَأَوْا تَسْلِيمَهُ إِلَيْهِ عَارًا. فَجَمَعَ أَوْسٌ جَدِيلَةَ طَيِّءٍ وَسَارَ بِهِمْ إِلَى أَسَدٍ، فَالْتَقَوْا بِظَهْرِ الدَّهْنَاءِ تِلْقَاءَ تَيْمَاءَ فَاقْتَتَلُوا قِتَالًا شَدِيدًا فَانْهَزَمَتْ بَنُو أَسَدٍ وَقُتِّلُوا قَتْلًا ذَرِيعًا، وَهَرَبَ بِشْرٌ فَجَعَلَ لَا يَأْتِي حَيًّا يَطْلُبُ جِوَارَهُمْ إِلَّا امْتَنَعَ مِنْ إِجَارَتِهِ عَلَى أَوْسٍ. ثُمَّ نَزَلَ عَلَى جُنْدَبِ بْنِ حِصْنٍ الْكُلَابِيِّ بِأَعْلَى الصَّمَّانِ، فَأَرْسَلَ إِلَيْهِ أَوْسٌ يَطْلُبُ مِنْهُ بِشْرًا، فَأَرْسَلَهُ إِلَيْهِ. فَلَمَّا قَدِمَ بِهِ عَلَى أَوْسٍ أَشَارَ عَلَيْهِ قَوْمُهُ بِقَتْلِهِ، فَدَخَلَ عَلَى أُمِّهِ سُعْدَى فَاسْتَشَارَهَا، فَأَشَارَتْ أَنْ يَرُدَّ عَلَيْهِ مَالَهُ وَيَعْفُوَ عَنْهُ وَيَحْبُوهُ فَإِنَّهُ لَا يَغْسِلُ هِجَاءَهُ إِلَّا مَدْحُهُ. فَقَبِلَ مَا أَشَارَتْ بِهِ وَخَرَجَ إِلَيْهِ وَقَالَ: يَا بِشْرُ مَا تَرَى أَنِّي صَانِعٌ بِكَ ؟ فَقَالَ: إِنِّي لَأَرْجُو مِنْكَ يَا أَوْسُ نِعْمَةً     وَإِنِّي لِأُخْرَى مِنْكَ يَا أَوْسُ رَاهِبُ وَإِنِّي لَأَمْحُو بِالَّذِي أَنْتَ صَادِقٌ     بِهِ كُلَّ مَا قَدْ قُلْتُ إِذْ أَنَا كَاذِبُ فَهَلْ يَنْفَعُنِي الْيَوْمَ عِنْدَكَ أَنَّنِي     سَأَشْكُرُ إِنْ أَنْعَمْتَ وَالشُّكْرُ وَاجِبُ فِدًى لِابْنِ سُعْدَى الْيَوْمَ كُلُّ عَشِيرَتِي     بَنِي أَسَدٍ أَقْصَاهُمُ وَالْأَقَارِبُ تَدَارَكَنِي أَوْسُ بْنُ سُعْدَى بِنِعْمَةٍ     وَقَدْ أَمْكَنَتْهُ مِنْ يَدِيَّ الْعَوَاقِبُ فَمَنَّ عَلَيْهِ أَوْسٌ وَحَمَلَهُ عَلَى فَرَسٍ جَوَادٍ، وَرَدَّ عَلَيْهِ مَا كَانَ أُخِذَ مِنْهُ، وَأَعْطَاهُ مِنْ مَالِهِ مِائَةً مِنَ الْإِبِلِ، فَقَالَ بِشْرٌ: لَا جَرَمَ لَا مَدَحْتُ أَحَدًا، حَتَّى أَمُوتَ غَيْرَكَ، وَمَدَحَهُ بِقَصِيدَتِهِ الْمَشْهُورَةِ الَّتِي أَوَّلُهَا: أَتَعْرِفُ مِنْ هُنَيْدَةَ رَسْمَ دَارٍ     بِحَرْجَيْ ذُرْوَةٍ فَإِلَى لِوَاهَا وَمِنْهَا مَنْزِلٌ بِبِرَاقِ خَبْتٍ     عَفَتْ حُقُبًا وَغَيَّرَهَا بِلَاهَا وَهِيَ طَوِيلَةٌ.

     ✧ The Day of Ẓahr al-Dahnāʾ It is a day between Ṭayyiʾ and Asad b. Khuzaymah. The reason for that is that Aws b. Ḥārithah b. Laʾm al-Ṭāʾī was a leader obeyed among his people, generous, and bold. He and Ḥātim al-Ṭāʾī came as a delegation to ʿAmr b. Hind. ʿAmr called Aws and said to him: “Are you more excellent or Ḥātim?” He said: “May you avoid disgrace! Ḥātim is the unique one of her, and I am one of her. If Ḥātim owned me, my children, and my close kin, he would give us away in a single morning.” Then ʿAmr called Ḥātim and said to him: “Are you more excellent or Aws?” He said: “May you avoid disgrace! You have mentioned Aws, and even one of his sons is more excellent than I.” He admired that from both of them, bestowed gifts upon them, and honored them. Then the delegations of the Arabs from every tribe gathered before al-Nuʿmān b. al-Mundhir, among them Aws. He called for a robe from the robes of kings and said to the delegations: “Attend tomorrow, for I will clothe the most noble of you with this robe.” When the next day came, all the people attended except Aws. It was said to him: “Why do you stay behind?” He said: “If the intended one is other than me, then the most seemly thing for me is not to be present; and if I am the intended one, I will be sought.” When al-Nuʿmān sat and did not see Aws, he said: “Go to Aws and tell him: Attend safely from what you feared.” So he attended and was clothed with the robe. Then some people of his own kin envied him. They said to al-Ḥuṭayʾah: “Satirize him, and you will have three hundred she-camels.” He said: “How can I satirize a man in whose house I see no furnishings or wealth except from him?” Then he said: “How can satire be, while a good deed from the people of Laʾm does not cease to come to me in the unseen?” Then Bishr b. Abī Khāzim said to them: “I will satirize him for you.” So they gave him the she-camels, and he satirized him and was obscene in his satire, and he mentioned his mother Suʿdā. When Aws learned of that, he raided the she-camels and swept them away, and he sought him, so he fled from him and took refuge with Banū Asad, his clan. They protected him from him and considered handing him over to him a disgrace. So Aws gathered Jadīlat Ṭayyiʾ and marched with them against Asad. They met at Ẓahr al-Dahnāʾ, facing Taymāʾ, and fought a fierce battle. Banū Asad were routed and killed in great numbers. Bishr fled, and he did not come to any tribe seeking their protection except that they refused to grant him protection against Aws. Then he alighted with Jundab b. Ḥiṣn al-Kilābī in upper al-Ṣammān. Aws sent to him demanding Bishr, so he sent him to him. When he was brought before Aws, his people advised him to kill him. He went in to his mother Suʿdā and consulted her. She advised that he return his property to him, pardon him, and bestow gifts upon him, for nothing washes away his satire except his praise. He accepted what she advised and went out to him and said: “O Bishr, what do you think I am going to do with you?” He said: “I indeed hope from you, O Aws, a favor, and I indeed fear another thing from you, O Aws. And I will erase, by what you are truthful in, all that I said when I was lying. Will it benefit me today, with you, that I will be grateful if you bestow favor, and gratitude is obligatory? May all my kin be ransom for Ibn Suʿdā today, Banū Asad, their farthest and their nearest. Aws b. Suʿdā has rescued me with a favor, when the consequences had placed me in his hands.” So Aws bestowed favor upon him, mounted him on a swift horse, returned to him what had been taken from him, and gave him from his wealth one hundred camels. Bishr said: “No indeed, I will not praise anyone other than you until I die,” and he praised him with his famous ode whose beginning is: “Do you recognize from Hunaydah the trace of an abode, at the two stony tracts of Dharwah, then to its winding hills? And among them is a stopping place at the glittering stones of Khabt, effaced by ages and altered by its weariness.” And it is long.

111. Tarikh (al-Tabari) 582No grade recorded

     يَوْمُ الْوَقِيطِ   وَكَانَ مِنْ حَدِيثِهِ أَنَّ اللَّهَازِمَ تَجَمَّعَتْ، وَهِيَ قَيْسٌ وَتَيْمُ اللَّاتِ ابْنَا ثَعْلَبَةَ بْنِ عُكَابَةَ بْنِ صَعْبِ بْنِ عَلِيِّ بْنِ بَكْرِ بْنِ وَائِلٍ وَمَعَهَا عِجْلُ بْنُ لُجَيْمٍ وَعَنَزَةُ بْنُ أَسَدِ بْنِ رَبِيعَةَ بْنِ نِزَارٍ لِتُغِيرَ عَلَى بَنِي تَمِيمٍ وَهُمْ غَارُّونَ. فَرَأَى ذَلِكَ الْأَعْوَرُ وَهُوَ نَاشِبُ بْنُ بَشَامَةَ الْعَنْبَرِيُّ، وَكَانَ أَسِيرًا فِي قَيْسِ بْنِ ثَعْلَبَةَ، فَقَالَ لَهُمْ: أَعْطُونِي رَجُلًا أُرْسِلُهُ إِلَى أَهْلِي أُوصِيهِمْ بِبَعْضِ حَاجَتِي. فَقَالُوا لَهُ: تُرْسِلُهُ وَنَحْنُ حُضُورٌ ؟ قَالَ: نَعَمْ. فَأَتَوْهُ بِغُلَامٍ مُوَلَّدٍ، فَقَالَ: أَتَيْتُمُونِي بِأَحْمَقَ ! فَقَالَ الْغُلَامُ: وَاللَّهِ مَا أَنَا بِأَحْمَقَ ! فَقَالَ: إِنِّي أَرَاكَ مَجْنُونًا ! قَالَ: وَاللَّهِ مَا بِي جُنُونٌ ! قَالَ: أَتَعْقِلُ ؟ قَالَ: نَعَمْ إِنِّي لَعَاقِلٌ. قَالَ: فَالنِّيرَانُ أَكْثَرُ أَمِ الْكَوَاكِبُ ؟ قَالَ: الْكَوَاكِبُ، وَكُلٌّ كَثِيرَةٌ، فَمَلَأَ كَفَّهُ رَمْلًا وَقَالَ: كَمْ فِي كَفِّي ؟ قَالَ: لَا أَدْرِي فَإِنَّهُ لَكَثِيرٌ. فَأَوْمَأَ إِلَى الشَّمْسِ بِيَدِهِ وَقَالَ: مَا تِلْكَ ؟ قَالَ: الشَّمْسُ. قَالَ: مَا أَرَاكَ إِلَّا عَاقِلًا، اذْهَبْ إِلَى قَوْمِي فَأَبْلِغْهُمُ السَّلَامَ، وَقُلْ لَهُمْ لِيُحْسِنُوا إِلَى أَسِيرِهِمْ فَإِنِّي عِنْدَ قَوْمٍ يُحْسِنُونَ إِلَيَّ وَيُكْرِمُونِي، وَقُلْ لَهُمْ فَلْيُعَرُّوا جَمَلِي الْأَحْمَرَ، وَيَرْكَبُوا نَاقَتِي الْعَيْسَاءَ، وَلْيَرْعُوا حَاجَتِي فِي بَنِي مَالِكٍ، وَأَخْبِرْهُمْ أَنَّ الْعَوْسَجَ قَدْ أَوْرَقَ، وَأَنَّ النِّسَاءَ قَدِ اشْتَكَتْ، وَلْيَعْصُوا هَمَّامَ بْنَ بَشَامَةَ فَإِنَّهُ مَشْؤُومٌ مَجْدُودٌ، وَلْيُطِيعُوا هُذَيْلَ بْنَ الْأَخْنَسِ، فَإِنَّهُ حَازِمٌ مَيْمُونٌ، وَاسْأَلُوا الْحَارِثَ عَنْ خَبَرِي. وَسَارَ الرَّسُولُ فَأَتَى قَوْمَهُ فَأَبْلَغَهُمْ، فَلَمْ يُدْرِكُوا مَا أَرَادَ، فَأَحْضَرُوا الْحَارِثَ وَقَصُّوا عَلَيْهِ خَبَرَ الرَّسُولِ. فَقَالَ لِلرَّسُولِ: اقْصُصْ عَلَيَّ أَوَّلَ قِصَّتِكَ. فَقَصَّ عَلَيْهِ أَوَّلَ مَا كَلَّمَهُ حَتَّى أَتَى عَلَى آخِرِهِ. فَقَالَ: أَبْلِغْهُ التَّحِيَّةَ وَالسَّلَامَ، وَأَخْبِرْهُ أَنَّا نَسْتَوْصِي بِهِ. فَعَادَ الرَّسُولُ، ثُمَّ قَالَ لِبَنِي الْعَنْبَرِ: إِنَّ صَاحِبَكُمْ قَدْ بَيَّنَ لَكُمْ، وَأَمَّا الرَّمْلُ الَّذِي جَعَلَ فِي كَفِّهِ فَإِنَّهُ يُخْبِرُكُمْ أَنَّهُ قَدْ أَتَاكُمْ عَدَدٌ لَا يُحْصَى، وَأَمَّا الشَّمْسُ الَّتِي أَوْمَأَ إِلَيْهَا فَإِنَّهُ يَقُولُ ذَلِكَ أَوْضَحُ مِنَ الشَّمْسِ، وَأَمَّا جَمَلُهُ الْأَحْمَرُ فَالصُّمَّانُ فَإِنَّهُ يَأْمُرُكُمْ أَنْ تُعَرُّوهُ، يَعْنِي تَرْحَلُوا عَنْهُ، وَأَمَّا نَاقَتُهُ الْعَيْسَاءُ فَإِنَّهُ يَأْمُرُكُمْ أَنْ تَحْتَرِزُوا فِي الدَّهْنَاءِ، وَأَمَّا بَنُو مَالِكٍ فَإِنَّهُ يَأْمُرُكُمْ أَنْ تُنْذِرُوهُمْ مَعَكُمْ، وَأَمَّا إِيرَاقُ الْعَوْسَجِ فَإِنَّ الْقَوْمَ قَدْ لَبِسُوا السِّلَاحَ، وَأَمَّا اشْتِكَاءُ النِّسَاءِ فَإِنَّهُ يُرِيدُ أَنَّ النِّسَاءَ قَدْ خَرِزْنَ الشُّكَاءَ، وَهِيَ أَسْقِيَةُ الْمَاءِ لِلْغَزْوِ. فَحَذِرَ بَنُو الْعَنْبَرِ وَرَكِبُوا الدَّهْنَاءَ وَأَنْذَرُوا بَنِي مَالِكٍ، فَلَمْ يَقْبَلُوا مِنْهُمْ. ثُمَّ إِنَّ اللَّهَازِمَ وَعِجْلًا وَعَنَزَةَ أَتَوْا بَنِي حَنْظَلَةَ فَوَجَدُوا عَمْرًا قَدْ أَجْلَتْ، فَأَوْقَعُوا بِبَنِي دَارِمٍ بِالْوَقِيطِ، فَاقْتَتَلُوا قِتَالًا شَدِيدًا، وَعَظُمَتِ الْحَرْبُ بَيْنَهُمْ، فَأَسَرَتْ رَبِيعَةُ جَمَاعَةً مِنْ رُؤَسَاءِ بَنِي تَمِيمٍ، مِنْهُمْ ضِرَارُ بْنُ الْقَعْقَاعِ بْنِ مَعْبَدِ بْنِ زُرَارَةَ فَجَزُّوا نَاصِيَتَهُ وَأَطْلَقُوهُ، وَأَسَرُوا عَثْجَلَ بْنَ الْمَأْمُونِ بْنِ زُرَارَةَ، وَجُوَيْرَةَ بْنَ بَدْرِ بْنِ عَبْدِ اللَّهِ بْنِ دَارِمٍ، وَلَمْ يَزَلْ فِي الْوَثَاقِ حَتَّى رَآهُمْ يَوْمًا يَشْرَبُونَ فَأَنْشَأَ يَتَغَنَّى يُسْمِعُهُمْ مَا يَقُولُ: وَقَائِلَةٍ مَا غَالَهُ أَنْ يَزُورَنَا وَقَدْ كُنْتُ عَنْ تِلْكَ الزِّيَارَةِ فِي شَغْلِ     وَقَدْ أَدْرَكَتْنِي وَالْحَوَادِثُ جَمَّةٌ مَخَالِبُ قَوْمٍ لَا ضِعَافَ وَلَا عُزْلِ     سِرَاعٍ إِلَى الْجُلَّى بِطَاءٍ عَنِ الْخَنَا رِزَانٍ لَدَى النَّادِيِّ الْبَاذِينَ فِي غَيْرِ مَا جَهْلِ     لَعَلَّهُمْ أَنْ يُمْطِرُونِي بِنِعْمَةٍ كَمَا طَابَ مَاءُ الْمُزْنِ فِي الْبَلَدِ الْمَحْلِ     قَدْ يُنْعِشُ اللَّهُ الْفَتَى بَعْدَ ذِلَّةٍ وَقَدْ تَبْتَنِي الْحُسْنَى سَرَاةُ بَنِي عِجْلِ فَلَمَّا سَمِعُوا الْأَبْيَاتَ أَطْلَقُوهُ. وَأُسِرَ أَيْضًا نُعَيْمٌ وَعَوْفٌ ابْنَا الْقَعْقَاعِ بْنِ مَعْبَدِ بْنِ زُرَارَةَ وَغَيْرُهُمَا مِنْ سَادَاتِ بَنِي تَمِيمٍ، وَقُتِلَ حَكِيمُ بْنُ جَذِيمَةَ بْنِ الْأُصَيْلِعِ النَّهْشَلِيُّ، وَلَمْ يَشْهَدْهَا مِنْ نَهْشَلٍ غَيْرُهُ. وَعَادَتْ بَكْرٌ فَمَرَّتْ بِطَرِيقِهَا بَعْدَ الْوَقْعَةِ بِثَلَاثَةِ نَفَرٍ مِنْ بَنِي الْعَنْبَرِ لَمْ يَكُونُوا ارْتَحَلُوا مَعَ قَوْمِهِمْ، فَلَمَّا رَأَوْهُمْ طَرَدُوا إِبِلَهُمْ فَأَحْرَزُوهَا مِنْ بَكْرٍ. وَأَكْثَرَ الشُّعَرَاءُ فِي هَذَا الْيَوْمِ، فَمِنْ ذَلِكَ قَوْلُ أَبِي مُهْوَشٍ الْفَقْعَسِيِّ يُعَيِّرُ تَمِيمًا بِيَوْمِ الْوَقِيطِ: فَمَا قَاتَلَتْ يَوْمَ الْوَقِيطَيْنِ نَهْشَلٌ     وَلَا الْأَنْكَدُ الشُّؤْمَى فُقَيْمُ بْنُ دَارِمِ وَلَا قَضَبَتْ عَوْفٌ رِجَالَ مُجَاشِعٍ     وَلَا قَشَّرَ الْأَسْتَاهَ غَيْرُ الْبَرَاجِمِ وَقَالَ أَبُو الطُّفَيْلِ عَمْرُو بْنُ خَالِدِ بْنِ مَحْمُودِ بْنِ عَمْرِو بْنِ مَرْثَدٍ: حَكَّتْ تَمِيمٌ بَرْكَهَا لَمَّا الْتَقَتْ     رَايَاتُنَا كَكَوَاسِرِ الْعِقْبَانِ دَهِمُوا الْوَقِيطَ بِجَحْفَلٍ جَمِّ الْوَغَى     وَرِمَاحُهَا كَنَوَازِعِ الْأَشْطَانِ

     ✧ The Day of al-Waqīṭ Its account is that the Lahāzim gathered—namely Qays and Taym al-Lāt, the two sons of Thaʿlabah b. ʿUkābah b. Ṣaʿb b. ʿAlī b. Bakr b. Wāʾil—and with them ʿIjl b. Lujaym and ʿAnazah b. Asad b. Rabīʿah b. Nizār, to raid Banū Tamīm while they were off guard. Al-Aʿwar saw that—he was Nāshib b. Bashāmah al-ʿAnbarī, and he was a captive among Qays b. Thaʿlabah—so he said to them: Give me a man whom I may send to my family to instruct them regarding some of my needs. They said to him: You would send him while we are present? He said: Yes. They brought him a slave born among them, and he said: You have brought me a fool! The slave said: By God, I am no fool! He said: I see you are mad! He said: By God, there is no madness in me! He said: Do you understand? He said: Yes, indeed I understand. He said: Are fires more numerous or the stars? He said: The stars, and all are many. Then he filled his palm with sand and said: How much is in my palm? He said: I do not know, for it is many. Then he pointed with his hand to the sun and said: What is that? He said: The sun. He said: I see you are only sensible. Go to my people and convey to them greetings of peace, and say to them: Treat your captive well, for I am among a people who treat me well and honor me. And say to them: Let them strip my red camel, and mount my white she-camel, and let them pasture my need among Banū Mālik. And inform them that the ʿawsaj has put forth leaves, and that the women have complained, and let them disobey Hammām b. Bashāmah, for he is ill-omened and deprived of good, and let them obey Hudhayl b. al-Akhnas, for he is resolute and fortunate. And ask al-Ḥārith about my news. The messenger set out and came to his people and conveyed it to them, but they did not grasp what he meant. So they brought al-Ḥārith and related to him the messenger's report. He said to the messenger: Relate to me your story from the beginning. So he related to him from the first of what he had said to him until he came to its end. He said: Convey to him greeting and peace, and tell him that we take good care of him. Then the messenger returned, and he said to Banū al-ʿAnbar: Your companion has made things clear to you. As for the sand he placed in his palm, he tells you that a number beyond counting has come upon you. As for the sun he pointed to, he says that this is clearer than the sun. As for his red camel, it is al-Ṣammān: he commands you to strip it, meaning to depart from it. As for his white she-camel, he commands you to be on your guard in al-Dahnāʾ. As for Banū Mālik, he commands you to warn them along with you. As for the leafing of the ʿawsaj, the people have donned their weapons. As for the complaining of the women, he means that the women have stitched the shikāʾ, which are water skins for raiding. So Banū al-ʿAnbar were on their guard and traveled through al-Dahnāʾ and warned Banū Mālik, but they did not accept it from them. Then the Lahāzim, ʿIjl, and ʿAnazah came to Banū Ḥanẓalah and found that ʿAmr had departed, so they fell upon Banū Dārim at al-Waqīṭ, and they fought fiercely, and the war between them grew great. Rabīʿah captured a group of the chiefs of Banū Tamīm, among them Ḍirār b. al-Qaʿqāʿ b. Maʿbad b. Zurārah: they cut his forelock and released him. They also captured ʿAthjal b. al-Maʾmūn b. Zurārah and Juwayrah b. Badr b. ʿAbd Allāh b. Dārim. He remained in bonds until one day he saw them drinking, and he began to sing, letting them hear what he said: A woman may say: What kept him from visiting us, when I had been kept from that visit by occupation; And misfortunes are many, while the claws of a people—not weak nor weaponless—have seized me, Swift to the great affair, slow to baseness, steadfast at the assembly, generous in what is no folly. Perhaps they will shower me with favor, as the rain-cloud's water is sweet in the barren land. God may revive a youth after humiliation, and the nobles of Banū ʿIjl may build the finest deed. When they heard the verses, they released him. Also captured were Nuʿaym and ʿAwf, the two sons of al-Qaʿqāʿ b. Maʿbad b. Zurārah, and others among the lords of Banū Tamīm. Ḥakīm b. Jadhīmah b. al-Uṣayliʿ al-Nahshalī was killed, and no one from Nahshal witnessed it other than he. Bakr then returned and passed on its way after the battle by three men of Banū al-ʿAnbar who had not departed with their people. When they saw them, they drove their camels and secured them from Bakr. The poets composed much about this day. Among that is the saying of Abū Muhwash al-Faqʿasī, taunting Tamīm about the Day of al-Waqīṭ: Nahshal did not fight on the day of the two Waqīṭs, nor did the ill-omened, hard-pressed Fuqaym b. Dārim; ʿAwf did not cut the men of Mujāshiʿ, nor did anyone flay the buttocks except al-Barājim. And Abū al-Ṭufayl ʿAmr b. Khālid b. Maḥmūd b. ʿAmr b. Marthad said: Tamīm scratched its chest when our banners met, like the swooping of eagles; They overwhelmed al-Waqīṭ with a host abundant in battle, and its lances like the drawing of well-ropes.

112. Tarikh (al-Tabari) 583No grade recorded

     يَوْمُ الْمَرُّوتِ   وَهُوَ يَوْمٌ بَيْنَ تَمِيمٍ وَعَامِرِ بْنِ صَعْصَعَةَ. وَكَانَ سَبَبُهُ أَنَّهُ الْتَقَى قَعْنَبُ بْنُ عَتَّابٍ الرِّيَاحِيُّ وَبَحِيرُ بْنُ عَبْدِ اللَّهِ بْنِ سَلَمَةَ الْعَامِرِيُّ بِعُكَاظَ، فَقَالَ بَحِيرٌ لِقَعْنَبٍ: مَا فَعَلَتْ فَرَسُكَ الْبَيْضَاءُ ؟ قَالَ: هِيَ عِنْدِي، وَمَا سُؤَالُكَ عَنْهَا ؟ قَالَ: لِأَنَّهَا نَجَّتْكَ مِنْ يَوْمِ كَذَا وَكَذَا، فَأَنْكَرَ قَعْنَبٌ ذَلِكَ وَتَلَاعَنَا وَتَدَاعَيَا أَنْ يَجْعَلَ اللَّهُ مَيْتَةَ الْكَاذِبِ بِيَدِ الصَّادِقِ، فَمَكَثَا مَا شَاءَ اللَّهُ. وَجَمَعَ بَحِيرٌ بَنِي عَامِرٍ وَسَارَ بِهِمْ فَأَغَارَ عَلَى بَنِي الْعَنْبَرِ بْنِ عَمْرِو بْنِ تَمِيمٍ بِإِرَمِ الْكَلْبَةِ وَهُمْ خُلُوفٌ، فَاسْتَاقَ السَّبْيَ وَالنَّعَمَ وَلَمْ يَلْقَ قِتَالًا شَدِيدًا، وَأَتَى الصَّرِيخُ بَنِي الْعَنْبَرِ بْنِ عَمْرِو بْنِ تَمِيمٍ، وَبَنِي مَالِكِ بْنِ حَنْظَلَةَ بْنِ مَالِكِ بْنِ زَيْدِ مَنَاةَ بْنِ تَمِيمٍ، وَبَنِي يَرْبُوعِ بْنِ حَنْظَلَةَ، فَرَكِبُوا فِي الطَّلَبِ، فَتَقَدَّمَتْ عَمْرُو بْنُ تَمِيمٍ. فَلَمَّا انْتَهَى بَحِيرٌ إِلَى الْمَرُّوتِ قَالَ: يَا بَنِي عَامِرٍ انْظُرُوا هَلْ تَرَوْنَ شَيْئًا ؟ قَالُوا: نَرَى خَيْلًا عَارِضَةً رِمَاحَهَا عَلَى كَوَاهِلِ خَيْلِهَا. قَالَ: هَذِهِ عَمْرُو بْنُ تَمِيمٍ وَلَيْسَتْ بِشَيْءٍ، فَلَحِقَ بِهِمْ بَنُو عَمْرٍو فَقَاتَلُوهُمْ شَيْئًا مِنْ قِتَالٍ ثُمَّ صَدَرُوا عَنْهُمْ، وَمَضَى بَحِيرٌ، ثُمَّ قَالَ: يَا بَنِي عَامِرٍ انْظُرُوا هَلْ تَرَوْنَ شَيْئًا ؟ قَالُوا: نَرَى خَيْلًا نَاصِبَةً رِمَاحَهَا. قَالَ: هَذِهِ مَالِكُ بْنُ حَنْظَلَةَ وَلَيْسَتْ بِشَيْءٍ، فَلُحِقُوا فَقَاتَلُوا شَيْئًا مِنْ قِتَالٍ ثُمَّ صَدَرُوا عَنْهُمْ، وَمَضَى بَحِيرٌ وَقَالَ: يَا بَنِي عَامِرٍ انْظُرُوا هَلْ تَرَوْنَ شَيْئًا ؟ قَالُوا: نَرَى خَيْلًا لَيْسَتْ مَعَهَا رِمَاحٌ وَكَأَنَّمَا عَلَيْهَا الصِّبْيَانُ. قَالَ: هَذِهِ يَرْبُوعٌ رِمَاحُهَا بَيْنَ آذَانِ خَيْلِهَا، إِيَّاكُمْ وَالْمَوْتَ الزُّؤَامَ، فَاصْبِرُوا وَلَا أَرَى أَنْ تَنْجُوا. فَكَانَ أَوَّلَ مَنْ لَحِقَ مِنْ بَنِي يَرْبُوعٍ الْوَاقِعَةُ وَهُوَ نُعَيْمُ بْنُ عَتَّابٍ، وَكَانَ يُسَمَّى الْوَاقِعَةَ لِبَلِيَّتِهِ، فَحَمَلَ عَلَى الْمُثَلَّمِ الْقُشَيْرِيِّ فَأَسَرَهُ، وَحَمَلَتْ قُشَيْرٌ عَلَى دَوْكَسِ بْنِ وَاقِدِ بْنِ حَوْطٍ فَقَتَلُوهُ، وَأَسَرَ نُعَيْمٌ الْمُصَفَّى الْقُشَيْرِيَّ فَقَتَلَهُ، وَحَمَلَ كِدَامُ بْنُ بَجِيلَةَ الْمَازِنِيُّ عَلَى بَحِيرٍ فَعَانَقَهُ، وَلَمْ يَكُنْ لِقَعْنَبَ هِمَّةٌ إِلَّا بَحِيرٌ، فَنَظَرَ إِلَيْهِ وَإِلَى كِدَامٍ قَدْ تَعَانَقَا فَأَقْبَلَ نَحْوَهُمَا، فَقَالَ كِدَامٌ: يَا قَعْنَبُ أَسِيرِي. فَقَالَ قَعْنَبٌ: مَازِ رَأْسَكَ وَالسَّيْفَ، يُرِيدُ: يَا مَازِنِيُّ. فَخَلَّى عَنْهُ كِدَامٌ وَشَدَّ عَلَيْهِ قَعْنَبٌ فَضَرَبَهُ فَقَتَلَهُ، وَحَمَلَ قَعْنَبٌ أَيْضًا عَلَى صُهْبَانَ، وَأُمُّ صُهْبَانَ مَازِنِيَّةٌ، فَأَسَرَهُ، فَقَالَتْ بَنُو مَازِنٍ: يَا قَعْنَبُ قَتَلْتَ أَسِيرَنَا فَأَعْطِنَا ابْنَ أَخِينَا مَكَانَهُ. فَدَفَعَ إِلَيْهِمْ صُهْبَانَ فِي بَحِيرٍ، فَرَضُوا بِذَلِكَ، وَاسْتَنْقَذَتْ بَنُو يَرْبُوعٍ أَمْوَالَ بَنِي الْعَنْبَرِ وَسَبْيَهُمْ مِنْ بَنِي عَامِرٍ وَعَادُوا. ( بَحِيرٌ: بِفَتْحِ الْبَاءِ الْمُوَحَّدَةِ، وَكَسْرِ الْحَاءِ الْمُهْمَلَةِ ).

     ✧ The Day of al-Marrūt It was a day between Tamīm and ʿĀmir b. Ṣaʿṣaʿah. Its cause was that Qaʿnab b. ʿAttāb al-Riyāḥī and Baḥīr b. ʿAbd Allāh b. Salamah al-ʿĀmirī met at ʿUkāẓ, and Baḥīr said to Qaʿnab: “What has become of your white mare?” He said: “She is with me, and what is your asking about her?” He said: “Because she saved you from such-and-such a day.” Qaʿnab denied that, and they cursed each other and called upon one another that God make the death of the liar be at the hand of the truthful one. They remained as long as God willed. Baḥīr gathered Banū ʿĀmir and marched with them and raided Banū al-ʿAnbar b. ʿAmr b. Tamīm at Iram al-Kalbah while they were left behind (without their fighting men), and he drove off the captives and the cattle without meeting severe fighting. The cry for help came to Banū al-ʿAnbar b. ʿAmr b. Tamīm, Banū Mālik b. Ḥanẓalah b. Mālik b. Zayd Manāt b. Tamīm, and Banū Yarbūʿ b. Ḥanẓalah, so they mounted in pursuit, and ʿAmr b. Tamīm went ahead. When Baḥīr reached al-Marrūt he said: “O Banū ʿĀmir, look — do you see anything?” They said: “We see horsemen holding their spears crosswise on the withers of their horses.” He said: “This is ʿAmr b. Tamīm, and it is nothing.” Banū ʿAmr caught up with them and fought them a little, then withdrew from them, and Baḥīr went on. Then he said: “O Banū ʿĀmir, look — do you see anything?” They said: “We see horsemen with their spears upright.” He said: “This is Mālik b. Ḥanẓalah, and it is nothing.” They were caught up and fought a little, then withdrew from them, and Baḥīr went on and said: “O Banū ʿĀmir, look — do you see anything?” They said: “We see horsemen who have no spears with them, and it is as though boys are upon them.” He said: “This is Yarbūʿ — their spears are between the ears of their horses. Beware of swift death, and be patient, and I do not think you will escape.” The first of Banū Yarbūʿ to catch up was al-Wāqiʿah, who was Nuʿaym b. ʿAttāb, and he was called al-Wāqiʿah because of his calamity. He charged al-Muthallam al-Qushayrī and took him captive. Qushayr charged Dawkas b. Wāqid b. Ḥawṭ and killed him. Nuʿaym took al-Muṣaffā al-Qushayrī captive and killed him. Kidām b. Bajīlah al-Māzinī charged Baḥīr and grappled with him. Qaʿnab had no concern except Baḥīr, and he looked at him and Kidām grappling each other, so he came toward them. Kidām said: “O Qaʿnab, he is my captive.” Qaʿnab said: “Māzi, your head and the sword,” meaning “O Māzinī.” Kidām released him, and Qaʿnab charged him and struck him and killed him. Qaʿnab also charged Ṣuhbān, whose mother was a Māzinī woman, and took him captive. Banū Māzin said: “O Qaʿnab, you have killed our captive, so give us our nephew in his place.” He handed Ṣuhbān over to them in exchange for Baḥīr, and they accepted that. Banū Yarbūʿ recovered the property of Banū al-ʿAnbar and their captives from Banū ʿĀmir, and they returned. ( Baḥīr: with fatḥah on the undotted bāʾ, and kasrah on the undotted ḥāʾ. )

113. Tarikh (al-Tabari) 584No grade recorded

     يَوْمُ فَيْفِ الرِّيحِ   وَهُوَ بَيْنَ عَامِرِ بْنِ صَعْصَعَةَ وَالْحَارِثِ بْنِ كَعْبٍ، وَكَانَ خَبَرُهُ أَنَّ بَنِي عَامِرٍ كَانَتْ تَطْلُبُ بَنِي الْحَارِثِ بْنِ كَعْبٍ بِأَوْتَارٍ كَثِيرَةٍ، فَجَمَعَ لَهُمُ الْحُصَيْنُ بْنُ يَزِيدَ بْنِ شَدَّادِ بْنِ قَنَانٍ الْحَارِثِيُّ، وَهُوَ ذُو الْغُصَّةِ، وَاسْتَعَانَ بِجُعْفِيٍّ وَزُبَيْدٍ وَقَبَائِلِ سَعْدِ الْعَشِيرَةِ وَمُرَادٍ وَصُدَاءٍ وَنَهْدٍ وَخَثْعَمٍ وَشَهْرَانَ وَنَاهِسٍ. ثُمَّ أَقْبَلُوا يُرِيدُونَ بَنِي عَامِرٍ وَهُمْ مُنْتَجِعُونَ مَكَانًا يُقَالُ لَهُ فَيْفُ الرِّيحِ، وَمَعَ مَذْحِجٍ النِّسَاءُ وَالذَّرَارِي حَتَّى لَا يَفِرُّوا. فَاجْتَمَعَتْ بَنُو عَامِرٍ، فَقَالَ لَهُمْ عَامِرُ بْنُ الطُّفَيْلِ: أَغِيرُوا بِنَا عَلَى الْقَوْمِ، فَإِنِّي أَرْجُو أَنْ نَأْخُذَ غَنَائِمَهُمْ وَنَسْبِيَ نِسَاءَهُمْ، وَلَا تَدَعُوهُمْ يَدْخُلُونَ عَلَيْكُمْ. فَأَجَابُوهُ إِلَى ذَلِكَ وَسَارُوا إِلَيْهِمْ. فَلَمَّا دَنَوْا مِنْ بَنِي الْحَارِثِ وَمَذْحِجٍ وَمَنْ مَعَهُمْ أَخْبَرَتْهُمْ عُيُونُهُمْ وَعَادَتْ إِلَيْهِمْ مَشَايِخُهُمْ، فَحَذِرُوا فَالْتَقَوْا فَاقْتَتَلُوا قِتَالًا شَدِيدًا ثَلَاثَةَ أَيَّامٍ يُغَادُونَهُمُ الْقِتَالَ بِفَيْفِ الرِّيحِ، فَالْتَقَى الصُّمَيْلُ بْنُ الْأَعْوَرِ الْكُلَابِيُّ وَعَمْرُو بْنُ صُبَيْحٍ النَّهْدِيُّ، فَطَعَنَهُ عَمْرٌو، فَاعْتَنَقَ الصُّمَيْلُ فَرَسَهُ وَعَادَ، فَلَقِيَهُ رَجُلٌ مِنْ خَثْعَمٍ فَقَتَلَهُ وَأَخَذَ دِرْعَهُ وَفَرَسَهُ. وَشَهِدَتْ بَنُو نُمَيْرٍ يَوْمَئِذٍ مَعَ عَامِرِ بْنِ الطُّفَيْلِ فَأَبْلَوْا بَلَاءً حَسَنًا، وَسُمُّوا ذَلِكَ الْيَوْمَ حُرَيْجَةَ الطِّعَانِ لِأَنَّهُمُ اجْتَمَعُوا بِرِمَاحِهِمْ فَصَارُوا بِمَنْزِلَةِ الْحَرَجَةِ، وَهِيَ شَجَرٌ مُجْتَمِعٌ. وَسَبَبُ اجْتِمَاعِهِمْ أَنَّ بَنِي عَامِرٍ جَالُوا جَوْلَةً إِلَى مَوْضِعٍ يُقَالُ لَهُ الْعُرْقُوبُ، وَالْتَفَتَ عَامِرُ بْنُ الطُّفَيْلِ فَسَأَلَ عَنْ بَنِي نُمَيْرٍ فَوَجَدَهُمْ قَدْ تَخَلَّفُوا فِي الْمَعْرَكَةِ، فَرَجَعَ وَهُوَ يَصِيحُ: يَا صَبَاحَاهُ ! يَا نُمَيْرَاهُ ! وَلَا نُمَيْرَ لِي بَعْدَ الْيَوْمِ ! حَتَّى اقْتَحَمَ فَرَسُهُ وَسَطَ الْقَوْمِ، فَقَوِيَتْ نُفُوسُهُمْ، وَعَادَتْ بَنُو عَامِرٍ وَقَدْ طُعِنَ عَامِرُ بْنُ الطُّفَيْلِ مَا بَيْنَ ثُغْرَةِ نَحْرِهِ إِلَى سُرَّتِهِ عِشْرِينَ طَعْنَةً. وَكَانَ عَامِرٌ فِي ذَلِكَ الْيَوْمِ يَتَعَهَّدُ النَّاسَ فَيَقُولُ: يَا فُلَانُ مَا رَأَيْتُكَ فَعَلْتَ شَيْئًا، فَمَنْ أَبْلَى فَلْيُرِنِي سَيْفَهُ أَوْ رُمْحَهُ، وَمَنْ لَمْ يُبْلِ شَيْئًا تَقَدَّمَ فَأَبْلَى، فَكَانَ كُلُّ مَنْ أَبْلَى بَلَاءً حَسَنًا أَتَاهُ، فَأَرَاهُ الدَّمَ عَلَى سِنَانِ رُمْحِهِ أَوْ سَيْفِهِ، فَأَتَاهُ رَجُلٌ مِنَ الْحَارِثِيِّينَ اسْمُهُ مُسْهِرٌ، فَقَالَ لَهُ: يَا أَبَا عَلِيٍّ انْظُرْ مَا صَنَعْتُ بِالْقَوْمِ ! انْظُرْ إِلَى رُمْحِي ! فَلَمَّا أَقْبَلَ عَلَيْهِ عَامِرٌ لِيَنْظُرَ، وَجَأَهُ بِالرُّمْحِ فِي وَجْنَتِهِ فَفَلَقَهَا وَفَقَأَ عَيْنَهُ وَتَرَكَ رُمْحَهُ وَعَادَ إِلَى قَوْمِهِ. وَإِنَّمَا دَعَاهُ إِلَى ذَلِكَ مَا رَآهُ يَفْعَلُ بِقَوْمِهِ، فَقَالَ: هَذَا وَاللَّهِ مُبِيرُ قَوْمِي ! فَقَالَ عَامِرُ بْنُ الطُّفَيْلِ: أَتَوْنَا بِشَهْرَانَ الْعَرِيضَةِ كُلِّهَا وَأَكْلُبَ طُرًّا فِي جِيَادِ السَّنَوَّرِ     لَعَمْرِي وَمَا عَمْرِي عَلَيَّ بِهَيِّنٍ لَقَدْ شَانَ حُرَّ الْوَجْهِ طَعْنَةَ مُسْهِرِ     فَبِئْسَ الْفَتَى أَنْ كُنَتَ أَعْوَرَ عَاقِرًا جَبَانًا وَمَا أَغْنَى لَدَى كُلِّ مَحْضَرِ وَأَسَرَتْ بَنُو عَامِرٍ يَوْمَئِذٍ سَيِّدَ مُرَادٍ جَرِيحًا، فَلَمَّا بَرَأَ مِنْ جِرَاحَتِهِ أُطْلِقَ. وَمِمَّنْ أَبْلَى يَوْمَئِذٍ أَرْبَدُ بْنُ قَيْسِ بْنِ حُرِّ بْنِ خَالِدِ بْنِ جَعْفَرٍ، وَعُبَيْدُ بْنُ شُرَيْحِ بْنِ الْأَحْوَصِ بْنِ جَعْفَرٍ. وَقَالَ لَبِيدُ بْنُ رَبِيعَةَ، وَيُقَالُ إِنَّهَا لِعَامِرِ بْنِ الطُّفَيْلِ: أَتَوْنَا بِشَهْرَانَ الْعَرِيضَةِ كُلِّهَا     وَأَكْلُبُهَا فِي مِثْلِ بَكْرِ بْنِ وَائِلِ فَبِتْنَا وَمَنْ يَنْزِلْ بِهِ مِثْلُ ضَيْفِنَا     يَبِتْ عَنْ قِرَى أَضْيَافِهِ غَيْرَ غَافِلِ أَعَاذِلُ لَوْ كَانَ الْبِدَادُ لَقُوبِلُوا     وَلَكِنْ أَتَانَا كُلُّ جِنٍّ وَخَابِلِ وَخَثْعَمُ حَيٌّ يُعْدَلُونَ بِمَذْحِجٍ فَهَلْ     نَحْنُ إِلَّا مِثْلُ إِحْدَى الْقَبَائِلِ وَأَسْرَعَ الْقَتْلُ فِي الْفَرِيقَيْنِ جَمِيعًا، ثُمَّ إِنَّهُمُ افْتَرَقُوا وَلَمْ يَشْتَغِلْ بَعْضُهُمْ عَنْ بَعْضٍ بِغَنِيمَةٍ، وَكَانَ الصَّبْرُ فِيهَا وَالشَّرَفُ لِبَنِي عَامِرٍ.

     ✧ The Day of Fayf al-Rīḥ It was between ʿĀmir b. Ṣaʿṣaʿah and al-Ḥārith b. Kaʿb. Its story was that Banū ʿĀmir were pursuing Banū al-Ḥārith b. Kaʿb for many blood debts. Al-Ḥuṣayn b. Yazīd b. Shaddād b. Qanān al-Ḥārithī—he is Dhū al-Ghuṣṣah—gathered for them, and sought help from Juʿfī, Zubayd, the tribes of Saʿd al-ʿAshīrah, Murād, Ṣudāʾ, Nahd, Khathʿam, Shahrān, and Nāhis. Then they set out aiming for Banū ʿĀmir while they were pasturing at a place called Fayf al-Rīḥ. With Madhḥij were the women and children so that they would not flee. Banū ʿĀmir gathered, and ʿĀmir b. al-Ṭufayl said to them: "Raid with us against the people, for I hope we will seize their spoils and capture their women, and do not let them come upon you." They agreed to that and marched toward them. When they drew near Banū al-Ḥārith and Madhḥij and those with them, their scouts informed them and their elders returned to them, so they were on guard. They met and fought a fierce battle for three days, engaging them in combat at Fayf al-Rīḥ every morning. Al-Ṣumayl b. al-Aʿwar al-Kilābī and ʿAmr b. Ṣubayḥ al-Nahdī met, and ʿAmr thrust at him. Al-Ṣumayl embraced his horse and returned. A man from Khathʿam met him, killed him, and took his coat of mail and his horse. Banū Numayr witnessed that day with ʿĀmir b. al-Ṭufayl and performed excellently. They named that day Ḥurayjah al-Ṭiʿān because they gathered with their spears and became like a ḥarajah, which is dense clustered trees. The reason for their gathering was that Banū ʿĀmir made a charge to a place called al-ʿUrqūb. ʿĀmir b. al-Ṭufayl turned and asked about Banū Numayr, and found that they had lagged behind in the battle. He returned shouting: "O morning raid! O Numayr! No Numayr for me after today!" until his horse plunged into the midst of the people. Their spirits strengthened, and Banū ʿĀmir returned. ʿĀmir b. al-Ṭufayl had been thrust between the hollow of his chest and his navel with twenty thrusts. On that day, ʿĀmir used to check on the people and say: "O so-and-so, I did not see you do anything. Whoever has performed well, let him show me his sword or his spear. Whoever has not performed anything, let him advance and perform." Every one who performed well came to him and showed him the blood on the tip of his spear or his sword. A man from the Ḥārithīs named Mushir came to him and said: "O Abū ʿAlī, look at what I have done to the people! Look at my spear!" When ʿĀmir turned to look at him, he struck him with the spear in his cheek, splitting it and gouging out his eye, then left his spear and returned to his people. What drove him to that was what he saw him doing to his people, so he said: "This, by God, is the destroyer of my people!" ʿĀmir b. al-Ṭufayl said: They brought us all of broad Shahrān and every clan of Aklub in the steeds of al-Sanawwar. By my life—and my life is not insignificant to me— the thrust of Mushir has disgraced a noble face. Wretched is the young man if you are one-eyed, barren, a coward—and that avails nothing at every gathering. On that day, Banū ʿĀmir captured the chief of Murād wounded. When he recovered from his wound, he was released. Among those who performed well that day were Arbad b. Qays b. Ḥurr b. Khālid b. Jaʿfar, and ʿUbayd b. Shurayḥ b. al-Aḥwaṣ b. Jaʿfar. Labīd b. Rabīʿah said—and it is also said the verses are by ʿĀmir b. al-Ṭufayl: They brought us all of broad Shahrān and its Aklub, like Bakr b. Wāʾil. We spent the night, and whoever hosts the like of our guest spends the night attending to his guests' hospitality, not heedless. O reproacher, had it been single combat they would have been met, but every jinn and madman came to us. And Khathʿam is a tribe weighed against Madhḥij—are we anything but one of the tribes? Killing hastened among both parties together. Then they separated, and neither side busied itself with the other over spoils. The endurance and honor in it belonged to Banū ʿĀmir.

114. Tarikh (al-Tabari) 585No grade recorded

     يَوْمُ الْيَحَامِيمِ وَيُعْرَفُ أَيْضًا بِقَارَاتِ حُوقٍ   وَهُوَ بَيْنَ قَبَائِلِ طَيِّءٍ بَعْضِهَا فِي بَعْضٍ. وَكَانَ سَبَبُ ذَلِكَ أَنَّ الْحَارِثَ بْنَ جَبَلَةَ الْغَسَّانِيَّ كَانَ قَدْ أَصْلَحَ بَيْنَ طَيِّءٍ. فَلَمَّا هَلَكَ عَادَتْ إِلَى حَرْبِهَا، فَالْتَقَتْ جَدِيلَةُ وَالْغَوْثُ بِمَوْضِعٍ يُقَالُ لَهُ غَرْثَانُ، فَقُتِلَ قَائِدُ بَنِي جَدِيلَةَ وَهُوَ أَسْبَعُ بْنُ عَمْرِو بْنِ لَأْمٍ عَمِّ أَوْسِ بْنِ خَالِدِ بْنِ حَارِثَةَ بْنِ لَأْمٍ، وَأَخَذَ رَجُلٌ مِنْ سِنْبِسَ يُقَالُ لَهُ مُصْعَبٌ أُذُنَيْهِ فَخَصَفَ بِهِمَا نَعْلَيْهِ، وَفِي ذَلِكَ يَقُولُ أَبُو سَرْوَةَ السِّنْبِسِيُّ: نُخَصِّفُ بِالْآذَانِ مِنْكُمْ نِعَالَنَا وَنَشْرَبُ كَرْهًا مِنْكُمُ فِي الْجَمَاجِمِ وَتَنَاقَلَ الْحَيَّانِ فِي ذَلِكَ أَشْعَارًا كَثِيرَةً، وَعَظُمَ مَا صَنَعَتِ الْغَوْثُ عَلَى أَوْسِ بْنِ خَالِدِ بْنِ لَأْمٍ، وَعَزَمَ عَلَى لِقَاءِ الْحَرْبِ بِنَفْسِهِ، وَكَانَ لَمْ يَشْهَدِ الْحُرُوبَ الْمُتَقَدِّمَةَ هُوَ وَلَا أَحَدٌ مِنْ رُؤَسَاءِ طَيِّءٍ كَحَاتِمِ بْنِ عَبْدِ اللَّهِ وَزَيْدِ الْخَيْلِ وَغَيْرِهِمْ مِنَ الرُّؤَسَاءِ، فَلَمَّا تَجَهَّزَ أَوْسٌ لِلْحَرْبِ وَأَخَذَ فِي جَمْعِ جَدِيلَةَ وَلَفِّهَا قَالَ أَبُو جَابِرٍ: أَقِيمُوا عَلَيْنَا الْقَصْدَ يَا آلَ طَيْءٍ     وَإِلَّا فَإِنَّ الْعِلْمَ عِنْدَ التَّحَاسُبِ فَمَنْ مِثْلُنَا إِذَا الْحَرْبُ شَمَّرَتْ     وَمَنْ مِثْلُنَا يَوْمًا إِذَا لَمْ نُحَاسِبِ فَإِنْ تَقْطَعِينِي أَوْ تُرِيدِي مُسَاءَتِي فَقَدْ     قَطَّعَ الْخَوْفُ الْمَخُوفُ رَكَائِبِي وَبَلَغَ الْغَوْثَ جَمْعُ أَوْسٍ لَهَا وَأَوْقَدَتِ النَّارَ عَلَى مَنَاعٍ، وَهِيَ ذُرْوَةُ أَجَأَ، وَذَلِكَ أَوَّلُ يَوْمٍ تُوقَدُ عَلَيْهِ النَّارُ. فَأَقْبَلَتْ قَبَائِلُ الْغَوْثِ، كُلُّ قَبِيلَةٍ وَعَلَيْهَا رَئِيسُهَا، مِنْهُمْ زَيْدُ الْخَيْلِ وَحَاتِمٌ، وَأَقْبَلَتْ جَدِيلَةُ مُجْتَمِعَةً عَلَى أَوْسِ بْنِ حَارِثَةَ بْنِ لَأْمٍ، وَحَلَفَ أَوْسٌ أَنْ لَا يَرْجِعَ عَنْ طَيِّءٍ حَتَّى يَنْزِلَ مَعَهَا جَبَلَيْهَا أَجَأَ وَسُلْمَى وَتَجْبِي لَهُ أَهْلُهَا، وَتَزَاحَفُوا وَالْتَقَوْا بِقَارَاتِ حُوقٍ عَلَى رَايَاتِهِمْ فَاقْتَتَلُوا قِتَالًا شَدِيدًا وَدَارَتِ الْحَرْبُ عَلَى بَنِي كِبَادِ بْنِ جُنْدَبٍ فَأُبِيرُوا. قَالَ عَدِيُّ بْنُ حَاتِمٍ: إِنِّي لَوَاقِفٌ يَوْمَ الْيَحَامِيمِ، وَالنَّاسُ يَقْتَتِلُونَ إِذْ نَظَرْتُ إِلَى زَيْدِ الْخَيْلِ قَدْ حَضَرَ ابْنَيْهِ مِكْنَفًا وَحُرَيْثًا فِي شِعْبٍ لَا مَنْفَذَ لَهُ وَهُوَ يَقُولُ: أَيِ ابْنَيَّ أَبْقِيَا عَلَى قَوْمِكُمَا فَإِنَّ الْيَوْمَ يَوْمُ التَّفَانِي، فَإِنْ يَكُنْ هَؤُلَاءِ أَعْمَامًا فَهَؤُلَاءِ أَخْوَالٌ. فَقُلْتُ: كَأَنَّكَ قَدْ كَرِهْتَ قِتَالَ أَخْوَالِكَ ! قَالَ: فَاحْمَرَّتْ عَيْنَاهُ غَضَبًا، وَتَطَاوَلَ إِلَيَّ حَتَّى نَظَرْتُ إِلَى مَا تَحْتَهُ مِنْ سَرْجِهِ فَخِفْتُهُ، فَضَرَبْتُ فَرَسِي وَتَنَحَّيْتُ عَنْهُ، وَاشْتَغَلَ بِنَظَرِهِ إِلَيَّ عَنِ ابْنَيْهِ، فَخَرَجَا كَالصَّقْرَيْنِ، وَحَمَلَ قَيْسُ بْنُ عَازِبٍ عَلَى بَحِيرِ بْنِ زَيْدِ الْخَيْلِ بْنِ حَارِثَةَ بْنِ لَأْمٍ فَضَرَبَهُ عَلَى رَأْسِهِ ضَرْبَةً عَنَّقَ لَهَا بَحِيرٌ فَرَسَهُ وَوَلَّى، فَانْهَزَمَتْ جَدِيلَةُ عِنْدَ ذَلِكَ وَقُتِلَ فِيهَا قَتْلٌ ذَرِيعٌ، فَقَالَ زَيْدُ الْخَيْلِ: تَجِيءُ بَنِي لَأْمٍ جِيَادٌ كَأَنَّهَا     عَصَائِبُ طَيْرٍ يَوْمَ طَلٍّ وَحَاصِبِ فَإِنْ تَنْجُ مِنْهَا لَا يَزَلْ بِكَ شَامَةٌ     أَنَاءَ حَيًا بَيْنَ الشَّجَا وَالتَّرَائِبِ وَفَرَّ ابْنُ لَأْمٍ وَاتَّقَانَا بِظَهْرِهِ     يُرَدِّعُهُ بِالرُّمْحِ قَيْسُ بْنُ عَازِبِ وَجَاءَتْ بَنُو مَعْنٍ كَأَنَّ سُيُوفَهُمْ     مَصَابِيحُ مِنْ سَقْفٍ فَلَيْسَ بِآيِبِ وَمَا فَرَّ حَتَّى أَسْلَمَ ابْنُ حُمَارِسٍ     لِوَقْعَةِ مَصْقُولٍ مِنَ الْبِيضِ قَاضِبِ فَلَمْ تَبْقَ لِجَدِيلَةَ بَقِيَّةٌ لِلْحَرْبِ بَعْدَ يَوْمِ الْيَحَامِيمِ، فَدَخَلُوا بِلَادَ كَلْبٍ فَحَالَفُوهُمْ وَأَقَامُوا مَعَهُمْ.

     ✧ The Day of al-Yaḥāmīm, also known as Qārāt Ḥawq It was between the tribes of Ṭayyiʾ, one part against another. The reason for that was that al-Ḥārith b. Jabalah al-Ghassānī had made peace among Ṭayyiʾ. When he perished, they returned to their war, and Jadīlah and al-Ghawth met at a place called Gharthān. The leader of Banū Jadīlah, who was Asbaʿ b. ʿAmr b. Laʾm, the paternal uncle of Aws b. Khālid b. Ḥārithah b. Laʾm, was killed. A man from Sinbis called Muṣʿab took his two ears and used them to patch his sandals. About that Abū Sarwah al-Sinbisī says: We patch our sandals with ears from you, and we drink unwillingly from you in skulls. The two clans exchanged many poems about that, and what al-Ghawth did to Aws b. Khālid b. Laʾm became a grave matter. He resolved to meet the war in person, though he had not witnessed the earlier wars, nor had any of the chiefs of Ṭayyiʾ such as Ḥātim b. ʿAbd Allāh, Zayd al-Khayl and others of the chiefs. When Aws prepared for war and began gathering and assembling Jadīlah, Abū Jābir said: Set the middle course upon us, O family of Ṭayyiʾ, or else knowledge is in the settling of accounts. For who is like us when war girds itself, and who is like us on a day when we do not settle accounts? If you cut me off or desire my harm, then terror, the dreaded, has already cut off my riding camels. The news of Aws gathering her reached al-Ghawth, and the fire was lit on Manāʿ, which is the summit of Ajaʾ. That was the first day a fire was lit upon it. The tribes of al-Ghawth came, each tribe with its chief, among them Zayd al-Khayl and Ḥātim, and Jadīlah came gathered under Aws b. Ḥārithah b. Laʾm. Aws swore that he would not turn away from Ṭayyiʾ until he descended with her upon her two mountains, Ajaʾ and Salmā, and her people paid tribute to him. They advanced and met at Qārāt Ḥawq under their banners, and they fought a severe battle. The war turned against Banū Kibād b. Jundab and they were annihilated. ʿAdī b. Ḥātim said: I was standing on the Day of al-Yaḥāmīm while the people were fighting, when I looked at Zayd al-Khayl, who had placed his two sons Miknaf and Ḥurayth in a ravine that had no exit, and he was saying: O my two sons, spare your people, for today is the day of mutual destruction. If these are paternal uncles, then those are maternal uncles. I said: It is as though you dislike fighting your maternal uncles! He said: Then his eyes reddened with anger, and he stretched toward me until I saw what was beneath him of his saddle, and I feared him, so I struck my horse and drew away from him. He became distracted from his two sons by looking at me, and they came out like two falcons. Qays b. ʿĀzib charged at Buḥayr b. Zayd al-Khayl b. Ḥārithah b. Laʾm and struck him on the head with a blow that made Buḥayr spur his horse and turn away. Jadīlah was defeated then, and there was a great slaughter among them. Zayd al-Khayl said: Banū Laʾm come with steeds as if they were bands of birds on a day of light rain and wind-driven dust. If you escape from them, a mark will not cease to accompany you, the groan of a living man between the windpipe and the collarbones. Ibn Laʾm fled and shielded himself from us with his back, while Qays b. ʿĀzib drove him back with the spear. Banū Maʿn came as if their swords were lamps from a roof, so there is no returning. He did not flee until Ibn Ḥumāris surrendered to the blow of a polished, sharp-cutting white sword. After the Day of al-Yaḥāmīm, no remnant of Jadīlah remained fit for war. They entered the lands of Kalb, made an alliance with them, and stayed with them.

115. Tarikh (al-Tabari) 586No grade recorded

     يَوْمُ ذِي طُلُوحٍ   وَهُوَ يَوْمُ الصَّمْدِ وَيَوْمُ أُودٍ أَيْضًا، وَهُوَ بَيْنَ بَكْرٍ وَتَمِيمٍ، وَكَانَ مِنْ حَدِيثِهِ أَنَّ عَمِيرَةَ بْنَ طَارِقِ بْنِ أَرْثَمَ الْيَرْبُوعِيَّ التَّمِيمِيَّ تَزَوَّجَ مُرِّيَّةَ بِنْتَ جَابِرٍ الْعِجْلِيَّ أُخْتَ أَبْجَرَ، وَسَارَ إِلَى عِجْلٍ لِيَبْتَنِيَ بِأَهْلِهِ. وَكَانَ لَهُ فِي بَنِي تَمِيمٍ امْرَأَةٌ أُخْرَى تُعْرَفُ بِابْنَةِ النَّطِفِ مِنْ بَنِي تَمِيمٍ، فَأَتَى أَبْجَرُ أُخْتَهُ يَزُورُهَا وَزَوْجُهَا عِنْدَهَا. فَقَالَ لَهَا أَبْجَرُ: إِنِّي لَأَرْجُو أَنْ آتِيَكِ يَا ابْنَةَ النَّطِفِ امْرَأَةَ عَمِيرَةَ. فَقَالَ لَهُ: مَا أَرَاكَ تُبْقِي عَلَيَّ حَتَّى تَسْلُبَنِي أَهْلِي. فَنَدِمَ أَبْجَرُ وَقَالَ لَهُ: مَا كُنْتُ لِأَغْزُوَ قَوْمَكَ وَلَكِنَّنِي مُسْتَأْسِرٌ فِي هَذَا الْحَيِّ مِنْ تَمِيمٍ. وَجَمَعَ أَبْجَرُ وَالْحَوْفَزَانُ بْنُ شَرِيكٍ الشَّيْبَانِيُّ، وَالْحَوْفَزَانُ عَلَى شَيْبَانَ وَالْأَبْجَرُ عَلَى اللَّهَازِمِ، وَوَكَّلَا بِعَمِيرَةَ مَنْ يَحْرُسُهُ لِئَلَّا يَأْتِيَ قَوْمَهُ فَيُنْذِرَهُمْ. فَسَارَ الْجَيْشُ، فَاحْتَالَ عَمِيرَةُ عَلَى الْمُوَكَّلِ بِحِفْظِهِ وَهَرَبَ مِنْهُ وَجَدَّ السَّيْرَ إِلَى أَنْ وَصَلَ إِلَى بَنِي يَرْبُوعٍ فَقَالَ لَهُمْ: قَدْ غَزَاكُمُ الْجَيْشُ مِنْ بَكْرِ بْنِ وَائِلٍ، فَأَعْلَمُوا بَنِي ثَعْلَبَةَ بَطْنًا مِنْهُمْ، فَأَرْسَلُوا طَلِيعَةً مِنْهُمْ فَبَقُوا ثَلَاثَةَ أَيَّامٍ، وَوَصَلَتْ بَكْرٌ فَرَكِبَتْ يَرْبُوعٌ وَالْتَقَوْا بِذِي طُلُوحٍ. فَرَكِبَ عَمِيرَةُ وَلَقِيَ أَبْجَرَ فَعَرَّفَهُ نَفْسَهُ، وَالْتَقَى الْقَوْمُ وَاقْتَتَلُوا فَكَانَ الظَّفَرُ لِيَرْبُوعٍ. وَانْهَزَمَتْ بَكْرٌ وَأُسِرَ الْحَوْفَزَانُ وَابْنُهُ شَرِيكٌ وَابْنُ عَنَمَةَ الشَّاعِرُ، وَكَانَ مَعَ بَنِي شَيْبَانَ فَافْتَكَّهُ مُتَمِّمُ بْنُ نُوَيْرَةَ، وَأُسِرَ أَكْثَرُ الْجَيْشِ الْبَكْرِيِّ، وَقَالَ ابْنُ عَنَمَةَ يَشْكُرُ مُتَمِّمًا: جَزَى اللَّهُ رَبُّ النَّاسِ عَنِّي مُتَمِّمًا بِخَيْرِ الْجَزَاءِ مَا أَعَفَّ وَأَجْوَدَا     أُجِيرَتْ بِهِ أَبْنَاؤُنَا وَدِمَاؤُنَا وَشَارَكَ فِي إِطْلَاقِنَا وَتَفَرَّدَا     أَبَا نَهْشَلٍ إِنِّي لَكُمْ غَيْرُ كَافِرٍ وَلَا جَاعِلٍ مِنْ دُونِكَ الْمَالَ سَرْمَدَا

     ✧ The Day of Dhū Ṭulūḥ It is also the Day of al-Ṣamad and the Day of Ūd. It was between Bakr and Tamīm. One account of it is that ʿUmayrah b. Ṭāriq b. Artham al-Yarbūʿī al-Tamīmī married Murriyyah bt. Jābir al-ʿIjlī, the sister of Abjar, and set out to ʿIjl to consummate with his wife. He had another wife among Banū Tamīm known as Ibnat al-Naṭif of Banū Tamīm. Abjar came to visit his sister while her husband was with her. Abjar said to her: "I hope to bring you, O Ibnat al-Naṭif, the wife of ʿUmayrah." He said to him: "I do not think you would leave me alive until you rob me of my wife." Abjar regretted it and said to him: "I would not raid your people, but I am being taken captive in this quarter of Tamīm." Abjar and al-Ḥawfazān b. Sharīk al-Shaybānī gathered forces, al-Ḥawfazān leading Shaybān and al-Abjar leading al-Lahāzim, and they appointed someone to guard ʿUmayrah so that he would not come to his people and warn them. The army marched. ʿUmayrah tricked the one assigned to guard him, escaped from him, traveled hard until he reached Banū Yarbūʿ, and said to them: "An army from Bakr b. Wāʾil has raided you, so inform Banū Thaʿlabah, a clan of them." They sent a scouting party from among them, and they remained for three days. Bakr arrived, and Yarbūʿ mounted. They met at Dhū Ṭulūḥ. ʿUmayrah mounted, met Abjar, and made himself known to him. The people met and fought, and victory was Yarbūʿ's. Bakr was routed, and al-Ḥawfazān, his son Sharīk, and Ibn ʿAnamah the poet were taken captive. He was with Banū Shaybān, and Mutammim b. Nuwayrah ransomed him. Most of the Bakrī army was taken captive. Ibn ʿAnamah said, thanking Mutammim: May God, Lord of mankind, reward Mutammim on my behalf With the best of rewards, how chaste and generous he was By him our sons and our blood were protected And he shared in our release and was alone Abā Nahshal, I am not ungrateful to you Nor will I make wealth everlasting apart from you

116. Tarikh (al-Tabari) 587No grade recorded

     يَوْمُ أَقْرُنَ   قَالَ أَبُو عُبَيْدَةَ: غَزَا عَمْرُو بْنُ عَمْرِو بْنِ عُدَسٍ التَّمِيمِيُّ بَنِي عَبْسٍ، فَأَخَذَ إِبِلَهُمْ وَاسْتَاقَ سَبْيَهُمْ وَعَادَ، حَتَّى إِذَا كَانَ أَسْفَلَ ثَنِيَّةِ أَقْرُنَ، نَزَلَ وَابْتَنَى بِجَارِيَةٍ مِنَ السَّبْيِ، وَلَحِقَهُ الطَّلَبُ فَاقْتَتَلُوا قِتَالًا شَدِيدًا، فَقَتَلَ أَنَسُ الْفَوَارِسِ ابْنُ زِيَادٍ الْعَبْسِيُّ عَمْرًا وَابْنَهُ حَنْظَلَةَ، وَاسْتَرَدُّوا الْغَنِيمَةَ وَالسَّبْيَ، فَنَعَى جَرِيرٌ عَلَى بَنِي دَارِمٍ ذَلِكَ فَقَالَ: أَتَنْسُونَ عَمْرًا يَوْمَ بُرْقَةَ أَقْرُنٍ وَحَنْظَلَةَ الْمَقْتُولَ إِذْ هُوَ يَافِعَا وَكَانَ عَمْرٌو أَسْلَعَ أَبْرَصَ، وَكَانَ هُوَ وَمَنْ مَعَهُ قَدْ أَخْطَأُوا ثَنِيَّةَ الطَّرِيقِ فِي عَوْدِهِمْ وَسَلَكُوا غَيْرَ الطَّرِيقِ، فَسَقَطُوا مِنَ الْجَبَلِ الَّذِي سَلَكُوهُ فَلَقُوا شِدَّةً فَفِي ذَلِكَ يَقُولُ عَنْتَرَةُ: كَأَنَّ السَّرَايَا يَوْمَ نِيقٍ وَصَارَةٍ عَصَائِبُ طَيْرٍ يَنْتَحِينَ لِمَشْرَبِ     شَفَى النَّفْسَ مِنِّي أَوْ دَنَا لِشِفَائِهَا تَهَوُّرُهُمْ مِنْ حَالِقٍ مُتَصَوِّبِ     وَقَدْ كُنْتُ أَخْشَى أَنْ أَمُوتَ وَلَمْ تَقُمْ مَرَاتِبُ عَمْرٍو وَسْطَ نَوْحٍ مُسَلِّبِ وَكَانَتْ أُمُّ سَمَاعَةَ بْنِ عَمْرٍو مِنْ عَبْسٍ، فَزَارَهُ خَالُهُ فَقَتَلَهُ بِابْنِهِ، فَقَالَ فِي ذَلِكَ مِسْكِينٌ الدَّارِمِيُّ: وَقَاتِلُ خَالِهِ بِأَبِيهِ مِنَّا     سَمَاعَةُ لَمْ يَبِعْ نَسَبًا بِخَالِ

     ✧ The Day of Aqrun Abū ʿUbaydah said: ʿAmr b. ʿAmr b. ʿUdas al-Tamīmī raided Banū ʿAbs, seized their camels, drove off their captives, and returned, until when he was at the lower part of the pass of Aqrun, he halted and consummated marriage with a girl from the captives. The pursuers caught up with him, and they fought a fierce battle. Anas al-Fawāris b. Ziyād al-ʿAbsī killed ʿAmr and his son Ḥanẓalah, and they recovered the spoils and the captives. Jarīr lamented that on behalf of Banū Dārim and said: Do you forget ʿAmr on the day of Burqat Aqrun, and Ḥanẓalah the slain while he was a youth? ʿAmr had a split lip and was leprous. He and those with him missed the pass of the road on their return and took a different route. They fell down the mountain they had taken and met with hardship. Concerning that ʿAntarah says: As if the raiding parties on the day of Nīq and Ṣārah were flocks of birds swooping down to a watering-place; it healed my soul, or came close to healing it, their tumbling down from a crumbling precipice; I had feared I would die before the funeral rites of ʿAmr were established amid wailing and bereavement. The mother of Samāʿah b. ʿAmr was from ʿAbs. His maternal uncle visited him, and he killed him in retaliation for his son. Concerning that Miskīn al-Dārimī said: Samāʿah, who would not barter lineage for a maternal uncle—among us is the killer of his maternal uncle in return for his father.

117. Tarikh (al-Tabari) 588No grade recorded

     يَوْمُ السُّلَّانِ   قَالَ أَبُو عُبَيْدَةَ: كَانَ بَنُو عَامِرِ بْنِ صَعْصَعَةَ حُمْسًا، وَالْحُمْسُ قُرَيْشٌ وَمَنْ لَهُ فِيهِمْ وِلَادَةٌ، وَالْحُمْسُ مُتَشَدِّدُونَ فِي دِينِهِمْ، وَكَانَتْ عَامِرٌ أَيْضًا لَقَاحًا لَا يَدِينُونَ لِلْمُلُوكِ. فَلَمَّا مَلَكَ النُّعْمَانُ بْنُ الْمُنْذِرِ مَلَّكَهُ كِسْرَى أَبْرَوِيزُ، وَكَانَ يُجَهِّزُ كُلَّ عَامٍ لَطِيمَةً، وَهِيَ التِّجَارَةُ، لِتُبَاعَ بِعُكَاظَ، فَعَرَضَتْ بَنُو عَامِرٍ لِبَعْضِ مَا جَهَّزَهُ فَأَخَذُوهُ. فَغَضِبَ لِذَلِكَ النُّعْمَانُ وَبَعَثَ إِلَى أَخِيهِ لِأُمِّهِ، وَهُوَ وَبَرَةُ بْنُ رُومَانْسَ الْكَلْبِيُّ، وَبَعَثَ إِلَى صَنَائِعِهِ وَوَضَائِعِهِ، وَالصَّنَائِعُ مَنْ كَانَ يَصْطَنِعُهُ مِنَ الْعَرَبِ لِيُغْزِيَهُ، وَالْوَضَائِعُ هُمُ الَّذِينَ كَانُوا شِبْهَ الْمَشَايِخِ، وَأَرْسَلَ إِلَى بَنِي ضَبَّةَ بْنِ أُدٍّ وَغَيْرِهِمْ مِنَ الرِّبَابِ وَتَمِيمٍ فَجَمَعَهُمْ، فَأَجَابُوهُ، فَأَتَاهُ ضِرَارُ بْنُ عَمْرٍو الضَّبِّيُّ فِي تِسْعَةٍ مِنْ بَنِيهِ كُلُّهُمْ فَوَارِسُ وَمَعَهُ حُبَيْشُ بْنُ دُلَفٍ، وَكَانَ فَارِسًا شُجَاعًا، فَاجْتَمَعُوا فِي جَيْشٍ عَظِيمٍ، فَجَهَّزَ النُّعْمَانُ مَعَهُمْ عِيرًا وَأَمَرَهُمْ بِتَسْيِيرِهَا وَقَالَ لَهُمْ: إِذَا فَرَغْتُمْ مِنْ عُكَاظَ وَانْسَلَخَتِ الْحُرُمُ وَرَجَعَ كُلُّ قَوْمٍ إِلَى بِلَادِهِمْ، فَاقْصِدُوا بَنِي عَامِرٍ فَإِنَّهُمْ قَرِيبٌ بِنَوَاحِي السُّلَّانِ. فَخَرَجُوا وَكَتَمُوا أَمْرَهُمْ وَقَالُوا: خَرَجْنَا لِئَلَّا يَعْرِضَ أَحَدٌ لِلَطِيمَةِ الْمَلِكِ. فَلَمَّا فَرَغَ النَّاسُ مِنْ عُكَاظَ عَلِمَتْ قُرَيْشٌ بِحَالِهِمْ، فَأَرْسَلَ عَبْدُ اللَّهِ بْنُ جُدْعَانَ قَاصِدًا إِلَى بَنِي عَامِرٍ يُعْلِمُهُمُ الْخَبَرَ، فَسَارَ إِلَيْهِمْ وَأَخْبَرَهُمْ خَبَرَهُمْ فَحَذِرُوا وَتَهَيَّأُوا لِلْحَرْبِ وَتَحَرَّزُوا وَوَضَعُوا الْعُيُونَ، وَعَادَ عَامِرٌ عَلَيْهِمْ عَامِرُ بْنُ مَالِكٍ مُلَاعِبُ الْأَسِنَّةِ، وَأَقْبَلَ الْجَيْشُ فَالْتَقَوْا بِالسُّلَّانِ فَاقْتَتَلُوا قِتَالًا شَدِيدًا. فَبَيْنَا هُمْ يَقْتَتِلُونَ إِذْ نَظَرَ يَزِيدُ بْنُ عَمْرِو بْنِ خُوَيْلِدٍ الصَّعْقُ إِلَى وَبَرَةَ بْنِ رُومَانْسَ أَخِي النُّعْمَانِ فَأَعْجَبَهُ هَيْئَتُهُ، فَحَمَلَ عَلَيْهِ فَأَسَرَهُ. فَلَمَّا صَارَ فِي أَيْدِيهِمْ هَمَّ الْجَيْشُ بِالْهَزِيمَةِ، فَنَهَاهُمْ ضِرَارُ بْنُ عَمْرٍو الضَّبِّيُّ وَقَامَ بِأَمْرِ النَّاسِ فَقَاتَلَ هُوَ وَبَنُوهُ قِتَالًا شَدِيدًا، فَلَمَّا رَآهُ أَبُو بَرَاءٍ عَامِرُ بْنُ مَالِكٍ وَمَا يَصْنَعُ بِبَنِي عَامِرٍ هُوَ وَبَنُوهُ حَمَلَ عَلَيْهِ، وَكَانَ أَبُو بَرَاءٍ رَجُلًا شَدِيدَ السَّاعِدِ. فَلَمَّا حَمَلَ عَلَى ضِرَارٍ اقْتَتَلَا، فَسَقَطَ ضِرَارٌ إِلَى الْأَرْضِ وَقَاتَلَ عَلَيْهِ بَنُوهُ حَتَّى خَلَّصُوهُ وَرَكِبَ، وَكَانَ شَيْخًا، فَلَمَّا رَكِبَ قَالَ: " مَنْ سَرَّهُ بَنُوهُ سَاءَتْهُ نَفْسُهُ "، فَذَهَبَتْ مَثَلًا. يَعْنِي مَنْ سَرَّهُ بَنُوهُ إِذَا صَارُوا رِجَالًا كَبِرَ وَضَعُفَ فَسَاءَهُ ذَلِكَ. وَجَعَلَ أَبُو بَرَاءٍ يُلِحُّ عَلَى ضِرَارٍ طَمَعًا فِي فِدَائِهِ، وَجَعَلَ بَنُوهُ يَحْمُونَهُ. فَلَمَّا رَأَى ذَلِكَ أَبُو بَرَاءٍ قَالَ لَهُ: لَتَمُوتَنَّ أَوْ لَأَمُوتَنَّ دُونَكَ فَأَحِلْنِي عَلَى رَجُلٍ لَهُ فِدَاءٌ، فَأَوْمَأَ ضِرَارٌ إِلَى حُبَيْشِ بْنِ دُلَفٍ وَكَانَ سَيِّدًا، فَحَمَلَ عَلَيْهِ أَبُو بَرَاءٍ فَأَسَرَهُ، وَكَانَ حُبَيْشٌ أَسْوَدَ نَحِيفًا دَمِيمًا، فَلَمَّا رَآهُ كَذَلِكَ ظَنَّهُ عَبْدًا وَأَنَّ ضِرَارًا خَدَعَهُ، فَقَالَ: إِنَّا لِلَّهِ، أَعْزَزَ سَائِرَ الْقَوْمِ، أَلَا فِي الشُّؤْمِ وَقَعْتُ ! فَلَمَّا سَمِعَهَا حُبَيْشٌ مِنْهُ خَافَ أَنْ يَقْتُلَهُ فَقَالَ: أَيُّهَا الرَّجُلُ إِنْ كُنْتَ تُرِيدُ اللَّبَنَ، يَعْنِي الْإِبِلَ، فَقَدْ أَصَبْتَهُ. فَافْتَدَى نَفْسَهُ بِأَرْبَعِمِائَةِ بَعِيرٍ وَهُزِمَ جَيْشُ النُّعْمَانِ. فَلَمَّا رَجَعَ الْفَلُّ إِلَيْهِ أَخْبَرُوهُ بِأَسْرِ أَخِيهِ، وَبِقِيَامِ ضِرَارٍ بِأَمْرِ النَّاسِ، وَمَا جَرَى لَهُ مَعَ أَبِي بَرَاءٍ، وَافْتَدَى وَبَرَةُ بْنُ رُومَانْسَ نَفْسَهُ بِأَلْفِ بَعِيرٍ وَفَرَسٍ مِنْ يَزِيدَ بْنِ الصَّعْقِ، فَاسْتَغْنَى يَزِيدُ، وَكَانَ قَبْلَهُ خَفِيفَ الْحَالِ، وَقَالَ لَبِيدٌ يَذْكُرُ أَيَّامَ قَوْمِهِ: إِنِّي امْرُؤٌ مَنَعَتْ أَرُومَةُ عَامِرٍ ضَيْمِي وَقَدْ حَنِقَتْ عَلَيَّ خُصُومُ يَقُولُ فِيهَا:     وَغَدَاةَ قَاعِ الْقَرْيَتَيْنِ أَتَاهُمُ رَهْوًا يَلُوحُ خِلَالَهَا التَّسْوِيمُ     بِكَتَائِبٍ رُجُحٍ تَعَوَّدَ كَبْشُهَا نَطْحَ الْكِبَاشِ كَأَنَّهُنَّ نُجُومُ قَوْلُهُ: قَاعِ الْقَرْيَتَيْنِ، يَعْنِي يَوْمَ السُّلَّانِ. ( حُبَيْشُ بْنُ دُلَفٍ بِضَمِّ الْحَاءِ الْمُهْمَلَةِ، وَبِالْبَاءِ الْمُوَحَّدَةِ، وَبِالْيَاءِ الْمُثَنَّاةِ مِنْ تَحْتِهَا نُقْطَتَانِ، وَآخِرُهُ شِينٌ مُعْجَمَةٌ ).

     ✧ The Day of al-Sullān Abū ʿUbaydah said: The Banū ʿĀmir b. Ṣaʿṣaʿah were ḥums, and the ḥums are Quraysh and those who have kinship with them through birth, while the ḥums are strict in their religion. And ʿĀmir were also laqāḥ, not owing obedience to kings. When al-Nuʿmān b. al-Mundhir became king—Kisrā Abarwīz made him king—he used to equip every year a laṭīmah, which is merchandise, to be sold at ʿUkāẓ. The Banū ʿĀmir intercepted part of what he had equipped and seized it. Al-Nuʿmān became angry at that and sent to his maternal brother, namely Wabarah b. Rūmāns al-Kalbī, and he sent to his ṣanāʾiʿ and waḍāʾiʿ—the ṣanāʾiʿ are those of the Arabs whom he had attached to himself to send on raids, and the waḍāʾiʿ are those who were like elders—and he sent to the Banū Ḍabbah b. Udd and others of the Ribāb and Tamīm, and he gathered them, and they answered him. Ḍirār b. ʿAmr al-Ḍabbī came to him with nine of his sons, all of them horsemen, and with him was Ḥubaysh b. Dulaf, who was a brave horseman. They assembled in a great army, and al-Nuʿmān equipped with them a caravan and ordered them to escort it. He said to them: “When you have finished with ʿUkāẓ and the sacred months have ended and every people have returned to their lands, then make for the Banū ʿĀmir, for they are nearby in the area of al-Sullān.” They set out and concealed their affair, saying: “We have come out so that no one may intercept the king’s laṭīmah.” When the people had finished with ʿUkāẓ, Quraysh learned of their situation, and ʿAbd Allāh b. Judʿān sent a messenger to the Banū ʿĀmir to inform them of the news. He traveled to them and told them their news, so they became wary and prepared for war and took precautions and posted scouts. ʿĀmir b. Mālik, Mulaʿib al-Asinnah, returned to lead them, and the army approached. They met at al-Sullān and fought a fierce battle. While they were fighting, Yazīd b. ʿAmr b. Khuwaylid al-Ṣaʿq looked at Wabarah b. Rūmāns, the brother of al-Nuʿmān, and his appearance pleased him, so he charged at him and captured him. When he fell into their hands, the army was on the point of fleeing, but Ḍirār b. ʿAmr al-Ḍabbī forbade them and took charge of the people’s affair, and he and his sons fought a fierce battle. When Abū Barāʾ ʿĀmir b. Mālik saw him and what he and his sons were doing to the Banū ʿĀmir, he charged at him. Abū Barāʾ was a man of strong arm. When he charged at Ḍirār, they fought, and Ḍirār fell to the ground. His sons fought to protect him until they rescued him, and he mounted again—he was an old man. When he mounted, he said: “He whom his sons delight saddens his own soul.” It became a proverb; that is, he whom his sons delight when they become men grows old and weak, and that saddens him. Abū Barāʾ kept pressing upon Ḍirār out of desire for his ransom, while his sons kept defending him. When Abū Barāʾ saw that, he said to him: “You shall die, or I shall die in your place, so refer me to a man who has a ransom.” Ḍirār pointed to Ḥubaysh b. Dulaf, who was a chief. Abū Barāʾ charged at him and captured him. Ḥubaysh was black, slender, and ugly. When he saw him thus, he thought him a slave and that Ḍirār had deceived him, and he said: “Indeed we belong to God! I sought the noblest of the people, and behold I have fallen upon ill luck!” When Ḥubaysh heard this from him, he feared that he would kill him, so he said: “O man, if you want milk”—meaning camels—“you have attained it.” He ransomed himself for four hundred camels, and the army of al-Nuʿmān was defeated. When the remnant returned to him, they told him of his brother’s capture, of Ḍirār’s taking charge of the people’s affair, and what happened to him with Abū Barāʾ. Wabarah b. Rūmāns ransomed himself for a thousand camels and a horse from Yazīd b. al-Ṣaʿq, and Yazīd became rich, whereas before he had been of slender means. Labīd said, recalling the battle-days of his people: “I am a man whose honor the root-stock of ʿĀmir has defended, Though adversaries have raged against me.” In it he says: “On the morning of Qāʿ al-Qaryatayn there came to them, With slow advance, amidst whose midst gleamed the standards, Heavy battalions, whose ram had been trained To butt the rams, as if they were stars.” His saying “Qāʿ al-Qaryatayn” means the Day of al-Sullān. (Ḥubaysh b. Dulaf: with ḍammah on the unpointed ḥāʾ, with the single-pointed bāʾ, with the two-pointed yāʾ from below, and its last letter is a pointed shīn.)

118. Tarikh (al-Tabari) 589No grade recorded

     يَوْمُ ذِي عَلَقٍ   وَهُوَ يَوْمٌ الْتَقَى فِيهِ بَنُو عَامِرِ بْنِ صَعْصَعَةَ وَبَنُو أَسَدٍ بِذِي عَلَقٍ فَاقْتَتَلُوا اقْتِتَالًا شَدِيدًا عَظِيمًا. قُتِلَ فِي الْمَعْرَكَةِ رَبِيعَةُ بْنُ مَالِكِ بْنِ جَعْفَرِ بْنِ كُلَابٍ الْعَامِرِيُّ أَبُو لَبِيدٍ الشَّاعِرِ وَانْهَزَمَتْ عَامِرٌ، فَتَبِعَهُمْ خَالِدُ بْنُ نَضْلَةَ الْأَسَدِيُّ وَابْنُهُ حَبِيبٌ وَالْحَارِثُ بْنُ خَالِدِ بْنِ الْمُضَلِّلِ، وَأَمْعَنُوا فِي الطَّلَبِ، فَلَمْ يَشْعُرُوا إِلَّا وَقَدْ خَرَجَ عَلَيْهِمْ أَبُو بَرَاءٍ عَامِرُ بْنُ مَالِكٍ مِنْ وَرَاءِ ظُهُورِهِمْ فِي نَفَرٍ مِنْ أَصْحَابِهِ، فَقَالَ لِخَالِدٍ: يَا أَبَا مَعْقِلٍ إِنْ شِئْتَ أَجَزْتَنَا وَأَجَزْنَاكَ حَتَّى نَحْمِلَ جَرْحَانَا وَنَدْفِنَ قَتْلَانَا. قَالَ: قَدْ فَعَلْتُ. فَتَوَاقَفُوا. فَقَالَ لَهُ أَبُو بَرَاءٍ: هَلْ عَلِمْتَ مَا فَعَلَ رَبِيعَةُ ؟ قَالَ: نَعَمْ تَرَكْتُهُ قَتِيلًا. قَالَ: وَمَنْ قَتَلَهُ ؟ قَالَ: ضَرَبْتُهُ أَنَا وَأَجْهَزَ عَلَيْهِ صَامِتُ بْنُ الْأَفْقَمِ. فَلَمَّا سَمِعَ أَبُو بَرَاءٍ بِقَتْلِ رَبِيعَةَ حَمَلَ عَلَى خَالِدٍ هُوَ وَمَنْ مَعَهُ، فَمَانَعَهُمْ خَالِدٌ وَصَاحِبَاهُ وَأَخَذُوا سِلَاحَ حَبِيبِ بْنِ خَالِدٍ، وَلَحِقَهُمْ بَنُو أَسَدٍ فَمَنَعُوا أَصْحَابَهُمْ وَحَمُوهُمْ، فَقَالَ الْجُمَيْحُ: سَائِلٌ مَعَدًّا عَنِ الْفَوَارِسِ لَا أَوْفَوْا بِجِيرَانِهِمْ وَلَا سَلِمُوا     يَسْعَى بِهِمْ قُرْزُلٌ وَيَسْتَمِعُ ال نَّاسُ إِلَيْهِمْ وَتُخْفِقُ اللِّمَمُ     رَكْضًا وَقَدْ غَادَرُوا رَبِيعَةَ فِي الْأَثْآرِ لَمَّا تَقَارَبَ النَّسَمُ     فِي صَدْرِهِ صَعْدَةٌ وَيَخْلِجُهُ بِالرُّمْحِ حَرَّانَ بَاسِلًا أَضِمُ قُرْزُلٌ: فَرَسُ الطُّفَيْلِ وَالِدِ عَامِرِ بْنِ الطُّفَيْلِ. وَقَالَ لَبِيدٌ مِنْ قَصِيدَةٍ يَذْكُرُ أَبَاهُ: وَلَا مِنْ رَبِيعِ الْمُقْتَرِينَ رُزِئْتُهُ     بِذِي عَلَقٍ فَاقْنَيْ حَيَاءَكِ وَاصْبِرِي

     ✧ The Day of Dhū ʿAlaq It was a day on which Banū ʿĀmir b. Ṣaʿṣaʿah and Banū Asad met at Dhū ʿAlaq and fought a fierce and terrible battle. Rabīʿah b. Mālik b. Jaʿfar b. Kilāb al-ʿĀmirī, the father of the poet Labīd, was killed in the battle, and ʿĀmir was routed. Khālid b. Naḍlah al-Asadī, his son Ḥabīb, and al-Ḥārith b. Khālid b. al-Muḍallil pursued them and pressed hard in pursuit. Before they knew it, Abū Barāʾ ʿĀmir b. Mālik came out at them from behind their backs with a small band of his companions. He said to Khālid: “O Abū Maʿqil, if you wish, you may let us pass and we will let you pass, until we can carry our wounded and bury our dead.” He said: “I will do that.” So they stood facing one another. Abū Barāʾ said to him: “Do you know what happened to Rabīʿah?” He said: “Yes, I left him slain.” He said: “Who killed him?” He said: “I struck him, and Ṣāmit b. al-Afqam finished him off.” When Abū Barāʾ heard of the killing of Rabīʿah, he and those with him charged at Khālid. Khālid and his two companions defended themselves, and they seized the weapon of Ḥabīb b. Khālid. Banū Asad caught up with them and protected and defended their companions. Al-Jumayḥ said: Ask Maʿadd about the horsemen: they were not faithful to their neighbors, nor were they safe. Qurzul carries them along, and the people listen to them, and the forelocks flutter. They galloped, and they had left Rabīʿah among those slain, when the breaths drew near. In his chest is a spear, and a burning, fierce, oppressed man convulses him with the lance. Qurzul: the horse of al-Ṭufayl, the father of ʿĀmir b. al-Ṭufayl. Labīd said in a poem mentioning his father: And no loss among the springtime of the destitute did I suffer at Dhū ʿAlaq; so guard your modesty and be patient.

119. Tarikh (al-Tabari) 590No grade recorded

     يَوْمُ الرَّقَمِ   قَالَ أَبُو عُبَيْدَةَ: غَزَتْ عَامِرُ بْنُ صَعْصَعَةَ غَطَفَانَ، وَمَعَ بَنِي عَامِرٍ يَوْمَئِذٍ عَامِرُ بْنُ الطُّفَيْلِ شَابًّا لَمْ يُرَأَّسْ بَعْدُ، فَبَلَغُوا وَادِي الرَّقَمِ، وَبِهِ بَنُو مُرَّةَ بْنِ عَوْفِ بْنِ سَعْدٍ وَمَعَهُمْ قَوْمٌ مِنْ أَشْجَعَ بْنِ ذِئْبِ بْنِ غَطَفَانَ وَنَاسٌ مِنْ فَزَارَةَ بْنِ ذُبْيَانَ، فَنُذِرُوا بِبَنِي عَامِرٍ وَهَجَمَتْ عَلَيْهِمْ بَنُو عَامِرٍ بِالرَّقَمِ، وَهُوَ وَادٍ بِقُرْبِ تَضْرُعَ، فَالْتَقَوْا فَاقْتَتَلُوا قِتَالًا شَدِيدًا، فَأَقْبَلَ عَامِرُ بْنُ الطُّفَيْلِ فَرَأَى امْرَأَةً مِنْ فَزَارَةَ فَسَأَلَهَا. فَقَالَتْ: أَنَا أَسْمَاءُ بِنْتُ نَوْفَلٍ الْفَزَارِيِّ. وَقِيلَ: كَانَتْ أَسْمَاءُ بِنْتُ حِصْنِ بْنِ حُذَيْفَةَ. فَبَيْنَا عَامِرٌ يَسْأَلُهَا خَرَجَ عَلَيْهِ الْمُنْهَزِمُونَ مِنْ قَوْمِهِ وَبَنُو مُرَّةَ فِي أَعْقَابِهِمْ فَلَمَّا رَأَى ذَلِكَ عَامِرٌ أَلْقَى دِرْعَهُ إِلَى أَسْمَاءَ وَوَلَّى مُنْهَزِمًا، فَأَدَّتْهَا إِلَيْهِ بَعْدَ ذَلِكَ، وَتَبِعَتْهُمْ مُرَّةُ وَعَلَيْهِمْ سِنَانُ بْنُ حَارِثَةَ بْنِ أَبِي حَارِثَةَ الْمُرِّيُّ، وَجَعَلَ الْأَشْجَعِيُّونَ يَذْبَحُونَ كُلَّ مَنْ أَسَرُوهُ مِنْ بَنِي عَامِرٍ لِوَقْعَةٍ كَانَتْ أَوْقَعَتْهَا بِهِمْ بَنُو عَامِرٍ، فَذَلِكَ الْبَطْنُ مِنْ بَنِي أَشْجَعَ يُسَمُّونَ بَنِي مَذْحِجٍ، فَذَبَحُوا سَبْعِينَ رَجُلًا مِنْهُمْ، فَقَالَ عَامِرُ بْنُ الطُّفَيْلِ يُذَكِّرُ غَطَفَانَ وَيُعَرِّضُ بِأَسْمَاءَ: قَدْ سَاءَلَتْ أَسْمَاءُ وَهْيَ خَفِيَّةٌ لِضِحَائِهَا أَطُرِدْتُ أَمْ لَمْ أُطْرَدِ     فَلَأَبْغِيَنَّكُمُ الْقَنَا وَعَوَارِضًا وَلَأُقْبِلَنَّ الْخَيْلَ لَابَةَ ضَرْغَدِ     وَلَأَبْرُزَنَّ بِمَالِكٍ وَبِمَالِكٍ وَأَخِي الْمَرَوْرَاتِ الَّذِي لَمْ يُسْنَدِ فِي أَبْيَاتٍ عِدَّةٍ. فَلَمَّا بَلَغَ شِعْرُهُ غَطَفَانَ هَجَاهُ مِنْهُمْ جَمَاعَةٌ، وَكَانَ نَابِغَةُ بَنِي ذُبْيَانَ حِينَئِذٍ غَائِبًا عِنْدَ مُلُوكِ غَسَّانَ قَدْ هَرَبَ مِنَ النُّعْمَانِ. فَلَمَّا آمَنَهُ النُّعْمَانُ وَعَادَ سَأَلَ قَوْمَهُ عَمَّا هَجَوْا بِهِ عَامِرَ بْنَ الطُّفَيْلِ، فَأَنْشَدُوهُ مَا قَالُوا فِيهِ وَمَا قَالَ فِيهِمْ، فَقَالَ: لَقَدْ أَفْحَشْتُمْ وَلَيْسَ مِثْلَ عَامِرٍ يُهْجَى بِمِثْلِ هَذَا، ثُمَّ قَالَ يُخَطِّئُ عَامِرًا فِي ذِكْرِهِ امْرَأَةً مِنْ عَقَائِلِهِمْ: فَإِنْ يَكُ عَامِرٌ قَدْ قَالَ جَهْلًا     فَإِنَّ مَطِيَّةَ الْجَهْلِ الشَّبَابُ فَإِنَّكَ سَوْفَ تَحْلُمُ أَوْ تُبَاهِي     إِذَا مَا شِبْتَ أَوْ شَابَ الْغُرَابُ فَكُنْ كَأَبِيكَ أَوْ كَأَبِي بَرَاءٍ     تُوَافِقْكَ الْحُكُومَةُ وَالصَّوَابُ فَلَا تَذْهَبْ بِحُلْمِكَ طَامِيَاتٌ     مِنَ الْخُيَلَاءِ لَيْسَ لَهُنَّ بَابُ إِلَى آخِرِهَا. فَلَمَّا سَمِعَهَا عَامِرٌ قَالَ: مَا هُجِيتُ قَبْلَهَا.

     ✧ The Day of al-Raqam Abū ʿUbaydah said: ʿĀmir b. Ṣaʿṣaʿah raided Ghaṭafān, and with the Banū ʿĀmir that day was ʿĀmir b. al-Ṭufayl as a youth who had not yet been made chief. They reached the wadi of al-Raqam, where the Banū Murrah b. ʿAwf b. Saʿd were, and with them a group from Ashjaʿ b. Dhiʾb b. Ghaṭafān and some people from Fazārah b. Dhubyān. They were warned of the Banū ʿĀmir, and the Banū ʿĀmir charged upon them at al-Raqam, a wadi near Taḍruʿ. They met and fought a fierce battle. ʿĀmir b. al-Ṭufayl came forward and saw a woman of Fazārah, so he asked her. She said: I am Asmāʾ bt. Nawfal al-Fazārī. It was also said: she was Asmāʾ bt. Ḥiṣn b. Ḥudhayfah. While ʿĀmir was questioning her, the defeated men of his people came out upon him, with Banū Murrah at their heels. When ʿĀmir saw that, he threw his coat of mail to Asmāʾ and fled defeated, and she returned it to him after that. Murrah pursued them, led by Sinān b. Ḥārithah b. Abī Ḥārithah al-Murrī, and the Ashjaʿīs began slaughtering every one of Banū ʿĀmir whom they captured, because of a raid Banū ʿĀmir had made upon them; that clan of Banū Ashjaʿ is called Banū Madhḥij. They slaughtered seventy men of them. ʿĀmir b. al-Ṭufayl said, reminding Ghaṭafān and alluding to Asmāʾ: Asmāʾ asked, while she was hidden, for her sacrificial victims: had I been driven away or not I had been driven away? I shall surely seek you out with spears and mounted squadrons, and I shall surely bring the cavalry to the lava field of Ḍarghad. I shall surely come forth with Mālik and with Mālik and my brother of al-Marwarāt, the one who was never propped up. In several verses. When his poetry reached Ghaṭafān, a group among them satirized him. The Nābighah of Banū Dhubyān was absent then, with the kings of Ghassān, having fled from al-Nuʿmān. When al-Nuʿmān granted him safe-conduct and he returned, he asked his people about what they had satirized ʿĀmir b. al-Ṭufayl with. They recited to him what they had said about him and what he had said about them. He said: You have spoken obscenely, and one like ʿĀmir should not be satirized with the like of this. Then he said, faulting ʿĀmir for mentioning a woman from among their noble ladies: If ʿĀmir has spoken out of ignorance, then the riding beast of ignorance is youth. You will surely become forbearing or vie in glory when you turn gray or when the raven turns gray. Be like your father or like Abū Barāʾ; then sound judgment and right action will be in accord with you. Let not overflowing things of arrogance carry off your forbearance, things that have no door. To the end of it. When ʿĀmir heard it, he said: I was never satirized before it.

120. Tarikh (al-Tabari) 591No grade recorded

     يَوْمُ سَاحُوقَ   قَالَ أَبُو عُبَيْدَةَ: غَزَتْ بَنُو ذُبْيَانَ بَنِي عَامِرٍ وَهُمْ بِسَاحُوقَ، وَعَلَى ذُبْيَانَ سِنَانُ بْنُ أَبِي حَارِثَةَ الْمُرِّيُّ، وَقَدْ جَهَّزَهُمْ وَأَعْطَاهُمُ الْخَيْلَ وَالْإِبِلَ وَزَوَّدَهُمْ، فَأَصَابُوا نَعَمًا كَثِيرَةً وَعَادُوا، فَلَحِقَتْهُمْ بَنُو عَامِرٍ وَاقْتَتَلُوا قِتَالًا شَدِيدًا. ثُمَّ انْهَزَمَتْ بَنُو عَامِرٍ وَأُصِيبَ مِنْهُمْ رِجَالٌ وَرَكِبُوا الْفَلَاةَ، فَهَلَكَ أَكْثَرُهُمْ عَطَشًا، وَكَانَ الْحَرُّ شَدِيدًا، وَجَعَلَتْ ذُبْيَانُ تُدْرِكُ الرَّجُلَ مِنْهُمْ فَيَقُولُونَ لَهُ: قِفْ وَلَكَ نَفْسُكَ وَضَعْ سِلَاحَكَ، فَيَفْعَلُ. وَكَانَ يَوْمًا عَظِيمًا عَلَى عَامِرٍ، وَانْهَزَمَ عَامِرُ بْنُ الطُّفَيْلِ وَأَخُوهُ الْحَكَمُ، ثُمَّ إِنَّ الْحَكَمَ ضَعُفَ وَخَافَ أَنْ يُؤْسَرَ، فَجَعَلَ فِي عُنُقِهِ حَبْلًا وَصَعِدَ إِلَى شَجَرَةٍ وَشَدَّهُ وَدَلَّى نَفْسَهُ فَاخْتَنَقَ، وَفَعَلَ مِثْلَهُ رَجُلٌ مِنْ بَنِي غَنِيٍّ، فَلَمَّا أَلْقَى نَفْسَهُ نَدِمَ فَاضْطَرَبَ، فَأَدْرَكُوهُ وَخَلَّصُوهُ وَعَيَّرُوهُ بِجَزَعِهِ، وَقَالَ عُرْوَةُ بْنُ الْوَرْدِ الْعَبْسِيُّ فِي ذَلِكَ: وَنَحْنُ صَبَحْنَا عَامِرًا فِي دِيَارِهَا عُلَالَةَ أَرْمَاحٍ وَضَرْبًا مُذَكَّرَا     بِكُلِّ رُقَاقِ الشَّفْرَتَيْنِ مُهَنَّدٍ وَلَدْنٍ مِنَ الْخَطِّيِّ قَدْ طُرَّ أَسَمَرَا     عَجِبْتُ لَهُمْ إِذْ يَخْنُقُونَ نُفُوسَهُمْ وَمَقْتَلُهُمْ تَحْتَ الْوَغَى كَانَ أَجْدَرَا

     ✧ The Day of Sāḥūq Abū ʿUbaydah said: The Banū Dhubyān raided the Banū ʿĀmir while they were at Sāḥūq. Over Dhubyān was Sinān b. Abī Ḥārithah al-Murrī, and he had equipped them, given them horses and camels, and provisioned them. They seized many cattle and returned. Then the Banū ʿĀmir caught up with them and they fought a fierce battle. Then the Banū ʿĀmir were routed, some of their men were struck down, and they rode into the desert. Most of them perished of thirst, for the heat was intense. Dhubyān would overtake a man of theirs and say to him: 'Halt, and your life is yours; lay down your weapon.' And he would do so. It was a grievous day for ʿĀmir. ʿĀmir b. al-Ṭufayl and his brother al-Ḥakam fled. Then al-Ḥakam grew weak and feared being taken captive, so he put a rope around his neck, climbed a tree, tied it, and let himself hang, and he was strangled. A man of the Banū Ghanī did the like, but when he let himself fall he regretted it and thrashed about, so they caught up with him, rescued him, and reproached him for his panic. ʿUrwah b. al-Ward al-ʿAbsī said of that: We came upon ʿĀmir in their abodes at dawn with the dregs of spears and a remembered striking, with every slender-edged Indian blade, and supple spear of Khaṭṭ, filed to a brown point. I marveled at them, strangling themselves, while their slaying beneath the battle-din would have been more fitting.

121. Tarikh (al-Tabari) 592No grade recorded

     يَوْمُ أَعْيَارٍ وَيَوْمُ النَّقِيعَةِ   كَانَ الْمُثَلَّمُ بْنُ الْمُشَجَّرِ الْعَائِذِيُّ ثُمَّ الضَّبِّيُّ مُجَاوِرًا لِبَنِي عَبْسٍ، فَتَقَامَرَ هُوَ وَعُمَارَةُ بْنُ زِيَادٍ، وَهُوَ أَحَدُ الْكَمَلَةِ، فَقَمَرَهُ عُمَارَةُ حَتَّى اجْتَمَعَ عَلَيْهِ عَشَرَةُ أَبْكُرٍ، فَطَلَبَ مِنْهُ الْمُثَلَّمُ أَنْ يُخَلِّيَ عَنْهُ حَتَّى يَأْتِيَ أَهْلَهُ فَيُرْسِلَ إِلَيْهِ بِالَّذِي لَهُ، فَأَبَى ذَلِكَ، فَرَهَنَهُ ابْنُهُ شِرْحَافُ بْنُ الْمُثَلَّمِ فَأَتَى قَوْمَهُ فَأَخَذَ الْبَكَارَةَ فَأَتَى بِهَا عُمَارَةَ وَافَتَكَّ ابْنَهُ. فَلَمَّا انْطَلَقَ بِابْنِهِ قَالَ لَهُ فِي الطَّرِيقِ: يَا أَبَتَاهُ مَنْ مِعْضَالٌ ؟ قَالَ: ذَلِكَ رَجُلٌ مِنْ بَنِي عَمِّكَ ذَهَبَ فَلَمْ يُوجَدْ إِلَى السَّاعَةِ. قَالَ شِرْحَافٌ: فَإِنِّي قَدْ عَرَفْتُ قَاتِلَهُ. قَالَ أَبُوهُ: وَمَنْ هُوَ ؟ قَالَ: عُمَارَةُ بْنُ زِيَادٍ سَمِعْتُهُ يَقُولُ لِلْقَوْمِ يَوْمًا وَقَدْ أَخَذَ فِيهِ الشَّرَابُ إِنَّهُ قَتَلَهُ وَلَمْ يَلْقَ لَهُ طَالِبًا. وَلَبِثُوا بَعْدَ ذَلِكَ حِينًا وَشَبَّ شِرْحَافٌ. ثُمَّ إِنَّ عُمَارَةَ جَمَعَ جَمْعًا عَظِيمًا مِنْ عَبْسٍ فَأَغَارَ بِهِمْ عَلَى بَنِي ضَبَّةَ فَأَخَذُوا إِبِلَهُمْ، وَرَكِبَتْ بَنُو ضَبَّةَ فَأَدْرَكُوهُمْ فِي الْمَرْعَى. فَلَمَّا نَظَرَ شِرْحَافٌ إِلَى عُمَارَةَ قَالَ: يَا عُمَارَةُ أَتَعْرِفُنِي ؟ قَالَ: مَنْ أَنْتَ ؟ قَالَ: أَنَا شِرْحَافٌ، أَدِّ إِلَيَّ ابْنَ عَمِّي مِعْضَالًا، لَا مِثْلَهُ يَوْمَ قَتَلْتَهُ ! وَحَمَلَ عَلَيْهِ فَقَتَلَهُ، وَاقْتَتَلَتْ ضَبَّةُ وَعَبْسٌ قِتَالًا شَدِيدًا وَاسْتَنْقَذَتْ ضَبَّةُ الْإِبِلَ، وَقَالَ شِرْحَافٌ: أَلَا أَبْلِغْ سَرَاةَ بَنِي بَغِيضٍ بِمَا لَاقَتْ سَرَاةُ بَنِي زِيَادِ     وَمَا لَاقَتْ جَذِيمَةُ إِذْ تُحَامِي وَمَا لَاقَى الْفَوَارِسُ مِنْ بِجَادِ     تَرَكْنَا بِالنَّقِيعَةِ آلَ عَبْسٍ شَعَاعًا يُقْتَلُونَ بِكُلِّ وَادِ     وَمَا إِنْ فَاتَنَا إِلَّا شَرِيدٌ يَؤُمُّ الْقَفْرَ فِي تِيهِ الْبِلَادِ     فَسَلْ عَنَّا عُمَارَةَ آلَ عَبْسٍ وَسَلْ وَرْدًا وَمَا كُلُّ بَدَادِ     تَرَكْتُهُمُ بِوَادِي الْبَطْنِ رَهْنًا لِسِيدَانِ الْقَرَارَةِ وَالْجِلَادِ

     ✧ THE DAY OF AʿYĀR AND THE DAY OF AL-NAQĪʿAH Al-Muthallam b. al-Mushajjar al-ʿĀʾidhī, then al-Ḍabbī, was dwelling as a neighbor of Banū ʿAbs. He and ʿUmārah b. Ziyād, one of the perfect ones, gambled together, and ʿUmārah won from him until ten young camels were owed to him. Al-Muthallam asked him to release him so that he might go to his people and send him what was due to him, but he refused. So he gave him his son Shirḥāf b. al-Muthallam as a pledge. He went to his people, took the young camels, brought them to ʿUmārah, and ransomed his son. When he departed with his son, he said to him on the way: "O my father, who is Miʿḍāl?" He said: "That is a man of your paternal uncles' sons who went away and has not been found until this hour." Shirḥāf said: "I have come to know his killer." His father said: "And who is he?" He said: "ʿUmārah b. Ziyād. I heard him say to the people one day, when drink had taken hold of him, that he had killed him and had met no seeker for him." They remained after that for a time, and Shirḥāf grew up. Then ʿUmārah gathered a great host of ʿAbs and raided Banū Ḍabbah with them, and they took their camels. Banū Ḍabbah mounted and overtook them at the pasture. When Shirḥāf saw ʿUmārah, he said: "O ʿUmārah, do you know me?" He said: "Who are you?" He said: "I am Shirḥāf. Deliver to me my cousin Miʿḍāl — no one like him on the day you killed him!" And he charged him and killed him. Ḍabbah and ʿAbs fought a severe fight, and Ḍabbah recovered the camels. Shirḥāf said: Will you not convey to the chiefs of Banū Baghīḍ what the chiefs of Banū Ziyād met, And what Judhaymah met when it defended, And what the horsemen of Bijād met? We left at al-Naqīʿah the people of ʿAbs Scattered, being killed in every valley. And none escaped us except a fugitive Heading for the desert in the wastelands of the lands. Ask about us, ʿUmārah, the people of ʿAbs, And ask Ward — and not everything is a matter of rivalry. I left them in the valley of the belly As a pledge to the wolves of al-Qarārah and the hard ground.

122. Tarikh (al-Tabari) 593No grade recorded

     يَوْمُ النُّبَاةِ   قَالَ أَبُو عُبَيْدَةَ: خَرَجَتْ بَنُو عَامِرٍ تُرِيدُ غَطَفَانَ لِتُدْرِكَ بِثَأْرِهَا يَوْمَ الرَّقَمِ وَيَوْمَ سَاحُوقَ، فَصَادَفَتْ بَنِي عَبْسٍ وَلَيْسَ مَعَهُمْ أَحَدٌ مِنْ غَطَفَانَ، وَكَانَتْ عَبْسٌ لَمْ تَشْهَدْ يَوْمَ الرَّقَمِ وَلَا يَوْمَ سَاحُوقَ مَعَ غَطَفَانَ وَلَمْ يُعِينُوهُمْ عَلَى بَنِي عَامِرٍ، وَقِيلَ: بَلْ شَهِدَهَا أَشْجَعُ وَفَزَارَةُ وَغَيْرُهُمَا مِنْ بَنِي غَطَفَانَ عَلَى مَا نَذْكُرُهُ. قَالَ: وَأَغَارَتْ بَنُو عَامِرٍ عَلَى نَعَمِ بَنِي عَبْسٍ وَذُبْيَانَ وَأَشْجَعَ، فَأَخَذُوهَا وَعَادُوا مُتَوَجِّهِينَ إِلَى بِلَادِهِمْ فَضَلُّوا فِي الطَّرِيقِ، فَسَلَكُوا وَادِيَ النُّبَاةِ فَأَمْعَنُوا فِيهِ وَلَا طَرِيقَ لَهُمْ وَلَا مَطْلَعَ حَتَّى قَارَبُوا آخِرَهُ. وَكَادَ الْجَبَلَانِ يَلْتَقِيَانِ إِذَا هُمْ بِامْرَأَةٍ مِنْ بَنِي عَبْسٍ تَخْبِطُ الشَّجَرَ لَهُمْ فِي قُلَّةِ الْجَبَلِ. فَسَأَلُوهَا عَنِ الْمَطْلَعِ. فَقَالَتْ لَهُمْ: الْفَوَارِسُ الْمَطْلَعُ، وَكَانَتْ قَدْ رَأَتِ الْخَيْلَ قَدْ أَقْبَلَتْ وَهِيَ عَلَى الْجَبَلِ، وَلَمْ يَرَهَا بَنُو عَامِرٍ لِأَنَّهُمْ فِي الْوَادِي، فَأَرْسَلُوا رَجُلًا إِلَى قُلَّةِ الْجَبَلِ يَنْظُرُ، فَقَالَ لَهُمْ: أَرَى قَوْمًا كَأَنَّهُمُ الصِّبْيَانُ عَلَى مُتُونِ الْخَيْلِ، أَسِنَّةُ رِمَاحِهِمْ عِنْدَ آذَانِ خَيْلِهِمْ. قَالُوا: تِلْكَ فَزَارَةُ، قَالَ: وَأَرَى قَوْمًا بِيضًا جِعَادًا كَأَنَّ عَلَيْهِمْ ثِيَابًا حُمْرًا. قَالُوا: تِلْكَ أَشْجَعُ. قَالَ: وَأَرَى قَوْمًا نُسُورًا قَدْ قَلَعُوا خُيُولَهُمْ بِسَوَادِهِمْ، كَأَنَّمَا يَحْمِلُونَهَا حَمْلًا بِأَفْخَاذِهِمْ، آخِذِينَ بِعَوَامِلِ رِمَاحِهِمْ يَجُرُّونَهَا قَالُوا: تِلْكَ عَبْسٌ، أَتَاكُمُ الْمَوْتُ الزُّؤَامُ ! وَلَحِقَهُمُ الطَّلَبُ بِالْوَادِي، فَكَانَ عَامِرُ بْنُ الطُّفَيْلِ أَوَّلَ مَنْ سَبَقَ عَلَى فَرَسِهِ الْوَرْدَ فَفَاتَ الْقَوْمَ، وَأَعْيَا فَرَسَهُ الْوَرْدُ، وَهُوَ الْمَرْبُوقُ أَيْضًا فَعَقَرَهُ لِئَلَّا تَفْتَحِلَهُ فَزَارَةُ، وَاقْتَتَلَ النَّاسُ، وَدَامَ الْقِتَالُ بَيْنَهُمْ، فَانْهَزَمَتْ عَامِرٌ فَقُتِلَ مِنْهُمْ مَقْتَلَةٌ كَبِيرَةٌ، قُتِلَ فِيهَا مِنْ أَشْرَافِهِمُ الْبَرَاءُ بْنُ عَامِرِ بْنِ مَالِكٍ، وَبِهِ يُكَنَّى أَبُوهُ، وَقُتِلَ نَهْشَلٌ وَأَنَسٌ وَهَزَارُ بَنُو مُرَّةَ بْنِ أَنَسِ بْنِ خَالِدِ بْنِ جَعْفَرٍ، وَقَتَلُوا عَبْدَ اللَّهِ بْنَ الطُّفَيْلِ أَخَا عَامِرٍ، قَتَلَهُ الرَّبِيعُ بْنُ زِيَادٍ الْعَبْسِيُّ، وَغَيْرُهُمْ كَثِيرٌ، وَتَمَّتِ الْهَزِيمَةُ عَلَى بَنِي عَامِرٍ.

     ✧ The Day of al-Nubāh Abū ʿUbaydah said: Banū ʿĀmir went out seeking Ghatafān to obtain their vengeance for the Day of al-Raqam and the Day of Sāḥūq, and they came upon Banū ʿAbs while no one from Ghatafān was with them. ʿAbs had not been present on the Day of al-Raqam or the Day of Sāḥūq with Ghatafān, nor had they assisted them against Banū ʿĀmir. It is also said: rather, Ashjaʿ and Fazārah and others from Banū Ghatafān had been present, as we shall mention. He said: Banū ʿĀmir raided the camels of Banū ʿAbs, Dhubyān, and Ashjaʿ, seized them, and returned heading for their lands, but they lost their way. They entered the valley of al-Nubāh and went deep into it, having no path or way out until they approached its end. The two mountains had almost met when they came upon a woman of Banū ʿAbs beating leaves from a tree for them on the mountain peak. They asked her about the way out. She said to them: "The horsemen are the way out." She had seen the horses approaching while she was on the mountain, but Banū ʿĀmir did not see her because they were in the valley. So they sent a man to the mountain peak to look. He said to them: "I see a people like boys on the backs of horses, the heads of their spears at the ears of their horses." They said: "That is Fazārah." He said: "And I see a white people with curly hair, as if they wore red garments." They said: "That is Ashjaʿ." He said: "And I see a people like vultures who have uprooted their horses with their blackness, as if carrying them with their thighs, grasping the foreparts of their spears and dragging them." They said: "That is ʿAbs. Sudden death has come to you!" The pursuit caught up with them in the valley. ʿĀmir b. al-Ṭufayl was the first to escape on his horse al-Ward, and he outstripped the people, but his horse al-Ward became exhausted—it was also al-Marbūq—so he hamstrung it lest Fazārah capture it. The people fought, and the battle continued between them. ʿĀmir was defeated and a great slaughter befell them. Among their nobles killed were al-Barāʾ b. ʿĀmir b. Mālik, after whom his father was given the kunyah, and Nahshal, Anas, and Hazār, the sons of Murrah b. Anas b. Khālid b. Jaʿfar were killed, and they killed ʿAbd Allāh b. al-Ṭufayl, the brother of ʿĀmir; al-Rabīʿ b. Ziyād al-ʿAbsī killed him, and many others besides. The defeat of Banū ʿĀmir was complete.

123. Tarikh (al-Tabari) 594No grade recorded

     يَوْمُ الْفُرَاتِ   قَالَ أَبُو عُبَيْدَةَ: أَغَارَ الْمُثَنَّى بْنُ حَارِثَةَ الشَّيْبَانِيُّ، وَهُوَ ابْنُ أُخْتِ عُمْرَانَ بْنِ مُرَّةَ، عَلَى بَنِي تَغْلِبَ، وَهُمْ عِنْدَ الْفُرَاتِ، وَذَلِكَ قُبَيْلَ الْإِسْلَامِ، فَظَفِرَ بِهِمْ فَقَتَلَ مَنْ أَخَذَ مِنْ مُقَاتِلَتِهِمْ، وَغَرِقَ مِنْهُمْ نَاسٌ كَثِيرٌ فِي الْفُرَاتِ، وَأَخَذَ أَمْوَالَهُمْ وَقَسَّمَهَا بَيْنَ أَصْحَابِهِ، فَقَالَ شَاعِرُهُمْ فِي ذَلِكَ: وَمِنَّا الَّذِي غَشَّى الدُّلَيْكَةَ سَيْفَهُ عَلَى حِينِ أَنْ أَعْيَا الْفُرَاتَ كَتَائِبُهْ     وَمِنَّا الَّذِي شَدَّ الرَّكِيَّ لِيَسْتَقِي وَيَسْقِيَ مَحْضًا غَيْرَ ضَافٍ جَوَانِبُهْ     وَمِنَّا غَرِيبُ الشَّامِ لَمْ يُرَ مِثْلُهُ أَفَكَّ لِعَانٍ قَدْ تَنَاءَى أَقَارِبُهْ الدُّلَيْكَةُ: فَرَسُ الْمُثَنَّى بْنِ حَارِثَةَ، وَالَّذِي شَدَّ الرَّكِيَّ مُرَّةُ بْنُ هَمَّامٍ، وَغَرِيبُ الشَّامِ ابْنُ الْقَلُوصِ بْنِ النُّعْمَانِ بْنِ ثَعْلَبَةَ.

     ✧ The Day of the Euphrates Abū ʿUbaydah said: Al-Muthannā b. Ḥārithah al-Shaybānī, who was the nephew of ʿImrān b. Murrah, raided Banū Taghlib while they were by the Euphrates, and that was shortly before Islam. He prevailed over them and killed those of their fighting men whom he took, and many of them drowned in the Euphrates. He seized their wealth and divided it among his companions. Their poet said concerning that: And among us is he who covered al-Dulaykah with his sword at a time when the Euphrates' battalions had grown weary. And among us is he who bound the well-rope to draw water and give to drink pure milk whose sides are not meager. And among us is the stranger of al-Shām, the like of whom has not been seen, a ransomer of a captive whose kinsmen have become far away. Al-Dulaykah is the horse of al-Muthannā b. Ḥārithah, and the one who bound the well-rope is Murrah b. Hammām, and the stranger of al-Shām is Ibn al-Qalūṣ b. al-Nuʿmān b. Thaʿlabah.

124. Tarikh (al-Tabari) 595No grade recorded

     يَوْمُ بَارِقٍ   قَالَ الْمُفَضَّلُ الضَّبِّيُّ: إِنَّ بَنِي تَغْلِبَ وَالنَّمِرَ بْنَ قَاسِطٍ وَنَاسًا مِنْ تَمِيمٍ اقْتَتَلُوا حَتَّى نَزَلُوا نَاحِيَةَ بَارِقٍ، وَهِيَ مِنْ أَرْضِ السَّوَادِ، وَأَرْسَلُوا وَفْدًا مِنْهُمْ إِلَى بَكْرِ بْنِ وَائِلٍ يَطْلُبُونَ إِلَيْهِمُ الصُّلْحَ، فَاجْتَمَعَتْ شَيْبَانُ وَمَنْ مَعَهُمْ، وَأَرَادُوا قَصْدَ تَغْلِبَ وَمَنْ مَعَهُمْ، فَقَالَ زَيْدُ بْنُ شَرِيكٍ الشَّيْبَانِيُّ: إِنِّي قَدْ أَجَرْتُ أَخْوَالِي وَهُمُ النَّمِرُ بْنُ قَاسِطٍ، فَأَمْضَوْا جِوَارَهُ وَسَارُوا وَأَوْقَعُوا بِبَنِي تَغْلِبَ وَتَمِيمٍ، فَقَتَلُوا مِنْهُمْ مَقْتَلَةً عَظِيمَةً لَمْ تُصَبْ تَغْلِبُ بِمِثْلِهَا، وَاقْتَسَمُوا الْأَسْرَى وَالْأَمْوَالَ، وَكَانَ مِنْ أَعْظَمِ الْأَيَّامِ عَلَيْهِمْ، قُتِلَ الرِّجَالُ وَنُهِبَ الْأَمْوَالُ وَسُبِيَ الْحَرِيمُ، فَقَالَ أَبُو كَلْبَةَ الشَّيْبَانِيُّ: وَلَيْلَةً بِسَعَادَى لَمْ تَدَعْ سَنَدًا لِتَغْلِبِيٍّ وَلَا أَنَفًا وَلَا حَسَبَا     وَالنَّمِرِيُّونَ لَوْلَا سِرُّ مَنْ وُلِدُوا مِنْ آلِ مُرَّةَ شَاعَ الْحَيُّ مُنْتَهَبَا

     ✧ The Day of Bāriq Al-Mufaḍḍal al-Ḍabbī said: Banū Taghlib, al-Namir b. Qāsiṭ, and some people from Tamīm fought one another until they halted at the district of Bāriq, which is part of the land of al-Sawād. They sent a delegation from among them to Bakr b. Wāʾil seeking peace from them. Shaybān and those with them gathered, and they intended to make for Taghlib and those with them. Zayd b. Sharīk al-Shaybānī said: “I have granted protection to my maternal uncles, who are al-Namir b. Qāsiṭ.” So they carried out his protection and marched, and they fell upon Banū Taghlib and Tamīm, killing a great slaughter among them the like of which Taghlib had not suffered. They divided the captives and the wealth, and it was one of the greatest battle-days against them: the men were killed, the wealth was plundered, and the women were taken captive. Abū Kalbah al-Shaybānī said: And a night at Suʿādā left no support for a Taghlibī, nor pride, nor lineage; and the Namirīs, were it not for the secret of those from whom they were born, from the house of Murrah, the tribe would have been spread abroad as plunder.

125. Tarikh (al-Tabari) 596No grade recorded

     يَوْمُ طِخْفَةَ   وَهُوَ لِبَنِي يَرْبُوعٍ عَلَى عَسَاكِرِ النُّعْمَانِ بْنِ الْمُنْذِرِ. قَالَ أَبُو عُبَيْدَةَ: وَكَانَ سَبَبَ هَذِهِ الْحَرْبِ أَنَّ الرَّدَافَةَ، وَهِيَ بِمَنْزِلَةِ الْوَزَارَةِ، وَكَانَ الرَّدِيفُ يَجْلِسُ عَنْ يَمِينِ الْمَلِكِ، كَانَتْ لِبَنِي يَرْبُوعٍ مِنْ تَمِيمٍ يَتَوَارَثُونَهَا صَغِيرًا عَنْ كَبِيرٍ. فَلَمَّا كَانَ أَيَّامُ النُّعْمَانِ، وَقِيلَ أَيَّامُ ابْنِهِ الْمُنْذِرِ، سَأَلَهَا حَاجِبُ بْنُ زُرَارَةَ الدَّارِمِيُّ التَّمِيمِيُّ النُّعْمَانَ أَنْ يَجْعَلَهَا لِلْحَارِثِ بْنِ بَيْبَةَ بْنِ قُرْطِ بْنِ سُفْيَانَ بْنِ مُجَاشِعٍ الدَّارِمِيِّ التَّمِيمِيِّ، فَقَالَ النُّعْمَانُ لِبَنِي يَرْبُوعٍ فِي هَذَا، وَطَلَبَ مِنْهُمْ أَنْ يُجِيبُوا إِلَى ذَلِكَ، فَامْتَنَعُوا، وَكَانَ مَنْزِلُهُمْ أَسْفَلَ طِخْفَةَ، فَحَيْثُ امْتَنَعُوا مِنْ ذَلِكَ بَعَثَ إِلَيْهِمُ النُّعْمَانُ قَابُوسَ ابْنَهُ وَحَسَّانًا أَخَاهُ ابْنَيِ الْمُنْذِرِ، قَابُوسُ عَلَى النَّاسِ، وَحَسَّانُ عَلَى الْمُقَدِّمَةِ، وَضَمَّ إِلَيْهِمَا جَيْشًا كَثِيفًا، مِنْهُمُ الصَّنَائِعُ وَالْوَضَائِعُ وَنَاسٌ مِنْ تَمِيمٍ وَغَيْرِهِمْ، فَسَارُوا حَتَّى أَتَوْا طِخْفَةَ فَالْتَقَوْا هُمْ وَيَرْبُوعٌ وَاقْتَتَلُوا، وَصَبَرَتْ يَرْبُوعٌ وَانْهَزَمَ قَابُوسٌ وَمَنْ مَعَهُ، وَضَرَبَ طَارِقٌ أَبُو عَمِيرَةَ فَرَسَ قَابُوسَ فَعَقَرَهُ وَأَسَرَهُ، وَأَرَادَ أَنْ يَجُزَّ نَاصِيَتَهُ، فَقَالَ: إِنَّ الْمُلُوكَ لَا تُجَزُّ نَوَاصِيَهَا، فَأَرْسَلَهُ. وَأَمَّا حَسَّانُ فَأَسَرَهُ بِشْرُ بْنُ عَمْرِو بْنِ جُوَيْنٍ فَمَنَّ عَلَيْهِ وَأَرْسَلَهُ. فَعَادَ الْمُنْهَزِمُونَ إِلَى النُّعْمَانِ، وَكَانَ شِهَابُ بْنُ قَيْسِ بْنِ كِيَاسٍ الْيَرْبُوعِيُّ عِنْدَ الْمَلِكِ، فَقَالَ لَهُ: يَا شِهَابُ أَدْرِكِ ابْنِي وَأَخِي، فَإِنْ أَدْرَكْتَهُمَا حَيَّيْنِ فَلِبَنِي يَرْبُوعٍ حُكْمُهُمْ وَأَرُدُّ عَلَيْهِمْ رِفَادَتَهُمْ، وَأَتْرُكُ لَهُمْ مَنْ قَتَلُوا وَمَا غَنِمُوا، وَأُعْطِيهِمْ أَلْفَيْ بَعِيرٍ. فَسَارَ شِهَابٌ فَوَجَدَهُمَا حَيَّيْنِ فَأَطْلَقَهُمَا، وَوَفَّى الْمَلِكُ لِبَنِي يَرْبُوعٍ بِمَا قَالَ، وَلَمْ يَعْرِضْ لَهُمْ فِي رِفَادَتِهِمْ. وَقَالَ مَالِكُ بْنُ نُوَيْرَةَ: وَنَحْنُ عَقَرْنَا مُهْرَ قَابُوسَ بَعْدَمَا رَأَى الْقَوْمُ مِنْهُ الْمَوْتَ وَالْخَيْلُ تَلْحَبُ     عَلَيْهِ دِلَاصٌ ذَاتُ نَسْجٍ وَسَيْفُهُ جُرَازٌ مِنَ الْهِنْدِيِّ أَبْيَضُ مِقْضَبُ     طَلَبْنَا بِهَا إِنَّا مَدَارِيكُ نَيْلِهَا إِذَا طَلَبَ الشَّأْوَ الْبَعِيدَ الْمُغَرِّبُ

     ✧ The Day of Ṭikhfah It belongs to Banū Yarbūʿ against the armies of al-Nuʿmān b. al-Mundhir. Abū ʿUbaydah said: The cause of this war was that the ridāfah, which is in the position of a vizierate, and the radīf used to sit at the king's right hand, belonged to Banū Yarbūʿ of Tamīm, who inherited it from elder to younger. When it was the days of al-Nuʿmān, and it was said the days of his son al-Mundhir, Ḥājib b. Zurārah al-Dārimī al-Tamīmī asked al-Nuʿmān to grant it to al-Ḥārith b. Baybah b. Qurṭ b. Sufyān b. Mujāshiʿ al-Dārimī al-Tamīmī. So al-Nuʿmān spoke to Banū Yarbūʿ about this, and asked them to agree to that, but they refused. Their dwelling was at the lower part of Ṭikhfah. When they refused that, al-Nuʿmān sent against them Qābūs his son and Ḥassān his brother, the two sons of al-Mundhir, with Qābūs over the people and Ḥassān over the vanguard, and he attached to them a dense army, among whom were the ṣanāʾiʿ and the waḍāʾiʿ and people from Tamīm and others. They marched until they came to Ṭikhfah, and they and Yarbūʿ met and fought. Yarbūʿ stood firm, and Qābūs and those with him were routed. Ṭāriq Abū ʿAmīrah struck the horse of Qābūs and hamstrung it and captured him, and he wanted to cut off his forelock, but he said: "Kings' forelocks are not cut," so he released him. As for Ḥassān, Bishr b. ʿAmr b. Juwayn captured him, but he showed him favor and released him. So the routed ones returned to al-Nuʿmān. Shihāb b. Qays b. Kiyās al-Yarbūʿī was with the king, so he said to him: "O Shihāb, rescue my son and my brother. If you find them alive, then Banū Yarbūʿ shall have their judgment, and I will restore to them their ridāfah, and leave to them those they killed and what they plundered, and I will give them two thousand camels." So Shihāb set out and found the two of them alive, and he released them. The king fulfilled for Banū Yarbūʿ what he had said, and he did not oppose them in their ridāfah. Mālik b. Nuwayrah said: We hamstrung the colt of Qābūs after the people saw from it death while the horses were panting; Upon him was a coat of mail of woven rings, and his sword was a sharp Indian blade, white and cutting. By that we sought it; indeed we are those who attain its attainment when the distant, far-reaching goal is sought.

126. Tarikh (al-Tabari) 597No grade recorded

     يَوْمُ النِّبَاجِ وَثَيْتَلٍ   قَالَ أَبُو عُبَيْدَةَ: غَزَا قَيْسُ بْنُ عَاصِمٍ الْمِنْقَرِيُّ ثُمَّ التَّمِيمِيُّ بِمُقَاعِسَ، وَهُمْ بُطُونٌ مِنْ تَمِيمٍ، وَهُمْ صَرِيمٌ وَرَبِيعٌ وَعُبَيْدٌ بَنُو الْحَارِثِ بْنِ عَمْرِو بْنِ كَعْبِ بْنِ سَعْدٍ، وَغَزَا مَعَهُ سَلَامَةُ بْنُ ظَرِبٍ الْحِمَّانِيُّ فِي الْحَارِثِ، وَهُمْ بُطُونٌ مِنْ تَمِيمٍ أَيْضًا، وَهُمْ حِمَّانُ وَرَبِيعَةُ وَمَالِكٌ وَالْأَعْرَجُ بَنُو كَعْبِ بْنِ سَعْدٍ، فَغَزَوْا بَكْرَ بْنَ وَائِلٍ، فَوَجَدُوا اللَّهَازِمَ، وَهُمْ بَنُو قَيْسٍ وَتَيْمُ اللَّاتِ أَبْنَاءُ ثَعْلَبَةَ بْنِ عُكَابَةَ بْنِ صَعْبِ بْنِ عَلِيِّ بْنِ بَكْرِ بْنِ وَائِلٍ، وَمَعَهُمْ بَنُو ذُهْلِ بْنِ ثَعْلَبَةَ وَعِجْلُ بْنُ لُجَيْمٍ وَعَنَزَةُ بْنُ أَسَدِ بْنِ رَبِيعَةَ بِالنِّبَاجِ وَثَيْتَلٍ، وَبَيْنَهُمَا رَوْحَةٌ، فَأَغَارَ قَيْسٌ عَلَى النِّبَاجِ، وَمَضَى سَلَامَةُ إِلَى ثَيْتَلٍ لِيُغِيرَ عَلَى مَنْ بِهَا. فَلَمَّا بَلَغَ قَيْسٌ إِلَى النِّبَاجِ سَقَى خَيْلَهُ ثُمَّ أَرَاقَ مَا مَعَهُمْ مِنَ الْمَاءِ وَقَالَ لِمَنْ مَعَهُ: قَاتِلُوا فَالْمَوْتُ بَيْنَ أَيْدِيكُمْ وَالْفَلَاةُ مِنْ وَرَائِكُمْ، فَأَغَارَ عَلَى مَنْ بِهِ مِنْ بَكْرٍ صُبْحًا، فَقَاتَلُوهُمْ قِتَالًا شَدِيدًا، وَانْهَزَمَتْ بَكْرٌ وَأُصِيبَ مِنْ غَنَائِمِهِمْ مَا لَا يُحَدُّ كَثْرَةً. فَلَمَّا فَرَغَ قَيْسٌ مِنَ النَّهْبِ عَادَ مُسْرِعًا إِلَى سَلَامَةَ وَمَنْ مَعَهُ نَحْوَ ثَيْتَلٍ فَأَدْرَكَهُمْ، وَلَمْ يَغْزُ سَلَامَةُ عَلَى مَنْ بِهِ، فَأَغَارَ عَلَيْهِمْ قَيْسٌ أَيْضًا، فَقَاتَلُوهُ وَانْهَزَمُوا، وَأَصَابَ مِنَ الْغَنَائِمِ نَحْوَ مَا أَصَابَ بِالنِّبَاجِ، وَجَاءَ سَلَامَةُ فَقَالَ: أَغَرْتُمْ عَلَى مَنْ كَانَ لِي، فَتَنَازَعُوا حَتَّى كَادَ الشَّرُّ يَقَعُ بَيْنَهُمْ، ثُمَّ اتَّفَقُوا عَلَى تَسْلِيمِ الْغَنَائِمِ إِلَيْهِ، فَفِي ذَلِكَ يَقُولُ رَبِيعَةُ بْنُ طَرِيفٍ: فَلَا يُبْعِدَنْكَ اللَّهُ قَيْسُ بْنَ عَاصِمٍ فَأَنْتَ لَنَا غِزٌّ عَزِيزٌ وَمَعْقِلُ     وَأَنْتَ الَّذِي حَرَّبْتَ بَكْرَ بْنَ وَائِلٍ وَقَدْ عُضِّلَتْ مِنْهَا النِّبَاجُ وَثَيْتَلُ وَقَالَ قُرَّةُ بْنُ زَيْدِ بْنِ عَاصِمٍ: أَنَا ابْنُ الَّذِي شَقَّ الْمَزَادَ وَقَدْ     رَأَى بِثَيْتَلَ أَحْيَاءَ اللَّهَازِمِ حُضَّرَا فَصَبَّحَهُمْ بِالْجَيْشِ قَيْسُ بْنُ عَاصِمٍ     فَلَمْ يَجِدُوا إِلَّا الْأَسِنَّةَ مَصْدَرَا سَقَاهُمْ بِهَا الذِّيفَانَ قَيْسُ بْنُ عَاصِمٍ     وَكَانَ إِذَا مَا أَوْرَدَ الْأَمْرَ أَصْدَرَا عَلَى الْجُرْدِ يَعْلُكْنَ الشَّكِيمَ عَوَابِسًا     إِذَا الْمَاءُ مِنْ أَعْطَافِهِنَّ تَحَدَّرَا فَلَمْ يَرَهَا الرَّاؤُونَ إِلَّا فُجَاءَةً     يُثِرْنَ عَجَاجًا كَالدَّوَاخِنِ أَكْدَرَا وَحُمْرَانُ أَدَّتْهُ إِلَيْنَا رِمَاحُنَا     فَنَازَعَ غُلًّا فِي ذِرَاعَيْهِ أَسَمْرَا ( ثَيْتَلُ: بِالثَّاءِ الْمُثَلَّثَةِ الْمَفْتُوحَةِ، وَالْيَاءِ الْمُسَكَّنَةِ الْمُثَنَّاةِ مِنْ تَحْتِهَا، وَالتَّاءِ الْمُثَنَّاةِ مِنْ فَوْقِهَا ).

     ✧ The Day of al-Nibāj and Thaytal Abū ʿUbaydah said: Qays b. ʿĀṣim al-Minqarī, then al-Tamīmī, raided with Muqāʿis—they are clans of Tamīm, namely Ṣarīm, Rabīʿ, and ʿUbayd, the sons of al-Ḥārith b. ʿAmr b. Kaʿb b. Saʿd—and with him Salamah b. Ẓarib al-Ḥimmānī raided among al-Ḥārith—they are also clans of Tamīm, namely Ḥimmān, Rabīʿah, Mālik, and al-Aʿraj, the sons of Kaʿb b. Saʿd—and they raided Bakr b. Wāʾil. They found al-Lahāzim—they are Banū Qays and Taym al-Lāt, the sons of Thaʿlabah b. ʿUkābah b. Ṣaʿb b. ʿAlī b. Bakr b. Wāʾil—and with them Banū Dhuhl b. Thaʿlabah, ʿIjl b. Lujaym, and ʿAnazah b. Asad b. Rabīʿah at al-Nibāj and Thaytal, and between the two places is a morning's journey. Qays raided al-Nibāj, and Salamah went on to Thaytal to raid those who were there. When Qays reached al-Nibāj, he watered his horses, then poured out the water they had with them, and said to those with him: Fight, for death is before you and the waterless desert is behind you. He raided those of Bakr who were there at dawn, and they fought them a severe fight. Bakr was defeated, and such of their spoils were taken as cannot be counted for abundance. When Qays had finished the plundering, he returned quickly to Salamah and those with him toward Thaytal and caught up with them, but Salamah had not raided those who were there. So Qays raided them too, and they fought him and were defeated, and he obtained spoils similar to what he had obtained at al-Nibāj. Then Salamah came and said: You have raided what belonged to me. They disputed until evil was about to fall between them; then they agreed to hand over the spoils to him. About that Rabīʿah b. Ṭarīf says: May God not make you remote, Qays b. ʿĀṣim, for you are to us a mighty strength and a refuge; and you are the one who made war on Bakr b. Wāʾil, when al-Nibāj and Thaytal were made difficult for them. And Qurrah b. Zayd b. ʿĀṣim said: I am the son of the one who split the water-skins when he had seen at Thaytal the clans of al-Lahāzim assembled. Qays b. ʿĀṣim came upon them at dawn with the army, and they found no way out but the spear-points. Qays b. ʿĀṣim gave them poison to drink with them; and when he brought a matter to water, he brought it back. Upon short-haired horses champing the bit, grim-faced, when the water streamed down from their flanks. The onlookers saw them only as a sudden surprise, raising dust like dark smoke. And Ḥumrān—our lances delivered him to us— so he struggled in fetters on his arms, a brown captive. (Thaytal: with a thāʾ with three dots, vowelled with fatḥah, a yāʾ with two dots beneath, vowelless, and a tāʾ with two dots above.)

127. Tarikh (al-Tabari) 598No grade recorded

     يَوْمُ فَلْجٍ   قَالَ أَبُو عُبَيْدَةَ: هَذَا يَوْمٌ لِبَكْرِ بْنِ وَائِلٍ عَلَى بَنِي تَمِيمٍ. وَسَبَبُهُ أَنَّ جَمْعًا مِنْ بَكْرٍ سَارُوا إِلَى الصِّعَابِ فَشَتُّوا بِهَا، فَلَمَّا انْقَضَى الرَّبِيعُ انْصَرَفُوا فَمَرُّوا بِالدَّوِّ فَلَقُوا نَاسًا مِنْ بَنِي تَمِيمٍ مِنْ بَنِي عَمْرٍو وَحَنْظَلَةَ، فَأَغَارُوا عَلَى نَعَمٍ كَثِيرٍ لَهُمْ وَمَضَوْا، وَأَتَى بَنِي عَمْرٍو وَحَنْظَلَةَ الصَّرِيخُ، فَاسْتَجَاشُوا لِقَوْمِهِمْ فَأَقْبَلُوا فِي آثَارِ بَكْرِ بْنِ وَائِلٍ، فَسَارُوا يَوْمَيْنِ وَلَيْلَتَيْنِ حَتَّى جَهَدَهُمُ السَّيْرُ وَانْحَدَرُوا فِي بَطْنِ فَلْجٍ، وَكَانُوا قَدْ خَلَّفُوا رَجُلَيْنِ عَلَى فَرَسَيْنِ سَابِقَيْنِ رَبِيئَةً لِيُخْبِرَاهُمْ بِخَبَرِهِمْ إِنْ سَارُوا إِلَيْهِمْ. فَلَمَّا وَصَلَتْ تَمِيمٌ إِلَى الرَّجُلَيْنِ أَجْرَيَا فَرَسَيْهِمَا وَسَارَا مُجِدَّيْنِ فَأَنْذَرَا قَوْمَهُمَا، فَأَتَاهُمُ الصَّرِيخُ بِمَسِيرِ تَمِيمٍ عِنْدَ وُصُولِهِمْ إِلَى فَلْجٍ، فَضَرَبَ حَنْظَلَةُ بْنُ يَسَارٍ الْعِجْلِيُّ قُبَّتَهُ، وَنَزَلَ فَنَزَلَ النَّاسُ مَعَهُ وَتَهَيَّأُوا لِلْقِتَالِ مَعَهُ، وَلَحِقَتْ بَنُو تَمِيمٍ فَقَاتَلَتْهُمْ بَكْرُ بْنُ وَائِلٍ قِتَالًا شَدِيدًا، وَحَمَلَ عَرْفَجَةُ بْنُ بَحِيرٍ الْعِجْلِيُّ عَلَى خَالِدِ بْنِ مَالِكِ بْنِ سَلَمَةَ التَّمِيمِيِّ فَطَعَنَهُ وَأَخَذَهُ أَسِيرًا، وَقُتِلَ فِي الْمَعْرَكَةِ رِبْعِيُّ بْنُ مَالِكِ بْنِ سَلَمَةَ، فَانْهَزَمَتْ تَمِيمٌ وَبَلَغَتْ بَكْرُ بْنُ وَائِلٍ مِنْهَا مَا أَرَادَتْ، ثُمَّ إِنَّ عَرْفَجَةَ أَطْلَقَ خَالِدَ بْنَ مَالِكٍ وَجَزَّ نَاصِيَتَهُ، فَقَالَ خَالِدٌ: وَجَدْنَا الرِّفْدَ رِفْدَ بَنِي لُجَيْمٍ إِذَا مَا قَلَّتِ الْأَرْفَادُ زَادَا     هُمُ ضَرَبُوا الْقِبَابَ بِبَطْنِ فَلْجٍ وَذَادُوا عَنْ مَحَارِمِهِمْ ذِيَادَا     وَهُمْ مَنُّوا عَلَيَّ وَأَطْلَقُونِي وَقَدْ طَاوَعْتُ فِي الْجَنْبِ الْقِيَادَا     أَلَيْسُوا خَيْرَ مَنْ رَكِبَ الْمَطَايَا وَأَعْظَمَهُمْ إِذَا اجْتَمَعُوا رَمَادَا     أَلَيْسَ هُمُ عِمَادُ الْحَيِّ بَكْرًا إِذَا نَزَلَتْ مُجَلَّلَةً شِدَادَا وَقَالَ قَيْسُ بْنُ عَاصِمٍ يُعَيِّرُ خَالِدًا: لَوْ كُنْتَ حُرًّا يَا ابْنَ سُلْمَى بْنِ جَنْدَلٍ     نَهَضْتَ وَلَمْ تَقْصِدْ لِسُلْمَى بْنِ جَنْدَلِ فَمَا بَالُ أَصْدَاءٍ بِفَلْجٍ غَرِيبَةٍ     تُنَادِي مَعَ الْأَطْلَالِ: يَا لِابْنِ حَنْظَلِ صَوَادِيَ لَا مَوْلًى عَزِيزٌ يُجِيبُهَا     وَلَا أُسْرَةٌ تَسْقِي صَدَاهَا بِمَنْهَلِ وَغَادَرْتَ رِبْعِيًّا بِفَلْجٍ مُلَحَّبًا     وَأَقْبَلْتَ فِي أُولَى الرَّعِيلِ الْمُعَجَّلِ تُوَائِلُ مِنْ خَوْفِ الرَّدَى لَا وُقِيتَهُ     كَمَا نَالَتِ الْكَدْرَاءُ مِنْ حَيْنِ أَجْدَلِ يُعَيِّرُهُ حَيْثُ لَمْ يَأْخُذْ بِثَأْرِ أَخِيهِ رِبْعِيٍّ وَمَنْ قُتِلَ مَعَهُ يَوْمَ فَلْجٍ، وَيَقُولُ: إِنَّ أَصْدَاءَهُمْ تُنَادِي وَلَا يَسْقِيهَا أَحَدٌ، عَلَى مَذْهَبِ الْجَاهِلِيَّةِ، وَلَوْلَا التَّطْوِيلُ لَشَرَحْنَاهُ أَبْيَنَ مِنْ هَذَا.

     ✧ The Day of Falj Abū ʿUbaydah said: This is a day belonging to Bakr b. Wāʾil against Banū Tamīm. Its cause was that a group of Bakr set out to al-Ṣiʿāb and spent the winter there. When spring ended, they turned back and passed through al-Daww, where they met people of Banū Tamīm, of Banū ʿAmr and Ḥanẓalah, and raided many camels of theirs and went on. The alarm came to Banū ʿAmr and Ḥanẓalah, and they called on their people for help and set out in pursuit of Bakr b. Wāʾil. They traveled for two days and two nights until the march exhausted them, and they descended into the hollow of Falj. They had left two men behind on two swift horses as lookouts to inform them of their news if anyone marched against them. When Tamīm reached the two men, they spurred their horses and traveled hard and warned their people. The alarm of Tamīm's march came to them just as they arrived at Falj. Ḥanẓalah b. Yasār al-ʿIjlī struck his tent and dismounted, and the people dismounted with him and prepared for battle with him. Banū Tamīm caught up, and Bakr b. Wāʾil fought them a fierce battle. ʿArfajah b. Buḥayr al-ʿIjlī charged Khālid b. Mālik b. Salamah al-Tamīmī, thrust at him, and took him prisoner. Ribʿī b. Mālik b. Salamah was killed in the battle. Tamīm was routed, and Bakr b. Wāʾil attained from them what they wanted. Then ʿArfajah released Khālid b. Mālik and cut off his forelock. Khālid said: We found the support, the support of Banū Lujaym, when supports were few, to increase. They are the ones who pitched the tents in the hollow of Falj and defended their sacred things with defense. They bestowed favor upon me and released me, though I had complied with being led by the halter. Are they not the best of those who mount riding camels, and the greatest of them in ash when they gather? Are they not the pillars of the tribe, Bakr, when they alight, veiled in hardship? And Qays b. ʿĀṣim said, reproaching Khālid: If you were free, O son of Sulmā b. Jandal, you would have risen and not aimed at Sulmā b. Jandal. What is the matter with echoes at Falj, strange, calling with the ruins: O for Ibn Ḥanẓal! Thirsty ones, with no mighty patron to answer them, and no family to water their echo at a watering place. You left Ribʿī at Falj gashed, and came in the foremost of the hastening vanguard. You flee from fear of death — may you not be spared it — as the dust-colored one attained from the fate of a hawk. He reproaches him for not avenging his brother Ribʿī and those killed with him on the day of Falj, and he says that their echoes call out while no one waters them, according to the way of the Jāhiliyyah. Were it not for lengthiness, we would have explained it more clearly than this.

128. Tarikh (al-Tabari) 599No grade recorded

     يَوْمُ الشَّيِّطَيْنِ   قَالَ أَبُو عُبَيْدَةَ: كَانَ الشَّيْطَانُ لِبَكْرِ بْنِ وَائِلٍ، فَلَمَّا ظَهَرَ الْإِسْلَامُ فِي نَجْدٍ سَارَتْ بَكْرٌ قِبَلَ السَّوَادِ، وَبَقِيَ مُقَايِسُ بْنُ عَمْرٍو الْعَائِذِيُّ بْنُ عَائِذَةَ مِنْ قُرَيْشٍ حَلِيفُ بَنِي شَيْبَانَ بِالشَّيِّطَيْنِ. فَلَمَّا أَقَامَتْ بَكْرٌ فِي السَّوَادِ لَحِقَهُمُ الْوَبَاءُ وَالطَّاعُونُ الَّذِي كَانَ أَيَّامَ كِسْرَى شِيرَوَيْهِ، فَعَادُوا هَارِبِينَ فَنَزَلُوا لَعْلَعَ، وَهِيَ مُجْدِبَةٌ، وَقَدْ أَخْصَبَ الشَّيِّطَانُ، فَسَارَتْ تَمِيمٌ فَنَزَلُوا بِهَا. وَبَلَغَتْ أَخْبَارُ الشَّيِّطَيْنِ إِلَى بَكْرٍ فَاجْتَمَعُوا وَقَالُوا: نُغِيرُ عَلَى تَمِيمٍ، فَإِنَّ فِي دِينِ ابْنِ عَبْدِ الْمُطَّلِبِ، يَعْنُونَ النَّبِيَّ، أَنَّ مَنْ قَتَلَ نَفْسًا قُتِلَ بِهَا، فَنُغِيرُ هَذِهِ الْغَارَةَ ثُمَّ نُسْلِمُ عَلَيْهَا، فَارْتَحَلُوا مِنْ لَعْلَعَ بِالذَّرَارِيِّ وَالْأَمْوَالِ وَرَئِيسُهُمْ بِشْرُ بْنُ مَسْعُودِ بْنِ قَيْسِ بْنِ خَالِدٍ، فَأَتَوُا الشَّيِّطَيْنِ فِي أَرْبَعِ لَيَالٍ، وَالَّذِي بَيْنَهُمَا مَسِيرَةُ ثَمَانِي لَيَالٍ، فَسَبَقُوا كُلَّ خَبَرٍ حَتَّى صَبَّحُوهُمْ وَهُمْ لَا يَشْعُرُونَ فَقَاتَلُوهُمْ قِتَالًا شَدِيدًا وَصَبَرَتْ تَمِيمٌ ثُمَّ انْهَزَمَتْ، فَقَالَ رَشِيدُ بْنُ رُمَيْضٍ الْعَنْبَرِيُّ يَفْخَرُ بِذَلِكَ: وَمَا كَانَ بَيْنَ الشَّيِّطَيْنِ وَلَعْلَعٍ لِنِسْوَتِنَا إِلَّا مَنَاقِلُ أَرْبَعُ     فَجِئْنَا بِجَمْعٍ لَمْ يَرَ النَّاسُ مِثْلَهُ يَكَادُ لَهُ ظَهْرُ الْوَرِيعَةِ يَظْلَعُ     بِأَرْعَنَ دَهْمٍ تَنْسِلُ الْبُلْقُ وَسْطَهُ لَهُ عَارِضٌ فِيهِ الْمَنِيَّةُ تَلْمَعُ     صَبَحْنَا بِهِ سَعْدًا وَعَمْرًا وَمَالِكًا فَظَلَّ لَهُمْ يَوْمٌ مِنَ الشَّرِّ أَشْنَعُ     وَذَا حَسَبٍ مِنْ آلِ ضَبَّةَ غَادَرُوا بِجَرْيٍ كَمَا يَجْرِي الْفَصِيلُ الْمُفَزَّعُ     تَقَصَّعُ يَرْبُوعٌ بِسُرَّةِ أَرْضِنَا وَلَيْسَ لِيَرْبُوعٍ بِهَا مُتَقَصَّعُ ثُمَّ إِنَّ النَّبِيَّ ﷺ كَتَبَ إِلَى بَكْرِ بْنِ وَائِلٍ عَلَى مَا بِأَيْدِيهِمْ. ( الشَّيِّطَانُ: بِالشِّينِ الْمُعْجَمَةِ، وَالْيَاءِ الْمُشَدَّدَةِ الْمُثَنَّاةِ مِنْ تَحْتِهَا، وَبِالطَّاءِ الْمُهْمَلَةِ، آخِرُهُ نُونٌ ).

     ✧ The Day of al-Shayyiṭayn Abū ʿUbaydah said: al-Shayṭān belonged to Bakr b. Wāʾil. When Islam appeared in Najd, Bakr marched toward the Sawād, while Muqāyis b. ʿAmr al-ʿĀʾidhī b. ʿĀʾidhah of Quraysh, an ally of Banū Shaybān, remained at al-Shayyiṭayn. When Bakr stayed in the Sawād, the epidemic and plague that occurred in the days of Kisrā Shīrawayh overtook them, so they returned fleeing and encamped at Laʿlaʿ, which was barren, while al-Shayyiṭān had become fertile. Tamīm then marched and encamped there. News of al-Shayyiṭayn reached Bakr, so they gathered and said: We shall raid Tamīm, for in the religion of Ibn ʿAbd al-Muṭṭalib—meaning the Prophet—whoever kills a soul is killed for it. So we shall make this raid and then embrace Islam after it. They departed from Laʿlaʿ with their womenfolk and wealth, their leader being Bishr b. Masʿūd b. Qays b. Khālid, and they reached al-Shayyiṭayn in four nights, though the distance between the two places is a journey of eight nights. They outpaced every report until they fell upon them at dawn while they were unaware. They fought a fierce battle, and Tamīm held firm, then were routed. Rashīd b. Rumayḍ al-ʿAnbarī said, boasting of that: Between al-Shayyiṭayn and Laʿlaʿ for our women there were only four stages' crossings. We came with a host the like of which people had not seen, whose back the mountain-pass of al-Warīʿah nearly buckles under; with a heavy, dark mass amid which the piebald horses glide, with a flank in which death gleams. At dawn we fell upon Saʿd, ʿAmr, and Mālik, and a day of evil most hideous remained for them. And one of noble stock from the people of Ḍabbah they left in a run like the run of a startled weaned camel. Yarbūʿ shrinks into the center of our land, but for Yarbūʿ there is no place to shrink. Then the Prophet ﷺ wrote to Bakr b. Wāʾil concerning what was in their hands. (al-Shayyiṭān: with unpointed sh, doubled yāʾ with two dots below, unpointed ṭ, and ending in nūn).

129. Tarikh (al-Tabari) 600No grade recorded

     [ شِعْرُ رِزَاحٍ فِي نُصْرَتِهِ قُصَيًّا وَرَدُّ قُصَيٍّ عَلَيْهِ   ] قَالَ ابْنُ إسْحَاقَ: فَلَمَّا فَرَغَ قُصَيٌّ مِنْ حَرْبِهِ، انْصَرَفَ أَخُوهُ رِزَاحُ بْنُ رَبِيعَةَ إلَى بِلَادِهِ بِمَنْ مَعَهُ مِنْ قَوْمِهِ، وَقَالَ رِزَاحٌ فِي إجَابَتِهِ قُصَيًّا: : لَمَّا أَتَى مِنْ قُصَيٍّ رَسُولُ فَقَالَ الرَّسُولُ أَجِيبُوا الْخَلِيلَا     نَهَضْنَا إلَيْهِ نَقُودُ الْجِيَادَ وَنَطْرَحُ عَنَّا الْمَلُولَ الثَّقِيلَا     نَسِيرُ بِهَا اللَّيْلَ حَتَّى الصَّبَاحِ وَنَكْمِي النَّهَارَ لِئَلَّا نَزُولَا     فَهُنَّ سِرَاعٌ كَوِرْدِ الْقَطَا يُجِبْنَ بِنَا مِنْ قُصَيٍّ رَسُولَا     جَمَعْنَا مِنْ السِّرِّ مِنْ أَشْمَذَيْنِ وَمِنْ كُلِّ حَيٍّ جَمَعْنَا قَبِيلَا     فَيَا لَكَ حُلْبَةَ مَا لَيْلَةٌ تَزِيدُ عَلَى الْأَلْفِ سَيْبًا رَسِيلَا     فَلَمَّا مَرَرْنَ عَلَى عَسْجَدٍ وَأَسْهَلْنَ مِنْ مُسْتَنَاخٍ سَبِيلَا     وَجَاوَزْنَ بِالرُّكْنِ مِنْ وَرِقَانٍ وَجَاوَزْنَ بِالْعَرْجِ حَيَّا حُلُولَا     مَرَرْنَ عَلَى الْحِلِّ مَا ذُقْنَهُ وَعَالَجْنَ مِنْ مَرٍّ لَيْلًا طَوِيلَا     نُدْنِي مِنْ الْعُوذِ أَفْلَاءَهَا إرَادَةَ أَنْ يَسْتَرِقْنَ الصَّهِيلَا     فَلَمَّا انْتَهَيْنَا إلَى مَكَّةَ أَبَحْنَا الرِّجَالَ قَبِيلًا قَبِيلًا     نُعَاوِرُهُمْ ثُمَّ حَدَّ السُّيُوفِ وَفِي كُلِّ أَوْبٍ خَلَسْنَا الْعَقُولَا     نُخَبِّزُهُمْ بِصَلَابِ النُّسُو رِ خَبْزَ الْقَوِيِّ الْعَزِيزَ الذَّلِيلَا     قَتَلْنَا خُزَاعَةَ فِي دَارِهَا وَبَكْرًا قَتَلْنَا وَجِيلًا فَجِيلَا     نَفَيْنَاهُمْ مِنْ بِلَادِ الْمَلِيكِ كَمَا لَا يَحِلُّونَ أَرْضًا سُهُولَا     فَأَصْبَحَ سَبْيُهُمْ فِي الْحَدِيدِ وَمِنْ كُلِّ حَيٍّ شَفَيْنَا الْغَلِيلَا وَقَالَ ثَعْلَبَةُ بْنُ عَبْدِ اللَّهِ بْنِ ذُبْيَانَ بْنِ الْحَارِثِ بْنِ سَعْدِ هُذَيْمٍ الْقُضَاعِيُّ فِي ذَلِكَ مِنْ أَمْرِ قُصَيٍّ حِينَ دَعَاهُمْ فَأَجَابُوهُ: : جَلَبْنَا الْخَيْلَ مُضْمَرَةً تَغَالِي     مِنْ الْأَعْرَافِ أَعْرَافَ الْجِنَابِ إلَى غَوْرَى تِهَامَةَ فَالْتَقَيْنَا     مِنْ الْفَيْفَاءِ فِي قَاعٍ يَبَابِ فَأَمَّا صُوفَةُ الْخُنْثَى فَخَلَّوْا     مَنَازِلَهُمْ مُحَاذَرَةَ الضِّرَابِ وَقَامَ بَنُو عَلِيٍّ إذْ رَأَوْنَا     إلَى الْأَسْيَافِ كَالْإِبِلِ الطِّرَابِ وَقَالَ قُصَيُّ بْنُ كِلَابٍ: : أَنَا ابْنُ الْعَاصِمِينَ بَنِي لُؤَيٍّ     بِمَكَّةَ مَنْزِلِي وَبِهَا رَبِيتُ إلَى الْبَطْحَاءِ قَدْ عَلِمَتْ مَعَدٌّ     وَمَرْوَتُهَا رَضِيتُ بِهَا رَضِيتُ فَلَسْتُ لِغَالِبِ إنْ لَمْ تَأَثَّلْ     بِهَا أَوْلَادُ قَيْذَرَ وَالنَّبِيتُ رِزَاحٌ نَاضِرِي وَبِهِ أُسَامِي     فَلَسْتُ أَخَافُ ضَيْمًا مَا حَيِيتُ

     ✧ The Poetry of Rizāḥ in Support of Quṣayy and Quṣayy's Response Ibn Isḥāq said: When Quṣayy had finished his war, his brother Rizāḥ b. Rabīʿah departed to his own lands with those of his people who were with him, and Rizāḥ said regarding his answering Quṣayy: : When a messenger came from Quṣayy, and the messenger said: 'Answer the friend,' We arose to him, driving the steeds, And we cast off from ourselves the weary, heavy one. We journeyed with them through the night until morning, And we concealed the day lest we halt. They are swift as the arrival of sand-grouse; They carry us to answer a messenger from Quṣayy. We gathered from the secret place from Ashmadhayn, And from every tribe we gathered a clan. What a night for you! A great affair, It adds to a thousand, a stream flowing. When we passed by ʿAsjad, And descended from Mustanākh on a clear way, And crossed by the corner from Warqān, And crossed by al-ʿArj, a tribe dwelling, We passed by the camp but did not taste it, And we struggled through Marr for a long night. We bring near the foals to the nursing camels, Desiring that they might listen for the neighing. When we reached Makkah, We made the men lawful, tribe by tribe. We exchanged with them then the edge of swords, And in every return we snatched away the minds. We baked them with the hardness of vultures, The baking of the strong, the mighty, the humiliated. We killed Khuzāʿah in their abode, And Bakr we killed, and generation after generation. We expelled them from the lands of the King, As they shall not dwell in lowland lands. Their captives became in iron, And from every tribe we quenched the thirst for vengeance. And Thaʿlabah b. ʿAbd Allāh b. Dhubyān b. al-Ḥārith b. Saʿd Hudhaym al-Quḍāʿī said concerning that matter of Quṣayy when he summoned them and they answered him: : We brought the horses, lean and costly, From al-Aʿrāf, the borders of al-Jināb, To the lowlands of Tihāmah, and we met On the desert plain in an empty, desolate floor. As for Ṣūfah the effeminate, they abandoned Their dwellings in fear of the striking. And the Banū ʿAlī, when they saw us, Rose to the swords like camels yearning for their young. And Quṣayy b. Kilāb said: : I am the son of the protectors, Banū Luʾayy; In Makkah is my abode, and there I was raised. To al-Baṭḥāʾ, Maʿadd has known, And its Marwah, I was pleased with it; I am pleased. I am not of Ghālib if there do not become firmly established In it the descendants of Qaydhar and al-Nabīt. Rizāḥ is my helper, and through him I am named; I do not fear injustice as long as I live.

130. Tarikh (al-Tabari) 601No grade recorded

     [ شِعْرُ رِزَاحٍ فِي نُصْرَتِهِ قُصَيًّا وَرَدُّ قُصَيٍّ عَلَيْهِ   ] قَالَ ابْنُ إسْحَاقَ: فَلَمَّا فَرَغَ قُصَيٌّ مِنْ حَرْبِهِ، انْصَرَفَ أَخُوهُ رِزَاحُ بْنُ رَبِيعَةَ إلَى بِلَادِهِ بِمَنْ مَعَهُ مِنْ قَوْمِهِ، وَقَالَ رِزَاحٌ فِي إجَابَتِهِ قُصَيًّا: : لَمَّا أَتَى مِنْ قُصَيٍّ رَسُولُ فَقَالَ الرَّسُولُ أَجِيبُوا الْخَلِيلَا     نَهَضْنَا إلَيْهِ نَقُودُ الْجِيَادَ وَنَطْرَحُ عَنَّا الْمَلُولَ الثَّقِيلَا     نَسِيرُ بِهَا اللَّيْلَ حَتَّى الصَّبَاحِ وَنَكْمِي النَّهَارَ لِئَلَّا نَزُولَا     فَهُنَّ سِرَاعٌ كَوِرْدِ الْقَطَا يُجِبْنَ بِنَا مِنْ قُصَيٍّ رَسُولَا     جَمَعْنَا مِنْ السِّرِّ مِنْ أَشْمَذَيْنِ وَمِنْ كُلِّ حَيٍّ جَمَعْنَا قَبِيلَا     فَيَا لَكَ حُلْبَةَ مَا لَيْلَةٌ تَزِيدُ عَلَى الْأَلْفِ سَيْبًا رَسِيلَا     فَلَمَّا مَرَرْنَ عَلَى عَسْجَدٍ وَأَسْهَلْنَ مِنْ مُسْتَنَاخٍ سَبِيلَا     وَجَاوَزْنَ بِالرُّكْنِ مِنْ وَرِقَانٍ وَجَاوَزْنَ بِالْعَرْجِ حَيَّا حُلُولَا     مَرَرْنَ عَلَى الْحِلِّ مَا ذُقْنَهُ وَعَالَجْنَ مِنْ مَرٍّ لَيْلًا طَوِيلَا     نُدْنِي مِنْ الْعُوذِ أَفْلَاءَهَا إرَادَةَ أَنْ يَسْتَرِقْنَ الصَّهِيلَا     فَلَمَّا انْتَهَيْنَا إلَى مَكَّةَ أَبَحْنَا الرِّجَالَ قَبِيلًا قَبِيلًا     نُعَاوِرُهُمْ ثُمَّ حَدَّ السُّيُوفِ وَفِي كُلِّ أَوْبٍ خَلَسْنَا الْعَقُولَا     نُخَبِّزُهُمْ بِصَلَابِ النُّسُو رِ خَبْزَ الْقَوِيِّ الْعَزِيزَ الذَّلِيلَا     قَتَلْنَا خُزَاعَةَ فِي دَارِهَا وَبَكْرًا قَتَلْنَا وَجِيلًا فَجِيلَا     نَفَيْنَاهُمْ مِنْ بِلَادِ الْمَلِيكِ كَمَا لَا يَحِلُّونَ أَرْضًا سُهُولَا     فَأَصْبَحَ سَبْيُهُمْ فِي الْحَدِيدِ وَمِنْ كُلِّ حَيٍّ شَفَيْنَا الْغَلِيلَا وَقَالَ ثَعْلَبَةُ بْنُ عَبْدِ اللَّهِ بْنِ ذُبْيَانَ بْنِ الْحَارِثِ بْنِ سَعْدِ هُذَيْمٍ الْقُضَاعِيُّ فِي ذَلِكَ مِنْ أَمْرِ قُصَيٍّ حِينَ دَعَاهُمْ فَأَجَابُوهُ: : جَلَبْنَا الْخَيْلَ مُضْمَرَةً تَغَالِي     مِنْ الْأَعْرَافِ أَعْرَافَ الْجِنَابِ إلَى غَوْرَى تِهَامَةَ فَالْتَقَيْنَا     مِنْ الْفَيْفَاءِ فِي قَاعٍ يَبَابِ فَأَمَّا صُوفَةُ الْخُنْثَى فَخَلَّوْا     مَنَازِلَهُمْ مُحَاذَرَةَ الضِّرَابِ وَقَامَ بَنُو عَلِيٍّ إذْ رَأَوْنَا     إلَى الْأَسْيَافِ كَالْإِبِلِ الطِّرَابِ وَقَالَ قُصَيُّ بْنُ كِلَابٍ: : أَنَا ابْنُ الْعَاصِمِينَ بَنِي لُؤَيٍّ     بِمَكَّةَ مَنْزِلِي وَبِهَا رَبِيتُ إلَى الْبَطْحَاءِ قَدْ عَلِمَتْ مَعَدٌّ     وَمَرْوَتُهَا رَضِيتُ بِهَا رَضِيتُ فَلَسْتُ لِغَالِبِ إنْ لَمْ تَأَثَّلْ     بِهَا أَوْلَادُ قَيْذَرَ وَالنَّبِيتُ رِزَاحٌ نَاضِرِي وَبِهِ أُسَامِي     فَلَسْتُ أَخَافُ ضَيْمًا مَا حَيِيتُ [ مَنْ دَخَلُوا فِي حِلْفِ الْمُطَيَّبِينَ   ] فَأَخْرَجَ بَنُو عَبْدِ مَنَافٍ جَفْنَةً مَمْلُوءَةً طِيبًا. فَيَزْعُمُونَ أَنَّ بَعْضَ نِسَاءِ بَنِي عَبْدِ مَنَافٍ، أَخْرَجَتْهَا لَهُمْ، فَوَضَعُوهَا لِأَحْلَافِهِمْ فِي الْمَسْجِدِ عِنْدَ الْكَعْبَةِ، ثُمَّ غَمَسَ الْقَوْمُ أَيْدِيَهُمْ فِيهَا، فَتَعَاقَدُوا وَتَعَاهَدُوا هُمْ وَحَلْفَاؤُهُمْ، ثُمَّ مَسَحُوا الْكَعْبَةَ بِأَيْدِيهِمْ تَوْكِيدًا عَلَى أَنْفُسِهِمْ، فَسُمُّوا الْمُطَيَّبِينَ. [ مَنْ دَخَلُوا فِي حِلْفِ الْأَحْلَافِ ] وَتَعَاقَدَ بَنُو عَبْدِ الدَّارِ وَتَعَاهَدُوا هُمْ وَحُلَفَاؤُهُمْ عِنْدَ الْكَعْبَةِ حِلْفًا مُؤَكَّدًا، عَلَى أَنْ لَا يَتَخَاذَلُوا وَلَا يُسَلِّمُ بَعْضُهُمْ بَعْضًا، فَسُمُّوا الْأَحْلَافَ. [ تَوْزِيعُ الْقَبَائِلِ فِي الْحَرْبِ ] ثُمَّ سُونِدَ بَيْنَ الْقَبَائِلِ، وَلُزَّ بَعْضُهَا بِبَعْضِ، فَعُبِّيَتْ بَنُو عَبْدِ مَنَافٍ لِبَنِي سَهْمٍ، وَعُبِّيَتْ بَنُو أَسَدٍ لِبَنِي عَبْدِ الدَّارِ، وَعُبِّيَتْ زُهْرَةُ لِبَنِي جُمَحَ، وَعُبِّيَتْ بَنُو تَيْمٍ لِبَنِي مَخْزُومٍ، وَعُبِّيَتْ بَنُو الْحَارِثِ بْنِ فِهْرِ لِبَنِي عَدِّي بْنِ كَعْبٍ. ثُمَّ قَالُوا: لِتُفْنَ كُلُّ قَبِيلَةٍ مَنْ أُسْنِدَ إلَيْهَا. [ مَا تَصَالَحَ الْقَوْمُ عَلَيْهِ ] فَبَيْنَا النَّاسُ عَلَى ذَلِكَ قَدْ أَجَمَعُوا لِلْحَرْبِ إذْ تَدَاعَوْا إلَى الصُّلْحِ، عَلَى أَنْ يُعْطُوا بَنِي عَبْدِ مَنَافٍ السِّقَايَةَ وَالرِّفَادَةَ، وَأَنْ تَكُونَ الْحِجَابَةُ وَاللِّوَاءُ وَالنَّدْوَةُ لِبَنِي عَبْدِ الدَّارِ كَمَا كَانَتْ. فَفَعَلُوا وَرَضِيَ كُلُّ وَاحِدٍ مِنْ الْفَرِيقَيْنِ بِذَلِكَ، وَتَحَاجَزَ النَّاسُ عَنْ الْحَرْبِ، وَثَبَتَ كُلُّ قَوْمٍ مَعَ مَنْ حَالَفُوا، فَلَمْ يَزَالُوا عَلَى ذَلِكَ، حَتَّى جَاءَ اللَّهُ تَعَالَى بِالْإِسْلَامِ، فَقَالَ رَسُولُ اللَّهِ ﷺ: مَا كَانَ مِنْ حِلْفٍ فِي الْجَاهِلِيَّةِ فَإِنَّ الْإِسْلَامَ لَمْ يَزِدْهُ إلَّا شِدَّةً.

     ✧ [ Poetry of Rizāḥ in support of Quṣayy and Quṣayy's reply to him ] Ibn Isḥāq said: When Quṣayy had finished his war, his brother Rizāḥ b. Rabīʿah returned to his own land with those of his people who were with him, and Rizāḥ said in answer to Quṣayy: : When the messenger of Quṣayy came, the messenger said: “Answer the friend.” We rose to him, leading the steeds, And cast off from us the weary and heavy one. We journeyed with them through the night until morning, And concealed ourselves by day lest we halt. They are swift as the coming to water of the qaṭā; They answer with us the messenger of Quṣayy. We gathered from the secret from Ashmadhayn, And from every tribe we gathered a clan. Oh what a muster was that night, Exceeding a thousand in bounty and in comeliness! And when we passed by ʿAsjad, And descended from Mustanākh a way, and passed by al-Rukn from Warqān, And passed by al-ʿArj with a tribe dwelling there, we passed by al-Ḥill, we did not taste it, And we traversed from Marr a long night. We bring near to the mares their foals, Desiring that they steal the neighing. And when we reached Makkah, We permitted the men, tribe after tribe. We returned to them, then the edge of the swords, And in every return we snatched away the reason. We baked them with the hardness of the vultures’ heads, The baking of the strong, the mighty, and the lowly. We killed Khuzāʿah in their abode, And Bakr we killed, and generation after generation. We banished them from the lands of the King, As they shall not dwell in a land of ease. And their captives became in iron, And from every tribe we quenched the thirst for vengeance. And Thaʿlabah b. ʿAbd Allāh b. Dhubyān b. al-Ḥārith b. Saʿd Hudhaym al-Quḍāʿī said concerning that matter of Quṣayy, when he called them and they answered him: : We brought the horses, lean and covered with sweat, from al-Aʿrāf, the borders of al-Jināb, To the lowlands of Tihāmah; then we met from al-Fayfāʾ in a barren plain. As for Ṣūfah al-Khunthā, they left their dwellings in fear of the blows. And Banū ʿAlī, when they saw us, rose to the swords like camels excited by song. And Quṣayy b. Kilāb said: : I am the son of those who protected Banū Luʾayy; in Makkah is my dwelling, and in it I was raised. To al-Baṭḥāʾ—Maʿadd knows it—and its Marwah, I am pleased with it, I am pleased. I am not of Ghālib if there do not become firmly established therein the sons of Qaydhar and al-Nabīt. Rizāḥ is my helper, and by him I am named; so I do not fear wrong as long as I live. [ Those who entered the alliance of al-Muṭayyabūn ] Banū ʿAbd Manāf brought out a bowl full of perfume. They assert that one of the women of Banū ʿAbd Manāf brought it out for them, and they placed it for their allies in the mosque near the Kaʿbah. Then the people dipped their hands into it and made a covenant and a pact, they and their allies; then they wiped the Kaʿbah with their hands as a confirmation upon themselves. So they were called al-Muṭayyabūn. [ Those who entered the alliance of al-Aḥlāf ] And Banū ʿAbd al-Dār made a covenant and a pact, they and their allies, at the Kaʿbah, a binding alliance, that they would not abandon one another nor hand over any of them. So they were called al-Aḥlāf. [ The arrangement of the tribes for war ] Then the tribes were matched against one another, and some were joined to others: Banū ʿAbd Manāf were arrayed against Banū Sahm; Banū Asad were arrayed against Banū ʿAbd al-Dār; Zuhrah was arrayed against Banū Jumaḥ; Banū Taym were arrayed against Banū Makhzūm; and Banū al-Ḥārith b. Fihr were arrayed against Banū ʿAdī b. Kaʿb. Then they said: “Let every tribe be annihilated by those arrayed against it.” [ What the people agreed upon in peace ] While the people were in that state, having resolved upon war, they called one another to peace, on condition that they give Banū ʿAbd Manāf the siqāyah and the rifādah, and that the ḥijābah, the liwāʾ, and the nadwah belong to Banū ʿAbd al-Dār as they had been. They did so, and each of the two parties was satisfied with that. The people restrained one another from war, and each group remained with those with whom they had allied, and they continued in that state until God Almighty brought Islam. Then the Messenger of God ﷺ said: “Whatever alliance there was in the Jāhiliyyah, Islam only increased it in strength.”

131. Tarikh (al-Tabari) 602No grade recorded

     حِلْفُ الْفُضُولِ   [ سَبَبُ تَسْمِيَتِهِ ] قَالَ ابْنُ هِشَامٍ: وَأَمَّا حِلْفُ الْفُضُولِ فَحَدَّثَنِي زِيَادُ بْنُ عَبْدِ اللَّهِ الْبَكَّائِيُّ عَنْ مُحَمَّدِ بْنِ إسْحَاقَ قَالَ: تَدَاعَتْ قَبَائِلُ مِنْ قُرَيْشٍ إلَى حِلْفٍ، فَاجْتَمَعُوا لَهُ فِي دَارِ عَبْدِ اللَّهِ بْنِ جُدْعَانَ بْنِ عَمْرِو بْنِ كَعْبِ بْنِ سَعْدِ بْنِ تَيْمِ بْنِ مُرَّةَ بْنِ كَعْبِ بْنِ لُؤَيٍّ، لِشَرَفِهِ وَسِنِّهِ، فَكَانَ حِلْفُهُمْ عِنْدَهُ: بَنُو هَاشِمٍ، وَبَنُو الْمُطَّلِبِ، وَأَسَدُ بْنُ عَبْدِ الْعُزَّى. وَزُهْرَةُ بْنُ كِلَابٍ، وَتَيْمُ بْنُ مُرَّةَ فَتَعَاقَدُوا وَتَعَاهَدُوا عَلَى أَنْ لَا يَجِدُوا بِمَكَّةَ مَظْلُومًا مِنْ أَهْلِهَا وَغَيْرِهِمْ مِمَّنْ دَخَلَهَا مِنْ سَائِرِ النَّاسِ إلَّا قَامُوا مَعَهُ، وَكَانُوا عَلَى مَنْ ظَلَمَهُ حَتَّى تُرَدَّ عَلَيْهِ مَظْلِمَتُهُ، فَسَمَّتْ قُرَيْشٌ ذَلِكَ الْحِلْفَ حِلْفَ الْفُضُولِ. [ حَدِيثُ رَسُولِ اللَّهِ ﷺ عَنْ حِلْفِ الْفُضُولِ ] قَالَ ابْنُ إسْحَاقَ: فَحَدَّثَنِي مُحَمَّدُ بْنُ زَيْدِ بْنِ الْمُهَاجِرِ بْنِ قُنْفُذٍ التَّيْمِيُّ أَنَّهُ سَمِعَ طَلْحَةَ بْنَ عَبْدِ اللَّهِ بْنِ عَوْفِ الزُّهْرِيَّ يَقُولُ: قَالَ رَسُولُ اللَّهِ ﷺ: لَقَدْ شَهِدْتُ فِي دَارِ عَبْدِ اللَّهِ بْنِ جُدْعَانَ حِلْفًا مَا أُحِبُّ أَنَّ لِي بِهِ حُمْرَ النَّعَمِ وَلَوْ أُدْعَى بِهِ فِي الْإِسْلَامِ لَأَجَبْتُ [ نَازَعَ الْحُسَيْنُ الْوَلِيدَ فِي حَقٍّ، وَهَدَّدَ بِالدَّعْوَةِ إلَى حِلْفِ الْفُضُولِ ] قَالَ ابْنُ إسْحَاقَ: وَحَدَّثَنِي يَزِيدُ بْنُ عَبْدِ اللَّهِ بْنِ أُسَامَةَ بْنِ الْهَادِي اللَّيْثِيُّ أَنَّ مُحَمَّدَ بْنَ إبْرَاهِيمَ بْنِ الْحَارِثِ التَّيْمِيَّ حَدَّثَهُ: أَنَّهُ كَانَ بَيْنَ الْحُسَيْنِ بْنِ عَلِيِّ بْنِ أَبِي طَالِبٍ ؓ، وَبَيْنَ الْوَلِيدِ بْنِ عُتْبَةَ بْنِ أَبِي سُفْيَانَ. وَالْوَلِيدُ يَوْمَئِذٍ أَمِيرٌ عَلَى الْمَدِينَةِ أَمَّرَهُ عَلَيْهَا عَمُّهُ مُعَاوِيَةُ بْنُ أَبِي سُفْيَانَ ؓ مُنَازَعَةً فِي مَالٍ كَانَ بَيْنَهُمَا بِذِي الْمَرْوَةِ. فَكَانَ الْوَلِيدُ تَحَامَلَ عَلَى الْحُسَيْنِ ؓ فِي حَقِّهِ لِسُلْطَانِهِ، فَقَالَ لَهُ الْحُسَيْنُ: أَحْلِفُ بِاَللَّهِ لَتُنْصِفَنِّي مِنْ حَقِّي أَوْ لَآخُذَنَّ سَيْفِي، ثُمَّ لَأَقُومَنَّ فِي مَسْجِدِ رَسُولِ اللَّهِ ﷺ، ثُمَّ لَأَدْعُوَنَّ بِحِلْفِ الْفُضُولِ. قَالَ: فَقَالَ عَبْدُ اللَّهِ بْنُ الزُّبَيْرِ، وَهُوَ عِنْدَ الْوَلِيدِ حِينَ قَالَ الْحُسَيْنُ ؓ مَا قَالَ: وَأَنَا أَحْلِفُ بِاَللَّهِ لَئِنْ دَعَا بِهِ لَآخُذَنَّ سَيْفِي، ثُمَّ لَأَقُومَنَّ مَعَهُ حَتَّى يُنْصَفَ مِنْ حَقِّهِ أَوْ نَمُوتَ جَمِيعًا. قَالَ: فَبَلَّغْتُ الْمِسْوَرَ بْنَ مَخْرَمَةَ بْنَ نَوْفَلٍ الزُّهْرِيَّ، فَقَالَ مِثْلَ ذَلِكَ وَبَلَّغْتُ عَبْدَ الرَّحْمَنِ بْنَ عُثْمَانَ بْنِ عُبَيْدِ اللَّهِ التَّيْمِيَّ فَقَالَ مِثْلَ ذَلِكَ. فَلَمَّا بَلَغَ ذَلِكَ الْوَلِيدَ بْنَ عُتْبَةَ أَنْصَفَ الْحُسَيْنَ مِنْ حَقِّهِ حَتَّى رَضِيَ. [ سَأَلَ عَبْدُ الْمَلِكِ مُحَمَّدَ بْنَ جُبَيْرٍ عَنْ عَبْدِ شَمْسٍ وَبَنِي نَوْفَلٍ وَدُخُولِهِمَا فِي حِلْفِ الْفُضُولِ فَأَخْبَرَهُ بِخُرُوجِهِمَا مِنْهُ ] قَالَ ابْنُ إسْحَاقَ: وَحَدَّثَنِي يَزِيدُ بْنُ عَبْدِ اللَّهِ بْنِ أُسَامَةَ بْنِ الْهَادِي اللَّيْثِيُّ عَنْ مُحَمَّدِ بْنِ إبْرَاهِيمَ بْنِ الْحَارِثِ التَّيْمِيِّ قَالَ: قَدِمَ مُحَمَّدُ بْنُ جُبَيْرِ بْنِ مُطْعِمِ بْنِ عَدِيِّ بْنِ نَوْفَلِ بْنِ عَبْدِ مَنَافٍ - وَكَانَ مُحَمَّدُ بْنُ جُبَيْرٍ أَعْلَمَ قُرَيْشٍ - عَلَى عَبْدِ الْمَلِكِ بْنِ مَرْوَانَ بْنِ الْحَكَمِ حِينَ قَتَلَ ابْنَ الزُّبَيْرِ، وَاجْتَمَعَ النَّاسُ عَلَى عَبْدِ الْمَلِكِ، فَلَمَّا دَخَلَ عَلَيْهِ قَالَ لَهُ: يَا أَبَا سَعِيدٍ، أَلَمْ نَكُنْ نَحْنُ وَأَنْتُمْ، يَعْنِي بَنِي عَبْدِ شَمْسِ بْنِ عَبْدِ مَنَافٍ، وَبَنِيَّ نَوْفَلِ بْنِ عَبْدِ مَنَافٍ فِي حِلْفِ الْفُضُولِ ؟ قَالَ: أَنْتَ أَعْلَمُ، قَالَ عَبْدُ الْمَلِكِ: لِتُخْبِرَنِّي يَا أَبَا سَعِيدٍ بِالْحَقِّ مِنْ ذَلِكَ؛ فَقَالَ: لَا وَاَللَّهِ، لَقَدْ خَرَجْنَا نَحْنُ وَأَنْتُمْ مِنْهُ قَالَ: صَدَقْتَ.

     ✧ The Alliance of the Virtuous [The reason for its naming] Ibn Hishām said: As for the Alliance of the Virtuous, Ziyād b. ʿAbd Allāh al-Bakkāʾī related to me from Muḥammad b. Isḥāq, who said: Several clans of Quraysh called one another to an alliance, and they gathered for it in the house of ʿAbd Allāh b. Judʿān b. ʿAmr b. Kaʿb b. Saʿd b. Taym b. Murrah b. Kaʿb b. Luʾayy, on account of his nobility and his age. Their alliance was made in his presence: Banū Hāshim, Banū al-Muṭṭalib, Asad b. ʿAbd al-ʿUzzā, Zuhrah b. Kilāb, and Taym b. Murrah. They made a pact and a covenant that they would not find in Makkah any wronged person, whether from its own inhabitants or from others who entered it from the rest of the people, except that they would stand with him, and they would be against whoever wronged him until his right was restored to him. Quraysh named that alliance the Alliance of the Virtuous. [The Messenger of Allāh’s ﷺ statement about the Alliance of the Virtuous] Ibn Isḥāq said: Muḥammad b. Zayd b. al-Muhājir b. Qunfudh al-Taymī related to me that he heard Ṭalḥah b. ʿAbd Allāh b. ʿAwf al-Zuhrī say: The Messenger of Allāh ﷺ said: “Indeed I witnessed in the house of ʿAbd Allāh b. Judʿān an alliance which I would not love to exchange for red camels; and if I were called to it in Islam, I would answer.” [Al-Ḥusayn disputed with al-Walīd over a right and threatened to call upon the Alliance of the Virtuous] Ibn Isḥāq said: Yazīd b. ʿAbd Allāh b. Usāmah b. al-Hādī al-Laythī related to me that Muḥammad b. Ibrāhīm b. al-Ḥārith al-Taymī related to him: There was between al-Ḥusayn b. ʿAlī b. Abī Ṭālib ؓ and al-Walīd b. ʿUtbah b. Abī Sufyān—al-Walīd being at that time governor of al-Madīnah, appointed over it by his paternal uncle Muʿāwiyah b. Abī Sufyān ؓ—a dispute over property between them at Dhū al-Marwah. Al-Walīd had taken advantage of his authority against al-Ḥusayn ؓ in his right. Al-Ḥusayn said to him: “I swear by Allāh, you will either give me justice regarding my right, or I will take up my sword, then I will stand in the mosque of the Messenger of Allāh ﷺ, then I will call upon the Alliance of the Virtuous.” He said: ʿAbd Allāh b. al-Zubayr, who was with al-Walīd when al-Ḥusayn ؓ said what he said, said: “And I swear by Allāh, if he calls upon it, I will take up my sword, then I will stand with him until he is given justice regarding his right or we all die together.” He said: I conveyed that to al-Miswar b. Makhramah b. Nawfal al-Zuhrī, and he said something similar; and I conveyed it to ʿAbd al-Raḥmān b. ʿUthmān b. ʿUbayd Allāh al-Taymī, and he said something similar. When that reached al-Walīd b. ʿUtbah, he gave al-Ḥusayn justice regarding his right until he was satisfied. [ʿAbd al-Malik asked Muḥammad b. Jubayr about ʿAbd Shams and Banū Nawfal and their being included in the Alliance of the Virtuous, and he informed him of their exclusion from it] Ibn Isḥāq said: Yazīd b. ʿAbd Allāh b. Usāmah b. al-Hādī al-Laythī related to me from Muḥammad b. Ibrāhīm b. al-Ḥārith al-Taymī, who said: Muḥammad b. Jubayr b. Muṭʿim b. ʿAdī b. Nawfal b. ʿAbd Manāf—and Muḥammad b. Jubayr was the most learned of Quraysh—came to ʿAbd al-Malik b. Marwān b. al-Ḥakam after he had killed Ibn al-Zubayr and the people had gathered around ʿAbd al-Malik. When he entered upon him, he said to him: “O Abū Saʿīd, were we and you not—meaning Banū ʿAbd Shams b. ʿAbd Manāf and Banū Nawfal b. ʿAbd Manāf—in the Alliance of the Virtuous?” He replied: “You know best.” ʿAbd al-Malik said: “You must tell me the truth about that, O Abū Saʿīd.” He said: “No, by Allāh, we and you left it.” He said: “You have spoken truthfully.”

132. Tarikh (al-Tabari) 603No grade recorded

     [ وِلَايَةُ هَاشِمٍ الرِّفَادَةَ وَالسِّقَايَةَ وَمَا كَانَ يَصْنَعُ إذَا قَدِمَ الْحَاجُّ   ] قَالَ ابْنُ إسْحَاقَ: فَوَلِيَ الرِّفَادَةَ وَالسِّقَايَةَ هَاشِمُ بْنُ عَبْدِ مَنَافٍ، وَذَلِكَ أَنَّ عَبْدَ شَمْسٍ كَانَ رَجُلًا سِفَارًا قَلَّمَا يُقِيمُ بِمَكَّةَ، وَكَانَ مُقِلًّا ذَا وَلَدٍ، وَكَانَ هَاشِمٌ مُوسِرًا فَكَانَ - فِيمَا يَزْعُمُونَ - إذَا حَضَرَ الْحَاجُّ قَامَ فِي قُرَيْشٍ فَقَالَ: يَا مَعْشَرَ قُرَيْشٍ، إنَّكُمْ جِيرَانُ اللَّهِ وَأَهْلُ بَيْتِهِ، وَإِنَّهُ يَأْتِيكُمْ فِي هَذَا الْمَوْسِمِ زُوَّارُ اللَّهِ وَحُجَّاجُ بَيْتِهِ. وَهُمْ ضَيْفُ اللَّهِ، وَأَحَقُّ الضَّيْفِ بِالْكَرَامَةِ ضَيْفُهُ، فَاجْمَعُوا لَهُمْ مَا تَصْنَعُونَ لَهُمْ بِهِ طَعَامًا أَيَّامَهُمْ هَذِهِ الَّتِي لَا بُدَّ لَهُمْ مِنْ الْإِقَامَةِ بِهَا، فَإِنَّهُ وَاَللَّهِ لَوْ كَانَ مَالِي يَسَعُ لِذَلِكَ مَا كَلَّفْتُكُمُوهُ فَيُخْرِجُونَ لِذَلِكَ خَرْجًا مِنْ أَمْوَالِهِمْ، كُلُّ امْرِئِ بِقَدْرِ مَا عِنْدَهُ، فَيَصْنَعُ بِهِ لِلْحُجَّاحِ طَعَامًا حَتَّى يُصْدَرُوا مِنْهَا. [ شَيْءٌ مِنْ أَعْمَالِ هَاشِمٍ ] وَكَانَ هَاشِمٌ فِيمَا يَزْعُمُونَ أَوَّلَ مَنْ سَنَّ الرِّحْلَتَيْنِ لِقُرَيْشِ: رِحْلَتَيْ الشِّتَاءِ وَالصَّيْفِ وَأَوَّلَ مَنْ أَطْعَمَ الثَّرِيدَ بِمَكَّةَ، وَإِنَّمَا كَانَ اسْمُهُ عَمْرًا، فَمَا سُمِّيَ هَاشِمًا إلَّا بِهَشْمِهِ الْخُبْزَ بِمَكَّةَ لِقَوْمِهِ. فَقَالَ شَاعِرٌ مِنْ قُرَيْشٍ أَوْ مِنْ بَعْضِ الْعَرَبِ: : عَمْرُو الَّذِي هَشَمَ الثَّرِيدَ لِقَوْمِهِ قَوْمٌ بِمَكَّةَ مُسْنِتِينَ عِجَافِ     سُنَّتْ إلَيْهِ الرِّحْلَتَانِ كِلَاهُمَا سَفَرُ الشِّتَاءِ وَرِحْلَةُ الْأَصْيَافِ قَالَ ابْنُ هِشَامٍ: أَنْشَدَنِي بَعْضُ أَهْلِ الْعِلْمِ بِالشِّعْرِ مِنْ أَهْلِ الْحِجَازِ: قَوْمٌ بِمَكَّةَ مُسْنِتِينَ عِجَافِ

     ✧ [Hashim’s assumption of the rifadah and siqayah and what he used to do when the pilgrims arrived] Ibn Ishaq said: Hashim b. ʿAbd Manaf took charge of the rifadah and siqayah. That was because ʿAbd Shams was a man who travelled much and rarely stayed in Makkah. He was a man of little means with many children, while Hashim was wealthy. So—as they assert—when the pilgrims arrived, he would stand before Quraysh and say: “O assembly of Quraysh, you are the neighbours of God and the people of His House. In this season the visitors of God and the pilgrims of His House come to you. They are the guests of God, and the guests most deserving of honour are His guests. So gather for them what you will use to prepare food for them during these days, in which they must stay here. For by God, if my own wealth were sufficient for that, I would not ask it of you.” So they each contributed from their wealth, each man according to what he had, and with it he prepared food for the pilgrims until they departed from there. [Some of Hashim’s acts] Hashim—as they assert—was the first to institute for Quraysh the two journeys: the winter journey and the summer journey, and the first to feed tharid in Makkah. His name was ʿAmr, and he was only called Hashim because of his breaking (hashm) bread in Makkah for his people. A poet of Quraysh, or of some of the Arabs, said: ʿAmr is the one who broke the tharid for his people, people in Makkah afflicted with drought and emaciated. Both the two journeys were instituted for him: the winter journey and the summer journey. Ibn Hisham said: One of the people of knowledge in poetry among the people of the Hijaz recited to me: people in Makkah afflicted with drought and emaciated.

133. Tarikh (al-Tabari) 604No grade recorded

     [ وِلَايَةُ الْمُطَّلِبِ لِلرِّفَادَةِ وَالسِّقَايَةِ   ] قَالَ ابْنُ إسْحَاقَ: ثُمَّ هَلَكَ هَاشِمُ بْنُ عَبْدِ مَنَافٍ بِغَزَّةَ مِنْ أَرْضِ الشَّامِ تَاجِرًا، فَوَلِيَ السِّقَايَةَ وَالرِّفَادَةَ مِنْ بَعْدِهِ الْمُطَّلِبُ بْنُ عَبْدِ مَنَافٍ، وَكَانَ أَصْغَرَ مِنْ عَبْدِ شَمْسٍ وَهَاشِمٍ، وَكَانَ ذَا شَرَفٍ فِي قَوْمِهِ وَفَضْلٍ، وَكَانَتْ قُرَيْشٌ إنَّمَا تُسَمِّيهِ الْفَيْضَ لِسَمَاحَتِهِ وَفَضْلِهِ.

     ✧ [The Authority of al-Muṭṭalib over al-Rifādah and al-Siqāyah] Ibn Isḥāq said: Then Hāshim b. ʿAbd Manāf died in Ghazzah in the land of al-Shām while on a trading journey. So al-Muṭṭalib b. ʿAbd Manāf assumed authority over al-siqāyah and al-rifādah after him. He was younger than ʿAbd Shams and Hāshim, and he possessed nobility and excellence among his people. Quraysh used to call him al-Fayḍ because of his generosity and excellence.

134. Tarikh (al-Tabari) 605No grade recorded

     [ مَوْتُ الْمُطَّلِبِ وَمَا قِيلَ فِي رِثَائِهِ مِنْ الشِّعْرِ   ] ثُمَّ هَلَكَ الْمُطَّلِبُ بِرَدْمَانَ مِنْ أَرْضِ الْيَمَنِ، فَقَالَ رَجُلٌ مِنْ الْعَرَبِ يَبْكِيهِ:: قَدْ ظَمِئَ الْحَجِيجُ بَعْدَ الْمُطَّلِبِ بَعْدَ الْجِفَانِ وَالشَّرَابِ المُنْثَعِبْ لَيْتَ قُرَيْشًا بَعْدَهُ عَلَى نَصَبْ وَقَالَ مَطْرُودُ بْنُ كَعْبٍ الْخُزَاعِيُّ، يَبْكِي الْمُطَّلِبَ وَبَنِيَّ عَبْدِ مَنَافٍ جَمِيعًا حِينَ أَتَاهُ نَعْيُ نَوْفَلِ بْنِ عَبْدِ مَنَافٍ، وَكَانَ نَوْفَلٌ آخِرَهُمْ هُلْكًا: : يَا لَيْلَةً هَيَّجَتْ لَيْلَاتِي     إحْدَى لَيَالِيَ الْقَسِيَّاتِ وَمَا أُقَاسِي مِنْ هُمُومٍ وَمَا     عَالَجْتُ مِنْ رُزْءِ الْمَنِيَّاتِ إذَا تَذَكَّرْتُ أَخِي نَوْفَلًا     ذَكَّرَنِي بِالْأَوَّلِيَّاتِ ذَكَّرَنِي بِالْأُزُرِ الْحُمْرِ     وَالْأَرْدِيَةِ الصُّفْرِ الْقَشِيبَاتِ أَرْبَعَةٌ كُلُّهُمْ سَيِّدُ     أَبْنَاءِ سَادَاتٍ لِسَادَاتِ مَيْتٌ بِرَدْمَانَ وَمَيْتٌ بِسَلْمَانَ     وَمَيِّتٌ عِنْدَ غَزَّاتِ وَمَيِّتٌ أُسْكِنَ لَحْدًا لَدَى     الْمَحْجُوبِ شَرْقِيِّ الْبُنَيَّاتِ أَخْلَصُهُمْ عَبْدُ مَنَافٍ فَهُمْ     مِنْ لَوْمِ مَنْ لَامَ بِمَنْجَاةِ إنَّ الْمُغِيرَاتِ وَأَبْنَاءَهَا     مِنْ خَيْرِ أَحْيَاءٍ وَأَمْوَاتِ وَكَانَ اسْمُ عَبْدِ مَنَافٍ الْمُغِيرَةَ، وَكَانَ أَوَّلَ بَنِي عَبْدِ مَنَافٍ هُلْكًا هَاشِمٌ، بِغَزَّةَ مِنْ أَرْضِ الشَّامِ، ثُمَّ عَبْدَ شَمْسٍ بِمَكَّةَ، ثُمَّ الْمُطَّلِبَ بِرَدْمَانَ مِنْ أَرْضِ الْيَمَنِ ثُمَّ نَوْفَلًا بِسَلْمَانَ مِنْ نَاحِيَةِ الْعِرَاقِ. فَقِيلَ لِمَطْرُودِ - فِيمَا يَزْعُمُونَ -: لَقَدْ قُلْتَ فَأَحْسَنْتَ، وَلَوْ كَانَ أَفْحَلَ مِمَّا قُلْتَ كَانَ أَحْسَنَ؛ فَقَالَ: أَنْظِرْنِي لَيَالِيَ، فَمَكَثَ أَيَّامًا، ثُمَّ قَالَ: يَا عَيْنُ جُوى وَأَذْرِي الدَّمْعَ وَانْهَمِرِي     وَابْكِي عَلَى السِّرِّ مِنْ كَعْبِ الْمُغِيرَاتِ يَا عَيْنُ وَاسْحَنْفِرِي بِالدَّمْعِ وَاحْتَفِلِي     وَابْكِي خَبِيئَةَ نَفْسِي فِي الْمُلِمَّاتِ وَابْكِي عَلَى كُلِّ فَيَّاضٍ أَخِي ثِقَةٍ     ضَخْمِ الدَّسِيعَةِ وَهَّابِ الْجَزِيلَاتِ مَحْضِ الضَّرِيبَةِ عَالِي الْهَمِّ مُخْتَلِقٌ     جَلْدِ النَّحِيزَةِ نَاءٍ بِالْعَظِيمَاتِ صَعْبِ الْبَدِيهَةِ لَا نِكْسٍ وَلَا وَكِلٍ     مَاضِي الْعَزِيمَةِ مِتْلَافِ الْكَرِيمَاتِ صَقْرٍ تَوَسَّطَ مِنْ كَعْبٍ إذَا نُسِبُوا     بُحْبُوحَةَ الْمَجْدِ وَالشُّمِّ الرَّفِيعَاتِ ثُمَّ اُنْدُبِي الْفَيْضَ وَالْفَيَّاضَ مُطَّلِبًا     وَاسْتَخْرِطِي بَعْدَ فَيْضَاتٍ بِجُمَّاتِ أَمْسَى بِرَدْمَانَ عَنَّا الْيَوْمَ مُغْتَرِبًا     يَا لَهْفَ نَفْسِي عَلَيْهِ بَيْنَ أَمْوَاتِ وَابْكِي لَكَ الْوَيْلُ إمَّا كُنْتِ بَاكِيَةً     لِعَبْدِ شَمْسٍ بِشَرْقِيِّ الْبُنَيَّاتِ وَهَاشِمٍ فِي ضَرِيحٍ وَسْطَ بَلْقَعَةٍ     تَسْفَى الرِّيَاحُ عَلَيْهِ بَيْنَ غَزَّاتِ وَنَوْفَلٌ كَانَ دُونَ الْقَوْمِ خَالِصَتِي     أَمْسَى بِسَلْمَانَ فِي رَمْسٍ بِمَوْمَاةِ لَمْ أَلْقَ مِثْلَهُمْ عُجْمًا وَلَا عَرَبًا     إذَا اسْتَقَلَّتْ بِهِمْ أُدْمُ الْمَطِيَّاتِ أَمْسَتْ دِيَارُهُمْ مِنْهُمْ مُعَطَّلَةً     وَقَدْ يَكُونُونَ زَيْنًا فِي السَّرِيَّاتِ أَفْنَاهُمْ الدَّهْرُ أَمْ كَلَّتْ سُيُوفُهُمْ     أَمْ كُلُّ مَنْ عَاشٍ أَزْوَادُ الْمَنِيَّاتِ أَصْبَحْتُ أَرْضَى مِنْ الْأَقْوَامِ بَعْدَهُمْ     بَسْطَ الْوُجُوهِ وَإِلْقَاءَ التَّحِيَّاتِ يَا عَيْنُ فَابْكِي أَبَا الشُّعْثِ الشَّجِيَّاتِ     يَبْكِينَهُ حُسَّرًا مِثْلَ الْبَلِيَّاتِ يَبْكِينَ أَكْرَمَ مَنْ يَمْشِي عَلَى قَدَمٍ     يُعْوِلْنَهُ بِدُمُوعٍ بَعْدَ عَبَرَاتِ يَبْكِينَ شَخْصًا طَوِيلَ الْبَاعِ ذَا فَجَرٍ     آبِي الْهَضِيمَةِ فَرَّاجِ الْجَلِيلَاتِ يَبْكِينَ عَمْرَو الْعُلَا إذْ حَانَ مَصْرَعُهُ     سَمْحَ السَّجِيَّةِ بَسَّامَ الْعَشِيَّاتِ يَبْكِينَهُ مُسْتَكِينَاتٍ عَلَى حَزَنٍ     يَا طُولَ ذَلِكَ مِنْ حُزْنٍ وَعَوْلَاتٍ يَبْكِينَ لَمَّا جَلَّاهُنَّ الزَّمَانُ لَهُ     خُضْرُ الْخُدُودِ كَأَمْثَالِ الْحَمِيَّاتِ مُحْتَزِمَاتٍ عَلَى أَوْسَاطِهِنَّ لِمَا     جَرَّ الزَّمَانُ مِنْ أَحْدَاثِ الْمُصِيبَاتِ أَبِيتُ لَيْلِي أُرَاعِي النَّجْمَ مِنْ أَلَمٍ     أَبْكِي وَتَبْكِي مَعِي شَجْوِي بُنَيَّاتِي مَا فِي الْقُرُومِ لَهُمْ عِدْلٌ وَلَا خَطَرٌ     وَلَا لِمَنْ تَرَكُوا شَرْوَى بَقِيَّاتِ أَبْنَاؤُهُمْ خَيْرُ أَبْنَاءٍ وَأَنْفُسُهُمْ     خَيْرُ النُّفُوسِ لَدَى جَهْدِ الْأَلِيَّاتِ كَمْ وَهَبُوا مِنْ طِمِرٍّ سَابِحٍ أَرِنٍ     وَمِنْ طِمِرَّةٍ نَهْبٍ فِي طِمِرَّاتِ وَمِنْ سُيُوفٍ مِنْ الْهِنْدِيِّ مُخْلَصَةٍ     وَمِنْ رِمَاحٍ كَأَشْطَانِ الرَّكِيَّاتِ وَمِنْ تَوَابِعِ مِمَّا يُفْضِلُونَ بِهَا     عِنْدَ الْمَسَائِلِ مِنْ بَذْلِ الْعَطِيَّاتِ فَلَوْ حَسَبْتُ وَأَحْصَى الْحَاسِبُونَ مَعِي     لَمْ أَقْضِ أَفَعَالَهُمْ تَلِكَ الْهَنِيَّاتِ هُمْ الْمُدِلُّونَ إمَّا مَعْشَرٌ فَخَرُّوا     عِنْدَ الْفَخَّارِ بِأَنْسَابٍ نَقِيَّاتٍ زَيْنُ الْبُيُوتِ الَّتِي خَلَّوْا مَسَاكِنَهَا     فَأَصْبَحَتْ مِنْهُمْ وَحْشًا خَلِيَّاتٍ أَقُولُ وَالْعَيْنُ لَا تَرْقَا مَدَامِعُهَا     لَا يُبْعِدُ اللَّهُ أَصْحَابَ الرَّزِيَّاتِ قَالَ ابْنُ هِشَامٍ: الْفَجْرُ: الْعَطَاءُ. قَالَ أَبُو خِرَاشٍ الْهُذَلِيُّ: : عَجَّفَ أَضْيَافِي جَمِيلُ بْنُ مَعْمَرٍ     بِذِي فَجَرٍ تَأْوِي إلَيْهِ الْأَرَامِلُ قَالَ ابْنُ إسْحَاقَ: أَبُو الشُّعْثِ الشَّجِيَّاتِ: هَاشِمُ بْنُ عَبْدِ مَنَافٍ.

     ✧ [The Death of al-Muṭṭalib and the Poetry Recited in Mourning for Him] Then al-Muṭṭalib died at Radmān in the land of Yemen. A man of the Arabs said, mourning him: The pilgrims have gone thirsty after al-Muṭṭalib, after the great bowls and the flowing drink. Would that Quraysh after him were in hardship. And Maṭrūd b. Kaʿb al-Khuzāʿī said, mourning al-Muṭṭalib and all the sons of ʿAbd Manāf together when the news of Nawfal b. ʿAbd Manāf's death reached him—Nawfal being the last of them to die: O night that stirred up my nights, one of the hard, cruel nights. And what I endure of griefs and what I have suffered of the calamity of deaths. When I remember my brother Nawfal, he reminds me of the ancient ones. He reminds me of the red loincloths and the yellow, new robes. Four, each of them a lord, sons of lords for lords. One dead at Radmān, one dead at Salmān, and one dead near Ghazzah. And one dead who was laid in a grave at al-Maḥjūb, east of al-Bunayyāt. The most sincere of them is ʿAbd Manāf, so they are safe from the blame of any blamer. Truly al-Mughīrāt and their sons are among the best of the living and the dead. The name of ʿAbd Manāf was al-Mughīrah. The first of the sons of ʿAbd Manāf to die was Hāshim, at Ghazzah in the land of Syria; then ʿAbd Shams at Makkah; then al-Muṭṭalib at Radmān in the land of Yemen; then Nawfal at Salmān on the side of Iraq. It was said to Maṭrūd—as they claim—: "You have spoken, and spoken well. If it had been more excellent than what you said, it would have been finer." He said: "Give me some nights." He waited some days, then said: O eye, grieve and let tears flow and pour forth, and weep for the noble one of Kaʿb, al-Mughīrāt. O eye, gush with tears and take pains, and weep for the hidden treasure of my soul in times of calamity. And weep for every overflowing one, a trusted brother, huge in generosity, bestower of great gifts. Pure in nature, lofty in aspiration, well-formed, firm in disposition, bearing great matters. Difficult to approach, not weak nor reliant on others, decisive in resolve, squandering precious things. A falcon who took his place among Kaʿb, when they are traced, in the very midst of glory and the high, lofty ones. Then lament the overflowing and the most overflowing, Muṭṭalib, and shed tears abundantly after floods of tears. He has become today a stranger from us at Radmān; alas, my grief for him among the dead. And weep—woe to you if you are weeping—for ʿAbd Shams at the east of al-Bunayyāt. And for Hāshim in a grave in the middle of a desolate land, where winds blow over him near Ghazzah. And Nawfal, who was, apart from the people, my special one, has become at Salmān in a tomb in a waterless desert. I have never met their like among non-Arabs or Arabs, when dark mounts carried them away. Their abodes have become empty of them, though they used to be an ornament in the night raids. Did time destroy them, or did their swords grow blunt, or does everyone who lives carry the provisions of death? After them, I have come to be content with people's cheerful faces and greetings. O eye, weep for Abū al-Shuʿth, the sorrowful ones weep for him, grieving like afflicted ones. They weep for the noblest of those who walk on foot; they wail for him with tears after sobs. They weep for a person of long reach, possessing generosity, refusing humiliation, dispeller of great difficulties. They weep for ʿAmr al-ʿUlā when his fall came, generous in nature, smiling in the evenings. They weep for him, humbled in grief; how long that grief and wailing lasts. They weep when time exposed them; cheeks green like feverish ones. Girding their waists because of what time brought of the events of calamities. I pass my night watching the stars from pain; I weep, and my little daughters weep with me in sorrow. Among the stallions there is no equal or rival for them, nor for those they left, any remnant like them. Their sons are the best of sons, and their souls are the best of souls under the strain of oaths. How many they gave of swift, noble, lively steeds, and of mares taken as booty among swift horses. And of Indian swords, pure, and of spears like the ropes of wells. And of gifts with which they showed favor, when asked, in giving presents. If I counted and the counters counted with me, I would not finish recounting those pleasant deeds of theirs. They are the ones who boast when a people vie in glory, with pure lineages. The ornament of the houses whose dwellings they left, which have become desolate and empty of them. I say, while the eye's tears do not cease: may God not make distant the people of calamities. Ibn Hishām said: "al-Fajr" means giving. Abū Khirāsh al-Hudhalī said: My guests were made lean by Jamīl b. Maʿmar, at a place of giving to which widows resort. Ibn Isḥāq said: "Abū al-Shuʿth, the sorrowful ones" refers to Hāshim b. ʿAbd Manāf.

135. Tarikh (al-Tabari) 606No grade recorded

     [ ولاية عبد المطلب السقاية والرفادة وِلَايَةُ عَبْدِ الْمُطَّلِبِ السِّقَايَةَ وَالرِّفَادَةَ   ] قَالَ: ثُمَّ وَلِيَ عَبْدُ الْمُطَّلِبِ بْنُ هَاشِمِ السِّقَايَةَ وَالرِّفَادَةَ بَعْدَ عَمِّهِ الْمُطَّلِبِ، فَأَقَامَهَا لِلنَّاسِ، وَأَقَامَ لِقَوْمِهِ مَا كَانَ آبَاؤُهُ يُقِيمُونَ قَبْلَهُ لِقَوْمِهِمْ مِنْ أَمْرِهِمْ، وَشَرُفَ فِي قَوْمِهِ شَرَفًا لَمْ يَبْلُغْهُ أَحَدٌ مِنْ آبَائِهِ، وَأَحَبَّهُ قَوْمُهُ وَعَظُمَ خَطَرُهُ فِيهِمْ.

     ✧ He said: Then ʿAbd al-Muṭṭalib b. Hāshim took charge of the watering (siqāyah) and the feeding (rifādah) after his paternal uncle al-Muṭṭalib. He established them for the people, and he established for his people what his forefathers had established before him for their people of their affairs. He attained an honor among his people that none of his forefathers had attained, and his people loved him and his importance among them became great.

136. Tarikh (al-Tabari) 607No grade recorded

     ذِكْرُ تَجْدِيدِ حَفْرِ زَمْزَمَ   عَلَى يَدَيْ عَبْدِ الْمُطَّلِبِ بْنِ هَاشِمٍ، الَّتِي كَانَ قَدْ دَرَسَ رَسْمُهَا بَعْدَ طَمِّ جُرْهُمٍ لَهَا إِلَى زَمَانِهِ. قَالَ مُحَمَّدُ بْنُ إِسْحَاقَ: ثُمَّ إِنَّ عَبْدَ الْمُطَّلِبِ بَيْنَمَا هُوَ نَائِمٌ فِي الْحِجْرِ، إِذْ أُتِيَ فَأُمِرَ بِحَفْرِ زَمْزَمَ وَكَانَ أَوَّلَ مَا ابْتُدِئَ بِهِ عَبْدُ الْمُطَّلِبِ مِنْ حَفْرِهَا، كَمَا حَدَّثَنِي يَزِيدُ بْنُ أَبِي حَبِيبٍ الْمِصْرِيُّ عَنْ مَرْثَدِ بْنِ عَبْدِ اللَّهِ الْيَزَنِيِّ عَنْ عَبْدِ اللَّهِ بْنِ زُرَيْرٍ الْغَافِقِيِّ أَنَّهُ سَمِعَ عَلِيَّ بْنَ أَبِي طَالِبٍ يُحَدِّثُ حَدِيثَ زَمْزَمَ حِينَ أُمِرَ عَبْدُ الْمُطَّلِبِ بِحَفْرِهَا قَالَ: قَالَ عَبْدُ الْمُطَّلِبِ: إِنِّي لَنَائِمٌ فِي الْحِجْرِ إِذْ أَتَانِي آتٍ فَقَالَ لِي: احْفِرْ طِيبَةَ قَالَ: قُلْتُ: وَمَا طِيبَةُ ؟ قَالَ: ثُمَّ ذَهَبَ عَنِّي فَلَمَّا كَانَ الْغَدُ رَجَعْتُ إِلَى مَضْجَعِي فَنِمْتُ فَجَاءَنِي فَقَالَ: احْفِرْ بَرَّةَ قَالَ: قُلْتُ: وَمَا بَرَّةُ ؟ قَالَ: ثُمَّ ذَهَبَ عَنِّي فَلَمَّا كَانَ الْغَدُ رَجَعْتُ إِلَى مَضْجَعِي فَنِمْتُ فَجَاءَنِي فَقَالَ: احْفِرِ الْمَضْنُونَةَ قَالَ: قُلْتُ: وَمَا الْمَضْنُونَةُ ؟ قَالَ: ثُمَّ ذَهَبَ عَنِّي فَلَمَّا كَانَ الْغَدُ رَجَعْتُ إِلَى مَضْجَعِي فَنِمْتُ فِيهِ فَجَاءَنِي قَالَ: احْفِرْ زَمْزَمَ قَالَ: قُلْتُ: وَمَا زَمْزَمُ ؟ قَالَ: لَا تَنْزِفُ أَبَدًا وَلَا تُذِمُّ، تَسْقِي الْحَجِيجَ الْأَعْظَمَ. وَهِيَ بَيْنَ الْفَرْثِ وَالدَّمِ، عِنْدَ نُقْرَةِ الْغُرَابِ الْأَعْصَمِ، عِنْدَ قَرْيَةِ النَّمْلِ. قَالَ: فَلَمَّا بَيَّنَ لِي شَأْنَهَا، وَدَلَّ عَلَى مَوْضِعِهَا، وَعَرَفَ أَنَّهُ قَدْ صُدِقَ، غَدًا بِمِعْوَلِهِ، وَمَعَهُ ابْنُهُ الْحَارِثُ بْنُ عَبْدِ الْمُطَّلِبِ - وَلَيْسَ لَهُ يَوْمئِذٍ وَلَدٌ غَيْرُهُ - فَحَفَرَ فَلَمَّا بَدَا لِعَبْدِ الْمُطَّلِبِ الطَّيُّ كَبَّرَ فَعَرَفَتْ قُرَيْشٌ أَنَّهُ قَدْ أَدْرَكَ حَاجَتَهُ فَقَامُوا إِلَيْهِ فَقَالُوا: يَا عَبْدَ الْمُطَّلِبِ إِنَّهَا بِئْرُ أَبِينَا إِسْمَاعِيلَ، وَإِنَّ لَنَا فِيهَا حَقًّا فَأَشْرِكْنَا مَعَكَ فِيهَا. قَالَ: مَا أَنَا بِفَاعِلٍ، إِنَّ هَذَا الْأَمْرَ قَدْ خُصِصْتُ بِهِ دُونَكُمْ، وَأُعْطِيتُهُ مِنْ بَيْنِكُمْ، قَالُوا لَهُ: فَأَنْصِفْنَا فَإِنَّا غَيْرُ تَارِكِيكَ حَتَّى نُخَاصِمَكَ فِيهَا. قَالَ: فَاجْعَلُوا بَيْنِي وَبَيْنَكُمْ مَنْ شِئْتُمْ أُحَاكِمْكُمْ إِلَيْهِ. قَالُوا: كَاهِنَةُ بَنِي سَعْدِ بْنِ هُذَيْمٍ. قَالَ: نَعَمْ. وَكَانَتْ بِأَشْرَافِ الشَّامِ فَرَكِبَ عَبْدُ الْمُطَّلِبِ، وَمَعَهُ نَفَرٌ مِنَ بَنِي أُمَيَّةَ، وَرَكِبَ مِنْ كُلِّ قَبِيلَةٍ مِنْ قُرَيْشٍ نَفَرٌ فَخَرَجُوا وَالْأَرْضُ إِذْ ذَاكَ مَفَاوِزُ حَتَّى إِذَا كَانُوا بِبَعْضِهَا نَفَدَ مَاءُ عَبْدِ الْمُطَّلِبِ وَأَصْحَابُهُ فَعَطِشُوا حَتَّى اسْتَيْقَنُوا بِالْهَلَكَةِ فَاسْتَسْقَوْا مَنْ مَعَهُمْ فَأَبَوْا عَلَيْهِمْ، وَقَالُوا: إِنَّا بِمَفَازَةٍ، وَإِنَّا نَخْشَى عَلَى أَنْفُسِنَا مِثْلَ مَا أَصَابَكُمْ. فَقَالَ عَبْدُ الْمُطَّلِبِ: إِنِّي أَرَى أَنْ يَحْفِرَ كُلُّ رَجُلٍ مِنْكُمْ حُفْرَتَهُ لِنَفْسِهِ بِمَا بِكُمُ الْآنَ مِنَ الَقُوَّةِ فَكُلَّمَا مَاتَ رَجُلٌ دَفَعَهُ أَصْحَابُهُ فِي حُفْرَتِهِ ثُمَّ وَارَوْهُ حَتَّى يَكُونَ آخِرُهُمْ رَجُلًا وَاحِدًا فَضَيْعَةُ رَجُلٍ وَاحِدٍ أَيْسَرُ مِنْ ضَيْعَةٍ رَكْبَ جَمِيعًا. فَقَالُوا: نِعْمَ مَا أَمَرْتَ بِهِ فَحَفَرَ كُلُّ رَجُلٍ لِنَفْسِهِ حُفْرَةً، ثُمَّ قَعَدُوا يَنْتَظِرُونَ الْمَوْتَ عَطْشَى، ثُمَّ إِنَّ عَبْدَ الْمُطَّلِبِ قَالَ لِأَصْحَابِهِ: إِنَّ إِلْقَاءَنَا بِأَيْدِينَا هَكَذَا لِلْمَوْتِ - لَا نَضْرِبُ فِي الْأَرْضِ لَا نَبْتَغِي لِأَنْفُسِنَا - لَعَجْزٌ فَعَسَى أَنْ يَرْزُقَنَا اللَّهُ مَاءً بِبَعْضِ الْبِلَادِ. فَارْتَحَلُوا حَتَّى إِذَا بَعَثَ عَبْدُ الْمُطَّلِبِ رَاحِلَتَهُ انْفَجَرَتْ مِنْ تَحْتِ خُفِّهَا عَيْنُ مَاءٍ عَذْبٍ فَكَبَّرَ عَبْدُ الْمُطَّلِبِ وَكَبَّرَ أَصْحَابُهُ، ثُمَّ نَزَلَ فَشَرِبَ وَشَرِبَ أَصْحَابُهُ، وَاسْتَقَوْا حَتَّى مَلَئُوا أَسْقِيَتَهُمْ، ثُمَّ دَعَا قَبَائِلَ قُرَيْشٍ، وَهُمْ يَنْظُرُونَ إِلَيْهِمْ فِي جَمِيعِ هَذِهِ الْأَحْوَالِ فَقَالَ: هَلُمُّوا إِلَى الْمَاءِ فَقَدْ سَقَانَا اللَّهُ فَجَاءُوا فَشَرِبُوا وَاسْتَقَوْا كُلُّهُمْ، ثُمَّ قَالُوا لِعَبْدِ الْمُطَّلِبِ: قَدْ وَاللَّهِ قُضِيَ لَكَ عَلَيْنَا وَاللَّهِ مَا نُخَاصِمُكَ فِي زَمْزَمَ أَبَدًا، إِنَّ الَّذِي سَقَاكَ هَذَا الْمَاءَ بِهَذِهِ الْفَلَاةِ لَهُو الَّذِي سَقَاكَ زَمْزَمَ فَارْجِعْ إِلَى سِقَايَتِكَ رَاشِدًا فَرَجَعَ وَرَجَعُوا مَعَهُ، وَلَمْ يَصِلُوا إِلَى الْكَاهِنَةِ، وَخَلُّوا بَيْنَهُ وَبَيْنَ زَمْزَمَ. قَالَ ابْنُ إِسْحَاقَ: فَهَذَا مَا بَلَغَنِي عَنْ عَلِيِّ بْنِ أَبِي طَالِبٍ فِي زَمْزَمَ قَالَ ابْنُ إِسْحَاقَ وَقَدْ سَمِعْتُ مَنْ يُحَدِّثُ عَنْ عَبْدِ الْمُطَّلِبِ أَنَّهُ قِيلَ لَهُ حِينَ أُمِرَ بِحَفْرِ زَمْزَمَ ثُمَّ ادْعُ بِالْمَاءِ الرِّوَى غَيْرِ الْكَدِرْ يَسْقِي حَجِيجَ اللَّهِ فِي كُلِّ مَبَرْ لَيْسَ يَخَافُ مِنْهُ شَيْءٌ مَا عَمَرْ قَالَ: فَخَرَجَ عَبْدُ الْمُطَّلِبِ حِينَ قِيلَ لَهُ ذَلِكَ إِلَى قُرَيْشٍ فَقَالَ: تَعْلَمُوا أَنِّي قَدْ أُمِرْتُ أَنْ أَحْفِرَ زَمْزَمَ قَالُوا: فَهَلْ بُيِّنَ لَكَ أَيْنَ هِيَ ؟ قَالَ: لَا، قَالُوا: فَارْجِعْ إِلَى مَضْجَعِكَ الَّذِي رَأَيْتَ فِيهِ مَا رَأَيْتَ فَإِنْ يَكْ حَقًّا مِنَ اللَّهِ يُبَيِّنْ لَكَ، وَإِنْ يَكُ مِنَ الشَّيْطَانِ فَلَنْ يَعُودَ إِلَيْكَ. فَرَجَعَ وَنَامَ فَأُتِيَ فَقِيلَ لَهُ: احْفِرْ زَمْزَمْ إِنَّكَ إِنْ حَفَرْتَهَا لَنْ تَنْدَمْ، وَهِيَ تُرَاثٌ مِنْ أَبِيكَ الْأَعْظَمْ، لَا تَنْزِفُ أَبَدًا وَلَا تُذِمْ، تَسْقِي الْحَجِيجَ الْأَعْظَمْ مِثْلَ نَعَامٍ حَافِلٍ لَمْ يُقْسَمْ، وَيَنْذِرُ فِيهَا نَاذِرٌ لِمُنْعِمْ، تَكُونُ مِيرَاثًا وَعَقْدًا مُحْكَمْ، لَيْسَتْ كَبَعْضِ مَا قَدْ تَعْلَمْ، وَهِيَ بَيْنَ الْفَرْثِ وَالدَّمْ. قَالَ ابْنُ إِسْحَاقَ: فَزَعَمُوا أَنَّ عَبْدَ الْمُطَّلِبِ حِينَ قِيلَ لَهُ ذَلِكَ قَالَ: وَأَيْنَ هِيَ ؟ قِيلَ لَهُ: عِنْدَ قَرْيَةِ النَّمْلِ، حَيْثُ يَنْقُرُ الْغُرَابُ غَدًا. فَاللَّهُ أَعْلَمُ أَيُّ ذَلِكَ كَانَ. قَالَ: فَغَدَا عَبْدُ الْمُطَّلِبِ وَمَعَهُ ابْنُهُ الْحَارِثُ، وَلَيْسَ لَهُ يَوْمئِذٍ وَلَدٌ غَيْرُهُ - زَادَ الْأُمَوِيُّ وَمَوْلَاهُ أَصْرَمُ - فَوَجَدَ قَرْيَةَ النَّمْلِ، وَوَجَدَ الْغُرَابَ يَنْقُرُ عِنْدَهَا بَيْنَ الْوَثَنَيْنِ إِسَافٍ وَنَائِلَةَ، اللَّذَيْنِ كَانَتْ قُرَيْشٌ تَنْحَرُ عِنْدَهُمَا فَجَاءَ بِالْمِعْوَلِ وَقَامَ لِيَحْفِرَ حَيْثُ أُمِرَ فَقَامَتْ إِلَيْهِ قُرَيْشٌ، وَقَالُوا: وَاللَّهِ لَا نَتْرُكُكَ تَحْفِرُ بَيْنَ وَثَنَيْنَا اللَّذَيْنِ نَنْحَرُ عِنْدَهُمَا فَقَالَ عَبْدُ الْمُطَّلِبِ لِابْنِهِ الْحَارِثِ: ذُدْ عَنِّي حَتَّى أَحْفِرَ فَوَاللَّهِ لَأَمْضِيَنَّ لِمَا أُمِرْتُ بِهِ فَلَمَّا عَرَفُوا أَنَّهُ غَيْرُ نَازِعٍ خَلُّوا بَيْنَهُ وَبَيْنَ الْحَفْرِ، وَكَفُّوا عَنْهُ فَلَمْ يَحْفِرْ إِلَّا يَسِيرًا حَتَّى بَدَا لَهُ الطَّيُّ فَكَبَّرَ، وَعَرَفَ أَنَّهُ قَدْ صُدِقَ فَلَمَّا تَمَادَى بِهِ الْحَفْرُ وَجَدَ فِيهَا غَزَالَتَيْنِ مَنْ ذَهَبٍ اللَّتَيْنِ كَانَتْ جُرْهُمٌ قَدْ دَفَنَتْهُمَا، وَوَجَدَ فِيهَا أَسْيَافًا قَلْعِيَّةً وَأَدْرَاعَا فَقَالَتْ لَهُ قُرَيْشٌ: يَا عَبْدَ الْمُطَّلِبِ لَنَا مَعَكَ فِي هَذَا شِرْكٌ وَحَقٌّ قَالَ: لَا، وَلَكِنْ هَلُمَّ إِلَى أَمْرٍ نِصْفٍ بَيْنِي وَبَيْنَكُمْ، نَضْرِبُ عَلَيْهَا بِالْقِدَاحِ قَالُوا: وَكَيْفَ نَصْنَعُ ؟ قَالَ: أَجْعَلُ لِلْكَعْبَةِ قَدَحَيْنِ، وَلِي قَدَحَيْنِ، وَلَكُمْ قَدَحَيْنِ فَمَنْ خَرَجَ قَدَحَاهُ عَلَى شَيْءٍ كَانَ لَهُ، وَمَنْ تَخَلَّفَ قَدَحَاهُ فَلَا شَيْءَ لَهُ قَالُوا: أَنْصَفْتَ فَجَعَلَ لِلْكَعْبَةِ قَدَحَيْنِ أَصْفَرَيْنِ، وَلَهُ أَسْوَدَيْنِ، وَلَهُمْ أَبْيَضَيْنِ، ثُمَّ أَعْطَوُا الْقِدَاحَ لِلَّذِي يَضْرِبُ عِنْدَ هُبَلَ، وَهُبَلُ أَكْبَرُ أَصْنَامِهِمْ، وَلِهَذَا قَالَ أَبُو سُفْيَانَ يَوْمَ أُحُدٍ اعْلُ هُبَلُ يَعْنِي هَذَا الصَّنَمَ، وَقَامَ عَبْدُ الْمُطَّلِبِ يَدْعُو اللَّهَ، وَذَكَرَ يُونُسُ بْنُ بُكَيْرٍ عَنْ مُحَمَّدِ بْنِ إِسْحَاقَ أَنَّ عَبْدَ الْمُطَّلِبِ جَعَلَ يَقُولُ: اللَّهُمَّ أَنْتَ الْمَلِكُ الْمَحْمُودْ رَبِّي فَأَنْتَ الْمُبْدِئُ الْمُعيِدْ وَمُمْسِكُ الرَّاسِيَةِ الْجُلْمُودْ مِنْ عَنْدِكَ الطَّارِفُ وَالتَّلِيدْ إِنْ شِئْتَ أَلْهَمْتَ كَمَا تُرِيدْ لِمَوْضِعِ الْحِلْيَةِ وَالْحَدِيدْ فَبَيِّنِ الْيَوْمَ لِمَا تُرِيدْ إِنِّي نَذَرْتُ الْعَاهِدَ الْمَعْهُودْ اجْعَلْهُ لِي رَبِّ فَلَا أَعُودْ قَالَ: وَضَرَبَ صَاحِبُ الْقِدَاحِ فَخَرَجَ الْأَصْفَرَانِ عَلَى الْغَزَالَتَيْنِ لِلْكَعْبَةِ، وَخَرَجَ الْأَسْوَدَانِ عَلَى الْأَسْيَافِ وَالْأَدْرَاعِ لِعَبْدِ الْمُطَّلِبِ، وَتَخَلَّفَ قَدَحَا قُرَيْشٍ فَضَرَبَ عَبْدُ الْمُطَّلِبِ الْأَسْيَافَ بَابًا لِلْكَعْبَةِ، وَضَرَبَ فِي الْبَابِ الْغَزَالَتَيْنِ مِنْ ذَهَبٍ فَكَانَ أَوَّلَ ذَهَبٍ حُلِّيَتْهُ الْكَعْبَةُ - فِيمَا يَزَعُمُونَ - ثُمَّ إِنَّ عَبْدَ الْمُطَّلِبِ أَقَامَ سِقَايَةَ زَمْزَمَ لِلْحَاجِّ.

     ✧ Account of the Renewal of the Excavation of Zamzam at the hands of ʿAbd al-Muṭṭalib b. Hāshim, whose trace had been effaced after Jurhum had filled it in, down to his time. Muḥammad b. Isḥāq said: Then, while ʿAbd al-Muṭṭalib was sleeping in the Ḥijr, someone came to him and commanded him to excavate Zamzam. The first thing with which ʿAbd al-Muṭṭalib began its excavation, as Yazīd b. Abī Ḥabīb al-Miṣrī related to me, from Marthad b. ʿAbd Allāh al-Yazanī, from ʿAbd Allāh b. Zurayr al-Ghāfiqī, that he heard ʿAlī b. Abī Ṭālib relate the account of Zamzam when ʿAbd al-Muṭṭalib was commanded to excavate it. He said: ʿAbd al-Muṭṭalib said: I was sleeping in the Ḥijr when a visitor came to me and said to me: "Dig Ṭaybah." He said: I said: "And what is Ṭaybah?" He said: Then he went away from me. When the next day came, I returned to my resting place and slept, and he came to me and said: "Dig Barrah." He said: I said: "And what is Barrah?" He said: Then he went away from me. When the next day came, I returned to my resting place and slept, and he came to me and said: "Dig al-Maḍnūnah." He said: I said: "And what is al-Maḍnūnah?" He said: Then he went away from me. When the next day came, I returned to my resting place and slept in it, and he came to me and said: "Dig Zamzam." He said: I said: "And what is Zamzam?" He said: "It never runs dry and is never blamed; it gives drink to the greatest multitude of pilgrims. It is between the offal and the blood, at the pecking place of the white-footed crow, at the ant village." He said: When he had made its matter clear to me, and indicated its location, and I knew that he had been believed, he went in the morning with his pickaxe, and with him was his son al-Ḥārith b. ʿAbd al-Muṭṭalib — and he had no son other than him that day — and he dug. When the masonry appeared to ʿAbd al-Muṭṭalib, he proclaimed the takbīr, and Quraysh knew that he had attained his need. They rose to him and said: "O ʿAbd al-Muṭṭalib, it is the well of our father Ismāʿīl, and we have a right in it, so make us partners with you in it." He said: "I will not do so. This matter has been singled out for me to the exclusion of you, and I have been given it from among you." They said to him: "Then deal fairly with us, for we will not leave you until we dispute with you over it." He said: "Then appoint between me and you whomever you wish, and I will submit to his judgment." They said: "The priestess of Banū Saʿd b. Hudhaym." He said: "Yes." She was at the highlands of Syria. So ʿAbd al-Muṭṭalib mounted, and with him a group from Banū Umayyah, and from every tribe of Quraysh a group mounted. They set out, and the land at that time was waterless desert, until when they were in part of it, the water of ʿAbd al-Muṭṭalib and his companions ran out, and they became thirsty until they were certain of destruction. They asked those with them for water, but they refused them, saying: "We are in a waterless desert, and we fear for ourselves the like of what has befallen you." ʿAbd al-Muṭṭalib said: "I think each man of you should dig his own grave with the strength you still have. Whenever a man dies, his companions push him into his grave and then cover him, until the last of them is a single man, for the loss of one man is easier than the loss of the whole caravan together." They said: "What you have commanded is good." So each man dug a grave for himself, and then they sat waiting for death from thirst. Then ʿAbd al-Muṭṭalib said to his companions: "Our throwing ourselves into death like this — not striking out into the land, not seeking anything for ourselves — is weakness. Perhaps God will provide us water in some land." So they set out again, and when ʿAbd al-Muṭṭalib urged his mount forward, a spring of sweet water burst forth from beneath its hoof. ʿAbd al-Muṭṭalib proclaimed the takbīr, and his companions proclaimed the takbīr. Then he dismounted and drank, and his companions drank, and they drew water until they filled their waterskins. Then he called the tribes of Quraysh, who were watching them throughout all these events, and said: "Come to the water, for God has given us drink." They came and drank and all drew water. Then they said to ʿAbd al-Muṭṭalib: "By God, judgment has been given in your favor against us. By God, we will never dispute with you over Zamzam. The one who gave you this water in this waste land is the one who will give you Zamzam. Return to your watering place rightly guided." So he returned, and they returned with him, and they did not reach the priestess, and they left him alone with Zamzam. Ibn Isḥāq said: This is what has reached me from ʿAlī b. Abī Ṭālib concerning Zamzam. Ibn Isḥāq said: I have also heard someone relate from ʿAbd al-Muṭṭalib that when he was commanded to excavate Zamzam, it was said to him: Then call for water, abundant and not turbid, giving drink to God's pilgrims in every place of righteousness, from which nothing need be feared as long as it lasts. He said: When that was said to him, ʿAbd al-Muṭṭalib went out to Quraysh and said: "Know that I have been commanded to excavate Zamzam." They said: "Has its location been made clear to you?" He said: "No." They said: "Then return to your resting place in which you saw what you saw. If it is true from God, He will make it clear to you; if it is from Satan, he will not return to you." He returned and slept, and someone came to him and said to him: "Dig Zamzam. If you dig it, you will not regret it. It is an inheritance from your greatest forefather. It never runs dry and is never blamed; it gives drink to the greatest multitude of pilgrims, like abundant ostriches that are not divided; a vower makes vows in it to the Benefactor. It will be an inheritance and a firm covenant, not like some of what you know, and it is between the offal and the blood." Ibn Isḥāq said: They claimed that when that was said to ʿAbd al-Muṭṭalib, he said: "And where is it?" It was said to him: "At the ant village, where the crow will peck tomorrow." God knows best which of these it was. He said: ʿAbd al-Muṭṭalib went in the morning with his son al-Ḥārith — and he had no son other than him that day — al-Umawī added: and his freedman Aṣram — and he found the ant village, and he found the crow pecking at it, between the two idols Isāf and Nāʾilah, at which Quraysh used to sacrifice. He came with the pickaxe and stood to dig where he was commanded. Quraysh rose against him and said: "By God, we will not let you dig between our two idols at which we sacrifice." ʿAbd al-Muṭṭalib said to his son al-Ḥārith: "Defend me so that I can dig, for by God, I will carry out what I have been commanded." When they knew that he would not desist, they left him to dig and held back from him. He had dug but a little when the masonry appeared to him, and he proclaimed the takbīr, and he knew that he had been believed. When he continued digging, he found in it two golden gazelles that Jurhum had buried, and he found in it Qalʿī swords and coats of mail. Quraysh said to him: "O ʿAbd al-Muṭṭalib, we have a share and a right with you in this." He said: "No. But come to a matter of equal division between me and you: we cast lots for it with arrows." They said: "How shall we do that?" He said: "I will assign two arrows for the Kaʿbah, two for me, and two for you. Whichever two arrows come out for something, it belongs to that party, and whichever two arrows fail, that party gets nothing." They said: "You have been fair." So he assigned two yellow arrows for the Kaʿbah, two black ones for himself, and two white ones for them. Then they gave the arrows to the one who cast lots at Hubal, and Hubal was the greatest of their idols. For this reason Abū Sufyān said on the day of Uḥud: "Exalted be Hubal," meaning this idol. ʿAbd al-Muṭṭalib stood calling upon God, and Yūnus b. Bukayr mentioned from Muḥammad b. Isḥāq that ʿAbd al-Muṭṭalib began saying: O God, You are the praiseworthy King, my Lord, You are the Originator and the Restorer, and the Holder of the firmly fixed massive rocks. From You come both the newly acquired and the inherited. If You will, You inspire as You wish, for the place of the ornaments and the iron. So make clear today what You will. I have vowed the covenant that is pledged. Make it mine, O Lord, so that I do not go back. He said: The one with the arrows cast, and the two yellow ones came out for the two gazelles, for the Kaʿbah, and the two black ones came out for the swords and the coats of mail, for ʿAbd al-Muṭṭalib, and the two arrows of Quraysh failed. ʿAbd al-Muṭṭalib hammered the swords into a door for the Kaʿbah, and he hammered the two golden gazelles onto the door. Thus it was the first gold with which the Kaʿbah was adorned — as they claim. Then ʿAbd al-Muṭṭalib established the watering of Zamzam for the pilgrims.

137. Tarikh (al-Tabari) 608No grade recorded

     [ فَضْلُ زَمْزَمَ وَمَا قِيلَ فِيهَا مِنْ شِعْرٍ   ] قَالَ ابْنُ إسْحَاقَ: فَعَفَّتْ زَمْزَمُ عَلَى الْبِئَارِ الَّتِي كَانَتْ قَبْلَهَا يَسْقِي عَلَيْهَا الْحَاجُّ، وَانْصَرَفَ النَّاسُ إلَيْهَا لِمَكَانِهَا مِنْ الْمَسْجِدِ الْحَرَامِ، وَلِفَضْلِهَا عَلَى مَا سِوَاهَا مِنْ الْمِيَاهِ وَلِأَنَّهَا بِئْرُ إسْمَاعِيلَ بْنِ إبْرَاهِيمَ عَلَيْهِمَا السَّلَامُ، وَافْتَخَرَتْ بِهَا بَنُو عَبْدِ مَنَافٍ عَلَى قُرَيْشٍ كُلِّهَا، وَعَلَى سَائِرِ الْعَرَبِ، فَقَالَ مُسَافِرُ بْنُ أَبِي عَمْرِو بْنِ أُمَيَّةَ بْنِ عَبْدِ شَمْسِ بْنِ عَبْدِ مَنَافٍ، وَهُوَ يَفْخَرُ عَلَى قُرَيْشٍ بِمَا وُلُّوا عَلَيْهِمْ مِنْ السِّقَايَةِ وَالرِّفَادَةِ، وَمَا أَقْدَمُوا لِلنَّاسِ مِنْ ذَلِكَ، وَبِزَمْزَمَ حِينَ ظَهَرَتْ لَهُمْ، وَإِنَّمَا كَانَ بَنُو عَبْدِ مَنَافٍ أَهْلَ بَيْتٍ وَاحِدٍ، شَرَفُ بَعْضِهِمْ لِبَعْضِ شَرَفٌ، وَفَضْلُ بَعْضِهِمْ لِبَعْضِ فَضْلٌ:: وَرِثْنَا الْمَجْدَ مِنْ آبَا ئِنَا فَنَمَى بِنَا صُعُدَا     أَلَمْ نَسْقِ الْحَجِيجَ وَنَنْحَرُ الدَّلَّافَةَ الرُّفُدَا     وَنُلْقَى عِنْدَ تَصْرِيفِ الْمَنَايَا شُدَّدًا رُفُدَا     فَإِنْ نَهْلِكْ فَلَمْ نُمْلَكْ وَمَنْ ذَا خَالِدٌ أَبَدَا     وَزَمْزَمُ فِي أَرُومَتِنَا وَنَفْقَأُ عَيْنَ مَنْ حَسَدَا قَالَ ابْنُ هِشَامٍ: وَهَذِهِ الْأَبْيَاتُ فِي قَصِيدَةٍ لَهُ. قَالَ ابْنُ إسْحَاقَ: وَقَالَ حُذَيْفَةُ بْنُ غَانِمٍ أَخُو بَنِي عَدِيِّ بْنِ كَعْبِ بْنِ لُؤَيٍّ: : وَسَاقِي الْحَجِيجِ ثُمَّ لِلْخَيْرِ هَاشِمُ     وَعَبْدُ مَنَافٍ ذَلِكَ السَّيِّدُ الْفِهْرِي طَوَى زَمْزَمَ عِنْدَ الْمَقَامِ فَأَصْبَحَتْ     سِقَايَتُهُ فَخْرًا عَلَى كُلِّ ذِي فَخْرِ قَالَ ابْنُ هِشَامٍ: يَعْنِي عَبْدَ الْمُطَّلِبِ بْنَ هَاشِمٍ. وَهَذَانِ الْبَيْتَانِ فِي قَصِيدَةٍ لِحُذَيْفَةَ بْنِ غَانِمٍ.

     ✧ [The Virtue of Zamzam and What Poetry Was Said About It] Ibn Isḥāq said: Zamzam overflowed over the wells that had been before it, from which the pilgrims used to draw water, and the people turned to it because of its location in the Sacred Mosque, and because of its excellence over all other waters, and because it is the well of Ismāʿīl, son of Ibrāhīm (peace be upon them both). The Banū ʿAbd Manāf boasted of it over all of Quraysh and over the rest of the Arabs. Musāfir b. Abī ʿAmr b. Umayyah b. ʿAbd Shams b. ʿAbd Manāf said, boasting over Quraysh because of the office of providing water and food to the pilgrims that they had been entrusted with, and because of what they offered to the people of that, and because of Zamzam when it appeared for them — and the Banū ʿAbd Manāf were but one household; the honor of some of them was honor for the others, and the excellence of some of them was excellence for the others: We inherited glory from our fathers, so it grew with us upward; did we not give drink to the pilgrims and slaughter the plump, generously gifted camels; and we are found, at the turnings of fates, strong in support. If we perish, we are not enslaved; and who remains forever? And Zamzam is in our root-stock, and we gouge out the eye of the envious. Ibn Hishām said: These verses are from a poem of his. Ibn Isḥāq said: Ḥudhayfah b. Ghānim, the brother of the Banū ʿAdī b. Kaʿb b. Luʾayy, said: The one who gives the pilgrims drink, then for good, is Hāshim; and ʿAbd Manāf is that master of the Fihr clan. He folded up Zamzam by the Maqām, and its watering-place became a boast over every boaster. Ibn Hishām said: He means ʿAbd al-Muṭṭalib b. Hāshim. These two verses are from a poem of Ḥudhayfah b. Ghānim.

138. Tarikh (al-Tabari) 609No grade recorded

     ذِكْرُ بَعْضِ أَسْمَاءِ زَمْزَمَ   قَالَ الْفَاكِهِيُّ رَحِمَهُ اللَّهُ تَعَالَى: أَعْطَانِي أَحْمَدُ بْنُ مُحَمَّدِ بْنِ إِبْرَاهِيمَ كِتَابًا ذَكَرَ أَنَّهُ عَنْ أَشْيَاخِهِ مِنْ أَهْلِ مَكَّةَ فَكَتَبْتُهُ مِنْ كِتَابِهِ فَقَالُوا: هَذِهِ تَسْمِيَةُ أَسْمَاءِ زَمْزَمَ. هِيَ: زَمْزَمُ وَهَزْمَةُ جِبْرِيلَ، وَسُقْيَا إِسْمَاعِيلَ، لَا تُنْزَفُ وَلَا تُذَمُّ، وَبَرَكَةُ، وَسَيِّدَةُ، وَنَافِعَةُ، وَمَضْنُونَةُ وَعَوْنَةُ، وَبُشْرَى، وَصَافِيَةُ، وَبَرَّةُ، وَعِصْمَةُ، وَسَالِمَةُ، وَمَيْمُونَةُ، وَمُبَارَكَةُ، وَكَافِيَةُ، وَعَافِيَةُ، وَمُغَذِّيَةُ، وَطَاهِرَةُ، وَحُرْمَةُ، وَمَرْوِيَّةُ، وَمُؤْنَةُ، وَطَعَامُ طُعْمٍ، وَشِفَاءُ سُقْمٍ. انْتَهَى. زَادَ غَيْرُهُ: طَيْبَةُ، وَتُكْتَمُ وَشَبَّاعَةُ الْعِيَالِ، وَشَرَابُ الْأَبْرَارِ، وَقَرْيَةُ النَّمْلِ، وَنَقْرَةُ الْغُرَابِ الْأَعْصَمِ، وَهَزْمَةُ إِسْمَاعِيلَ، قَالَ الْبِكْرِيُّ: الْهَزْمَةُ تَطَامُنٌ فِي الْأَرْضِ، وَهَزْمَةُ الْأَرْضِ: حُفْرَتُهَا، وَالْهَزَائِمُ: الْآبَارُ. انْتَهَى. وَحُفْرَةُ الْعَبَّاسِ. ذَكَرَ هَذَا الِاسْمَ يَاقُوتُ فِي الْمُشْتَرَكِ. وَهَمْزَةُ جِبْرِيلَ بِتَقْدِيمِ الْمِيمِ عَلَى الزَّايِ ذَكَرَهُ السُّهَيْلِيُّ، وَسَابِقٌ. قُلْتُ: وَزَادَ الْبَكْرِيُّ: الشَّيَّاعَةَ. قَالَ: بِتَشْدِيدِ الشِّينِ الْمُعْجَمَةِ وَتَشْدِيدِ الْيَاءِ أُخْتِ الْوَاوِ وَبِالْعَيْنِ الْمُهْمَلَةِ. هَذَا نَصُّهُ وَلَمْ يَتَعَرَّضْ لِحَرَكَاتِ الْحُرُوفِ وَهِيَ فِي خَطِّ مُغَلْطَايِ فِي "الزَّهْرِ" بِثَلَاثِ فَتَحَاتٍ. وَذَكَرَهُ الزَّمَخْشَرِيُّ كَذَلِكَ فِي أَسْمَاءِ الْأَمَاكِنِ وَالْمِيَاهِ ثُمَّ نُقِلَ عَنِ الْخَارْزَنْجِيِّ: شُيَاعَةُ بِضَمِّ الشِّينِ وَفَتْحِ الْيَاءِ مُخَفَّفَتَيْنِ. وَرَكْضَةُ جِبْرِيلَ، وَحَفِيرَةُ عَبْدِ الْمُطَّلِبِ وَنُقِلَ ذَلِكَ عَنْ أَبِي عُمَرَ الزَّاهِدِ رَحِمَهُ اللَّهُ تَعَالَى. وَزَادَ فِي "الزَّهْرِ" نَقْلًا عَنِ ابْنِ السِّيدِ فِي الْمُثَلَّثِ: زَمَّمٌ بِفَتْحِ الْمِيمِ الْأُولَى وَبِضَمِّهَا مُشَدَّدَةٌ فِيهِمَا. وَشَيْعَةُ بِفَتْحِ الشِّينِ الْمُعْجَمَةِ وَسُكُونِ الْمُثَنَّاةِ التَّحْتِيَّةِ وَفَتْحِ الْعَيْنِ الْمُهْمَلَةِ. وَحَفِيرَةُ عَبْدِ الْمُطَّلِبِ وَزَادَ ابْنُ خَالَوَيْهِ فِي كِتَابِ "لَيْسَ": مَكْنُونَةَ بِنُونَيْنِ. وَمَكْتُومَةَ بِمُثَنَّاةٍ فَوْقِيَّةٍ وَمِيمٍ. وَاللَّهُ تَعَالَى أَعْلَمُ.

     ✧ Mention of Some of the Names of Zamzam Al-Fākihī, may God Almighty have mercy on him, said: Aḥmad b. Muḥammad b. Ibrāhīm gave me a book which he mentioned was from his shaykhs among the people of Makkah, and I copied it from his book. They said: This is the enumeration of the names of Zamzam. They are: Zamzam, and Hazmat Jibrīl, and Suqyā Ismāʿīl, it is not exhausted nor blamed, and Barakah, and Sayyidah, and Nāfiʿah, and Maḍnūnah, and ʿAwnah, and Bushrā, and Ṣāfiyah, and Barrah, and ʿIṣmah, and Sālimah, and Maymūnah, and Mubārakah, and Kāfiyah, and ʿĀfiyah, and Mughadhdhiyah, and Ṭāhirah, and Ḥurmah, and Marwiyyah, and Muʾnah, and Ṭaʿām Ṭuʿm, and Shifāʾ Suqm. End. Another added: Ṭaybah, and Tuktam, and Shabbāʿat al-ʿIyāl, and Sharāb al-Abrār, and Qaryat al-Naml, and Naqrat al-Ghurāb al-Aʿṣam, and Hazmat Ismāʿīl. Al-Bikrī said: al-hazmah is a depression in the ground, and hazmat al-arḍ is its pit, and al-hazāʾim are wells. End. And Ḥufrat al-ʿAbbās. Yāqūt mentioned this name in al-Mushtarak. And Hamzat Jibrīl, with the mīm preceding the zāy, was mentioned by al-Suhaylī, and Sābiq. I say: Al-Bakrī added: al-Shayyāʿah. He said: with a doubled unpointed shīn and a doubled yāʾ, sister of wāw, and with an unpointed ʿayn. This is his text, and he did not address the vowels of the letters. In Mughlaṭāy's handwriting in "al-Zahr" it is with three fatḥahs. Al-Zamakhsharī likewise mentioned it among the names of places and waters, then it was transmitted from al-Khārazanjī: Shuyāʿah with a ḍammah on the shīn and a fatḥah on the yāʾ, both undoubled. And Rakḍat Jibrīl, and Ḥafīrat ʿAbd al-Muṭṭalib, and that was transmitted from Abū ʿUmar al-Zāhid, may God Almighty have mercy on him. In "al-Zahr" he added, transmitting from Ibn al-Sīd in al-Muthallath: Zammam, with a fatḥah on the first mīm and with a ḍammah on it, doubled in both cases. And Shayʿah, with a fatḥah on the unpointed shīn, a sukūn on the two-pointed yāʾ, and a fatḥah on the unpointed ʿayn. And Ḥafīrat ʿAbd al-Muṭṭalib. Ibn Khālawayh added in the book "Laysa": Maknūnah with two nūns, and Maktūmah with a two-pointed tāʾ and a mīm. And God Almighty knows best.

139. Tarikh (al-Tabari) 610No grade recorded

     ذِكْرُ بِئَارِ قَبَائِلِ قُرَيْشٍ بِمَكَّةَ   [ الطَّوِيُّ وَمَنْ حَفَرَهَا ] قَالَ ابْنُ هِشَامٍ: وَكَانَتْ قُرَيْشٌ قَبْلَ حَفْرِ زَمْزَمَ قَدْ احْتَفَرَتْ بِئَارًا بِمَكَّةَ، فِيمَا حَدَّثَنَا زِيَادُ بْنُ عَبْدِ اللَّهِ الْبَكَّائِيُّ عَنْ مُحَمَّدِ بْنِ إسْحَاقَ، قَالَ: حَفَرَ عَبْدُ شَمْسِ بْنُ عَبْدِ مَنَافٍ الطَّوِيَّ، وهي الْبِئْرُ الَّتِي بِأَعْلَى مَكَّةَ عِنْدَ الْبَيْضَاءِ، دَارُ مُحَمَّدِ بْنِ يُوسُفَ ( الثَّقَفِيُّ ). [ بَذَّرُ وَمَنْ حَفَرَهَا   ] وَحَفَرَ هَاشِمُ بْنُ عَبْدِ مَنَافٍ بَذَّرَ، وَهِيَ الْبِئْرُ الَّتِي عِنْدَ الْمُسْتَنْذَرِ، خَطْمُ الْخَنْدَمَةِ عَلَى فَمِ شِعْبِ أَبِي طَالِبٍ. وَزَعَمُوا أَنَّهُ قَالَ حِينَ حَفَرَهَا: لَأَجْعَلَنَّهَا بَلَاغًا لِلنَّاسِ. قَالَ ابْنُ هِشَامٍ: وَقَالَ الشَّاعِرُ: : سَقَى اللَّهُ أَمْوَاهًا عَرَفْتُ مَكَانَهَا جُرَابًا وَمَلْكُومًا وَبَذَّرَ وَالْغَمْرَا [ سَجْلَةُ وَمَنْ حَفَرَهَا   ] قَالَ ابْنُ إسْحَاقَ: وَحَفَرَ سَجْلَةَ، وَهِيَ بِئْرُ الْمُطْعِمِ بْنِ عَدِيِّ بْنِ نَوْفَلِ بْنِ عَبْدِ مَنَافٍ الَّتِي يَسْقُونَ عَلَيْهَا الْيَوْمَ. وَيَزْعُمُ بَنُو نَوْفَلٍ أَنَّ الْمُطْعِمَ ابْتَاعَهَا مِنْ أَسَدِ بْنِ هَاشِمٍ، وَيَزْعُمُ بَنُو هَاشِمٍ أَنَّهُ وَهَبَهَا لَهُ حِينَ ظَهَرَتْ زَمْزَمُ، فَاسْتَغْنَوْا بِهَا عَنْ تِلْكَ الْآبَارِ. [ الْحَفْرُ وَمَنْ حَفَرَهَا ] وَحَفَرَ أُمَيَّةُ بْنُ عَبْدِ شَمْسٍ الْحَفْرَ لِنَفْسِهِ. [ سُقَيَّةُ وَمَنْ حَفَرَهَا   ] وَحَفَرَتْ بَنُو أَسَدِ بْنِ عَبْدِ الْعُزَّى سُقَيَّةَ، وَهِيَ بِئْرُ بَنِي أَسَدٍ. [ أُمُّ أَحْرَادٍ وَمَنْ حَفَرَهَا ] وَحَفَرَتْ بَنُو عَبْدِ الدَّارِ أُمَّ أَحْرَادٍ. [ السُّنْبُلَةُ وَمَنْ حَفَرَهَا   ] وَحَفَرَتْ بَنُو جُمَحَ السُّنْبُلَةَ، وَهِيَ بِئْرُ خَلَفِ بْنِ وَهْبٍ. [ الْغِمْرُ وَمَنْ حَفَرَهَا ] وَحَفَرَتْ بَنُو سَهْمٍ الْغِمْرَ، وَهِيَ بِئْرُ بَنِي سَهْمٍ [ رُمُّ وَخُمُّ وَالْحَفْرُ وَأَصْحَابُهَا   ] وَكَانَتْ آبَارُ حَفَائِرَ خَارِجًا مِنْ مَكَّةَ قَدِيمَةً مِنْ عَهْدِ مُرَّةَ بْنِ كَعْبٍ، وَكِلَابِ بْنِ مُرَّةَ، وَكُبَرَاءِ قُرَيْشٍ الْأَوَائِلِ مِنْهَا يَشْرَبُونَ، وَهِيَ رُمُّ وَرُمُّ: بِئْرُ مُرَّةَ بْنِ كَعْبِ بْنِ لُؤَيٍّ: وَخُمُّ، وَخُمُّ بِئْرُ بَنِي كِلَابِ بْنِ مُرَّةَ؛ وَالْحَفْرُ. قَالَ حُذَيْفَةُ بْنُ غَانِمٍ أَخُو بَنِي عَدِيِّ بْنِ كَعْبِ بْنِ لُؤَيٍّ: قَالَ ابْنُ هِشَامٍ: وَهُوَ أَبُو أَبِي جَهْمِ بْنِ حُذَيْفَةَ: : وَقِدْمَا غنَينا قَبْلَ ذَلِكَ حِقْبَةً     وَلَا نَسْتَقِي إلَّا بِخُمَّ أَوْ الْحَفْرِ .

     ✧ An Account of the Wells of the Quraysh Tribes in Makkah [Al-Ṭawiyy and Who Dug It] Ibn Hishām said: The Quraysh, before the digging of Zamzam, had dug wells in Makkah, according to what Ziyād b. ʿAbd Allāh al-Bakkāʾī narrated to us from Muḥammad b. Isḥāq. He said: ʿAbd Shams b. ʿAbd Manāf dug al-Ṭawiyy, which is the well at the upper part of Makkah near al-Bayḍāʾ, the house of Muḥammad b. Yūsuf (al-Thaqafī). [Bādhdhar and Who Dug It] Hāshim b. ʿAbd Manāf dug Bādhdhar, which is the well near al-Mustandhar, at the edge of al-Khandamah, at the mouth of the mountain pass of Abū Ṭālib. They claimed that when he dug it he said: "I shall make it a source of supply for the people." Ibn Hishām said: The poet said: : May God water the waters whose places I knew: Jurāb, Malkūm, Bādhdhar, and al-Ghamr. [Sajlah and Who Dug It] Ibn Isḥāq said: He dug Sajlah, which is the well of al-Muṭʿim b. ʿAdī b. Nawfal b. ʿAbd Manāf, from which they draw water today. The Banū Nawfal claim that al-Muṭʿim bought it from Asad b. Hāshim, while the Banū Hāshim claim that he gave it to him as a gift when Zamzam appeared and they became independent of those wells because of it. [Al-Ḥafr and Who Dug It] Umayyah b. ʿAbd Shams dug al-Ḥafr for himself. [Suqayyah and Who Dug It] The Banū Asad b. ʿAbd al-ʿUzzā dug Suqayyah, which is the well of the Banū Asad. [Umm Aḥrād and Who Dug It] The Banū ʿAbd al-Dār dug Umm Aḥrād. [Al-Sunbulah and Who Dug It] The Banū Jumaḥ dug al-Sunbulah, which is the well of Khalaf b. Wahb. [Al-Ghimr and Who Dug It] The Banū Sahm dug al-Ghimr, which is the well of the Banū Sahm. [Rumm, Khumm, and al-Ḥafr and Their Owners] There were wells dug outside Makkah in ancient times, from the era of Murrah b. Kaʿb and Kilāb b. Murrah and the early elders of the Quraysh, from which they drank. These are Rumm, and Rumm is the well of Murrah b. Kaʿb b. Luʾayy; and Khumm, and Khumm is the well of the Banū Kilāb b. Murrah; and al-Ḥafr. Ḥudhayfah b. Ghānim, the brother of the Banū ʿAdī b. Kaʿb b. Luʾayy, said: Ibn Hishām said: He is Abū Abī Jahm b. Ḥudhayfah: : And before that we lived for a long time, and we drew water only from Khumm or al-Ḥafr.

140. Tarikh (al-Tabari) 611No grade recorded

     ذِكْرُ غَلَبَةِ الْأَنْصَارِ عَلَى الْمَدِينَةِ وَضَعْفِ أَمْرِ الْيَهُودِ بِهَا وَقَتْلِ الْفِطْيَوْنِ   قَدْ ذَكَرْنَا أَنَّ الِاسْتِيلَاءَ كَانَ لِلْيَهُودِ عَلَى الْمَدِينَةِ لَمَّا نَزَلَهَا الْأَنْصَارُ، وَلَمْ يَزَلِ الْأَمْرُ كَذَلِكَ إِلَى أَنْ مُلِّكَ عَلَيْهِمُ الْفِطْيَوْنُ الْيَهُودِيُّ، وَهُوَ مِنْ بَنِي إِسْرَائِيلَ ثُمَّ مِنْ بَنِي ثَعْلَبَةَ، وَكَانَ رَجُلَ سُوءٍ فَاجِرًا، وَكَانَتِ الْيَهُودُ تَدِينُ لَهُ بِأَنْ لَا تَزَوَّجَ امْرَأَةٌ مِنْهُمْ إِلَّا دَخَلَتْ عَلَيْهِ قَبْلَ زَوْجِهَا، وَقِيلَ: إِنَّهُ كَانَ يَفْعَلُ ذَلِكَ بِالْأَوْسِ وَالْخَزْرَجِ أَيْضًا. ثُمَّ إِنَّ أُخْتًا لِمَالِكِ بْنِ الْعَجْلَانِ السَّالِمِيِّ الْخَزْرَجِيِّ تَزَوَّجَتْ، فَلَمَّا كَانَ زِفَافُهَا خَرَجَتْ عَنْ مَجْلِسِ قَوْمِهَا وَفِيهِ أَخُوهَا مَالِكٌ وَقَدْ كَشَفَتْ عَنْ سَاقَيْهَا. فَقَالَ لَهَا مَالِكٌ لَقَدْ جِئْتِ بِسُوءٍ. قَالَتْ: الَّذِي يُرَادُ بِي اللَّيْلَةَ أَشَدُّ مِنْ هَذَا، أَدْخُلُ عَلَى غَيْرِ زَوْجِي ! ثُمَّ عَادَتْ فَدَخَلَ عَلَيْهَا أَخُوهَا فَقَالَ لَهَا: هَلْ عِنْدَكِ مِنْ خَبَرٍ ؟ قَالَتْ: نَعَمْ، فَمَا عِنْدَكَ ؟ قَالَ: أَدْخُلُ مَعَ النِّسَاءِ فَإِذَا خَرَجْنَ وَدَخَلَ عَلَيْكِ قَتَلْتُهُ. قَالَتِ: افْعَلْ. فَلَمَّا ذَهَبَ بِهَا النِّسَاءُ إِلَى الْفِطْيَوْنِ انْطَلَقَ مَالِكٌ مَعَهُنَّ فِي زِيِّ امْرَأَةٍ وَمَعَهُ سَيْفُهُ، فَلَمَّا خَرَجَ النِّسَاءُ مِنْ عِنْدِهَا وَدَخَلَ عَلَيْهَا الْفِطْيَوْنُ قَتَلَهُ مَالِكٌ وَخَرَجَ هَارِبًا، فَقَالَ بَعْضُهُمْ فِي ذَلِكَ مِنْ أَبْيَاتٍ: هَلْ كَانَ لِلْفِطْيَوْنِ عُقْرُ نِسَائِكُمْ حُكْمَ النَّصِيبِ فَبِئْسَ حُكْمُ الْحَاكِمِ     حَتَّى حَبَاهُ مَالِكٌ بِمُرِشَّةٍ حَمْرَاءَ تَضْحَكُ عَنْ نَجِيعٍ قَاتِمِ ثُمَّ خَرَجَ مَالِكُ بْنُ الْعَجْلَانِ هَارِبًا حَتَّى دَخَلَ الشَّامَ، فَدَخَلَ عَلَى مَلِكٍ مِنْ مُلُوكِ غَسَّانَ يُقَالُ لَهُ أَبُو جُبَيْلَةَ، وَاسْمُهُ عُبَيْدُ بْنُ سَالِمِ بْنِ مَالِكِ بْنِ سَالِمٍ، وَهُوَ أَحَدُ بَنِي غَضْبِ بْنِ جُشَمَ بْنِ الْخَزْرَجِ، وَكَانَ قَدْ مَلَكَهُمْ وَشَرُفَ فِيهِمْ. وَقِيلَ: إِنَّهُ لَمْ يَكُنْ مَلِكًا وَإِنَّمَا كَانَ عَظِيمًا عِنْدَ مَلِكِ غَسَّانَ، وَهُوَ الصَّحِيحُ، لِأَنَّ مُلُوكَ غَسَّانَ لَمْ يُعْرَفْ فِيهِمْ هَذَا، وَهُوَ أَيْضًا مِنَ الْخَزْرَجِ عَلَى مَا ذُكِرَ. فَلَمَّا دَخَلَ عَلَيْهِ مَالِكٌ شَكَا إِلَيْهِ مَا كَانَ مِنَ الْفِطْيَوْنِ، وَأَخْبَرَهُ بِقَتْلِهِ، وَأَنَّهُ لَا يَقْدِرُ عَلَى الرُّجُوعِ، فَعَاهَدَ اللَّهَ أَبُو جُبَيْلَةَ أَلَّا يَمَسَّ طِيبًا وَلَا يَأْتِيَ النِّسَاءَ حَتَّى يُذِلَّ الْيَهُودَ، وَيَكُونَ الْأَوْسُ وَالْخَزْرَجُ أَعَزَّ أَهْلِهَا. ثُمَّ سَارَ مِنَ الشَّامِ فِي جَمْعٍ كَثِيرٍ، وَأَظْهَرَ أَنَّهُ يُرِيدُ الْيَمَنَ، حَتَّى قَدِمَ الْمَدِينَةَ فَنَزَلَ بِذِي حُرُضٍ، وَأَعْلَمَ الْأَوْسَ وَالْخَزْرَجَ مَا عَزَمَ عَلَيْهِ، ثُمَّ أَرْسَلَ إِلَى وُجُوهِ الْيَهُودِ يَسْتَدْعِيهِمْ إِلَيْهِ، وَأَظْهَرَ لَهُمْ أَنَّهُ يُرِيدُ الْإِحْسَانَ إِلَيْهِمْ، فَأَتَاهُ أَشْرَافُهُمْ فِي حَشَمِهِمْ وَخَاصَّتِهِمْ، فَلَمَّا اجْتَمَعُوا بِبَابِهِ أَمَرَ بِهِمْ فَأُدْخِلُوا رَجُلًا رَجُلًا وَقَتَلَهُمْ عَنْ آخِرِهِمْ. فَلَمَّا فَعَلَ ذَلِكَ بِهِمْ صَارَتِ الْأَوْسُ وَالْخَزْرَجُ أَعَزَّ أَهْلِ الْمَدِينَةِ، فَشَارَكُوا الْيَهُودَ فِي النَّخْلِ وَالدُّورِ، وَمَدَحَ الرَّمْقُ بْنُ زَيْدٍ الْخَزْرَجِيُّ أَبَا جُبَيْلَةَ بِقَصِيدَةٍ، مِنْهَا: وَأَبُو جُبَيْلَةَ خَيْرُ مَنْ     يَمْشِي وَأَوْفَاهُمْ يَمِينَا وَأَبَرُّهُمْ بِرًّا وَأَعْ     مَلُهُمْ بِهَدْيِ الصَّالِحِينَا أَبْقَتْ لَنَا الْأَيَّامُ وَالْ     حَرْبُ الْمَهَمَّةُ تَعْتَرِينَا كَبْشًا لَهُ قَرْنٌ يَعَ     ضُّ حُسَامُهُ الذَّكَرَ السَّنِينَا فَقَالَ أَبُو جُبَيْلَةَ: عَسَلٌ طَيِّبٌ فِي وِعَاءِ سُوءٍ، وَكَانَ الرَّمْقُ رَجُلًا ضَئِيلًا، فَقَالَ الرَّمْقُ: إِنَّمَا الْمَرْءُ بِأَصْغَرَيْهِ قَلْبِهِ وَلِسَانِهِ. وَرَجَعَ أَبُو جُبَيْلَةَ إِلَى الشَّامِ. ( حُرُضٌ: بِضَمِّ الْحَاءِ وَالرَّاءِ الْمُهْمَلَتَيْنِ، وَآخِرُهُ ضَادٌ مُعْجَمَةٌ ).

     ✧ Account of the Ansar's Victory over Madinah, the Weakening of the Jews' Position There, and the Killing of al-Fiṭyawn We have already mentioned that the Jews held dominance over Madinah when the Ansar settled there. The situation remained thus until al-Fiṭyawn the Jew became king over them. He was of the Children of Israel, then of Banū Thaʿlabah, and he was an evil, wicked man. The Jews were obliged to him by a custom that no woman among them could marry unless she first came to him before her husband. It is also said that he did likewise with the Aws and Khazraj. Then a sister of Mālik b. al-ʿAjlān al-Sālimī al-Khazrajī married. When her bridal procession took place, she went out from the gathering of her people, in which her brother Mālik was present, and she had uncovered her shins. Mālik said to her, "You have brought something bad." She said, "What is intended for me tonight is worse than this: I am to enter upon someone other than my husband!" Then she returned, and her brother entered upon her and said, "Do you have any news?" She said, "Yes, and what do you have?" He said, "I will enter among the women, and when they leave and he enters upon you, I will kill him." She said, "Do it." When the women took her away to al-Fiṭyawn, Mālik went along with them disguised as a woman, carrying his sword. When the women left her and al-Fiṭyawn entered upon her, Mālik killed him and fled. Some of them said in verses about that: Could al-Fiṭyawn have had the right to debauch your women as an allotted share? Evil is the judgment of the judge Until Mālik rewarded him with a sharp sword, red, laughing over dark gushing blood. Then Mālik b. al-ʿAjlān fled until he entered Syria. He went in to a king of the kings of Ghassān called Abū Jubaylah, whose name was ʿUbayd b. Sālim b. Mālik b. Sālim, and he was one of Banū Ghaḍb b. Jusham b. al-Khazraj. He had ruled over them and was honored among them. It is said that he was not a king but rather a great man at the court of the king of Ghassān, and this is the correct account, because no such person is known among the kings of Ghassān. He too was of the Khazraj, as mentioned. When Mālik entered upon him, he complained of what al-Fiṭyawn had done and informed him of his killing of him, and that he could not return. Abū Jubaylah then made a covenant with God that he would not touch perfume or approach women until he had humiliated the Jews and made the Aws and Khazraj the mightiest people of the city. Then he marched from Syria with a large force, pretending that he was heading for Yemen, until he reached Madinah and encamped at Dhū Ḥuruḍ. He informed the Aws and Khazraj of what he had resolved to do. Then he sent to the leaders of the Jews summoning them to him, making it appear that he intended to show favor to them. Their nobles came to him with their retinues and close attendants. When they gathered at his gate, he ordered that they be brought in one by one and killed them to the last man. After he had done this to them, the Aws and Khazraj became the mightiest people of Madinah, and they shared with the Jews in the palm groves and houses. Al-Ramq b. Zayd al-Khazrajī praised Abū Jubaylah with an ode, including: And Abū Jubaylah is the best of those who walk, and the most faithful of them in oaths. And the most dutiful of them in piety, and the most practiced of them in guiding the righteous. The days and the war of grave import that befalls us have left for us a ram with a horn whose sharp sword strikes down the renowned and the aged. Abū Jubaylah said, "Good honey in a bad vessel," for al-Ramq was a slight man. Al-Ramq said, "A man is only as good as his two smallest parts: his heart and his tongue." Then Abū Jubaylah returned to Syria. (Ḥuruḍ: with ḍammah on the ḥāʾ and the undotted rāʾ, and ending with a dotted ḍād).

141. Tarikh (al-Tabari) 612No grade recorded

     حَرْبُ سُمَيْرٍ وَلَمْ يَزَلِ الْأَنْصَارُ عَلَى حَالِ اتِّفَاقٍ وَاجْتِمَاعٍ، وَكَانَ أَوَّلُ اخْتِلَافٍ وَقَعَ بَيْنَهُمْ وَحَرْبٌ كَانَتْ لَهُمْ حَرْبَ سُمَيْرٍ. وَكَانَ سَبَبُهَا أَنَّ رَجُلًا مِنْ بَنِي ثَعْلَبَةَ مِنْ سَعْدِ بْنِ ذُبْيَانَ يُقَالُ لَهُ كَعْبُ بْنُ الْعَجْلَانِ نَزَلَ عَلَى مَالِكِ بْنِ الْعَجْلَانِ السَّالِمِيِّ فَحَالَفَهُ وَأَقَامَ مَعَهُ. فَخَرَجَ كَعْبٌ يَوْمًا إِلَى سُوقِ بَنِي قَيْنُقَاعَ فَرَأَى رَجُلًا مِنْ غَطَفَانَ مَعَهُ فَرَسٌ وَهُوَ يَقُولُ: لِيَأْخُذْ هَذَا الْفَرَسَ أَعَزُّ أَهْلِ يَثْرِبَ. فَقَالَ رَجُلٌ: فُلَانٌ. وَقَالَ رَجُلٌ آخَرُ: أُحَيْحَةُ بْنُ الْجُلَاحِ الْأَوْسِيُّ. وَقَالَ غَيْرُهُمَا: فُلَانُ بْنُ فُلَانٍ الْيَهُودِيُّ أَفْضَلُ أَهْلِهَا. فَدَفَعَ الْغَطَفَانِيُّ الْفَرَسَ إِلَى مَالِكِ بْنِ الْعَجْلَانِ. فَقَالَ كَعْبٌ: أَلَمْ أَقُلْ لَكُمْ إِنَّ حَلِيفِي مَالِكًا أَفْضَلُكُمْ ؟ فَغَضِبَ مِنْ ذَلِكَ رَجُلٌ مِنَ الْأَوْسِ مِنْ بَنِي عَمْرِو بْنِ عَوْفٍ يُقَالُ لَهُ سُمَيْرٌ وَشَتَمَهُ وَافْتَرَقَا، وَبَقِيَ كَعْبٌ مَا شَاءَ اللَّهُ. ثُمَّ قَصَدَ سُوقًا لَهُمْ بِقُبَا فَقَصَدَهُ سُمَيْرٌ وَلَازَمَهُ حَتَّى خَلَا السُّوقُ فَقَتَلَهُ. وَأُخْبِرَ مَالِكُ بْنُ الْعَجْلَانِ بِقَتْلِهِ، فَأَرْسَلَ إِلَى بَنِي عَمْرِو بْنِ عَوْفٍ يَطْلُبُ قَاتِلَهُ، فَأَرْسَلُوا: إِنَّا لَا نَدْرِي مَنْ قَتَلَهُ. وَتَرَدَّدَتِ الرُّسُلُ بَيْنَهُمْ، هُوَ يَطْلُبُ سُمَيْرًا وَهُمْ يُنْكِرُونَ قَتْلَهُ، ثُمَّ عَرَضُوا عَلَيْهِ الدِّيَةَ فَقَبِلَهَا. وَكَانَتْ دِيَةُ الْحَلِيفِ فِيهِمْ نِصْفَ دِيَةِ النَّسِيبِ مِنْهُمْ. فَأَبَى مَالِكٌ إِلَّا أَخَذَ دِيَةً كَامِلَةً، وَامْتَنَعُوا مِنْ ذَلِكَ وَقَالُوا: نُعْطِي دِيَةَ الْحَلِيفِ، وَهِيَ النِّصْفُ. وَلَجَّ الْأَمْرُ بَيْنَهُمْ حَتَّى آلَ إِلَى الْمُحَارَبَةِ، فَاجْتَمَعُوا وَالْتَقَوْا وَاقْتَتَلُوا قِتَالًا شَدِيدًا وَافْتَرَقُوا. وَدَخَلَ فِيهَا سَائِرُ بُطُونِ الْأَنْصَارِ، ثُمَّ الْتَقَوْا مَرَّةً أُخْرَى وَاقْتَتَلُوا حَتَّى حَجَزَ بَيْنَهُمُ اللَّيْلُ، وَكَانَ الظَّفَرُ يَوْمَئِذٍ لِلْأَوْسِ. فَلَمَّا افْتَرَقُوا أَرْسَلَتِ الْأَوْسُ إِلَى مَالِكٍ يَدْعُونَهُ إِلَى أَنْ يُحَكِّمَ بَيْنَهُمُ الْمُنْذِرَ بْنَ حَرَامٍ النَّجَّارِيَّ الْخَزْرَجِيَّ جَدَّ حَسَّانَ بْنِ ثَابِتِ بْنِ الْمُنْذِرِ. فَأَجَابَهُمْ إِلَى ذَلِكَ، فَأَتَوُا الْمُنْذِرَ، فَحَكَمَ بَيْنَهُمُ الْمُنْذِرُ بِأَنْ يَدُوا كَعْبًا حَلِيفَ مَالِكٍ دِيَةَ الصَّرِيحِ ثُمَّ يَعُودُوا إِلَى سُنَّتِهِمُ الْقَدِيمَةِ، فَرَضُوا بِذَلِكَ وَحَمَلُوا الدِّيَةَ وَافْتَرَقُوا، وَقَدْ شَبَّتِ الْبَغْضَاءُ فِي نُفُوسِهِمْ وَتَمَكَّنَتِ الْعَدَاوَةُ بَيْنَهُمْ.

     ✧ The War of Sumayr. The Ansar remained in a state of concord and unity, and the first disagreement that occurred among them and war they had was the War of Sumayr. Its cause was that a man from Banu Thaʿlabah of Saʿd b. Dhubyan called Kaʿb b. al-ʿAjlan alighted with Malik b. al-ʿAjlan al-Salimi, made an alliance with him, and stayed with him. One day Kaʿb went out to the market of Banu Qaynuqaʿ and saw a man from Ghatafan with him a horse, and he was saying: 'Let the most honored of the people of Yathrib take this horse.' One man said: 'So-and-so.' Another man said: 'Uhayhah b. al-Julah al-Awsi.' And others than them said: 'So-and-so b. so-and-so the Jew is the best of its people.' The Ghatafani gave the horse to Malik b. al-ʿAjlan. Kaʿb said: 'Did I not tell you that my ally Malik is the best of you?' A man from the Aws of Banu ʿAmr b. ʿAwf called Sumayr became angry at that, insulted him, and they parted. And Kaʿb remained as long as Allah willed. Then he headed for a market they had at Qubaʾ, and Sumayr headed for him and stayed close to him until the market was empty, then he killed him. Malik b. al-ʿAjlan was informed of his killing, and he sent to Banu ʿAmr b. ʿAwf demanding his killer. They sent back: 'We do not know who killed him.' Messengers went back and forth between them: he demanding Sumayr, and they denying his killing. Then they offered him blood-money, and he accepted it. The blood-money of an ally among them was half the blood-money of a kinsman of them. But Malik refused except to take full blood-money, and they refused that and said: 'We give the blood-money of an ally, which is half.' The matter persisted between them until it led to fighting. They gathered, met, and fought a severe battle, then separated. And all the clans of the Ansar entered into it. Then they met another time and fought until the night separated them. Victory that day was for the Aws. When they separated, the Aws sent to Malik inviting him to have al-Mundhir b. Haram al-Najjari al-Khazraji, the grandfather of Hassan b. Thabit b. al-Mundhir, judge between them. He answered them to that. They came to al-Mundhir, and al-Mundhir judged between them that they should pay the blood-money for Kaʿb, the ally of Malik, as the blood-money of a pure-born man, then return to their old custom. They were satisfied with that, carried the blood-money, and separated. But hatred had ignited in their souls, and enmity took firm hold between them.

142. Tarikh (al-Tabari) 613No grade recorded

     ذِكْرُ حَرْبِ كَعْبِ بْنِ عَمْرٍو الْمَازِنِيِّ   ثُمَّ إِنَّ بَنِي جَحْجَبَا مِنَ الْأَوْسِ وَبَنِي مَازِنِ بْنِ النَّجَّارِ مِنَ الْخَزْرَجِ وَقَعَ بَيْنَهُمْ حَرْبٌ، كَانَ سَبَبُهَا أَنَّ كَعْبَ بْنَ عَمْرٍو الْمَازِنِيَّ تَزَوَّجَ امْرَأَةً مِنْ بَنِي سَالِمٍ فَكَانَ يَخْتَلِفُ إِلَيْهَا. فَأَمَرَ أُحَيْحَةُ بْنُ الْجُلَاحِ سَيِّدُ بَنِي جَحْجَبَا جَمَاعَةً، فَرَصَدُوهُ حَتَّى ظَفِرُوا بِهِ فَقَتَلُوهُ، فَبَلَغَ ذَلِكَ أَخَاهُ عَاصِمَ بْنَ عَمْرٍو، فَأَمَرَ قَوْمَهُ فَاسْتَعَدُّوا لِلْقِتَالِ، وَأَرْسَلَ إِلَى بَنِي جَحْجَبَا يُؤْذِنُهُمْ بِالْحَرْبِ. فَالْتَقَوْا بِالرَّحَابَةِ فَاقْتَتَلُوا قِتَالًا شَدِيدًا، فَانْهَزَمَتْ بَنُو جَحْجَبَا وَمَنْ مَعَهُمْ، وَانْهَزَمَ مَعَهُمْ أُحَيْحَةُ، فَطَلَبَهُ عَاصِمُ بْنُ عَمْرٍو فَأَدْرَكَهُ وَقَدْ دَخَلَ حِصْنَهُ، فَرَمَاهُ بِسَهْمٍ فَوَقَعَ فِي بَابِ الْحِصْنِ، فَقَتَلَ عَاصِمٌ أَخًا لِأُحَيْحَةَ. فَمَكَثُوا بَعْدَ ذَلِكَ لَيَالِيَ، فَبَلَغَ أُحَيْحَةَ أَنَّ عَاصِمًا يَتَطَلَّبُهُ لِيَجِدَ لَهُ غِرَّةً فَيَقْتُلَهُ، فَقَالَ أُحَيْحَةُ: نُبِّئْتُ أَنَّكَ جِئْتَ تَسْ رِي بَيْنَ دَارِيَ وَالْقُبَابَهْ     فَلَقَدْ وَجَدْتُ بِجَانِبِ ال ضَّحْيَانِ شُبَّانًا مُهَابَهْ     فِتْيَانُ حَرْبٍ فِي الْحَدِي دِ وَشَامِرِينَ كَأُسْدِ غَابَهْ     هُمْ نَكَّبُوكَ عَنِ الطَّرِي قِ فَبِتَّ تَرْكَبُ كُلَّ لَابَهْ     أَعُصَيْمُ لَا تَجْزَعْ فَإِ نَّ الْحَرْبَ لَيْسَتْ بِالدُّعَابَهْ     فَأَنَا الَّذِي صَبَّحْتُكُمْ بِالْقَوْمِ إِذْ دَخَلُوا الرَّحَابَهْ     وَقَتَلْتُ كَعْبًا قَبْلَهَا وَعَلَوْتُ بِالسَّيْفِ الذُّؤَابَهْ فَأَجَابَهُ عَاصِمٌ: أَبْلِغْ أُحَيْحَةَ إِنْ عَرَضْ     تَ بِدَارِهِ عَنِّي جَوَابَهْ وَأَنَا الَّذِي أَعْجَلْتُهُ     عَنْ مَقْعَدٍ أَلْهَى كِلَابَهْ وَرَمَيْتُهُ سَهْمًا فَأَخْ     طَأَهُ وَأَغْلَقَ ثَمَّ بَابَهْ فِي أَبْيَاتٍ. ثُمَّ إِنَّ أُحَيْحَةَ أَجْمَعَ أَنْ يُبَيِّتَ بَنِي النَّجَّارِ وَعِنْدَهُ سَلْمَى بِنْتُ عَمْرِو بْنِ زَيْدٍ النَّجَّارِيَةُ، وَهِيَ أُمُّ عَبْدِ الْمُطَّلِبِ جَدِّ النَّبِيِّ ﷺ فَمَا رَضِيَتْ، فَلَمَّا جَنَّهَا اللَّيْلُ وَقَدْ سَهِرَ مَعَهَا أُحَيْحَةُ فَنَامَ، فَلَمَّا نَامَ سَارَتْ إِلَى بَنِي النَّجَّارِ فَأَعْلَمَتْهُمْ، ثُمَّ رَجَعَتْ، فَحَذِرُوا، وَغَدَا أُحَيْحَةُ بِقَوْمِهِ مَعَ الْفَجْرِ، فَلَقِيَهُمْ بَنُو النَّجَّارِ فِي السِّلَاحِ فَكَانَ بَيْنَهُمْ شَيْءٌ مِنْ قِتَالٍ، وَانْحَازَ أُحَيْحَةُ، وَبَلَغَهُ أَنَّ سَلْمَى أَخْبَرَتْهُمْ فَضَرَبَهَا حَتَّى كَسَرَ يَدَهَا وَأَطْلَقَهَا وَقَالَ أَبْيَاتًا، مِنْهَا: لَعَمْرُ أَبِيكِ مَا يُغْنِي مَكَانِي     مِنَ الْحُلَفَاءِ آكِلَةٌ غَفُولُ تُؤَوَّمُ لَا تُقَلَّصُ مُشْمَعِلًّا     مَعَ الْفِتْيَانِ مَضْجَعُهُ ثَقِيلُ تَنَزَّعُ لِلْجَلِيلَةِ حَيْثُ كَانَتْ     كَمَا يَعْتَادُ لِقْحَتَهُ الْفَصِيلُ وَقَدْ أَعْدَدْتُ لَلْحَدَثَانِ حِصْنًا     لَوَ أَنَّ الْمَرْءَ يَنْفَعُهُ الْعُقُولُ جَلَاهُ الْقَيْنُ ثُمَّتَ لَمْ تَخُنْهُ     مَضَارِبُهُ وَلَاطَتْهُ فُلُولُ فَهَلْ مِنْ كَاهِنٍ آوَى إِلَيْهِ     إِذَا مَا حَانَ مِنْ آلٍ نُزُولُ يُرَاهِنُنِي وَيَرْهَنُنِي بَنِيهِ     وَأَرْهَنُهُ بَنِيَّ بِمَا أَقُولُ فَمَا يَدْرِي الْفَقِيرُ مَتَى غِنَاهُ     وَمَا يَدْرِي الْغَنِيُّ مَتَى يَعِيلُ وَمَا تَدْرِي وَإِنْ أَجْمَعْتَ أَمْرًا     بِأَيِّ الْأَرْضِ يُدْرِكُكَ الْمَقِيلُ وَمَا تَدْرِي وَإِنْ أَنْتَجْتَ سَقْبًا     لِغَيْرِكَ أَمْ يَكُونُ لَكَ الْفَصِيلُ وَمَا إِنْ إِخْوَةٌ كَبِرُوا وَطَابُوا     لَبَاقِيَةٌ، وَأُمُّهُمُ هَبُولُ سَتَثْكَلُ أَوْ يُفَارِقُهَا بَنُوهَا     بِمَوْتٍ أَوْ يَجِيءُ لَهُمْ قَتُولُ

     ✧ Account of the war of Kaʿb b. ʿAmr al-Māzinī Then the Banū Jaḥjabā of the Aws and the Banū Māzin b. al-Najjār of the Khazraj fell into war among themselves. Its cause was that Kaʿb b. ʿAmr al-Māzinī married a woman of the Banū Sālim, and he used to go back and forth to her. Uḥayḥa b. al-Julāḥ, the chief of the Banū Jaḥjabā, ordered a group, and they lay in wait for him until they got hold of him and killed him. That reached his brother ʿĀṣim b. ʿAmr, so he ordered his people, and they prepared for fighting, and he sent to the Banū Jaḥjabā announcing war to them. They met at al-Raḥāba and fought a fierce battle. The Banū Jaḥjabā and those with them were defeated, and Uḥayḥa was defeated with them. ʿĀṣim b. ʿAmr pursued him and caught up with him after he had entered his fortress, so he shot him with an arrow, and it fell on the gate of the fortress. ʿĀṣim killed a brother of Uḥayḥa. They remained after that for some nights. It reached Uḥayḥa that ʿĀṣim was seeking him out to find him off guard and kill him. Uḥayḥa said: I have been told that you came walking by night between my abode and al-Qubāba. For I found by the side of al-Ḍaḥyān youths held in awe, young men of war in iron, and girt up like lions of a thicket. They turned you aside from the road, so you spent the night riding over every stony tract. O ʿUṣaym, do not be impatient, for war is not a jest. I am the one who came upon you in the morning with the people when they entered al-Raḥāba, and I killed Kaʿb before it, and I struck the forelock with the sword. ʿĀṣim answered him: Convey to Uḥayḥa, if I present myself at his abode, an answer from me. I am the one who made him hasten from a seat that distracted his dogs. I shot at him with an arrow, but it missed him, and there he shut his gate. — in verses. Then Uḥayḥa resolved to make a night raid on the Banū al-Najjār, while with him was Salmā bt. ʿAmr b. Zayd al-Najjāriyya, the mother of ʿAbd al-Muṭṭalib, the grandfather of the Prophet ﷺ. She did not approve. When night fell upon her and Uḥayḥa had stayed awake with her and then slept, when he slept she went to the Banū al-Najjār and informed them, then returned. So they were on their guard. Uḥayḥa set out with his people at dawn, and the Banū al-Najjār met them in arms. There was some fighting between them, and Uḥayḥa withdrew. It reached him that Salmā had informed them, so he struck her until he broke her hand and let her go. He said some verses, among them: By the life of your father, my standing among the allies avails me not; a heedless eater, she is given in marriage but not drawn up quickly; with the youths his resting place is heavy. She strives for the noble woman wherever she may be, as the young camel returns to its mother. I have prepared for misfortunes a fortress, if only reason could benefit a man. The smith polished it and its striking parts did not fail it, and notches encompassed it. Is there any soothsayer to whom one may resort when the time of alighting from a family comes? He stakes me and I stake him his sons, and I stake my sons for what I say. The poor man does not know when his wealth will come, and the rich man does not know when he will become poor. You do not know, even if you resolve a matter, in which land the midday halt will overtake you. And you do not know, even if you produce a colt, whether the weaned young will be for someone else or for you. Brothers who grew old and became good are not everlasting, and their mother is bereft. She will lose a child, or her sons will leave her through death, or a killer will come to them.

143. Tarikh (al-Tabari) 614No grade recorded

     ذِكْرُ الْحَرْبِ بَيْنَ بَنِي عَمْرِو بْنِ عَوْفٍ وَبَنِي الْحَارِثِ  وَهُوَ يَوْمُ السَّرَارَةِ ثُمَّ إِنَّ بَنِي عَمْرِو بْنِ عَوْفٍ مِنَ الْأَوْسِ وَبَنِي الْحَارِثِ مِنَ الْخَزْرَجِ كَانَ بَيْنَهُمَا حَرْبٌ شَدِيدَةٌ. وَكَانَ سَبَبُهَا أَنَّ رَجُلًا مِنْ بَنِي عَمْرٍو قَتَلَهُ رَجُلٌ مِنْ بَنِي الْحَارِثِ، فَغَدَا بَنُو عَمْرٍو عَلَى الْقَاتِلِ فَقَتَلُوهُ غِيلَةً، فَاسْتَكْشَفَ أَهْلُهُ فَعَلِمُوا كَيْفَ قُتِلَ، فَتَهَيَّأُوا لِلْقِتَالِ وَأَرْسَلُوا إِلَى بَنِي عَمْرِو بْنِ عَوْفٍ يُؤْذِنُونَهُمْ بِالْحَرْبِ، فَالْتَقَوْا بِالسَّرَارَةِ، وَعَلَى الْأَوْسِ حُضَيْرُ بْنُ سِمَاكٍ وَالِدُ أُسَيْدِ بْنِ حُضَيْرٍ، وَعَلَى الْخَزْرَجِ عَبْدُ اللَّهِ بْنُ سَلُولٍ أَبُو الْحُبَابِ الَّذِي كَانَ رَأْسَ الْمُنَافِقِينَ. فَاقْتَتَلُوا قِتَالًا شَدِيدًا صَبَرَ بَعْضُهُمْ لِبَعْضٍ أَرْبَعَةَ أَيَّامٍ، ثُمَّ انْصَرَفَتِ الْأَوْسُ إِلَى دُورِهَا فَفَخَرَتِ الْخَزْرَجُ بِذَلِكَ. وَقَالَ حَسَّانُ بْنُ ثَابِتٍ فِي ذَلِكَ: فِدًى لِبَنِي النَّجَّارِ أُمِّي وَخَالَتِي غَدَاةَ لَقُوهُمْ بِالْمُثَقَّفَةِ السُّمْرِ     وَصِرْمٍ مِنَ الْأَحْيَاءِ عَمْرُو بْنُ مَالِكٍ إِذَا مَا دَعَوْا كَانَتْ لَهُمْ دَعْوَةُ النَّصْرِ     فَوَاللَّهِ لَا أَنْسَى حَيَاتِي بَلَاءَهُمْ غَدَاةَ رَمَوْا عَمْرًا بِقَاصِمَةِ الظَّهْرِ وَقَالَ حَسَّانُ أَيْضًا: لَعَمْرُ أَبِيكَ الْخَيْرُ بِالْحَقِّ مَا نَبَا     عَلَيَّ لِسَانِي فِي الْخُطُوبِ وَلَا يَدِي لِسَانِي وَسَيْفِي صَارِمَانِ كِلَاهُمَا     وَيَبْلُغُ مَا لَا يَبْلُغُ السَّيْفُ مِذْوَدِي فَلَا الْجُهْدُ يُنْسِينِي حَيَائِي وَعِفَّتِي     وَلَا وَقَعَاتِ الدَّهْرِ يَفْلُلْنَ مِبْرَدِي أُكَثِّرُ أَهْلِي مِنْ عِيَالٍ سِوَاهُمُ     وَأَطْوِي عَلَى الْمَاءِ الْقَرَاحِ الْمُبَرَّدِ وَمِنْهَا: وَإِنِّي لَمِنْجَاءُ الْمَطِيِّ عَلَى الْوَجَى     وَإِنِّي لَنَزَّالٌ لِمَا لَمْ أُعَوَّدِ وَإِنِّي لَقَوَّالٌ لِذِي اللَّوْثِ مَرْحَبًا     وَأَهْلًا إِذَا مَا رِيعَ مِنْ كُلِّ مَرْصَدِ وَإِنِّي لَيَدْعُونِي النَّدَى فَأُجِيبُهُ     وَأَضْرِبُ بَيْضَ الْعَارِضِ الْمُتَوَقِّدِ فَلَا تَعْجَلَنْ يَا قَيْسُ وَارْبِعْ فَإِنَّمَا     قُصَارَاكَ أَنْ تُلْقَى بِكُلِّ مُهَنَّدِ حُسَامٌ وَأَرْمَاحٌ بِأَيْدِي أَعِزَّةٍ     مَتَى تَرَهُمْ يَا ابْنَ الْخَطِيمِ تَلَبَّدِ أُسُودٌ لَدَى الْأَشْبَالِ يَحْمِي عَرِينُهَا     مَدَاعِيسُ بِالْخَطِّيِّ فِي كُلِّ مَشْهَدِ وَهِيَ أَبْيَاتٌ كَثِيرَةٌ. فَأَجَابَهُ قَيْسُ بْنُ الْخَطِيمِ: تَرُوحُ عَنِ الْحَسْنَاءِ أَمْ أَنْتَ مُغْتَدِي     وَكَيْفَ انْطِلَاقُ عَاشِقٍ لَمْ يُزَوَّدِ تَرَاءَتْ لَنَا يَوْمَ الرَّحِيلِ بِمُقْلَتَيْ     شَرِيدٍ بِمُلْتَفٍّ مِنَ السِّدْرِ مُفْرَدِ وَجِيدٍ كَجِيدِ الرِّيمِ حَالٍ يُزِينُهُ     عَلَى النَّحْرِ يَاقُوتٌ وَفَصُّ زَبَرْجَدِ كَأَنَّ الثُّرَيَّا فَوْقَ ثُغْرَةِ نَحْرِهَا     تَوَقَّدُ فِي الظَّلْمَاءِ أَيَّ تَوَقُّدِ أَلَا إِنَّ بَيْنَ الشَّرْعَبِيِّ وَرَاتِجٍ     ضِرَابًا كَتَجْذِيمِ السَّيَالِ الْمُصَعِّدِ لَنَا حَائِطَانِ الْمَوْتُ أَسْفَلُ مِنْهُمَا     وَجَمْعٌ مَتَى تَصْرُخْ بِيَثْرِبَ يَصْعَدِ تَرَى اللَّابَةَ السَّوْدَاءَ يَحْمَرُّ لَوْنُهَا     وَيَسْهُلُ مِنْهَا كُلُّ رَبْعٍ وَفَدْفَدِ فَإِنِّي لَأَغْنَى النَّاسِ عَنْ مُتَكَلِّفٍ     يَرَى النَّاسَ ضُلَّالًا وَلَيْسَ بِمُهْتَدِ لَسَاءَ عَمْرًا ثَوْرًا شَقِيًّا مُوَعَّظًا     أَلَدَّ كَأَنَّ رَأْسَهُ رَأْسُ أَصْيَدِ كَثِيرِ الْمُنَى بِالزَّادِ لَا صَبْرَ عِنْدَهُ     إِذَا جَاعَ يَوْمًا يَشْتَكِيهِ ضُحَى الْغَدِ وَذِي شِيمَةٍ عَسْرَاءَ خَالَفَ شِيمَتِي     فَقُلْتُ لَهُ دَعْنِي وَنَفْسَكَ أَرْشَدِ فَمَا الْمَالُ وَالْأَخْلَاقُ إِلَّا مُعَارَةٌ     فَمَا اسْطَعْتَ مِنْ مَعْرُوفِهَا فَتَزَوَّدِ مَتَّى مَا تَقُدْ بِالْبَاطِلِ الْحَقَّ يَأْبَهُ     فَإِنْ قُدْتَ بِالْحَقِّ الرَّوَاسِيَ تَنْقَدِ إِذَا مَا أَتَيْتَ الْأَمْرَ مِنْ غَيْرِ بَابِهِ     ضَلَلْتَ وَإِنْ تَدْخُلْ مِنَ الْبَابِ تَهْتَدِ وَهِيَ طَوِيلَةٌ. وَقَالَ عُبَيْدُ بْنُ نَاقِدٍ: لِمَنِ الدِّيَارُ كَأَنَّهُنَّ الْمَذْهَبُ     بَلِيَتْ وَغَيَّرَهَا الدُّهُورَ تَقَلُّبُ يَقُولُ فِيهَا فِي ذِكْرِ الْوَقْعَةِ: لَكِنْ فِرَارُ أَبِي الْحُبَابِ بِنَفْسِهِ     يَوْمَ السَّرَارَةِ سِيءَ مِنْهُ الْأَقْرَبُ وَلَّى وَأَلْقَى يَوْمَ ذَلِكَ دِرْعَهُ     إِذْ قِيلَ جَاءَ الْمَوْتُ خَلْفَكَ يَطْلُبُ نَجَّاكَ مِنَّا بَعْدَمَا قَدْ أُشْرِعَتْ     فِيكَ الرِّمَاحُ، هُنَاكَ شُدَّ الْمَذْهَبُ وَهِيَ طَوِيلَةٌ أَيْضًا. وَأَبُو الْحُبَابِ هُوَ عَبْدُ اللَّهِ بْنُ سَلُولٍ.

     ✧ Account of the war between Banū ʿAmr b. ʿAwf and Banū al-Ḥārith, which is the Day of al-Sarārah Then, between Banū ʿAmr b. ʿAwf of the Aws and Banū al-Ḥārith of the Khazraj there was a fierce war. Its cause was that a man of Banū ʿAmr was killed by a man of Banū al-Ḥārith, so Banū ʿAmr went out against the killer and killed him treacherously. His family inquired and learned how he had been killed, so they prepared for battle and sent word to Banū ʿAmr b. ʿAwf announcing war. They met at al-Sarārah, with Ḥuḍayr b. Simāk—the father of Usayd b. Ḥuḍayr—commanding the Aws, and ʿAbd Allāh b. Salūl, Abū al-Ḥubāb, who was the head of the hypocrites, commanding the Khazraj. They fought a fierce battle, with each side holding firm against the other for four days. Then the Aws withdrew to their dwellings, and the Khazraj boasted of that. Ḥassān b. Thābit said about that: May my mother and my maternal aunt be a ransom for Banū al-Najjār, on the morning they met them with the straightened brown spears, and a band of the tribes, ʿAmr b. Mālik, whenever they called, theirs was the call of victory. By God, I shall never forget, as long as I live, their trial, on the morning they hurled ʿAmr with a back-breaking blow. Ḥassān also said: By the life of your father, the best, by the truth, my tongue has not failed me in misfortunes, nor has my hand. My tongue and my sword are both sharp; my tongue reaches what the sword does not reach. Neither hardship makes me forget my modesty and chastity, nor do the blows of time dull my file. I increase my family with dependents other than them, and I fold over the clear, cooled water. And among them: Truly I am a rescuer of mounts when they are footsore, and truly I descend upon what I am not accustomed to. Truly I say to the one in need: Welcome, and welcome, when he is frightened from every watch-post. Truly generosity calls me, and I answer it, and I strike the white of the flashing cheek. Do not hasten, O Qays, and wait; for indeed your utmost is to be met with every Indian sword, a sharp sword and spears in the hands of mighty ones; whenever you see them, O Ibn al-Khaṭīm, you will crouch, lions at their dens, their lair protected, piercing with the Khaṭṭī spears in every witness. And these are many verses. Qays b. al-Khaṭīm answered him: Do you return from the fair one, or are you setting out early? And how can a lover depart without provision? She appeared to us on the day of departure with the eyes of a startled one, by a solitary lote-tree of tangled branches, and a neck like the neck of a gazelle, adorned, which is beautified upon the chest by a ruby and a chrysolite bezel. It is as if the Pleiades above the hollow of her breast blazed in the darkness—how they blazed! Indeed, between al-Sharʿabī and Rātij there is striking like the cutting of the upward-growing acacia. We have two walls, death is below them, and a gathering that, whenever it cries out in Yathrib, ascends. You see the black lava-field, its color turning red, and every open space and hard plain becomes easy from it. Truly I am the most independent of people from one who pretends, who sees people as astray and is not himself guided. It would grieve ʿAmr, a bull, wretched, admonished, quarrelsome, as if his head were the head of a snake, with many hopes for provisions, no patience in him; when he hungers one day, he complains of it the next forenoon. And one of harsh character opposed my character, so I said to him: Leave me and yourself, be guided. Wealth and character are only borrowed, so whatever you can of its kindness, take as provision. Whenever you lead the truth with falsehood, it refuses; but if you lead the mountains with truth, they will be led. When you come to a matter from other than its door, you go astray; but if you enter by the door, you are guided. And it is long. And ʿUbayd b. Nāqid said: Whose are the abodes, as if they were gilded? They have decayed, and the passing ages with their change have altered them. He says in it, mentioning the battle: But the flight of Abū al-Ḥubāb with his own self on the Day of al-Sarārah—the nearest one was displeased by it. He turned and cast away his coat of mail that day when it was said: Death has come behind you, pursuing. He saved you from us after the spears had been leveled at you; there the gilded one was girded. And it is also long. Abū al-Ḥubāb is ʿAbd Allāh b. Salūl.

144. Tarikh (al-Tabari) 615No grade recorded

     حَرْبُ الْحُصَيْنِ بْنِ الْأَسْلَتِ ثُمَّ كَانَتْ حَرْبٌ بَيْنَ بَنِي وَائِلِ بْنِ زَيْدٍ الْأَوْسِيِّينَ وَبَيْنَ بَنِي مَازِنِ بْنِ النَّجَّارِ الْخَزْرَجِيِّينَ  . وَكَانَ سَبَبُهَا أَنَّ الْحُصَيْنَ بْنَ الْأَسْلَتِ الْأَوْسِيَّ الْوَائِلِيَّ نَازَعَ رَجُلًا مِنْ بَنِي مَازِنٍ، فَقَتَلَهُ الْوَائِلِيُّ ثُمَّ انْصَرَفَ إِلَى أَهْلِهِ، فَتَبِعَهُ نَفَرٌ مِنْ بَنِي مَازِنٍ فَقَتَلُوهُ. فَبَلَغَ ذَلِكَ أَخَاهُ أَبَا قَيْسِ بْنِ الْأَسْلَتَ، فَجَمَعَ قَوْمَهُ وَأَرْسَلَ إِلَى بَنِي مَازِنٍ يُعْلِمُهُمْ أَنَّهُ عَلَى حَرْبِهِمْ. فَتَهَيَّأُوا لِلْقِتَالِ، وَلَمْ يَتَخَلَّفْ مِنَ الْأَوْسِ وَالْخَزْرَجِ أَحَدٌ، فَاقْتَتَلُوا قِتَالًا شَدِيدًا حَتَّى كَثُرَتِ الْقَتْلَى فِي الْفَرِيقَيْنِ جَمِيعًا، وَقَتَلَ أَبُو قَيْسِ بْنُ الْأَسْلَتِ الَّذِينَ قَتَلُوا أَخَاهُ ثُمَّ انْهَزَمَتِ الْأَوْسُ، فَلَامَ وَحْوَحُ بْنُ الْأَسْلَتِ أَخَاهُ أَبَا قَيْسٍ وَقَالَ: لَا يَزَالُ مُنْهَزِمٌ مِنَ الْخَزْرَجِ، فَقَالَ أَبُو قَيْسٍ لِأَخِيهِ، وَيُكَنَّى أَبَا حُصَيْنٍ: أَبْلِغْ أَبَا حِصْنٍ وَبَعْ ضُ الْقَوْلِ عِنْدِي ذُو كُبَارَهْ     أَنَّ ابْنَ أُمِّ الْمَرْءِ لَيْ سَ مِنَ الْحَدِيدِ وَلَا الْحِجَارَهْ     مَاذَا عَلَيْكُمْ أَنْ يَكُو نَ لَكُمْ بِهَا رَحْلًا عُمَارَهْ     يَحْمِي ذِمَارَكُمْ وَبَعْ ضُ الْقَوْمِ لَا يَحْمِي ذِمَارَهْ     يَبْنِي لَكُمْ خَيْرًا وَبُنْيَا نُ الْكَرِيمِ لَهُ آثَارَهْ فِي أَبْيَاتٍ.

     ✧ The War of al-Ḥuṣayn b. al-Aslat Then there was a war between the Banū Wāʾil b. Zayd of the Aws and the Banū Māzin b. al-Najjār of the Khazraj. The reason for it was that al-Ḥuṣayn b. al-Aslat al-Awsī al-Wāʾilī quarreled with a man of the Banū Māzin, and the Wāʾilī killed him, then went away to his family. A group of the Banū Māzin followed him and killed him. That reached his brother Abū Qays b. al-Aslat, so he gathered his people and sent to the Banū Māzin informing them that he was at war with them. So they prepared for fighting, and not one of the Aws and Khazraj stayed behind. They fought a fierce battle until the slain became many in both parties together. Abū Qays b. al-Aslat killed those who had killed his brother, then the Aws were routed. Waḥwaḥ b. al-Aslat blamed his brother Abū Qays and said: "He will not cease being routed by the Khazraj." Then Abū Qays said to his brother, who is given the kunya Abū Ḥuṣayn: Convey to Abū Ḥiṣn, and some of the speech with me has great import, that the son of a man's mother is not of iron nor of stone. What is it upon you that there should be for you through it a saddle as ʿUmārah? He protects your honor, and some people do not protect their honor. He builds for you good, and the building of the noble one has its traces. In verses.

145. Tarikh (al-Tabari) 616No grade recorded

     حَرْبُ رَبِيعٍ الظَّفَرِيِّ ثُمَّ كَانَتْ حَرْبٌ بَيْنَ بَنِي ظَفَرٍ مِنَ الْأَوْسِ وَبَيْنَ بَنِي مَالِكِ بْنِ النَّجَّارِ مِنَ الْخَزْرَجِ  . وَكَانَ سَبَبُهَا أَنَّ رَبِيعًا الظَّفَرِيَّ كَانَ يَمُرُّ فِي مَالٍ لِرَجُلٍ مِنْ بَنِي النَّجَّارِ إِلَى مِلْكٍ لَهُ، فَمَنَعَهُ النَّجَّارِيُّ، فَتَنَازَعَا، فَقَتَلَهُ رَبِيعٌ، فَجَمَعَ قَوْمُهُمَا فَاقْتَتَلُوا قِتَالًا شَدِيدًا كَانَ أَشَدَّ قِتَالِ بَيْنَهُمْ، فَانْهَزَمَتْ بَنُو مَالِكِ بْنِ النَّجَّارِ، فَقَالَ قَيْسُ بْنُ الْخَطِيمِ الْأَوْسِيُّ فِي ذَلِكَ: أَجَدَّ بِعَمْرَةَ غُنْيَانُهَا فَتَهْجُرَ أَمْ شَأْنُنَا شَأْنُهَا     فَإِنْ تُمْسِ شَطَّتْ بِهَا دَارُهَا وَبَاحَ لَكَ الْيَوْمَ هِجْرَانُهَا     فَمَا رَوْضَةٌ مِنْ رِيَاضِ الْقَطَا كَأَنَّ الْمَصَابِيحَ حَوْذَانُهَا     بِأَحْسَنَ مِنْهَا وَلَا نُزْهَةَ وُلُوجٍ تَكَشَّفَ أَدْجَانُهَا     وَعَمْرَةُ مِنْ سَرَوَاتِ النِّسَا يَنْفُخُ بِالْمِسْكِ أَرْدَانُهَا مِنْهَا: وَنَحْنُ الْفَوَارِسُ يَوْمَ الرَّبِي     عِ قَدْ عَلِمُوا كَيْفَ أَبْدَانُهَا جُنُونًا لِحَرْبٍ وَرَاءَ الصَّرِي     خِ حَتَّى تَقَصَّدَ مُرَّانُهَا تَرَاهُنَّ يَخْلِجْنَ خَلْجَ الدِّلَا     يُبَادِرُ بِالنَّزْعِ أَشْطَانُهَا وَهِيَ طَوِيلَةٌ. فَأَجَابَهُ حَسَّانُ بْنُ ثَابِتٍ الْخَزْرَجِيُّ بِقَصِيدَةٍ أَوَّلُهَا: لَقَدْ هَاجَ نَفْسَكَ أَشْجَانُهَا     وَغَادَرَهَا الْيَوْمَ أَدْيَانُهَا وَمِنْهَا: وَيَثْرِبُ تَعْلَمُ أَنَّا بِهَا     إِذَا الْتَبَسَ الْحَقُّ مِيزَانُهَا وَيَثْرِبُ تَعْلَمُ أَنَّا بِهَا     إِذَا أَقْحَطَ الْقَطْرُ نُوآنُهَا وَيَثْرِبُ تَعْلَمُ إِذْ حَارَبَتْ     بِأَنَّا لَدَى الْحَرْبِ فُرْسَانُهَا وَيَثْرِبُ تَعْلَمُ أَنَّ النَّبِي     تَ عِنْدَ الْهُزَاهِزِ ذُلَّانُهَا وَمِنْهَا: مَتَى تَرَنَا الْأَوْسُ فِي بَيْضِنَا     نَهُزُّ الْقَنَا تَخْبُ نِيرَانُهَا وَتُعْطِ الْقِيَادَ عَلَى رُغْمِهَا     وَتَنْزِلُ مِلْهَامَ عِقْبَانُهَا فَلَا تَفْخَرَنَّ الْتَمِسْ مَلْجَأً     فَقَدْ عَاوَدَ الْأَوْسَ أَدْيَانُهَا

     ✧ The War of Rabīʿ al-Ẓafarī Then there was a war between the Banū Ẓafar of the Aws and the Banū Mālik b. al-Najjār of the Khazraj. Its cause was that Rabīʿ al-Ẓafarī used to pass through property belonging to a man of the Banū al-Najjār on his way to land of his own. The Najjārī prevented him, and they quarrelled, and Rabīʿ killed him. Their peoples gathered and fought a fierce battle, the fiercest fighting that had occurred between them, and the Banū Mālik b. al-Najjār were routed. Qays b. al-Khaṭīm al-Awsī said concerning that: Did Ghunyān's concern for ʿAmrah renew itself, so that she shuns us, or is our affair her affair? If she has gone away and her abode is far, today her abandonment has become clear to you. For no meadow among the meadows of the sand-grouse, as though its buttercups were lamps, is more beautiful than she, nor any pleasurable place of entering after its dark clouds have dispersed. And ʿAmrah is among the noblest of women; her sleeves waft musk. From it: We are the horsemen on the day of al-Rabīʿ; they have learned how its bodies are. Madness for war behind the sariḥ until its lance-shafts were broken. You see them drawing water like buckets, the ropes vying to pull them up. And it is long. Ḥassān b. Thābit al-Khazrajī answered him with a poem whose opening is: Its griefs have stirred your soul, and today its turns have left it. And from it: Yathrib knows that we are in it when the right becomes confused, its balance. Yathrib knows that we are in it when the rain withholds, its pastures. And Yathrib knows, when it goes to war, that in battle we are its horsemen. And Yathrib knows that its lowly are humbled in times of turmoil. And from it: When the Aws see us in our helmets, we shake the spears and their fires blaze. And they give the lead despite themselves, and their eagles alight at Milhām. So do not boast; seek a refuge, for the turns of fortune have returned to the Aws.

146. Tarikh (al-Tabari) 617No grade recorded

     حَرْبُ فَارِعٍ بِسَبَبِ الْغُلَامِ الْقُضَاعِيِّ   وَمِنْ أَيَّامِهِمْ يَوْمُ فَارِعٍ. وَسَبَبُهُ أَنَّ رَجُلًا مِنْ بَنِي النَّجَّارِ أَصَابَ غُلَامًا مِنْ قُضَاعَةَ ثُمَّ مِنْ بَلِيٍّ، وَكَانَ عَمُّ الْغُلَامِ جَارًا لِمُعَاذِ بْنِ النُّعْمَانِ بْنِ امْرِئِ الْقَيْسِ الْأَوْسِيِّ وَالِدِ سَعْدِ بْنِ مُعَاذٍ، فَأَتَى الْغُلَامُ عَمَّهُ يَزُورُهُ فَقَتَلَهُ النَّجَّارِيُّ. فَأَرْسَلَ مُعَاذٌ إِلَى بَنِي النَّجَّارِ: أَنِ ادْفَعُوا إِلَيَّ دِيَةَ جَارِي أَوِ ابْعَثُوا إِلَيَّ بِقَاتِلِهِ أَرَى فِيهِ رَأْيِي. فَأَبَوْا أَنْ يَفْعَلُوا. فَقَالَ رَجُلٌ مِنْ بَنِي عَبْدِ الْأَشْهَلِ: وَاللَّهِ إِنْ لَمْ تَفْعَلُوا لَا نَقْتُلُ بِهِ إِلَّا عَامِرَ بْنَ الْإِطْنَابَةِ، وَعَامِرٌ مِنْ أَشْرَافِ الْخَزْرَجِ، فَبَلَغَ ذَلِكَ عَامِرًا فَقَالَ: أَلَا مَنْ مُبْلِغُ الْأَكْفَاءِ عَنِّي وَقَدْ تُهْدَى النَّصِيحَةُ لِلنَّصِيحِ     فَإِنَّكُمُ وَمَا تَرْجُونَ شَطْرِي مِنَ الْقَوْلِ الْمُزَجَّى وَالصَّرِيحِ     سَيَنْدَمُ بَعْضُكُمُ عَجَلًا عَلَيْهِ وَمَا أَثَرُ اللِّسَانِ إِلَى الْجُرُوحِ     أَبَتْ لِي عِزَّتِي وَأَبَى بَلَائِي وَأَخْذِي الْحَمْدَ بِالثَّمَنِ الرَّبِيحِ     وَإِعْطَائِي عَلَى الْمَكْرُوهِ مَالِي وَضَرْبِيَ هَامَةَ الْبَطَلِ الْمُشِيحِ     وَقَوْلِي كُلَّمَا جَشَأَتْ وَجَاشَتْ مَكَانَكِ تُحْمَدِي أَوْ تَسْتَرِيحِي     لِأَدْفَعَ عَنْ مَآثِرِ صَالِحَاتٍ وَأَحْمِيَ بَعْدُ عَنْ عَرْضٍ صَحِيحِ     بِذِي شُطَبٍ كَلَوْنِ الْمِلْحِ صَافٍ وَنَفْسٍ لَا تَقَرُّ عَلَى الْقَبِيحِ فَقَالَ الرَّبِيعُ بْنُ أَبِي الْحُقَيْقِ الْيَهُودِيُّ فِي عِرَاضِ قَوْلِ عَامِرِ بْنِ الْإِطْنَابَةِ: أَلَا مَنْ مُبْلِغُ الْأَكْفَاءَ عَنِّي     فَلَا ظُلْمٌ لَدَيَّ وَلَا افْتِرَاءُ فَلَسْتُ بِغَائِظِ الْأَكْفَاءِ ظُلْمًا     وَعِنْدِي لِلْمُلَامَاتِ اجْتِزَاءُ فَلَمْ أَرَ مِثْلَ مَنْ يَدْنُو لِخَسْفٍ     لَهُ فِي الْأَرْضِ سَيْرٌ وَاسْتِوَاءُ وَمَا بَعْضُ الْإِقَامَةِ فِي دِيَارٍ     يُهَانُ بِهَا الْفَتَى إِلَّا عَنَاءُ وَبَعْضُ الْقَوْلِ لَيْسَ لَهُ عَنَاجٌ     كَمَحْضِ الْمَاءِ لَيْسَ لَهُ إِنَاءُ وَبَعْضُ خَلَائِقِ الْأَقْوَامِ دَاءٌ     كَدَاءِ الشُّحِّ لَيْسَ لَهُ دَوَاءُ وَبَعْضُ الدَّاءِ مُلْتَمِسٌ شِفَاءً     وَدَاءُ النُّوكِ لَيْسَ لَهُ شِفَاءُ يُحِبُّ الْمَرْءُ أَنْ يَلْقَى نَعِيمًا     وَيَأْبَى اللَّهُ إِلَّا مَا يَشَاءُ وَمَنْ يَكُ عَاقِلًا لَمْ يَلْقَ بُؤْسًا     يُنِخْ يَوْمًا بِسَاحَتِهِ الْقَضَاءُ تَعَاوَرُهُ بَنَاتُ الدَّهْرِ حَتَّى     تُثَلِّمَهُ كَمَا ثُلِمَ الْإِنَاءُ وَكُلُّ شَدَائِدٍ نَزَلَتْ بِحَيٍّ     سَيَأْتِي بَعْدَ شِدَّتِهَا رَخَاءُ فَقُلْ لِلْمُتَّقِي عَرْضَ الْمَنَايَا     تَوَقَّ فَلَيْسَ يَنْفَعُكَ اتِّقَاءُ فَمَا يُعْطَى الْحَرِيصُ غِنًى بِحِرْصٍ     وَقَدْ يُنْمِي لَدَى الْجُودِ الثَّرَاءُ وَلَيْسَ بِنَافِعٍ ذَا الْبُخْلِ مَالٌ     وَلَا مُزْرٍ بِصَاحِبِهِ الْحِبَاءُ غَنِيُّ النَّفْسِ مَا اسْتَغْنَى بِشَيْءٍ     وَفَقْرُ النَّفْسِ مَا عَمُرَتْ شَقَاءُ يَوَدُّ الْمَرْءُ مَا تَفِدُ اللَّيَالِي     كَأَنَّ فَنَاءَهُنَّ لَهُ فَنَاءُ فَلَمَّا رَأَى مُعَاذُ بْنُ النُّعْمَانِ امْتِنَاعَ بَنِي النَّجَّارِ مِنَ الدِّيَةِ أَوْ تَسْلِيمِ الْقَاتِلِ إِلَيْهِ تَهَيَّأَ لِلْحَرْبِ، وَتَجَهَّزَ هُوَ وَقَوْمُهُ وَاقْتَتَلُوا عِنْدَ فَارِعٍ، وَهُوَ أُطُمُ حَسَّانَ بْنِ ثَابِتٍ، وَاشْتَدَّ الْقِتَالُ بَيْنَهُمْ وَعَادُوا إِلَى أَحْسَنِ مَا كَانُوا عَلَيْهِ، فَقَالَ عَامِرُ بْنُ الْإِطْنَابَةِ فِي ذَلِكَ: صَرَمَتْ ظَلِيمَةُ خُلَّتِي وَمَرَاسِلِي     وَتَبَاعَدَتْ ضَنًا بِزَادِ الرَّاحِلِ جَهْلًا وَمَا تَدْرِي ظَلِيمَةُ أَنَّنِي     قَدْ أَسْتَقِلُّ بِصَرْمِ غَيْرِ الْوَاصِلِ ذُلُلٌ رِكَابِي حَيْثُ شِئْتُ مُشَيَّعِي     أَنِّي أَرُوعُ قَطَا الْمَكَانِ الْغَافِلِ أَظَلِيمُ مَا يُدْرِيكِ رُبَّةَ خُلَّةٍ     حَسَنٌ تَرَغَّمَهَا كَظَبْيِ الْحَائِلِ قَدْ بِتُّ مَالِكَهَا وَشَارِبَ قَهْوَةٍ     دِرْيَاقَةٍ رَوَّيْتُ مِنْهَا وَاغْلِي بَيْضَاءُ صَافِيَةٌ يُرَى مِنْ دُونِهَا     قَعْرُ الْإِنَاءِ يُضِيءُ وَجْهَ النَّاهِلِ وَسَرَابَ هَاجِرَةٍ قَطَعْتُ إِذَا جَرَى     فَوْقَ الْإِكَامِ بِذَاتِ لَوْنٍ بَاذِلِ أُجُدٌ مَرَاحِلُهَا كَأَنَّ عِفَاءَهَا     سِقْطَانُ مِنْ كَتِفَيْ ظَلِيمٍ جَافِلِ فَلْنَأْكُلَنَّ بِنَاجِزٍ مِنْ مَالِنَا     وَلْنَشْرَبَنَّ بِدَيْنِ عَامٍ قَابِلِ إِنِّي مِنَ الْقَوْمِ الَّذِينَ إِذَا انْتَدَوْا     بَدَأُوا بِبِرِّ اللَّهِ ثُمَّ النَّائِلِ الْمَانِعِينَ مِنَ الْخَنَا جِيرَانَهُمْ     وَالْحَاشِدِينَ عَلَى طَعَامِ النَّازِلِ وَالْخَالِطِينَ غَنِيَّهُمْ بِفَقِيرِهِمْ     وَالْبَاذِلِينَ عَطَاءَهُمْ لِلسَّائِلِ وَالضَّارِبِينَ الْكَبْشَ يَبْرُقُ بَيْضُهُ     ضَرْبَ الْمُهَنَّدِ عَنْ حِيَاضِ النَّاهِلِ وَالْعَاطِفِينَ عَلَى الْمَصَافِ خُيُولَهُمْ     وَالْمُلْحِقِينَ رِمَاحَهُمْ بِالْقَاتِلِ وَالْمُدْرِكِينَ عَدُوَّهُمْ بِذُحُولِهِمْ     وَالنَّازِلِينَ لِضَرْبِ كُلِّ مُنَازِلِ وَالْقَائِلِينَ مَعًا خُذُوا أَقْرَانَكُمْ     إِنَّ الْمَنِيَّةَ مِنْ وَرَاءِ الْوَائِلِ خُزْرٍ عُيُونُهُمُ إِلَى أَعْدَائِهِمْ     يَمْشُونَ مَشْيَ الْأُسْدِ تَحْتَ الْوَابِلِ لَيْسُوا بِأَنْكَاسٍ وَلَا مِيلٍ إِذَا     مَا الْحَرْبُ شُبَّتْ أَشْعَلُوا بِالشَّاعِلِ لَا يَطْبَعُونَ وَهُمْ عَلَى أَحْسَابِهِمْ     يَشْفُونَ بِالْأَحْلَامِ دَاءَ الْجَاهِلِ وَالْقَائِلِينَ فَلَا يُعَابُ خَطِيبُهُمْ     يَوْمَ الْمَقَالَةِ بِالْكَلَامِ الْفَاصِلِ وَإِنَّمَا أَثْبَتْنَا هَذِهِ الْأَبْيَاتِ وَلَيْسَ فِيهَا ذِكْرُ الْوَقْعَةِ لِجَوْدَتِهَا وَحُسْنِهَا.

     ✧ The War of Fāriʿ on Account of the Quḍāʿī Boy Among their battle-days is the Day of Fāriʿ. Its cause was that a man from the Banū al-Najjār killed a boy from Quḍāʿah, then from Balī. The boy's paternal uncle was a neighbor of Muʿādh b. al-Nuʿmān b. Imriʾ al-Qays al-Awsī, the father of Saʿd b. Muʿādh. The boy came to his uncle to visit him, and the Najjārī man killed him. So Muʿādh sent to the Banū al-Najjār: "Hand over to me the blood-money for my neighbor, or send me his killer so that I may see my view regarding him." They refused to do that. A man from the Banū ʿAbd al-Ashhal said: "By Allah, if you do not do it, we will kill no one for him but ʿĀmir b. al-Iṭnābah." And ʿĀmir was one of the nobles of the Khazraj. That reached ʿĀmir, and he said: Would that someone convey to the peers from me, though counsel is offered to the sincere counselor: You and what you hope from my half of the word, the fabricated and the clear, Some of you will soon regret it, and what effect has the tongue compared to wounds? My might and my trials refuse for me, and my taking praise at a profitable price, And my giving my wealth against what is hated, and my striking the head of the grim champion, And my saying whenever it seethes and surges: Stay where you are, you will be praised or find rest, To defend noble legacies, and to protect afterward a sound honor, With a blade having polished streaks like the color of salt, and a soul that does not settle on what is vile. Then al-Rabīʿ b. Abī al-Ḥuqayq the Jew said in response to the words of ʿĀmir b. al-Iṭnābah: Would that someone convey to the peers from me: there is no injustice with me and no fabrication. I am not one to anger the peers with injustice, and I have enough to bear reproaches. I have never seen the like of one who approaches humiliation, while on earth he has travel and uprightness. And some staying in abodes where a youth is dishonored is nothing but toil. And some speech has no cords, like pure water that has no vessel. And some traits of peoples are a disease, like the disease of avarice that has no cure. And some diseases seek healing, but the disease of stupidity has no cure. A person loves to meet ease, but Allah refuses except what He wills. Whoever is wise will not meet misery; one day fate will make its mount kneel in his courtyard. The daughters of time take turns with him until they notch him as a vessel is notched. And every hardship that befalls a tribe, after its hardship ease will come. So say to him who guards against the onset of deaths: beware, for guarding will not benefit you. The covetous is not given wealth by covetousness, yet riches may grow with generosity. Wealth does not benefit the miser, nor does withholding disgrace its owner. Rich of soul is he who is content with anything, and poverty of soul is that it remains in misery. A person wishes for what the nights bring, as if their passing away were a passing for him. When Muʿādh b. al-Nuʿmān saw the Banū al-Najjār's refusal of the blood-money or of handing the killer over to him, he prepared for war. He and his people readied themselves, and they fought at Fāriʿ, which is the fortress of Ḥassān b. Thābit. The fighting between them intensified, and they returned to the best of what they had been upon. Then ʿĀmir b. al-Iṭnābah said about that: Ẓalīmah severed my friendship and my messages, and distanced herself stingily with the provision of the departing rider, Out of ignorance. Ẓalīmah does not know that I can bear the severance of one who does not maintain ties. My riding camels are docile wherever I wish, accompanying me, so that I startle the sandgrouse of the heedless place. O Ẓalīmah, how would you know of a beloved companion, fair, whom she makes humbled like the gazelle of the pregnant one. I have spent the night as her possessor and as a drinker of wine, an antidote from which I drank to my fill. White, clear, through which is seen the bottom of the vessel, illuminating the face of the drinker. And I have crossed the mirage of midday when it flows over the hillocks with a color that bestows. Her stages are like strong camels, as if their long hair were two patches from the shoulders of a startled male ostrich. So let us surely eat with ready cash from our wealth, and let us surely drink on the credit of next year. I am of the people who, when they assemble, begin with the kindness of Allah, then with giving. They protect their neighbors from obscenity, and they gather for the food of the guest. They mix their rich with their poor, and they bestow their gifts on the beggar. They strike the ram whose white gleams, as the Indian sword strikes in defense of the drinking pools. They turn their horses back at the battle array, and they make their spears reach the killer. They overtake their enemy with their vengeance, and they dismount to strike every challenger. And they say together: take your equals; death is behind the refuge-seeker. Their eyes are contracted toward their enemies; they walk the gait of lions under the downpour. They are not cowards nor slack when war is kindled; they ignite it with the igniter. They do not disgrace themselves while they are upon their noble lineages; they cure the disease of the ignorant with forbearance. And they speak, and their orator is not faulted on the day of speech with decisive words. We have only recorded these verses, though they contain no mention of the battle, because of their excellence and beauty.

147. Tarikh (al-Tabari) 618No grade recorded

     حَرْبُ حَاطِبٍ  ثُمَّ كَانَتِ الْوَقْعَةُ الْمَعْرُوفَةُ بِحَاطِبٍ. وَهُوَ حَاطِبُ بْنُ قَيْسٍ مِنْ بَنِي أُمَيَّةَ بْنِ زَيْدِ بْنِ مَالِكِ بْنِ عَوْفٍ الْأَوْسِيُّ، وَبَيْنَهَا وَبَيْنَ حَرْبِ سُمَيْرٍ نَحْوَ مِائَةِ سَنَةٍ. وَكَانَ بَيْنَهُمَا أَيَّامٌ ذَكَرْنَا الْمَشْهُورَ مِنْهَا وَتَرَكْنَا مَا لَيْسَ بِمَشْهُورٍ. وَحَرْبُ حَاطِبٍ آخِرُ وَقْعَةٍ كَانَتْ بَيْنَهُمْ إِلَّا يَوْمَ بُعَاثٍ حَتَّى جَاءَ اللَّهُ بِالْإِسْلَامِ. وَكَانَ سَبَبَ هَذِهِ الْحَرْبِ أَنَّ حَاطِبًا كَانَ رَجُلًا شَرِيفًا سَيِّدًا فَأَتَاهُ رَجُلٌ مِنْ بَنِي ثَعْلَبَةَ بْنِ سَعْدِ بْنِ ذُبْيَانَ فَنَزَلَ عَلَيْهِ، ثُمَّ إِنَّهُ غَدَا يَوْمًا إِلَى سُوقِ بَنِي قَيْنُقَاعَ، فَرَآهُ يَزِيدُ بْنُ الْحَارِثِ الْمَعْرُوفُ بِابْنِ فُسْحُمٍ، وَهِيَ أُمُّهُ، وَهُوَ مِنْ بَنِي الْحَارِثِ بْنِ الْخَزْرَجِ. فَقَالَ يَزِيدُ لِرَجُلٍ يَهُودِيٍّ: لَكَ رِدَائِي إِنْ كَسَعْتَ هَذَا التَّغْلِبِيَّ. فَأَخَذَ رِدَاءَهُ وَكَسَعَهُ كَسْعَةً سَمِعِهَا مَنْ بِالسُّوقِ. فَنَادَى التَّغْلِبِيُّ: يَا آلَ حَاطِبٍ كُسِعَ ضَيْفُكِ وَفُضِحَ ! وَأُخْبِرَ حَاطِبٌ بِذَلِكَ، فَجَاءَ إِلَيْهِ فَسَأَلَهُ مَنْ كَسَعَهُ، فَأَشَارَ إِلَى الْيَهُودِيِّ، فَضَرَبَهُ حَاطِبٌ بِالسَّيْفِ فَلَقَ هَامَتَهُ، فَأُخْبِرَ ابْنُ فُسْحُمٍ الْخَبَرَ، وَقِيلَ لَهُ: قُتِلَ الْيَهُودِيُّ، قَتَلَهُ حَاطِبٌ، فَأَسْرَعَ خَلْفَ حَاطِبٍ فَأَدْرَكَهُ وَقَدْ دَخَلَ بُيُوتَ أَهْلِهِ، فَلَقِيَ رَجُلًا مِنْ بَنِي مُعَاوِيَةَ فَقَتَلَهُ. فَثَارَتِ الْحَرْبُ بَيْنَ الْأَوْسِ وَالْخَزْرَجِ وَاحْتَشَدُوا وَاجْتَمَعُوا وَالْتَقَوْا عَلَى جِسْرِ رَدْمِ بَنِي الْحَارِثِ بْنِ الْخَزْرَجِ. وَكَانَ عَلَى الْخَزْرَجِ هَؤُلَاءِ عَمْرُو بْنُ النُّعْمَانِ الْبَيَاضِيُّ، وَعَلَى الْأَوْسِ حُضَيْرُ بْنُ سِمَاكٍ الْأَشْهَلِيُّ. وَقَدْ كَانَ ذَهَبَ ذِكْرُ مَا وَقَعَ بَيْنَهُمْ مِنَ الْحُرُوبِ فِيمَنْ حَوْلَهُمْ مِنَ الْعَرَبِ، فَسَارَ إِلَيْهِمْ عُيَيْنَةُ بْنُ حِصْنِ بْنِ حُذَيْفَةَ بْنِ بَدْرٍ الْفَزَارِيُّ وَخِيَارُ بْنُ مَالِكِ بْنِ حَمَّادٍ الْفَزَارِيُّ، فَقَدِمَا الْمَدِينَةَ وَتَحَدَّثَا مَعَ الْأَوْسِ وَالْخَزْرَجِ فِي الصُّلْحِ، وَضَمِنَا أَنْ يَتَحَمَّلَا كُلَّ مَا يَدَّعِي بَعْضُهُمْ عَلَى بَعْضٍ، فَأَبَوْا، وَوَقَعَتِ الْحَرْبُ عِنْدَ الْجِسْرِ، وَشَهِدَهَا عُيَيْنَةُ وَخِيَارٌ. فَشَاهَدَا مِنْ قِتَالِهِمْ وَشِدَّتِهَا مَا أَيِسَا مَعَهُ مِنِ الْإِصْلَاحِ بَيْنَهُمْ، فَكَانَ الظَّفَرُ يَوْمَئِذٍ لِلْخَزْرَجِ. وَهَذَا الْيَوْمُ مِنْ أَشْهَرِ أَيَّامِهِمْ، وَكَانَ بَعْدَهُ عِدَّةُ وَقَائِعَ كُلُّهَا مِنْ حَرْبِ حَاطِبٍ، فَمِنْهَا:

     ✧ THE WAR OF ḤĀṬIB Then there occurred the battle known as that of Ḥāṭib. He is Ḥāṭib b. Qays of the Banū Umayyah b. Zayd b. Mālik b. ʿAwf of al-Aws, and between it and the war of Sumayr there were about a hundred years. Between them were battle-days of which we have mentioned the well-known ones and omitted those that are not well-known. The war of Ḥāṭib was the last battle that took place between them except for the Day of Buʿāth, until God brought Islam. The cause of this war was that Ḥāṭib was a noble man, a chief. A man of the Banū Thaʿlabah b. Saʿd b. Dhubyān came to him and stayed as his guest. Then one day he went to the market of the Banū Qaynuqāʿ. Yazīd b. al-Ḥārith, known as Ibn Fusḥum — she was his mother — and he was of the Banū al-Ḥārith b. al-Khazraj, saw him. Yazīd said to a Jewish man: "My cloak for you if you give this Taghlibī a blow from behind." He took his cloak and gave him a blow from behind that those in the market heard. The Taghlibī called out: "O people of Ḥāṭib! Your guest has been struck from behind and disgraced!" Ḥāṭib was told of that, and he came to him and asked him who had struck him from behind. He pointed to the Jew, and Ḥāṭib struck him with the sword and split his skull. Ibn Fusḥum was told the news, and it was said to him: "The Jew has been killed; Ḥāṭib killed him." He hastened after Ḥāṭib and caught up with him after he had entered the houses of his family, and he met a man of the Banū Muʿāwiyah and killed him. War broke out between al-Aws and al-Khazraj, and they assembled and gathered and met at the bridge of the dam of the Banū al-Ḥārith b. al-Khazraj. Over the Khazraj on that day was ʿAmr b. al-Nuʿmān al-Bayāḍī, and over al-Aws was Ḥuḍayr b. Simāk al-Ashhalī. The report of the wars that had occurred between them had spread to the Arabs around them, and ʿUyaynah b. Ḥiṣn b. Ḥudhayfah b. Badr al-Fazārī and Khiyār b. Mālik b. Ḥammād al-Fazārī came to them. They arrived in al-Madīnah and spoke with al-Aws and al-Khazraj about peace, and they guaranteed to bear all that some of them claimed against others, but they refused. War occurred at the bridge, and ʿUyaynah and Khiyār witnessed it. They saw of their fighting and its fierceness what made them despair of bringing about reconciliation between them. On that day the victory was for al-Khazraj. This day is one of their most famous days, and after it there were several battles, all of them part of the war of Ḥāṭib. Among them:

148. Tarikh (al-Tabari) 619No grade recorded

     يَوْمُ الرَّبِيعِ   ثُمَّ الْتَقَتِ الْأَنْصَارُ بَعْدَ يَوْمِ الْجِسْرِ بِالرَّبِيعِ، وَهُوَ حَائِطٌ فِي نَاحِيَةِ السَّفْحِ، فَاقْتَتَلُوا قِتَالًا شَدِيدًا حَتَّى كَادَ يُفْنِي بَعْضُهُمْ بَعْضًا، فَانْهَزَمَتِ الْأَوْسُ وَتَبِعَهَا الْخَزْرَجُ حَتَّى بَلَغُوا دُورَهُمْ، وَكَانُوا قَبْلَ ذَلِكَ إِذَا انْهَزَمَتْ إِحْدَى الطَّائِفَتَيْنِ فَدَخَلَتْ دُورَهُمْ كَفَّتِ الْأُخْرَى عَنِ اتِّبَاعِهِمْ. فَلَمَّا تَبِعَ الْخَزْرَجُ الْأَوْسَ إِلَى دُورِهِمْ طَلَبَتِ الْأَوْسُ الصُّلْحَ، فَامْتَنَعَتْ بَنُو النَّجَّارِ مِنَ الْخَزْرَجِ عَنْ إِجَابَتِهِمْ. فَحَصَّنَتِ الْأَوْسُ النِّسَاءَ وَالذَّرَارِيَّ فِي الْآطَامِ، وَهِيَ الْحُصُونُ، ثُمَّ كَفَّتْ عَنْهُمُ الْخَزْرَجُ، فَقَالَ صَخْرُ بْنُ سُلَيْمَانَ الْبَيَاضِيُّ: أَلَا أَبْلِغَا عَنِّي سُوَيْدَ بْنَ صَامِتٍ وَرَهْطَ سُوَيْدٍ بَلِّغَا وَابْنَ الَاسْلَتِ     بِأَنَّا قَتَلْنَا بِالرَّبِيعِ سَرَاتَكُمْ وَأَفْلَتَ مَجْرُوحًا بِهِ كُلُّ مُفْلِتِ     فَلَوْلَا حُقُوقٌ فِي الْعَشِيرَةِ إِنَّهَا أَدَلَّتْ بِحَقٍّ وَاجِبٍ إِنْ أَدَلَّتِ     لَنَالَهُمُ مِنَّا كَمَا كَانَ نَالَهُمْ مَقَانِبُ خَيْلٍ أُهْلِكَتْ حِينَ حَلَّتِ فَأَجَابَهُ سُوَيْدُ بْنُ الصَّامِتِ: أَلَا أَبْلِغَا عَنِّي صُخَيْرًا رِسَالَةً     فَقَدْ ذُقْتَ حَرْبَ الْأَوْسِ فِيهَا ابْنَ الَاسْلَتِ قَتَلْنَا سَرَايَاكُمْ بِقَتْلَى سَرَاتِنَا     وَلَيْسَ الَّذِي يَنْجُو إِلَيْكُمْ بِمُفْلِتِ

     ✧ The Day of al-Rabīʿ Then the Anṣār met after the Day of al-Jisr at al-Rabīʿ, which is a walled garden on the side of the mountain foot, and they fought a fierce battle until they nearly annihilated one another. The Aws were defeated and the Khazraj pursued them until they reached their homes. Before that, when one of the two parties was defeated and entered its homes, the other would refrain from pursuing them. But when the Khazraj pursued the Aws to their homes, the Aws sought peace, and the Banū al-Najjār of the Khazraj refused to grant it to them. So the Aws fortified the women and children in the āṭām, which are the fortresses, then the Khazraj refrained from them. Ṣakhr b. Sulaymān al-Bayāḍī said: Alā ablightā ʿannī Suwayd b. Ṣāmit / wa-rahṭ Suwayd ballighā wa-bn al-Aslat bi-annā qatalnā bi-l-Rabīʿ sarātakum / wa-aflata majrūḥan bihi kull muflit fa-lawlā ḥuqūq fī al-ʿashīrah innahā / adallat bi-ḥaqq wājib in adallat la-nālahum minnā kamā kāna nālahum / maqānib khayl uhlikat ḥīna ḥallat Then Suwayd b. al-Ṣāmit answered him: Alā ablightā ʿannī Ṣukhayran risālatan / faqad dhuqta ḥarb al-Aws fīhā ibn al-Aslat qatalnā sarāyākum bi-qatlā sarātinā / wa-laysa alladhī yanjū ilaykum bi-muflit

149. Tarikh (al-Tabari) 620No grade recorded

     يَوْمُ الْبَقِيعِ   ثُمَّ الْتَقَتِ الْأَوْسُ وَالْخَزْرَجُ بِبَقِيعِ الْغَرْقَدِ فَاقْتَتَلُوا قِتَالًا شَدِيدًا، فَكَانَ الظَّفَرُ يَوْمَئِذٍ لِلْأَوْسِ، فَقَالَ عُبَيْدُ بْنُ نَاقِدٍ الْأَوْسِيُّ: لَمَّا رَأَيْتُ بَنِي عَوْفٍ وَجَمْعَهُمُ جَاءُوا وَجَمْعَ بَنِي النَّجَّارِ قَدْ حَفَلُوا     دَعَوْتُ قَوْمِي وَسَهَّلْتُ الطَّرِيقَ لَهُمْ إِلَى الْمَكَانِ الَّذِي أَصْحَابُهُ حَلَلُوا     جَادَتْ بِأَنْفُسِهَا مِنْ مَالِكٍ عُصَبٌ يَوْمَ اللِّقَاءِ فَمَا خَافُوا وَلَا فَشِلُوا     وَعَاوَرُوكُمْ كُؤُوسَ الْمَوْتِ إِذْ بَرَزُوا شَطْرَ النَّهَارِ وَحَتَّى أَدْبَرَ الْأُصُلُ     حَتَّى اسْتَقَامُوا وَقَدْ طَالَ الْمِرَاسُ بِهِمْ فَكُلُّهُمْ مِنْ دِمَاءِ الْقَوْمِ قَدْ نَهِلُوا     تَكَشَّفَ الْبِيضُ عَنْ قَتْلَى أُولِي رَحِمٍ لَوْلَا الْمُسَالِمُ وَالْأَرْحَامُ مَا نَقَلُوا     تَقُولُ كُلُّ فَتَاةٍ غَابَ قَيِّمُهَا أَكُلُّ مَنْ خَلْفَنَا مِنْ قَوْمِنَا قُتِلُوا     لَقَدْ قَتَلْتُمْ كَرِيمًا ذَا مُحَافَظَةٍ قَدْ كَانَ حَالَفَهُ الْقَيْنَاتُ وَالْحُلَلُ     جَزْلٌ نَوَافِلُهُ حُلْوٌ شَمَائِلُهُ رَيَّانُ وَاغْلُهُ تَشْقَى بِهِ الْإِبِلُ الْوَاغِلُ: الَّذِي يَدْخُلُ عَلَى الْقَوْمِ وَهُمْ يَشْرَبُونَ. فَأَجَابَهُ عَبْدُ اللَّهِ بْنُ رَوَاحَةَ الْحَارِثِيُّ الْخَزْرَجِيُّ: لَمَّا رَأَيْتُ بَنِي عَوْفٍ وَإِخْوَتَهُمْ     كَعْبًا وَجَمْعَ بَنِي النَّجَّارِ قَدْ حَفَلُوا قِدْمًا أَبَاحُوا حِمَاكُمْ بِالسُّيُوفِ وَلَمْ     يَفْعَلْ بِكُمْ أَحَدٌ مِثْلَ الَّذِي فَعَلُوا وَكَانَ رَئِيسَ الْأَوْسِ يَوْمَئِذٍ فِي حَرْبِ حَاطِبٍ أَبُو قَيْسِ بْنُ الْأَسْلَتِ الْوَائِلِيُّ، فَقَامَ فِي حَرْبِهِمْ وَهَجَرَ الرَّاحَةَ، فَشَحُبَ وَتَغَيَّرَ. وَجَاءَ يَوْمًا إِلَى امْرَأَتِهِ فَأَنْكَرَتْهُ حَتَّى عَرَفَتْهُ بِكَلَامِهِ، فَقَالَتْ: لَقَدْ أَنْكَرْتُكَ حَتَّى تَكَلَّمْتَ ! فَقَالَ: قَالَتْ وَلَمْ تَقْصِدْ لِقِيلِ الْخَنَا     مَهْلًا فَقَدْ أَبْلَغْتَ أَسْمَاعِي وَاسْتَنْكَرَتْ لَهُ لَوْنًا شَاحِبًا     وَالْحَرْبُ غُولٌ ذَاتُ أَوْجَاعِ مَنْ يَذُقِ الْحَرْبَ يَجِدْ طَعْمَهَا     مُرًّا وَتَتْرُكُهُ بِجَعْجَاعِ قَدْ حَصَّتِ الْبَيْضَةُ رَأْسِي فَمَا     أَطْعَمُ نَوْمًا غَيْرَ تَهْجَاعِ أَسْعَى عَلَى جُلِّ بَنِي مَالِكٍ     كُلُّ امْرِئِ فِي شَأْنِهِ سَاعِي أَعْدَدْتُ لِلْأَعْدَاءِ مَوْضُونَةً     فَضْفَاضَةً كَالنِّهْيِ بِالْقَاعِ أَحْفِزُهَا عَنِّي بِذِي رَوْنَقٍ     مُهَنَّدٍ كَاللَّمْعِ قَطَّاعِ صِدْقٍ حُسَامٍ وَادِقٍ حَدُّهُ     وَمُنْحَنٍ أَسْمَرَ قَرَّاعِ وَهِيَ طَوِيلَةٌ. ثُمَّ إِنَّ أَبَا قَيْسِ بْنَ الْأَسْلَتِ جَمَعَ الْأَوْسَ وَقَالَ لَهُمْ: مَا كُنْتُ رَئِيسَ قَوْمٍ قَطُّ إِلَّا هُزِمُوا، فَرَئِّسُوا عَلَيْكُمْ مَنْ أَحْبَبْتُمْ، فَرَأَّسُوا عَلَيْهِمْ حُضَيْرَ الْكَتَائِبِ بْنَ السَّمَاكِ الْأَشْهَلِيَّ، وَهُوَ وَالِدُ أُسَيْدِ بْنِ حُضَيْرٍ. لِوَلَدِهِ صُحْبَةٌ، وَهُوَ بَدْرِيٌّ، فَصَارَ حُضَيْرٌ يَلِي أُمُورَهُمْ فِي حُرُوبِهِمْ، فَالْتَقَى الْأَوْسُ وَالْخَزْرَجُ بِمَكَانٍ يُقَالُ لَهُ الْغَرْسُ، فَكَانَ الظَّفَرَ لِلْأَوْسِ، ثُمَّ تَرَاسَلُوا فِي الصُّلْحِ فَاصْطَلَحُوا عَلَى أَنْ يَحْسِبُوا الْقَتْلَى فَمَنْ كَانَ عَلَيْهِ الْفَضْلُ أُعْطِيَ الدِّيَةَ، فَأَفْضَلَتِ الْأَوْسُ عَلَى الْخَزْرَجِ ثَلَاثَةَ نَفَرٍ، فَدَفَعَتِ الْخَزْرَجُ ثَلَاثَةَ غِلْمَةٍ مِنْهُمْ رَهْنًا بِالدِّيَاتِ، فَغَدَرَتِ الْأَوْسُ فَقَتَلَتِ الْغِلْمَانَ.

     ✧ The Day of al-Baqīʿ Then the Aws and the Khazraj met at Baqīʿ al-Gharqad and fought a fierce battle, and victory that day belonged to the Aws. ʿUbayd b. Nāqid al-Awsī said: When I saw the Banū ʿAwf and their gathered host, they came, and the gathered host of the Banū al-Najjār had assembled in force. I summoned my people and smoothed the way for them to the place whose companions had alighted. Bands from Mālik gave their lives generously on the day of meeting, and they did not fear or falter. They passed around to you the cups of death when they came forth in the middle of the day, until the afternoon declined. Until they stood firm, and the struggle had lasted long for them, and every one of them had drunk his fill of the people's blood. The white swords were drawn away from slain men having ties of kin; were it not for peacemaking and kinship ties, they would not have carried them off. Every girl whose guardian was absent says: Have all of those we left behind of our people been slain? You have indeed slain a noble man of protective honor, whom the singers and fine garments had allied with. Generous in his gifts, sweet in his qualities, well-watered was the one entering upon drink; the camels are wearied by him. Al-wāghil: the one who enters upon a people while they are drinking. ʿAbd Allāh b. Rawāḥa al-Ḥārithī al-Khazrajī answered him: When I saw the Banū ʿAwf and their brothers, Kaʿb, and the gathered host of the Banū al-Najjār had assembled in force, Of old they made your sanctuary lawful with the swords, and no one has done to you the like of what they did. The chief of the Aws that day in the war of Ḥāṭib was Abū Qays b. al-Aslat al-Wāʾilī. He rose to their war and abandoned rest, and he became thin and changed in appearance. One day he came to his wife, and she did not recognize him until she knew him by his speech. She said: "I did not recognize you until you spoke!" He said: She said, and she did not intend to utter indecent speech: "Gently! You have made my hearing fully aware." She found strange a pale complexion of his, for war is a ghoul possessing pains. Whoever tastes war finds its taste bitter, and it leaves him in a state of exhaustion. The helmet has scraped my head, so that I do not taste sleep except in brief dozes. I strive on behalf of the best of the Banū Mālik; every man is striving in his own affair. I have prepared for the enemies a well-woven coat of mail, wide and flowing like a pool in the open plain. I push it away from me with a gleaming blade, an Indian sword like lightning, cutting. A true sharp sword whose edge is piercing, and a straight brown spear that strikes hard. And it is a long poem. Then Abū Qays b. al-Aslat gathered the Aws and said to them: "I have never been chief of a people but that they were defeated. So appoint over yourselves whom you love." So they appointed over themselves Ḥuḍayr al-Katāʾib b. al-Simāk al-Ashhālī, and he is the father of Usayd b. Ḥuḍayr. His son was a Companion, and he was a Badrī. Ḥuḍayr then took charge of their affairs in their wars. The Aws and the Khazraj then met at a place called al-Ghars, and victory belonged to the Aws. Then they exchanged messages about peace and made peace on the condition that they count the slain, and whoever had the surplus against him would pay the blood-money. The Aws had a surplus over the Khazraj of three men, so the Khazraj handed over three youths from among them as a pledge for the blood-monies. But the Aws acted treacherously and killed the youths.

150. Tarikh (al-Tabari) 621No grade recorded

     يَوْمُ الْفِجَارِ الْأَوَّلِ لِلْأَنْصَارِ   وَلَيْسَ بِفِجَارِ كِنَانَةَ وَقَيْسٍ. فَلَمَّا قَتَلَتِ الْأَوْسُ الْغِلْمَانَ جَمَعَتِ الْخَزْرَجُ وَحَشَدُوا وَالْتَقَوْا بِالْحَدَائِقِ، وَعَلَى الْخَزْرَجِ عَبْدُ اللَّهِ بْنُ أُبَيِّ بْنِ سَلُولٍ، وَعَلَى الْأَوْسِ أَبُو قَيْسِ بْنُ الْأَسْلَتِ، فَاقْتَتَلُوا قِتَالًا شَدِيدًا حَتَّى كَادَ بَعْضُهُمْ يُفْنِي بَعْضًا. وَسُمِّيَ ذَلِكَ الْيَوْمُ يَوْمَ الْفِجَارِ لِغَدْرِهِمْ بِالْغِلْمَانِ، وَهُوَ الْفِجَارُ الْأَوَّلُ، فَكَانَ قَيْسُ بْنُ الْخَطِيمِ فِي حَائِطٍ لَهُ، فَانْصَرَفَ فَوَافَقَ قَوْمَهُ قَدْ بَرَزُوا لِلْقِتَالِ، فَعَجَزَ عَنْ أَخْذِ سِلَاحِهِ إِلَّا السَّيْفَ ثُمَّ خَرَجَ مَعَهُمْ، فَعَظُمَ مَقَامُهُ يَوْمَئِذٍ وَأَبْلَى بَلَاءً حَسَنًا وَجُرِحَ جِرَاحَةً شَدِيدَةً، فَمَكَثَ حِينًا يَتَدَاوَى مِنْهَا، وَأُمِرَ أَنْ يَحْتَمِيَ عَنِ الْمَاءِ، فَلِذَلِكَ يَقُولُ عَبْدُ اللَّهِ بْنُ رَوَاحَةَ: رَمَيْنَاكَ أَيَّامَ الْفِجَارِ فَلَمْ تَزَلْ حَمِيًّا فَمَنْ يَشْرَبْ فَلَسْتَ بِشَارِبِ

     ✧ The First Day of al-Fijār of the Anṣār It is not the Fijār of Kinānah and Qays. When the Aws killed the young men, the Khazraj gathered and assembled, and they met at al-Ḥadāʾiq. Over the Khazraj was ʿAbd Allāh b. Ubayy b. Salūl, and over the Aws was Abū Qays b. al-Aslat. They fought a fierce battle until they nearly destroyed one another. That day was named the Day of al-Fijār because of their treachery against the young men, and it is the first Fijār. Qays b. al-Khaṭīm was in a garden of his; he departed and came upon his people as they had gone forth to fight. He was unable to take his weapons except the sword, then he went out with them. His stand that day was great, and he acquitted himself well and was severely wounded. He remained for a time treating himself for it, and was ordered to abstain from water. For that reason ʿAbd Allāh b. Rawāḥah says: We shot at you on the days of al-Fijār, and you have remained abstinent; so whoever drinks, you are not a drinker.

151. Tarikh (al-Tabari) 622No grade recorded

     يَوْمُ مُعَبِّسٍ وَمُضَرِّسٍ   ثُمَّ الْتَقَوْا عِنْدَ مُعَبِّسٍ وَمُضَرِّسٍ، وَهُمَا جِدَارَانِ، فَكَانَتِ الْخَزْرَجُ وَرَاءَ مُضَرِّسٍ، وَكَانَتِ الْأَوْسُ وَرَاءَ مُعَبِّسٍ، فَأَقَامُوا أَيَّامًا يَقْتَتِلُونَ قِتَالًا شَدِيدًا، ثُمَّ انْهَزَمَتِ الْأَوْسُ حَتَّى دَخَلَتِ الْبُيُوتَ وَالْآطَامَ، وَكَانَتْ هَزِيمَةً قَبِيحَةً لَمْ يَنْهَزِمُوا مِثْلَهَا. ثُمَّ إِنَّ بَنِي عَمْرِو بْنِ عَوْفٍ وَبَنِي أَوْسِ مَنَاةَ مِنَ الْأَوْسِ وَادَعُوا الْخَزْرَجَ، فَامْتَنَعَ مِنَ الْمُوَادَعَةِ بَنُو عَبْدِ الْأَشْهَلِ وَبَنُو ظَفَرٍ وَغَيْرُهُمْ مِنَ الْأَوْسِ وَقَالُوا: لَا نُصَالِحُ حَتَّى نُدْرِكَ ثَأْرَنَا مِنَ الْخَزْرَجِ. فَأَلَحَّتِ الْخَزْرَجُ عَلَيْهِمْ بِالْأَذَى وَالْغَارَةِ حِينَ وَادَعَهُمْ بَنُو عَمْرِو بْنِ عَوْفٍ وَأَوْسِ مَنَاةَ، فَعَزَمَتِ الْأَوْسُ إِلَّا مَنْ ذَكَرْنَا عَلَى الِانْتِقَالِ مِنَ الْمَدِينَةِ، فَأَغَارَتْ بَنُو سَلَمَةَ عَلَى مَالٍ لِبَنِي الْأَشْهَلِ يُقَالُ لَهُ الرَّعْلُ، فَقَاتَلُوهُمْ عَلَيْهِ، فَجُرِحَ سَعْدُ بْنُ مُعَاذٍ الْأَشْهَلِيُّ جِرَاحَةً شَدِيدَةً، وَاحْتَمَلَهُ بَنُو سَلَمَةَ إِلَى عَمْرِو بْنِ الْجَمُوحِ الْخَزْرَجِيِّ، فَأَجَارَهُ وَأَجَارَ الرَّعْلَ مِنَ الْحَرِيقِ وَقَطْعِ الْأَشْجَارِ، فَلَمَّا كَانَ يَوْمُ بُعَاثٍ جَازَاهُ سَعْدٌ عَلَى مَا نَذْكُرُهُ إِنْ شَاءَ اللَّهُ. ثُمَّ سَارَتِ الْأَوْسُ إِلَى مَكَّةَ لِتُحَالِفَ قُرَيْشًا عَلَى الْخَزْرَجِ، وَأَظْهَرُوا أَنَّهُمْ يُرِيدُونَ الْعُمْرَةَ. وَكَانَتْ عَادَتُهُمْ أَنَّهُ إِذَا أَرَادَ أَحَدُهُمُ الْعُمْرَةَ أَوِ الْحَجَّ لَمْ يَعْرِضْ إِلَيْهِ خَصْمُهُ، وَيُعَلِّقُ الْمُعْتَمِرُ عَلَى بَيْتِهِ كَرَانِيفَ النَّخْلِ فَفَعَلُوا ذَلِكَ وَسَارُوا إِلَى مَكَّةَ فَقَدِمُوهَا وَحَالَفُوا قُرَيْشًا وَأَبُو جَهْلٍ غَائِبٌ. فَلَمَّا قَدِمَ أَنْكَرَ ذَلِكَ وَقَالَ لِقُرَيْشٍ: أَمَا سَمِعْتُمْ قَوْلَ الْأَوَّلِ: وَيْلٌ لِلْأَهْلِ مِنَ النَّازِلِ ! إِنَّهُمْ لَأَهْلُ عَدَدٍ وَجَلَدٍ، وَلَقَلَّ مَا نَزَلَ قَوْمٌ عَلَى قَوْمٍ إِلَّا أَخْرَجُوهُمْ مِنْ بَلَدِهِمْ وَغَلَبُوهُمْ عَلَيْهِ. قَالُوا: فَمَا الْمَخْرَجُ مِنْ حِلْفِهِمْ ؟ قَالَ: أَنَا أَكْفِيكُمُوهُمْ، ثُمَّ خَرَجَ حَتَّى جَاءَ الْأَوْسَ فَقَالَ: إِنَّكُمْ حَالَفْتُمْ قَوْمِي وَأَنَا غَائِبٌ، فَجِئْتُ لِأُحَالِفَكُمْ وَأَذْكُرَ لَكُمْ مِنْ أَمْرِنَا مَا تَكُونُونَ بَعْدَهُ عَلَى رَأْسِ أَمْرِكُمْ. إِنَّا قَوْمٌ تَخْرُجُ إِمَاؤُنَا إِلَى أَسْوَاقِنَا وَلَا يَزَالُ الرَّجُلُ مِنَّا يُدْرِكُ الْأَمَةَ فَيَضْرِبَ عَجِيزَتَهَا، فَإِنْ طَابَتْ أَنْفُسُكُمْ أَنْ تَفْعَلَ نِسَاؤُكُمْ مِثْلَ مَا تَفْعَلُ نِسَاؤُنَا حَالَفْنَاكُمْ، وَإِنْ كَرِهْتُمْ ذَلِكَ فَرُدُّوا إِلَيْنَا حِلْفَنَا. فَقَالُوا: لَا نُقِرُّ بِهَذَا. وَكَانَتِ الْأَنْصَارُ بِأَسْرِهَا فِيهِمْ غَيْرَةٌ شَدِيدَةٌ، فَرَدُّوا إِلَيْهِمْ حِلْفَهُمْ وَسَارُوا إِلَى بِلَادِهِمْ، فَقَالَ حَسَّانُ بْنُ ثَابِتٍ يَفْتَخِرُ بِمَا أَصَابَ قَوْمُهُ مِنَ الْأَوْسِ: أَلَا أَبْلِغْ أَبَا قَيْسٍ رَسُولًا إِذَا أَلْقَى لَهَا سَمْعًا تُبِينُ     فَلَسْتُ لِحَاصِنٍ إِنْ لَمْ تَزُرْكُمْ خِلَالَ الدَّارِ مُسْبِلَةٌ طَحُونُ     يَدِينُ لَهَا الْعَزِيزُ إِذَا رَآهَا وَيَهْرُبُ مِنْ مَخَافَتِهَا الْقَطِينُ     تَشِيبُ النَّاهِدُ الْعَذْرَاءُ مِنْهَا وَيَسْقُطُ مِنْ مَخَافَتِهَا الْجَنِينُ     يَطُوفُ بِكُمْ مِنَ النَّجَّارِ أُسْدٌ كَأُسْدِ الْغِيلِ مَسْكَنُهَا الْعَرِينُ     يَظَلُّ اللَّيْثُ فِيهَا مُسْتَكِينًا لَهُ فِي كُلِّ مُلْتَفَتٍ أَنِينُ     كَأَنَّ بَهَاءَهَا لِلنَّاظِرِيهَا مِنَ الْأَثْلَاتِ وَالْبِيضِ الْفَتِينُ     كَأَنَّهُمُ مِنَ الْمَاذِي عَلَيْهِمْ جَمَالٌ حِينَ يَجْتَلِدُونَ جُونُ     فَقَدْ لَاقَاكَ قَبْلَ بُعَاثَ قَتْلٌ وَبَعْدَ بُعَاثَ ذُلٌّ مُسْتَكِينُ وَهِيَ طَوِيلَةٌ أَيْضًا.

     ✧ The Day of Muʿabbis and Muḍarris Then they met at Muʿabbis and Muḍarris, which are two walls. The Khazraj were behind Muḍarris, and the Aws were behind Muʿabbis. They remained for days fighting a fierce fight. Then the Aws were routed until they entered the houses and the strongholds. It was an ugly rout, the like of which they had never suffered before. Then Banū ʿAmr b. ʿAwf and Banū Aws Manāt of the Aws made peace with the Khazraj. Banū ʿAbd al-Ashhal, Banū Ẓafar, and others of the Aws refused to make peace and said: "We will not make peace until we attain our vengeance from the Khazraj." The Khazraj pressed them with harm and raiding when Banū ʿAmr b. ʿAwf and Aws Manāt made peace with them. The Aws, except those we have mentioned, resolved to depart from Madinah. Banū Salamah raided property belonging to Banū al-Ashhal called al-Raʿl, and they fought them over it. Saʿd b. Muʿādh al-Ashhalī was severely wounded. Banū Salamah carried him to ʿAmr b. al-Jamūḥ al-Khazrajī, who granted him protection and protected al-Raʿl from burning and the cutting of trees. When the Day of Buʿāth came, Saʿd repaid him as we shall mention, God willing. Then the Aws traveled to Makkah to form an alliance with Quraysh against the Khazraj, and they made it appear that they intended ʿumrah. It was their custom that when one of them intended ʿumrah or ḥajj, his adversary would not confront him, and the one performing ʿumrah would hang palm-leaf stalks on his house. They did that and traveled to Makkah. They arrived there and made an alliance with Quraysh while Abū Jahl was absent. When he arrived, he disapproved of that and said to Quraysh: "Have you not heard the saying of the first: 'Woe to the family from the one who alights!' They are people of number and endurance. It is seldom that a people alight upon a people except that they expel them from their land and overcome them in it." They said: "What is the way out of their alliance?" He said: "I will suffice you against them." Then he went out until he came to the Aws and said: "You have made an alliance with my people while I was absent, so I have come to make an alliance with you and to mention to you something of our affair after which you will be at the head of your affair. We are a people whose slave women go out to our markets, and a man among us may catch a slave woman and strike her buttocks. If it pleases you that your women do the like of what our women do, we will make an alliance with you. If you dislike that, then return to us our alliance." They said: "We do not approve of this." The Anṣār, all of them, had intense jealousy. So they returned to them their alliance and traveled to their lands. Ḥassān b. Thābit said, boasting of what his people achieved against the Aws: Alā abliGh Abā Qaysin rasūlan idhā alqā lahā samʿan tubīn Falastu li-ḥāṣinin in lam tazurkum Khillāla al-dāri musbilatun ṭaḥūn Yadīnu lahā al-ʿazīzu idhā raʾāhā Wa-yahrubu min makhāfatihā al-qaṭīn Tashību al-nāhidu al-ʿadhrāʾu minhā Wa-yasquṭu min makhāfatihā al-janīn Yaṭūfu bikum mina al-Najjāri usdun Ka-usdi al-ghīli maskanuhā al-ʿarīn Yaẓallu al-laythu fīhā mustakīnan Lahu fī kulli multafatin anīn Kaʾanna bahāʾahā lil-nāẓirīhā Mina al-athlāti wal-bīḍi al-fatīn Kaʾannahumu mina al-mādhī ʿalayhim Jamālun ḥīna yajtalidūna jūn Faqad lāqāka qabla Buʿātha qatlun Wa-baʿda Buʿātha dhullun mustakīn It is also long.

152. Tarikh (al-Tabari) 623No grade recorded

     يَوْمُ الْفِجَارِ الثَّانِي لِلْأَنْصَارِ   كَانَتِ الْأَوْسُ قَدْ طَلَبَتْ مِنْ قُرَيْظَةَ وَالنَّضِيرَ أَنْ يُحَالِفُوهُمْ عَلَى الْخَزْرَجِ، فَبَلَغَ ذَلِكَ الْخَزْرَجَ فَأَرْسَلُوا إِلَيْهِمْ يُؤْذِنُونَهُمْ بِالْحَرْبِ، فَقَالَتِ الْيَهُودُ: إِنَّا لَا نُرِيدُ ذَلِكَ فَأَخَذَتِ الْخَزْرَجُ رَهْنَهُمْ عَلَى الْوَفَاءِ، وَهُمْ أَرْبَعُونَ غُلَامًا مِنْ قُرَيْظَةَ وَالنَّضِيرِ، ثُمَّ إِنَّ يَزِيدَ بْنَ فُسْحُمَ شَرِبَ يَوْمًا فَسَكِرَ فَتَغَنَّى بِشِعْرٍ يَذْكُرُ فِيهِ ذَلِكَ: هَلُمَّ إِلَى الْأَحْلَافِ إِذْ رَقَّ عَظْمُهُمْ وَإِذْ أَصْلَحُوا مَالًا لِجِذْمَانَ ضَائِعَا     إِذَا مَا امْرُؤٌ مِنْهُمْ أَسَاءَ عِمَارَةً بَعَثْنَا عَلَيْهِمْ مِنْ بَنِي الْعِيرِ جَادِعَا     فَأَمَّا الصَّرِيخُ مِنْهُمُ فَتَحَمَّلُوا وَأَمَّا الْيَهُودُ فَاتَّخَذْنَا بَضَائِعَا     أَخَذْنَا مِنَ الْأُولَى الْيَهُودَ عِصَابَةً لِغَدْرِهِمِ كَانُوا لَدَيْنَا وَدَائِعَا     فَذَلُّوا لِرَهْنٍ عِنْدَنَا فِي جِبَالِنَا مُصَانَعَةً يَخْشُونَ مِنَّا الْقَوَارِعَا     وَذَاكَ بِأَنَّا حِينَ نَلْقَى عَدُوَّنَا نَصُولُ بِضَرْبٍ يَتْرُكُ الْعِزَّ خَاشِعَا فَبَلَغَ قَوْلُهُ قُرَيْظَةَ وَالنَّضِيرَ فَغَضِبُوا. وَقَالَ كَعْبُ بْنُ أَسَدٍ: نَحْنُ كَمَا قَالَ إِنْ لَمْ نُغِرْ، فَخَالَفَ الْأَوْسُ عَلَى الْخَزْرَجِ. فَلَمَّا سَمِعَتِ الْخَزْرَجُ بِذَلِكَ قَتَلُوا كُلَّ مَنْ عِنْدَهُمْ مِنَ الرَّهْنِ مِنْ أَوْلَادِ قُرَيْظَةَ وَالنَّضِيرِ. فَأَطْلَقُوا نَفَرًا، مِنْهُمْ: سُلَيْمُ بْنُ أَسَدٍ الْقُرَظِيُّ جَدُّ مُحَمَّدِ بْنِ كَعْبِ بْنِ سُلَيْمٍ. وَاجْتَمَعَتِ الْأَوْسُ وَقُرَيْظَةُ وَالنَّضِيرُ عَلَى حَرْبِ الْخَزْرَجِ فَاقْتَتَلُوا قِتَالًا شَدِيدًا، وَسُمِّيَ ذَلِكَ الْفِجَارَ الثَّانِي لِقَتْلِ الْغِلْمَانِ مِنَ الْيَهُودِ. وَقَدْ قِيلَ فِي قَتْلِ الْغِلْمَانِ غَيْرُ هَذَا، وَهُوَ: إِنَّ عَمْرَو بْنَ النُّعْمَانِ الْبَيَاضِيَّ الْخَزْرَجِيَّ قَالَ لِقَوْمِهِ بَنِي بَيَاضَةَ: إِنَّ أَبَاكُمْ أَنْزَلَكُمْ مَنْزِلَةَ سُوءٍ، وَاللَّهِ لَا يَمَسُّ رَأْسِي مَاءٌ حَتَّى أُنْزِلَكُمْ مَنَازِلَ قُرَيْظَةَ وَالنَّضِيرِ أَوْ أَقْتُلَ رَهْنَهُمْ ! وَكَانَتْ مَنَازِلُ قُرَيْظَةَ وَالنَّضِيرِ خَيْرَ الْبِقَاعِ، فَأَرْسَلَ إِلَى قُرَيْظَةَ وَالنَّضِيرِ: إِمَّا أَنْ تُخَلُّوا بَيْنَنَا وَبَيْنَ دِيَارِكُمْ، وَإِمَّا أَنْ نَقْتُلَ الرَّهْنَ. فَهَمُّوا بِأَنْ يَخْرُجُوا مِنْ دِيَارِهِمْ، فَقَالَ لَهُمْ كَعْبُ بْنُ أَسَدٍ الْقُرَظِيُّ: يَا قَوْمُ امْنَعُوا دِيَارَكُمْ وَخَلُّوهُ يَقْتُلُ الْغِلْمَانَ، مَا هِيَ إِلَّا لَيْلَةٌ يُصِيبُ فِيهَا أَحَدُكُمُ امْرَأَةً حَتَّى يُولَدَ لَهُ مِثْلُ أَحَدِهِمْ. فَأَرْسَلُوا إِلَيْهِمْ: إِنَّا لَا نَنْتَقِلُ عَنْ دِيَارِنَا فَانْظُرُوا فِي رَهْنِنَا فَعُوا لَنَا. فَعَدَا عَمْرُو بْنُ النُّعْمَانِ عَلَى رَهْنِهِمْ فَقَتَلَهُمْ، وَخَالَفَهُ عَبْدُ اللَّهِ بْنُ أُبَيِّ بْنِ سَلُولٍ فَقَالَ: هَذَا بَغْيٌ وَإِثْمٌ، وَنَهَاهُ عَنْ قَتْلِهِمْ وَقِتَالِ قَوْمِهِ مِنَ الْأَوْسِ وَقَالَ لَهُ: كَأَنِّي بِكَ وَقَدْ حُمِلْتَ قَتِيلًا فِي عَبَاءَةٍ يَحْمِلُكَ أَرْبَعَةُ رِجَالٍ. فَلَمْ يَقْتُلْ هُوَ وَمَنْ أَطَاعَهُ أَحَدًا مِنَ الْغِلْمَانِ وَأَطْلَقُوهُمْ، وَمِنْهُمْ: سُلَيْمُ بْنُ أَسَدٍ جَدُّ مُحَمَّدِ بْنِ كَعْبٍ. وَحَالَفَتْ حِينَئِذٍ قُرَيْظَةُ وَالنَّضِيرُ وَالْأَوْسُ عَلَى الْخَزْرَجِ، وَجَرَى بَيْنَهُمْ قِتَالٌ سُمِّيَ ذَلِكَ الْيَوْمُ يَوْمَ الْفِجَارِ الثَّانِي. وَهَذَا الْقَوْلُ أَشْبَهُ بِأَنْ يُسَمَّى الْيَوْمَ فِجَارًا، وَأَمَّا عَلَى الْقَوْلِ الْأَوَّلِ فَإِنَّمَا قَتَلُوا الرَّهْنَ جَزَاءَ الْغَدْرِ مِنَ الْيَهُودِ فَلَيْسَ بِفِجَارٍ مِنَ الْخَزْرَجِ إِلَّا أَنْ يُسَمَّى فِجَارًا لِغَدْرِ الْيَهُودِ.

     ✧ The Second Battle of Fijār of the Anṣār The Aws had sought from Qurayẓah and al-Naḍīr to ally with them against the Khazraj. That reached the Khazraj, so they sent to them announcing war. The Jews said, “We do not desire that,” so the Khazraj took their hostages as surety for fulfillment — forty youths from Qurayẓah and al-Naḍīr. Then one day Yazīd b. Fusḥum drank and became intoxicated and sang poetry mentioning that: Come to the allies when their bones grew soft, And when they set right wealth for Jidhmān, wasted; Whenever a man among them marred a dwelling, We sent against them from Banū al-ʿĪr one who maims; As for the shriek of alarm among them, they bore away, But as for the Jews, we took them as merchandise; We took from the first the Jews as a band — For their treachery they were deposits with us. So they were humbled by hostages with us in our mountains, As a bribe, fearing from us the crushing blows; And that is because when we meet our enemy, We assail with blows that leave the proud abased. His words reached Qurayẓah and al-Naḍīr, and they became angry. Kaʿb b. Asad said, “We are as he said if we do not raid.” So the Aws broke with the Khazraj. When the Khazraj heard of that, they killed every hostage they had from the sons of Qurayẓah and al-Naḍīr. They released a few, among them Sulaym b. Asad al-Quraẓī, the grandfather of Muḥammad b. Kaʿb b. Sulaym. The Aws, Qurayẓah, and al-Naḍīr gathered for war against the Khazraj, and they fought a fierce battle. That was called the Second Fijār because of the killing of the Jewish youths. It has also been said concerning the killing of the youths something other than this, namely: ʿAmr b. al-Nuʿmān al-Bayāḍī al-Khazrajī said to his people, the Banū Bayāḍah, “Your father settled you in a bad dwelling place. By God, water will not touch my head until I settle you in the dwellings of Qurayẓah and al-Naḍīr or kill their hostages!” The dwellings of Qurayẓah and al-Naḍīr were the best of places. He sent to Qurayẓah and al-Naḍīr: “Either make way between us and your homes, or we will kill the hostages.” They resolved to leave their homes, but Kaʿb b. Asad al-Quraẓī said to them, “O people, defend your homes and let him kill the youths. It is but a night in which one of you gets a woman until one like them is born to him.” So they sent to them: “We will not move from our homes. Look after our hostages and safeguard them for us.” Then ʿAmr b. al-Nuʿmān fell upon their hostages and killed them. ʿAbd Allāh b. Ubayy b. Salūl opposed him and said, “This is transgression and sin,” and he forbade him from killing them and from fighting his own people of the Aws. He said to him, “It is as if I see you carried off slain in a cloak, carried by four men.” So he and those who obeyed him killed none of the youths and released them. Among them was Sulaym b. Asad, the grandfather of Muḥammad b. Kaʿb. At that time Qurayẓah, al-Naḍīr, and the Aws allied against the Khazraj, and fighting took place among them. That day was called the Day of the Second Fijār. This account is more likely to justify naming the day Fijār. As for the first account, they killed the hostages only as recompense for the treachery of the Jews, so it is not a Fijār on the part of the Khazraj unless it is called Fijār because of the treachery of the Jews.

153. Tarikh (al-Tabari) 624No grade recorded

     يوم بعاث يَوْمُ بُعَاثٍ   ثُمَّ إِنَّ قُرَيْظَةَ وَالنَّضِيرَ جَدَّدُوا الْعُهُودَ مَعَ الْأَوْسِ عَلَى الْمُوَازَرَةِ وَالتَّنَاصُرِ، وَاسْتَحْكَمَ أَمْرُهُمْ وَجَدُّوا فِي حَرْبِهِمْ، وَدَخَلَ مَعَهُمْ قَبَائِلُ مِنَ الْيَهُودِ غَيْرُ مَنْ ذَكَرْنَا. فَلَمَّا سَمِعَتْ بِذَلِكَ الْخَزْرَجُ جَمَعَتْ وَحَشَدَتْ وَرَاسَلَتْ حُلَفَاءَهَا مِنْ أَشْجَعَ وَجُهَيْنَةَ، وَرَاسَلَتِ الْأَوْسُ حُلَفَاءَهَا مِنْ مُزَيْنَةَ، وَمَكَثُوا يَوْمًا يَتَجَهَّزُونَ لِلْحَرْبِ، وَالْتَقَوْا بِبُعَاثَ، وَهِيَ مِنْ أَعْمَالِ قُرَيْظَةَ، وَعَلَى الْأَوْسِ حُضَيْرُ الْكَتَائِبِ بْنُ سِمَاكٍ وَالِدُ أُسَيْدِ بْنِ حُضَيْرٍ، وَعَلَى الْخَزْرَجِ عَمْرُو بْنُ النُّعْمَانِ الْبَيَاضِيُّ، وَتَخَلَّفَ عَبْدُ اللَّهِ بْنُ أُبَيِّ بْنِ سَلُولٍ فِيمَنْ تَبِعَهُ عَنِ الْخَزْرَجِ، وَتَخَلَّفَ بَنُو حَارِثَةَ بْنِ الْحَارِثِ عَنِ الْأَوْسِ. فَلَمَّا الْتَقَوُا اقْتَتَلُوا قِتَالًا شَدِيدًا وَصَبَرُوا جَمِيعًا. ثُمَّ إِنَّ الْأَوْسَ وَجَدَتْ مَسَّ السِّلَاحِ فَوَلَّوْا مُنْهَزِمِينَ نَحْوَ الْعَرِيضِ، فَلَمَّا رَأَى حُضَيْرٌ هَزِيمَتَهُمْ بَرَكَ وَطَعَنَ قَدَمَهُ بِسِنَانِ رُمْحِهِ وَصَاحَ: وَا عَقْرَاهُ كَعَقْرِ الْجَمَلِ ! وَاللَّهِ لَا أَعُودُ حَتَّى أُقْتَلَ، فَإِنْ شِئْتُمْ يَا مَعْشَرَ الْأَوْسِ أَنْ تُسْلِمُونِي فَافْعَلُوا. فَعَطَفُوا عَلَيْهِ وَقَاتَلَ عَنْهُ غِلْمَانٌ مِنْ بَنِي عَبْدِ الْأَشْهَلِ يُقَالُ لَهُمَا مَحْمُودٌ وَيَزِيدُ ابْنَا خَلِيفَةَ حَتَّى قُتِلَا، وَأَقْبَلَ سَهْمٌ لَا يُدْرَى مَنْ رَمَى بِهِ فَأَصَابَ عَمْرَو بْنَ النُّعْمَانِ الْبَيَاضِيَّ رَئِيسَ الْخَزْرَجِ فَقَتَلَهُ، فَبَيْنَا عَبْدُ اللَّهِ بْنُ أُبَيِّ بْنِ سَلُولٍ يَتَرَدَّدُ رَاكِبًا قَرِيبًا مِنْ بُعَاثٍ يَتَجَسَّسُ الْأَخْبَارَ إِذْ طُلِعَ عَلَيْهِ بِعَمْرِو بْنِ النُّعْمَانِ قَتِيلًا فِي عَبَاءَةٍ يَحْمِلُهُ أَرْبَعَةُ رِجَالٍ، كَمَا كَانَ قَالَ لَهُ. فَلَمَّا رَآهُ قَالَ: ذُقْ وَبَالَ الْبَغْيِ ! وَانْهَزَمَتِ الْخَزْرَجُ، وَوَضَعَتْ فِيهِمُ الْأَوْسُ السِّلَاحَ، فَصَاحَ صَائِحٌ: يَا مَعْشَرَ الْأَوْسِ أَحْسِنُوا وَلَا تُهْلِكُوا إِخْوَانَكُمْ فَجِوَارُهُمْ خَيْرٌ مِنْ جِوَارِ الثَّعَالِبِ ! فَانْتَهَوْا عَنْهُمْ وَلَمْ يَسْلُبُوهُمْ. وَإِنَّمَا سَلَبَهُمْ قُرَيْظَةُ وَالنَّضِيرُ، وَحَمَلَتِ الْأَوْسُ حُضَيْرًا مَجْرُوحًا فَمَاتَ. وَأَحْرَقَتِ الْأَوْسُ دُورَ الْخَزْرَجِ وَنَخِيلَهُمْ، فَأَجَارَ سَعْدُ بْنُ مُعَاذٍ الْأَشْهَلِيُّ أَمْوَالَ بَنِي سَلَمَةَ وَنَخِيلَهُمْ وَدُورَهُمْ جَزَاءً بِمَا فَعَلُوا لَهُ فِي الرَّعْلِ، وَقَدْ تَقَدَّمَ ذِكْرُهُ، وَنَجَّى يَوْمَئِذٍ الزُّبَيْرُ بْنُ إِيَاسِ بْنِ بَاطَا ثَابِتَ بْنَ قَيْسِ بْنِ شِمَاسٍ الْخَزْرَجِيَّ، أَخَذَهُ فَجَزَّ نَاصِيَتَهُ وَأَطْلَقَهُ، وَهِيَ الْيَدُ الَّتِي جَازَاهُ بِهَا ثَابِتٌ فِي الْإِسْلَامِ يَوْمَ بَنِي الْقُرَيْظَةِ، وَسَنَذْكُرُهُ. وَكَانَ يَوْمُ الْبُعَاثِ آخِرَ الْحُرُوبِ الْمَشْهُورَةِ بَيْنَ الْأَوْسِ وَالْخَزْرَجِ  ، ثُمَّ جَاءَ الْإِسْلَامُ وَاتَّفَقَتِ الْكَلِمَةُ، وَاجْتَمَعُوا عَلَى نَصْرِ الْإِسْلَامِ وَأَهْلِهِ، وَكَفَى اللَّهُ الْمُؤْمِنِينَ الْقِتَالَ. وَأَكْثَرَتِ الْأَنْصَارُ الْأَشْعَارَ يَوْمَ الْبُعَاثِ، فَمِنْ ذَلِكَ قَوْلُ قَيْسِ بْنِ الْخَطِيمِ الظَّفَرِيِّ الْأَوْسِيِّ: أَتَعْرِفُ رَسْمًا كَالطِّرَازِ الْمُذَهَّبِ لِعَمْرَةَ رَكْبًا غَيْرَ مَوْقِفِ رَاكِبِ     دِيَارُ الَّتِي كَانَتْ وَنَحْنُ عَلَى مِنًى تَحِلُّ بِنَا لَوْلَا رَجَاءُ الرَّكَائِبِ     تَبَدَّتْ لَنَا كَالشَّمْسِ تَحْتَ غَمَامَةٍ بَدَا حَاجِبٌ مِنْهَا وَضَنَّتْ بِحَاجِبِ وَمِنْهَا: وَكُنْتُ امْرَأً لَا أَبْعَثُ الْحَرْبَ ظَالِمًا     فَلَمَّا أَبَوْا شَعَّلْتُهَا كُلَّ جَانِبِ أَذِنْتُ بِدَفْعِ الْحَرْبِ حَرْبًا رَأَيْتُهَا     عَنِ الدَّفْعِ لَا تَزْدَادُ غَيْرَ تَقَارُبِ فَلَمَّا رَأَيْتُ الْحَرْبَ تَجَرَّدَتْ     لَبِسْتُ مَعَ الْبُرْدَيْنِ ثَوْبَ الْمُحَارِبِ مُضَعَّفَةً يَغْشَى الْأَنَامِلَ رَيْعُهَا     كَأَنَّ قَتِيرَيْهَا عُيُونَ الْجَنَادِبِ تَرَى قِصَدَ الْمُرَّانِ تُلْقَى كَأَنَّهَا     تَذَرُّعُ خِرْصَانٍ بِأَيْدِي الشَّوَاطِبِ وَسَامَحَنِي مِلْكَاهَنِينِ وَمَالِكٌ     وَثَعْلَبَةُ الْأَخْيَارِ رَهْطُ الْقَبَاقِبِ رِجَالٌ مَتَى يُدْعَوْا إِلَى الْحَرْبِ يُسْرِعُوا     كَمَشْيِ الْجِمَالِ الْمُشْعِلَاتِ الْمَصَاعِبِ إِذَا مَا فَرَرْنَا كَانَ أَسْوَا فِرَارِنَا     صُدُودُ الْخُدُودِ وَازْوِرَارُ الْمَنَاكِبِ صُدُودُ الْخُدُودِ وَالْقَنَا مُتَشَاجِرٌ     وَلَا تَبْرَحُ الْأَقْدَامُ عِنْدَ التَّضَارُبِ ظَأَرْنَاكُمُ بِالْبِيضِ حَتَّى لَأَنْتُمُ     أَذَلُّ مِنَ السُّقْبَانِ بَيْنَ الْحَلَائِبِ يُجَرَّدْنَ بِيضًا كُلَّ يَوْمِ كَرِيهَةٍ     وَيَرْجِعْنَ حُمْرًا جَارِحَاتِ الْمَضَارِبِ لَقِيتُكُمُ يَوْمَ الْحَدَائِقِ حَاسِرًا     كَأَنَّ يَدِي بِالسَّيْفِ مِخْرَاقُ لَاعِبِ وَيَوْمَ بُعَاثٍ أَسْلَمَتْنَا سُيُوفُنَا     إِلَى حَسَبٍ فِي جِذْمِ غَسَّانَ ثَاقِبِ قَتَلْنَاكُمُ يَوْمَ الْفِجَارِ وَقَبْلَهُ     وَيَوْمُ بُعَاثٍ كَانَ يَوْمَ التَّغَالُبِ أَتَتْ عُصَبٌ لِلْأَوْسِ تَخْطُرُ بِالْقَنَا     كَمَشْيِ الْأُسُودِ فِي رَشَاشِ الْأَهَاضِبِ فَأَجَابَهُ عَبْدُ اللَّهِ بْنُ رَوَاحَةَ: أَشَاقَتْكَ لَيْلَى فِي الْخَلِيطِ الْمُجَانِبِ     نَعَمْ، فَرَشَاشُ الدَّمْعِ فِي الصَّدْرِ غَالِبِ بَكَتْ إِثْرَ مَنْ شَطَّتْ نَوَاهُ وَلَمْ يَقُمْ     لِحَاجَةِ مَخْزُونٍ شَكَا الْحُبَّ نَاصِبِ لَدُنْ غَدْوَةً حَتَّى إِذَا الشَّمْسُ عَارَضَتْ     أَرَاحَتْ لَهُ مِنْ لُبِّهِ كُلَّ عَازِبِ نُحَامِي عَلَى أَحْسَابِنَا بِتِلَادِنَا     لِمُفْتَقِرٍ أَوْ سَائِلِ الْحَقِّ وَاجِبِ وَأَعْمَى هَدَتْهُ لِلسَّبِيلِ سُيُوفُنَا     وَخَصْمٍ أَقَمْنَا بَعْدَمَا ثَجَّ ثَاعِبِ وَمُعْتَرَكٍ ضَنْكٍ يُرَى الْمَوْتُ وَسْطَهُ     مَشَيْنَا لَهُ مَشْيَ الْجِمَالِ الْمَصَاعِبِ بِرَجْلٍ تَرَى الْمَاذِيَّ فَوْقَ جُلُودِهِمْ     وَبِيضًا نَقِيًّا مِثْلَ لَوْنِ الْكَوَاكِبِ وَه?مْ حُسَّرٌ لَا فِي الدُّرُوعِ تَخَالُهُمْ     أُسُودًا مَتَّى تُنْشَا الرِّمَاحُ تُضَارِبِ مَعَاقِلُهُمْ فِي كُلِّ يَوْمِ كَرِيهَةٍ     مَعَ الصِّدْقِ مَنْسُوبِ السُّيُوفِ الْقَوَاضِبِ وَهِيَ طَوِيلَةٌ. وَلَيْلَى الَّتِي شَبَّبَ بِهَا ابْنُ رَوَاحَةَ هِيَ أُخْتُ قَيْسِ بْنِ الْخَطِيمِ. وَعَمْرَةُ الَّتِي شَبَّبَ بِهَا ابْنُ الْخَطِيمِ هِيَ أُخْتُ عَبْدِ اللَّهِ بْنِ رَوَاحَةَ، وَهِيَ أُمُّ النُّعْمَانِ بْنِ بَشِيرٍ الْأَنْصَارِيِّ. ( بُعَاثُ: بِضَمِّ الْبَاءِ الْمُوَحَّدَةِ، وَبِالْعَيْنِ الْمُهْمَلَةِ، وَقَالَ صَاحِبُ كِتَابِ الْعَيْنِ وَحْدَهُ: وَهُوَ بِالْغَيْنِ الْمُعْجَمَةِ ).

     ✧ The Day of Buʿāth Then Qurayẓah and al-Naḍīr renewed the covenants with the Aws for mutual support and aid, and their affair became firm, and they strove in their war. And tribes of the Jews other than those we have mentioned entered with them. When the Khazraj heard of that, they gathered and mustered and corresponded with their allies from Ashjaʿ and Juhaynah, and the Aws corresponded with their allies from Muzaynah. They remained one day equipping themselves for war, and they met at Buʿāth, which is among the districts of Qurayẓah. Over the Aws was Ḥuḍayr al-Katāʾib b. Simāk, the father of Usayd b. Ḥuḍayr, and over the Khazraj was ʿAmr b. al-Nuʿmān al-Bayāḍī. ʿAbd Allāh b. Ubayy b. Salūl stayed behind, along with those who followed him, from the Khazraj, and the Banū Ḥārithah b. al-Ḥārith stayed behind from the Aws. When they met, they fought a fierce battle and all showed endurance. Then the Aws felt the bite of the weapons and turned in defeat toward al-ʿArīḍ. When Ḥuḍayr saw their defeat, he knelt and thrust his foot with the blade of his spear and cried out: 'What a wound, like the wound of a camel! By God, I will not return until I am killed; if you wish, O company of the Aws, to abandon me, then do so.' So they turned back to him, and two youths of the Banū ʿAbd al-Ashhal named Maḥmūd and Yazīd, the two sons of Khalīfah, fought in his defense until they were killed. An arrow came—no one knew who shot it—and struck ʿAmr b. al-Nuʿmān al-Bayāḍī, the chief of the Khazraj, and killed him. While ʿAbd Allāh b. Ubayy b. Salūl was going back and forth on horseback near Buʿāth, spying out the news, ʿAmr b. al-Nuʿmān was brought to him dead, wrapped in a cloak, carried by four men, just as he had told him. When he saw him, he said: 'Taste the evil consequence of oppression!' The Khazraj were routed, and the Aws set their weapons upon them. A crier shouted: 'O company of the Aws, act well and do not destroy your brothers, for their protection is better than the protection of foxes!' So they desisted from them and did not despoil them. Only Qurayẓah and al-Naḍīr despoiled them. The Aws carried Ḥuḍayr wounded, and he died. The Aws burned the houses of the Khazraj and their palm trees, but Saʿd b. Muʿādh al-Ashhalī granted protection to the properties of the Banū Salamah, their palm trees and their houses, as a reward for what they had done for him at al-Raʿl—and its mention has preceded. On that day, al-Zubayr b. Iyās b. Bāṭā saved Thābit b. Qays b. Shimmās al-Khazrajī; he seized him, cut off his forelock, and released him. This is the favor with which Thābit repaid him in Islam on the day of the Banū Qurayẓah, and we shall mention it. The Day of Buʿāth was the last of the famous wars between the Aws and the Khazraj. Then Islam came, the word became united, and they gathered to support Islam and its people, and God spared the believers from fighting. The Anṣār composed many poems on the Day of Buʿāth. Among them is the saying of Qays b. al-Khaṭīm al-Ẓafarī al-Awsī: Do you recognize a trace like the gilded border of ʿAmrah, a campsite without any rider stopping? The abodes of the one who, when we were at Minā, would alight with us were it not for the hope of the riding camels. She appeared to us like the sun beneath a cloud; one eyebrow of hers showed, and she begrudged the other eyebrow. And from them: I was a man who would not send forth war unjustly, but when they refused, I kindled it on every side. I gave leave to repel war—war I saw that by repelling only drew nearer. When I saw war stripped bare, I donned, along with the two cloaks, the garment of the warrior— a doubled coat whose hang covers the fingertips, as if its two rings were the eyes of locusts. You see the shafts of the lances cast down as if they were the trimming of palm branches in the hands of the strippers. And the two priest-kings and Mālik granted me favor, and Thaʿlabah of the good, the clan of the Qabāqib— men who, when called to war, hasten like the gait of camels kindled for the stallion. When we fled, the worst of our flight was the turning away of cheeks and the twisting of shoulders— turning away of cheeks while the spears were tangled, and the feet did not cease at the striking. We weaned you with the white swords until you became more abased than the young camels among the milk-camels. They are drawn forth white on every day of calamity and return red, wounding the striking places. I met you on the Day of al-Ḥadāʾiq unarmored, as if my hand with the sword were the playing-stick of a player. And on the Day of Buʿāth our swords delivered us to a lineage piercing in the root of Ghassān. We killed you on the Day of al-Fijār and before it, and the Day of Buʿāth was a day of mutual overpowering. Bands came to the Aws, swaggering with lances like the walking of lions in the scattered dust of the valleys. ʿAbd Allāh b. Rawāḥah answered him: Did Laylā stir your longing in the departing caravan? Yes, for the sprinkle of tears in the breast is overpowering. She wept after one whose departure was far, and he did not rise for the need of a grieved one who complained of love, weary. From early morning until when the sun crossed over, she brought back to him from his heart every straying thought. We defend our lineages with our inherited wealth for the needy or for one who asks the obligatory right. And a blind man whom our swords guided to the way, and an adversary whom we set aright after a stream gushed forth. And in a narrow battlefield where death is seen in its midst, we walked to it with the gait of refractory camels— with men upon whose skins you see the Yemeni swords, and white blades pure like the color of the stars. And they are unarmored, not in coats of mail; you would think them lions that, whenever the spears are raised, strike. Their strongholds on every day of calamity are with truth, the lineage of the sharp cutting swords. And it is a long poem. The Laylā with whom Ibn Rawāḥah made amatory verses is the sister of Qays b. al-Khaṭīm. The ʿAmrah with whom Ibn al-Khaṭīm made amatory verses is the sister of ʿAbd Allāh b. Rawāḥah, and she is the mother of al-Nuʿmān b. Bashīr al-Anṣārī. (Buʿāth: with ḍammah on the undotted bāʾ and with the undotted ʿayn; the author of the Book of al-ʿAyn alone said: it is with the dotted ghayn).

154. Tarikh (al-Tabari) 625No grade recorded

     ذِكْرُ غَلَبَةِ ثَقِيفٍ عَلَى الطَّائِفِ وَالْحَرْبِ بَيْنَ الْأَحْلَافِ وَبَنِي مَالِكٍ   كَانَتْ أَرْضُ الطَّائِفِ قَدِيمًا لِعُدْوَانَ بْنِ عَمْرِو بْنِ قَيْسِ بْنِ عَيْلَانَ بْنِ مُضَرَ. فَلَمَّا كَثُرَ بَنُو عَامِرِ بْنِ صَعْصَعَةَ بْنِ مُعَاوِيَةَ بْنِ بَكْرِ بْنِ هَوَازِنَ بْنِ مَنْصُورِ بْنِ عِكْرِمَةَ بْنِ خَصْفَةَ بْنِ قَيْسِ بْنِ عَيْلَانَ غَلَبُوهُمْ عَلَى الطَّائِفِ بَعْدَ قِتَالٍ شَدِيدٍ. وَكَانَ بَنُو عَامِرٍ يُصَيِّفُونَ بِالطَّائِفِ، وَيُشَتُّونَ بِأَرْضِهِمْ مِنْ نَجْدٍ، وَكَانَتْ ثَقِيفُ حَوْلَ الطَّائِفِ. وَقَدِ اخْتَلَفَ النَّاسُ فِيهِمْ، فَمِنْهُمْ مَنْ جَعَلَهُمْ مِنْ إِيَادٍ فَقَالَ: ثَقِيفٌ اسْمُهُ قَسِيُّ بْنُ نَبَتَ بْنِ مُنَبِّهِ بْنِ مَنْصُورِ بْنِ يَقْدُمَ بْنِ أَفْصَى بْنِ دُعْمِيِّ بْنِ إِيَادِ بْنِ مَعَدٍّ، وَمِنْهُمْ مَنْ جَعَلَهُمْ مِنْ هَوَازِنَ فَقَالَ: هُوَ قَيْسُ بْنُ مُنَبِّهِ بْنِ بَكْرِ بْنِ هَوَازِنَ بْنِ مَنْصُورِ بْنِ عِكْرِمَةَ بْنِ خَصْفَةَ بْنِ قَيْسِ بْنِ عَيْلَانَ. فَرَأَتْ ثَقِيفٌ الْبِلَادَ فَأَعْجَبَهُمْ نَبَاتُهَا وَطِيبُ ثَمَرِهَا، فَقَالُوا لِبَنِي عَامِرٍ: إِنَّ هَذِهِ الْأَرْضَ لَا تَصْلُحُ لِلزَّرْعِ، وَإِنَّمَا هِيَ أَرْضُ ضَرْعٍ، وَنَرَاكُمْ عَلَى أَنْ آثَرْتُمُ الْمَاشِيَةَ عَلَى الْغِرَاسِ، وَنَحْنُ أُنَاسٌ لَيْسَتْ لَنَا مَوَاشٍ، فَهَلْ لَكَمَ أَنْ تَجْمَعُوا الزَّرْعَ وَالضَّرْعَ بِغَيْرِ مَؤُونَةٍ ؟ تَدْفَعُونَ إِلَيْنَا بِلَادَكُمْ هَذِهِ فَنُثِيرُهَا وَنَغْرِسُهَا وَنَحْفِرُ فِيهَا الْأَطْوَاءَ وَلَا نُكَلِّفُكُمْ مَؤُونَةً. نَحْنُ نَكْفِيكُمُ الْمَؤُونَةَ وَالْعَمَلَ، فَإِذَا كَانَ وَقْتُ إِدْرَاكِ الثَّمَرِ كَانَ لَكُمُ النِّصْفُ كَامِلًا، وَلَنَا النِّصْفُ بِمَا عَمِلْنَا. فَرَغِبَ بَنُو عَامِرٍ فِي ذَلِكَ وَسَلَّمُوا إِلَيْهِمُ الْأَرْضَ، فَنَزَلَتْ ثَقِيفٌ الطَّائِفَ وَاقْتَسَمُوا الْبِلَادَ وَعَمِلُوا الْأَرْضَ وَزَرَعُوهَا مِنَ الْأَعْنَابِ وَالثِّمَارِ، وَوَفَوْا بِمَا شَرَطُوا لِبَنِي عَامِرٍ حِينًا مِنَ الدَّهْرِ، وَكَانَ بَنُو عَامِرٍ يَمْنَعُونَ ثَقِيفًا مِمَّنْ أَرَادَهُمْ مِنَ الْعَرَبِ. فَلَمَّا كَثُرَتْ ثَقِيفٌ وَشَرُفَتْ حَصَّنَتْ بِلَادَهَا وَبَنَوْا أَسْوَارًا عَلَى الطَّائِفِ وَحَصَّنُوهُ، وَمَنَعُوا عَامِرًا مِمَّا كَانُوا يَحْمِلُونَهُ إِلَيْهِمْ عَنْ نِصْفِ الثِّمَارِ. وَأَرَادَ بَنُو عَامِرٍ أَخْذَهُ مِنْهُمْ فَلَمْ يَقْدِرُوا عَلَيْهِ فَقَاتَلُوهُمْ فَلَمْ يَظْفَرُوا، وَكَانَتْ ثَقِيفٌ بَطْنَيْنِ: الْأَحْلَافُ وَبَنِي مَالِكٍ، وَكَانَ لِلْأَحْلَافِ فِي هَذَا أَثَرٌ عَظِيمٌ، وَلَمْ تَزَلْ تَعْتَدُّ بِذَلِكَ عَلَى بَنِي مَالِكٍ فَأَقَامُوا كَذَلِكَ. ثُمَّ إِنَّ الْأَحْلَافَ أَثْرُوا وَكَثُرَتْ خَيْلُهُمْ، فَحَمَوْا لَهَا حِمًى مِنْ أَرْضِ بَنِي نَصْرِ بْنِ مُعَاوِيَةَ بْنِ بَكْرِ بْنِ هَوَازِنَ يُقَالُ لَهُ جِلْذَانُ، فَغَضِبَ مِنْ ذَلِكَ بَنُو نَصْرٍ وَقَاتَلُوهُمْ عَلَيْهِ، وَلَجَّتِ الْحَرْبُ بَيْنَهُمْ. وَكَانَ رَأْسُ بَنِي نَصْرٍ عُفَيْفَ بْنَ عَوْفِ بْنِ عُبَادٍ النَّصْرِيَّ ثُمَّ الْيَرْبُوعِيَّ، وَرَأْسُ الْأَحْلَافِ مَسْعُودَ بْنَ قَعْنَبٍ. فَلَمَّا لَجَّتِ الْحَرْبُ بَيْنَ بَنِي نَصْرٍ وَالْأَحْلَافِ اغْتَنَمَ ذَلِكَ بَنُو مَالِكٍ وَرَئِيسُهُمْ جُنْدَبُ بْنُ عَوْفِ بْنِ الْحَارِثِ بْنِ مَالِكِ بْنِ حُطَيْطِ بْنِ جُشَمَ مِنْ ثَقِيفٍ لِضَغَائِنَ كَانَتْ بَيْنَهُمْ وَبَيْنَ الْأَحْلَافِ، فَحَالَفُوا بَنِي يَرْبُوعٍ عَلَى الْأَحْلَافِ. فَلَمَّا سَمِعَتِ الْأَحْلَافُ بِذَلِكَ اجْتَمَعُوا. وَكَانَ أَوَّلُ قِتَالٍ كَانَ بَيْنَ الْأَحْلَافِ وَبَيْنَ بَنِي مَالِكٍ وَحُلَفَائِهِمْ مِنْ بَنِي نَصْرٍ يَوْمَ الطَّائِفِ، وَاقْتَتَلُوا قِتَالًا شَدِيدًا، فَانْتَصَرَ الْأَحْلَافُ وَأَخْرَجُوهُمْ مِنْهُ إِلَى وَادٍ مِنْ وَرَاءِ الطَّائِفِ يُقَالُ لَهُ لَحْبٌ، وَقُتِلَ مِنْ بَنِي مَالِكٍ وَبَنِي يَرْبُوعٍ مَقْتَلَةٌ عَظِيمَةٌ فِي شِعْبٍ مِنْ شِعَابِ ذَلِكَ الْجَبَلِ يُقَالُ لَهُ الْأَبَانُ. ثُمَّ اقْتَتَلُوا بَعْدَ ذَلِكَ أَيَّامًا مُسَمَّيَاتٍ، مِنْهُنَّ يَوْمُ غَمْرِ ذِي كِنْدَةَ، مِنْ نَحْوِ نَخْلَةَ، وَمِنْهُنَّ يَوْمُ كُرُونَا مِنْ نَحْوِ حُلْوَانَ، وَصَاحَ عُفَيْفُ بْنُ عَوْفٍ الْيَرْبُوعِيُّ فِي ذَلِكَ الْيَوْمِ صَيْحَةً يَزْعُمُونَ أَنَّ سَبْعِينَ حُبْلَى مِنْهُمْ أَلْقَتْ مَا فِي بَطْنِهَا، فَاقْتَتَلُوا أَشَدَّ قِتَالٍ ثُمَّ افْتَرَقُوا. فَسَارَتْ بَنُو مَالِكٍ تَبْتَغِي الْحِلْفَ مِنْ دَوْسٍ وَخَثْعَمٍ وَغَيْرِهَا عَلَى الْأَحْلَافِ، وَخَرَجَتِ الْأَحْلَافُ إِلَى الْمَدِينَةِ تَبْتَغِي الْحِلْفَ مِنَ الْأَنْصَارِ عَلَى بَنِي مَالِكٍ، فَقَدِمَ مَسْعُودُ بْنُ مُعَتِّبٍ عَلَى أُحَيْحَةَ بْنِ الْجُلَاحِ أَحَدِ بَنِي عَمْرِو بْنِ عَوْفٍ مِنَ الْأَوْسِ، وَكَانَ أَشْرَفَ الْأَنْصَارِ فِي زَمَانِهِ، فَطَلَبَ مِنْهُ الْحِلْفَ، فَقَالَ لَهُ أُحَيْحَةُ: وَاللَّهِ مَا خَرَجَ رَجُلٌ مِنْ قَوْمِهِ إِلَى قَوْمٍ قَطُّ بِحِلْفٍ أَوْ غَيْرِهِ إِلَّا أَقَرَّ لِأُولَئِكَ الْقَوْمِ بِشَرٍّ مِمَّا أَنِفَ مِنْهُ مِنْ قَوْمِهِ، فَقَالَ لَهُ مَسْعُودٌ: إِنِّي أَخُوكَ، وَكَانَ صَدِيقًا لَهُ، فَقَالَ: أَخُوكَ الَّذِي تَرَكْتَهُ وَرَاءَكَ فَارْجِعْ إِلَيْهِ، فَانْصَرَفَ عَنْهُ وَزَوَّدَهُ بِسِلَاحٍ وَزَادٍ، وَأَعْطَاهُ غُلَامًا كَانَ يَبْنِي الْآطَامَ، يَعْنِي الْحُصُونَ، بِالْمَدِينَةِ، فَبَنَى لِمَسْعُودِ بْنِ مُتَعَّبٍ أُطُمًا فَكَانَ أَوَّلَ أُطُمٍ يُبْنَى بِالطَّائِفِ، ثُمَّ بُنِيَتِ الْآطَامُ بَعْدَهُ بِالطَّائِفِ، وَلَمْ يَكُنْ بَعْدَ ذَلِكَ بَيْنَهُمْ حَرْبٌ تُذْكَرُ. وَقَالُوا فِي حَرْبِهِمْ أَشْعَارًا كَثِيرَةً، فَمِنْ ذَلِكَ قَوْلُ مُحَبَّرٍ، وَهُوَ رَبِيعَةُ بْنُ سُفْيَانَ أَحَدُ بَنِي عَوْفِ بْنِ عُقْدَةَ مِنَ الْأَحْلَافِ: وَمَا كُنْتُ مِمَّنْ أَرَّثَ الشَّرَّ بَيْنَهُمْ وَلَكِنَّ مَسْعُودًا جَنَاهَا وَجُنْدَبَا     قَرِيعَيْ ثَقِيفٍ أَنْشَبَا الشَّرَّ بَيْنَهُمْ فَلَمْ يَكُ عَنْهَا مَنْزِعٌ حِينَ أَنْشَبَا     عَنَاقًا ضَرُوسًا بَيْنَ عَوْفٍ وَمَالِكٍ شَدِيدًا لَظَاهَا تَتْرُكُ الطِّفْلَ أَشْيَبَا     مُضَرَّمَةً شَبًّا أَشَبَّا وَقُودَهَا بِأَيْدِيهِمَا مَا أَوْرَيَاهَا وَأَثْقَبَا     أَصَابَتْ بَرَاءٌ مِنْ طَوَائِفِ مَالِكٍ وَعَوْفٍ بِمَا جَرَّا عَلَيْهَا وَأَجْلَبَا     كَجُمْثُورَةٍ جَاءُوا تَخَطَّوْا مَآبَنَا إِلَيْهِمْ وَتَدْعُو فِي اللِّقَاءِ مُعَتَّبَا     وَتَدْعُو بَنِي عَوْفِ بْنِ عُقْدَةَ فِي الْوَغَى وَتَدْعُو عِلَاجًا وَالْحَلِيفَ الْمُطَيَّبَا     حُبَيْبًا وَحَيًّا مِنْ رِبَابٍ كَتَائِبًا وَسَعْدًا إِذَا الدَّاعِي إِلَى الْمَوْتِ ثَوَّبَا     وَقَوْمًا بِمَكْرُوثَاءَ شَنَّتْ مُعَتَّبٌ بِغَارَتِهَا فَكَانَ يَوْمًا عَصَبْصَبَا     فَأَسْقَطَ أَحْبَالَ النِّسَاءِ بِصَوْتِهِ عُفَيْفٌ إِذَا نَادَى بِنَصْرٍ فَطَرَّبَا ( عُفَيْفٌ هَذَا بِضَمِّ الْعَيْنِ وَفَتْحِ الْفَاءِ ).

     ✧ Account of Thaqīf's dominance over al-Ṭāʾif and the war between the Aḥlāf and Banū Mālik The land of al-Ṭāʾif had anciently belonged to ʿAdwān b. ʿAmr b. Qays b. ʿAylān b. Muḍar. When the Banū ʿĀmir b. Ṣaʿṣaʿah b. Muʿāwiyah b. Bakr b. Hawāzin b. Manṣūr b. ʿIkrimah b. Khaṣafah b. Qays b. ʿAylān grew numerous, they overcame them over al-Ṭāʾif after severe fighting. The Banū ʿĀmir used to spend the summer in al-Ṭāʾif and the winter in their land in Najd, and Thaqīf were around al-Ṭāʾif. People have differed concerning them; some made them from Iyād and said: Thaqīf's name is Qasiyy b. Nabat b. Munabbih b. Manṣūr b. Yaqdum b. Afṣā b. Duʿmiyy b. Iyād b. Maʿadd, and some made them from Hawāzin and said: He is Qays b. Munabbih b. Bakr b. Hawāzin b. Manṣūr b. ʿIkrimah b. Khaṣafah b. Qays b. ʿAylān. Thaqīf looked at the lands and its vegetation and the goodness of its fruits pleased them. They said to Banū ʿĀmir: 'This land is not suitable for cultivation; it is only a land of pasturage. We see that you have preferred livestock over planting, and we are people who have no livestock. Would you like to combine cultivation and pasturage without expense? You hand over to us this land of yours, and we will till it and plant it and dig wells in it, and we will not impose any expense on you. We will take care of the expense and the work for you, and when the time of ripening of fruit comes, the half will be yours in full, and the half ours for our work.' Banū ʿĀmir desired that and handed over the land to them. Thaqīf settled in al-Ṭāʾif and divided the lands and worked the earth and cultivated it with vines and fruit trees, and they fulfilled what they had stipulated for Banū ʿĀmir for a time. Banū ʿĀmir used to protect Thaqīf from any Arabs who wanted them. When Thaqīf became numerous and noble, they fortified their land and built walls around al-Ṭāʾif and fortified it, and prevented ʿĀmir from what they used to carry to them as the half of the fruits. Banū ʿĀmir wanted to take it from them but were not able, so they fought them but did not prevail. Thaqīf were two clans: the Aḥlāf and Banū Mālik. The Aḥlāf had a great part in this, and they kept boasting of it over Banū Mālik, and so they remained. Then the Aḥlāf became wealthy and their horses multiplied, so they protected for them a reserve from the land of Banū Naṣr b. Muʿāwiyah b. Bakr b. Hawāzin called Jildhān. Banū Naṣr became angry at that and fought them over it, and the war between them persisted. The head of Banū Naṣr was ʿUfayf b. ʿAwf b. ʿUbād al-Naṣrī then al-Yarbūʿī, and the head of the Aḥlāf was Masʿūd b. Qaʿnab. When the war persisted between Banū Naṣr and the Aḥlāf, Banū Mālik seized that opportunity, and their chief Jundab b. ʿAwf b. al-Ḥārith b. Mālik b. Ḥuṭayṭ b. Jusham of Thaqīf, because of old grudges between them and the Aḥlāf, so they allied with Banū Yarbūʿ against the Aḥlāf. When the Aḥlāf heard of that, they assembled. The first fighting between the Aḥlāf and Banū Mālik and their allies of Banū Naṣr was the Day of al-Ṭāʾif; they fought a severe fight, and the Aḥlāf were victorious and drove them out of it to a valley beyond al-Ṭāʾif called Laḥb. A great slaughter of Banū Mālik and Banū Yarbūʿ took place in a ravine of that mountain called al-Abān. Then after that they fought on named days, among them the Day of Ghamr Dhī Kindah, in the direction of Nakhla, and among them the Day of Kūrūnā in the direction of Ḥulwān. On that day ʿUfayf b. ʿAwf al-Yarbūʿī let out a cry which they claim caused seventy pregnant women among them to miscarry what was in their wombs. They fought a most severe fight then separated. Banū Mālik went seeking alliance from Daws, Khathʿam and others against the Aḥlāf, and the Aḥlāf went to al-Madīnah seeking alliance from the Anṣār against Banū Mālik. Masʿūd b. Muʿattib came to Uḥayḥah b. al-Julāḥ, one of Banū ʿAmr b. ʿAwf of the Aws, who was the noblest of the Anṣār in his time, and sought alliance from him. Uḥayḥah said to him: 'By God, no man ever went out from his people to another people for alliance or otherwise except that he conceded to those people something worse than what he disdained from his own people.' Masʿūd said to him: 'I am your brother,' and he was a friend of his. He said: 'Your brother is the one you left behind you, so return to him.' He turned away from him, and he provisioned him with weapons and supplies, and gave him a servant who used to build the āṭām, meaning the fortresses, in al-Madīnah. He built for Masʿūd b. Muʿattib an uṭum, and it was the first uṭum built in al-Ṭāʾif; then the āṭām were built after it in al-Ṭāʾif. After that there was no war of note between them. They composed many poems about their war. Among that is the saying of Muḥabbar, who is Rabīʿah b. Sufyān, one of Banū ʿAwf b. ʿUqdah of the Aḥlāf: I was not one who kindled the evil between them, but Masʿūd committed it, and Jundabā— The two champions of Thaqīf fastened the evil between them, And there was no drawing back from it once they fastened it— A biting she-goat between ʿAwf and Mālik, With fierce flames that leave the child grey-haired, Kindled and blazing, whose fuel they set alight With their own hands, what they ignited and pierced. Innocents among the factions of Mālik were struck, And ʿAwf, by what the two brought upon them and gathered, Like a great mass they came, stepping over our perishing, To them, and she calls in the encounter Muʿattibā, And calls Banū ʿAwf b. ʿUqdah in the fray, And calls ʿIlāj and the allied Muṭayyabā, Ḥubayb and a band from Ribāb as battalions, And Saʿd when the caller to death raises the cry, And a people at Makrūthāʾ whom Muʿattib launched In her raid, and it was a most bitter day. Then he caused the cords of women to fall by his voice, ʿUfayf, when he called upon Naṣr and sang. (This ʿUfayf is with ḍammah on the ʿayn and fatḥah on the fāʾ).

155. Tarikh (al-Tabari) 626No grade recorded

     بَابُ ذِكْرِ جَمَاعَةٍ كَانُوا مَشْهُورِينَ فِي زَمَنِ الْجَاهِلِيَّةِ   خَبَرُ خالد بن سنان خَالِدِ بْنِ سِنَانٍ الْعَبْسِيِّ  الَّذِي كَانَ فِي زَمَنِ الْفَتْرَةِ وَقَدْ زَعَمَ بَعْضُهُمْ أَنَّهُ كَانَ نَبِيًّا. وَاللَّهُ أَعْلَمُ. قَالَ الْحَافِظُ أَبُو الْقَاسِمِ الطَّبَرَانِيُّ: حَدَّثَنَا أَحْمَدُ بْنُ زُهَيْرٍ التُّسْتَرِيُّ حَدَّثَنَا يَحْيَى بْنُ الْمُعَلَّى بْنِ مَنْصُورٍ الرَّازِيُّ حَدَّثَنَا مُحَمَّدُ بْنُ الصَّلْتِ حَدَّثَنَا قَيْسُ بْنُ الرَّبِيعِ عَنْ سَالِمٍ الْأَفْطَسِ عَنْ سَعِيدِ بْنِ جُبَيْرٍ عَنِ ابْنِ عَبَّاسٍ قَالَ جَاءَتْ بِنْتُ خَالِدِ بْنِ سِنَانٍ إِلَى النَّبِيِّ ﷺ فَبَسَطَ لَهَا ثَوْبَهُ، وَقَالَ: بِنْتُ نَبِيٍّ ضَيَّعَهُ قَوْمُهُ وَقَدْ رَوَاهُ الْحَافِظُ أَبُو بَكْرٍ الْبَزَّارُ عَنْ يَحْيَى بْنِ الْمُعَلَّى بْنِ مَنْصُورٍ عَنْ مُحَمَّدِ بْنِ الصَّلْتِ عَنْ قَيْسٍ عَنْ سَالِمٍ عَنْ سَعِيدٍ عَنِ ابْنِ عَبَّاسٍ قَالَ ذُكِرَ خَالِدُ بْنُ سِنَانٍ عِنْدَ رَسُولِ اللَّهِ ﷺ فَقَالَ: ذَاكَ نَبِيٌّ ضَيَّعَهُ قَوْمُهُ ثُمَّ قَالَ وَلَا نَعْرِفُهُ مَرْفُوعًا إِلَّا مِنْ هَذَا الْوَجْهِ وَكَانَ قَيْسُ بْنُ الرَّبِيعِ ثِقَةً فِي نَفْسِهِ، إِلَّا أَنَّهُ كَانَ رَدِيءَ الْحِفْظِ وَكَانَ لَهُ ابْنٌ يُدْخِلُ فِي أَحَادِيثِهِ مَا لَيْسَ مِنْهَا. وَاللَّهُ أَعْلَمُ. قَالَ الْبَزَّارُ وَقَدْ رَوَاهُ الثَّوْرِيُّ عَنْ سَالِمٍ الْأَفْطَسِ عَنْ سَعِيدِ بْنِ جُبَيْرٍ مُرْسَلًا، وَقَالَ الْحَافِظُ أَبُو يَعْلَى الْمُوصِلِيُّ: حَدَّثَنَا الْمُعَلَّى بْنُ مَهْدِيٍّ الْمَوْصِلِيُّ: قَالَ حَدَّثَنَا أَبُو عَوَانَةَ عَنْ أَبِي يُونُسَ عَنْ عِكْرِمَةَ عَنِ ابْنِ عَبَّاسٍ أَنَّ رَجُلًا مِنْ عَبْسٍ يُقَالَ لَهُ: خَالِدُ بْنُ سِنَانٍ قَالَ لِقَوْمِهِ: أَنَا أُطْفِئُ عَنْكُمْ نَارَ الْحَدَثَانِ. فَقَالَ لَهُ رَجُلٌ مِنْ قَوْمِهِ: وَاللَّهِ يَا خَالِدُ مَا قُلْتَ لَنَا قَطُّ إِلَّا حَقًّا فَمَا شَأْنُكَ، وَشَأْنُ نَارِ الْحَدَثَانِ تَزْعُمُ أَنَّكَ تُطْفِئُهَا ؟ فَخَرَجَ خَالِدٌ وَمَعَهُ أُنَاسٌ مِنْ قَوْمِهِ فِيهِمْ عِمَارَةُ بْنُ زِيَادٍ فَأَتَوْهَا فَاذَا هِيَ تَخْرُجُ مِنْ شِقِّ جَبَلٍ فَخَطَّ لَهُمْ خَالِدٌ خُطَّةً فَأَجْلَسَهُمْ فِيهَا فَقَالَ: إِنْ أَبْطَأْتُ عَلَيْكُمْ فَلَا تَدْعُونِي بِاسْمِي فَخَرَجَتْ كَأَنَّهَا خَيْلٌ شُقْرٌ يَتْبَعُ بَعْضُهَا بَعْضًا فَاسْتَقْبَلَهَا خَالِدٌ فَجَعَلَ يَضْرِبُهَا بِعَصَاهُ وَهُوَ يَقُولُ: بَدَا بَدَا كُلُّ هُدَى زَعَمَ ابْنُ رَاعِيَةِ الْمِعْزَى أَنِّي لَا أَخْرُجُ مِنْهَا وَثِيَابِي تَنْدَى حَتَّى دَخَلَ مَعَهَا الشَّقَّ فَأَبْطَأَ عَلَيْهِمْ. فَقَالَ لَهُمْ عُمَارَةُ بْنُ زِيَادٍ: وَاللَّهِ إِنَّ صَاحِبَكُمْ لَوْ كَانَ حَيًّا لَقَدْ خَرَجَ إِلَيْكُمْ بَعْدُ. قَالُوا: فَادْعُوهُ بِاسْمِهِ قَالَ: فَقَالُوا: إِنَّهُ قَدْ نَهَانَا أَنْ نَدْعُوَهُ بِاسْمِهِ. فَدَعَوْهُ بِاسْمِهِ فَخَرَجَ وَهُوَ آخِذٌ بِرَأْسِهِ فَقَالَ: أَلَمْ أَنْهَكُمْ أَنْ تَدْعُونِي بِاسْمِي فَقَدْ وَاللَّهِ قَتَلْتُمُونِي فَادْفِنُونِي فَاذَا مَرَّتْ بِكُمُ الْحُمُرُ فِيهَا حِمَارٌ أَبْتَرُ فَانْبِشُونِي فَإِنَّكُمْ تَجِدُونِي حَيًّا فَدَفَنُوهُ فَمَرَّتْ بِهِمُ الْحُمُرُ فِيهَا حِمَارٌ أَبْتَرُ فَقُلْنَا: انْبِشُوهُ فَإِنَّهُ أَمَرَنَا أَنْ نَنْبِشَهُ فَقَالَ لَهُمْ عُمَارَةُ: لَا تَنْبِشُوهُ، لَا وَاللَّهِ لَا تُحَدِّثُ مُضَرُ أَنَّا نَنْبُشُ مَوْتَانَا، وَقَدْ كَانَ قَالَ لَهُمْ خَالِدٌ: إِنَّ فِي عِكْمِ امْرَأَتِهِ لَوْحَيْنِ فَإِنْ أَشْكَلَ عَلَيْكُمْ أَمْرُّ فَانْظُرُوا فِيهِمَا فَإِنَّكُمْ سَتَجِدُونَ مَا تَسْأَلُونَ عَنْهُ قَالَ: وَلَا يَمَسَّهُمَا حَائِضٌ فَلَمَّا رَجَعُوا إِلَى امْرَأَتِهِ سَأَلُوهَا عَنْهُمَا فَأَخْرَجَتْهُمَا إِلَيْهِمْ، وَهِيَ حَائِضٌ فَذَهَبَ مَا كَانَ فِيهِمَا مِنْ عِلْمٍ. قَالَ أَبُو يُونُسَ: قَالَ سِمَاكُ بْنُ حَرْبٍ سُئِلَ عَنْهُ النَّبِيُّ ﷺ فَقَالَ: ذَاكَ نَبِيٌّ أَضَاعَهُ قَوْمُهُ قَالَ أَبُو يُونُسَ: قَالَ سِمَاكُ بْنُ حَرْبٍ إِنَّ ابْنَ خَالِدِ بْنِ سِنَانٍ أَتَى النَّبِيَّ ﷺ فَقَالَ: مَرْحَبًا بِابْنِ أَخِي فَهَذَا السِّيَاقُ مَوْقُوفٌ عَلَى ابْنِ عَبَّاسٍ، وَلَيْسَ فِيهِ أَنَّهُ كَانَ نَبِيًّا وَالْمُرْسَلَاتُ الَّتِي فِيهَا أَنَّهُ نَبِيٌّ لَا يُحْتَجُّ بِهَا هَاهُنَا وَالْأَشْبَهُ أَنَّهُ كَانَ رَجُلًا صَالِحًا لَهُ أَحْوَالٌ وَكَرَامَاتٌ فَإِنَّهُ إِنْ كَانَ فِي زَمَنِ الْفَتْرَةِ فَقَدْ ثَبَتَ فِي صَحِيحِ الْبُخَارِيِّ عَنْ رَسُولِ اللَّهِ ﷺ أَنَّهُ قَالَ إِنَّ أَوْلَى النَّاسِ بِعِيسَى ابْنِ مَرْيَمَ  أَنَا ; لِأَنَّهُ لَيْسَ بَيْنِي وَبَيْنَهُ نَبِيٌّ وَإِنْ كَانَ قَبْلَهَا فَلَا يُمْكِنُ أَنْ يَكُونَ نَبِيًّا لِأَنَّ اللَّهَ تَعَالَى قَالَ لِتُنْذِرَ قَوْمًا مَا أَتَاهُمْ مِنْ نَذِيرٍ مِنْ قَبْلِكَ الْقِصَصِ: 46 ] وَقَدْ قَالَ غَيْرُ وَاحِدٍ مِنَ الْعُلَمَاءِ: إِنَّ اللَّهَ تَعَالَى لَمْ يَبْعَثْ بَعْدَ إِسْمَاعِيلَ نَبِيًّا فِي الْعَرَبِ، إِلَّا مُحَمَّدًا ﷺ خَاتَمَ الْأَنْبِيَاءِ  ، الَّذِي دَعَا بِهِ ابْرَاهِيمُ الْخَلِيلُ بَانِي الْكَعْبَةِ الْمُكَرَّمَةِ الَّتِي جَعَلَهَا اللَّهُ قِبْلَةً لِأَهْلِ الْأَرْضِ شَرْعًا، وَبَشَّرَتْ بِهِ الْأَنْبِيَاءُ لِقَوْمِهِمْ حَتَّى كَانَ آخِرَ مَنْ بَشَّرَ بِهِ عِيسَى ابْنُ مَرْيَمَ عَلَيْهِ السَّلَامُ، وَبِهَذَا الْمَسْلَكِ بِعَيْنِهِ يُرَدُّ مَا ذَكَرَهُ السُّهَيْلِيُّ وَغَيْرُهُ مِنْ إِرْسَالِ نَبِيٍّ مِنَ الْعَرَبِ يُقَالَ لَهُ: شُعَيْبُ بْنُ ذِي مِهْذَمِ بْنِ شُعَيْبِ بْنِ صَفْوَانَ صَاحِبُ مَدْيَنَ  ، وَبُعِثَ إِلَى الْعَرَبِ أَيْضًا حَنْظَلَةُ بْنُ صَفْوَانَ  فَكَذَّبُوهُمَا فَسَلَّطَ اللَّهُ عَلَى الْعَرَبِ بُخْتُنَصَّرَ فَنَالَ مِنْهُمْ مِنَ الْقَتْلِ وَالسَّبْيِ نَحْوَ مَا نَالَ مِنْ بَنِي إِسْرَائِيلَ، وَذَلِكَ فِي زَمَنِ مَعَدِّ بْنِ عَدْنَانَ وَالظَّاهِرُ أَنَّ هَؤُلَاءِ كَانُوا قَوْمًا صَالِحِينَ يَدْعُونَ إِلَى الْخَيْرِ. وَاللَّهُ أَعْلَمُ. وَقَدْ تَقَدَّمَ ذِكْرُ عَمْرِو بْنِ لُحَيِّ بْنِ قَمَعَةَ بْنِ خِنْدِفَ فِي أَخْبَارِ خُزَاعَةَ بَعْدَ جُرْهُمٍ.

     ✧ CHAPTER: MENTION OF A GROUP WHO WERE FAMOUS IN THE PRE-ISLAMIC ERA The account of Khālid b. Sinān al-ʿAbsī, who lived during the interval (fatra) Some have claimed that he was a prophet. And Allah knows best. Al-Ḥāfiẓ Abū al-Qāsim al-Ṭabarānī said: Aḥmad b. Zuhayr al-Tustarī narrated to us; Yaḥyā b. al-Muʿallā b. Manṣūr al-Rāzī narrated to us; Muḥammad b. al-Ṣalt narrated to us; Qays b. al-Rabīʿ narrated to us, from Sālim al-Afṭas, from Saʿīd b. Jubayr, from Ibn ʿAbbās, who said: The daughter of Khālid b. Sinān came to the Prophet ﷺ, and he spread his garment for her and said: “Daughter of a prophet whom his people neglected.” Al-Ḥāfiẓ Abū Bakr al-Bazzār also narrated it from Yaḥyā b. al-Muʿallā b. Manṣūr, from Muḥammad b. al-Ṣalt, from Qays, from Sālim, from Saʿīd, from Ibn ʿAbbās, who said: Khālid b. Sinān was mentioned in the presence of the Messenger of Allah ﷺ, and he said: “That was a prophet whom his people neglected.” Then he said: We only know it as marfūʿ from this route. Qays b. al-Rabīʿ was reliable in himself, but he had poor memory, and he had a son who inserted into his ḥadīths things that were not part of them. And Allah knows best. Al-Bazzār said: Al-Thawrī narrated it from Sālim al-Afṭas, from Saʿīd b. Jubayr, as mursal. Al-Ḥāfiẓ Abū Yaʿlā al-Mawṣilī said: Al-Muʿallā b. Mahdī al-Mawṣilī narrated to us; he said: Abū ʿAwānah narrated to us, from Abū Yūnus, from ʿIkrimah, from Ibn ʿAbbās, that a man of ʿAbs called Khālid b. Sinān said to his people: “I will extinguish for you the fire of al-ḥadathān.” A man of his people said to him: “By Allah, O Khālid, you have never said anything to us but the truth. So what is your business with the fire of al-ḥadathān? You claim that you will extinguish it.” Khālid went out, accompanied by some of his people, among them ʿUmārah b. Ziyād. They came to it, and it was coming out from a cleft of a mountain. Khālid drew a line for them and seated them within it, and said: “If I am delayed from you, do not call me by my name.” It came out like reddish-brown horses, one following another. Khālid met it and began striking it with his staff, saying: “Badā, badā, every guidance! The son of the shepherdess of goats claimed that I would not come out of it while my clothes are moist.” He entered the cleft with it and was delayed from them. Then ʿUmārah b. Ziyād said to them: “By Allah, if your companion were alive, he would have come out to you by now.” They said: “Call him by his name.” He said: “He forbade us to call him by his name.” But they called him by his name. He came out holding his head, and said: “Did I not forbid you to call me by my name? By Allah, you have killed me. Bury me. If donkeys pass by you, among them a dock-tailed donkey, then dig me up, for you will find me alive.” So they buried him. Donkeys passed by them, among them a dock-tailed donkey. They said: “Dig him up, for he commanded us to dig him up.” ʿUmārah said to them: “Do not dig him up. No, by Allah, Muḍar shall not say that we dig up our dead.” Khālid had said to them: “In the saddlebag of his wife are two tablets. If any matter becomes confused for you, look into them, for you will find what you ask about.” He said: “And no menstruating woman should touch them.” When they returned to his wife and asked her about them, she brought them out to them while she was menstruating, and the knowledge that was in them departed. Abū Yūnus said: Simāk b. Ḥarb said: The Prophet ﷺ was asked about him, and he said: “That was a prophet whom his people neglected.” Abū Yūnus said: Simāk b. Ḥarb said: The son of Khālid b. Sinān came to the Prophet ﷺ, and he said: “Welcome to the son of my brother.” This account is mawqūf on Ibn ʿAbbās, and it does not say that he was a prophet. The mursal reports which say that he was a prophet are not to be used as proof here. The more likely view is that he was a righteous man who had states and miracles. For if he lived during the interval (fatra), then it is established in Ṣaḥīḥ al-Bukhārī from the Messenger of Allah ﷺ that he said: “The closest of people to ʿĪsā b. Maryam is I; for there is no prophet between me and him.” And if he lived before that, then he cannot have been a prophet, because Allah the Exalted said: “That you may warn a people to whom no warner came before you” [al-Qaṣaṣ: 46]. More than one scholar has said that Allah the Exalted did not send, after Ismāʿīl, any prophet among the Arabs except Muḥammad ﷺ, the Seal of the Prophets, for whom Ibrāhīm al-Khalīl, the builder of the honored Kaʿbah, which Allah made the qiblah for the people of the earth as a matter of law, prayed; and of whom the prophets gave good tidings to their peoples, until the last to give good tidings of him was ʿĪsā b. Maryam ﷺ. By this very same approach one may refute what al-Suhaylī and others mentioned of the sending of a prophet from the Arabs named Shuʿayb b. Dhī Mihdham b. Shuʿayb b. Ṣafwān, the companion of Madyan, and the sending also to the Arabs of Ḥanẓalah b. Ṣafwān; but they denied them both, so Allah set Bukhtanaṣṣar over the Arabs, and he inflicted upon them killing and captivity similar to what he inflicted upon the Children of Israel. That was in the time of Maʿadd b. ʿAdnān. The evident matter is that these were righteous people who called to goodness. And Allah knows best. The mention of ʿAmr b. Luḥayy b. Qamaʿah b. Khindif has already passed in the accounts of Khuzāʿah after Jurhum.

156. Tarikh (al-Tabari) 627No grade recorded

     ذِكْرُ حاتم الطائي حَاتِمٍ الطَّائِيِّ أَحَدِ أَجْوَادِ الْجَاهِلِيَّةِ   وَهُوَ حَاتِمُ بْنُ عَبْدِ اللَّهِ بْنِ سَعْدِ بْنِ الْحَشْرَجِ بْنِ امْرِئِ الْقَيْسِ بْنِ عَدِيِّ بْنِ أَخْزَمَ بْنِ أَبِي أَخْزَمَ، وَاسْمُهُ هَزُومَةُ بْنُ رَبِيعَةَ بْنِ جَرْوَلِ بْنِ تُعَلَ بْنِ عَمْرِو بْنِ الْغَوْثِ بْنِ طَيِّئٍ أَبُو سَفَّانَةَ الطَّائِيُّ وَالِدُ عَدِيِّ بْنِ حَاتِمٍ الصَّحَابِيِّ كَانَ جَوَادًا مُمَدَّحًا فِي الْجَاهِلِيَّةِ، وَكَذَلِكَ كَانَ ابْنُهُ فِي الْإِسْلَامِ، وَكَانَتْ لِحَاتِمٍ مَآثِرُ وَأُمُورٌ عَجِيبَةٌ، وَأَخْبَارٌ مُسْتَغْرَبَةٌ فِي كَرَمِهِ يَطُولُ ذِكْرُهَا، وَلَكِنْ لَمْ يَكُنْ يَقْصِدُ بِهَا وَجْهَ اللَّهِ وَالدَّارَ الْآخِرَةَ، وَإِنَّمَا كَانَ قَصْدُهُ السُّمْعَةَ وَالذِّكْرَ  . قَالَ الْحَافِظُ أَبُو بَكْرٍ الْبَزَّارُ فِي مُسْنَدِهِ: حَدَّثَنَا مُحَمَّدُ بْنُ مَعْمَرٍ حَدَّثَنَا عُبَيْدُ بْنُ وَاقَدٍ الْقَيْسِيُّ حَدَّثَنَا أَبُو مُضَرَ هُوَ النَّاجِيُّ عَنْ عَبْدِ اللَّهِ بْنِ دِينَارٍ عَنِ ابْنِ عُمَرَ قَالَ ذُكِرَ حَاتِمٌ عِنْدَ النَّبِيِّ ﷺ فَقَالَ: ذَاكَ أَرَادَ أَمْرًا فَأَدْرَكَهُ حَدِيثٌ غَرِيبٌ قَالَ الدَّارَقُطْنِيُّ: تَفَرَّدَ بِهِ عُبَيْدُ بْنُ وَاقَدٍ عَنْ أَبِي مُضَرَ النَّاجِيِّ، وَيُقَالُ: إِنَّ اسْمَهُ حَمَّادٌ قَالَ ابْنُ عَسَاكِرَ: وَقَدْ فَرَّقَ أَبُو أَحْمَدَ الْحَاكِمُ بَيْنَ أَبِي مُضَرَ النَّاجِيِّ وَبَيْنَ أَبِي نَصْرٍ حَمَّادٍ وَلَمْ يُسَمِّ النَّاجِيَّ، وَوَقَعَ فِي بَعْضِ رِوَايَاتِ الْحَافِظِ ابْنِ عَسَاكِرَ عَنْ أَبِي نَضْرٍ شَيْبَةَ النَّاجِيِّ. وَاللَّهُ أَعْلَمُ. وَقَالَ الْإِمَامُ أَحْمَدُ: حَدَّثَنَا مُؤَمَّلُ بْنُ إِسْمَاعِيلَ حَدَّثَنَا سُفْيَانُ عَنْ سِمَاكِ بْنِ حَرْبٍ عَنْ مُرَيِّ بْنِ قَطَرِيٍّ عَنْ عَدِيِّ بْنِ حَاتِمٍ قَالَ قُلْتُ لِرَسُولِ اللَّهِ ﷺ: إِنَّ أَبِي كَانَ يَصِلُ الرَّحِمَ وَيَفْعَلُ وَيَفْعَلُ فَهَلْ لَهُ فِي ذَلِكَ ؟ يَعْنِي: مِنْ أَجْرٍ قَالَ: إِنَّ أَبَاكَ طَلَبَ شَيْئًا فَأَصَابَهُ. وَهَكَذَا رَوَاهُ أَبُو يَعْلَى عَنِ الْقَوَارِيرِيِّ عَنْ غُنْدَرٍ عَنْ شُعْبَةَ عَنْ سِمَاكٍ بِهِ، وَقَالَ: إِنَّ أَبَاكَ أَرَادَ أَمْرًا فَأَدْرَكَهُ يَعْنِي الذِّكْرَ، وَهَكَذَا رَوَاهُ أَبُو الْقَاسِمِ الْبَغَوِيُّ عَنْ عَلِيِّ بْنِ الْجَعْدِ عَنْ شُعْبَةَ بِهِ سَوَاءً. وَقَدْ ثَبَتَ فِي الصَّحِيحِ فِي الثَّلَاثَةِ الَّذِينَ تُسَعَّرُ بِهِمْ جَهَنَّمُ، مِنْهُمُ الرَّجُلُ الَّذِي يُنْفِقُ لِيُقَالَ: إِنَّهُ كَرِيمٌ فَيَكُونُ جَزَاؤُهُ أَنْ يُقَالَ ذَلِكَ فِي الدُّنْيَا، وَكَذَا فِي الْعَالَمِ وَالْمُجَاهِدِ، وَفِي الْحَدِيثِ الْآخَرِ فِي الصَّحِيحِ أَنَّهُمْ سَأَلُوا رَسُولَ اللَّهِ ﷺ عَنْ عَبْدِ اللَّهِ بْنِ جُدْعَانَ بْنِ عَمْرِو بْنِ كَعْبِ بْنِ سَعْدِ بْنِ تَيْمِ بْنِ مُرَّةَ فَقَالُوا لَهُ: كَانَ يَقْرِي الضَّيْفَ وَيَعْتِقُ وَيَتَصَدَّقُ فَهَلْ يَنْفَعُهُ ذَلِكَ ؟ فَقَالَ: إِنَّهُ لَمْ يَقُلْ يَوْمًا مِنَ الدَّهْرِ رَبِّ اغْفِرْ لِي خَطِيئَتِي يَوْمَ الدِّينِ هَذَا وَقَدْ كَانَ مِنَ الْأَجْوَادِ الْمَشْهُورِينَ أَيْضًا الْمُطْعِمِينِ فِي السِّنِينَ الْمُمْحِلَةِ وَالْأَوْقَاتِ الْمُرْمِلَةِ. وَقَالَ الْحَافِظُ أَبُو بَكْرٍ الْبَيْهَقِيُّ: أَنْبَأَنَا أَبُو عَبْدِ اللَّهِ الْحَافِظُ حَدَّثَنِي أَبُو بَكْرٍ مُحَمَّدُ بْنُ عَبْدِ اللَّهِ بْنُ يُوسُفَ الْعُمَانِيُّ حَدَّثَنَا أَبُو سَعِيدٍ عُبَيْدُ بْنُ كَثِيرِ بْنِ عَبْدِ الْوَاحِدِ الْكُوفِيُّ حَدَّثَنَا ضِرَارُ بْنُ صُرَدَ حَدَّثَنَا عَاصِمُ بْنُ حُمَيْدٍ عَنْ أَبِي حَمْزَةَ الثُّمَالِيِّ عَنْ عَبْدِ الرَّحْمَنِ بْنِ جُنْدُبٍ عَنْ كُمَيْلِ بْنِ زِيَادٍ النَّخَعِيِّ قَالَ قَالَ عَلِيُّ بْنُ أَبِي طَالِبٍ: يَا سُبْحَانَ اللَّهِ مَا أَزْهَدَ كَثِيرًا مِنَ النَّاسِ فِي خَيْرٍ، عَجَبًا لِرَجُلٍ يَجِيئُهُ أَخُوهُ الْمُسْلِمُ فِي حَاجَةٍ فَلَا يَرَى نَفْسَهُ لِلْخَيْرِ أَهْلًا فَلَوْ كَانَ لَا يَرْجُو ثَوَابًا وَلَا يَخْشَى عِقَابًا لَكَانَ يَنْبَغِي لَهُ أَنْ يُسَارِعَ فِي مَكَارِمِ الْأَخْلَاقِ فَإِنَّهَا تَدُلُّ عَلَى سَبِيلِ النَّجَاحِ فَقَامَ إِلَيْهِ رَجُلٌ وَقَالَ: فِدَاكَ أَبِي وَأمِّي يَا أَمِيرَ الْمُؤْمِنِينَ، أَسَمِعْتَهُ مِنْ رَسُولِ اللَّهِ ﷺ ؟ قَالَ: نَعَمْ. وَمَا هُوَ خَيْرٌ مِنْهُ لَمَّا أُتِيَ بِسَبَايَا طَيِّئٍ وَقَعَتْ جَارِيَةٌ حَمْرَاءُ لَعْسَاءُ ذَلْفَاءُ عَيْطَاءُ شَمَّاءُ الْأَنْفِ، مُعْتَدِلَةُ الْقَامَةِ وَالْهَامَةِ، دَرْمَاءُ الْكَعْبَيْنِ، خَدْلَةُ السَّاقَيْنَ، لَفَّاءُ الْفَخِذَيْنِ، خَمِيصَةُ الْخَصْرَيْنِ، ضَامِرَةُ الْكَشْحَيْنِ، مَصْقُولَةُ الْمَتْنَيْنِ قَالَ: فَلَمَّا رَأَيْتُهَا أُعْجِبْتُ بِهَا، وَقُلْتُ: لَأَطْلُبَنَّ إِلَى رَسُولِ اللَّهِ ﷺ فَيَجْعَلُهَا فِي فَيْئِي فَلَمَّا تَكَلَّمْتُ أُنْسِيتُ جَمَالَهَا; لِمَا رَأَيْتُ مِنْ فَصَاحَتِهَا فَقَالَتْ: يَا مُحَمَّدُ إِنْ رَأَيْتَ أَنْ تُخَلِّيَ عَنِّي وَلَا تُشْمِتْ بِيَ أَحْيَاءَ الْعَرَبِ فَإِنِّي ابْنَةُ سَيِّدِ قَوْمِي، وَإِنَّ أَبِي كَانَ يَحْمِي الذِّمَارَ، وَيَفُكُّ الْعَانِيَ، وَيُشْبِعُ الْجَائِعَ، وَيَكْسُو الْعَارِيَ، وَيَقْرِي الضَّيْفَ، وَيُطْعِمُ الطَّعَامَ، وَيُفْشِي السَّلَامَ، وَلَمْ يَرُدَّ طَالِبَ حَاجَةٍ قَطُّ، وَأَنَا ابْنَةُ حَاتِمِ طَيِّئٍ فَقَالَ النَّبِيُّ ﷺ يَا جَارِيَةُ هَذِهِ صِفَةُ الْمُؤْمِنِينَ حَقًّا لَوْ كَانَ أَبُوكِ مُؤْمِنًا لَتَرَحَّمْنَا عَلَيْهِ خَلُّوا عَنْهَا فَإِنَّ أَبَاهَا كَانَ يُحِبُّ مَكَارِمَ الْأَخْلَاقِ وَاللَّهُ تَعَالَى يُحِبُّ مَكَارِمَ الْأَخْلَاقِ  فَقَامَ أَبُو بُرْدَةَ بْنُ نِيَارٍ فَقَالَ: يَا رَسُولَ اللَّهِ وَاللَّهُ يُحِبُّ مَكَارِمَ الْأَخْلَاقِ ؟ فَقَالَ رَسُولُ اللَّهِ ﷺ: وَالَّذِي نَفْسِي بِيَدِهِ لَا يَدْخُلُ الْجَنَّةَ أَحَدٌ إِلَّا بِحُسْنِ الْخُلُقِ. وَقَالَ أَبُو بَكْرِ بْنُ أَبِي الدُّنْيَا حَدَّثَنِي عُمَرُ بْنُ بَكْرٍ عَنْ أَبِي عَبْدِ الرَّحْمَنِ الطَّائِيِّ - هُوَ الْهَيْثَمُ بْنُ عَدِيٍّ - عَنْ مِلْحَانَ عَنْ عَرْكِيِّ بْنِ حَلْبَسٍ الطَّائِيِّ عَنْ أَبِيهِ عَنْ جَدِّهِ - وَكَانَ أَخَا عَدِيِّ بْنِ حَاتِمٍ لِأُمِّهِ - قَالَ: قِيلَ لِنَوَارَ امْرَأَةِ حَاتِمٍ: حَدِّثِينَا عَنْ حَاتِمٍ قَالَتْ: كُلُّ أَمْرِهِ كَانَ عَجَبًا; أَصَابَتْنَا سَنَةٌ حَصَّتْ كُلَّ شَيْءٍ فَاقْشَعَرَّتْ لَهَا الْأَرْضُ وَاغْبَرَّتْ لَهَا السَّمَاءُ، وَضَنَّتِ الْمَرَاضِعُ عَلَى أَوْلَادِهَا، وَرَاحَتِ الْإِبِلُ حَدْبَاءَ حَدَابِيرَ مَا تَبِضُّ بِقَطْرَةٍ، وَحَلَقَ الْمَالُ، وَإِنَّا لَفِي لَيْلَةٍ صِنَّبْرٍ بَعِيدَةِ مَا بَيْنَ الطَّرَفَيْنِ، إِذْ تَضَاغَى الْأَصْبِيَةُ مِنَ الْجُوعِ; عَبْدُ اللَّهِ وَعَدِيٌّ وَسَفَّانَةُ فَوَاللَّهِ إِنْ وَجَدْنَا شَيْئًا نُعَلِّلُهُمْ بِهِ فَقَامَ إِلَى أَحَدِ الصَّبِيَّيْنِ فَحَمَلَهُ، وَقُمْتُ إِلَى الصَّبِيَّةِ فَعَلَّلْتُهَا فَوَاللَّهِ إِنْ سَكَتَا إِلَّا بَعْدَ هَدْأَةٍ مِنَ اللَّيْلِ، ثُمَّ عُدْنَا إِلَى الصَّبِيِّ الْآخَرِ فَعَلَّلْنَاهُ حَتَّى سَكَتَ وَمَا كَادَ، ثُمَّ افْتَرَشْنَا قَطِيفَةً لَنَا شَامِيَّةً ذَاتَ خَمْلٍ فَأَضْجَعْنَا الصِّبْيَانَ عَلَيْهَا، وَنِمْتُ أَنَا وَهُوَ فِي حُجْرَةٍ وَالصِّبْيَانُ بَيْنَنَا، ثُمَّ أَقْبَلَ عَلَيَّ يُعَلِّلُنِي لِأَنَامَ، وَعَرَفْتُ مَا يُرِيدُ فَتَنَاوَمْتُ. فَقَالَ مَالَكِ أَنِمْتِ ؟ فَسَكَتُّ. فَقَالَ: مَا أُرَاهَا إِلَّا قَدْ نَامَتْ وَمَا بِيَ نَوْمٌ فَلَمَّا ادْلَهَمَّ اللَّيْلُ، وَتَهَوَّرَتِ النُّجُومُ، وَهَدَأَتِ الْأَصْوَاتُ، وَسَكَّنَتِ الرِّجْلُ إِذَا جَانَبُ الْبَيْتِ قَدْ رُفِعَ فَقَالَ: مَنْ هَذَا ؟ فَوَلَّى حَتَّى إِذَا قُلْتُ: قَدْ أَسْحَرْنَا أَوْ كِدْنَا عَادَ. فَقَالَ: مَنْ هَذَا ؟ قَالَتْ: جَارَتُكَ فُلَانَةُ يَا أَبَا عَدِيٍّ مَا وَجَدْتُ عَلَى أَحَدٍ مُعَوَّلًا غَيْرَكَ، أَتَيْتُكَ مِنْ عِنْدِ أَصَبِيَّةٍ يَتَعَاوَوْنَ عُوَاءَ الذِّئْبِ مِنَ الْجُوعِ. قَالَ: أَعَجِلِيهِمْ عَلَيَّ قَالَتْ النَّوَارُ: فَوَثَبْتُ فَقُلْتُ: مَاذَا صَنَعْتَ ؟ وَاللَّهِ لَقَدْ تَضَاغَى أَصَبِيَتُكَ فَمَا وَجَدْتَ مَا تُعَلِّلُهُمْ فَكَيْفَ بِهَذِهِ وَبِوَلَدِهَا ؟ فَقَالَ: اسْكُتِي فَوَاللَّهِ لَأُشْبِعَنَّكِ وَإِيَّاهُمْ إِنْ شَاءَ اللَّهُ. قَالَتْ: فَأَقْبَلَتْ تَحْمِلُ اثْنَيْنِ وَتَمْشِي جَنْبَتَيْهَا أَرْبَعَةٌ كَأَنَّهَا نَعَامَةٌ حَوْلَهَا رِئَالُهَا فَقَامَ إِلَى فَرَسِهِ فَوَجَأَ بِحَرْبَتِهِ فِي لِبَتِّهِ، ثُمَّ قَدَحَ زِنْدَهُ، وَأَوْرَى نَارَهُ، ثُمَّ جَاءَ بِمُدْيَةٍ فَكَشَطَ عَنْ جِلْدِهِ، ثُمَّ دَفَعَ الْمُدْيَةَ إِلَى الْمَرْأَةِ، ثُمَّ قَالَ: دُونَكِ، ثُمَّ قَالَ: ابْغِنِي صِبْيَانَكِ فَبَغَيْتُهُمْ، ثُمَّ قَالَ: سَوْأَةٌ أَتَأْكَلُونَ شَيْئًا دُونَ أَهْلِ الصِّرْمِ ؟ فَجَعَلَ يُطَوِّفُ فِيهِمْ حَتَّى هَبُّوا وَأَقْبَلُوا عَلَيْهِ وَالْتَفَعَ فِي ثَوْبِهِ، ثُمَّ اضْطَجَعَ نَاحِيَةً يَنْظُرُ إِلَيْنَا، لَا وَاللَّهِ مَا ذَاقَ مِزْعَةً، وَإِنَّهُ لِأَحْوَجُهُمْ إِلَيْهِ فَأَصْبَحْنَا وَمَا عَلَى الْأَرْضِ مِنْهُ إِلَّا عَظْمٌ أَوْ حَافِرٌ. وَقَالَ الدَّارَقُطْنِيُّ: حَدَّثَنِي الْقَاضِي أَبُو عَبْدِ اللَّهِ الْمَحَامِلِيُّ حَدَّثَنَا عَبْدُ اللَّهِ بْنُ أَبِي سَعْدٍ، وَحَدَّثَنَا غُنْمُ بْنُ ثَوَابَةَ بْنِ حُمَيْدٍ الطَّائِيُّ عَنْ أَبِيهِ عَنْ جَدِّهِ قَالَ: قَالَتِ امْرَأَةُ حَاتِمٍ لِحَاتِمٍ: يَا أَبَا سَفَّانَةَ أَشْتَهِي أَنْ آكُلَ أَنَا وَأَنْتَ طَعَامًا وَحْدَنَا لَيْسَ عَلَيْهِ أَحَدٌ فَأَمَرَهَا فَحَوَّلَتْ خَيْمَتَهَا مِنَ الْجَمَاعَةِ عَلَى فَرْسَخٍ، وَأَمَرَ بِالطَّعَامِ فَهُيِّئَ، وَهِيَ مُرْخَاةٌ سُتُورُهَا عَلَيْهِ وَعَلَيْهَا فَلَمَّا قَارَبَ نُضْجُ الطَّعَامِ كَشَفَ عَنْ رَأْسِهِ ثُمَّ قَالَ: فَلَا تَطْبُخِي قِدْرِي وَسِتْرُكِ دُونَهَا عَلَيَّ إِذَنْ مَا تَطْبُخِينَ حَرَامُ     وَلَكِنْ بِهَذَاكِ الْيَفَاعِ فَأَوْقِدِي بِجَزْلٍ إِذَا أَوْقَدْتِ لَا بِضِرَامِ قَالَ: ثُمَّ كَشَفَ السُّتُورَ وَقَدَّمَ الطَّعَامَ، وَدَعَا النَّاسَ فَأَكَلَ وَأَكَلُوا فَقَالَتْ: مَا أَتْمَمْتَ لِي مَا قُلْتَ فَأَجَابَهَا: فَإِنِّي لَا تُطَاوِعُنِي نَفْسِي وَنَفْسِي أَكْرَمُ عَلَيَّ مِنْ أَنْ يُثْنَى عَلَيَّ هَذَا وَقَدْ سَبَقَ لِيَ السَّخَاءُ، ثُمَّ أَنْشَأَ يَقُولُ: أُمَارِسُ نَفْسَ الْجُودِ حَتَّى أُعِزُّهَا     وَأَتْرُكُ نَفْسَ الْبُخْلِ مَا أَسْتَشِيرُهَا وَلَا تَشْتَكِينِي جَارَتِي غَيْرَ أَنَّهَا     إِذَا غَابَ عَنْهَا بَعْلُهَا لَا أَزُورُهَا سَيَبْلُغُهَا خَيْرِي وَيَرْجِعُ بَعْلُهَا     إِلَيْهَا وَلَمْ تُقْصَرْ عَلَيْهَا سُتُورُهَا وَمِنْ شِعْرِ حَاتِمٍ إِذَا مَا بِتُّ أَشْرَبُ فَوْقَ رِيِّي     لِسُكْرٍ فِي الشَّرَابِ فَلَا رَوِيتُ إِذَا مَا بِتُّ أَخْتِلُ عِرْسَ جَارِي     لِيُخْفِيَنِي الظَّلَامُ فَلَا خَفِيتُ أَأَفْضَحُ جَارَتِي وَأَخُونُ جَارِي     فَلَا وَاللَّهِ أَفْعَلُ مَا حَيِيتُ وَمِنْ شَعْرِهِ أَيْضًا: مَا ضَرَّ جَارًا لِي أُجَاوِرُهُ     أَنْ لَا يَكُونَ لِبَابِهِ سِتْرُ أُغْضِي إِذَا مَا جَارَتِي بَرَزَتْ     حَتَّى يُوَارِيَ جَارَتِي الْخِدْرُ وَمِنْ شِعْرِ حَاتِمٍ أَيْضًا وَمَا مِنْ شِيمَتِي شَتْمُ ابْنِ عَمِّي     وَمَا أَنَا مُخْلِفٌ مَنْ يَرْتَجِينِي وَكَلْمَةَ حَاسِدٍ مِنْ غَيْرِ جُرْمٍ     سَمِعْتُ وَقُلْتُ مُرِّي فَانْفُذِينِي وَعَابُوهَا عَلَيَّ فَلَمْ تَعِبْنِي     وَلَمْ يَعْرَقْ لَهَا يَوْمًا جَبِينِي وَذِي وَجْهَيْنِ يَلْقَانِي طَلِيقًا     وَلَيْسَ إِذَا تَغَيَّبَ يَأْتَسِينِي ظَفِرْتُ بِعَيْبِهِ فَكَفَفْتُ عَنْهُ     مُحَافَظَةً عَلَى حَسَبِي وَدِينِي وَمِنْ شِعْرِهِ سَلِي الْبَائِسَ الْمَقْرُورَ يَا أُمَّ مَالِكٍ     إِذَا مَا أَتَانِي بَيْنَ نَارِي وَمَجْزَرِي أَأَبْسُطُ وَجْهِي إِنَّهُ أَوَّلُ الْقِرَى     وَأَبْذُلُ مَعْرُوفِي لَهُ دُونَ مُنْكَرِي وَقَالَ أَيْضًا وَإِنَّكَ إِنْ أَعْطَيْتَ بَطْنَكَ سُؤْلَهُ     وَفَرْجَكَ نَالَا مُنْتَهَى الذَّمِّ أَجْمَعَا وَقَالَ الْقَاضِي أَبُو الْفَرَجِ الْمُعَافَى بْنُ زَكَرِيَّاءَ الْجَرِيرِيُّ: حَدَّثَنَا الْحُسَيْنُ بْنُ الْقَاسِمِ الْكَوْكَبِيُّ حَدَّثَنَا أَبُو الْعَبَّاسِ الْمُبَرِّدُ أَخْبَرَنِي الثَّوْرِيُّ عَنْ أَبِي عُبَيْدَةَ قَالَ: لَمَّا بَلَغَ حَاتِمَ طَيِّئٍ قَوْلُ الْمُتَلَمِّسِ قَلِيلُ الْمَالِ تُصْلِحُهُ فَيَبْقَى     وَلَا يَبْقَى الْكَثِيرُ عَلَى الْفَسَادِ وَحِفْظُ الْمَالِ خَيْرٌ مِنْ فَنَاهُ     وَعَسْفٍ فِي الْبِلَادِ بِغَيْرِ زَادِ قَالَ: مَالَهُ قَطَعَ اللَّهُ لِسَانَهُ حَمَلَ النَّاسَ عَلَى الْبُخْلِ فَهَلَّا قَالَ: فَلَا الْجُودُ يُفْنِي الْمَالَ قَبْلَ فَنَائِهِ     وَلَا الْبُخْلُ فِي مَالِ الشَّحِيحِ يَزِيدُ فَلَا تَلْتَمِسْ مَالًا بِعَيْشٍ مُقَتَّرٍ     لِكُلِّ غَدٍ رِزْقٌ يَعُودُ جَدِيدُ أَلَمْ تَرَ أَنَّ الْمَالَ غَادٍ وَرَائِحٌ     وَأَنَّ الَّذِي يُعْطِيكَ غَيْرُ بَعِيدِ قَالَ الْقَاضِي أَبُو الْفَرَجِ: وَلَقَدْ أَحْسَنَ فِي قَوْلِهِ: وَأَنَّ الَّذِي يُعْطِيكَ غَيْرُ بَعِيدِ وَلَوْ كَانَ مُسْلِمًا لَرُجِيَ لَهُ الْخَيْرُ فِي مَعَادِهِ، وَقَدْ قَالَ اللَّهُ فِي كِتَابِهِ وَاسْأَلُوا اللَّهَ مِنْ فَضْلِهِ [ النِّسَاءِ: 32 ] وَقَالَ تَعَالَى وَإِذَا سَأَلَكَ عِبَادِي عَنِّي فَإِنِّي قَرِيبٌ أُجِيبُ دَعْوَةَ الدَّاعِ إِذَا دَعَانِ [ الْبَقَرَةِ: 186 ] وَعَنِ الْوَضَّاحِ بْنِ مَعْبَدٍ الطَّائِيِّ قَالَ: وَفَدَ حَاتِمٌ الطَّائِيُّ عَلَى النُّعْمَانِ بْنِ الْمُنْذِرِ، فَأَكْرَمَهُ وَأَدْنَاهُ، ثُمَّ زَوَّدَهُ عِنْدَ انْصِرَافِهِ حِمْلَيْنِ ذَهَبًا وَوَرِقًا، غَيْرَ مَا أَعْطَاهُ مِنْ طَرَائِفِ بَلَدِهِ فَرَحَلَ فَلَمَّا أَشْرَفَ عَلَى أَهْلِهِ تَلَقَّتْهُ أَعَارِيبُ طَيِّئٍ فَقَالَتْ: يَا حَاتِمُ أَتَيْتَ مِنْ عِنْدِ الْمَلِكِ، وَأَتَيْنَا مِنْ عِنْدِ أَهَالِينَا بِالْفَقْرِ فَقَالَ حَاتِمٌ: هَلُمَّ فَخُذُوا مَا بَيْنَ يَدِيَّ فَتَوَزَّعُوهُ فَوَثَبُوا إِلَى مَا بَيْنَ يَدَيْهِ مِنْ حِبَاءِ النُّعْمَانِ فَاقْتَسَمُوهُ فَخَرَجَتْ إِلَى حَاتِمٍ طَرِيفَةُ جَارِيَتُهُ فَقَالَتْ لَهُ: اتَّقِ اللَّهَ وَأَبْقِ عَلَى نَفْسِكَ فَمَا يَدَعُ هَؤُلَاءِ دِينَارًا وَلَا دِرْهَمًا وَلَا شَاةً وَلَا بَعِيرًا فَأَنْشَأَ يَقُولُ: قَالَتْ طُرَيْفَةُ مَا تَبْقَى دَرَاهِمُنَا     وَمَا بِنَا سَرَفٌ فِيهَا وَلَا خَرَقُ إِنْ يَفْنَ مَا عِنْدَنَا فَاللَّهُ يَرْزُقُنَا     مِمَّنْ سِوَانَا وَلَسْنَا نَحْنُ نَرْتَزِقُ مَا يَأْلَفُ الدِّرْهَمُ الْكَارِيُّ خِرْقَتَنَا     إِلَّا يَمُرُّ عَلَيْهَا ثُمَّ يَنْطَلِقُ إِنَّا إِذَا اجْتَمَعَتْ يَوْمًا دَرَاهِمُنَا     ظَلَّتْ إِلَى سُبُلِ الْمَعْرُوفِ تَسْتَبِقُ وَقَالَ أَبُو بَكْرِ بْنُ عَيَّاشٍ: قِيلَ لِحَاتِمٍ: هَلْ فِي الْعَرَبِ أَجْوَدُ مِنْكَ ؟ فَقَالَ: كُلُّ الْعَرَبِ أَجْوَدُ مِنِّي. ثُمَّ أَنْشَأَ يُحَدِّثُ قَالَ: نَزَلْتُ عَلَى غُلَامٍ مِنَ الْعَرَبِ يَتِيمٍ ذَاتَ لَيْلَةٍ، وَكَانَتْ لَهُ مِائَةٌ مِنَ الْغَنَمِ فَذَبَحَ لِي شَاةً مِنْهَا وَأَتَانِي بِهَا فَلَمَّا قَرَّبَ إِلَيَّ دِمَاغَهَا قُلْتُ: مَا أَطْيَبَ هَذَا الدِّمَاغَ قَالَ: فَذَهَبَ فَلَمْ يَزَلْ يَأْتِينِي مِنْهُ حَتَّى قُلْتُ قَدِ اكْتَفَيْتُ فَلَمَّا أَصْبَحْتُ إِذَا هُوَ قَدْ ذَبَحَ الْمِائَةَ شَاةٍ وَبَقِيَ لَا شَيْءَ لَهُ. فَقِيلَ: فَمَا صَنَعْتَ بِهِ ؟ فَقَالَ: وَمَتَى أَبْلُغُ شُكْرَهُ وَلَوْ صَنَعْتُ بِهِ كُلَّ شَيْءٍ. قَالَ: عَلَى كُلِّ حَالٍ فَقَالَ أَعْطَيْتُهُ مِائَةَ نَاقَةٍ مِنْ خِيَارِ إِبِلِي. وَقَالَ مُحَمَّدُ بْنُ جَعْفَرٍ الْخَرَائِطِيُّ فِي كِتَابِ مَكَارِمِ الْأَخْلَاقِ: حَدَّثَنَا الْعَبَّاسُ بْنُ الْفَضْلِ الرَّبَعِيُّ حَدَّثَنَا إِسْحَاقُ بْنُ ابْرَاهِيمَ حَدَّثَنِي حَمَّادٌ الرَّاوِيَةُ وَمَشْيَخَةٌ مِنْ مَشْيَخَةِ طَيِّئٍ قَالُوا: كَانَتْ غَنِيَّةُ بِنْتُ عَفِيفِ بْنِ عَمْرِو بْنِ امْرِئِ الْقَيْسِ أَمُّ حَاتِمِ طَيِّئٍ لَا تُمْسِكُ شَيْئًا سَخَاءً وَجُودًا وَكَانَ إِخْوَتُهَا يَمْنَعُونَهَا فَتَأْبَى، وَكَانَتِ امْرَأَةً مُوسِرَةً فَحَبَسُوهَا فِي بَيْتٍ سَنَةً يُطْعِمُونَهَا قُوتَهَا لَعَلَّهَا تَكُفُّ عَمَّا تَصْنَعُ، ثُمَّ أَخْرَجُوهَا بَعْدَ سَنَةٍ وَقَدْ ظَنُّوا أَنَّهَا قَدْ تَرَكَتْ ذَلِكَ الْخُلُقَ فَدَفَعُوا إِلَيْهَا صِرْمَةً مِنْ مَالِهَا، وَقَالُوا: اسْتَمْتِعِي بِهَا فَأَتَتْهَا امْرَأَةٌ مِنْ هَوَازِنَ وَكَانَتْ تَغْشَاهَا فَسَأَلَتْهَا فَقَالَتْ: دُونَكِ هَذِهِ الصِّرْمَةَ فَقَدْ وَاللَّهِ مَسَّنِي مِنَ الْجُوعِ مَا آلَيْتُ أَنْ لَا أَمْنَعَ سَائِلًا، ثُمَّ أَنْشَأَتْ تَقُولُ: لَعَمْرِي لَقِدْمًا عَضَّنِي الْجُوعُ عَضَّةً     فَآلَيْتُ أَنْ لَا أَمْنَعَ الدَّهْرَ جَائِعًا فَقُولَا لِهَذَا اللَّائِمِي الْيَوْمَ أَعْفِنِي     وَإِنْ أَنْتَ لَمْ تَفْعَلْ فَعَضَّ الْأَصَابِعَا فَمَاذَا عَسَاكُمْ أَنْ تَقُولُوا لِأُخْتِكُمْ     سِوَى عَذْلِكُمْ أَوْ عَذَلِ مَنْ كَانَ مَانِعًا وَمَاذَا تَرَوْنَ الْيَوْمَ إِلَّا طَبِيعَةً     فَكَيْفَ بِتَرْكِي يَا ابْنَ أُمِّي الطَّبَائِعَا وَقَالَ الْهَيْثَمُ بْنُ عَدِيٍّ عَنْ مِلْحَانَ بْنِ عَرْكِيِّ بْنِ عَدِيِّ بْنِ حَاتِمٍ عَنْ أَبِيهِ عَنْ جَدِّهِ قَالَ: شَهِدْتُ حَاتِمًا يَكِيدُ بِنَفْسِهِ فَقَالَ لِي أَيْ بُنَيَّ إِنِّي أَعْهَدُ مِنْ نَفْسِي ثَلَاثَ خِصَالٍ: وَاللَّهِ مَا خَاتَلْتُ جَارَةً لِرِيبَةٍ قَطُّ وَلَا ائْتُمِنْتُ عَلَى أَمَانَةٍ إِلَّا أَدَّيْتُهَا وَلَا أُوتِيَ أَحَدٌ مِنْ قِبَلِي بِسُوءٍ. وَقَالَ أَبُو بَكْرٍ الْخَرَائِطِيُّ: حَدَّثَنَا عَلِيُّ بْنُ حَرْبٍ حَدَّثَنَا عَبْدُ الرَّحْمَنِ بْنُ يَحْيَى الْعَدَوِيُّ حَدَّثَنَا هِشَامُ بْنُ مُحَمَّدِ بْنِ السَّائِبِ الْكَلْبِيُّ عَنْ أَبِي مِسْكِينٍ - يَعْنِي جَعْفَرَ بْنَ الْمُحَرِّزِ بْنِ الْوَلِيدِ - عَنِ الْمُحَرَّرِ مَوْلَى أَبِي هُرَيْرَةَ قَالَ: مَرَّ نَفَرٌ مِنْ عَبْدِ الْقَيْسِ بِقَبْرِ حَاتِمِ طَيِّئٍ فَنَزَلُوا قَرِيبًا مِنْهُ فَقَامَ إِلَيْهِ بَعْضُهُمْ يُقَالَ لَهُ: أَبُو الْخَيْبَرِيِّ فَجَعَلَ يَرْكُضُ قَبْرَهُ بِرِجْلِهِ، وَيَقُولُ: يَا أَبَا الْجَعْرَاءِ أَقْرِنَا فَقَالَ لَهُ بَعْضُ أَصْحَابِهِ مَا تُخَاطِبُ مِنْ رِمَّةٍ وَقَدْ بَلِيَتْ وَأَجَنَّهُمُ اللَّيْلُ فَنَامُوا فَقَامَ صَاحِبُ الْقَوْلِ فَزِعًا يَقُولُ: يَا قَوْمِ عَلَيْكُمْ بِمَطِيِّكُمْ فَإِنَّ حَاتِمًا أَتَانِي فِي النَّوْمِ، وَأَنْشَدَنِي شِعْرًا وَقَدْ حَفِظْتُهُ يَقُولُ: أَبَا خَيْبَرِيِّ وَأَنْتَ امْرُؤٌ     ظَلُومُ الْعَشِيرَةِ شَتَّامُهَا أَتَيْتَ بِصَحْبِكَ تَبْغِي الْقِرَى     لَدَى حُفْرَةٍ صَخِبٍ هَامُهَا تُبَغِّي لِيَ الذَّنْبَ عِنْدَ الْمَبِيتِ     وَحَوْلَكَ طَيٌّ وَأَنْعَامُهَا وَإِنَّا لَنُشْبِعُ أَضْيَافَنَا     وَتَأْتِي الْمَطِيَّ فَنَعْتَامُهَا قَالَ: وَإِذَا نَاقَةُ صَاحِبِ الْقَوْلِ تَكُوسُ عَقِيرًا فَنَحَرُوهَا، وَقَامُوا يَشْتَوُونَ وَيَأْكُلُونَ، وَقَالُوا: وَاللَّهِ لَقَدْ أَضَافَنَا حَاتِمٌ حَيًّا وَمَيِّتًا. قَالَ: وَأَصْبَحَ الْقَوْمُ وَأَرْدَفُوا صَاحِبَهُمْ، وَسَارُوا فَاذَا رَجُلٌ يُنَوِّهُ بِهِمْ رَاكِبًا جَمَلًا وَيَقُودُ آخَرَ فَقَالَ: أَيُّكُمْ أَبُو الْخَيْبَرِيِّ ؟ قَالَ: أَنَا قَالَ: إِنَّ حَاتِمًا أَتَانِي فِي النَّوْمِ فَأَخْبَرَنِي أَنَّهُ قَرَى أَصْحَابَكَ نَاقَتَكَ، وَأَمَرَنِي أَنْ أَحْمِلَكَ. وَهَذَا بَعِيرٌ فَخُذْهُ، وَدَفَعَهُ إِلَيْهِ.

     ✧ Mention of Ḥātim al-Ṭāʾī ḤĀTIM AL-ṬĀʾĪ, ONE OF THE MOST GENEROUS MEN OF THE PRE-ISLAMIC ERA He is Ḥātim b. ʿAbd Allāh b. Saʿd b. al-Ḥashraj b. Imriʾ al-Qays b. ʿAdī b. Akhzam b. Abī Akhzam, whose name was Hazūma b. Rabīʿa b. Jarwal b. Tuʿal b. ʿAmr b. al-Ghawth b. Ṭayyiʾ, Abū Saffāna al-Ṭāʾī, the father of the Companion ʿAdī b. Ḥātim. He was a generous man, praised in the pre-Islamic era, and likewise his son was so in Islam. Ḥātim had noble deeds and wondrous matters, and astonishing reports of his liberality that would take long to mention, but he did not intend by them the face of God and the abode of the Hereafter; rather his aim was fame and renown. Al-Ḥāfiẓ Abū Bakr al-Bazzār said in his Musnad: Muḥammad b. Maʿmar narrated to us, ʿUbayd b. Wāqid al-Qaysī narrated to us, Abū Muḍar, that is al-Nājī, narrated to us, from ʿAbd Allāh b. Dīnār, from Ibn ʿUmar, who said: Ḥātim was mentioned in the presence of the Prophet ﷺ, and he said: “That one desired something and attained it.” A gharīb (rare) ḥadīth. Al-Dāraquṭnī said: ʿUbayd b. Wāqid alone transmitted it from Abū Muḍar al-Nājī, and it is said that his name was Ḥammād. Ibn ʿAsākir said: Abū Aḥmad al-Ḥākim distinguished between Abū Muḍar al-Nājī and Abū Naṣr Ḥammād, and he did not name al-Nājī. In some of the transmissions of al-Ḥāfiẓ Ibn ʿAsākir it occurs as “from Abū Naḍr Shayba al-Nājī.” And God knows best. Imām Aḥmad said: Muʾammal b. Ismāʿīl narrated to us, Sufyān narrated to us, from Simāk b. Ḥarb, from Murayy b. Qaṭarī, from ʿAdī b. Ḥātim, who said: I said to the Messenger of God ﷺ: “My father used to maintain ties of kinship and do such and such; does he have any reward for that?” He said: “Your father sought something and attained it.” Thus Abū Yaʿlā narrated it from al-Qawārīrī, from Ghundar, from Shuʿba, from Simāk, with the same chain, and he said: “Your father desired something and attained it,” meaning renown. Likewise Abū al-Qāsim al-Baghawī narrated it from ʿAlī b. al-Jaʿd, from Shuʿba, with the same chain, exactly. It is established in the Ṣaḥīḥ concerning the three who will be the first to fuel Hellfire, among them the man who spends so that it may be said he is generous, and his recompense is that it will be said in this world. Likewise concerning the scholar and the warrior. And in another ḥadīth in the Ṣaḥīḥ, they asked the Messenger of God ﷺ about ʿAbd Allāh b. Judʿān b. ʿAmr b. Kaʿb b. Saʿd b. Taym b. Murra, saying: “He used to entertain guests, free slaves, and give charity; will that benefit him?” He said: “Indeed he never once said: ‘My Lord, forgive me my sins on the Day of Judgment.’” He too was one of those famous for generosity, feeding people in years of drought and times of famine. Al-Ḥāfiẓ Abū Bakr al-Bayhaqī said: Abū ʿAbd Allāh al-Ḥāfiẓ informed us, Abū Bakr Muḥammad b. ʿAbd Allāh b. Yūsuf al-ʿUmānī narrated to me, Abū Saʿīd ʿUbayd b. Kathīr b. ʿAbd al-Wāḥid al-Kūfī narrated to us, Ḍirār b. Ṣurad narrated to us, ʿĀṣim b. Ḥumayd narrated to us, from Abū Ḥamza al-Thumālī, from ʿAbd al-Raḥmān b. Jundub, from Kumayl b. Ziyād al-Nakhaʿī, who said: ʿAlī b. Abī Ṭālib said: “Glory be to God! How little do many people desire good. I wonder at a man whose Muslim brother comes to him in need, yet he does not consider himself worthy of good. Even if he did not hope for reward or fear punishment, it would be fitting for him to hasten to noble qualities of character, for they point to the path of success.” A man stood up to him and said: “May my father and mother be your ransom, O Commander of the Faithful, did you hear this from the Messenger of God ﷺ?” He said: “Yes, and what is better than it. When the captives of Ṭayyiʾ were brought, there appeared a girl, fair-complexioned, with dark lips and a small nose, tall and well-proportioned, slender ankled, full-calved, thick-thighed, slim-waisted, flat-bellied, smooth-backed. When I saw her I was struck by her beauty, and I said: ‘I will ask the Messenger of God ﷺ to assign her to my share.’ But when she spoke, I forgot her beauty because of her eloquence. She said: ‘O Muḥammad, if you see fit to release me and not let the Arab tribes gloat over me, for I am the daughter of the chief of my people. My father used to protect the honor of his dependents, ransom the captive, feed the hungry, clothe the naked, entertain the guest, provide food, and spread peace, and he never turned away anyone in need. I am the daughter of Ḥātim al-Ṭāʾī.’ The Prophet ﷺ said: ‘O girl, these are the qualities of true believers. If your father had been a believer, we would have shown mercy to him. Release her, for her father loved noble character, and God loves noble character.’ Abū Burda b. Niyār stood up and said: ‘O Messenger of God, does God love noble character?’ The Messenger of God ﷺ said: ‘By Him in whose hand is my soul, no one enters Paradise except through good character.’” Abū Bakr b. Abī al-Dunyā said: ʿUmar b. Bakr narrated to me, from Abū ʿAbd al-Raḥmān al-Ṭāʾī—that is al-Haytham b. ʿAdī—from Milḥān, from ʿArkī b. Ḥalbas al-Ṭāʾī, from his father, from his grandfather—who was the maternal half-brother of ʿAdī b. Ḥātim—who said: It was said to Nawār, the wife of Ḥātim: “Tell us about Ḥātim.” She said: “All his affairs were wonderous. A year of drought struck us, stripping everything; the earth became barren, the sky turned dusty, nursing mothers withheld milk from their children, and the camels returned emaciated, not producing a drop. Wealth vanished. We were in a bitterly cold night, long between its ends, when the little ones wailed from hunger—ʿAbd Allāh, ʿAdī, and Saffāna. By God, we could find nothing to soothe them. He got up to one of the boys and carried him, and I got up to the girl and tried to soothe her. By God, they did not fall silent until after a portion of the night. Then we turned to the other boy and soothed him until he fell silent, barely. Then we spread a Syrian velvet blanket with fringe and laid the children on it. He and I slept in a chamber with the children between us. Then he turned to me, trying to lull me to sleep, and I knew what he wanted, so I pretended to sleep. He said: ‘What is the matter? Have you fallen asleep?’ I remained silent. He said: ‘I think she has fallen asleep, but I cannot sleep.’ When the night grew dark, the stars had set, voices were still, and feet had quieted, suddenly the side of the tent was lifted. He said: ‘Who is this?’ The visitor turned away, then returned when I thought dawn had nearly come or was close. He said: ‘Who is this?’ She said: ‘Your neighbor so-and-so, O Abū ʿAdī, I have found no one to rely on but you. I have come to you from children who are howling like wolves from hunger.’ He said: ‘Bring them to me quickly.’ Nawār said: I leapt up and said: ‘What have you done? By God, your own children were wailing and you found nothing to soothe them; how will you deal with her and her children?’ He said: ‘Be quiet; by God, I will fill you and them, if God wills.’ She said: Then she came carrying two children and walking with four beside her, like an ostrich surrounded by its chicks. He went to his horse, stabbed its chest with his spear, struck a spark with his firestick and kindled a fire, then came with a knife and stripped off its hide. He handed the knife to the woman and said: ‘Take it.’ Then he said: ‘Bring me your children,’ and I brought them. Then he said: ‘What a shame that you eat while the people of the camp do not.’ He went around among them until they woke up and gathered around him. Then he wrapped himself in his garment and lay down to the side, watching us. By God, he did not taste a morsel, though he was the most in need of it. In the morning, nothing remained of the horse but bones and hooves.” Al-Dāraquṭnī said: Al-Qāḍī Abū ʿAbd Allāh al-Maḥāmilī narrated to me, ʿAbd Allāh b. Abī Saʿd narrated to us, and Ghanm b. Thawāba b. Ḥumayd al-Ṭāʾī narrated to us, from his father, from his grandfather, who said: The wife of Ḥātim said to Ḥātim: “O Abū Saffāna, I wish that you and I could eat a meal alone, with no one else present.” So he ordered her, and she moved her tent a parasang away from the group. He ordered food to be prepared, and the curtains were let down over him and her. When the food was nearly cooked, he uncovered his head and recited: Do not cook my pot while your curtain is drawn before me—then what you cook is forbidden to me. But light the fire on that high ground with large logs, when you kindle it, not with small twigs. Then he uncovered the curtains, brought forward the food, and invited the people; he ate and they ate. She said: “You did not fulfill for me what you said.” He answered her: “My soul does not obey me in this; my soul is too precious to me to have this said of me, for generosity has already been my established trait.” Then he began to recite: I train my soul to generosity until I honor it, and I leave the soul of miserliness without consulting it. My neighbor woman cannot complain of me, except that when her husband is absent, I do not visit her. My goodness will reach her, and her husband will return to her, without her curtains ever being lowered. From the poetry of Ḥātim: If I ever spend the night drinking beyond my fill for intoxication in wine, may I never quench my thirst. If I ever seek to seduce my neighbor’s wife so that darkness conceals me, may I never be concealed. Would I disgrace my neighbor woman and betray my neighbor? No, by God, I will never do so as long as I live. Also from his poetry: What harm is it to a neighbor of mine, whom I neighbor, that his door has no curtain? I lower my gaze when my neighbor woman appears, until the curtain conceals my neighbor. Also from the poetry of Ḥātim: It is not in my nature to revile my cousin, nor am I one who breaks faith with those who hope in me. A word of an envier, without fault, I heard, and I said: “Go on, carry out what you intend.” They blamed her to me, but she did not blame me, nor did my forehead ever sweat for it. And a two-faced man meets me with a smiling face, but when he is absent, he does not console me. I came upon his fault and refrained from it, guarding my honor and my religion. From his poetry: Ask the destitute, shivering man, O Umm Mālik, when he comes to me between my fire and my slaughtering place: Do I put on a cheerful face—for that is the first act of hospitality—and offer my kindness to him without denial? He also said: If you give your belly its desire and your private part its desire, they will both attain the utmost blame. Al-Qāḍī Abū al-Faraj al-Muʿāfā b. Zakariyyā al-Jarīrī said: Al-Ḥusayn b. al-Qāsim al-Kawkabī narrated to us, Abū al-ʿAbbās al-Mubarrad narrated to us, al-Thawrī informed me, from Abū ʿUbayda, who said: When the saying of al-Mutalammis reached Ḥātim al-Ṭāʾī: A little wealth, if you manage it well, endures, but abundance does not endure with corruption. Preserving wealth is better than wasting it and wandering in the lands without provision. He said: “What is wrong with him? May God cut off his tongue! He has urged people to miserliness. Why did he not say: Generosity does not exhaust wealth before its natural end, nor does miserliness increase the wealth of the stingy. Do not seek wealth through a life of austerity; for every tomorrow there is a provision that returns anew. Do you not see that wealth comes and goes, and that the One who gives to you is not far?” Al-Qāḍī Abū al-Faraj said: He spoke well in his saying: “And that the One who gives to you is not far.” Had he been a Muslim, good would have been hoped for him in his hereafter. God has said in His Book: “And ask God of His bounty” [al-Nisāʾ: 32], and the Most High said: “And when My servants ask you concerning Me, indeed I am near; I answer the call of the caller when he calls upon Me” [al-Baqara: 186]. From al-Waḍḍāḥ b. Maʿbad al-Ṭāʾī, who said: Ḥātim al-Ṭāʾī came as a delegate to al-Nuʿmān b. al-Mundhir, who honored him and drew him near, then on his departure gave him two loads of gold and silver, besides the gifts from his land. He set out, and when he came in sight of his people, the Bedouins of Ṭayyiʾ met him and said: “O Ḥātim, you have come from the king, and we have come from our families with poverty.” Ḥātim said: “Come, take what is before me and divide it among you.” They rushed to what was before him of al-Nuʿmān’s gifts and divided it. His slave girl Ṭarīfa came out to him and said: “Fear God and preserve something for yourself; these people will not leave a dinar or a dirham or a sheep or a camel.” He began to recite: Ṭarīfa said: “Our dirhams will not remain, yet there is no extravagance or recklessness in us. If what we have is exhausted, God will provide for us from other than us, and we do not earn our living ourselves. The passing dirham does not become attached to our rags, except that it passes over them and then departs. When one day our dirhams gather, they race toward the paths of generosity.” Abū Bakr b. ʿAyyāsh said: It was said to Ḥātim: “Is there anyone among the Arabs more generous than you?” He said: “All the Arabs are more generous than I.” Then he began to speak: “I stayed one night at the place of a young orphan boy of the Arabs, and he had a hundred sheep. He slaughtered one for me and brought it to me. When he placed its brain before me, I said: ‘How delicious this brain is.’ He said: So he went away and kept bringing me more of it until I said: ‘I have had enough.’ In the morning, he had slaughtered all hundred sheep and had nothing left.” It was said: “What did you do for him?” He said: “When could I ever repay his kindness, even if I did everything for him?” He said: “In any case, I gave him a hundred she-camels from the best of my camels.” Muḥammad b. Jaʿfar al-Kharāʾiṭī said in his book Makārim al-Akhlāq: Al-ʿAbbās b. al-Faḍl al-Rabaʿī narrated to us, Isḥāq b. Ibrāhīm narrated to us, Ḥammād al-Rāwiya and shaykhs of the shaykhs of Ṭayyiʾ narrated to me, they said: Ghaniyya bt. ʿAfīf b. ʿAmr b. Imriʾ al-Qays, the mother of Ḥātim al-Ṭāʾī, would not hold onto anything out of generosity and liberality. Her brothers tried to restrain her, but she refused. She was a wealthy woman, so they confined her in a house for a year, feeding her only her daily sustenance, hoping she would stop what she was doing. Then after a year they released her, thinking she had given up that trait. They gave her a small herd of her wealth and said: “Enjoy it.” A woman from Hawāzin, who used to visit her, came to her and asked her for something. She said: “Take this small herd, for by God, hunger has touched me so that I have sworn not to refuse any asker.” Then she began to recite: By my life, hunger once bit me with a bite, so I swore never to refuse a hungry person as long as I live. So tell this one who blames me today: “Leave me alone, and if you do not, then bite your fingers.” What do you hope to say to your sister except your blame or the blame of one who withholds? What do you see today except a natural disposition? So how can I abandon my nature, O son of my mother? Al-Haytham b. ʿAdī said, from Milḥān b. ʿArkī b. ʿAdī b. Ḥātim, from his father, from his grandfather, who said: I witnessed Ḥātim when he was near death, and he said to me: “O my son, I have known in myself three qualities: by God, I have never sought to deceive a neighbor woman for any suspicion, I have never been entrusted with a trust but I fulfilled it, and no one has ever been harmed by me.” Abū Bakr al-Kharāʾiṭī said: ʿAlī b. Ḥarb narrated to us, ʿAbd al-Raḥmān b. Yaḥyā al-ʿAdawī narrated to us, Hishām b. Muḥammad b. al-Sāʾib al-Kalbī narrated to us from Abī Miskīn—meaning Jaʿfar b. al-Muḥarriz b. al-Walīd—from al-Muḥarrir, the mawlā of Abū Hurayrah, who said: A group of men from ʿAbd al-Qays passed by the grave of Ḥātim Ṭayyiʾ and encamped near it. One of them, called Abū al-Khaybarī, went to it and began kicking his grave with his foot, saying, "O Abū al-Jaʿrāʾ, give us hospitality!" One of his companions said to him, "What are you addressing? Only decayed bones remain, and the night has enveloped us." They slept, and the one who had spoken rose in fright, saying, "O my people, take to your mounts! Ḥātim came to me in a dream and recited to me poetry that I have memorized. He said: Abā Khaybarī, you are a man Who wrongs his kinsfolk and reviles them; You brought your companions seeking hospitality At a grave whose skulls are silent; You impute sin to me at your night-stop, While around you are Ṭayyiʾ and their herds. We indeed satisfy our guests, And the camels come to us, so we choose the best of them. He said: And behold, the she-camel of the one who had spoken was found hamstrung, so they slaughtered it and set about roasting and eating. They said, "By Allah, Ḥātim has entertained us alive and dead." He said: In the morning, the men mounted their companion behind them and departed. Then a man appeared calling out to them, riding a camel and leading another. He said, "Which of you is Abū al-Khaybarī?" He replied, "I am." The man said, "Ḥātim came to me in a dream and informed me that he had entertained your companions with your she-camel, and he commanded me to mount you. Here is a camel—take it." And he handed it over to him.

157. Tarikh (al-Tabari) 628No grade recorded

     ذِكْرُ شَيْءٍ مِنْ أَخْبَارِ عبد الله بن جدعان عَبْدِ اللَّهِ بْنِ جُدْعَانَ   هُوَ عَبْدُ اللَّهِ بْنُ جُدْعَانَ بْنِ عَمْرِو بْنِ كَعْبِ بْنِ سَعْدِ بْنِ تَيْمِ بْنِ مُرَّةَ سَيِّدُ بَنِي تَيْمٍ، وَهُوَ ابْنُ عَمِّ وَالِدِ أَبِي بَكْرٍ الصِّدِّيقِ ؓ وَكَانَ مِنَ الْكُرَمَاءِ الْأَجْوَادِ فِي الْجَاهِلِيَّةِ الْمُطْعِمِينَ لِلْمُسْنِتِينَ وَكَانَ فِي بَدْءِ أَمْرِهِ فَقِيرًا مُمْلِقًا وَكَانَ شِرِّيرًا يُكْثِرُ مِنَ الْجِنَايَاتِ حَتَّى أَبْغَضَهُ قَوْمُهُ وَعَشِيرَتُهُ وَأَهْلُهُ وَقَبِيلَتُهُ وَأَبْغَضُوهُ حَتَّى أَبُوهُ فَخَرَجَ ذَاتَ يَوْمٍ فِي شِعَابِ مَكَّةَ حَائِرًا بَائِرًا فَرَأَى شَقًّا فِي جَبَلٍ فَظَنَّ أَنْ يَكُونَ بِهِ شَيْءٌ يُؤْذِي فَقَصَدَهُ لَعَلَّهُ يَمُوتُ فَيَسْتَرِيحُ مِمَّا هُوَ فِيهِ فَلَمَّا اقْتَرَبَ مِنْهُ إِذَا ثُعْبَانٌ يَخْرُجُ إِلَيْهِ وَيَثِبُ عَلَيْهِ فَجَعَلَ يَحِيدُ عَنْهُ وَيَثِبُ فَلَا يُغْنِي شَيْئًا فَلَمَّا دَنَا مِنْهُ إِذَا هُوَ مِنْ ذَهَبٍ وَلَهُ عَيْنَانِ هُمَا يَاقُوتَتَانِ فَكَسَرَهُ وَأَخَذَهُ وَدَخَلَ الْغَارَ فَإِذَا فِيهِ قُبُورٌ لِرِجَالٍ مَنْ مُلُوكِ جُرْهُمٍ، وَمِنْهُمُ الْحَارِثُ بْنُ مُضَاضٍ، الَّذِي طَالَتْ غَيْبَتُهُ فَلَا يُدْرَى أَيْنَ ذَهَبَ، وَوَجَدَ عِنْدَ رُءُوسِهِمْ لَوْحًا مِنْ ذَهَبٍ فِيهِ تَارِيخُ وَفَاتِهِمْ وَمُدَدُ وِلَايَتِهِمْ، وَإِذَا عِنْدَهُمْ مِنَ الْجَوَاهِرِ وَاللَّآلِئِ وَالذَّهَبِ وَالْفِضَّةِ شَيْءٌ كَثِيرٌ فَأَخَذَ مِنْهُ حَاجَتَهُ ثُمَّ خَرَجَ وَعَلَّمَ بَابَ الْغَارِ، ثُمَّ انْصَرَفَ إِلَى قَوْمِهِ فَأَعْطَاهُمْ حَتَّى أَحَبُّوهُ وَسَادَهُمْ، وَجَعَلَ يُطْعِمُ النَّاسَ، وَكُلَّمَا قَلَّ مَا فِي يَدِهِ ذَهَبَ إِلَى ذَلِكَ الْغَارِ فَأَخَذَ حَاجَتَهُ ثُمَّ رَجَعَ فَمِمَّنْ ذَكَرَ هَذَا عَبْدُ الْمَلِكِ بْنُ هِشَامٍ فِي كِتَابِ التِّيجَانِ، وَذَكَرَهُ أَحْمَدُ بْنُ عَمَّارٍ فِي كِتَابِ رِيِّ الْعَاطِشِ وَأُنْسِ الْوَاحِشِ. وَكَانَتْ لَهُ جَفْنَةٌ يَأْكُلُ مِنْهَا الرَّاكِبُ عَلَى بَعِيرِهِ، وَوَقَعَ فِيهَا صَغِيرٌ فَغَرِقَ، وَذَكَرَ ابْنُ قُتَيْبَةَ وَغَيْرُهُ، أَنَّ رَسُولَ اللَّهِ ﷺ قَالَ: لَقَدْ كُنْتُ أَسْتَظِلُّ بِظِلِّ جَفْنَةِ عَبْدِ اللَّهِ بْنِ جُدْعَانَ، صَكَّةَ عُمَيٍّ أَيْ وَقْتَ الظَّهِيرَةِ. وَفِي حَدِيثِ مَقْتَلِ أَبِي جَهْلٍ أَنَّ رَسُولَ اللَّهِ ﷺ قَالَ: لِأَصْحَابِهِ تَطَلَّبُوهُ بَيْنَ الْقَتْلَى، وَتَعَرَّفُوهُ بِشَجَّةٍ فِي رُكْبَتِهِ فَإِنِّي تَزَاحَمْتُ أَنَا وَهُوَ عَلَى مَأْدُبَةٍ لِابْنِ جُدْعَانَ فَدَفَعْتُهُ فَسَقَطَ عَلَى رُكْبَتِهِ فَانْهَشَمَتْ فَأَثَرُهَا بَاقٍ فِي رُكْبَتِهِ فَوَجَدُوهُ كَذَلِكَ. وَذَكَرُوا أَنَّهُ كَانَ يُطْعِمُ التَّمْرَ وَالسَّوِيقَ، وَيَسْقِي اللَّبَنَ حَتَّى سَمِعَ قَوْلَ أُمَيَّةَ بْنِ أَبِي الصَّلْتِ وَلَقَدْ رَأَيْتُ الْفَاعِلِينَ وَفِعْلَهُمْ فَرَأَيْتُ أَكْرَمَهُمْ بَنِي الدَّيَّانِ     الْبُرُّ يُلْبَكُ بِالشِّهَادِ طَعَامُهُمْ لَا مَا يُعَلِّلُنَا بَنُو جُدْعَانِ فَأَرْسَلَ ابْنُ جُدْعَانَ إِلَى الشَّامِ أَلْفَيْ بَعِيرٍ تَحْمِلُ الْبُرَّ وَالشَّهْدَ وَالسَّمْنَ، وَجَعَلَ مُنَادِيًا يُنَادِي كُلَّ لَيْلَةٍ عَلَى ظَهْرِ الْكَعْبَةِ، أَنْ هَلُمُّوا إِلَى جَفْنَةِ ابْنِ جُدْعَانَ فَقَالَ أُمَيَّةُ فِي ذَلِكَ لَهُ دَاعٍ بِمَكَّةَ مُشْمَعِلٌّ     وَآخَرُ فَوْقَ كَعْبَتِهَا يُنَادِي إِلَى رُدُحٍ مِنَ الشِّيزَى مِلَاءٍ     لُبَابُ الْبُرِّ يُلْبَكُ بِالشِّهَادِ وَمَعَ هَذَا كُلِّهِ فَقَدْ ثَبَتَ فِي الصَّحِيحِ لِمُسْلِمٍ، أَنَّ عَائِشَةَ قَالَتْ: يَا رَسُولَ اللَّهِ إِنَّ ابْنَ جُدْعَانَ كَانَ يُطْعِمُ الطَّعَامَ، وَيَقْرِي الضَّيْفَ فَهَلْ يَنْفَعُهُ ذَلِكَ يَوْمَ الْقِيَامَةِ ؟ فَقَالَ: لَا، إِنَّهُ لَمْ يَقُلْ يَوْمًا: رَبِّ اغْفِرْ لِي خَطِيئَتِي يَوْمَ الدِّينِ.

     ✧ Mention of some accounts of ʿAbd Allāh b. Judʿān ʿAbd Allāh b. Judʿān He is ʿAbd Allāh b. Judʿān b. ʿAmr b. Kaʿb b. Saʿd b. Taym b. Murrah, the chief of Banū Taym, and he is the paternal cousin of the father of Abū Bakr al-Ṣiddīq ؓ. He was among the generous and munificent in the pre-Islamic era, who fed the famine-stricken. At the beginning of his affair he was poor and destitute, and he was wicked, committing many crimes, until his people, his clan, his family, and his tribe came to hate him, and they hated him, even his father. One day he went out into the mountain passes of Makkah, bewildered and perishing, and he saw a cleft in a mountain, and he thought that there might be something harmful in it, so he made for it, hoping that he might die and be relieved of what he was in. When he drew near to it, behold, a serpent came out at him and leapt upon him, and he kept dodging away from it and it kept leaping, but that availed nothing. When he came close to it, behold, it was made of gold, and it had two eyes which were two rubies. He broke it and took it, and entered the cave, and behold, in it were graves of men from the kings of Jurhum, among them al-Ḥārith b. Muḍāḍ, whose absence had grown long so that no one knew where he had gone. He found at their heads a tablet of gold containing the history of their deaths and the durations of their reigns, and behold, with them were many jewels, pearls, gold, and silver. He took from it what he needed, then he went out and marked the door of the cave, then he returned to his people and gave to them until they loved him and he became their chief, and he began to feed the people. Whenever what was in his hand dwindled, he went to that cave, took what he needed, then returned. Among those who mentioned this is ʿAbd al-Malik b. Hishām in the book al-Tījān, and Aḥmad b. ʿAmmār mentioned it in the book Riyy al-ʿĀṭish wa-Uns al-Wāḥish. He had a large bowl from which a rider on his camel could eat, and a small child fell into it and drowned. Ibn Qutaybah and others mentioned that the Messenger of Allāh ﷺ said: 'I used to shade myself in the shadow of the bowl of ʿAbd Allāh b. Judʿān at ṣakkat ʿumayy,' meaning at the time of midday. And in the account of the killing of Abū Jahl, the Messenger of Allāh ﷺ said to his companions: 'Search for him among the slain, and recognize him by a wound on his knee, for I and he jostled each other at a feast of Ibn Judʿān, and I pushed him, so he fell on his knee and it was crushed, and its trace remains in his knee.' So they found him thus. They mentioned that he used to feed dates and sawīq, and give milk to drink, until he heard the saying of Umayyah b. Abī al-Ṣalt: 'And I have seen the doers and their deeds, and I saw the most generous of them were Banū al-Dayyān; wheat kneaded with honey is their food, not what Banū Judʿān beguile us with.' So Ibn Judʿān sent to Syria two thousand camels carrying wheat, honey, and ghee, and he appointed a crier to call out every night on top of the Kaʿbah: 'Come to the bowl of Ibn Judʿān!' Umayyah said about that: 'He has a caller in Makkah, brisk and active, and another above its Kaʿbah calling out; to large bowls of teak, full, with the purest wheat kneaded with honey.' Yet with all this, it is established in the Ṣaḥīḥ of Muslim that ʿĀʾishah said: 'O Messenger of Allāh, Ibn Judʿān used to feed food and entertain guests; will that benefit him on the Day of Resurrection?' He said: 'No, for he never said on any day: My Lord, forgive me my sin on the Day of Reckoning.'

158. Tarikh (al-Tabari) 629No grade recorded

     ذِكْرُ امريء القيس /امْرِئِ الْقَيْسِ بْنِ حُجْرٍ الْكِنْدِيِّ صَاحِبِ إِحْدَى الْمُعَلَّقَاتِ   وَهِيَ أَفْخَرُهُنَّ وَأَشْهَرُهُنَّ، الَّتِي أَوَّلُهَا قِفَا نَبْكِ مِنْ ذِكْرَى حَبِيبٍ وَمَنْزِلٍ قَالَ الْإِمَامُ أَحْمَدُ: حَدَّثَنَا هُشَيْمٌ حَدَّثَنَا أَبُو الْجَهْمِ عَنِ الزُّهْرِيِّ عَنْ أَبِي سَلَمَةَ عَنْ أَبِي هُرَيْرَةَ قَالَ: قَالَ رَسُولُ اللَّهِ ﷺ: امْرُؤُ الْقَيْسِ صَاحِبُ لِوَاءِ الشُّعَرَاءِ إِلَى النَّارِ وَقَدْ رَوَى هَذَا الْحَدِيثَ عَنْ هُشَيْمٍ جَمَاعَةٌ كَثِيرُونَ مِنْهُمْ بِشْرُ بْنُ الْحَكَمِ، وَالْحَسَنُ بْنُ عَرَفَةَ، وَعَبْدُ اللَّهِ بْنُ هَارُونَ أَمِيرُ الْمُؤْمِنِينَ الْمَأْمُونُ أَخُو الْأَمِينِ، وَيَحْيَى بْنُ مَعِينٍ، وَأَخْرَجَهُ ابْنُ عَدِيٍّ مِنْ طَرِيقِ عَبْدِ الرَّزَّاقِ عَنِ الزُّهْرِيِّ بِهِ. وَهَذَا مُنْقَطِعٌ، وَرُوِيَ مِنْ وَجْهٍ آخَرَ، عَنْ أَبِي هُرَيْرَةَ وَلَا يَصِحُّ مِنْ غَيْرِ هَذَا الْوَجْهِ. وَقَالَ الْحَافِظُ ابْنُ عَسَاكِرَ: هُوَ امْرُؤُ الْقَيْسِ بْنُ حُجْرِ بْنِ الْحَارِثِ بْنِ عَمْرِو بْنِ حُجْرٍ آكِلِ الْمُرَارِ بْنِ عَمْرِو بْنِ مُعَاوِيَةَ بْنِ الْحَارِثِ بْنِ يَعْرُبَ بْنِ ثَوْرِ بْنِ مُرَتِّعِ بْنِ مُعَاوِيَةَ بْنِ كِنْدَةَ أَبُو يَزِيدَ، وَيُقَالَ: أَبُو وَهْبٍ وَيُقَالُ: أَبُو الْحَارِثِ الْكِنْدِيُّ، كَانَ بِأَعْمَالِ دِمَشْقَ وَقَدْ ذَكَرَ مَوَاضِعَ مِنْهَا فِي شِعْرِهِ فَمِنْ ذَلِكَ قَوْلُهُ قِفَا نَبْكِ مِنْ ذِكْرَى حَبِيبٍ وَمُنْزِلِ     بِسِقْطِ اللِّوَى بَيْنَ الدَّخُولِ فَحَوْمَلِ فَتُوضِحَ فَالْمِقْرَاةِ لَمْ يَعْفُ رَسْمُهَا     لِمَا نَسَجَتْهَا مِنْ جَنُوبٍ وَشَمْأَلِ قَالَ: وَهَذِهِ مَوَاضِعُ مَعْرُوفَةٌ بِحُورَانَ. ثُمَّ رَوَى مِنْ طَرِيقِ هِشَامِ بْنِ مُحَمَّدِ بْنِ السَّائِبِ الْكَلْبِيِّ حَدَّثَنِي فَرْوَةُ بْنُ سَعِيدِ بْنِ عَفِيفِ بْنِ مَعْدِي كَرِبَ عَنْ أَبِيهِ عَنْ جَدِّهِ قَالَ بَيْنَا نَحْنُ عِنْدَ رَسُولِ اللَّهِ ﷺ إِذْ أَقْبَلَ وَفْدٌ مِنَ الْيَمَنِ فَقَالُوا: يَا رَسُولَ اللَّهِ لَقَدْ أَحْيَانَا اللَّهُ بِبَيْتَيْنِ مِنْ شِعْرِ امْرِئِ الْقَيْسِ قَالَ: وَكَيْفَ ذَاكَ ؟ قَالُوا: أَقْبَلْنَا نُرِيدُكَ حَتَّى إِذَا كُنَّا بِبَعْضِ الطَّرِيقِ أَخْطَأْنَا الطَّرِيقَ فَمَكَثْنَا ثَلَاثًا لَا نَقْدِرُ عَلَى الْمَاءِ فَتَفَرَّقْنَا إِلَى أُصُولِ طَلْحٍ وَسَمُرٍ ; لِيَمُوتَ كُلُّ رَجُلٍ مِنَّا فِي ظِلِّ شَجَرَةٍ فَبَيْنَا نَحْنُ بِآخِرِ رَمَقٍ إِذَا رَاكِبٌ يُوضِعُ عَلَى بَعِيرٍ فَلَمَّا رَآهُ بَعْضُنَا - قَالَ وَالرَّاكِبُ يَسْمَعُ -: وَلَمَّا رَأَتْ أَنَّ الشَّرِيعَةَ هَمُّهَا     وَأَنَّ الْبَيَاضَ مِنْ فَرَائِصِهَا دَامِي تَيَمَّمَتِ الْعَيْنَ الَّتِي عِنْدَ ضَارِجٍ     يَفِيءُ عَلَيْهَا الظِّلُّ عَرْمَضُهَا طَامِي فَقَالَ الرَّاكِبُ: وَمَنْ يَقُولُ هَذَا الشِّعْرَ ؟ - وَقَدْ رَأَى مَا بِنَا مِنَ الْجَهْدِ - قَالَ: قُلْنَا: امْرُؤُ الْقَيْسِ بْنُ حُجْرٍ قَالَ: وَاللَّهِ مَا كَذَبَ هَذَا ضَارِجٌ عِنْدَكُمْ فَنَظَرْنَا فَاذَا بَيْنَنَا وَبَيْنَ الْمَاءِ نَحْوٌ مِنْ خَمْسِينَ ذِرَاعًا فَحَبَوْنَا إِلَيْهِ عَلَى الرُّكَبِ فَاذَا هُوَ كَمَا قَالَ امْرُؤُ الْقَيْسِ عَلَيْهِ الْعَرْمَضُ يَفِيءُ عَلَيْهِ الظِّلُّ فَقَالَ رَسُولُ اللَّهِ ﷺ: ذَاكَ رَجُلٌ مَذْكُورٌ فِي الدُّنْيَا مَنْسِيٌّ فِي الْآخِرَةِ، شَرِيفٌ فِي الدُّنْيَا خَامِلٌ فِي الْآخِرَةِ، بِيَدِهِ لِوَاءُ الشُّعَرَاءِ يَقُودُهُمْ إِلَى النَّارِ. وَذَكَرَ الْكَلْبِيُّ أَنَّ امْرَأَ الْقَيْسِ أَقْبَلَ بِرَايَاتِهِ، يُرِيدُ قِتَالَ بَنِي أَسَدٍ حِينَ قَتَلُوا أَبَاهُ فَمَرَّ بِتَبَالَةَ وَبِهَا ذُو الْخَلَصَةِ، وَهُوَ صَنَمٌ وَكَانَتِ الْعَرَبُ تَسْتَقْسِمُ عِنْدَهُ فَاسْتَقْسَمَ فَخَرَجَ الْقَدَحُ النَّاهِي ثُمَّ الثَّانِيَةَ ثُمَّ الثَّالِثَةَ كَذَلِكَ فَكَسَرَ الْقِدَاحَ وَضَرَبَ بِهَا وَجْهَ ذِي الْخَلَصَةِ، وَقَالَ: عَضَضْتَ بِأَيْرِ أَبِيكَ لَوْ كَانَ أَبُوكَ الْمَقْتُولُ لَمَا عَوَّقْتَنِي، ثُمَّ أَغَارَ عَلَى بَنِي أَسَدٍ فَقَتَلَهُمْ قَتْلًا ذَرِيعًا. قَالَ ابْنُ الْكَلْبِيِّ: فَلَمْ يُسْتَقْسَمْ عِنْدَ ذِي الْخَلَصَةِ حَتَّى جَاءَ الْإِسْلَامُ. وَذَكَرَ بَعْضُهُمْ أَنَّهُ امْتَدَحَ قَيْصَرَ مَلِكَ الرُّومِ يَسْتَنْجِدُهُ فِي بَعْضِ الْحُرُوبِ، وَيَسْتَرْفِدُهُ فَلَمْ يَجِدْ مَا يُؤَمِّلُهُ عِنْدَهُ فَهَجَاهُ بَعْدَ ذَلِكَ فَيُقَالَ: إِنَّهُ سَقَاهُ سُمًّا فَقَتَلَهُ فَأَلْجَأَهُ الْمَوْتُ إِلَى جَنْبِ قَبْرِ امْرَأَةٍ عِنْدَ جَبَلٍ يُقَالَ لَهُ: عَسِيبٌ فَكَتَبَ هُنَالِكَ أَجَارَتَنَا إِنَّ الْمَزَارَ قَرِيبٌ     وَإِنِّي مُقِيمٌ مَا أَقَامَ عَسِيبُ أَجَارَتَنَا إِنَّا غَرِيبَانِ هَاهُنَا     وَكُلُّ غَرِيبٍ لِلْغَرِيبِ نَسِيبُ وَقَدْ ذَكَرُوا أَنَّ الْمُعَلَّقَاتِ السَّبْعَ كَانَتْ مُعَلَّقَةً بِالْكَعْبَةِ، وَذَلِكَ أَنَّ الْعَرَبَ كَانُوا إِذَا عَمِلَ أَحَدُهُمْ قَصِيدَةً عَرَضَهَا عَلَى قُرَيْشٍ فَإِنْ أَجَازُوهَا عَلَّقُوهَا عَلَى الْكَعْبَةِ تَعْظِيمًا لِشَأْنِهَا فَاجْتَمَعَ مِنْ ذَلِكَ هَذِهِ الْمُعَلَّقَاتُ السَّبْعُ فَالْأُولَى لِامْرِئِ الْقَيْسِ بْنِ حُجْرٍ الْكَنَدِيِّ كَمَا تَقَدَّمَ وَأَوَّلُهَا قِفَا نَبْكِ مِنْ ذِكْرَى حَبِيبٍ وَمُنْزِلٍ     بِسِقْطِ اللِّوَى بَيْنَ الدَّخُولِ فَحَوْمَلِ وَالثَّانِيَةُ لِلنَّابِغَةِ الذُّبْيَانِيِّ  وَاسْمُهُ زِيَادُ بْنُ مُعَاوِيَةَ، وَيُقَالَ: زِيَادُ بْنُ عَمْرِو بْنِ مُعَاوِيَةَ بْنِ ضِبَابِ بْنِ جَابِرِ بْنِ يَرْبُوعَ بْنِ غَيْظِ بْنِ مُرَّةَ بْنِ عَوْفِ بْنِ سَعْدِ بْنِ ذُبْيَانَ بْنِ بَغِيضٍ، وَأَوَّلُهَا يَا دَارَ مَيَّةَ بِالْعَلْيَاءِ فَالسَّنَدِ     أَقْوَتْ وَطَالَ عَلَيْهَا سَالِفُ الْأَبَدِ وَالثَّالِثَةُ لِزُهَيْرِ بْنِ أَبِي سُلْمَى رَبِيعَةَ بْنِ رِيَاحٍ الْمُزَنِيِّ، وَأَوَّلُهَا أَمِنْ أُمِّ أَوْفَى دِمْنَةٌ لَمْ تَكَلَّمِ     بِحَوْمَانَةِ الدَّرَّاجِ فَالْمُتَثَلِّمِ وَالرَّابِعَةُ لِطَرَفَةَ بْنِ الْعَبْدِ بْنِ سُفْيَانَ بْنِ سَعْدِ بْنِ مَالِكِ بْنِ ضُبَيْعَةَ بْنِ قَيْسِ بْنِ ثَعْلَبَةَ بْنِ عُكَابَةَ بْنِ صَعْبِ بْنِ عَلِيِّ بْنِ بَكْرِ بْنِ وَائِلٍ، وَأَوَّلُهَا لِخَوْلَةَ أَطْلَالٌ بِبُرْقَةَ ثَهْمَدِ     تَلُوحُ كَبَاقِي الْوَشْمِ فِي ظَاهِرِ الْيَدِ وَالْخَامِسَةُ لِعَنْتَرَةَ بْنِ شَدَّادِ بْنِ مُعَاوِيَةَ بْنِ قُرَادِ بْنِ مَخْزُومِ بْنِ رَبِيعَةَ بْنِ مَالِكِ بْنِ غَالِبِ بْنِ قُطَيْعَةَ بْنِ عَبْسٍ الْعَبْسِيُّ، وَأَوَّلُهَا هَلْ غَادَرَ الشُّعَرَاءُ مِنْ مُتَرَدَّمِ     أَمْ هَلْ عَرَفْتَ الدَّارَ بَعْدَ تَوَهُّمِ وَالسَّادِسَةُ لِعَلْقَمَةَ بْنِ عَبْدَةَ بْنِ النُّعْمَانِ بْنِ قَيْسٍ أَحَدِ بَنِي تَمِيمٍ، وَأَوَّلُهَا طَحَا بِكَ قَلْبٌ فِي الْحِسَانِ طَرُوبُ     بُعَيْدَ الشَّبَابِ عَصْرَ حَانَ مَشِيبُ وَالسَّابِعَةُ - وَمِنْهُمْ مَنْ لَا يُثْبِتُهَا فِي الْمُعَلَّقَاتِ وَهُوَ قَوْلُ الْأَصْمَعِيِّ وَغَيْرِهِ - وَهِيَ لِلَبِيدِ بْنِ رَبِيعَةَ  بْنِ مَالِكِ بْنِ جَعْفَرِ بْنِ كِلَابِ بْنِ رَبِيعَةَ بْنِ عَامِرِ بْنِ صَعْصَعَةَ بْنِ مُعَاوِيَةَ بْنِ بَكْرِ بْنِ هَوَازِنَ بْنِ مَنْصُورِ بْنِ عِكْرِمَةَ بْنِ خَصَفَةَ بْنِ قَيْسِ بْنِ عَيْلَانَ بْنِ مُضَرَ، وَأَوَّلُهَا عَفَتِ الدِّيَارُ مَحَلُّهَا فَمُقَامُهَا     بِمِنًى تَأَبَّدَ غَوْلُهَا فِرِجَامُهَا فَأَمَّا الْقَصِيدَةُ الَّتِي لَا يُعْرَفُ قَائِلُهَا فِيمَا ذَكَرَهُ أَبُو عُبَيْدَةَ وَالْأَصْمَعِيُّ وَالْمُبَرِّدُ وَغَيْرُهُمْ فَهِيَ قَوْلُهُ هَلْ بِالطُّلُولِ لِسَائِلٍ رَدُّ     أَمْ هَلْ لَهَا بِتَكَلُّمٍ عَهْدُ وَهِيَ مُطَوَّلَةٌ، وَفِيهَا مَعَانٍ حَسَنَةٌ كَثِيرَةٌ.

     ✧ Mention of Imruʾ al-Qays / Imriʾ al-Qays b. Ḥujr al-Kindī, the author of one of the Muʿallaqāt, which is the most boastful and most famous of them, whose opening is: Qifā nabki min dhikrā ḥabībin wa-manzil Imām Aḥmad said: Hushaym narrated to us, Abū al-Jahm narrated to us from al-Zuhrī from Abū Salamah from Abū Hurayrah, who said: The Messenger of Allah ﷺ said: "Imruʾ al-Qays is the bearer of the banner of the poets to the Fire." This ḥadīth has been narrated from Hushaym by many, among them Bishr b. al-Ḥakam, al-Ḥasan b. ʿArafah, and ʿAbd Allāh b. Hārūn, the Commander of the Faithful al-Maʾmūn, brother of al-Amīn, and Yaḥyā b. Maʿīn. Ibn ʿAdī transmitted it from the path of ʿAbd al-Razzāq from al-Zuhrī with it. This is disconnected, and it has been narrated from another direction from Abū Hurayrah, and it is not sound from other than this direction. Al-Ḥāfiẓ Ibn ʿAsākir said: He is Imruʾ al-Qays b. Ḥujr b. al-Ḥārith b. ʿAmr b. Ḥujr Ākil al-Murār b. ʿAmr b. Muʿāwiyah b. al-Ḥārith b. Yaʿrub b. Thawr b. Murattiʿ b. Muʿāwiyah b. Kindah, Abū Yazīd; and it is said: Abū Wahb; and it is said: Abū al-Ḥārith al-Kindī. He was in the districts of Damascus, and he mentioned places from it in his poetry. Among that is his saying: Qifā nabki min dhikrā ḥabībin wa-munzilī bi-siqṭi al-liwā bayna al-dakhūli fa-ḥawmalī Fa-tūḍiḥa fa-al-miqrāti lam yaʿfu rasmuhā li-mā nasajathā min janūbin wa-shamʾalī He said: These are places known in Ḥawrān. Then he narrated from the path of Hishām b. Muḥammad b. al-Sāʾib al-Kalbī: Farwah b. Saʿīd b. ʿAfīf b. Maʿdī Karib narrated to me from his father from his grandfather, who said: While we were with the Messenger of Allah ﷺ, a delegation from Yemen came forward and said: "O Messenger of Allah, Allah has revived us with two verses from the poetry of Imruʾ al-Qays." He said: "And how is that?" They said: "We set out seeking you, until when we were on part of the road we missed the way and stayed for three days unable to find water, so we dispersed to the roots of ṭalḥ and samur trees, so that each man of us would die in the shade of a tree. While we were at our last breath, suddenly a rider was hastening on a camel; when some of us saw him—he said, while the rider was listening—: Wa-lammā raʾat anna al-sharīʿata hammuhā wa-anna al-bayāḍa min farāʾiṣihā dāmī Tayammamat al-ʿayna allatī ʿinda Ḍārijin yafīʾu ʿalayhā al-ẓillu ʿarmadu-hā ṭāmī The rider said: 'Who says this poetry?'—and he had seen the exhaustion we were in. We said: 'Imruʾ al-Qays b. Ḥujr.' He said: 'By Allah, he did not lie; this is Ḍārij near you.' So we looked, and behold, between us and the water was about fifty cubits, so we crawled to it on our knees, and behold, it was as Imruʾ al-Qays said: upon it was the green scum, and the shade fell upon it. The Messenger of Allah ﷺ said: 'That is a man remembered in this world, forgotten in the Hereafter; noble in this world, obscure in the Hereafter; in his hand is the banner of the poets, leading them to the Fire.'" Al-Kalbī mentioned that Imruʾ al-Qays set out with his banners, intending to fight Banū Asad when they had killed his father. He passed by Tabālah, where Dhū al-Khalaṣah was—an idol at which the Arabs used to practice divination by arrows. He drew lots, and the forbidding arrow came out; then a second time, then a third time, likewise. So he broke the arrows and struck the face of Dhū al-Khalaṣah with them, and said: "Bite your father's penis! If your father had been the one killed, you would not have hindered me." Then he raided Banū Asad and killed them with a swift slaughter. Ibn al-Kalbī said: Divination by arrows was not practiced at Dhū al-Khalaṣah again until Islam came. Some mentioned that he praised Caesar, the king of the Byzantines, seeking his aid in some wars and requesting a gift from him, but he did not find what he hoped for with him, so he satirized him after that. It is said that Caesar gave him poison to drink, which killed him, and death forced him to the side of a woman's grave near a mountain called ʿAsīb, where he wrote: Ajāratanā inna al-mazāra qarībun wa-innī muqīmun mā aqāma ʿAsību Ajāratanā innā gharībāni hāhunā wa-kullu gharībin li-l-gharībi nasību They have mentioned that the seven Muʿallaqāt were suspended on the Kaʿbah. That is because when one of the Arabs composed a qaṣīdah, he would present it to Quraysh; if they approved it, they would hang it on the Kaʿbah in honor of its status. From that, these seven Muʿallaqāt came together. The first is by Imruʾ al-Qays b. Ḥujr al-Kindī, as preceded, and its opening is: Qifā nabki min dhikrā ḥabībin wa-munzilī bi-siqṭi al-liwā bayna al-dakhūli fa-ḥawmalī The second is by al-Nābighah al-Dhubyānī, whose name is Ziyād b. Muʿāwiyah; and it is said: Ziyād b. ʿAmr b. Muʿāwiyah b. Ḍibāb b. Jābir b. Yarbūʿ b. Ghayẓ b. Murrah b. ʿAwf b. Saʿd b. Dhubyān b. Baghīḍ, and its opening is: Yā dāra Mayyata bi-al-ʿalyāʾi fa-al-sanadi aqwat wa-ṭāla ʿalayhā sālifu al-abadi The third is by Zuhayr b. Abī Sulmā Rabīʿah b. Riyāḥ al-Muzanī, and its opening is: A-min Ummi Awfā dimnatun lam takallami bi-ḥawmānati al-darrāji fa-al-mutathallami The fourth is by Ṭarafah b. al-ʿAbd b. Sufyān b. Saʿd b. Mālik b. Ḍubayʿah b. Qays b. Thaʿlabah b. ʿUkābah b. Ṣaʿb b. ʿAlī b. Bakr b. Wāʾil, and its opening is: Li-Khawlata aṭlālun bi-burqati Thahmadi talūḥu ka-bāqī al-washmi fī ẓāhiri al-yadi The fifth is by ʿAntarah b. Shaddād b. Muʿāwiyah b. Qurād b. Makhzūm b. Rabīʿah b. Mālik b. Ghālib b. Quṭayʿah b. ʿAbs al-ʿAbsī, and its opening is: Hal ghādara al-shuʿarāʾu min mutaraddami am hal ʿarafta al-dāra baʿda tawahhumi The sixth is by ʿAlqamah b. ʿAbdah b. al-Nuʿmān b. Qays, one of Banū Tamīm, and its opening is: Ṭaḥā bika qalbun fī al-ḥisāni ṭarūbu buʿayda al-shabābi ʿaṣra ḥāna mashību The seventh—and some do not affirm it among the Muʿallaqāt, and that is the statement of al-Aṣmaʿī and others—is by Labīd b. Rabīʿah b. Mālik b. Jaʿfar b. Kilāb b. Rabīʿah b. ʿĀmir b. Ṣaʿṣaʿah b. Muʿāwiyah b. Bakr b. Hawāzin b. Manṣūr b. ʿIkrimah b. Khaṣafah b. Qays b. ʿAylān b. Muḍar, and its opening is: ʿAfat al-diyāru maḥalluhā fa-muqāmuhā bi-Minan taʾabbada ghawluhā fa-rijāmuhā As for the qaṣīdah whose author is unknown, as mentioned by Abū ʿUbaydah, al-Aṣmaʿī, al-Mubarrad, and others, it is his saying: Hal bi-al-ṭulūli li-sāʾilin raddu am hal lahā bi-takallumin ʿahdu It is lengthy, and in it there are many fine meanings.

159. Tarikh (al-Tabari) 630No grade recorded

     ذِكْرُ شَيْءٍ مِنْ أَخْبَارِ أمية ابن أبي الصلت الثقفي أُمَيَّةَ ابْنِ أَبِي الصَّلْتِ الثَّقَفِيِّ   كَانَ مِنْ شُعَرَاءِ الْجَاهِلِيَّةِ وَقَدْ أَدْرَكَ زَمَنَ الْإِسْلَامِ قَالَ الْحَافِظُ ابْنُ عَسَاكِرَ: هُوَ أُمَيَّةُ بْنُ أَبِي الصَّلْتِ عَبْدِ اللَّهِ بْنِ أَبِي رَبِيعَةَ بْنِ عَوْفِ بْنِ عُقْدَةَ بْنِ غِيَرَةَ بْنِ عَوْفِ بْنِ ثَقِيفِ بْنِ مُنَبِّهِ بْنِ بَكْرِ بْنِ هَوَازِنَ أَبُو عُثْمَانَ، وَيُقَالَ: أَبُو الْحَكَمِ الثَّقَفِيُّ شَاعِرٌ جَاهِلِيٌّ قَدِمَ دِمَشْقَ قَبْلَ الْإِسْلَامِ، وَقِيلَ: إِنَّهُ كَانَ مُسْتَقِيمًا، وَإِنَّهُ كَانَ فِي أَوَّلِ أَمْرِهِ عَلَى الْإِيمَانِ ثُمَّ زَاغَ عَنْهُ، وَإِنَّهُ هُوَ الَّذِي أَرَادَهُ اللَّهُ تَعَالَى بِقَوْلِهِ وَاتْلُ عَلَيْهِمْ نَبَأَ الَّذِي آتَيْنَاهُ آيَاتِنَا فَانْسَلَخَ مِنْهَا فَأَتْبَعَهُ الشَّيْطَانُ فَكَانَ مِنَ الْغَاوِينَ [ الْأَعْرَافِ: 175 ]. قَالَ الزُّبَيْرُ بْنُ بَكَّارٍ فَوَلَدَتْ رُقَيَّةُ بِنْتُ عَبْدِ شَمْسِ بْنِ عَبْدِ مَنَافٍ أُمَيَّةَ الشَّاعِرَ ابْنَ أَبِي الصَّلْتِ، وَاسْمُ أَبِي الصَّلْتِ رَبِيعَةُ بْنُ وَهْبِ بْنِ عِلَاجِ بْنِ أَبِي سَلَمَةَ بْنِ ثَقِيفٍ. وَقَالَ غَيْرُهُ: كَانَ أَبُوهُ مِنَ الشُّعَرَاءِ الْمَشْهُورِينَ بِالطَّائِفِ وَكَانَ أُمَيَّةُ أَشْعَرُهُمْ. وَقَالَ عَبْدُ الرَّزَّاقِ: قَالَ الثَّوْرِيُّ: أَخْبَرَنِي حَبِيبُ بْنُ أَبِي ثَابِتٍ، أَنَّ عَبْدَ اللَّهِ بْنَ عَمْرٍو قَالَ فِي قَوْلِهِ تَعَالَى وَاتْلُ عَلَيْهِمْ نَبَأَ الَّذِي آتَيْنَاهُ آيَاتِنَا فَانْسَلَخَ مِنْهَا فَأَتْبَعَهُ الشَّيْطَانُ فَكَانَ مِنَ الْغَاوِينَ هُوَ أُمَيَّةُ بْنُ أَبِي الصَّلْتِ، وَكَذَا رَوَاهُ أَبُو بَكْرِ بْنُ مَرْدَوَيْهِ عَنْ أَبِي بَكْرٍ الشَّافِعِيِّ عَنْ مُعَاذِ بْنِ الْمُثَنَّى عَنْ مُسَدَّدٍ عَنْ أَبِي عَوَانَةَ عَنْ عَبْدِ الْمَلِكِ بْنِ عُمَيْرٍ عَنْ نَافِعِ بْنِ عَاصِمِ بْنِ مَسْعُودٍ قَالَ: إِنِّي لَفِي حَلْقَةٍ فِيهَا عَبْدُ اللَّهِ بْنُ عَمْرٍو فَقَرَأَ رَجُلٌ مِنَ الْقَوْمِ الْآيَةَ الَّتِي فِي الْأَعْرَافِ وَاتْلُ عَلَيْهِمْ نَبَأَ الَّذِي آتَيْنَاهُ آيَاتِنَا فَانْسَلَخَ مِنْهَا فَقَالَ هَلْ تَدْرُونَ مَنْ هُوَ ؟ فَقَالَ بَعْضُهُمْ: هُوَ صَيْفِيُّ بْنُ الرَّاهِبِ، وَقَالَ آخَرُ: بَلْ هُوَ بَلْعَمٌ رَجُلٌ مِنْ بَنِي إِسْرَائِيلَ فَقَالَ: لَا. قَالَ: فَمَنْ هُوَ ؟ قَالَ: هُوَ أُمَيَّةُ بْنُ أَبِي الصَّلْتِ. وَهَكَذَا قَالَ: أَبُو صَالِحٍ وَالْكَلْبِيُّ، وَحَكَاهُ قَتَادَةُ عَنْ بَعْضِهِمْ. وَقَالَ الطَّبَرَانِيُّ حَدَّثَنَا عَلِيُّ بْنُ عَبْدِ الْعَزِيزِ حَدَّثَنَا عَبْدُ اللَّهِ بْنُ شَبِيبٍ الرَّبَعِيُّ حَدَّثَنَا مُحَمَّدُ بْنُ سَلَمَةَ بْنِ هِشَامٍ الْمَخْزُومِيُّ حَدَّثَنَا إِسْمَاعِيلُ بْنُ الطَّرِيحِ بْنِ إِسْمَاعِيلَ الثَّقَفِيُّ حَدَّثَنِي أَبِي عَنْ أَبِيهِ عَنْ مَرْوَانَ بْنِ الْحَكَمِ عَنْ مُعَاوِيَةَ بْنِ أَبِي سُفْيَانَ عَنْ أَبِيهِ قَالَ: خَرَجْتُ أَنَا وَأُمَيَّةُ بْنُ أَبِي الصَّلْتِ الثَّقَفِيُّ تُجَّارًا إِلَى الشَّامِ فَكُلَّمَا نَزَلْنَا مَنْزِلًا أَخَذَ أُمَيَّةُ سِفْرًا لَهُ يَقْرَؤُهُ عَلَيْنَا. فَكُنَّا كَذَلِكَ حَتَّى نَزَلْنَا قَرْيَةً مِنْ قُرَى النَّصَارَى فَجَاؤُهُ وَأَكْرَمُوهُ وَأَهْدَوْا لَهُ، وَذَهَبَ مَعَهُمْ إِلَى بُيُوتِهِمْ ثُمَّ رَجَعَ فِي وَسَطِ النَّهَارِ فَطَرَحَ ثَوْبَيْهِ وَأَخَذَ ثَوْبَيْنِ لَهُ أَسْوَدَيْنِ فَلَبِسَهُمَا، وَقَالَ لِي: هَلْ لَكَ يَا أَبَا سُفْيَانَ فِي عَالِمٍ مِنْ عُلَمَاءَ النَّصَارَى إِلَيْهِ يَتَنَاهَى عِلْمُ الْكِتَابِ تَسْأَلُهُ ؟ قُلْتُ: لَا أَرَبَ لِي فِيهِ وَاللَّهِ لَئِنْ حَدَّثَنِي بِمَا أُحِبُّ لَا أَثِقُ بِهِ، وَلَئِنْ حَدَّثَنِي بِمَا أَكْرَهُ لَأَوْجَلَنَّ مِنْهُ. قَالَ: فَذَهَبَ وَخَالَفَهُ شَيْخٌ مِنَ النَّصَارَى فَدَخَلَ عَلَيَّ فَقَالَ: مَا يَمْنَعُكَ أَنْ تَذْهَبَ إِلَى هَذَا الشَّيْخِ ؟ قُلْتُ: لَسْتُ عَلَى دِينِهِ قَالَ: وَإِنْ فَإِنَّكَ تَسْمَعُ مِنْهُ عَجَبًا وَتَرَاهُ. ثُمَّ قَالَ لِي: أَثَقَفِيٌّ أَنْتَ ؟ قُلْتُ: لَا، وَلَكِنْ قُرَشِيٌّ. قَالَ: فَمَا يَمْنَعُكَ مِنَ الشَّيْخِ ؟ فَوَاللَّهِ إِنَّهُ لَيُحِبُّكُمْ وَيُوصِي بِكُمْ. قَالَ: فَخَرَجَ مِنْ عِنْدِنَا، وَمَكَثَ أُمَيَّةُ عِنْدَهُمْ حَتَّى جَاءَنَا بَعْدَ هَدْأَةٍ مِنَ اللَّيْلِ فَطَرَحَ ثَوْبَيْهِ ثُمَّ انْجَدَلَ عَلَى فِرَاشِهِ فَوَاللَّهِ مَا نَامَ وَلَا قَامَ حَتَّى أَصْبَحَ كَئِيبًا حَزِينًا سَاقِطًا غَبُوقُهُ عَلَى صَبُوحِهِ، مَا يُكَلِّمُنَا وَلَا نُكَلِّمُهُ، ثُمَّ قَالَ: أَلَا تَرْحَلُ ؟ قُلْتُ: وَهَلْ بِكَ مِنْ رَحِيلٍ ؟ قَالَ: نَعَمْ فَرَحَلْنَا فَسِرْنَا بِذَلِكَ لَيْلَتَيْنِ مِنْ هَمِّهِ. ثُمَّ قَالَ فِي اللَّيْلَةِ الثَّالِثَةِ: أَلَا تَحَدَّثُ يَا أَبَا سُفْيَانَ ؟ قُلْتُ: وَهَلْ بِكَ مِنْ حَدِيثٍ ؟ وَاللَّهِ مَا رَأَيْتُ مِثْلَ الَّذِي رَجَعْتَ بِهِ مِنْ عِنْدِ صَاحِبِكَ. قَالَ: أَمَا إِنَّ ذَلِكَ لِشَيْءٍ لَسْتَ فِيهِ إِنَّمَا ذَلِكَ لِشَيْءٍ وَجِلْتُ مِنْهُ مِنْ مُنْقَلَبِي. قُلْتُ: وَهَلْ لَكَ مِنْ مُنْقَلَبٍ قَالَ: أَيْ وَاللَّهِ لَأَمُوتَنَّ، ثُمَّ لَأُحْيَيَنَّ قَالَ: قُلْتُ: هَلْ أَنْتَ قَابِلٌ أَمَانَتِي ؟ قَالَ: عَلَى مَاذَا ؟ قُلْتُ: عَلَى أَنَّكَ لَا تُبْعَثُ وَلَا تُحَاسَبُ قَالَ: فَضَحِكَ، ثُمَّ قَالَ: بَلَى وَاللَّهِ يَا أَبَا سُفْيَانَ لَنُبْعَثَنَّ ثُمَّ لَنُحَاسَبَنَّ، وَلَيَدْخُلَنَّ فَرِيقٌ الْجَنَّةَ وَفَرِيقٌ النَّارَ. قُلْتُ: فَفِي أَيِّهِمَا أَنْتَ أَخْبَرَكَ صَاحِبُكَ ؟ قَالَ: لَا عِلْمَ لِصَاحِبِي بِذَلِكَ لَا فِيَّ وَلَا فِي نَفْسِهِ. قَالَ: فَكُنَّا فِي ذَلِكَ لَيْلَتَيْنِ يَعْجَبُ مِنِّي وَأَضْحَكُ مِنْهُ حَتَّى قَدِمْنَا غُوطَةَ دِمَشْقَ فَبِعْنَا مَتَاعَنَا، وَأَقَمْنَا بِهَا شَهْرَيْنِ فَارْتَحَلْنَا حَتَّى نَزَلْنَا قَرْيَةً مِنْ قُرَى النَّصَارَى. فَلَمَّا رَأَوْهُ جَاءُوهُ وَأَهْدَوْا لَهُ، وَذَهَبَ مَعَهُمْ إِلَى بَيْعَتِهِمْ فَمَا جَاءَ إِلَّا بَعْدَ مُنْتَصَفِ النَّهَارِ فَلَبِسَ ثَوْبَيْهِ، وَذَهَبَ إِلَيْهِمْ حَتَّى جَاءَ بَعْدَ هَدْأَةٍ مِنَ اللَّيْلِ فَطَرَحَ ثَوْبَيْهِ وَرَمَى بِنَفْسِهِ عَلَى فِرَاشِهِ فَوَاللَّهِ مَا نَامَ وَلَا قَامَ وَأَصْبَحَ حَزِينًا كَئِيبًا لَا يُكَلِّمُنَا وَلَا نُكَلِّمُهُ، ثُمَّ قَالَ: أَلَا تَرْحَلُ ؟ قُلْتُ: بَلَى إِنْ شِئْتَ. فَرَحَلْنَا كَذَلِكَ مِنْ بَثِّهِ وَحُزْنِهِ لَيَالِيَ، ثُمَّ قَالَ لِي: يَا أَبَا سُفْيَانَ هَلْ لَكَ فِي الْمَسِيرِ لِنَتَقَدَّمَ أَصْحَابَنَا ؟ قُلْتُ: هَلْ لَكَ فِيهِ ؟ قَالَ: نَعَمْ. فَسِرْنَا حَتَّى بَرَزْنَا مِنْ أَصْحَابِنَا سَاعَةً، ثُمَّ قَالَ: هَيَا صَخْرُ قُلْتُ: مَا تَشَاءُ ؟ قَالَ حَدِّثْنِي عَنْ عُتْبَةَ بْنِ رَبِيعَةَ أَيَجْتَنِبُ الْمَظَالِمَ وَالْمَحَارِمَ ؟ قُلْتُ: إِي وَاللَّهِ. قَالَ: وَيَصِلُ الرَّحِمَ وَيَأْمُرُ بِصِلَتِهَا ؟ قُلْتُ: إِي وَاللَّهِ. قَالَ: وَكَرِيمُ الطَّرَفَيْنِ وَسَطٌ فِي الْعَشِيرَةِ ؟ قُلْتُ: نَعَمْ قَالَ: فَهَلْ تَعْلَمُ قُرَشِيًّا أَشْرَفَ مِنْهُ ؟ قُلْتُ: لَا وَاللَّهِ لَا أَعْلَمُ. قَالَ أَمُحْوِجٌ هُوَ ؟ قُلْتُ: لَا بَلْ هُوَ ذُو مَالٍ كَثِيرٍ. قَالَ: وَكَمْ أَتَى عَلَيْهِ مِنَ السِّنِّ ؟ قُلْتُ: قَدْ زَادَ عَلَى الْمِائَةِ. قَالَ: فَالشَّرَفُ وَالسِّنُّ وَالْمَالُ أَزْرَيْنَ بِهِ ؟ قُلْتُ: وَلِمَ ذَاكَ يُزْرِي بِهِ ؟ لَا وَاللَّهِ بَلْ يَزِيدُهُ خَيْرًا قَالَ: هُوَ ذَاكَ. هَلْ لَكَ فِي الْمَبِيتِ ؟ قُلْتُ: هَلْ لِي فِيهِ قَالَ: فَاضْطَجَعْنَا حَتَّى مَرَّ الثَّقَلُ. قَالَ: فَسِرْنَا حَتَّى نَزَلْنَا فِي الْمَنْزِلِ وَبِتْنَا بِهِ، ثُمَّ ارْتَحَلْنَا مِنْهُ فَلَمَّا كَانَ اللَّيْلُ قَالَ لِي: يَا أَبَا سُفْيَانَ قُلْتُ مَا تَشَاءُ ؟ قَالَ: هَلْ لَكَ فِي مِثْلِ الْبَارِحَةِ ؟ قُلْتُ: هَلْ لِي فِيهِ. قَالَ: فَسِرْنَا عَلَى نَاقَتَيْنِ بُخْتِيَّتَيْنِ حَتَّى إِذَا بَرَزْنَا قَالَ: هَيَا صَخْرُ هِيهِ عَنْ عُتْبَةَ بْنِ رَبِيعَةَ. قَالَ: قُلْتُ هِيهًا فِيهِ قَالَ: أَيَجْتَنِبُ الْمَحَارِمَ وَالْمَظَالِمَ، وَيَصِلُ الرَّحِمَ وَيَأْمُرُ بِصِلَتِهَا ؟ قُلْتُ: إِي وَاللَّهِ إِنَّهُ لَيَفْعَلُ. قَالَ: وَذُو مَالٍ ؟ قُلْتُ: وَذُو مَالٍ. قَالَ أَتَعْلَمُ قُرَشِيًّا أَسْوَدَ مِنْهُ ؟ قُلْتُ: لَا وَاللَّهِ مَا أَعْلَمُ. قَالَ: كَمْ أَتَى لَهُ مِنَ السِّنِّ ؟ قُلْتُ: قَدْ زَادَ عَلَى الْمِائَةِ. قَالَ: فَإِنَّ السِّنَّ وَالشَّرَفَ وَالْمَالَ أَزْرَيْنَ بِهِ ؟ قُلْتُ: كَلَّا وَاللَّهِ مَا أَزْرَى بِهِ ذَلِكَ، وَأَنْتَ قَائِلٌ شَيْئًا فَقُلْهُ. قَالَ: لَا تَذْكُرْ حَدِيثِي حَتَّى يَأْتِيَ مِنْهُ مَا هُوَ آتٍ. ثُمَّ قَالَ: فَإِنَّ الَّذِي رَأَيْتَ أَصَابَنِي أَنِّي جِئْتُ هَذَا الْعَالِمَ فَسَأَلْتُهُ عَنْ أَشْيَاءَ، ثُمَّ قُلْتُ: أَخْبِرْنِي عَنْ هَذَا النَّبِيِّ الَّذِي يُنْتَظَرُ. قَالَ: هُوَ رَجُلٌ مِنَ الْعَرَبِ. قُلْتُ: قَدْ عَلِمْتُ أَنَّهُ مِنَ الْعَرَبِ فَمِنْ أَيِّ الْعَرَبِ هُوَ ؟ قَالَ: مِنْ أَهْلِ بَيْتٍ تَحُجُّهُ الْعَرَبُ. قُلْتُ: وَفِينَا بَيْتٌ تَحُجُّهُ الْعَرَبُ. قَالَ: هُوَ مِنْ إِخْوَانِكُمْ مِنْ قُرَيْشٍ فَأَصَابَنِي وَاللَّهِ شَيْءٌ مَا أَصَابَنِي مِثْلُهُ قَطُّ، وَخَرَجَ مِنْ يَدِي فَوْزُ الدُّنْيَا وَالْآخِرَةِ، وَكُنْتُ أَرْجُو أَنْ أَكُونَ إِيَّاهُ. قُلْتُ: فَإِذَا كَانَ مَا كَانَ فَصِفْهُ لِي. قَالَ: رَجُلٌ شَابٌّ حِينَ دَخَلَ فِي الْكُهُولَةِ بُدُوُّ أَمْرِهِ يَجْتَنِبُ الْمَظَالِمَ وَالْمَحَارِمَ، وَيَصِلُ الرَّحِمَ وَيَأْمُرُ بِصِلَتِهَا، وَهُوَ مُحْوِجٌ كَرِيمُ الطَّرَفَيْنِ مُتَوَسِّطٌ فِي الْعَشِيرَةِ، أَكْثَرُ جُنْدِهِ مِنَ الْمَلَائِكَةِ. قُلْتُ: وَمَا آيَةُ ذَلِكَ ؟ قَالَ: قَدْ رَجَفَتِ الشَّامُ مُنْذُ هَلَكَ عِيسَى ابْنُ مَرْيَمَ عَلَيْهِ السَّلَامُ ثَمَانِينَ رَجْفَةً كُلُّهَا فِيهَا مُصِيبَةٌ، وَبَقِيَتْ رَجْفَةٌ عَامَّةٌ فِيهَا مَصَائِبُ. قَالَ أَبُو سُفْيَانَ: فَقُلْتُ: هَذَا وَاللَّهِ الْبَاطِلُ لَئِنْ بَعَثَ اللَّهُ رَسُولًا، لَا يَأْخُذُهُ إِلَّا مُسِنًّا شَرِيفًا. قَالَ أُمَيَّةُ: وَالَّذِي حَلَفْتَ بِهِ إِنَّ هَذَا لَهَكَذَا يَا أَبَا سُفْيَانَ ; تَقُولُ: إِنَّ قَوْلَ النَّصْرَانِيِّ حَقٌّ. هَلْ لَكَ فِي الْمَبِيتِ ؟ قُلْتُ: هَلْ لِي فِيهِ. قَالَ: فَبِتْنَا حَتَّى جَاءَنَا الثَّقَلُ، ثُمَّ خَرَجْنَا حَتَّى إِذَا كَانَ بَيْنَنَا وَبَيْنَ مَكَّةَ لَيْلَتَانِ، أَدْرَكَنَا رَاكِبٌ مِنْ خَلْفِنَا فَسَأَلْنَاهُ فَإِذَا هُوَ يَقُولُ: أَصَابَتْ أَهْلَ الشَّامِ بَعْدَكُمْ رَجْفَةٌ دَمَّرَتْ أَهْلَهَا، وَأَصَابَتْهُمْ فِيهَا مَصَائِبُ عَظِيمَةٌ. قَالَ أَبُو سُفْيَانَ: فَأَقْبَلَ عَلَيَّ أُمَيَّةُ فَقَالَ: كَيْفَ تَرَى قَوْلَ النَّصْرَانِيِّ يَا أَبَا سُفْيَانَ ؟ قُلْتُ: أَرَى وَأَظُنُّ وَاللَّهِ أَنَّ مَا حَدَّثَكَ بِهِ صَاحِبُكَ حَقٌّ. قَالَ: فَقَدِمْنَا مَكَّةَ فَقَضَيْتُ مَا كَانَ مَعِي، ثُمَّ انْطَلَقْتُ حَتَّى جِئْتُ الْيَمَنَ تَاجِرًا فَكُنْتُ بِهَا خَمْسَةَ أَشْهُرٍ، ثُمَّ قَدِمْتُ مَكَّةَ فَبَيْنَا أَنَا فِي مَنْزِلِي جَاءَنِي النَّاسُ يُسَلِّمُونَ عَلَيَّ، وَيَسْأَلُونَ عَنْ بَضَائِعِهِمْ حَتَّى جَاءَنِي مُحَمَّدُ بْنُ عَبْدِ اللَّهِ، وَهِنْدٌ عِنْدِي تُلَاعِبُ صِبْيَانَهَا فَسَلَّمَ عَلَيَّ وَرَحَّبَ بِي، وَسَأَلَنِي عَنْ سَفَرِي وَمُقَامِي، وَلَمْ يَسْأَلْنِي عَنْ بِضَاعَتِهِ ثُمَّ قَامَ. فَقُلْتُ لِهِنْدٍ: وَاللَّهِ إِنَّ هَذَا لَيُعْجِبُنِي مَا مِنْ أَحَدٍ مِنْ قُرَيْشٍ لَهُ مَعِي بِضَاعَةٌ إِلَّا وَقَدْ سَأَلَنِي عَنْهَا وَمَا سَأَلَنِي هَذَا عَنْ بِضَاعَتِهِ ! فَقَالَتْ لِي هِنْدٌ: وَمَا عَلِمْتَ شَأْنَهُ ؟ فَقُلْتُ، وَفَزِعْتُ: مَا شَأْنُهُ ؟ قَالَتْ: يَزْعُمُ أَنَّهُ رَسُولُ اللَّهِ. فَوَقَذَتْنِي وَذَكَرْتُ قَوْلَ النَّصْرَانِيِّ فَوَجَمْتُ حَتَّى قَالَتْ لِي هِنْدٌ: مَالَكَ ؟ فَانْتَبَهْتُ فَقُلْتُ: إِنَّ هَذَا لَهُوَ الْبَاطِلُ ! لَهُوَ أَعْقَلُ مِنْ أَنْ يَقُولَ هَذَا. قَالَتْ: بَلَى وَاللَّهِ إِنَّهُ لَيَقُولَنَّ ذَلِكَ وَيُوَاتَى عَلَيْهِ، وَإِنَّ لَهُ لِصَحَابَةٌ عَلَى دِينِهِ. قُلْتُ: هَذَا هُوَ الْبَاطِلُ قَالَ: وَخَرَجَتْ فَبَيْنَا أَنَا أَطُوفُ بِالْبَيْتِ لَقِيتُهُ فَقُلْتُ لَهُ إِنَّ بِضَاعَتَكَ قَدْ بَلَغَتْ كَذَا وَكَذَا وَكَانَ فِيهَا خَيْرٌ فَأَرْسِلْ فَخُذْهَا وَلَسْتُ آخُذُ مِنْكَ فِيهَا مَا آخُذُ مِنْ قَوْمِي فَأَبَى عَلَيَّ، وَقَالَ: إِذَنْ لَا آخُذُهَا. قُلْتُ: فَأَرْسِلْ فَخُذْهَا وَأَنَا آخُذُ مِنْكَ مِثْلَ مَا آخُذُ مِنْ قَوْمِي فَأَرْسَلَ إِلَى بِضَاعَتِهِ فَأَخَذَهَا وَأَخَذْتُ مِنْهُ مَا كُنْتُ آخُذُ مِنْ غَيْرِهِ. قَالَ أَبُو سُفْيَانَ: وَلَمْ أَنْشَبْ أَنْ خَرَجْتُ إِلَى الْيَمَنِ فَقَدِمْتُ الطَّائِفَ فَنَزَلْتُ عَلَى أُمَيَّةَ بْنِ أَبِي الصَّلْتِ فَقُلْتُ لَهُ: يَا أَبَا عُثْمَانَ قَالَ: مَا تَشَاءُ ؟ قُلْتُ: هَلْ تَذْكُرُ قَوْلَ النَّصْرَانِيِّ ؟ فَقُلْتُ: أَذْكُرُهُ فَقُلْتُ: وَقَدْ كَانَ، قَالَ: وَمَنْ ؟ قُلْتُ: مُحَمَّدُ بْنُ عَبْدِ اللَّهِ قَالَ: ابْنُ عَبْدِ الْمُطَّلِبِ ؟ قُلْتُ: ابْنُ عَبْدِ الْمُطَّلِبِ، ثُمَّ قَصَصْتُ عَلَيْهِ خَبَرَ هِنْدٍ قَالَ: فَاللَّهُ يَعْلَمُ وَأَخَذَ يَتَصَبَّبُ عَرَقًا، ثُمَّ قَالَ: وَاللَّهِ يَا أَبَا سُفْيَانَ لَعَلَّهُ، إِنَّ صِفَتَهُ لَهِيَ وَلَئِنْ ظَهَرَ، وَأَنَا حَيٌّ لَأُبْلِيَنَّ مِنَ اللَّهِ عَزَّ وَجَلَّ فِي نَصْرِهِ عُذْرًا. قَالَ: وَمَضَيْتُ إِلَى الْيَمَنِ فَلَمْ أَنْشَبْ أَنْ جَاءَنِي هُنَالِكَ اسْتِهْلَالُهُ، وَأَقْبَلْتُ حَتَّى نَزَلْتُ عَلَى أُمَيَّةَ بْنِ أَبِي الصَّلْتِ بِالطَّائِفِ فَقُلْتُ: يَا أَبَا عُثْمَانَ قَدْ كَانَ مِنْ أَمْرِ الرَّجُلِ مَا قَدْ بَلَغَكَ، وَسَمِعْتَهُ قَالَ: قَدْ كَانَ لَعَمْرِي. قُلْتُ: فَأَيْنَ أَنْتَ مِنْهُ يَا أَبَا عُثْمَانَ ؟ فَقَالَ: وَاللَّهِ مَا كُنْتُ لِأُومِنَ بِرَسُولٍ مِنْ غَيْرِ ثَقِيفٍ أَبَدًا. قَالَ أَبُو سُفْيَانَ: وَأَقْبَلْتُ إِلَى مَكَّةَ فَوَاللَّهِ مَا أَنَا بِبَعِيدٍ حَتَّى جِئْتُ مَكَّةَ فَوَجَدْتُ أَصْحَابَهُ يُضْرَبُونَ وَيُحْقَرُونَ. قَالَ أَبُو سُفْيَانَ: فَجَعَلْتُ أَقُولُ: فَأَيْنَ جُنْدُهُ مِنَ الْمَلَائِكَةِ ؟ قَالَ: فَدَخَلَنِي مَا يَدْخُلُ النَّاسَ مِنَ النَّفَاسَةِ. وَقَدْ رَوَاهُ الْحَافِظُ الْبَيْهَقِيُّ فِي كِتَابِ الدَّلَائِلِ مِنْ حَدِيثِ إِسْمَاعِيلَ بْنِ طَرِيحٍ بِهِ، وَلَكِنَّ سِيَاقَ الطَّبَرَانِيِّ الَّذِي أَوْرَدْنَاهُ أَتَمُّ، وَأَطْوَلُ. وَاللَّهُ أَعْلَمُ. وَقَالَ الطَّبَرَانِيُّ: حَدَّثَنَا بَكْرُ بْنُ أَحْمَدَ بْنِ مُقْبِلٍ حَدَّثَنَا عَبْدُ اللَّهِ بْنُ شَبِيبٍ حَدَّثَنَا يَعْقُوبُ بْنُ مُحَمَّدٍ الزُّهْرِيُّ حَدَّثَنَا مُجَاشِعُ بْنُ عَمْرٍو الْأَسَدِيُّ حَدَّثَنَا لَيْثُ بْنُ سَعْدٍ عَنْ أَبِي الْأَسْوَدِ مُحَمَّدِ بْنِ عَبْدِ الرَّحْمَنِ عَنْ عُرْوَةَ بْنِ الزُّبَيْرِ عَنْ مُعَاوِيَةَ بْنِ أَبِي سُفْيَانَ عَنْ أَبِي سُفْيَانَ بْنِ حَرْبٍ أَنَّ أُمَيَّةَ بْنَ أَبِي الصَّلْتِ كَانَ بِغَزَّةَ أَوْ بِإِيلِيَاءَ فَلَمَّا قَفَلْنَا قَالَ لِي أُمَيَّةُ: يَا أَبَا سُفْيَانَ هَلْ لَكَ أَنْ تَتَقَدَّمَ عَلَى الرُّفْقَةِ فَنَتَحَدَّثَ ؟ قُلْتُ: نَعَمْ. قَالَ: فَفَعَلْنَا فَقَالَ لِي: يَا أَبَا سُفْيَانَ إِيهِ عَنْ عُتْبَةَ بْنِ رَبِيعَةَ ؟ قُلْتُ: كَرِيمُ الطَّرَفَيْنِ، وَيَجْتَنِبُ الْمَحَارِمَ وَالْمَظَالِمَ ؟ قُلْتُ: نَعَمْ قَالَ: وَشَرِيفٌ مُسِنٌّ ؟ قُلْتُ: وَشَرِيفٌ مُسِنٌّ قَالَ: السِّنُّ وَالشَّرَفُ أَزْرَيَا بِهِ. فَقُلْتُ لَهُ: كَذَبْتَ مَا ازْدَادَ سِنًّا إِلَّا ازْدَادَ شَرَفًا. قَالَ: يَا أَبَا سُفْيَانَ إِنَّهَا كَلِمَةٌ مَا سَمِعْتُ أَحَدًا يَقُولُهَا لِي مُنْذُ تَبَصَّرْتُ فَلَا تَعْجَلْ عَلَيَّ حَتَّى أُخْبِرَكَ. قَالَ: قُلْتُ: هَاتِ قَالَ: إِنِّي كُنْتُ أَجِدُ فِي كُتُبِي نَبِيًّا يُبْعَثُ مِنْ حَرَّتِنَا هَذِهِ فَكُنْتُ أَظُنُّ بَلْ كُنْتُ لَا أَشُكُّ أَنِّي أَنَا هُوَ فَلَمَّا دَارَسْتُ أَهْلَ الْعِلْمِ إِذَا هُوَ مِنْ بَنِي عَبْدِ مَنَافٍ. فَنَظَرْتُ فِي بَنِي عَبْدِ مَنَافٍ فَلَمْ أَجِدْ أَحَدًا يَصْلُحُ لِهَذَا الْأَمْرِ غَيْرَ عُتْبَةَ بْنَ رَبِيعَةَ فَلَمَّا أَخْبَرْتَنِي بِسِنِّهِ عَرَفْتُ أَنَّهُ لَيْسَ بِهِ حِينَ جَاوَزَ الْأَرْبَعِينَ، وَلَمْ يُوحَ إِلَيْهِ قَالَ أَبُو سُفْيَانَ: فَضَرَبَ الدَّهْرُ مَنْ ضَرَبَهُ فَأُوحِيَ إِلَى رَسُولِ اللَّهِ ﷺ، وَخَرَجْتُ فِي رَكْبٍ مِنْ قُرَيْشٍ أُرِيدُ الْيَمَنَ فِي تِجَارَةٍ فَمَرَرْتُ بِأُمَيَّةَ فَقُلْتُ لَهُ كَالْمُسْتَهْزِئِ بِهِ: يَا أُمَيَّةُ قَدْ خَرَجَ النَّبِيُّ الَّذِي كُنْتَ تَنْعَتُهُ. قَالَ: أَمَا إِنَّهُ حَقٌّ فَاتَّبِعْهُ قُلْتُ: مَا يَمْنَعُكَ مِنِ اتِّبَاعِهِ ؟ قَالَ: مَا يَمْنَعُنِي إِلَّا الِاسْتِحْيَاءُ مِنْ نُسَيَّاتِ ثَقِيفٍ إِنِّي كُنْتُ أُحَدِّثُهُنَّ أَنِّي هُوَ، ثُمَّ يَرَيْنَنِي تَابِعًا لِغُلَامٍ مِنْ بَنِي عَبْدِ مَنَافٍ ! ثُمَّ قَالَ أُمَيَّةُ: وَكَأَنِّي بِكَ يَا أَبَا سُفْيَانَ إِنْ خَالَفْتَهُ، قَدْ رُبِطْتَ كَمَا يُرْبَطُ الْجَدْيُ حَتَّى يُؤْتَى بِكَ إِلَيْهِ فَيَحْكُمَ فِيكَ بِمَا يُرِيدُ. وَقَالَ عَبْدُ الرَّزَّاقِ: أَخْبَرَنَا مَعْمَرٌ عَنِ الْكَلْبِيِّ قَالَ: بَيْنَا أُمَيَّةُ رَاقِدٌ وَمَعَهُ ابْنَتَانِ لَهُ إِذْ فَزِعَتْ إِحْدَاهُمَا فَصَاحَتْ عَلَيْهِ فَقَالَ لَهَا: مَا شَأْنُكِ ؟ قَالَتْ: رَأَيْتُ نَسْرَيْنِ كَشَطَا سَقْفَ الْبَيْتِ فَنَزَلَ أَحَدُهُمَا إِلَيْكَ فَشَقَّ بَطْنَكَ وَالْآخَرُ وَاقِفٌ عَلَى ظَهْرِ الْبَيْتِ فَنَادَاهُ فَقَالَ: أَوَعَى ؟ قَالَ: وَعَى. قَالَ: أَزَكَا قَالَ: لَا. فَقَالَ: ذَاكَ خَيْرٌ أُرِيدَ بِأَبِيكُمَا فَلَمْ يَقْبَلْهُ. وَقَدْ رُوِيَ مِنْ وَجْهٍ آخَرَ بِسِيَاقٍ آخَرَ فَقَالَ إِسْحَاقُ بْنُ بِشْرٍ عَنْ مُحَمَّدِ بْنِ إِسْحَاقَ عَنِ الزُّهْرِيِّ عَنْ سَعِيدِ بْنِ الْمُسَيَّبِ، وَعُثْمَانَ بْنِ عَبْدِ الرَّحْمَنِ عَنِ الزُّهْرِيِّ عَنْ سَعِيدِ بْنِ الْمُسَيَّبِ قَالَ: قَدِمَتِ الْفَارِعَةُ أُخْتُ أُمَيَّةَ بْنِ أَبِي الصَّلْتِ عَلَى رَسُولِ اللَّهِ ﷺ بَعْدَ فَتْحِ مَكَّةَ وَكَانَتْ ذَاتَ لُبٍّ وَعَقْلٍ وَجَمَالٍ وَكَانَ رَسُولُ اللَّهِ ﷺ بِهَا مُعْجَبًا فَقَالَ لَهَا ذَاتَ يَوْمٍ: يَا فَارِعَةُ هَلْ تَحْفَظِينَ مِنْ شِعْرِ أَخِيكِ شَيْئًا ؟ فَقَالَتْ: نَعَمْ، وَأَعْجَبُ مِنْهُ مَا قَدْ رَأَيْتُ. قَالَتْ: كَانَ أَخِي فِي سَفَرٍ فَلَمَّا انْصَرَفَ بَدَأَ بِي فَدَخَلَ عَلَيَّ فَرَقَدَ عَلَى سَرِيرِي وَأَنَا أَخْلُقُ أَدِيمًا فِي يَدِي، إِذْ أَقْبَلَ طَائِرَانِ أَبْيَضَانِ أَوْ كَالطَّيْرَيْنِ أَبْيَضَيْنِ فَوَقَعَ عَلَى الْكُوَّةِ أَحَدُهُمَا وَدَخَلَ الْآخَرُ فَوَقَعَ عَلَيْهِ فَشَقَّ الْوَاقِعُ عَلَيْهِ مَا بَيْنَ قَصِّهِ إِلَى عَانَتِهِ، ثُمَّ أَدْخَلَ يَدَهُ فِي جَوْفِهِ فَأَخْرَجَ قَلْبَهُ فَوَضَعَهُ فِي كَفِّهِ ثُمَّ شَمَّهُ فَقَالَ لَهُ الطَّائِرُ الْآخَرُ: أَوَعَى ؟ قَالَ: وَعَى. قَالَ: أَزَكَا ؟ قَالَ: أَبَى. ثُمَّ رَدَّ الْقَلْبَ إِلَى مَكَانِهِ فَالْتَأَمَ الْجُرْحُ أَسْرَعَ مِنْ طَرْفَةِ عَيْنٍ ثُمَّ ذَهَبَا فَلَمَّا رَأَيْتُ ذَلِكَ دَنَوْتُ مِنْهُ فَحَرَّكْتُهُ فَقُلْتُ: هَلْ تَجِدُ شَيْئًا ؟ قَالَ: لَا إِلَّا تَوْهِينًا فِي جَسَدِي - وَقَدْ كُنْتُ ارْتَعَبْتُ مِمَّا رَأَيْتُ - فَقَالَ: مَالِي أَرَاكِ مُرْتَاعَةً ؟ قَالَتْ: فَأَخْبَرْتُهُ الْخَبَرَ فَقَالَ: خَيْرٌ أُرِيدَ بِي ثُمَّ صُرِفَ عَنِّي، ثُمَّ أَنْشَأَ يَقُولُ: بَاتَتْ هُمُومِيَ تَسْرِي طَوَارِقُهَا أَكُفُّ عَيْنِي وَالدَّمْعُ سَابِقُهَا     مِمَّا أَتَانِي مِنَ الْيَقِينِ وَلَمْ أُوتَ بِرَاةً يَقُصُّ نَاطِقُهَا     أَمْ مَنْ تَلَظَّى عَلَيْهِ وَاقِدَةُ النَّارِ مُحِيطٌ بِهِمْ سُرَادِقُهَا     أَمْ أَسْكُنُ الْجَنَّةَ الَّتِي وُعِدَ الْأَبْرَارُ مَصْفُوفَةٌ نَمَارِقُهَا     لَا يَسْتَوِي الْمَنْزِلَانِ ثَمَّ وَلَا الْأَعْمَالُ لَا تَسْتَوِي طَرَائِقُهَا     هُمَا فَرِيقَانِ فِرْقَةٌ تَدْخُلُ الْجَنَّةَ حَفَّتْ بِهِمْ حَدَائِقُهَا     وَفِرْقَةٌ مِنْهُمُ قَدْ أُدْخِلَتِ النَّارَ فَسَاءَتْهُمْ مَرَافِقُهَا     تَعَاهَدَتْ هَذِهِ الْقُلُوبُ إِذَا هَمَّتْ بِخَيْرٍ عَاقَتْ عَوَائِقُهَا     وَصَدَّهَا لِلشَّقَاءِ عَنْ طَلَبِ الْجَنَّةِ دُنْيَا اللَّهُ مَاحِقُهَا     عَبْدٌ دَعَا نَفْسَهُ فَعَاتَبَهَا يَعْلَمُ أَنَّ الْبَصِيرَ رَامِقُهَا     مَا رَغْبَةُ النَّفْسِ فِي الْحَيَاةِ وَإِنْ تَحْيَا قَلِيلًا فَالْمَوْتُ لَاحِقُهَا     يُوشِكُ مَنْ فَرَّ مِنْ مَنِيَّتِهِ يَوْمًا عَلَى غِرَّةٍ يُوَافِقُهَا     مَنْ لَمْ يَمُتْ عَبْطَةً يَمُتْ هَرَمًا لِلْمَوْتِ كَأْسٌ وَالْمَرْءُ ذَائِقُهَا قَالَتْ: ثُمَّ انْصَرَفَ إِلَى رَحْلِهِ فَلَمْ يَلْبَثْ إِلَّا يَسِيرًا حَتَّى طُعِنَ فِي جِنَازَتِهِ فَأَتَانِي الْخَبَرُ فَانْصَرَفْتُ إِلَيْهِ فَوَجَدْتُهُ مَنْعُوشًا قَدْ سُجِيَ عَلَيْهِ فَدَنَوْتُ مِنْهُ فَشَهِقَ شَهْقَةً وَشَقَّ بَصَرُهُ وَنَظَرَ نَحْوَ السَّقْفِ وَرَفَعَ صَوْتَهُ، وَقَالَ: لَبَّيْكُمَا لَبَّيْكُمَا     هَا أَنَا ذَا لَدَيْكُمَا لَا ذُو مَالٍ فَيَفْدِينِي وَلَا ذُو أَهْلٍ فَتَحْمِينِي، ثُمَّ أُغْمِيَ عَلَيْهِ إِذْ شَهِقَ شَهْقَةً فَقُلْتُ: قَدْ هَلَكَ الرَّجُلُ فَشَقَّ بَصَرُهُ نَحْوَ السَّقْفِ فَرَفَعَ صَوْتَهُ فَقَالَ: لَبَّيْكُمَا لَبَّيْكُمَا     هَا أَنَا ذَا لَدَيْكُمَا لَا ذُو بَرَاءَةٍ فَأَعْتَذِرُ وَلَا ذُو عَشِيرَةٍ فَأَنْتَصِرُ، ثُمَّ أُغْمِيَ عَلَيْهِ إِذْ شَهِقَ شَهْقَةً وَشَقَّ بَصَرُهُ وَنَظَرَ نَحْوَ السَّقْفِ فَقَالَ: لَبَّيْكُمَا لَبَّيْكُمَا     هَا أَنَا ذَا لَدَيْكُمَا بِالنِّعَمِ مَحْفُودٌ     وَبِالذَّنْبِ مَحْصُودٌ ثُمَّ أُغْمِيَ عَلَيْهِ إِذْ شَهِقَ شَهْقَةً فَقَالَ: لَبَّيْكُمَا لَبَّيْكُمَا     هَا أَنَا ذَا لَدَيْكُمَا إِنَّ تَغْفِرِ اللَّهُمَّ تَغْفِرْ جَمَّا     وَأَيُّ عَبْدٍ لَكَ لَا أَلَمَّا ثُمَّ أُغْمِيَ عَلَيْهِ إِذْ شَهِقَ شَهْقَةً فَقَالَ: كُلُّ عَيْشٍ وَإِنْ تَطَاوَلَ دَهْرًا     صَائِرٌ مَرَّةً إِلَى أَنْ يَزُولَا لَيْتَنِي كُنْتُ قَبْلَ مَا بَدَا لِي     فِي قِلَالِ الْجِبَالِ أَرْعَى الْوُعُولَا قَالَتْ: ثُمَّ مَاتَ. فَقَالَ رَسُولُ اللَّهِ ﷺ: يَا فَارِعَةُ فَإِنَّ مَثَلَ أَخِيكِ كَمَثَلِ الَّذِي آتَاهُ اللَّهُ آيَاتِهِ " فَانْسَلَخَ مِنْهَا " الْآيَةَ وَقَدْ تَكَلَّمَ الْخَطَّابِيُّ عَلَى غَرِيبِ هَذَا الْحَدِيثِ. وَرَوَى الْحَافِظُ ابْنُ عَسَاكِرَ عَنِ الزُّهْرِيِّ أَنَّهُ قَالَ: قَالَ أُمَيَّةُ ابْنُ أَبِي الصَّلْتِ: أَلَا رَسُولٌ لَنَا مِنَّا يُخَبِّرُنَا     مَا بَعْدَ غَايَتِنَا مِنْ رَأْسِ مَجْرَانَا قَالَ: ثُمَّ خَرَجَ أُمَيَّةُ بْنُ أَبِي الصَّلْتِ إِلَى الْبَحْرَيْنِ  ، وَتَنَبَّأَ رَسُولُ اللَّهِ ﷺ، وَأَقَامَ أُمَيَّةُ بِالْبَحْرَيْنِ ثَمَانِيَ سِنِينَ، ثُمَّ قَدِمَ الطَّائِفَ فَقَالَ لَهُمْ: مَا يَقُولُ مُحَمَّدُ بْنُ عَبْدِ اللَّهِ ؟ قَالُوا: يَزْعُمُ أَنَّهُ نَبِيٌّ فَهُوَ الَّذِي كُنْتَ تَتَمَنَّى. قَالَ: فَخَرَجَ حَتَّى قَدِمَ عَلَيْهِ مَكَّةَ فَلَقِيَهُ فَقَالَ: يَا ابْنَ عَبْدِ الْمُطَّلِبِ مَا هَذَا الَّذِي تَقُولُ ؟ قَالَ: أَقُولُ: إِنِّي رَسُولُ اللَّهِ وَأَنْ لَا الَهَ إِلَّا هُوَ. قَالَ: إِنِّي أُرِيدُ أَنْ أُكَلِّمَكَ فَعِدْنِي غَدًا. قَالَ: فَمَوْعِدُكَ غَدًا قَالَ: فَتُحِبُّ أَنْ آتِيَكَ، وَحْدِي أَوْ فِي جَمَاعَةٍ مِنْ أَصْحَابِي، وَتَأْتِيَنِي وَحْدَكَ أَوْ فِي جَمَاعَةٍ مِنْ أَصْحَابِكَ ؟ فَقَالَ رَسُولُ اللَّهِ ﷺ: أَيَّ ذَلِكَ شِئْتَ قَالَ: فَإِنِّي آتِيكَ فِي جَمَاعَةٍ فَأْتِ فِي جَمَاعَةٍ. قَالَ: فَلَمَّا كَانَ الْغَدُ غَدَا أُمَيَّةُ فِي جَمَاعَةٍ مِنْ قُرَيْشٍ قَالَ: وَغَدَا رَسُولُ اللَّهِ ﷺ مَعَهُ نَفَرٌ مِنْ أَصْحَابِهِ حَتَّى جَلَسُوا فِي ظِلِّ الْكَعْبَةِ قَالَ: فَبَدَأَ أُمَيَّةُ فَخَطَبَ ثُمَّ سَجَعَ، ثُمَّ أَنْشَدَ الشِّعْرَ حَتَّى إِذَا فَرَغَ الشِّعْرُ قَالَ: أَجِبْنِي يَا ابْنَ عَبْدِ الْمُطَّلِبِ فَقَالَ رَسُولُ اللَّهِ ﷺ: بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ يس وَالْقُرْآنِ الْحَكِيمِ [ يس: 1 ] حَتَّى إِذَا فَرَغَ مِنْهَا، وَثَبَ أُمَيَّةُ يَجُرُّ رِجْلَيْهِ قَالَ: فَتَبِعَتْهُ قُرَيْشٌ يَقُولُونَ: مَا تَقُولُ يَا أُمَيَّةُ ؟ قَالَ: أَشْهَدُ أَنَّهُ عَلَى الْحَقِّ. فَقَالُوا: هَلْ تَتَّبِعُهُ ؟ قَالَ: حَتَّى أَنْظُرَ فِي أَمْرِهِ. قَالَ: ثُمَّ خَرَجَ أُمَيَّةُ إِلَى الشَّامِ، وَقَدِمَ رَسُولُ اللَّهِ ﷺ الْمَدِينَةَ فَلَمَّا قُتِلَ أَهْلُ بَدْرٍ قَدِمَ أُمَيَّةُ مِنَ الشَّامِ حَتَّى نَزَلَ بَدْرًا، ثُمَّ تَرَحَّلَ يُرِيدُ رَسُولَ اللَّهِ ﷺ فَقَالَ قَائِلٌ: يَا أَبَا الصَّلْتِ مَا تُرِيدُ ؟ قَالَ: أُرِيدُ مُحَمَّدًا قَالَ: وَمَا تَصْنَعُ ؟ قَالَ: أُومِنُ بِهِ وَأُلْقِي إِلَيْهِ مَقَالِيدَ هَذَا الْأَمْرِ. قَالَ: أَتَدْرِي مَنْ فِي الْقَلِيبِ ؟ قَالَ: لَا. قَالَ: فِيهِ عُتْبَةُ بْنُ رَبِيعَةَ وَشَيْبَةُ بْنُ رَبِيعَةَ وَهُمَا ابْنَا خَالِكَ - وَأُمُّهُ رَبِيعَةُ بِنْتُ عَبْدِ شَمْسٍ - قَالَ: فَجَدَعَ أُذُنَيْ نَاقَتِهِ، وَقَطَعَ ذَنَبَهَا ثُمَّ وَقَفَ عَلَى الْقَلِيبِ يَقُولُ: مَاذَا بِبَدْرٍ فَالْعَقَنْقَلُ     مِنْ مَرَازِبَةٍ جَحَاجِحْ الْقَصِيدَةَ إِلَى آخِرِهَا كَمَا سَيَأْتِي ذِكْرُهَا بِتَمَامِهَا فِي قِصَّةِ بَدْرٍ إِنْ شَاءَ اللَّهُ، ثُمَّ رَجَعَ إِلَى مَكَّةَ وَالطَّائِفِ وَتَرَكَ الْإِسْلَامَ. ثُمَّ ذَكَرَ قِصَّةَ الطَّيْرَيْنِ وَقِصَّةَ وَفَاتِهِ كَمَا تَقَدَّمَ، وَأَنْشَدَ شِعْرَهُ عِنْدَ الْوَفَاةِ كُلُّ عَيْشٍ وَإِنْ تَطَاوَلَ دَهْرًا     صَائِرٌ مَرَّةً إِلَى أَنْ يَزُولَا لَيْتَنِي كُنْتُ قَبْلَ مَا قَدْ بَدَا لِي     فِي قِلَالِ الْجِبَالِ أَرْعَى الْوُعُولَا فَاجْعَلِ الْمَوْتَ نُصْبَ عَيْنَيْكَ وَاحْذَرْ     غَوْلَةَ الدَّهْرِ إِنَّ لِلدَّهْرِ غُولَا نَائِلًا ظُفْرُهَا الْقَسَاوِرَ وَالصُّدْ     عَانَ وَالطِّفْلَ فِي الْمَنَارِ الشَّكِيلَا وَبُغَاثَ النِّيَافِ وَالْيَعْفُرَ النَّافِرَ     وَالْعَوْهَجَ الْبِرَامَ الضَّئِيلَا فَقَوْلُهُ: الْقَسَاوِرُ جَمْعُ قَسْوَرَةٍ وَهُوَ الْأَسَدُ، وَالصُّدْعَانُ: ثِيرَانُ الْوَحْشِ وَاحِدُهَا صَدَعٌ، وَالطِّفْلُ الشَّكِلُ: مِنْ حُمْرَةِ الْعَيْنِ، وَالْبُغَاثُ: الرَّخَمُ، وَالنِّيَافُ: الْجِبَالُ، وَالْيَعْفُرُ: الظَّبْيُ، وَالْعَوْهَجُ: وَلَدُ النَّعَامَةِ. يَعْنِي أَنَّ الْمَوْتَ لَا يَنْجُو مِنْهُ الْوُحُوشُ فِي الْبَرَارِي وَلَا الرَّخَمُ السَّاكِنَةُ فِي رُءُوسِ الْجِبَالِ، وَلَا يَتْرُكُ صَغِيرًا لِصِغَرِهِ وَلَا كَبِيرًا لِكِبَرِهِ، وَقَدْ تَكَلَّمَ الْخَطَّابِيُّ وَغَيْرُهُ عَلَى غَرِيبِ هَذِهِ الْأَحَادِيثِ. وَقَدْ ذَكَرَ السُّهَيْلِيُّ فِي كِتَابِهِ " التَّعْرِيفِ وَالْإِعْلَامِ " أَنَّ أُمَيَّةَ بْنَ أَبِي الصَّلْتِ أَوَّلُ مَنْ قَالَ: بِاسْمِكَ اللَّهُمَّ. وَذَكَرَ عِنْدَ ذَلِكَ قِصَّةً غَرِيبَةً، وَهُوَ أَنَّهُمْ خَرَجُوا فِي جَمَاعَةٍ مِنْ قُرَيْشٍ فِي سَفَرٍ فِيهِمْ حَرْبُ بْنُ أُمَيَّةَ وَالِدُ أَبِي سُفْيَانَ. قَالَ: فَمَرُّوا فِي مَسِيرِهِمْ بِحَيَّةٍ فَقَتَلُوهَا فَلَمَّا أَمْسَوْا جَاءَتْهُمُ امْرَأَةٌ مِنَ الْجَانِّ فَعَاتَبَتْهُمْ فِي قَتْلِ تِلْكَ الْحَيَّةِ، وَمَعَهَا قَضِيبٌ فَضَرَبَتْ بِهِ الْأَرْضَ ضَرْبَةً نَفَّرَتِ الْإِبِلَ عَنْ آخِرِهَا فَذَهَبَتْ وَشَرَدَتْ كُلَّ مَذْهَبٍ، وَقَامُوا فَلَمْ يَزَالُوا فِي طَلَبِهَا حَتَّى رَدُّوهَا فَلَمَّا اجْتَمَعُوا جَاءَتْهُمْ أَيْضًا فَضَرَبَتِ الْأَرْضَ بِقَضِيبِهَا فَنَفَرَتِ الْإِبِلُ فَذَهَبُوا فِي طَلَبِهَا فَلَمَّا أَعْيَاهُمْ ذَلِكَ قَالُوا: وَاللَّهِ هَلْ عِنْدَكَ لِمَا نَحْنُ فِيهِ مِنْ مَخْرَجٍ ؟ فَقَالَ: لَا وَاللَّهِ، وَلَكِنْ سَأَنْظُرُ فِي ذَلِكَ. قَالَ: فَسَارَ فِي تِلْكَ الْمَحَلَّةِ لَعَلَّهُ يَجِدُ أَحَدًا يَسْأَلُهُ عَمًّا قَدْ حَلَّ بِهِمْ مِنَ الْعَنَاءِ، إِذَا نَارٌ تَلُوحُ عَلَى بُعْدٍ فَجَاءَهَا فَإِذَا شَيْخٌ عَلَى بَابِ خَيْمَةٍ يُوقِدُ نَارًا، وَإِذَا هُوَ مِنَ الْجَانِّ فِي غَايَةِ الضَّآلَةِ وَالدَّمَامَةِ فَسَلَّمَ عَلَيْهِ فَسَأَلَهُمْ عَمَّا هُمْ فِيهِ فَقَالَ: إِذَا جَاءَتْكُمْ فَقُلْ: بِاسْمِكَ اللَّهُمَّ فَإِنَّهَا تَهْرُبُ. فَلَمَّا اجْتَمَعُوا وَجَاءَتْهُمُ الثَّالِثَةَ وَالرَّابِعَةَ، قَالَ فِي وَجْهِهَا أُمَيَّةُ: بِاسْمِكَ اللَّهُمَّ فَشَرَدَتْ وَلَمْ يَقَرَّ لَهَا قَرَارٌ، لَكِنْ عَدَتِ الْجِنُّ عَلَى حَرْبِ ابْنِ أُمَيَّةَ فَقَتَلُوهُ بِتِلْكَ الْحَيَّةِ فَقَبَرَهُ أَصْحَابُهُ هُنَالِكَ حَيْثُ لَا جَارَ وَلَا دَارَ فَفِي ذَلِكَ يَقُولُ الْجَانُّ: وَقَبْرُ حَرْبٍ بِمَكَانٍ قَفْرٍ     وَلَيْسَ قُرْبَ قَبْرِ حَرْبٍ قَبْرُ وَذَكَرَ بَعْضُهُمْ أَنَّهُ كَانَ يَتَفَرَّسُ فِي بَعْضِ الْأَحْيَانِ فِي لُغَاتِ الْحَيَوَانَاتِ فَكَانَ يَمُرُّ فِي السَّفَرِ عَلَى الطَّيْرِ فَيَقُولُ لِأَصْحَابِهِ: إِنَّ هَذَا يَقُولُ كَذَا وَكَذَا فَيَقُولُونَ: لَا نَعْلَمُ صِدْقَ مَا يَقُولُ حَتَّى مَرُّوا عَلَى قَطِيعِ غَنَمٍ قَدِ انْقَطَعَتْ مِنْهُ شَاةٌ، وَمَعَهَا وَلَدُهَا فَالْتَفَتَتْ إِلَيْهِ فَثَغَتْ كَأَنَّهَا تَسْتَحِثُّهُ فَقَالَ: أَتُدْرُونَ مَا تَقُولُ لَهُ ؟ قَالُوا: لَا. قَالَ: إِنَّهَا تَقُولُ: أَسْرِعْ بِنَا لَا يَجِيءُ الذِّئْبُ فَيَأْكُلَكَ كَمَا أَكَلَ الذِّئْبُ أَخَاكَ عَامَ أَوَّلَ. فَأَسْرَعُوا حَتَّى سَأَلُوا الرَّاعِيَ: هَلْ أَكَلَ لَهُ الذِّئْبُ عَامَ أَوَّلَ حَمَلًا بِتِلْكَ الْبُقْعَةِ ؟ فَقَالَ: نَعَمْ قَالَ: وَمَرَّ يَوْمًا عَلَى بَعِيرٍ عَلَيْهِ امْرَأَةٌ رَاكِبَةٌ وَهُوَ يَرْفَعُ رَأْسَهُ إِلَيْهَا وَيَرْغُو فَقَالَ: إِنَّهُ يَقُولُ لَهَا: إِنَّكِ رَحَّلْتِنِي، وَفِي الْحِدَاجَةِ مِخْيَطٌ. فَأَنْزَلُوا تِلْكَ الْمَرْأَةَ، وَحَلُّوا ذَلِكَ الرَّحْلَ فَاذَا فِيهِ مِخْيَطٌ كَمَا قَالَ. وَذَكَرَ ابْنُ السِّكِّيتِ أَنَّ أُمَيَّةَ بْنَ أَبِي الصَّلْتِ بَيْنَمَا هُوَ يَشْرَبُ يَوْمًا إِذْ نَعَبَ غُرَابٌ. فَقَالَ لَهُ: بِفِيكَ التُّرَابُ مَرَّتَيْنِ. فَقِيلَ لَهُ: مَا يَقُولُ ؟ فَقَالَ: إِنَّهُ يَقُولُ: إِنَّكَ تَشْرَبُ هَذَا الْكَأْسَ الَّذِي فِي يَدِكَ، ثُمَّ تَتَّكِئُ فَتَمُوتُ. ثُمَّ نَعَبَ الْغُرَابُ فَقَالَ: إِنَّهُ يَقُولُ: وَآيَةُ ذَلِكَ أَنِّي أَنْزِلُ عَلَى هَذِهِ الْمَزْبَلَةِ فَآكُلُ مِنْهَا فَيَعْلَقُ عَظْمٌ فِي حَلْقِي فَأَمُوتُ. ثُمَّ نَزَلَ الْغُرَابُ عَلَى تِلْكَ الْمَزْبَلَةِ فَأَكَلَ شَيْئًا فَعَلَقَ فِي حَلْقِهِ عَظْمٌ فَمَاتَ. فَقَالَ أُمَيَّةُ: أَمَّا هَذَا فَقَدَ صَدَقَ فِي نَفْسِهِ، وَلَكِنْ سَأَنْظُرُ هَلْ صَدَقَ فِيَّ أَمْ لَا. ثُمَّ شَرِبَ ذَلِكَ الْكَأْسَ الَّذِي فِي يَدِهِ ثُمَّ اتَّكَأَ فَمَاتَ. وَقَدْ ثَبَتَ فِي الصَّحِيحِ مِنْ حَدِيثِ ابْنِ مَهْدِيٍّ عَنِ الثَّوْرِيِّ عَنْ عَبْدِ الْمَلِكِ بْنِ عُمَيْرٍ عَنْ أَبِي سَلَمَةَ عَنْ أَبِي هُرَيْرَةَ قَالَ قَالَ رَسُولُ اللَّهِ ﷺ: إِنَّ أَصْدَقَ كَلِمَةٍ قَالَهَا شَاعِرٌ كَلِمَةُ لَبِيدٍ أَلَا كُلُّ شَيْءٍ مَا خَلَا اللَّهَ بَاطِلُ وَكَادَ أُمَيَّةُ بْنُ أَبِي الصَّلْتِ أَنْ يُسْلِمَ. وَقَالَ الْإِمَامُ أَحْمَدُ: حَدَّثَنَا رَوْحٌ حَدَّثَنَا زَكَرِيَّا بْنُ إِسْحَاقَ حَدَّثَنَا ابْرَاهِيمُ بْنُ مَيْسَرَةَ أَنَّهُ سَمِعَ عَمْرَو بْنَ الشَّرِيدِ يَقُولُ: قَالَ الشَّرِيدُ: كُنْتُ رِدْفًا لِرَسُولِ اللَّهِ ﷺ فَقَالَ لِي: أَمَعَكَ مِنْ شِعْرِ أُمَيَّةَ بْنِ أَبِي الصَّلْتِ شَيْءٌ ؟ قُلْتُ: نَعَمْ. قَالَ: فَأَنْشِدْنِي. فَأَنْشَدْتُهُ بَيْتًا فَلَمْ يَزَلْ يَقُولُ كُلَّمَا أَنْشَدْتُهُ بَيْتًا إِيهِ حَتَّى أَنْشَدْتُهُ مِائَةَ بَيْتٍ. قَالَ: ثُمَّ سَكَتَ النَّبِيُّ ﷺ، وَسَكَتُّ. وَهَكَذَا رَوَاهُ مُسْلِمٌ مِنْ حَدِيثِ سُفْيَانَ بْنِ عُيَيْنَةَ عَنْ إِبْرَاهِيمَ بْنِ مَيْسَرَةَ بِهِ، وَمِنْ غَيْرِ وَجْهٍ عَنْ عَمْرِو بْنِ الشَّرِيدِ عَنْ أَبِيهِ الشَّرِيدِ بْنِ سُوَيْدٍ الثَّقَفِيِّ عَنِ النَّبِيِّ ﷺ، وَفِي بَعْضِ الرِّوَايَاتِ: فَقَالَ رَسُولُ اللَّهِ إِنْ كَادَ يُسْلِمُ. وَقَالَ يَحْيَى بْنُ مُحَمَّدِ بْنِ صَاعِدٍ: حَدَّثَنَا ابْرَاهِيمُ بْنُ سَعِيدٍ الْجَوْهَرِيُّ حَدَّثَنَا أَبُو أُسَامَةَ حَدَّثَنَا حَاتِمُ بْنُ أَبِي صَغِيرَةَ عَنْ سِمَاكِ بْنِ حَرْبٍ عَنْ عَمْرِو بْنِ نَافِعٍ عَنِ الشَّرِيدِ الْهَمْدَانِيِّ - وَأَخْوَالُهُ ثَقِيفٌ - قَالَ خَرَجْنَا مَعَ رَسُولِ اللَّهِ ﷺ فِي حَجَّةِ الْوَدَاعِ فَبَيْنَا أَنَا أَمْشِي ذَاتَ يَوْمٍ إِذَا وَقْعُ نَاقَةٍ خَلْفِي فَإِذَا رَسُولُ اللَّهِ ﷺ فَقَالَ الشَّرِيدُ ؟ فَقُلْتُ: نَعَمْ. قَالَ: أَلَا أَحْمِلُكَ ؟ قُلْتُ: بَلَى وَمَا بِي مِنْ إِعْيَاءٍ وَلَا لُغُوبٍ، وَلَكِنِّي أَرَدْتُ الْبَرَكَةَ فِي رُكُوبِي مَعَ رَسُولِ اللَّهِ ﷺ فَأَنَاخَ فَحَمَلَنِي. فَقَالَ: أَمَعَكَ مَنْ شِعْرِ أُمَيَّةَ بْنِ أَبِي الصَّلْتِ ؟ قُلْتُ: نَعَمْ. قَالَ: هَاتِ. فَأَنْشَدْتُهُ - قَالَ أَظُنُّهُ قَالَ - مِائَةَ بَيْتٍ فَقَالَ عِنْدَ اللَّهِ عِلْمُ أُمَيَّةَ بْنِ أَبِي الصَّلْتِ ثُمَّ قَالَ ابْنُ صَاعِدٍ هَذَا حَدِيثٌ غَرِيبٌ. فَأَمَّا الَّذِي يُرْوَى أَنَّ رَسُولَ اللَّهِ ﷺ قَالَ فِي أُمَيَّةَ آمَنَ شِعْرُهُ وَكَفَرَ قَلْبُهُ فَلَا أَعْرِفُهُ، وَاللَّهُ أَعْلَمُ. وَقَالَ الْإِمَامُ أَحْمَدُ: حَدَّثَنَا عَبْدُ اللَّهِ بْنُ مُحَمَّدٍ - هُوَ أَبُو بَكْرِ بْنُ أَبِي شَيْبَةَ - حَدَّثَنَا عَبْدَةُ بْنُ سُلَيْمَانَ عَنْ مُحَمَّدِ بْنِ إِسْحَاقَ عَنْ يَعْقُوبَ بْنِ عُتْبَةَ عَنْ عِكْرِمَةَ عَنِ ابْنِ عَبَّاسٍ أَنَّ رَسُولَ اللَّهِ ﷺ صَدَّقَ أُمَيَّةَ فِي شَيْءٍ مِنْ شِعْرِهِ قَالَ رَجُلٌ وَثَوْرٌ تَحْتَ رِجْلِ يَمِينِهِ     وَالنَّسْرُ لِلْأُخْرَى وَلَيْثٌ مُرْصَدُ فَقَالَ رَسُولُ اللَّهِ ﷺ: صَدَقَ. وَقَالَ وَالشَّمْسُ تَبْدُو كُلَّ آخِرِ لَيْلَةٍ     حَمْرَاءَ يُصْبِحُ لَوْنُهَا يَتَوَرَّدُ تَأْبَى فَمَا تَطْلُعُ لَنَا فِي رِسْلِهَا     إِلَّا مُعَذَّبَةً وَإِلَّا تُجْلَدُ فَقَالَ رَسُولُ اللَّهِ ﷺ: صَدَقَ. وَفِي رِوَايَةِ أَبِي بَكْرٍ الْهُذَلِيِّ عَنْ عِكْرِمَةَ عَنِ ابْنِ عَبَّاسٍ أَنَّهُ قَالَ إِنَّ الشَّمْسَ لَا تَطْلُعُ حَتَّى يَنْخُسَهَا سَبْعُونَ أَلْفَ مَلَكٍ يَقُولُونَ لَهَا: اطْلُعِي اطْلُعِي فَتَقُولُ: لَا أَطْلُعُ عَلَى قَوْمٍ يَعْبُدُونَنِي مِنْ دُونِ اللَّهِ فَإِذَا هَمَّتْ بِالطُّلُوعِ أَتَاهَا شَيْطَانٌ يُرِيدُ أَنْ يُثَبِّطَهَا فَتَطْلُعُ بَيْنَ قَرْنَيْهِ وَتَحْرِقُهُ فَإِذَا تَضَيَّفَتْ لِلْغُرُوبِ غَرَبَتْ عَلَى السُّجُودِ لِلَّهِ عَزَّ وَجَلَّ، فَيَأْتِيهَا شَيْطَانٌ يُرِيدُ أَنْ يُثَبِّطَهَا عَنِ السُّجُودِ فَتَغْرُبُ مِنْ قَرْنَيْهِ وَتَحْرِقُهُ أَوْرَدَهُ ابْنُ عَسَاكِرَ مُطَوَّلًا. وَمِنْ شِعْرِهِ فِي حَمَلَةِ الْعَرْشِ فَمِنْ حَامِلٍ إِحْدَى قَوَائِمِ عَرْشِهِ     وَلَوْلَا إِلَهُ الْخَلْقِ كَلُّوا وَبَلَّدُوا قِيَامٌ عَلَى الْأَقْدَامِ عَانُونَ تَحْتَهُ     فَرَائِصُهُمْ مِنْ شِدَّةِ الْخَوْفِ تُرْعَدُ رَوَاهُ ابْنُ عَسَاكِرَ، وَرُوِيَ عَنِ الْأَصْمَعِيِّ أَنَّهُ كَانَ يُنْشِدُ مِنْ شِعْرِ أُمَيَّةَ: مَجِّدُوا اللَّهَ فَهُو لِلْمَجْدِ أَهْلٌ     رَبُّنَا فِي السَّمَاءِ أَمْسَى كَبِيرًا بِالْبِنَاءِ الْأَعْلَى الَّذِي سَبَقَ النَّاسَ     وَسَوَّى فَوْقَ السَّمَاءِ سَرِيرًا شَرْجَعًا لَا يَنَالُهُ بَصَرُ الْعَيْنِ     تَرَى دُونَهُ الْمَلَائِكَ صُورًا ثُمَّ يَقُولُ الْأَصْمَعِيُّ: الْمَلَائِكُ جَمْعُ مَلَكٍ وَالصُّورُ جَمْعُ أَصْوَرَ وَهُوَ الْمَائِلُ الْعُنُقِ، وَهَؤُلَاءِ حَمَلَةُ الْعَرْشِ. وَمِنْ شِعْرِ أُمَيَّةَ بْنِ أَبِي الصَّلْتِ يَمْدَحُ عَبْدَ اللَّهِ بْنَ جُدْعَانَ التَّيْمِيَّ: أَأَذْكُرُ حَاجَتِي أَمْ قَدْ كَفَانِي     حَيَاؤُكَ إِنَّ شِيمَتَكَ الْحَيَاءُ وَعِلْمُكَ بِالْحُقُوقِ وَأَنْتَ فَرْعٌ     لَكَ الْحَسَبُ الْمُهَذَّبُ وَالسَّنَاءُ كَرِيمٌ لَا يُغَيِّرُهُ صَبَاحٌ     عَنِ الْخُلُقِ الْجَمِيلِ وَلَا مَسَاءُ يُبَارِي الرِّيحَ مَكْرُمَةً وَجُودًا     إِذَا مَا الْكَلْبُ أَحْجَرَهُ الشِّتَاءُ وَأَرْضُكَ أَرْضُ مَكْرُمَةٍ بَنَتْهَا     بَنُو تَيْمٍ وَأَنْتَ لَهَا سَمَاءُ إِذَا أَثْنَى عَلَيْكَ الْمَرْءُ يَوْمًا     كَفَاهُ مِنْ تَعَرُّضِهِ الثَّنَاءُ وَلَهُ فِيهِ مَدَائِحُ أُخَرُ. وَقَدْ كَانَ عَبْدُ اللَّهِ بْنُ جُدْعَانَ هَذَا مِنَ الْكُرَمَاءِ الْأَجْوَادِ الْمُمَدَّحِينَ الْمَشْهُورِينَ وَكَانَ لَهُ جَفْنَةٌ يَأْكُلُ الرَّاكِبُ مِنْهَا وَهُوَ عَلَى بَعِيرِهِ ; مِنْ عِرَضِ حَافَّتِهَا وَكَثْرَةِ طَعَامِهَا وَكَانَ يَمْلَأُهَا لُبَابَ الْبُرِّ يُلَبَّكُ بِالشَّهْدِ وَالسَّمْنِ وَكَانَ يُعْتِقُ الرِّقَابَ، وَيُعِينُ عَلَى النَّوَائِبِ. وَقَدْ سَأَلَتْ عَائِشَةُ النَّبِيَّ ﷺ أَيَنْفَعُهُ ذَلِكَ فَقَالَ: إِنَّهُ لَمْ يَقُلْ يَوْمًا مِنَ الدَّهْرِ رَبِّ اغْفِرْ لِي خَطِيئَتِي يَوْمَ الدِّينِ وَمِنْ شَعْرِ أُمَيَّةَ الْبَدِيعِ لَا يَنْكُتُونَ الْأَرْضَ عِنْدَ سُؤَالِهِمْ     كَتَطَلُّبِ الْعَلَّاتِ بِالْعِيدَانِ بَلْ يُسْفِرُونَ وُجُوهَهُمْ فَتَرَى لَهَا     عِنْدَ السُّؤَالِ كَأَحْسَنِ الْأَلْوَانِ وَإِذَا الْمُقِلُّ أَقَامَ وَسْطَ رِحَالِهِمْ     رَدُّوهُ رَبَّ صَوَاهِلٍ وَقِيَانِ وَإِذَا دَعَوْتَهُمُ لِكُلِّ مُلِمَّةٍ     سَدُّوا شُعَاعَ الشَّمْسِ بِالْفُرْسَانِ آخِرُ تَرْجَمَةِ أُمَيَّةَ بْنِ أَبِي الصَّلْتِ

     ✧ An Account of Some Reports about Umayyah b. Abī al-Ṣalt al-Thaqafī He was one of the poets of the pre-Islamic era and lived into the time of Islam. Al-Ḥāfiẓ Ibn ʿAsākir said: He is Umayyah b. Abī al-Ṣalt ʿAbd Allāh b. Abī Rabīʿah b. ʿAwf b. ʿUqdah b. Ghiyarah b. ʿAwf b. Thaqīf b. Munabbih b. Bakr b. Hawāzin, Abū ʿUthmān, and it is said: Abū al-Ḥakam al-Thaqafī, a pre-Islamic poet who came to Damascus before Islam. It is said that he was upright and that in the beginning of his affair he was upon faith, then he deviated from it, and that he is the one whom God, exalted be He, intended by His saying: "And recite to them the news of him to whom We gave Our signs, but he detached himself from them; so Satan pursued him, and he became of the deviators" [al-Aʿrāf: 175]. Al-Zubayr b. Bakkār said: Ruqayyah bt. ʿAbd Shams b. ʿAbd Manāf gave birth to Umayyah the poet, son of Abī al-Ṣalt, and the name of Abī al-Ṣalt is Rabīʿah b. Wahb b. ʿIlāj b. Abī Salamah b. Thaqīf. Others said: His father was among the famous poets of al-Ṭāʾif, and Umayyah was the most poetic of them. ʿAbd al-Razzāq said: Al-Thawrī said: Ḥabīb b. Abī Thābit informed me that ʿAbd Allāh b. ʿAmr said regarding His saying, exalted be He: "And recite to them the news of him to whom We gave Our signs, but he detached himself from them; so Satan pursued him, and he became of the deviators" — he is Umayyah b. Abī al-Ṣalt. Likewise Abū Bakr b. Mardawayh narrated it from Abū Bakr al-Shāfiʿī from Muʿādh b. al-Muthannā from Musaddad from Abū ʿAwānah from ʿAbd al-Malik b. ʿUmayr from Nāfiʿ b. ʿĀṣim b. Masʿūd, who said: I was in a circle in which ʿAbd Allāh b. ʿAmr was present, and a man from the group recited the verse in al-Aʿrāf: "And recite to them the news of him to whom We gave Our signs, but he detached himself from them." He said: Do you know who he is? Some of them said: He is Ṣayfī b. al-Rāhib. Another said: Rather he is Balʿam, a man from the Children of Israel. He said: No. He said: Then who is he? He said: He is Umayyah b. Abī al-Ṣalt. And thus said Abū Ṣāliḥ and al-Kalbī, and Qatādah related it from some of them. Al-Ṭabarānī said: ʿAlī b. ʿAbd al-ʿAzīz narrated to us, ʿAbd Allāh b. Shabīb al-Rabaʿī narrated to us, Muḥammad b. Salamah b. Hishām al-Makhzūmī narrated to us, Ismāʿīl b. al-Ṭarīḥ b. Ismāʿīl al-Thaqafī narrated to us, my father narrated to me from his father from Marwān b. al-Ḥakam from Muʿāwiyah b. Abī Sufyān from his father, who said: I and Umayyah b. Abī al-Ṣalt al-Thaqafī went out as merchants to Syria. Whenever we halted at a stopping place, Umayyah would take out a book of his and read it to us. We continued thus until we halted at a village of the Christian villages. They came to him, honored him, and gave him gifts, and he went with them to their houses. Then he returned in the middle of the day, threw off his two garments, took two black garments of his, put them on, and said to me: "Would you, O Abū Sufyān, like to visit a scholar among the Christian scholars, to whom the knowledge of the Book reaches its limit, and ask him?" I said: "I have no need of him. By God, if he tells me what I like, I will not trust him, and if he tells me what I dislike, I will be frightened by it." He said: Then he went, and an old man from the Christians came to me, entered upon me, and said: "What prevents you from going to this old man?" I said: "I am not of his religion." He said: "Even so, you would hear wonders from him and see him." Then he said to me: "Are you a Thaqafī?" I said: "No, rather a Qurayshī." He said: "What prevents you from going to the old man? By God, he loves you and commends you." He said: Then he left us, and Umayyah stayed with them until he came to us after a stillness of the night, threw off his two garments, then stretched out on his bed. By God, he neither slept nor rose until morning, gloomy, sad, his evening drink fallen upon his morning drink, neither speaking to us nor we speaking to him. Then he said: "Will you not depart?" I said: "Do you have any desire to depart?" He said: "Yes." So we departed and traveled for two nights in his distress. Then on the third night he said: "Will you not converse, O Abū Sufyān?" I said: "Do you have any desire to converse? By God, I have not seen the like of what you returned with from your companion." He said: "Indeed, that is because of something you are not involved in. It is only because of something I feared for my final return." I said: "Do you have a final return?" He said: "Yes, by God, I shall surely die, then I shall surely be brought to life." He said: I said: "Will you accept my assurance?" He said: "Upon what?" I said: "Upon that you will not be resurrected and will not be judged." He said: Then he laughed, then said: "Yes, by God, O Abū Sufyān, we shall surely be resurrected, then we shall surely be judged, and one party shall enter Paradise and one party the Fire." I said: "In which of them are you? Did your companion inform you?" He said: "My companion has no knowledge of that, neither concerning me nor concerning himself." He said: We remained in that state for two nights, he wondering at me and I laughing at him, until we reached the Ghūṭah of Damascus. We sold our goods and stayed there two months, then departed until we halted at a village of the Christian villages. When they saw him, they came to him, gave him gifts, and he went with them to their church. He did not come back except after the middle of the day, put on his two garments, and went to them until he came after a stillness of the night, threw off his two garments, and threw himself on his bed. By God, he neither slept nor rose, and morning found him sad, gloomy, neither speaking to us nor we speaking to him. Then he said: "Will you not depart?" I said: "Yes, if you wish." So we departed in that manner from his grief and sorrow for nights. Then he said to me: "O Abū Sufyān, would you like to travel so that we may go ahead of our companions?" I said: "Do you have any desire for that?" He said: "Yes." So we traveled until we were ahead of our companions for an hour. Then he said: "Hey, Ṣakhr!" I said: "What do you want?" He said: "Tell me about ʿUtbah b. Rabīʿah. Does he avoid wrongs and forbidden things?" I said: "Yes, by God." He said: "And he maintains ties of kinship and commands maintaining them?" I said: "Yes, by God." He said: "And he is noble on both sides, of middle rank in his clan?" I said: "Yes." He said: "Do you know any Qurayshī nobler than him?" I said: "No, by God, I do not know any." He said: "Is he needy?" I said: "No, rather he is a man of much wealth." He said: "And how old is he?" I said: "He has passed a hundred." He said: "So nobility, age, and wealth have brought him low?" I said: "And why would that bring him low? No, by God, rather it increases him in good." He said: "That is how it is. Would you like to spend the night?" I said: "Do I have any desire for that?" He said: So we lay down until the baggage train passed. He said: Then we traveled until we halted at the stopping place and spent the night there. Then we departed from it. When night came, he said to me: "O Abū Sufyān." I said: "What do you want?" He said: "Would you like something like last night?" I said: "Do I have any desire for it?" He said: So we traveled on two Bactrian she-camels until we were ahead. He said: "Hey, Ṣakhr, tell me about ʿUtbah b. Rabīʿah." He said: I said: "Tell me about him." He said: "Does he avoid forbidden things and wrongs, and maintain ties of kinship and command maintaining them?" I said: "Yes, by God, he does." He said: "And he is wealthy?" I said: "And wealthy." He said: "Do you know any Qurayshī more eminent than him?" I said: "No, by God, I do not know any." He said: "How old is he?" I said: "He has passed a hundred." He said: "So age, nobility, and wealth have brought him low?" I said: "Not at all, by God, that has not brought him low. You are saying something, so say it." He said: "Do not mention my talk until what is coming from it comes." Then he said: "What you saw that befell me is that I went to this scholar and asked him about things. Then I said: 'Tell me about this Prophet who is awaited.' He said: 'He is a man from the Arabs.' I said: 'I already know that he is from the Arabs. From which of the Arabs is he?' He said: 'From a household to which the Arabs make pilgrimage.' I said: 'And among us is a household to which the Arabs make pilgrimage.' He said: 'He is from your brethren of Quraysh.' Then, by God, something befell me the like of which never befell me before, and the success of this world and the Hereafter slipped from my hand, for I had hoped to be him. I said: 'Since what has happened has happened, describe him to me.' He said: 'A young man when he enters middle age, the beginning of his affair is that he avoids wrongs and forbidden things, maintains ties of kinship and commands maintaining them. He is needy, noble on both sides, of middle rank in his clan, and most of his army will be from the angels.' I said: 'What is the sign of that?' He said: 'Syria has trembled since Jesus son of Mary ﷺ died eighty tremblings, each of them containing a calamity, and one general trembling remains, in which there will be calamities.' Abū Sufyān said: I said: 'This, by God, is falsehood. If God sent a messenger, He would choose only an old, noble man.' Umayyah said: 'By the One by whom you swore, this is indeed so, O Abū Sufyān; you say the Christian's word is true. Would you like to spend the night?' I said: 'Do I have any desire for it?' He said: So we spent the night until the baggage train came to us. Then we went out until, when there were two nights between us and Makkah, a rider caught up with us from behind. We asked him, and he said: 'After you left, a trembling struck the people of Syria that destroyed its people, and great calamities befell them in it.' Abū Sufyān said: Umayyah turned to me and said: 'How do you see the Christian's word, O Abū Sufyān?' I said: 'I see, and I think by God, that what your companion told you is true.' He said: Then we arrived in Makkah, and I settled what I had with me, then I set out until I came to Yemen as a merchant and stayed there five months. Then I came to Makkah. While I was in my house, people came to me greeting me and asking about their goods, until Muḥammad b. ʿAbd Allāh came to me while Hind was with me playing with her children. He greeted me, welcomed me, and asked me about my journey and my stay, but did not ask me about his goods. Then he stood up. I said to Hind: 'By God, this man amazes me. There is no one of Quraysh who has goods with me but asked me about them, and this one did not ask me about his goods!' Hind said to me: 'Do you not know his affair?' I said, startled: 'What is his affair?' She said: 'He claims that he is the Messenger of God.' It struck me, and I remembered the Christian's words, and I fell silent until Hind said to me: 'What is the matter with you?' I came to myself and said: 'This is indeed falsehood! He is too intelligent to say this.' She said: 'Yes, by God, he says it, and he is supported in it, and he has companions upon his religion.' I said: 'This is falsehood.' He said: Then I went out. While I was circumambulating the House, I met him and said to him: 'Your goods have reached such and such, and there was profit in them, so send and take them, and I will not take from you what I take from my people.' He refused, and said: 'Then I will not take them.' I said: 'Then send and take them, and I will take from you the like of what I take from my people.' So he sent for his goods, took them, and I took from him what I used to take from others. Abū Sufyān said: It was not long before I went out to Yemen. I came to al-Ṭāʾif and stayed with Umayyah b. Abī al-Ṣalt. I said to him: 'O Abū ʿUthmān.' He said: 'What do you want?' I said: 'Do you remember the Christian's words?' He said: 'I remember them.' I said: 'It has happened.' He said: 'And who?' I said: 'Muḥammad b. ʿAbd Allāh.' He said: 'Son of ʿAbd al-Muṭṭalib?' I said: 'Son of ʿAbd al-Muṭṭalib.' Then I told him the news of Hind. He said: God knows, and he began to pour sweat. Then he said: 'By God, O Abū Sufyān, perhaps it is he. His description is indeed that. If he appears while I am alive, I will strive before God, mighty and glorious be He, with an excuse in supporting him.' He said: I went on to Yemen, and it was not long before news of his appearance came to me there. I returned until I stayed with Umayyah b. Abī al-Ṣalt in al-Ṭāʾif. I said: 'O Abū ʿUthmān, the affair of the man has reached what you have heard, and you have heard of it.' He said: 'It has happened, by my life.' I said: 'Where are you in relation to him, O Abū ʿUthmān?' He said: 'By God, I would never believe in a messenger from other than Thaqīf, ever.' Abū Sufyān said: I returned to Makkah, and by God I was not far until I reached Makkah, and I found his companions being beaten and despised. Abū Sufyān said: I began to say: 'Where is his army of angels?' He said: Then there entered into me what enters people of resentment. Al-Ḥāfiẓ al-Bayhaqī narrated it in the Book of Proofs from the ḥadīth of Ismāʿīl b. Ṭarīḥ with it, but the context of al-Ṭabarānī which we have presented is more complete and longer. And God knows best. Al-Ṭabarānī said: Bakr b. Aḥmad b. Muqbil narrated to us, ʿAbd Allāh b. Shabīb narrated to us, Yaʿqūb b. Muḥammad al-Zuhrī narrated to us, Mujāshiʿ b. ʿAmr al-Asadī narrated to us, Layth b. Saʿd narrated to us from Abū al-Aswad Muḥammad b. ʿAbd al-Raḥmān from ʿUrwah b. al-Zubayr from Muʿāwiyah b. Abī Sufyān from Abū Sufyān b. Ḥarb that Umayyah b. Abī al-Ṣalt was in Gaza or in Aelia. When we returned, Umayyah said to me: 'O Abū Sufyān, would you like to go ahead of the caravan so we may converse?' I said: 'Yes.' He said: So we did. He said to me: 'O Abū Sufyān, tell me about ʿUtbah b. Rabīʿah.' I said: 'Noble on both sides, and he avoids forbidden things and wrongs?' I said: 'Yes.' He said: 'And noble and old?' I said: 'And noble and old.' He said: 'Age and nobility have brought him low.' I said to him: 'You lie. He has not increased in age except increased in nobility.' He said: 'O Abū Sufyān, this is a word I have not heard anyone say to me since I gained insight, so do not hasten against me until I inform you.' He said: I said: 'Give it.' He said: 'I used to find in my books a prophet who would be sent from this our lava field, and I used to think, rather I used to not doubt, that I was he. But when I studied with the people of knowledge, behold he is from the Banū ʿAbd Manāf.' I looked among the Banū ʿAbd Manāf and found no one suitable for this matter except ʿUtbah b. Rabīʿah. But when you informed me of his age, I knew that it was not him, since he had passed forty and no revelation had come to him. Abū Sufyān said: Then time struck whom it struck, and revelation came to the Messenger of God ﷺ. I went out in a group of Quraysh intending Yemen for trade, and I passed by Umayyah and said to him, as if mocking him: 'O Umayyah, the prophet whom you used to describe has come forth.' He said: 'Indeed, he is true, so follow him.' I said: 'What prevents you from following him?' He said: 'Nothing prevents me except shame before the women of Thaqīf. I used to tell them that I was he, and then they would see me following a youth from the Banū ʿAbd Manāf!' Then Umayyah said: 'It is as if I can see you, O Abū Sufyān, if you oppose him, you will be tied up as a kid is tied, until you are brought to him and he judges in you as he wishes.' ʿAbd al-Razzāq said: Maʿmar informed us from al-Kalbī, who said: While Umayyah was sleeping with two daughters of his, one of them was startled and cried out to him. He said to her: 'What is the matter with you?' She said: 'I saw two vultures tear open the roof of the house, and one of them descended to you and split open your belly, and the other stood on the back of the house and called to him, saying: "Did he comprehend?" He said: "He comprehended." He said: "Was he purified?" He said: "No." He said: "That is a good intended for your father, but he did not accept it." And it has been narrated from another source with a different context. Isḥāq b. Bishr said, from Muḥammad b. Isḥāq, from al-Zuhrī, from Saʿīd b. al-Musayyab, and ʿUthmān b. ʿAbd al-Raḥmān, from al-Zuhrī, from Saʿīd b. al-Musayyab, who said: al-Fāriʿah, the sister of Umayyah b. Abī al-Ṣalt, came to the Messenger of Allah ﷺ after the conquest of Makkah. She was a woman of intelligence, reason, and beauty, and the Messenger of Allah ﷺ admired her. One day he said to her: "O Fāriʿah, do you remember any of your brother's poetry?" She replied: "Yes, and what I have seen is even more astonishing." She said: "My brother was on a journey. When he returned, he began with me. He came to me and lay down on my bed while I was tanning a hide in my hand. Suddenly two white birds—or something like two white birds—approached. One of them landed on the window opening, and the other entered and landed on him. The one that landed on him split open what was between his breastbone and his pubic area, then inserted its hand into his belly and took out his heart, placing it in its palm. Then it smelled it. The other bird said: 'Did it comprehend?' It said: 'It comprehended.' It said: 'Did it purify itself?' It said: 'It refused.' Then it returned the heart to its place, and the wound healed faster than the blink of an eye. Then they both departed. When I saw that, I approached him and shook him, saying: 'Do you feel anything?' He said: 'Nothing except a weakness in my body'—and I had been terrified by what I saw. He said: 'Why do I see you frightened?' So I told him what had happened. He said: 'Good was intended for me, then it was turned away from me.' Then he began to recite: My worries spent the night with their nightly visitations, I hold back my eyes while tears race ahead, Because of the certainty that came to me, while I was not given a diviner whose speaker would relate it, Or someone upon whom the blazing fire kindles, surrounded by its pavilions, Or shall I dwell in the Garden promised to the righteous, its cushions arranged in rows? The two abodes are not equal there, nor are deeds—their paths are not equal. They are two parties: one group will enter the Garden, surrounded by its orchards, And a group of them has been made to enter the Fire, and their resting places have made them miserable. These hearts made a covenant, whenever they intend good, their hindrances impede them, And the world—whose obliterator is Allah—has turned them away from seeking the Garden toward misery. A servant called his soul to account and reproached it, knowing that the All-Seeing watches it. What desire does the soul have for life, even if it lives a little while? Death will overtake it. Whoever flees from his fate will soon, one day, meet it unexpectedly. Whoever does not die a violent death will die of old age; death is a cup, and man will taste it. She said: Then he left for his camp. Hardly any time passed before he was stabbed while on his bier. News reached me, and I went to him. I found him laid out on a bier, covered with a cloth. I approached him, and he gasped once, his eyes opened wide, and he looked toward the ceiling, raised his voice, and said: At your service, at your service, Here I am before you two. No wealth to ransom me, no family to protect me. Then he fell unconscious. When he gasped again, I said: 'The man has perished.' But his eyes opened toward the ceiling, and he raised his voice and said: At your service, at your service, Here I am before you two. No innocence to offer as excuse, no kinsfolk to give me victory. Then he fell unconscious. When he gasped again, his eyes opened, he looked toward the ceiling, and said: At your service, at your service, Here I am before you two, Surrounded by favors, And reaped by sins. Then he fell unconscious. When he gasped again, he said: At your service, at your service, Here I am before you two. If You forgive, O Allah, You forgive much, And what servant of Yours does not commit sins? Then he fell unconscious. When he gasped again, he said: Every life, however long it lasts through time, will inevitably one day come to an end. Would that I were, before what has appeared to me, on mountain peaks herding mountain goats. She said: Then he died. The Messenger of Allah ﷺ said: "O Fāriʿah, the likeness of your brother is like the one whom Allah gave His signs, but he detached himself from them"—the verse. Al-Khaṭṭābī has discussed the rare words of this ḥadīth. Al-Ḥāfiẓ Ibn ʿAsākir narrated from al-Zuhrī that he said: Umayyah b. Abī al-Ṣalt said: Is there not a messenger from among us to inform us what lies beyond our end, from the head of our course? He said: Then Umayyah b. Abī al-Ṣalt went out to al-Baḥrayn, and the Messenger of Allah ﷺ was proclaimed a prophet. Umayyah stayed in al-Baḥrayn for eight years, then came to al-Ṭāʾif and asked them: "What does Muḥammad b. ʿAbd Allāh say?" They said: "He claims to be a prophet. He is the one you used to wish for." He said: So he set out until he came to him in Makkah and met him, saying: "O son of ʿAbd al-Muṭṭalib, what is this you are saying?" He replied: "I say that I am the Messenger of Allah and that there is no god but He." He said: "I want to speak with you; give me an appointment tomorrow." He said: "Your appointment is tomorrow." He said: "Would you prefer that I come to you alone or with a group of my companions, and that you come to me alone or with a group of your companions?" The Messenger of Allah ﷺ said: "Whichever you wish." He said: "I will come to you with a group, so come with a group." The next morning Umayyah came with a group from Quraysh, and the Messenger of Allah ﷺ came with a few of his companions, and they sat in the shade of the Kaʿbah. Umayyah began by delivering a speech, then spoke in rhymed prose, then recited poetry. When he finished the poetry, he said: "Answer me, O son of ʿAbd al-Muṭṭalib." The Messenger of Allah ﷺ said: "In the name of Allah, the Most Gracious, the Most Merciful. Yā Sīn. By the wise Qurʾān [Yā Sīn:1]" until he finished it. Umayyah leapt up, dragging his feet. Quraysh followed him, asking: "What do you say, O Umayyah?" He said: "I bear witness that he is upon the truth." They said: "Will you follow him?" He said: "Until I consider his affair." Then Umayyah left for Syria, and the Messenger of Allah ﷺ arrived in Madinah. When the people of Badr were killed, Umayyah came from Syria and stopped at Badr, then departed intending to go to the Messenger of Allah ﷺ. Someone said: "O Abū al-Ṣalt, what do you want?" He said: "I want Muḥammad." He said: "What will you do?" He said: "I will believe in him and hand over to him the keys of this matter." He said: "Do you know who is in the well?" He said: "No." He said: "In it are ʿUtbah b. Rabīʿah and Shaybah b. Rabīʿah, the two sons of your maternal uncle—his mother was Rabīʿah bt. ʿAbd Shams." So he cut off his camel's ears, chopped off its tail, and stood at the well reciting: What is at Badr, then al-ʿAqanqal, of commanders, nobles? the entire ode, as will be mentioned in full, God willing, in the story of Badr. Then he returned to Makkah and al-Ṭāʾif and abandoned Islam. Then he mentioned the story of the two birds and the story of his death, as previously stated, and recited his poetry at death: Every life, however long it lasts through time, will inevitably one day come to an end. Would that I were, before what has appeared to me, on mountain peaks herding mountain goats. So make death the object of your gaze and beware the assault of time, for time has an assault, whose claws reach lions and wild oxen and the young one in the place of shining whiteness, and the vultures of the high peaks and the fleeing kid and the young ostrich, the gentle, slender one. His saying "al-qasāwir" is the plural of qaswarah, which is the lion; "al-ṣudʿān" are wild oxen, singular ṣadaʿ; "al-ṭifl al-shakil" refers to the redness of the eye; "al-bughāth" are vultures; "al-niyāf" are mountains; "al-yaʿfur" is the gazelle; "al-ʿawhaj" is the young of the ostrich. He means that death spares neither the wild beasts in the deserts nor the vultures dwelling on mountain peaks, and it leaves neither the small because of its smallness nor the great because of its greatness. Al-Khaṭṭābī and others have discussed the rare words of these ḥadīths. Al-Suhaylī mentioned in his book "al-Taʿrīf wa-al-Iʿlām" that Umayyah b. Abī al-Ṣalt was the first to say "bi-smika allāhumma" (In Your name, O Allah). He mentioned in connection with that a strange story: they went out with a group of Quraysh on a journey, among them Ḥarb b. Umayyah, the father of Abū Sufyān. He said: During their travel they came across a snake and killed it. When evening came, a woman from the jinn came to them and reproached them for killing that snake. She had a rod with which she struck the ground once, causing all the camels to bolt and scatter in every direction. They rose and kept searching for them until they brought them back. When they gathered again, she came to them again and struck the ground with her rod, and the camels bolted. They went after them, and when they were exhausted, they said: "By Allah, do you have any way out of what we are suffering?" He said: "No, by Allah, but I will consider the matter." He set out in that area, hoping to find someone to ask about the hardship that had befallen them, when a fire appeared in the distance. He went to it and found an old man at the door of a tent kindling a fire—a jinn of the utmost smallness and ugliness. He greeted him and asked about their situation. The old man said: "When she comes to you, say: 'Bi-smika allāhumma,' and she will flee." When they gathered and she came to them a third and fourth time, Umayyah said to her face: "Bi-smika allāhumma," and she fled and found no resting place. But the jinn turned against Ḥarb b. Umayyah and killed him because of that snake, and his companions buried him there where there was no neighbor and no abode. About that the jinn said: And the grave of Ḥarb is in a desolate place, and there is no grave near the grave of Ḥarb. Some have mentioned that he sometimes had insight into the languages of animals. While traveling, he would pass by birds and tell his companions: "This one says such-and-such." They would say: "We do not know whether what he says is true," until they passed by a flock of sheep from which a ewe had become separated, along with her young. She turned to it and bleated as if urging it on. He said: "Do you know what she is saying to it?" They said: "No." He said: "She is saying: 'Hurry with me, lest the wolf come and eat you as the wolf ate your brother last year.'" They hurried to the shepherd and asked whether a wolf had eaten a lamb of his last year in that spot. He said: "Yes." He said: "One day he passed by a camel with a woman riding it, and the camel was raising its head toward her and grumbling. He said: 'It is saying to her: You have loaded me, and in the howdah there is a needle.' They made the woman dismount and unloaded the saddle, and there was a needle in it, just as he said. Ibn al-Sikkīt mentioned that while Umayyah b. Abī al-Ṣalt was drinking one day, a crow cawed. He said to it: "May dust fill your mouth," twice. He was asked: "What does it say?" He said: "It says: 'You will drink this cup in your hand, then recline and die.'" Then the crow cawed again, and he said: "It says: 'The sign of that is that I will descend on this dung heap and eat from it, and a bone will stick in my throat and I will die.'" Then the crow landed on that dung heap, ate something, a bone stuck in its throat, and it died. Umayyah said: "As for this one, it has told the truth about itself, but I will see whether it told the truth about me or not." Then he drank the cup in his hand, reclined, and died. It is established in the Ṣaḥīḥ from the ḥadīth of Ibn Mahdī, from al-Thawrī, from ʿAbd al-Malik b. ʿUmayr, from Abū Salamah, from Abū Hurayrah, who said: The Messenger of Allah ﷺ said: "The truest word a poet ever spoke is the word of Labīd: 'Indeed, everything besides Allah is false.' And Umayyah b. Abī al-Ṣalt almost became a Muslim." Imām Aḥmad said: Rawḥ narrated to us, Zakariyyā b. Isḥāq narrated to us, Ibrāhīm b. Maysarah narrated to us that he heard ʿAmr b. al-Sharīd say: Al-Sharīd said: I was riding behind the Messenger of Allah ﷺ, and he said to me: "Do you have any of the poetry of Umayyah b. Abī al-Ṣalt with you?" I said: "Yes." He said: "Recite it to me." I recited a verse, and he kept saying after each verse I recited, "Go on," until I had recited a hundred verses. Then the Prophet ﷺ fell silent, and I fell silent. Muslim narrated it similarly from the ḥadīth of Sufyān b. ʿUyaynah, from Ibrāhīm b. Maysarah, and from other chains from ʿAmr b. al-Sharīd, from his father al-Sharīd b. Suwayd al-Thaqafī, from the Prophet ﷺ, and in some narrations: The Messenger of Allah said: "He almost became a Muslim." Yaḥyā b. Muḥammad b. Ṣāʿid said: Ibrāhīm b. Saʿīd al-Jawharī narrated to us, Abū Usāmah narrated to us, Ḥātim b. Abī Ṣaghīrah narrated to us, from Simāk b. Ḥarb, from ʿAmr b. Nāfiʿ, from al-Sharīd al-Hamdānī—whose maternal uncles were Thaqīf—who said: We went out with the Messenger of Allah ﷺ during the Farewell Pilgrimage. While I was walking one day, I heard the sound of a camel behind me, and there was the Messenger of Allah ﷺ. He said: "Al-Sharīd?" I said: "Yes." He said: "Shall I give you a ride?" I said: "Yes—not because of any fatigue or exhaustion, but I wanted the blessing of riding with the Messenger of Allah ﷺ." He made the camel kneel and mounted me behind him. He said: "Do you have any of the poetry of Umayyah b. Abī al-Ṣalt with you?" I said: "Yes." He said: "Recite." I recited—he said, I think he said—a hundred verses. The Prophet ﷺ said: "With Allah is the knowledge of Umayyah b. Abī al-Ṣalt." Then Ibn Ṣāʿid said: This is a strange ḥadīth. As for what is narrated that the Messenger of Allah ﷺ said about Umayyah, "His poetry believed and his heart disbelieved," I do not know it. And Allah knows best. Imām Aḥmad said: ʿAbd Allāh b. Muḥammad—who is Abū Bakr b. Abī Shaybah—narrated to us, ʿAbdah b. Sulaymān narrated to us, from Muḥammad b. Isḥāq, from Yaʿqūb b. ʿUtbah, from ʿIkrimah, from Ibn ʿAbbās, that the Messenger of Allah ﷺ affirmed Umayyah in some of his poetry. He said: A man and a bull under his right foot, and the eagle for the other, and a lion lying in wait. The Messenger of Allah ﷺ said: "He spoke the truth." And he said: The sun appears at the end of every night, red, its color turning rosy as it rises; It refuses to rise upon us in its gentleness except tormented and flogged. The Messenger of Allah ﷺ said: "He spoke the truth." In the narration of Abū Bakr al-Hudhalī, from ʿIkrimah, from Ibn ʿAbbās, he said: The sun does not rise until seventy thousand angels prod it, saying: "Rise, rise!" It says: "I will not rise over a people who worship me besides Allah." When it is about to rise, a devil comes to it wanting to hinder it, so it rises between his two horns and burns him. And when it inclines to setting, it sets prostrating to Allah, Mighty and Majestic. A devil comes to it wanting to hinder it from prostrating, so it sets between his two horns and burns him. Ibn ʿAsākir cited this at length. Among his poetry about the bearers of the Throne: Among them is one carrying one of the legs of His Throne; were it not for the God of creation, they would be weary and exhausted. Standing on their feet, toiling beneath it, their flanks trembling from the intensity of fear. Ibn ʿAsākir narrated it, and it is narrated from al-Aṣmaʿī that he used to recite from the poetry of Umayyah: Glorify God, for He is worthy of glory; our Lord in heaven has become great. With the highest edifice that preceded mankind, and He set above the heaven a throne, A lofty one that the eye's sight cannot reach; you see below it the angels as figures. Then al-Aṣmaʿī says: "al-malāʾik" is the plural of malak, and "al-ṣūr" is the plural of aṣwar, meaning the one with an inclined neck, and these are the bearers of the Throne. From the poetry of Umayyah b. Abī al-Ṣalt praising ʿAbd Allāh b. Judʿān al-Taymī: Shall I mention my need, or has your modesty sufficed me? Indeed your character is modesty, And your knowledge of rights, while you are a branch; yours is the refined nobility and eminence. Generous, whom morning does not change from beautiful character, nor evening. He vies with the wind in generosity and munificence, when the dog is constrained by winter. Your land is a land of nobility built by Banū Taym, and you are its sky. When a man praises you one day, the praise itself suffices him from exposing his need. He has other eulogies in his praise. This ʿAbd Allāh b. Judʿān was among the generous, munificent, praised, and famous ones. He had a large bowl from which a rider could eat while on his camel, because of the width of its rim and the abundance of its food. He would fill it with the finest wheat mixed with honey and ghee, and he would free slaves and aid in calamities. ʿĀʾishah asked the Prophet ﷺ whether that would benefit him, and he said: "He never once said: 'My Lord, forgive me my sin on the Day of Judgment.'" From the remarkable poetry of Umayyah: They do not scratch the ground when asking, like seeking after stray camels with sticks. Rather, they unveil their faces, and you see them at the time of asking with the most beautiful colors. When a poor man stands among their camps, they send him back as master of neighing horses and singing slave girls. When you call them to any calamity, they block the sun's rays with horsemen. End of the biography of Umayyah b. Abī al-Ṣalt.

160. Tarikh (al-Tabari) 631No grade recorded

     ذِكْرُ قس بن ساعدة قُسِّ بْنِ سَاعِدَةَ الْإِيَادِيِّ  قَالَ الْحَافِظُ أَبُو بَكْرٍ مُحَمَّدُ بْنُ جَعْفَرِ بْنِ سَهْلٍ الْخَرَائِطِيُّ فِي كِتَابِ هَوَاتِفِ الْجَانِّ: حَدَّثَنَا دَاوُدُ الْقَنْطَرِيُّ حَدَّثَنَا عَبْدُ اللَّهِ بْنُ صَالِحٍ حَدَّثَنِي أَبُو عَبْدِ اللَّهِ الْمَشْرِقِيُّ عَنْ أَبِي الْحَارِثِ الْوَرَّاقِ عَنْ ثَوْرِ بْنِ يَزِيدَ عَنْ مُوَرِّقٍ الْعِجْلِيِّ عَنْ عُبَادَةَ بْنِ الصَّامِتِ قَالَ لَمَّا قَدِمَ وَفْدُ إِيَادٍ عَلَى النَّبِيِّ ﷺ قَالَ: يَا مَعْشَرَ وَفْدِ إِيَادٍ مَا فَعَلَ قُسُّ بْنُ سَاعِدَةَ الْإِيَادِيُّ ؟ قَالُوا: هَلَكَ يَا رَسُولَ اللَّهِ. قَالَ: لَقَدْ شَهِدْتُهُ يَوْمًا بِسُوقِ عُكَاظٍ عَلَى جَمَلٍ أَحْمَرَ، يَتَكَلَّمُ بِكَلَامٍ مُعْجِبٍ مُونِقٍ لَا أَجِدُنِي أَحْفَظُهُ فَقَامَ إِلَيْهِ أَعْرَابِيٌّ مِنْ أَقَاصِي الْقَوْمِ فَقَالَ: أَنَا أَحْفَظُهُ يَا رَسُولَ اللَّهِ. قَالَ: فَسُّرَ النَّبِيُّ ﷺ بِذَلِكَ قَالَ: فَكَانَ بِسُوقِ عُكَاظٍ عَلَى جَمَلٍ أَحْمَرَ، وَهُوَ يَقُولُ: يَا مَعْشَرَ النَّاسِ اجْتَمِعُوا فَكُلُّ مَنْ فَاتَ فَاتَ، وَكُلُّ شَيْءٍ آتٍ آتٍ، لَيْلٌ دَاجٍ وَسَمَاءٌ ذَاتُ أَبْرَاجٍ، وَبَحْرٌ عَجَّاجٌ، نُجُومٌ تَزْهَرُ، وَجِبَالٌ مَرْسِيَّةٌ، وَأَنْهَارٌ مَجْرِيَّةٌ إِنَّ فِي السَّمَاءِ لَخَبَرًا، وَإِنَّ فِي الْأَرْضِ لَعِبَرًا. مَا لِي أَرَى النَّاسَ يَذْهَبُونَ فَلَا يَرْجِعُونَ أَرَضُوا بِالْإِقَامَةِ فَأَقَامُوا أَمْ تُرِكُوا فَنَامُوا ؟ أَقْسَمَ قُسٌّ بِاللَّهِ قَسَمًا لَا رَيْبَ فِيهِ، إِنَّ لِلَّهِ دِينًا هُوَ أَرْضَى مِنْ دِينِكُمْ هَذَا، ثُمَّ أَنْشَأَ يَقُولُ: فِي الذَّاهِبِينَ الْأَوَّلِينَ مِنَ الْقُرُونِ لَنَا بَصَائِرْ     لَمَّا رَأَيْتُ مَوَارِدًا لِلْمَوْتِ لَيْسَ لَهَا مَصَادِرْ     وَرَأَيْتُ قَوْمِيَ نَحْوَهَا يَمْضِي الْأَصَاغِرُ وَالْأَكَابِرْ     لَا مَنْ مَضَى يَأْتِي إِلَيْكَ وَلَا مِنَ الْبَاقِينَ غَابِرْ     أَيْقَنْتُ أَنِّي لَا مَحَالَةَ حَيْثُ صَارَ الْقَوْمُ صَائِرْ. وَهَذَا إِسْنَادٌ غَرِيبٌ مِنْ هَذَا الْوَجْهِ. وَقَدْ رَوَاهُ الطَّبَرَانِيُّ مِنْ وَجْهٍ آخَرَ فَقَالَ فِي كِتَابِهِ " الْمُعْجَمِ الْكَبِيرِ ": حَدَّثَنَا مُحَمَّدُ بْنُ السَّرِيِّ بْنِ مِهْرَانَ بْنِ النَّاقِدِ الْبَغْدَادِيُّ حَدَّثَنَا مُحَمَّدُ بْنُ حَسَّانَ السَّمْتِيُّ حَدَّثَنَا مُحَمَّدُ بْنُ الْحَجَّاجِ عَنْ مُجَالِدٍ عَنِ الشَّعْبِيِّ عَنِ ابْنِ عَبَّاسٍ قَالَ قَدِمَ وَفْدُ عَبْدِ الْقَيْسِ عَلَى النَّبِيِّ ﷺ فَقَالَ أَيُّكُمْ يَعْرِفُ الْقُسَّ بْنَ سَاعِدَةَ الْإِيَادِيَّ ؟ قَالُوا: كُلُّنَا يَعْرِفُهُ يَا رَسُولَ اللَّهِ قَالَ فَمَا فَعَلَ ؟ قَالُوا: هَلَكَ. قَالَ: فَمَا أَنْسَاهُ بِعُكَاظٍ فِي الشَّهْرِ الْحَرَامِ وَهُوَ عَلَى جَمَلٍ أَحْمَرَ، وَهُوَ يَخْطُبُ النَّاسَ وَهُوَ يَقُولُ: يَا أَيُّهَا النَّاسُ اجْتَمِعُوا وَاسْتَمِعُوا وَعُوا، مَنْ عَاشَ مَاتَ، وَمَنْ مَاتَ فَاتَ، وَكُلُّ مَا هُوَ آتٍ آتٍ، إِنَّ فِي السَّمَاءِ لَخَبَرًا، وَإِنَّ فِي الْأَرْضِ لَعِبَرًا، مِهَادٌ مَوْضُوعٌ، وَسَقْفٌ مَرْفُوعٌ، وَنُجُومٌ تَمُورُ، وَبِحَارٌ لَا تَغُورُ، وَأَقْسَمَ قُسٌّ قَسَمًا حَقًّا لَئِنْ كَانَ فِي الْأَمْرِ رِضًى لَيَكُونَنَّ بَعْدَهُ سُخْطٌ، إِنَّ لِلَّهِ لَدِينًا هُوَ أَحَبُّ إِلَيْهِ مِنْ دِينِكُمُ الَّذِي أَنْتُمْ عَلَيْهِ، مَا لِي أَرَى النَّاسَ يَذْهَبُونَ وَلَا يَرْجِعُونَ أَرَضُوا بِالْمُقَامِ فَأَقَامُوا، أَمْ تُرِكُوا فَنَامُوا ؟ ثُمَّ قَالَ رَسُولُ اللَّهِ ﷺ: أَفَيَكِمُ مَنْ يَرْوِي شِعْرَهُ فَأَنْشَدَهُ بَعْضُهُمْ فِي الذَّاهِبِينَ الْأَوَّلِي     نَ مِنَ الْقُرُونِ لَنَا بَصَائِرْ الَمَّا رَأَيْتُ مَوَارِدًا     لِلْمَوْتِ لَيْسَ لَهَا مَصَادِرْ وَرأَيْتُ قَوْمِي نَحْوَهَا     يَسْعَى الْأَصَاغِرُ وَالْأَكَابِرْ لَا يَرْجِعُ الْمَاضِي إِلَيَّ     وَلَا مِنَ الْبَاقِينَ غَابِرْ أَيْقَنْتُ أَنِّي لَا مَحَالَةَ     حَيْثُ صَارَ الْقَوْمُ صَائِرْ وَهَكَذَا أَوْرَدَهُ الْحَافِظُ الْبَيْهَقِيُّ فِي كِتَابِهِ دَلَائِلِ النُّبُوَّةِ، مِنْ طَرِيقِ مُحَمَّدِ بْنِ حَسَّانَ السَّمْتِيِّ بِهِ، وَهَكَذَا رَوَيْنَاهُ فِي الْجُزْءِ الَّذِي جَمَعَهُ الْأُسْتَاذُ أَبُو مُحَمَّدٍ عَبْدُ اللَّهِ بْنُ جَعْفَرِ بْنِ دَرَسْتَوَيْهِ فِي أَخْبَارِ قُسٍّ; قَالَ: حَدَّثَنَا عَبْدُ الْكَرِيمِ بْنُ الْهَيْثَمِ الدَّيْرُعَاقُولِيُّ عَنْ سَعِيدِ بْنِ شَبِيبٍ عَنْ مُحَمَّدِ بْنِ الْحَجَّاجِ عَنْ إِبْرَاهِيمَ الْوَاسِطِيِّ نَزِيلِ بَغْدَادَ، وَيُعْرَفُ بِصَاحِبِ الْهَرِيسَةِ بِهِ وَقَدْ كَذَّبَهُ يَحْيَى بْنُ مَعِينٍ، وَأَبُو حَاتِمٍ الرَّازِيُّ والدَّارَقُطْنِيُّ، وَاتَّهَمَهُ غَيْرُ وَاحِدٍ، مِنْهُمُ ابْنُ عَدِيٍّ بِوَضْعِ الْحَدِيثِ وَقَدْ رَوَاهُ الْبَزَّارُ، وَأَبُو نُعَيْمٍ مِنْ حَدِيثِ مُحَمَّدِ بْنِ الْحَجَّاجِ هَذَا، وَرَوَاهُ ابْنُ دَرَسْتَوَيْهِ، وَأَبُو نُعَيْمٍ مِنْ طَرِيقِ الْكَلْبِيِّ عَنْ أَبِي صَالِحٍ عَنِ ابْنِ عَبَّاسٍ، وَهَذِهِ الطَّرِيقُ أَمْثَلُ مِنَ الَّتِي قَبْلَهَا، وَفِيهِ أَنَّ أَبَا بَكْرٍ هُوَ الَّذِي أَوْرَدَ الْقِصَّةَ بِكَمَالِهَا نَظْمَهَا، وَنَثْرَهَا بَيْنَ يَدَيْ رَسُولِ اللَّهِ ﷺ، وَرَوَاهُ الْحَافِظُ أَبُو نُعَيْمٍ مِنْ حَدِيثِ أَحْمَدَ بْنِ مُوسَى بْنِ إِسْحَاقَ الْحَطَمِيِّ حَدَّثَنَا عَلِيُّ بْنُ الْحُسَيْنِ بْنِ مُحَمَّدٍ الْمَخْزُومِيُّ حَدَّثَنَا أَبُو حَاتِمٍ السِّجِسْتَانِيُّ حَدَّثَنَا وَهْبُ بْنُ جَرِيرٍ عَنْ مُحَمَّدِ بْنِ إِسْحَاقَ عَنِ الزُّهْرِيِّ عَنْ سَعِيدِ بْنِ الْمُسَيَّبِ عَنِ ابْنِ عَبَّاسٍ قَالَ قَدِمَ، وَفْدُ بَكْرِ بْنِ وَائِلٍ عَلَى رَسُولِ اللَّهِ ﷺ فَقَالَ لَهُمْ: مَا فَعَلَ حَلِيفٌ لَكُمْ يُقَالَ لَهُ: قُسُّ بْنُ سَاعِدَةَ الْأَيَادِيُّ ؟ وَذَكَرَ الْقِصَّةَ مُطَوَّلَةً. وَأَخْبَرَنَا الشَّيْخُ الْمُسْنِدُ الرُّحْلَةُ أَحْمَدُ بْنُ أَبِي طَالِبٍ الْحَجَّارُ إِجَازَةً إِنْ لَمْ يَكُنْ سَمَاعًا، قَالَ: أَجَازَ لَنَا جَعْفَرُ بْنُ عَلِيٍّ الْهَمْدَانِيُّ قَالَ: أَخْبَرَنَا الْحَافِظُ أَبُو طَاهِرٍ أَحْمَدُ بْنُ مُحَمَّدِ بْنِ أَحْمَدَ بْنِ إِبْرَاهِيمَ السِّلَفِيُّ سَمَاعًا، وَقَرَأْتُ عَلَى شَيْخِنَا الْحَافِظِ أَبِي عَبْدِ اللَّهِ الذَّهَبِيِّ أَخْبَرَنَا أَبُو عَلِيٍّ الْحَسَنُ بْنُ عَلِيِّ بْنِ أَبِي بَكْرٍ الْخَلَّالُ سَمَاعًا، قَالَ: أَنَا جَعْفَرُ بْنُ عَلِيٍّ سَمَاعًا قَالَ: أَنَا السِّلَفِيُّ سَمَاعًا، أَنَا أَبُو عَبْدِ اللَّهِ مُحَمَّدُ بْنُ أَحْمَدَ بْنِ إِبْرَاهِيمَ الرَّازِيُّ أَنَا أَبُو الْفَضْلِ مُحَمَّدُ بْنُ أَحْمَدَ عِيسَى السَّعْدِيُّ أَنَا أَبُو الْقَاسِمِ عُبَيْدُ اللَّهِ بْنُ أَحْمَدَ بْنِ عَلِيٍّ الْمُقْرِئُ حَدَّثَنَا أَبُو مُحَمَّدٍ عَبْدُ اللَّهِ بْنِ جَعْفَرِ بْنِ دَرَسْتَوَيْهِ النَّحْوِيُّ قَالَ: حَدَّثَنَا إِسْمَاعِيلُ بْنُ إِبْرَاهِيمَ بْنِ أَحْمَدَ السَّعْدِيُّ - قَاضِي فَارِسَ - حَدَّثَنَا أَبُو دَاوُدَ سُلَيْمَانُ بْنُ سَيْفِ بْنِ يَحْيَى بْنِ دِرْهَمٍ الطَّائِيُّ مِنْ أَهْلِ حَرَّانَ حَدَّثَنَا أَبُو عَمْرٍو سَعِيدُ بْنُ بَزِيعٍ عَنْ مُحَمَّدِ بْنِ إِسْحَاقَ حَدَّثَنِي بَعْضُ أَصْحَابِنَا مِنْ أَهْلِ الْعِلْمِ عَنِ الْحَسَنِ بْنِ أَبِي الْحَسَنِ الْبَصْرِيِّ أَنَّهُ قَالَ كَانَ الْجَارُودُ بْنُ الْمُعَلَّى بْنِ حَنَشِ بْنِ مُعَلَّى الْعَبْدِيُّ نَصْرَانِيًّا حَسَنَ الْمَعْرِفَةِ بِتَفْسِيرِ الْكُتُبِ وَتَأْوِيلِهَا، عَالِمًا بِسِيَرِ الْفُرْسِ وَأَقَاوِيلِهَا، بَصِيرًا بِالْفَلْسَفَةِ وَالطِّبِّ، ظَاهِرَ الدَّهَاءِ وَالْأَدَبِ كَامِلَ الْجَمَالِ ذَا ثَرْوَةٍ وَمَالٍ، وَإِنَّهُ قَدِمَ عَلَى النَّبِيِّ ﷺ، وَافِدًا فِي رِجَالٍ مِنْ عَبْدِ الْقَيْسِ ذَوِي آرَاءٍ وَأَسْنَانٍ وَفَصَاحَةٍ وَبَيَانٍ وَحُجَجٍ وَبُرْهَانٍ فَلَمَّا قَدِمَ عَلَى النَّبِيِّ ﷺ وَقَفَ بَيْنَ يَدَيْهِ وَأَشَارَ إِلَيْهِ، وَأَنْشَأَ يَقُولُ: يَا نَبِيَّ الْهُدَى أَتَتْكَ رِجَالٌ     قَطَعَتْ فَدْفَدًا وَآلًا فَآلَا وَطَوَتْ نَحْوَكَ الصَّحَاصِحَ تَهْوِي     لَا تَعُدُّ الْكَلَالَ فِيكَ كَلَالَا كلُّ بَهْمَاءَ قَصَّرَ الطَّرْفُ عَنْهَا     أَرْقَلَتْهَا قِلَاصُنَا إِرْقَالَا وَطَوَتْهَا الْعِتَاقُ تَجْمَحُ فِيهَا     بِكُمَاةٍ كَأَنْجُمٍ تَتَلَالَا تَبْتَغِي دَفْعَ بَأْسِ يَوْمٍ عَظِيمٍ     هَائِلٍ أَوْجَعَ الْقُلُوبَ وَهَالَا وَمَزَادًا لِمَحْشَرِ الْخَلْقِ طُرًّا     وَفِرَاقًا لِمَنْ تَمَادَى ضَلَالَا نَحْوَ نُورٍ مِنَ الْإِلَهِ وَبُرْهَا     نٍ وَبِرٍّ وَنِعْمَةٍ أَنْ تَنَالَا خَصَّكَ اللَّهُ يَا ابْنَ آمِنَةَ الْخَيْ     رِ بِهَا إِذْ أَتَتْ سِجَالًا سِجَالَا فَاجْعَلِ الْحَظَّ مِنْكَ يَا حُجَّةَ اللَّهِ     جَزِيلًا لَا حَظَّ خُلْفٍ أَحَالَا قَالَ: فَأَدْنَاهُ النَّبِيُّ ﷺ وَقَرَّبَ مَجْلِسَهُ، وَقَالَ لَهُ: يَا جَارُودُ لَقَدْ تَأَخَّرَ الْمَوْعُودُ بِكَ وَبِقَوْمِكَ. فَقَالَ الْجَارُودُ: فِدَاكَ أَبِي وَأُمِّي أَمَّا مَنْ تَأَخَّرَ عَنْكَ فَقَدْ فَاتَهُ حَظُّهُ، وَتِلْكَ أَعْظَمُ حُوبَةٍ وَأَغْلَظُ عُقُوبَةٍ وَمَا كُنْتَ فِيمَنْ رَآكَ أَوْ سَمِعَ بِكَ فَعَدَاكَ وَاتَّبَعَ سِوَاكَ، وَإِنِّي الْآنَ عَلَى دِينٍ قَدْ عَلِمْتُ بِهِ قَدْ جِئْتُكَ، وَهَا أَنَا تَارِكُهُ لِدِينِكَ، أَفَذَلِكَ مِمَّا يُمَحِّصُ الذُّنُوبَ وَالْمَآثِمَ وَالْحُوبَ ؟ وَيُرْضِي الرَّبَّ عَنِ الْمَرْبُوبِ ؟ فَقَالَ لَهُ رَسُولُ اللَّهِ ﷺ: أَنَا ضَامِنٌ لَكَ ذَلِكَ، وَأَخْلِصِ الْآنَ لِلَّهِ بِالْوَحْدَانِيَّةِ، وَدَعْ عَنْكَ دِينَ النَّصْرَانِيَّةِ. فَقَالَ الْجَارُودُ: فِدَاكَ أَبِي وَأُمِّي مُدَّ يَدَكَ فَأَنَا أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَحْدَهُ لَا شَرِيكَ لَهُ، وَأَشْهَدُ أَنَّكَ مُحَمَّدٌ عَبْدُهُ وَرَسُولُهُ. قَالَ: فَأَسْلَمَ وَأَسْلَمَ مَعَهُ أُنَاسٌ مِنْ قَوْمِهِ فَسُرَّ النَّبِيُّ ﷺ بِإِسْلَامِهِمْ، وَأَظْهَرَ مِنْ إِكْرَامِهِمْ مَا سُرُّوا بِهِ وَابْتَهَجُوا بِهِ، ثُمَّ أَقْبَلَ عَلَيْهِمْ رَسُولُ اللَّهِ ﷺ فَقَالَ: أَفَيَكِمْ مَنْ يَعْرِفُ قُسَّ بْنَ سَاعِدَةَ الْإِيَادِيَّ ؟ فَقَالَ الْجَارُودُ: فِدَاكَ أَبِي وَأُمِّي كُلُّنَا نَعْرِفُهُ، وَإِنِّي مِنْ بَيْنِهِمْ لَعَالِمٌ بِخَبَرِهِ وَاقِفٌ عَلَى أَمْرِهِ، كَانَ قَسٌّ يَا رَسُولَ اللَّهِ سِبْطًا مِنْ أَسْبَاطِ الْعَرَبِ، عُمِّرَ سِتَّمِائَةِ سَنَةٍ تَقَفَّرَ مِنْهَا خَمْسَةَ أَعْمَارٍ فِي الْبَرَارِيِّ وَالْقِفَارِ يَضِجُّ بِالتَّسْبِيحِ عَلَى مِثَالِ الْمَسِيحِ لَا يُقِرُّهُ قَرَارٌ وَلَا تَكُنُّهُ دَارٌ وَلَا يَسْتَمْتِعُ بِهِ جَارٌ كَانَ يَلْبَسُ الْأَمْسَاحَ، وَيَفُوقُ السُّيَّاحَ وَلَا يَفْتُرُ مِنْ رَهْبَانِيَّتِهِ يَتَحَسَّى فِي سِيَاحَتِهِ بَيْضَ النَّعَامِ، وَيَأْنَسُ بِالْهَوَامِّ، وَيَسْتَمْتِعُ بِالظَّلَامِ يُبْصِرُ فَيَعْتَبِرُ وَيُفَكِّرُ فَيَزْدَجِرُ فَصَارَ لِذَلِكَ وَاحِدًا تُضْرَبُ بِحِكْمَتِهِ الْأَمْثَالُ، وَتُكْشَفُ بِهِ الْأَهْوَالُ، أَدْرَكَ رَأْسَ الْحَوَارِيِّينَ سَمْعَانَ وَهُوَ أَوَّلُ رَجُلٍ تَأَلَّهَ مِنَ الَعَرَبِ وَوَحَّدَ وَأَقَرَّ وَتَعَبَّدَ، وَأَيْقَنَ بِالْبَعْثِ وَالْحِسَابِ، وَحَذِرَ سُوءَ الْمَآبِ، وَأَمَرَ بِالْعَمَلِ قَبْلَ الْفَوْتِ، وَوَعَظَ بِالْمَوْتِ، وَسَلَّمَ بالْقَضَا عَلَى السُّخْطِ وَالرِّضَا، وَزَارَ الْقُبُورَ وَذَكَرَ النُّشُورَ، وَنَدَبَ بِالْأَشْعَارِ وَفَكَّرَ فِي الْأَقْدَارِ، وَأَنْبَأَ عَنِ السَّمَاءِ وَالنَّمَاءِ وَذَكَرَ النُّجُومَ وَكَشَفَ الْمَاءَ وَوَصَفَ الْبِحَارَ وَعَرَفَ الْآثَارَ، وَخَطَبَ رَاكِبًا وَوَعَظَ دَائِبًا، وَحَذَّرَ مِنَ الَكَرْبِ وَمِنْ شَدَّةِ الْغَضَبِ، وَرَسَّلَ الرَّسَائِلَ، وَذَكَرَ كُلَّ هَائِلٍ، وَأَرْغَمَ فِي خُطَبِهِ وَبَيَّنَ فِي كُتُبِهِ، وَخَوَّفَ الدَّهْرَ، وَحَذَّرَ الْأَزْرَ، وَعَظَّمَ الْأَمْرَ، وَجَنَّبَ الْكُفْرَ، وَشَوَّقَ إِلَى الْحَنِيفِيَّةِ، وَدَعَا إِلَى اللَّاهُوتِيَّةِ وَهُوَ الْقَائِلُ فِي يَوْمِ عُكَاظٍ: شَرْقٌ وَغَرْبٌ، وَيُتْمٌ وَحِزْبٌ، وَسِلْمٌ وَحَرْبٌ، وَيَابِسٌ وَرَطْبٌ، وَأُجَاجٌ وَعَذْبٌ، وَشُمُوسٌ وَأَقْمَارٌ وَرِيَاحٌ وَأَمْطَارٌ، وَلَيْلٌ وَنَهَارٌ، وَإِنَاثٌ وَذُكُورٌ وَأَبْرَارٌ وَفُجُورٌ، وَحَبٌّ وَنَبَاتٌ وَآبَاءٌ وَأُمَّهَاتٌ وَجَمْعٌ وَأَشْتَاتٌ، وَآيَاتٌ فِي إِثْرِهَا آيَاتٌ، وَنُورٌ وَظَلَامٌ، وَيُسْرٌ وَإِعْدَامٌ، وَرَبٌّ وَأَصْنَامٌ، لَقَدْ ضَلَّ الْأَنَامُ، نُشُوءُ مَوْلُودٍ وَوَأْدُ مَفْقُودٍ وَتَرْبِيَةُ مَحْصُودٍ، وَفَقِيرٌ وَغَنِيٌّ وَمُحْسِنٌ وَمُسِيءٌ، تَبًّا لِأَرْبَابِ الْغَفْلَةِ لَيُصْلِحَنَّ الْعَامِلُ عَمَلَهُ وَلَيَفْقِدَنَّ الْآمِلُ أَمَلَهُ، كَلَّا بَلْ هُوَ إِلَهٌ وَاحِدٌ لَيْسَ بِمَوْلُودٍ وَلَا وَالِدٍ، أَعَادَ وَأَبْدَى وَأَمَاتَ وَأَحْيَا وَخَلَقَ الذَّكَرَ وَالْأُنْثَى، رَبُّ الْآخِرَةِ وَالْأُولَى، أَمَّا بَعْدُ فَيَا مَعْشَرَ إِيَادٍ أَيْنَ ثَمُودُ وَعَادٌ ؟ وَأَيْنَ الْآبَاءُ وَالْأَجْدَادُ ؟ وَأَيْنَ الْعَلِيلُ وَالْعُوَّادُ ؟ كُلٌّ لَهُ مُعَادٌ يُقْسِمُ قُسٌّ بِرَبِّ الْعِبَادِ وَسَاطِحِ الْمِهَادِ، لَتُحْشَرُنَّ عَلَى الِانْفِرَادِ فِي يَوْمِ التَّنَادِ، إِذَا نُفِخَ فِي الصُّورِ وَنُقِرَ فِي النَّاقُورِ، وَأَشْرَقَتِ الْأَرْضُ، وَوَعَظَ الْوَاعِظُ فَانْتَبَذَ الْقَانِطُ وَأَبْصَرَ اللَّاحِظُ، فَوَيْلٌ لِمَنْ صَدَفَ عَنِ الْحَقِّ الْأَشْهَرِ وَالنُّورِ الْأَزْهَرِ وَالْعَرْضِ الْأَكْبَرِ فِي يَوْمِ الْفَصْلِ، وَمِيزَانِ الْعَدْلِ إِذَا حَكَمَ الْقَدِيرُ وَشَهِدَ النَّذِيرُ وَبَعُدَ النَّصِيرُ وَظَهَرَ التَّقْصِيرُ فَفَرِيقٌ فِي الْجَنَّةِ وَفَرِيقٌ فِي السَّعِيرِ وَهُوَ الْقَائِلُ ذَكَّرَ الْقَلْبَ مِنْ جَوَاهُ ادِّكَارُ     وَلَيَالٍ خَلَا لَهُنَّ نَهَارُ وَسِجَالٌ هَوَاطِلٌ مِنْ غَمَامٍ     ثُرْنَ مَاءً وَفِي جَوَاهُنَّ نَارُ ضَوْءُهَا يَطْمِسُ الْعُيُونَ وَأَرْعَا     دٌ شِدَادٌ فِي الْخَافِقَيْنَ تَطَارُ وَقُصُورٌ مُشَيَّدَةٌ حَوَتِ الْخَي     رَ وَأُخْرَى خَلَتْ بِهِنَّ قِفَارُ وَجِبَالٌ شَوَامِخُ رَاسِيَاتٌ وَبِحَارٌ     مِيَاهُهُنَّ غِزِارُ وَنُجُومٌ تُلُوحُ فِي ظُلَمِ اللَّيْ     لِ نَرَاهَا فِي كُلِّ يَوْمٍ تُدَارُ ثُمَّ شَمْسٌ يَحُثُّهَا قَمَرُ اللَّيْ     لِ وَكُلٌّ مُتَابِعٌ مَوَّارُ وَصَغِيرٌ وَأَشْمَطٌ وَكَبِيرٌ     كُلُّهُمْ فِي الصَّعِيدِ يَوْمًا مُزَارُ كَثِيرٌ مِمَّا يُقَصِّرُ عَنْهُ حَدْسُهُ     الْخَاطِرُ الَّذِي لَا يَحَارُ فَالَّذِي قَدْ ذَكَرْتُ دَلَّ عَلَى اللَّ     هِ نُفُوسًا لَهَا هُدًى وَاعْتِبَارُ قَالَ: فَقَالَ رَسُولُ اللَّهِ ﷺ: مَهْمَا نَسِيتُ فَلَسْتُ أَنْسَاهُ بِسُوقِ عُكَاظٍ، وَاقِفًا عَلَى جَمَلٍ أَحْمَرَ يَخْطُبُ النَّاسَ: اجْتَمِعُوا فَاسْمَعُوا وَإِذَا سَمِعْتُمْ فَعُوا وَإِذَا وَعَيْتُمْ فَانْتَفِعُوا وَقُولُوا وَإِذَا قُلْتُمْ فَاصْدُقُوا. مَنْ عَاشَ مَاتَ وَمَنْ مَاتَ فَاتَ وَكُلُّ مَا هُوَ آتٍ آتٍ، مَطَرٌ وَنَبَاتٌ وَأَحْيَاءٌ وَأَمْوَاتٌ، لَيْلٌ دَاجٍ وَسَمَاءٌ ذَاتُ أَبْرَاجٍ، وَنُجُومٌ تَزْهَرُ، وَبِحَارُ تَزْخَرُ وَضَوْءٌ وَظَلَامٌ، وَلَيْلٌ وَأَيَّامٌ وَبِرٌّ وَآثَامٌ، إِنَّ فِي السَّمَاءِ خَبَرًا، وَإِنَّ فِي الْأَرْضِ عِبَرًا، يَحَارُ فِيهِنَّ الْبُصَرَا، مِهَادٌ مَوْضُوعٌ، وَسَقْفٌ مَرْفُوعٌ، وَنُجُومٌ تَغُورُ، وَبِحَارٌ لَا تَفُورُ، وَمَنَايَا دَوَانٍ، وَدَهْرٌ خَوَّانٌ كَحَدِّ النِّسْطَاسِ وَوَزْنِ الْقِسْطَاسِ، أَقْسَمَ قُسٌّ قَسَمًا لَا كَاذِبًا فِيهِ وَلَا آثِمًا لَئِنْ كَانَ فِي هَذَا الْأَمْرِ رِضًى لَيَكُونَنَّ سَخَطٌ. ثُمَّ قَالَ: أَيُّهَا النَّاسُ إِنَّ لِلَّهِ دِينًا هُوَ أَحَبُّ إِلَيْهِ مِنْ دِينِكُمْ هَذَا الَّذِي أَنْتُمْ عَلَيْهِ. وَهَذَا زَمَانُهُ وَأَوَانُهُ، ثُمَّ قَالَ: مَا لِي أَرَى النَّاسَ يَذْهَبُونَ فَلَا يَرْجِعُونَ، أَرَضُوا بِالْمُقَامِ فَأَقَامُوا أَمْ تُرِكُوا فَنَامُوا ؟ وَالْتَفَتَ رَسُولُ اللَّهِ ﷺ إِلَى بَعْضِ أَصْحَابِهِ فَقَالَ: أَيُّكُمْ يَرْوِي شِعْرَهُ لَنَا ؟ فَقَالَ أَبُو بَكْرٍ الصِّدِّيقُ فِدَاكَ أَبِي وَأُمِّي أَنَا شَاهِدٌ لَهُ فِي ذَلِكَ الْيَوْمِ حَيْثُ يَقُولُ: فِي الذَّاهِبِينَ الْأَوَّلِينَ     مِنَ الْقُرُونِ لَنَا بَصَائِرْ لَمَّا رَأَيْتُ مَوَارِدًا     لِلْمَوْتِ لَيْسَ لَهَا مَصَادِرْ وَرَأَيْتُ قَوْمِي نَحْوَهَا     يَمْضِي الْأَصَاغِرُ وَالْأَكَابِرْ لَا يَرْجِعُ الْمَاضِي إِلَيَّ     وَلَا مِنَ الْبَاقِينَ غَابِرْ أَيْقَنْتُ أَنِّي لَا مَحَالَةَ     حَيْثُ صَارَ الْقَوْمُ صَائِرْ قَالَ: فَقَامَ إِلَى رَسُولِ اللَّهِ ﷺ، شَيْخٌ مِنْ عَبْدِ الْقَيْسِ عَظِيمُ الْهَامَةِ طَوِيلُ الْقَامَةِ بَعِيدُ مَا بَيْنَ الْمَنْكِبَيْنِ فَقَالَ: فِدَاكَ أَبِي وَأُمِّي، وَأَنَا رَأَيْتُ مِنْ قُسٍّ عَجَبًا. فَقَالَ لَهُ رَسُولُ اللَّهِ ﷺ: مَا الَّذِي رَأَيْتَ يَا أَخَا بَنِي عَبْدِ الْقَيْسِ ؟ فَقَالَ: خَرَجْتُ فِي شَبِيبَتِي أَرْبَعُ بَعِيرًا لِي فَفَرَّ مِنِّي فَذَهَبْتُ أَقْفُو أَثَرَهُ فِي تَنَائِفَ قَفَافٍ ذَاتِ ضَغَابِيسَ وَعَرَصَاتِ جَثْجَاثٍ، بَيْنَ صُدُورِ جُذْعَانَ، وَغَمِيرِ حَوْذَانٍ، وَمَهَمَهٍ ظَلْمَانِ، وَرَصِيعِ أَيْهُقَانِ فَبَيْنَا أَنَا فِي تِلْكَ الْفَلَوَاتِ أَجُولُ بِسَبْسَبِهَا وَأَرْنُقُ فَدْفَدَهَا، إِذَا أَنَا بِهَضَبَةٍ فِي نَشَزَاتِهَا أَرَاكٌ كَبَاثٌ مُخْضَوْضِلَةٌ، وَأَغْصَانُهَا مُتَهَدِّلَةٌ كَأَنَّ بَرِيرَهَا حَبُّ الْفُلْفُلِ، وَبَوَاسِقُ أُقْحُوَانٍ، وَإِذَا بِعَيْنٍ خَرَّارَةٍ، وَرَوْضَةٍ مُدْهَامَّةٍ، وَشَجَرَةٍ عَارِمَةٍ، وَإِذَا أَنَا بِقُسِّ بْنِ سَاعِدَةَ فِي أَصْلِ تِلْكَ الشَّجَرَةِ وَبِيَدِهِ قَضِيبٌ فَدَنَوْتُ مِنْهُ، وَقُلْتُ لَهُ: أَنْعِمْ صَبَاحًا فَقَالَ: وَأَنْتَ فَنَعِمَ صَبَاحُكَ، وَقَدْ وَرَدَتِ الْعَيْنَ سِبَاعٌ كَثِيرَةٌ فَكَانَ كُلَّمَا ذَهَبَ سَبْعٌ مِنْهَا يَشْرَبُ مِنَ الَعَيْنِ قَبْلَ صَاحِبِهِ ضَرَبَهُ قُسُّ بِالْقَضِيبِ الَّذِي بِيَدِهِ، وَقَالَ: اصْبِرْ حَتَّى يَشْرَبَ الَّذِي قَبْلَكَ فَذُعِرْتُ مِنْ ذَلِكَ ذُعْرًا شَدِيدًا، وَنَظَرَ إِلَيَّ فَقَالَ: لَا تَخَفْ، وَإِذَا بِقَبْرَيْنِ بَيْنَهُمَا مَسْجِدٌ فَقُلْتُ: مَا هَذَانِ الْقَبْرَانِ ؟ قَالَ: قَبْرَا أَخَوَيْنِ كَانَا يَعْبُدَانِ اللَّهَ عَزَّ وَجَلَّ بِهَذَا الْمَوْضِعِ فَأَنَا مُقِيمٌ بَيْنَ قَبْرَيْهِمَا أَعْبُدُ اللَّهَ حَتَّى أَلْحَقَ بِهِمَا فَقُلْتُ لَهُ: أَفَلَا تَلْحَقُ بِقَوْمِكَ فَتَكُونَ مَعَهُمْ فِي خَيْرِهِمْ، وَتُبَايِنَهُمْ عَلَى شَرِّهِمْ فَقَالَ لِي: ثَكِلَتْكَ أُمُّكَ أَوَمَا عَلِمْتَ أَنَّ وَلَدَ إِسْمَاعِيلَ تَرَكُوا دِينَ أَبِيهِمْ، وَاتَّبَعُوا الْأَضْدَادَ، وَعَظَّمُوا الْأَنْدَادَ، ثُمَّ أَقْبَلَ عَلَى الْقَبْرَيْنِ، وَأَنْشَأَ يَقُولُ خَلِيلَيَّ هُبَّا طَالَمَا قَدْ رَقَدْتُمَا     أَجِدَّكَمَا لَا تَقْضِيَانِ كَرَاكُمَا أَرَى النَّوْمَ بَيْنَ الْجِلْدِ وَالْعَظْمِ مِنْكُمَا     كَأَنَّ الَّذِي يَسْقِي الْعُقَارَ سَقَاكُمَا أَمِنْ طُولِ نَوْمٍ لَا تُجِيبَانِ دَاعِيًا     كَأَنَّ الَّذِي يَسْقِي الْعُقَارَ سَقَاكُمَا أَلَمْ تَعْلَمَا أَنِّي بِنَجْرَانَ مُفْرَدًا     وَمَا لِيَ فِيهِ مِنْ حَبِيبٍ سِوَاكُمَا مُقِيمٌ عَلَى قَبْرَيْكُمَا لَسْتُ بَارِحًا     إِيَابَ اللَّيَالِي أَوْ يُجِيبَ صَدَاكُمَا أَأَبْكِيكُمَا طُولَ الْحَيَاةِ وَمَا الَّذِي     يَرُدُّ عَلَى ذِي لَوْعَةٍ أَنْ بَكَاكُمَا فُلَوْ جُعِلَتْ نَفْسٌ لِنَفْسِ امْرِئٍ فِدًى     لَجُدْتُ بِنَفْسِي أَنْ تَكُونَ فِدَاكُمَا كَأَنَّكُمَا وَالْمَوْتُ أَقْرَبُ غَايَةٍ     بِرُوحِيَ فِي قَبْرَيْكُمَا قَدْ أَتَاكُمَا قَالَ: فَقَالَ رَسُولُ اللَّهِ ﷺ: رَحِمَ اللَّهُ قُسًّا أَمَا إِنَّهُ سَيُبْعَثُ يَوْمَ الْقِيَامَةِ أُمَّةً وَاحِدَةً. وَهَذَا الْحَدِيثُ غَرِيبٌ جِدًّا مِنْ هَذَا الْوَجْهِ وَهُوَ مُرْسَلٌ إِلَّا أَنْ يَكُونَ الْحَسَنُ سَمِعَهُ مِنَ الْجَارُودِ. وَاللَّهُ أَعْلَمُ. وَقَدْ رَوَاهُ الْبَيْهَقِيُّ وَالْحَافِظُ أَبُو الْقَاسِمِ ابْنُ عَسَاكِرَ مِنْ وَجْهٍ آخَرَ مِنْ حَدِيثِ مُحَمَّدِ بْنِ عِيسَى بْنِ مُحَمَّدِ بْنِ سَعِيدٍ الْقُرَشِيِّ الْأَخْبَارِيِّ ثَنَا أَبِي ثَنَا عَلِيُّ بْنُ سُلَيْمَانَ عَنْ سُلَيْمَانَ بْنِ عَلِيٍّ عَنْ عَلِيِّ بْنِ عَبْدِ اللَّهِ عَنْ عَبْدِ اللَّهِ بْنِ عَبَّاسٍ ؓ قَالَ: قَدِمَ الْجَارُودُ بْنُ عَبْدِ اللَّهِ فَذَكَرَ مِثْلَهُ أَوْ نَحْوَهُ مُطَوَّلًا بِزِيَادَاتٍ كَثِيرَةٍ فِي نَظْمِهِ وَنَثْرِهِ، وَفِيهِ مَا ذَكَرَهُ عَنِ الَّذِي ضَلَّ بِعِيرُهُ فَذَهَبَ فِي طَلَبِهِ قَالَ: فَبِتُّ فِي وَادٍ لَا آمَنُ فِيهِ حَتْفِي وَلَا أَرْكَنُ إِلَى غَيْرِ سَيْفِي فَبِتُّ أَرْقُبُ الْكَوْكَبَ، وَأَرْمُقُ الْغَيْهَبَ حَتَّى إِذَا اللَّيْلُ عَسْعَسَ، وَكَادَ الصُّبْحُ أَنْ يَتَنَفَّسَ هَتَفَ بِيَ هَاتِفٌ يَقُولُ: يَا أَيُّهَا الرَّاقِدُ فِي اللَّيْلِ الْأَجَمْ     قَدْ بَعَثَ اللَّهُ نَبِيًّا فِي الْحَرَمْ مِنْ هَاشِمٍ أَهْلِ الْوَفَاءِ وَالْكَرَمْ     يَجْلُو دُجُنَّاتِ الدَّيَاجِي وَالْبُهَمْ قَالَ: فَأَدَرْتُ طَرْفِي فَمَا رَأَيْتُ لَهُ شَخْصًا وَلَا سَمِعْتُ لَهُ فَحْصًا، قَالَ: فَأَنْشَأْتُ أَقُولُ: يا أَيُّهَا الْهَاتِفُ فِي دَاجِي الظُّلَمْ     أَهْلًا وَسَهْلًا بِكَ مِنْ طَيْفٍ أَلَمْ بَيِّنْ هَدَاكَ اللَّهُ فِي لَحْنِ الْكَلِمْ     مَاذَا الَّذِي تَدْعُو إِلَيْهِ يُغْتَنَمْ قَالَ: فَإِذَا أَنَا بِنَحْنَحَةٍ، وَقَائِلٍ يَقُولُ: ظَهَرَ النُّورُ وَبَطَلَ الزُّورُ، وَبَعَثَ اللَّهُ مُحَمَّدًا بِالْحُبُورِ صَاحِبَ النَّجِيبِ الْأَحْمَرِ وَالتَّاجِ وَالْمِغْفَرِ وَالْوَجْهِ الْأَزْهَرِ وَالْحَاجِبِ الْأَقْمَرِ وَالطَّرْفِ الْأَحْوَرِ، صَاحِبَ قَوْلِ شَهَادَةِ أَنْ لَا إِلَهَ إِلَّا اللَّهُ، وَذَلِكَ مُحَمَّدٌ الْمَبْعُوثُ إِلَى الْأَسْوَدِ وَالْأَبْيَضِ، أَهْلِ الْمَدَرِ وَالْوَبَرِ ثُمَّ أَنْشَأَ يَقُولُ: الْحَمْدُ للَّهِ الَّذِي     لَمْ يَخْلُقِ الْخَلْقَ عَبَثْ لَمْ يُخْلِنَا يَوْمًا سُدًى     مِنْ بَعْدِ عِيسى وَاكْتَرَثْ أَرْسَلَ فِينَا أَحْمَدًا     خَيْرَ نَبِيٍّ قَدْ بُعِثْ صَلَّى عَلَيهِ اللَّهُ مَا     حَجَّ لَهُ رَكْبٌ، وَحَثَّ وَفِيهِ مِنْ إِنْشَاءِ قُسِّ بْنِ سَاعِدَةَ: يَا نَاعِيَ الْمَوْتِ وَالْمَلْحُودُ فِي جَدَثٍ     عَلَيْهِمُ مِنْ بَقَايَا قَوْلِهِمْ خِرَقُ دَعْهُمْ فَإِنَّ لَهُمْ يَوْمًا يُصَاحُ بِهِمْ     فَهُمْ إِذَا انْتَبَهُوا مِنْ نَوْمِهِمْ أَرِقُوا حَتَّى يَعُودُوا بِحَالٍ غَيْرِ حَالِهِمُ     خَلْقًا جَدِيدًا كَمَا مِنْ قَبْلِهِ خُلِقُوا مِنْهُمْ عُرَاةٌ وَمِنْهُمْ فِي ثِيَابِهِمُ     مِنْهَا الْجَدِيدُ وَمِنْهَا الْمُنْهَجُ الْخَلَقُ ثُمَّ رَوَاهُ الْبَيْهَقِيُّ عَنْ أَبِي مُحَمَّدِ بْنِ عَبْدِ اللَّهِ بْنِ يُوسُفَ بْنِ أَحْمَدَ الْأَصْبَهَانِيِّ حَدَّثَنَا أَبُو بَكْرٍ أَحْمَدُ بْنُ سَعِيدِ بْنِ فَرْضَخٍ الْإِخْمِيمِيُّ بِمَكَّةَ ثَنَا الْقَاسِمُ بْنُ عَبْدِ اللَّهِ بْنِ مَهْدِيٍّ ثَنَا أَبُو عَبْدِ اللَّهِ بْنُ مَهْدِيٍّ ثَنَا أَبُو عُبَيْدِ اللَّهِ سَعِيدُ بْنُ عَبْدِ الرَّحْمَنِ الْمَخْزُومِيُّ ثَنَا سُفْيَانُ بْنُ عُيَيْنَةَ عَنْ أَبِي حَمْزَةَ الثُّمَالِيِّ عَنْ سَعِيدِ بْنِ جُبَيْرٍ عَنِ ابْنِ عَبَّاسٍ فَذَكَرَ الْقِصَّةَ، وَذَكَرَ الْإِنْشَادَ قَالَ: فَوَجَدُوا عِنْدَ رَأْسِهِ صَحِيفَةً فِيهَا يَا نَاعِيَ الْمَوْتِ وَالْأَمْوَاتُ فِي جَدَثٍ     عَلَيْهِمُ مِنْ بَقَايَا نَوْمِهِمْ خِرَقُ دَعْهُمْ فَإِنَّ لَهُمْ يَوْمًا يُصَاحُ بِهِمْ     كَمَا يُنَبَّهُ مِنْ نَوْمَاتِهِ الصَّعِقُ مِنْهُمْ عُرَاةٌ وَمَوْتَى فِي ثِيَابِهِمُ     مِنْهَا الْجَدِيدُ وَمِنْهَا الْأَزْرَقُ الْخَلَقُ فَقَالَ رَسُولُ اللَّهِ ﷺ: وَالَّذِي بَعَثَنِي بِالْحَقِّ، لَقَدْ آمَنَ قُسٌّ بِالْبَعْثِ وَأَصْلُهُ مَشْهُورٌ، وَهَذِهِ الطُّرُقُ عَلَى ضَعْفِهَا كَالْمُتَعَاضِدَةِ عَلَى إِثْبَاتِ أَصْلِ الْقِصَّةِ وَقَدْ تَكَلَّمَ أَبُو مُحَمَّدِ ابْنُ دَرَسْتَوَيْهِ عَلَى غَرِيبِ مَا وَقَعَ فِي هَذِهِ الْأَحَادِيثِ. وَقَالَ الْبَيْهَقِيُّ: أَنَا أَبُو سَعْدِ بْنُ مُحَمَّدِ بْنِ أَحْمَدَ الشُّعَيْثِيُّ ثَنَا أَبُو عَمْرِو بْنُ أَبِي طَاهِرٍ الْمُحَمَّدُآبَاذِيُّ لَفْظًا، ثَنَا أَبُو لُبَابَةَ مُحَمَّدُ بْنُ الْمَهْدِيِّ الْإَبْيَوَرْدِيُّ ثَنَا أَبِي ثَنَا سَعِيدُ بْنُ هُبَيْرَةَ ثَنَا الْمُعْتَمِرُ بْنُ سُلَيْمَانَ عَنْ أَبِيهِ عَنْ أَنَسِ بْنِ مَالِكٍ قَالَ قَدِمَ وَفْدُ إِيَادٍ عَلَى النَّبِيِّ ﷺ فَقَالَ: مَا فَعَلَ قُسُّ بْنُ سَاعِدَةَ ؟ قَالُوا: هَلَكَ. قَالَ: أَمَا إِنِّي سَمِعْتُ مِنْهُ كَلَامًا أَرَى أَنِّي أَحْفَظُهُ فَقَالَ بَعْضُ الْقَوْمِ: نَحْنُ نَحْفَظُهُ يَا رَسُولَ اللَّهِ قَالَ: هَاتُوا فَقَالَ قَائِلُهُمْ: إِنِّي وَاقِفٌ بِسُوقِ عُكَاظٍ فَقَالَ: يَا أَيُّهَا النَّاسُ اسْتَمِعُوا وَاسْمَعُوا وَعُوا، كُلُّ مَنْ عَاشَ مَاتَ، وَكُلُّ مَنْ مَاتَ فَاتَ، وَكُلُّ مَا هُوَ آتٍ آتٍ، لَيْلٌ دَاجٍ، وَسَمَاءٌ ذَاتُ أَبْرَاجٍ، وَنُجُومٌ تَزْهَرُ، وَبِحَارٌ تَزْخَرُ، وَجِبَالٌ مَرْسِيَّةٌ، وَأَنْهَارٌ مَجْرِيَّةٌ، إِنَّ فِي السَّمَاءِ لَخَبَرًا، وَإِنَّ فِي الْأَرْضِ لَعِبَرًا أَرَى النَّاسَ يَمُوتُونَ وَلَا يَرْجِعُونَ أَرَضُوا بِالْإِقَامَةِ فَأَقَامُوا أَمْ تُرِكُوا فَنَامُوا. أَقْسَمَ قُسٌّ قَسَمًا بِاللَّهِ لَا إِثْمَ فِيهِ إِنَّ لِلَّهِ دِينًا هُوَ أَرْضَى مِمَّا أَنْتُمْ عَلَيْهِ، ثُمَّ أَنْشَأَ يَقُولُ: فِي الذَّاهِبِينَ الْأَوَّلِي     نَ مِنَ الْقُرُونِ لَنَا بَصَائِرْ لَمَّا رَأَيْتُ مَوَارِدًا     لِلْمَوْتِ لَيْسَ لَهَا مَصَادِرْ وَرأَيْتُ قَوْمِي نَحْوَهَا     يَسْعَى الْأَصَاغِرُ وَالْأَكَابِرْ أَيْقَنْتُ أَنِّي لَا مَحَالَةَ     حَيْثُ صَارَ الْقَوْمُ صَائِرْ ثُمَّ سَاقَهُ الْبَيْهَقِيُّ مِنْ طُرُقٍ أُخَرَ قَدْ نَبَّهْنَا عَلَيْهَا فِيمَا تَقَدَّمَ، ثُمَّ قَالَ بَعْدَ ذَلِكَ كُلِّهِ: وَقَدْ رُوِيَ هَذَا الْحَدِيثُ عَنِ الْكَلْبِيِّ عَنْ أَبِي صَالِحٍ عَنِ ابْنِ عَبَّاسٍ بِزِيَادَةٍ، وَنُقْصَانٍ. وَرُوِيَ مِنْ وَجْهٍ آخَرَ عَنِ الْحَسَنِ الْبَصْرِيِّ مُنْقَطِعًا، وَرُوِيَ مُخْتَصَرًا مِنْ حَدِيثِ سَعْدِ بْنِ أَبِي وَقَّاصٍ، وَأَبِي هُرَيْرَةَ قُلْتُ: وَعُبَادَةَ بْنِ الصَّامِتِ - كَمَا تَقَدَّمَ - وَعَبْدِ اللَّهِ بْنِ مَسْعُودٍ كَمَا رَوَاهُ أَبُو نُعَيْمٍ فِي كِتَابِ الدَّلَائِلِ عَنْ عَبْدِ اللَّهِ بْنِ مُحَمَّدِ بْنِ عُثْمَانَ الْوَاسِطِيِّ عَنْ أَبِي الْوَلِيدِ طَرِيفِ بْنِ عُبَيْدِ اللَّهِ مَوْلَى عَلِيِّ بْنِ أَبِي طَالِبٍ بِالْمَوْصِلِ عَنْ يَحْيَى بْنِ عَبْدِ الْحَمِيدِ الْحِمَّانِيِّ عَنْ أَبِي مُعَاوِيَةَ عَنِ الْأَعْمَشِ عَنْ أَبِي الضُّحَى عَنْ مَسْرُوقٍ عَنِ ابْنِ مَسْعُودٍ فَذَكَرَهُ، وَرَوَى أَبُو نُعَيْمٍ أَيْضًا حَدِيثَ عُبَادَةَ الْمُتَقَدِّمَ، وَسَعْدِ بْنِ أَبِي وَقَاصٍّ، ثُمَّ قَالَ الْبَيْهَقِيُّ: وَإِذَا رُوِىَ الْحَدِيثُ مَنْ أَوْجُهٍ أُخَرَ، وَإِنْ كَانَ بَعْضُهَا ضَعِيفًا دَلَّ عَلَى أَنَّ لِلْحَدِيثِ أَصْلًا. وَاللَّهُ أَعْلَمُ.

     ✧ Mention of Quss b. Sāʿidah. Quss b. Sāʿidah al-Iyādī. Al-Ḥāfiẓ Abū Bakr Muḥammad b. Jaʿfar b. Sahl al-Kharāʾiṭī said in his book Hawātif al-Jānn: Dāwūd al-Qanṭarī narrated to us, ʿAbd Allāh b. Ṣāliḥ narrated to us, Abū ʿAbd Allāh al-Mashriqī narrated to me, from Abū al-Ḥārith al-Warrāq, from Thawr b. Yazīd, from Muwarriq al-ʿIjlī, from ʿUbādah b. al-Ṣāmit, who said: When the delegation of Iyād came to the Prophet ﷺ, he said: "O assembly of the delegation of Iyād, what happened to Quss b. Sāʿidah al-Iyādī?" They said: "He has perished, O Messenger of Allah." He said: "I witnessed him one day at the market of ʿUkāẓ on a red camel, speaking with wondrous, delightful words which I do not find myself able to retain." Then a bedouin from the farthest of the people stood up to him and said: "I remember them, O Messenger of Allah." He said: "The Prophet ﷺ was delighted at that." He said: "He was at the market of ʿUkāẓ on a red camel, saying: 'O assembly of people, gather together, for everyone who has passed has passed, and everything that is coming is coming. A dark night, and a sky with constellations, and a roaring sea, stars that shine, and firmly set mountains, and rivers that flow. Truly in the sky there is news, and truly in the earth there are lessons. What is it with me that I see people going away and not returning? Are they pleased with staying and so they stayed, or were they left and so they slept? Quss swore by Allah an oath in which there is no doubt: truly Allah has a religion that is more pleasing than this religion of yours.' Then he began to recite: In those who departed first among the generations, we have insights. When I saw watering places for death that have no sources, and I saw my people heading toward them, the young and the old passing on. No one who has passed comes back to you, nor is there any of those remaining who will stay behind. I became certain that I, without doubt, shall go where the people have gone. And this is a strange chain of transmission from this aspect. Al-Ṭabarānī narrated it from another aspect, and said in his book al-Muʿjam al-Kabīr: Muḥammad b. al-Sarī b. Mihrān b. al-Nāqid al-Baghdādī narrated to us, Muḥammad b. Ḥassān al-Samtī narrated to us, Muḥammad b. al-Ḥajjāj narrated to us, from Mujālid, from al-Shaʿbī, from Ibn ʿAbbās, who said: The delegation of ʿAbd al-Qays came to the Prophet ﷺ, and he said: "Which of you knows al-Quss b. Sāʿidah al-Iyādī?" They said: "All of us know him, O Messenger of Allah." He said: "What happened to him?" They said: "He perished." He said: "I do not forget him at ʿUkāẓ in the sacred month, while he was on a red camel, addressing the people and saying: 'O people, gather together, listen, and comprehend. Whoever lives dies, and whoever dies has passed, and everything that is coming is coming. Truly in the sky there is news, and truly in the earth there are lessons. A spread-out bed, and a raised roof, and stars that swirl, and seas that do not sink. Quss swore a true oath: if in this matter there is contentment, there will surely be displeasure after it. Truly Allah has a religion that is more beloved to Him than this religion of yours upon which you are. What is it with me that I see people going away and not returning? Are they pleased with staying and so they stayed, or were they left and so they slept?'" Then the Messenger of Allah ﷺ said: "Is there among you someone who can recite his poetry?" And one of them recited it: In those who departed first among the generations, we have insights. When I saw watering places for death that have no sources, and I saw my people heading toward them, the young and the old striving. The one who has passed does not return to me, nor is there any of those remaining who will stay behind. I became certain that I, without doubt, shall go where the people have gone. And thus al-Ḥāfiẓ al-Bayhaqī cited it in his book Dalāʾil al-Nubuwwah, by way of Muḥammad b. Ḥassān al-Samtī through him. And thus we narrated it in the part which the teacher Abū Muḥammad ʿAbd Allāh b. Jaʿfar b. Durustawayh compiled in the reports of Quss; he said: ʿAbd al-Karīm b. al-Haytham al-Dayrʿāqūlī narrated to us, from Saʿīd b. Shabīb, from Muḥammad b. al-Ḥajjāj, from Ibrāhīm al-Wāsiṭī, a resident of Baghdad, known as Ṣāḥib al-Harīsah, through him. And Yaḥyā b. Maʿīn, Abū Ḥātim al-Rāzī, and al-Dāraquṭnī declared him a liar, and more than one accused him, among them Ibn ʿAdī, of fabricating hadith. And al-Bazzār and Abū Nuʿaym narrated it from the hadith of this Muḥammad b. al-Ḥajjāj. And Ibn Durustawayh and Abū Nuʿaym narrated it by way of al-Kalbī, from Abū Ṣāliḥ, from Ibn ʿAbbās, and this path is better than the one before it. In it, it is said that Abū Bakr is the one who presented the complete story, its poetry and prose, before the Messenger of Allah ﷺ. And al-Ḥāfiẓ Abū Nuʿaym narrated it from the hadith of Aḥmad b. Mūsā b. Isḥāq al-Ḥaṭamī: ʿAlī b. al-Ḥusayn b. Muḥammad al-Makhzūmī narrated to us, Abū Ḥātim al-Sijistānī narrated to us, Wahb b. Jarīr narrated to us, from Muḥammad b. Isḥāq, from al-Zuhrī, from Saʿīd b. al-Musayyab, from Ibn ʿAbbās, who said: The delegation of Bakr b. Wāʾil came to the Messenger of Allah ﷺ, and he said to them: "What happened to an ally of yours called Quss b. Sāʿidah al-Ayādī?" And he mentioned the story at length. And the Shaykh, the musnid, the traveler Aḥmad b. Abī Ṭālib al-Ḥajjār informed us by ijāzah if not by samāʿ, he said: Jaʿfar b. ʿAlī al-Hamdānī granted us ijāzah, he said: al-Ḥāfiẓ Abū Ṭāhir Aḥmad b. Muḥammad b. Aḥmad b. Ibrāhīm al-Silafī informed us by samāʿ, and I read to our Shaykh al-Ḥāfiẓ Abū ʿAbd Allāh al-Dhahabī: Abū ʿAlī al-Ḥasan b. ʿAlī b. Abī Bakr al-Khallāl informed us by samāʿ, he said: Jaʿfar b. ʿAlī informed us by samāʿ, he said: al-Silafī informed us by samāʿ, Abū ʿAbd Allāh Muḥammad b. Aḥmad b. Ibrāhīm al-Rāzī informed us, Abū al-Faḍl Muḥammad b. Aḥmad ʿĪsā al-Saʿdī informed us, Abū al-Qāsim ʿUbayd Allāh b. Aḥmad b. ʿAlī al-Muqriʾ informed us, Abū Muḥammad ʿAbd Allāh b. Jaʿfar b. Durustawayh al-Naḥwī narrated to us, he said: Ismāʿīl b. Ibrāhīm b. Aḥmad al-Saʿdī, the judge of Fārs, narrated to us, Abū Dāwūd Sulaymān b. Sayf b. Yaḥyā b. Dirham al-Ṭāʾī, from the people of Ḥarrān, narrated to us, Abū ʿAmr Saʿīd b. Bazīʿ narrated to us, from Muḥammad b. Isḥāq: Some of our companions from the people of knowledge narrated to me, from al-Ḥasan b. Abī al-Ḥasan al-Baṣrī, that he said: Al-Jārūd b. al-Muʿallā b. Ḥanash b. Muʿallā al-ʿAbdī was a Christian of fine knowledge in the interpretation of the scriptures and their exegesis, learned in the histories of the Persians and their sayings, insightful in philosophy and medicine, manifest in cunning and literature, perfect in beauty, possessing wealth and property. And he came to the Prophet ﷺ as a delegate among men of ʿAbd al-Qays of opinions and age, eloquence and clarity, arguments and proofs. When he came to the Prophet ﷺ, he stood before him, gestured to him, and began to recite: O Prophet of guidance, men have come to you who traversed a vast plain and mirage after mirage, and folded toward you the deserts, hastening, not counting weariness in you as weariness. Every trackless waste that the eye fell short of, our swift camels made to hasten with a quick pace, and the noble steeds folded it, prancing in it with warriors like shining stars. Seeking to ward off the might of a great, dreadful day that has wounded hearts and terrified them, and provisions for the gathering of all creation, and separation from those who persist in error, toward a light from God and proofs, and righteousness and grace that they may attain. God has singled you out, O son of Āminah the good, with it, as it came shower after shower. So make the portion from you, O proof of God, abundant, not a portion of false promise that fails. He said: The Prophet ﷺ drew him near and brought his seat close, and said to him: "O Jārūd, the promise for you and your people has been delayed." Al-Jārūd said: "May my father and mother be your ransom. As for the one who is delayed from you, his portion has missed him, and that is the greatest sin and the heaviest punishment. And I am not among those who saw you or heard of you and then turned away from you and followed other than you. I am now upon a religion that I have known, and I have come to you, and here I am leaving it for your religion. Is that among what cleanses sins, faults, and offenses? And pleases the Lord with the servant?" The Messenger of Allah ﷺ said to him: "I guarantee that for you. Now be sincere to Allah in oneness, and leave aside the religion of Christianity." Al-Jārūd said: "May my father and mother be your ransom. Stretch out your hand, for I bear witness that there is no god but Allah alone, with no partner, and I bear witness that you are Muḥammad, His servant and Messenger." He said: He became Muslim, and people from his people became Muslim with him. The Prophet ﷺ was delighted at their Islam, and showed them such honor that they were pleased and rejoiced. Then the Messenger of Allah ﷺ turned to them and said: "Is there among you someone who knows Quss b. Sāʿidah al-Iyādī?" Al-Jārūd said: "May my father and mother be your ransom. All of us know him, and I among them am knowledgeable of his news, acquainted with his affair. Quss, O Messenger of Allah, was a tribe of the tribes of the Arabs, who lived six hundred years, and passed five lifetimes in the deserts and wildernesses, crying out with glorification in the manner of the Messiah. No resting place settled him, no house sheltered him, no neighbor enjoyed his company. He wore sackcloth, surpassed the wanderers, and did not slacken in his monasticism. In his wanderings he ate ostrich eggs, was intimate with creeping things, and took pleasure in darkness. He observed and took heed, reflected and took warning, and thus became one whose wisdom proverbs were struck, and by whom terrors were unveiled. He met the head of the apostles, Simeon, and he was the first man of the Arabs to deify, to declare oneness, to affirm, to worship, to be certain of the resurrection and the reckoning, to beware of the evil return, to command deeds before the end, to preach by death, to submit to the decree in displeasure and contentment, to visit graves and mention the rising, to lament with poetry and reflect on the decrees, to inform about the sky and growth, to mention the stars and reveal the water, to describe the seas and know the traces, to preach while riding and admonish constantly, to warn of distress and of the severity of wrath, to send messages, to mention every dreadful thing, to humble in his sermons and make clear in his writings, to fear time, to warn of calamity, to magnify the matter, to avoid unbelief, to inspire longing for the ḥanīfiyyah, and to call to divinity. And he is the one who said on the day of ʿUkāẓ: 'East and west, orphanhood and faction, peace and war, dry and moist, bitter and sweet, suns and moons, winds and rains, night and day, females and males, righteous and wicked, grain and plants, fathers and mothers, gatherings and dispersions, signs after signs, light and darkness, ease and destitution, a Lord and idols. Mankind has surely gone astray. The growth of a newborn, the burying alive of a lost one, the nurturing of a harvested one, the poor and the rich, the doer of good and the doer of evil. Perish the masters of heedlessness! Let the worker improve his work, and let the hopeful despair of his hope. Nay, He is one God, not begotten and not begetting. He restored and began, caused death and gave life, created the male and the female, Lord of the Hereafter and the first. Now then, O assembly of Iyād, where is Thamūd and ʿĀd? Where are the fathers and the grandfathers? Where is the sick and the visitors? Each has a return. Quss swears by the Lord of servants and the spreader of the bed, you shall surely be gathered individually on the day of mutual calling, when the trumpet is blown and the horn is sounded, and the earth shines, and the warner warns. Then the despairing one withdraws and the observer sees. Woe to him who turns away from the most manifest truth and the most radiant light and the greatest presentation on the day of decision and the balance of justice, when the All-Powerful judges and the warner bears witness and the helper is far and the falling short appears. Then a party is in Paradise and a party is in the blaze.' And he is the one who said: The heart was reminded by its passions, a remembrance, and nights whose day has passed. And showers pouring from clouds that brought forth water, and in their depths is fire. Their light blots out the eyes, and thunders strong that fly in the two horizons. And lofty palaces that contained good, and others that deserts have emptied. And towering, firmly-set mountains, and seas whose waters are abundant. And stars that gleam in the darkness of night, we see them every day revolving. Then a sun urged on by the moon of the night, and each is a follower, swirling. And young and old and middle-aged, all of them on the earth one day will be visited. Much of what his passing thought, which does not waver, falls short of. For what I have mentioned points to Allah for souls that have guidance and admonition. He said: The Messenger of Allah ﷺ said: "Whatever I forget, I shall not forget him at the market of ʿUkāẓ, standing on a red camel, addressing the people: 'Gather together and listen, and when you have heard, comprehend, and when you have comprehended, benefit, and speak, and when you speak, be truthful. Whoever lives dies, and whoever dies has passed, and everything that is coming is coming. Rain and plants and living and dead. A dark night and a sky with constellations, and stars that shine, and seas that surge, and light and darkness, and nights and days, and righteousness and sins. Truly in the sky there is news, and truly in the earth there are lessons, in which the perceiving ones are bewildered. A spread-out bed and a raised roof, and stars that set, and seas that do not boil, and near deaths, and a treacherous time like the edge of the balance and the weight of the scale. Quss swore an oath, not lying in it and not sinning: if in this matter there is contentment, there will surely be displeasure.' Then he said: 'O people, truly Allah has a religion that is more beloved to Him than this religion of yours upon which you are. And this is its time and its moment.' Then he said: 'What is it with me that I see people going away and not returning? Are they pleased with staying and so they stayed, or were they left and so they slept?'" And the Messenger of Allah ﷺ turned to some of his companions and said: "Which of you will recite his poetry to us?" Abū Bakr al-Ṣiddīq said: "May my father and mother be your ransom, I was present for him on that day when he said: In those who have gone before, / from the bygone generations, we have insights. When I saw the watering-places / of death that have no sources to return from, And I saw my people heading toward them, / the young and the great all proceeding, The one who has passed does not return to me, / nor is any of those who remain left behind, I became certain that I, without doubt, / shall go where the people have gone. He said: Then an old man of ʿAbd al-Qays, large of head, tall of stature, broad-shouldered, rose to the Messenger of Allah ﷺ and said: May my father and mother be your ransom, I indeed saw something wondrous from Quss. The Messenger of Allah ﷺ said to him: What did you see, O brother of Banū ʿAbd al-Qays? He said: I set out in my youth trailing a camel of mine, and it bolted from me, so I went following its tracks through empty deserts with bitter plants and patches of wormwood, amid the trunks of palm trees and lush buttercups, and a desolate wilderness with ostriches and clusters of wild carrots. While I was in those vast empty lands roaming their expanses and scanning their hard ground, behold, I came upon a hillock on whose elevations were dense, moisture-laden toothbrush trees, with branches hanging down as if their fruit were peppercorns, and tall daisies, and there was a bubbling spring, a dark green meadow, and a massive tree. And behold, there was Quss b. Sāʿidah at the base of that tree with a staff in his hand. I approached him and said: A pleasant morning. He said: And to you, may your morning be pleasant. Many wild beasts had come to the spring, and whenever one of them went to drink before its companion, Quss would strike it with the staff in his hand and say: Be patient until the one before you drinks. I was greatly alarmed by that. He looked at me and said: Do not fear. And there were two graves with a place of prayer between them. I said: What are these two graves? He said: The graves of two brothers who used to worship Allah, Mighty and Majestic, in this place. So I am staying between their graves, worshiping Allah until I join them. I said to him: Will you not join your people and be with them in their good, and keep apart from their evil? He said to me: May your mother lose you! Do you not know that the descendants of Ismāʿīl abandoned the religion of their father and followed rivals, and magnified equals? Then he turned to the two graves and began to recite: My two friends, wake up—how long you have slept! / Are you resolved never to conclude your slumber? I see sleep between skin and bone from you both, / as though the one who pours the wine has poured it for you. Is it because of long sleep that you do not answer a caller, / as though the one who pours the wine has poured it for you? Do you not know that I am alone in Najrān, / and I have no beloved there besides you two? I remain at your two graves, not departing, / until the return of the nights or your echoes answer. Shall I weep for you for the length of life? What / does weeping for you avail a grief-stricken man? If one soul could be made a ransom for the soul of a man, / I would give my own soul to be your ransom. It is as if you and death—the nearest goal—/ with my very soul, have already come to you in your graves. He said: Then the Messenger of Allah ﷺ said: May Allah have mercy on Quss. Indeed, he will be raised on the Day of Resurrection as a nation alone. This ḥadīth is very strange from this route, and it is mursal unless al-Ḥasan heard it from al-Jārūd. And Allah knows best. Al-Bayhaqī and the Ḥāfiẓ Abū al-Qāsim Ibn ʿAsākir narrated it by another route from the ḥadīth of Muḥammad b. ʿĪsā b. Muḥammad b. Saʿīd al-Qurashī al-Akhbārī, who said: My father narrated to us; ʿAlī b. Sulaymān narrated to us; from Sulaymān b. ʿAlī; from ʿAlī b. ʿAbd Allāh; from ʿAbd Allāh b. ʿAbbās ؓ, who said: Al-Jārūd b. ʿAbd Allāh arrived and mentioned the like of it or something similar at length with many additions in its verse and prose. In it is what he mentioned about the one whose camel went astray and he went in search of it. He said: I spent the night in a valley where I did not feel safe from death, and I relied on nothing but my sword. I spent the night watching the star and gazing into the darkness until when the night grew dark and dawn was about to breathe, a caller called out to me, saying: O you who sleeps in the dense night, / Allah has sent a prophet in the Sanctuary, From Hāshim, people of loyalty and nobility, / who dispels the dark clouds of gloom and confusion. He said: So I turned my gaze but saw no person for it, and heard no movement for it. He said: Then I began to say: O you who calls in the deep darkness, / welcome and ease to you, O phantom that visits. Explain, may Allah guide you, in the melody of speech, / what is it that you call to, which is to be seized as gain? He said: Then I heard a clearing of the throat and a speaker saying: The light has appeared, falsehood has been nullified, and Allah has sent Muḥammad with joy, the companion of the noble reddish camel, the crown, the helmet, the radiant face, the bright brow, and the large dark eyes—the possessor of the word of testimony that there is no god but Allah. That is Muḥammad, sent to the black and the white, the people of mud and of wool. Then he began to say: Praise be to Allah, who / did not create the creation in vain. He did not leave us one day aimlessly / after ʿĪsā, nor did He neglect. He sent among us Aḥmad, / the best prophet ever sent. May Allah bless him as long as / a caravan performs the Ḥajj and urges on. In it is from the composition of Quss b. Sāʿidah: O announcer of death, while the buried are in graves, / upon them from the remnants of their speech are rags. Leave them, for they have a day when they will be called out, / and when they wake from their sleep, they will be sleepless, Until they return in a state different from their state, / a new creation, as they were created before. Among them are naked, and among them are in their clothes, / some of them new and some of them worn and threadbare. Then al-Bayhaqī narrated it from Abū Muḥammad b. ʿAbd Allāh b. Yūsuf b. Aḥmad al-Aṣbahānī, who said: Abū Bakr Aḥmad b. Saʿīd b. Farḍakh al-Ikhmīmī narrated to us in Makkah; al-Qāsim b. ʿAbd Allāh b. Mahdī narrated to us; Abū ʿAbd Allāh b. Mahdī narrated to us; Abū ʿUbayd Allāh Saʿīd b. ʿAbd al-Raḥmān al-Makhzūmī narrated to us; Sufyān b. ʿUyaynah narrated to us; from Abū Ḥamzah al-Thumālī; from Saʿīd b. Jubayr; from Ibn ʿAbbās, and he mentioned the story and mentioned the recitation. He said: They found at his head a sheet on which was: O announcer of death, while the dead are in graves, / upon them from the remnants of their sleep are rags. Leave them, for they have a day when they will be called out, / just as the thunderstruck is awakened from his slumbers. Among them are naked, and dead ones are in their clothes, / some of them new and some of them blue and worn. Then the Messenger of Allah ﷺ said: By the One who sent me with the truth, Quss believed in the resurrection. Its origin is well-known, and these routes, despite their weakness, are mutually supporting in establishing the origin of the story. Abū Muḥammad Ibn Darastawayh discussed the unusual words that occur in these ḥadīths. Al-Bayhaqī said: Abū Saʿd b. Muḥammad b. Aḥmad al-Shuʿaythī narrated to us; Abū ʿAmr b. Abī Ṭāhir al-Muḥammadābādhī narrated to us verbally; Abū Lubābah Muḥammad b. al-Mahdī al-Abywardī narrated to us; my father narrated to us; Saʿīd b. Hubayrah narrated to us; al-Muʿtamir b. Sulaymān narrated to us; from his father; from Anas b. Mālik, who said: The delegation of Iyād came to the Prophet ﷺ, and he said: What happened to Quss b. Sāʿidah? They said: He has died. He said: Indeed, I heard speech from him which I think I remember. Some of the people said: We remember it, O Messenger of Allah. He said: Produce it. One of them said: I was standing in the market of ʿUkāẓ when he said: O people, listen and hear and understand! Everyone who lives dies, and everyone who dies is gone, and everything that is coming is coming. A dark night, a sky with constellations, stars that shine, seas that surge, fixed mountains, and flowing rivers. Indeed, in the sky there is news, and in the earth there are lessons. I see people dying and not returning. Are they content with staying, so they stayed? Or were they left, so they slept? Quss swore an oath by Allah, with no sin in it, that Allah has a religion which is more pleasing than what you are upon. Then he began to say: In those who have gone before, / from the bygone generations, we have insights. When I saw the watering-places / of death that have no sources to return from, And I saw my people heading toward them, / the young and the great all striving, I became certain that I, without doubt, / shall go where the people have gone. Then al-Bayhaqī cited it through other routes, to which we have pointed earlier. Then he said after all that: This ḥadīth has been narrated from al-Kalbī, from Abū Ṣāliḥ, from Ibn ʿAbbās with additions and omissions. It has been narrated by another route from al-Ḥasan al-Baṣrī as munqaṭiʿ. It has been narrated in abridged form from the ḥadīth of Saʿd b. Abī Waqqāṣ and Abū Hurayrah. I say: And ʿUbādah b. al-Ṣāmit—as previously mentioned—and ʿAbd Allāh b. Masʿūd, as narrated by Abū Nuʿaym in the Book of Proofs, from ʿAbd Allāh b. Muḥammad b. ʿUthmān al-Wāsiṭī, from Abū al-Walīd Ṭarīf b. ʿUbayd Allāh, the client of ʿAlī b. Abī Ṭālib in Mosul, from Yaḥyā b. ʿAbd al-Ḥamīd al-Ḥimmānī, from Abū Muʿāwiyah, from al-Aʿmash, from Abū al-Ḍuḥā, from Masrūq, from Ibn Masʿūd, and he mentioned it. Abū Nuʿaym also narrated the preceding ḥadīth of ʿUbādah and Saʿd b. Abī Waqqāṣ. Then al-Bayhaqī said: When a ḥadīth is narrated by other routes, even if some of them are weak, it indicates that the ḥadīth has an origin. And Allah knows best.

161. Tarikh (al-Tabari) 632No grade recorded

     زيد بن عمرو بن نفيل زَيْدُ بْنُ عَمْرِو بْنِ نُفَيْلٍ   ؓ هُوَ زَيْدُ بْنُ عَمْرِو بْنِ نُفَيْلِ بْنِ عَبْدِ الْعُزَّى بْنِ رِيَاحِ بْنِ عَبْدِ اللَّهِ بْنِ قُرْطِ بْنِ رَزَاحِ بْنِ عَدِيِّ بْنِ كَعْبِ بْنِ لُؤَيٍّ الْقُرَشِيُّ الْعَدَوِيُّ وَكَانَ الْخَطَّابُ - وَالِدُ عُمَرَ بْنِ الْخَطَّابِ - عَمَّهُ وَأَخَاهُ لِأُمِّهِ، وَذَلِكَ لِأَنَّ عَمْرَو بْنَ نُفَيْلٍ كَانَ قَدْ خَلَفَ عَلَى امْرَأَةِ أَبِيهِ بَعْدَ أَبِيهِ وَكَانَ لَهَا مِنْ نُفَيْلٍ أَخُوهُ الْخَطَّابُ قَالَهُ الزُّبَيْرُ بْنُ بَكَّارٍ ومُحَمَّدُ بْنُ إِسْحَاقَ: وَكَانَ زَيْدُ بْنُ عَمْرٍو قَدْ تَرَكَ عِبَادَةَ الْأَوْثَانِ، وَفَارَقَ دِينَهُمْ وَكَانَ لَا يَأْكُلُ إِلَّا مَا ذُبِحَ عَلَى اسْمِ اللَّهِ وَحْدَهُ قَالَ يُونُسُ بْنُ بُكَيْرٍ عَنْ مُحَمَّدِ بْنِ إِسْحَاقَ حَدَّثَنِي هِشَامُ بْنُ عُرْوَةَ عَنْ أَبِيهِ عَنْ أَسْمَاءَ بِنْتِ أَبِي بَكْرٍ قَالَتْ لَقَدْ رَأَيْتُ زَيْدَ بْنَ عَمْرِو بْنِ نُفَيْلٍ مُسْنِدًا ظَهْرَهُ إِلَى الْكَعْبَةِ يَقُولُ: يَا مَعْشَرَ قُرَيْشٍ وَالَّذِي نَفْسُ زَيْدٍ بِيَدِهِ مَا أَصْبَحَ أَحَدٌ مِنْكُمْ عَلَى دِينِ إِبْرَاهِيمَ غَيْرِي، ثُمَّ يَقُولُ: اللَّهُمَّ إِنِّي لَوْ أَعْلَمُ أَحَبَّ الْوُجُوهِ إِلَيْكَ عَبَدْتُكَ بِهِ، وَلَكِنِّي لَا أَعْلَمُ، ثُمَّ يَسْجُدُ عَلَى رَاحِلَتِهِ وَكَذَا رَوَاهُ أَبُو أُسَامَةَ عَنْ هِشَامٍ بِهِ، وَزَادَ وَكَانَ يُصَلِّي إِلَى الْكَعْبَةِ، وَيَقُولُ: إِلَهِي إِلَهُ إِبْرَاهِيمَ، وَدِينِي دِينُ إِبْرَاهِيمَ، وَكَانَ يُحْيِي الْمَوْءُودَةَ، وَيَقُولُ لِلرَّجُلِ إِذَا أَرَادَ أَنْ يَقْتُلَ ابْنَتَهُ: لَا تَقْتُلْهَا ادْفَعْهَا إِلَيَّ أَكْفُلْهَا فَإِذَا تَرَعْرَعَتْ قَالَ: إِنْ شِئْتَ فَخُذْهَا، وَإِنْ شِئْتَ فَادْفَعْهَا أَخْرَجَهُ النَّسَائِيُّ مِنْ طَرِيقِ أَبِي أُسَامَةَ، وَعَلَّقَهُ الْبُخَارِيُّ فَقَالَ: وَقَالَ اللَّيْثُ: كَتَبَ إِلَىَّ هِشَامُ بْنُ عُرْوَةَ عَنْ أَبِيهِ بِهِ. وَقَالَ يُونُسُ بْنُ بُكَيْرٍ عَنْ مُحَمَّدِ بْنِ إِسْحَاقَ: وَقَدْ كَانَ نَفَرٌ مِنْ قُرَيْشٍ; زَيْدُ بْنُ عَمْرِو بْنِ نُفَيْلٍ، وَوَرَقَةُ بْنُ نَوْفَلِ بْنِ أَسَدِ بْنِ عَبْدِ الْعُزَّى، وَعُثْمَانُ بْنُ الْحُوَيْرِثِ بْنِ أَسَدِ بْنِ عَبْدِ الْعُزَّى، وَعُبَيْدُ اللَّهِ بْنُ جَحْشِ بْنِ رِئَابِ بْنِ يَعْمَرَ بْنِ صَبِرَةَ بْنِ مُرَّةَ بْنِ كَبِيرِ بْنِ غَنْمِ بْنِ دُودَانَ بْنِ أَسَدِ بْنِ خُزَيْمَةَ، وَأُمُّهُ أُمَيْمَةُ بِنْتُ عَبْدِ الْمُطَّلِبِ، وَأُخْتُهُ زَيْنَبُ بِنْتُ جَحْشٍ - الَّتِي تَزَوَّجَهَا رَسُولُ اللَّهِ ﷺ بَعْدَ مَوْلَاهُ زَيْدِ بْنِ حَارِثَةَ كَمَا سَيَأْتِي بَيَانُهُ - حَضَرُوا قُرَيْشًا عِنْدَ، وَثَنٍ لَهُمْ كَانُوا يَذْبَحُونَ عِنْدَهُ لِعِيدٍ مِنْ أَعْيَادِهِمْ فَلَمَّا اجْتَمَعُوا خَلَا بَعْضُ أُولَئِكَ النَّفَرِ إِلَى بَعْضٍ، وَقَالُوا: تَصَادَقُوا، وَلْيَكْتُمْ بَعْضُكُمْ عَلَى بَعْضٍ فَقَالَ قَائِلُهُمْ: تَعْلَمُنَّ وَاللَّهِ مَا قَوْمُكُمْ عَلَى شَيْءٍ، لَقَدْ أَخْطَئُوا دِينَ إِبْرَاهِيمَ وَخَالَفُوهُ مَا وَثَنٌ يُعْبَدُ لَا يَضُرُّ وَلَا يَنْفَعُ؟! فَابْتَغُوا لِأَنْفُسِكُمْ. فَخَرَجُوا يَطْلُبُونَ، وَيَسِيرُونَ فِي الْأَرْضِ يَلْتَمِسُونَ أَهْلَ كِتَابٍ مِنَ الْيَهُودِ وَالنَّصَارَى وَالْمِلَلِ كُلِّهَا، يَسْأَلُونَهُمُ الْحَنِيفِيَّةَ دِينَ إِبْرَاهِيمَ. فَأَمَّا وَرَقَةُ بْنُ نَوْفَلٍ فَتَنَصَّرَ، وَاسْتَحْكَمَ فِي النَّصْرَانِيَّةِ، وَابْتَغَى الْكُتُبَ مِنْ أَهْلِهَا حَتَّى عَلِمَ عِلْمًا كَثِيرًا مِنْ أَهْلِ الْكِتَابِ، وَلَمْ يَكُنْ فِيهِمْ أَعْدَلُ أَمْرًا، وَأَعْدَلُ شَأْنًا مِنْ زَيْدِ بْنِ عَمْرِو بْنِ نُفَيْلٍ اعْتَزَلَ الْأَوْثَانَ، وَفَارَقَ الْأَدْيَانَ مِنَ الْيَهُودِ وَالنَّصَارَى وَالْمِلَلِ كُلِّهَا، إِلَّا دِينَ الْحَنِيفِيَّةِ دِينَ إِبْرَاهِيمَ يُوَحِّدُ اللَّهَ، وَيَخْلَعُ مَنْ دُونَهُ وَلَا يَأْكُلُ ذَبَائِحَ قَوْمِهِ بَادَاهُمْ بِالْفِرَاقِ لِمَا هُمْ فِيهِ. قَالَ: وَكَانَ الْخَطَّابُ قَدْ آذَاهُ أَذًى كَثِيرًا حَتَّى خَرَجَ مِنْهُ إِلَى أَعْلَى مَكَّةَ، وَوَكَّلَ بِهِ الْخَطَّابُ شَبَابًا مِنْ قُرَيْشٍ، وَسُفَهَاءَ مِنْ سُفَهَائِهِمْ فَقَالَ: لَا تَتْرُكُوهُ يَدْخُلُ مَكَّةَ فَكَانَ لَا يَدْخُلُهَا إِلَّا سِرًّا مِنْهُمْ فَإِذَا عَلِمُوا بِهِ أَخْرَجُوهُ، وَآذَوْهُ كَرَاهِيَةَ أَنْ يُفْسِدَ عَلَيْهِمْ دِينَهُمْ أَوْ يُتَابِعَهُ أَحَدٌ إِلَى مَا هُوَ عَلَيْهِ. وَقَالَ مُوسَى بْنُ عُقْبَةَ سَمِعْتُ مَنْ أَرْضَى يُحَدِّثُ عَنْ زَيْدِ بْنِ عَمْرِو بْنِ نُفَيْلٍ كَانَ يَعِيبُ عَلَى قُرَيْشٍ ذَبَائِحَهُمْ، وَيَقُولُ: الشَّاةُ خَلَقَهَا اللَّهُ، وَأَنْزَلَ لَهَا مِنَ الَسَّمَاءِ مَاءً، وَأَنْبَتَ لَهَا مِنَ الَأَرْضِ لِمَ تَذْبَحُوهَا عَلَى غَيْرِ اسْمِ اللَّهِ ؟ إِنْكَارًا لِذَلِكَ وَإِعْظَامًا لَهُ. وَقَالَ يُونُسُ عَنِ ابْنِ إِسْحَاقَ وَقَدْ كَانَ زَيْدُ بْنُ عَمْرِو بْنِ نُفَيْلٍ قَدْ عَزَمَ عَلَى الْخُرُوجِ مِنْ مَكَّةَ يَضْرِبُ فِي الْأَرْضِ يَطْلُبُ الْحَنِيفِيَّةَ دِينَ إِبْرَاهِيمَ، وَكَانَتِ امْرَأَتُهُ صَفِيَّةُ بِنْتُ الْحَضْرَمِيِّ كُلَّمَا أَبْصَرَتْهُ قَدْ نَهَضَ لِلْخُرُوجِ، وَأَرَادَهُ آذَنَتِ الْخَطَّابَ بْنَ نُفَيْلٍ فَخَرَجَ زَيْدٌ إِلَى الشَّامِ يَلْتَمِسُ وَيَطْلُبُ فِي أَهْلِ الْكِتَابِ الْأَوَّلِ دِينَ إِبْرَاهِيمَ، وَيَسْأَلُ عَنْهُ، وَلَمْ يَزَلْ فِي ذَلِكَ، - فِيمَا يَزْعُمُونَ - حَتَّى أَتَى الْمَوْصِلَ وَالْجَزِيرَةَ كُلَّهَا، ثُمَّ أَقْبَلَ حَتَّى أَتَى الشَّامَ فَجَالَ فِيهَا حَتَّى أَتَى رَاهِبًا بِبَيْعَةٍ مِنْ أَرْضِ الْبَلْقَاءِ كَانَ يَنْتَهِي إِلَيْهِ عِلْمُ النَّصْرَانِيَّةِ، - فِيمَا يَزْعُمُونَ - فَسَأَلَهُ عَنِ الْحَنِيفِيَّةِ دِينِ إِبْرَاهِيمَ فَقَالَ لَهُ الرَّاهِبُ: إِنَّكَ لَتَسْأَلُ عَنْ دِينٍ مَا أَنْتَ بِوَاجِدٍ مَنْ يَحْمِلُكُ عَلَيْهِ الْيَوْمَ لَقَدْ دَرَسَ مِنْ عَلِمَهُ، وَذَهَبَ مَنْ كَانَ يَعْرِفُهُ، وَلَكِنَّهُ قَدْ أَظَلَّكَ خُرُوجُ نَبِيٍّ. وَهَذَا زَمَانُهُ وَقَدْ كَانَ شَامَ الْيَهُودِيَّةَ وَالنَّصْرَانِيَّةَ فَلَمْ يَرْضَ شَيْئًا مِنْهَا فَخَرَجَ سَرِيعًا حِينَ قَالَ لَهُ الرَّاهِبُ مَا قَالَ يُرِيدُ مَكَّةَ حَتَّى إِذَا كَانَ بِأَرْضِ لَخْمٍ عَدَوْا عَلَيْهِ فَقَتَلُوهُ. فَقَالَ وَرَقَةُ يَرْثِيهِ: رَشَدْتَ وأَنْعَمْتَ ابْنَ عَمْرٍو، وَإِنَّمَا تَجَنَّبْتَ تَنُّورًا مِنَ النَّارِ حَامِيًا     بِدِينِكَ رَبًّا لَيْسَ رَبٌّ كَمِثْلِهِ وَتَرْكِكَ أَوْثَانَ الطَّوَاغِي كَمَا هِيَا     وَقَدْ تُدْرِكُ الْإِنْسَانَ رَحْمَةُ رَبِّهِ وَلَوْ كَانَ تَحْتَ الْأَرْضِ سِتِّينَ وَادِيًا وَقَالَ مُحَمَّدُ بْنُ عُثْمَانَ بْنِ أَبِي شَيْبَةَ: حَدَّثَنَا أَحْمَدُ بْنُ طَارِقٍ الْوَابِشِيُّ ثَنَا عَمْرُو بْنُ عَطِيَّةَ عَنْ أَبِيهِ عَنِ ابْنِ عُمَرَعَنْ زَيْدِ بْنِ عَمْرِو بْنِ نُفَيْلٍ أَنَّهُ كَانَ يَتَأَلَّهُ فِي الْجَاهِلِيَّةِ فَانْطَلَقَ حَتَّى أَتَى رَجُلًا مِنَ الْيَهُودِ فَقَالَ لَهُ: أُحِبُّ أَنْ تُدْخِلَنِي مَعَكَ فِي دِينِكَ فَقَالَ لَهُ الْيَهُودِيُّ: لَا أُدْخِلُكَ فِي دِينِي حَتَّى تَبُوءَ بِنَصِيبِكَ مِنْ غَضَبِ اللَّهِ فَقَالَ: مِنْ غَضَبِ اللَّهِ أَفِرُّ. فَانْطَلَقَ حَتَّى أَتَى نَصْرَانِيًّا فَقَالَ لَهُ: أُحِبُّ أَنْ تُدْخِلَنِي مَعَكَ فِي دِينِكَ فَقَالَ: لَسْتُ أُدْخِلُكَ فِي دِينِي حَتَّى تَبُوءَ بِنَصِيبِكَ مِنَ الَضَّلَالَةِ. فَقَالَ: مِنَ الَضَّلَالَةِ أَفِرُّ. قَالَ لَهُ النَّصْرَانِيُّ: فَإِنِّي أَدُلُّكَ عَلَى دِينٍ إِنِ اتَّبَعْتَهُ اهْتَدَيْتَ قَالَ: أَيُّ دِينٍ ؟ قَالَ: دِينُ إِبْرَاهِيمَ. قَالَ: فَقَالَ: اللَّهُمَّ إِنِّي أُشْهِدُكَ أَنِّي عَلَى دِينِ إِبْرَاهِيمَ عَلَيْهِ أَحْيَا وَعَلَيْهِ أَمُوتُ. قَالَ: فَذُكِرَ شَأْنُهُ لِلنَّبِيِّ ﷺ فَقَالَ هُوَ أُمَّةٌ وَحْدَهُ يَوْمَ الْقِيَامَةِ. وَقَدْ رَوَى مُوسَى بْنُ عُقْبَةَ عَنْ سَالِمٍ عَنِ ابْنِ عُمَرَ نَحْوَ هَذَا، وَقَالَ مُحَمَّدُ بْنُ سَعْدٍ: حَدَّثَنَا عَلِيُّ بْنُ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ بْنِ سَيْفٍ الْقُرَشِيُّ عَنْ إِسْمَاعِيلَ بْنِ مُجَالِدٍ عَنْ مُجَالِدٍ عَنِ الشَّعْبِيِّ عَنْ عَبْدِ الرَّحْمَنِ بْنِ زَيْدِ بْنِ الْخَطَّابِ قَالَ: قَالَ زَيْدُ بْنُ عَمْرِو بْنِ نُفَيْلٍ: شَامَمْتُ الْيَهُودِيَّةَ وَالنَّصْرَانِيَّةَ فَكَرِهْتُهُمَا فَكُنْتُ بِالشَّامِ وَمَا وَالَاهُ حَتَّى أَتَيْتُ رَاهِبًا فِي صَوْمَعَةٍ فَذَكَرْتُ لَهُ اغْتِرَابِي عَنْ قَوْمِي، وَكَرَاهَتِي عِبَادَةَ الْأَوْثَانِ وَالْيَهُودِيَّةَ وَالنَّصْرَانِيَّةَ، فَقَالَ لِي: أَرَاكَ تُرِيدُ دَيْنَ إِبْرَاهِيمَ يَا أَخَا أَهْلِ مَكَّةَ إِنَّكَ لَتَطْلُبُ دِينًا مَا يُوجَدُ الْيَوْمَ أَحَدٌ يَدِينُ بِهِ، وَهُوَ دِينُ أَبِيكَ إِبْرَاهِيمَ كَانَ حَنِيفًا لَمْ يَكُنْ يَهُودِيًّا وَلَا نَصْرَانِيًّا، كَانَ يُصَلِّي وَيَسْجُدُ إِلَى هَذَا الْبَيْتِ الَّذِي بِبِلَادِكَ، فَالْحَقْ بِبَلَدِكَ فَإِنَّ اللَّهَ يَبْعَثُ مِنْ قَوْمِكَ فِي بَلَدِكَ مَنْ يَأْتِي بِدِينِ إِبْرَاهِيمَ الْحَنِيفِيَّةِ وَهُوَ أَكْرَمُ الْخَلْقِ عَلَى اللَّهِ. وقَالَ يُونُسُ عَنِ ابْنِ إِسْحَاقَ حَدَّثَنِي بَعْضُ آلِ زَيْدِ بْنِ عَمْرِو بْنِ نُفَيْلٍ: إِنَّ زَيْدًا كَانَ إِذَا دَخَلَ الْكَعْبَةَ قَالَ: لَبَّيْكَ حَقًّا حَقًّا تَعَبُّدًا وَرِقًّا، عُذْتُ بِمَا عَاذَ بِهِ إِبْرَاهِيمُ وَهُوَ قَائِمٌ إِذْ قَالَ: أَنْفِي لَكَ اللَّهُمَّ عَانٍ رَاغِمُ     مَهْمَا تُجَشِّمْنِي فَإِنِّي جَاشِمُ الْبِرَّ أَبْغِي لَا الْخَالَ     لَيْسَ مُهَجِّرٌ كَمَنْ قَالَ وَقَالَ أَبُو دَاوُدَ الطَّيَالِسِيُّ: حَدَّثَنَا الْمَسْعُودِيُّ عَنْ نُفَيْلِ بْنِ هِشَامِ بْنِ سَعِيدِ بْنِ زَيْدِ بْنِ عَمْرِو بْنِ نُفَيْلٍ الْعَدَوِيِّ عَنْ أَبِيهِ عَنْ جَدِّهِ أَنَّ زَيْدَ بْنَ عَمْرٍو، وَوَرَقَةَ بْنَ نَوْفَلٍ خَرَجًا يَلْتَمِسَانِ الدِّينَ حَتَّى انْتَهَيَا إِلَى رَاهِبٍ بِالْمَوْصِلِ فَقَالَ لِزَيْدِ بْنِ عَمْرٍو: مِنْ أَيْنَ أَقْبَلْتَ يَا صَاحِبَ الْبَعِيرِ ؟ فَقَالَ: مِنْ بَنِيَّةِ إِبْرَاهِيمَ فَقَالَ: وَمَا تَلْتَمِسُ ؟ قَالَ: أَلْتَمِسُ الدِّينَ قَالَ: ارْجِعْ فَإِنَّهُ يُوشِكُ أَنْ يَظْهَرَ فِي أَرْضِكَ. قَالَ: فَأَمَّا وَرَقَةُ فَتَنَصَّرَ، وَأَمَّا أَنَا فَعَزَمْتُ عَلَى النَّصْرَانِيَّةِ فَلَمْ يُوَافِقْنِي فَرَجَعَ وَهُوَ يَقُولُ: لَبَّيْكَ حَقًّا حَقًّا     تَعَبُّدًا وَرِقًّا الْبِرَّ أَبْغِي لَا حِلَالْ     فَهَلْ مُهَجِّرٌ كَمَنْ قَالَ آمَنْتُ بِمَا آمَنَ بِهِ إِبْرَاهِيمُ وَهُوَ يَقُولُ أَنْفِي لَكَ اللَّهُمَّ عَانٍ رَاغِمُ     مَهْمَا تُجَشِّمْنِي فَإِنِّي جَاشِمُ ثُمَّ يَخِرُّ فَيَسْجُدُ. قَالَ: وَجَاءَ ابْنُهُ - يَعْنِي سَعِيدَ بْنَ زَيْدٍ أَحَدَ الْعَشْرَةِ ؓ - فَقَالَ: يَا رَسُولَ اللَّهِ إِنَّ أَبِي كَمَا رَأَيْتَ وَكَمَا بَلَغَكَ فَاسْتَغْفِرْ لَهُ. قَالَ نَعَمْ فَإِنَّهُ يُبْعَثُ يَوْمَ الْقِيَامَةِ أُمَّةً وَحْدَهُ قَالَ: وَأَتَى زَيْدُ بْنُ عَمْرِو بْنِ زَيْدٍ عَلَى رَسُولِ اللَّهِ ﷺ وَمَعَهُ زَيْدُ بْنُ حَارِثَةَ، وَهُمَا يَأْكُلَانِ مِنْ سُفْرَةٍ لَهُمَا فَدَعَوَاهُ لِطَعَامِهِمَا فَقَالَ زَيْدُ بْنُ عَمْرٍو: يَا ابْنَ أَخِي أَنَا لَا آكُلُ مِمَّا ذُبِحَ عَلَى النُّصُبِ. وقَالَ مُحَمَّدُ بْنُ سَعْدٍ: حَدَّثَنَا مُحَمَّدُ بْنُ عُمَرَ حَدَّثَنِي أَبُو بَكْرِ ابْنُ أَبِيِ سَبْرَةَ عَنْ مُوسَى بْنِ مَيْسَرَةَ عَنِ ابْنِ أَبِي مُلَيْكَةَ عَنْ حُجَيْرِ بْنِ أَبِيِ إِهَابٍ قَالَ: رَأَيْتُ زَيْدَ بْنَ عَمْرٍو، وَأَنَا عِنْدَ صَنَمِ بُوَانَةَ بَعْدَمَا رَجَعَ مِنَ الشَّامِ وَهُوَ يُرَاقِبُ الشَّمْسَ فَإِذَا زَالَتِ اسْتَقْبَلَ الْكَعْبَةَ فَصَلَّى رَكْعَةً سَجْدَتَيْنِ، ثُمَّ يَقُولُ: هَذِهِ قُبْلَةُ إِبْرَاهِيمَ وَإِسْمَاعِيلَ، لَا أَعْبُدُ حَجَرًا وَلَا أُصَلِّي لَهُ وَلَا آكُلُ مَا ذُبِحَ لَهُ وَلَا أَسْتَقْسِمُ بِالْأَزْلَامِ، وَإِنَّمَا أُصَلِّي إِلَى هَذَا الْبَيْتِ حَتَّى أَمُوتَ وَكَانَ يَحُجُّ فَيَقِفُ بِعَرَفَةَ وَكَانَ يُلَبِّي فَيَقُولُ: لَبَّيْكَ لَا شَرِيكَ لَكَ وَلَا نِدَّ لَكَ، ثُمَّ يَدْفَعُ مِنْ عَرَفَةَ مَاشِيًا وَهُوَ يَقُولُ: لَبَّيْكَ مُتَعَبِّدًا مَرْقُوقًا. وَقَالَ الْوَاقِدِيُّ: حَدَّثَنِي عَلِيُّ بْنُ عِيسَى الْحَكَمِيُّ عَنْ أَبِيهِ عَنْ عَامِرِ بْنِ رَبِيعَةَ قَالَ: سَمِعْتُ زَيْدَ بْنَ عَمْرِو بْنِ نُفَيْلٍ يَقُولُ: أَنَا أَنْتَظِرُ نَبِيًّا مِنْ وَلَدِ إِسْمَاعِيلَ، ثُمَّ مِنْ بَنِي عَبْدِ الْمُطَّلِبِ وَلَا أَرَانِي أُدْرِكُهُ وَأَنَا أُؤْمِنُ بِهِ وَأُصَدِّقُهُ وَأَشْهَدُ أَنَّهُ نَبِيٌّ فَإِنْ طَالَتْ بِكَ مُدَّةٌ فَرَأَيْتَهُ فَأَقْرِئْهُ مِنِّي السَّلَامَ، وَسَأُخْبِرُكَ مَا نَعْتُهُ حَتَّى لَا يَخْفَى عَلَيْكَ. قُلْتُ: هَلُمَّ قَالَ: هُوَ رَجُلٌ لَيْسَ بِالطَّوِيلِ وَلَا بِالْقَصِيرِ وَلَا بِكَثِيرِ الشَّعَرِ وَلَا بِقَلِيلِهِ، وَلَيْسَتْ تُفَارِقُ عَيْنَهُ حُمْرَةٌ، وَخَاتَمُ النُّبُوَّةِ بَيْنَ كَتِفَيْهِ، وَاسْمُهُ أَحْمَدُ. وَهَذَا الْبَلَدُ مَوْلِدُهُ وَمَبْعَثُهُ ثُمَّ يُخْرِجُهُ قَوْمُهُ مِنْهَا، وَيَكْرَهُونَ مَا جَاءَ بِهِ حَتَّى يُهَاجِرَ إِلَى يَثْرِبَ فَيَظْهَرُ أَمْرُهُ فَإِيَّاكَ أَنْ تُخْدَعَ عَنْهُ فَإِنِّي طُفْتُ الْبِلَادَ كُلَّهَا أَطْلُبُ دِينَ إِبْرَاهِيمَ فَكَانَ مَنْ أَسْأَلُ مِنَ الْيَهُودِ وَالنَّصَارَى وَالْمَجُوسِ، يَقُولُونَ: هَذَا الدِّينُ وَرَاءَكَ، وَيَنْعَتُونَهُ مِثْلَ مَا نَعَتُّهُ لَكَ، وَيَقُولُونَ: لَمْ يَبْقَ نَبِيٌّ غَيْرُهُ. قَالَ عَامِرُ بْنُ رَبِيعَةَ: فَلَمَّا أَسْلَمْتُ أَخْبَرْتُ رَسُولَ اللَّهِ ﷺ قَوْلَ زَيْدِ بْنِ عَمْرِو، وَأَقْرَأْتُهُ مِنْهُ السَّلَامَ فَرَدَّ عَلَيْهِ السَّلَامَ وَتَرَحَّمَ عَلَيْهِ، وَقَالَ: قَدْ رَأَيْتُهُ فِي الْجَنَّةِ يَسْحَبُ ذُيُولًا. وَقَالَ الْبُخَارِيُّ فِي صَحِيحِهِ: ذِكْرُ زَيْدِ بْنِ عَمْرِو بْنِ نُفَيْلٍ حَدَّثَنَا مُحَمَّدُ بْنُ أَبِي بَكْرٍ، حَدَّثَنَا فُضَيْلُ بْنُ سُلَيْمَانَ حَدَّثَنَا مُوسَى بْنُ عُقْبَةَ حَدَّثَنِي سَالِمٌ عَنْ عَبْدِ اللَّهِ بْنِ عُمَرَ أَنَّ النَّبِيَّ ﷺ لَقِيَ زَيْدَ بْنَ عَمْرِو بْنِ نُفَيْلٍ بِأَسْفَلِ بَلْدَحَ قَبْلَ أَنْ يَنْزِلَ عَلَى النَّبِيِّ ﷺ الْوَحْيُ فَقُدِّمَتْ إِلَى النَّبِيِّ ﷺ سُفْرَةٌ فَأَبَى أَنْ يَأْكُلَ مِنْهَا، ثُمَّ قَالَ زَيْدٌ: إِنِّي لَسْتُ آكُلَ مِمَّا تَذْبَحُونَ عَلَى أَنَصَابِكُمْ وَلَا آكُلُ إِلَّا مَا ذُكِرَ اسْمُ اللَّهِ عَلَيْهِ وَإِنَّ زَيْدَ بْنَ عَمْرٍو كَانَ يَعِيبُ عَلَى قُرَيْشٍ ذَبَائِحَهُمْ، وَيَقُولُ: الشَّاةُ خَلَقَهَا اللَّهُ، وَأَنْزَلَ لَهَا مِنَ الَسَّمَاءِ مَاءً، وَأَنْبَتَ لَهَا مِنَ الَأَرْضِ، ثُمَّ يَذْبَحُونَهَا عَلَى غَيْرِ اسْمِ اللَّهِ إِنْكَارًا لِذَلِكَ، وَإِعْظَامًا لَهُ. قَالَ مُوسَى بْنُ عُقْبَةَ، وَحَدَّثَنِي سَالِمُ بْنُ عَبْدِ اللَّهِ - وَلَا أَعْلَمُهُ إِلَّا يُحَدِّثُ بِهِ عَنِ ابْنِ عُمَرَ - أَنَّ زَيْدَ بْنَ عَمْرِو بْنِ نُفَيْلٍ خَرَجَ إِلَى الشَّامِ يَسْأَلُ عَنِ الدِّينِ، وَيَتْبَعُهُ فَلَقِيَ عَالِمًا مِنَ الْيَهُودِ فَسَأَلَهُ عَنْ دِينِهِمْ فَقَالَ: إِنِّي لَعَلِّي أَنْ أَدِينَ دِينَكُمْ فَأَخْبِرْنِي فَقَالَ: إِنَّكَ لَا تَكُونُ عَلَى دِينِنَا حَتَّى تَأْخُذَ نَصِيبَكَ مِنْ غَضَبِ اللَّهِ قَالَ زَيْدٌ: وَمَا أَفِرُّ إِلَّا مِنْ غَضَبِ اللَّهِ تَعَالَى وَلَا أَحْمِلُ مِنْ غَضَبِ اللَّهِ شَيْئًا وَلَا أَسْتَطِيعُهُ فَهَلْ تَدُلُّنِي عَلَى غَيْرِهِ ؟ قَالَ: مَا أَعْلَمُهُ إِلَّا أَنْ تَكُونَ حَنِيفًا قَالَ زَيْدٌ: وَمَا الْحَنِيفُ ؟ قَالَ: دِينُ إِبْرَاهِيمَ عَلَيْهِ السَّلَامُ لَمْ يَكُنْ يَهُودِيًّا وَلَا نَصْرَانِيًّا وَلَا يَعْبُدُ إِلَّا اللَّهَ فَخَرَجَ زَيْدٌ فَلَقِيَ عَالِمًا مِنَ النَّصَارَى، فَذَكَرَ مِثْلَهُ; فَقَالَ: لَنْ تَكُونَ عَلَى دِينِنَا حَتَّى تَأْخُذَ بِنَصِيبِكَ مِنْ لَعْنَةِ اللَّهِ. قَالَ: مَا أَعْلَمُهُ إِلَّا أَنْ تَكُونَ حَنِيفًا قَالَ: وَمَا الْحَنِيفُ ؟ قَالَ: دِينُ إِبْرَاهِيمَ. لَمْ يَكُنْ يَهُودِيًّا وَلَا نَصْرَانِيًّا وَلَا يَعْبُدُ إِلَّا اللَّهَ فَلَمَّا رَأَى زَيْدٌ قَوْلَهُمْ فِي إِبْرَاهِيمَ خَرَجَ فَلَمَّا بَرَزَ رَفَعَ يَدَيْهِ فَقَالَ: اللَّهُمَّ إِنِّي أُشْهِدُكَ أَنِّي عَلَى دِينِ إِبْرَاهِيمَ قَالَ: وَقَالَ اللَّيْثُ: كَتَبَ إِلَيَّ هِشَامُ بْنُ عُرْوَةَ عَنْ أَبِيهِ عَنْ أَسْمَاءَ بِنْتِ أَبِي بَكْرٍ قَالَتْ: رَأَيْتُ زَيْدَ بْنَ عَمْرِو بْنِ نُفَيْلٍ قَائِمًا، مُسْنِدًا ظَهْرَهُ إِلَى الْكَعْبَةِ يَقُولُ: يَا مَعْشَرَ قُرَيْشٍ وَاللَّهِ مَا مِنْكُمْ عَلَى دِينِ إِبْرَاهِيمَ غَيْرِي وَكَانَ يُحْيِي الْمَوْءُودَةَ يَقُولُ لِلرَّجُلِ إِذَا أَرَادَ أَنْ يَقْتُلَ ابْنَتَهُ: لَا تَقْتُلْهَا أَنَا أَكْفِيكَ مُؤْنَتَهَا فَيَأْخُذُهَا فَإِذَا تَرَعْرَعَتْ قَالَ لِأَبِيهَا: إِنْ شِئْتَ دَفَعْتُهَا إِلَيْكَ، وَإِنْ شِئْتَ كَفَيْتُكَ مُؤْنَتَهَا انْتَهَى مَا ذَكَرَهُ الْبُخَارِيُّ. وَهَذَا الْحَدِيثُ الْأَخِيرُ قَدْ أَسْنَدَهُ الْحَافِظُ ابْنُ عَسَاكِرَ مِنْ طَرِيقِ أَبِي بَكْرِ بْنِ أَبِي دَاوُدَ عَنْ عِيسَى بْنِ حَمَّادٍ عَنِ اللَّيْثِ عَنْ هِشَامٍ عَنْ أَبِيهِ عَنْ أَسْمَاءَ فَذَكَرَ نَحْوَهُ، وَقَالَ عَبْدُ الرَّحْمَنِ بْنُ أَبِي الزِّنَادِ عَنْ هِشَامِ بْنِ عُرْوَةَ عَنْ أَبِيهِ عَنْ أَسْمَاءَ قَالَتْ: سَمِعْتُ زَيْدَ بْنَ عَمْرِو بْنِ نُفَيْلٍ وَهُوَ مُسْنِدٌ ظَهْرَهُ إِلَى الْكَعْبَةِ يَقُولُ: يَا مَعْشَرَ قُرَيْشٍ إِيَّاكُمْ وَالزِّنَا فَإِنَّهُ يُورِثُ الْفَقْرَ. وَقَدْ سَاقَ ابْنُ عَسَاكِرَ هَاهُنَا أَحَادِيثَ غَرِيبَةً جِدًّا، وَفِي بَعْضِهَا نَكَارَةٌ شَدِيدَةٌ، ثُمَّ أَوْرَدَ مِنْ طُرُقٍ مُتَعَدِّدَةٍ عَنْ رَسُولِ اللَّهِ ﷺ أَنَّهُ قَالَ: يُبْعَثُ يَوْمَ الْقِيَامَةِ أُمَّةً وَحْدَهُ فَمِنْ ذَلِكَ مَا رَوَاهُ مُحَمَّدُ بْنُ عُثْمَانَ بْنِ أَبِي شَيْبَةَ حَدَّثَنَا يُوسُفُ بْنُ يَعْقُوبَ الصَّفَّارُ حَدَّثَنَا يَحْيَى بْنُ سَعِيدٍ الْأُمَوِيُّ عَنْ مُجَالِدٍ عَنِ الشَّعْبِيِّ عَنْ جَابِرٍ قَالَ سُئِلَ رَسُولُ اللَّهِ ﷺ عَنْ زَيْدِ بْنِ عَمْرِو بْنِ نُفَيْلٍ أَنَّهُ كَانَ يَسْتَقْبِلُ الْقِبْلَةَ فِي الْجَاهِلِيَّةِ، وَيَقُولُ: إِلَهِي إِلَهُ إِبْرَاهِيمَ، وَدِينِي دِينُ إِبْرَاهِيمَ، وَيَسْجُدُ فَقَالَ رَسُولُ اللَّهِ ﷺ: يُحْشَرُ ذَاكَ أُمَّةً وَحْدَهُ بَيْنِي وَبَيْنَ عِيسَى ابْنِ مَرْيَمَ إِسْنَادُهُ جَيِّدٌ حَسَنٌ. وَقَالَ الْوَاقِدِيُّ: حَدَّثَنِي مُوسَى بْنُ شَيْبَةَ عَنْ خَارِجَةَ بْنِ عَبْدِ اللَّهِ بْنِ كَعْبِ بْنِ مَالِكٍ قَالَ: سَمِعْتُ سَعِيدَ بْنَ الْمُسَيَّبِ يَذْكُرُ زَيْدَ بْنَ عَمْرِو بْنِ نُفَيْلٍ فَقَالَ: تُوُفِّيَ، وَقُرَيْشٌ تَبْنِي الْكَعْبَةَ قَبْلَ أَنْ يَنْزِلَ الْوَحْيُ عَلَى رَسُولِ اللَّهِ ﷺ بِخَمْسِ سِنِينَ، وَلَقَدْ نَزَلَ بِهِ، وَإِنَّهُ لَيَقُولُ: أَنَا عَلَى دِينِ إِبْرَاهِيمَ فَأَسْلَمَ ابْنُهُ سَعِيدُ بْنُ زَيْدٍ، وَاتَّبَعَ رَسُولَ اللَّهِ ﷺ، وَأَتَى عُمَرُ بْنُ الْخَطَّابِ، وَسَعِيدُ بْنُ زَيْدٍ رَسُولَ اللَّهِ ﷺ فَسَأَلَاهُ عَنْ زَيْدِ بْنِ عَمْرِو بْنِ نُفَيْلٍ فَقَالَ: غَفَرَ اللَّهُ لَهُ وَرَحِمَهُ; فَإِنَّهُ مَاتَ عَلَى دِينِ إِبْرَاهِيمَ. قَالَ: فَكَانَ الْمُسْلِمُونَ بَعْدَ ذَلِكَ الْيَوْمِ، لَا يَذْكُرُهُ ذَاكِرٌ مِنْهُمْ إِلَّا تَرَحَّمَ عَلَيْهِ، وَاسْتَغْفَرَ لَهُ، ثُمَّ يَقُولُ سَعِيدُ بْنُ الْمُسَيَّبِ رَحِمَهُ اللَّهُ وَغَفَرَ لَهُ. وَقَالَ مُحَمَّدُ بْنُ سَعْدٍ عَنِ الْوَاقِدِيِّ حَدَّثَنِي زَكَرِيَّا بْنُ يَحْيَى السَّعْدِيُّ عَنْ أَبِيهِ قَالَ: مَاتَ زَيْدُ بْنُ عَمْرِو بْنِ نُفَيْلٍ بِمَكَّةَ، وَدُفِنَ بِأَصْلِ حِرَاءَ. وَقَدْ تَقَدَّمَ أَنَّهُ مَاتَ بِأَرْضِ الْبَلْقَاءِ مِنَ الشَّامِ لَمَّا عَدَا عَلَيْهِ قَوْمٌ مِنْ بَنِي لَخْمٍ فَقَتَلُوهُ بِمَكَانٍ يُقَالَ لَهُ: مَيْفَعَةُ. وَاللَّهُ أَعْلَمُ. وَقَالَ الْبَاغَنْدِيُّ عَنْ أَبِي سَعِيدٍ الْأَشَجِّ عَنْ أَبِي مُعَاوِيَةَ عَنْ هِشَامٍ عَنْ أَبِيهِ عَنْ عَائِشَةَ قَالَتْ قَالَ رَسُولُ اللَّهِ ﷺ: دَخَلْتُ الْجَنَّةَ فَرَأَيْتُ لِزَيْدِ بْنِ عَمْرِو بْنِ نُفَيْلٍ دَوْحَتَيْنِ. وَهَذَا إِسْنَادٌ جَيِّدٌ، وَلَيْسَ هُوَ فِي شَيْءٍ مِنَ الَكُتُبِ. وَمِنْ شِعْرِ زَيْدِ بْنِ عَمْرِو بْنِ نُفَيْلٍ رَحِمَهُ اللَّهُ مَا قَدَّمْنَاهُ فِي بَدْءِ الْخَلْقِ مِنْ تِلْكَ الْقَصِيدَةِ إِلَى اللَّهِ أَهْدِي مِدْحَتِي وَثَنَائِيَا وَقَوْلًا رَضِيًّا لَا يَنِي الدَّهْرَ بَاقِيًا إِلَى الْمَلِكِ الْأَعْلَى الَّذِي لَيْسَ فَوْقَهُ إِلَهٌ وَلَا رَبٌّ يَكُونُ مُدَانِيَا وَقَدْ قِيلَ: إِنَّهَا لِأُمَيَّةَ بْنِ أَبِي الصَّلْتِ. وَاللَّهُ أَعْلَمُ. وَمِنْ شِعْرِهِ فِي التَّوْحِيدِ، مَا حَكَاهُ مُحَمَّدُ بْنُ إِسْحَاقَ وَالزُّبَيْرُ بْنُ بَكَّارٍ وَغَيْرُهُمَا: وَأَسْلَمْتُ وَجْهِي لِمَنْ أَسْلَمَتْ لَهُ الْأَرْضُ تَحْمِلُ صَخْرًا ثِقَالًا دَحَاهَا فَلَمَّا اسْتَوتْ شَدَّهَا سَوَاءً وَأَرْسَى عَلَيْهَا الْجِبَالَا وَأَسْلَمْتُ وَجْهِي لِمَنْ أَسْلَمَتْ لَهُ الْمُزْنُ تَحْمِلُ عَذْبًا زُلَالَا إِذَا هِيَ سِيقَتْ إِلَى بَلْدَةٍ أَطَاعَتْ فَصَبَّتْ عَلَيْهَا سِجَالَا وَأَسْلَمْتُ وَجْهِي لِمَنْ أَسْلَمَتْ لَهُ الرِّيحُ تُصْرَفُ حَالًا فَحَالَا وَقَالَ مُحَمَّدُ بْنُ إِسْحَاقَ: حَدَّثَنِي هِشَامُ بْنُ عُرْوَةَ قَالَ: رَوَى أَبِي أَنَّ زَيْدَ بْنَ عَمْرٍو قَالَ أَرَبًّا وَاحِدًا أَمْ أَلْفَ رَبٍّ أَدِينُ إِذَا تَقَسَّمَتِ الْأُمُورُ عَزَلْتُ اللَّاتَ وَالْعُزَّى جَمِيعًا كَذَلِكَ يَفْعَلُ الْجَلْدُ الصَّبُورُ فَلَا الْعُزَّى أَدِينُ وَلَا ابْنَتَيْهَا وَلَا صَنَمَيْ بَنِي عَمْرٍو أَزُورُ وَلَا هُبَلًا أَدِينُ وَكَانَ رَبًّا لَنَا فِي الدَّهْرِ إِذْ حِلْمِي يَسِيرُ عَجِبْتُ وَفِي اللَّيَالِي مُعْجِبَاتٌ وَفِي الْأَيَّامِ يَعْرِفُهَا الْبَصِيرُ بِأَنَّ اللَّهَ قَدْ أَفْنَى رِجَالًا كَثِيرًا كَانَ شَأْنَهُمُ الْفُجُورُ وَأَبْقَى آخَرِينَ بِبِرِّ قَوْمٍ فَيَرْبِلُ مِنْهُمُ الطِّفْلُ الصَّغِيرُ وَبَيْنَا الْمَرْءُ يَعْثُرُ ثَابَ يَوْمًا كَمَا يَتَرَوَّحُ الْغُصْنُ الْمَطِيرُ وَلَكِنْ أَعْبُدُ الرَّحْمَنَ رَبِّي لِيَغْفِرَ ذَنْبِيَ الرَّبُّ الْغَفُورُ فَتَقْوَى اللَّهِ رَبِّكُمُ احْفَظُوهَا مَتَى مَا تَحْفَظُوهَا لَا تَبُورُوا تَرَى الْأَبْرَارَ دَارُهُمُ جِنَانٌ وَلِلْكُفَّارِ حَامِيَةٌ سَعِيرُ وَخِزْيٌ فِي الْحَيَاةِ وَإِنْ يَمُوتُوا يُلَاقُوا مَا تَضِيقُ بِهِ الصُّدُورُ هَذَا تَمَامُ مَا ذَكَرَهُ مُحَمَّدُ بْنُ إِسْحَاقَ مِنْ هَذِهِ الْقَصِيدَةِ وَقَدْ رَوَاهُ أَبُو الْقَاسِمِ الْبَغَوِيُّ عَنْ مُصْعَبِ بْنِ عَبْدِ اللَّهِ عَنِ الضَّحَّاكِ بْنِ عُثْمَانَ عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي الزِّنَادِ قَالَ: قَالَ هِشَامُ بْنُ عُرْوَةَ عَنْ أَبِيهِ عَنْ أَسْمَاءَ بِنْتِ أَبِي بَكْرٍ قَالَتْ: قَالَ زَيْدُ بْنُ عَمْرِو بْنِ نُفَيْلٍ: عَزَلْتُ الْجِنَّ وَالْجِنَّانَ عَنِّي     كَذَلِكَ يَفْعَلُ الْجَلْدُ الصَّبُورُ فَلَا الْعُزَّى أَدِينُ وَلَا ابْنَتَيْهَا     وَلَا صَنَمَيْ بَنِي طَسْمٍ أُدِيرُ وَلَا غُنْمًا أَدِينُ وَكَانَ رَبًّا لَنَا فِي الدَّهْرِ إِذْ حِلْمِي صَغِيرُ     أَرَبًّا وَاحِدًا أَمْ أَلْفَ رَبٍّ أَدِينُ إِذَا تُقُسِّمَتِ الْأُمُورُ     أَلَمْ تَعْلَمْ بِأَنَّ اللَّهَ أَفْنَى رِجَالًا كَانَ شَأْنَهُمُ الْفُجُورُ     وَأَبْقَى آخَرِينَ بِبِرِّ قَوْمٍ فَيَرْبُو مِنْهُمُ الطِّفْلُ الصَّغِيرُ     وَبَيْنَا الْمَرْءُ يَعْثُرُ ثَابَ يَوْمًا كَمَا يَتَرَوَّحُ الْغُصْنُ النَّضِيرُ قَالَتْ: فَقَالَ وَرَقَةُ بْنُ نُوفَلٍ:: رَشَدْتَ وَأَنْعَمْتَ ابْنَ عَمْرٍو وَإِنَّمَا     تَجَنَّبْتَ تَنُّورًا مِنَ النَّارِ حَامِيًا لِدِينِكَ رَبًّا لَيْسَ رَبٌّ كَمِثْلِهِ     وَتَرْكِكَ جِنَانَ الْجِبَالِ كَمَا هِيَا أَقُولُ إِذَا أُهْبِطْتُ أَرْضًا مَخُوفَةً     حَنَانَيْكَ لَا تُظْهِرْ عَلَىَّ الْأَعَادِيَا حَنَانَيْكَ إِنَّ الْجِنَّ كَانَتْ رَجَاءَهُمْ     وَأَنْتَ إِلَهِي رَبَّنَا وَرَجَائِيَا لَتَدَّرِكَنَّ الْمَرْءَ رَحْمَةُ رَبِّهِ     وَإِنْ كَانَ تَحْتَ الْأَرْضِ سَبْعِينَ وَادِيًا أَدِينُ لِرَبٍّ يَسْتَجِيبُ وَلَا أَرَى     أَدِينُ لِمَنْ لَا يَسْمَعُ الدَّهْرَ دَاعِيًا أَقُولُ إِذَا صَلَّيْتُ فِي كُلِّ بَيْعَةٍ     تَبَارَكْتَ قَدْ أَكْثَرْتُ بِاسْمِكَ دَاعِيًا تَقَدَّمَ أَنَّ زَيْدَ بْنَ عَمْرِو بْنِ نُفَيْلٍ، خَرَجَ إِلَى الشَّامِ هُوَ وَوَرَقَةُ بْنُ نَوْفَلٍ، وَعُثْمَانُ بْنُ الْحُوَيْرِثِ، وَعُبَيْدُ اللَّهِ بْنُ جَحْشٍ فَتَنَصَّرُوا إِلَّا زَيْدًا فَإِنَّهُ لَمْ يَدْخُلْ فِي شَيْءٍ مِنَ الَأَدْيَانِ، بَلْ بَقِيَ عَلَى فِطْرَتِهِ; مِنْ عِبَادَةِ اللَّهِ وَحْدَهُ لَا شَرِيكَ لَهُ مُتَّبِعًا مَا أَمْكَنَهُ مِنْ دِينِ إِبْرَاهِيمَ عَلَى مَا ذَكَرْنَاهُ، وَأَمَّا وَرَقَةُ بْنُ نَوْفَلٍ فَسَيَأْتِي خَبَرُهُ فِي أَوَّلِ الْمَبْعَثِ، وَأَمَّا عُثْمَانُ بْنُ الْحُوَيْرِثِ فَأَقَامَ بِالشَّامِ حَتَّى مَاتَ فِيهَا عِنْدَ قَيْصَرَ، وَلَهُ خَبَرٌ عَجِيبٌ ذَكَرُهُ الْأُمَوِيُّ، وَمُخْتَصَرُهُ أَنَّهُ لَمَّا قَدِمَ عَلَى قَيْصَرَ فَشَكَى إِلَيْهِ مَا لَقِيَ مِنْ قَوْمِهِ كَتَبَ لَهُ إِلَى ابْنِ جَفْنَةَ مَلِكِ عَرَبِ الشَّامِ لِيُجَهِّزَ مَعَهُ جَيْشًا لِحَرْبِ قُرَيْشٍ فَعَزَمَ عَلَى ذَلِكَ فَكَتَبَتْ إِلَيْهِ الْأَعْرَابُ تَنْهَاهُ عَنْ ذَلِكَ لِمَا رَأَوْا مِنْ عَظَمَةِ مَكَّةَ، وَكَيْفَ فَعَلَ اللَّهُ بِأَصْحَابِ الْفِيلِ فَكَسَاهُ ابْنُ جَفْنَةَ قَمِيصًا مَصْبُوغًا مَسْمُومًا فَمَاتَ مِنْ سُمِّهِ فَرَثَاهُ زَيْدُ بْنُ عَمْرِو بْنِ نُفَيْلٍ بِشِعْرٍ، ذَكَرَهُ الْأُمَوِيُّ تَرَكْنَاهُ اخْتِصَارًا. وَكَانَتْ وَفَاتُهُ قَبْلَ الْمَبْعَثِ بِثَلَاثِ سِنِينَ أَوْ نَحْوِهَا وَاللَّهُ سُبْحَانَهُ وَتَعَالَى أَعْلَمُ.

     ✧ Zayd b. ʿAmr b. Nufayl ZAYD B. ʿAMR B. NUFAYL ؓ He is Zayd b. ʿAmr b. Nufayl b. ʿAbd al-ʿUzzā b. Riyāḥ b. ʿAbd Allāh b. Qurṭ b. Razāḥ b. ʿAdī b. Kaʿb b. Luʾayy al-Qurashī al-ʿAdawī. Al-Khaṭṭāb — the father of ʿUmar b. al-Khaṭṭāb — was his paternal uncle and his maternal brother. That is because ʿAmr b. Nufayl had married the wife of his father after his father, and she had from Nufayl his brother al-Khaṭṭāb. This was said by al-Zubayr b. Bakkār and Muḥammad b. Isḥāq: Zayd b. ʿAmr had abandoned the worship of idols and departed from their religion. He would not eat except what was slaughtered in the name of Allah alone. Yūnus b. Bukayr said, from Muḥammad b. Isḥāq: Hishām b. ʿUrwa narrated to me, from his father, from Asmāʾ bt. Abī Bakr, who said: I saw Zayd b. ʿAmr b. Nufayl leaning his back against the Kaʿba, saying: "O assembly of Quraysh, by the One in Whose hand is the soul of Zayd, none of you has remained upon the religion of Abraham except me." Then he would say: "O Allah, if I knew the most beloved of faces to You, I would worship You by it, but I do not know." Then he would prostrate on his mount. Similarly, Abū Usāma narrated it from Hishām, and added: He used to pray facing the Kaʿba and say: "My God is the God of Abraham, and my religion is the religion of Abraham." He used to revive buried alive girls and say to a man when he wanted to kill his daughter: "Do not kill her; hand her over to me, and I will take care of her." When she grew up, he would say: "If you wish, take her; and if you wish, hand her over." Al-Nasāʾī transmitted it from the route of Abū Usāma, and al-Bukhārī cited it in muʿallaq form, saying: Al-Layth said: Hishām b. ʿUrwa wrote to me, from his father, with it. Yūnus b. Bukayr said, from Muḥammad b. Isḥāq: A group of Quraysh — Zayd b. ʿAmr b. Nufayl, Waraqa b. Nawfal b. Asad b. ʿAbd al-ʿUzzā, ʿUthmān b. al-Ḥuwayrith b. Asad b. ʿAbd al-ʿUzzā, and ʿUbayd Allāh b. Jaḥsh b. Riʾāb b. Yaʿmar b. Ṣabira b. Murra b. Kabīr b. Ghanm b. Dūdān b. Asad b. Khuzayma — his mother was Umayma bt. ʿAbd al-Muṭṭalib, and his sister was Zaynab bt. Jaḥsh, whom the Messenger of Allah ﷺ married after his freedman Zayd b. Ḥāritha, as will be explained later — attended Quraysh at an idol of theirs at which they used to sacrifice for one of their festivals. When they gathered, some of those men withdrew with others and said: "Be truthful to one another, and let each of you conceal from the other." One of them said: "By Allah, you know that your people are upon nothing. They have erred from the religion of Abraham and contradicted it. What idol is worshipped that neither harms nor benefits?! So seek for yourselves." They went out seeking and traveling in the land, looking for people of a scripture among the Jews, Christians, and all religious communities, asking them about the ḥanīfiyya, the religion of Abraham. As for Waraqa b. Nawfal, he became a Christian and delved deeply into Christianity, seeking the books from its people until he acquired much knowledge from the People of the Book. Among them there was none more upright in conduct and more upright in affairs than Zayd b. ʿAmr b. Nufayl. He withdrew from idols and departed from the religions of the Jews, Christians, and all communities, except the ḥanīfiyya, the religion of Abraham: he declared the oneness of Allah and disavowed all besides Him, and he did not eat the sacrifices of his people, openly breaking with them because of what they were upon. He said: Al-Khaṭṭāb had harmed him greatly until he left him for the upper part of Makkah. Al-Khaṭṭāb set upon him the youths of Quraysh and their foolish ones, saying: "Do not let him enter Makkah." So he would not enter it except secretly from them. When they learned of him, they expelled him and harmed him, out of dislike that he should corrupt their religion for them or that anyone should follow him in what he was upon. Mūsā b. ʿUqba said: I heard one whom I approve narrating from Zayd b. ʿAmr b. Nufayl: He used to criticize Quraysh's sacrifices and say: "The sheep — Allah created it, sent down water for it from the sky, and caused vegetation to grow for it from the earth. Why do you slaughter it other than in the name of Allah?" as a rejection of that and in glorification of Him. Yūnus said, from Ibn Isḥāq: Zayd b. ʿAmr b. Nufayl had resolved to leave Makkah, traveling in the land seeking the ḥanīfiyya, the religion of Abraham. His wife Ṣafiyya bt. al-Ḥaḍramī, whenever she saw him rise to leave and intend it, informed al-Khaṭṭāb b. Nufayl. Zayd went out to Syria, seeking and searching among the People of the first Book for the religion of Abraham, asking about it. He remained at that — as they allege — until he reached Mosul and all of the Jazīra. Then he came back until he reached Syria and roamed about in it until he came to a monk in a church in the land of al-Balqāʾ, to whom the knowledge of Christianity ultimately went — as they allege. He asked him about the ḥanīfiyya, the religion of Abraham. The monk said to him: "You ask about a religion for which you will not find anyone today to guide you to it. Those who knew it have perished, and those who recognized it have gone. But the emergence of a prophet is imminent for you. This is his time. He had examined Judaism and Christianity but was not pleased with anything of them." So he left quickly when the monk said to him what he said, heading for Makkah, until when he was in the land of Lakhm, they attacked him and killed him. Waraqa said, elegizing him: You were guided and blessed, O Ibn ʿAmr, and indeed You avoided a blazing oven of fire By your religion of a Lord like whom there is no lord And your leaving the idols of the tyrants as they are A man's Lord's mercy may reach him Even if he is beneath the earth sixty valleys deep Muḥammad b. ʿUthmān b. Abī Shayba said: Aḥmad b. Ṭāriq al-Wābishī narrated to us, ʿAmr b. ʿAṭiyya narrated to us, from his father, from Ibn ʿUmar, from Zayd b. ʿAmr b. Nufayl: He used to worship Allah in the Jāhiliyya. He set out until he came to a Jewish man and said to him: "I wish you would admit me with you into your religion." The Jew said to him: "I will not admit you into my religion until you bear your share of Allah's wrath." He said: "From Allah's wrath I flee." He set out until he came to a Christian and said to him: "I wish you would admit me with you into your religion." He said: "I will not admit you into my religion until you bear your share of misguidance." He said: "From misguidance I flee." The Christian said to him: "Then I will guide you to a religion which, if you follow, you will be guided." He said: "Which religion?" He said: "The religion of Abraham." He said: "O Allah, I call upon You to witness that I am upon the religion of Abraham; upon it I live and upon it I die." He said: His affair was mentioned to the Prophet ﷺ, and he said: "He will be a nation alone on the Day of Resurrection." Mūsā b. ʿUqba narrated from Sālim, from Ibn ʿUmar, something similar. Muḥammad b. Saʿd said: ʿAlī b. Muḥammad b. ʿAbd Allāh b. Sayf al-Qurashī narrated to us, from Ismāʿīl b. Mujālid, from Mujālid, from al-Shaʿbī, from ʿAbd al-Raḥmān b. Zayd b. al-Khaṭṭāb, who said: Zayd b. ʿAmr b. Nufayl said: "I examined Judaism and Christianity and disliked them. I was in Syria and its vicinity until I came to a monk in a hermitage. I mentioned to him my estrangement from my people and my dislike of idol worship, Judaism, and Christianity. He said to me: 'I see that you want the religion of Abraham, O brother of the people of Makkah. You seek a religion that no one today practices. It is the religion of your father Abraham; he was ḥanīf, neither Jew nor Christian. He used to pray and prostrate toward this House that is in your land. So return to your land, for Allah will send from your people in your land one who will bring the religion of Abraham the ḥanīfiyya, and he is the most honored of creation before Allah.'" Yūnus said, from Ibn Isḥāq: Some of the family of Zayd b. ʿAmr b. Nufayl narrated to me: When Zayd entered the Kaʿba, he said: "Labbayka, truly, truly, in worship and servitude. I seek refuge in what Abraham sought refuge, while he was standing, when he said: I devote to You, O Allah, a captive, compelled one Whatever You make me endure, I will endure I seek righteousness, not the empty one Is one who emigrates like one who merely speaks?" Abū Dāwūd al-Ṭayālisī said: Al-Masʿūdī narrated to us, from Nufayl b. Hishām b. Saʿīd b. Zayd b. ʿAmr b. Nufayl al-ʿAdawī, from his father, from his grandfather: Zayd b. ʿAmr and Waraqa b. Nawfal went out seeking the religion until they came to a monk in Mosul. He said to Zayd b. ʿAmr: "From where have you come, O owner of the camel?" He said: "From the progeny of Abraham." He said: "What do you seek?" He said: "I seek the religion." He said: "Return, for it is about to appear in your land." He said: As for Waraqa, he became a Christian; as for me, I decided upon Christianity, but it did not suit me, so he returned, saying: "Labbayka, truly, truly, in worship and servitude. I seek righteousness, not the permissible, so is one who emigrates like one who merely speaks? I believe in what Abraham believed, while he says: I devote to You, O Allah, a captive, compelled one Whatever You make me endure, I will endure." Then he fell down and prostrated. He said: His son — meaning Saʿīd b. Zayd, one of the ten ؓ — came and said: "O Messenger of Allah, my father was as you have seen and as you have heard. Ask forgiveness for him." He said: "Yes, for he will be raised on the Day of Resurrection as a nation alone." He said: Zayd b. ʿAmr b. Zayd came upon the Messenger of Allah ﷺ while he had with him Zayd b. Ḥāritha, and they were eating from a food container of theirs. They invited him to their food, but Zayd b. ʿAmr said: "O son of my brother, I do not eat from what is slaughtered on stone altars." Muḥammad b. Saʿd said: Muḥammad b. ʿUmar narrated to us, Abū Bakr b. Abī Sabra narrated to me, from Mūsā b. Maysara, from Ibn Abī Mulayka, from Ḥujayr b. Abī Ihāb, who said: I saw Zayd b. ʿAmr while I was at the idol of Buwāna after he had returned from Syria. He was watching the sun; when it declined, he faced the Kaʿba and prayed a rakʿa of two prostrations. Then he said: "This is the qibla of Abraham and Ishmael. I do not worship a stone, nor pray to it, nor eat what is sacrificed to it, nor seek omens by divining arrows. I only pray toward this House until I die." He used to perform the ḥajj and stand at ʿArafa, and he would recite the talbiya, saying: "Labbayka, no partner is there to You, nor any equal." Then he would depart from ʿArafa on foot, saying: "Labbayka, in devotion, as an enslaved one." Al-Wāqidī said: ʿAlī b. ʿĪsā al-Ḥakamī narrated to me, from his father, from ʿĀmir b. Rabīʿa, who said: I heard Zayd b. ʿAmr b. Nufayl say: "I am waiting for a prophet from the descendants of Ishmael, then from the Banū ʿAbd al-Muṭṭalib. I do not think I will live to see him, but I believe in him and declare him truthful, and I bear witness that he is a prophet. If your life extends and you see him, convey to him my greetings of peace. I will tell you his description so that he will not be hidden from you." I said: "Tell me." He said: "He is a man neither tall nor short, neither with much hair nor little; redness never leaves his eyes; the seal of prophethood is between his shoulders; his name is Aḥmad. This land is his birthplace and his sending. Then his people will expel him from it and dislike what he brings, until he emigrates to Yathrib, and his affair will become manifest. Beware lest you be deceived away from him, for I have traveled through all lands seeking the religion of Abraham. Everyone I asked among the Jews, Christians, and Magians said: 'This religion is behind you,' and they described him just as I described him to you, and they said: 'No prophet remains other than him.'" ʿĀmir b. Rabīʿa said: When I embraced Islam, I informed the Messenger of Allah ﷺ of the words of Zayd b. ʿAmr and conveyed his greeting to him. He returned the greeting to him and asked for mercy upon him, and said: "I have seen him in Paradise dragging his robes." Al-Bukhārī said in his Ṣaḥīḥ: Mention of Zayd b. ʿAmr b. Nufayl. Muḥammad b. Abī Bakr narrated to us, Fuḍayl b. Sulaymān narrated to us, Mūsā b. ʿUqba narrated to us, Sālim narrated to me, from ʿAbd Allāh b. ʿUmar, that the Prophet ﷺ met Zayd b. ʿAmr b. Nufayl at the lower part of Baldah before revelation came to the Prophet ﷺ. A food container was brought to the Prophet ﷺ, but he refused to eat from it. Then Zayd said: "I do not eat from what you slaughter on your stone altars, and I do not eat except what the name of Allah has been mentioned over." Zayd b. ʿAmr used to criticize Quraysh's sacrifices and say: "The sheep — Allah created it, sent down water for it from the sky, and caused vegetation to grow for it from the earth; then they slaughter it other than in the name of Allah," as a rejection of that and in glorification of Him. Mūsā b. ʿUqba said: Sālim b. ʿAbd Allāh narrated to me — and I do not think he narrated it except from Ibn ʿUmar — that Zayd b. ʿAmr b. Nufayl went out to Syria asking about the religion and following it. He met a Jewish scholar and asked him about their religion, saying: "Perhaps I may adopt your religion, so tell me about it." He said: "You will not be upon our religion until you take your share of Allah's wrath." Zayd said: "I flee only from Allah's wrath, exalted be He, and I will not bear any of Allah's wrath, nor can I. Will you guide me to other than it?" He said: "I know of nothing except that you be ḥanīf." Zayd said: "What is ḥanīf?" He said: "The religion of Abraham, ﷺ. He was neither Jew nor Christian, and he worshipped none but Allah." Zayd departed and met a Christian scholar and mentioned the like; he said: "You will never be upon our religion until you take your share of Allah's curse." He said: "I know of nothing except that you be ḥanīf." He said: "What is ḥanīf?" He said: "The religion of Abraham. He was neither Jew nor Christian, and he worshipped none but Allah." When Zayd saw their words about Abraham, he departed. When he came out into the open, he raised his hands and said: "O Allah, I call upon You to witness that I am upon the religion of Abraham." He said: Al-Layth said: Hishām b. ʿUrwa wrote to me, from his father, from Asmāʾ bt. Abī Bakr, who said: I saw Zayd b. ʿAmr b. Nufayl standing, leaning his back against the Kaʿba, saying: "O assembly of Quraysh, by Allah, none of you is upon the religion of Abraham except me." He used to revive buried alive girls, saying to a man when he wanted to kill his daughter: "Do not kill her; I will suffice you for her maintenance." He would take her, and when she grew up, he would say to her father: "If you wish, I will hand her over to you; and if you wish, I will suffice you for her maintenance." This is the end of what al-Bukhārī mentioned. This last ḥadīth was given a full chain by al-Ḥāfiẓ Ibn ʿAsākir from the route of Abū Bakr b. Abī Dāwūd, from ʿĪsā b. Ḥammād, from al-Layth, from Hishām, from his father, from Asmāʾ, and he mentioned something similar. ʿAbd al-Raḥmān b. Abī al-Zinād said, from Hishām b. ʿUrwa, from his father, from Asmāʾ, who said: I heard Zayd b. ʿAmr b. Nufayl while he was leaning his back against the Kaʿba, saying: "O assembly of Quraysh, beware of adultery, for it bequeaths poverty." Ibn ʿAsākir has cited here very strange ḥadīths, and in some of them there is a strong objectionable nature. Then he related from multiple paths from the Messenger of Allah ﷺ that he said: "He will be raised on the Day of Resurrection as a nation alone." Among that is what Muḥammad b. ʿUthmān b. Abī Shaybah narrated to us: Yūsuf b. Yaʿqūb al-Ṣaffār narrated to us: Yaḥyā b. Saʿīd al-Umawī narrated to us, from Mujālid, from al-Shaʿbī, from Jābir, who said: The Messenger of Allah ﷺ was asked about Zayd b. ʿAmr b. Nufayl — that he used to face the qiblah in the Jāhiliyyah, and say: "My God is the God of Abraham, and my religion is the religion of Abraham," and prostrate. The Messenger of Allah ﷺ said: "That one will be gathered as a nation alone, between me and Jesus son of Mary." Its chain is good and sound. Al-Wāqidī said: Mūsā b. Shaybah narrated to me, from Khārijah b. ʿAbd Allāh b. Kaʿb b. Mālik, who said: I heard Saʿīd b. al-Musayyab mention Zayd b. ʿAmr b. Nufayl and say: He died while Quraysh were building the Kaʿbah, five years before revelation came down upon the Messenger of Allah ﷺ. He indeed was upon it, and he used to say: "I am upon the religion of Abraham." His son Saʿīd b. Zayd embraced Islam and followed the Messenger of Allah ﷺ. ʿUmar b. al-Khaṭṭāb and Saʿīd b. Zayd came to the Messenger of Allah ﷺ and asked him about Zayd b. ʿAmr b. Nufayl. He said: "May Allah forgive him and have mercy on him, for he died upon the religion of Abraham." He said: After that day, no Muslim mentioned him except that he invoked mercy upon him and sought forgiveness for him. Then Saʿīd b. al-Musayyab would say: "May Allah have mercy on him and forgive him." Muḥammad b. Saʿd said, from al-Wāqidī: Zakariyyā b. Yaḥyā al-Saʿdī narrated to me, from his father, who said: Zayd b. ʿAmr b. Nufayl died in Makkah and was buried at the foot of Ḥirāʾ. It has been mentioned earlier that he died in the land of al-Balqāʾ in Syria when a group from Banū Lakhm attacked him and killed him at a place called Mayfaʿah. Allah knows best. Al-Bāghandī said, from Abū Saʿīd al-Ashajj, from Abū Muʿāwiyah, from Hishām, from his father, from ʿĀʾishah, who said: The Messenger of Allah ﷺ said: "I entered Paradise and saw two large trees for Zayd b. ʿAmr b. Nufayl." This is a good chain, and it is not in any of the books. Among the poetry of Zayd b. ʿAmr b. Nufayl, may Allah have mercy on him, is what we presented earlier in the beginning of creation, from that ode: To Allah I dedicate my praise and my eulogy, And a pleasing word that never ceases, remaining forever, To the Most High King, above whom there is no deity Nor any lord that could be near Him. It has been said that it is by Umayyah b. Abī al-Ṣalt. Allah knows best. Among his poetry on monotheism is what Muḥammad b. Isḥāq, al-Zubayr b. Bakkār, and others reported: I have submitted my face to Him to whom the earth has submitted, Carrying heavy rocks; He spread it out, and when it was level, He fixed it evenly, And anchored upon it the mountains. I have submitted my face to Him to whom the clouds have submitted, Carrying sweet, pure water; when they are driven to a land, They obey and pour down upon it abundant showers. I have submitted my face to Him to whom the wind has submitted, Turning from state to state. Muḥammad b. Isḥāq said: Hishām b. ʿUrwah narrated to me; he said: My father reported that Zayd b. ʿAmr said: One Lord or a thousand lords should I worship, When affairs are divided? I have renounced al-Lāt and al-ʿUzzā altogether, Thus does the sturdy, patient one. Neither al-ʿUzzā do I worship, nor her two daughters, Nor the two idols of Banū ʿAmr do I visit. Nor Hubal do I worship, who was a lord to us in the age When my forbearance was slight. I wondered — and in the nights there are wonders, And in the days the discerning one knows them — That Allah has caused to perish many men Whose affair was wickedness, And kept others alive through the righteousness of a people, So that among them the small child grows. While a man stumbles and then recovers one day, As the rain-soaked branch sways. But I worship the Most Merciful, my Lord, So that the Forgiving Lord may forgive my sin. So keep the fear of Allah, your Lord; Whenever you keep it, you will not perish. You see the righteous — their abode is gardens, And for the disbelievers is a blazing fire, And disgrace in this life; and if they die, They will meet what constricts the chests. This is the completion of what Muḥammad b. Isḥāq mentioned of this ode. Abū al-Qāsim al-Baghawī reported it from Muṣʿab b. ʿAbd Allāh, from al-Ḍaḥḥāk b. ʿUthmān, from ʿAbd al-Raḥmān b. Abī al-Zinād, who said: Hishām b. ʿUrwah said, from his father, from Asmāʾ bt. Abī Bakr, who said: Zayd b. ʿAmr b. Nufayl said: I have renounced the jinn and the jinn-places from myself, Thus does the sturdy, patient one. Neither al-ʿUzzā do I worship, nor her two daughters, Nor the two idols of Banū Ṭasm do I go around. Nor Ghunm do I worship, who was a lord to us in the age when my forbearance was small. One Lord or a thousand lords Should I worship, when affairs are divided? Do you not know that Allah has caused to perish men Whose affair was wickedness? And kept others alive through the righteousness of a people, So that among them the small child grows. While a man stumbles and then recovers one day, As the fresh branch sways. She said: Waraqah b. Nawfal said: You have been guided and blessed, O son of ʿAmr, for you have only Avoided an oven of fire, blazing. For your religion is a Lord like whom there is no lord, And your leaving the gardens of the mountains as they are. I say when I am sent down to a feared land: "Have mercy, do not make the enemies prevail over me. Have mercy, for the jinn were their hope, But You are my God, our Lord, and my hope. May the mercy of his Lord overtake a man, Even if he is under the earth by seventy valleys. I worship a Lord who answers; I do not see That I worship one who never hears a caller. I say when I pray in every church: Blessed are You; I have called much upon Your name." It was mentioned earlier that Zayd b. ʿAmr b. Nufayl went to Syria together with Waraqah b. Nawfal, ʿUthmān b. al-Ḥuwayrith, and ʿUbayd Allāh b. Jaḥsh. They became Christians except Zayd, for he did not enter any of the religions, but remained upon his natural disposition, worshiping Allah alone with no partner, following what he could of the religion of Abraham, as we have mentioned. As for Waraqah b. Nawfal, his account will come at the beginning of the sending of the Prophet. As for ʿUthmān b. al-Ḥuwayrith, he stayed in Syria until he died there at the court of Caesar, and he has an amazing story mentioned by al-Umawī. Its summary is that when he came to Caesar and complained to him of what he had encountered from his people, Caesar wrote for him to Ibn Jafnah, king of the Arabs of Syria, to prepare an army with him to fight Quraysh. He resolved to do that, but the Bedouins wrote to him forbidding him from that because of what they had seen of the greatness of Makkah and how Allah dealt with the Companions of the Elephant. So Ibn Jafnah clothed him in a dyed, poisoned shirt, and he died from its poison. Zayd b. ʿAmr b. Nufayl mourned him with poetry mentioned by al-Umawī, which we have omitted for brevity. His death was three years or so before the sending of the Prophet, and Allah, glorified and exalted, knows best.

162. Tarikh (al-Tabari) 416No grade recorded

     نَسَبُ نَبِيِّنَا مُحَمَّدٍ ﷺ وَبَعْضُ أَخْبَارِ آبَائِهِ وَأَجْدَادِهِ. لَقَدْ أَكْرَمَ اللَّهُ نَبِيَّنَا ﷺ فَوُلِدَ مِنْ نِكَاحٍ وَلَمْ يُولَدْ مِنْ سِفَاحٍ وَجَعَلَهُ فِي خَيْرِ الْأُمَمِ وَهُمُ الْعَرَبُ وَفِي خَيْرِ الْقَبَائِلِ وَهِيَ قُرَيْشٌ وَفِي خَيْرِ فُرُوعِهِمْ وَهُمْ بَنُو هَاشِمٍ. وَقَدْ جَاءَ فِي ذَلِكَ الْعَدِيدُ مِنَ الرِّوَايَاتِ وَالْأَحَادِيثِ الَّتِي تُشِيرُ إِلَى ذَلِكَ فَعَنْ عَائِشَةَ ؓ قَالَتْ: قَالَ رَسُولُ اللَّهِ ﷺ: "قَالَ جِبْرِيلُ قَلَبْتُ مَشَارِقَ الْأَرْضِ وَمَغَارِبَهَا فَلَمْ أَجِدْ أَفْضَلَ مِنْ مُحَمَّدٍ، وَلَمْ أَجِدْ بَنِي أَبٍ أَفْضَلَ مِنْ بَنِي هَاشِمٍ " رَوَاهُ الطَّبَرَانِيُّ وَالْبَيْهَقِيُّ وَابْنُ عَسَاكِرَ. قَالَ الْحَافِظُ فِي أَمَالِيهِ: لَوَامِحُ الصِّحَّةِ ظَاهِرَةٌ عَلَى صَفَحَاتِ هَذَا الْمَتْنِ. وَقَدْ حَفِظَ لَنَا أَهْلُ السِّيَرِ نَسَبَهُ الشَّرِيفَ حَتَّى أَبِيهِ آدَمَ عَلَيْهِ السَّلَامُ مُرُورًا بِأَبِيهِ إِسْمَاعِيلَ فَإِبْرَاهِيمَ عَلَيْهِمَا السَّلَامُ وَجَاءَ سَرْدُ النَّسَبِ الزَّكِيِّ عَلَى النَّحْوِ التَّالِي: فَهُوَ ﷺ: مُحَمَّدُ بْنُ عَبْدِ اللَّهِ بْنِ عَبْدِ الْمُطَّلِبِ، وَاسْمُ عَبْدِ الْمُطَّلِبِ: شَيْبَةُ بْنُ هَاشِمٍ وَاسْمُ هَاشِمٍ: عَمْرُو بْنُ عَبْدِ مَنَافٍ وَاسْمُ عَبْدِ مَنَافٍ: الْمُغِيرَةُ بْنُ قُصَيٍّ، وَاسْمُ قُصَيٍّ: زَيْدُ بْنُ كِلَابِ بْنِ مُرَّةَ بْنِ كَعْبِ بْنِ لُؤَيِّ بْنِ غَالِبِ بْنِ فِهْرِ بْنِ مَالِكِ بْنِ النَّضْرِ بْنِ كِنَانَةَ بْنِ خُزَيْمَةَ بْنِ مُدْرِكَةَ، وَاسْمُ مُدْرِكَةَ: عَامِرُ بْنُ إِلْيَاسَ بْنِ مُضَرَ بْنِ نِزَارِ بْنِ مَعَدِّ بْنِ عَدْنَانَ بْنِ أُدٍّ، وَيُقَالُ: أُدَدُ بْنُ مُقَوِّمِ بْنِ نَاحُورَ بْنِ تَيْرَحَ بْنِ يَعْرُبَ بْنِ يَشْجُبَ بْنِ نَابِتِ بْنِ إِسْمَاعِيلَ بْنِ إِبْرَاهِيمَ - خَلِيلِ الرَّحْمَنِ - بْنِ تَارِحَ، وَهُوَ آزَرُ بْنُ نَاحُورَ بْنِ سَارُوغَ بْنِ رَاعُو بْنِ فَالِخَ بْنِ عَيْبَرِ بْنِ شَالِخَ بْنِ أَرْفَخْشَذَ بْنِ سَامِ بْنِ نُوحِ بْنِ لَمْكَ بْنِ مُتَوَشْلِخَ بْنِ أَخْنُوخَ بْنِ يَرْدِ بْنِ مُهْلَيِلِ بْنِ قَيْنَنَ بْنِ يَانِشَ بْنِ شِيثِ بْنِ آدَمَ ﷺ. وَقَدْ ذَكَرَ أَهْلُ السِّيَرِ أُمَّهَاتِ النَّبِيِّ ﷺ فَذَكَرُوا مِنْهُنَّ أُمَّهُ آمِنَةَ بْنَ وَهْبٍ وَأُمَّهَا بَرَّةَ بِنْتَ عَبْدِ الْعُزَّى وَأُمَّهَا أُمَّ حَبِيبٍ بِنْتَ أَسَدٍ.... إِلَى غَيْرِ ذَلِكَ مِنْ أُمَّهَاتِهِ ﷺ، مِنَ الْعَوَاتِكِ وَالْفَوَاطِمِ، فَكَانَتِ الْعَوَاتِكُ ثَلَاثَ عَشْرَةَ، وَالْفَوَاطِمُ عَشْرًا. كَمَا كَانَتْ قُرَيْشٌ تَنْسُبُهُ ﷺ إِلَى جَدِّهِ لِأُمِّهِ أَبِي كَبْشَةَ وَهُوَ وَجْزُ بْنُ غَالِبٍ، وَكَانَتْ تَنْسُبُهُ لَهُ لِأَنَّهُ خَالَفَهُمْ فَعَبَدَ إِلَهًا آخَرَ غَيْرَ مَا يَعْبُدُونَ فَنَسَبُوا النَّبِيَّ ﷺ بِسَبَبِ مُخَالَفَتِهِ أَيْضًا لَهُمْ بِتَوْحِيدِ اللَّهِ سُبْحَانَهُ وَنَبْذِ مَا هُمْ عَلَيْهِ مِنَ الشِّرْكِ. وَقَدْ جَاءَ فِي فَضْلِ الْعَرَبِ الْعَدِيدُ مِنَ الرِّوَايَاتِ وَفِي تَفْضِيلِ قُرَيْشٍ خَاصَّةً، وَالْعَرَبِ عَامَّةً عَلَى غَيْرِهِمْ مِنَ الْأُمَمِ، وَيَكْفِي فِي فَضْلِهِمْ أَنَّ نَسَبَهُ الشَّرِيفَ ﷺ فِيهِمْ. وَقَدِ اخْتَلَفَ أَهْلُ النَّسَبِ فِي قُرَيْشٍ إِلَى مَنْ تُنْسَبُ فَبَعْضُهُمْ يَقُولُ: إِنَّ قُرَيْشًا هُوَ فِهْرُ بْنُ مَالِكٍ، وَمِنْهُمْ مَنْ يَقُولُ هُوَ النَّضْرُ بْنُ كِنَانَةَ وَهُوَ الَّذِي عَلَيْهِ الْأَكْثَرُونَ وَبِهِ جَاءَتِ الْآثَارُ. وَالْعَرَبُ عَامَّةً تُنْسَبُ كُلُّهَا إِلَى إِسْمَاعِيلَ فَهُوَ أَبُو الْعَرَبِ، وَقَدْ ذَكَرَ أَهْلُ النَّسَبِ أَنَّ إِسْمَاعِيلَ عَلَيْهِ السَّلَامُ وُلِدَ لَهُ اثْنَا عَشَرَ وَلَدًا وَهُمْ: نَابِتٌ وَكَانَ أَكْبَرَهُمْ، وَقَيْذَرُ، وَأَذْبَلُ، وَمِيشَا، وَمِسْمَعٌ، وَمَاشَى، وَدُمَا، وَأُدَرُ وَيَطُورُ وَنَبِشُ وَطَيْمَا وَقَيْذُمَا. وَأُمُّهُمْ جَمِيعًا رِعْلَةُ بِنْتُ مُضَاضِ بْنِ عَمْرٍو الْجُرْهُمِيُّ، وَجُرْهُمُ هُوَ ابْنُ قَحْطَانَ وَهُوَ أَبُو الْيَمَنِ كُلِّهَا. وَقَدْ مَاتَ إِسْمَاعِيلُ عَلَيْهِ السَّلَامُ عَنْ عُمْرِ مِائَةٍ وَثَلَاثِينَ سَنَةً وَدُفِنَ مَعَ أُمِّهِ هَاجَرَ فِي الْحِجْرِ وَكَانَتْ أُمُّهُ رَحِمَهَا اللَّهُ مِنْ أَهْلِ مِصْرَ. وَمِنْ نَسْلٍ نَابِتَ وَلَدِ عَدْنَانَ بْنِ أُدَدَ وَالَّذِي مِنْهُ تَفَرَّعَتْ وَتَفَرَّقَتْ قَبَائِلُ الْعَرَبِ حَيْثُ وَلَدَ عَدْنَانُ رَجُلَيْنِ هُمَا: مَعَدُّ بْنُ عَدْنَانَ، وَعَكُّ بْنُ عَدْنَانَ وَقَدْ سَكَنَ عَكُّ الْيَمَنَ وَتَزَوَّجَ فِي الْأَشْعَرِيِّينَ. وَأَمَّا مَعَدٌّ فَقَدْ وُلِدَ لَهُ أَرْبَعَةٌ هُمْ: قُضَاعَةُ وَهُوَ أَكْبَرُهُمْ، وَنِزَارٌ، وَقَنَصٌ، وَإِيَادٌ. فَأَمَّا قُضَاعَةُ فَقَدْ تَيَامَنَ إِلَى حِمْيَرِ بْنِ سَبَأِ بْنِ يَشْجُبَ بْنِ يَعْرُبَ بْنِ قَحْطَانَ. وَأَمَّا قَنَصُ بْنُ مَعَدٍّ فَلَمْ يَبْقَ مِنْ نَسْلِهِ أَحَدٌ، وَيُقَال: إِنَّ مِنْ نَسْلِهِ النُّعْمَانُ بْنُ الْمُنْذِرِ مَلِكُ الْحِيرَةِ. وَأَمَّا نِزَارٌ فَقَدْ وُلِدَ لَهُ: أَنْمَارٌ، وَمُضَرُ، وَرَبِيعَةُ، وَإِيَادٌ. وَأَنْمَارُ بْنُ نِزَارٍ وُلِدَ لَهُ: خَثْعَمٌ، وَبَجِيلَةُ. وَأَمَّا مُضَرُ بْنُ نِزَارٍ فَقَدْ وُلِدَ لَهُ: إِلْيَاسُ، وَعَيْلَانُ. وَقَدْ وُلِدَ لِإِلْيَاسَ بْنِ مُضَرَ ثَلَاثَةٌ هُمْ: مُدْرِكَةُ بْنُ إِلْيَاسَ، وَطَابِخَةُ وَقَمَعَةُ، وَقَمَعَةُ فِيمَا يَزْعُمُ نَسَّابُ مُضَرَ أَنَّ مِنْ وَلَدِهِ خُزَاعَةَ مِنْ وَلَدِ عَمْرِو بْنِ لُحَيِّ بْنِ قَمَعَةَ بْنِ إِلْيَاسَ. قَالَ ابْنُ إِسْحَاقَ: وَخُزَاعَةُ تَقُولُ: نَحْنُ بَنُو عَمْرِو بْنِ عَامِرٍ، مِنَ الْيَمَنِ. وَقَالَ ابْنُ هِشَامٍ: وَتَقُولُ خُزَاعَةُ: نَحْنُ بَنُو عَمْرِو بْنِ رَبِيعَةَ بْنِ حَارِثَةَ بْنِ عَمْرِو ابْنِ عَامِرٍ. وَقَدْ وُلِدَ لِمُدْرِكَةَ بْنِ إِلْيَاسَ وَلَدَانِ هُمَا: خُزَيْمَةُ بْنُ مُدْرِكَةَ، وَهُذَيْلُ بْنُ مُدْرِكَةَ. وَقَدْ وُلِدَ لِخُزَيْمَةَ بْنِ مُدْرِكَةَ أَرْبَعَةٌ هُمْ: كِنَانَةُ بْنُ خُزَيْمَةَ، وَأَسَدٌ، وَأَسْدَةُ، وَالْهُونُ. قَالَ ابْنُ إِسْحَاقَ: فَوَلَدُ كِنَانَةَ بْنِ خُزَيْمَةَ أَرْبَعَةٌ هُمْ: النَّضْرُ بْنُ كِنَانَةَ، وَمَالِكُ بْنُ كِنَانَةَ، وَعَبْدُ مَنَاةَ بْنُ كِنَانَةَ، وَمِلْكَانُ بْنُ كِنَانَةَ. وَقَدْ وَلَدَ النَّضْرُ بْنُ كِنَانَةَ وَلَدَيْنِ هُمَا: مَالِكَ بْنَ النَّضْرِ، وَيَخْلُدَ بْنَ النَّضْرِ، قَالَ ابْنُ هِشَامٍ: وَالصَّلْتُ بْنُ النَّضْرِ فِيمَا قَالَ أَبُو عَمْرٍو الْمَدَنِيُّ. وَقَدْ وَلَدَ مَالِكُ بْنُ النَّضْرِ فِهْرَ بْنَ مَالِكٍ. وَقَدْ وَلَدَ فِهْرُ بْنُ مَالِكٍ أَرْبَعَةً: غَالِبَ بْنَ فِهْرٍ، وَمُحَارِبَ بْنَ فِهْرٍ، وَالْحَارِثَ بْنَ فِهْرٍ، وَأَسَدَ بْنَ فِهْرٍ. قَالَ ابْنُ هِشَامٍ: وَجَنْدَلَةُ بِنْتُ فِهْرٍ وَهِيَ أُمُّ يَرْبُوعَ بْنِ حَنْظَلَةَ بْنِ مَالِكٍ. وَقَدْ وَلَدَ غَالِبُ بْنُ فِهْرٍ وَلَدَيْنِ هُمَا: لُؤَيُّ بْنُ غَالِبٍ، وَتَيْمُ بْنُ غَالِبٍ. وَتَيْمُ بْنُ غَالِبٍ يُقَالُ لَهُمْ: بَنُو الْأَدْرَمِ. قَالَ ابْنُ هِشَامٍ: وَقَيْسُ بْنُ غَالِبٍ. وَقَدْ وَلَدَ لُؤَيٌّ أَرْبَعَةً هُمْ: كَعْبُ بْنُ لُؤَيٍّ، وَعَامِرُ بْنُ لُؤَيٍّ، وَسَامَةُ بْنُ لُؤَيٍّ، وَعَوْفُ بْنُ لُؤَيٍّ. وَقَدْ وَلَدَ كَعْبُ بْنُ لُؤَيٍّ ثَلَاثَةً هُمْ: مُرَّةُ بْنُ كَعْبٍ، وَعَدِيُّ بْنُ كَعْبٍ، وَهَصِيصُ بْنُ كَعْبٍ. وَقَدْ وَلَدَ مُرَّةُ بْنُ كَعْبٍ ثَلَاثَةً هُمْ: كِلَابُ بْنُ مُرَّةَ، وَتَيْمُ بْنُ مُرَّةَ، وَيَقَظَةُ بْنُ مُرَّةَ. فَوَلَدَ كِلَابُ بْنُ مَرَّةَ رَجُلَيْنِ: قُصَيَّ بْنَ كِلَابٍ، وَزَهْرَةَ بْنَ كِلَابٍ. وَقَدْ وَلَدَ قُصَيُّ بْنُ كِلَابٍ أَرْبَعَةَ نَفَرٍ وَامْرَأَتَيْنِ: عَبْدَ مَنَافِ بْنَ قُصَيٍّ، وَعَبْدَ الدَّارِ بْنَ قُصَيٍّ، وَعَبْدَ الْعُزَّى بْنَ قُصَيٍّ، وَعَبْدَ (قُصَيِّ) بْنَ قُصَيٍّ، وَتَخَمُّرَ بِنْتَ قُصَيٍّ، وَبَرَّةَ بِنْتَ قُصَيٍّ. وَقَدْ وَلَدَ عَبْدُ مَنَافٍ أَرْبَعَةً هُمْ: هَاشِمُ بْنُ عَبْدِ مَنَافٍ، وَعَبْدُ شَمْسِ بْنُ عَبْدِ مَنَافٍ، وَالْمُطَّلِبُ بْنُ عَبْدِ مَنَافٍ، وَأُمُّهُمْ عَاتِكَةُ بِنْتُ مُرَّةَ بْنِ هِلَالِ بْنِ فَالِجِ بْنِ ذَكْوَانَ بْنِ ثَعْلَبَةَ بْنِ بُهْثَةَ بْنِ سُلَيْمِ بْنِ مَنْصُورِ بْنِ عِكْرِمَةَ، وَنَوْفَلُ بْنُ عَبْدِ مَنَافٍ، وَأُمُّهُ وَاقِدَةُ بِنْتُ عَمْرٍو الْمَازِنِيَّةِ. قَالَ ابْنُ هِشَامٍ: وَأَبُو عَمْرٍو، وَتُمَاضِرُ، وَقِلَابَةُ، وَحَيَّةُ، وَرَيْطَةُ، وَأُمُّ الْأَخْثَمِ، وَأُمُّ سُفْيَانَ: بَنُو عَبْدِ مَنَافٍ. فَوَلَدَ هَاشِمُ بْنُ عَبْدِ مَنَافٍ أَرْبَعَةَ نَفَرٍ، وَخَمْسَ نِسْوَةٍ: عَبْدُ الْمُطَّلِبِ بْنُ هَاشِمٍ، وَأَسَدُ بْنُ هَاشِمٍ، وَأَبُو صَيْفِيِّ بْنُ هَاشِمٍ، وَنَضْلَةُ بْنُ هَاشِمٍ، وَالشِّفِاءُ، وَخَالِدَةُ، وَضَعِيفَةُ، وَرُقَيَّةُ، وَحَيَّةُ. فَوَلَدَ عَبْدُ الْمُطَّلِبِ بْنُ هَاشِمٍ عَشَرَةَ نَفَرٍ وَسِتَّ نِسْوَةٍ: الْعَبَّاسُ وَحَمْزَةُ، وَعَبْدُ اللَّهِ، وَأَبُو طَالِبٍ- وَاسْمَهُ عَبْدُ مَنَافٍ- وَالزُّبَيْرُ، وَالْحَارِثُ، وَحَجَلُ، وَالْمِقْوَمُ، وَضِرَارٌ، وَأَبُو لَهَبٍ - وَاسْمُهُ عَبْدُ الْعُزَّى- وَصَفِيَّةُ، وَأُمُّ حَكِيمٍ الْبَيْضَاءُ، وَعَاتِكَةُ، وَأُمَيْمَةُ، وَأَرْوَى، وَبَرَّةُ. فَوَلَدَ عَبْدُ اللَّهِ بْنُ عَبْدِ الْمُطَّلِبِ رَسُولَ اللَّهِ ﷺ سَيِّدَ وَلَدِ آدَمَ، مُحَمَّدَ بْنَ عَبْدِ اللَّهِ بْنِ عَبْدِ الْمُطَّلِبِ، صَلَوَاتُ اللَّهِ وَسَلَامُهُ وَرَحْمَتُهُ وَبَرَكَاتُهُ عَلَيْهِ وَعَلَى آلِهِ. وَأُمُّهُ: آمِنَةُ بِنْتُ وَهْبِ بْنِ عَبْدِ مَنَافِ بْنِ زُهْرَةَ بْنِ كِلَابِ بْنِ مُرَّةَ بْنِ كَعْبِ بْنِ لُؤَيِّ بْنِ غَالِبِ بْنِ فِهْرِ بْنِ مَالِكِ بْنِ النَّضْرِ. فَهُوَ أَشْرَفُ وَلَدِ آدَمَ حَسَبًا، وَأَفْضَلُهُمْ نَسَبًا مِنْ قِبَلِ أَبِيهِ وَأُمِّهِ ﷺ. وَقَدْ كَانَ عَبْدُ الْمُطَّلِبِ قَدْ نَذَرَ إِذَا أَنْجَبَ عَشَرَةً مِنَ الْوَلَدِ وَبَلَغُوا مَعَهُ حَتَّى يَمْنَعُوهُ أَنْ يَذْبَحَ وَاحِدًا مِنْهُمْ فَلَمَّا حَصَلَ لَهُ ذَلِكَ جَمَعَ أَوْلَادَهُ وَأَقْرَعَ بَيْنَهُمْ فَخَرَجَتِ الْقَرْعَةُ عَلَى عَبْدِ اللَّهِ فَهَمَّ أَنْ يَذْبَحَهُ فَمَنَعَتْهُ قُرَيْشٌ حَتَّى لَا يَكُونَ ذَلِكَ سُنَّةً فِيهِمْ، ثُمَّ أَشَارُوا عَلَيْهِ أَنْ يَأْتِيَ عَرَّافَةً فَيَسْتَشِيرَهَا، فَجَاءَهَا فَأَشَارَتْ عَلَيْهِ بِضَرْبِ الْقَدَحِ بَيْنَ عَشْرٍ مِنَ الْإِبِلِ وَابْنِهِ فَإِنْ خَرَجَتْ عَلَى الْإِبِلِ ذُبِحَتْ وَإِنْ خَرَجَتْ عَلَيْهِ زَادَ عَشْرًا عَلَى الْإِبِلِ وَضَرَبَ حَتَّى يَخْرُجَ الْقَدَحُ عَلَى الْإِبِلِ فَتَذْبَحَ فَيَكُونُ فِدَاؤُهُ فَظَلَّ يَفْعَلُ ذَلِكَ حَتَّى فُدِيَ بِمِائَةٍ مِنَ الْإِبِلِ. وَأَخَذَ عَبْدُ الْمُطَّلِبِ بِيَدِ عَبْدِ اللَّهِ وَبَيْنَمَا هُوَ فِي طَرِيقِهِ رَأَتْهُ امْرَأَةٌ وَهِيَ أُخْتُ وَرَقَةَ بْنِ نَوْفَلٍ فَنَظَرَتْ فِي وَجْهِهِ وَدَعَتْ أَنْ يَقَعَ عَلَيْهَا وَلَهُ مِثْلُ مَا نَحَرَ عَنْهُ مِنَ الْإِبِلِ فَرَفَضَ عَبْدُ اللَّهِ إِذْ كَانَ مَعَ أَبِيهِ وَلَا يَسْتَطِيعُ فِرَاقَهُ. ثُمَّ خَرَجَ عَبْدُ الْمُطَّلِبِ بِعَبْدِ اللَّهِ حَتَّى أَتَى وَهْبَ بْنَ عَبْدِ مَنَافٍ سَيِّدَ بَنِي زُهْرَةَ فَزَوَّجَهُ ابْنَتَهُ آمِنَةَ بِنْتَ وَهْبٍ أُمَّ سَيِّدِنَا مُحَمَّدٍ ﷺ وَهِيَ أَشْرَفُ النَّاسِ يَوْمَئِذٍ نَسَبًا وَمَوْضِعًا. وَقَدْ تُوفِيَ عَبْدُ اللَّهِ بَعْدَ زَوَاجِهِ بِقَلِيلٍ وَقَدْ حَمَلَتْ آمِنَةُ بِسَيِّدِنَا مُحَمَّدٍ ﷺ.

     ✧ The genealogy of our Prophet Muhammad ﷺ and some accounts of his fathers and ancestors. Allah honored our Prophet ﷺ by causing him to be born of lawful wedlock, not of fornication, and placed him among the best of nations, namely the Arabs, and in the best of tribes, namely Quraysh, and in the best of their branches, namely Banū Hāshim. Numerous narrations and hadiths indicate this. From ʿĀʾishah ؓ, she said: The Messenger of Allah ﷺ said: "Gabriel said: I turned over the eastern parts of the earth and its western parts, but I found none better than Muhammad, and I found no sons of a father better than the sons of Hāshim." Al-Ṭabarānī, al-Bayhaqī, and Ibn ʿAsākir narrated it. Al-Ḥāfiẓ said in his Amālī: Glimmers of authenticity are evident on the pages of this text. The biographers have preserved for us his noble lineage back to his father Adam ﷺ, passing through his father Ishmael and Abraham, peace be upon them both. The pure lineage is listed as follows: He ﷺ is Muhammad b. ʿAbd Allāh b. ʿAbd al-Muṭṭalib—the name of ʿAbd al-Muṭṭalib being Shaybah—b. Hāshim—the name of Hāshim being ʿAmr—b. ʿAbd Manāf—the name of ʿAbd Manāf being al-Mughīrah—b. Quṣayy—the name of Quṣayy being Zayd—b. Kilāb b. Murrah b. Kaʿb b. Luʾayy b. Ghālib b. Fihr b. Mālik b. al-Naḍr b. Kinānah b. Khuzaymah b. Mudrikah—the name of Mudrikah being ʿĀmir—b. Ilyās b. Muḍar b. Nizār b. Maʿadd b. ʿAdnān b. Udd—also said Udad—b. Muqawwim b. Nāḥūr b. Tayraḥ b. Yaʿrub b. Yashjub b. Nābit b. Ismāʿīl b. Ibrāhīm—the Friend of the Merciful—b. Tāriḥ, who is Āzar, b. Nāḥūr b. Sārūgh b. Rāʿū b. Fāligh b. ʿAybar b. Shāligh b. Arfakhshadh b. Sām b. Nūḥ b. Lamk b. Mutawashligh b. Akhnūkh b. Yard b. Muhlayil b. Qaynan b. Yānish b. Shīth b. Adam ﷺ. The biographers mentioned the mothers of the Prophet ﷺ. Among them they mentioned his mother Āminah bt. Wahb, her mother Barrah bt. ʿAbd al-ʿUzzā, and her mother Umm Ḥabīb bt. Asad... and other mothers of his ﷺ, among the ʿAwātik and the Fawāṭim. The ʿAwātik were thirteen, and the Fawāṭim ten. Quraysh also attributed him ﷺ to his maternal grandfather Abū Kabshah, namely Wajz b. Ghālib. They attributed him to him because he opposed them and worshipped a god other than what they worshipped, so they attributed the Prophet ﷺ likewise because of his opposition to them through affirming the oneness of Allah, glorified be He, and rejecting the polytheism they were upon. Numerous narrations have come concerning the virtue of the Arabs and the preference of Quraysh specifically, and the Arabs generally, over other nations. It suffices for their virtue that his noble lineage ﷺ is among them. The genealogists differed as to whom Quraysh is traced. Some say Quraysh is Fihr b. Mālik; others say he is al-Naḍr b. Kinānah, which is the view of the majority and the one supported by the reports. The Arabs generally are all traced to Ishmael, for he is the father of the Arabs. The genealogists mentioned that Ishmael ﷺ had twelve sons born to him: Nābit, who was the eldest, Qaydhar, Adhbal, Mīshā, Mismaʿ, Māshā, Dūmā, Udar, Yaṭūr, Nabish, Ṭaymā, and Qaydhumā. Their mother, all of them, was Raʿlah bt. Muḍāḍ b. ʿAmr al-Jurhumī. Jurhum is the son of Qaḥṭān, who is the father of all Yemen. Ishmael ﷺ died at the age of one hundred and thirty years and was buried with his mother Hagar in the Ḥijr. His mother, may Allah have mercy on her, was from the people of Egypt. From the offspring of Nābit was born ʿAdnān b. Udad, from whom the Arab tribes branched and spread. ʿAdnān begot two men: Maʿadd b. ʿAdnān and ʿAkk b. ʿAdnān. ʿAkk settled in Yemen and married among the Ashʿarites. As for Maʿadd, four sons were born to him: Quḍāʿah, who was the eldest, Nizār, Qanaṣ, and Iyād. Quḍāʿah went south to Ḥimyar b. Sabaʾ b. Yashjub b. Yaʿrub b. Qaḥṭān. As for Qanaṣ b. Maʿadd, none of his progeny remained. It is said that from his progeny was al-Nuʿmān b. al-Mundhir, king of al-Ḥīrah. As for Nizār, there were born to him: Anmār, Muḍar, Rabīʿah, and Iyād. To Anmār b. Nizār were born Khathʿam and Bajīlah. As for Muḍar b. Nizār, there were born to him Ilyās and ʿAylān. To Ilyās b. Muḍar three sons were born: Mudrikah b. Ilyās, Ṭābikhah, and Qamaʿah. Qamaʿah—as the genealogist of Muḍar claims—is among whose descendants are Khuzāʿah, from the descendants of ʿAmr b. Luḥayy b. Qamaʿah b. Ilyās. Ibn Isḥāq said: Khuzāʿah say: We are the Banū ʿAmr b. ʿĀmir, from Yemen. Ibn Hishām said: Khuzāʿah say: We are the Banū ʿAmr b. Rabīʿah b. Ḥārithah b. ʿAmr b. ʿĀmir. To Mudrikah b. Ilyās two sons were born: Khuzaymah b. Mudrikah and Hudhayl b. Mudrikah. To Khuzaymah b. Mudrikah four sons were born: Kinānah b. Khuzaymah, Asad, Asadah, and al-Hūn. Ibn Isḥāq said: The children of Kinānah b. Khuzaymah were four: al-Naḍr b. Kinānah, Mālik b. Kinānah, ʿAbd Manāh b. Kinānah, and Milkān b. Kinānah. Al-Naḍr b. Kinānah begot two sons: Mālik b. al-Naḍr and Yakhlud b. al-Naḍr. Ibn Hishām said: And al-Ṣalt b. al-Naḍr, according to what Abū ʿAmr al-Madanī said. Mālik b. al-Naḍr begot Fihr b. Mālik. Fihr b. Mālik begot four: Ghālib b. Fihr, Muḥārib b. Fihr, al-Ḥārith b. Fihr, and Asad b. Fihr. Ibn Hishām said: And Jandalah bt. Fihr, who is the mother of Yarbūʿ b. Ḥanẓalah b. Mālik. Ghālib b. Fihr begot two sons: Luʾayy b. Ghālib and Taym b. Ghālib. Taym b. Ghālib are called Banū al-Adram. Ibn Hishām said: And Qays b. Ghālib. Luʾayy begot four: Kaʿb b. Luʾayy, ʿĀmir b. Luʾayy, Sāmah b. Luʾayy, and ʿAwf b. Luʾayy. Kaʿb b. Luʾayy begot three: Murrah b. Kaʿb, ʿAdī b. Kaʿb, and Haṣīṣ b. Kaʿb. Murrah b. Kaʿb begot three: Kilāb b. Murrah, Taym b. Murrah, and Yaqaẓah b. Murrah. Kilāb b. Murrah begot two men: Quṣayy b. Kilāb and Zuhrah b. Kilāb. Quṣayy b. Kilāb begot four men and two women: ʿAbd Manāf b. Quṣayy, ʿAbd al-Dār b. Quṣayy, ʿAbd al-ʿUzzā b. Quṣayy, ʿAbd Quṣayy b. Quṣayy, Takhammur bt. Quṣayy, and Barrah bt. Quṣayy. ʿAbd Manāf begot four: Hāshim b. ʿAbd Manāf, ʿAbd Shams b. ʿAbd Manāf, al-Muṭṭalib b. ʿAbd Manāf—their mother being ʿĀtikah bt. Murrah b. Hilāl b. Fālij b. Dhakwān b. Thaʿlabah b. Buhthah b. Sulaym b. Manṣūr b. ʿIkrimah—and Nawfal b. ʿAbd Manāf, whose mother was Wāqidah bt. ʿAmr al-Māzinīyah. Ibn Hishām said: And Abū ʿAmr, Tumāḍir, Qilābah, Ḥayyah, Rayṭah, Umm al-Akhtham, and Umm Sufyān: children of ʿAbd Manāf. Hāshim b. ʿAbd Manāf begot four men and five women: ʿAbd al-Muṭṭalib b. Hāshim, Asad b. Hāshim, Abū Ṣayfī b. Hāshim, Naḍlah b. Hāshim, al-Shifāʾ, Khālidah, Ḍaʿīfah, Ruqayyah, and Ḥayyah. ʿAbd al-Muṭṭalib b. Hāshim begot ten men and six women: al-ʿAbbās, Ḥamzah, ʿAbd Allāh, Abū Ṭālib—his name being ʿAbd Manāf—al-Zubayr, al-Ḥārith, Ḥajal, al-Miqwam, Ḍirār, Abū Lahab—his name being ʿAbd al-ʿUzzā—Ṣafiyyah, Umm Ḥakīm al-Bayḍāʾ, ʿĀtikah, Umaymah, Arwā, and Barrah. ʿAbd Allāh b. ʿAbd al-Muṭṭalib begot the Messenger of Allah ﷺ, the master of the children of Adam, Muhammad b. ʿAbd Allāh b. ʿAbd al-Muṭṭalib, may the blessings, peace, mercy, and bounties of Allah be upon him and upon his family. His mother was Āminah bt. Wahb b. ʿAbd Manāf b. Zuhrah b. Kilāb b. Murrah b. Kaʿb b. Luʾayy b. Ghālib b. Fihr b. Mālik b. al-Naḍr. He is the noblest of the children of Adam in lineage and the best of them in descent from his father and his mother ﷺ. ʿAbd al-Muṭṭalib had vowed that if he fathered ten sons and they reached manhood with him so that they could protect him, he would sacrifice one of them. When that came to pass, he gathered his sons and cast lots among them. The lot fell upon ʿAbd Allāh, and he resolved to sacrifice him. Quraysh prevented him, lest that become a custom among them. Then they advised him to go to a soothsayer and consult her. He went to her, and she advised him to strike the arrow between ten camels and his son: if it fell upon the camels, they would be slaughtered; if it fell upon him, he should add ten more camels and strike again until the arrow fell upon the camels, and then he should slaughter them as his ransom. He kept doing that until he was ransomed with one hundred camels. ʿAbd al-Muṭṭalib took ʿAbd Allāh by the hand. While he was on his way, a woman, who was the sister of Waraqah b. Nawfal, saw him. She looked at his face and invited him to lie with her, offering him the like of the camels slaughtered for him. ʿAbd Allāh refused, since he was with his father and could not part from him. Then ʿAbd al-Muṭṭalib went out with ʿAbd Allāh until he came to Wahb b. ʿAbd Manāf, the chief of Banū Zuhrah, and married him to his daughter Āminah bt. Wahb, the mother of our master Muhammad ﷺ. She was then the noblest of people in lineage and standing. ʿAbd Allāh died shortly after his marriage, when Āminah had conceived our master Muhammad ﷺ.

163. Tarikh (al-Tabari) 417No grade recorded

     الْبَابُ الثَّانِي فِي طَهَارَةِ أَصْلِهِ وَشَرَفِ مَجْدِهِ ﷺ   وَذَلِكَ مِمَّا لَا يَحْتَاجُ إِلَى إِقَامَةِ دَلِيلٍ عَلَيْهِ، فهُوَ خَيْرُ أَهْلِ الْأَرْضِ نَسَبًا عَلَى الْإِطْلَاقِ، فَلِنَسَبِهِ مِنَ الشَّرَفِ أَعْلَى ذِرْوَةٍ، وَأَعْدَاؤُهُ كَانُوا يَشْهَدُونَ لَهُ بِذَلِكَ، وَلِهَذَا شَهِدَ لَهُ بِهِ عَدُوُّهُ إِذْ ذَاكَ أبو سفيان بَيْنَ يَدَيْ مَلِكِ الرُّومِ عندما سأله عَنْ صِفَاتِهِ عَلَيْهِ الصَّلَاةُ وَالسَّلَامُ قَالَ: كَيْفَ نَسَبُهُ فِيكُمْ ؟ قَالَ: هُوَ فِينَا ذُو نَسَبٍ. قَالَ: كَذَلِكَ الرُّسُلُ تَبْعَثُ فِي أَنْسَابِ قَوْمِهَا. يَعْنِي: فِي أَكْرَمِهَا أَحْسَابًا، وَأَكْثَرِهَا قَبِيلَةً صَلَوَاتُ اللَّهِ عَلَيْهِمْ أَجْمَعِينَ. فَهُوَ سَيِّدُ وَلَدِ آدَمَ وَفَخْرُهُمْ فِي الدُّنْيَا وَالْآخِرَةِ، أَبُو الْقَاسِمِ وَأَبُو إِبْرَاهِيمَ مُحَمَّدُ وَأَحْمَدُ وَالْمَاحِي الَّذِي يُمْحَى بِهِ الْكُفْرُ وَالْعَاقِبُ الَّذِي مَا بَعْدَهُ نَبِيٌّ وَالْحَاشِرُ الَّذِي يُحْشَرُ النَّاسُ عَلَى قَدَمَيْهِ وَالْمُقَفَّى وَنَبِيُّ الرَّحْمَةِ وَنَبِيُّ التَّوْبَةِ وَنَبِيُّ الْمَلْحَمَةِ وَخَاتَمُ النَّبِيِّينَ وَالْفَاتِحُ وَطه وَيس وَعَبْدُ اللَّهِ. قَالَ الْبَيْهَقِيُّ: وَزَادَ بَعْضُ الْعُلَمَاءِ فَقَالَ: سَمَّاهُ اللَّهُ فِي الْقُرْآنِ رَسُولًا نَبِيًّا أُمِّيًّا شَاهِدًا مُبَشِّرًا نَذِيرًا، وَدَاعِيًا إِلَى اللَّهِ بِإِذْنِهِ وَسِرَاجًا مُنِيرًا، وَرَءُوفًا رَحِيمًا وَمُذَكِّرًا، وَجَعَلَهُ رَحْمَةً وَنِعْمَةً وَهَادِيًا فَأَشْرَفُ الْقَوْمِ قَوْمُهُ، وَأَشْرَفُ الْقَبَائِلِ قَبِيلَتُهُ، وَأَشْرَفُ الْأَفْخَاذِ فَخِذُهُ. فَإِنَّهُ نُخْبَةُ بَنِي هَاشِمٍ وَسُلَالَةُ قُرَيْشٍ وَأَشْرَفُ الْعَرَبِ وَأَعْزِمُ نَفَرًا مِنْ قِبَلِ أَبِيهِ وَأُمِّهِ، وَمِنْ أَهْلِ مَكَّةَ أَكْرَمِ بِلَادِ اللَّهِ تَعَالَى عَلَى اللَّهِ وَعَلَى عِبَادِهِ. وَأَعْدَاؤُهُ ﷺ كَانُوا يَشْهَدُونَ لَهُ بِذَلِكَ وَلِهَذَا شَهِدَ لَهُ بِهِ عَدُوُّهُ إِذْ ذَاكَ أَبُو سُفْيَانَ بْنُ حَرْبٍ بَيْنَ يَدَيْ مَلِكِ الرُّومِ. فَأَشْرَفُ الْقَوْمِ قَوْمُهُ وَأَشْرَفُ الْقَبَائِلِ قَبِيلَتُهُ وَأَشْرَفُ الْأَفْخَاذِ فَخِذُهُ ﷺ.   قَالَ اللَّهُ سُبْحَانَهُ وَتَعَالَى: اللَّهُ أَعْلَمُ حَيْثُ يَجْعَلُ رِسَالَتَهُ. وَعَنْ عِكْرِمَةَ عَنِ ابْنِ عَبَّاسٍ ؓ فِي قَوْلِهِ تَعَالَى: وَتَقَلُّبَكَ فِي السَّاجِدِينَ قَالَ: مِنْ صُلْبِ نَبِيٍّ إِلَى صُلْبِ نَبِيٍّ حَتَّى صِرْتُ نَبِيًّا. رَوَاهُ الْبَزَّارُ، وَالطَّبَرَانِيُّ. رِجَالُهُ ثِقَاتٌ. وَعَنْ عَطَاءٍ عَنْهُ فِي الْآيَةِ قَالَ: "مَا زَالَ نَبِيُّ اللَّهِ ﷺ يَتَقَلَّبُ فِي أَصْلَابِ الْأَنْبِيَاءِ حَتَّى وَلَدَتْهُ أُمُّهُ" رَوَاهُ أَبُو نُعَيْمٍ. وَعَنْ أَبِي هُرَيْرَةَ ؓ قَالَ: قَالَ رَسُولُ اللَّهِ ﷺ: "بُعِثْتُ مِنْ خَيْرِ قُرُونِ بَنِي آدَمَ قَرْنًا فَقَرَنًا حَتَّى كُنْتُ مِنَ الْقَرْنِ الَّذِي كُنْتُ فِيهِ". رَوَاهُ الْبُخَارِيُّ. وَعَنِ ابْنِ عَبَّاسٍ ؓ قَالَ: قَالَ رَسُولُ اللَّهِ ﷺ: "خَيْرُ الْعَرَبِ مُضَرُ، وَخَيْرُ مُضَرَ بَنُو عَبْدِ مَنَافٍ، وَخَيْرُ بَنِي عَبْدِ مَنَافٍ بَنُو هَاشِمٍ، وَخَيْرُ بَنِي هَاشِمٍ بَنُو عَبْدِ الْمُطَّلِبِ، وَاللَّهِ مَا افْتَرَقَتْ فِرْقَتَانِ مُنْذُ خَلَقَ اللَّهُ آدَمَ إِلَّا كُنْتُ فِي خَيْرِهِمَا". رَوَاهُ أَبُو نُعَيْمٍ. وَعَنِ ابْنِ عَبَّاسٍ ؓ قَالَ: قَالَ رَسُولُ اللَّهِ ﷺ: "إِنَّ اللَّهَ قَسَّمَ خَلْقَهُ قِسْمَيْنِ فَجَعَلَنِي فِي خَيْرِهِمَا قِسْمًا، ثُمَّ جَعَلَ الْقِسْمَيْنِ أَثْلَاثًا فَجَعَلَنِي فِي خَيْرِهِمَا ثُلُثًا، ثُمَّ جَعَلَ الْأَثْلَاثَ قَبَائِلَ فَجَعَلَنِي فِي خَيْرِهَا قَبِيلَةً، ثُمَّ جَعَلَ الْقَبَائِلَ بُيُوتًا فَجَعَلَنِي فِي خَيْرِهَا بَيْتًا فَذَلِكَ قَوْلُهُ تَعَالَى: إِنَّمَا يُرِيدُ اللَّهُ لِيُذْهِبَ عَنْكُمُ الرِّجْسَ أَهْلَ الْبَيْتِ الْآيَةَ. رَوَاهُ الطَّبَرَانِيُّ وَأَبُو نُعَيْمٍ. وَعَنْ عَائِشَةَ ؓ قَالَتْ: قَالَ رَسُولُ اللَّهِ ﷺ: "قَالَ جِبْرِيلُ قَلَبْتُ مَشَارِقَ الْأَرْضِ وَمَغَارِبَهَا فَلَمْ أَجِدْ أَفْضَلَ مِنْ مُحَمَّدٍ، وَلَمْ أَجِدْ بَنِي أَبٍ أَفْضَلَ مِنْ بَنِي هَاشِمٍ ". رَوَاهُ الطَّبَرَانِيُّ وَالْبَيْهَقِيُّ وَابْنُ عَسَاكِرَ. قَالَ الْحَافِظُ فِي أَمَالِيهِ: لَوَامِحُ الصِّحَّةِ ظَاهِرَةٌ عَلَى صَفَحَاتِ هَذَا الْمَتْنِ. رَوَاهُ الْحَكِيمُ التِّرْمِذِيُّ. وَعَنْ أَبِي هُرَيْرَةَ ؓ قَالَ: قَالَ رَسُولُ اللَّهِ ﷺ: "مَا وَلَدَتْنِي بِغَيٌّ قَطُّ مُنْذُ خَرَجْتُ مِنْ صُلْبِ آدَمَ، وَلَمْ تَزَلْ تُنَازِعُنِي الْأُمَمُ كَابِرًا عَنْ كَابِرٍ حَتَّى خَرَجْتُ مِنْ أَفْضَلِ حَيَّيْنِ مِنَ الْعَرَبِ: هَاشِمٍ وَزُهْرَةَ". رَوَاهُ ابْنُ عَسَاكِرَ. وَعَنْ أَنَسٍ ؓ قَالَ: قَالَ رَسُولُ اللَّهِ ﷺ: " لَقَدْ جَاءَكُمْ رَسُولٌ مِنْ أَنْفُسِكُمْ " بِفَتْحِ الْفَاءِ وَقَالَ: "أَنَا أَنْفَسُكُمْ نَسَبًا وَصِهْرًا وَحَسَبًا، لَيْسَ فِي آبَائِي مِنْ لَدُنْ آدَمَ سِفَاحٌ، كُلُّنَا نِكَاحٌ". رَوَاهُ ابْنُ مَرْدَوَيْهِ. رَوَاهُ ابْنُ سَعْدٍ وَابْنُ عَسَاكِرَ. وَعَنْ عَائِشَةَ ؓ قَالَتْ: قَالَ رَسُولُ اللَّهِ ﷺ: "خَرَجْتُ مِنْ نِكَاحٍ غَيْرِ سِفَاحٍ". رَوَاهُ ابْنُ سَعْدٍ وَابْنُ عَسَاكِرَ. وَعَنْ عَلِيٍّ ؓ قَالَ: قَالَ رَسُولُ اللَّهِ ﷺ: "خَرَجْتُ مِنْ نِكَاحٍ وَلَمْ أَخْرُجْ مِنْ سِفَاحٍ مِنْ لَدُنْ آدَمَ إِلَى أَنْ وَلَدَنِي أَبِي وَأُمِّي لَمْ يُصِبْنِي مِنْ نِكَاحِ الْجَاهِلِيَّةِ شَيْءٌ مَا وَلَّدَنِي إِلَّا نِكَاحٌ كَنِكَاحِ الْإِسْلَامِ". رَوَاهُ الْعَدَنِيُّ فِي مُسْنَدِهِ وَالطَّبَرَانِيُّ وَأَبُو نُعَيْمٍ وَابْنُ عَسَاكِرَ. ، وَلَهُ طُرُقٌ عَنِ ابْنِ عَبَّاسٍ رَوَاهَا أَبُو نُعَيْمٍ. وَعَنِ ابْنِ عَبَّاسٍ ؓ قَالَ: إِنَّ قُرَيْشًا - أَيِ الْمُسْعَدَةِ بِالْإِسْلَامِ - كَانَتْ نُورًا بَيْنَ يَدَيِ اللَّهِ تَعَالَى قَبْلَ أَنْ يَخْلُقَ آدَمَ ﷺ بِأَلْفَيْ عَامٍ يُسَبِّحُ ذَلِكَ النُّورُ وَتُسَبِّحُ الْمَلَائِكَةُ بِتَسْبِيحِهِ، فَلَمَّا خَلَقَ اللَّهُ آدَمَ أَلْقَى ذَلِكَ النُّورَ فِي صُلْبِهِ. قَالَ رَسُولُ اللَّهِ ﷺ: "فَأَهْبَطَنِي اللَّهُ تَعَالَى إِلَى الْأَرْضِ فِي صُلْبِ آدَمَ وَجَعَلَنِي فِي صُلْبِ نُوحٍ، وَقَذَفَ بِي فِي صُلْبِ إِبْرَاهِيمَ، ثُمَّ لَمْ يَزَلِ اللَّهُ يَنْقُلُنِي مِنَ الْأَصْلَابِ الْكَرِيمَةِ وَالْأَرْحَامِ الطَّاهِرَةِ حَتَّى أَخْرَجَنِي مِنْ بَيْنِ أَبَوِيَّ لَمْ يَلْتَقِيَا عَلَى سِفَاحٍ قَطُّ". رَوَاهُ ابْنُ أَبِي عُمَرَ الْعَدَنِيُّ فِي مُسْنَدِهِ. وَيَرْحَمُ اللَّهُ تَعَالَى الْقَائِلَ: حَفِظَ الْإِلَهُ كَرَامَةً لِمُحَمَّدٍ آبَاءَهُ الْأَمْجَادَ صَوْنًا لِاسْمِهِ     تَرَكُوا السِّفَاحَ فَلَمْ يُصِبْهُمْ عَارُهُ مِنْ آدَمٍ وَإِلَى أَبِيهِ وَأُمِّهِ وَيَرْحَمُ اللَّهُ تَعَالَى الْقَائِلَ: مِنْ عَهْدِ آدَمَ لَمْ يَزَلْ تَحْمِي لَهُ     فِي نَسْلِهَا الْأَصْلَابُ وَالْأَرْحَامُ حَتَّى تَنَقَّلَ فِي نِكَاحٍ طَاهِرٍ     مَا ضَمَّ مُجْتَمَعَيْنِ فِيهِ حَرَامُ فَبَدَا كَبَدْرِ التِّمِّ لَيْلَةَ وَضْعِهِ     مَا شَانَ مَطْلَعَهُ الْمُنِيرَ قَتَامُ فَانْجَابَتِ الظَّلْمَاءُ مِنْ أَنْوَارِهِ     وَالنُّورُ لَا يَبْقَى عَلَيْهِ ظَلَامُ شُكْرًا لِمُهْدِيهِ إِلَيْنَا نِعْمَةً     لَيْسَتْ تُحِيطُ بِكُنْهِهَا الْأَوْهَامُ وَرَوَى ابْنُ سَعْدٍ وَابْنُ عَسَاكِرَ عَنِ الْكَلْبِيِّ رَحِمَهُ اللَّهُ تَعَالَى قَالَ: كَتَبْتُ لِلنَّبِيِّ ﷺ خَمْسَمِائَةِ أُمٍّ فَمَا وَجَدْتُ فِيهِنَّ سِفَاحًا وَلَا شَيْئًا مِنْ أَمْرِ الْجَاهِلِيَّةِ. قَوْلُهُ خَمْسُمِائَةِ أُمٍّ: يُرِيدُ الْجَدَّاتِ وَجَدَّاتِ الْجَدَّاتِ مِنْ قِبَلِ أَبِيهِ وَأُمِّهِ.

     ✧ THE SECOND CHAPTER: ON THE PURITY OF HIS ﷺ ORIGIN AND THE NOBILITY OF HIS GLORY That is something that needs no establishing of proof for it, for he is the best of the people of the earth in lineage absolutely. His lineage has of nobility the highest peak, and his enemies used to testify to that for him. For this reason his enemy at that time, Abū Sufyān, testified to it for him before the king of Byzantium when he asked him about his attributes (peace and blessings be upon him). He said: "How is his lineage among you?" He said: "He is among us a possessor of lineage." He said: "Thus are messengers sent in the lineages of their people"—meaning in the noblest of them in ancestry and the most numerous of them in tribe, may the blessings of Allah be upon them all. For he is the master of the children of Adam and their pride in this world and the Hereafter: Abū al-Qāsim and Abū Ibrāhīm, Muḥammad and Aḥmad, and al-Māḥī (the Eraser) by whom disbelief is erased, and al-ʿĀqib (the Successor) after whom there is no prophet, and al-Ḥāshir (the Gatherer) at whose feet the people will be gathered, and al-Muqaffā (the One Sent in Succession), and the Prophet of Mercy, and the Prophet of Repentance, and the Prophet of Battle, and the Seal of the Prophets, and al-Fātiḥ (the Opener), and Ṭā Hā, and Yā Sīn, and ʿAbd Allāh (Servant of Allah). Al-Bayhaqī said: Some scholars added and said: Allah named him in the Qurʾān a messenger, a prophet, an unlettered one, a witness, a bringer of good tidings, a warner, a caller to Allah by His permission, a luminous lamp, kind and merciful, a reminder, and He made him a mercy, a blessing, and a guide. Thus the noblest of peoples is his people, the noblest of tribes is his tribe, and the noblest of clans is his clan. For he is the choice of Banū Hāshim and the pure descendant of Quraysh and the noblest of the Arabs and the strongest in number of men from his father's and mother's side, and from the people of Makkah, the noblest of the lands of Allah, exalted is He, in the sight of Allah and of His servants. And his enemies ﷺ used to testify to that for him. For this reason his enemy at that time, Abū Sufyān b. Ḥarb, testified to it for him before the king of Byzantium. Thus the noblest of peoples is his people, the noblest of tribes is his tribe, and the noblest of clans is his clan ﷺ. Allah, glorified and exalted is He, said: "Allah knows best where to place His message" [Qurʾān 6:124]. And from ʿIkrimah, from Ibn ʿAbbās ؓ, regarding His saying, exalted is He: "And your moving among those who prostrate" [Qurʾān 26:219], he said: "From the loins of a prophet to the loins of a prophet until I became a prophet." Narrated by al-Bazzār and al-Ṭabarānī. Its narrators are trustworthy. And from ʿAṭāʾ, from him, regarding the verse, he said: "The Prophet of Allah ﷺ continued to move in the loins of the prophets until his mother gave birth to him." Narrated by Abū Nuʿaym. And from Abū Hurayrah ؓ, he said: The Messenger of Allah ﷺ said: "I was sent from the best of the generations of the children of Adam, generation after generation, until I was from the generation in which I was." Narrated by al-Bukhārī. And from Ibn ʿAbbās ؓ, he said: The Messenger of Allah ﷺ said: "The best of the Arabs is Muḍar, and the best of Muḍar is Banū ʿAbd Manāf, and the best of Banū ʿAbd Manāf is Banū Hāshim, and the best of Banū Hāshim is Banū ʿAbd al-Muṭṭalib. By Allah, no two groups have separated since Allah created Adam except that I was in the better of them." Narrated by Abū Nuʿaym. And from Ibn ʿAbbās ؓ, he said: The Messenger of Allah ﷺ said: "Allah divided His creation into two parts and placed me in the better of the two parts. Then He divided the two parts into thirds and placed me in the better of their thirds. Then He divided the thirds into tribes and placed me in the better of their tribes. Then He divided the tribes into houses and placed me in the better of their houses. That is His saying, exalted is He: 'Allah only intends to remove from you the impurity, O people of the house' [Qurʾān 33:33]"—the verse. Narrated by al-Ṭabarānī and Abū Nuʿaym. And from ʿĀʾishah ؓ, she said: The Messenger of Allah ﷺ said: "Jibrīl said: I turned over the east of the earth and its west, and I did not find anyone better than Muḥammad, and I did not find a father's sons better than Banū Hāshim." Narrated by al-Ṭabarānī, al-Bayhaqī, and Ibn ʿAsākir. Al-Ḥāfiẓ said in his Amālī: "Glimpses of soundness are apparent on the pages of this text." Narrated by al-Ḥakīm al-Tirmidhī. And from Abū Hurayrah ؓ, he said: The Messenger of Allah ﷺ said: "No unchaste woman has ever given birth to me since I came out of the loins of Adam, and the nations continued to contend for me, elder after elder, until I came out of the best two subtribes of the Arabs: Hāshim and Zuhrah." Narrated by Ibn ʿAsākir. And from Anas ؓ, he said: The Messenger of Allah ﷺ recited: "There has certainly come to you a messenger from among yourselves" [Qurʾān 9:128] with a fatḥah on the fāʾ, and said: "I am the most precious of you in lineage, in marriage ties, and in nobility; among my forefathers from Adam onward there is no fornication, all of us are from lawful marriage." Narrated by Ibn Mardawayh. Narrated by Ibn Saʿd and Ibn ʿAsākir. And from ʿĀʾishah ؓ, she said: The Messenger of Allah ﷺ said: "I came out of lawful marriage, not of fornication." Narrated by Ibn Saʿd and Ibn ʿAsākir. And from ʿAlī ؓ, he said: The Messenger of Allah ﷺ said: "I came out of lawful marriage and I did not come out of fornication from Adam until my father and mother gave birth to me. Nothing of the marriage of the Age of Ignorance touched me; nothing gave birth to me except marriage like the marriage of Islam." Narrated by al-ʿAdanī in his Musnad, al-Ṭabarānī, Abū Nuʿaym, and Ibn ʿAsākir. And it has chains from Ibn ʿAbbās narrated by Abū Nuʿaym. And from Ibn ʿAbbās ؓ, he said: Quraysh—that is, the one aided by Islam—was a light before Allah, exalted is He, two thousand years before He created Adam ﷺ. That light glorified Allah, and the angels glorified with its glorification. When Allah created Adam, He cast that light into his loins. The Messenger of Allah ﷺ said: "Allah, exalted is He, brought me down to the earth in the loins of Adam, and placed me in the loins of Nūḥ, and cast me into the loins of Ibrāhīm. Then Allah did not cease to transfer me from noble loins and pure wombs until He brought me out from between my two parents, who never met in fornication at all." Narrated by Ibn Abī ʿUmar al-ʿAdanī in his Musnad. May Allah, exalted is He, have mercy on the one who said: "The God preserved, as an honor for Muḥammad, his glorious forefathers, as a protection for his name. They abandoned fornication and its shame did not touch them, From Adam and up to his father and mother." And may Allah, exalted is He, have mercy on the one who said: "From the age of Adam, there never ceased to protect for him, In their line, the loins and the wombs. Until he moved in pure marriage; No forbidden thing ever brought together two persons in it. Then he appeared like the full moon on the night of his birth; No dust marred its luminous rising. The darkness dispersed from his lights; No darkness remains upon light. Gratitude to the One who sent him to us as a blessing That no imaginings can encompass its depths." And Ibn Saʿd and Ibn ʿAsākir narrated from al-Kalbī, may Allah, exalted is He, have mercy on him, who said: "I wrote down for the Prophet ﷺ five hundred mothers, and I did not find among them any fornication or anything of the affairs of the Age of Ignorance." His saying "five hundred mothers": he means the grandmothers and the grandmothers of the grandmothers on his father's and mother's side.

164. Tarikh (al-Tabari) 418No grade recorded

     سَرْدِ النَّسَبِ الزَّكِيِّ   مِنْ مُحَمَّدٍ ﷺ، إلَى آدَمَ عَلَيْهِ السَّلَامُ قَالَ أَبُو مُحَمَّدٍ عَبْدُ الْمَلِكِ بْنُ هِشَامٍ ( النَّحْوِيُّ ): هَذَا كِتَابُ سِيرَةِ رَسُولِ اللَّهِ ﷺ. قَالَ: نسب النبي ﷺ مُحَمَّدُ بْنُ عَبْدِ اللَّهِ بْنِ عَبْدِ الْمُطَّلِبِ، وَاسْمُ عَبْدِ الْمُطَّلِبِ: شَيْبَةُ بْنُ هَاشِمٍ وَاسْمُ هَاشِمٍ: عَمْرُو بْنُ عَبْدِ مَنَافٍ وَاسْمُ عَبْدِ مَنَافٍ: الْمُغِيرَةُ بْنُ قُصَيٍّ، ( وَاسْمُ قُصَيٍّ: زَيْدُ ) بْنُ كِلَابِ بْنِ مُرَّةَ بْنِ كَعْبِ بْنِ لُؤَيِّ بْنِ غَالِبِ بْنِ فِهْرِ بْنِ مَالِكِ بْنِ النَّضْرِ بْنِ كِنَانَةَ بْنِ خُزَيْمَةَ بْنِ مُدْرِكَةَ، وَاسْمُ مُدْرِكَةَ: عَامِرُ بْنُ إلْيَاسَ بْنِ مُضَرَ بْنِ نِزَارِ بْنِ مَعَدِّ بْنِ عَدْنَانَ بْنِ ( أُدٍّ، وَيُقَالُ ): أُدَدُ بْنُ مُقَوِّمِ بْنِ نَاحُورَ بْنِ تَيْرَحَ بْنِ يَعْرُبَ بْنِ يَشْجُبَ بْنِ نَابِتِ بْنِ إسْمَاعِيلَ بْنِ إبْرَاهِيمَ - خَلِيلِ الرَّحْمَنِ - بْنِ تَارِحٍ، وَهُوَ آزَرُ بْنُ نَاحُورَ بْنِ سَارُوغَ بْنِ رَاعُو بْنِ فَالَخٍ بْنِ عَيْبَرِ بْنِ شالَخٍ بْنِ أرْفَخْشَذَ بْنِ سَامِ بْنِ نُوحِ بْنِ لَمْكَ بْنِ مُتَوَشْلِخَ بْنِ أَخْنُوخَ، وَهُوَ إدْرِيسُ النَّبِيُّ فِيمَا يَزْعُمُونَ وَاَللَّهُ أَعْلَمُ، وَكَانَ أَوَّلَ بَنِي آدَمَ أُعْطَى النُّبُوَّةَ، وَخَطَّ بِالْقَلَمِ - ابْنِ يَرْدِ بْنِ مُهْلَيِلِ بْنِ قَيْنَنَ بْنِ يانِشَ بْنِ شِيثِ بْنِ آدَمَ صَلَّى اللَّهُ عَلَيْهِ. قَالَ أَبُو مُحَمَّدٍ عَبْدُ الْمَلِكِ بْنِ هِشَامٍ: حَدَّثَنَا زِيَادُ بْنُ عَبْدِ اللَّهِ الْبَكَّائِيُّ، عَنْ مُحَمَّدِ بْنِ إسْحَاقَ الْمُطَّلِبِيِّ بِهَذَا الَّذِي ذَكَرْتُ مِنْ نَسَبِ مُحَمَّدٍ رَسُولِ اللَّهِ ﷺ إلَى آدَمَ عَلَيْهِ السَّلَامُ  ، وَمَا فِيهِ مِنْ حَدِيثِ إدْرِيسَ وَغَيْرِهِ. قَالَ ابْنُ هِشَامٍ: وَحَدَّثَنِي خَلَّادُ بْنُ قُرَّةَ بْنِ خَالِدٍ السَّدُوسِيُّ، عَنْ شَيْبَانَ بْنِ زُهَيْرِ بْنِ شَقِيقِ بْنِ ثَوْرٍ عَنْ قَتَادَةَ بْنِ دُعَامةَ، أَنَّهُ قَالَ: إسْمَاعِيلُ بْنُ إبْرَاهِيمَ - خَلِيلِ الرَّحْمَنِ - بْنُ تَارِحٍ، وهُوَ آزَرُ بْنُ نَاحُورَ بْنِ أَسْرَغَ بْنِ أَرْغُو بْنِ فَالَخٍ بْنِ عَابِرِ بْنِ شَالَخٍ بْنِ أرْفخْشَذَ بْنِ سَامِ بْنِ نُوحِ بْنِ لَمْكِ بْنِ مَتُّوشَلَخِ بْنِ أَخْنُوخَ بْنِ يَرْدِ بْنِ مِهْلَائِيلَ بْنِ قَايِنَ بْنِ أَنُوشَ بْنِ شِيثِ بْنِ آدَمَ ﷺ. وَمَا أَحْسَنَ مَا نَظَمَ النَّسَبَ النَّبَوِيَّ الْإِمَامُ أَبُو الْعَبَّاسِ عَبْدُ اللَّهِ بْنُ مُحَمَّدٍ النَّاشِئُ فِي قَصِيدَتِهِ الْمَشْهُورَةِ الْمَنْسُوبَةِ إِلَيْهِ وَهِيَ قَوْلُهُ مَدَحْتُ رَسُولَ اللَّهِ أَبْغِي بِمَدْحِهِ وُفُورَ حُظُوظِي مِنْ كَرِيمِ الْمَآرِبِ مَدَحْتُ امْرَأً فَاقَ الْمَدِيحَ     مُوَحَّدًا بِأَوْصَافِهِ عَنْ مُبْعِدٍ وَمُقَارِبِ نِبِيًّا تَسَامَى فِي الْمَشَارِقِ نُورُهُ     فَلَاحَتْ هَوَادِيهِ لِأَهْلِ الْمَغَارِبِ أَتَتْنَا بِهِ الْأَنْبَاءُ قَبْلَ مَجِيئِهِ     وَشَاعَتْ بِهِ الْأَخْبَارُ فِي كُلِّ جَانِبِ وَأَصْبَحَتِ الْكُهَّانُ تَهْتِفُ بِاسْمِهِ     وَتَنْفِي بِهِ رَجْمَ الظُّنُونِ الْكَوَاذِبِ وَأُنْطِقَتِ الْأَصْنَامُ نُطْقًا تَبَرَّأَتْ إِلَى     اللَّهِ فِيهِ مِنْ مَقَالِ الْأَكَاذِبِ وَقَالَتْ لِأَهْلِ الْكُفْرِ قَوْلًا مُبَيَّنًا     أَتَاكُمْ نَبِيٌّ مِنْ لُؤَيِّ بْنِ غَالِبِ وَرَامَ اسْتِرَاقَ السَّمْعِ جِنٌّ فَزَيَّلَتْ     مَقَاعِدَهُمْ مِنْهَا رُجُومُ الْكَوَاكِبِ هَدَانَا إِلَى مَا لَمْ نَكُنْ نَهْتَدِي     لَهُ لِطُولِ الْعَمَى مِنْ وَاضِحَاتِ الْمَذَاهِبِ وَجَاءَ بِآيَاتٍ تُبَيِّنُ أَنَّهَا     دَلَائِلُ جَبَّارٍ مُثِيبٍ مُعَاقِبِ فَمِنْهَا انْشِقَاقُ الْبَدْرِ حِينَ تَعَمَّمَتْ     شُعُوبُ الضِّيَا مِنْهُ رُءُوسَ الْأَخَاشِبِ وَمِنْهَا نُبُوعُ الْمَاءِ بَيْنَ بَنَانِهِ     وَقَدْ عَدِمَ الْوُرَّادُ قُرْبَ الْمَشَارِبِ فَرَّوَى بِهِ جَمًّا غَفِيرًا وَأَسْهَلَتْ     بِأَعْنَاقِهِ طَوْعًا أَكُفُّ الْمَذَانِبِ وَبِئْرٌ طَغَتْ بِالْمَاءِ مِنْ مَسِّ سَهْمِهِ     وَمِنْ قَبْلُ لَمْ تَسْمَحْ بِمَذْقَةِ شَارِبِ وَضَرْعٌ مَرَاهُ فَاسْتَدَرَّ وَلَمْ يَكُنْ     بِهِ دَرَّةٌ تُصْغِي إِلَى كَفِّ حَالِبِ وَنُطْقٌ فَصِيحٌ مِنْ ذِرَاعٍ مُبِينَةٍ     لِكَيْدِ عَدُوٍّ لِلْعَدَاوَةِ نَاصِبِ وَأَخْبَارُهُ بِالْأَمْرِ مِنْ قَبْلِ كَوْنِهِ     وَعِنْدَ بَوَادِيهِ بِمَا فِي الْعَوَاقِبِ وَمِنْ تِلْكُمُ الْآيَاتِ وَحْيٌّ أَتَى     بِهِ قَرِيبُ الْمَآتِي مُسْتَجِمُّ الْعَجَائِبِ تَقَاصَرَتِ الْأَفْكَارُ عَنْهُ فَلَمْ. يُطِعْ     بَلِيغًا وَلَمْ يَخْطُرْ عَلَى قَلْبِ خَاطِبِ حَوَى كُلَّ عِلْمٍ وَاحْتَوَى كُلَّ حِكْمَةٍ     وَفَاتَ مَرَامَ الْمُسْتَمِرِّ الْمُوَارِبِ أَتَانَا بِهِ لَا عَنْ رَوِيَّةِ مُرْتَئٍ     وَلَا صُحْفِ مُسْتَمْلٍ وَلَا وَصْفِ كَاتِبِ يُوَاتِيهِ طَوْرًا فِي إِجَابَةِ سَائِلٍ     وَإِفْتَاءِ مُسْتَفْتٍ وَوَعْظِ مُخَاطِبِ وَإِتْيَانِ بُرْهَانٍ وَفَرْضِ شَرَائِعٍ     وَقَصِّ أَحَادِيثَ وَنَصِّ مَآرِبِ وَتَصْرِيفِ أَمْثَالٍ وَتَثْبِيتِ حُجَّةٍ     وَتَعْرِيفِ ذِي جَحْدٍ وَتَوْقِيفِ كَاذِبِ وَفِي مَجْمَعِ النَّادِي وَفِي حَوْمَةِ الْوَغَى     وَعِنْدَ حُدُوثِ الْمُعْضِلَاتِ الْغَرَائِبِ فَيَأْتِي عَلَى مَا شِئْتَ مِنْ طُرُقَاتِهِ     قَوِيمَ الْمَعَانِي مُسْتَدِرَّ الضَّرَائِبِ يُصَدِّقُ مِنْهُ الْبَعْضُ بَعْضًا كَأَنَّمَا     يُلَاحَظُ مَعْنَاهُ بِعَيْنِ الْمُرَاقِبِ وَعَجْزُ الْوَرَى عَنْ أَنْ يَجِيئُوا بِمِثْلِ مَا     وَصَفْنَاهُ مَعْلُومٌ بِطُولِ التَّجَارِبِ تَأَبَّى بِعَبْدِ اللَّهِ أَكْرَمِ وَالِدٍ     تَبَلَّجَ مِنْهُ عَنْ كَرِيمِ الْمَنَاسِبِ وَشَيْبَةَ ذِي الْحَمْدِ الَّذِي فَخِرَتْ     بِهِ قُرَيْشٌ عَلَى أَهْلِ الْعُلَا وَالْمَنَاصِبِ وَمَنْ كَانَ يُسْتَسْقَى الْغَمَامُ بِوَجْهِهِ     وَيَصْدُرُ عَنْ آرَائِهِ فِي النَّوَائِبِ وَهَاشِمٍ الْبَانِي مَشِيدَ افْتِخَارِهِ     بِغُرِّ الْمَسَاعِي وَامْتِنَانِ الْمَوَاهِبِ وَعَبْدِ مَنَافٍ وَهُوَ عَلَّمَ قَوْمَهُ     اشْتِطَاطَ الْأَمَانِي وَاحْتِكَامَ الرَّغَائِبِ وَإِنَّ قُصَيًّا مِنْ كَرِيمٍ غِرَاسُهُ     لَفِي مَنْهَلٍ لَمْ يَدْنُ مِنْ كَفِّ قَاضِبِ بِهِ جَمَعَ اللَّهُ الْقَبَائِلَ بَعْدَ مَا     تَقَسَّمَهَا نَهْبُ الْأَكُفِّ السَّوَالِبِ وَحَلَّ كِلَابٌ مِنْ ذُرَى الْمَجْدِ مَعْقِلًا     تَقَاصَرَ عَنْهُ كُلُّ دَانٍ وَغَائِبِ وَمُرَّةُ لَمْ يَحْلُلْ مَرِيرَةَ عَزْمِهِ     سِفَاهُ سَفِيهٍ أَوْ مَحُوبَةُ حَائِبِ وَكَعْبٌ عَلَا عَنْ طَالِبِ الْمَجْدِ كَعْبُهُ     فَنَالَ بِأَدْنَى السَّعْيِ أَعْلَى الْمَرَاتِبِ . وَأَلْوَى لُؤَيٌّ بِالْعَدَاةِ فَطُوِّعَتْ لَهُ     هِمَمُ الشُّمِّ الْأُنُوفِ الْأَغَالِبِ وَفِي غَالِبٍ بَأْسُ أَبِي الْبَأْسِ دُونَهُمْ     يُدَافِعُ عَنْهُمْ كُلَّ قِرْنٍ مُغَالِبِ وَكَانَتْ لِفِهْرٍ فِي قُرَيْشٍ خَطَابَةٌ     يَعُوذُ بِهَا عِنْدَ اشْتِجَارِ الْمَخَاطِبِ وَمَا زَالَ مِنْهُمْ مَالِكٌ خَيْرَ مَالِكٍ     وَأَكْرَمَ مَصْحُوبٍ وَأَكْرَمَ صَاحِبِ وَلِلنَّضْرِ طَوْلٌ يَقْصُرُ الطَّرْفُ دُونَهُ     بِحَيْثُ الْتَقَى ضَوْءُ النُّجُومِ الثَّوَاقِبِ لَعَمْرِي لَقَدْ أَبْدَى كِنَانَةَ قَبْلَهُ     مَحَاسِنَ تَأْبَى أَنْ تَطُوعَ لِغَالِبِ وَمِنْ قَبْلِهِ أَبْقَى خُزَيْمَةُ حَمْدَهُ     تَلِيدَ تُرَاثٍ عَنْ حَمِيدِ الْأَقَارِبِ وَمُدْرِكَةٌ لَمْ يُدْرِكِ النَّاسُ مِثْلَهُ     أَعَفَّ وَأَعْلَى عَنْ دَنِيِّ الْمَكَاسِبِ وَإِلْيَاسُ كَانَ الْيَأْسُ مِنْهُ     مُقَارِنًا لِأَعْدَائِهِ قَبْلَ اعْتِدَادِ الْكَتَائِبِ وَفِي مُضَرَ يَسْتَجْمِعُ الْفَخْرَ كُلَّهُ     إِذَا اعْتَرَكَتْ يَوْمًا زُحُوفُ الْمَقَانِبِ وَحَلَّ نِزَارٌ مِنْ رِيَاسَةِ أَهْلِهِ     مَحَلًّا تَسَامَى عَنْ عُيُونٍ الرَّوَاقِبِ وَكَانَ مَعَدٌّ عُدَّةً لِوَلِيِّهِ إِذَا     خَافَ مِنْ كَيْدِ الْعَدُوِّ الْمُحَارِبِ وَمَازَالَ عَدْنَانُ إِذَا عُدَّ فَضْلُهُ     تَوَحَّدَ فِيهِ عَنْ قَرِينٍ وَصَاحِبِ وَأُدٌّ تَأَدَّى الْفَضْلُ مِنْهُ بِغَايَةٍ     وَارْثٌ حَوَاهُ عَنْ قُرُومٍ أَشَايِبِ وَفِي أُدَدٍ حِلْمٌ تَزَيَّنَ بِالْحِجَا     إِذَا الْحِلْمُ أَزْهَاهُ قُطُوبُ الْحَوَاجِبِ وَمَازَالَ يَسْتَعْلِي هَمَيْسَعُ بِالْعُلَى     وَيَتْبَعُ آمَالَ الْبَعِيدِ الْمُرَاغِبِ وَنَبْتٌ بَنَتْهُ دَوْحَةُ الْعِزِّ وَابْتَنَى     مَعَاقِلَهُ فِي مُشْمَخِرِّ الْأَهَاضِبِ وَحِيزَتْ لِقَيْدَارٍ سَمَاحَةُ حَاتِمٍ     وَحِكْمَةُ لُقْمَانٍ وَهِمَّةُ حَاجِبِ هُمُو نَسْلُ إِسْمَاعِيلَ صَادِقِ وَعْدِهِ     فَمَا بَعْدَهُ فِي الْفَخْرِ مَسْعًى لِذَاهِبِ وَكَانَ خَلِيلُ اللَّهِ أَكْرَمَ مَنْ عَنَتْ     لَهُ الْأَرْضُ مِنْ مَاشٍ عَلَيْهَا وَرَاكِبِ وَتَارَحُ مَازَالَتْ لَهُ أَرْيَحِيَّةٌ     تُبَيِّنُ مِنْهُ عَنْ حَمِيدِ الْمَضَارِبِ وَنَاحُورُ نَحَّارُ الْعِدَى حُفِظَتْ لَهُ     مَآثِرُ لَمَّا يُحْصِهَا عَدُّ حَاسِبِ وَأَشْرَعُ فِي الْهَيْجَاءِ ضَيْغَمُ غَابَةٍ     يَقُدُّ الطُّلَى بِالْمُرْهَفَاتِ الْقَوَاضِبِ وَأَرْغَوُ نَابٌ فِي الْحُرُوبِ مُحَكَّمٌ     ضَنِينٌ عَلَى نَفْسِ الْمُشِحِّ الْمُغَالِبِ وَمَا فَالِغٌ فِي فَضْلِهِ تِلْوَ قَوْمِهِ     وَلَا عَابِرٌ مِنْ دُونِهِمْ فِي الْمَرَاتِبِ وَشَالِخْ وَأَرْفَخْشَذْ وَسَامٌ سَمَتْ     بِهِمْ سَجَايَا حَمَتْهُمْ كُلَّ زَارٍ وَعَائِبِ وَمَا زَالَ نُوحٌ عِنْدَ ذِي الْعَرْشِ فَاضِلًا     يُعَدِّدُهُ فِي الْمُصْطَفَيْنِ الْأَطَايِبِ وَلَمْكٌ أَبُوهُ كَانَ فِي الرَّوْعِ رَائِعًا     جَرِيئًا عَلَى نَفْسِ الْكَمِيِّ الْمُضَارِبِ وَمِنْ قَبْلِ لَمْكٍ لَمْ يَزَلْ مُتَوَشْلِخٌ     يَذُودُ الْعِدَى بِالْذَائِدَاتِ الشَّوَارِبِ وَكَانَتْ لِإِدْرِيسَ النَّبِيِّ مَنَازِلٌ     مِنَ اللَّهِ لَمْ تُقْرَنْ بِهِمَّةِ رَاغِبِ وَيَارَدُ بَحْرٌ عِنْدَ آلِ سَرَاتِهِ     أَبِيُّ الْخَزَايَا مُسْتَدِقُّ الْمَآرِبِ وَكَانَتْ لِمِهْلَايِيلَ فَهْمُ فَضَائِلٍ     مُهَذَّبَةٍ مِنْ فَاحِشَاتِ الْمَثَالِبِ وَقَيْنَانُ مِنْ قَبْلُ اقْتَنَى مَجْدَ قَوْمِهِ     وَفَاتَ بِشَأْوِ الْفَضْلِ وَخْدَ الرَّكَائِبِ وَكَانَ أَنُوشٌ نَاشَ لِلْمَجْدِ نَفْسَهُ     وَنَزَّهَهَا عَنْ مُرْدِيَاتِ الْمَطَالِبِ وَمَازَالَ شِيثٌ بِالْفَضَائِلِ فَاضِلًا     شَرِيفًا بَرِيئًا مِنْ ذَمِيمِ الْمَعَائِبِ وَكُلُّهُمُ مِنْ نُورِ آدَمَ أَقْبَسُوا     وَعَنْ عُودِهِ أَجْنَوْا ثِمَارَ الْمَنَاقِبِ وَكَانَ رَسُولُ اللَّهِ أَكْرَمَ مُنْجَبٍ     جَرَى فِي ظُهُورِ الطَّيِّبِينَ الْمَنَاجِبِ . مُقَابَلَةً آبَاؤُهُ أُمَّهَاتِهِ     مُبَرَّأَةٌ مِنْ فَاضِحَاتِ الْمَثَالِبِ عَلَيْهِ سَلَامُ اللَّهِ فِي كُلِّ شَارِقٍ     أَلَاحَ لَنَا ضَوْءًا وَفِي كُلِّ غَارِبِ هَكَذَا أَوْرَدَ الْقَصِيدَةَ الشَّيْخُ أَبُو عُمَرَ ابْنِ عَبْدِ الْبَرِّ، وَشَيْخُنَا الْحَافِظُ أَبُو الْحَجَّاجِ الْمِزِّيُّ فِي تَهْذِيبِهِ مِنْ شِعْرِ الْأُسْتَاذِ أَبِي الْعَبَّاسِ عَبْدِ اللَّهِ بْنِ مُحَمَّدٍ النَّاشِئِ الْمَعْرُوفِ بِابْنِ شِرْشِيرٍ، أَصْلُهُ مِنَ الْأَنْبَارِ وَرَدَ بَغْدَادَ، ثُمَّ ارْتَحَلَ إِلَى مِصْرَ فَأَقَامَ بِهَا حَتَّى مَاتَ سَنَةَ ثَلَاثٍ وَتِسْعِينَ وَمِائَتَيْنِ.

     ✧ The Pure Lineage From Muhammad ﷺ to Adam ﷺ. Abu Muhammad ʿAbd al-Malik b. Hisham (the grammarian) said: This is the book of the biography of the Messenger of Allah ﷺ. He said: The lineage of the Prophet ﷺ is Muhammad b. ʿAbd Allah b. ʿAbd al-Muttalib, and the name of ʿAbd al-Muttalib is Shaybah b. Hashim, and the name of Hashim is ʿAmr b. ʿAbd Manaf, and the name of ʿAbd Manaf is al-Mughirah b. Qusayy, (and the name of Qusayy is Zayd) b. Kilab b. Murrah b. Kaʿb b. Luʾayy b. Ghalib b. Fihr b. Malik b. al-Nadr b. Kinanah b. Khuzaymah b. Mudrikah, and the name of Mudrikah is ʿAmir b. Ilyas b. Mudar b. Nizar b. Maʿadd b. ʿAdnan b. (Udd, and it is said): Udad b. Muqawwim b. Nahur b. Tayrah b. Yaʿrub b. Yashjub b. Nabit b. Ismaʿil b. Ibrahim — the Friend of the All-Merciful — b. Tarih, who is Azar b. Nahur b. Sarugh b. Raʿu b. Falakh b. ʿAybar b. Shalakh b. Arfakhshadh b. Sam b. Nuh b. Lamk b. Mutawshilkh b. Akhnukh, who is Idris the Prophet, as they claim — and Allah knows best — and he was the first of the children of Adam to be given prophethood and to write with the pen — b. Yard b. Muhlayil b. Qaynan b. Yanish b. Shith b. Adam, may Allah bless him. Abu Muhammad ʿAbd al-Malik b. Hisham said: Ziyad b. ʿAbd Allah al-Bakkaʾi narrated to us, from Muhammad b. Ishaq al-Muttalibi, with this that I have mentioned of the lineage of Muhammad the Messenger of Allah ﷺ to Adam ﷺ, and what it contains of the account of Idris and others. Ibn Hisham said: And Khallad b. Qurrah b. Khalid al-Sadusi narrated to me, from Shayban b. Zuhayr b. Shaqiq b. Thawr, from Qatadah b. Duʿamah, that he said: Ismaʿil b. Ibrahim — the Friend of the All-Merciful — b. Tarih, who is Azar b. Nahur b. Asragh b. Arghu b. Falakh b. ʿAbir b. Shalakh b. Arfakhshadh b. Sam b. Nuh b. Lamk b. Mattushalakh b. Akhnukh b. Yard b. Mahlayil b. Qayin b. Anush b. Shith b. Adam ﷺ. And how excellent is what the Imam Abu al-ʿAbbas ʿAbd Allah b. Muhammad al-Nashiʾ composed in his famous poem attributed to him, namely his words: I praised the Messenger of Allah, seeking by praising him Abundant shares of noble desires. I praised a man who surpassed praise, made one By his attributes, from one far and one near. A prophet whose light rose high in the east, So its guidances shone for the people of the west. Reports of him came to us before his coming, And tidings of him spread in every quarter. And soothsayers began crying out his name, And with him refuting the stoning of false conjectures. And the idols were made to speak, disowning to Allah in his regard the sayings of the liars. And they said to the people of unbelief a clear word: 'A prophet has come to you from Luʾayy b. Ghalib.' And jinn sought to steal a hearing, so The stoning of the stars displaced their seats from it. He guided us to what we would not have been guided to Through the length of blindness, among clear ways. And he brought signs showing that they were The proofs of a Compeller, rewarder and punisher. Among them is the splitting of the full moon, when The paths of light from it wrapped the heads of the rugged mountains. Among them the gushing of water from between his fingers, When the seekers of water lacked nearness to the drinking places. So he quenched with it a great multitude, and The palms of the watercourses yielded their necks in obedience. And a well that overflowed with water from the touch of his arrow, And before it did not yield a sip to a drinker. And an udder he stroked, so it flowed, and it had No flow inclining to the hand of a milker. And clear speech from a forearm, making plain The plot of an enemy setting up enmity. And his reports of the matter before its occurrence, And at its beginnings, of what was in the outcomes. And among those signs is a revelation that came Of near arrival, full of wonders. Thoughts fell short of it, so it did not obey An eloquent one, nor did it occur to the heart of a suitor. It contained every knowledge and encompassed every wisdom, And surpassed the aim of the persistent, evasive one. It came to us not from the reflection of an observer, Nor from the pages of a copier, nor the description of a writer. It comes to him at times in answering a questioner, And in giving fatwa to one seeking a ruling, and in exhorting an addressee. And in bringing proof, and imposing laws, And in telling stories, and in stating objectives. And in turning parables, and establishing an argument, And in making known a denier, and in stopping a liar. And in the gathering of the assembly, and in the heat of battle, And at the occurrence of difficult, strange matters. So it comes, in whatever of its modes you wish, With straight meanings and flowing outcomes. Part of it confirms part, as if Its meaning were observed with the eye of a watcher. The inability of mankind to bring the like of what We have described is known by long experience. He is distinguished through ʿAbd Allah, the noblest father, From whom he shone forth with noble kinships. And Shaybah, possessor of praise, of whom Quraysh boasted over the people of high rank and positions. And he by whose face rain clouds were sought, And from whose opinions one issued in calamities. And Hashim, builder of his lofty boast By shining efforts and the favor of gifts. And ʿAbd Manaf, and he taught his people The extremity of hopes and the arbitration of desires. And Qusayy is from a noble planting, In a watering place not approached by the hand of a cutter. By him Allah gathered the tribes after The plunder of snatching hands had divided them. And Kilab occupied from the peaks of glory a stronghold To which every near and far one fell short. And Murrah: the folly of a fool or the disappointment of a frustrated one did not undo the firmness of his resolve. And Kaʿb rose above the seeker of glory; his effort Reached with the least striving the highest ranks. And Luʾayy turned against the enemies, so The resolves of the high-nosed, prevailing ones were subjected to him. And in Ghalib is the might of the father of might; short of them He defends against every victorious opponent. And Fihr had in Quraysh an oratory To which refuge was sought when the orators contended. And Malik among them remained the best Malik, And the noblest companion, and the noblest associate. And al-Nadr had abundance before which the eye falls short, Where the light of the piercing stars meets. By my life, Kinanah before him had shown Beauties that refuse to submit to a conqueror. And before him Khuzaymah left his praise As an ancient inheritance from praiseworthy kinsmen. And Mudrikah: the people did not attain his like, More chaste and higher above base earnings. And Ilyas: despair of him was Joined to his enemies before the muster of the battalions. And in Mudar all boasting gathers, When the ranks of the squadrons clash one day. And Nizar occupied from the leadership of his people A station rising above the eyes of the watchers. And Maʿadd was a support for his ally when He feared the plot of the warring enemy. And ʿAdnan, when his excellence is counted, Was unique in it from any peer or companion. And Udd: excellence from him reached a limit, An inheritance he encompassed from noble, mixed chiefs. And in Udad is forbearance adorned with intelligence, When frowning of the brows adorns forbearance. And Humaysaʿ kept rising with high things, And pursuing the hopes of the distant, desirous one. And Nabit: the tree of glory built him, and he built His strongholds in lofty highlands. And Qaydhar was allotted the generosity of Hatim, The wisdom of Luqman, and the ambition of Hajib. They are the progeny of Ismaʿil, true to his promise, So after him in boasting there is no course for one going. And the Friend of Allah was the noblest to whom The earth submitted, of one walking upon it or riding. And Tarih had a generosity Showing from him praiseworthy origins. And Nahur, slaughterer of enemies; for him were preserved Exploits that the counting of a reckoner has not enumerated. And Ashraʿ is in battle a lion of the thicket, Cutting necks with sharp, cutting swords. And Arghu is a fang in wars, firm, Miserly with himself of the stingy, prevailing one. And Faligh in his excellence was not a follower of his people, Nor was ʿAbir below them in ranks. And Shalikh and Arfakhshadh and Sam: with them rose Qualities that protected them from every visitor and faultfinder. And Nuh remained with the Lord of the Throne excellent, Numbering him among the chosen, good ones. And Lamk his father was in terror a terrifier, Bold against the self of the armored, striking hero. And before Lamk, Mutawshilkh kept Driving off enemies with the driving, piercing ones. And Idris the Prophet had stations From Allah not joined to the ambition of a desirer. And Yard is a sea among the people of his eminence, Refusing disgrace, precise in objectives. And Mahlayil had understanding of virtues Refined from the obscenities of faults. And Qaynan before him acquired the glory of his people, And surpassed with the utmost of excellence the trot of the mounts. And Anush raised himself for glory, And purified it from the ruinous demands. And Shith kept excelling in virtues, Noble, innocent of blameworthy faults. And all of them kindled from the light of Adam, And from his wood they harvested the fruits of merits. And the Messenger of Allah was the noblest offspring Who ran in the loins of the good, noble ones. His fathers met his mothers, Free from the disgraceful faults. Upon him be the peace of Allah in every rising sun That shone for us with light, and in every setting one. Thus did Shaykh Abu ʿUmar Ibn ʿAbd al-Barr and our Shaykh al-Hafiz Abu al-Hajjaj al-Mizzi in his Tahdhib cite the poem from the poetry of the master Abu al-ʿAbbas ʿAbd Allah b. Muhammad al-Nashiʾ, known as Ibn Shirshir. His origin was from al-Anbar; he came to Baghdad, then traveled to Egypt and resided there until he died in the year 293.

165. Tarikh (al-Tabari) 419No grade recorded

     عَبْدُ اللَّهِ: عَلَمٌ مَنْقُولٌ مِنْ مُرَكَّبٍ إِضَافِيٍّ. أَمَّا الْمُضَافُ إِلَيْهِ فَفِي كَوْنِهِ مَنْقُولًا فِي الْأَصْلِ أَوْ مُرْتَجِلًا خِلَافٌ مَشْهُورٌ لَا نُطِيلُ بِذِكْرِهِ، وَهُوَ الِاسْمُ الْأَعْظَمُ لِلْبَارِي تَعَالَى  فِي قَوْلِ أَكْثَرِ أَهْلِ الْعِلْمِ كَمَا حَكَاهُ الْبَنْدَنِيجِيُّ رَحِمَهُ اللَّهُ تَعَالَى، وَأَمَّا الْمُضَافُ فَإِنَّهُ صِفَةٌ فِي الْأَصْلِ، كَمَا صَرَّحَ بِهِ ابْنُ الْحَاجِبِ. وَالْعَبْدُ هُوَ الْمَمْلُوكُ مِنْ نَوْعِ مَنْ يَعْقِلُ، مُشْتَقٌّ مِنَ التَّعَبُّدِ وَهُوَ التَّذَلُّلُ. قَالَ ابْنُ الْأَنْبَارِيِّ رَحِمَهُ اللَّهُ تَعَالَى: الْعَبْدُ الْخَاضِعُ لِلَّهِ، مِنْ قَوْلِهِمْ: طَرِيقٌ مُعَبَّدٌ إِذَا كَانَ وَطِئَهَا النَّاسُ وَالْعُبُودِيَّةُ: أَشْرَفُ أَوْصَافِ الْعَبْدِ، وَبِهَا نَعَتَ اللَّهُ تَعَالَى نَبِيَّهُ ﷺ فِي أَعْلَى مَقَامَاتِهِ وَهُوَ الْإِسْرَاءُ. كَمَا سَيَأْتِي بَيَانُ ذَلِكَ هُنَاكَ. وَكُنْيَتُهُ قَالَ ابْنُ الْأَثِيرِ: أَبُو قُثَمٍ. وَالْقُثَمُ مِنْ أَسْمَائِهِ ﷺ،  مَأْخُوذٌ مِنَ الْقَثْمِ وَهُوَ الْإِعْطَاءُ أَوْ مِنَ الْجَمْعِ، يُقَالُ لِلرَّجُلِ الْجُمُوعِ لِلْخَيْرِ: قَثُومٌ وَقُثَمٌ. وَقِيلَ كُنْيَتُهُ: أَبُو مُحَمَّدٍ. وَقِيلَ أَبُو أَحْمَدَ وَيُلَقَّبُ بِالذَّبِيحِ، لِقَوْلِ ابْنِ عَبَّاسٍ ؓ فِيمَا رَوَاهُ ابْنُ سَعْدٍ، وَمُعَاوِيَةُ بْنُ أَبِي سُفْيَانَ فِيمَا رَوَاهُ الْحَاكِمُ، وَابْنُ جَرِيرٍ وَالزُّهْرِيُّ فِيمَا رَوَاهُ الْبَيْهَقِيُّ، وَابْنُ إِسْحَاقَ فِيمَا رَوَاهُ الْبَيْهَقِيُّ: أَنَّ أَبَاهُ عَبْدَ الْمُطَّلِبِ لَمَّا أُمِرَ فِي مَنَامِهِ بِحَفْرِ زَمْزَمَ وَلَمْ يَكُنْ لَهُ مِنَ الْوَلَدِ إِلَّا الْحَارِثُ وَبِهِ كَانَ يُكَنَّى. فَنَذَرَ إِنْ وُلِدَ لَهُ عَشَرَةُ نَفَرٍ ثُمَّ بَلَغُوا أَنْ يَمْنَعُوهُ لَيَنْحَرَنَّ أَحَدَهُمْ عِنْدَ الْكَعْبَةِ وَرَوَى الْحَاكِمُ وَابْنُ جَرِيرٍ وَالْأُمَوِيُّ عَنْ مُعَاوِيَةَ ؓ أَنَّ أَعْرَابِيًّا قَالَ لِلنَّبِيِّ ﷺ: يَا ابْنَ الذَّبِيحَيْنِ. فَتَبَسَّمَ رَسُولُ اللَّهِ ﷺ وَلَمْ يُنْكِرْ عَلَيْهِ. فَقِيلَ لِمُعَاوِيَةَ: مَنِ الذَّبِيحَانِ؟ قَالَ: إِسْمَاعِيلُ وَعَبْدُ اللَّهِ. قَالَ ابْنُ حَزْمٍ رَحِمَهُ اللَّهُ تَعَالَى: لَا عَقِبَ لِعَبْدِ اللَّهِ غَيْرُ رَسُولِ اللَّهِ ﷺ أَصْلًا وَلَمْ يُولَدْ لِعَبْدِ اللَّهِ غَيْرُ رَسُولِ اللَّهِ ﷺ لَا ذَكَرَ وَلَا أُنْثَى.   وَقَالَ ابْنُ سَعْدٍ رَحِمَهُ اللَّهُ تَعَالَى: لَمْ تَلِدْ آمِنَةُ وَلَا عَبْدُ اللَّهِ غَيْرَ رَسُولِ اللَّهِ ﷺ. وَأُمُّ عَبْدِ اللَّهِ: فَاطِمَةُ بِنْتُ عَمْرِو بْنِ عَائِذٍ - بِعَيْنٍ مُهْمَلَةٍ فَمُثَنَّاةٍ تَحْتِيَّةٍ فَذَالٍ مُعْجَمَةٍ - ابْنِ عِمْرَانَ ابْنِ مَخْزُومٍ. وكَانَ عبد الله أَجْمَلَ رِجَالِ قُرَيْشٍ وهُوَ أَصْغَرُ وَلَدِ أَبِيهِ، وَكَانَ عَبْدُ اللَّهِ، وَالزُّبَيْرُ، وَأَبُو طَالِبٍ: بَنُو عَبْدِ الْمُطَّلِبِ لِأُمٍّ وَاحِدَةٍ: وَاسْمُهَا فَاطِمَةُ بِنْتُ عَمْرِو بْنِ عَائِذِ بْنِ عِمْرَانَ بْنِ مَخْزُومٍ. هَكَذَا قَالَ ابْنُ إِسْحَاقَ. وَرَوَى هِشَامُ بْنُ مُحَمَّدٍ عَنْ أَبِيهِ قَالَ: عَبْدُ اللَّهِ، وَأَبُو طَالِبٍ - وَاسْمُهُ عَبْدُ مَنَافٍ - وَالزُّبَيْرُ، وَعَبْدُ الْكَعْبَةِ، وَعَاتِكَةُ، وَبَرَّةُ، وَأُمَيْمَةُ، وَلَدُ عَبْدِ الْمُطَّلِبِ إِخْوَةٌ لِأُمٍّ، أُمُّهُمْ فَاطِمَةُ الْمَذْكُورَةُ.

     ✧ ʿAbd Allāh: a proper name transferred from an annexation structure. As for the annexed-to element, regarding whether it is originally transferred or coined anew, there is a well-known disagreement which we will not prolong by mentioning, and it is the greatest name of the Creator, Exalted is He, according to the statement of most scholars, as reported by al-Bandanījī, may God Almighty have mercy on him, As for the annexing element, it is originally an adjective, as stated explicitly by Ibn al-Ḥājib. The ʿabd is the owned one from the category of those who possess intellect, derived from taʿabbud, which is self-abasement. Ibn al-Anbārī, may God Almighty have mercy on him, said: The ʿabd is the one who humbles himself to God, from their saying: a road is muʿabbad if people have trodden it. And ʿubūdiyya is the noblest of the servant's attributes, and by it God Almighty described His Prophet ﷺ in his highest station, which is the Night Journey, as its explanation will come there. As for his kunya, Ibn al-Athīr said: Abū Qutham. Al-Qutham is one of his names ﷺ, taken from al-qathm, which is giving, or from gathering; it is said of a man who gathers good: qathūm and qutham. It is also said his kunya is Abū Muḥammad. And it is said Abū Aḥmad. He was nicknamed al-Dhabīḥ (the sacrificed one), because of the statement of Ibn ʿAbbās ؓ in what Ibn Saʿd narrated, and Muʿāwiya b. Abī Sufyān in what al-Ḥākim narrated, and Ibn Jarīr and al-Zuhrī in what al-Bayhaqī narrated, and Ibn Isḥāq in what al-Bayhaqī narrated: that when his father ʿAbd al-Muṭṭalib was commanded in his sleep to dig Zamzam, and he had no children except al-Ḥārith, by whom he was given the kunya, he vowed that if ten sons were born to him and they reached maturity such that they could defend him, he would sacrifice one of them at the Kaʿbah. Al-Ḥākim, Ibn Jarīr, and al-Umawī narrated from Muʿāwiya ؓ that a Bedouin said to the Prophet ﷺ: O son of the two sacrificed ones. The Messenger of God ﷺ smiled and did not object to him. It was said to Muʿāwiya: Who are the two sacrificed ones? He said: Ismāʿīl and ʿAbd Allāh. Ibn Ḥazm, may God Almighty have mercy on him, said: ʿAbd Allāh had no descendants at all other than the Messenger of God ﷺ, and no child was born to ʿAbd Allāh other than the Messenger of God ﷺ, neither male nor female. Ibn Saʿd, may God Almighty have mercy on him, said: Āmina did not give birth, nor did ʿAbd Allāh, to anyone other than the Messenger of God ﷺ. The mother of ʿAbd Allāh: Fāṭima bt. ʿAmr b. ʿĀʾidh — with an unpointed ʿayn, then a doubly-pointed yāʾ, then a pointed dhāl — b. ʿImrān b. Makhzūm. ʿAbd Allāh was the most handsome of the men of Quraysh, and he was the youngest of his father's sons. ʿAbd Allāh, al-Zubayr, and Abū Ṭālib were sons of ʿAbd al-Muṭṭalib from one mother, whose name was Fāṭima bt. ʿAmr b. ʿĀʾidh b. ʿImrān b. Makhzūm. Thus said Ibn Isḥāq. Hishām b. Muḥammad narrated from his father, who said: ʿAbd Allāh, Abū Ṭālib — whose name was ʿAbd Manāf — al-Zubayr, ʿAbd al-Kaʿbah, ʿĀtika, Barra, and Umayma, the children of ʿAbd al-Muṭṭalib, were maternal siblings; their mother was the aforementioned Fāṭima.

166. Tarikh (al-Tabari) 420No grade recorded

     ابْنُ عَبْدِ الْمُطَّلِبِ   عَبْدُ الْمُطَّلِبِ: مُفْتَعَلٌ مِنَ الطَّلَبِ. يُكَنَّى أَبَا الْحَارِثِ، وَأَبَا الْبَطْحَاءِ، وَاسْمُهُ شَيْبَةُ الْحَمْدِ. قَالَ السُّهَيْلِيُّ: وَهُوَ الصَّحِيحُ. وَقِيلَ عَامِرٌ. قَالَ أَبُو عُمَرَ رَحِمَهُ اللَّهُ تَعَالَى: وَلَا يَصِحُّ: وَاخْتُلِفَ لِمَ سُمِّيَ شَيْبَةَ. فَقِيلَ: إِنَّهُ وُلِدَ وَفِي رَأْسِهِ شَيْبَةٌ وَكَانَتْ ظَاهِرَةً فِي ذُؤَابَتِهِ. وَقِيلَ: لِأَنَّ أَبَاهُ وَصَّى أُمَّهُ بِذَلِكَ. وَلُقِّبَ عَبْدُ الْمُطَّلِبِ لِأَنَّ أَبَاهُ هَاشِمًا قَدِمَ الْمَدِينَةَ تَاجِرًا فَنَزَلَ عَلَى عَمْرِو بْنِ زَيْدِ بْنِ لَبِيدِ بْنِ خِدَاشِ بْنِ عَامِرِ بْنِ غَنْمِ بْنِ عَدِيٍّ النَّجَّارِ. ذَكَرَ هَذَا النَّسَبَ مُصْعَبٌ. وَقَالَ الزُّهْرِيُّ: عَمْرُو بْنُ زَيْدِ بْنِ عَدِيِّ بْنِ النَّجَّارِ. وَقَالَ ابْنُ إِسْحَاقَ رَحِمَهُ اللَّهُ تَعَالَى: زَيْدُ بْنُ عَمْرِو بْنِ أَسَدِ بْنِ حَرَامِ بْنِ خِدَاشِ بْنِ جُنْدَبِ بْنِ عَدِيِّ بْنِ النَّجَّارِ. فَلَمَحَ ابْنَتَهُ سَلْمَى بِنْتَ عَمْرٍو فَأَعْجَبَتْهُ فَخَطَبَهَا إِلَى أَبِيهَا فَأَنْكَحَهُ إِيَّاهَا وَشَرَطَ عَلَيْهِ أَنَّهَا لَا تَلِدُ وَلَدًا إِلَّا فِي أَهْلِهَا. فَمَضَى هَاشِمٌ وَلَمْ يَبْنِ بِهَا حَتَّى رَجَعَ، فَبَنَى بِهَا عِنْدَ أَهْلِهَا وَسَكَنَ مَعَهَا سِنِينَ، ثُمَّ ارْتَحَلَ إِلَى مَكَّةَ بِهَا، فَلَمَّا أَثْقَلَتْ خَرَجَ بِهَا فَوَضَعَهَا عِنْدَ أَبِيهَا وَمَضَى إِلَى الشَّامِ فَمَاتَ بِغَزَّةَ مِنْ وَجْهِهِ ذَلِكَ. وَوَلَدَتْ عَبْدَ الْمُطَّلِبِ فَمَكَثَ بِالْمَدِينَةِ سَبْعَ سِنِينَ أَوْ ثَمَانِيًا، ثُمَّ إِنَّ رَجُلًا مِنْ أَهْلِ تِهَامَةَ مِنْ بَنِي الْحَارِثِ بْنِ عَبْدِ مَنَافٍ مَرَّ بِالْمَدِينَةِ فَإِذَا غِلْمَانٌ يَنْتَضِلُونَ وَإِذَا غُلَامٌ فِيهِمْ إِذَا أَصَابَ قَالَ: أَنَا ابْنُ هَاشِمٍ، أَنَا ابْنُ سَيِّدِ الْبَطْحَاءِ. فَقَالَ لَهُ الرَّجُلُ: مِمَّنْ أَنْتَ يَا غُلَامُ؟ قَالَ: أَنَا شَيْبَةُ بْنُ هَاشِمِ بْنِ عَبْدِ مَنَافٍ. فَانْصَرَفَ الرَّجُلُ حَتَّى قَدِمَ مَكَّةَ فَوَجَدَ الْمُطَّلِبَ بْنَ عَبْدِ مَنَافٍ جَالِسًا فِي الْحِجْرِ فَقَالَ لَهُ: قُمْ يَا أَبَا الْحَارِثِ. فَقَامَ إِلَيْهِ فَقَالَ: تَعْلَمُ أَنِّي جِئْتُ الْآنَ مِنْ يَثْرِبَ فَوَجَدْتُ غِلْمَانًا يَنْتَضِلُونَ. وَقَصَّ عَلَيْهِ مَا رَأَى مِنْ عَبْدِ الْمُطَّلِبِ. قَالَ: وَإِذَا أَظْرَفُ غُلَامٍ رَأَيْتُهُ قَطُّ وَلَا يَحْسُنُ أَنْ يُتْرَكَ مِثْلُهُ. قَالَ الْمُطَّلِبُ: أَغْفَلْتُهُ وَاللَّهِ! أَمَا وَاللَّهِ لَا أَرْجِعُ إِلَى أَهْلِي وَمَالِي حَتَّى آتِيَهُ. فَأَعْطَاهُ الْحَارِثُ نَاقَتَهُ فَرَكِبَهَا. فَخَرَجَ الْمُطَّلِبُ بْنُ عَبْدِ مَنَافٍ حَتَّى أَتَى الْمَدِينَةَ عَشِيًّا ثُمَّ خَرَجَ بِرَاحِلَتِهِ حَتَّى أَتَى بَنِي عَدِيِّ ابْنِ النَّجَّارِ فَإِذَا بِغِلْمَانٍ مِنْ بَيْنِ ظَهْرَانِيِّ الْمَجْلِسِ، فَلَمَّا نَظَرَ إِلَى ابْنِ أَخِيهِ قَالَ: هَذَا ابْنُ هَاشِمٍ؟ فَقَالَ الْقَوْمُ: نَعَمْ. وَعَرَفَ الْقَوْمُ الْمُطَّلِبَ. فَقَالُوا: نَعَمْ هَذَا ابْنُ أَخِيكَ، فَإِنْ كُنْتَ تُرِيدُ أَخْذَهُ فَالسَّاعَةُ لَا تُعْلَمُ أُمُّهُ فَإِنَّهَا إِنْ عَلِمَتْ حُلْنَا بَيْنَكَ وَبَيْنَهُ. فَأَنَاخَ رَاحِلَتَهُ ثُمَّ دَعَاهُ فَقَالَ: يَا ابْنَ أَخِي أَنَا عَمُّكَ وَقَدْ أَرَدْتُ الذَّهَابَ بِكَ إِلَى قَوْمِكَ فَارْكَبْ. فَوَاللَّهِ مَا كَذَبَ أَنْ جَلَسَ عَلَى عَجُزِ الرَّحْلِ وَجَلَسَ الْمُطَّلِبُ عَلَى الرَّحْلِ ثُمَّ بَعَثَ رَاحِلَتَهُ فَانْطَلَقَ بِهِ. فَلَمَّا عَلِمَتْ أُمُّهُ أَنَّ عَمَّهُ ذَهَبَ بِهِ عَلِقَتْ تَدْعُو مِنْ حُزْنِهَا عَلَى ابْنِهَا وَقَالَتْ: كُنَّا وُلَاةَ حُمِّهِ وَرُمِّهِ حَتَّى إِذَا قَامَ عَلَى أَتَمِّهِ     انْتَزَعُوهُ غِيلَةً مِنْ أَمِّهِ وَغَلَبَ الْأَخْوَالَ حَقُّ عَمِّهِ وَقِيلَ إِنَّهُ أَخَذَهُ بِإِذْنِ أُمِّهِ. وَلَمَّا دَخَلَ الْمُطَّلِبُ مَكَّةَ دَخَلَ ضَحْوَةً مُرْدِفُهُ خَلْفَهُ وَالنَّاسُ فِي أَسْوَاقِهِمْ وَمَجَالِسِهِمْ، فَقَامُوا يُرَحِّبُونَ بِهِ وَيَقُولُونَ: مَنْ هَذَا مَعَكَ؟ فَيَقُولُ هَذَا عَبْدِي ابْتَعْتُهُ بِيَثْرِبَ. ثُمَّ خَرَجَ بِهِ حَتَّى جَاءَ الْحَزْوَرَةَ فَابْتَاعَ لَهُ حُلَّةً، ثُمَّ أَدْخَلَهُ عَلَى امْرَأَتِهِ خَدِيجَةَ ابْنَةِ سَعِيدِ بْنِ سَعْدِ بْنِ سَهْمٍ، فَلَمَّا كَانَ الْعَشِيَّ أَلْبَسَهُ الْحُلَّةَ ثُمَّ أَجْلَسَهُ فِي مَجْلِسِ بَنِي عَبْدِ مَنَافٍ وَأَخْبَرَهُمْ خَبَرَهُ. وَجَعَلَ بَعْدَ ذَلِكَ يَخْرُجُ فِي تِلْكَ الْحُلَّةِ فَيَطُوفُ فِي سِكَكِ مَكَّةَ وَكَانَ أَحْسَنَ النَّاسِ وَجْهًا فَيَقُولُونَ: هَذَا عَبْدُ الْمُطَّلِبِ. لِقَوْلِ الْمُطَّلِبِ: هَذَا عَبْدِي. فَثَبَتَ اسْمُهُ عَبْدُ الْمُطَّلِبِ. وَتَرَكَ شَيْبَةَ. وَكَانَ عَبْدُ الْمُطَّلِبِ يُكْثِرُ زِيَارَةَ أَخْوَالِهِ وَيَبِرُّهُمْ. حُمَّةٌ: بِحَاءٍ مُهْمَلَةٍ يَجُوزُ ضَمُّهَا وَفَتْحُهَا يَعْنِي قَلِيلَةً. رُمَّةٌ: بِرَاءٍ يَجُوزُ فَتْحُهَا وَضَمُّهَا يَعْنِي كَثِيرَةً. وَرَوَى الْبَلَاذُرِيُّ عَنْ مُحَمَّدِ بْنِ السَّائِبِ وَغَيْرِهِ قَالُوا: كَانَ عَبْدُ الْمُطَّلِبِ مِنْ حُلَمَاءِ قُرَيْشٍ وَحُكَمَائِهَا، وَكَانَ نَدِيمُهُ حَرْبَ بْنَ أُمَيَّةَ بْنِ عَبْدِ شَمْسِ بْنِ عَبْدِ مَنَافٍ، وَكَانَ فِي جِوَارِ عَبْدِ الْمُطَّلِبِ يَهُودِيٌّ يُقَالُ لَهُ أَذَيْنَةُ وَكَانَ الْيَهُودِيُّ يَتَسَوَّقُ فِي أَسْوَاقِ تِهَامَةَ بِمَالِهِ، فَغَاظَ ذَلِكَ حَرْبًا فَأَلَّبَ عَلَيْهِ فِتْيَانَ قُرَيْشٍ وَقَالَ: هَذَا الْعِلْجُ الَّذِي يَقْطَعُ إِلَيْكُمْ وَيَخُوضُ فِي بِلَادِكُمْ بِمَالٍ جَمٍّ كَثِيرٍ مِنْ غَيْرِ جَوَارٍ وَلَا خَيْلٍ، وَاللَّهِ لَوْ قَتَلْتُمُوهُ وَأَخَذْتُمْ مَالَهُ مَا خِفْتُمْ تَبِعَةً وَلَا عَرَضَ لَكُمْ أَحَدٌ يَطْلُبُ دَمَهُ. فَشَدَّ عَلَيْهِ عَامِرُ بْنُ عَبْدِ مَنَافِ بْنِ عَبْدِ الدَّارِ بْنِ قُصَيٍّ وَصَخْرُ بْنُ عَمْرِو بْنِ كَعْبِ بْنِ سَعْدِ بْنِ تَيْمِ بْنِ مُرَّةَ فَقَتَلَاهُ. فَجَعَلَ عَبْدُ الْمُطَّلِبِ لَا يَعْرِفُ لَهُ قَاتِلًا، فَلَمْ يَزَلْ يَبْحَثُ عَنْ أَمْرِهِ حَتَّى عَرَفَ خَبَرَهُ، فَأَتَى حَرْبَ بْنَ أُمَيَّةَ فَأَنَّبَهُ بِصَنِيعِهِ وَطَلَبَ دَمَ جَارِهِ، فَأَجَارَ حَرْبٌ قَاتِلِيهِ وَلَمْ يُسَلِّمْهُمَا وَأَخْفَاهُمَا، وَطَالَبَهُ عَبْدُ الْمُطَّلِبِ بِهِمَا فَتَغَالَظَا فِي الْقَوْلِ حَتَّى دَعَاهُمَا الْمَحْكُّ وَاللَّجَاجُ إِلَى الْمُنَافَرَةِ، فَجَعَلَا بَيْنَهُمَا النَّجَاشِيَّ صَاحِبَ الْحَبَشَةِ، فَأَبَى أَنْ يَدْخُلَ بَيْنَهُمَا، فَجَعَلَا بَيْنَهُمَا نُفَيْلَ بْنَ عَبْدِ الْعُزَّى بْنِ رَبَاحِ بْنِ عَبْدِ اللَّهِ بْنِ قُرْطِ بْنِ رَزَاحِ بْنِ عَدِيِّ بْنِ كَعْبِ بْنِ لُؤَيٍّ جَدَّ عُمَرَ بْنِ الْخَطَّابِ، فَقَالَ لِحَرْبٍ: يَا أَبَا عَمْرٍو تُنَافِرُ رَجُلًا هُوَ أَطْوَلُ مِنْكَ قَامَةً، وَأَوْسَمُ مِنْكَ وَسَامَةً، وَأَعْظَمُ مِنْكَ هَامَةً، وَأَقَلُّ مِنْكَ لَامَةً. وَأَكْثَرُ مِنْكَ وَلَدًا، وَأَجْزَلُ مِنْكَ صَفَدًا، وَأَطْوَلُ مِنْكَ مَدَدًا، وَإِنِّي لَأَقُولُ قَوْلِي هَذَا، وَإِنَّكَ لَبَعِيدُ الْغَضَبِ، رَفِيعُ الصِّيتِ فِي الْعَرَبِ، جِلْدُ الْمَرِيرَةِ، تُحِبُّكَ الْعَشِيرَةُ، وَلَكِنَّكَ نَافَرْتَ مُنْفِرًا. فَنَفَرَ عَبْدُ الْمُطَّلِبِ، فَغَضِبَ حَرْبٌ. وَأَغْلَظَ لِنُفَيْلٍ وَقَالَ: مِنِ انْتِكَاسِ الدَّهْرِ جُعِلْتَ حَكَمًا. وَكَانَتِ الْعَرَبُ تَتَحَاكَمُ إِلَيْهِ فَقَالَ فِي ذَلِكَ نُفَيْلٌ: أَوْلَادُ شَيْبَةَ أَهْلُ الْمَجْدِ قَدْ عَلِمَتْ     عُلْيَا مَعَدٍّ إِذَا مَا هَزْهَزَ الْوَرَعُ وَشَيْخُهُمْ خَيْرُ شَيْخٍ لَسْتَ تَبْلُغُهُ     أَنِّي وَلَيْسَ بِهِ سُخْفٌ وَلَا طَمَعُ يَا حَرْبُ مَا بَلَغَتْ مَسْعَاتُكُمْ هُبَعًا     يَسْقِي الْحَجِيجَ وَمَاذَا يَبْلُغُ الْهُبَعُ أَبُوكُمَا وَاحِدٌ وَالْفَرْعُ بَيْنَكُمَا     مِنْهُ الْعِشَاشُ وَمِنْهُ النَّاضِرُ الْيَنَعُ فَتَرَكَ عَبْدُ الْمُطَّلِبِ مُنَ آدَمَةَ حَرْبٍ، وَنَآدَمَ عَبْدَ اللَّهِ بْنَ جُدْعَانَ بْنِ عَمْرِو بْنِ كَعْبِ بْنِ سَعْدِ ابْنِ تَيْمِ بْنِ مُرَّةَ. وَلَمْ يُفَارِقْ حَرْبًا حَتَّى أَخَذَ مِنْهُ مِائَةَ نَاقَةٍ وَدَفَعَهَا إِلَى ابْنِ عَمِّ الْيَهُودِيِّ، وَارْتَجَعَ مَالَهُ إِلَّا شَيْئًا يَسِيرًا كَانَ قَدْ تَلِفَ فَغَرِمَهُ مِنْ مَالِهِ. فَقَالَ الْأَرْقَمُ بْنُ نَضْلَةَ بْنِ هَاشِمٍ فِي ذَلِكَ: وَقَبْلَكَ مَا أَرْدَى أُمَيَّةَ هَاشِمٌ     فَأَوْرَدَهُ عَمْرٌو إِلَى شَرِّ مَوْرِدِ أَيَا حَرْبُ قَدْ حَارَبْتُ غَيْرَ مُقَصِّرٍ     شَآكَ إِلَى الْغَايَاتِ طَلَّاعَ أَنْجُدِ

     ✧ b. ʿAbd al-Muṭṭalib ʿAbd al-Muṭṭalib: a form derived from "al-ṭalab" (seeking). He was given the kunyah Abū al-Ḥārith and Abū al-Baṭḥāʾ, and his name was Shaybah al-Ḥamd. Al-Suhaylī said: This is the correct view. It was also said: ʿĀmir. Abū ʿUmar, may God Almighty have mercy on him, said: It is not sound. There was disagreement as to why he was named Shaybah. It was said: He was born with a gray hair on his head, which was visible in his forelock. It was also said: Because his father had enjoined that upon his mother. He was given the title ʿAbd al-Muṭṭalib because his father Hāshim came to Madinah as a merchant and stayed with ʿAmr b. Zayd b. Labīd b. Khidāsh b. ʿĀmir b. Ghanm b. ʿAdī al-Najjār. Muṣʿab mentioned this lineage. Al-Zuhrī said: ʿAmr b. Zayd b. ʿAdī b. al-Najjār. Ibn Isḥāq, may God Almighty have mercy on him, said: Zayd b. ʿAmr b. Asad b. Ḥarām b. Khidāsh b. Jundab b. ʿAdī b. al-Najjār. He caught sight of his daughter Salmā bt. ʿAmr, and she pleased him, so he sought her hand from her father, who married her to him on the condition that she would not give birth to a child except among her own people. Hāshim departed without consummating the marriage with her until he returned, then he consummated it with her among her people and resided with her for some years. Then he set out with her to Makkah, and when she became heavy with child, he took her out and placed her with her father and went on to Syria, where he died at Gaza on that journey. She gave birth to ʿAbd al-Muṭṭalib, who remained in Madinah for seven or eight years. Then a man from the people of Tihāmah, from the Banū al-Ḥārith b. ʿAbd Manāf, passed through Madinah and found boys shooting arrows, and among them was a boy who, when he hit, would say: "I am the son of Hāshim, I am the son of the lord of al-Baṭḥāʾ." The man said to him: "From whom are you, boy?" He said: "I am Shaybah b. Hāshim b. ʿAbd Manāf." The man went away until he reached Makkah, where he found al-Muṭṭalib b. ʿAbd Manāf sitting in al-Ḥijr. He said to him: "Arise, Abū al-Ḥārith." He rose to meet him, and the man said: "Know that I have just come from Yathrib, where I found boys shooting arrows." He told him what he had seen of ʿAbd al-Muṭṭalib. He said: "He is the most elegant boy I have ever seen, and it is not fitting that the like of him be left." Al-Muṭṭalib said: "By God, I neglected him! By God, I will not return to my family and wealth until I go to him." Al-Ḥārith gave him his she-camel, and he rode it. Al-Muṭṭalib b. ʿAbd Manāf set out until he reached Madinah in the evening. Then he went out with his riding beast until he came to the Banū ʿAdī b. al-Najjār, where there were boys among those present in the assembly. When he saw his brother's son, he said: "Is this the son of Hāshim?" The people said: "Yes." The people recognized al-Muṭṭalib and said: "Yes, this is your brother's son. If you intend to take him, do it now, before his mother learns; for if she learns, we will come between you and him." He made his riding beast kneel, then called him and said: "O son of my brother, I am your uncle, and I wish to take you to your people, so mount." By God, no sooner had he seated him on the rear of the saddle than al-Muṭṭalib sat on the saddle, then he urged his riding beast on and departed with him. When his mother learned that his uncle had taken him away, she clung to calling out in her grief for her son and said: We were guardians of his little and his much, until when he stood at his full height, they snatched him from his mother by stealth, And the right of the paternal uncle overcame the maternal uncles. And it was said that he took him with his mother's permission. When al-Muṭṭalib entered Makkah, he entered in the forenoon with the boy riding behind him, while the people were in their markets and gatherings. They rose to welcome him and said: "Who is this with you?" He would say: "This is my slave; I bought him in Yathrib." Then he went out with him until he came to al-Ḥazwarah, where he bought him a fine suit, and then he brought him in to his wife Khadījah bt. Saʿīd b. Saʿd b. Sahm. In the evening, he dressed him in the fine suit and seated him in the assembly of the Banū ʿAbd Manāf, and told them his story. After that, he would go out in that fine suit and walk around the streets of Makkah, and he was the most handsome of people in face, so they would say: "This is ʿAbd al-Muṭṭalib," because of al-Muṭṭalib's saying: "This is my slave." Thus his name became fixed as ʿAbd al-Muṭṭalib, and Shaybah was abandoned. ʿAbd al-Muṭṭalib used to visit his maternal uncles frequently and treat them kindly. Ḥummah: with an unpointed ḥāʾ, it may be vocalized with ḍammah or fatḥah, meaning a little. Rummah: with a rāʾ, it may be vocalized with fatḥah or ḍammah, meaning a great deal. Al-Balādhurī narrated from Muḥammad b. al-Sāʾib and others that they said: ʿAbd al-Muṭṭalib was one of the forbearing and wise men of Quraysh. His drinking companion was Ḥarb b. Umayyah b. ʿAbd Shams b. ʿAbd Manāf. In the protection of ʿAbd al-Muṭṭalib there was a Jew called Adhīnah, and the Jew used to trade in the markets of Tihāmah with his wealth. That enraged Ḥarb, so he incited the youths of Quraysh against him and said: "This foreigner cuts across to you and roams through your lands with abundant, plentiful wealth, without protection or horses. By God, if you were to kill him and take his wealth, you would fear no consequence, and no one would confront you seeking his blood." ʿĀmir b. ʿAbd Manāf b. ʿAbd al-Dār b. Quṣayy and Ṣakhr b. ʿAmr b. Kaʿb b. Saʿd b. Taym b. Murrah attacked him and killed him. ʿAbd al-Muṭṭalib did not know his killer, and he kept investigating his affair until he learned its news. He came to Ḥarb b. Umayyah and reproached him for his deed and demanded the blood of his protégé. Ḥarb granted protection to his killers and did not hand them over, but hid them. ʿAbd al-Muṭṭalib pressed him for them, and they exchanged harsh words until contention and obstinacy drove them to a contest of honor (munāfarah). They appointed as arbiter between them the Negus, the ruler of Abyssinia, but he refused to intervene between them. So they appointed between them Nufayl b. ʿAbd al-ʿUzzā b. Rabāḥ b. ʿAbd Allāh b. Qurṭ b. Razāḥ b. ʿAdī b. Kaʿb b. Luʾayy, the ancestor of ʿUmar b. al-Khaṭṭāb. He said to Ḥarb: "O Abū ʿAmr, do you contend in honor with a man who is taller than you in stature, more handsome than you in appearance, greater than you in head, fewer than you in blame, more numerous than you in children, more generous than you in gifts, and longer than you in reach? I say this, and you are far from anger, of high repute among the Arabs, firm in resolve, loved by your kinsmen, but you have contended with one who is bound to win." So ʿAbd al-Muṭṭalib won the contest, and Ḥarb became angry. He spoke harshly to Nufayl and said: "It is one of the reversals of time that you have been made an arbiter." The Arabs used to refer their disputes to him. Nufayl said about that: The sons of Shaybah are people of glory; the high ones of Maʿadd have known, when the timid quiver, And their elder is the best elder; you cannot reach him. Truly, there is no folly or greed in him. O Ḥarb, your pursuits have not attained a weaned camel colt; it gives water to the pilgrims, and what can a weaned colt attain? Your fathers are one, and the branch between you: from it are the tangled ones, and from it the fresh, ripe fruit. So ʿAbd al-Muṭṭalib abandoned the rights of Ḥarb's alliance, and he allied with ʿAbd Allāh b. Judʿān b. ʿAmr b. Kaʿb b. Saʿd b. Taym b. Murrah. He did not part from Ḥarb until he took from him a hundred she-camels and gave them to the son of the Jew's cousin, and he recovered his wealth except for a little that had been lost, which he paid from his own property. Al-Arqam b. Naḍlah b. Hāshim said about that: Before you, Hāshim destroyed Umayyah, and ʿAmr led him to the worst watering place. O Ḥarb, you have fought one who is not remiss; one who climbs to the goals, a clamberer of highlands.

167. Tarikh (al-Tabari) 421No grade recorded

     أولاد عبد المطلب بن هاشم أَوْلَادُ عَبْدِ الْمُطَّلِبِ بْنِ هَاشِمٍ   [ عَدَدُهُمْ وَأُمَّهَاتُهُمْ ] قَالَ ابْنُ هِشَامٍ: فَوَلَدَ عَبْدُ الْمُطَّلِبِ بْنُ هَاشِمٍ عَشَرَةَ نَفَرٍ وَسِتَّ نِسْوَةٍ: الْعَبَّاسَ وَحَمْزَةَ، وَعَبْدَ اللَّهِ، وَأَبَا طَالِبٍ - وَاسْمُهُ عَبْدُ مَنَافٍ - وَالزُّبَيْرَ، وَالْحَارِثَ، وَحَجْلًا، وَالْمُقَوِّمَ، وَضِرَارًا، وَأَبَا لَهَبٍ - وَاسْمُهُ عَبْدُ الْعُزَّى - وَصَفِيَّةَ، وَأُمَّ حَكِيمٍ الْبَيْضَاءَ، وَعَاتِكَةَ، وَأُمَيْمَةَ، وَأَرَوَى، وبَرَّةَ. فَأُمُّ الْعَبَّاسِ وَضِرَارٍ: نُكَيْلَةُ بِنْتُ جَنَابِ بْنِ كُلَيْبِ بْنِ مَالِكِ بْنِ عَمْرِو بْنِ عَامِرِ بْنِ زَيْدِ مَنَاةَ بْنِ عَامِرٍ - وَهُوَ الضَّحْيَانُ - بْنُ سَعْدِ بْنِ الْخَزْرَجِ بْنِ تَيْمِ اللَّاتِ بْنِ النَّمِرِ بْنِ قَاسِطِ بْنِ هِنْبِ بْنِ أَفْصَى بْنِ جَدِيلَةَ بْنِ أَسَدِ بْنِ رَبِيعَةَ بْنِ نِزَارٍ. وَيُقَالُ: أَفْصَى ابْنُ دُعْمِيِّ بْنِ جَدِيلَةَ. وَأُمُّ حَمْزَةَ وَالْمُقَوَّمِ وَحَجْلٍ، وَكَانَ يُلَقَّبُ بِالْغَيْدَاقِ لِكَثْرَةِ خَيْرِهِ وَسَعَةِ مَالِهِ، وَصَفِيَّةَ: هَالَةُ بِنْتُ وُهَيْبِ بْنِ عَبْدِ مَنَاةَ بْنِ زُهْرَةَ بْنِ كِلَابِ بْنِ مُرَّةَ بْنِ كَعْبِ بْنِ لُؤَيٍّ. وَأُمُّ عَبْدِ اللَّهِ، وَأَبِي طَالِبٍ، وَالزُّبَيْرِ، وَجَمِيعِ النِّسَاءِ غَيْرَ صَفِيَّةَ: فَاطِمَةُ بِنْتُ عَمْرِو بْنِ عَائِذِ بْنِ عِمْرَانَ بْنِ مَخْزُومِ بْنِ يَقَظَةَ بْنِ مُرَّةَ بْنِ كَعْبِ بْنِ لُؤَيِّ بْنِ غَالِبِ بْنِ فِهْرِ بْنِ مَالِكِ بْنِ النَّضْرِ. وَأُمُّهَا: صَخْرَةُ بِنْتُ عَبْدِ بْنِ عِمْرَانَ بْنِ مَخْزُومِ بْنِ يَقَظَةَ بْنِ مُرَّةَ بْنِ كَعْبِ بْنِ لُؤَيِّ بْنِ غَالِبِ بْنِ فِهْرِ بْنِ مَالِكِ بْنِ النَّضْرِ. وَأُمُّ صَخْرَةَ: تَخْمُرُ بِنْتُ عَبْدِ بْنِ قُصَيِّ بْنِ كِلَابِ بْنِ مُرَّةَ بْنِ كَعْبِ بْنِ لُؤَيِّ بْنِ غَالِبِ بْنِ فِهْرِ بْنِ مَالِكِ بْنِ النَّضْرِ. وَأُمُّ الْحَارِثِ بْنِ عَبْدِ الْمُطَّلِبِ: سَمْرَاءُ بِنْتُ جُنْدُبِ بْنِ جُحَيْرِ بْنِ رِئَابِ بْنِ حَبِيبِ بْنِ سُوَاءَةَ بْنِ عَامِرِ بْنِ صَعْصَعَةَ بْنِ مُعَاوِيَةَ بْنِ بَكْرِ بْنِ هَوَازِنَ بْنِ مَنْصُورِ بْنِ عِكْرِمَةَ. وَأُمُّ أَبِي لَهَبٍ: لُبْنَى بِنْتُ هَاجَرَ بْنِ عَبْدِ مَنَافِ بْنِ ضَاطِرَ بْنِ حُبْشِيَّةَ بْنِ سَلُولَ بْنِ كَعْبِ بْنِ عَمْرٍو الْخُزَاعِيِّ.

     ✧ The Children of ʿAbd al-Muṭṭalib b. Hāshim [Their Number and Their Mothers] Ibn Hishām said: ʿAbd al-Muṭṭalib b. Hāshim begot ten males and six females: al-ʿAbbās, Ḥamzah, ʿAbd Allāh, Abū Ṭālib—whose name was ʿAbd Manāf—al-Zubayr, al-Ḥārith, Ḥajl, al-Muqawwim, Ḍirār, Abū Lahab—whose name was ʿAbd al-ʿUzzā—Ṣafiyyah, Umm Ḥakīm al-Bayḍāʾ, ʿĀtikah, Umaymah, Arwā, and Barrah. The mother of al-ʿAbbās and Ḍirār was Nukaylah bt. Janāb b. Kulayb b. Mālik b. ʿAmr b. ʿĀmir b. Zayd Manāt b. ʿĀmir—and he is al-Ḍaḥyān—b. Saʿd b. al-Khazraj b. Taym Allāt b. al-Namir b. Qāsiṭ b. Hinb b. Afṣā b. Jadīlah b. Asad b. Rabīʿah b. Nizār. And it is said: Afṣā b. Duʿmiyy b. Jadīlah. The mother of Ḥamzah, al-Muqawwim, Ḥajl—and he was nicknamed al-Ghaydāq for the abundance of his goodness and the vastness of his wealth—and Ṣafiyyah was Hālah bt. Wuhayb b. ʿAbd Manāf b. Zuhrah b. Kilāb b. Murrah b. Kaʿb b. Luʾayy. The mother of ʿAbd Allāh, Abū Ṭālib, al-Zubayr, and all the females other than Ṣafiyyah was Fāṭimah bt. ʿAmr b. ʿĀʾidh b. ʿImrān b. Makhzūm b. Yaqaẓah b. Murrah b. Kaʿb b. Luʾayy b. Ghālib b. Fihr b. Mālik b. al-Naḍr. Her mother was Ṣakhr bt. ʿAbd b. ʿImrān b. Makhzūm b. Yaqaẓah b. Murrah b. Kaʿb b. Luʾayy b. Ghālib b. Fihr b. Mālik b. al-Naḍr. The mother of Ṣakhr was Takhumur bt. ʿAbd b. Quṣayy b. Kilāb b. Murrah b. Kaʿb b. Luʾayy b. Ghālib b. Fihr b. Mālik b. al-Naḍr. The mother of al-Ḥārith b. ʿAbd al-Muṭṭalib was Samrāʾ bt. Jundub b. Juḥayr b. Riʾāb b. Ḥabīb b. Suwāʾah b. ʿĀmir b. Ṣaʿṣaʿah b. Muʿāwiyah b. Bakr b. Hawāzin b. Manṣūr b. ʿIkrimah. The mother of Abū Lahab was Lubnā bt. Hājar b. ʿAbd Manāf b. Ḍāṭir b. Ḥubshiyyah b. Salūl b. Kaʿb b. ʿAmr al-Khuzāʿī.

168. Tarikh (al-Tabari) 422No grade recorded

     هَاشِمٌ: اسْمُ فَاعِلٍ مِنَ الْهَشْمِ وَهُوَ كَسْرُ الشَّيْءِ الْيَابِسِ وَالْأَجْوَفِ. وَاسْمُهُ عَمْرُو الْعُلَا، وَهُوَ مَنْقُولٌ إِمَّا مِنَ الْعَمْرِ بِفَتْحِ الْعَيْنِ الَّذِي هُوَ مِنَ الْعُمْرِ بِضَمِّهَا أَيِ الْبَقَاءُ، ذَكَرَهُ أَبُو الْفَتْحِ ابْنُ جِنِّيٍّ رَحِمَهُ اللَّهُ تَعَالَى فِي الْمَبْهَجِ وَأَنْشَدَ لِأَبِي الْقَمَاقِمِ: يَا رَبِّ زِدْ مِنْ عُمْرِهِ فِي عُمْرِي وَاسْتَوْفِ مِنِّي يَا إِلَهِي نَذْرِي وَيُحْكَى أَنَّ عِيسَى بْنَ عُمَرَ سَأَلَ عَمْرَو بْنَ عُبَيْدٍ فَقَالَ: لِمَ سُمِّيتَ عَمْرًا؟ فَقَالَ لَهُ: الْعَمْرُ الْبَقَاءُ أَطَالَ اللَّهُ عَمْرَكَ وَعُمْرَكَ. قَالَ ابْنُ دِحْيَةَ رَحِمَهُ اللَّهُ تَعَالَى: إِنِ اسْتُعْمِلَ الْعَمْرُ فِي الْقَسَمِ فَالْفَتْحُ لَا غَيْرَ. قَالَ تَعَالَى: لَعَمْرُكَ إِنَّهُمْ لَفِي سَكْرَتِهِمْ يَعْمَهُونَ. أَوْ مِنْ غَيْرِهِ مِمَّا هُوَ مَذْكُورٌ فِي الرَّوْضِ وَالزَّهْرِ وَغَيْرِهِمَا. وَكُنْيَتُهُ أَبُو نَضْلَةَ، وَإِنَّمَا قِيلَ لَهُ هَاشِمٌ لِأَنَّهُ أَوَّلُ مَنْ هَشَّمَ الثَّرِيدَ لِقَوْمِهِ بِمَكَّةَ وَأَطْعَمَهُ. ذَلِكَ أَنَّ أَهْلَ مَكَّةَ أَصَابَهُمْ جَهْدٌ وَشِدَّةٌ فَرَحَلَ إِلَى فِلَسْطِينَ فَاشْتَرَى مِنْهَا دَقِيقًا كَثِيرًا وَكَعْكًا وَقَدِمَ بِذَلِكَ إِلَى مَكَّةَ فَأَمَرَ بِهِ فَخُبِزَ ثُمَّ نَحَرَ جَزُورًا وَجَعَلَهَا ثَرِيدًا عَمَّ بِهِ أَهْلَ مَكَّةَ، وَلَا زَالَ يَفْعَلُ ذَلِكَ حَتَّى اسْتَكْفَوْا. وَهُوَ أَوَّلُ مَنْ سَنَّ الرِّحْلَتَيْنِ، رِحْلَةَ الشِّتَاءِ إِلَى الْحَبَشَةِ وَرِحْلَةَ الصَّيْفِ إِلَى الشَّامِ  . قَالَ الرُّشَاطِيُّ: كَانَتْ قُرَيْشٌ تِجَارَتُهُمْ لَا تَعْدُو مَكَّةَ، وَكَانَتِ الْأَعَاجِمُ تَقْدَمُ عَلَيْهِمْ بِالسِّلَعِ فَيَشْتَرُونَ مِنْهُمْ، حَتَّى رَكِبَ هَاشِمٌ إِلَى الشَّامِ فَنَزَلَ بِقَيْصَرَ وَكَانَ كُلَّ يَوْمٍ يَذْبَحُ شَاةً فَيَصْنَعُ جَفْنَةَ ثَرِيدٍ وَيَدْعُو مَنْ حَوْلَهُ فَيَأْكُلُونَ فَذَكَرَ ذَلِكَ لِقَيْصَرَ أَنَّ هَا هُنَا رَجُلًا مِنْ قُرَيْشٍ يَهْشِمُ الْخُبْزَ ثُمَّ يَصُبُّ عَلَيْهِ الْمَرَقَ وَيُفْرِغُ عَلَيْهِ اللَّحْمَ، وَإِنَّمَا كَانَتِ الْعَجَمُ تَضَعُ الْمَرَقَ فِي الصِّحَافِ ثُمَّ تَأْتَدِمُ عَلَيْهِ بِالْخُبْزِ، فَدَعَا بِهِ قَيْصَرُ وَكَلَّمَهُ فَأَعْجَبَهُ كَلَامَهُ وَأُعْجِبَ بِهِ وَجَعَلَ يُرْسِلُ إِلَيْهِ وَيَدْخُلُ عَلَيْهِ، فَلَمَّا رَأَى مَكَانَهُ مِنْهُ قَالَ: أَيُّهَا الْمَلِكُ إِنَّ لِي قَوْمًا وَهُمْ تُجَّارُ الْعَرَبِ فَإِنْ رَأَيْتَ أَنْ تَكْتُبَ لِي كِتَابًا تُؤَمِّنُهُمْ وَتُؤَمِّنُ تِجَارَتَهُمْ فَيَقْدَمُوا عَلَيْكَ بِمَا يُسْتَظْرَفُ مِنْ أُدْمِ الْحِجَازِ وَثِيَابِهِ فَيُمَكَّنُوا مِنْ بَيْعِهِ عِنْدَكُمْ فَهُوَ أَرْخَصُ عَلَيْكُمْ. فَكَتَبَ لَهُ كِتَابَ أَمَانٍ لِمَنْ أَتَى مِنْهُمْ فَأَقْبَلَ هَاشِمٌ بِالْكِتَابِ فَجَعَلَ كُلَّمَا مَرَّ بِحَيٍّ مِنَ الْعَرَبِ عَلَى طَرِيقِ الشَّامِ أَخَذَ لَهُمْ مِنْ أَشْرَافِهِمْ إِيلَافًا، وَالْإِيلَافُ أَنْ يَأْمَنُوا عِنْدَهُمْ وَفِي طَرِيقِهِمْ وَأَرْضِهِمْ بِغَيْرِ حِلْفٍ، إِنَّمَا هُوَ أَمَانُ الطَّرِيقِ، فَأَخَذَ هَاشِمٌ الْإِيلَافَ فِيمَنْ بَيْنَهُ وَبَيْنَ الشَّامِ حَتَّى قَدِمَ مَكَّةَ فَأَعْطَاهُمُ الْكِتَابَ، فَكَانَ ذَلِكَ أَعْظَمَ بَرَكَةً. ثُمَّ خَرَجُوا بِتِجَارَةٍ عَظِيمَةٍ وَخَرَجَ هَاشِمٌ مَعَهُمْ يَجُوزُهُمْ وَيُوَفِّيهِمْ إِيلَافَهُمُ الَّذِي أَخَذَ لَهُمْ مِنَ الْعَرَبِ، فَلَمْ يَبْرَحْ يَجْمَعُ بَيْنَهُمْ وَبَيْنَ الْعَرَبِ حَتَّى وَرَدَ الشَّامَ. وَمَاتَ فِي تِلْكَ السَّفْرَةِ بِغَزَّةَ. فَهَذَا سَبَبُ تَسْمِيَتِهِ بِهَاشِمٍ. كَذَا قَالَهُ الرُّشَاطِيُّ رَحِمَهُ اللَّهُ تَعَالَى. وَمَا ذَكَرْنَاهُ فِي سَبَبِ تَسْمِيَتِهِ هَاشِمًا هُوَ الْمَشْهُورُ. وَلَا مَانِعَ أَنْ يَكُونَ سُمِّيَ بِبِلَادِ مَكَّةَ هَاشِمًا لِمَا تَقَدَّمَ، وَبِبِلَادِ قَيْصَرَ كَذَلِكَ. وَاللَّهُ تَعَالَى أَعْلَمُ. قَالَ ابْنُ الْكَلْبِيِّ: كَانَ هَاشِمٌ أَكْبَرَ وَلَدِ عَبْدِ مَنَافٍ، وَالْمُطَّلِبُ أَصْغَرَهُمْ  ، أُمُّهُ عَاتِكَةُ بِنْتُ مُرَّةَ السُّلَمِيَّةُ، وَنَوْفَلٌ، وَأُمُّهُ وَاقِدَةُ، وَعَبْدُ شَمْسٍ، فَسَادُوا كُلُّهُمْ، وَكَانَ يُقَالُ لَهُمُ الْمُجَبِّرُونَ. وَهُمْ أَوَّلُ مَنْ أَخَذَ لِقُرَيْشٍ الْعِصَمَ، فَانْتَشَرُوا مِنَ الْحَرَمِ، أَخَذَ لَهُمْ هَاشِمٌ حَبْلًا مِنَ الرُّومِ وَغَسَّانَ بِالشَّامِ، وَأَخَذَ لَهُمْ عَبْدُ شَمْسٍ حَبْلًا مِنَ النَّجَاشِيِّ بِالْحَبَشَةِ، وَأَخَذَ لَهُمْ نَوْفَلٌ حَبْلًا مِنَ الْأَكَاسِرَةِ بِالْعِرَاقِ، وَأَخَذَ لَهُمُ الْمُطَّلِبُ حَبْلًا مِنْ حِمْيَرَ بِالْيَمَنِ، فَاخْتَلَفَتْ قُرَيْشٌ بِهَذَا السَّبَبِ إِلَى هَذِهِ النَّوَاحِي، فَجَبَرَ اللَّهُ بِهِمْ قُرَيْشًا. وَقِيلَ: إِنَّ عَبْدَ شَمْسٍ وَهَاشِمًا تَوْأَمَانِ، وَإِنَّ أَحَدَهُمَا وُلِدَ قَبْلَ الْآخَرِ وَإِصْبَعٌ لَهُ مُلْتَصِقَةٌ بِجَبْهَةِ صَاحِبِهِ فَنُحِّيَتْ، فَسَالَ الدَّمُ، فَقِيلَ يَكُونُ بَيْنَهُمَا دَمٌ. وَوَلِيَ هَاشِمٌ بَعْدَ أَبِيهِ عَبْدِ مَنَافٍ مَا كَانَ إِلَيْهِ مِنَ السِّقَايَةِ وَالرِّفَادَةِ، فَحَسَدَهُ أُمَيَّةُ بْنُ عَبْدِ شَمْسٍ عَلَى رِيَاسَتِهِ وَلِإِطْعَامِهِ، فَتَكَلَّفَ أَنْ يَصْنَعَ صَنِيعَ هَاشِمٍ، فَعَجَزَ عَنْهُ، فَشَمِتَ بِهِ نَاسٌ مِنْ قُرَيْشٍ، فَغَضِبَ وَنَالَ مِنْ هَاشِمٍ وَدَعَاهُ إِلَى الْمُنَافَرَةِ، فَكَرِهَ هَاشِمٌ ذَلِكَ لِسِنِّهِ وَقَدْرِهِ، فَلَمْ تَدَعْهُ قُرَيْشٌ حَتَّى نَافَرَهُ عَلَى خَمْسِينَ نَاقَةٍ وَالْجَلَاءِ عَنْ مَكَّةَ عَشْرَ سِنِينَ، فَرَضِيَ أُمَيَّةُ وَجَعْلَا بَيْنَهُمَا الْكَاهِنَ الْخُزَاعِيَّ، وَهُوَ جَدُّ عَمْرِو بْنِ الْحَمِقِ، وَمَنْزِلُهُ بِعُسْفَانَ. وَكَانَ مَعَ أُمَيَّةَ هَمْهَمَةُ بْنُ عَبْدِ الْعُزَّى الْفِهْرِيُّ، وَكَانَتِ ابْنَتُهُ عِنْدَ أُمَيَّةَ، فَقَالَ الْكَاهِنُ: " وَالْقَمَرِ الْبَاهِرْ، وَالْكَوْكَبِ الزَّاهِرْ، وَالْغَمَامِ الْمَاطِرْ، وَمَا بِالْجَوِّ مِنْ طَائِرْ، وَمَا اهْتَدَى بِعَلَمٍ مُسَافِرْ، مِنْ مُنْجِدٍ وَغَائِرْ، لَقَدْ سَبَقَ هَاشِمٌ أُمَيَّةَ إِلَى الْمَآثِرْ، أَوَّلٌ مِنْهُ وَآخِرْ، وَأَبُو هَمْهَمَةَ بِذَلِكَ خَابِرْ ". فَقَضَى لِهَاشِمٍ بِالْغَلَبَةِ، وَأَخَذَ هَاشِمٌ الْإِبِلَ فَنَحَرَهَا وَأَطْعَمَهَا، وَغَابَ أُمَيَّةُ عَنْ مَكَّةَ بِالشَّامِ عَشْرَ سِنِينَ. فَكَانَتْ هَذِهِ أَوَّلَ عَدَاوَةٍ وَقَعَتْ بَيْنَ هَاشِمٍ وَأُمِّيَّةَ. وَكَانَ يُقَالُ لِهَاشِمٍ وَالْمُطَّلِبِ الْبَدْرَانِ لِجَمَالِهِمَا. وَمَاتَ هَاشِمٌ بِغَزَّةَ وَلَهُ عِشْرُونَ سَنَةً، وَقِيلَ: خَمْسٌ وَعِشْرُونَ سَنَةً. وَهُوَ أَوَّلُ مَنْ مَاتَ مِنْ بَنِي عَبْدِ مَنَافٍ  ثُمَّ مَاتَ عَبْدُ شَمْسٍ بِمَكَّةَ فَقُبِرَ بِأَجْيَادَ. ثُمَّ مَاتَ، نَوْفَلٌ بِسَلْمَانَ مِنْ طَرِيقِ الْعِرَاقِ. ثُمَّ مَاتَ الْمُطَّلِبُ بِرَدْمَانَ مِنْ أَرْضِ الْيَمَنِ وَكَانَتِ الرِّفَادَةُ وَالسِّقَايَةُ بَعْدَ هَاشِمٍ إِلَى أَخِيهِ الْمُطَّلِبِ لِصِغَرِ ابْنِهِ عَبْدِ الْمُطَّلِبِ بْنِ هَاشِمٍ.

     ✧ Hāshim: an active participle from al-hashm, which is the breaking of something dry and hollow. His name was ʿAmr al-ʿUlā. It is either derived from al-ʿamr, with fatḥah on the ʿayn, which is from al-ʿumr, with ḍammah on it, meaning abiding. Abu al-Fatḥ Ibn Jinnī, may God Almighty have mercy on him, mentioned this in al-Mubhij and recited for Abū al-Qamāqim: O Lord, increase his ʿumr within my ʿumr / and receive from me, O my God, my vow It is related that ʿĪsā b. ʿUmar asked ʿAmr b. ʿUbayd, saying: Why were you named ʿAmr? He said to him: Al-ʿamr is abiding; may God lengthen your ʿamr and your ʿumr. Ibn Diḥyah, may God Almighty have mercy on him, said: If al-ʿamr is used in an oath, then it is fatḥah only, without exception. God Almighty said: By your ʿamr, indeed they are in their intoxication wandering blindly. Or from something else that is mentioned in al-Rawḍ and al-Zahr and others. His kunyah was Abū Naḍlah. He was only called Hāshim because he was the first to break tharīd for his people in Makkah and feed it to them. That is because the people of Makkah suffered hardship and distress, so he traveled to Palestine and bought from it much flour and kaʿk, and arrived with that in Makkah. He ordered it to be baked, then he slaughtered a camel and made it into tharīd, with which he fed all the people of Makkah. He continued doing that until they had enough. He was the first to establish the two journeys: the winter journey to Abyssinia and the summer journey to Syria. Al-Rushāṭī said: Quraysh's trade did not go beyond Makkah. The non-Arabs used to come to them with goods, and they would buy from them, until Hāshim rode to Syria and alighted with Caesar. Every day he would slaughter a ewe and make a large bowl of tharīd, and invite those around him, and they would eat. It was mentioned to Caesar that here is a man from Quraysh who breaks bread, then pours broth over it and empties meat onto it. The non-Arabs used only to put broth in bowls and then use bread as a sop with it. Caesar summoned him and spoke with him, and his speech pleased him, and he was impressed by him. He began sending for him, and he would enter upon him. When Hāshim saw his standing with him, he said: O king, I have a people, and they are the merchants of the Arabs. If you see fit to write me a document granting them security and securing their trade, so that they may come to you with what is prized of the condiments and garments of the Hejaz, and be enabled to sell it among you, it will be cheaper for you. So he wrote him a document of safe conduct for whoever came from among them. Hāshim returned with the document, and every time he passed by a clan of the Arabs along the road to Syria, he took for them from their nobles an īlāf. Al-īlāf is that they be safe among them and in their road and their land without a pact; it is only a safe-conduct of the road. Hāshim took the īlāf from those between him and Syria until he reached Makkah and gave them the document. That was a great blessing. Then they went out with great merchandise, and Hāshim went out with them, passing them through and fulfilling for them the īlāf he had taken for them from the Arabs. He did not cease bringing them together with the Arabs until he arrived in Syria. He died on that journey in Ghazzah. This is the reason for his being named Hāshim. Thus said al-Rushāṭī, may God Almighty have mercy on him. What we have mentioned regarding the reason for his being named Hāshim is the well-known one. There is no impediment to his having been named Hāshim in the lands of Makkah for what preceded, and in the lands of Caesar likewise. And God Almighty knows best. Ibn al-Kalbī said: Hāshim was the eldest of the sons of ʿAbd Manāf, and al-Muṭṭalib was the youngest of them. His mother was ʿĀtikah bt. Murrah al-Sulamiyyah, and Nawfal, whose mother was Wāqidah, and ʿAbd Shams. They all held lordship, and they were called al-Mujabbirūn. They were the first to obtain for Quraysh the ʿiṣam, so they spread out from the sanctuary. Hāshim obtained for them a rope from the Byzantines and Ghassān in Syria; ʿAbd Shams obtained for them a rope from the Negus in Abyssinia; Nawfal obtained for them a rope from the Kisrās in Iraq; and al-Muṭṭalib obtained for them a rope from Ḥimyar in Yemen. By this cause Quraysh came and went to these regions, and through them God mended Quraysh. It is said that ʿAbd Shams and Hāshim were twins, and that one of them was born before the other, with a finger of his attached to the forehead of his companion. It was removed, and blood flowed, so it was said: there will be blood between them. Hāshim assumed, after his father ʿAbd Manāf, what had been his of the siqāyah and rifādah. Umayyah b. ʿAbd Shams envied him for his leadership and for his feeding. He tried to do as Hāshim did, but he was incapable of it. Some people of Quraysh gloated over him, so he became angry and spoke ill of Hāshim, and challenged him to a mufākharah. Hāshim disliked that because of his age and his standing, but Quraysh did not leave him until he contended with him for fifty she-camels and exile from Makkah for ten years. Umayyah agreed, and they appointed between them the soothsayer al-Khuzāʿī, who was the grandfather of ʿAmr b. al-Ḥamiq, and whose dwelling was at ʿUsfān. With Umayyah was Hamhamah b. ʿAbd al-ʿUzzā al-Fihrī, whose daughter was married to Umayyah. The soothsayer said: "By the dazzling moon, and the shining star, and the raining clouds, and whatever bird is in the air, and whatever traveler is guided by a waymark, of one going up to the highlands or down to the lowlands: Hāshim has indeed preceded Umayyah to the glorious deeds, first of them and last; and Abū Hamhamah is a tester of that." He ruled in favor of Hāshim's victory. Hāshim took the camels, slaughtered them, and fed the people with them. Umayyah was absent from Makkah in Syria for ten years. This was the first enmity that occurred between Hāshim and Umayyah. Hāshim and al-Muṭṭalib were called al-Badrān because of their beauty. Hāshim died at Ghazzah at the age of twenty years, or, it is said, twenty-five years. He was the first to die of the Banū ʿAbd Manāf. Then ʿAbd Shams died in Makkah and was buried at Ajyād. Then Nawfal died at Salmān on the road to Iraq. Then al-Muṭṭalib died at Radmān in the land of Yemen. The rifādah and siqāyah after Hāshim passed to his brother al-Muṭṭalib because of the young age of his son ʿAbd al-Muṭṭalib b. Hāshim.

169. Tarikh (al-Tabari) 423No grade recorded

     أولاد هاشم وأمهاتهم أَوْلَادُ هَاشِمٍ وَأُمَّهَاتُهُمْ   قَالَ ابْنُ هِشَامٍ: فَوَلَدَ هَاشِمُ بْنُ عَبْدِ مَنَافٍ أَرْبَعَةَ نَفَرٍ وَخَمْسَ نِسْوَةٍ: عَبْدَ الْمُطَّلِبِ بْنَ هَاشِمٍ، وَأَسَدَ بْنَ هَاشِمٍ، وَأَبَا صَيْفِيِّ بْنَ هَاشِمٍ، وَنَضْلَةَ بْنَ هَاشِمٍ، وَالشِّفَاءَ، وَخَالِدَةَ، وَضَعِيفَةَ، وَرُقَيَّةَ، وَحَيَّةَ. فَأُمُّ عَبْدِ الْمُطَّلِبِ وَرُقَيَّةَ: سَلْمَى بِنْتُ عَمْرِو بْنِ زَيْدِ بْنِ لَبِيدِ ( بْنِ حَرَامِ ) بْنِ خِدَاشِ بْنِ عَامِرِ بْنِ غَنْمِ بْنِ عَدِيِّ بْنِ النَّجَّارِ. وَاسْمُ النَّجَّارِ: تَيْمُ اللَّهِ بْنُ ثَعْلَبَةَ بْنِ عَمْرِو بْنِ الْخَزْرَجِ بْنِ حَارِثَةَ بْنِ ثَعْلَبَةَ بْنِ عَمْرِو بْنِ عَامِرٍ. وَأُمُّهَا: عَمِيرَةُ بِنْتُ صَخْرِ بْنِ الْحَارِثِ بْنِ ثَعْلَبَةَ بْنِ مَازِنِ بْنِ النَّجَّارِ. وَأُمُّ عَمِيرَةَ سَلْمَى بِنْتُ عَبْدِ الْأَشْهَلِ النَّجَّارِيَّةُ. وَأُمُّ أَسَدٍ: قَيْلَةُ بِنْتُ عَامِرِ بْنِ مَالِكِ الْخُزَاعِيِّ. وَأُمُّ أَبِي صَيْفِيٍّ وَحَيَّةَ: هِنْدُ بِنْتُ عَمْرِو بْنِ ثَعْلَبَةَ الْخَزْرَجِيَّةُ. وَأُمُّ نَضْلَةَ وَالشِّفَاءِ: امْرَأَةٌ مِنْ قُضَاعَةَ. وَأُمُّ خَالِدَةَ وَضَعِيفَةَ: وَاقِدَةُ بِنْتُ أَبِي عَدِيٍّ الْمَازِنِيَّةُ.

     ✧ The Children of Hāshim and Their Mothers Ibn Hishām said: Hāshim b. ʿAbd Manāf begot four males and five females: ʿAbd al-Muṭṭalib b. Hāshim, Asad b. Hāshim, Abū Ṣayfī b. Hāshim, Naḍla b. Hāshim, al-Shifāʾ, Khālida, Ḍaʿīfa, Ruqayya, and Ḥayya. The mother of ʿAbd al-Muṭṭalib and Ruqayya was Salmā bt. ʿAmr b. Zayd b. Labīd b. Ḥarām b. Khidāsh b. ʿĀmir b. Ghanm b. ʿAdī b. al-Najjār. The name of al-Najjār was Taym Allāh b. Thaʿlaba b. ʿAmr b. al-Khazraj b. Ḥāritha b. Thaʿlaba b. ʿAmr b. ʿĀmir. Her mother was ʿAmīra bt. Ṣakhr b. al-Ḥārith b. Thaʿlaba b. Māzin b. al-Najjār. The mother of ʿAmīra was Salmā bt. ʿAbd al-Ashhal al-Najjāriyya. The mother of Asad was Qayla bt. ʿĀmir b. Mālik al-Khuzāʿī. The mother of Abū Ṣayfī and Ḥayya was Hind bt. ʿAmr b. Thaʿlaba al-Khazrajiyya. The mother of Naḍla and al-Shifāʾ was a woman from Quḍāʿa. The mother of Khālida and Ḍaʿīfa was Wāqida bt. Abī ʿAdī al-Māziniyya.

170. Tarikh (al-Tabari) 424No grade recorded

     [ زَوَاجُ هَاشِمٍ ] وَكَانَ هَاشِمُ بْنُ عَبْدِ مَنَافٍ قَدِمَ الْمَدِينَةَ فَتَزَوَّجَ سَلْمَى بِنْتَ عَمْرٍو أَحَدِ بَنِي عَدِيِّ بْنِ النَّجَّارِ، وَكَانَتْ قَبْلَهُ عِنْدَ أُحَيْحَةَ بْنِ الْجُلَاحِ بْنِ الْحَرِيشِ قَالَ ابْنُ هِشَامٍ وَيُقَالُ: الْحَرِيسُ - ابْنُ جَحْجَبِي بْنِ كُلْفَةَ بْنِ عَوْفِ بْنِ عَمْرِو بْنِ عَوْفِ بْنِ مَالِكِ بْنِ الْأَوْسِ. فَوَلَدَتْ لَهُ عَمْرَو بْنَ أُحَيْحَةَ، وَكَانَتْ لَا تَنْكِحُ الرِّجَالَ لِشَرَفِهَا فِي قَوْمِهَا حَتَّى يَشْتَرِطُوا لَهَا أَنَّ أَمْرَهَا بِيَدِهَا، إذَا كَرِهَتْ رَجُلًا فَارَقَتْهُ.

     ✧ [THE MARRIAGE OF HĀSHIM] Hāshim b. ʿAbd Manāf had come to Madinah and married Salmā bt. ʿAmr, one of the Banū ʿAdī b. al-Najjār. Before him she had been married to Uḥayḥa b. al-Julāḥ b. al-Ḥarīsh — Ibn Hishām said: and it is said al-Ḥarīs — b. Jaḥjabī b. Kulfa b. ʿAwf b. ʿAmr b. ʿAwf b. Mālik b. al-Aws. She bore him ʿAmr b. Uḥayḥa. She would not marry men, due to her nobility among her people, until they stipulated for her that her affair would be in her own hand: if she disliked a man, she would part from him.

171. Tarikh (al-Tabari) 425No grade recorded

     ابْنُ عَبْدِ مَنَافٍ   عَبْدُ مَنَافٍ: قَالَ السُّهَيْلِيُّ [مَفْعَلٌ مِنْ أَنَافَ يُنِيفُ إِنَافَةً: إِذَا ارْتَفَعَ. وَقَالَ الْمُفَضَّلُ رَحِمَهُ اللَّهُ تَعَالَى: الْإِنَافَةُ: الْإِشْرَافُ وَالزِّيَادَةُ. وَبِهِ سُمِّيَ عَبْدُ مَنَافٍ. وَمِنْهُ تَقُولُ: مِائَةٌ وَنَيِّفٌ أَيْ شَيْءٌ زَائِدٌ عَلَى الْمِائَةِ] وَاسْمُهُ الْمُغِيرَةُ مَنْقُولٌ مِنَ الْوَصْفِ. وَالْهَاءُ فِيهِ لِلْمُبَالَغَةِ. أَيْ أَنَّهُ يَغِيرُ عَلَى الْأَعْدَاءِ. أَوْ مُغِيرٌ مِنْ أَغَارَ الْحَبْلَ إِذَا أَحْكَمَهُ. وَدَخَلَتِ الْهَاءُ لِلْمُبَالَغَةِ، كَمَا دَخَلَتْ فِي عَلَّامَةٍ وَنَسَّابَةٍ. قَالَ السُّهَيْلِيُّ رَحِمَهُ اللَّهُ تَعَالَى: وَيَجُوزُ أَنْ تَكُونَ الْهَاءُ فِي الْمُغِيرَةِ لِلتَّأْنِيثِ، وَيَكُونُ مَنْقُولًا مِنْ وَصْفِ الْمُؤَنَّثِ. وَكُنْيَتُهُ أَبُو شَمْسِ وَأُمُّهُ حُبِّي بِضَمِّ الْحَاءِ الْمُهْمَلَةِ وَتَشْدِيدِ الْبَاءِ الْمُوَحَّدَةِ الْمُمَالَةِ. وَكَانَ يُقَالُ لَهُ قَمَرُ الْبَطْحَاءِ لِجَمَالِهِ. وَسَبَبُ تَلْقِيبِهِ بِعَبْدِ مَنَافٍ أَنَّ أُمَّهُ حُبَّى بِنْتَ حُلَيْلٍ، بِضَمِّ الْحَاءِ الْمُهْمَلَةِ وَفَتْحِ اللَّامِ، ابْنُ حُبْشِيَّةَ، بِضَمِّ الْحَاءِ الْمُهْمَلَةِ وَقِيلَ بِفَتْحِهَا وَسُكُونِ الْبَاءِ الْمُوَحَّدَةِ وَكَسْرِ الشِّينِ الْمُعْجَمَةِ وَتَشْدِيدِ الْيَاءِ وَقِيلَ بِتَخْفِيفِهَا، ابْنِ سَلُولَ بِفَتْحِ السِّينِ الْمُهْمَلَةِ وَلَامَيْنِ الْأُولَى مَضْمُومَةٌ، ابْنِ كَعْبِ بْنِ خُزَاعَةَ قَدْ أَخْدَمَتْهُ مَنَاةُ، وَكَانَ صَنَمًا عَظِيمًا لَهُمْ فَسُمِّيَ عَبْدَ مَنَاةَ بِهِ. ثُمَّ نَظَرَ أَبُوهُ قُصَيٌّ فَرَآهُ يُوَافِقُ عَبْدَ مَنَاةَ بْنِ كِنَانَةَ فَحَوَّلَهُ عَبْدُ مَنَافٍ. وَسَادَ فِي حَيَاةِ أَبِيهِ وَكَانَ مُطَاعًا فِي قُرَيْشٍ وَإِيَّاهُ عَنَى الْقَائِلُ بِقَوْلِهِ: كَانَتْ قُرَيْشٌ بَيْضَةً فَتَفَلَّقَتْ فَالْمُحُّ خَالِصُهُ لِعَبْدِ مَنَافِ الْمُحُّ بِالْحَاءِ الْمُهْمَلَةِ: صُفْرَةُ الْبَيْضِ. وَرَوَى الْبَلَاذُرِيُّ عَنْ زَيْدِ بْنِ أَسْلَمَ - رَحِمَهُ اللَّهُ تَعَالَى - إِنَّ رَسُولَ اللَّهِ - ﷺ سَمِعَ جَارِيَةً تُنْشِدُ: كَانَتْ قُرَيْشٌ بَيْضَةً فَتَفَلَّقَتْ     فَالْمُحُّ خَالِصُهُ لِعَبْدِ الدَّارِ فَقَالَ رَسُولُ اللَّهِ ﷺ لِأَبِي بَكْرٍ: "كَذَا قَالَ الشَّاعِرُ؟" قَالَ أَبُو بَكْرٍ: لَا. إِنَّمَا قَالَ: لِعَبْدِ مَنَافٍ. قَالَ: "كَذَاكَ". قَالَ الْبَلَاذُرِيُّ: وَزَعَمُوا أَنَّهُ وُجِدَ كِتَابٌ فِي حَجَرٍ: أَنَّ الْمُغِيرَةَ أَوْصَى قُرَيْشًا بِتَقْوَى اللَّهِ وَصِلَةِ الرَّحِمِ.

     ✧ Ibn ʿAbd Manāf ʿAbd Manāf: Al-Suhaylī said: [It is a maʿfil form from anāfa, yunīfu, ināfah: when it rose. And al-Mufaḍḍal, may God Almighty have mercy on him, said: al-ināfah is elevation and increase. By this ʿAbd Manāf was named. From it you say: a hundred and some (miʾah wa-nayyif), i.e. something added to the hundred.] His name was al-Mughīrah, transferred from the description. The hāʾ in it is for intensification. That is, that he raids (yughīru) against the enemies. Or mughīr from aghāra al-ḥabla, when he made it firm. The hāʾ entered for intensification, just as it entered in ʿallāmah and nassābah. Al-Suhaylī, may God Almighty have mercy on him, said: It is possible that the hāʾ in al-mughīrah is for the feminine, and that it is transferred from the description of a feminine noun. His kunyah was Abū Shams. His mother was Ḥubbā, with ḍammah on the undotted ḥāʾ and doubling of the dotted bāʾ inclined (al-mumālah). He used to be called Qamar al-Baṭḥāʾ (Moon of the Valley) because of his beauty. The reason for his being titled ʿAbd Manāf is that his mother Ḥubbā bt. Ḥulayl, with ḍammah on the undotted ḥāʾ and fatḥah on the lām, son of Ḥubshiyyah, with ḍammah on the undotted ḥāʾ, and it is said with fatḥah on it, and sukūn on the dotted bāʾ, and kasrah on the dotted shīn, and doubling of the yāʾ, and it is said without doubling, son of Salūl, with fatḥah on the undotted sīn and two lāms, the first having ḍammah, son of Kaʿb b. Khuzāʿah, had placed him in the service of Manāt, and it was a great idol of theirs, so he was named ʿAbd Manāt after it. Then his father Quṣayy looked and saw that he corresponded with ʿAbd Manāt b. Kinānah, so he changed him to ʿAbd Manāf. He attained leadership during his father's lifetime and was obeyed among Quraysh. It was him the poet meant by his saying: Quraysh was an egg, then it split apart; its pure yolk went to ʿAbd Manāf. Al-muḥḥ, with undotted ḥāʾ: the yellow of the egg. Al-Balādhurī related from Zayd b. Aslam, may God Almighty have mercy on him, that the Messenger of God ﷺ heard a girl chanting: Quraysh was an egg, then it split apart; its pure yolk went to ʿAbd al-Dār. The Messenger of God ﷺ said to Abū Bakr: "Is that what the poet said?" Abū Bakr said: "No. He only said: to ʿAbd Manāf." He said: "It is so." Al-Balādhurī said: They claimed that a writing was found in a stone: that al-Mughīrah enjoined Quraysh to fear God and maintain ties of kinship.

172. Tarikh (al-Tabari) 426No grade recorded

     [ أَوْلَادُ عَبْدِ مَنَافٍ وَأُمَّهَاتُهُمْ   ] قَالَ ابْنُ إسْحَاقَ: فَوَلَدَ عَبْدُ مَنَافٍ - وَاسْمُهُ الْمُغِيرَةُ بْنُ قُصَيٍّ - أَرْبَعَةَ نَفَرٍ: هَاشِمَ بْنَ عَبْدِ مَنَافٍ، وَعَبْدَ شَمْسِ بْنَ عَبْدِ مَنَافٍ، وَالْمُطَلِّبَ بْنَ عَبْدِ مَنَافٍ، وَأُمُّهُمْ عَاتِكَةُ بِنْتُ مُرَّةَ بْنِ هِلَالِ بْنِ فَالِجِ بْنِ ذَكْوَانَ بْنِ ثَعْلَبَةَ بْنِ بُهْثَةَ بْنِ سُلَيْمِ بْنِ مَنْصُورِ بْنِ عِكْرِمَةَ، وَنَوْفَلَ بْنَ عَبْدِ مَنَافٍ، وَأُمُّهُ وَاقِدَةُ بِنْتُ عَمْرٍو الْمَازِنِيَّةُ مَازِنُ بْنُ مَنْصُورِ بْنِ عِكْرِمَةَ. لَهُمْ أَخٌ خَامِسٌ لَيْسَ بِمَشْهُورٍ وَهُوَ أَبُو عَمْرٍو وَاسْمُهُ عَبْدٌ، وَأَصْلُ اسْمِهِ عَبْدُ قُصَيٍّ فَقَالَ النَّاسُ: عَبْدُ بْنُ قُصَيٍّ دَرَجَ وَلَا عَقِبَ لَهُ. قَالَهُ الزُّبَيْرُ بْنُ بَكَّارٍ وَغَيْرُهُ. وَأَخَوَاتٌ سِتٌّ وَهُنَّ; تُمَاضِرُ وَحَيَّةُ وَرَيْطَةُ وَقِلَابَةُ وَأُمُّ الْأَخْثَمِ وَأُمُّ سُفْيَانَ، كُلُّ هَؤُلَاءِ أَوْلَادُ عَبْدِ مَنَافٍ،

     ✧ [ The Children of ʿAbd Manāf and Their Mothers ] Ibn Isḥāq said: ʿAbd Manāf—whose name was al-Mughīrah b. Quṣayy—fathered four persons: Hāshim b. ʿAbd Manāf, ʿAbd Shams b. ʿAbd Manāf, and al-Muṭṭalib b. ʿAbd Manāf—their mother was ʿĀtikah bt. Murrah b. Hilāl b. Fālij b. Dhakwān b. Thaʿlabah b. Buhthah b. Sulaym b. Manṣūr b. ʿIkrimah—and Nawfal b. ʿAbd Manāf, whose mother was Wāqidah bt. ʿAmr al-Māzinīyah, from Māzin b. Manṣūr b. ʿIkrimah. They had a fifth brother who is not well known: Abū ʿAmr, whose name was ʿAbd; his original name was ʿAbd Quṣayy, but people said ʿAbd b. Quṣayy. He died leaving no descendants. This was stated by al-Zubayr b. Bakkār and others. They also had six sisters: Tumāḍir, Ḥayyah, Rayṭah, Qilābah, Umm al-Akhtham, and Umm Sufyān. All of these were the children of ʿAbd Manāf.

173. Tarikh (al-Tabari) 427No grade recorded

     ابْنُ قُصَيٍّ   قُصَيٌّ بِضَمِّ الْقَافِ وَفَتْحِ الصَّادِ الْمُهْمَلَةِ: تَصْغِيرُ قَصِيٍّ بِفَتْحِ الْقَافِ، مِنْ قَصَا يَقْصُو إِذَا أَبْعَدَ. قَالَهُ ابْنُ الْأَنْبَارِيِّ وَالزَّجَّاجِيُّ - رَحِمَهُمَا اللَّهُ تَعَالَى: وَاسْمُهُ زَيْدٌ. قَالَ السُّهَيْلِيُّ: وَصُغِّرَ قَصِيٌّ عَلَى فُعَيْلٍ. لِأَنَّهُمْ كَرِهُوا اجْتِمَاعَ ثَلَاثِ يَاءَاتٍ، يَعْنِي يَاءَ التَّصْغِيرِ وَيَاءَ فَعِيلٍ الْمُكَبَّرِ، وَالْيَاءَ الْمُنْقَلِبَةَ عَنِ الْوَاوِ الَّتِي هِيَ لَامُ الْفِعْلِ لِتَطَرُّفِهَا وَانْكِسَارِ مَا قَبْلَهَا، فَحَذَفُوا إِحْدَاهُنَّ وَهِيَ الْيَاءُ الثَّانِيَةُ الَّتِي تَكُونُ فِي فَعِيلٍ نَحْوَ قَضِيبٍ، فَبَقِيَ عَلَى وَزْنِ فَعِيلٍ. قَالَ: وَيَجُوزُ أَنْ يَكُونَ الْمَحْذُوفُ لَامَ الْفِعْلِ. يُرِيدُ الْمُبَدَّلَةَ مِنْ لَامِ الْفِعْلِ، فَيَكُونُ وَزْنُهُ فَعِيًّا وَتَكُونُ يَاءَ التَّصْغِيرِ هِيَ الثَّانِيَةُ مَعَ الزَّائِدَةِ. وَأَمَّا قُصَيٌّ فَلَهُ ثَلَاثَةُ أَسْمَاءَ: زَيْدٌ، وَقُصَيٌّ، وَمُجَمِّعًا. وَفِيهِ يَقُولُ الشَّاعِرُ: هُمَامٌ لَهُ أَسْمَاءُ صِدْقٍ ثَلَاثَةٌ قُصَيٌّ وَزَيْدٌ ذُو النَّدَى وَمُجَمِّعُ فَأَمَّا اسْمُهُ الْأَصْلِيُّ فَزَيْدٌ، قَالَ الرُّشَاطِيُّ - رَحِمَهُ اللَّهُ تَعَالَى: وَإِنَّمَا قِيلَ لَهُ قُصَيٌّ لِأَنَّ أَبَاهُ كِلَابَ بْنَ مُرَّةَ كَانَ تَزَوَّجَ فَاطِمَةَ بِنْتَ سَعْدِ بْنِ سَيَلٍ - بِسِينٍ مُهْمَلَةٍ فَمُثَنَّاةٍ تَحْتِيَّةٍ مَفْتُوحَتَيْنِ فَلَامٌ - لُقِّبَ بِاسْمِ جَبَلٍ لِطُولِهِ وَاسْمُهُ خَيْرٌ ضِدُّ شَرٍّ. وَفِي سَعْدٍ قَالَ الشَّاعِرُ: مَا أَرَى فِي النَّاسِ طُرًّا رَجُلًا     حَضَرَ الْبَأْسَ كَسَعْدِ بْنِ سَيْلِ فَارِسٌ أَضْبَطَ فِيهِ عُسْرَةً     وَإِذَا مَا وَافَقَ الْقَرْنَ نَزَلَ وَتَرَاهُ يَطْرُدُ الْخَيْلَ كَمَا     يَطْرُدُ الْحُرُّ الْقُطَامِيُّ الْحَجَلْ وَيُقَالُ: إِنَّ سَعْدًا هَذَا أَوَّلُ مَنْ حَلَّى السُّيُوفَ بِالْفِضَّةِ وَالذَّهَبِ.   فَوَلَدَتْ لَهُ زُهْرَةَ وَقُصَيًّا. فَهَلَكَ كِلَابٌ وَقُصَيٌّ صَغِيرٌ. فَتَزَوَّجَ فَاطِمَةَ أُمَّ قُصَيٍّ رَبِيعَةُ بْنُ حَرَامِ بْنِ ضَبَّةَ فَاحْتَمَلَهَا - رَبِيعَةُ وَمَعَهَا قُصَيٌّ صَغِيرٌ. وَقَالَ السُّهَيْلِيُّ: رَضِيعٌ. قَالَ الرُّشَاطِيُّ: فَوَلَدَتْ فَاطِمَةُ لِرَبِيعَةَ رَزَاحًا وَكَانَ أَخَاهُ لِأُمِّهِ، فَرُبِّيَ فِي حِجْرِ رَبِيعَةَ، فَسُمِّيَ قُصَيًّا لِبُعْدِهِ عَنْ دَارِ قَوْمِهِ. قَالَ الرُّشَاطِيُّ: وَقَالَ الْخَطَّابِيُّ: سُمِّيَ قُصَيًّا لِأَنَّهُ قَصَا قَوْمَهُ أَيْ تَقَصَّاهُمْ بِالشَّامِ، فَنَقَلَهُمْ إِلَى مَكَّةَ. قَالَ الرُّشَاطِيُّ: وَإِنَّ زَيْدًا وَقَعَ بَيْنَهُ وَبَيْنَ آلِ رَبِيعَةَ شَرٌّ فَقِيلَ لَهُ: أَلَا تَلْحَقُ بِقَوْمِكَ! وَعُيِّرَ بِالْغُرْبَةِ وَكَانَ لَا يَعْرِفُ لِنَفْسِهِ أَبًا غَيْرَ رَبِيعَةَ فَرَجَعَ إِلَى أُمِّهِ وَشَكَا إِلَيْهَا مَا قِيلَ لَهُ. فَقَالَتْ: يَا بُنَيَّ أَنْتَ أَكْرَمُ نَفْسًا وَأَبًا، أَنْتَ ابْنُ كِلَابِ بْنِ مُرَّةَ وَقَوْمُكَ بِمَكَّةَ عِنْدَ الْبَيْتِ الْحَرَامِ. فَأَجْمَعَ قُصَيٌّ عَلَى الْخُرُوجِ، فَقَالَتْ لَهُ أُمُّهُ: أَقِمْ حَتَّى يَدْخُلَ الشَّهْرُ الْحَرَامُ فَتَخْرُجَ فِي حَاجِّ الْعَرَبِ، فَلَمَّا دَخَلَ الشَّهْرُ الْحَرَامُ خَرَجَ مَعَ حَاجِّ قُضَاعَةَ حَتَّى قَدِمَ مَكَّةَ فَحَجَّ وَأَقَامَ، فَعَرَفَتْ لَهُ قُرَيْشٌ قَدْرَهُ وَفَضْلَهُ وَعَظَّمَتْهُ وَأَقَرَّتْ لَهُ بِالرِّيَاسَةِ وَالسُّؤْدُدِ، وَكَانَ أَبْعَدَهَا رَأْيًا وَأَصْدَقَهَا لَهْجَةً وَأَوْسَعَهَا بَذْلًا، وَأَبْيَنَهَا عَفَافًا، وَكَانَ أَوَّلُ مَالٍ أَصَابَهُ مَالُ رَجُلٍ قَدِمَ مَكَّةَ بِأُدْمٍ كَثِيرٍ فَبَاعَهُ وَحَضَرَتْهُ الْوَفَاةُ وَلَا وَارِثَ لَهُ فَوَهَبَهُ لِقُصَيٍّ وَدَفَعَهُ لَهُ. وَكَانَتْ خُزَاعَةُ مُسْتَوْلِيَةً عَلَى الْأَبْطَحِ، وَكَانَتْ قُرَيْشٌ تَنْزِلُ الشِّعَابَ وَالْجِبَالَ وَأَطْرَافَ مَكَّةَ وَمَا حَوْلَهَا فَخَطَبَ قُصَيٌّ إِلَى حُلَيْلِ بْنِ حُبْشِيَّةَ الْخُزَاعِيِّ ابْنَتَهُ حُبَّى، فَعَرَفَ حُلَيْلُ نَسَبَهُ فَزَوَّجَهُ ابْنَتَهُ وَحُلَيْلٌ يَوْمَئِذٍ يَلِي الْكَعْبَةَ وَأَمْرَ مَكَّةَ. فَأَقَامَ قُصَيٌّ مَعَهُ.

     ✧ Ibn Quṣayy Quṣayy—with ḍammah on the qāf and fatḥah on the unpointed ṣād—is the diminutive of Qaṣiyy, with fatḥah on the qāf, from qaṣā yaqṣū, meaning “he became distant.” This was said by Ibn al-Anbārī and al-Zajjājī, may God Most High have mercy on them both. His name was Zayd. Al-Suhaylī said: Qaṣiyy was diminutivized on the pattern fuʿayl because they disliked the meeting of three yāʾs, meaning the yāʾ of diminution, the yāʾ of the magnified faʿīl, and the yāʾ transformed from the wāw that is the lām of the verb because of its final position and the kasrah of what precedes it, so they deleted one of them, which is the second yāʾ that occurs in faʿīl, like qaḍīb, and so it remained on the pattern fuʿayl. He said: It is possible that the deleted one is the lām of the verb. He means the one substituted for the lām of the verb, so its pattern would be fuʿayy, and the diminutive yāʾ would be the second along with the extra one. As for Quṣayy, he had three names: Zayd, Quṣayy, and Mujammiʿ. About him a poet says: A magnanimous one who has three true names: Quṣayy, Zayd the generous, and Mujammiʿ. His original name was Zayd. Al-Rushāṭī, may God Most High have mercy on him, said: He was called Quṣayy because his father Kilāb b. Murrah had married Fāṭimah bt. Saʿd b. Sayl—with an unpointed sīn, then a dotted tāʾ with two dots, both vowelled with fatḥah, then a lām—Saʿd was given the nickname of a mountain because of his tallness, while his actual name was Khayr, the opposite of “evil.” About Saʿd a poet says: I do not see among all people a man who faced hardship like Saʿd b. Sayl— a horseman firm in adversity, and when he met his match he dismounted. You would see him driving the horses as a free Saker falcon drives the partridges. It is said that this Saʿd was the first to adorn swords with silver and gold. She bore him Zuhrah and Quṣayy. Then Kilāb perished while Quṣayy was small. Then Rabīʿah b. Ḥarām b. Ḍabbah married Fāṭimah, Quṣayy’s mother, and he took her away—Rabīʿah did—and with her was Quṣayy, still small. Al-Suhaylī said: an infant. Al-Rushāṭī said: Fāṭimah bore Rabīʿah a son, Rizāḥ, who was his half-brother through his mother. So Quṣayy was raised in the care of Rabīʿah, and he was called Quṣayy because of his distance from the dwelling of his own people. Al-Rushāṭī said: Al-Khaṭṭābī said: He was called Quṣayy because he tracked down his people—that is, he sought them out completely—in Syria, and then moved them to Makkah. Al-Rushāṭī said: Zayd had a dispute between himself and the family of Rabīʿah, and it was said to him: “Will you not join your own people?” He was reproached for being a stranger, and he knew no father for himself other than Rabīʿah. So he went back to his mother and complained to her about what was said to him. She said: “My son, you are nobler in person and in father. You are the son of Kilāb b. Murrah, and your people are in Makkah, at the Sacred House.” So Quṣayy resolved to leave. His mother said to him: “Stay until the sacred month comes in, then go out with the Arab pilgrims.” When the sacred month came in, he went out with the pilgrims of Quḍāʿah until he arrived in Makkah. He performed the pilgrimage and stayed. Quraysh recognized his worth and his merit, venerated him, and acknowledged him as their leader and chief. He was the most far-sighted among them, the most truthful in speech, the most generous in giving, and the most clearly chaste. The first property he acquired was the wealth of a man who had come to Makkah with many hides, sold them, and then death came to him with no heir, so he gave it to Quṣayy and handed it over to him. Khuzāʿah at that time had control of al-Abṭaḥ, while Quraysh dwelt in the mountain passes, the hills, and the outskirts of Makkah and its surroundings. Quṣayy asked Ḥulayl b. Ḥubshiyyah al-Khuzāʿī for the hand of his daughter Ḥubbā. Ḥulayl recognized his lineage and married his daughter to him. Ḥulayl at that time was in charge of the Kaʿbah and the affairs of Makkah. So Quṣayy stayed with him.

174. Tarikh (al-Tabari) 428No grade recorded

     [ أَوْلَادُ قُصَيٍّ وَأُمُّهُمْ   ] قَالَ ابْنُ إسْحَاقَ: فَوَلَدَ قُصَيُّ بْنُ كِلَابٍ أَرْبَعَةَ نَفَرٍ وَامْرَأَتَيْنِ: عَبْدَ مَنَافِ بْنِ قُصَيٍّ، وَعَبْدَ الدَّارِ بْنَ قُصَيٍّ، وَعَبْدَ الْعُزَّى بْنَ قُصَيٍّ، وَعَبْدَ ( قُصَيِّ ) بْنَ قُصَيٍّ، وَتَخْمُرَ بِنْتَ قُصَيٍّ، وَبَرَّةَ بِنْتَ قُصَيٍّ. وَأُمُّهُمْ حُبَيُّ بِنْتُ حُلَيْلِ بْنِ حَبَشِيَّةَ بْنِ سَلُولَ بْنِ كَعْبِ بْنِ عَمْرِو الْخُزَاعِيِّ. قَالَ ابْنُ هِشَامٍ: وَيُقَالُ: حُبْشِيَّةُ بْنُ سَلُولَ.

     ✧ [The children of Quṣayy and their mother] Ibn Isḥāq said: Quṣayy b. Kilāb begot four males and two females: ʿAbd Manāf b. Quṣayy, ʿAbd al-Dār b. Quṣayy, ʿAbd al-ʿUzzā b. Quṣayy, ʿAbd (Quṣayy) b. Quṣayy, Takhumur bt. Quṣayy, and Barrah bt. Quṣayy. Their mother was Ḥubbay bt. Ḥulayl b. Ḥabashiyyah b. Salūl b. Kaʿb b. ʿAmr al-Khuzāʿī. Ibn Hishām said: It is also said: Ḥubshiyyah b. Salūl.

175. Tarikh (al-Tabari) 429No grade recorded

     ابْنُ كِلَابٍ   كِلَابٌ: بِكَسْرِ الْكَافِ وَتَخْفِيفِ اللَّامِ مَنْقُولٌ. وَفِي وَجْهٍ نَقَلَهُ عَنِ الْجَمْعِ وَجْهَانِ: أَحَدُهُمَا: مَا ذَكَرَهُ السُّهَيْلِيُّ: إِمَّا مِنَ الْمَصْدَرِ الَّذِي فِي مَعْنَى الْمُكَالَبَةِ نَحْوَ كَالَبْتُ الْعَدُوَّ مُكَالَبَةً وَكِلَابًا، وَإِمَّا مِنَ الْكِلَابِ جَمْعُ كَلْبٍ لِأَنَّهُمْ يُرِيدُونَ الْكَثْرَةَ كَمَا سَمَّوْا بِسِبَاعٍ وَأَنْمَارٍ. وَالثَّانِي: مَا نَقَلَهُ فِي "الْمَوْرِدِ" وَ "الْفَتْحِ" عَنْ بَعْضِهِمْ أَنَّهُ كَانَ مُحِبًّا لِلصَّيْدِ مُولَعًا بِهِ بِالْكِلَابِ وَجَمَعَ مِنْهَا شَيْئًا كَثِيرًا، فَكَانَ إِذَا مَرَّ بِكِلَابٍ عَلَى قَوْمٍ قِيلَ: هَذِهِ كِلَابُ ابْنِ مُرَّةَ. فَبَقِيَ لَقَبًا لَهُ. وَيُكَنَّى أَبَا زُهْرَةَ، وَأُمُّ كِلَابٍ: هِنْدٌ بِنْتُ سُرَيْرِ بْنِ ثَعْلَبَةَ الْحَارِثِ بْنِ فِهْرِ بْنِ مَالِكٍ، وَلَهُ أَخَوَانِ لِأَبِيهِ مِنْ غَيْرِ أُمِّهِ، وَهُمَا تَيْمٌ وَيَقَظَةُ، أُمُّهُمَا أَسْمَاءُ بِنْتُ جَارِيَةَ الْبَارِقِيَّةُ، وَقِيلَ: يَقَظَةُ لِهِنْدٍ بِنْتِ سُرَيْرٍ أُمِّ كِلَابٍ. ( يَقَظَةُ بِالْيَاءِ تَحْتَهَا نُقْطَتَانِ، وَبِفَتْحِ الْقَافِ وَالظَّاءِ الْمُعْجَمَةِ ). وَيُقَالُ: تَيْمٌ لِهِنْدِ بِنْتِ سُرَيْرٍ أُمِّ كِلَابٍ.

     ✧ Ibn Kilāb Kilāb: with kasrah on the kāf and lightening of the lām, a transferred noun. In one view, which he transmitted from the collective, there are two aspects: one of them is what al-Suhaylī mentioned: either from the verbal noun which has the meaning of mutual attack, like “I attacked the enemy, attacking and kilāban,” or from al-kilāb, the plural of kalb (dog), because they intend abundance, as they named with Sibāʿ and Anmār. The second is what he transmitted in “al-Mawrid” and “al-Fatḥ” from some of them: that he was a lover of hunting, devoted to it with dogs, and he gathered many of them, so when he passed by dogs among a people, it was said: “These are the dogs of Ibn Murrah.” So it remained as a nickname for him. He is given the kunyah Abū Zuhrah, and the mother of Kilāb is Hind bt. Surayr b. Thaʿlabah al-Ḥārith b. Fihr b. Mālik, and he had two brothers from his father but not from his mother, and they are Taym and Yaqaẓah. Their mother is Asmāʾ bt. Jāriyah al-Bāriqiyyah, and it is said: Yaqaẓah is from Hind bt. Surayr, the mother of Kilāb. (Yaqaẓah with the yāʾ having two dots beneath it, and with fatḥah on the qāf and the dotted ẓāʾ). And it is said: Taym is from Hind bt. Surayr, the mother of Kilāb.

176. Tarikh (al-Tabari) 430No grade recorded

     وَلَدَ كِلَابٌ رَجُلَيْنِ قُصَيَّ بْنَ كِلَابٍ وَزُهْرَةَ بْنَ كِلَابٍ، وَأُمُّهُمَا فَاطِمَةُ بِنْتُ سَعْدِ بْنِ سَيَلٍ أَحَدِ الْجَدَرَةِ مِنْ جُعْثُمَةَ الْأَسَدِ مِنَ الْيَمَنِ حُلَفَاءِ بَنِي الدُّئِلِ بْنِ بَكْرِ بْنِ عَبْدِ مَنَاةَ بْنِ كِنَانَةَ، وَفِي أَبِيهَا يَقُولُ الشَّاعِرُ مَا نَرَى فِي النَّاسِ شَخْصًا وَاحِدًا مَنْ عَلِمْنَاهُ كَسَعْدِ بْنِ سَيَلْ فَارِسًا أَضْبَطَ فِيهِ عُسْرَةٌ     وَإِذَا مَا وَاقَفَ الْقِرْنَ نَزَلْ فَارِسًا يَسْتَدْرِجُ الْخَيْلَ كَمَا     اسْتَدْرَجَ الْحُرُّ الْقَطَامِيُّ الْحَجَلْ قَالَ السُّهَيْلِيُّ: سَيَلُ اسْمُهُ خَيْرُ بْنُ حَمَالَةَ، وَهُوَ أَوَّلُ مَنْ طُلِيَتْ لَهُ السُّيُوفُ بِالذَّهَبِ وَالْفِضَّةِ. قَالَ ابْنُ إِسْحَاقَ: وَإِنَّمَا سُمُّوا الْجَدَرَةَ ; لِأَنَّ عَامِرَ بْنَ عَمْرِو بْنِ خُزَيْمَةَ بْنِ جُعْثُمَةَ تَزَوَّجَ بِنْتَ الْحَارِثِ بْنِ مُضَاضٍ الْجُرْهُمِيِّ، وَكَانَتْ جُرْهُمٌ إِذْ ذَاكَ وُلَاةَ الْبَيْتِ فَبَنَى لِلْكَعْبَةِ جِدَارًا فَسُمِّيَ عَامِرٌ بِذَلِكَ الْجَادِرُ فَقِيلَ لِوَلَدِهِ: الْجَدَرَةُ لِذَلِكَ. [ بَقِيَّةُ أَوْلَادِ كِلَابٍ ] قَالَ ابْنُ هِشَامٍ: وَنُعْمُ بِنْتُ كِلَابٍ، وَهِيَ أُمُّ أَسْعَدَ وَسُعَيْدٍ ابْنَيْ سَهْمِ بْنِ عَمْرِو بْنِ هُصَيْصِ بْنِ كَعْبِ بْنِ لُؤَيٍّ، وَأُمُّهَا فَاطِمَةُ بِنْتُ سَعْدِ بْنِ سَيَلٍ.

     ✧ Kilāb begot two sons: Quṣayy b. Kilāb and Zuhrah b. Kilāb. Their mother was Fāṭimah bt. Saʿd b. Sayal, one of the Jadarah from Juʿthumah al-Asad of Yemen, allies of the Banū al-Duʾil b. Bakr b. ʿAbd Manāh b. Kinānah. Concerning her father, the poet says: We see not among the people a single person, of those we know, like Saʿd b. Sayal— a horseman, firm-gripping, in whom there is hardship; and when he faces the adversary, he dismounts. A horseman who lures the horses on, just as the free-born Qaṭāmī lures the partridge. Al-Suhaylī said: Sayal was his name; he was Khayr b. Ḥamālah, and he was the first for whom swords were gilded with gold and silver. Ibn Isḥāq said: They were called the Jadarah only because ʿĀmir b. ʿAmr b. Khuzaymah b. Juʿthumah married the daughter of al-Ḥārith b. Muḍāḍ al-Jurhumī. At that time Jurhum were the custodians of the House, and he built a wall (jidār) for the Kaʿbah, so ʿĀmir was called al-Jādir on that account, and his descendants were called the Jadarah for that reason. [The rest of Kilāb’s children] Ibn Hishām said: And Nuʿm bt. Kilāb—she was the mother of Asʿad and Suʿayd, the two sons of Sahm b. ʿAmr b. Huṣayṣ b. Kaʿb b. Luʾayy. Their mother was Fāṭimah bt. Saʿd b. Sayal.

177. Tarikh (al-Tabari) 431No grade recorded

     مُرَّةُ: بِضَمِّ الْمِيمِ. وَفِيمَا نُقِلُّ مِنْهُ وُجُوهٌ: أَحَدُهَا: أَنَّهُ مَنْقُولٌ مِنْ وَصْفِ الْحَنْظَلَةِ وَالْعَلْقَمَةِ، وَكَثِيرًا مَا يُسَمُّونَ بِحَنْظَلَةَ وَعَلْقَمَةَ. وَالتَّاءُ عَلَى هَذَا لِلتَّأْنِيثِ. الثَّانِي: أَنَّهُ مَنْقُولٌ مِنْ وَصْفِ الرَّجُلِ بِالْمَرَارَةِ. قَالَهُ أَبُو عُبَيْدً. يُقَالُ: مَرَّ الشَّيْءُ وَأَمَرَّ إِذَا اشْتَدَّتْ مَرَارَتُهُ. قَالَ السُّهَيْلِيُّ: وَيُقَوِّي هَذَا قَوْلُهُمْ: تَمِيمُ بْنُ مُرٍّ. فَالتَّاءُ عَلَى هَذَا لِلْمُبَالَغَةِ. الثَّالِثُ: قَالَ السُّهَيْلِيُّ: وَأَحْسَبُ أَنَّهُ مِنَ الْمُسَمَّيْنَ بِالنَّبَاتِ لِأَنَّ أَبَا حَنِيفَةَ ذَكَرَ أَنَّ الْمُرَّةَ بَقْلَةٌ تُقْطَعُ فَتُؤْكَلُ بِالْخَلِّ يُشْبِهُ وَرَقُهَا وَرَقَ الْهِنْدِبَاءِ. الرَّابِعُ: أَنَّهُ مَأْخُوذٌ مِنَ الْقُوَّةِ كَمَا فِي قَوْلِهِ تَعَالَى: ذُو مِرَّةٍ أَيْ قُوَّةٍ. وَيُقَالُ مَرَّ الرَّجُلُ إِذَا أَحْكَمَ صَنْعَتَهُ. الْخَامِسُ: أَنَّهُ مَنْقُولٌ مِنْ قَوْلِهِمْ: مَرَّ الشَّيْءُ إِذَا اشْتَدَّتْ مَرَارَتُهُ. قَالَ تَعَالَى: وَالسَّاعَةُ أَدْهَى وَأَمَرُّ نَقَلَهُ ابْنُ دِحْيَةَ عَنْ أَبِي عُبَيْدَةَ. وَيُكَنَّى أَبَا يَقَظَةَ، وَأُمُّ مُرَّةَ: مَخْشِيَّةُ ابْنَةُ شَيْبَانَ بْنِ مُحَارِبِ بْنِ فِهْرٍ، وَأَخَوَاهُ لِأَبِيهِ وَأُمِّهِ: هُصَيْصٌ وَعَدِيٌّ، وَقِيلَ: أُمُّ عَدِيٍّ رَقَاشُ بِنْتُ رُكْبَةَ بْنِ نَائِلَةَ بْنِ كَعْبِ بْنِ حَرْبِ بْنِ تَمِيمِ بْنِ سَعْدِ بْنِ فَهْمِ بْنِ عَمْرِو بْنِ قَيْسِ عَيْلَانَ. ( هُصَيْصٌ: بِضَمِّ الْهَاءِ، وَفَتْحِ الصَّادِ الْمُهْمَلَةِ بَعْدَهَا يَاءٌ تَحْتَهَا نُقْطَتَانِ، وَصَادٌ ثَانِيَةٌ ). [ قَالَ ابْنُ إسْحَاقَ: فَهُوَ فِي نَسَبِ غَطَفَانَ: مُرَّةُ بْنُ عَوْفِ بْنِ سَعْدِ بْنِ ذُبْيَانَ بْنِ بَغِيضِ بْنِ رَيْثِ بْنِ غَطَفَانَ. وَهُمْ يَقُولُونَ إذَا ذُكِرَ لَهُمْ هَذَا النَّسَبُ: مَا نُنْكِرُهُ وَمَا نَجْحَدُهُ، وَإِنَّهُ لَأَحَبُّ النَّسَبِ إلَيْنَا. وَقَالَ الْحَارِثُ بْنُ ظَالِمِ بْنِ جُذَيْمَةَ بْنِ يَرْبُوعٍ - قَالَ ابْنُ هِشَامٍ: أَحَدُ بَنِي مُرَّةَ بْنِ عَوْفِ - حِينَ هَرَبَ مِنْ النُّعْمَانِ بْنِ الْمُنْذِرِ فَلَحِقَ بِقُرَيْشٍ: : فَمَا قَوْمِي بِثَعْلَبَةَ بْنِ سَعْدِ وَلَا بِفَزَارَةِ الشُّعُرِ الرِّقَابَا     وَقَوْمِي، إنْ سَأَلْتَ، بَنُو لُؤَيٍّ بِمَكَّةَ عَلَّمُوا مُضَرَ الضِّرَابَا     سَفِهْنَا بِاتِّبَاعِ بَنِي بَغِيضِ وَتَرْكِ الْأَقْرَبِينَ لَنَا انْتِسَابَا     سَفَاهَةَ مُخْلِفٍ لِمَا تُرَوَّى هَرَاقَ الْمَاءَ وَاتَّبَعَ السَّرَابَا     فَلَوْ طُووِعْتَ، عَمْرَكَ، كُنْتَ فِيهِمْ وَمَا أُلْفِيتُ أَنْتَجِعُ السَّحَابَا     وَخَشَّ رَوَاحَةُ الْقُرَشِيِّ رِحَلِي بِنَاجِيَةٍ وَلَمْ يَطْلُبْ ثَوَابَا قَالَ ابْنُ هِشَامٍ: هَذَا مَا أَنْشَدَنِي أَبُو عُبَيْدَةَ مِنْهَا. قَالَ ابْنُ إسْحَاقَ: فَقَالَ الْحُسَيْنُ بْنُ الْحُمَامِ الْمُرِّيُّ، ثُمَّ أَحَدُ بَنِي سَهْمِ بْنِ مُرَّةَ، بِرَدٍّ عَلَى الْحَارِثِ بْنِ ظَالِمٍ، وَيَنْتَمِي إلَى غَطَفَانَ: : أَلَا لَسْتُمْ مِنَّا وَلَسْنَا إلَيْكُمْ     بَرِئْنَا إلَيْكُمْ مِنْ لُؤَيِّ بْنِ غَالِبِ أَقَمْنَا عَلَى عِزِّ الْحِجَازِ وَأَنْتُمْ     بِمُعْتَلَجِ الْبَطْحَاءِ بَيْنَ الْأَخَاشِبِ يَعْنِي قُرَيْشًا. ثُمَّ نَدِمَ الْحُصَيْنُ عَلَى مَا قَالَ، وَعَرَفَ مَا قَالَ الْحَارِثُ بْنُ ظَالِمٍ، فَانْتَمَى إلَى قُرَيْشٍ وَأَكْذَبَ نَفْسَهُ، فَقَالَ: : نَدِمْتُ عَلَى قَوْلٍ مَضَى كُنْتُ قُلْتُهُ     تَبَيَّنْتُ فِيهِ أَنَّهُ قَوْلُ كَاذِبٍ فَلَيْتَ لِسَانِي كَانَ نِصْفَيْنِ مِنْهُمَا     بَكِيمٌ وَنِصْفٌ عِنْدَ مَجْرَى الْكَوَاكِبِ أَبُونَا كِنَانِيٌّ بِمَكَّةَ قَبْرُهُ     بِمُعْتَلَجِ الْبَطْحَاءِ بَيْنَ الْأَخَاشِبِ لَنَا الرُّبُعُ مِنْ بَيْتِ الْحَرَامِ وِرَاثَةً     وَرُبُعُ الْبِطَاحِ عِنْدَ دَارِ ابْنِ حَاطِبِ أَيْ أَنَّ بَنِي لُؤَيٍّ كَانُوا أَرْبَعَةً: كَعْبًا، وَعَامِرًا، وَسَامَةَ وَعَوْفًا. قَالَ ابْنُ إسْحَاقَ: وَحَدَّثَنِي مَنْ لَا أَتَّهِمُ: أَنَّ عُمَرَ بْنَ الْخَطَّابِ ؓ قَالَ لِرِجَالِ مِنْ بَنِي مُرَّةَ: إنْ شِئْتُمْ أَنْ تَرْجِعُوا إلَى نَسَبِكُمْ فَارْجِعُوا إلَيْهِ. [ سَادَاتُ مُرَّةَ   ] قَالَ ابْنُ إسْحَاقَ: وَكَانَ الْقَوْمُ أَشْرَافًا فِي غَطَفَانَ، هُمْ سَادَتُهُمْ وَقَادَتْهُمْ. مِنْهُمْ: هَرِمُ بْنِ سِنَانِ بْنِ أَبِي حَارِثَةَ [ بْنِ مُرَّةَ بْنِ نُشْبَةَ ] ، وَخَارِجَةُ بْنُ سِنَانِ بْنِ أَبِي حَارِثَةَ وَالْحَارِثُ بْنُ عَوْفٍ، وَالْحُصَيْنُ بْنُ الْحُمَامِ، وَهَاشِمُ بْنُ حَرْمَلَةَ الَّذِي يَقُولُ لَهُ الْقَائِلُ: : أَحْيَا أَبَاهُ هَاشِمَ بْنُ حَرْمَلَهُ     يَوْمَ الْهَبَاآتِ وَيَوْمَ الْيَعْمَلَهْ تَرَى الْمُلُوكَ عِنْدَهُ مُغَرْبَلَهُ     يَقْتُلُ ذَا الذَّنْبِ وَمَنْ لَا ذَنْبَ لَهْ [ هَاشِمُ بْنُ حَرْمَلَةَ، وَعَامِرٌ الْخَصَفِيُّ ] قَالَ ابْنُ هِشَامٍ: أَنْشَدَنِي أَبُو عُبَيْدَةَ هَذِهِ الْأَبْيَاتَ لِعَامِرِ الْخَصَفِيِّ، خَصَفَةُ بْنُ قَيْسِ بْنِ عَيْلَانَ: : أَحْيَا أَبَاهُ هَاشِمُ بْنُ حَرْمَلَهُ     يَوْمَ الْهَبَاآتِ وَيَوْمَ الْيَعْمَلَهْ تَرَى الْمُلُوكَ عِنْدَهُ مُغَرْبَلَهُ     يَقْتُلُ ذَا الذَّنْبِ وَمَنْ لَا ذَنْبَ لَهْ وَرُمْحُهُ لِلْوَالِدَاتِ مُشْكِلَهْ وَحَدَّثَنِي أَنَّ هَاشِمًا قَالَ لِعَامِرِ: قُلْ فِيَّ بَيْتًا جَيِّدًا أُثِبْكَ عَلَيْهِ؛ فَقَالَ عَامِرٌ الْبَيْتَ الْأَوَّلَ، فَلَمْ يُعْجِبْ هَاشِمًا: ثُمَّ قَالَ الثَّانِيَ، فَلَمْ يُعْجِبْهُ؛ ثُمَّ قَالَ الثَّالِثَ، فَلَمْ يُعْجِبْهُ، فَلَمَّا قَالَ الرَّابِعَ: يَقْتُلُ ذَا الذَّنْبِ وَمَنْ لَا ذَنْبَ لَهُ أَعْجَبَهُ، فَأَثَابَهُ عَلَيْهِ. قَالَ ابْنُ هِشَامٍ: وَذَلِكَ الَّذِي أَرَادَ الْكُمَيْتُ بْنُ زَيْدٍ فِي قَوْلِهِ: : وَهَاشِمَ مُرَّةَ الْمُفْنِي مُلُوكًا     بِلَا ذَنْبٍ إلَيْهِ وَمُذْنِبِينَا وَهَذَا الْبَيْتُ فِي قَصِيدَةٍ لَهُ. وَقَوْلُ عَامِرٍ: يَوْمَ الْهَبَاآتِ عَنْ غَيْرِ أَبِي عُبَيْدَةَ. [ مُرَّةُ وَالْبَسْلُ ] قَالَ ابْنُ إسْحَاقَ: قَوْمٌ لَهُمْ صِيتٌ وَذِكْرٌ فِي غَطَفَانَ وَقَيْسٍ كُلِّهَا، فَأَقَامُوا عَلَى نَسَبِهِمْ، وَفِيهِمْ كَانَ الْبَسْلُ. أَمْرُ الْبَسْلِ   [ تَعْرِيفُ الْبَسْلِ، وَنَسَبُ زُهَيْرٍ الشَّاعِرِ ] وَالْبَسْلُ - فِيمَا يَزْعُمُونَ - ثَمَانِيَةُ أَشْهُرٍ حُرُمٍ، لَهُمْ مِنْ كُلِّ سَنَةٍ مِنْ بَيْنِ الْعَرَبِ قَدْ عَرَفَتْ ذَلِكَ لَهُمْ الْعَرَبُ لَا يُنْكِرُونَهُ وَلَا يَدْفَعُونَهُ، يَسِيرُونَ بِهِ إلَى أَيِّ بِلَادِ الْعَرَبِ شَاءُوا، لَا يَخَافُونَ مِنْهُمْ شَيْئًا. قَالَ زُهَيْرُ بْنُ أَبِي سُلْمَى، يَعْنِي بَنِي مُرَّةَ: - قَالَ ابْنُ هِشَامٍ: زُهَيْرُ أَحَدُ بَنِي مُزَيْنَةَ بْنِ أُدِّ بْنِ طَابِخَةَ بْنِ إلْيَاسَ بْنِ مُضَرَ، وَيُقَالُ زُهَيْرُ بْنُ أَبِي سُلْمَى مِنْ غَطَفَانَ، وَيُقَالُ حَلِيفٌ فِي غَطَفَانَ: تَأَمَّلْ فَإِنْ تُقْوِ الْمَرُورَاةَ مِنْهُمْ     وَدَارَاتِهَا لَا تُقْوِ مِنْهُمْ إذًا نَخْلُ بِلَادٌ بِهَا نَادِمَتُهُمْ وَأَلِفْتُهُمْ     فَإِنْ تُقْوِيَا مِنْهُمْ فَإِنَّهُمْ بَسْلُ يَقُولُ: سَارُوا فِي حَرَمِهِمْ. قَالَ ابْنُ هِشَامٍ: وَهَذَانِ الْبَيْتَانِ فِي قَصِيدَةٍ لَهُ. قَالَ ابْنُ إسْحَاقَ: وَقَالَ أَعْشَى بَنِي قَيْسِ بْنِ ثَعْلَبَةَ: : أَجَارَتُكُمْ بَسْلٌ عَلَيْنَا مُحَرَّمٌ     وَجَارَتُنَا حِلٌّ لَكُمْ وَحَلِيلُهَا قَالَ ابْنُ هِشَامٍ: وَهَذَا الْبَيْتُ فِي قَصِيدَةٍ لَهُ. [ أَوْلَادُ كَعْبٍ وَأُمُّهُمْ   ] قَالَ ابْنُ إسْحَاقَ: فَوَلَدَ كَعْبُ بْنُ لُؤَيٍّ ثَلَاثَةَ نَفَرٍ: مُرَّةَ بْنِ كَعْبٍ، وَعَدِيَّ بْنَ كَعْبٍ، وَهُصَيْصَ بْنَ كَعْبٍ. وَأُمُّهُمْ وَحْشِيَّةُ بِنْتُ شَيْبَانَ بْنِ مُحَارِبِ بْنِ فِهْرِ بْنِ مَالِكِ بْنِ النَّضْرِ. [ أَوْلَادُ مُرَّةَ وَأُمَّهَاتُهُمْ   ] فَوَلَدَ مُرَّةُ بْنُ كَعْبٍ ثَلَاثَةَ نَفَرٍ: كِلَابَ بْنَ مُرَّةَ، وَتَيْمَ بْنَ مُرَّةَ، وَيَقَظَةَ بْنَ مُرَّةَ. فَأُمُّ كِلَابٍ: هِنْدُ بِنْتُ سُرَيْرِ بْنِ ثَعْلَبَةَ بْنِ الْحَارِثِ بْنِ ( فِهْرِ بْنِ مَالِكِ ) بْنِ النَّضْرِ بْنِ كِنَانَةَ بْنِ خُزَيْمَةَ. وَأُمُّ يَقَظَةَ: الْبَارِقِيَّةُ، امْرَأَةٌ مِنْ بَارِقٍ، مِنْ الْأَسْدِ مِنْ الْيَمَنِ. وَيُقَالُ: هِيَ أُمُّ تَيْمٍ. وَيُقَالُ: تَيْمٌ لِهِنْدِ بِنْتِ سُرَيْرٍ أُمِّ كِلَابٍ.

     ✧ Murrah: with ḍammah on the mīm. In what is transmitted from it, there are several views. One of them: that it is transferred from the description of ḥanẓalah (colocynth) and ʿalqamah (bitter colocynth), and they often name with Ḥanẓalah and ʿAlqamah. The tāʾ on this view is for the feminine. The second: that it is transferred from the description of a man with bitterness. Abū ʿUbayd said this. It is said: marra al-shayʾ and amarra when its bitterness became intense. Al-Suhaylī said: And this is strengthened by their saying: Tamīm b. Murr. The tāʾ on this view is for intensiveness. The third: Al-Suhaylī said: And I think that it is from the names given after plants, because Abū Ḥanīfah mentioned that al-murrah is a herb which is cut and eaten with vinegar, its leaves resembling the leaves of hindibāʾ (chicory). The fourth: that it is taken from strength, as in His saying, the Exalted: dhū mirrah, meaning strength. And it is said: marra al-rajul when he made his craft firm. The fifth: that it is transferred from their saying: marra al-shayʾ when its bitterness became intense. The Exalted said: wa-al-sāʿah adhā wa-amarr. Ibn Diḥyah transmitted this from Abū ʿUbaydah. And he is given the kunyah Abū Yaqaẓah. The mother of Murrah: Makhshiyyah bt. Shaybān b. Muḥārib b. Fihr. His full brothers: Huṣayṣ and ʿAdī. It is said: the mother of ʿAdī is Raqāsh bt. Rukbah b. Nāʾilah b. Kaʿb b. Ḥarb b. Tamīm b. Saʿd b. Fahm b. ʿAmr b. Qays ʿAylān. (Huṣayṣ: with ḍammah on the hāʾ, and fatḥah on the unpointed ṣād, after it a yāʾ with two dots beneath, and a second ṣād). Ibn Isḥāq said: He is in the lineage of Ghaṭafān: Murrah b. ʿAwf b. Saʿd b. Dhubyān b. Baghīḍ b. Rayth b. Ghaṭafān. And they say, when this lineage is mentioned to them: We do not deny it nor reject it, and it is the most beloved lineage to us. And al-Ḥārith b. Ẓālim b. Judhaymah b. Yarbūʿ said — Ibn Hishām said: one of the Banū Murrah b. ʿAwf — when he fled from al-Nuʿmān b. al-Mundhir and joined Quraysh: : My people are not Thaʿlabah b. Saʿd nor Fazārah of the hairy necks And my people, if you ask, are Banū Luʾayy in Makkah; they taught Muḍar the striking — We acted foolishly in following Banū Baghīḍ and leaving those nearest to us as kin — The foolishness of one who goes back on what is hoped for, who spilled the water and followed the mirage — If you had been obeyed, by your life, you would have been among them, and I would not have been found seeking pasture in the clouds — And Rawāḥah the Qurashī's saddle girths creaked with a she-camel, and he sought no reward. Ibn Hishām said: This is what Abū ʿUbaydah recited to me from it. Ibn Isḥāq said: Al-Ḥuṣayn b. al-Ḥumām al-Murrī, then one of the Banū Sahm b. Murrah, said in reply to al-Ḥārith b. Ẓālim, and he affiliates himself with Ghaṭafān: : Indeed you are not from us, and we are not to you; we declare ourselves innocent before you of Luʾayy b. Ghālib. We remained upon the might of the Ḥijāz, while you are in the meeting-place of al-Baṭḥāʾ among the Akhāshib — meaning Quraysh. Then al-Ḥuṣayn regretted what he said, and recognized what al-Ḥārith b. Ẓālim had said, so he affiliated himself with Quraysh and gave the lie to himself, and he said: : I regretted a saying that passed which I had said, in which I came to see that it was a lying saying. Would that my tongue had been two halves: of them one mute, and half at the course of the stars. Our father was a Kinānī, in Makkah is his grave, in the meeting-place of al-Baṭḥāʾ among the Akhāshib. To us belongs the fourth of the Sacred House by inheritance, and the fourth of the Biṭāḥ near the house of Ibn Ḥāṭib — that is, that the Banū Luʾayy were four: Kaʿb, ʿĀmir, Sāmah, and ʿAwf. Ibn Isḥāq said: And someone whom I do not suspect told me: that ʿUmar b. al-Khaṭṭāb ؓ said to men of the Banū Murrah: If you wish to return to your lineage, then return to it. [ The chiefs of Murrah ] Ibn Isḥāq said: The people were nobles among Ghaṭafān; they were their chiefs and their leaders. Among them: Harim b. Sinān b. Abī Ḥārithah [ b. Murrah b. Nushbah ] , Khārijah b. Sinān b. Abī Ḥārithah, al-Ḥārith b. ʿAwf, al-Ḥuṣayn b. al-Ḥumām, and Hāshim b. Ḥarmalah about whom the poet says: : Hāshim b. Ḥarmalah revived his father on the day of al-Habāʾāt and the day of al-Yaʿmalah. You see the kings before him sifted — he kills the guilty and the guiltless. [ Hāshim b. Ḥarmalah, and ʿĀmir al-Khaṣafī ] Ibn Hishām said: Abū ʿUbaydah recited to me these verses of ʿĀmir al-Khaṣafī, Khaṣafah b. Qays b. ʿAylān: : Hāshim b. Ḥarmalah revived his father on the day of al-Habāʾāt and the day of al-Yaʿmalah. You see the kings before him sifted — he kills the guilty and the guiltless. And his spear is a problem for mothers. And he told me that Hāshim said to ʿĀmir: Say about me a good verse, and I will reward you for it. So ʿĀmir said the first verse, and it did not please Hāshim; then he said the second, and it did not please him; then he said the third, and it did not please him. When he said the fourth: He kills the guilty and the guiltless — it pleased him, so he rewarded him for it. Ibn Hishām said: And that is what al-Kumayt b. Zayd intended in his saying: : And Hāshim Murrah, who destroys kings without guilt to him, and the guilty — And this verse is in a poem of his. And ʿĀmir's saying: the day of al-Habāʾāt is from other than Abū ʿUbaydah. [ Murrah and the basl ] Ibn Isḥāq said: A people with repute and mention in Ghaṭafān and all of Qays, so they kept to their lineage, and among them was the basl. The matter of the basl [ Definition of basl, and the lineage of Zuhayr the poet ] And the basl — as they claim — is eight sacred months, theirs from every year among the Arabs; the Arabs acknowledged that for them, not denying it nor rejecting it. They travel with it to whichever lands of the Arabs they wish, fearing nothing from them. Zuhayr b. Abī Sulmā said, meaning the Banū Murrah: — Ibn Hishām said: Zuhayr is one of the Banū Muzaynah b. Udd b. Ṭābikhah b. Ilyās b. Muḍar. And it is said: Zuhayr b. Abī Sulmā is from Ghaṭafān, and it is said: an ally among Ghaṭafān: Consider: if al-Marūrāt is emptied of them and its dwellings, then no palms are emptied of them. Lands where I consorted with them and befriended them; if you two are emptied of them, then they are basl — He says: they traveled in their sacred territory. Ibn Hishām said: And these two verses are in a poem of his. Ibn Isḥāq said: And Aʿshā of the Banū Qays b. Thaʿlabah said: : Your neighbor woman is basl, forbidden upon us, and our neighbor woman is lawful to you, and her husband — Ibn Hishām said: And this verse is in a poem of his. [ The children of Kaʿb and their mother ] Ibn Isḥāq said: Kaʿb b. Luʾayy fathered three individuals: Murrah b. Kaʿb, ʿAdī b. Kaʿb, and Huṣayṣ b. Kaʿb. Their mother was Waḥshiyyah bt. Shaybān b. Muḥārib b. Fihr b. Mālik b. al-Naḍr. [ The children of Murrah and their mothers ] Murrah b. Kaʿb fathered three individuals: Kilāb b. Murrah, Taym b. Murrah, and Yaqaẓah b. Murrah. The mother of Kilāb: Hind bt. Surayr b. Thaʿlabah b. al-Ḥārith b. (Fihr b. Mālik) b. al-Naḍr b. Kinānah b. Khuzaymah. And the mother of Yaqaẓah: al-Bāriqiyyah, a woman from Bāriq, from al-Asd from Yemen. And it is said: she is the mother of Taym. And it is said: Taym is the son of Hind bt. Surayr, the mother of Kilāb.

178. Tarikh (al-Tabari) 432No grade recorded

     ابْنُ كَعْبٍ   كَعْبٌ: اخْتُلِفَ مِمَّا ذَا نُقِلَ عَلَى أَقْوَالٍ: الْأَوَّلُ: أَنَّهُ مَنْقُولٌ مِنَ الْكَعْبِ الَّذِي هُوَ قِطْعَةٌ مِنَ السَّمْنِ الْجَامِدِ فِي الزِّقِّ أَوْ فِي غَيْرِهِ مِنَ الظُّرُوفِ، كَمَا أَنَّ الْكَعْبَ الْقِطْعَةُ مِنَ الْأَقِطِ حَكَاهُ الزَّجَّاجِيُّ وَالسُّهَيْلِيُّ فِي آخَرِينَ. الثَّانِي: أَنَّهُ مَنْقُولٌ مِنْ كَعْبِ الْإِنْسَانِ وَهُوَ مَا شَرَفَ فَوْقَ رُسْغِهِ عِنْدَ قَدَمِهِ. وَعَلَى هَذَا فَقِيلَ: نُقِلَ مِنْهُ لِارْتِفَاعِهِ وَشَرَفِهِ عَلَى قَوْمِهِ. وَاخْتَارَهُ الزَّجَّاجِيُّ وَغَيْرُهُ لِثُبُوتِهِ، مِنْ قَوْلِهِمْ ثَبَتَ ثُبُوتَ الْكَعْبِ. وَاخْتَارَهُ السُّهَيْلِيُّ، وَاسْتَدَلَّ لَهُ بِمَا جَاءَ فِي خَبَرِ ابْنِ الزُّبَيْرِ ؓ: أَنَّهُ كَانَ يُصَلِّي عِنْدَ الْكَعْبَةِ يَوْمَ قُتِلَ وَحِجَارَةُ الْمَنْجَنِيقِ تَمُرُّ بِأُذُنِهِ، وَهُوَ لَا يَلْتَفِتُ كَأَنَّهُ كَعْبٌ رَاتِبٌ. الثَّالِثُ: أَنَّهُ مِنْ كَعْبِ الْقَنَاةِ. ذَكَرَهُ ابْنُ دُرَيْدٍ. قَالَ فِي الزَّهْرِ: وَلَعَلَّهُ أَشْبَهَ وَيَتَرَشَّحُ بِقَوْلِ بَعْضِهِمْ: سُمِّيَ بِذَلِكَ لِارْتِفَاعِهِ عَلَى قَوْمِهِ وَعُلُوِّهِ عَلَيْهِمْ وَشَرَفِهِ فِيهِمْ. وَيُكَنَّى أَبَا هُصَيْصٍ، وَأُمُّ كَعْبٍ مُعَاوِيَةُ ابْنَةُ كَعْبِ بْنِ الْقَيْنِ بْنِ جَسْرٍ الْقُضَاعِيَّةُ، وَلَهُ أَخَوَانِ لِأَبِيهِ وَأُمِّهِ، أَحَدُهُمَا عَامِرٌ، وَالْآخَرُ سَامَةُ، وَلَهُمْ مِنْ أَبِيهِمْ أَخٌ كَانَ يُقَالُ لَهُ عَوْفٌ، أُمُّهُ الْبَارِدَةُ ابْنَةُ عَوْفِ بْنِ غَنْمِ بْنِ عَبْدِ اللَّهِ بْنِ غَطَفَانَ، وَانْتَمَى وَلَدُهُ إِلَى غَطَفَانَ، وَكَانَ خَرَجَ مَعَ أُمِّهِ الْبَارِدَةِ إِلَى غَطَفَانَ، فَتَزَوَّجَهَا سَعْدُ بْنُ ذُبْيَانَ، فَتَبَنَّاهُ سَعْدٌ. وَلِكَعْبٍ أَيْضًا أَخَوَانِ مِنْ غَيْرِ أُمِّهِ، أَحَدُهُمَا خُزَيْمَةُ، وَهُوَ عَائِذَةُ قُرَيْشٍ، وَعَائِذَةُ أَمُّهُ وَهِيَ ابْنَةُ الْخِمْسِ بْنِ قُحَافَةَ مَنْ خَثْعَمٍ، وَالْآخَرُ سَعْدٌ، وَيُقَالُ لَهُ بُنَانَةُ، وَبُنَانَةُ أُمُّهُ، فَأَهْلُ الْبَادِيَةِ مِنْهُمْ فِي بَنِي أَسْعَدَ بْنِ هَمَّامٍ فِي بَنِي شَيْبَانَ بْنِ ثَعْلَبَةَ، وَالْحَاضِرَةُ يَنْتَمُونَ إِلَى قُرَيْشٍ. وَكَانَ كَعْبٌ عَظِيمَ الْقَدْرِ عِنْدَ الْعَرَبِ، فَلِهَذَا أَرَّخُوا لِمَوْتِهِ إِلَى عَامِ الْفِيلِ ثُمَّ أَرَّخُوا بِالْفِيلِ، وَكَانَ يَخْطُبُ النَّاسَ أَيَّامَ الْحَجِّ، وَخُطْبَتُهُ مَشْهُورَةٌ يُخْبِرُ فِيهَا بِالنَّبِيِّ - ﷺ. وَكَعْبُ بْنُ لُؤَيٍّ هَذَا مَنْ جَمَّعَ يَوْمَ الْعَرُوبَةِ، وَلَمْ تُسَمَّ الْعَرُوبَةُ الْجُمْعَةَ إِلَّا مُنْذُ جَاءَ الْإِسْلَامُ فِي قَوْلِ بَعْضِهِمْ. وَقِيلَ هُوَ أَوَّلُ مَنْ سَمَّاهَا الْجُمْعَةَ. انْتَهَى. وَصَحَّحَ هَذَا الثَّانِيَ الْمُحِبُّ ابْنُ الْهَائِمِ. وَقَالَ ابْنُ حَزْمٍ: يَوْمُ الْجُمْعَةِ اسْمٌ إِسْلَامِيٌّ وَلَمْ يَكُنْ فِي الْجَاهِلِيَّةِ لِأَنَّهُ يُجْتَمَعُ فِيهِ لِلصَّلَاةِ أَحَدٌ مِنَ الْجَمْعِ. قَالَ فِي الزَّهْرِ: وَفِي تَفْسِيرِ عَبْدِ بْنِ حُمَيْدٍ بِسَنَدٍ صَحِيحٍ عَنِ ابْنِ سِيرِينَ رَحِمَهُ اللَّهُ تَعَالَى قَالَ: جَمَّعَ أَهْلُ الْمَدِينَةِ قَبْلَ أَنْ تَنْزِلَ الْجُمْعَةُ وَقَبْلَ قُدُومِ النَّبِيِّ ﷺ، وَهُمُ الَّذِينَ سَمَّوْهَا الْجُمْعَةَ. وَهُوَ يُؤَيِّدُ مَا ذَكَرَهُ ابْنُ حَزْمٍ وكَانَ يَجْمَعُ قَوْمَهُ فِي هَذَا الْيَوْمِ وَيَخْطُبُهُمْ. قَالَ أَبُو سَلَمَةَ بْنُ عَبْدِ الرَّحْمَنِ بْنِ عَوْفٍ رَحِمَهُ اللَّهُ تَعَالَى: فَيَقُولُ أَمَّا بَعْدُ فَاسْمَعُوا وَعُوا، وَافْهَمُوا وَتَعَلَّمُوا، لَيْلٌ سَاجٍ، وَنَهَارٌ ضَاحٍ وَالْأَرْضُ مِهَادٌ، وَالسَّمَاءُ بِنَاءٌ، وَالْجِبَالُ أَوْتَادٌ، وَالنُّجُومُ أَعْلَامٌ، لَمْ تُخْلَقْ عَبَثًا فَتَضْرِبُوا عَنَّا صَفْحًا، الْآخَرُونَ كَالْأَوَّلِينَ، وَالذَّكَرُ كَالْأُنْثَى، وَالزَّوْجُ وَالْفَرْدُ إِلَى بِلَى. فَصِلُوا أَرْحَامَكُمْ، وَأَوْفَوْا بِعُهُودِكُمْ، وَاحْفَظُوا أَصْهَارَكُمْ، وَثَمِّرُوا أَمْوَالَكُمْ، فَإِنَّهَا قِوَامُ مُرُوءَتِكُمْ فَهَلْ رَأَيْتُمْ مِنْ هَالِكٍ رَجَعَ، أَوْ مَيِّتٍ نُشِرَ، الدَّارُ أَمَامَكُمْ وَالْيَقِينُ غَيْرُ مَا تَظُنُّونَ، حَرَمُكُمْ زَيِّنُوهُ وَعَظِّمُوهُ، وَتَمَسَّكُوا بِهِ، فَسَيَأْتِي لَهُ نَبَأٌ عَظِيمٌ، وَسَيَخْرُجُ مِنْهُ نَبِيٌّ كَرِيمٌ، بِذَلِكَ جَاءَ مُوسَى وَعِيسَى ﷺ، ثُمَّ يَقُولُ: نَهَارٌ وَلَيْلٌ كُلَّ أَوْبٍ بِحَاثَ سَوَاءٌ عَلَيْنَا لَيْلُهَا وَنَهَارُهَا     عَلَى غَفْلَةٍ يَأْتِي النَّبِيُّ مُحَمَّدٌ يُخَبِّرُ أَخْبَارًا صَدُوقًا خَبِيرُهَا وَاللَّهِ لَوْ كُنْتُ ذَا سَمْعٍ وَذَا بَصَرٍ، وَيَدٍ وَرِجْلٍ، لَتَنَصَّبْتُ فِيهَا تَنَصُّبَ الْجَمَلِ، وَلَأَرْقَلْتُ فِيهَا إِرْقَالَ الْفَحْلِ. ثُمَّ يَقُولُ: يَا لَيْتَنِي شَاهِدٌ فَحْوَاءَ دَعْوَتِهِ     حِينَ الْعَشِيرَةُ تَبْغِي الْحَقَّ خُذْلَانَا وَكَانَ بَيْنَ مَوْتِهِ وَمَبْعَثِ النَّبِيِّ ﷺ خَمْسُمِائَةِ سَنَةٍ وَسِتُّونَ سَنَةً. رَوَاهُ أَبُو نُعَيْمٍ وَغَيْرُهُ. وَهُوَ أَوَّلُ مَنْ قَالَ: "أَمَّا بَعْدُ"  فِي أَحَدِ الْأَقْوَالِ. وَلَهُ مِنَ الذُّكُورِ ثَلَاثَةٌ: مُرَّةُ، وَهُصَيْصٌ الْمُكَنَّى بِهِ، وَعَدِيٌّ.

     ✧ Ibn Kaʿb Kaʿb: there is disagreement as to what it was transferred from, according to several statements: The first: that it is transferred from the kaʿb, which is a piece of solidified clarified butter in a waterskin or in other vessels, just as the kaʿb is a piece of dried curd, as related by al-Zajjājī and al-Suhaylī among others. The second: that it is transferred from the kaʿb of a human being, which is the protrusion above his wrist near his foot. According to this, it is said: it was transferred from it because of his elevation and nobility over his people. Al-Zajjājī and others preferred this because of its attestation, from their saying: he stood firm like the standing firm of the kaʿb. Al-Suhaylī preferred it and adduced as evidence what came in the report of Ibn al-Zubayr ؓ: that he was praying at the Kaʿbah on the day he was killed while the stones of the mangonel passed by his ear, and he did not turn, as if he were a firmly planted kaʿb. The third: that it is from the kaʿb of the spear-shaft. Ibn Durayd mentioned it. He said in al-Zahr: perhaps it is most fitting, and it is supported by the saying of some of them: he was named that because of his elevation over his people, his loftiness above them, and his nobility among them. He was given the kunyah Abū Huṣayṣ, and the mother of Kaʿb was Muʿāwiyah bt. Kaʿb b. al-Qayn b. Jasr al-Quḍāʿiyyah. He had two full brothers, one of them ʿĀmir and the other Sāmah, and they had from their father a brother who used to be called ʿAwf, whose mother was al-Bāridah bt. ʿAwf b. Ghanm b. ʿAbd Allāh b. Ghaṭafān. His descendants affiliated themselves with Ghaṭafān. He had gone out with his mother al-Bāridah to Ghaṭafān, and Saʿd b. Dhubyān married her, and Saʿd adopted him. Kaʿb also had two half-brothers from other mothers, one of them Khuzaymah, and he is ʿĀʾidhah of Quraysh; ʿĀʾidhah is his mother, she is the daughter of al-Khims b. Quḥāfah from Khathʿam. The other is Saʿd, and he is called Bunānah; Bunānah is his mother. The desert dwellers among them are in Banū Asʿad b. Hammām in Banū Shaybān b. Thaʿlabah, while the settled ones affiliate themselves with Quraysh. Kaʿb was of great standing among the Arabs; for this reason they dated his death to the Year of the Elephant, then they dated by the Elephant. He used to address the people during the days of the pilgrimage, and his sermon is well known, in which he informed of the Prophet ﷺ. This Kaʿb b. Luʾayy is the one who gathered the people on the Day of al-ʿArūbah, and al-ʿArūbah was not called al-Jumuʿah except since Islam came, according to the saying of some of them. It is said he was the first to name it al-Jumuʿah. End quote. Al-Muḥibb Ibn al-Hāʾim deemed this second statement correct. Ibn Ḥazm said: The name Yawm al-Jumuʿah is an Islamic term and did not exist in the pre-Islamic era, because no one gathered in it for prayer, from al-jamʿ (gathering). He said in al-Zahr: In the Tafsīr of ʿAbd b. Ḥumayd with a sound chain from Ibn Sīrīn, may God Almighty have mercy on him, he said: The people of Madinah gathered before the Friday prayer was revealed and before the arrival of the Prophet ﷺ, and they are the ones who named it al-Jumuʿah. This supports what Ibn Ḥazm mentioned. He used to gather his people on this day and deliver a sermon to them. Abū Salamah b. ʿAbd al-Raḥmān b. ʿAwf, may God Almighty have mercy on him, said: He would say: Now then, listen and comprehend, understand and learn. A night that is still, a day that is bright, the earth is a bedding, the sky is a building, the mountains are pegs, the stars are signposts. They were not created in vain, so do not turn away from us in disregard. The latter are like the former, the male like the female, the pair and the single, until decay. So maintain your ties of kinship, fulfill your covenants, preserve your in-laws, and increase your wealth, for it is the support of your manliness. Have you seen any who perished return, or any dead who was resurrected? The abode is before you, and certainty is other than what you suppose. Adorn your sanctuary and venerate it, and cling to it, for a great tiding will come to it, and a noble prophet will emerge from it. Thus came Moses and Jesus ﷺ. Then he would say: A day and a night, with every returning, are in search; the same to us is its night and its day. Upon heedlessness comes the Prophet Muḥammad, He tells news, truthful is its informer. By God, if I had hearing and sight, and hand and foot, I would exert myself in it like the exerting of a camel, and I would hasten in it like the hastening of a stallion. Then he would say: Would that I were a witness to the proclamation of his call, when the clan seeks the truth in forsaking us. Between his death and the sending of the Prophet ﷺ there were five hundred and sixty years. Related by Abū Nuʿaym and others. He was the first to say "Ammā baʿd" (now then) according to one of the statements. He had three sons: Murrah, Huṣayṣ, by whom he was given the kunyah, and ʿAdī.

179. Tarikh (al-Tabari) 433No grade recorded

     ابْنُ لُؤَيٍّ   لُؤَيٌّ: بِضَمِّ اللَّامِ وَيُهْمَزُ وَيُسَهَّلُ: وَاخْتُلِفَ فِي الْمَنْقُولِ مِنْهُ عَلَى أَقْوَالٍ: أَحَدُهَا: أَنَّهُ تَصْغِيرُ لَأْيٍ وَاخْتُلِفَ فِي اللَّأْيِ مَا هُوَ؟ فَقَالَ: ابْنُ الْأَنْبَارِيِّ فِي جَمَاعَةٍ مِنْهُمْ أَبُو ذَرٍّ الْخُشَنِيُّ: اللَّأْيُ الثَّوْرُ الْوَحْشِيُّ. وَقَالَ أَبُو حَنِيفَةَ: اللَّأْيُ: الْبَقَرَةُ قَالَ: وَسَمِعْتُ أَعْرَابِيًّا يَقُولُ: بِكُمْ لَأْيُكَ هَذِهِ؟ وَقَالَ السُّهَيْلِيُّ: اللَّأْيُ: الْبُطْءُ بِضَمِّ الْبَاءِ مَهْمُوزًا ضِدُّ الْأَنَاةِ وَتَرْكِ الْعَجَلَةِ. الثَّانِي: أَنَّهُ مَنْقُولٌ مِنْ لِوَاءِ الْجَيْشِ. الثَّالِثُ: أَنَّهُ مَنْقُولٌ مِنْ لِوَيِ الرَّمْلِ الْمَقْصُورِ: قَالَهُمَا ابْنُ دُرَيْدٍ. وَيُكَنَّى أَبَا كَعْبٍ، وَأُمُّ لُؤَيٍّ عَاتِكَةُ ابْنَةُ يَخْلُدَ بْنِ النَّضْرِ بْنِ كِنَانَةَ، وَهِيَ أُولَى الْعَوَاتِكِ اللَّوَاتِي وَلَدْنَ رَسُولَ اللَّهِ ﷺ مِنْ قُرَيْشٍ، وَلَهُ أَخَوَانِ، أَحَدُهُمَا تَيْمُ الْأَدْرَمِ، وَالدَّرَمُ نُقْصَانٌ فِي الذَّقْنِ، قِيلَ: إِنَّهُ كَانَ نَاقِصَ اللَّحْيِ، وَالْآخَرُ قَيْسٌ، وَلَمْ يَبْقَ مِنْهُمْ أَحَدٌ، وَآخِرُ مَنْ مَاتَ مِنْهُمْ فِي زَمَنِ خَالِدِ بْنِ عَبْدِ اللَّهِ الْقَسْرِيِّ، فَبَقِيَ مِيرَاثُهُ لَا يُدْرَى مَنْ يَسْتَحِقُّهُ. وَقِيلَ: إِنَّ أُمَّهُمْ سَلْمَى بِنْتُ عَمْرِو بْنِ رَبِيعَةَ، وَهُوَ لِحْيُ بْنُ حَارِثَةَ الْخُزَاعِيُّ. ( يَخْلُدُ: بِفَتْحِ الْيَاءِ تَحْتَهَا نُقْطَتَانِ، وَسُكُونِ الْخَاءِ الْمُعْجَمَةِ، وَبَعْدَ اللَّامِ دَالٌ مُهْمَلَةٌ ).

     ✧ Son of Luʾayy Luʾayy: with ḍammah on the lām, and it is hamzated and may be softened. There is difference of opinion regarding what it is derived from, according to several statements: One of them: that it is a diminutive of laʾy, and there is difference of opinion regarding what laʾy is. Ibn al-Anbārī, along with a group including Abū Dharr al-Khushanī, said: al-laʾy is the wild bull. Abū Ḥanīfah said: al-laʾy is the cow. He said: I heard a Bedouin say: "How much is this cow of yours?" Al-Suhaylī said: al-laʾy is slowness, with ḍammah on the bāʾ, hamzated, the opposite of deliberateness and avoidance of haste. The second: that it is derived from liwāʾ al-jaysh (the banner of the army). The third: that it is derived from liwā al-raml al-maqṣūr (the curved sand dune). Both of these were stated by Ibn Durayd. His kunyah is Abū Kaʿb. The mother of Luʾayy is ʿĀtikah bt. Yakhlud b. al-Naḍr b. Kinānah, and she is the first of the ʿAwātik who gave birth to the Messenger of Allah ﷺ from Quraysh. He had two brothers: one of them is Taym al-Adram, and al-daram is a deficiency in the chin; it is said that he was lacking in the beard. The other is Qays, and none of them remains. The last of them to die was in the time of Khālid b. ʿAbd Allāh al-Qasrī, and his inheritance remained, with no one knowing who was entitled to it. It is said that their mother was Salmā bt. ʿAmr b. Rabīʿah, who is Luḥayy b. Ḥārithah al-Khuzāʿī. (Yakhlud: with fatḥah on the yāʾ, which has two dots beneath it, and sukūn on the dotted khāʾ, and after the lām an undotted dāl).

180. Tarikh (al-Tabari) 434No grade recorded

     [ أَوْلَادُ لُؤَيٍّ وَأُمَّهَاتُهُمْ   ] قَالَ ابْنُ إسْحَاقَ: فَوَلَدَ لُؤَيُّ بْنُ غَالِبٍ أَرْبَعَةَ نَفَرٍ: كَعْبَ بْنَ لُؤَيٍّ، وَعَامِرَ بْنَ لُؤَيٍّ، وَسَامَةَ بْنَ لُؤَيٍّ، وَعَوْفَ بْنَ لُؤَيٍّ، فَأُمُّ كَعْبٍ وَعَامِرٍ وَسَامَةَ: مَاوِيَّةُ بِنْتُ كَعْبِ بْنِ الْقَيْنِ بْنِ جَسْرٍ، مِنْ قُضَاعَةَ. قَالَ ابْنُ هِشَامٍ: وَيُقَالُ: وَالْحَارِثُ بْنُ لُؤَيٍّ، وَهُمْ جُشَمُ بْنُ الْحَارِثِ، فِي هِزَّانَ مِنْ رَبِيعَةَ. قَالَ جَرِيرٌ: : بَنِي جُشَمٍ لَسْتُمْ لِهِزَّانَ فَانْتَمُوا لِأَعْلَى الرَّوَابِي مِنْ لُؤَيِّ بْنِ غَالِبٍ     وَلَا تُنْكِحُوا فِي آلِ ضَوْرٍ نِسَاءَكُمْ وَلَا فِي شُكَيْسٍ بِئْسَ مَثْوَى الْغَرَائِبِ وَسَعْدُ بْنُ لُؤَيٍّ، وَهُمْ بُنَانَةُ: فِي شَيْبَانَ بْنِ ثَعْلَبَةَ بْنِ عُكَابَةَ بْنِ صَعْبِ بْنِ عَلِيِّ بْنِ بَكْرِ بْنِ وَائِلٍ، مِنْ رَبِيعَةَ وَبُنَانَةُ: حَاضِنَةٌ لَهُمْ مِنْ بَنِي الْقَيْنِ بْنِ جَسْرِ بْنِ شَيْعِ اللَّهِ، وَيُقَالُ سَيْعُ اللَّهِ بْنُ الْأَسْدِ بْنِ وَبْرَةَ بْنِ ثَعْلَبَةَ بْنِ حُلْوَانَ بْنِ عِمْرَانَ بْنِ الْحَافِ بْنِ قُضَاعَةَ. وَيُقَالُ: بِنْتُ النَّمِرِ بْنِ قَاسِطٍ، مِنْ رَبِيعَةَ. وَيُقَالُ: بِنْتُ جَرْمِ بْنِ رَبَّانَ بْنِ حُلْوَانَ بْنِ عِمْرَانَ بْنِ الْحَافِ بْنِ قُضَاعَةَ. وَخُزَيْمَةُ بْنُ لُؤَيِّ بْنِ غَالِبٍ، وَهُمْ عَائِذَةُ فِي شَيْبَانَ بْنِ ثَعْلَبَةَ. وَعَائِذَةُ: امْرَأَةٌ مِنْ الْيَمَنِ، وَهِيَ أُمُّ بَنِي عُبَيْدِ بْنِ خُزَيْمَةَ بْنِ لُؤَيٍّ. وَأُمُّ بَنِي لُؤَيٍّ كُلَّهُمْ إلَّا عَامِرَ بْنَ لُؤَيٍّ: مَاوِيَّةُ بِنْتُ كَعْبِ بْنِ الْقَيْنِ بْنِ جَسْرٍ. وَأُمُّ عَامِرِ بْنِ لُؤَيٍّ مَخْشِيَّةُ بِنْتُ شَيْبَانَ بْنِ مُحَارِبِ بْنِ فِهْرٍ؛ وَيُقَالُ: لَيْلَى بِنْتُ شَيْبَانَ بْنِ مُحَارِبِ بْنِ فِهْرٍ. أَمْرُ سَامَةَ [ رِحْلَتُهُ إِلَى عَمَّانَ وَمَوْتُهُ   ] قَالَ ابْنُ إسْحَاقَ: فَأَمَّا سَامَةُ بْنُ لُؤَيٍّ فَخَرَجَ إلَى عُمَانَ، وَكَانَ بِهَا. وَيَزْعُمُونَ أَنَّ عَامِرَ بْنَ لُؤَيٍّ أَخْرَجَهُ، وَذَلِكَ أَنَّهُ كَانَ بَيْنَهُمَا شَيْءٌ فَفَقَأَ سَامَةُ عَيْنَ عَامِرٍ، فَأَخَافَهُ عَامِرٌ، فَخَرَجَ إلَى عُمَانَ. فَيَزْعُمُونَ أَنَّ سَامَةَ بْنَ لُؤَيٍّ بَيْنَا هُوَ يَسِيرُ عَلَى نَاقَتِهِ، إذْ وَضَعَتْ رَأْسَهَا تَرْتَعُ، فَأَخَذَتْ حَيَّةٌ بِمِشْفَرِهَا فَهَصَرَتْهَا حَتَّى وَقَعَتْ النَّاقَةُ لِشِقِّهَا ثُمَّ نَهَشَتْ سَامَةَ فَقَتَلَتْهُ. فَقَالَ سَامَةُ حِينَ أَحَسَّ بِالْمَوْتِ فِيمَا يَزْعُمُونَ: : عَيْنِ فَابْكِي لِسَامَةَ بْنِ لُؤَيٍّ     عَلَّقَتْ سَاقَ سَامَةَ الْعَلَّاقَهْ لَا أَرَى مِثْلَ سَامَةَ بْنِ لُؤَيٍّ     يَوْمَ حَلُّوا بِهِ قَتِيلًا لِنَاقَهْ بَلِّغَا عَامِرًا وَكَعْبًا رَسُولًا     أَنَّ نَفْسِي إلَيْهِمَا مُشْتَاقَهْ إنْ تَكُنْ فِي عُمَانَ دَارِي فَإِنِّي     غَالِبِيٌّ، خَرَجْتُ مِنْ غَيْرِ نَاقَهْ رُبَّ كَأْسٍ هَرَقْتَ يَا بْنَ لُؤَيٍّ     حَذَرَ الْمَوْتِ لَمْ تَكُنْ مُهْرَاقَهْ رُمْتَ دَفْعَ الْحُتُوفِ يَا بْنَ لُؤَيٍّ     مَا لِمَنْ رَامَ ذَاكَ بِالْحَتْفِ طَاقَهْ وَخَرُوسَ السَّرَى تَرَكْتَ رَدِيَّا     بَعْدَ جَدٍّ وَجَدَّةٍ وَرَشَاقَهْ قَالَ ابْنُ هِشَامٍ: وَبَلَغَنِي أَنَّ بَعْضَ وَلَدِهِ أُتِيَ رَسُولَ اللَّهِ ﷺ فَانْتَسَبَ إلَى سَامَةَ بْنِ لُؤَيٍّ، فَقَالَ رَسُولُ اللَّهِ ﷺ: آلشَّاعِرُ ؟ فَقَالَ لَهُ بَعْضُ أَصْحَابِهِ: كَأَنَّكَ يَا رَسُولَ اللَّهِ أَرَدْتَ قَوْلَهُ: : رُبَّ كَأْسٍ هَرَقْتَ يَا بْنَ لُؤَيٍّ     حَذَرَ الْمَوْتِ لَمْ تَكُنْ مُهْرَاقَهْ قَالَ: أَجَلْ. أَمْرُ عَوْفِ بْنِ لُؤَيٍّ وَنَقَلَتِهِ   [ سَبَبُ انْتِمَائِهِ إلَى بَنِي ذُبْيَانَ ] قَالَ ابْنُ إسْحَاقَ: وَأَمَّا عَوْفُ بْنُ لُؤَيٍّ فَإِنَّهُ خَرَجَ - فِيمَا يُزْعِمُونَ - فِي رَكْبٍ مِنْ قُرَيْشٍ، حَتَّى إذَا كَانَ بِأَرْضِ غَطَفَانَ بْنِ سَعْدِ بْنِ قَيْسِ بْنِ عَيْلَانَ، أُبْطِئَ بِهِ، فَانْطَلَقَ مَنْ كَانَ مَعَهُ مِنْ قَوْمِهِ، فَأَتَاهُ ثَعْلَبَةُ بْنُ سَعْدٍ، وَهُوَ أَخُوهُ فِي نَسَبِ بَنِي ذُبْيَانَ - ثَعْلَبَةُ بْنُ سَعْدِ بْنِ ذُبْيَانَ بْنِ بَغِيضِ بْنِ رَيْثِ بْنِ غَطَفَانَ. وَعَوْفُ بْنُ سَعْدِ بْنِ ذُبْيَانَ بْنِ بَغِيضِ بْنِ رَيْثِ بْنِ غَطَفَانَ - فَحَبَسَهُ وَزَوْجَهُ وَالْتَاطَهُ وَآخَاهُ. فَشَاعَ نَسَبُهُ فِي بَنِي ذُبْيَانَ. وَثَعْلَبَةُ - فِيمَا يَزْعُمُونَ - الَّذِي يَقُولُ لِعَوْفٍ حِينَ أُبْطِئَ بِهِ فَتَرَكَهُ قَوْمُهُ: : احْبِسْ عَلَيَّ ابْنِ لُؤَيٍّ جَمَلَكْ     تَرَكَكَ الْقَوْمُ وَلَا مَنْزِلَ لَكَ قَالَ ابْنُ إسْحَاقَ: وَحَدَّثَنِي مُحَمَّدُ بْنُ جَعْفَرِ بْنِ الزُّبَيْرِ، أَوْ مُحَمَّدُ بْنُ عَبْدِ الرَّحْمَنِ بْنِ عَبْدِ اللَّهِ بْنِ حُصَيْنٍ. أَنَّ عُمَرَ بْنَ الْخَطَّابِ قَالَ: لَوْ كُنْتُ مُدَّعِيًا حَيًّا مِنْ الْعَرَبِ، أَوْ مُلْحِقَهُمْ بِنَا لَادَّعَيْتُ بَنِي مُرَّةَ بْنِ عَوْفٍ، إنَّا لَنَعْرِفُ فِيهِمْ الْأَشْبَاهَ مَعَ مَا نَعْرِفُ مِنْ مَوْقِعِ ذَلِكَ الرَّجُلِ حَيْثُ وَقَعَ، يَعْنِي عَوْفَ بْنَ لُؤَيٍّ.

     ✧ [The children of Luʾayy and their mothers] Ibn Isḥāq said: Luʾayy b. Ghālib begot four individuals: Kaʿb b. Luʾayy, ʿĀmir b. Luʾayy, Sāmah b. Luʾayy, and ʿAwf b. Luʾayy. The mother of Kaʿb, ʿĀmir, and Sāmah was Māwiyyah bt. Kaʿb b. al-Qayn b. Jasr, of Quḍāʿah. Ibn Hishām said: And it is said: And al-Ḥārith b. Luʾayy; they are Jusham b. al-Ḥārith, among Hizzān of Rabīʿah. Jarīr said: : Banū Jusham, you are not of Hizzān, so claim descent To the highest hilltops from Luʾayy b. Ghālib And do not give your women in marriage among the people of Ḍawr Nor among Shukays—evil is the lodging of strangers. And Saʿd b. Luʾayy; they are Bunānah: among Shaybān b. Thaʿlabah b. ʿUkābah b. Ṣaʿb b. ʿAlī b. Bakr b. Wāʾil, of Rabīʿah. And Bunānah was a wet-nurse of theirs from Banū al-Qayn b. Jasr b. Shayʿ Allāh—and it is said Sayʿ Allāh b. al-Asad b. Wabarah b. Thaʿlabah b. Ḥulwān b. ʿImrān b. al-Ḥāf b. Quḍāʿah. And it is said: a daughter of al-Namir b. Qāsiṭ, of Rabīʿah. And it is said: a daughter of Jarm b. Rabbān b. Ḥulwān b. ʿImrān b. al-Ḥāf b. Quḍāʿah. And Khuzaymah b. Luʾayy b. Ghālib; they are ʿĀʾidhah among Shaybān b. Thaʿlabah. And ʿĀʾidhah was a woman from Yemen, and she is the mother of Banū ʿUbayd b. Khuzaymah b. Luʾayy. The mother of all the sons of Luʾayy except ʿĀmir b. Luʾayy was Māwiyyah bt. Kaʿb b. al-Qayn b. Jasr. And the mother of ʿĀmir b. Luʾayy was Makhshiyyah bt. Shaybān b. Muḥārib b. Fihr; and it is said: Laylā bt. Shaybān b. Muḥārib b. Fihr. The affair of Sāmah [His journey to ʿUmān and his death] Ibn Isḥāq said: As for Sāmah b. Luʾayy, he went out to ʿUmān, and he was there. They claim that ʿĀmir b. Luʾayy expelled him, because there was something between them and Sāmah gouged out ʿĀmir's eye, so ʿĀmir frightened him, and he departed to ʿUmān. They claim that while Sāmah b. Luʾayy was riding on his she-camel, she lowered her head to graze, and a snake seized her lip and pressed her down until the she-camel fell on her side; then it bit Sāmah and killed him. Sāmah said, when he sensed death, as they claim: : O my eye, weep for Sāmah b. Luʾayy; The serpent has clung to Sāmah's leg. I see none like Sāmah b. Luʾayy On the day they left him, slain by his she-camel. Convey to ʿĀmir and Kaʿb a message: My soul is full of longing for them. Even if my abode is in ʿUmān, I am A Ghālibī; I departed without a she-camel. Many a cup you spilled, O son of Luʾayy, In fear of death—it need not have been spilled. You sought to ward off the fates, O son of Luʾayy; Whoever seeks that has no power against fate. And a wine-jar of the night-journey you left ruined After good fortune, grandmother, and swiftness. Ibn Hishām said: It reached me that some of his descendants came to the Messenger of Allah ﷺ and traced their lineage to Sāmah b. Luʾayy. The Messenger of Allah ﷺ said: "The poet?" One of his companions said to him: "As if you, O Messenger of Allah, meant his saying: : Many a cup you spilled, O son of Luʾayy, In fear of death—it need not have been spilled. He said: "Yes." The affair of ʿAwf b. Luʾayy and its transmission [The reason for his attachment to Banū Dhubyān] Ibn Isḥāq said: As for ʿAwf b. Luʾayy, he went out—as they claim—in a caravan of Quraysh, until when he was in the land of Ghaṭafān b. Saʿd b. Qays b. ʿAylān, he was delayed, and those of his people who were with him departed. Then Thaʿlabah b. Saʿd came to him, and he is his brother in the lineage of Banū Dhubyān—Thaʿlabah b. Saʿd b. Dhubyān b. Baghīḍ b. Rayth b. Ghaṭafān. And ʿAwf b. Saʿd b. Dhubyān b. Baghīḍ b. Rayth b. Ghaṭafān—so he detained him, married him, adopted him, and made him a brother. Thus his lineage became widespread among Banū Dhubyān. And Thaʿlabah—as they claim—is the one who said to ʿAwf when he was delayed and his people left him: : Hold back for me, O son of Luʾayy, your camel; The people have left you, and you have no dwelling. Ibn Isḥāq said: Muḥammad b. Jaʿfar b. al-Zubayr—or Muḥammad b. ʿAbd al-Raḥmān b. ʿAbd Allāh b. Ḥuṣayn—related to me that ʿUmar b. al-Khaṭṭāb said: "If I were to claim any living tribe of the Arabs, or attach them to us, I would claim Banū Murrah b. ʿAwf. We recognize among them the resemblances, along with what we know of the place where that man came to rest—meaning ʿAwf b. Luʾayy." }

181. Tarikh (al-Tabari) 435No grade recorded

     ابْنُ غَالِبٍ   غَالِبٌ: مَنْقُولٌ مِنِ اسْمِ فَاعِلٍ مُشْتَقٍّ مِنَ الْغَلَبِ، يُقَالُ: غَلَبْتُهُ غَلَبًا بِفَتَحَاتٍ فَأَنَا غَالِبٌ. وَيُكَنَّى أَبَا تَيْمٍ، وَأُمُّ غَالِبٍ لَيْلَى ابْنَةُ الْحَارِثِ بْنِ تَمِيمِ بْنِ سَعْدِ بْنِ هُذَيْلٍ، وَإِخْوَتُهُ مِنْ أَبِيهِ وَأُمِّهِ: الْحَارِثُ وَمُحَارِبٌ وَأَسَدٌ وَعَوْفٌ وَجَوْنٌ وَذِئْبٌ، وَكَانَتْ مُحَارِبُ وَالْحَارِثُ مِنْ قُرَيْشِ الظَّوَاهِرِ، فَدَخَلَتِ الْحَارِثُ الْأَبْطَحَ.

     ✧ b. Ghālib Ghālib: a transferred name from an active participle derived from gh-l-b, meaning overcoming. One says: ghalabtuhu ghalaban, with three fathahs, so I am ghālib (overcomer). He is given the kunyah Abū Taym. Ghālib's mother was Laylā bt. al-Ḥārith b. Tamīm b. Saʿd b. Hudhayl. His full brothers were al-Ḥārith, Muḥārib, Asad, ʿAwf, Jawn, and Dhiʾb. Muḥārib and al-Ḥārith were among Quraysh al-Ẓawāhir, then al-Ḥārith entered al-Abṭaḥ.

182. Tarikh (al-Tabari) 436No grade recorded

     [ أَوْلَادُ غَالِبٍ وَأُمَّهَاتُهُمْ   ] قَالَ ابْنُ إسْحَاقَ: فَوَلَدَ غَالِبُ بْنُ فِهْرٍ رَجُلَيْنِ: لُؤَيَّ بْنَ غَالِبٍ، وَتَيْمَ بْنَ غَالِبٍ، وَأُمُّهُمَا سَلْمَى بِنْتُ عَمْرٍو الْخُزَاعِيِّ. وَتَيْمُ بْنُ غَالِبٍ: الَّذِينَ يُقَالُ لَهُمْ بَنُو الْأَدْرَمِ. قَالَ ابْنُ هِشَامٍ: وَقَيْسُ بْنُ غَالِبٍ، وَأُمُّهُ سَلْمَى بِنْتُ كَعْبِ بْنِ عَمْرٍو الْخُزَاعِيِّ، وَهِيَ أُمُّ لُؤَيٍّ وَتَيْمٍ ابْنَيْ غَالِبٍ.

     ✧ [ The Children of Ghālib and Their Mothers ] Ibn Isḥāq said: Ghālib b. Fihr fathered two sons: Luʾayy b. Ghālib and Taym b. Ghālib. Their mother was Salmā bt. ʿAmr al-Khuzāʿī. Taym b. Ghālib are those called Banū al-Adram. Ibn Hishām said: And Qays b. Ghālib, whose mother was Salmā bt. Kaʿb b. ʿAmr al-Khuzāʿī, and she was the mother of Luʾayy and Taym, the two sons of Ghālib.

183. Tarikh (al-Tabari) 437No grade recorded

     ابْنُ فِهْرٍ   فِهْرٌ بِكَسْرِ الْفَاءِ وَسُكُونِ الْهَاءِ فَرَاءٍ مَنْقُولٌ مِنَ الْفِهْرِ، وَهُوَ مِنَ الْحِجَارَةِ الطَّوِيلِ. قَالَهُ السُّهَيْلِيُّ. قَالَ الْخُشَنِيُّ: الْفِهْرُ حَجَرُ مِلْءِ الْكَفِّ يُذَكَّرُ وَيُؤَنَّثُ وَفِي "تَقْوِيمِ الْمُفْسِدِ" عَنِ الْأَصْمَعِيِّ: مَنْ أَنَّثَ الْفِهْرَ أَخْطَأَ. وَكُنْيَتُهُ أَبُو غَالِبٍ. وَأَمُّهُ جَنْدَلَةُ، بِجِيمٍ فَنُونٍ سَاكِنَةٍ فَدَالٍ مُهْمَلَةٍ، بِنْتُ عَامِرِ بْنِ الْحَارِثِ ابْنِ مُضَاضٍ الْجُرْهُمِيِّ، وَكَانَ رَئِيسَ أَهْلِ مَكَّةَ وَهُوَ قُرَيْشٌ فِي قَوْلِ أَبِي بَكْرٍ مُحَمَّدِ بْنِ شِهَابٍ الزُّهْرِيِّ وَنَسَبَهُ الْبَيْهَقِيُّ وَالْحَافِظُ لِأَكْثَرِ أَهْلِ الْعِلْمِ. قَالَ ابْنُ شِهَابٍ: وَهُوَ الَّذِي أَدْرَكْتُ عَلَيْهِ مَنْ أَدْرَكْتُ مِنْ نُسَّابِ الْعَرَبِ: أَنَّ مَنْ جَاوَزَ فِهْرًا فَلَيْسَ مِنْ قُرَيْشٍ. وَبِهِ قَالَ الشَّعْبِيُّ وَهِشَامُ بْنُ مُحَمَّدٍ الْكَلْبِيُّ، وَمُصْعَبُ بْنُ عَبْدِ اللَّهِ الزُّبَيْرِيُّ وَخَلْقٌ، وَصَحَّحَهُ الْحَافِظُ شَرَفُ الدِّينِ الدِّمْيَاطِيُّ وَالْحَافِظُ أَبُو الْفَضْلِ الْعِرَاقِيُّ وَغَيْرُهُمَا. قَالَ الْحَافِظُ صَلَاحُ الدِّينِ بْنُ الْعَلَائِيِّ: وَعَلَيْهِ جُمْهُورُ أَهْلِ النَّسَبِ. وَقِيلَ: إِنَّ قُرَيْشًا هُمْ بَنُو النَّضْرِ بْنِ كِنَانَةَ. وَإِلَيْهِ ذَهَبَ مُحَمَّدُ بْنُ إِسْحَاقَ، وَأَبُو عُبَيْدَةَ مَعْمَرُ بْنُ الْمُثَنَّى، وَأَبُو عُبَيْدٍ الْقَاسِمُ بْنُ سَلَّامٍ. وَبِهِ قَالَ الْإِمَامُ الشَّافِعِيُّ ؓ وَعَنْهُمْ وَغَيْرُهُ. قَالَ الْحَافِظُ صَلَاحُ الدِّينِ الْعَلَائِيُّ: وَهُوَ الصَّحِيحُ الَّذِي عَلَيْهِ الْمُحَقِّقُونَ وَالْحُجَّةُ لَهُ حَدِيثُ الْأَشْعَثِ بْنِ قَيْسٍ ؓ قَالَ: قَدِمْتُ عَلَى رَسُولِ اللَّهِ ﷺ فِي وَفْدِ كِنْدَةَ فَقُلْتُ: أَلَسْتُمْ مِنَّا يَا رَسُولَ اللَّهِ؟ قَالَ: "لَا نَحْنُ بَنُو النَّضْرِ بْنِ كِنَانَةَ لَا نَقْفُوا أُمَّنَا وَلَا نَنْتَفِي مِنْ أَبِينَا". رَوَاهُ ابْنُ مَاجَةَ. قَالَ الْعَلَائِيُّ رِجَالُهُ ثِقَاتٌ. وَوَجْهُ الدَّلَالَةِ مِنْهُ ظَاهِرٌ. أَيْ لَا نَتْرُكُ النَّسَبَ إِلَى الْآبَاءِ وَنَنْتَسِبُ إِلَى الْأُمَّهَاتِ. فَصْلٌ وَكَانَ فِهْرٌ فِي زَمَانِهِ رَئِيسَ النَّاسِ بِمَكَّةَ،  وَكَانَ قَدْ أَقْبَلَ مِنَ الْيَمَنِ حَسَّانُ بْنُ عَبْدِ كُلَالٍ الْحِمْيَرِيُّ يُرِيدُ أَنْ يَنْقُلَ أَحْجَارَ الْكَعْبَةِ مِنْ مَكَّةَ إِلَى الْيَمَنِ،  لِيَجْعَلَ النَّاسَ عِنْدَهُ، فَنَزَلَ بِنَخْلَةَ، فَأَغَارَ عَلَى سَرْحِ النَّاسِ، فَخَرَجَتْ إِلَيْهِ قُرَيْشٌ وَقَبَائِلُ كِنَانَةَ وَخُزَيْمَةُ وَأَسَدٍ وَجُذَامٍ، وَرَئِيسُهُمْ يَوْمَئِذٍ هُوَ [فِهْرُ] بْنُ مَالِكٍ. فَاقْتَتَلُوا قِتَالًا شَدِيدًا فَهُزِمَتْ حِمْيَرُ وَأُسِرَ حَسَّانُ، أَسَرَهُ الْحَارِثُ بْنُ فِهْرٍ، فَأَقَامَ فِي الْأَسْرِ بِمَكَّةَ ثَلَاثَ سِنِينَ حَتَّى افْتَدَى نَفْسَهُ مِنْهُمْ، فَأُخْرِجَ، فَمَاتَ بَيْنَ مَكَّةَ وَالْيَمَنِ

     ✧ Ibn Fihr Fihr, with kasrah on the fāʾ and sukūn on the hāʾ, then rāʾ, is transferred from al-fihr, which is among the long stones. Al-Suhaylī said that. Al-Khushanī said: Al-fihr is a stone that fills the palm; it is made masculine and feminine. In "Taqwīm al-Mufsid" from al-Aṣmaʿī: Whoever makes al-fihr feminine has erred. His kunyah was Abū Ghālib. His mother was Jandalah, with jīm, then nūn with sukūn, then unpointed dāl, daughter of ʿĀmir b. al-Ḥārith b. Muḍāḍ al-Jurhumī. He was the chief of the people of Makkah. He is Quraysh according to the saying of Abū Bakr Muḥammad b. Shihāb al-Zuhrī, and al-Bayhaqī and al-Ḥāfiẓ attributed it to most of the people of knowledge. Ibn Shihāb said: This is what I found among those genealogists of the Arabs whom I met: whoever goes beyond Fihr is not of Quraysh. Al-Shaʿbī, Hishām b. Muḥammad al-Kalbī, Muṣʿab b. ʿAbd Allāh al-Zubayrī, and many others held this view. Al-Ḥāfiẓ Sharaf al-Dīn al-Dimyāṭī, al-Ḥāfiẓ Abū al-Faḍl al-ʿIrāqī, and others deemed it authentic. Al-Ḥāfiẓ Ṣalāḥ al-Dīn b. al-ʿAlāʾī said: The majority of the people of genealogy are upon this. It was also said: Quraysh are the Banū al-Naḍr b. Kinānah. Muḥammad b. Isḥāq, Abū ʿUbaydah Maʿmar b. al-Muthannā, and Abū ʿUbayd al-Qāsim b. Sallām went with this. Imam al-Shāfiʿī ؓ and others besides them held this view. Al-Ḥāfiẓ Ṣalāḥ al-Dīn al-ʿAlāʾī said: This is the sound view upon which the meticulous scholars are. The evidence for it is the ḥadīth of al-Ashʿath b. Qays ؓ who said: I came to the Messenger of Allah ﷺ with the delegation of Kindah and said: Are you not from us, O Messenger of Allah? He said: "No, we are the Banū al-Naḍr b. Kinānah. We do not trace through our mother, nor do we disavow our father." Ibn Mājah narrated it. Al-ʿAlāʾī said: Its men are trustworthy. The point of indication from it is evident: that is, we do not abandon lineage to fathers and trace lineage to mothers. Faṣl In his time, Fihr was the chief of the people in Makkah. Ḥassān b. ʿAbd Kulāl al-Ḥimyarī had come from Yemen intending to transfer the stones of the Kaʿbah from Makkah to Yemen, to make the people be with him. He camped at Nakhlah and raided the people's livestock. Quraysh and the tribes of Kinānah, Khuzaymah, Asad, and Judhām went out against him, their chief that day being Fihr b. Mālik. They fought a severe battle, and Ḥimyar was defeated, and Ḥassān was taken captive; al-Ḥārith b. Fihr captured him. He remained in captivity in Makkah for three years until he ransomed himself from them, then he was released and died between Makkah and Yemen.

184. Tarikh (al-Tabari) 438No grade recorded

     [ أَوْلَادُ فِهْرٍ وَأُمَّهَاتُهُمْ   ] قَالَ ابْنُ إسْحَاقَ: فَوَلَدَ فِهْرُ بْنُ مَالِكٍ أَرْبَعَةَ نَفَرٍ: غَالِبَ بْنَ فِهْرٍ، وَمُحَارِبَ بْنَ فِهْرٍ، وَالْحَارِثَ بْنَ فِهْرٍ، وَأَسَدَ بْنَ فِهْرٍ، وَأُمُّهُمْ لَيْلَى بِنْتُ سَعْدِ بْنِ هُذَيْلِ بْنِ مُدْرِكَةَ. قَالَ ابْنُ هِشَامٍ: وَجَنْدَلَةُ بِنْتُ فِهْرٍ، وَهِيَ أُمُّ يَرْبُوعِ بْنِ حَنْظَلَةَ بْنِ مَالِكِ بْنِ يَدِ مَنَاةَ بْنِ تَمِيمٍ، وَأُمُّهَا لَيْلَى بِنْتُ سَعْدٍ. قَالَ جَرِيرُ بْنُ عَطِيَّةَ بْنِ الْخَطَفِيِّ - وَاسْمُ الْخَطَفِيِّ حُذَيْفَةُ بْنُ بَدْرِ بْنِ سَلَمَةَ بْنِ عَوْفِ بْنِ كُلَيْبِ بْنِ يَرْبُوعِ بْنِ حَنْظَلَةَ: وَإِذَا غَضِبْتُ رَمَى وَرَائِي بِالْحَصَى أَبْنَاءُ جَنْدَلَةٍ كَخَيْرِ الْجَنْدَلِ وَهَذَا الْبَيْتُ فِي قَصِيدَةٍ لَهُ.

     ✧ [The children of Fihr and their mothers] Ibn Isḥāq said: Fihr b. Mālik begot four individuals: Ghālib b. Fihr, Muḥārib b. Fihr, al-Ḥārith b. Fihr, and Asad b. Fihr. Their mother was Laylā bt. Saʿd b. Hudhayl b. Mudrikah. Ibn Hishām said: And Jandalah bt. Fihr, who was the mother of Yarbūʿ b. Ḥanẓalah b. Mālik b. Yad Manāt b. Tamīm. Her mother was Laylā bt. Saʿd. Jarīr b. ʿAṭiyyah b. al-Khaṭafī said—and the name of al-Khaṭafī is Ḥudhayfah b. Badr b. Salamah b. ʿAwf b. Kulayb b. Yarbūʿ b. Ḥanẓalah: And when I grow angry, the sons of Jandalah pelt behind me with pebbles, like the best of stones. This verse is in a qaṣīdah by him.

185. Tarikh (al-Tabari) 439No grade recorded

     ابْنُ مَالِكٍ   مَالِكٌ: اسْمُ فَاعِلٍ مِنْ مَلَكَ يَمْلِكُ فَهُوَ مَالِكٌ. وَجَمْعُهُ مُلَّاكٌ وَمُلَّكٌ. وَكُنْيَتُهُ أَبُو الْحَارِثِ، وَأُمُّهُ عَاتِكَةُ بِنْتُ عُدْوَانَ، وَهُوَ الْحَارِثُ بْنُ قَيْسِ عَيْلَانَ، وَلَقَبُهَا عِكْرِشَةُ، وَقِيلَ غَيْرُ ذَلِكَ. وَقِيلَ: إِنَّ النَّضْرَ بْنَ كِنَانَةَ كَانَ اسْمُهُ قُرَيْشًا. وَقِيلَ: لَمَّا جَمَعَهُمْ قُصَيٌّ قِيلَ لَهُمْ قُرَيْشٌ، وَالتَّقَرُّشُ التَّجَمُّعُ. وَقِيلَ لَمَّا مَلَكَ قُصَيٌّ الْحَرَمَ وَفَعَلَ أَفْعَالًا جَمِيلَةً قِيلَ لَهُ الْقُرَشِيُّ، وَهُوَ أَوَّلُ مَنْ سُمِّيَ بِهِ، وَهُوَ مِنْ الِاجْتِمَاعِ أَيْضًا، أَيْ لِاجْتِمَاعِ خِصَالِ الْخَيْرِ فِيهِ، وَقَدْ قِيلَ فِي تَسْمِيَةِ قُرَيْشٍ أَقْوَالٌ كَثِيرَةٌ لَا حَاجَةَ إِلَى ذِكْرِهَا. وَقُصَيٌّ أَوَّلُ مَنْ أَحْدَثَ وَقُودَ النَّارِ بِالْمُزْدَلِفَةِ، وَكَانَتْ تُوقَدُ عَلَى عَهْدِ رَسُولِ اللَّهِ ﷺ وَمِنْ بَعْدِهِ.

     ✧ ibn Mālik Mālik: an active participle from malaka, yamliku, so he is mālik. Its plural is mullāk and mulk. His kunyah is Abū al-Ḥārith, and his mother is ʿĀtikah bt. ʿAdwān, who is al-Ḥārith b. Qays ʿAylān, and her nickname was ʿIkrisah, and it is said otherwise. It is said: al-Naḍr b. Kinānah's name was Quraysh. It is said: when Quṣayy gathered them, they were called Quraysh, and taqarrush means gathering together. It is said: when Quṣayy owned the sanctuary and performed beautiful deeds, he was called al-Qurashī, and he was the first to be named that, and it is also from coming together, meaning because of the gathering of good qualities in him. Many statements have been made about the naming of Quraysh that there is no need to mention. Quṣayy was the first to introduce kindling the fire at al-Muzdalifah, and it was kindled in the time of the Messenger of God ﷺ and after him.

186. Tarikh (al-Tabari) 440No grade recorded

     ابْنُ النَّضْرِ   النَّضْرُ: بِفَتْحِ النُّونِ وَإِسْكَانِ الضَّادِ الْمُعْجَمَةِ ثُمَّ رَاءٍ وَاسْمُهُ قَيْسٌ، وَلُقِّبَ النَّضْرَ لِنَضَارَةِ وَجْهِهِ وَجِمَالِهِ، مَنْقُولٌ مِنَ النَّضْرِ اسْمٌ لِلذَّهَبِ الْأَحْمَرِ، وَيُكَنَّى أَبَا يَخْلُدَ بِمُثَنَّاةٍ تَحْتِيَّةٍ مَفْتُوحَةٍ فَخَاءٍ مُعْجَمَةٍ فَلَامٍ مَضْمُومَةٍ فَدَالٍ مُهْمَلَةٍ. وَلَهُ مِنَ الذُّكُورِ: مَالِكٌ وَيَخْلُدُ. وَبِهِ كَانَ يُكَنَّى، وَالصَّلْتُ وَأُمُّهُ بَرَّةُ بِنْتُ مُرِّ بْنِ أُدِّ بْنِ طَابِخَةَ بْنِ إِلْيَاسَ بْنِ مُضَرَ. قَالَ السُّهَيْلِيُّ: خَلَفَ عَلَيْهَا كِنَانَةُ بَعْدَ أَبِيهِ فَوَلَدَتْ لَهُ النَّضْرَ بْنَ كِنَانَةَ وَكَانَ ذَلِكَ مُبَاحًا فِي الْجَاهِلِيَّةِ بِشَرْعٍ مُتَقَدِّمٍ وَلَمْ يَكُنْ مِنَ الْمُحَرَّمَاتِ الَّتِي انْتَهَكُوهَا وَلَا مِنَ الْعَظَائِمِ الَّتِي ابْتَدَعُوهَا، لِأَنَّهُ أَمْرٌ كَانَ فِي عَمُودِ النَّسَبِ. وَقَدْ قَالَ ﷺ: "أَنَا مِنْ نِكَاحٍ لَا مِنْ سِفَاحٍ". وَكَذَلِكَ قَالَ تَعَالَى: وَلا تَنْكِحُوا مَا نَكَحَ آبَاؤُكُمْ مِنَ النِّسَاءِ إِلا مَا قَدْ سَلَفَ أَيْ مَا قَدْ سَلَفَ مِنْ تَحْلِيلِ ذَلِكَ قَبْلَ الْإِسْلَامِ وَفَائِدَةُ الِاسْتِثْنَاءِ أَنَّهُ لَا يُعَابُ نَسَبُ النَّبِيِّ ﷺ، وَلِيُعْلِمَهُ أَنَّهُ لَمْ يَكُنْ فِي أَجْدَادِهِ مَنْ كَانَ لِغِيَّةٍ وَلَا مِنْ سِفَاحٍ، أَلَا تَرَى أَنَّهُ لَمْ يَقُلْ لِشَيْءٍ نَهَى عَنْهُ فِي الْقُرْآنِ إِلَّا مَا قَدْ سَلَفَ نَحْوَ قَوْلِهِ وَلَا تَقْرَبُوا الزِّنَى وَلَمْ يَقُلْ إِلَّا مَا قَدْ سَلَفَ. وَلَا فِي شَيْءٍ مِنَ الْمَعَاصِي الَّتِي نُهِيَ عَنْهَا إِلَّا فِي هَذِهِ الْآيَةِ. وَفِي الْجَمْعِ بَيْنَ الْأُخْتَيْنِ،  لِأَنَّ الْجَمْعَ بَيْنَ الْأُخْتَيْنِ قَدْ كَانَ مُبَاحًا أَيْضًا فِي شَرْعِ مَنْ قَبْلَنَا، وَقَدْ جَمَعَ يَعْقُوبُ ﷺ بَيْنَ رَاجِيلَ أَيْ بِالْجِيمِ وَأُخْتِهَا لَيَّا. فَبِقَوْلِهِ إِلا مَا قَدْ سَلَفَ الْتِفَاتٌ فِي هَذِهِ الْمَعْنَى وَتَنْبِيهٌ عَلَى هَذَا الْمَغْزَى وَهَذِهِ النُّكْتَةُ تَلَقَّيْتُهَا مِنْ شَيْخِنَا الْإِمَامِ الْحَافِظِ أَبِي بَكْرٍ مُحَمَّدِ بْنِ الْعَرَبِيِّ رَحِمَهُ اللَّهُ تَعَالَى. انْتَهَى. وَتَبِعَهُ عَلَى ذَلِكَ أَبُو الرَّبِيعِ وَزَادَ أَنَّ عَادَةَ أَهْلِ الْجَاهِلِيَّةِ إِذَا مَاتَ الرَّجُلُ خَلَفَ عَلَى زَوْجَتِهِ بَعْدَهُ أَكْبَرُ بَنِيهِ مِنْ غَيْرِهَا  إِلَى آخِرِهِ. قَالَ فِي الْمَوْرِدِ: وَلَمَّا وَقَفْتُ عَلَى هَذَا الْقَوْلِ أَقَمْتُ مُفَكِّرًا مُدَّةً، لِكَوْنِ بَرَّةَ الْمَذْكُورَةَ كَانَتْ زَوْجًا لِخُزَيْمَةَ بْنِ مُدْرِكَةَ. فَتَزَوَّجَهَا بَعْدَهُ وَلَدُهُ كِنَانَةُ بْنُ خُزَيْمَةَ فَجَاءَ لَهُ مِنْهَا النَّضْرُ ابْنُ كِنَانَةَ، وَأَنَّ هَذَا وَقَعَ فِي نَسَبِ سَيِّدِنَا رَسُولِ اللَّهِ ﷺ. وَرُوِينَا مِنْ طَرِيقِ الْمَدَائِنِيِّ عَنْ أَبِي الْحُوَيْرِثِ، عَنِ ابْنِ عَبَّاسٍ ؓ قَالَ: قَالَ رَسُولُ اللَّهِ ﷺ: "مَا وَلَّدَنِي مِنْ سِفَاحِ أَهْلِ الْجَاهِلِيَّةِ شَيْءٌ مَا وَلَّدَنِي إِلَّا نِكَاحٌ كَنِكَاحِ أَهْلِ الْإِسْلَامِ" وَيَقُولُ ابْنُ الْكَلْبِيِّ رَحِمَهُ اللَّهُ تَعَالَى إِنَّهُ كَتَبَ لِرَسُولِ اللَّهِ ﷺ خَمْسَمِائَةِ أُمٍّ فَلَمْ يَجِدْ فِيهَا شَيْئًا مِمَّا كَانَ مِنْ أَمْرِ الْجَاهِلِيَّةِ. ثُمَّ رَأَيْتُ أَبَا عُثْمَانَ عَمْرَو بْنَ بَحْرٍ الْجَاحِظَ رَحِمَهُ اللَّهُ تَعَالَى قَدْ ذَكَرَ فِي كِتَابٍ لَهُ سَمَّاهُ كِتَابَ "الْأَصْنَامِ" قَالَ فِيهِ: وَخَلَفَ كِنَانَةُ بْنُ خُزَيْمَةَ عَلَى زَوْجَةِ أَبِيهِ بَعْدَ وَفَاتِهِ وَهِيَ بَرَّةُ بِنْتُ أَدِّ بْنِ طَابِخَةَ بْنِ إِلْيَاسَ بْنِ مُضَرَ وَهِيَ أُمُّ أَسَدِ بْنِ الْهُونِ بْنِ خُزَيْمَةَ. وَلَمْ تَلِدْ لِكِنَانَةَ وَلَدًا ذَكَرًا. وَلَكِنْ كَانَتْ بِنْتَ أَخِيهَا وَهِيَ بَرَّةُ بِنْتُ مُرِّ بْنِ أَدِّ بْنِ طَابِخَةَ، أُخْتٌ لِجُشْمِ بْنِ مُرٍّ، عِنْدَ كِنَانَةَ بْنِ خُزَيْمَةَ، فَوَلَدَتْ لَهُ النَّضْرَ بْنَ كِنَانَةَ. وَإِنَّمَا غَلِطَ كَثِيرٌ مِنَ النَّاسِ لَمَّا سَمِعُوا أَنَّ كِنَانَةَ خَلَفَ عَلَى زَوْجَةِ أَبِيهِ، وَلِاتِّفَاقِ اسْمِهِمَا وَتَقَارُبٍ نَسَبِهِمَا وَقَعَ هَذَا الَّذِي عَلَيْهِ مَشَايِخُنَا وَأَهْلُ الْعِلْمِ بِالنَّسَبِ. قَالَ: وَمَعَاذَ اللَّهِ أَنْ يَكُونَ أَصَابَ نَسَبَ سَيِّدِنَا رَسُولِ اللَّهِ ﷺ مَقْتُ نِكَاحٍ. قَالَ رَسُولُ اللَّهِ ﷺ: "مَا زِلْتُ أَخْرُجُ مِنْ نِكَاحٍ كَنِكَاحِ الْإِسْلَامِ حَتَّى خَرَجْتُ مِنْ أَبِي وَأُمِّي" قَالَ: فَمَنِ اعْتَقَدَ غَيْرَ هَذَا فَقَدَ كَفَرَ وَشَكَّ فِي هَذَا الْخَبَرِ. وَنَقَلَ فِي الزَّهْرِ كَلَامَ الْجَاحِظِ وَفِيهِ أَنَّ بَرَّةَ كَانَتْ بِنْتَ أَدِّ بْنِ طَابِخَةَ الَّتِي خَلَفَ عَلَيْهَا كِنَانَةُ مَاتَتْ وَلَمْ تَلِدْ لَهُ فَتَزَوَّجَ بَعْدَهَا بِابْنَةِ أَخِيهَا بَرَّةَ، فَأَوْلَدَهَا أَوْلَادًا. انْتَهَى. قَالَ فِي الزَّهْرِ: وَهَذَا هُوَ الصَّوَابُ. وَقَالَ بَعْدَ ذَلِكَ فِي مَوْضِعٍ آخَرَ: وَإِنَّ خِلَافَهُ غَلَطٌ ظَاهِرٌ، لِأَنَّهُ مُصَادِمٌ لِقَوْلِهِ ﷺ: "لَمْ يَجْمَعِ اللَّهُ أَبَوَيَّ عَلَى سِفَاحٍ قَطُّ" وَهَذَا سَفَاحٌ بِإِجْمَاعٍ، وَلَا يَعْتَقِدُ هَذَا فِي نَسَبِهِ الطَّاهِرِ أَحَدٌ مِنَ الْمُسْلِمِينَ. ثُمَّ قَالَ: وَهَذَا الَّذِي يَثْلَجُ بِهِ الصَّدْرُ وَيَذْهَبُ بِهِ وَحَرُهُ وَيُزِيلُ الشَّكَّ وَيُطْفِئُ شَرَرَهُ. قُلْتُ: وَمَا ذَكَرَهُ الْجَاحِظُ مِنَ النَّفَائِسِ الَّتِي يَرْحَلُ إِلَيْهَا. وَقَدْ قَدَّمْنَا فِي طَهَارَةِ نَسَبِهِ ﷺ  مَا يُؤَيِّدُ ذَلِكَ. وَالسُّهَيْلِيُّ رَحِمَهُ اللَّهُ تَعَالَى تَبِعَ فِي ذَلِكَ الزُّبَيْرَ، وَالزُّبَيْرُ كَأَنَّهُ تَبَعُ الْكَلْبِيِّ، وَالْكَلْبِيُّ ذَكَرَ ذَلِكَ كَمَا نَقَلَهُ عَنْهُ الْبَلَاذُرِيُّ، وَالْكَلْبِيُّ مَتْرُوكٌ، وَلَوْ نَقَلَ ذَلِكَ ثِقَةٌ لَمْ يُقْبَلْ قَوْلُهُ فِي ذَلِكَ لِبُعْدِ الزَّمَانِ وَعَدَمِ الْمُشَاهَدَةِ وَمُخَالَفَةِ الْأَحَادِيثِ السَّابِقَةِ فِي طَهَارَةِ نَسَبِهِ ﷺ. عَلَى أَنَّ الزَّمَخْشَرِيَّ جَزَمَ بِأَنَّ الِاسْتِثْنَاءَ فِي الْآيَةِ إِنَّمَا سِيقَ لِلْمُبَالَغَةِ فِي التَّحْرِيمِ وَسَدِّ الطُّرُقِ إِلَى الْإِبَاحَةِ لِأَنَّ الْمَعْنَى إِنْ أَمْكَنَكُمْ أَنْ تَنْكِحُوا مَا قَدْ سَلَفَ فَانْكِحُوهُ. فَإِنَّهُ لَا يَحِلُّ لَكُمْ غَيْرُهُ، مِنْ قِبَلِ أَنَّهُ عَلَّقَ نَقِيضَ الْمُدَّعَى وَهُوَ إِثْبَاتُ الْحِلِّ بِالْمُحَالِ وَهُوَ نِكَاحُ مَا سَلَفَ، فَيَكُونُ مُحَالًا، وَحِينَئِذٍ فَعَدَمُ الْحِلِّ مُتَحَقِّقٌ إِذْ ذَاكَ، لَا سِيَّمَا وَقَدْ أَخْبَرَ عَنْهُ بِأَنَّهُ كَانَ فَاحِشَةً وَمَقْتًا وَسَاءَ سَبِيلًا، بِخِلَافِ الْجَمْعِ بَيْنَ الْأُخْتَيْنِ  فَإِنَّهُ مَعَ ذِكْرِ الِاسْتِثْنَاءِ فِيهِ أَيْضًا وَقَعَ مُقْتَرِنًا بِمَا يَدُلُّ عَلَى أَنَّ مَا وَقَعَ مِنْهُ قَبْلُ كَانَ مَغْفُورًا حَيْثُ عَقَّبَ بِقَوْلِهِ تَعَالَى: إِنَّ اللَّهَ كَانَ غَفُورًا رَحِيمًا. وَهَذَا كَمَا فِي قَوْلِهِ: وَلَا عَيْبَ فِيهِمْ غَيْرَ أَنَّ سُيُوفَهُمْ بِهِنَّ فُلُولٌ مِنْ قِرَاعِ الْكَتَائِبِ فَأَكَّدَ الْمَدْحَ بِمَا يُشْبِهُ الذَّمَّ، لِأَنَّ الْمَعْنَى إِنْ كَانَ فُلُولُ السَّيْفِ عَيْبًا فَهُوَ عَيْبٌ، وَلَيْسَتْ بِعَيْبٍ لِأَنَّهَا مِنْ كَمَالِ الشَّجَاعَةِ فَإِثْبَاتُ الْعَيْبِ عَلَى هَذَا التَّقْدِيرِ تَعْلِيقٌ بِمُحَالٍ، كَمَا فِي قَوْلِهِ تَعَالَى: حَتَّى يَلِجَ الْجَمَلُ فِي سَمِّ الْخِيَاطِ وَعَلَى هَذَا جَرَى الْإِمَامُ الطِّيبِيُّ رَحِمَهُ اللَّهُ تَعَالَى وَبَسَطَ الْكَلَامَ عَلَيْهِ، وَاللَّهُ تَعَالَى أَعْلَمُ.

     ✧ Ibn al-Naḍr Al-Naḍr: with fathah on the nūn, sukūn on the ḍād, then a rāʾ. His name was Qays, and he was nicknamed al-Naḍr because of the radiance and beauty of his face, derived from al-naḍr, a name for red gold. His kunyah was Abū Yakhlud, with a fathah on the yāʾ, a khāʾ, a ḍammah on the lām, and a dāl. He had male children: Mālik, Yakhlud (by whom he had his kunyah), and al-Ṣalt. Their mother was Barrah bt. Murr b. Udd b. Ṭābikhah b. Ilyās b. Muḍar. Al-Suhaylī said: Kinānah married her after his father, and she bore him al-Naḍr b. Kinānah. That was permissible in the Jāhiliyyah according to an earlier law, and it was not among the prohibitions they violated nor among the enormities they invented, because it was a matter in the main line of descent. The Prophet ﷺ said: "I am from marriage, not from fornication." Likewise, Allah Almighty said: And do not marry women whom your fathers married, except what has already passed — that is, what has already passed of the permissibility of that before Islam. The benefit of the exception is that the lineage of the Prophet ﷺ is not to be faulted, and to let him know that there was none among his forefathers who was born of adultery or fornication. Do you not see that He did not say of anything forbidden in the Qurʾān "except what has already passed," such as His saying: And do not approach fornication — He did not say "except what has already passed." Nor in any of the sins that were forbidden except in this verse, and in the combining of two sisters in marriage, because combining two sisters had also been permissible in the law of those before us. Yaʿqūb ﷺ combined Rājīl, with a jīm, and her sister Layyā. So by His saying "except what has already passed," there is a turning to this meaning and an indication of this point. I received this subtle point from our shaykh, the imam and hāfiẓ Abū Bakr Muḥammad b. al-ʿArabī, may Allah Almighty have mercy on him. End quote. Abū al-Rabīʿ followed him in that and added that the custom of the people of the Jāhiliyyah, when a man died, was that his eldest son from another wife married his widow, and so on. He said in al-Mawrid: When I came upon this statement, I remained pondering for a while, because the aforementioned Barrah was the wife of Khuzaymah b. Mudrikah. After him, his son Kinānah b. Khuzaymah married her, and from her he had al-Naḍr b. Kinānah, and this occurred in the lineage of our master the Messenger of Allah ﷺ. It was narrated to us through al-Madāʾinī, from Abū al-Ḥuwayrith, from Ibn ʿAbbās ؓ, who said: The Messenger of Allah ﷺ said: "Nothing of the fornication of the people of the Jāhiliyyah produced me. Nothing produced me except marriage like the marriage of the people of Islam." Ibn al-Kalbī, may Allah Almighty have mercy on him, said that he wrote down five hundred mothers for the Messenger of Allah ﷺ and found in them nothing of the practices of the Jāhiliyyah. Then I saw Abū ʿUthmān ʿAmr b. Baḥr al-Jāḥiẓ, may Allah Almighty have mercy on him, mention in a book of his which he called Kitāb al-Aṣnām (The Book of Idols). He said in it: Kinānah b. Khuzaymah married his father's wife after his death, and she was Barrah bt. Udd b. Ṭābikhah b. Ilyās b. Muḍar, and she was the mother of Asad b. al-Hūn b. Khuzaymah. She bore no male child to Kinānah. But his brother's daughter — and she was Barrah bt. Murr b. Udd b. Ṭābikhah, sister of Jusham b. Murr — was with Kinānah b. Khuzaymah, and she bore him al-Naḍr b. Kinānah. Many people erred when they heard that Kinānah married his father's wife, and because of the agreement of their names and the closeness of their lineages, this occurred, upon which our shaykhs and the people of knowledge of genealogy rely. He said: Allah forbid that the lineage of our master the Messenger of Allah ﷺ should be affected by a despised marriage. The Messenger of Allah ﷺ said: "I continued to come forth from a marriage like the marriage of Islam until I came forth from my father and my mother." He said: Whoever believes otherwise has disbelieved and doubted this report. In al-Zahr, the words of al-Jāḥiẓ are transmitted, including that Barrah, who was the daughter of Udd b. Ṭābikhah, whom Kinānah married, died without bearing him a child, and after her he married her brother's daughter Barrah, and she bore him children. End quote. He said in al-Zahr: This is what is correct. And he said after that in another place: Its contrary is a clear error, because it contradicts the saying of the Prophet ﷺ: "Allah never combined my parents upon fornication at all." And this would be fornication by consensus, and no Muslim believes this about his pure lineage. Then he said: This is what cools the breast, removes its heat, dispels doubt, and extinguishes its sparks. I say: What al-Jāḥiẓ mentioned is among the precious things to which one travels. We have already presented, regarding the purity of his lineage ﷺ, what supports that. Al-Suhaylī, may Allah Almighty have mercy on him, followed al-Zubayr in that, and al-Zubayr seems to have followed al-Kalbī, and al-Kalbī mentioned that as al-Balādhurī transmitted from him. Al-Kalbī is abandoned, and even if a trustworthy person transmitted that, his word would not be accepted in it because of the remoteness of the time, the lack of direct observation, and its contradiction to the preceding hadiths about the purity of his lineage ﷺ. Moreover, al-Zamakhsharī asserted that the exception in the verse was only brought for hyperbole in prohibition and to block the paths to permissibility, because the meaning is: if you are able to marry what has already passed, then marry it, for nothing else is lawful to you, since He made the contrary of the claim — the establishment of permissibility — depend on the impossible, which is marrying what has passed, so it becomes impossible. At that point, the absence of permissibility is certain, especially since He reported that it was an abomination, a hateful thing, and an evil way — unlike the combining of two sisters in marriage, where, along with the mention of the exception, it was accompanied by something indicating that what occurred of it before was forgiven, as He followed it with His saying, the Almighty: Indeed Allah is ever Forgiving and Merciful. This is like His saying: And there is no fault in them except that their swords have notches from clashing with battalions. So he emphasizes praise with what resembles blame, because the meaning is: if notches in the sword were a fault, then it would be a fault, but they are not a fault because they come from perfect courage. Thus the establishment of fault on this supposition is a connection to the impossible, as in His saying, the Almighty: until the camel passes through the eye of the needle. On this the imam al-Ṭībī, may Allah Almighty have mercy on him, proceeded and expanded the discussion, and Allah Almighty knows best.

187. Tarikh (al-Tabari) 441No grade recorded

     [ أَوْلَادُ النَّضْرِ وَأُمَّهَاتُهُمْ   ] فَوَلَدَ النَّضْرُ بْنُ كِنَانَةَ رَجُلَيْنِ: مَالِكَ بْنَ النَّضْرِ، وَيَخْلُدَ بْنَ النَّضْرِ، فَأُمُّ مَالِكٍ: عَاتِكَةُ بِنْتُ عَدْوَانَ بْنِ عَمْرِو بْنِ قَيْسِ بْنِ عَيْلَانَ وَلَا أَدْرِي أَهِيَ أُمُّ يَخْلُدَ أَمْ لَا. قَالَ ابْنُ هِشَامٍ: وَالصَّلْتُ بْنُ النَّضْرِ - فِيمَا قَالَ أَبُو عَمْرٍو الْمَدَنِيُّ - وَأُمُّهُمْ جَمِيعًا بِنْتُ سَعْدِ بْنِ ظَرِبٍ الْعَدْوَانِيِّ. وَعَدْوَانُ بْنُ عَمْرِو بْنِ قَيْسِ بْنِ عَيْلَانَ. قَالَ كُثَيِّرُ بْنُ عَبْدِ الرَّحْمَنِ، وَهُوَ كُثَيِّرُ عَزَّةَ أَحَدُ بَنِي مُلَيْحِ بْنِ عَمْرٍو، مِنْ خُزَاعَةَ: : أَلَيْسَ أَبِي بِالصَّلْتِ أَمْ لَيْسَ إخْوَتِي لِكُلِّ هِجَانٍ مِنْ بَنِي النَّضْرِ أَزْهَرَا     رَأَيْتُ ثِيَابَ الْعَصْبِ مُخْتَلِطَ السَّدَى بِنَّا وَبِهِمْ وَالْحَضْرَمِيَّ الْمُخَصَّرَا     فَإِنْ لَمْ تَكُونُوا مِنْ بَنِي النَّضْرِ فَاتْرُكُوا أَرَاكًا بِأَذْنَابِ الْفَوَائِجِ أَخْضَرَا وَهَذِهِ الْأَبْيَاتُ فِي قَصِيدَةٍ لَهُ. وَاَلَّذِينَ يُعْزَوْنَ إلَى الصَّلْتِ بْنِ النَّضْرِ مِنْ خُزَاعَةَ، بَنُو مُلَيْحِ بْنِ عَمْرٍو، رَهْطُ كُثَيِّرِ عَزَّةَ. [ وَلَدُ مَالِكِ بْنِ النَّضْرِ وَأُمُّهُ   ] قَالَ ابْنُ إسْحَاقَ: فَوَلَدَ مَالِكُ بْنُ النَّضْرِ فِهْرَ بْنَ مَالِكٍ، وَأُمُّهُ جَنْدَلَةُ بِنْتُ الْحَارِثِ بْنِ مُضَاضٍ الْجُرْهُمِيِّ. قَالَ ابْنُ هِشَامٍ: وَلَيْسَ بِابْنِ مُضَاضٍ الْأَكْبَرِ.

     ✧ [The Children of al-Naḍr and Their Mothers] Al-Naḍr b. Kinānah begot two men: Mālik b. al-Naḍr and Yakhlud b. al-Naḍr. The mother of Mālik was ʿĀtikah bt. ʿAdwān b. ʿAmr b. Qays b. ʿAylān, and I do not know whether she was also the mother of Yakhlud or not. Ibn Hishām said: And al-Ṣalt b. al-Naḍr — according to what Abū ʿAmr al-Madanī said — and the mother of them all was bt. Saʿd b. Ẓarib al-ʿAdwānī. And ʿAdwān b. ʿAmr b. Qays b. ʿAylān. Kathīr b. ʿAbd al-Raḥmān, who is Kathīr ʿAzzah, one of the Banū Mulayḥ b. ʿAmr, of Khuzāʿah, said: : Is not my father al-Ṣalt, or are not my brothers, for every purebred of the Banū al-Naḍr, radiant? I saw the striped garments with mixed warp, with us and with them, and the Ḥaḍramī sash. So if you are not of the Banū al-Naḍr, then leave the green arāk trees at the tails of the valleys. These verses are in an ode of his. And those who trace their lineage to al-Ṣalt b. al-Naḍr among Khuzāʿah are the Banū Mulayḥ b. ʿAmr, the clan of Kathīr ʿAzzah. [The Children of Mālik b. al-Naḍr and His Mother] Ibn Isḥāq said: Mālik b. al-Naḍr begot Fihr b. Mālik, and his mother was Jandalah bt. al-Ḥārith b. Muḍāḍ al-Jurhumī. Ibn Hishām said: And he is not the son of Muḍāḍ the Elder.

188. Tarikh (al-Tabari) 442No grade recorded

     ابْنُ كِنَانَةَ   كِنَانَةُ: بِكَسْرِ الْكَافِ وَنُونَيْنِ مَفْتُوحَتَيْنِ بَيْنَهُمَا أَلِفٌ ثُمَّ هَاءٌ مَنْقُولٌ مِنَ الْكِنَانَةِ الَّتِي هِيَ الْجَعْبَةُ بِفَتْحِ الْجِيمِ وَسُكُونِ الْعَيْنِ الْمُهْمَلَةِ، سُمِّيَ بِذَلِكَ لِأَنَّهُ كَانَ سِتْرًا عَلَى قَوْمِهِ كَالْكِنَانَةِ السَّاتِرَةِ لِلسِّهَامِ. قَالَ الزَّجَّاجِيُّ مِنْ أَمْثَالِهِمْ: "قَبْلَ الرِّمَاءِ تُمْلَأُ الْكَنَائِنُ". وَيُكَنَّى أَبَا النَّضْرِ وَأُمُّهُ عَوَانَةُ بِنْتُ سَعْدِ بْنِ قَيْسِ بْنِ عَيْلَانَ بْنِ مُضَرَ. وَيُقَالُ هِنْدُ بِنْتُ عَمْرِو بْنِ قَيْسِ بْنِ عَيْلَانَ. وَقَالَ أَبُو الْحَسَنِ سَلَّامُ بْنُ عَبْدِ اللَّهِ بْنِ سَلَّامٍ الْإِشْبِيلِيُّ. قَالَ أَبُو عَمْرٍو رَحِمَهُ اللَّهُ تَعَالَى: قَالَ عَامِرٌ الْعَدْوَانِيُّ لِابْنِهِ فِي وَصِيَّتِهِ: يَا بُنَيَّ أَدْرَكْتُ كِنَانَةَ بْنَ خُزَيْمَةَ وَكَانَ شَيْخًا مُسِنًّا عَظِيمَ الْقَدْرِ، وَكَانَتِ الْعَرَبُ تَحُجُّ إِلَيْهِ لِعِلْمِهِ وَفَضْلِهِ، فَقَالَ: إِنَّهُ قَدْ آنَ خُرُوجُ نَبِيٍّ مِنْ مَكَّةَ يُدْعَى أَحْمَدَ، يَدْعُو إِلَى اللَّهِ وَإِلَى الْبِرِّ وَالْإِحْسَانِ وَمَكَارِمِ الْأَخْلَاقِ، فَاتَّبِعُوهُ تَزْدَادُوا شَرَفًا وَعِزًّا إِلَى عِزِّكُمْ. قَالَ أَبُو الرَّبِيعِ رَحِمَهُ اللَّهُ تَعَالَى: إِنَّ كِنَانَةَ رَأَى وَهُوَ نَائِمٌ فِي الْحِجْرِ فَقِيلَ لَهُ: تَخَيَّرْ يَا أَبَا النَّضْرِ بَيْنَ الصَّهِيلِ وَالْهَدْرِ وَعِمَارَةِ الْجُدْرِ وَعِزِّ الدَّهْرِ. فَقَالَ: كُلٌّ يَا رَبِّ. فَصَارَ هَذَا كُلُّهُ فِي قُرَيْشٍ.

     ✧ Ibn Kinānah Kinānah: with kasrah on the kāf and two nūns with fatḥah, between them an alif, then a hāʾ, transferred from al-kinānah (the quiver), which is al-jaʿbah with fatḥah on the jīm and sukūn on the unpointed ʿayn. He was named that because he was a cover for his people, like the quiver that covers arrows. Al-Zajjājī said, among their proverbs: "Before the shooting, the quivers are filled." His kunyah is Abū al-Naḍr, and his mother was ʿAwānah bt. Saʿd b. Qays b. ʿAylān b. Muḍar. It is also said: Hind bt. ʿAmr b. Qays b. ʿAylān. Abū al-Ḥasan Sallām b. ʿAbd Allāh b. Sallām al-Ishbīlī said: Abū ʿAmr, may God Almighty have mercy on him, said: ʿĀmir al-ʿAdwānī said to his son in his will: O my son, I met Kinānah b. Khuzaymah, and he was an aged elder, great in standing; the Arabs would make pilgrimage to him because of his knowledge and excellence. He said: The time has come for the emergence of a prophet from Makkah called Aḥmad, who calls to God, to righteousness, to benevolence, and to noble virtues, so follow him and you will increase in honor and might in addition to your might. Abū al-Rabīʿ, may God Almighty have mercy on him, said: Kinānah saw while sleeping in the Ḥijr, and it was said to him: Choose, O Abū al-Naḍr, between neighing, cooing, building walls, and the might of the age. He said: All of it, O Lord. So all of this came to be in Quraysh.

189. Tarikh (al-Tabari) 443No grade recorded

     [ أَوْلَادُ كِنَانَةَ وَأُمَّهَاتُهُمْ   ] قَالَ ابْنُ إسْحَاقَ: فَوَلَدَ كِنَانَةُ بْنُ خُزَيْمَةَ أَرْبَعَةَ نَفَرٍ: النَّضَرَ بْنَ كِنَانَةَ، وَمَالِكَ بْنَ كِنَانَةَ، وَعَبْدَ مَنَاةَ بْنَ كِنَانَةَ، وَمِلْكَانَ بْنَ كِنَانَةَ. فَأُمُّ النَّضْرِ بَرَّةُ بِنْتُ مُرِّ بْنِ أَدِّ بْنِ طَابِخَةَ بْنِ إلْيَاسَ بْنِ مُضَرَ، وَسَائِرُ بَنِيهِ لِامْرَأَةِ أُخْرَى. قَالَ ابْنُ هِشَامٍ: أُمُّ النَّضْرِ وَمَالِكٍ وَمِلْكَانَ: بَرَّةُ بِنْتُ مُرٍّ؛ وَأُمُّ عَبْدِ مَنَاةَ: هَالَةُ بِنْتُ سُوَيْدِ بْنِ الْغِطْرِيفِ مِنْ أَزْدِ شَنُوءَةَ. وَشَنُوءَةُ: عَبْدُ اللَّهِ بْنُ كَعْبِ بْنِ عَبْدِ اللَّهِ بْنِ مَالِكِ بْنِ نَصْرِ بْنِ الْأَسْدِ بْنِ الْغَوْثِ، وَإِنَّمَا سُمُّوا شَنُوءَةَ، لِشَنَآنِ كَانَ بَيْنَهُمْ. والشَّنَآنُ: الْبُغْضُ. قَالَ ابْنُ هِشَامٍ: النَّضْرُ: قُرَيْشٌ، فَمَنْ كَانَ مِنْ وَلَدِهِ فَهُوَ قُرَشِيٌّ، وَمَنْ لَمْ يَكُنْ مِنْ وَلَدِهِ فَلَيْسَ بِقُرَشِيٍّ. قَالَ جَرِيرُ بْنُ عَطِيَّةَ أَحَدُ بَنِي كُلَيْبِ بْنِ يَرْبُوعِ بْنِ حَنْظَلَةَ بْنِ مَالِكِ بْنِ زَيْدِ مَنَاةَ تَمِيمِ بْنِ يَمْدَحُ هِشَامَ بْنَ عَبْدِ الْمَلِكِ بْنِ مَرْوَانَ: : فَمَا الْأُمُّ الَّتِي وَلَدَتْ قُرَيْشًا بِمُقْرِفَةِ النَّجَّارِ وَلَا عَقِيمِ     وَمَا قَرْمٌ بِأَنْجَبَ مِنْ أَبِيكُمْ وَمَا خَالٌ بِأَكْرَمَ مِنْ تَمِيمِ يَعْنِي بَرَّةَ بِنْتَ مُرٍّ أُخْتَ تَمِيمِ بْنِ مُرٍّ، أُمُّ النَّضْرِ. وَهَذَانِ الْبَيْتَانِ فِي قَصِيدَةٍ لَهُ. وَيُقَالُ: فِهْرُ بْنُ مَالِكٍ: قُرَيْشٌ، فَمَنْ كَانَ مِنْ وَلَدِهِ فَهُوَ قُرَشِيٌّ، وَمَنْ لَمْ يَكُنْ مِنْ وَلَدِهِ فَلَيْسَ بِقُرَشِيٍّ، وَإِنَّمَا سُمِّيَتْ قُرَيْشٌ قُرَيْشًا مِنْ التَّقَرُّشِ، وَالتَّقَرُّشُ: التِّجَارَةُ وَالِاكْتِسَابُ. قَالَ رُؤْبَةُ بْنُ الْعَجَّاجِ: : قَدْ كَانَ يُغْنِيهِمْ عَنْ الشُّغُوشِ     وَالْخَشْلِ مِنْ تَسَاقُطِ الْقُرُوشِ شَحْمٌ وَمَحْضٌ لَيْسَ بِالْمَغْشُوشِ قَالَ ابْنُ هِشَامٍ وَالشُّغُوشُ: قَمْحٌ، يُسَمَّى الشُّغُوشَ. وَالْخَشْلُ: رُءُوسُ الْخَلَاخِيلِ وَالْأَسْوِرَةِ وَنَحْوِهِ. وَالْقُرُوشُ: التِّجَارَةُ وَالِاكْتِسَابُ. يَقُولُ: قَدْ كَانَ يُغْنِيهِمْ عَنْ هَذَا شَحْمٌ وَمَحْضٌ. وَالْمَحْضُ: اللَّبَنُ الْحَلِيبُ الْخَالِصُ. وَهَذِهِ الْأَبْيَاتُ فِي أُرْجُوزَةٍ لَهُ. وَقَالَ أَبُو جِلْدَةَ الْيَشْكُرِيُّ، وَيَشْكُرُ بْنُ بَكْرِ بْنِ وَائِلٍ: : إخْوَةٌ قَرَشُوا الذُّنُوبَ عَلَيْنَا     فِي حَدِيثٍ مِنْ عُمْرِنَا وَقَدِيمِ وَهَذَا الْبَيْتُ فِي أَبْيَاتٍ لَهُ. قَالَ ابْنُ إسْحَاقَ: وَيُقَالُ: إنَّمَا سُمِّيَتْ قُرَيْشٌ قُرَيْشًا لِتَجَمُّعِهَا مِنْ بَعْدِ تَفَرُّقِهَا، وَيُقَالُ لِلتَّجَمُّعِ: التَّقَرُّشُ.

     ✧ [ The Children of Kinānah and Their Mothers ] Ibn Isḥāq said: Kinānah b. Khuzaymah had four children: al-Naḍr b. Kinānah, Mālik b. Kinānah, ʿAbd Manāt b. Kinānah, and Malkān b. Kinānah. The mother of al-Naḍr was Barrah bt. Murr b. Udd b. Ṭābikhah b. Ilyās b. Muḍar, and the rest of his sons were by another woman. Ibn Hishām said: The mother of al-Naḍr, Mālik, and Malkān was Barrah bt. Murr; and the mother of ʿAbd Manāt was Hālah bt. Suwayd b. al-Ghiṭrīf from Azd Shanūʾah. And Shanūʾah is ʿAbd Allāh b. Kaʿb b. ʿAbd Allāh b. Mālik b. Naṣr b. al-Asad b. al-Ghawth. They were only called Shanūʾah because of the shanʾān (enmity) that was between them. Al-shanʾān means hatred. Ibn Hishām said: Al-Naḍr is Quraysh; so whoever is of his progeny is a Qurayshī, and whoever is not of his progeny is not a Qurayshī. Jarīr b. ʿAṭiyyah, one of the Banū Kulayb b. Yarbūʿ b. Ḥanẓalah b. Mālik b. Zayd Manāt Tamīm b. Yandāḥ, praised Hishām b. ʿAbd al-Malik b. Marwān, saying: : What mother gave birth to Quraysh, neither ignoble of lineage nor barren, and what a stallion more noble than your father, and what maternal uncle more generous than Tamīm. He means Barrah bt. Murr, the sister of Tamīm b. Murr, the mother of al-Naḍr. These two lines are in an ode of his. And it is said: Fihr b. Mālik is Quraysh; so whoever is of his progeny is a Qurayshī, and whoever is not of his progeny is not a Qurayshī. Quraysh was only called Quraysh from taqarrush, and taqarrush is trade and earning. Ruʾbah b. al-ʿAjjāj said: : They were enriched, instead of shughūsh and khashl from the falling of qurūsh, by fat and pure milk, not adulterated. Ibn Hishām said: al-shughūsh is wheat, called al-shughūsh. Al-khashl are the heads of anklets and bracelets and the like. Al-qurūsh is trade and earning. He says: fat and pure milk used to suffice them instead of this. Al-maḥḍ is fresh pure milk. These lines are in a rajaz poem of his. And Abū Jildah al-Yashkurī said, and Yashkur is b. Bakr b. Wāʾil: : Brothers who accumulated sins against us in a matter of our life, both recent and ancient. This line is among verses of his. Ibn Isḥāq said: It is also said: Quraysh was only called Quraysh because of its gathering together after its dispersal, and gathering together is called taqarrush.

190. Tarikh (al-Tabari) 444No grade recorded

     ابْنُ خُزَيْمَةَ   خُزَيْمَةُ: بِضَمِّ الْخَاءِ الْمُعْجَمَةِ وَفَتْحِ الزَّايِ مَنْقُولٌ مِنْ مُصَغَّرِ خَزْمَةَ بِفَتْحِ الْخَاءِ وَسُكُونِ الزَّايِ وَقِيلَ مِنْ مُصَغَّرِ خِزْمَةَ بِكَسْرِ الْخَاءِ. فَعَلَى الْأَوَّلِ اخْتُلِفَ فِي الْخَزْمَةِ مَا هِيَ. فَقِيلَ هِيَ: وَاحِدُ الْخَزْمِ وَهُوَ مِثْلُ الدَّوْمِ غَيْرَ أَنَّهُ أَقْصَرُ وَأَعْرَضُ وَأَعْبَلُ وَلَهُ أَقْنَاءُ وَبُسْرٌ يَسْوَدُّ إِذَا أَيْنَعَ، لِأَنَّهُ صَغِيرٌ مُعَرْفَصٌ، يُتَّخَذُ مِنْ سَعَفِهِ الْحِبَالُ وَيُصْنَعُ مِنْ أَسَافِلِهِ خَلَايَا لِلنَّحْلِ، وَلَهُ ثَمَرٌ لَا يَأْكُلُهُ النَّاسُ وَلَكِنْ تَأْلَفُهُ الْغِرْبَانُ وَتَسْتَطِيبُهُ. قَالَهُ أَبُو حَنِيفَةَ الدِّينَوَرِيُّ رَحِمَهُ اللَّهُ تَعَالَى. وَقِيلَ: الْخَزْمَةُ خُوصَةُ الْمُقْلِ. حَكَاهُ الزَّجَّاجُ رَحِمَهُ اللَّهُ تَعَالَى. وَقِيلَ هِيَ مَصْدَرٌ لِلْمَرَّةِ مِنَ الْخَزْمِ. وَهُوَ شَدُّ الشَّيْءِ وَإِصْلَاحُهُ حَكَاهُ السُّهَيْلِيُّ. وَقِيلَ إِنَّمَا هِيَ مِنَ الْخَزْمِ وَهُوَ مِنَ الشَّكِّ يُقَالُ شِرَاكٌ مَخْزُومٌ وَمَشْكُوكٌ. حَكَاهُ الزَّجَّاجِيُّ أَيْضًا. وَعَلَى الثَّانِي فَالْخِزَامَةُ قِيلَ هِيَ بُرَةٌ فِي أَنْفِ الْبَعِيرِ يُشَدُّ بِهَا الزِّمَامُ. وَقِيلَ إِنَّمَا هِيَ الْحَلْقَةُ الَّتِي تُجْعَلُ فِي أَنْفِ الْبَعِيرِ مِنْ شَعْرٍ وَنَحْوِهِ، قَالَ فِي "الْغُرَرِ الْمُضِيَّةِ" وَلَمْ أَرَ مَنْ تَعَرَّضَ لِوَجْهِ الْمُنَاسِبَةِ لِلنَّقْلِ مِمَّا ذُكِرَ، لَكِنْ قَدْ يُقَالُ إِنَّ الِانْتِقَالَ لَا يُرَاعَى فِيهِ ذَلِكَ. بِخِلَافِ الْأَلْقَابِ. وَيُكَنَّى أَبَا أَسَدٍ. وَأَمُّهُ سَلْمَى بِنْتُ أَسْلَمَ بْنِ الْحَافِ بْنِ قُضَاعَةَ، وَقِيلَ سَلْمَى بِنْتُ أَسَدِ بْنِ رَبِيعَةَ. وَكَانَتْ لَهُ عَلَى النَّاسِ مَكَارِمُ أَخْلَاقٍ وَأَفْضَالٍ بِعَدَدِ الزَّمَانِ حَتَّى قِيلَ فِيهِ: أَمَّا خُزَيْمَةُ فَالْمَكَارِمُ جَمَّةٌ سَبَقَتْ إِلَيْهِ وَلَيْسَ ثَمَّ عَتِيدُ وَرَوَى ابْنُ حَبِيبٍ بِسَنَدٍ جَيِّدٍ عَنِ ابْنِ عَبَّاسٍ ؓ قَالَ: مَاتَ خُزَيْمَةُ عَلَى مِلَّةِ إِبْرَاهِيمَ عَلَيْهِ الصَّلَاةُ وَالسَّلَامُ.

     ✧ Ibn Khuzaymah Khuzaymah: with a ḍammah on the dotted khāʾ and a fatḥah on the zāy, transferred from the diminutive of khazmah with a fatḥah on the khāʾ and a sukūn on the zāy, and it was said from the diminutive of khizmah with a kasrah on the khāʾ. According to the first, there is disagreement about what al-khazmah is. It was said that it is: the singular of al-khazm, which is like al-dawm except that it is shorter, broader, and thicker, and it has spathes and unripe dates that turn black when they ripen, because it is small and compact; from its fronds ropes are made, and from its lower parts beehives are made, and it has fruit that people do not eat, but crows are fond of it and find it pleasant. This was said by Abū Ḥanīfah al-Dīnawarī, may God Almighty have mercy on him. And it was said: al-khazmah is the leaf of the wild palm. This was reported by al-Zajjāj, may God Almighty have mercy on him. And it was said that it is a verbal noun denoting a single instance of al-khazm, which is tying something and repairing it. This was reported by al-Suhaylī. And it was said that it is only from al-khazm, which is from doubt; one says a strap that is makhzūm and mashkūk. This was also reported by al-Zajjājī. According to the second, al-khizāmah, it was said, is a nose ring in the camel's nose by which the halter is tied. And it was said that it is only the ring placed in the camel's nose of hair and the like. He said in "al-Ghurar al-Muḍīyah": I have not seen anyone who addressed the reason for the appropriateness of the transfer from what was mentioned, but it may be said that transfer does not observe that, unlike nicknames. He was given the kunyah Abū Asad. His mother was Salmā bt. Aslam b. al-Ḥāf b. Quḍāʿah, and it was said Salmā bt. Asad b. Rabīʿah. He had over people noble qualities and virtues in the number of time until it was said of him: As for Khuzaymah, noble qualities are abundant; they preceded him while there is no attendant there. Ibn Ḥabīb narrated with a sound chain from Ibn ʿAbbās ؓ who said: Khuzaymah died upon the religion of Ibrāhīm, upon him be blessings and peace.

191. Tarikh (al-Tabari) 445No grade recorded

     ابْنُ مُدْرِكَةَ   مُدْرِكَةُ: بِضَمِّ الْمِيمِ وَإِسْكَانِ الدَّالِ الْمُهْمَلَةِ وَكَسْرِ الرَّاءِ وَفَتْحِ الْكَافِ ثُمَّ هَاءِ مُبَالَغَةٍ. مَنْقُولٌ مِنِ اسْمِ فَاعِلٍ مِنَ الْإِدْرَاكِ. وَاسْمُهُ عَمْرٌو عَلَى الصَّحِيحِ الَّذِي قَالَ بِهِ الْكَلْبِيُّ وَالْبَلَاذُرِيُّ وَأَبُو عُبَيْدٍ الْقَاسِمُ بْنُ سَلَّامٍ وَابْنُ دُرَيْدٍ وَالْمُبَرِّدُ. حَتَّى بَالَغَ الرَّضِيُّ الشَّاطِبِيُّ وَادَّعَى فِيهِ الْإِجْمَاعَ. وَاسْمُهُ عَمْرٌو، وَيُكَنَّى أَبَا هُذَيْلٍ، وَقِيلَ: أَبَا خُزَيْمَةَ، وَأُمُّهُ خِنْدِفٌ، وَهِيَ لَيْلَى ابْنَةُ حُلْوَانَ بْنِ عِمْرَانَ، وَأُمُّهَا ضَرِيَّةُ ابْنَةُ رَبِيعَةَ بْنِ نِزَارٍ، وَبِهَا سُمِّيَ حِمَى ضَرِيَّةَ. وَإِخْوَةُ مُدْرِكَةَ لِأَبِيهِ وَأُمِّهِ: عَامِرٌ، وَهُوَ طَابِخَةُ، وَعُمَيْرٌ، وَهُوَ قَمَعَةُ، يُقَالُ: إِنَّهُ أَبُو خُزَاعَةَ. قَالَ هِشَامٌ: خَرَجَ إِلْيَاسُ فِي نُجْعَةٍ لَهُ فَنَفَرَتْ إِبِلُهُ مِنْ أَرْنَبٍ، فَخَرَجَ إِلَيْهَا عَمْرٌو فَأَدْرَكَهَا فَسُمِّيَ " مُدْرِكَةَ "، وَأَخَذَهَا عَامِرٌ فَطَبَخَهَا فَسُمِّيَ طَابِخَةَ، وَانْقَمَعَ عُمَيْرٌ فِي الْخِبَاءِ فَسُمِّيَ قَمَعَةَ، وَخَرَجَتْ أُمُّهُمْ لَيْلَى تَمْشِي فَقَالَ لَهَا إِلْيَاسُ: أَيْنَ تُخَنْدِفِينَ ؟ فَسُمِّيَتْ خِنْدِفًا، وَالْخَنْدَفَةُ: ضَرْبٌ مِنَ الْمَشْيِ.

     ✧ Ibn Mudrikah Mudrikah: with ḍammah on the mīm, sukūn on the unpointed dāl, kasrah on the rāʾ, fatḥah on the kāf, then a hāʾ of intensification. Transferred from an active participle of al-idrāk (overtaking). His name was ʿAmr according to the sound opinion held by al-Kalbī, al-Balādhurī, Abū ʿUbayd al-Qāsim b. Sallām, Ibn Durayd, and al-Mubarrad. Al-Raḍī al-Shāṭibī even went so far as to claim consensus on this. His name was ʿAmr, and he was given the kunyah Abū Hudhayl, and it is said: Abū Khuzaymah. His mother was Khindif, who is Laylā bt. Ḥulwān b. ʿImrān, and her mother was Ḍariyyah bt. Rabīʿah b. Nizār, after whom the protected grazing land of Ḍariyyah was named. The full brothers of Mudrikah, sharing the same father and mother, were: ʿĀmir, who is Ṭābikhah, and ʿUmayr, who is Qamaʿah. It is said that he was the father of Khuzāʿah. Hishām said: Ilyās went out on a journey seeking pasture, and his camels bolted because of a hare. ʿAmr went out after them and overtook them, so he was named Mudrikah (Overtaker). ʿĀmir seized them and cooked them, so he was named Ṭābikhah (Cooker). ʿUmayr hid himself in the tent, so he was named Qamaʿah (Hider). Their mother Laylā came out walking, and Ilyās said to her: "Where are you khindif-ing (walking in a proud, mincing manner)?" So she was named Khindif. Al-khandafah is a kind of gait.

192. Tarikh (al-Tabari) 446No grade recorded

     [ أَوْلَادُ مُدْرِكَةَ وَخُزَيْمَةَ   ] قَالَ ابْنُ إسْحَاقَ: فَوَلَدَ مُدْرِكَةُ بْنُ إلْيَاسَ رَجُلَيْنِ: خُزَيْمَةَ بْنَ مُدْرِكَةَ، وَهُذَيْلَ بْنَ مُدْرِكَةَ؛ وَأُمُّهُمَا امْرَأَةٌ مِنْ قُضَاعَةَ. فَوَلَدَ خُزَيْمَةُ بْنُ مُدْرِكَةَ أَرْبَعَةَ نَفَرٍ: كِنَانَةَ بْنَ خُزَيْمَةَ، وَأَسَدَ بْنَ خُزَيْمَةَ، وَأَسَدَةَ بْنَ خُزَيْمَةَ، وَالْهُونَ بْنَ خُزَيْمَةَ، فَأُمُّ كِنَانَةَ عُوَانَةُ بِنْتُ سَعْدِ بْنِ قَيْسِ بْنِ عَيْلَانَ بْنِ مُضَرَ. قَالَ ابْنُ هِشَامٍ: وَيُقَالُ الْهَوْنُ بْنُ خُزَيْمَةَ.

     ✧ [The Children of Mudrikah and Khuzaymah] Ibn Isḥāq said: Mudrikah b. Ilyās begot two men: Khuzaymah b. Mudrikah, and Hudhayl b. Mudrikah; their mother was a woman from Quḍāʿah. Khuzaymah b. Mudrikah begot four persons: Kinānah b. Khuzaymah, Asad b. Khuzaymah, Asadah b. Khuzaymah, and al-Hūn b. Khuzaymah. The mother of Kinānah was ʿAwānah bt. Saʿd b. Qays b. ʿAylān b. Muḍar. Ibn Hishām said: It is also said al-Hawn b. Khuzaymah.

193. Tarikh (al-Tabari) 447No grade recorded

     ابْنُ إِلْيَاسَ   إِلْيَاسُ بِهَمْزَةِ وَصْلٍ تُفْتَحُ فِي الِابْتِدَاءِ وَتَسْقُطُ فِي غَيْرِهِ، وَاللَّامُ فِيهِ لِلتَّعْرِيفِ وَقِيلَ لِلَمْحِ الصِّفَةِ، مُشْتَقٌّ مِنَ الْيَأْسِ الَّذِي هُوَ ضِدُّ الرَّجَاءِ وَصَحَّحَهُ السُّهَيْلِيُّ وَقَالَ ابْنُ الْأَنْبَارِيِّ: بِهَمْزَةِ قَطْعٍ فِي الْوَصْلِ وَالِابْتِدَاءِ. وَاخْتُلِفَ فِي اشْتِقَاقِهِ فَقِيلَ: مِنْ قَوْلِهِمْ: رَجُلٌ أَلَيْسُ وَهُوَ الشُّجَاعُ الَّذِي لَا يَفِرُّ. وَقَالَ الْبَلَاذُرِيُّ: أَخْبَرَنِي الْأَثْرَمُ عَنْ أَبِي عُبَيْدَةَ قَالَ: يُقَالُ لِلسُّلِّ وَالنَّحَافَةِ: الْيَأْسُ قَالَ الشَّاعِرُ: هُوَ الْيَأْسُ أَوْ دَاءُ الْهُيَامِ أَصَابَنِي فَإِيَّاكَ عَنِّي لَا يَكُنْ بِكَ مَا بِيَا قَالَ: وَقَدْ يَكُونُ إِلْيَاسُ مُشْتَقًّا مِنْ قَوْلِهِمْ: فُلَانٌ أَلْيَسُ وَهُوَ الشَّدِيدُ الْمِقْدَامُ الثَّابِتُ الْقَلْبِ فِي الْحُرُوبِ. قَالَ الْعَجَّاجُ: أَلْيَسُ يَمْشِي قُدُمًا إِذَا اذَّكَرَ     مَا وَعَدَ الصَّابِرُ مِنْ خَيْرٍ صَبَرَ وَقَالَ: الْأَثْرَمُ: حَكَى خَالِدُ بْنُ كُلْثُومٍ: الْأَسَدُ أَلْيَسُ. وَقَالَ أَلْيَسُ: بَيِّنُ اللَّيَسِ. وَجَمْعُ أَلَيْسَ أَلْيَاسٌ. وَقِيلَ غَيْرُ ذَلِكَ. وَكَانَ يُكَنَّى أَبَا عَمْرٍو، وَأُمُّهُ الرَّبَابُ ابْنَةُ حَيْدَةَ بْنِ مَعَدٍّ، وَقِيلَ هِيَ الْحَنْفَاءُ بِنْتُ إِيَادِ: بْنِ مَعَدِّ بْنِ عَدْنَانَ. نَقَلَهُ أَبُو الرَّبِيعِ عَنِ الزُّبَيْرِ وَقِيلَ جُرْهُمِيَّةُ. ذَكَرَهُ ابْنُ هِشَامٍ وَلَمْ يُسَمِّهَا. قَالَ ابْنُ الزُّبَيْرِ: وَلَمَّا أَدْرَكَ إِلْيَاسُ أَنْكَرَ عَلَى بَنِي إِسْمَاعِيلَ مَا غَيَّرُوا مِنْ سُنَنِ آبَائِهِمْ وَسِيَرِهِمْ، وَبَانَ فَضْلُهُ عَلَيْهِمْ وَجَمَعَهُمْ رَأْيُهُ وَرَضُوا بِهِ فَرَدَّهُمْ إِلَى سُنَنِ آبَائِهِمْ، وَلَمْ تَزَلِ الْعَرَبُ تُعَظِّمُهُ تَعْظِيمَ أَهْلِ الْحِكْمَةِ، كَتَعْظِيمِهَا لُقْمَانَ وَأَشْبَاهَهُ. قَالَ ابْنُ دِحْيَةَ رَحِمَهُ اللَّهُ تَعَالَى: وَهُوَ وَصِيُّ أَبِيهِ. وَكَانَ ذَا جَمَالٍ بَارِعٍ. قَالَ السُّهَيْلِيُّ: وَيُذْكَرُ عَنِ النَّبِيِّ ﷺ أَنَّهُ قَالَ: "لَا تَسُبُّوا إِلْيَاسَ فَإِنَّهُ كَانَ مُؤْمِنًا" انْتَهَى. وَسَيَأْتِي لِهَذَا مَزِيدُ بَيَانٍ فِي تَرْجَمَةِ مُضَرَ. وَذُكِرَ أَنَّهُ كَانَ يُسْمَعُ فِي صُلْبِهِ تَلْبِيَةُ النَّبِيِّ ﷺ بِالْحَجِّ. وَهُوَ أَوَّلُ مَنْ أَهْدَى إِلَى الْبَيْتِ الْبُدْنَ. قَالَ ابْنُ الزُّبَيْرِ ؓ.

     ✧ Ibn Ilyās Ilyās: with a connecting hamzah that is pronounced with fatḥah when beginning and elided otherwise. The lām in it is for definition; and it has been said: to indicate the attribute. It is derived from al-yaʾs, which is the opposite of hope; al-Suhaylī deemed this sound. Ibn al-Anbārī said: with a disconnecting hamzah in both connection and beginning. There is disagreement about its derivation. It has been said: from their saying: a man alyas, meaning the brave one who does not flee. Al-Balādhurī said: al-Athram informed me from Abū ʿUbaydah, who said: consumption and emaciation are called al-yaʾs. The poet said: It is al-yaʾs or the disease of mad love that has afflicted me; so beware of me—may what is in me never be in you. He said: Ilyās may also be derived from their saying: so-and-so is alyas, meaning extremely bold, advancing, firm of heart in wars. Al-ʿAjjāj said: Alyas, walking forward when he remembers the good the steadfast one promised, he is steadfast. He said: al-Athram said: Khālid b. Kulthūm related: the lion is alyas. He said: alyas, clearly possessing al-layas. The plural of alyas is alyās. Other things have also been said. He was given the kunyah Abū ʿAmr. His mother was al-Rabāb bt. Ḥaydah b. Maʿadd; and it has been said: she was al-Ḥanfāʾ bt. Iyād b. Maʿadd b. ʿAdnān. Abū al-Rabīʿ transmitted this from al-Zubayr. And it has been said: a Jurhumite woman. Ibn Hishām mentioned this but did not name her. Ibn al-Zubayr said: When Ilyās came of age, he disapproved of what the Banū Ismāʿīl had changed of the practices and ways of their forefathers. His merit over them became evident; his judgment united them, and they were pleased with him. He restored them to the practices of their forefathers. The Arabs continued to hold him in the esteem due to people of wisdom, as they held Luqmān and his like. Ibn Diḥyah, may God Almighty have mercy on him, said: He was his father's executor. He was of surpassing beauty. Al-Suhaylī said: It is mentioned from the Prophet ﷺ that he said: "Do not revile Ilyās, for he was a believer." End quote. Further clarification of this will come in the account of Muḍar. It is mentioned that the talbiyah of the Prophet ﷺ for the ḥajj could be heard from his loins. He was the first to offer sacrificial camels to the House. Ibn al-Zubayr ؓ said this.

194. Tarikh (al-Tabari) 448No grade recorded

     [ أَوْلَادُ إلْيَاسَ ] قَالَ ابْنُ إسْحَاقَ: فَوَلَدَ إلْيَاسُ بْنُ مُضَرَ ثَلَاثَةَ نَفَرٍ: مُدْرِكَةَ بْنَ إلْيَاسَ، وَطَابِخَةَ بْنَ إلْيَاسَ، وَقَمْعَةَ بْنَ إلْيَاسَ، وَأُمُّهُمْ خِنْدِفُ، امْرَأَةٌ مِنْ الْيَمَنِ. وَوُلِدَ لِقَمْعَةَ لُحَيٌّ، وَوُلِدَ لَهُ: عَمْرٌو، وَهُوَ أَوَّلُ مَنْ غَيَّرَ دِينَ الْحَنَفِيَّةِ دِينَ إِبْرَاهِيمَ، وَأَوَّلُ مَنْ نَصَبَ الْأَوْثَانَ حَوْلَ الْكَعْبَةِ، وَجَعَلَ الْبَحِيرَةَ، وَالسَّائِبَةَ، وَالْوِصَايَةَ، وَالْحَامَ، وَاسْتِخْرَاجَ إِسَافَ وَنَائِلَةَ فَنَصَبَهُمَا.   قَالَ رَسُولُ اللَّهِ ﷺ: أُرِيتُ النَّارَ فَإِذَا فِيهَا عَمْرُو وَلَدُ لُحَيٍّ يَتَأَذَّى أَهْلُ النَّارِ بِرِيحِهِ وَهُوَ أَوَّلُ مَنْ غَيَّرَ دِينَ إِبْرَاهِيمَ وَرَأَيْتُهُ يَجُرُّ قُصْبَهُ فِي النَّارِ ". وَقَالَ ابْنُ عَبَّاسٍ ؓ: قَدِمَ عَمْرُو بْنُ لُحَيٍّ بِهُبَلَ مِنَ الشَّامِ فَنَصَبَهُ عَلَى الْأَخْشَبِ، وَأَمَرَ النَّاسَ بِعِبَادَتِهِ، وَأَخْرَجَ إِسَافًا وَنَائِلَةَ مِنَ الْبَيْتِ فَنَصَبَ إِسَافًا مُقَابِلَ الرُّكْنِ الْأَسْوَدِ وَبَيْنَ زَمْزَمَ، وَنَصَبَ نَائِلَةَ إِلَيْهِ جَانِبَ الْبَيْتِ وَتُجَاهَ الْمَقَامِ، وَنَصَبَ بِمِنًى سَبْعَةَ أَصْنَامٍ، وَنَصَبَ مَنَاةَ عَلَى سَاحِلِ الْبَحْرِ، وَاتَّخَذَ لِلْعُزَّى بِنَخْلَةَ بَيْتًا يَطُوفُونَ بِهِ كَطَوَافِهِمْ بِالْكَعْبَةِ، فَكَانُوا إِذَا طَافُوا بِالْبَيْتِ لَمْ يَحِلُّوا حَتَّى يَأْتُوا الْعُزَّى، فَيَطُوفُونَ بِهِ

     ✧ [The Children of Ilyās] Ibn Isḥāq said: Ilyās b. Muḍar fathered three persons: Mudrikah b. Ilyās, Ṭābikhah b. Ilyās, and Qamaʿah b. Ilyās. Their mother was Khindif, a woman from Yemen. To Qamaʿah was born Luḥayy, and to him was born ʿAmr, who was the first to change the religion of al-Ḥanīfiyyah, the religion of Ibrāhīm, and the first to set up idols around the Kaʿbah, and who instituted the baḥīrah, the sāʾibah, the waṣīlah, and the ḥām, and who brought out Isāf and Nāʾilah and set them up. The Messenger of Allah ﷺ said: "I was shown the Fire, and behold, in it was ʿAmr, the son of Luḥayy, the people of the Fire being harmed by his stench. He was the first to change the religion of Ibrāhīm, and I saw him dragging his intestines in the Fire." Ibn ʿAbbās ؓ said: ʿAmr b. Luḥayy brought Hubal from Syria and set it up on al-Akhshab, and commanded the people to worship it. He brought out Isāf and Nāʾilah from the House and set up Isāf opposite the Black Stone and between Zamzam, and set up Nāʾilah beside it on the side of the House and opposite the Maqām. He set up at Minā seven idols, and set up Manāh on the seashore. He took for al-ʿUzzā at Nakhlah a house around which they circumambulated as they circumambulated the Kaʿbah. When they circumambulated the House, they would not leave the state of iḥrām until they came to al-ʿUzzā and circumambulated it.

195. Tarikh (al-Tabari) 449No grade recorded

     ابْنُ مُضَرَ   مُضَرُ بِضَمِّ الْمِيمِ وَفَتْحِ الضَّادِ الْمُعْجَمَةِ. وَهُوَ غَيْرُ مَصْرُوفٍ لِلْعَلَمِيَّةِ وَالْعَدْلِ عَنْ مَاضَرَ. لُقِّبَ بِذَلِكَ لِأَنَّهُ كَانَ يَضِيرُ قَلْبَ مَنْ رَآهُ لِحُسْنِهِ وَجَمَالِهِ. وَقَالَ الْقُتَبِيُّ: مُشْتَقٌّ مِنَ الْمَضِيرَةِ، أَوْ مِنَ اللَّبَنِ الْمَاضِرِ. وَالْمَضِيرَةُ شَيْءٌ يُصْنَعُ مِنَ اللَّبَنِ. فَسُمِّيَ مُضَرًا لِبَيَاضِهِ. وَاسْمُهُ عَمْرٌو. وَكُنْيَتُهُ أَبُو إِلْيَاسَ. وَأُمُّهُ سَوْدَةُ بِنْتُ عَكٍّ، وَأَخُوهُ لِأَبِيهِ وَأُمِّهِ إِيَادٌ، وَلَهُمَا أَخَوَانِ مِنْ أَبِيهِمَا: رَبِيعَةُ وَأَنْمَارٌ، وَأُمُّهُمَا جَدَالَةُ ابْنَةُ وَعْلَانَ مِنْ جُرْهُمٍ. وَذُكِرَ أَنَّ نِزَارَ بْنَ مَعَدٍّ لَمَّا حَضَرَتْهُ الْوَفَاةُ أَوْصَى بَنِيهِ وَقَسَّمَ مَالَهُ بَيْنَهُمْ فَقَالَ: يَا بَنِيَّ هَذِهِ الْقُبَّةُ، وَهِيَ مِنْ أَدَمٍ حَمْرَاءُ، وَمَا أَشْبَهَهَا مِنْ مَالِي لِمُضَرَ فَسُمِّيَ مُضَرَ الْحَمْرَاءَ، وَهَذَا الْخِبَاءُ الْأَسْوَدُ وَمَا أَشْبَهَهُ مِنْ مَالِي لِرَبِيعَةَ، وَهَذِهِ الْخَادِمُ وَمَا أَشْبَهَهَا مِنْ مَالِي لِإِيَادٍ، وَكَانَتْ شَمْطَاءَ، فَأَخَذَ الْبُلْقَ وَالنَّقَدَ مِنْ غَنَمِهِ، وَهَذِهِ الْبَدْرَةُ وَالْمَجْلِسُ لِأَنْمَارٍ يَجْلِسُ عَلَيْهِ، فَأَخَذَ أَنْمَارٌ مَا أَصَابَهُ، فَإِنْ أَشْكَلَ فِي ذَلِكَ عَلَيْكُمْ شَيْءٌ وَاخْتَلَفْتُمْ فِي الْقِسْمَةِ فَعَلَيْكُمْ بِالْأَفْعَى الْجُرْهُمِيِّ. فَاخْتَلَفُوا فَتَوَجَّهُوا إِلَى الْأَفْعَى الْجُرْهُمِيِّ، فَبَيْنَمَا هُمْ يَسِيرُونَ فِي مَسِيرِهِمْ إِذْ رَأَى مَضَرُ كَلَأً قَدْ رُعِيَ فَقَالَ: إِنَّ الْبَعِيرَ الَّذِي قَدْ رَعَى هَذَا الْكَلَأَ لَأَعْوَرُ. وَقَالَ رَبِيعَةُ: هُوَ أَزْوَرُ. وَقَالَ إِيَادٌ: هُوَ أَبْتَرُ. وَقَالَ أَنْمَارٌ: هُوَ شَرُودٌ. فَلَمْ يَسِيرُوا إِلَّا قَلِيلًا حَتَّى لَقِيَهُمْ رَجُلٌ تُوضِعُ بِهِ رَاحِلَتُهُ، فَسَأَلَهُمْ عَنِ الْبَعِيرِ، فَقَالَ مُضَرُ: هُوَ أَعْوَرُ ؟ قَالَ: نَعَمْ. قَالَ رَبِيعَةُ: هُوَ أَزْوَرُ ؟ قَالَ: نَعَمْ. وَقَالَ إِيَادٌ: هُوَ أَبْتَرُ ؟ قَالَ: نَعَمْ. وَقَالَ أَنْمَارٌ: هُوَ شُرُودٌ ؟ قَالَ: نَعَمْ، هَذِهِ صِفَةُ بَعِيرِي، دُلُّونِي عَلَيْهِ، فَحَلَفُوا لَهُ مَا رَأَوْهُ، فَلَزِمَهُمْ، وَقَالَ: كَيْفَ أُصَدِّقُكُمْ وَهَذِهِ صِفَةُ بَعِيرِي ! فَسَارُوا جَمِيعًا حَتَّى قَدِمُوا نَجْرَانَ فَنَزَلُوا عَلَى الْأَفْعَى الْجُرْهُمِيِّ، فَقَصَّ عَلَيْهِ صَاحِبُ الْبَعِيرِ حَدِيثَهُ، فَقَالَ لَهُمُ الْجُرْهُمِيُّ: كَيْفَ وَصَفْتُمُوهُ وَلَمْ تَرَوْهُ ؟ قَالَ مُضَرُ: رَأَيْتُهُ يَرْعَى جَانِبًا وَيَدَعُ جَانِبًا فَعَرَفْتُ أَنَّهُ أَعْوَرُ. وَقَالَ رَبِيعَةُ: رَأَيْتُ إِحْدَى يَدَيْهِ ثَابِتَةً وَالْأُخْرَى فَاسِدَةَ الْأَثَرِ فَعَرَفْتُ أَنَّهُ أَزْوَرُ. وَقَالَ إِيَادٌ: عَرَفْتُ أَنَّهُ أَبْتَرُ بِاجْتِمَاعِ بَعْرِهِ وَلَوْ كَانَ أَذْنَبَ لَمَصَعَ بِهِ. وَقَالَ أَنْمَارٌ: وَعَرَفْتُ أَنَّهُ شَرُودٌ لِأَنَّهُ يَرْعَى الْمَكَانَ الْمُلْتَفَّ، ثُمَّ يَجُوزُهُ إِلَى مَكَانٍ أَرَقَّ مِنْهُ نَبْتًا وَأَخْبَثَ. فَقَالَ الْجُرْهُمِيُّ: لَيْسُوا بِأَصْحَابِ بَعِيرِكَ فَاطْلُبْهُ. ثُمَّ سَأَلَهُمْ مَنْ هُمْ، فَأَخْبَرُوهُ، فَرَحَّبَ بِهِمْ وَقَالَ: أَتَحْتَاجُونَ أَنْتُمْ إِلَيَّ وَأَنْتُمْ كَمَا أَرَى ؟ وَدَعَا لَهُمْ بِطَعَامٍ فَأَكَلُوا وَشَرِبُوا. فَقَالَ مُضَرُ: لَمْ أَرَ كَالْيَوْمِ خَمْرًا أَجْوَدَ لَوْلَا أَنَّهَا نَبَتَتْ عَلَى قَبْرٍ. وَقَالَ رَبِيعَةُ: لَمْ أَرَ كَالْيَوْمِ لَحْمًا أَطْيَبَ لَوْلَا أَنَّهُ رُبِّيَ بِلَبَنِ كَلْبَةٍ. وَقَالَ إِيَادٌ: لَمْ أَرَ كَالْيَوْمِ رَجُلًا أَسْرَى لَوْلَا أَنَّهُ لِغَيْرِ أَبِيهِ الَّذِي يَنْتَمِي إِلَيْهِ. وَقَالَ أَنْمَارٌ: لَمْ أَرَ الْيَوْمَ كَلَامًا أَنْفَعَ لِحَاجَتِنَا مِنْ كَلَامِنَا. وَسَمِعَ الْجُرْهُمِيُّ الْكَلَامَ فَعَجِبَ، فَأَتَى أُمَّهُ وَسَأَلَهَا، فَأَخْبَرَتْهُ أَنَّهَا كَانَتْ تَحْتَ مَلِكٍ لَا يُولَدُ لَهُ، فَكَرِهَتْ أَنْ يَذْهَبَ الْمُلْكُ فَأَمْكَنَتْ رَجُلًا مِنْ نَفْسِهَا فَحَمَلَتْ بِهِ، وَسَأَلَ الْقَهْرَمَانَ عَنِ الْخَمْرِ، فَقَالَ: مِنْ حَبَلَةٍ غَرَسْتُهَا عَلَى قَبْرِ أَبِيكَ، وَسَأَلَ الرَّاعِي عَنِ اللَّحْمِ فَقَالَ: شَاةٌ أَرْضَعْتُهَا لَبَنَ كَلْبَةٍ. فَقِيلَ لِمُضَرَ: مِنْ أَيْنَ عَرَفْتَ الْخَمْرَ ؟ فَقَالَ: لِأَنِّي أَصَابَنِي عَطَشٌ شَدِيدٌ. وَقِيلَ لِرَبِيعَةَ فِيمَا قَالَ، فَذَكَرَ كَلَامًا، وَأَتَاهُمُ الْجُرْهُمِيُّ وَقَالَ: صِفُوا لِي صِفَتَكُمْ، فَقَصُّوا عَلَيْهِ قِصَّتَهُمْ، فَقَضَى بِالْقُبَّةِ الْحَمْرَاءِ وَالدَّنَانِيرِ وَالْإِبِلِ، وَهِيَ حُمْرٌ، لِمُضَرَ، وَقَضَى بِالْخِبَاءِ الْأَسْوَدِ وَالْخَيْلِ الدُّهْمِ لِرَبِيعَةَ، وَقَضَى بِالْخَادِمِ، وَكَانَتْ شَمْطَاءَ، وَالْمَاشِيَةِ الْبُلْقِ لِإِيَادٍ، وَقَضَى بِالْأَرْضِ وَالدَّرَاهِمِ لِأَنْمَارَ. وَمُضَرُ أَوَّلُ مَنْ حَدَا، وَكَانَ سَبَبُ ذَلِكَ أَنَّهُ سَقَطَ مِنْ بَعِيرِهِ فَانْكَسَرَتْ يَدُهُ فَجَعَلَ يَقُولُ: يَا يَدَاهُ يَا يَدَاهُ، فَأَتَتْهُ الْإِبِلُ مِنَ الْمَرْعَى، فَلَمَّا صَلَحَ وَرَكِبَ حَدَا وَكَانَ مِنْ أَحْسَنِ النَّاسِ صَوْتًا. وَقِيلَ: بَلِ انْكَسَرَتْ يَدُ مَوْلًى لَهُ فَصَاحَ، فَاجْتَمَعَتِ الْإِبِلُ، فَوَضَعَ مُضَرُ الْحِدَاءَ وَزَادَ النَّاسَ فِيهِ. وَهُوَ أَوَّلُ مَنْ قَالَ حِينَئِذٍ: " بَصْبَصْنَ إِذْ حُدِينَ بِالْأَذْنَابِ "، فَذَهَبَ مَثَلًا. وَرُوِيَ أَنَّ النَّبِيَّ ﷺ قَالَ: لَا تَسُبُّوا مُضَرَ وَرَبِيعَةَ فَإِنَّهُمَا مُسْلِمَانِ.

     ✧ IBN MUḌAR Muḍar, with a ḍammah on the mīm and a fatḥah on the ḍād with a dot. It is a diptote because of being a proper name and because of its deviation from “Māḍara.” He was given this nickname because he would make radiant the heart of whoever saw him, due to his beauty and handsomeness. Al-Qutabī said: It is derived from al-maḍīrah, or from māḍir milk. Al-maḍīrah is a dish made from milk. So he was named Muḍar because of his whiteness. His name was ʿAmr. His kunyah was Abū Ilyās. His mother was Sawdah bt. ʿAkk, and his full brother was Iyād. They had two half-brothers from their father: Rabīʿah and Anmār, whose mother was Jadālah, daughter of Waʿlān, of Jurhum. It is mentioned that when Niẓār b. Maʿadd was near death, he charged his sons and divided his wealth among them, saying: “O my sons, this dome, made of red leather, and whatever of my wealth resembles it, is for Muḍar.” Thus he was called Muḍar the Red. “And this black tent and whatever of my wealth resembles it is for Rabīʿah. And this maidservant and whatever of my wealth resembles her is for Iyād,” and she had gray hair, so he took the piebald and the poor-quality sheep. “And this bag of money and this seat is for Anmār to sit upon.” Anmār took what fell to him. He said: “If anything of that becomes unclear to you and you disagree about the division, then resort to al-Afʿā al-Jurhumī.” They disagreed, so they headed to al-Afʿā al-Jurhumī. While they were traveling, Muḍar saw a pasture that had been grazed and said: “The camel that grazed this pasture is one-eyed.” Rabīʿah said: “It is crooked-chested.” Iyād said: “It has a cut tail.” Anmār said: “It is skittish.” They had not traveled but a little before a man met them whose mount was hastening him. He asked them about the camel. Muḍar said: “Is it one-eyed?” He said: “Yes.” Rabīʿah said: “Is it crooked-chested?” He said: “Yes.” Iyād said: “Does it have a cut tail?” He said: “Yes.” Anmār said: “Is it skittish?” He said: “Yes. This is the description of my camel. Direct me to it.” They swore to him that they had not seen it. He clung to them and said: “How can I believe you when this is the description of my camel?” They all traveled until they reached Najrān and stopped at al-Afʿā al-Jurhumī. The owner of the camel related his story to him. Al-Jurhumī said to them: “How did you describe it when you had not seen it?” Muḍar said: “I saw it grazing on one side and leaving the other, so I knew it was one-eyed.” Rabīʿah said: “I saw one of its forelegs with a firm track and the other with a defective track, so I knew it was crooked-chested.” Iyād said: “I knew it had a cut tail because its dung was heaped together; if it had a tail, it would have whisked it about.” Anmār said: “I knew it was skittish because it grazes in a thick place, then moves on to a place with sparser and worse vegetation.” Al-Jurhumī said: “They are not the ones who have your camel, so go look for it.” Then he asked them who they were. They told him, and he welcomed them and said: “Do you need me when you are as I see?” He called for food for them, and they ate and drank. Muḍar said: “I have never seen wine better than today’s, except that it grew over a grave.” Rabīʿah said: “I have never seen meat more delicious than today’s, except that it was raised on the milk of a bitch.” Iyād said: “I have never seen a man more generous than today’s, except that he is not the son of the father to whom he traces his lineage.” Anmār said: “I have never seen speech more beneficial for our need than our speech today.” Al-Jurhumī heard the words and marveled. He went to his mother and asked her. She told him that she had been married to a king who had no children, and she disliked that the kingship would pass away, so she gave herself to a man and became pregnant with him. He asked the steward about the wine, and he said: “It is from a vine I planted over your father’s grave.” He asked the shepherd about the meat, and he said: “A ewe that I suckled on the milk of a bitch.” It was said to Muḍar: “How did you know the wine?” He said: “Because a severe thirst struck me.” It was said to Rabīʿah about what he said, and he mentioned some words. Al-Jurhumī came to them and said: “Describe your situation to me.” They related their story to him. He ruled that the red dome, the dinars, and the camels, which were red, belonged to Muḍar. He ruled that the black tent and the dark horses belonged to Rabīʿah. He ruled that the maidservant, who had gray hair, and the piebald livestock belonged to Iyād. He ruled that the land and the dirhams belonged to Anmār. Muḍar was the first to chant camel songs. The reason was that he fell from his camel and broke his hand, and he began to say: “O my hand, O my hand.” The camels came to him from the pasture. When he recovered and mounted, he chanted, and he had one of the best voices among people. It is said: Rather, the hand of a client of his broke, and he cried out, and the camels gathered, so Muḍar established the camel song and people added to it. He was the first to say at that time: “They wagged their tails when they were urged with camel songs,” and it became a proverb. It is narrated that the Prophet ﷺ said: “Do not revile Muḍar and Rabīʿah, for they were Muslims.”

196. Tarikh (al-Tabari) 450No grade recorded

     [ أَوْلَادُ مُضَرَ   ] قَالَ ابْنُ إسْحَاقَ: فَوَلَدَ مُضَرُ بْنُ نِزَارٍ رَجُلَيْنِ: إلْيَاسَ بْنَ مُضَرَ، وَعَيْلَانَ بْنَ مُضَرَ. قَالَ ابْنُ هِشَامٍ: وَأُمُّهُمَا جُرْهُمِيَّةٌ.

     ✧ [The Children of Muḍar] Ibn Isḥāq said: Muḍar b. Nizār begot two men: Ilyās b. Muḍar and ʿAylān b. Muḍar. Ibn Hishām said: Their mother was a Jurhumī woman.

197. Tarikh (al-Tabari) 451No grade recorded

     ابْنُ نِزَارٍ   نِزَارٌ بِكَسْرِ النُّونِ وَتَخْفِيفِ الزَّايِ. قَالَ أَبُو الْفَرَجِ الْأُمَوِيُّ: مَأْخُوذٌ مِنَ التَّنَزُّرِ لِأَنَّهُ كَانَ فَرِيدَ عَصْرِهِ. وَقَالَ السُّهَيْلِيُّ: مِنَ النَّزْرِ وَهُوَ الْقَلِيلُ، لِأَنَّ أَبَاهُ حِينَ وُلِدَ لَهُ وَنَظَرَ إِلَى النُّورِ بَيْنَ عَيْنَيْهِ وَهُوَ نُورُ النُّبُوَّةِ الَّذِي كَانَ يُنْقَلُ فِي الْأَصْلَابِ، فَرِحَ بِهِ فَرَحًا شَدِيدًا وَنَحَرَ وَأَطْعَمَ شَيْئًا كَثِيرًا وَقَالَ: هَذَا نَزْرٌ قَلِيلٌ فِي حَقِّ هَذَا الْمَوْلُودِ. فَسُمِّيَ نِزَارًا لِذَلِكَ. وَقَالَ الْإِمَامُ أَبُو الْحَسَنِ الْمَاوَرْدِيُّ رَحِمَهُ اللَّهُ تَعَالَى فِي كِتَابِ "أَعْلَامِ النُّبُوَّةِ" لَهُ: إِنَّ نِزَارًا كَانَ اسْمُهُ خِلْدَانَ وَكَانَ مُقَدَّمًا وَانْبَسَطَتْ لَهُ الْيَدُ عِنْدَ الْمُلُوكِ، وَكَانَ مَهْزُولَ الْبَدَنِ. فَقَالَ لَهُ مَلِكُ الْفُرْسِ: مَا لَكَ يَا نِزَارُ؟ قَالَ وَتَفْسِيرُهُ فِي لُغَةِ الْفُرْسِ: يَا مَهْزُولُ. فَغَلَبَ عَلَيْهِ هَذَا الِاسْمُ. قَالَ الْعَلَّامَةُ الْمُحِبُّ ابْنُ شِهَابِ الدِّينِ بْنِ الْهَائِمِ: وَهُوَ غَرِيبٌ جِدًّا. وَقِيلَ: كَانَ يُكَنَّى أَبَا إِيَادٍ، وَقِيلَ: أَبَا رَبِيعَةَ، وَأُمُّهُ مُعَانَةُ ابْنَةُ جَوْشَمِ بْنِ جُلْهُمَةَ بْنِ عَمْرِو بْنِ جُرْهُمٍ، وَإِخْوَتُهُ لِأَبِيهِ وَأُمِّهِ: قَنَصٌ وَقَنَّاصَةُ وَسَنَامٌ وَجَنْدَةُ وَجُنَادٌ وَجُنَادَةُ وَالْقَحْمُ وَعُبَيْدُ الرَّمَّاحِ وَالْغَرْفُ وَالْعَوْفُ وَشَكٌّ وَقُضَاعَةُ، وَبِهِ كَانَ يُكَنَّى مَعَدٌّ، وَعِدَّةٌ دَرَجُوا.

     ✧ Ibn Nizār Nizār, with kasrah on the nūn and tashdīd omitted on the zāy. Abū al-Faraj al-Umawī said: It is derived from al-tanazzur because he was the unique one of his age. Al-Suhaylī said: From al-nazr, meaning the little, because when his father had him and looked at the light between his eyes — the light of prophethood that was transferred through the loins — he rejoiced greatly, slaughtered and fed much, and said: “This is a small trifle in the right of this newborn.” So he was named Nizār for that. The Imām Abū al-Ḥasan al-Māwardī, may God Almighty have mercy on him, said in his book “Aʿlām al-Nubuwwah”: Nizār’s name was Khildān, and he was a leader, and fortune smiled upon him before kings, but his body was thin. The king of the Persians said to him: “What is the matter with you, O Nizār?” He said: Its interpretation in the Persian language is “O thin one.” So this name prevailed over him. The erudite scholar al-Muḥibb b. Shihāb al-Dīn b. al-Hāʾim said: This is very strange. It is also said: He was given the kunyah Abū Iyād, and it is said: Abū Rabīʿah. His mother was Muʿānah bt. Jawsham b. Julhumah b. ʿAmr b. Jurhum. His full brothers were: Qanaṣ, Qannāṣah, Sanām, Jandah, Junād, Junādah, al-Qaḥm, ʿUbayd al-Rammāḥ, al-Gharf, al-ʿAwf, Shakk, and Quḍāʿah — by whom Maʿadd was given his kunyah — and a number who died young.

198. Tarikh (al-Tabari) 452No grade recorded

     ذِكْرُ وَلَدِ نِزَارِ بْنِ مَعَدٍّ [ أَوْلَادُهُ فِي رَأْيِ ابْنِ إسْحَاقَ وَابْنِ هِشَامٍ ] قَالَ ابْنُ إسْحَاقَ: فَوَلَدَ نِزَارُ بْنُ مَعَدٍّ ثَلَاثَةَ نَفَرٍ مُضَرَ بْنَ نِزَارٍ وَرَبِيعَةَ بْنَ نِزَارٍ وأَنْمَارَ بْنَ نِزَارٍ. قَالَ ابْنُ هِشَامٍ وَإِيَادَ بْنَ نِزَارٍ. قَالَ الْحَارِسُ بْنُ دَوْسٍ الْإِيَادِيُّ، وَيُرْوَى لِأَبِي دُوَادَ الْإِيَادِيِّ واسْمُهُ جَارِيَةُ بْنُ الْحَجَّاجِ: : وَفُتُوٌّ حَسَنٌ أَوْجُهُهُمْ مِنْ إيَادِ بْنِ نِزَارِ بْنِ مَعَدٍّ وَهَذَا الْبَيْتُ فِي أَبْيَاتٍ لَهُ. فَأُمُّ مُضَرَ وَإِيَادٍ سَوْدَةُ بِنْتُ عَكِّ بْنِ عَدْنَانَ وَأُمُّ رَبِيعَةَ وأَنْمَارٍ شُفَيْقَةُ بِنْتُ عَكِّ بْنِ عَدْنَانَ، وَيُقَالُ جُمُعَةُ بِنْتُ عَكِّ بْنِ عَدْنَانَ.

     ✧ Mention of the Children of Nizār b. Maʿadd [His Children according to Ibn Isḥāq and Ibn Hishām] Ibn Isḥāq said: Nizār b. Maʿadd begot three individuals: Muḍar b. Nizār, Rabīʿah b. Nizār, and Anmār b. Nizār. Ibn Hishām said: and Iyād b. Nizār. Al-Ḥārith b. Daws al-Iyādī said, and it is also narrated from Abū Duwād al-Iyādī, whose name was Jāriyah b. al-Ḥajjāj: : And handsome youths, their faces, from Iyād b. Nizār b. Maʿadd. This verse is among verses of his. The mother of Muḍar and Iyād was Sawdah bt. ʿAkk b. ʿAdnān, and the mother of Rabīʿah and Anmār was Shufayqah bt. ʿAkk b. ʿAdnān, and it is also said Jumuʿah bt. ʿAkk b. ʿAdnān.

199. Tarikh (al-Tabari) 453No grade recorded

     [ أَوْلَادُ أَنْمَارٍ   ] قَالَ ابْنُ إسْحَاقَ: فَأَنْمَارُ: أَبُو خَثْعَمَ وَبَجِيلَةَ. قَالَ جَرِيرُ بْنُ عَبْدِ اللَّهِ الْبَجَلِيُّ وَكَانَ سَيِّدَ بَجِيلَةَ، وَهُوَ الَّذِي يَقُولُ لَهُ الْقَائِلُ: : لَوْلَا جَرِيرٌ هَلَكَتْ بَجِيلَهُ نِعْمَ الْفَتَى وَبِئْسَتِ الْقِبِيلَهْ وَهُوَ يُنَافِرُ الْفُرَافِصَةَ الْكَلْبِيَّ إلَى الْأَقْرَعِ بْنِ حَابِسٍ التَّمِيمِيِّ ( بْنِ عِقَالِ بْنِ مُجَاشِعِ بْنِ دَارِمِ بْنِ مَالِكِ بْنِ حَنْظَلَةَ بْنِ مَالِكِ بْنِ زَيْدِ مَنَاةَ ): : يَا أَقْرَعَ بْنَ حَابِسٍ يَا أَقْرَعُ     إنَّكَ إنْ يُصْرَعْ أَخُوكَ تُصْرَعُ وَقَالَ: : ابْنَيْ نِزَارٍ اُنْصُرَا أَخَاكُمَا     إنَّ أَبِي وَجَدْتَهُ أَبَاكُمَا لَنْ يُغْلَبَ الْيَوْمَ أَخٌ وَالَاكُمَا وَقَدْ تَيَامَنَتْ فَلَحِقَتْ بِالْيَمَنِ. قَالَ ابْنُ هِشَامٍ: قَالَتْ الْيَمَنُ: وَبَجِيلَةُ: أَنْمَارُ بْنُ إرَاشِ بْنِ لِحْيَانَ بْنِ عَمْرِو بْنِ الْغَوْثِ بْنِ نَبْتِ بْنِ مَالِكِ بْنِ زَيْدِ بْنِ كَهْلَانَ بْنِ سَبَأٍ؛ وَيُقَالُ: إرَاشُ بْنُ عَمْرِو بْنِ لِحْيَانَ بْنِ الْغَوْثِ. وَدَارُ بَجِيلَةَ وَخَثْعَمَ: يَمَانِيَّةٌ.

     ✧ [The children of Anmār] Ibn Isḥāq said: Anmār was the father of Khathʿam and Bajīlah. Jarīr b. ʿAbd Allāh al-Bajalī, who was the chief of Bajīlah, and about whom a poet said: : Were it not for Jarīr, Bajīlah would have perished; excellent is the young man, and wretched is the tribe. He vied in glory with al-Furāfiṣah al-Kalbī before al-Aqraʿ b. Ḥābis al-Tamīmī (b. ʿIqāl b. Mujāshiʿ b. Dārim b. Mālik b. Ḥanẓalah b. Mālik b. Zayd Manāh): : O Aqraʿ b. Ḥābis, O Aqraʿ, if your brother is thrown down, you will be thrown down. And he said: : O two sons of Nizār, help your brother, for you will find my father to be your father. A brother who befriends you will not be overcome today. And they went toward Yemen and joined it. Ibn Hishām said: The people of Yemen say: Bajīlah is Anmār b. Irāsh b. Liḥyān b. ʿAmr b. al-Ghawth b. Nabt b. Mālik b. Zayd b. Kaḥlān b. Sabaʾ; and it is also said: Irāsh b. ʿAmr b. Liḥyān b. al-Ghawth. The abode of Bajīlah and Khathʿam is Yemeni.

200. Tarikh (al-Tabari) 454No grade recorded

     ابْنُ مَعَدٍّ   مَعَدٌّ: بِفَتْحِ الْمِيمِ وَالْعَيْنِ وَتَشْدِيدِ الدَّالِ الْمُهْمَلَتَيْنِ، وَفِيمَا هُوَ مَنْقُولٌ مِنْهُ أَقْوَالٌ: أَحَدُهَا أَنْ يَكُونَ مَفْعَلًا بِفَتْحِ الْعَيْنِ مِنْ قَوْلِكَ عَدَدْتُ الشَّيْءَ أُعِدُّهُ عَدًّا. حَكَاهُ ابْنُ الْأَنْبَارِيِّ وَالزَّجَّاجِيُّ عَنْ قُطْرُبٍ. الثَّانِي: أَنْ يَكُونَ فَعَلًا بِفَتْحِ الْعَيْنِ مِنْ قَوْلِ الْعَرَبِ مَعَدَ الرَّجُلُ فِي الْأَرْضِ إِذَا ذَهَبَ. فِيمَا حَكَاهُ الزَّجَّاجِيُّ فِي مُخْتَصَرِ الزَّاهِرِ وَحَكَاهُ أَيْضًا السُّهَيْلِيُّ، إِلَّا أَنَّهُ فَسَّرَ قَوْلَهُمْ مَعَدَ فِي الْأَرْضِ بِأَفْسَدَ فِيهَا. قَالَ السُّهَيْلِيُّ: وَإِنْ كَانَ لَيْسَ مِنَ الْأَسْمَاءِ غَيْرَ الْأَعْلَامِ مَا هُوَ عَلَى وَزْنِ فِعْلٍ إِلَّا مَعَ التَّضْعِيفِ فَإِنَّ التَّضْعِيفَ يُدْخِلُ فِي الْأَسْمَاءِ مَا لَيْسَ مِنْهَا. كَمَا قَالُوا: شَمَّرٌ وَقُشَعْرِيرَةٌ وَنَحْوَ ذَلِكَ. الثَّالِثُ: أَنْ يَكُونَ مِنَ الْمَعْدِ وَهُوَ مَوْضِعُ رِجْلِ الْفَارِسِ مِنَ الْفَرَسِ وَمَوْضِعُ رِجْلِ الرَّاكِبِ مِنَ الْمَرْكُوبِ. حَكَاهُ الزَّجَّاجِيُّ فِي مُخْتَصَرِ الزَّاهِرِ. وَحَكَى السُّهَيْلِيُّ نَحْوَهُ عَنِ ابْنِ الْأَنْبَارِيِّ، إِلَّا أَنَّهُ قَالَ مِنَ الْمَعْدَيْنِ وَهُمَا مَوْضِعُ عَقِبَيِ الْفَارِسِ مِنَ الْفَرَسِ. قَالَ السُّهَيْلِيُّ: وَأَصْلُهُ عَلَى الْقَوْلَيْنِ الْأَخِيرَيْنِ مِنَ الْمَعْدِ بِسُكُونِ الْعَيْنِ وَهِيَ الْقُوَّةُ. وَمِنْهُ اشْتِقَاقُ الْمَعِدَةِ. وَذَكَرَ الزَّجَّاجِيُّ نَحْوَهُ فَقَالَ: وَيَجُوزُ أَنْ يَكُونَ مِنْ قَوْلِ الْعَرَبِ: قَدْ تَمَعْدَدَ الرَّجُلُ إِذَا قَوِيَ وَاشْتَدَّ وَقَالَ أَبُو الْفَتْحِ بْنُ جِنِّيٍّ فِي شَرْحِ تَصْرِيفِ أَبِي عُثْمَانَ الْمَازِنِيِّ: وَيُقَالُ تَمَعْدَدَ الْغُلَامُ إِذَا صَلُبَ وَاشْتَدَّ. وَقَدْ يَكُونُ تَمَعْدَدَ بِمَعْنَى خَطَبَ وَتَعَبَّدَ وَتَكَلَّمَ. وَأَنْشَدَ قَوْلَ الرَّاجِزِ: رَبَّيْتُهُ حَتَّى إِذَا تَمَعْدَدَا وَصَارَ نَهْدًا كَالْحِصَانِ أَجْرَدَا     وَكَانَ جَزَائِي بِالْعَصَا أَنْ أُجْلَدَا . قَالَ: وَقَالَ عُمَرُ ؓ: "اخْشَوْشَنُوا وَتَمَعْدَدُوا" أَيْ كُونُوا عَلَى خُلُقِ مَعَدٍّ. وَكُنْيَتُهُ أَبُو قُضَاعَةَ. وَقِيلَ أَبُو نِزَارٍ. وَأَمُّهُ مَهْدَدُ بِنْتُ اللِّهْمِ بِكَسْرِ اللَّامِ وَسُكُونِ الْهَاءِ وَيُقَالُ بِالْحَاءِ بَدَلَ الْهَاءِ بْنِ حَجَبٍ بِجِيمٍ مَفْتُوحَةٍ فَحَاءٍ مُهْمَلَةٍ ابْنِ جَدِيسٍ. وَقَالَ بَعْضُهُمْ هِيَ مِنْ طَسَمٍ. قَالَ الْبَلَاذُرِيُّ وَالْأَوَّلُ أَثْبَتُ. جَدِيسٌ بِالْجِيمِ وَالدَّالِ الْمُهْمَلَةِ كَأَمِيرٍ طَسَمٌ بِالطَّاءِ وَالسِّينِ الْمُهْمَلَتَيْنِ كَغَلَسٍ، قَبِيلَةٌ مِنْ عَادٍ انْقَرَضُوا. وعَنْ أُمِّ سَلَمَةَ عَنِ النَّبِيِّ ﷺ أَنَّهُ قَالَ مَعَدُّ بْنُ عَدْنَانَ بْنِ أُدَدَ بْنِ زَنْدِ بْنِ يَرَى بْنِ أَعْرَاقِ الثَّرَى قَالَتْ أُمُّ سَلَمَةَ: فَزَنْدٌ هُوَ الْهَمَيْسَعُ وَالْيَرَى هُوَ نَبْتٌ، وَأَعْرَاقُ الثَّرَى هُوَ إِسْمَاعِيلُ; لِأَنَّهُ ابْنُ ابْرَاهِيمَ، وَإِبْرَاهِيمُ لَمْ تَأْكُلْهُ النَّارُ كَمَا أَنَّ النَّارَ لَا تَأْكُلُ الثَّرَى وَأُمُّهُ مُهْدَةُ ابْنَةُ اللِّهْمِ، وَيُقَالُ اللَّهَمُ، وَيُقَالُ اللَّهْمُ بْنُ جَلْحَبِ بْنِ جَدِيسٍ وَقِيلَ بْنِ طَسْمٍ، وَإِخْوَتُهُ مِنْ أَبِيهِ: الدِّيثُ، وَقِيلَ: الدِّيثُ هُوَ عَكٌّ، وَعَدَنُ بْنُ عَدْنَانَ، قِيلَ: هُوَ صَاحِبُ عَدَنٍ وَأَبْيَنَ، وَإِلَيْهِ تُنْسَبُ أَبْيَنُ، وَدَرَجَ نَسْلُهُ وَنَسْلُ عَدَنٍ، وَأُدٌّ وَأُبَيُّ بْنُ عَدْنَانَ، وَدَرْجٌ، وَالضَّحَّاكُ وَالْغَنِيُّ. فَلَحِقَ وَلَدُ عَدْنَانَ بِالْيَمَنِ عِنْدَ حَرْبِ بُخْتَ نَصَّرَ، وَحَمَلَ إِرْمِيَا وَبَرْخِيَا مَعَدًّا إِلَى حِرَّانَ فَأَسْكَنَاهُ بِهَا. فَلَمَّا سَكَنَتِ الْحَرْبُ رَدَّاهُ إِلَى مَكَّةَ فَرَأَى إِخْوَتَهُ قَدْ لَحِقُوا بِالْيَمَنِ. فَائِدَةٌ: قَالَ النَّحْوِيُّونَ الْأَغْلَبُ عَلَى مَعَدٍّ وَقُرَيْشٍ وَثَقِيفٍ التَّذْكِيرُ وَالصَّرْفُ.   0

     ✧ Ibn Maʿadd Maʿadd: with fathah on the mīm and the ʿayn and the double unpointed dāl, and there are several sayings about its derivation: One of them is that it may be mafʿal with fathah on the ʿayn from your saying ʿadadtu al-shayʾa uʿidduhu ʿaddan (I counted the thing, counting it). Ibn al-Anbārī and al-Zajjājī related this from Quṭrub. The second is that it may be faʿal with fathah on the ʿayn from the Arabs’ saying maʿada al-rajulu fī al-arḍi when he went away. This is what al-Zajjājī related in Mukhtaṣar al-Zāhir, and al-Suhaylī also related it, except that he explained their saying maʿada fī al-arḍ as meaning he wrought corruption in it. Al-Suhaylī said: Even though among nouns other than proper names there is none on the pattern of fiʿl except with doubling, for doubling brings into nouns what is not of them, as they said Shammar and Qushaʿrīrah and the like. The third is that it may be from al-maʿd, which is the place of the horseman’s foot on the horse and the place of the rider’s foot on the mount. Al-Zajjājī related this in Mukhtaṣar al-Zāhir, and al-Suhaylī related something similar from Ibn al-Anbārī, except that he said from al-maʿdayn, which are the places of the two heels of the horseman on the horse. Al-Suhaylī said: Its origin on the last two sayings is from al-maʿd with sukūn on the ʿayn, which is strength, and from it is derived al-miʿdah (stomach). Al-Zajjājī mentioned something similar and said: It is permissible that it be from the Arabs’ saying qad tamaʿdada al-rajulu when he became strong and firm. Abū al-Fatḥ b. Jinnī said in his commentary on the Taṣrīf of Abū ʿUthmān al-Māzinī: It is said tamaʿdada al-ghulāmu when he became hard and firm. Tamaʿdada may also mean he proposed marriage, devoted himself to worship, and spoke. He cited the saying of the rajz poet: I raised him until he became strong and full-grown, And became tall and smooth like a stallion, And my reward was to be flogged with a stick. He said: And ʿUmar ؓ said: “Become rough and sturdy and be like Maʿadd,” that is, adhere to the character of Maʿadd. His kunyah is Abū Quḍāʿah, and it is said Abū Nizār. His mother is Mahdad bt. al-Lihm, with kasrah on the lām and sukūn on the hāʾ, and it is said with ḥāʾ instead of hāʾ, b. Ḥajab, with jīm carrying fathah then unpointed ḥāʾ, b. Jadīs. Some say she is from Ṭasam. Al-Balādhurī said: The first is more reliable. Jadīs, with jīm and unpointed dāl like amīr; Ṭasam, with unpointed ṭāʾ and sīn like ghalas, a tribe from ʿĀd that became extinct. From Umm Salamah, from the Prophet ﷺ, that he said: Maʿadd b. ʿAdnān b. Udad b. Zand b. Yarā b. Aʿrāq al-tharā. Umm Salamah said: Zand is al-Hamaysaʿ, and Yarā is Nabt, and Aʿrāq al-tharā is Ismāʿīl, because he is the son of Ibrāhīm, and Ibrāhīm was not consumed by fire, just as fire does not consume moist earth. His mother is Muhdah bt. al-Lihm, and it is said al-Laham, and it is said al-Lahm b. Jalḥab b. Jadīs, and it is said b. Ṭasam. His brothers from his father are al-Dīth, and it is said al-Dīth is ʿAkk, and ʿAdan b. ʿAdnān. It is said that he is the one of ʿAdan and Abyan; Abyan is attributed to him. His descendants and the descendants of ʿAdan died out, as did Udd, Ubayy b. ʿAdnān, Darj, al-Ḍaḥḥāk, and al-Ghanī. The children of ʿAdnān joined the people of Yemen during the war of Bukht Naṣṣar, and Irmiyā and Barkhiyā carried Maʿadd to Ḥarrān and settled him there. When the war subsided, they returned him to Makkah, and he found that his brothers had joined Yemen. Benefit: The grammarians said that the predominant usage for Maʿadd, Quraysh, and Thaqīf is masculine and triptote. 0

201. Tarikh (al-Tabari) 455No grade recorded

     [ أَوْلَادُ مَعَدٍّ   ] قَالَ ابْنُ إسْحَاقَ: فَوَلَدَ مَعَدُّ بْنُ عَدْنَانَ أَرْبَعَةَ نَفَرٍ: نِزَارَ بْنَ مَعَدٍّ، وَقُضَاعَةَ بْنَ مَعَدٍّ، وَكَانَ قُضَاعَةُ بِكْرَ مَعَدٍّ الَّذِي بِهِ يُكَنَّى فِيمَا يَزْعُمُونَ، وقُنُصُ بْنَ مَعَدٍّ، وَإِيَادَ بْنَ مَعَدٍّ. فَأَمَّا قُضَاعَةُ فَتَيَامَنَتْ إلَى حِمْيَرِ بْنِ سَبَأٍ - وَكَانَ اسْمُ سَبَأٍ عَبْدَ شَمْسٍ، وَإِنَّمَا سُمِّيَ سَبَأً، لِأَنَّهُ أَوَّلُ مَنْ سَبَى فِي الْعَرَبِ - ابْنِ يَشْجُبَ بْنِ يَعْرُبَ بْنِ قَحْطَانَ.

     ✧ [The Children of Maʿadd] Ibn Isḥāq said: Maʿadd b. ʿAdnān begot four individuals: Nizār b. Maʿadd, Quḍāʿah b. Maʿadd—and Quḍāʿah was the firstborn of Maʿadd, by whom he was given the kunyah, as they claim—Qunuṣ b. Maʿadd, and Iyād b. Maʿadd. As for Quḍāʿah, they went south to Ḥimyar b. Sabaʾ—and the name of Sabaʾ was ʿAbd Shams; he was only called Sabaʾ because he was the first to take captives (sabā) among the Arabs—b. Yashjub b. Yaʿrub b. Qaḥṭān.

202. Tarikh (al-Tabari) 456No grade recorded

     [ قُنُصُ بْنُ مَعَدٍّ   ] قَالَ ابْنُ إسْحَاقَ: وَأَمَّا قُنُصُ بْنُ مَعَدٍّ فَهَلَكَتْ بَقِيَّتُهُمْ - فِيمَا يَزْعُمُ نُسَّابُ مَعَدٍّ - وَكَانَ مِنْهُمْ النُّعْمَانُ بْنُ الْمُنْذِرِ مَلِكُ الْحِيرَةِ. قَالَ ابْنُ إسْحَاقَ: حَدَّثَنِي مُحَمَّدُ بْنُ مُسْلِمِ بْنِ عَبْدِ اللَّهِ بْنِ شِهَابٍ الزُّهْرِيُّ: أَنَّ النُّعْمَانَ بْنَ الْمُنْذِرِ كَانَ مِنْ وَلَدِ قُنُصِ بْنِ مَعَدٍّ. قَالَ ابْنُ هِشَامٍ: وَيُقَالُ: قَنَصَ. قَالَ ابْنُ إسْحَاقَ: وَحَدَّثَنِي يَعْقُوبُ بْنُ عُتْبَةَ بْنِ الْمُغِيرَةِ بْنِ الْأَخْنَسِ، عَنْ شَيْخٍ مِنْ الْأَنْصَارِ مِنْ بَنِي زُرَيْقٍ أَنَّهُ حَدَّثَهُ: أَنَّ عُمَرَ بْنَ الْخَطَّابِ ؓ حِينَ أُتِيَ بِسَيْفِ النُّعْمَانِ بْنِ الْمُنْذِرِ، دَعَا جُبَيْرَ بْنَ مُطْعِمِ بْنِ عَدِيِّ بْنِ نَوْفَلِ بْنِ عَبْدِ مَنَافِ بْنِ قُصَيِّ - وَكَانَ جُبَيْرُ مِنْ أَنْسَبِ قُرَيْشٍ لِقُرَيْشِ وَلِلْعَرَبِ قَاطِبَةً، وَكَانَ يَقُولُ: إنَّمَا أَخَذْتُ النَّسَبَ مِنْ أَبِي بَكْرٍ الصِّدِّيقِ ؓ، وَكَانَ أَبُو بَكْرٍ الصِّدِّيقُ أَنْسَبَ الْعَرَبِ - فَسَلَّحَهُ إيَّاهُ، ثُمَّ قَالَ: مِمَّنْ كَانَ يَا جُبَيْرُ، النُّعْمَانُ بْنُ الْمُنْذِرِ ؟ فَقَالَ: كَانَ مِنْ أَشْلَاءِ قُنُصِ بْنِ مَعَدٍّ. قَالَ ابْنُ إسْحَاقَ: فَأَمَّا سَائِرُ الْعَرَبِ فَيَزْعُمُونَ أَنَّهُ كَانَ رَجُلًا مِنْ لَخْمٍ مِنْ وَلَدِ رَبِيعَةَ بْنِ نَصْرٍ، فَاَللَّهُ أَعْلَمُ أَيُّ ذَلِكَ كَانَ.

     ✧ [ Qunuṣ b. Maʿadd ] Ibn Isḥāq said: As for Qunuṣ b. Maʿadd, their remnant perished—as the genealogists of Maʿadd claim—and among them was al-Nuʿmān b. al-Mundhir, king of al-Ḥīrah. Ibn Isḥāq said: Muḥammad b. Muslim b. ʿAbd Allāh b. Shihāb al-Zuhrī related to me that al-Nuʿmān b. al-Mundhir was among the descendants of Qunuṣ b. Maʿadd. Ibn Hishām said: It is also said: Qanaṣ. Ibn Isḥāq said: Yaʿqūb b. ʿUtbah b. al-Mughīrah b. al-Akhnas related to me, from an elder of the Anṣār from Banū Zurayq, that he related to him: that ʿUmar b. al-Khaṭṭāb ؓ, when the sword of al-Nuʿmān b. al-Mundhir was brought to him, summoned Jubayr b. Muṭʿim b. ʿAdī b. Nawfal b. ʿAbd Manāf b. Quṣayy—and Jubayr was among the most knowledgeable of Quraysh in the genealogy of Quraysh and of the Arabs altogether, and he used to say: “I took genealogy only from Abū Bakr al-Ṣiddīq ؓ, and Abū Bakr al-Ṣiddīq was the most knowledgeable in genealogy of the Arabs”—and he entrusted it to him, then said: “From whom was al-Nuʿmān b. al-Mundhir, O Jubayr?” He said: “He was from the remnants of Qunuṣ b. Maʿadd.” Ibn Isḥāq said: As for the rest of the Arabs, they claim that he was a man from Lakhm, from the descendants of Rabīʿah b. Naṣr, but God knows best which of that was the case.

203. Tarikh (al-Tabari) 457No grade recorded

     [ النعمان بن المنذر نَسَبُ النُّعْمَانِ بْنِ الْمُنْذِرِ   ] فَمِنْ بَقِيَّةِ وَلَدِ رَبِيعَةَ بْنِ نَصْرٍ النُّعْمَانُ بْنُ الْمُنْذِرِ، فَهُوَ فِي نَسَبِ الْيَمَنِ وَعِلْمِهِمْ النُّعْمَانُ بْنُ الْمُنْذِرِ بْنِ النُّعْمَانِ بْنِ الْمُنْذِرِ بْنِ عَمْرِو بْنِ عَدِيِّ بْنِ رَبِيعَةَ بْنِ نَصْرٍ، ذَلِكَ الْمَلِكُ. قَالَ ابْنُ هِشَامٍ: النُّعْمَانُ بْنُ الْمُنْذِرِ بْنِ الْمُنْذِرِ، فِيمَا أَخْبَرَنِي خَلَفٌ الْأَحْمَرُ.

     ✧ [Al-Nuʿmān b. al-Mundhir: The Genealogy of al-Nuʿmān b. al-Mundhir] Among the remaining descendants of Rabīʿah b. Naṣr was al-Nuʿmān b. al-Mundhir, and according to the genealogy and knowledge of the people of Yemen, he was al-Nuʿmān b. al-Mundhir b. al-Nuʿmān b. al-Mundhir b. ʿAmr b. ʿAdī b. Rabīʿah b. Naṣr, that king. Ibn Hishām said: He was al-Nuʿmān b. al-Mundhir b. al-Mundhir, as Khalaf al-Aḥmar informed me.

204. Tarikh (al-Tabari) 458No grade recorded

     عَدْنَانَ  بِفَتْحِ الْعَيْنِ وَإِسْكَانِ الدَّالِ الْمُهْمَلَتَيْنِ ثُمَّ نُونَيْنِ بَيْنَهُمَا أَلِفٌ: مَأْخُوذٌ مِنْ عَدَنَ بِالْمَكَانِ إِذَا أَقَامَ بِهِ. حَكَاهُ ابْنُ الْأَنْبَارِيِّ وَالزَّجَّاجِيُّ وَغَيْرُهُمَا. وَكُنْيَتُهُ أَبُو مَعَدٍّ عَدْنَانُ بْنُ أُدَدَ بْنِ مُقَوَّمِ بْنِ نَاحُورَ بْنِ تَيْرَحَ بْنِ يَعْرُبَ بْنِ يَشْجُبَ بْنِ نَابِتِ بْنِ إِسْمَاعِيلَ بْنِ إِبْرَاهِيمَ الْخَلِيلِ عَلَيْهِمَا السَّلَامُ، وَهَكَذَا ذَكَرَهُ مُحَمَّدُ بْنُ إِسْحَاقَ بْنِ يَسَارَ فِي السِّيرَةِ. قَالَ ابْنُ هِشَامٍ: وَيُقَالُ عَدْنَانُ بْنُ أُدٍّ يَعْنِي: عَدْنَانَ بْنِ أُدِّ بْنِ أُدَدَ، ثُمَّ سَاقَ أَبُو عُمَرَ بَقِيَّةَ النَّسَبِ إِلَى آدَمَ كَمَا قَدَّمْنَاهُ فِي قِصَّةِ الْخَلِيلِ عَلَيْهِ السَّلَامُ. وَأَمَّا الْأَنْسَابُ إِلَى عَدْنَانَ مِنْ سَائِرِ قَبَائِلِ الْعَرَبِ  فَمَحْفُوظَةٌ شَهِيرَةٌ جِدًّا لَا يَتَمَارَى فِيهَا اثْنَانِ وَالنَّسَبُ النَّبَوِيُّ إِلَيْهِ أَظْهَرُ وَأَوْضَحُ مِنْ فَلَقِ الصُّبْحِ. وَلِعَدْنَانَ أَخَوَانِ يُدْعَى أَحَدُهُمَا نَبْتًا، وَالْآخَرُ عَامِرًا، فَنَسَبُ النَّبِيِّ ﷺ لَا يَخْتَلِفُ النَّاسِبُونَ فِيهِ إِلَى مَعَدِّ بْنِ عَدْنَانَ، عَلَى مَا ذَكَرْتُ، وَيَخْتَلِفُونَ فِيمَا بَعْدَ ذَلِكَ اخْتِلَافًا عَظِيمًا لَا يُحْصَلُ مِنْهُ عَلَى غَرَضٍ، فَتَارَةً يَجْعَلُ بَعْضُهُمْ بَيْنَ عَدْنَانَ وَبَيْنَ إِسْمَاعِيلَ، عَلَيْهِ السَّلَامُ، أَرْبَعَةَ آبَاءٍ، وَيَجْعَلُ آخَرُ بَيْنَهُمَا أَرْبَعِينَ أَبًا، وَيَخْتَلِفُونَ أَيْضًا فِي الْأَسْمَاءِ أَشَدَّ مِنَ اخْتِلَافِهِمْ فِي الْعَدَدِ، فَحَيْثُ رَأَيْتُ الْأَمْرَ كَذَلِكَ لَمْ أُعَرِّجْ عَلَى ذِكْرِ شَيْءٍ مِنْهُ، وَمِنْهُمْ مَنْ يَرْوِي عَنِ النَّبِيِّ ﷺ فِي نَسَبِهِ حَدِيثًا يَصِلْهُ بِإِسْمَاعِيلَ، وَلَا يَصِحُّ فِي ذَلِكَ الْحَدِيثُ.

     ✧ ʿAdnān, with a fatḥah on the ʿayn and a sukūn on the unpointed dāl, then two nūns with an alif between them: derived from ʿadana bi-l-makān, meaning "he stayed in the place." This was mentioned by Ibn al-Anbārī, al-Zajjājī, and others. His kunyah is Abū Maʿadd ʿAdnān b. Udad b. Muqawwim b. Nāḥūr b. Tayraḥ b. Yaʿrub b. Yashjub b. Nābit b. Ismāʿīl b. Ibrāhīm al-Khalīl, upon both of them be peace. This is how Muḥammad b. Isḥāq b. Yasār mentioned it in the Sīrah. Ibn Hishām said: It is also said ʿAdnān b. Udd, meaning ʿAdnān b. Udd b. Udad. Then Abū ʿUmar traced the rest of the lineage to Adam as we have presented earlier in the story of al-Khalīl, upon him be peace. As for the genealogies from ʿAdnān among all the Arab tribes, they are well preserved and very famous, about which no two people dispute, and the Prophetic lineage to him is clearer and more evident than the break of dawn. ʿAdnān had two brothers, one called Nabt and the other ʿĀmir. The lineage of the Prophet ﷺ is not disputed by genealogists up to Maʿadd b. ʿAdnān, as I have mentioned, but they differ greatly beyond that, such that no certain conclusion can be reached. Sometimes some place between ʿAdnān and Ismāʿīl, upon him be peace, four fathers, while others place forty fathers between them. They also differ in the names more severely than in the number. Since I found the matter to be so, I have refrained from mentioning any of it. Some of them relate a ḥadīth from the Prophet ﷺ about his lineage connecting it to Ismāʿīl, but the ḥadīth concerning that is not authentic.

205. Tarikh (al-Tabari) 459No grade recorded

     [ أَوْلَادُ عَدْنَانَ   ] قَالَ ابْنُ إسْحَاقَ: فَمِنْ عَدْنَانَ تَفَرَّقَتْ الْقَبَائِلُ مِنْ وَلَدِ إسْمَاعِيلَ بْنِ إبْرَاهِيمَ عَلَيْهِمَا السَّلَامُ، فَوَلَدَ عَدْنَانُ رَجُلَيْنِ: مَعَدَّ بْنَ عَدْنَانَ، وَعَكَّ بْنَ عَدْنَانَ. [ مَوْطِنُ عَكٍّ ] قَالَ ابْنُ هِشَامٍ: فَصَارَتْ عَكٌّ فِي دَارِ الْيَمَنِ، وَذَلِكَ أَنَّ عَكَّا تَزَوَّجَ فِي الْأَشْعَرِيِّينَ فَأَقَامَ فِيهِمْ، فَصَارَتْ الدَّارُ وَاللُّغَةُ وَاحِدَةً، وَالْأَشْعَرِيُّونَ بَنُو أَشْعَرَ بْنِ نَبْتِ بْنِ أُدَدَ بْنِ زَيْدِ بْنِ هُمَيْسِعِ بْنِ عَمْرِو بْنِ عَرِيبِ بْنِ يَشْجُبَ بْنِ زَيْدِ بْنِ كَهْلَانَ بْنِ سَبَأِ بْنِ يَشْجُبَ بْنِ يَعْرُبَ بْنِ قَحْطَانَ، وَيُقَالُ: أَشْعَرُ: نَبْتُ بْنُ أُدَدَ، وَيُقَالُ: أَشْعَرُ: ابْنُ مَالِكٍ. وَمَالِكٌ: مَذْحجُ بْنُ أُدَدَ بْنِ زَيْدِ بْنِ هُمَيْسِعِ. وَيُقَالُ أَشْعَرُ: ابْنُ سَبَأِ بْنِ يَشْجُبَ. وَأَنْشَدَنِي أَبُو مُحْرِزٍ خَلَفٌ الْأَحْمَرُ وَأَبُو عُبَيْدَةَ، لِعَبَّاسِ بْنِ مِرْدَاسٍ، أَحَدِ بَنِي سُلَيْمِ بْنِ مَنْصُورِ بْنِ عِكْرِمَةَ بْنِ خَصَفَةَ بْنِ قَيْسِ بْنِ عَيْلَانَ بْنِ مُضَرَ بْنِ نِزَارِ بْنِ مَعَدِّ بْنِ عَدْنَانَ، يَفْخَرُ بِعَكِّ: وَعَكُّ بْنُ عَدْنَانَ الَّذِينَ تَلَقَّبُوا بِغَسَّانِ حَتَّى طُرِّدُوا كُلَّ مَطْرِدِ وَهَذَا الْبَيْتُ فِي قَصِيدَةٍ لَهُ. وَغَسَّانُ: مَاءٌ بِسَدِّ مَأْرِبَ بِالْيَمَنِ، كَانَ شِرْبًا لِوَلَدِ مَازِنِ بْنِ الْأَسْدِ بْنِ الْغَوْثِ فَسُمُّوا بِهِ، وَيُقَالُ: غَسَّانُ: مَاءٌ بِالْمُشَلَّلِ قَرِيبٌ مِنْ الْجُحْفَةِ، وَاَلَّذِينَ شَرِبُوا مِنْهُ فَسُمُّوا بِهِ قَبَائِلُ مِنْ وَلَدِ مَازِنِ بْنِ الْأَسْدِ بْنِ الْغَوْثِ بْنِ نَبْتِ بْنِ مَالِكِ بْنِ زَيْدِ بْنِ كَهْلَانَ بْنِ سَبَأِ بْنِ يَشْجُبَ بْنِ يَعْرُبَ بْنِ قَحْطَانَ. قَالَ حَسَّانُ بْنُ ثَابِتٍ الْأَنْصَارِيُّ - وَالْأَنْصَارُ بَنُو الْأَوْسِ وَالْخَزْرَجِ، ابْنَيْ حَارِثَةَ بْنِ ثَعْلَبَةَ بْنِ عَمْرِو بْنِ عَامِرِ بْنِ حَارِثَةَ بْنِ امْرِئِ الْقَيْسِ بْنِ ثَعْلَبَةَ بْنِ مَازِنِ بْنِ الْأَسْدِ بْنِ الْغَوْثِ: إمَّا سَأَلْتِ فَإِنَّا مَعْشَرٌ نُجُبٌ     الْأَسْدُ نِسْبَتُنَا وَالْمَاءُ غَسَّانُ وَهَذَا الْبَيْتُ فِي أَبْيَاتٍ لَهُ. فَقَالَتْ الْيَمَنُ: وَبَعْضُ عَكٍّ، وَهُمْ الَّذِينَ بِخُرَاسَانَ مِنْهُمْ، عَكُّ بْنُ عَدْنَانَ بْنِ عَبْدِ اللَّهِ بْنِ الْأَسْدِ بْنِ الْغَوْثِ، وَيُقَالُ: عُدْثَانَ بْنُ عَبْدِ اللَّهِ بْنِ الْأَسْدِ بْنِ الْغَوْثِ.

     ✧ [The Children of ʿAdnān] Ibn Isḥāq said: From ʿAdnān the tribes of the offspring of Ismāʿīl b. Ibrāhīm (peace be upon them) branched out. ʿAdnān begot two sons: Maʿadd b. ʿAdnān and ʿAkk b. ʿAdnān. [The Abode of ʿAkk] Ibn Hishām said: ʿAkk settled in the land of Yemen. That is because ʿAkk married among the Ashʿarīs and stayed among them, so the land and the language became one. The Ashʿarīs are the Banū Ashʿar b. Nabt b. Udad b. Zayd b. Humaysiʿ b. ʿAmr b. ʿArīb b. Yashjub b. Zayd b. Kaḥlān b. Sabaʾ b. Yashjub b. Yaʿrub b. Qaḥṭān. It is also said: Ashʿar is Nabt b. Udad. And it is said: Ashʿar is the son of Mālik. And Mālik is Madhḥij b. Udad b. Zayd b. Humaysiʿ. And it is said: Ashʿar is the son of Sabaʾ b. Yashjub. Abū Muḥriz Khalaf al-Aḥmar and Abū ʿUbaydah recited to me from ʿAbbās b. Mirdās, one of the Banū Sulaym b. Manṣūr b. ʿIkrimah b. Khaṣafah b. Qays b. ʿAylān b. Muḍar b. Nizār b. Maʿadd b. ʿAdnān, boasting of ʿAkk: And ʿAkk b. ʿAdnān, those who were surnamed Ghassān, until they were driven away to every place of banishment This verse is in a poem of his. Ghassān is a spring at the dam of Maʾrib in Yemen, which was a watering place for the offspring of Māzin b. al-Asd b. al-Ghawth, so they were named after it. It is also said: Ghassān is a spring at al-Mushallal near al-Juḥfah, and those who drank from it and were named after it are tribes of the offspring of Māzin b. al-Asd b. al-Ghawth b. Nabt b. Mālik b. Zayd b. Kaḥlān b. Sabaʾ b. Yashjub b. Yaʿrub b. Qaḥṭān. Ḥassān b. Thābit al-Anṣārī said — and the Anṣār are the Banū al-Aws and al-Khazraj, the two sons of Ḥārithah b. Thaʿlabah b. ʿAmr b. ʿĀmir b. Ḥārithah b. Imriʾ al-Qays b. Thaʿlabah b. Māzin b. al-Asd b. al-Ghawth: If you ask, then we are a noble band, the lion is our lineage, and the water is Ghassān This verse is among verses of his. The people of Yemen said: And some of ʿAkk — and they are those in Khurasan, among them — are ʿAkk b. ʿAdnān b. ʿAbd Allāh b. al-Asd b. al-Ghawth, and it is said: ʿUdthān b. ʿAbd Allāh b. al-Asd b. al-Ghawth.

206. Tarikh (al-Tabari) 471No grade recorded

     ذِكْرُ أمهات الرسول ﷺ أُمَّهَاتِ رَسُولِ اللَّهِ ﷺ أَخْبَرَنَا مُحَمَّدُ بْنُ عَبْدِ الْبَاقِي الْبَزَّازُ قَالَ: أَخْبَرَنَا أَبُو مُحَمَّدٍ النَّحْوِيُّ قَالَ: أَخْبَرَنَا أَبُو عُمَرَ بْنُ حَيَّوَيْهِ قَالَ: أَخْبَرَنَا أَحْمَدُ بْنُ مَعْرُوفٍ قَالَ: أَخْبَرَنَا الْحَارِثُ بْنُ أَبِي أُسَامَةَ قَالَ: حَدَّثَنَا مُحَمَّدُ بْنُ سَعْدٍ قَالَ: أَخْبَرَنَا هِشَامُ بْنُ مُحَمَّدِ بْنِ السَّائِبِ الْكَلْبِيُّ، عَنْ أَبِيهِ قَالَ: أُمُّ رَسُولِ اللَّهِ ﷺ  آمِنَةُ بِنْتُ وَهْبِ بْنِ عَبْدِ مَنَافِ بْنِ زُهْرَةَ بْنِ كِلَابِ بْنِ مُرَّةَ، وَأُمُّهَا: بَرَّةُ بِنْتُ عَبْدِ الْعُزَّى بْنِ عُثْمَانَ بْنِ عَبْدِ الدَّارِ بْنِ قُصَيِّ بْنِ كِلَابٍ، وَأُمُّهَا: أُمُّ حَبِيبٍ بِنْتُ أَسَدِ بْنِ عَبْدِ الْعُزَّى بْنِ قُصَيِّ بْنِ كِلَابٍ، وَأُمُّهَا: بَرَّةُ بِنْتُ عَوْفِ بْنِ عُبَيْدِ بْنِ عُوَيْجِ بْنِ عَدِيِّ بْنِ كَعْبِ بْنِ لُؤَيِّ، وَأُمُّهَا: قِلَابَةُ بِنْتُ الْحَارِثِ بْنِ مَالِكِ بْنِ حُبَاشَةَ، وَأُمُّهَا: أُمَيْمَةُ بِنْتُ مَالِكِ بْنِ غَنْمِ بْنِ لِحْيَانَ، وَأُمُّهَا دُبُّ بِنْتُ ثَعْلَبَةَ بْنِ الْحَارِثِ بْنِ تَمِيمِ بْنِ سَعْدٍ، [وَأُمُّهَا: عَاتِكَةُ بِنْتُ غَاضِرَةَ بْنِ حُطَيْطِ بْنِ جُشَمِ بْنِ ثَقِيفٍ ]. وَأُمُّهَا لَيْلَى بِنْتُ عَوْفٍ. وَأُمُّ وَهْبِ بْنِ عَبْدِ مَنَافِ بْنِ زُهْرَةَ جَدِّ رَسُولِ اللَّهِ ﷺ اسْمُهَا: قَيْلَةُ، وَيُقَالُ: هِنْدُ بِنْتُ أَبِي قَيْلَةَ، وَهُوَ وَجْزُ بْنُ غَالِبِ بْنِ الْحَارِثِ بْنِ عَمْرِو بْنِ مِلْكَانَ، وَأُمُّهَا: سَلْمَى بِنْتُ لُؤَيِّ بْنِ غَالِبِ بْنِ فِهْرِ بْنِ مَالِكٍ، وَأُمُّهَا: مَاوِيَّةُ بِنْتُ كَعْبٍ، وَأُمُّ وَجْزِ بْنِ غَالِبٍ: السَّلَامَةُ بِنْتُ وَاهِبِ بْنِ الْبُكَيْرِ، وَأُمُّهَا: بِنْتُ قَيْسِ بْنِ رَبِيعَةَ، وَأُمُّ عَبْدِ مَنَافِ بْنِ زُهْرَةَ جُمْلُ بِنْتُ مَالِكٍ، وَأُمُّ زُهْرَةَ بْنِ كِلَابٍ أُمُّ قُصَيٍّ، وَهِيَ فَاطِمَةُ بِنْتُ سَعْدِ بْنِ سَيَلٍ. قَالَ مُحَمَّدُ بْنُ السَّائِبِ: كَتَبْتُ لِلنَّبِيِّ ﷺ خَمْسَمِائَةِ أُمٍّ فَمَا وَجَدْتُ فِيهِنَّ سِفَاحًا وَلَا شَيْئًا مِمَّا كَانَ مِنْ أَمْرِ الْجَاهِلِيَّةِ  . ". نسبة قريش النبي ﷺ إلى أبي كبشة أَنْبَأَنَا الْحَسَنُ بْنُ مُحَمَّدِ بْنِ عَبْدِ الْوَهَّابِ قَالَ: أَخْبَرَنَا أَبُو جَعْفَرِ بْنُ الْمُسْلِمَةِ قَالَ: أَخْبَرَنَا أَبُو طَاهِرٍ الْمُخَلِّصُ قَالَ: أَخْبَرَنَا أَحْمَدُ بْنُ سَلْمَانَ بْنِ دَاوُدَ قَالَ: حَدَّثَنَا الزُّبَيْرُ بْنُ بَكَّارٍ قَالَ: وَلَدَ عَبْدُ مَنَافِ بْنُ زَهْرَةَ وَهْبًا، وَهُوَ جَدُّ رَسُولِ اللَّهِ ﷺ أَبُو آمِنَةَ، وَأُمُّهُ: قَيْلَةُ بِنْتُ قَيْلَةَ، وَاسْمُ أَبِي قَيْلَةَ: وَجْزُ بْنُ غَالِبِ بْنِ عَامِرِ بْنِ الْحَارِثِ [وَهُوَ غُبْشَانُ]، وَوَجْزٌ هُوَ: أَبُو كَبْشَةَ الَّذِي كَانَتْ قُرَيْشٌ تَنْسُبُ رَسُولَ اللَّهِ ﷺ لَهُ، لِأَنَّهُ جَدُّهُ مِنْ قِبَلِ أُمِّهِ، وَالْعَرَبُ تَظُنُّ أَنَّ أَحَدًا لَا يَعْمَلُ شَيْئًا لَا يُعْرَفُ مَنْزَعُهُ شَبَهَهُ، فَلَمَّا خَالَفَ رَسُولُ اللَّهِ ﷺ دِينَ قُرَيْشٍ قَالَ مُشْرِكُو قُرَيْشٍ نَدْعُوهُ أَبَا كَبْشَةَ، لِأَنَّ أَبَا كَبْشَةَ خَالَفَ النَّاسَ بِعِبَادَةِ الشِّعْرَى، وَهُوَ أَوَّلُ مَنْ عَبَدَ الشِّعْرَى،  وَكَانَ يَقُولُ: إِنَّ الشِّعْرَى يَقْطَعُ السَّمَاءَ عَرْضًا وَلَا أَرَى فِي السَّمَاءِ شَمْسًا وَلَا قَمَرًا وَلَا نَجْمًا يَقْطَعُ السَّمَاءَ عَرْضًا غَيْرَهَا، وَالْعَرَبُ تُسَمِّيهَا: الْعُبُورَ، لِأَنَّهَا تَعْبُرُ السَّمَاءَ عَرْضًا وَكَانَ أَبُو كَبْشَةَ سَيِّدًا فِي خُزَاعَةَ لَمْ يُعَيِّرُوا رَسُولَ اللَّهِ ﷺ مِنْ نَقْصٍ كَانَ فِيهِ، وَلَكِنْ لَمَّا خَالَفَ دِينَهُمْ نَسَبُوهُ إِلَى خِلَافِ أَبِي كَبْشَةَ، فَقَالُوا: خَالَفَ كَمَا خَالَفَ.

     ✧ Mention of the mothers of the Messenger ﷺ, the mothers of the Messenger of Allah ﷺ Muhammad b. ʿAbd al-Bāqī al-Bazzāz informed us, saying: Abū Muḥammad al-Naḥwī informed us, saying: Abū ʿUmar b. Ḥayyawayh informed us, saying: Aḥmad b. Maʿrūf informed us, saying: al-Ḥārith b. Abī Usāmah informed us, saying: Muḥammad b. Saʿd narrated to us, saying: Hishām b. Muḥammad b. al-Sāʾib al-Kalbī informed us, on the authority of his father, who said: The mother of the Messenger of Allah ﷺ is Āminah bt. Wahb b. ʿAbd Manāf b. Zuhrah b. Kilāb b. Murrah, and her mother is: Barrah bt. ʿAbd al-ʿUzzā b. ʿUthmān b. ʿAbd al-Dār b. Quṣayy b. Kilāb, and her mother is: Umm Ḥabīb bt. Asad b. ʿAbd al-ʿUzzā b. Quṣayy b. Kilāb, and her mother is: Barrah bt. ʿAwf b. ʿUbayd b. ʿUwayj b. ʿAdī b. Kaʿb b. Luʾayy, and her mother is: Qilābah bt. al-Ḥārith b. Mālik b. Ḥubāshah, and her mother is: Umaymah bt. Mālik b. Ghanm b. Liḥyān, and her mother is Dubb bt. Thaʿlabah b. al-Ḥārith b. Tamīm b. Saʿd, [and her mother is: ʿĀtikah bt. Ghāḍirah b. Ḥuṭayṭ b. Jusham b. Thaqīf]. And her mother is Laylā bt. ʿAwf. And the mother of Wahb b. ʿAbd Manāf b. Zuhrah, the grandfather of the Messenger of Allah ﷺ, her name is Qaylah, and it is said: Hind bt. Abī Qaylah, and he is Wajz b. Ghālib b. al-Ḥārith b. ʿAmr b. Milkān, and her mother is: Salmā bt. Luʾayy b. Ghālib b. Fihr b. Mālik, and her mother is: Māwiyyah bt. Kaʿb, and the mother of Wajz b. Ghālib is: al-Salāmah bt. Wāhib b. al-Bukayr, and her mother is: the daughter of Qays b. Rabīʿah, and the mother of ʿAbd Manāf b. Zuhrah is Juml bt. Mālik, and the mother of Zuhrah b. Kilāb is the mother of Quṣayy, and she is Fāṭimah bt. Saʿd b. Sayal. Muḥammad b. al-Sāʾib said: I wrote down for the Prophet ﷺ five hundred mothers and found among them no fornication nor anything of the affairs of the Age of Ignorance. ". The relation of Quraysh of the Prophet ﷺ to Abū Kabshah Al-Ḥasan b. Muḥammad b. ʿAbd al-Wahhāb informed us, saying: Abū Jaʿfar b. al-Muslimah informed us, saying: Abū Ṭāhir al-Mukhalliṣ informed us, saying: Aḥmad b. Salmān b. Dāwūd informed us, saying: al-Zubayr b. Bakkār narrated to us, saying: ʿAbd Manāf b. Zuhrah begot Wahb, and he is the grandfather of the Messenger of Allah ﷺ, the father of Āminah, and his mother is: Qaylah bt. Qaylah, and the name of Abū Qaylah is: Wajz b. Ghālib b. ʿĀmir b. al-Ḥārith [and he is Ghubshān], and Wajz is: Abū Kabshah to whom Quraysh used to relate the Messenger of Allah ﷺ, because he is his grandfather on his mother's side, and the Arabs thought that no one does anything whose origin is unknown without resembling it, so when the Messenger of Allah ﷺ opposed the religion of Quraysh, the polytheists of Quraysh said: we call him Abū Kabshah, because Abū Kabshah opposed the people by worshipping Sirius, and he was the first to worship Sirius, and he used to say: Sirius cuts across the sky, and I do not see in the sky any sun or moon or star that cuts across the sky other than it, and the Arabs called it al-ʿUbūr, because it crosses the sky across, and Abū Kabshah was a chief in Khuzāʿah, and they did not reproach the Messenger of Allah ﷺ for any deficiency in him, but when he opposed their religion they related him to the opposition of Abū Kabshah, and they said: he opposed as he opposed.

207. Tarikh (al-Tabari) 472No grade recorded

     ذِكْرُ الفواطم والعواتك اللائي ولدن رسول الله ﷺ الْفَوَاطِمِ وَالْعَوَاتِكِ اللَّائِي وَلَدْنَ رَسُولَ اللَّهِ ﷺ قَالَ مُؤَلِّفُ الْكِتَابِ: وَالْعَاتِكَةُ فِي كَلَامِ الْعَرَبِ: الطَّاهِرَةُ. أَخْبَرَنَا ابْنُ عَبْدِ الْبَاقِي قَالَ: أَخْبَرَنَا أَبُو مُحَمَّدٍ الْجَوْهَرِيُّ قَالَ: أَخْبَرَنَا ابْنُ حَيَّوَيْهِ قَالَ: أَخْبَرَنَا أَحْمَدُ بْنُ مَعْرُوفٍ قَالَ: أَخْبَرَنَا الْحَارِثُ بْنُ أَبِي أُسَامَةَ قَالَ: حَدَّثَنَا مُحَمَّدُ بْنُ سَعْدٍ قَالَ: أَخْبَرَنَا هِشَامُ بْنُ مُحَمَّدٍ السَّائِبُ الْكَلْبِيُّ، عَنْ أَبِيهِ قَالَ: أُمُّ عَبْدِ الْعُزَّى بْنِ عُثْمَانَ بْنِ عَبْدِ الدَّارِ بْنِ قُصَيٍّ، وَقَدْ وَلَدَ رَسُولَ اللَّهِ ﷺ، هُضَيْبَةُ بِنْتُ عَمْرِو بْنِ عُتْوَارَةَ بْنِ عَائِشِ بْنِ ظَرِبِ بْنِ الْحَارِثِ بْنِ فِهْرٍ، وَأُمُّهَا لَيْلَى بِنْتُ هِلَالِ بْنِ وُهَيْبِ بْنِ ضَبَّةَ بْنِ الْحَارِثِ بْنِ فِهْرٍ وَأُمُّهَا سَلْمَى بِنْتُ مُحَارِبِ بْنِ فِهْرٍ، وَأُمُّهَا عَاتِكَةُ بِنْتُ يَخْلُدَ بْنِ النَّضْرِ بْنِ كِنَانَةَ، وَأُمُّ عَمْرِو بْنِ عُتْوَارَةَ بْنِ عَائِشِ بْنِ ظَرِبِ بْنِ الْحَارِثِ بْنِ فِهْرٍ عَاتِكَةُ بِنْتُ عَمْرِو بْنِ سَعْدِ بْنِ عَوْفِ بْنِ قَسِّيِّ، وَأُمُّهَا فَاطِمَةُ بِنْتُ بِلَالِ بْنِ عَمْرِو بْنِ ثُمَالَةَ مِنَ الْأَزْدِ، وَأُمُّ أَسَدِ بْنِ عَبْدِ الْعُزَّى بْنِ قُصَيٍّ، وَقَدْ وَلَدَ النَّبِيَّ ﷺ الْحُظَيَّا، وَهِيَ رَيْطَةُ بِنْتُ كَعْبِ بْنِ سَعْدِ بْنِ تَيْمِ بْنِ مُرَّةَ، وَأُمُّ كَعْبِ بْنِ سَعْدِ بْنِ تَيْمٍ نُعَمُ بِنْتُ ثَعْلَبَةَ بْنِ وَائِلَةَ بْنِ عَمْرِو بْنِ شَيْبَانَ بْنِ مُحَارِبِ بْنِ فِهْرٍ، وَأُمُّهَا نَاهِيَةُ بِنْتُ الْحَارِثِ بْنِ مُنْقِذِ بْنِ عَمْرِو بْنِ مَعِيصِ بْنِ عَامِرِ بْنِ لُؤَيِّ، وَأُمُّهَا سَلْمَى بِنْتُ رَبِيعَةَ بْنِ وُهَيْبِ بْنِ ضِبَابِ بْنِ حُجَيْرِ بْنِ عَبْدِ مَعِيصِ بْنِ عَامِرِ بْنِ لُؤَيٍّ، وَأُمُّهَا خَدِيجَةُ بِنْتُ سَعْدِ بْنِ سَهْمِ، وَأُمُّهَا عَاتِكَةُ بِنْتُ عَبْدَةَ بْنِ ذَكْوَانَ بْنِ غَاضِرَةَ بْنِ صَعْصَعَةَ، وَأُمُّ ضِبَابِ بْنِ حُجَيْرِ بْنِ عَبْدِ بْنِ مَعِيصٍ فَاطِمَةُ بِنْتُ عَوْفِ بْنِ الْحَارِثِ بْنِ عَبْدِ مَنَاةَ بْنِ كِنَانَةَ، وَأُمُّ عُبَيْدِ بْنِ عُوَيْجِ بْنِ عَدِيِّ بْنِ كَعْبٍ، وَقَدْ وَلَدَ النَّبِيَّ ﷺ مَخْشِيَّةُ بِنْتُ عَمْرِو بْنِ سَلُولَ بْنِ كَعْبِ بْنِ عَمْرٍو مِنْ خُزَاعَةَ، وَأُمُّهَا الرَّبْعَةُ بِنْتُ حُبْشِيَّةَ بْنِ كَعْبِ بْنِ عَمْرٍو، وَأُمُّهَا عَاتِكَةُ بِنْتُ مُدْلِجِ بْنِ مُرَّةَ بْنِ عَبْدِ مَنَاةَ بْنِ كِنَانَةَ، فَهَؤُلَاءِ مِنْ قِبَلِ أُمِّهِ ﷺ. أقرب الفواطم إلى رسول الله ﷺ وَأُمُّ عَبْدِ اللَّهِ بْنِ عَبْدِ الْمُطَّلِبِ بْنِ هَاشِمِ فَاطِمَةُ بِنْتُ عَمْرِو بْنِ عَائِذِ بْنِ عِمْرَانَ بْنِ مَخْزُومٍ، وَهِيَ أَقْرَبُ الْفَوَاطِمِ إِلَى رَسُولِ اللَّهِ ﷺ،  وَأَمُّهَا صَخْرَةُ بِنْتُ عَبْدِ بْنِ عِمْرَانَ بْنِ مَخْزُومٍ، وَأُمُّهَا تَخْمُرُ بِنْتُ عَبْدِ بْنِ قُصَيٍّ، وَأُمُّهَا سَلْمَى بِنْتُ عَامِرَةَ بْنِ عُمَيْرَةَ بْنِ وَدِيعَةَ بْنِ الْحَارِثِ بْنِ فِهْرٍ، وَأُمُّهَا عَاتِكَةُ بِنْتُ عَبْدِ اللَّهِ بْنِ وَاثِلَةَ ابْنِ ظَرِبِ بْنِ عَيَاذَةَ بْنِ عَمْرِو بْنِ قَيْسٍ، وَيُقَالُ: عَبْدُ اللَّهِ بْنُ حَرْبِ بْنِ وَائِلَةَ، وَأُمُّ عَبْدِ اللَّهِ بْنِ وَائِلَةَ بْنِ ظَرِبِ فَاطِمَةُ بِنْتُ عَامِرِ بْنِ ظَرِبِ بْنِ عَيَاذَةَ، وَأُمُّ عِمْرَانَ بْنِ مَخْزُومِ سُعْدَى بِنْتُ وَهَبِ بْنِ تَيْمِ بْنِ غَالِبٍ، وَأُمُّهَا عَاتِكَةُ بِنْتُ هِلَالِ بْنِ وُهَيْبِ بْنِ ضَبَّةَ، وَأُمُّ هَاشِمِ بْنِ عَبْدِ مَنَافِ بْنِ قُصَيٍّ عَاتِكَةُ بِنْتُ مُرَّةَ بْنِ هِلَالِ بْنِ فَالِجِ بْنِ ذَكْوَانَ بْنِ ثَعْلَبَةَ بْنِ بُهْثَةَ بْنِ سُلَيْمِ بْنِ مَنْصُورِ بْنِ عِكْرِمَةَ بْنِ خَصَفَةَ بْنِ قَيْسِ بْنِ عَيْلَانَ، وَهِيَ أَقْرَبُ الْعَوَاتِكِ إِلَى النَّبِيِّ ﷺ،  وَأُمُّ هِلَالِ بْنِ فَالِجِ بْنِ ذَكْوَانَ فَاطِمَةُ بِنْتُ بُجَيْدِ بْنِ رُؤَاسِ بْنِ كِلَابِ بْنِ رَبِيعَةَ، وَأُمُّ كِلَابِ بْنِ رَبِيعَةَ مَجْدُ بِنْتُ تَيْمِ الْأَدْرَمِ بْنِ غَالِبٍ، وَأُمُّهَا فَاطِمَةُ بِنْتُ مُعَاوِيَةَ بْنِ بَكْرِ بْنِ هَوَازِنَ، وَأُمُّ مُرَّةَ بْنِ هِلَالِ بْنِ فَالِجٍ عَاتِكَةُ بِنْتُ عَدِيِّ بْنِ سَهْمٍ مِنْ أَسْلَمَ، وَهُمْ إِخْوَةُ خُزَاعَةَ، وَأُمُّ وُهَيْبِ بْنِ ضَبَّةَ بْنِ الْحَارِثِ بْنِ فِهْرٍ عَاتِكَةُ بِنْتُ غَالِبِ بْنِ فِهْرٍ، وَأُمُّ عَمْرِو بْنِ عَائِذِ بْنِ عِمْرَانَ بْنِ مَخْزُومٍ فَاطِمَةُ بِنْتُ رَبِيعَةَ بْنِ عَبْدِ الْعُزَّى بْنِ رِزَامِ بْنِ حَجْوَشَ بْنِ مُعَاوِيَةَ بْنِ بَكْرِ بْنِ هَوَازِنَ، وَأُمُّ مُعَاوِيَةَ بْنِ بَكْرِ بْنِ هَوَازِنَ عَاتِكَةُ بِنْتُ سَعْدِ بْنِ هُذَيْلِ بْنِ مُدْرِكَةَ، وَأُمُّ قُصَيِّ بْنِ كِلَابٍ فَاطِمَةُ بِنْتُ سَعْدِ بْنِ سَيَلٍ مِنَ الْجَدَرَةِ مِنَ الْأَزْدِ، وَأُمُّ عَبْدِ مَنَافِ بْنِ قُصَيٍّ حُبَّى بِنْتُ حُلَيْلِ بْنِ حُبْشِيَّةَ الْخُزَاعِيِّ، وَأُمُّهَا فَاطِمَةُ بِنْتُ نَصْرِ بْنِ عَوْفِ بْنِ عَمْرِو بْنِ لُحَيٍّ مِنْ خُزَاعَةَ، وَأُمُّ كَعْبِ بْنِ لُؤَيٍّ مَاوِيَّةُ بِنْتُ كَعْبِ بْنِ الْقَيْنِ، وَهُوَ النُّعْمَانُ بْنُ جَسْرِ بْنِ شَيْعِ اللَّهِ بْنِ أَسَدِ بْنِ وَبْرَةَ بْنِ تَغْلِبِ بْنِ حُلْوَانَ بْنِ عِمْرَانَ بْنِ الْحَافِ قُضَاعَةَ، وَأُمُّهَا عَاتِكَةُ بِنْتُ كَاهِلِ بْنِ عُذْرَةَ، وَأُمُّ لُؤَيِّ بْنِ غَالِبٍ عَاتِكَةُ بِنْتُ يَخْلُدَ بْنِ النَّضْرِ بْنِ كِنَانَةَ، وَأُمُّ غَالِبِ بْنِ فِهْرِ بْنِ مَالِكٍ لَيْلَى بِنْتُ سَعْدِ بْنِ هُذَيْلِ بْنِ مُدْرِكَةَ بْنِ إِلْيَاسِ بْنِ مُضَرَ، وَأُمُّهَا سَلْمَى بِنْتُ طَابِخَةَ بْنِ إِلْيَاسِ بْنِ مُضَرَ، وَأُمُّهَا عَاتِكَةُ بِنْتُ الْأَسَدِ بْنِ الْغَوْثِ. قَالَ ابْنُ سَعْدٍ: وَأَنْبَأَنَا هِشَامُ بْنُ مُحَمَّدِ بْنِ السَّائِبِ الْكَلْبِيُّ عَنْ أَبِيهِ: أَنَّ عَاتِكَةَ بِنْتَ عَامِرِ بْنِ الظَّرِبِ مِنْ أُمَّهَاتِ النَّبِيِّ ﷺ، قَالَ: أُمُّ بَرَّةَ بِنْتِ عَوْفِ بْنِ عُبَيْدِ بْنِ عُوَيْجِ بْنِ عَدِيِّ بْنِ كَعْبٍ أُمَيْمَةُ بِنْتُ مَالِكِ بْنِ غَنْمِ بْنِ سُوَيْدِ بْنِ حُبْشِيِّ بْنِ عَادِيَةَ بْنِ صَعْصَعَةَ بْنِ كَعْبِ بْنِ طَابِخَةَ بْنِ لِحْيَانَ، وَأُمُّهَا قِلَابَةُ بِنْتُ الْحَارِثِ بْنِ صَعْصَعَةَ بْنِ كَعْبِ بْنِ طَابِخَةَ بْنِ لِحْيَانَ، وَأُمُّهَا دُبُّ بِنْتُ الْحَارِثِ بْنِ تَمِيمِ بْنِ سَعْدِ بْنِ هُذَيْلٍ، وَأُمُّهَا لُبْنَى بِنْتُ الْحَارِثِ بْنِ نُمَيْرِ بْنِ أُسَيْدِ بْنِ عَمْرِو بْنِ تَمِيمٍ، وَأُمُّهَا فَاطِمَةُ بِنْتُ عَبْدِ اللَّهِ بْنِ حَرْبِ بْنِ وَائِلَةَ، وَأُمُّهَا زَيْنَبُ بِنْتُ مَالِكِ بْنِ نَاضِرَةَ بْنِ غَاضِرَةَ بْنِ حُطَيْطِ بْنِ جُشَمِ بْنِ ثَقِيفٍ، وَأُمُّهَا عَاتِكَةُ بِنْتُ عَامِرِ بْنِ ظَرِبِ، وَأُمُّهَا شَقِيقَةُ بِنْتُ مَعْنِ بْنِ مَالِكٍ مِنْ بَاهِلَةَ، وَأُمُّهَا سَوْدَةُ بِنْتُ أُسَيْدِ بْنِ عَمْرِو بْنِ تَمِيمٍ. فَهَؤُلَاءِ الْعَوَاتِكُ وَهُنَّ ثَلَاثَ عَشْرَةَ، وَالْفَوَاطِمُ وَهُنَّ عَشْرٌ.

     ✧ Mention of the Fāṭimahs and ʿĀtikahs who gave birth to the Messenger of Allah ﷺ: The Fāṭimahs and the ʿĀtikahs who gave birth to the Messenger of Allah ﷺ The author of the book said: Al-ʿĀtikah in the speech of the Arabs means the pure one. Ibn ʿAbd al-Bāqī informed us, saying: Abū Muḥammad al-Jawharī informed us, saying: Ibn Ḥayyawayh informed us, saying: Aḥmad b. Maʿrūf informed us, saying: Al-Ḥārith b. Abī Usāmah informed us, saying: Muḥammad b. Saʿd narrated to us, saying: Hishām b. Muḥammad al-Sāʾib al-Kalbī informed us, from his father, who said: The mother of ʿAbd al-ʿUzzā b. ʿUthmān b. ʿAbd al-Dār b. Quṣayy, and she gave birth to the Messenger of Allah ﷺ, was Huḍaybah bt. ʿAmr b. ʿUtwārah b. ʿĀʾish b. Ẓarib b. al-Ḥārith b. Fihr. Her mother was Laylā bt. Hilāl b. Wuhayb b. Ḍabbah b. al-Ḥārith b. Fihr, and her mother was Salmā bt. Muḥārib b. Fihr, and her mother was ʿĀtikah bt. Yakhlud b. al-Naḍr b. Kinānah. The mother of ʿAmr b. ʿUtwārah b. ʿĀʾish b. Ẓarib b. al-Ḥārith b. Fihr was ʿĀtikah bt. ʿAmr b. Saʿd b. ʿAwf b. Qassiyy, and her mother was Fāṭimah bt. Bilāl b. ʿAmr b. Thumālah from al-Azd. The mother of Asad b. ʿAbd al-ʿUzzā b. Quṣayy, and she gave birth to the Prophet ﷺ, was al-Ḥuẓayyā, and she was Rayṭah bt. Kaʿb b. Saʿd b. Taym b. Murrah. The mother of Kaʿb b. Saʿd b. Taym was Nuʿam bt. Thaʿlabah b. Wāʾilah b. ʿAmr b. Shaybān b. Muḥārib b. Fihr, and her mother was Nāhiyah bt. al-Ḥārith b. Munqidh b. ʿAmr b. Maʿīṣ b. ʿĀmir b. Luʾayy, and her mother was Salmā bt. Rabīʿah b. Wuhayb b. Ḍibāb b. Ḥujayr b. ʿAbd Maʿīṣ b. ʿĀmir b. Luʾayy, and her mother was Khadījah bt. Saʿd b. Sahm, and her mother was ʿĀtikah bt. ʿAbdah b. Dhakwān b. Ghāḍirah b. Ṣaʿṣaʿah. The mother of Ḍibāb b. Ḥujayr b. ʿAbd b. Maʿīṣ was Fāṭimah bt. ʿAwf b. al-Ḥārith b. ʿAbd Manāh b. Kinānah. The mother of ʿUbayd b. ʿUwayj b. ʿAdī b. Kaʿb, and she gave birth to the Prophet ﷺ, was Makhshiyyah bt. ʿAmr b. Salūl b. Kaʿb b. ʿAmr from Khuzāʿah, and her mother was al-Rabʿah bt. Ḥubshiyyah b. Kaʿb b. ʿAmr, and her mother was ʿĀtikah bt. Mudlij b. Murrah b. ʿAbd Manāh b. Kinānah. These are from the side of his mother ﷺ. The closest Fāṭimahs to the Messenger of Allah ﷺ And the mother of ʿAbd Allāh b. ʿAbd al-Muṭṭalib b. Hāshim was Fāṭimah bt. ʿAmr b. ʿĀʾidh b. ʿImrān b. Makhzūm, and she is the closest of the Fāṭimahs to the Messenger of Allah ﷺ. Her mother was Ṣakhrah bt. ʿAbd b. ʿImrān b. Makhzūm, and her mother was TakhMur bt. ʿAbd b. Quṣayy, and her mother was Salmā bt. ʿĀmirah b. ʿUmayrah b. Wadīʿah b. al-Ḥārith b. Fihr, and her mother was ʿĀtikah bt. ʿAbd Allāh b. Wāthilah b. Ẓarib b. ʿAyādhah b. ʿAmr b. Qays, and it is said: ʿAbd Allāh b. Ḥarb b. Wāʾilah. The mother of ʿAbd Allāh b. Wāʾilah b. Ẓarib was Fāṭimah bt. ʿĀmir b. Ẓarib b. ʿAyādhah. The mother of ʿImrān b. Makhzūm was Suʿdā bt. Wahb b. Taym b. Ghālib, and her mother was ʿĀtikah bt. Hilāl b. Wuhayb b. Ḍabbah. The mother of Hāshim b. ʿAbd Manāf b. Quṣayy was ʿĀtikah bt. Murrah b. Hilāl b. Fālij b. Dhakwān b. Thaʿlabah b. Buhthah b. Sulaym b. Manṣūr b. ʿIkrimah b. Khaṣafah b. Qays b. ʿAylān, and she is the closest of the ʿĀtikahs to the Prophet ﷺ. The mother of Hilāl b. Fālij b. Dhakwān was Fāṭimah bt. Bujayd b. Ruʾās b. Kilāb b. Rabīʿah. The mother of Kilāb b. Rabīʿah was Majd bt. Taym al-Adram b. Ghālib, and her mother was Fāṭimah bt. Muʿāwiyah b. Bakr b. Hawāzin. The mother of Murrah b. Hilāl b. Fālij was ʿĀtikah bt. ʿAdī b. Sahm from Aslam, and they are brothers of Khuzāʿah. The mother of Wuhayb b. Ḍabbah b. al-Ḥārith b. Fihr was ʿĀtikah bt. Ghālib b. Fihr. The mother of ʿAmr b. ʿĀʾidh b. ʿImrān b. Makhzūm was Fāṭimah bt. Rabīʿah b. ʿAbd al-ʿUzzā b. Rizām b. Ḥajwash b. Muʿāwiyah b. Bakr b. Hawāzin. The mother of Muʿāwiyah b. Bakr b. Hawāzin was ʿĀtikah bt. Saʿd b. Hudhayl b. Mudrikah. The mother of Quṣayy b. Kilāb was Fāṭimah bt. Saʿd b. Sayal from al-Jadarah from al-Azd. The mother of ʿAbd Manāf b. Quṣayy was Ḥubbā bt. Ḥulayl b. Ḥubshiyyah al-Khuzāʿī, and her mother was Fāṭimah bt. Naṣr b. ʿAwf b. ʿAmr b. Luḥayy from Khuzāʿah. The mother of Kaʿb b. Luʾayy was Māwiyyah bt. Kaʿb b. al-Qayn, and he is al-Nuʿmān b. Jasr b. Shayʿ Allāh b. Asad b. Wabrah b. Taghlib b. Ḥulwān b. ʿImrān b. al-Ḥāf Qudāʿah, and her mother was ʿĀtikah bt. Kāhil b. ʿUdhrah. The mother of Luʾayy b. Ghālib was ʿĀtikah bt. Yakhlud b. al-Naḍr b. Kinānah. The mother of Ghālib b. Fihr b. Mālik was Laylā bt. Saʿd b. Hudhayl b. Mudrikah b. Ilyās b. Muḍar, and her mother was Salmā bt. Ṭābikhah b. Ilyās b. Muḍar, and her mother was ʿĀtikah bt. al-Asad b. al-Ghawth. Ibn Saʿd said: Hishām b. Muḥammad b. al-Sāʾib al-Kalbī informed us from his father: That ʿĀtikah bt. ʿĀmir b. al-Ẓarib was among the mothers of the Prophet ﷺ. He said: The mother of Barrah bt. ʿAwf b. ʿUbayd b. ʿUwayj b. ʿAdī b. Kaʿb was Umaymah bt. Mālik b. Ghanm b. Suwayd b. Ḥubshī b. ʿĀdiyah b. Ṣaʿṣaʿah b. Kaʿb b. Ṭābikhah b. Liḥyān, and her mother was Qilābah bt. al-Ḥārith b. Ṣaʿṣaʿah b. Kaʿb b. Ṭābikhah b. Liḥyān, and her mother was Dubb bt. al-Ḥārith b. Tamīm b. Saʿd b. Hudhayl, and her mother was Lubnā bt. al-Ḥārith b. Numayr b. Usayd b. ʿAmr b. Tamīm, and her mother was Fāṭimah bt. ʿAbd Allāh b. Ḥarb b. Wāʾilah, and her mother was Zaynab bt. Mālik b. Nāḍirah b. Ghāḍirah b. Ḥuṭayṭ b. Jusham b. Thaqīf, and her mother was ʿĀtikah bt. ʿĀmir b. Ẓarib, and her mother was Shaqīqah bt. Maʿn b. Mālik from Bāhilah, and her mother was Sawdah bt. Usayd b. ʿAmr b. Tamīm. These are the ʿĀtikahs, and they are thirteen, and the Fāṭimahs, and they are ten.

208. Tarikh (al-Tabari) 479No grade recorded

     ذِكْرُ نذر عبد المطلب ذبح ولده نَذْرِ عَبْدِ الْمُطَّلِبِ ذَبْحَ وَلَدِهِ   قَالَ ابْنُ إسْحَاقَ: وَكَانَ عَبْدُ الْمُطَّلِبِ بْنُ هَاشِمٍ - فِيمَا يَزْعُمُونَ وَاَللَّهُ أَعْلَمُ - قَدْ نَذَرَ حِينَ لَقِيَ مِنْ قُرَيْشٍ مَا لَقِيَ عِنْدَ حَفْرِ زَمْزَمَ، لَئِنْ وُلِدَ لَهُ عَشَرَةُ نَفَرٍ، ثُمَّ بَلَغُوا مَعَهُ حَتَّى يَمْنَعُوهُ، لَيَنْحَرَنَّ أَحَدَهُمْ لِلَّهِ عِنْدَ الْكَعْبَةِ. فَلَمَّا تَوَافَى بَنُوهُ عَشَرَةً، وَعَرَفَ أَنَّهُمْ سَيَمْنَعُونَهُ، جَمَعَهُمْ ثُمَّ أَخْبَرَهُمْ بِنَذْرِهِ، وَدَعَاهُمْ إلَى الْوَفَاء لِلَّهِ بِذَلِكَ، فَأَطَاعُوهُ وَقَالُوا: كَيْفَ نَصْنَعُ ؟ قَالَ: لِيَأْخُذْ كُلُّ رَجُلٍ مِنْكُمْ قِدْحًا ثُمَّ يَكْتُبُ فِيهِ اسْمَهُ، ثُمَّ ائْتُونِي. فَفَعَلُوا ثُمَّ أَتَوْهُ، فَدَخَلَ بِهِمْ عَلَى هُبَلَ فِي جَوْفِ الْكَعْبَةِ، وَكَانَ هُبَلُ عَلَى بِئْرٍ فِي جَوْفِ الْكَعْبَةِ، وَكَانَتْ تِلْكَ الْبِئْرُ هِيَ الَّتِي يُجْمَعُ فِيهَا مَا يُهْدَى لِلْكَعْبَةِ.

     ✧ Mention of ʿAbd al-Muṭṭalib’s vow to slaughter his son Ibn Isḥāq said: ʿAbd al-Muṭṭalib b. Hāshim — as they allege, and Allah knows best — had made a vow, when he encountered from Quraysh what he encountered at the digging of Zamzam, that if ten sons were born to him, and they reached maturity with him so that they could protect him, he would surely slaughter one of them for Allah at the Kaʿbah. When his sons reached ten in number, and he knew that they would protect him, he gathered them and informed them of his vow, and summoned them to fulfill it for Allah. They obeyed him and said: How shall we do? He said: Let each man of you take an arrow and write his name on it, then bring them to me. They did so and brought them to him. He entered with them upon Hubal in the interior of the Kaʿbah. Hubal was over a well in the interior of the Kaʿbah, and that well was the one in which what was offered as a gift to the Kaʿbah was collected.

209. Tarikh (al-Tabari) 480No grade recorded

     [ الضَّرْبُ بِالْقِدَاحِ عِنْدَ الْعَرَبِ   ] وَكَانَ عِنْدَ هُبَلَ قِدَاحٌ سَبْعَةٌ، كُلُّ قِدْحٍ مِنْهَا فِيهِ ( كِتَابٌ. قِدْحٌ فِيهِ ) ( الْعَقْلُ ) إذَا اخْتَلَفُوا فِي الْعَقْلِ مَنْ يَحْمِلُهُ مِنْهُمْ، ضَرَبُوا بِالْقِدَاحِ السَّبْعَةِ: فَإِنْ خَرَجَ الْعَقْلُ فَعَلَى مَنْ خَرَجَ حَمْلُهُ، وَقِدْحٌ فِيهِ نَعَمْ لِلْأَمْرِ إذَا أَرَادُوهُ يُضْرَبُ بِهِ فِي الْقِدَاحِ، فَإِنْ خَرَجَ قِدْحُ نَعَمْ عَمِلُوا بِهِ، وَقِدْحٌ فِيهِ لَا إذَا أَرَادُوا أَمْرًا ضَرَبُوا بِهِ فِي الْقِدَاحِ، فَإِنْ خَرَجَ ذَلِكَ الْقِدْحُ لَمْ يَفْعَلُوا ذَلِكَ الْأَمْرَ؛ وَقِدْحٌ فِيهِ مِنْكُمْ؛ وَقِدْحٌ فِيهِ مُلْصَقٌ، وَقِدْحٌ فِيهِ مِنْ غَيْرِكُمْ؛ وَقِدْحٌ فِيهِ الْمِيَاهُ إذَا أَرَادُوا أَنْ يَحْفِرُوا لِلْمَاءِ ضَرَبُوا بِالْقِدَاحِ، وَفِيهَا ذَلِكَ الْقِدْحُ، فَحَيْثُمَا خَرَجَ عَمِلُوا بِهِ. وَكَانُوا إذَا أَرَادُوا أَنْ يَخْتِنُوا غُلَامًا، أَوْ يُنْكِحُوا مُنْكَحًا، أَوْ يَدْفِنُوا مَيْتًا، أَوْ شَكَلُوا فِي نَسَبِ أَحَدِهِمْ، ذَهَبُوا بِهِ إلَى هُبَلَ وَبِمِئَةِ دِرْهَمٍ وَجَزُورٍ، فَأَعْطَوْهَا صَاحِبَ الْقِدَاحِ الَّذِي يَضْرِبُ بِهَا، ثُمَّ قَرَّبُوا صَاحِبَهُمْ الَّذِي يُرِيدُونَ بِهِ مَا يُرِيدُونَ، ثُمَّ قَالُوا: يَا إلَهَنَا، هَذَا فُلَانُ بْنُ فُلَانٍ قَدْ أَرَدْنَا بِهِ كَذَا وَكَذَا، فَأَخْرِجْ الْحَقَّ فِيهِ. ثُمَّ يَقُولُونَ لِصَاحِبِ الْقِدَاحِ: اضْرِبْ فَإِنْ خَرَجَ عَلَيْهِ مِنْكُمْ كَانَ مِنْهُمْ وَسِيطًا، وَإِنْ خَرَجَ عَلَيْهِ مِنْ غَيْرِكُمْ كَانَ حَلِيفًا، وَإِنْ خَرَجَ عَلَيْهِ مُلْصَقٌ كَانَ عَلَى مَنْزِلَتِهِ فِيهِمْ، لَا نَسَبَ لَهُ وَلَا حِلْفَ، وَإِنْ خَرَجَ فِيهِ شَيْءٌ، مِمَّا سِوَى هَذَا مِمَّا يَعْمَلُونَ بِهِ نَعَمْ عَمِلُوا بِهِ، وَإِنْ خَرَجَ لَا، أَخَّرُوهُ عَامَهُ ذَلِكَ حَتَّى يَأْتُوهُ بِهِ مَرَّةً أُخْرَى، يَنْتَهُونَ فِي أُمُورِهِمْ إلَى ذَلِكَ مِمَّا خَرَجَتْ بِهِ الْقِدَاحُ.

     ✧ [Divining by Arrows among the Arabs] There were, at Hubal, seven arrows, each arrow containing a writing. An arrow in which was "the bloodwit": when they disagreed concerning the bloodwit—who among them should bear it—they cast the seven arrows; if the bloodwit came out, its bearing fell upon the one for whom it came out. And an arrow in which was "yes" for a matter when they desired it; it was cast among the arrows, and if the arrow of "yes" came out, they acted upon it. And an arrow in which was "no": when they desired a matter, they cast it among the arrows, and if that arrow came out, they did not do that matter. And an arrow in which was "one of you"; and an arrow in which was "attached"; and an arrow in which was "from other than you"; and an arrow in which was "the waters": when they desired to dig for water, they cast the arrows, and among them was that arrow, and wherever it came out, they acted upon it. And when they desired to circumcise a boy, or to marry off someone in marriage, or to bury a dead person, or were uncertain about the lineage of one of them, they went with him to Hubal, and with a hundred dirhams and a slaughtered camel, and gave them to the keeper of the arrows who cast them. Then they brought near their companion for whom they desired what they desired, then said: "O our god, this is so-and-so son of so-and-so; we have desired for him such and such, so bring out the truth concerning him." Then they said to the keeper of the arrows: "Cast." If "one of you" came out upon him, he was a full member of them; if "from other than you" came out upon him, he was an ally; if "attached" came out upon him, he remained in his position among them, with no lineage and no alliance. And if something else among those upon which they act came out for him—"yes"—they acted upon it; and if "no" came out, they postponed it that year of theirs until they brought him to it another time. In their affairs they ended at that which the arrows brought out.

210. Tarikh (al-Tabari) 481No grade recorded

     [ عَبْدُ الْمُطَّلِبِ وَأَوْلَادُهُ بَيْنَ يَدَيْ صَاحِبِ الْقِدَاحِ   ] فَقَالَ عَبْدُ الْمُطَّلِبِ لِصَاحِبِ الْقِدَاحِ: اضْرِبْ عَلَى بَنِيَّ هَؤُلَاءِ بِقِدَاحِهِمْ هَذِهِ وَأَخْبَرَهُ بِنَذْرِهِ الَّذِي نَذَرَ، فَأَعْطَاهُ كُلُّ رَجُلٍ مِنْهُمْ قِدْحَهُ الَّذِي فِيهِ اسْمُهُ، وَكَانَ عَبْدُ اللَّهِ بْنُ عَبْدِ الْمُطَّلِبِ أَصْغَرَ بَنِي أَبِيهِ، كَانَ هُوَ وَالزُّبَيْرُ وَأَبُو طَالِبٍ لِفَاطِمَةَ بِنْتِ عَمْرِو بْنِ عَائِذِ بْنِ عَبْدِ بْنِ عِمْرَانَ بْنِ مَخْزُومِ بْنِ يَقَظَةَ بْنِ مُرَّةَ بْنِ كَعْبِ بْنِ لُؤَيِّ بْنِ غَالِبِ بْنِ فِهْرٍ. قَالَ ابْنُ هِشَامٍ: عَائِذُ بْنُ عِمْرَانَ بْنُ مَخْزُومٍ.

     ✧ [ʿAbd al-Muṭṭalib and His Sons before the Keeper of the Divining Arrows] ʿAbd al-Muṭṭalib said to the keeper of the divining arrows: "Cast lots for these sons of mine with these arrows of theirs," and he informed him of the vow he had made. Each man among them gave him his arrow, upon which his name was written. ʿAbd Allāh b. ʿAbd al-Muṭṭalib was the youngest of his father's sons; he, al-Zubayr, and Abū Ṭālib were born to Fāṭimah bt. ʿAmr b. ʿĀʾidh b. ʿAbd b. ʿImrān b. Makhzūm b. Yaqaẓah b. Murrah b. Kaʿb b. Luʾayy b. Ghālib b. Fihr. Ibn Hishām said: ʿĀʾidh b. ʿImrān b. Makhzūm.

211. Tarikh (al-Tabari) 482No grade recorded

     [ خُرُوجُ الْقَدَحِ عَلَى عَبْدِ اللَّهِ وَشُرُوعُ أَبِيهِ فِي ذَبْحِهِ، وَمَنْعُ قُرَيْشٍ لَهُ   ] قَالَ ابْنُ إسْحَاقَ: وَكَانَ عَبْدُ اللَّهِ - فِيمَا يَزْعُمُونَ - أَحَبَّ وَلَدِ عَبْدِ الْمُطَّلِبِ إلَيْهِ، فَكَانَ عَبْدُ الْمُطَّلِبِ يَرَى أَنَّ السَّهْمَ إذَا أَخَطَأَهُ فَقَدْ أَشْوَى. وَهُوَ أَبُو رَسُولِ اللَّهِ ﷺ. فَلَمَّا أَخَذَ صَاحِبُ الْقِدَاحِ الْقِدَاحَ لِيَضْرِبَ بِهَا، قَامَ عَبْدُ الْمُطَّلِبِ عِنْدَ هُبَلَ يَدْعُو اللَّهَ، ثُمَّ ضَرَبَ صَاحِبُ الْقِدَاحِ، فَخَرَجَ الْقِدْحُ عَلَى عَبْدِ اللَّهِ، فَأَخَذَهُ عَبْدُ الْمُطَّلِبِ بِيَدِهِ وَأَخَذَ الشَّفْرَةَ، ثُمَّ أَقْبَلَ بِهِ إلَى إسَافٍ وَنَائِلَةٍ لِيَذْبَحَهُ، فَقَامَتْ إلَيْهِ قُرَيْشٌ مِنْ أَنْدِيَتِهَا، فَقَالُوا: مَاذَا تُرِيدُ يَا عَبْدَ الْمُطَّلِبِ ؟ قَالَ: أَذْبَحُهُ؛ فَقَالَتْ لَهُ قُرَيْشٌ وَبَنُوهُ: وَاَللَّهِ لَا تَذْبَحُهُ أَبَدًا حَتَّى تُعْذِرَ فِيهِ. لَئِنْ فَعَلْتَ هَذَا لَا يَزَالُ الرَّجُلُ يَأْتِي بِابْنِهِ حَتَّى يَذْبَحَهُ، فَمَا بَقَاءُ النَّاسِ عَلَى هَذَا وَقَالَ لَهُ الْمُغِيرَةُ بْنُ عَبْدِ اللَّهِ بْنِ عَمْرِو بْنِ مَخْزُومِ بْنِ يَقَظَةَ، وَكَانَ عَبْدُ اللَّهِ ابْنَ أُخْتِ الْقَوْمِ: وَاَللَّهِ لَا تَذْبَحُهُ أَبَدًا حَتَّى تُعْذِرَ فِيهِ، فَإِنْ كَانَ فِدَاؤُهُ بِأَمْوَالِنَا فَدَيْنَاهُ. وَقَالَتْ لَهُ قُرَيْشٌ وَبَنُوهُ: لَا تَفْعَلْ، وَانْطَلِقْ بِهِ إلَى الْحِجَازِ، فَإِنَّ بِهِ عَرَّافَةً لَهَا تَابِعٌ، فَسَلْهَا، ثُمَّ أَنْتَ عَلَى رَأْسِ أَمْرِكَ، إنْ أَمَرَتْكَ بِذَبْحِهِ ذَبَحْتَهُ، وإنْ أَمَرَتْكَ بِأَمْرٍ لَكَ وَلَهُ فِيهِ فَرَجٌ قَبِلْتُهُ.

     ✧ [The Arrow Falling against ʿAbd Allāh, His Father Undertaking to Sacrifice Him, and the Quraysh Preventing Him] Ibn Isḥāq said: And ʿAbd Allāh was—as they claim—the dearest of ʿAbd al-Muṭṭalib's children to him, so ʿAbd al-Muṭṭalib believed that if the arrow missed him, then it had spared him. And he is the father of the Messenger of God ﷺ. So when the keeper of the arrows took the arrows to cast them, ʿAbd al-Muṭṭalib stood before Hubal calling upon God, then the keeper of the arrows cast them, and the arrow came out against ʿAbd Allāh. So ʿAbd al-Muṭṭalib took him by the hand, took the knife, then came with him to Isāf and Nāʾilah to sacrifice him. Then the Quraysh rose to him from their assemblies and said: What do you intend, O ʿAbd al-Muṭṭalib? He said: I will sacrifice him. So the Quraysh and his sons said to him: By God, you shall never sacrifice him until you have an excuse for it. If you do this, a man will not cease to come with his son until he sacrifices him, so what survival of people is there upon this? And al-Mughīrah b. ʿAbd Allāh b. ʿAmr b. Makhzūm b. Yaqaẓah said to him—and ʿAbd Allāh was the son of the sister of the people—: By God, you shall never sacrifice him until you have an excuse for it. If his ransom is with our wealth, we will ransom him. And the Quraysh and his sons said to him: Do not do it, and take him to the Ḥijāz, for there is a diviner there who has a familiar spirit; ask her, then you are at the head of your affair. If she commands you to sacrifice him, you will sacrifice him; and if she commands you with something in which there is relief for you and for him, you will accept it.

212. Tarikh (al-Tabari) 483No grade recorded

     [ عَرَّافَةُ الْحِجَازِ وَمَا أَشَارَتْ بِهِ عَلَى عَبْدِ الْمُطَّلِبِ   ] فَانْطَلَقُوا حَتَّى قَدِمُوا الْمَدِينَةَ، فَوَجَدُوهَا - فِيمَا يَزْعُمُونَ - بِخَيْبَرِ. فَرَكِبُوا حَتَّى جَاءُوهَا، فَسَأَلُوهَا، وَقَصَّ عَلَيْهَا عَبْدُ الْمُطَّلِبِ خَبَرَهُ وَخَبَرَ ابْنِهِ، وَمَا أَرَادَ بِهِ وَنَذْرَهُ فِيهِ؛ فَقَالَتْ لَهُمْ: ارْجِعُوا عَنِّي الْيَوْمَ حَتَّى يَأْتِيَنِي تَابِعِي فَأَسْأَلُهُ. فَرَجَعُوا مِنْ عِنْدِهَا، فَلَمَّا خَرَجُوا عَنْهَا، قَامَ عَبْدُ الْمُطَّلِبِ يَدْعُو اللَّهَ، ثُمَّ غَدَوْا عَلَيْهَا، فَقَالَتْ لَهُمْ: قَدْ جَاءَنِي الْخَبَرُ، كَمْ الدِّيَةُ فِيكُمْ ؟ قَالُوا: عَشْرٌ مِنْ الْإِبِلِ، وَكَانَتْ كَذَلِكَ. قَالَتْ: فَارْجِعُوا إلَى بِلَادِكُمْ، ثُمَّ قَرِّبُوا صَاحِبَكُمْ، وَقَرِّبُوا عَشْرًا مِنْ الْإِبِلِ، ثُمَّ اضْرِبُوا عَلَيْهَا وَعَلَيْهِ بِالْقِدَاحِ، فَإِنْ خَرَجَتْ عَلَى صَاحِبِكُمْ فَزِيدُوا مِنْ الْإِبِلِ حَتَّى يَرْضَى رَبُّكُمْ، وَإِنْ خَرَجَتْ عَلَى الْإِبِلِ فَانْحَرُوهَا عَنْهُ، فَقَدْ رَضِيَ رَبُّكُمْ، وَنَجَا صَاحِبُكُمْ.

     ✧ [ The Soothsayer of the Hijaz and What She Advised ʿAbd al-Muṭṭalib ] Then they set out until they came to Madinah, but found her—so they assert—in Khaybar. So they mounted and came to her. They asked her, and ʿAbd al-Muṭṭalib related to her his story and the story of his son, what he intended to do with him, and his vow concerning him. She said to them: “Go away from me today until my familiar spirit comes to me, and I will question him.” So they returned from her. When they had left her, ʿAbd al-Muṭṭalib stood praying to God, then they went to her early the next day. She said to them: “The news has come to me. How much is the blood-money among you?” They said: “Ten camels; that was how it was then.” She said: “Return to your land, then bring near your companion, and bring near ten camels. Then cast the divining arrows for him and for them. If the arrows fall against your companion, add more camels until your Lord is satisfied. If they fall against the camels, then sacrifice them for him. Then your Lord is satisfied and your companion is saved.”

213. Tarikh (al-Tabari) 484No grade recorded

     [ نجاة عبد الله من الذبح نَجَاةُ عَبْدِ اللَّهِ مِنْ الذَّبْحِ   ] فَخَرَجُوا حَتَّى قَدِمُوا مَكَّةَ، فَلَمَّا أَجَمَعُوا عَلَى ذَلِكَ مِنْ الْأَمْرِ، قَامَ عَبْدُ الْمُطَّلِبِ يَدْعُو اللَّهَ، ثُمَّ قَرَّبُوا عَبْدَ اللَّهِ وَعَشْرًا مِنْ الْإِبِلِ، وَعَبْدُ الْمُطَّلِبِ قَائِمٌ عِنْدَ هُبَلَ يَدْعُو اللَّهَ عَزَّ وَجَلَّ، ثُمَّ ضَرَبُوا فَخَرَجَ الْقِدْحُ عَلَى عَبْدِ اللَّهِ؛ فَزَادُوا عَشْرًا مِنْ الْإِبِلِ، فَبَلَغَتْ الْإِبِلُ عِشْرِينَ، وَقَامَ عَبْدُ الْمُطَّلِبِ يَدْعُو اللَّهَ عَزَّ وَجَلَّ، ثُمَّ ضَرَبُوا فَخَرَجَ الْقِدْحُ عَلَى عَبْدِ اللَّهِ؛ فَزَادُوا عَشْرًا مِنْ الْإِبِلِ، فَبَلَغَتْ الْإِبِلُ ثَلَاثِينَ، وَقَامَ عَبْدُ الْمُطَّلِبِ يَدْعُو اللَّهَ، ثُمَّ ضَرَبُوا، فَخَرَجَ الْقِدْحُ عَلَى عَبْدِ اللَّهِ، فَزَادُوا عَشْرًا مِنْ الْإِبِلِ، فَبَلَغَتْ الْإِبِلُ أَرْبَعِينَ، وَقَامَ عَبْدُ الْمُطَّلِبِ يَدْعُو اللَّهَ، ثُمَّ ضَرَبُوا، فَخَرَجَ الْقِدْحُ عَلَى عَبْدِ اللَّهِ، فَزَادُوا عَشْرًا مِنْ الْإِبِلِ، فَبَلَغَتْ الْإِبِلُ خَمْسِينَ، وَقَامَ عَبْدُ الْمُطَّلِبِ يَدْعُو اللَّهَ، ثُمَّ ضَرَبُوا فَخَرَجَ الْقِدْحُ عَلَى عَبْدِ اللَّهِ؛ فَزَادُوا عَشْرًا مِنْ الْإِبِلِ، فَبَلَغَتْ الْإِبِلُ سِتِّينَ، وَقَامَ عَبْدُ الْمُطَّلِبِ يَدْعُو اللَّهَ، ثُمَّ ضَرَبُوا فَخَرَجَ الْقِدْحُ عَلَى عَبْدِ اللَّهِ، فَزَادُوا عَشْرًا مِنْ الْإِبِلِ، فَبَلَغَتْ الْإِبِلُ سَبْعِينَ، وَقَامَ عَبْدُ الْمُطَّلِبِ يَدْعُو اللَّهَ، ثُمَّ ضَرَبُوا فَخَرَجَ الْقِدْحُ عَلَى عَبْدِ اللَّهِ؛ فَزَادُوا عَشْرًا مِنْ الْإِبِلِ، فَبَلَغَتْ الْإِبِلُ ثَمَانِينَ، وَقَامَ عَبْدُ الْمُطَّلِبِ يَدْعُو اللَّهَ، ثُمَّ ضَرَبُوا، فَخَرَجَ الْقِدْحُ عَلَى عَبْدِ اللَّهِ، فَزَادُوا عَشْرًا مِنْ الْإِبِلِ، فَبَلَغَتْ الْإِبِلُ تِسْعِينَ، وَقَامَ عَبْدُ الْمُطَّلِبِ يَدْعُو اللَّهَ، ثُمَّ ضَرَبُوا، فَخَرَجَ الْقِدْحُ عَلَى عَبْدِ اللَّهِ، فَزَادُوا عَشْرًا مِنْ الْإِبِلِ، فَبَلَغَتْ الْإِبِلُ مِئَةً، وَقَامَ عَبْدُ الْمُطَّلِبِ يَدْعُو اللَّهَ، ثُمَّ ضَرَبُوا فَخَرَجَ الْقِدْحُ عَلَى الْإِبِلِ، فَقَالَتْ قُرَيْشٌ وَمَنْ حَضَرَ: قَدْ انْتَهَى رِضَا رَبِّكَ يَا عَبْدَ الْمُطَّلِبِ فَزَعَمُوا أَنَّ عَبْدَ الْمُطَّلِبِ قَالَ: لَا وَاَللَّهِ حَتَّى أَضْرِبَ عَلَيْهَا ثَلَاثَ مَرَّاتٍ، فَضَرَبُوا عَلَى عَبْدِ اللَّهِ وَعَلَى الْإِبِلِ، وَقَامَ عَبْدُ الْمُطَّلِبِ يَدْعُو اللَّهَ، فَخَرَجَ الْقِدْحُ عَلَى الْإِبِلِ، ثُمَّ عَادُوا الثَّانِيَةَ، وَعَبْدُ الْمُطَّلِبِ قَائِمٌ يَدْعُو اللَّهَ، فَضَرَبُوا، فَخَرَجَ الْقِدْحُ عَلَى الْإِبِلِ، ثُمَّ عَادُوا الثَّالِثَةَ، وَعَبْدُ الْمُطَّلِبِ قَائِمٌ يَدْعُو اللَّهَ، فَضَرَبُوا، فَخَرَجَ الْقِدْحُ عَلَى الْإِبِلِ، فَنُحِرَتْ، ثُمَّ تُرِكَتْ لَا يُصَدُّ عَنْهَا إنْسَانٌ وَلَا يُمْنَعُ. قَالَ ابْنُ هِشَامٍ: وَيُقَالُ: إنْسَانٌ وَلَا سَبُعٌ. قَالَ ابْنُ هِشَامٍ: وَبَيْنَ أَضْعَافِ هَذَا الْحَدِيثِ رَجَزٌ لَمْ يَصِحَّ عِنْدَنَا عَنْ أَحَدٍ مِنْ أَهْلِ الْعِلْمِ بِالشِّعْرِ.

     ✧ [The deliverance of ʿAbd Allāh from the slaughter] So they went out until they came to Makkah. When they had agreed upon that matter, ʿAbd al-Muṭṭalib stood up calling upon Allāh. Then they brought forward ʿAbd Allāh and ten camels, while ʿAbd al-Muṭṭalib stood by Hubal calling upon Allāh, Mighty and Majestic. Then they cast (the divining arrows), and the arrow came out against ʿAbd Allāh. So they added ten camels, making the camels twenty, and ʿAbd al-Muṭṭalib stood up calling upon Allāh, Mighty and Majestic. Then they cast, and the arrow came out against ʿAbd Allāh. So they added ten camels, making the camels thirty, and ʿAbd al-Muṭṭalib stood up calling upon Allāh. Then they cast, and the arrow came out against ʿAbd Allāh. So they added ten camels, making the camels forty, and ʿAbd al-Muṭṭalib stood up calling upon Allāh. Then they cast, and the arrow came out against ʿAbd Allāh. So they added ten camels, making the camels fifty, and ʿAbd al-Muṭṭalib stood up calling upon Allāh. Then they cast, and the arrow came out against ʿAbd Allāh. So they added ten camels, making the camels sixty, and ʿAbd al-Muṭṭalib stood up calling upon Allāh. Then they cast, and the arrow came out against ʿAbd Allāh. So they added ten camels, making the camels seventy, and ʿAbd al-Muṭṭalib stood up calling upon Allāh. Then they cast, and the arrow came out against ʿAbd Allāh. So they added ten camels, making the camels eighty, and ʿAbd al-Muṭṭalib stood up calling upon Allāh. Then they cast, and the arrow came out against ʿAbd Allāh. So they added ten camels, making the camels ninety, and ʿAbd al-Muṭṭalib stood up calling upon Allāh. Then they cast, and the arrow came out against ʿAbd Allāh. So they added ten camels, making the camels one hundred, and ʿAbd al-Muṭṭalib stood up calling upon Allāh. Then they cast, and the arrow came out against the camels. Quraysh and those present said: "The pleasure of your Lord has been reached, O ʿAbd al-Muṭṭalib." They claimed that ʿAbd al-Muṭṭalib said: "No, by Allāh, not until I cast for it three times." So they cast for ʿAbd Allāh and the camels, and ʿAbd al-Muṭṭalib stood up calling upon Allāh, and the arrow came out against the camels. Then they repeated a second time, with ʿAbd al-Muṭṭalib standing calling upon Allāh. They cast, and the arrow came out against the camels. Then they repeated a third time, with ʿAbd al-Muṭṭalib standing calling upon Allāh. They cast, and the arrow came out against the camels. So they were slaughtered, then left, no human being being turned away from them nor prevented. Ibn Hishām said: It is said: no human being and no wild beast. Ibn Hishām said: Among the folds of this narrative there is a rajaz poem which has not been established as authentic with us from any of the people of knowledge in poetry.

214. Tarikh (al-Tabari) 485No grade recorded

     قَالَ ابْنُ إِسْحَاقَ: ثُمَّ انْصَرَفَ عَبْدُ الْمُطَّلِبِ آخِذًا بِيَدِ ابْنِهِ عَبْدِ اللَّهِ فَمَرَّ بِهِ - فِيمَا يَزْعُمُونَ - عَلَى امْرَأَةٍ مِنْ بَنِي أَسَدِ بْنِ عَبْدِ الْعُزَّى بْنِ قُصَيٍّ، وَهِيَ أُمُّ قَنَّالٍ أُخْتُ وَرَقَةَ بْنِ نَوْفَلِ بْنِ أَسَدِ بْنِ عَبْدِ الْعُزَّى بْنِ قُصَيٍّ، وَهِيَ عِنْدَ الْكَعْبَةِ فَنَظَرَتْ إِلَى وَجْهِهِ فَقَالَتْ: أَيْنَ تَذْهَبُ يَا عَبْدَ اللَّهِ ؟ قَالَ: مَعَ أَبِي قَالَتْ: لَكَ مِثْلُ الْإِبِلِ الَّتِي نُحِرَتْ عَنْكَ وَقَعْ عَلَيَّ الْآنَ. قَالَ: أَنَا مَعَ أَبِي وَلَا أَسْتَطِيعُ خِلَافَهُ وَلَا فِرَاقَهُ. فخرج به عبد الله حتى أتى وهب بن عبد مناف فزوجه ابنته ثُمَّ خَرَجَ مِنْ عِنْدِهَا فَأَتَى الْمَرْأَةَ الَّتِي عَرَضَتْ عَلَيْهِ مَا عَرَضَتْ فَقَالَ لَهَا: مَا لَكِ لَا تَعْرِضِينَ عَلَيَّ الْيَوْمَ مَا كُنْتِ عَرَضْتِ بِالْأَمْسِ ؟ قَالَتْ لَهُ: فَارَقَكَ النُّورُ الَّذِي كَانَ مَعَكَ بِالْأَمْسِ، فَلَيْسَ لِي بِكَ الْيَوْمَ حَاجَةٌ. وَقَدْ كَانَتْ تَسْمَعُ مِنْ أَخِيهَا وَرَقَةَ بْنِ نَوْفَلٍ - وَكَانَ قَدْ تَنَصَّرَ، وَاتَّبَعَ الْكُتُبَ - أَنَّهُ كَائِنٌ فِي هَذِهِ الْأُمَّةِ نَبِيٌّ فَطَمِعَتْ أَنْ يَكُونَ مِنْهَا فَجَعَلَهُ اللَّهُ تَعَالَى فِي أَشْرَفِ عُنْصُرٍ وَأَكْرَمِ مَحْتَدٍ، وَأَطْيَبِ أَصْلٍ، كَمَا قَالَ تَعَالَى اللَّهُ أَعْلَمُ حَيْثُ يَجْعَلُ رِسَالَتَهُ [ الْأَنْعَامِ: 124 ] وَسَنَذْكُرُ الْمَوْلِدَ مُفَصَّلًا. وَمِمَّا قَالَتْ أُمُّ قَنَّالٍ بِنْتُ نَوْفَلٍ مِنَ الشِّعْرِ تَتَأَسَّفُ عَلَى مَا فَاتَهَا مِنَ الْأَمْرِ الَّذِي رَامَتْهُ، وَذَلِكَ فِيمَا رَوَاهُ الْبَيْهَقِيُّ مِنْ طَرِيقِ يُونُسَ بْنِ بُكَيْرٍ عَنْ مُحَمَّدِ بْنِ إِسْحَاقَ رَحِمَهُ اللَّهُ: عَلَيْكَ بَآلِ زُهْرَةَ حَيْثُ كَانُوا وَآمِنَةَ الَّتِي حَمَلَتْ غُلَامَا     تَرَى الْمَهْدِيَّ حِينَ نَزَا عَلَيْهَا وَنُورًا قَدْ تَقَدَّمَهُ أَمَامَا إِلَى أَنْ قَالَتْ فَكُلُّ الْخَلْقِ يَرْجُوهُ جَمِيعًا     يَسُودُ النَّاسَ مُهْتَدِيًا إِمَامَا بَرَاهُ اللَّهُ مِنْ نُورٍ صَفَاءً     فَأَذْهَبَ نُورُهُ عَنَّا الظَّلَامَا وَذَلِكَ صُنْعُ رَبِّكَ إِذْ حَبَاهُ     إِذَا مَا سَارَ يَوْمًا أَوْ أَقَامَا فَيَهْدِي أَهْلَ مَكَّةَ بَعْدَ كُفْرٍ     وَيَفْرِضُ بَعْدَ ذَلِكُمُ الصِّيَامَا وَقَالَ أَبُو بَكْرٍ مُحَمَّدُ بْنُ جَعْفَرِ بْنِ سَهْلٍ الْخَرَائِطِيُّ: حَدَّثَنَا عَلِيُّ بْنُ حَرْبٍ حَدَّثَنَا مُحَمَّدُ بْنُ عُمَارَةَ الْقُرَشِيُّ حَدَّثَنَا مُسْلِمُ بْنُ خَالِدٍ الزَّنْجِيُّ حَدَّثَنَا ابْنُ جُرَيْجٍ عَنْ عَطَاءِ بْنِ أَبِي رَبَاحٍ عَنِ ابْنِ عَبَّاسٍ قَالَ: لَمَّا انْطَلَقَ عَبْدُ الْمُطَّلِبِ بِابْنِهِ عَبْدِ اللَّهِ لِيُزَوِّجَهُ مَرَّ بِهِ عَلَى كَاهِنَةٍ مِنْ أَهْلِ تَبَالَةَ مُتَهَوِّدَةٍ قَدْ قَرَأَتِ الْكُتُبَ يُقَالَ لَهَا: فَاطِمَةُ بِنْتُ مُرٍّ الْخَثْعَمِيَّةُ فَرَأَتْ نُورَ النُّبُوَّةِ فِي وَجْهِ عَبْدِ اللَّهِ فَقَالَتْ: يَا فَتَى هَلْ لَكَ أَنْ تَقَعَ عَلَيَّ الْآنَ، وَأُعْطِيكَ مِائَةً مِنَ الْإِبِلِ. فَقَالَ عَبْدُ اللَّهِ: أَمَّا الْحَرَامُ فَالْمَمَاتُ دُونَهْ     وَالْحِلُّ لَا حِلٌّ فَأَسْتَبِينَهْ فَكَيْفَ بِالْأَمْرِ الَّذِي تَبْغِينَهْ     يَحْمِي الْكَرِيمُ عِرْضَهُ وَدِينَهْ ثُمَّ مَضَى مَعَ أَبِيهِ فَزَوَّجَهُ آمِنَةَ بَنْتَ وَهْبِ بْنِ عَبْدِ مَنَافِ بْنِ زُهْرَةَ فَأَقَامَ عِنْدَهَا ثَلَاثًا، ثُمَّ إِنَّ نَفْسَهُ دَعَتْهُ إِلَى مَا دَعَتْهُ إِلَيْهِ الْكَاهِنَةُ فَأَتَاهَا فَقَالَتْ: مَا صَنَعْتَ بَعْدِي ؟ فَأَخْبَرَهَا فَقَالَتْ: وَاللَّهِ مَا أَنَا بِصَاحِبَةِ رِيبَةٍ، وَلَكِنِّي رَأَيْتُ فِي وَجْهِكَ نُورًا فَأَرَدْتُ أَنْ يَكُونَ فِيَّ، وَأَبَى اللَّهُ إِلَّا أَنْ يَجْعَلَهُ حَيْثُ أَرَادَ، ثُمَّ أَنْشَأَتْ فَاطِمَةُ تَقُولُ: إِنِّي رَأَيْتُ مُخِيلَةً لَمَعَتْ     فَتَلَأْلَأَتْ بِحَنَاتِمِ الْقَطْرِ فَلَمَأْتُهَا نُورًا يُضِيءُ لَهُ     مَا حَوْلَهُ كَإِضَاءَةِ الْبَدْرِ وَرَجَوْتُهَا فَخْرًا أَبُوءُ بِهِ     مَا كُلُّ قَادِحِ زَنْدِهِ يُورِي لَلَّهِ مَا زُهْرِيَّةٌ سَلَبَتْ     ثَوْبَيْكَ مَا اسْتَلَبَتْ وَمَا تَدْرِي وَقَالَتْ فَاطِمَةُ أَيْضًا: بَنِي هَاشِمٍ قَدْ غَادَرَتْ مِنْ أَخِيكُمْ     أَمِينَةُ إِذْ لِلْبَاهِ يَعْتَرِكَانِ كَمَا غَادَرَ الْمِصْبَاحَ عِنْدَ خُمُودِهِ     فَتَائِلُ قَدْ مِيثَتْ لَهُ بِدِهَانِ وَمَا كُلُّ ما يَحْوِي الْفَتَى مِنْ تِلَادِهِ     بَحَزْمٍ وَلَا مَا فَاتَهُ لِتَوَانِي فَأَجْمِلْ إِذَا طَالَبْتَ أَمْرًا فَإِنَّهُ     سَيَكْفِيكَهُ جِدَّانِ يَعْتَلِجَانِ سَيَكْفِيكَهُ إِمَّا يِدٌ مُقْفَعِلَّةٌ     وَإِمَّا يَدٌ مَبْسُوطَةٌ بِبَنَانِ وَلَمَّا حَوَتْ مِنْهُ أَمِينَةُ مَا حَوَتْ     حَوَتْ مِنْهُ فَخْرًا مَا لِذَلِكَ ثَانِ .

     ✧ Ibn Isḥāq said: Then ʿAbd al-Muṭṭalib departed, taking his son ʿAbd Allāh by the hand, and passed by—so they claim—a woman of the Banū Asad b. ʿAbd al-ʿUzzā b. Quṣayy, namely Umm Qannāl, the sister of Waraqah b. Nawfal b. Asad b. ʿAbd al-ʿUzzā b. Quṣayy. She was at the Kaʿbah and looked at his face and said: "Where are you going, O ʿAbd Allāh?" He said: "With my father." She said: "You may have the like of the camels that were slaughtered for you if you have intercourse with me right now." He said: "I am with my father, and I cannot oppose him or part from him." Then he went out with him until he came to Wahb b. ʿAbd Manāf and married him to his daughter. Then he departed from her and came to the woman who had made him the offer she made and said to her: "Why do you not offer me today what you offered me yesterday?" She said to him: "The light that was with you yesterday has left you, so I have no need of you today." She had heard from her brother Waraqah b. Nawfal—who had become a Christian and followed the scriptures—that there would be a prophet among this nation, and she hoped that he would be from her. But God Almighty placed him in the noblest stock, the most generous origin, and the purest root, as God Almighty said—God knows best where He places His message [al-Anʿām: 124]. We shall mention the birth in detail. Among what Umm Qannāl bt. Nawfal said in poetry, lamenting what had escaped her of the matter she sought, as narrated by al-Bayhaqī from the route of Yūnus b. Bukayr from Muḥammad b. Isḥāq, may God have mercy on him: Upon you be the family of Zuhrah wherever they are, And Āminah who carried a boy. You see the Mahdī when he mounted her, And a light that preceded him before him. Until she said: All creation hopes for him altogether; He will lead the people, rightly guided, an imam. God fashioned him from pure light, And his light removed from us the darkness. That is the work of your Lord when He granted it to him, Whether he travels one day or stays. He will guide the people of Makkah after disbelief, And will impose after that the fast. Abū Bakr Muḥammad b. Jaʿfar b. Sahl al-Kharāʾiṭī said: ʿAlī b. Ḥarb narrated to us, Muḥammad b. ʿUmārah al-Qurashī narrated to us, Muslim b. Khālid al-Zanjī narrated to us, Ibn Jurayj narrated to us from ʿAṭāʾ b. Abī Rabāḥ from Ibn ʿAbbās, who said: When ʿAbd al-Muṭṭalib departed with his son ʿAbd Allāh to marry him off, he passed by a Jewish female soothsayer from the people of Tabālah who had read the scriptures, called Fāṭimah bt. Murr al-Khathʿamiyyah. She saw the light of prophethood in the face of ʿAbd Allāh and said: "O young man, would you have intercourse with me right now, and I will give you a hundred camels?" ʿAbd Allāh said: As for the forbidden, death is before it; And what is lawful is not lawful for me that I should seek it clearly. So how can I pursue the matter you desire? The noble man protects his honor and his religion. Then he went on with his father, and he married him to Āminah bt. Wahb b. ʿAbd Manāf b. Zuhrah. He stayed with her for three days. Then his soul called him to what the soothsayer had called him to, and he came to her. She said: "What did you do after me?" He told her. She said: "By God, I am not a woman of suspicion, but I saw a light in your face, and I wanted it to be in me. But God refused except to place it where He willed." Then Fāṭimah began to say: I saw a cloud that flashed lightning, And it gleamed with the heavy drops of rain. I touched it as a light that illuminated for him What was around him like the illumination of the full moon. And I hoped for it as a glory I would attain; Not every striker of a firestick makes it kindle. By God, a Zuhriyyah woman has taken Your two garments, though she did not steal and does not know. Fāṭimah also said: O Banū Hāshim, Āminah has left from your brother A loss when the two desires grapple for intercourse, Just as a lamp leaves, when it is extinguished, Wicks that have been soaked in oil. Not everything a young man possesses of his inherited wealth Comes by determination, nor does what he misses come from slackness. So be gracious when you seek a matter, for indeed Two striving forces will suffice you, locked in struggle. Either a clenched hand will suffice you, Or a hand extended with fingers. When Āminah took from him what she took, She took from him a glory that has no second.

215. Tarikh (al-Tabari) 486No grade recorded

     [ زواج عبد الله من آمنة بنت وهب زَوَاجُ عَبْدِ اللَّهِ مِنْ آمِنَةَ بِنْتِ وَهْبٍ   ] فَخَرَجَ بِهِ عَبْدُ الْمُطَّلِبِ حَتَّى أَتَى بِهِ وَهْبَ بْنَ عَبْدِ مَنَافِ بْنِ زُهْرَةَ بْنِ كِلَابِ بْنِ مُرَّةَ بْنِ كَعْبِ بْنِ لُؤَيِّ بْنِ غَالِبِ بْنِ فِهْرٍ، وَهُوَ يَوْمَئِذٍ سَيِّدُ بَنِي زُهْرَةَ نَسَبًا وَشَرَفًا، فَزَوَّجَهُ ابْنَتَهُ آمِنَةَ بِنْتَ وَهْبٍ، وَهِيَ يَوْمَئِذٍ أَفَضْلُ امْرَأَةٍ فِي قُرَيْشٍ نَسَبًا وَمَوْضِعًا.

     ✧ [ The Marriage of ʿAbd Allāh to Āminah bt. Wahb ] ʿAbd al-Muṭṭalib went out with him until he brought him to Wahb b. ʿAbd Manāf b. Zuhrah b. Kilāb b. Murrah b. Kaʿb b. Luʾayy b. Ghālib b. Fihr, and on that day he was the chief of Banū Zuhrah in lineage and honor. He married him to his daughter Āminah bt. Wahb, and on that day she was the most excellent woman in Quraysh in lineage and standing.

216. Tarikh (al-Tabari) 487No grade recorded

     سَبَبِ تَزْوِيجِ عَبْدِ الْمُطَّلِبِ ابْنَهُ عَبْدَ اللَّهِ امْرَأَةً مِنْ بَنِي زُهْرَةَ   رَوَى ابْنُ سَعْدٍ وَابْنُ الْبَرْقِيِّ وَالطَّبَرَانِيُّ وَالْحَاكِمُ وَأَبُو نُعَيْمٍ عَنِ الْعَبَّاسِ بْنِ عَبْدِ الْمُطَّلِبِ عَنْ أَبِيهِ قَالَ: قَدِمْنَا الْيَمَنَ فِي رِحْلَةِ الشِّتَاءِ فَنَزَلْتُ عَلَى حَبْرٍ مِنَ الْيَهُودِ فَقَالَ لِي رَجُلٌ مِنْ أَهْلِ الزَّبُورِ، يَعْنِي الْكِتَابَ: مِمَّنِ الرَّجُلُ؟ قُلْتُ مِنْ قُرَيْشٍ. قَالَ مِنْ أَيِّهِمْ؟ قُلْتُ: مِنْ بَنِي هَاشِمٍ. قَالَ: أَتَأْذَنُ لِي أَنْ أَنْظُرَ إِلَى بَعْضِكَ؟ قُلْتُ: نَعَمْ، مَا لَمْ يَكُنْ عَوْرَةً. قَالَ فَفَتَحَ إِحْدَى مِنْخَرَيَّ فَنَظَرَ فِيهِ ثُمَّ نَظَرَ فِي الْآخَرِ فَقَالَ: أَشْهَدُ أَنَّ فِي إِحْدَى يَدَيْكَ مُلْكًا وَفِي الْأُخْرَى نُبُوَّةً وَإِنَّا نَجِدُ ذَلِكَ فِي بَنِي زُهْرَةَ فَكَيْفَ ذَلِكَ. قُلْتُ: لَا أَدْرِي قَالَ هَلْ لَكَ مِنْ شَاعَةٍ قُلْتُ: وَمَا الشَّاعَةُ؟ قَالَ الزَّوْجَةُ. قُلْتُ، أَمَّا الْيَوْمَ فَلَا. فَقَالَ: إِذَا رَجَعْتَ فَتَزَوَّجْ مِنْهُمْ فَلَمَّا رَجَعَ عَبْدُ الْمُطَّلِبِ إِلَى مَكَّةَ تَزَوَّجَ هَالَةَ بِنْتَ أُهَيْبِ بْنِ عَبْدِ مَنَافٍ وَزَوَّجَ ابْنَهُ عَبْدَ اللَّهِ آمِنَةَ بِنْتَ وَهْبٍ فَوَلَدَتْ لَهُ رَسُولَ اللَّهِ ﷺ. فَقَالَتْ قُرَيْشٌ: فَلَجَ عَبْدُ اللَّهِ عَلَى أَبِيهِ. الشَّاعَةُ: بِشِينٍ مُعْجَمَةٍ وَعَيْنٍ مُهْمَلَةٍ: الزَّوْجَةُ سُمِّيَتْ بِذَلِكَ لِمُتَابَعَتِهَا الزَّوْجَ وَشِيعَةُ الرَّجُلِ أَتْبَاعُهُ وَأَنْصَارُهُ. فَلَجَ بِفَتْحِ أَوَّلِهِ وَثَانِيهِ: ظَفِرَ بِمَا طَلَبَ. وَرَوَى الْبَيْهَقِيُّ وَأَبُو نُعَيْمٍ عَنِ ابْنِ شِهَابٍ رَحِمَهُ اللَّهُ تَعَالَى قَالَ: كَانَ عَبْدُ اللَّهِ أَحْسَنَ رَجُلٍ رُئِيَ قَطُّ، خَرَجَ يَوْمًا عَلَى نِسَاءِ قُرَيْشٍ فَقَالَتِ امْرَأَةٌ مِنْهُنَّ: أَيَّتُكُنَّ تَتَزَوَّجُ بِهَذَا الْفَتَى فَتَصْطَبُّ النُّورَ الَّذِي بَيْنَ عَيْنَيْهِ فَإِنِّي أَرَى بَيْنَ عَيْنَيْهِ نُورًا؟ فَتَزَوَّجَتْهُ آمِنَةُ بِنْتُ وَهْبٍ. تَصْطَبُّ: تَسْكُبُ وَتَدْخُلُ. وَرَوَى الزُّبَيْرُ بْنُ بَكَّارٍ عَنْ أَنَّ سَوْدَةَ بِنْتَ زُهْرَةَ بْنِ كِلَابٍ الْكَاهِنَةَ قَالَتْ يَوْمًا لِبَنِي زُهْرَةَ: إِنَّ فِيكُمْ نَذِيرًا أَوْ تَلِدُ نَذِيرًا فَاعْرِضُوا عَلَيَّ بَنَاتَكُمْ. فَعُرِضْنَ عَلَيْهَا فَقَالَتْ فِي كُلِّ وَاحِدَةٍ مِنْهُنَّ قَوْلًا ظَهَرَ بَعْدَ حِينٍ، حَتَّى عَرَضَتْ عَلَيْهَا آمِنَةُ بِنْتُ وَهْبٍ فَقَالَتْ هَذِهِ: النَّذِيرَةُ أَوْ تَلِدُ نَذِيرًا لَهُ شَأْنٌ وَبُرْهَانٌ مُنِيرٌ. وَلِمَا سُئِلَتْ عَنْ جَهَنَّمَ قَالَتْ: سَيُخْبِرُكُمْ عَنْهَا النَّذِيرُ.

     ✧ The reason for ʿAbd al-Muṭṭalib's marrying his son ʿAbd Allāh to a woman from Banū Zuhrah Ibn Saʿd, Ibn al-Barqī, al-Ṭabarānī, al-Ḥākim, and Abū Nuʿaym narrated from al-ʿAbbās b. ʿAbd al-Muṭṭalib, from his father, who said: We came to Yemen on the winter journey, and I stopped at a Jewish scholar. A man from the people of the Zabūr—meaning the scripture—said to me: "From what people is the man?" I said: "From Quraysh." He said: "From which of them?" I said: "From Banū Hāshim." He said: "Will you permit me to look at some part of you?" I said: "Yes, as long as it is not private." He said: He opened one of my nostrils and looked into it, then looked into the other, and said: "I bear witness that in one of your hands there is kingship and in the other prophethood, and we find that among Banū Zuhrah, so how is that?" I said: "I do not know." He said: "Do you have a shāʿah?" I said: "What is the shāʿah?" He said: "The wife." I said: "As for today, no." He said: "When you return, marry from among them." So when ʿAbd al-Muṭṭalib returned to Makkah, he married Hālah bt. Uhayb b. ʿAbd Manāf, and he married his son ʿAbd Allāh to Āminah bt. Wahb, and she bore him the Messenger of God ﷺ. Then Quraysh said: ʿAbd Allāh outshone his father. Al-shāʿah: with a dotted shīn and an undotted ʿayn: the wife, so called because she follows the husband; and shīʿat al-rajul are his followers and supporters. Falaja with an opening on its first and second letters: he attained what he sought. Al-Bayhaqī and Abū Nuʿaym narrated from Ibn Shihāb, may God Almighty have mercy on him, who said: ʿAbd Allāh was the most handsome man ever seen. One day he went out among the women of Quraysh, and a woman among them said: "Which of you will marry this youth and draw into herself the light that is between his eyes? For I see between his eyes a light." So Āminah bt. Wahb married him. Taṣṭabbu: she pours and receives. Al-Zubayr b. Bakkār narrated that Sawdah bt. Zuhrah b. Kilāb, the priestess, said one day to Banū Zuhrah: "Among you there is a warner, or you will give birth to a warner; so present your daughters to me." They were presented to her, and she said about each one of them a saying that became evident after a time, until they presented Āminah bt. Wahb to her, and she said: "This one is the warned one, or she will give birth to a warner of great importance and a shining proof." And when she was asked about Hell, she said: "The warner will inform you about it."

217. Tarikh (al-Tabari) 488No grade recorded

     ذِكْرُ وَفَاةِ عَبْدِ اللَّهِ قَالَ مُؤَلِّفُ الْكِتَابِ: وُلِدَ عَبْدُ اللَّهِ لِأَرْبَعٍ وَعِشْرِينَ سَنَةً مَضَتْ مِنْ مُلْكِ كِسْرَى أَنُوشِرْوَانَ، فَبَلَغَ سَبْعَ عَشْرَةَ، ثُمَّ تَزَوَّجَ آمِنَةَ فَلَمَّا حَمَلَتْ بِرَسُولِ اللَّهِ ﷺ تُوُفِّيَ.   وَأَخْبَرَنَا مُحَمَّدُ بْنُ عَبْدِ الْبَاقِي قَالَ: أَخْبَرَنَا أَبُو مُحَمَّدٍ الْجَوْهَرِيُّ قَالَ: أَخْبَرَنَا ابْنُ خَيْثَمَةَ قَالَ: وَأَخْبَرَنَا أَحْمَدُ بْنُ مَعْرُوفٍ قَالَ: أَخْبَرَنَا الْحَارِثُ بْنُ أَبِي أُسَامَةَ قَالَ: أَخْبَرَنَا مُحَمَّدُ بْنُ سَعْدٍ قَالَ: أَخْبَرَنَا مُحَمَّدُ بْنُ عُمَرَ بْنِ وَاقِدٍ قَالَ: حَدَّثَنِي مُوسَى بْنُ عُبَيْدَةَ الرَّبَذِيُّ، عَنْ مُحَمَّدِ بْنِ كَعْبٍ قَالَ: وَأَخْبَرَنَا سَعِيدُ بْنُ أَبِي زَيْدٍ، عَنْ أَيُّوبَ بْنِ عَبْدِ الرَّحْمَنِ بْنِ أَبِي صَعْصَعَةَ قَالَا: خَرَجَ عَبْدُ اللَّهِ إِلَى الشَّامِ إِلَى غَزَّةَ فِي عِيرٍ مِنْ عِيرَاتِ قُرَيْشٍ يَحْمِلُونَ تِجَارَاتٍ، فَفَرَغُوا مِنْ تِجَارَاتِهِمْ ثُمَّ انْصَرَفُوا، فَمَرُّوا بِالْمَدِينَةِ وَعَبْدُ اللَّهِ بْنُ عَبْدِ الْمُطَّلِبِ يَوْمَئِذٍ مَرِيضٌ، فَقَالَ: أَتَخَلَّفُ عِنْدَ أَخْوَالِي بَنِي عَدِيِّ بْنِ النَّجَّارِ، فَأَقَامَ عِنْدَهُمْ مَرِيضًا شَهْرًا، وَمَضَى أَصْحَابُهُ فَقَدِمُوا مَكَّةَ، فَسَأَلَهُمْ عَبْدُ الْمُطَّلِبِ عَنْ عَبْدِ اللَّهِ، فَقَالُوا: خَلَّفْنَاهُ عِنْدَ أَخْوَالِهِ بَنِي عَدِيِّ بْنِ النَّجَّارِ، وَهُوَ مَرِيضٌ. قَالَ: فَبَعَثَ إِلَيْهِ عَبْدُ الْمُطَّلِبِ أَكْبَرَ وَلَدِهِ الْحَارِثَ فَوَجَدَهُ قَدْ تُوُفِّيَ وَدُفِنَ فِي دَارِ النَّابِغَةِ، وَهُوَ رَجُلٌ مِنْ بَنِي عَدِيِّ بْنِ النَّجَّارِ، فِي الدَّارِ الَّتِي [إِذَا] دَخَلْتَهَا فَالدُّوَيْرَةُ عَنْ يَسَارِكَ. وَأَخْبَرَهُ أَخْوَالُهُ بِمَرَضِهِ، وَبِقِيَامِهِمْ عَلَيْهِ، وَمَا وَلُوا مِنْ أَمْرِهِ، وَأَنَّهُمْ قَبَرُوهُ، فَرَجَعَ إِلَى أَبِيهِ فَأَخْبَرَهُ، فَوَجَدَ عَلَيْهِ عَبْدُ الْمُطَّلِبِ وَإِخْوَتُهُ [وَأَخَوَاتُهُ] وَجْدًا شَدِيدًا، وَرَسُولُ اللَّهِ ﷺ، يَوْمَئِذٍ حَمْلٌ، وَلِعَبْدِ اللَّهِ يَوْمَ تُوُفِّيَ خَمْسٌ وَعِشْرُونَ سَنَةً  . قَالَ الْوَاقِدِيُّ: تَرَكَ عَبْدُ اللَّهِ أُمَّ أَيْمَنَ وَخَمْسَةَ أَجْمَالٍ أَوَارِكَ - يَعْنِي تَأْكُلُ الْأَرَاكَ - وَقِطْعَةَ غَنَمٍ، فَوَرِثَ ذَلِكَ رَسُولُ اللَّهِ ﷺ، وَكَانَتْ أُمُّ أَيْمَنَ تَحْضُنُهُ، وَاسْمُهَا: بَرَكَةُ. قَالَ مُؤَلِّفُهُ: وَقَدْ رُوِّينَا عَنِ الزُّهْرِيِّ: أَنَّ عَبْدَ الْمُطَّلِبِ بَعَثَ ابْنَهُ عَبْدَ اللَّهِ إِلَى الْمَدِينَةِ يَمْتَارُ لَهُ تَمْرًا فَمَاتَ. وَاخْتُلِفَ فِي وَفَاةِ أَبِيهِ عبد الله، هَلْ تُوُفِّيَ وَرَسُولُ اللَّهِ ﷺ حَمْلٌ  ، أَوْ تُوُفِّيَ بَعْدَ وِلَادَتِهِ ؟ عَلَى قَوْلَيْنِ: أَصَحُّهُمَا: أَنَّهُ تُوُفِّيَ وَرَسُولُ اللَّهِ ﷺ حَمْلٌ. وَالثَّانِي: أَنَّهُ تُوُفِّيَ بَعْدَ وِلَادَتِهِ بِسَبْعَةِ أَشْهُرٍ.

     ✧ An account of the death of ʿAbd Allāh The author of the book said: ʿAbd Allāh was born when twenty-four years had passed of the reign of Kisrā Anūshirwān. He reached seventeen years of age, then married Āminah. When she became pregnant with the Messenger of God ﷺ, he died. Muḥammad b. ʿAbd al-Bāqī informed us, saying: Abū Muḥammad al-Jawharī informed us, saying: Ibn Khaythamah informed us, saying: Aḥmad b. Maʿrūf informed us, saying: al-Ḥārith b. Abī Usāmah informed us, saying: Muḥammad b. Saʿd informed us, saying: Muḥammad b. ʿUmar b. Wāqid informed us, saying: Mūsā b. ʿUbaydah al-Rabadhī narrated to me, from Muḥammad b. Kaʿb, who said: Saʿīd b. Abī Zayd informed us, from Ayyūb b. ʿAbd al-Raḥmān b. Abī Ṣaʿṣaʿah. Both of them said: ʿAbd Allāh went out to Syria, to Gaza, in a caravan among the caravans of Quraysh carrying merchandise. They finished their trading, then turned back, and passed by al-Madīnah while ʿAbd Allāh b. ʿAbd al-Muṭṭalib was ill that day. He said: "I will stay behind with my maternal uncles, the Banū ʿAdī b. al-Najjār." He stayed with them ill for a month, while his companions went on and arrived in Makkah. ʿAbd al-Muṭṭalib asked them about ʿAbd Allāh, and they said: "We left him behind with his maternal uncles, the Banū ʿAdī b. al-Najjār, and he is ill." He said: ʿAbd al-Muṭṭalib sent his eldest son, al-Ḥārith, to him. He found that he had died and was buried in the house of al-Nābighah, a man of the Banū ʿAdī b. al-Najjār, in the house which, when you enter it, the small house is on your left. His maternal uncles informed him of his illness, their care for him, the matters they undertook on his behalf, and that they had buried him. He returned to his father and informed him. ʿAbd al-Muṭṭalib and his brothers and sisters grieved for him intensely. The Messenger of God ﷺ was then a fetus, and ʿAbd Allāh was twenty-five years old on the day he died. Al-Wāqidī said: ʿAbd Allāh left behind Umm Ayman, five camels that grazed on arāk trees – meaning they ate arāk – and a flock of sheep. The Messenger of God ﷺ inherited that. Umm Ayman used to nurse him, and her name was Barakah. Its author said: We have narrated from al-Zuhrī that ʿAbd al-Muṭṭalib sent his son ʿAbd Allāh to al-Madīnah to buy dates for him, and he died. There is disagreement about the death of his father ʿAbd Allāh: whether he died while the Messenger of God ﷺ was a fetus, or whether he died after his birth. There are two opinions. The sounder of them is that he died while the Messenger of God ﷺ was a fetus. The second is that he died seven months after his birth.

218. Tarikh (al-Tabari) 633No grade recorded

     قَالَ ابْنُ إِسْحَاقَ بَعْدَ ذِكْرِ رُجُوعِهِ عَلَيْهِ الصَّلَاةُ وَالسَّلَامُ، إِلَى أُمِّهِ آمِنَةَ بَعْدَ رَضَاعَةِ حَلِيمَةَ لَهُ  : فَكَانَ رَسُولُ اللَّهِ ﷺ، مَعَ أُمِّهِ آمِنَةَ بِنْتِ وَهْبٍ وَجَدِّهِ عَبْدِ الْمُطَّلِبِ فِي كَلَاءَةِ اللَّهِ وَحِفْظِهِ، يُنْبِتُهُ اللَّهُ نَبَاتًا حَسَنًا لِمَا يُرِيدُ بِهِ مِنْ كَرَامَتِهِ فَلَمَّا بَلَغَ سِتَّ سِنِينَ تُوُفِّيَتْ أُمُّهُ آمِنَةُ بِنْتُ وَهْبٍ. قَالَ ابْنُ إِسْحَاقَ حَدَّثَنِي عَبْدُ اللَّهِ بْنُ أَبِي بَكْرِ بْنِ مُحَمَّدِ بْنِ عَمْرِو بْنِ حَزَمٍ أَنَّ أُمَّ رَسُولِ اللَّهِ ﷺ آمِنَةَ، تُوُفِّيَتْ وَهُوَ ابْنُ سِتِّ سِنِينَ،  بِالْأَبْوَاءِ بَيْنَ مَكَّةَ وَالْمَدِينَةِ كَانَتْ قَدْ قَدِمَتْ بِهِ عَلَى أَخْوَالِهِ مِنْ بَنِي عَدِيِّ بْنِ النَّجَّارِ تُزِيرُهُ إِيَّاهُمْ فَمَاتَتْ وَهِيَ رَاجِعَةٌ بِهِ إِلَى مَكَّةَ. وَذَكَرَ الْوَاقِدِيُّ بِأَسَانِيدِهِ أَنَّ النَّبِيَّ ﷺ خَرَجَتْ بِهِ أُمُّهُ إِلَى الْمَدِينَةِ، وَمَعَهُ أُمُّ أَيْمَنَ، وَلَهُ سِتُّ سِنِينَ فَزَارَتْ أَخْوَالَهُ قَالَتْ أُمُّ أَيْمَنَ: فَجَاءَنِي ذَاتَ يَوْمٍ رَجُلَانِ مِنْ يَهُودِ الْمَدِينَةِ فَقَالَا لِي: أَخْرِجِي إِلَيْنَا أَحْمَدَ نَنْظُرُ إِلَيْهِ فَنَظَرا إِلَيْهِ وَقَلَّبَاهُ فَقَالَ أَحَدُهُمَا لِصَاحِبِهِ: هَذَا نَبِيُّ هَذِهِ الْأُمَّةِ، وَهَذِهِ دَارُ هِجْرَتِهِ، وَسَيَكُونُ بِهَا مِنَ الْقَتْلِ وَالسَّبْيِ أَمْرٌ عَظِيمٌ فَلَمَّا سَمِعَتْ أُمُّهُ خَافَتْ وَانْصَرَفَتْ بِهِ فَمَاتَتْ بِالْأَبْوَاءِ وَهِيَ رَاجِعَةٌ. وَقَالَ الْإِمَامُ أَحْمَدُ: حَدَّثَنَا حُسَيْنُ بْنُ مُحَمَّدٍ حَدَّثَنَا أَيُّوبُ بْنُ جَابِرٍ عَنْ سِمَاكٍ عَنِ الْقَاسِمِ بْنِ عَبْدِ الرَّحْمَنِ عَنِ ابْنِ بُرَيْدَةَ عَنْ أَبِيهِ قَالَ خَرَجْنَا مَعَ رَسُولِ اللَّهِ ﷺ حَتَّى إِذَا كُنَّا بِوَدَّانَ قَالَ: مَكَانَكُمْ حَتَّى آتِيَكُمْ فَانْطَلَقَ ثُمَّ جَاءَنَا وَهُوَ سَقِيمٌ فَقَالَ: إِنِّي أَتَيْتُ قَبْرَ أُمِّ مُحَمَّدٍ فَسَأَلْتُ رَبِّي الشَّفَاعَةَ - يَعْنِي لَهَا - فَمَنَعَنِيهَا، وَإِنِّي كُنْتُ نَهَيْتُكُمْ عَنْزِيَارَةِ الْقُبُورِ  فَزُورُوهَا. وَنَهَيْتُكُمْ عَنْ لُحُومِ الْأَضَاحِي بَعْدَ ثَلَاثَةِ أَيَّامٍ  فَكُلُوا وَأَمْسِكُوا مَا بَدَا لَكُمْ. وَنَهَيْتُكُمْ عَنِ الْأَشْرِبَةِ فِي هَذِهِ الْأَوْعِيَةِ فَاشْرَبُوا مَا بَدَا لَكُمْ. وَقَدْ رَوَاهُ الْبَيْهَقِيُّ مِنْ طَرِيقِ سُفْيَانَ الثَّوْرِيِّ عَنْ عَلْقَمَةَ بْنِ مَرْثَدٍ عَنْ سُلَيْمَانَ بْنِ بُرَيْدَةَ عَنْ أَبِيهِ قَالَ انْتَهَى النَّبِيُّ ﷺ إِلَى رَسْمِ قَبْرٍ فَجَلَسَ وَجَلَسَ النَّاسُ حَوْلَهُ كَثِيرٌ فَجَعَلَ يُحَرِّكُ رَأْسَهُ كَالْمُخَاطِبِ ثُمَّ بَكَى فَاسْتَقْبَلَهُ عُمَرُ ؓ فَقَالَ: مَا يُبْكِيكَ يَا رَسُولَ اللَّهِ ؟ قَالَ: هَذَا قَبْرُ آمِنَةَ بِنْتِ وَهْبٍ اسْتَأْذَنْتُ رَبِّي فِي أَنْ أَزُورَ قَبْرَهَا فَأَذِنَ لِي، وَاسْتَأْذَنْتُهُ فِي الِاسْتِغْفَارِ لَهَا فَأَبَى عَلَيَّ، وَأَدْرَكَتْنِي رِقَّتُهَا فَبَكَيْتُ قَالَ: فَمَا رَأَيْتُ سَاعَةً أَكْثَرَ بَاكِيًا مِنْ تِلْكَ السَّاعَةِ. تَابَعَهُ مُحَارِبُ بْنُ دِثَارٍ عَنْ بُرَيْدَةَ عَنْ أَبِيهِ، ثُمَّ رَوَى الْبَيْهَقِيُّ عَنِ الْحَاكِمِ عَنِ الْأَصَمِّ عَنْ بَحْرِ بْنِ نَصْرٍ عَنْ عَبْدِ اللَّهِ بْنِ وَهْبٍ حَدَّثَنَا ابْنُ جُرَيْجٍ عَنْ أَيُّوبَ بْنِ هَانِئٍ عَنْ مَسْرُوقِ بْنِ الْأَجْدَعِ عَنْ عَبْدِ اللَّهِ بْنِ مَسْعُودٍ قَالَ خَرَجَ رَسُولُ اللَّهِ ﷺ يَنْظُرُ فِي الْمَقَابِرِ وَخَرَجْنَا مَعَهُ فَأَمَرَنَا فَجَلَسْنَا، ثُمَّ تَخَطَّى الْقُبُورَ حَتَّى انْتَهَى إِلَى قَبْرٍ مِنْهَا فَنَاجَاهُ طَوِيلًا، ثُمَّ ارْتَفَعَ نَحِيبُ رَسُولِ اللَّهِ ﷺ بَاكِيًا فَبَكَيْنَا لِبُكَاءِ رَسُولِ اللَّهِ ﷺ ثُمَّ إِنَّ رَسُولَ اللَّهِ ﷺ أَقْبَلَ عَلَيْنَا فَتَلَقَّاهُ عُمَرُ بْنُ الْخَطَّابِ فَقَالَ: يَا رَسُولَ اللَّهِ مَا الَّذِي أَبْكَاكَ ؟ لَقَدْ أَبْكَانَا وَأَفْزَعَنَا فَجَاءَ فَجَلَسَ إِلَيْنَا فَقَالَ: أَفْزَعَكُمْ بُكَائِي ؟ قُلْنَا: نَعَمْ قَالَ: إِنَّ الْقَبْرَ الَّذِي رَأَيْتُمُونِي أُنَاجِي قَبْرَ آمِنَةَ بِنْتِ وَهْبٍ، وَإِنِّي اسْتَأْذَنْتُ رَبِّي فِي زِيَارَتِهَا فَأَذِنَ لِي، وَاسْتَأْذَنْتُ رَبِّي فِي الِاسْتِغْفَارِ لَهَا فَلَمْ يَأْذَنْ لِي فِيهِ، وَنَزَلَ عَلَيَّ " مَا كَانَ لِلنَّبِيِّ وَالَّذِينَ آمَنُوا أَنْ يَسْتَغْفِرُوا لِلْمُشْرِكِينَ وَلَوْ كَانُوا أُولِي قُرْبَى مِنْ بَعْدِ مَا تَبَيَّنَ لَهُمْ أَنَّهُمْ أَصْحَابُ الْجَحِيمِ وَمَا كَانَ اسْتِغْفَارُ إِبْرَاهِيمَ لِأَبِيهِ إِلَّا عَنْ مَوْعِدَةٍ وَعَدَهَا إِيَّاهُ فَلَمَّا تَبَيَّنَ لَهُ أَنَّهُ عَدُوٌّ لِلَّهِ تَبَرَّأَ مِنْهُ " فَأَخَذَنِي مَا يَأْخُذُ الْوَلَدُ لِلْوَالِدَةِ مِنَ الرِّقَّةِ فَذَلِكَ الَّذِي أَبْكَانِي غَرِيبٌ، وَلَمْ يُخْرِجُوهُ. وَرَوَى مُسْلِمٌ عَنْ أَبِي بَكْرِ بْنِ أَبِي شَيْبَةَ عَنْ مُحَمَّدِ بْنِ عُبَيْدٍ عَنْ يَزِيدَ بْنِ كَيْسَانَ عَنْ أَبِي حَازِمٍ عَنْ أَبِي هُرَيْرَةَ قَالَ زَارَ النَّبِيُّ ﷺ قَبْرَ أُمِّهِ فَبَكَى وَأَبْكَى مَنْ حَوْلَهُ، ثُمَّ قَالَ: اسْتَأْذَنْتُ رَبِّي فِي زِيَارَةِ قَبْرِ أُمِّي فَأَذِنَ لِي، وَاسْتَأْذَنْتُهُ فِي الِاسْتِغْفَارِ لَهَا فَلَمْ يَأْذَنْ لِي فَزُورُوا الْقُبُورَ تُذَكِّرُكُمُ الْمَوْتَ

     ✧ Ibn Isḥāq said, after mentioning his ﷺ return to his mother Āminah after Ḥalīmah's nursing of him: The Messenger of Allah ﷺ was with his mother Āminah bt. Wahb and his grandfather ʿAbd al-Muṭṭalib under Allah's care and protection, Allah making him grow in a goodly manner for the honor He intended for him. When he reached six years of age, his mother Āminah bt. Wahb died. Ibn Isḥāq said: ʿAbd Allāh b. Abī Bakr b. Muḥammad b. ʿAmr b. Ḥazm narrated to me that the mother of the Messenger of Allah ﷺ, Āminah, died when he was six years old, at al-Abwāʾ between Makkah and Madinah. She had brought him to her maternal uncles of Banū ʿAdī b. al-Najjār to visit them, and she died while returning with him to Makkah. Al-Wāqidī mentioned with his chains of transmission that the Prophet ﷺ's mother took him to Madinah, accompanied by Umm Ayman, when he was six years old, and she visited her maternal uncles. Umm Ayman said: One day two men from the Jews of Madinah came to me and said, 'Bring out Aḥmad to us so we may look at him.' They looked at him and turned him over. One of them said to his companion, 'This is the Prophet of this nation, and this is the abode of his emigration. There will occur in it great matters of killing and captivity.' When his mother heard this, she became afraid and departed with him, and she died at al-Abwāʾ while returning. Imām Aḥmad said: Ḥusayn b. Muḥammad narrated to us, Ayyūb b. Jābir narrated to us, from Simāk, from al-Qāsim b. ʿAbd al-Raḥmān, from Ibn Buraydah, from his father, who said: We went out with the Messenger of Allah ﷺ until when we were at Waddān, he said, 'Stay where you are until I come to you.' He went off, then came back to us while he was distressed. He said, 'I came to the grave of Muḥammad's mother and asked my Lord for intercession—meaning for her—but He denied it to me. I had forbidden you from visiting graves, so visit them. And I had forbidden you from the meat of sacrificial animals after three days, so eat and keep whatever you wish. And I had forbidden you from drinks in these vessels, so drink whatever you wish.' Al-Bayhaqī narrated it by way of Sufyān al-Thawrī, from ʿAlqamah b. Marthad, from Sulaymān b. Buraydah, from his father, who said: The Prophet ﷺ came to the trace of a grave and sat down, and the people sat around him in great numbers. He began moving his head as if addressing someone, then wept. ʿUmar ؓ faced him and said, 'What makes you weep, O Messenger of Allah?' He said, 'This is the grave of Āminah bt. Wahb. I asked my Lord for permission to visit her grave, and He permitted me. I asked Him for permission to seek forgiveness for her, but He refused me, and tenderness for her overcame me, so I wept.' He said: I never saw an hour with more weeping than that hour. Muḥārib b. Dithār concurred with him from Buraydah from his father. Then al-Bayhaqī narrated from al-Ḥākim, from al-Aṣamm, from Baḥr b. Naṣr, from ʿAbd Allāh b. Wahb, Ibn Jurayj narrated to us, from Ayyūb b. Hāniʾ, from Masrūq b. al-Ajdaʿ, from ʿAbd Allāh b. Masʿūd, who said: The Messenger of Allah ﷺ went out to look at the graveyards, and we went out with him. He ordered us and we sat down. Then he stepped over the graves until he came to one of them and conversed with it for a long time. Then the Messenger of Allah ﷺ's sobbing rose as he wept, and we wept because of the Messenger of Allah ﷺ's weeping. Then the Messenger of Allah ﷺ came toward us, and ʿUmar b. al-Khaṭṭāb met him and said, 'O Messenger of Allah, what made you weep? You have made us weep and alarmed us.' He came and sat with us and said, 'Did my weeping alarm you?' We said, 'Yes.' He said, 'The grave you saw me conversing with is the grave of Āminah bt. Wahb. I asked my Lord for permission to visit her, and He permitted me. I asked my Lord for permission to seek forgiveness for her, but He did not permit me, and there was revealed to me: "It is not for the Prophet and those who believe to ask forgiveness for the polytheists, even if they were near relatives, after it has become clear to them that they are companions of the Blaze. And Abraham's asking forgiveness for his father was only because of a promise he had made to him; when it became clear to him that he was an enemy of Allah, he disowned him." So I was seized by what seizes a child for his mother of tenderness, and that is what made me weep.' It is strange, and they did not include it. Muslim narrated from Abū Bakr b. Abī Shaybah, from Muḥammad b. ʿUbayd, from Yazīd b. Kaysān, from Abū Ḥāzim, from Abū Hurayrah, who said: The Prophet ﷺ visited his mother's grave and wept, and made those around him weep. Then he said, 'I asked my Lord for permission to visit my mother's grave, and He permitted me. I asked Him for permission to seek forgiveness for her, but He did not permit me. So visit graves, for they remind you of death.'

219. Tarikh (al-Tabari) 634No grade recorded

     [ سَبَبُ خُؤُولَةِ بَنِي عَدِيِّ بْنِ النَّجَّارِ لِرَسُولِ اللَّهِ ﷺ   ] قَالَ ابْنُ هِشَامٍ: أُمُّ عَبْدِ الْمُطَّلِبِ بْنِ هَاشِمٍ: سَلْمَى بِنْتُ عَمْرٍو النَّجَّارِيَّةُ. فَهَذِهِ الْخُؤُولَةُ الَّتِي ذَكَرَهَا ابْنُ إسْحَاقَ لِرَسُولِ اللَّهِ ﷺ فِيهِمْ.

     ✧ [The reason for the maternal uncleship of Banū ʿAdī b. al-Najjār to the Messenger of Allah ﷺ] Ibn Hishām said: The mother of ʿAbd al-Muṭṭalib b. Hāshim was Salmā bt. ʿAmr al-Najjāriyyah. So this is the maternal relationship which Ibn Isḥāq mentioned for the Messenger of Allah ﷺ among them.

220. Tarikh (al-Tabari) 635No grade recorded

     الْبَابُ الثَّانِي فِي كفالة عبد المطلب للنبي كَفَالَةِ عَبْدِ الْمُطَّلِبِ رَسُولَ اللَّهِ ﷺ وَمَعْرِفَتِهِ بِشَأْنِهِ. لَمَّا تُوُفِّيَتْ آمِنَةُ أُمُّ رَسُولِ اللَّهِ ﷺ ضَمَّهُ إِلَيْهِ جَدُّهُ عَبْدُ الْمُطَّلِبِ  وَرَقَّ عَلَيْهِ رِقَّةً لَمْ يَرِقَّهَا عَلَى وَلَدِهِ. قَالَ ابْنُ إِسْحَاقَ: حَدَّثَنِي الْعَبَّاسُ بْنُ عَبْدِ اللَّهِ بْنِ مَعْبَدٍ عَنْ بَعْضِ أَهْلِهِ قَالَ: كَانَ يُوضَعُ لِعَبْدِ الْمُطَّلِبِ فِرَاشٌ فِي ظِلِّ الْكَعْبَةِ وَكَانَ لَا يَجْلِسُ عَلَيْهِ أَحَدٌ مِنْ بَنِيهِ إِجْلَالًا لَهُ، وَكَانَ رَسُولُ اللَّهِ ﷺ يَأْتِي حَتَّى يَجْلِسَ عَلَيْهِ فَيَذْهَبَ أَعْمَامُهُ يُؤَخِّرُونَهُ فَيَقُولُ جَدُّهُ: دَعُوا ابْنِي. فَيَمْسَحُ ظَهْرَهُ وَيَقُولُ: إِنَّ لِابْنِي هَذَا لَشَأْنًا. وَرَوَى أَبُو نُعَيْمٍ عَنِ ابْنِ عَبَّاسٍ ؓ مِثْلَهُ. وَزَادَ: دَعُوا ابْنِي يَجْلِسُ فَإِنَّهُ يُحِسُّ مِنْ نَفْسِهِ بِشَيْءٍ، وَأَرْجُو أَنْ يَبْلُغَ مِنَ الشَّرَفِ مَا لَمْ يَبْلُغْهُ عَرَبِيٌّ قَبْلَهُ وَلَا بَعْدَهُ. وَرَوَى ابْنُ سَعْدٍ وَابْنُ عَسَاكِرَ عَنِ الزُّهْرِيِّ وَمُجَاهِدٍ وَنَافِعٍ وَابْنِ جُبَيْرٍ قَالُوا: كَانَ النَّبِيُّ ﷺ يَجْلِسُ عَلَى فِرَاشِ جَدِّهِ فَيَذْهَبُ أَعْمَامُهُ لِيُؤَخِّرُوهُ فَيَقُولُ عَبْدُ الْمُطَّلِبِ: دَعُوا ابْنِي لَيُؤْنِسُ مَلَكًا. وَقَالَ قَوْمٌ مِنْ بَنِي مُدْلِجٍ لِعَبْدِ الْمُطَّلِبِ: احْتَفِظْ بِهِ فَإِنَّا لَمْ نَرَ قَدَمًا أَشْبَهَ بِالْقَدَمِ الَّتِي فِي الْمَقَامِ مِنْهُ. وَقَالَ عَبْدُ الْمُطَّلِبِ لِأُمِّ أَيْمَنَ: يَا بَرَكَةُ احْتَفِظِي بِهِ لَا تَغْفَلِي عَنْهُ فَإِنَّ أَهْلَ الْكِتَابِ يَزْعُمُونَ أَنَّهُ نَبِيُّ هَذِهِ الْأُمَّةِ. وَرَوَى الْمَحَامِلِيُّ عَنِ ابْنِ عَبَّاسٍ ؓ قَالَ: سَمِعْتُ أَبِي يَقُولُ: كَانَ لِعَبْدِ الْمُطَّلِبِ مِفْرَشٌ فِي الْحِجْرِ لَا يَجْلِسُ عَلَيْهِ غَيْرُهُ وَكَانَ حَرْبُ بْنُ أُمَيَّةَ فَمَنْ دُونَهُ يَجْلِسُونَ حَوْلَهُ دُونَ الْمِفْرَشِ، فَجَاءَ رَسُولُ اللَّهِ ﷺ يَوْمًا وَهُوَ غُلَامٌ لَمْ يَبْلُغِ الْحُلُمَ فَجَلَسَ عَلَى الْمِفْرَشِ فَجَذَبَهُ رَجُلٌ فَبَكَى رَسُولُ اللَّهِ ﷺ، فَقَالَ عَبْدُ الْمُطَّلِبِ- وَذَلِكَ بَعْدَ مَا كُفَّ بَصَرُهُ: مَا لِابْنِي يَبْكِي ؟ قَالُوا لَهُ: أَرَادَ أَنْ يَجْلِسَ عَلَى الْمِفْرَشِ فَمَنَعُوهُ. دَعُوا ابْنِي يَجْلِسُ عَلَيْهِ فَإِنَّهُ يُحِسُّ مِنْ نَفْسِهِ بِشَرَفٍ وَأَرْجُو أَنْ يَبْلُغَ مِنَ الشَّرَفِ مَا لَمْ يَبْلُغْهُ عَرَبِيٌّ قَبْلَهُ وَلَا بَعْدَهُ. وَرَوَى الْبَلَاذُرِيُّ عَنِ الزُّهْرِيِّ وَمُحَمَّدِ بْنِ السَّائِبِ أَنَّ عَبْدَ الْمُطَّلِبِ كَانَ إِذَا أُتِيَ بِالطَّعَامِ أَجْلَسَ رَسُولَ اللَّهِ ﷺ إِلَى جَنْبِهِ وَرُبَّمَا أَقْعَدَهُ عَلَى فَخِذِهِ فَيُؤْثِرُهُ بِأَطْيَبِ طَعَامِهِ، وَكَانَ رَقِيقًا عَلَيْهِ بَرًّا بِهِ، فَرُبَّمَا أُتِيَ بِالطَّعَامِ وَلَيْسَ رَسُولُ اللَّهِ ﷺ حَاضِرًا فَلَا يَمَسُّ شَيْئًا مِنْهُ حَتَّى يُؤْتَى بِهِ. وَكَانَ يَفْرِشُ لَهُ فِي ظِلِّ الْكَعْبَةِ وَيَجْلِسُ بَنُوهُ حَوْلَ فِرَاشِهِ إِلَى خُرُوجِهِ فَإِذَا خَرَجَ قَامُوا عَلَى رَأْسِهِ مَعَ عَبِيدِهِ إِجْلَالًا لَهُ وَكَانَ رَسُولُ اللَّهِ ﷺ يَأْتِي وَهُوَ غُلَامٌ جَفْرٌ فَيَجْلِسُ عَلَى الْفِرَاشِ فَيَأْخُذُهُ أَعْمَامُهُ لِيُؤَخِّرُوهُ فَيَقُولُ عَبْدُ الْمُطَّلِبِ: دَعُوا ابْنِي مَا تُرِيدُونَ مِنْهُ ؟ إِنَّ لَهُ لَشَأْنًا. وَيُقَبِّلُ رَأْسَهُ وَيَمْسَحُ صَدْرَهُ وَيُسَرُّ بِكَلَامِهِ وَمَا يُرَى مِنْهُ. وَرَوَى أَبُو نُعَيْمٍ عَنْ مُحَمَّدِ بْنِ عُمَرَ الْأَسْلَمِيِّ عَنْ شُيُوخِهِ قَالُوا: بَيْنَا عَبْدُ الْمُطَّلِبِ يَوْمًا فِي الْحِجْرِ وَعِنْدَهُ أَسْقُفُ نَجْرَانَ وَهُوَ يُحَادِثُهُ وَيَقُولُ: إِنَّا نَجِدُ صِفَةَ نَبِيٍّ بَقِيَ مَنْ وَلَدِ إِسْمَاعِيلَ، هَذَا الْبَلَدُ مَوْلِدُهُ وَمِنْ صِفَتِهِ كَذَا وَكَذَا. وَأَتَى رَسُولُ اللَّهِ ﷺ فَنَظَرَ إِلَيْهِ الْأُسْقُفُ وَإِلَى عَيْنَيْهِ وَإِلَى ظَهْرِهِ وَإِلَى قَدَمَيْهِ فَقَالَ: هُوَ هَذَا، مَا هَذَا مِنْكَ ؟ قَالَ: هَذَا ابْنِي. قَالَ الْأَسْقُفَ: لَا، مَا نَجِدُ أَبَاهُ حَيًّا. قَالَ: هُوَ ابْنُ ابْنِي وَقَدْ مَاتَ أَبُوهُ وَأُمُّهُ حُبْلَى بِهِ. قَالَ: صَدَقْتَ. قَالَ عَبْدُ الْمُطَّلِبِ لِبَنِيهِ: تَحَفَّظُوا بِابْنِ أَخِيكُمْ أَلَا تَسْمَعُونَ مَا يُقَالُ فِيهِ ؟. وَرَوَى الْبُخَارِيُّ فِي تَارِيخِهِ وَابْنُ سَعْدٍ وَالْحَاكِمُ وَصَحَّحَهُ، عَنْ كَنْدِيرِ بْنِ سَعِيدِ بْنِ حَيْوَةَ وَيُقَالُ حَيْدَةُ، عَنْ أَبِيهِ، وَالْبَيْهَقِيُّ عَنْ مُعَاوِيَةَ بْنِ حَيْدَةَ قَالَ الْأَوَّلُ: خَرَجْتُ حَاجًّا فِي الْجَاهِلِيَّةِ. وَقَالَ الثَّانِي: خَرَجْتُ مُعْتَمِرًا فِي الْجَاهِلِيَّةِ. قَالَا: فَإِذَا شَيْخٌ طَوِيلٌ يَطُوفُ بِالْبَيْتِ وَهُوَ يَقُولُ: رُدَّ إِلَيَّ رَاكِبِي مُحَمَّدًا ارْدُدْهُ رَبِّي وَاتَّخِذْ عِنْدِي يَدًا فَسَأَلَا عَنْهُ فَقِيلَ هَذَا سَيِّدُ قُرَيْشٍ عَبْدُ الْمُطَّلِبِ لَهُ إِبِلٌ كَثِيرَةٌ فَإِذَا ضَلَّ مِنْهَا شَيْءٌ بَعَثَ فِيهِ بَنِيهِ يَطْلُبُونَهَا فَإِذَا غَابُوا بَعَثَ ابْنَ ابْنِهِ وَلَمْ يَبْعَثْهُ فِي حَاجَةٍ إِلَّا أَنْجَحَ فِيهَا، وَقَدْ بَعَثَهُ فِي حَاجَةٍ أَعْيَا عَنْهَا بَنَوْهُ وَقَدْ أَبْطَأَ عَلَيْهِ. قَالَا: فَلَمْ نَلْبَثْ حَتَّى جَاءَ رَسُولُ اللَّهِ ﷺ بِالْإِبِلِ مَعَهُ، فَقَالَ لَهُ عَبْدُ الْمُطَّلِبِ: يَا بُنَيَّ حَزِنْتُ عَلَيْكَ حُزْنًا لَا تُفَارِقْنِي بَعْدُ أَبَدًا. وَرَوَى ابْنُ الْجَوْزِيِّ عَنْ أُمِّ أَيْمَنَ ؓ قَالَتْ: كُنْتُ أَحْضِنُ رَسُولَ اللَّهِ ﷺ فَغَفَلْتُ عَنْهُ يَوْمًا فَلَمْ أَدْرِ إِلَّا بِعَبْدِ الْمُطَّلِبِ قَائِمًا عَلَى رَأْسِهِ يَقُولُ: يَا بَرَكَةُ. قُلْتُ: لَبَّيْكَ. قَالَ: أَتَدْرِينَ أَيْنَ وَجَدْتُ ابْنِي ؟ قُلْتُ: لَا أَدْرِي. قَالَ: وَجَدْتُهُ مَعَ غِلْمَانٍ قَرِيبًا مِنَ السِّدْرَةِ، لَا تَغْفَلِي عَنْهُ فَإِنَّ أَهْلَ الْكِتَابِ يَزْعُمُونَ أَنَّهُ نَبِيُّ هَذِهِ الْأُمَّةِ وَأَنَا لَا آمَنُهُمْ عَلَيْهِ.

     ✧ THE SECOND CHAPTER ON THE GUARDIANSHIP OF ʿABD AL-MUṬṬALIB OVER THE MESSENGER OF ALLAH ﷺ AND HIS KNOWLEDGE OF HIS AFFAIR. When Āminah, the mother of the Messenger of Allah ﷺ, died, his grandfather ʿAbd al-Muṭṭalib took him into his care and showed him a tenderness he had not shown to his own son. Ibn Isḥāq said: Al-ʿAbbās b. ʿAbd Allāh b. Maʿbad narrated to me from some of his family, who said: A couch used to be placed for ʿAbd al-Muṭṭalib in the shade of the Kaʿbah, and none of his sons would sit on it out of reverence for him. The Messenger of Allah ﷺ would come until he sat on it, and his uncles would go to move him away, but his grandfather would say: Leave my son alone. Then he would stroke his back and say: Indeed, this son of mine has a great affair. Abū Nuʿaym narrated from Ibn ʿAbbās ؓ something similar, with the addition: Leave my son to sit, for he senses something within himself, and I hope that he will attain a degree of honor no Arab before or after him has attained. Ibn Saʿd and Ibn ʿAsākir narrated from al-Zuhrī, Mujāhid, Nāfiʿ, and Ibn Jubayr, who said: The Prophet ﷺ used to sit on the couch of his grandfather, and his uncles would go to move him away, but ʿAbd al-Muṭṭalib would say: Leave my son alone, that he may keep company with an angel. A group from Banū Mudlij said to ʿAbd al-Muṭṭalib: Guard him carefully, for we have never seen a foot more like the foot in the Maqām than his. ʿAbd al-Muṭṭalib said to Umm Ayman: O Barakah, guard him and do not be heedless of him, for the People of the Book claim that he is the Prophet of this nation. Al-Maḥāmilī narrated from Ibn ʿAbbās ؓ, who said: I heard my father say: ʿAbd al-Muṭṭalib had a spread in the Ḥijr on which no one but he sat. Ḥarb b. Umayyah and those below him sat around it, not on the spread. One day the Messenger of Allah ﷺ came while he was a boy who had not reached puberty and sat on the spread. A man pulled him away, and the Messenger of Allah ﷺ wept. ʿAbd al-Muṭṭalib said—and that was after his eyesight had failed—: Why is my son weeping? They said to him: He wanted to sit on the spread, and they prevented him. Leave my son to sit on it, for he senses honor within himself, and I hope that he will attain a degree of honor no Arab before or after him has attained. Al-Balādhurī narrated from al-Zuhrī and Muḥammad b. al-Sāʾib that when food was brought to ʿAbd al-Muṭṭalib, he would seat the Messenger of Allah ﷺ beside him, and sometimes he would seat him on his thigh and give him preference with the best of his food. He was tender toward him and kind to him. Sometimes food would be brought while the Messenger of Allah ﷺ was not present, and he would not touch any of it until he was brought. He used to spread a couch for him in the shade of the Kaʿbah, and his sons would sit around his couch until he came out. When he came out, they would stand at his head along with his servants out of reverence for him. The Messenger of Allah ﷺ would come while he was a weaned boy and sit on the couch. His uncles would take hold of him to move him away, but ʿAbd al-Muṭṭalib would say: Leave my son alone; what do you want from him? Indeed, he has a great affair. And he would kiss his head, stroke his chest, and rejoice at his speech and at what he saw from him. Abū Nuʿaym narrated from Muḥammad b. ʿUmar al-Aslamī, from his shaykhs, who said: One day while ʿAbd al-Muṭṭalib was in the Ḥijr with the bishop of Najrān, conversing with him, the bishop said: We find the description of a Prophet remaining among the descendants of Ismāʿīl. This town is his birthplace, and among his characteristics are such-and-such. Then the Messenger of Allah ﷺ came. The bishop looked at him, at his eyes, at his back, and at his feet, and said: It is this one. Is he from you? He said: This is my son. The bishop said: No, we do not find his father to be living. He said: He is my son's son, and his father died while his mother was pregnant with him. He said: You have spoken the truth. ʿAbd al-Muṭṭalib said to his sons: Guard your brother's son; do you not hear what is said about him? Al-Bukhārī narrated in his Taʾrīkh, as did Ibn Saʿd and al-Ḥākim—who declared it sound—from Kundayr b. Saʿīd b. Ḥaywah, or it is said Ḥaydah, from his father; and al-Bayhaqī narrated from Muʿāwiyah b. Ḥaydah. The first said: I went out to perform Ḥajj in the Jāhiliyyah. The second said: I went out to perform ʿUmrah in the Jāhiliyyah. Both said: There was a tall old man circumambulating the House, saying: Return to me my rider Muḥammad; return him, my Lord, and grant me a favor. They asked about him and were told: This is the chief of Quraysh, ʿAbd al-Muṭṭalib. He has many camels, and when any of them go astray, he sends his sons to look for them. When they are absent, he sends his son's son, and he never sends him on an errand except that he succeeds in it. He has sent him on an errand that his sons failed at, and he has been delayed. They said: We did not wait long before the Messenger of Allah ﷺ came with the camels. ʿAbd al-Muṭṭalib said to him: O my dear son, I grieved for you with a grief that will never leave me. Ibn al-Jawzī narrated from Umm Ayman ؓ, who said: I used to nurse the Messenger of Allah ﷺ. One day I became heedless of him and did not realize anything until ʿAbd al-Muṭṭalib was standing at my head saying: O Barakah. I said: At your service. He said: Do you know where I found my son? I said: I do not know. He said: I found him with some boys near the lote tree. Do not be heedless of him, for the People of the Book claim that he is the Prophet of this nation, and I do not trust them with him.

221. Tarikh (al-Tabari) 636No grade recorded

     وَفَاةُ عَبْدِ الْمُطَّلِبِ وَمَا رُثِيَ بِهِ مِنْ الشِّعْرِ   [ وَفَاةُ عَبْدِ الْمُطَّلِبِ وَمَا قِيلَ فِيهِ مِنَ الشِّعْرِ ] : فَلَمَّا بَلَغَ رَسُولُ اللَّهِ ﷺ ثَمَانِي سِنِينَ هَلَكَ عَبْدُ الْمُطَّلِبِ بْنُ هَاشِمٍ. وَذَلِكَ بَعْدَ الْفِيلِ بِثَمَانِي سِنِينَ: قَالَ ابْنُ إسْحَاقَ: حَدَّثَنِي الْعَبَّاسُ بْنُ عَبْدِ اللَّهِ بْنِ مَعْبَدِ بْنِ الْعَبَّاسِ عَنْ بَعْضِ أَهْلِهِ: أَنَّ عَبْدَ الْمُطَّلِبِ تُوُفِّيَ وَرَسُولُ اللَّهِ ﷺ ابْنُ ثَمَانِي سِنِينَ. قَالَ ابْنُ إسْحَاقَ: حَدَّثَنِي مُحَمَّدُ بْنُ سَعِيدِ بْنِ الْمُسَيِّبِ: أَنَّ عَبْدَ الْمُطَّلِبِ لَمَّا حَضَرَتْهُ الْوَفَاةُ وَعَرَفَ أَنَّهُ مَيِّتٌ جَمَعَ بَنَاتِهِ وَكُنَّ سِتَّ نِسْوَةٍ: صَفِيَّةَ، وَبَرَّةَ، وَعَاتِكَةَ، وَأُمَّ حَكِيمٍ الْبَيْضَاءَ، وَأُمَيْمَةَ، وَأَرْوَى، فَقَالَ لَهُنَّ: ابْكِينَ عَلَيَّ حَتَّى أَسْمَعَ مَا تَقُلْنَ قَبْلَ أَنْ أَمُوتَ. قَالَ ابْنُ هِشَامٍ: وَلَمْ أَرَ أَحَدًا مِنْ أَهْلِ الْعِلْمِ بِالشِّعْرِ يَعْرِفُ هَذَا الشِّعْرَ، إلَّا أَنَّهُ لَمَّا رَوَاهُ عَنْ مُحَمِّدِ بْنِ سَعِيدِ بْنِ الْمُسَيِّبِ كَتَبْنَاهُ.

     ✧ THE DEATH OF ʿABD AL-MUṬṬALIB AND THE POETRY WITH WHICH HE WAS ELEGIZED [THE DEATH OF ʿABD AL-MUṬṬALIB AND WHAT WAS SAID OF HIM IN POETRY] : When the Messenger of Allah ﷺ reached eight years of age, ʿAbd al-Muṭṭalib b. Hāshim perished. That was eight years after the Elephant. Ibn Isḥāq said: Al-ʿAbbās b. ʿAbd Allāh b. Maʿbad b. al-ʿAbbās narrated to me, from some of his family, that ʿAbd al-Muṭṭalib died when the Messenger of Allah ﷺ was eight years old. Ibn Isḥāq said: Muḥammad b. Saʿīd b. al-Musayyib narrated to me that when death came to ʿAbd al-Muṭṭalib and he knew that he was dying, he gathered his daughters—they were six women: Ṣafiyya, Barra, ʿĀtika, Umm Ḥakīm al-Bayḍāʾ, Umayma, and Arwā—and said to them: "Weep for me so that I may hear what you say before I die." Ibn Hishām said: I have not seen anyone among the people of knowledge in poetry who knows this poetry, but since it was narrated from Muḥammad b. Saʿīd b. al-Musayyib, we have written it down.

222. Tarikh (al-Tabari) 637No grade recorded

     [ رِثَاءُ صَفِيَّةَ لِأَبِيهَا عَبْدِ الْمُطَّلِبِ   ] فَقَالَتْ صَفِيَّةُ ابْنَةُ عَبْدِ الْمُطَّلِبِ تَبْكِي أَبَاهَا: : أَرِقْتُ لِصَوْتِ نَائِحَةٍ بِلَيْلٍ عَلَى رَجُلٍ بِقَارِعَةِ الصَّعِيدِ     فَفَاضَتْ عِنْدَ ذَلِكُمْ دُمُوعِي عَلَى خَدِّي كَمُنْحَدِرِ الْفَرِيدِ     عَلَى رَجُلٍ كَرِيمٍ غَيْرِ وَغْلٍ لَهُ الْفَضْلُ الْمُبِينُ عَلَى الْعَبِيدِ     عَلَى الْفَيَّاضِ شَيْبَةَ ذِي الْمَعَالِي أَبِيكِ الْخَيْرِ وَارِثِ كُلِّ جُودِ     صَدُوقٍ فِي الْمَوَاطِنِ غَيْرِ نِكْسٍ وَلَا شَخْتِ الْمَقَامِ وَلَا سَنِيدٍ     طَوِيلِ الْبَاعِ أَرْوَعَ شَيْظَمِيٌّ مُطَاعٍ فِي عَشِيرَتِهِ حَمِيدٍ     رَفِيعِ الْبَيْتِ أَبْلَجَ ذِي فُضُولٍ وَغَيْثِ النَّاسِ فِي الزَّمَنِ الْحَرُودِ     كَرِيمِ الْجَدِّ لَيْسَ بِذِي وُصُومِ يَرُوقُ عَلَى الْمُسَوَّدِ وَالْمَسُودِ     عَظِيمِ الْحِلْمِ مِنْ نَفَرٍ كِرَامٍ خَضَارِمَةٍ مَلَاوِثَةٍ أُسُودٍ     فَلَوْ خَلَدَ امْرُؤٌ لِقَدِيمِ مَجْدٍ وَلَكِنْ لَا سَبِيلَ إلَى الْخُلُودِ     لَكَانَ مُخَلِّدًا أُخْرَى اللَّيَالِي لِفَضْلِ الْمَجْدِ وَالْحَسَبِ التَّلِيدِ

     ✧ [ Ṣafiyyah's Elegy for Her Father ʿAbd al-Muṭṭalib ] Ṣafiyyah bt. ʿAbd al-Muṭṭalib said, weeping for her father: : I lay awake at the sound of a wailing woman in the night, upon a man at the stony tract of the hard ground; and then my tears overflowed Upon my cheek, like a string of pearls slipping down; upon a noble man, not base, Who has manifest excellence over the servants; upon the bountiful Shaybah, possessor of lofty deeds, Your father of goodness, heir of every generosity; truthful in the assemblies, not a laggard, Nor weak of standing, nor a leaner; long of reach, majestic, tall, Obedient within his clan, praiseworthy; lofty of house, radiant, possessor of virtues, And the rain of the people in the barren time; noble of lineage, without blemishes, He surpasses both the chief and the common; great of forbearance, from a noble band, Generous, fierce, lions; if any man could be immortal due to ancient glory, But there is no way to immortality; he would have been made immortal through the rest of the nights, For the excellence of glory and the inherited noble descent.

223. Tarikh (al-Tabari) 638No grade recorded

     [ رِثَاءُ بَرَّةَ لِأَبِيهَا عَبْدِ الْمُطَّلِبِ   ] وَقَالَتْ بَرَّةُ بِنْتُ عَبْدِ الْمُطَّلِبِ تَبْكِي أَبَاهَا: : أَعَيْنَيَّ جُودَا بِدَمْعٍ دِرَرْ عَلَى طَيِّبِ الْخِيمِ وَالْمُعْتَصَرْ     عَلَى مَاجِدِ الْجِدِّ وَارَى الزِّنَادَ جَمِيلِ الْمُحَيَّا عَظِيمِ الخَطَرْ     عَلَى شَيْبَةِ الْحَمْدِ ذِي الْمَكْرُمَاتِ وَذِي الْمَجْدِ وَالْعِزِّ والمُفْتَخَرْ     وَذِي الْحِلْمِ وَالْفَصْلِ فِي النَّائِبَاتِ كَثِيرِ الْمَكَارِمِ جَمِّ الْفَجَرْ     لَهُ فَضْلُ مَجْدٍ عَلَى قَوْمِهِ مُنِيرٍ يَلُوحُ كَضَوْءِ القَمَرْ     أَتَتْهُ الْمَنَايَا فَلَمْ تُشْوِهِ بِصَرْفِ اللَّيَالِي وَرَيْبِ القَدَرْ

     ✧ [Barrah's Elegy for Her Father ʿAbd al-Muṭṭalib] Barrah bint ʿAbd al-Muṭṭalib said, weeping for her father: : Let both my eyes flow with streaming tears for the one of pure character and the refuge sought; For the noble of ancestry, who kindled the fire-sticks, fair of countenance, mighty in peril; For Shaybat al-Ḥamd, of generous deeds, possessor of glory, might, and pride; Possessor of forbearance and sound judgment in calamities, abundant in noble acts, immense in dawn-prayers; His is an excellence of glory over his people, radiant, shining like the light of the moon; Death came to him but did not disfigure him, through the vicissitudes of nights and the uncertainty of fate.

224. Tarikh (al-Tabari) 639No grade recorded

     [ رِثَاءُ عَاتِكَةَ لِأَبِيهَا عَبْدِ الْمُطَّلِبِ   ] وَقَالَتْ عَاتِكَةُ بِنْتُ عَبْدِ الْمُطَّلِبِ تَبْكِي أَبَاهَا: : أَعَيْنِيَّ جُودَا وَلَا تَبْخَلَا بِدَمْعِكُمَا بَعْدَ نَوْمِ النِّيَامِ     أَعَيْنِيَّ وَاسْحَنْفِرَا وَاسْكُبَا وَشُوبَا بُكَاءَكُمَا بِالْتِدَامِ     أَعَيْنِيَّ وَاسْتَخْرِطَا وَاسْجُمَا عَلَى رَجُلٍ غَيْرِ نِكْسٍ كَهَامِ     عَلَى الْجَحْفَلِ الْغَمْرِ فِي النَّائِبَاتِ كَرِيمِ الْمَسَاعِي وَفِيِّ الذِّمَامِ     عَلَى شَيْبَةِ الْحَمْدِ وَارَى الزِّنَادِ وَذِي مَصْدَقٍ بَعْدُ ثَبْتِ الْمَقَامِ     وَسَيْفٍ لَدَى الْحَرْبِ صَمْصَامَةٍ وَمُرْدَى الْمُخَاصِمِ عِنْدَ الخِصامِ     وَسَهْلِ الْخَلِيقَةِ طَلْقِ الْيَدَيْنِ وَفِي عَدْمَلِيٍّ صَمِيمٍ لُهَامِ     تَبَنَّكَ فِي بَاذِخٍ بَيْتُهُ رَفِيعُ الذُّؤَابَةِ صَعْبُ المَرَامِ

     ✧ [ ʿĀtikah's Elegy for Her Father ʿAbd al-Muṭṭalib ] ʿĀtikah bt. ʿAbd al-Muṭṭalib said, weeping for her father: : O my two eyes, be generous and do not withhold your tears after the sleepers have slept. O my two eyes, pour forth and shed abundantly, And mingle your weeping with striking the cheeks. O my two eyes, weep copiously and shed tears For a man not ignoble nor weak. For the great host, abundant in misfortunes, Noble in endeavors and faithful to covenants. For Shaybah of Praise, kindler of fire-sticks, And one of truthfulness, thereafter firm in station. And a sword in war, a sharp cutting blade, And a feller of the disputant at the time of contention. And easy of nature, generous of hands, And in a pure stock, of a numerous tribe. He took root in a lofty house, High of forelock, difficult of attainment.

225. Tarikh (al-Tabari) 640No grade recorded

     [ رِثَاءُ أُمِّ حَكِيمٍ لِأَبِيهَا عَبْدِ الْمُطَّلِبِ   ] وَقَالَتْ أُمُّ حَكِيمٍ الْبَيْضَاءِ بنتُ عَبْدِ الْمُطَّلِبِ تَبْكِي أَبَاهَا: : أَلَا يَا عَيْنُ جُودِي وَاسْتَهِلِّي وَبَكِّي ذَا النَّدَى وَالْمَكْرُمَاتِ     أَلَا يَا عَيْنُ وَيْحَكَ أَسْعِفِينِي بِدَمْعٍ مِنْ دُمُوعٍ هَاطِلَاتٍ     وَبَكِّي خَيْرَ مَنْ رَكِبَ الْمَطَايَا أَبَاكِ الْخَيْرُ تَيَّارَ الْفُرَاتِ     طَوِيلَ الْبَاعِ شَيْبَةَ ذَا الْمَعَالِي كَرِيمَ الْخِيمِ مَحْمُودَ الْهِبَاتِ     وَصُولًا لِلْقَرَابَةِ هِبْرَزِيّا وَغَيْثًا فِي السِّنِينَ الْمُمْحِلَاتِ     وَلَيْثًا حَيْنَ تَشْتَجِرُ الْعَوَالِي تَرُوقُ لَهُ عُيُونُ النَّاظِرَاتِ     عَقِيلَ بَنِي كِنَانَةَ وَالْمُرَجَّى إذَا مَا الدَّهْرُ أَقْبَلَ بِالْهَنَاتِ     وَمَفْزَعَهَا إذَا مَا هَاجَ هَيْجٌ بِدَاهِيَةٍ وَخَصْمَ الْمُعْضِلَاتِ     فَبَكِّيهِ وَلَا تسمي بِحُزْنٍ وَبَكِّي، مَا بَقِيَتْ، الْبَاكِيَاتُ

     ✧ [ Umm Ḥakīm's Elegy for Her Father ʿAbd al-Muṭṭalib ] Umm Ḥakīm al-Bayḍāʾ bt. ʿAbd al-Muṭṭalib said, weeping for her father: : Alā yā ʿaynu jūdī wa-stahillī wa-bakkī dhā al-nadā wa-l-makrumāt Alā yā ʿaynu wayḥaki asʿifīnī bi-damʿin min dumūʿin hāṭilāt Wa-bakkī khayra man rakiba al-maṭāyā abāki al-khayru tayyāra al-furāt Ṭawīla al-bāʿi Shaybata dhā al-maʿālī karīma al-khīmi maḥmūda al-hibāt Waṣūlan li-l-qarābati hibriziyyan wa-ghaythan fī al-sinīna al-mumḥilāt Wa-laythan ḥīna tashtajiru al-ʿawālī tarūqu lahu ʿuyūnu al-nāẓirāt ʿAqīla Banī Kinānata wa-l-murajjā idhā mā al-dahru aqbala bi-l-hanāt Wa-mafzaʿahā idhā mā hāja hayjun bi-dāhiyatin wa-khaṣma al-muʿḍilāt Fa-bakkīhi wa-lā tasmī bi-ḥuznin wa-bakkī, mā baqiyat, al-bākiyāt

226. Tarikh (al-Tabari) 641No grade recorded

     [ رِثَاءُ أُمَيْمَةَ لِأَبِيهَا عَبْدِ الْمُطَّلِبِ   ] وَقَالَتْ أُمَيْمَةُ بِنْتُ عَبْدِ الْمُطَّلِبِ تَبْكِي أَبَاهَا: : أَلَا هَلَكَ الرَّاعِي الْعَشِيرَةَ ذُو الْفَقْدِ وَسَاقِي الْحَجِيجِ وَالْمُحَامِي عَنْ الْمَجْدِ     وَمَنْ يُؤْلَفُ الضَّيْفَ الْغَرِيبَ بُيُوتَهُ إذَا مَا سَمَاءُ النَّاسِ تَبْخَلُ بِالرَّعْدِ     كَسَبْتَ وَلَيَدًا خَيْرَ مَا يَكْسِبُ الْفَتَى فَلَمْ تَنْفَكِكْ تَزْدَادُ يَا شَيْبَةَ الْحَمْدِ     أَبُو الْحَارِثِ الْفَيَّاضُ خَلَّى مَكَانَهُ فَلَا تُبْعِدَنْ فَكُلُّ حَيٍّ إلَى بُعْدٍ     فَإِنِّي لَبَاكٍ مَا بَقِيتُ وَمُوجَعٌ وَكَانَ لَهُ أَهْلًا لِمَا كَانَ مِنْ وَجْدِي     سَقَاكَ وَلِيُّ النَّاسِ فِي القَبرُ مُمْطِرًا فَسَوْفَ أُبَكِّيهِ وَإِنْ كَانَ فِي اللَّحْدِ     فَقَدْ كَانَ زَيْنًا لِلْعَشِيرَةِ كُلِّهَا وَكَانَ حَمِيدًا حَيْثُ مَا كَانَ مِنْ حَمْدٍ

     ✧ [The Elegy of Umaymah for Her Father ʿAbd al-Muttalib ] Umaymah bt. ʿAbd al-Muttalib said, weeping for her father: : Alas, the shepherd of the clan has perished, he of the lost, the waterer of the pilgrims, and the defender of glory; and he whose houses welcome the strange guest when the sky of people withholds its thunder. You earned, and a boy earns the best that a youth earns, and you did not cease to increase, O Shaybah of praise. Abū al-Ḥārith the overflowing has left his place, so be not far, for every living thing goes to distance. I shall weep as long as I live, and one grieved, and he was worthy of that because of my love. May the Guardian of people water you in the grave with rain, and I shall weep for him even if he is in the tomb. He was an ornament to the whole clan, and he was praised wherever praise was due.

227. Tarikh (al-Tabari) 642No grade recorded

     [ رِثَاءُ أَرِوَى لِأَبِيهَا عَبْدِ الْمُطَّلِبِ   ] وَقَالَتْ أَرْوَى بِنْتُ عَبْدِ الْمُطَّلِبِ تَبْكِي أَبَاهَا: : بَكَتْ عَيْنَيَّ وَحُقَّ لَهَا الْبُكَاءُ عَلَى سَمْحٍ سَجِيَّتُهُ الْحَيَاءُ     عَلَى سَهْلِ الْخَلِيقَةِ أبْطَحيٍّ كَرِيمِ الْخِيمِ نِيَّتُهُ الْعَلَاءُ     عَلَى الْفَيَّاضِ شَيْبَةَ ذِي الْمَعَالِي أَبِيكِ الْخَيْرِ لَيْسَ لَهُ كِفَاءُ     طَوِيلِ الْبَاعِ أَمْلَسَ شَيْظميٌّ أَغَرَّ كَأَنَّ غُرَّتَهُ ضِيَاءُ     أَقَبِّ الْكَشْحِ أَرُوعَ ذِي فُضُولٍ لَهُ الْمَجْدُ الْمُقَدَّمُ وَالسَّنَاءُ     أَبِيِّ الضَّيْمِ أَبْلَجَ هِبْرَزِيٌّ قَدِيمِ الْمَجْدِ لَيْسَ لَهُ خَفَا     وَمَعْقِلِ مَالِكٍ وَرَبِيعِ فِهْرٍ وَفَاصِلِهَا إذَا اُلْتُمِسَ الْقَضَاءُ     وَكَانَ هُوَ الْفَتَى كَرَمًا وَجُودًا وَبَأْسًا حَيْنَ تَنْسَكِبُ الدِّمَاءُ     إذَا هَابَ الْكُمَاةُ الْمَوْتَ حَتَّى كَأَنَّ قُلُوبَ أَكْثَرِهِمْ هَوَاءُ     مَضَى قُدُمًا بِذِي رُبَدٍ خَشِيبٍ عَلَيْهِ حَيْنَ تُبْصِرهُ الْبَهَاءُ قَالَ ابْنُ إسْحَاقَ: فَزَعَمَ لِي مُحَمَّدُ بْنُ سَعِيدِ بْنِ الْمُسَيِّبِ أَنَّهُ أَشَارَ بِرَأْسِهِ وَقَدْ أَصْمَتَ: أَنَّ هَكَذَا فَابْكِينَنِي. [ نَسَبُ الْمُسَيِّبِ ] قَالَ ابْنُ هِشَامٍ: [ وَ ] الْمُسَيِّبُ بْنُ حَزْنِ بْنِ أَبِي وَهْبِ بْنِ عَمْرِو بْنِ عَائِذِ بْنِ عِمْرَانَ بْنِ مَخْزُومٍ.

     ✧ [ Arwā's Elegy for Her Father ʿAbd al-Muṭṭalib ] Arwā bt. ʿAbd al-Muṭṭalib said, weeping for her father: : My eyes wept, and they had a right to weep, for a generous man whose nature was modesty, For an easy-natured Abṭaḥī, of noble disposition, whose intent was loftiness, For the overflowing Shaybah, possessor of high virtues, your father, the good, who had no equal, Long of reach, smooth-skinned, a Shayẓamī, a blazing white one, as though his blaze were light, Lean-flanked, one who inspired awe, possessed of excellences, his was the foremost glory and the eminence, A refuser of shame, radiant, a chief, of ancient glory, with no obscurity, And the stronghold of Mālik, and the spring of Fihr, and their decisive judge when judgment was sought, And he was the youth in generosity and liberality, and in courage when blood was shed, When the warriors feared death until the hearts of most of them were as air, He went forward with a spotted, sharp sword, upon which, when you saw it, there was splendor. Ibn Isḥāq said: Muḥammad b. Saʿīd b. al-Musayyib alleged to me that he gestured with his head, having become mute: "Thus, weep for me." [ The Lineage of al-Musayyib ] Ibn Hishām said: Al-Musayyib b. Ḥazn b. Abī Wahb b. ʿAmr b. ʿĀʾidh b. ʿImrān b. Makhzūm.

228. Tarikh (al-Tabari) 643No grade recorded

     [ رِثَاءُ حُذَيْفَةَ لِعَبْدِ الْمُطَّلِبِ   ] قَالَ ابْنُ إسْحَاقَ: وَقَالَ حُذَيْفَةُ بْنُ غَانِمٍ أَخُو بَنِي عَدِيِّ بْنِ كَعْبِ بْنِ لُؤَيٍّ يَبْكِي عَبْدَ الْمُطَّلِبِ بْنَ هَاشِمِ بْنِ عَبْدِ مَنَافٍ، وَيَذْكُرُ فَضْلَهُ وَفَضْلَ قُصَيٍّ عَلَى قُرَيْشٍ، وَفَضْلَ وَلَدِهِ مِنْ بَعْدِهِ عَلَيْهِمْ، وَذَلِكَ أَنَّهُ أُخِذَ بِغُرْمِ أَرْبَعَةِ آلَافِ دِرْهَمٍ بِمَكَّةَ، فَوَقَفَ بِهَا فَمَرَّ بِهِ أَبُو لَهَبٍ عَبْدُ الْعُزَّى بْنُ عَبْدِ الْمُطَّلِبِ فَافْتَكَّهُ: : أَعَيْنِيَّ جُودَا بِالدُّمُوعِ عَلَى الصَّدْرِ وَلَا تَسْأَمَا أُسْقِيتُمَا سَبَلَ الْقَطْرِ     وَجُودَا بِدَمْعٍ وَاسْفَحَا كُلَّ شَارِقٍ بُكَاءَ امْرِئٍ لَمْ يُشْوِهِ نَائِبُ الدَّهْرِ      ( وَسُحَّا وَجُمَّا وَاسْجُمَا مَا بَقِيتُمَا عَلَى ذِي حَيَاءٍ مِنْ قُرَيْشٍ وَذِي سِتْرِ )     عَلَى رَجُلٍ جَلْدِ الْقُوَى ذِي حَفِيظَةٍ جَمِيلِ الْمُحَيَّا غَيْرِ نِكْسٍ وَلَا هَذْرِ     عَلَى الْمَاجِدِ الْبُهْلُولِ ذِي الْبَاعِ وَالنَّدَى رَبِيعِ لُؤَى فِي الْقُحُوطِ وَفِي الْعُسْرِ     عَلَى خَيْبَرِ حَافٍ مِنْ مُعَدٍّ وَنَاعِلٍ كَرِيمَ الْمَسَاعِي طَيِّبَ الْخِيمِ وَالنَّجْرِ     وَخَيْرُهُمْ أَصْلًا وَفَرْعًا وَمَعْدِنًا وَأَحْظَاهُمْ بِالْمُكْرَمَاتِ وَبِالذِّكْرِ     وَأَوْلَاهُمْ بِالْمَجْدِ وَالْحِلْمِ وَالنُّهَى وَبِالْفَضْلِ عِنْدَ الْمُجْحِفَاتِ مِنْ الْغُبْرِ     عَلَى شَيْبَةِ الْحَمْدِ الَّذِي كَانَ وَجْهُهُ يُضِيءُ سَوَادَ اللَّيْلِ كَالْقَمَرِ الْبَدْرِ     وَسَاقِي الْحَجِيجِ ثُمَّ لِلْخَيْرِ هَاشِمٍ وَعَبْدُ مَنَافٍ ذَلِكَ السَّيِّدُ الفِهْري     طَوَى زَمزَما عِنْدَ الْمَقَامِ فَأَصْبَحَتْ سِقَايَتُهُ فَخْرًا عَلَى كُلِّ ذِي فَخْرٍ     لِيَبْكِ عَلَيْهِ كُلُّ عَانٍ بِكُرْبَةٍ وَآلُ قُصَيٍّ مِنْ مُقِلٍّ وَذِي وَفْرٍ     بَنُوهُ سَرَاةَ كَهْلُهُمْ وَشَبَابُهُمْ تَفَلَّقَ عَنْهُمْ بَيْضَةُ الطَّائِرِ الصَّقْرِ     قُصَيُّ الَّذِي عَادَى كِنَانَةَ كُلَّهَا وَرَابَطَ بَيْتَ اللَّهِ فِي الْعُسْرِ وَالْيُسْرِ     فَإِنْ تَكُ غَالَتْهُ الْمَنَايَا وَصَرْفُهَا فَقَدْ عَاشَ مَيْمُونَ النَّقِيبَةِ وَالْأَمْرِ     وَأَبْقَى رِجَالًا سَادَةً غَيْرَ عُزَّلٍ مَصَالِيتُ أَمْثَالَ الرُّدَيْنِيَّةِ السُّمْرِ     أَبُو عُتْبَةَ الْمُلْقَى إلَيَّ حِبَاؤُهُ أَغَرُّ هِجَانُ اللَّوْنِ مِنْ نَفَرِ غُرٍّ     وَحَمْزَةُ مِثْلُ الْبَدْرِ يَهْتَزُّ لِلنَّدَى نَقِيُّ الثِّيَابِ وَالذِّمَامِ مِنْ الْغَدْرِ     وَعَبْدُ مَنَافٍ مَاجِدٌ ذُو حَفِيظَةٍ وَصُولٌ لِذِي الْقُرْبَى رَحِيمٌ بِذِي الصِّهْرِ     كُهُولُهُمْ خَيْرُ الْكُهُولِ وَنَسْلُهُمْ كَنَسْلِ الْمُلُوكِ لَا تَبُورُ وَلَا تَحَرَّى     مَتَى مَا تُلَاقِي مِنْهُمْ الدَّهْرَ نَاشِئًا تَجِدْهُ بِإِجْرِيَّا أَوَائِلِهِ بَجْرَى     هُمْ مَلَئُوا الْبَطْحَاءَ مَجْدًا وَعِزَّةً إذَا اُسْتُبِقَ الْخَيْرَاتُ فِي سَالِفِ الْعَصْرِ     وَفِيهِمْ بُنَاةٌ لِلْعُلَا وَعِمَارَةٌ وَعَبْدُ مَنَافٍ جَدُّهُمْ جَابِرُ الْكَسْرِ     بِإِنْكَاحِ عَوْفٍ بِنْتَهُ لِيُجِيرَنَا مِنْ أَعْدَائِنَا إذْ أَسْلَمَتْنَا بَنُو فِهْرِ     فَسِرْنَا تهامي الْبِلَادِ وَنَجْدَهَا بِأَمْنِهِ حَتَّى خَاضَتْ الْعِيرُ فِي الْبَحْرِ     وَهُمْ حَضَرُوا وَالنَّاسُ بَادٍ فَرِيقُهُمْ وَلَيْسَ بِهَا إلَّا شُيُوخُ بَنِي عَمْرِو     بَنَوْهَا دِيَارًا جَمَّةً وَطَوَوْا بِهَا بِئَارًا تَسُحُّ الْمَاءَ مِنْ ثَبَجِ بَحْرِ     لَكَيْ يَشْرَبَ الْحُجَّاجُ مِنْهَا وَغَيْرُهُمْ إذَا ابْتَدَرُوهَا صُبْحَ تَابِعَةِ النَّحْرِ     ثَلَاثَةُ أَيَّامٍ تَظَلُّ رِكَابُهُمْ مُخَيَّسَةً بَيْنَ الْأَخَاشِبِ وَالْحِجْرِ     وَقِدْمًا غَنِيّنَا قَبْلَ ذَلِكَ حِقْبَةً وَلَا نَسْتَقِي إلَّا بِخُمَّ أَوْ الْحَفْرِ     وَهُمْ يَغْفِرُونَ الذَّنْبَ يُنْقَمُ دُونَهُ وَيَعْفُونَ عَنْ قَوْلِ السَّفَاهَةِ وَالْهُجْرِ     وَهُمْ جَمَعُوا حِلْفَ الْأَحَابِيشِ كلِّها وَهُمْ نَكَّلُوا عَنَّا غُوَاةَ بَنِي بَكْرِ     فَخَارِجَ، إمَّا أَهْلكُنَّ فَلَا تَزَلْ لَهُمْ شَاكِرًا حَتَّى تُغَيَّبَ فِي الْقَبْرِ     وَلَا تَنْسَ مَا أَسُدَى ابْنُ لُبْنَى فَإِنَّهُ قَدْ أَسْدَى يَدًا مَحْقُوقَةً مِنْكَ بِالشُّكْرِ     وَأَنْتَ ابْنُ لُبْنَى مِنْ قُصَيٍّ إذَا انْتَمَوْا بِحَيْثُ انْتَهَى قَصْدُ الْفُؤَادِ مِنْ الصَّدْرِ     وَأَنْتَ تَنَاوَلْتَ الْعُلَا فَجَمَعْتَهَا إلَى مَحْتِدٍ لِلْمَجْدِ ذِي ثَبَجِ جَسْرِ     سَبَقْتَ وَفُتَّ الْقَوْمَ بَذْلًا وَنَائِلًا وَسُدْتُ وَلَيَدًا كُلَّ ذِي سُوْدُدِ غَمْرِ     وَأُمُّكَ سِرٌّ مِنْ خُزَاعَةَ جَوْهَرِ إذَا حَصَّلَ الْأَنْسَابَ يَوْمًا ذَوُو الْخُبْرِ     إلَى سَبَأِ الْأَبْطَالِ تُنَمَّى وَتَنْتَمِي فَأَكْرِمْ بِهَا مَنْسُوبَةً فِي ذُرَا الزُّهْرِ     أَبُو شَمَرٍ مِنْهُمْ وَعَمْرُو بْنُ مَالِكٍ وَذُو جَدَنٍ مِنْ قَوْمِهَا وَأَبُو الْجَبْرِ     وَأَسْعَدُ قَادَ النَّاسَ عِشْرِينَ حِجَّةً يُؤَيَّدُ فِي تِلْكَ الْمَوَاطِنِ بِالنَّصْرِ قَالَ ابْنُ هِشَامٍ: أُمُّكَ سِرٌّ مِنْ خُزَاعَةَ، يَعْنِي أَبَا لَهَبٍ، أُمُّهُ لُبْنَى بِنْتُ هَاجِرٍ الْخُزاَعِيِّ. وَقَوْلُهُ: بِإِجْرِيّا أَوَائِلُهُ عَنْ غَيْرِ ابْنِ إسْحَاقَ.

     ✧ [Hudhayfah’s Lament for ʿAbd al-Muṭṭalib] Ibn Isḥāq said: Ḥudhayfah b. Ghānim, a brother of the Banū ʿAdī b. Kaʿb b. Luʾayy, said, weeping for ʿAbd al-Muṭṭalib b. Hāshim b. ʿAbd Manāf, and mentioning his excellence and the excellence of Quṣayy over Quraysh, and the excellence of his descendants after him over them—this because he had been detained for a debt of four thousand dirhams in Makkah, and remained there, and Abū Lahab ʿAbd al-ʿUzzā b. ʿAbd al-Muṭṭalib passed by him and ransomed him: My two eyes, flow generously with tears upon the chest, and do not weary—may you be given the pouring of rain; and shed tears and pour forth every rising, the weeping of a man whom the calamity of time has not marred. (And pour copiously, abundantly, and flow as long as you both remain) for one possessed of modesty from Quraysh and of a veil, for a man firm of strength, full of protective jealousy, handsome of face, not ignoble, nor a babbler, for the glorious, noble, open-handed one of reach and generosity, the spring of Luʾayy in drought and in hardship, for the best of barefoot and sandaled among Maʿadd, noble in endeavors, good of nature and origin; the best of them in root and branch and source, and the most fortunate of them in honors and in remembrance; the most deserving of them of glory, forbearance, and understanding, and of bounty in the overwhelming misfortunes of the times. For Shaybah al-Ḥamd, whose face used to illuminate the blackness of night like the full moon, and the waterer of the pilgrims; then Hāshim belonged to goodness, and ʿAbd Manāf, that was the sayyid of Fihr. He dug Zamzam near the Maqām, and its drinking-place became a source of pride over every possessor of pride. Let every captive in distress weep for him, and the family of Quṣayy, of the poor and the wealthy. His sons are chiefs, their elders and their youths; from them the egg of the falcon split open. Quṣayy, who opposed all of Kinānah, and guarded the House of God in hardship and ease. If the fates and their turns have carried him off, he lived with a fortunate disposition and command, and he left behind men, lords, not remiss, keen warriors like Rudaynī spears, brown. Abū ʿUtbah, whose tent was pitched for me, bright, pure of color, from a noble band, and Ḥamzah like the full moon, he rises eagerly for generosity, pure of garments and of the due to relatives from treachery, and ʿAbd Manāf, glorious, with protective jealousy, maintaining ties to the near kin, merciful to the in-law. Their elders are the best of elders, and their offspring are like the offspring of kings, they do not perish nor decline. Whenever you meet from them with time a youth, you find him following the course of his forefathers, they filled al-Baṭḥāʾ with glory and might when good deeds were striven for in the bygone age. Among them are builders of eminence and ʿImārah, and ʿAbd Manāf their grandfather, the mender of breaks, by giving his daughter in marriage to ʿAwf to protect us from our enemies when Banū Fihr abandoned us. So we traveled through the lands of Tihāmah and their Najd under his protection until the caravans waded into the sea. They settled while the people were partly nomads, and there was in it none but the elders of Banū ʿAmr. They built it into many abodes and dug therein wells that poured water from the midst of a sea, so that the pilgrims and others might drink from them when they hastened to them on the morning of the day of sacrifice. For three days their riding-camels remained confined between al-Akhāshib and al-Ḥijr. And before that we had long been rich for an age, and we did not draw water except with a bucket or by digging. They forgive the sin for which one would be punished, and they pardon the word of foolishness and foul speech. They gathered the alliance of all the Aḥābīsh, and they punished from us the seducers of Banū Bakr. So go forth; if your people perish, then do not cease to be grateful to them until you are hidden in the grave. And do not forget what the son of Lubnā did, for he indeed did a favor rightly deserving of thanks from you. And you are the son of Lubnā from Quṣayy when they trace descent to where the aim of the heart ends from the chest. And you attained eminence and gathered it to a firm origin of glory, broad of shoulder, you preceded and surpassed the people in giving and in gifts, and you became lord as a child over every possessor of lordship, abundant. And your mother is a secret of Khuzāʿah, a jewel, when the experts of genealogies one day enumerate lineages. To Sabaʾ of the heroes she is traced and attributed; how noble is she, a woman ascribed to the heights of the Zahrah. Abū Shamar is from them, and ʿAmr b. Mālik, and Dhū Jadan from her people, and Abū al-Jabr. And Asʿad led the people for twenty pilgrimages, supported in those stations with victory. Ibn Hishām said: “Your mother is a secret of Khuzāʿah”—he means Abū Lahab; his mother was Lubnā bt. Hājir al-Khuzāʿī. And his saying “following the course of his forefathers” is from someone other than Ibn Isḥāq.

229. Tarikh (al-Tabari) 644No grade recorded

     [ رِثَاءُ مَطْرُودٍ لِعَبْدِ الْمُطَّلِبِ وبني عَبْدِ مَنَافٍ   ] قَالَ ابْنُ إسْحَاقَ: وَقَالَ مَطْرُودُ بْنُ كَعْبٍ الْخُزاَعِيُّ يَبْكِي عَبْدَ الْمُطَّلِبِ وبَني عَبْدِ مَنَافٍ: : يَا أَيُّهَا الرَّجُلُ الْمُحَوِّلُ رَحْلَهُ هَلَّا سَأَلْتَ عَنْ آلِ عَبْدِ مَنَافِ     هَبَلَتْكَ أُمُّكَ لَوْ حَلَلْتَ بِدَارِهِمْ ضَمِنُوكَ مِنْ جُرْمٍ وَمِنْ إقْرَافِ     الْخَالِطِينَ غَنِيَّهُمْ بِفَقِيرِهِمْ حَتَّى يَعُودَ فَقِيرُهُمْ كَالْكَافِي     الْمُنْعِمِينَ إذَا النُّجُومُ تَغَيَّرَتْ وَالظَّاعِنِينَ لِرِحْلَةِ الْإِيلَافِ     وَالْمُطْعِمِينَ إذَا الرِّيَاحُ تَنَاوَحَتْ حَتَّى تَغِيبَ الشَّمْسُ فِي الرَّجَّافِ     إمَّا هَلَكْتَ أَبَا الْفِعَالِ فَمَا جَرَى مِنْ فَوْقِ مِثْلِكَ عَقْدُ ذَاتِ نِطَافِ     إلَّا أَبِيكَ أَخِي الْمَكَارِمِ وَحْدَهُ وَالْفَيْضِ مُطَّلِبٍ أَبِي الْأَضْيَافِ

     ✧ [The elegy of Matrud for ʿAbd al-Muttalib and the sons of ʿAbd Manaf] Ibn Ishaq said: Matrud b. Kaʿb al-Khuzaʿi said, weeping for ʿAbd al-Muttalib and the sons of ʿAbd Manaf: O you man who is shifting his saddle, will you not ask about the family of ʿAbd Manaf? May your mother be bereft of you, had you alighted at their abode, They would have protected you from any offense or calumny. They are the ones who mingle their rich with their poor, Until their poor returns like the self-sufficient. They are the bountiful when the stars change, And the departers for the journey of the ilaf. They are the feeders when the winds blow against each other, Until the sun sets in the tremulous [west]. Since you have perished, O father of noble deeds, no knot Has ever been tied over your like from the water of a well. Except your father, the brother of generous qualities, alone, And al-Fayd Muttalib, the father of guests.

230. Tarikh (al-Tabari) 645No grade recorded

     [ وِلَايَةُ الْعَبَّاسِ عَلَى سِقَايَةِ زَمْزَمَ   ] قَالَ ابْنُ إسْحَاقَ: فَلَمَّا هَلَكَ عَبْدُ الْمُطَّلِبِ بْنُ هَاشِمٍ وَلِيَ زَمْزَمَ وَالسِّقَايَةَ عَلَيْهَا بَعْدَهُ الْعَبَّاسُ بْنُ عَبْدِ الْمُطَّلِبِ، وَهُوَ يَوْمئِذٍ مِنْ أَحْدَثِ إخْوَتِهِ سِنًّا، فَلَمْ تَزَلْ إلَيْهِ حَتَّى قَامَ الْإِسْلَامُ وَهِيَ بِيَدِهِ. فَأَقَرَّهَا رَسُولُ اللَّهِ ﷺ لَهُ عَلَى مَا مَضَى مِنْ وِلَايَتِهِ، فَهِيَ إلَى آلِ الْعَبَّاسِ، بِوِلَايَةِ الْعَبَّاسِ إيَّاهَا، إلَى ( هَذَا ) الْيَوْمِ.

     ✧ [ The Authority of al-ʿAbbās over the Siqāyah of Zamzam ] Ibn Isḥāq said: When ʿAbd al-Muṭṭalib b. Hāshim died, al-ʿAbbās b. ʿAbd al-Muṭṭalib assumed authority over Zamzam and the siqāyah after him. At that time he was among the youngest of his brothers in age. It remained in his charge until Islam arose, and it was in his hand. The Messenger of Allah ﷺ confirmed it for him according to his previous authority, so it belongs to the family of al-ʿAbbās, by virtue of al-ʿAbbās's authority over it, until this day.

231. Tarikh (al-Tabari) 646No grade recorded

     مِيلَادُ سَيِّدِنَا مُحَمَّدٍ ﷺ وَكَفَالَتُهُ: وَقَدْ أَخْبَرَتْ يَهُودُ بِمِيلَادِ سَيِّدِنَا مُحَمَّدٍ يَوْمَ مِيلَادِهِ، وَتَنَاقَلُوا ذَلِكَ، وَقَدْ وَقَعَ الْعَدِيدُ مِنَ الْآيَاتِ بِمِيلَادِهِ ﷺ، مِنْهَا انْكِفَاءُ الْأَصْنَامِ عَلَى وُجُوهِهَا انْبِثَاقُ دِجْلَةَ وَارْتِجَاسُ إِيوَانِ كِسْرَى وَسُقُوطُ شُرُفَاتِ قَصْرِهِ وَخُمُودُ النِّيرَانِ وَرَأَى الْمُوبِذَانُ إِبِلًا صِعَابًا تَقُودُ خَيْلًا عِرَابًا قَدْ قَطَعَتْ دِجْلَةَ وَانْتَشَرَتْ فِي بِلَادِهَا. وَقَدْ وُلِدَ ﷺ فِي يَوْمِ الِاثْنَيْنِ فِي شَهْرِ رَبِيعٍ الْأَوَّلِ لِاثْنَتَيْ عَشْرَةَ لَيْلَةً خَلَتْ مِنْهُ وَقِيلَ غَيْرُ ذَلِكَ، مِنْ عَامِ الْفِيلِ وَقِيلَ فِي الْيَوْمِ الَّذِي أُرْسِلَتْ فِيهِ طَيْرُ الْأَبَابِيلِ عَلَيْهِمْ. وَسَمَّاهُ جَدُّهُ عَبْدُ الْمُطَّلِبِ مُحَمَّدًا، وَلَمَّا سُئِلَ عَنْ سَبَبِ التَّسْمِيَةِ، قَالَ: أَرَدْتُ أَنْ يَحْمَدَهُ اللَّهُ فِي السَّمَاءِ وَخَلْقُهُ فِي الْأَرْضِ. وَكَانَتْ حَاضِنَتُهُ أُمَّ أَيْمَنَ وَاسْمُهَا بَرَكَةُ، وَأَرْضَعَتْهُ ثُوَيْبَةُ مَوْلَاةُ عَمِّهِ أَبِي لَهَبٍ قَبْلَ حَلِيمَةَ السَّعْدِيَّةِ، ثَمَّ أَرْضَعَتْهُ حَلِيمَةُ السَّعْدِيَّةُ، وَقَدْ وَقَعَ لَهَا مِنَ الْآيَاتِ الْمُبَارَكَاتِ بِبَرَكَةِ أَخْذِهِ وَرِضَاعِهِ ﷺ فَعَمَّتِ الْبَرَكَةُ وَالْخَيْرُ دَارَهَا. وَقَدْ وَقَعَتْ لَهُ ﷺ حَادِثَةُ شَقِّ صَدْرِهِ مِنْ قِبَلِ الْمَلِكِ وَهُوَ فِي رِعَايَتِهَا ﷺ فِي حِفْظٍ مِنَ اللَّهِ سُبْحَانَهُ، فَقَامَتْ بِرَدِّهِ ﷺ إِلَى أُمِّهِ. فَمَكَثَ فِي كَنَفِ أُمِّهِ ﷺ وَجَدِّهِ حَتَّى إِذَا بَلَغَ سِتَّ سِنِينَ خَرَجَتْ بِهِ إِلَى أَخْوَالِهِ بَنِي عَدِيِّ بْنِ النَّجَّارِ بِالْمَدِينَةِ فَتُوُفِّيَتْ وَهِيَ رَاجِعَةٌ بِالْأَبْوَاءِ وَكَانَ مَعَهَا أُمُّ أَيْمَنَ ؓ. فَكَفَلَهُ مِنْ بَعْدِهَا جَدُّهُ عَبْدُ الْمُطَّلِبِ، وَكَانَ يَخْشَى عَلَيْهِ لِمَا بَلَغَهُ مِنْ كَلَامِ أَهْلِ الْكِتَابِ مِنْ أَنَّهُ هُوَ نَبِيُّ هَذِهِ الْأُمَّةِ. وَلَمَّا بَلَغَ رَسُولُ اللَّهِ ﷺ ثَمَانِ سِنِينَ تُوُفِّيَ جَدُّهُ عَبْدُ الْمُطَّلِبِ وَرَثَاهُ بَنَاتُهُ، وَوَلِيَ الْعَبَّاسُ بْنُ عَبْدِ الْمُطَّلِبِ زَمْزَمَ وَالسِّقَايَةَ وَكَانَ أَحْدَثَ أَخَوَاتِهِ سِنًّا وَظَلَّتْ مَعَهُ إِلَى أَنْ أَقَرَّهُ رَسُولُ اللَّهِ ﷺ بَعْدَ الْإِسْلَامِ. وَلَمَّا تُوُفِّيَ عَبْدُ الْمُطَّلِبِ أَوْصَى بِالنَّبِيِّ ﷺ إِلَى أَبِي طَالِبٍ عَمِّهِ فَوَلِيَ أَمْرَهُ وَأَحَبَّهُ حُبًّا شَدِيدًا. وَقَدْ كَانَ أَبُو طَالِبٍ يَعْرِفُ لِلنَّبِيِّ ﷺ بَرَكَتَهُ فِي صِغَرِهِ، وَقَدْ خَرَجَ مَعَهُ إِلَى الشَّامِ وَرَآهُ مَعَهُ بُحَيْرَى الرَّاهِبُ وَكَانَتْ لَهُ مَعَهُ قِصَّةٌ فِيهَا الْبِشَارَةُ بِهِ ﷺ وَتَخَوُّفُهُ عَلَيْهِ مِنَ الْيَهُودِ. وَقَدْ شَبَّ النَّبِيُّ ﷺ قَبْلَ النُّبُوَّةِ عَلَى طَيِّبِ الْأَخْلَاقِ وَأَحْسَنِهَا فَكَانَ أَصْدَقَ الْقَوْمِ وَأَعْظَمَهُمْ أَمَانَةً وَأَبْعَدَهُمْ عَنِ الْفُحْشِ، قَدْ عَصَمَهُ اللَّهُ مِنْ كُلِّ مَا فِيهِ رَذِيلَةٌ، وَقَدْ عَرَفَ فَضْلَهُ أَهْلُ زَمَانِهِ فَكَانُوا يَتَحَاكَمُونَ إِلَيْهِ ﷺ وَيَأْتَمِنُونَهُ. وَقَدِ اسْتَقَى بِهِ أَبُو طَالِبٍ يَوْمًا بَعْدَمَا قَحَطَتْ مَكَّةُ وَفِيهِ يَقُولُ: وَأَبْيَضَ يُسْتَسْقَى الْغَمَامُ بِوَجْهِهِ ثِمَالُ الْيَتَامَى عِصْمَةٌ لِلْأَرَامِلِ     يَلُوذُ بِهِ الْهُلَّاكُ مِنْ آلِ هَاشِمٍ فَهُمْ عِنْدَهُ فِي نِعْمَةٍ وَفَوَاضِلِ وَلَمَّا بَلَغَ النَّبِيُّ ﷺ خَمْسًا وَعِشْرِينَ سَنَةً وَكَانَتْ خَدِيجَةُ بِنْتُ خُوَيْلِدٍ امْرَأَةً عَاقِلَةً تَاجِرَةً تَسْتَأْجِرُ الرِّجَالَ عَلَى مَالِهَا مُضَارَبَةً، فَلَمَّا بَلَغَهَا مِنْ أَمَانَةِ رَسُولِ اللَّهِ ﷺ وَصِدْقِهِ وَفَضْلِهِ رَغِبَتْ أَنْ يَتَّجِرَ لَهَا عَلَى أَنْ تُعْطِيَهُ أَفْضَلَ مَا تُعْطِي غَيْرَهُ فَقَبِلَ النَّبِيُّ ﷺ، فَخَرَجَ النَّبِيُّ ﷺ مُتَاجِرًا لَهَا مَعَ غُلَامٍ لَهَا اسْمُهُ مَيْسَرَةُ فَرَآهُ مِنْهُ مِنَ الْآيَاتِ الْعَجَبَ الَّذِي بِهِ تَحَدَّثَ إِلَى خَدِيجَةَ ؓ، فَوَقَعَ ذَلِكَ مِنْ خَدِيجَةَ ؓ مَوْقِعَهُ وَرَغِبَتْ فِي رَسُولِ اللَّهِ ﷺ وَتَوَسَّمَتْ فِيهِ الْخَيْرَ وَالْبَرَكَةَ وَالشَّأْنَ الْعَظِيمَ فَتَزَوَّجَهَا النَّبِيُّ ﷺ، وَلَمْ يَتَزَوَّجْ عَلَيْهَا غَيْرَهَا حَتَّى مَاتَتْ ؓ. وَرَزَقَهُ اللهَ مِنْهَا ؓ كُلَّ الْوَلَدِ إِلَّا إِبْرَاهِيمَ ابْنَهُ ﷺ.

     ✧ THE BIRTH OF OUR MASTER MUḤAMMAD ﷺ AND HIS GUARDIANSHIP: The Jews reported the birth of our master Muḥammad on the day of his birth, and they passed this on among themselves. Numerous signs occurred at his birth ﷺ, among them the idols falling on their faces, the overflowing of the Tigris, the trembling of the palace of Chosroes, the falling of the battlements of his palace, the extinguishing of the fires, and the chief mobed seeing refractory camels leading purebred horses that had crossed the Tigris and spread through their lands. He was born ﷺ on Monday in the month of Rabīʿ al-Awwal, after twelve nights of it had passed — though other dates are also mentioned — in the Year of the Elephant, or, as some say, on the day when the birds of the flocks (abābīl) were sent against them. His grandfather ʿAbd al-Muṭṭalib named him Muḥammad. When asked about the reason for the name, he said: “I wanted God to praise him in heaven and His creatures on earth.” His nurse was Umm Ayman, whose name was Barakah. Thuwaybah, the freedwoman of his uncle Abū Lahab, suckled him before Ḥalīmah al-Saʿdiyyah; then Ḥalīmah al-Saʿdiyyah suckled him. Blessed signs occurred for her through the blessing of taking him and suckling him ﷺ, and blessing and goodness pervaded her home. The incident of the splitting of his chest by the angel occurred to him ﷺ while he was in her care ﷺ, under the protection of God, glorified be He, so she returned him ﷺ to his mother. He remained in the care of his mother ﷺ and his grandfather until, when he reached six years of age, she took him to his maternal uncles, the Banū ʿAdī b. al-Najjār, in Madinah. She died while returning, at al-Abwāʾ, and Umm Ayman ؓ was with her. After her, his grandfather ʿAbd al-Muṭṭalib took charge of him. He feared for him because of what had reached him from the words of the People of the Book that he was the Prophet of this nation. When the Messenger of Allah ﷺ reached eight years of age, his grandfather ʿAbd al-Muṭṭalib died. His daughters mourned him in verse. Al-ʿAbbās b. ʿAbd al-Muṭṭalib took charge of Zamzam and the watering duty, being the youngest of his siblings, and it remained with him until the Messenger of Allah ﷺ confirmed it for him after Islam. When ʿAbd al-Muṭṭalib died, he entrusted the Prophet ﷺ to his uncle Abū Ṭālib, who took charge of his affairs and loved him with intense love. Abū Ṭālib knew the blessing of the Prophet ﷺ in his childhood. He traveled with him to Syria, and the monk Baḥīrā saw him with him. There occurred between them a story containing the glad tidings of him ﷺ and his fear for him from the Jews. The Prophet ﷺ grew up before prophethood upon the finest and best of morals. He was the most truthful of the people, the greatest of them in trustworthiness, and the furthest of them from lewdness. God protected him from every vice. The people of his time recognized his virtue, and they used to seek his judgment ﷺ and entrust things to him. Abū Ṭālib once prayed for rain through him after Makkah suffered drought. About him he said: And a fair-faced one by whose face the clouds are asked for rain, a supporter of orphans, a protector of widows; the destitute of the clan of Hāshim take refuge with him, and they are with him in favor and bounty. When the Prophet ﷺ reached twenty-five years of age, Khadījah bt. Khuwaylid was a woman of sound judgment and a merchant who hired men on her wealth as a speculative partnership. When she heard of the trustworthiness, truthfulness, and virtue of the Messenger of Allah ﷺ, she desired that he trade for her on condition that she give him better than what she gave anyone else. The Prophet ﷺ accepted. He went out trading for her with a servant of hers named Maysarah, who saw from him wondrous signs about which he spoke to Khadījah ؓ. This made an impression on Khadījah ؓ, and she desired the Messenger of Allah ﷺ, seeing in him goodness, blessing, and a great future. So the Prophet ﷺ married her, and he married no other woman besides her until she died ؓ. God granted him from her ؓ all his children except Ibrāhīm, his son ﷺ.

232. Tarikh (al-Tabari) 647No grade recorded

     ذِكْرُ مَا قِيلَ لِآمِنَةَ عِنْدَ حَمْلِهَا بِرَسُولِ اللَّهِ ﷺ   وَيَزْعُمُونَ - فِيمَا يَتَحَدَّثُ النَّاسُ وَاَللَّهُ أَعْلَمُ - أَنَّ آمِنَةَ بِنْتَ وَهْبٍ أُمَّ رَسُولِ اللَّهِ ﷺ كَانَتْ تُحَدِّثُ: أَنَّهَا أُتِيَتْ، حِينَ حَمَلَتْ بِرَسُولِ اللَّهِ ﷺ، فَقِيلَ لَهَا: إنَّكَ قَدْ حَمَلْتِ بِسَيِّدِ هَذِهِ الْأُمَّةِ، فَإِذَا وَقَعَ إلَى الْأَرْضِ فَقُولِي: أُعِيذُهُ بِالْوَاحِدِ، مِنْ شَرِّ كُلِّ حَاسِدٍ، ثُمَّ سَمِّيهِ مُحَمَّدًا. وَرَأَتْ حِينَ حَمَلَتْ بِهِ أَنَّهُ خَرَجَ مِنْهَا نُورٌ رَأَتْ بِهِ قُصُورَ بُصْرَى، مِنْ أَرْضِ الشَّامِ.

     ✧ Mention of what was said to Āminah when she carried the Messenger of Allah ﷺ They claim—in what the people relate, and Allah knows best—that Āminah bt. Wahb, the mother of the Messenger of Allah ﷺ, used to relate: that she was visited, when she carried the Messenger of Allah ﷺ, and it was said to her: “You have conceived the master of this nation. When he falls to the earth, say: ‘I seek refuge for him in the One, from the evil of every envier,’ then name him Muḥammad.” And when she carried him, she saw that there came out of her a light by which she saw the palaces of Buṣrā, in the land of Syria.

233. Tarikh (al-Tabari) 648No grade recorded

     ما وقع من الآيات ليلة ميلاد النبي ما وَقَعَ مِنَ الْآيَاتِ لَيْلَةَ مَوْلِدِهِ عَلَيْهِ الصَّلَاةُ وَالسَّلَامُ   قَدْ ذَكَرْنَا فِي بَابِ هَوَاتِفِ الْجَانِّ مَا تَقَدَّمَ مِنْ خُرُورِ كَثِيرٍ مِنَ الْأَصْنَامِ لَيْلَتَئِذٍ لِوُجُوهِهَا وَسُقُوطِهَا عَنْ أَمَاكِنِهَا وَمَا رَآهُ النَّجَاشِيُّ مَلِكُ الْحَبَشَةِ، وَظُهُورِ النُّورِ مَعَهُ حَتَّى أَضَاءَتْ لَهُ قُصُورُ الشَّامِ حِينَ وُلِدَ وَمَا كَانَ مِنْ سُقُوطِهِ جَاثِيًا رَافِعًا رَأْسَهُ إِلَى السَّمَاءِ، وَانْفِلَاقِ تِلْكَ الْبُرْمَةِ عَنْ وَجْهِهِ الْكَرِيمِ وَمَا شُوهِدَ مِنَ النُّورِ فِي الْمَنْزِلِ الَّذِي وُلِدَ فِيهِ، وَدُنُوِّ النُّجُومِ مِنْهُمْ، وَغَيْرِ ذَلِكَ. حَكَى السُّهَيْلِيُّ عَنْ تَفْسِيرِ بَقِيِّ بْنِ مَخْلَدٍ الْحَافِظِ: أَنَّ إِبْلِيسَ رَنَّ أَرْبَعَ رَنَّاتٍ; حِينَ لُعِنَ، وَحِينَ أُهْبِطَ، وَحِينَ وُلِدَ رَسُولُ اللَّهِ ﷺ، وَحِينَ أُنْزِلَتِ الْفَاتِحَةُ. قَالَ مُحَمَّدُ بْنُ إِسْحَاقَ: وَكَانَ هِشَامُ بْنُ عُرْوَةَ يُحَدِّثُ عَنْ أَبِيهِ عَنْ عَائِشَةَ قَالَتْ: كَانَ يَهُودِيٌّ قَدْ سَكَنَ مَكَّةَ يَتَّجِرُ بِهَا فَلَمَّا كَانَتِ اللَّيْلَةَ الَّتِي وُلِدَ فِيهَا رَسُولُ اللَّهِ ﷺ قَالَ: فِي مَجْلِسٍ مِنْ قُرَيْشٍ: يَا مَعْشَرَ قُرَيْشٍ هَلْ وُلِدَ فِيكُمُ اللَّيْلَةَ مَوْلُودٌ ؟ فَقَالَ الْقَوْمُ: وَاللَّهِ مَا نَعْلَمُهُ. فَقَالَ: اللَّهُ أَكْبَرُ أَمَا إِذَا أَخْطَأَكُمْ فَلَا بَأْسَ، انْظُرُوا وَاحْفَظُوا مَا أَقُولُ لَكُمْ: وُلِدَ هَذِهِ اللَّيْلَةَ نَبِيُّ هَذِهِ الْأُمَّةِ الْأَخِيرَةِ بَيْنَ كَتِفَيْهِ عَلَامَةٌ فِيهَا شَعَرَاتٌ مُتَوَاتِرَاتٌ كَأَنَّهُنَّ عُرْفُ فَرَسٍ، لَا يَرْضَعُ لَيْلَتَيْنِ; وَذَلِكَ أَنَّ عِفْرِيتًا مِنَ الْجِنِّ أَدْخَلَ أُصْبُعَهُ فِي فَمِهِ فَمَنَعَهُ الرَّضَاعَ فَتَصَدَّعَ الْقَوْمُ مِنْ مَجْلِسِهِمْ، وَهُمْ يَتَعَجَّبُونَ مِنْ قَوْلِهِ وَحَدِيثِهِ فَلَمَّا صَارُوا إِلَى مَنَازِلِهِمْ أَخْبَرَ كُلُّ إِنْسَانٍ مِنْهُمْ أَهْلَهُ فَقَالُوا: قَدْ وَاللَّهِ وُلِدَ لِعَبْدِ اللَّهِ بْنِ عَبْدِ الْمُطَّلِبِ غُلَامٌ سَمَّوْهُ مُحَمَّدًا فَالْتَقَى الْقَوْمُ فَقَالُوا: هَلْ سَمِعْتُمْ حَدِيثَ الْيَهُودِيِّ ؟ وَهَلْ بَلَغَكُمْ مَوْلِدُ هَذَا الْغُلَامِ ؟ فَانْطَلَقُوا حَتَّى جَاءُوا الْيَهُودِيَّ فَأَخْبَرُوهُ الْخَبَرَ. قَالَ: فَاذْهَبُوا مَعِيَ حَتَّى أَنْظُرَ إِلَيْهِ فَخَرَجُوا بِهِ حَتَّى أَدْخَلُوهُ عَلَى آمِنَةَ فَقَالُوا: أَخْرِجِي إِلَيْنَا ابْنَكِ فَأَخْرَجَتْهُ، وَكَشَفُوا لَهُ عَنْ ظَهْرِهِ فَرَأَى تِلْكَ الشَّامَةَ فَوَقَعَ الْيَهُودِيُّ مَغْشِيًّا عَلَيْهِ فَلَمَّا أَفَاقَ قَالُوا لَهُ: مَا لَكَ ؟ وَيْلَكَ ! قَالَ: قَدْ ذَهَبَتْ وَاللَّهِ النُّبُوَّةُ مِنْ بَنِي إِسْرَائِيلَ، أَفَرِحْتُمْ بِهَا يَا مَعْشَرَ قُرَيْشٍ ؟ وَاللَّهِ لَيَسْطُوَنَّ بِكُمْ سَطْوَةً يَخْرُجُ خَبَرُهَا مِنَ الْمَشْرِقِ وَالْمَغْرِبِ. وَقَالَ مُحَمَّدُ بْنُ إِسْحَاقَ: حَدَّثَنِي صَالِحُ بْنُ إِبْرَاهِيمَ عَنْ يَحْيَى بْنِ عَبْدِ الرَّحْمَنِ بْنِ أَسْعَدَ بْنِ زُرَارَةَ قَالَ: حَدَّثَنِي مَنْ شِئْتُ مِنْ رِجَالِ قَوْمِي مِمَّنْ لَا أَتَّهِمُ عَنْ حَسَّانَ بْنِ ثَابِتٍ قَالَ: إِنِّي لَغُلَامٌ يَفَعَةٌ ابْنُ سَبْعِ سِنِينَ أَوْ ثَمَانِ سِنِينَ أَعْقِلُ مَا رَأَيْتُ وَسَمِعْتُ إِذَا بِيَهُودِيٍّ فِي يَثْرِبَ يَصْرُخُ ذَاتَ غَدَاةٍ: يَا مَعْشَرَ يَهُودَ. فَاجْتَمَعُوا إِلَيْهِ، وَأَنَا أَسْمَعُ فَقَالُوا: وَيْلَكَ مَا لَكَ ؟ قَالَ: قَدْ طَلَعَ نَجْمُ أَحْمَدَ الَّذِي يُولَدُ بِهِ فِي هَذِهِ اللَّيْلَةِ. وَرَوَى الْحَافِظُ أَبُو نُعَيْمٍ فِي كِتَابِ دَلَائِلِ النُّبُوَّةِ مِنْ حَدِيثِ أَبِي بَكْرِ بْنِ عَبْدِ اللَّهِ الْعَامِرِيِّ عَنْ سُلَيْمَانَ بْنِ سُحَيْمٍ، وَرُبَيْحِ بْنِ عَبْدِ الرَّحْمَنِ كِلَاهُمَا عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي سَعِيدٍ عَنْ أَبِيهِ قَالَ: سَمِعْتُ أَبِي مَالِكِ بْنِ سِنَانٍ يَقُولُ جِئْتُ بَنِي عَبْدِ الْأَشْهَلِ يَوْمًا; لِأَتَحَدَّثَ فِيهِمْ، وَنَحْنُ يَوْمئِذٌ فِي هُدْنَةٍ مِنَ الْحَرْبِ فَسَمِعْتُ يُوشَعَ الْيَهُودِيَّ: يَقُولُ أَظَلَّ خُرُوجُ نَبِيٍّ يُقَالَ لَهُ: أَحْمَدُ يُخْرُجُ مِنَ الْحَرَمِ. فَقَالَ لَهُ خَلِيفَةُ بْنُ ثَعْلَبَةَ الْأَشْهَلِيُّ كَالْمُسْتَهْزِئِ بِهِ مَا صِفَتُهُ ؟ فَقَالَ: رَجُلٌ لَيْسَ بِالْقَصِيرِ وَلَا بِالطَّوِيلِ فِي عَيْنَيْهِ حُمْرَةٌ يَلْبَسُ الشَّمْلَةَ، وَيَرْكَبُ الْحِمَارِ، سَيْفُهُ عَلَى عَاتِقِهِ، وَهَذَا الْبَلَدَ مُهَاجَرُهُ. قَالَ: فَرَجَعْتُ إِلَى قَوْمِي بَنِي خُدْرَةَ، وَأَنَا يَوْمَئِذٍ أَتَعَجَّبُ مِمَّا يَقُولُ يُوشَعُ فَأَسْمَعُ رَجُلًا مِنَّا يَقُولُ: وَيُوشَعُ يَقُولُ هَذَا وَحْدَهُ؟! كُلُّ يَهُودَ يَثْرِبَ يَقُولُونَ هَذَا، قَالَ أَبِي مَالِكِ بْنِ سِنَانٍ: فَخَرَجْتُ حَتَّى جِئْتُ بَنِي قُرَيْظَةَ فَأَجِدُ جَمْعًا فَتَذَاكَرُوا النَّبِيَّ ﷺ فَقَالَ الزُّبَيْرُ بْنُ بَاطَا: قَدْ طَلَعَ الْكَوْكَبُ الْأَحْمَرُ الَّذِي لَمْ يَطْلُعْ إِلَّا لِخُرُوجِ نَبِيٍّ وَظُهُورِهِ، وَلَمْ يَبْقَ أَحَدٌ إِلَّا أَحْمَدُ، وَهَذَا مُهَاجَرُهُ. قَالَ أَبُو سَعِيدٍ: فَلَمَّا قَدِمَ النَّبِيُّ ﷺ أَخْبَرَهُ أَبِي هَذَا الْخَبَرَ فَقَالَ رَسُولُ اللَّهِ ﷺ: لَوْ أَسْلَمَ الزُّبَيْرُ، وَذَوُوهُ مِنْ رُؤَسَاءِ الْيَهُودِ، إِنَّمَا هُمْ لَهُ تَبَعٌ وَقَالَ أَبُو نُعَيْمٍ: حَدَّثَنَا عُمَرُ بْنُ مُحَمَّدٍ حَدَّثَنَا إِبْرَاهِيمُ بْنُ السِّنْدِيِّ حَدَّثَنَا النَّضْرُ بْنُ سَلَمَةَ حَدَّثَنَا إِسْمَاعِيلُ بْنُ قَيْسِ بْنِ سُلَيْمَانَ بْنِ زَيْدِ بْنِ ثَابِتٍ عَنْ أُمِّ سَعْدٍ بِنْتِ سَعْدِ بْنِ الرَّبِيعِ سَمِعْتُ زَيْدَ بْنَ ثَابِتٍ يَقُولُ: كَانَ أَحْبَارُ يَهُودِ بَنِي قُرَيْظَةَ وَالنَّضِيرِ، يَذْكُرُونَ صِفَةَ النَّبِيِّ ﷺ فَلَمَّا طَلَعَ الْكَوْكَبُ الْأَحْمَرُ أَخْبَرُوا أَنَّهُ نَبِيٌّ، وَأَنَّهُ لَا نَبِيَّ بَعْدَهُ، وَاسْمُهُ أَحْمَدُ، وَمُهَاجَرُهُ إِلَى يَثْرِبَ فَلَمَّا قَدِمَ رَسُولُ اللَّهِ ﷺ الْمَدِينَةَ أَنْكَرُوا وَحَسَدُوا وَكَفَرُوا. وَقَدْ أَوْرَدَ هَذِهِ الْقِصَّةَ الْحَافِظُ أَبُو نُعَيْمٍ فِي كِتَابِهِ مِنْ طُرُقٍ أُخْرَى وَلِلَّهِ الْحَمْدُ. وَقَالَ أَبُو نُعَيْمٍ: حَدَّثَنَا أَبُو مُحَمَّدِ بْنُ حَيَّانَ حَدَّثَنَا أَبُو بَكْرِ بْنُ أَبِي عَاصِمٍ حَدَّثَنَا وَهْبُ بْنُ بَقِيَّةَ حَدَّثَنَا خَالِدٌ عَنْ مُحَمَّدِ بْنِ عَمْرٍو عَنْ أَبِي سَلَمَةَ وَيَحْيَى بْنِ عَبْدِ الرَّحْمَنِ بْنِ حَاطِبٍ عَنْ أُسَامَةَ بْنِ زَيْدٍ قَالَ: قَالَ زَيْدُ بْنُ عَمْرِو بْنِ نُفَيْلٍ: قَالَ لِي حَبْرٌ مِنْ أَحْبَارِ الشَّامِ: قَدْ خَرَجَ فِي بَلَدِكَ نَبِيٌّ أَوْ هُوَ خَارِجٌ قَدْ خَرَجَ نَجْمُهُ فَارْجِعْ فَصَدِّقْهُ، وَاتَّبِعْهُ.

     ✧ The Signs That Occurred on the Night of the Prophet’s Birth We have already mentioned, in the chapter on the voices of the jinn, what was reported of the falling of many idols on their faces that night and their removal from their places, what the Negus, king of Abyssinia, saw, the appearance of light with him so that the palaces of Syria were illuminated when he was born, his falling prostrate with his head raised toward heaven, the splitting open of that cooking pot from his noble face, the light that was seen in the house where he was born, the stars drawing near to them, and other things. Al-Suhaylī related from the tafsīr of Baqī b. Makhlad al-Ḥāfiẓ that Iblīs let out four cries: when he was cursed, when he was cast down, when the Messenger of Allah ﷺ was born, and when al-Fātiḥah was revealed. Muhammad b. Isḥāq said: Hishām b. ʿUrwah used to relate from his father, from ʿĀʾishah, who said: There was a Jew who had settled in Makkah and traded there. On the night in which the Messenger of Allah ﷺ was born, he said in a gathering of Quraysh: “O assembly of Quraysh, has a child been born among you tonight?” The people said: “By Allah, we know of none.” He said: “Allah is greatest. Since it has escaped you, no matter. Look and remember what I say to you: Tonight there has been born the Prophet of this last community. Between his shoulder blades there is a mark containing hairs that are close together, like a horse’s mane. He will not suckle for two nights; that is because an ʿifrīt from the jinn put his finger in his mouth and prevented him from suckling.” The people dispersed from their gathering, amazed at his words and his report. When they went to their homes, each man among them told his family, and they said: “By Allah, a boy has been born to ʿAbd Allah b. ʿAbd al-Muṭṭalib; they have named him Muhammad.” The people met and said: “Have you heard the Jew’s report? Has news of this boy’s birth reached you?” Then they went to the Jew and informed him of the news. He said: “Come with me so I may look at him.” They went with him and brought him in to Āminah, and said: “Bring out your son to us.” She brought him out, and they uncovered his back for the Jew. He saw that mole and fell down in a swoon. When he recovered, they said to him: “What is the matter with you? Woe to you!” He said: “By Allah, prophethood has departed from the Children of Israel. Are you pleased with it, O assembly of Quraysh? By Allah, he will strike you with a blow whose news will spread from the east to the west.” And Muhammad b. Isḥāq said: Ṣāliḥ b. Ibrāhīm narrated to me, from Yaḥyā b. ʿAbd al-Raḥmān b. Asʿad b. Zurārah, who said: Whoever I wished among the men of my people, whom I do not suspect, narrated to me from Ḥassān b. Thābit, who said: I was a young boy, seven or eight years old, and I understood what I saw and heard, when a Jew in Yathrib cried out one morning: “O assembly of Jews!” They gathered around him while I listened. They said: “Woe to you, what is the matter?” He said: “The star of Ahmad has risen, the one with which he is born tonight.” Al-Ḥāfiẓ Abū Nuʿaym narrated in his book Dalāʾil al-Nubuwwah from the ḥadīth of Abū Bakr b. ʿAbd Allah al-ʿĀmirī, from Sulaymān b. Suḥaym and Rubayḥ b. ʿAbd al-Raḥmān, both from ʿAbd al-Raḥmān b. Abī Saʿīd, from his father, who said: I heard my father Mālik b. Sinān say: One day I came to the Banū ʿAbd al-Ashhal to talk with them, while we were at that time in a truce from war, and I heard Yūshaʿ the Jew saying: “A prophet is about to appear, called Ahmad, who will come out from the Ḥaram.” Khalīfah b. Thaʿlabah al-Ashhalī said to him, as if mocking him: “What is his description?” He said: “A man neither short nor tall, with redness in his eyes, who wears a striped cloak and rides a donkey, his sword on his shoulder. This town is his place of emigration.” He said: I returned to my people, the Banū Khudrah, while I was at that time amazed at what Yūshaʿ was saying. I heard a man among us saying: “Does Yūshaʿ say this alone? All the Jews of Yathrib say this.” My father Mālik b. Sinān said: I went out until I came to the Banū Qurayẓah and found a gathering. They were discussing the Prophet ﷺ, and al-Zubayr b. Bāṭā said: “The red star has risen, which has never risen except for the emergence of a prophet and his appearance. None remains but Ahmad, and this is his place of emigration.” Abū Saʿīd said: When the Prophet ﷺ arrived, my father told him this news, and the Messenger of Allah ﷺ said: “If al-Zubayr and those like him among the Jewish leaders had embraced Islam, they would have been followed by the rest.” And Abū Nuʿaym said: ʿUmar b. Muhammad narrated to us; Ibrāhīm b. al-Sindī narrated to us; al-Naḍr b. Salamah narrated to us; Ismāʿīl b. Qays b. Sulaymān b. Zayd b. Thābit narrated to us, from Umm Saʿd bt. Saʿd b. al-Rabīʿ: I heard Zayd b. Thābit saying: The rabbis of the Jews of Banū Qurayẓah and al-Naḍīr used to mention the description of the Prophet ﷺ. When the red star rose, they reported that he was a prophet, that there would be no prophet after him, that his name was Ahmad, and that his emigration would be to Yathrib. When the Messenger of Allah ﷺ came to Madinah, they denied it, envied him, and disbelieved. Al-Ḥāfiẓ Abū Nuʿaym cited this story in his book through other chains, and praise belongs to Allah. And Abū Nuʿaym said: Abū Muhammad b. Ḥayyān narrated to us; Abū Bakr b. Abī ʿĀṣim narrated to us; Wahb b. Baqiyyah narrated to us; Khālid narrated to us, from Muhammad b. ʿAmr, from Abū Salamah and Yaḥyā b. ʿAbd al-Raḥmān b. Ḥāṭib, from Usāmah b. Zayd, who said: Zayd b. ʿAmr b. Nufayl said: A rabbi among the rabbis of Syria said to me: “A prophet has already emerged in your land, or is about to emerge. His star has risen. Go back and believe in him and follow him.”

234. Tarikh (al-Tabari) 649No grade recorded

     إرهاصات حدثت وقت ميلاد النبي انْبِثَاقِ دِجْلَةَ وَارْتِجَاسِ الْإِيوَانِ وَسُقُوطِ الشُّرُفَاتِ وَخُمُودِ النِّيرَانِ وَغَيْرِ ذَلِكَ مِمَّا يُذْكَرُ ذَكَرَ ابْنُ جَرِيرٍ وَغَيْرُهُ أَنَّ كِسْرَى أَبْرَوِيزَ كَانَ قَدْ سَكَرَ دِجْلَةَ الْعَوْرَاءَ وَأَنْفَقَ عَلَيْهَا مَالًا عَظِيمًا، وَكَانَ طَاقَ مُلْكِهِ قَدْ بَنَاهُ بُنْيَانًا عَظِيمًا لَمَّا يُرَ مِثْلُهُ، وَكَانَ عِنْدَهُ ثَلَاثُمِائَةِ رَجُلٍ مِنْ كَاهِنٍ وَسَاحِرٍ وَمُنَجِّمٍ، وَكَانَ فِيهِمْ رَجُلٌ مِنَ الْعَرَبِ اسْمُهُ السَّائِبُ قَدْ بُعِثَ بِهِ بِأَذَانٍ مِنَ الْيَمَنِ، وَكَانَ كِسْرَى إِذَا حَزَبَهُ أَمْرٌ جَمَعَهُمْ فَقَالَ: انْظُرُوا فِي هَذَا الْأَمْرِ مَا هُوَ. فَلَمَّا وُلِدَ رَسُولُ اللَّهِ ﷺ أَصْبَحَ كِسْرَى وَقَدِ انْقَصَمَ طَاقُ مُلْكِهِ مِنْ غَيْرِ ثِقَلٍ  وَانْخَرَقَتْ دِجْلَةُ الْعَوْرَاءُ فَلَمَّا رَأَى ذَلِكَ أَحْزَنَهُ فَدَعَا كُهَّانَهُ وَسُحَّارَهُ وَمُنَجِّمِيهِ وَفِيهِمُ السَّائِبُ فَقَالَ لَهُمْ: قَدِ انْقَصَمَ طَاقُ مُلْكِي مِنْ غَيْرِ ثِقَلٍ فَانْظُرُوا فِي أَمْرِهِ بِمَا تَعْلَمُونَهُ مِنْ عِلْمِكُمْ فَأُخِذَتْ عَلَيْهِمْ أَقْطَارُ السَّمَاءِ وَأَظْلَمَتِ الْأَرْضُ فَلَمْ يَمْضِ لَهُمْ مَا رَأَوْهُ وَبَاتَ السَّائِبُ فِي لَيْلَةٍ مُظْلِمَةٍ عَلَى رَبْوَةٍ مِنَ الْأَرْضِ يَنْظُرُ فَرَأَى بَرْقًا مِنْ قِبَلِ الْحِجَازِ قَدِ اسْتَطَارَ فَبَلَغَ الْمَشْرِقَ، فَلَمَّا أَصْبَحَ رَأَى تَحْتَ قَدَمَيْهِ رَوْضَةً خَضْرَاءَ فَقَالَ فِيمَا يَعْتَافُ: إِنْ صَدَقَ مَا أَرَى لَيَخْرُجَنَّ مِنَ الْحِجَازِ سُلْطَانٌ يَبْلُغُ الْمَشْرِقَ وَتُخْصِبُ الْأَرْضُ عَلَيْهِ كَأَفْضَلِ مَا أَخْصَبَتْ عَلَى مَلِكٍ. فَلَمَّا خَلَصَ الْكُهَّانُ وَالْمُنَجِّمُونَ بَعْضُهُمْ إِلَى بَعْضٍ وَرَأَوْا مَا أَصَابَهُمْ وَرَأَى السَّائِبُ مَا رَأَى قَالَ بَعْضُهُمْ لِبَعْضٍ: وَاللَّهِ مَا حِيلَ بَيْنَكُمْ وَبَيْنَ عِلْمِكُمْ إِلَّا لِأَمْرٍ جَاءَ مِنَ السَّمَاءِ وَأَنَّهُ لَنَبِيٌّ يُبْعَثُ أَوْ هُوَ مَبْعُوثٌ يَسْلُبُ هَذَا الْمَلِكَ مُلْكَهُ وَيَكْسِرُ وَإِنْ نَعَيْتُمْ إِلَى كِسْرَى كَسْرَ مُلْكِهِ لَيَقْتُلَنَّكُمْ فَاتَّفَقُوا عَلَى أَنْ يَكْتُمُوهُ الْأَمْرَ وَقَالُوا لَهُ قَدْ نَظَرْنَا فَوَجَدْنَا وَضْعَ دِجْلَةَ الْعَوْرَاءِ وَطَاقِ الْمُلْكِ قَدْ وُضِعَ عَلَى النُّحُوسِ، فَلَمَّا اخْتَلَفَ اللَّيْلُ وَالنَّهَارُ فَوَقَعَتِ النُّحُوسُ مَوَاقِعَهَا زَالَ كُلُّ مَا وُضِعَ عَلَيْهَا، وَنَحْنُ نَحْسَبُ لَكَ حِسَابًا تَضَعُ عَلَيْهِ بُنْيَانَكَ فَلَا يَزُولُ. - فَحَسِبُوا فَأَمَرُوهُ بِالْبِنَاءِ فَبَنَى دِجْلَةَ الْعَوْرَاءَ فِي ثَمَانِيَةِ أَشْهُرٍ وَأَنْفَقَ عَلَيْهَا أَمْوَالًا جَلِيلَةً حَتَّى فَرَغَ مِنْهَا، فَلَمَّا فَرَغَ قَالَ لَهُمْ: أَجْلِسُ عَلَى سُورِهَا؟ قَالُوا: نَعَمْ. فَجَلَسَ فِي أَسَاوِرَتِهِ وَمَرَازِبَتِهِ، فَبَيْنَمَا هُوَ كَذَلِكَ انْشَقَّتْ دِجْلَةُ وَخَرَجَ ذَلِكَ الْبُنْيَانُ مِنْ تَحْتِهِ، فَلَمْ يَخْرُجْ إِلَّا بِآخِرِ رَمَقٍ، فَلَمَّا أَخْرَجُوهُ جَمَعَ كُهَّانَهُ وَسَحَرَتَهُ وَمُنَجِّمِيهِ وَقَتَلَ مِنْهُمْ نَحْوَ مِائَةٍ وَقَالَ لَهُمْ: أَقَرَّبْتُكُمْ وَأَجْرَيْتُ عَلَيْكُمُ الْأَمْوَالَ ثُمَّ إِنَّكُمْ تَخُونُونَنِي؟ فَقَالُوا: أَيُّهَا الْمَلِكُ أَخْطَأْنَا كَمَا أَخْطَأَ مَنْ قَبْلَنَا. ثُمَّ حَسِبُوا لَهُ وَأَمَرُوهُ بِالْبِنَاءِ فَبَنَاهُ وَفَرَغَ مِنْهُ وَأَمَرُوهُ بِالْجُلُوسِ عَلَيْهِ فَخَافَ أَنْ يَجْلِسَ عَلَيْهِ فَرَكِبَ وَسَارَ عَلَى الْبِنَاءِ فَبَيْنَمَا هُوَ يَسِيرُ إِذِ انْشَقَّتْ أَيْضًا. فَلَمْ يُدْرَكْ إِلَّا بِآخِرِ رَمَقٍ. فَدَعَاهُمْ وَقَالَ: لَأَقْتُلَنَّكُمْ أَوْ لَتَصْدُقُنِّي. فَصَدَقُوهُ وَأَخْبَرُوهُ بِالْأَمْرِ فَقَالَ: وَيْحَكُمْ هَلَّا بَيَّنْتُمْ لِي ذَلِكَ فَأَرَى فِيهِ مَا أَرَى قَالُوا: مَنَعَنَا الْخَوْفُ. فَتَرَكَهُمْ. وَرَوَى ابْنُ جَرِيرٍ فِي تَارِيخِهِ وَالْبَيْهَقِيُّ وَأَبُو نُعَيْمٍ كِلَاهُمَا فِي الدَّلَائِلِ، وَالْخَرَائِطِيُّ عَنْ مَخْزُومِ بْنِ هَانِئٍ عَنْ أَبِيهِ وَأَتَتْ عَلَيْهِ مِائَةٌ وَخَمْسُونَ سَنَةً قَالَ: لَمَّا كَانَتِ اللَّيْلَةُ الَّتِي وُلِدَ فِيهَا رَسُولُ اللَّهِ ﷺ ارْتَجَسَ فِيهَا إِيوَانُ كِسْرَى وَسَقَطَتْ مِنْهُ أَرْبَعَ عَشَرَ شُرَافَةً  وَخَمَدَتْ نَارُ فَارِسَ وَلَمْ تُخْمَدْ قَبْلَ ذَلِكَ بِأَلْفِ عَامٍ، وَغَاضَتْ بُحَيْرَةُ سَاوَةَ وَرَأَى الْمُوبَذَانُ إِبِلًا صِعَابًا تَقُودُ خَيْلًا عِرَابًا قَدْ قَطَعَتْ دِجْلَةَ وَانْتَشَرَتْ فِي بِلَادِهَا، فَلَمَّا أَصْبَحَ كِسْرَى أَفْزَعَهُ ذَلِكَ وَتَصَبَّرَ عَلَيْهِ تَشَجُّعًا، ثُمَّ رَأَى أَنْ لَا يَدَّخِرَ ذَلِكَ عَنْ وُزَرَائِهِ وَمَرَازِبَتِهِ حِينَ عِيلَ صَبْرُهُ فَجَمَعَهُمْ وَلَبِسَ تَاجَ مُلْكِهِ وَقَعَدَ عَلَى سَرِيرِهِ ثُمَّ بَعَثَ إِلَيْهِمْ فَلَمَّا اجْتَمَعُوا عِنْدَهُ قَالَ: تَدْرُونَ فِيمَا بَعَثْتُ؟ قَالُوا: لَا إِلَّا أَنْ تُخْبِرَنَا بِذَلِكَ، فَبَيْنَمَا هُمْ كَذَلِكَ إِذْ أَتَاهُ كِتَابٌ بِخُمُودِ نَارِ فَارِسَ فَازْدَادَ غَمًّا إِلَى غَمِّهِ ثُمَّ أَخْبَرَهُمْ بِمَا هَالَهُ، فَقَالَ الْمُوبَذَانُ: وَأَنَا أَصْلَحَ اللَّهُ الْمُلْكَ قَدْ رَأَيْتُ فِي هَذِهِ اللَّيْلَةِ. فَقَصَّ عَلَيْهِمْ رُؤْيَاهُ فِي الْإِبِلِ، فَقَالَ: أَيُّ شَيْءٍ يَكُونُ هَذَا يَا مُوبَذَانُ؟ وَكَانَ أَعْلَمَهُمْ فِي أَنْفُسِهِمْ قَالَ: حَدَثٌ يَكُونُ مِنْ نَاحِيَةِ الْعَرَبِ، فَكَتَبَ كِسْرَى عِنْدَ ذَلِكَ: مِنْ مَلِكِ الْمُلُوكِ كِسْرَى إِلَى النُّعْمَانِ بْنِ الْمُنْذِرِ: أَمَّا بَعْدُ فَوَجِّهْ إِلَيَّ عَالِمًا بِمَا أُرِيدُ أَنْ أَسْأَلَهُ عَنْهُ فَوَجَّهَ إِلَيْهِ بِعَبْدِ الْمَسِيحِ بْنِ عَمْرِو بْنِ حَسَّانَ بْنِ بُقَيْلَةَ - بِضَمِّ الْمُوَحَّدَةِ وَفَتْحِ الْقَافِ وَسُكُونِ التَّحْتِيَّةِ - الْغَسَّانِيُّ. فَلَمَّا قَدِمَ عَلَيْهِ قَالَ: أَلَكَ عِلْمٌ بِمَا أُرِيدُ أَنْ أَسْأَلَكَ عَنْهُ؟ قَالَ: يَسْأَلُنِي الْمَلِكُ أَوْ يُخْبِرُنِي الْمَلِكُ، فَإِنْ كَانَ عِنْدِي عِلْمٌ مِنْهُ أَخْبَرْتُهُ وَإِلَّا دَلَلْتُهُ عَلَى مَنْ يُعْلِمُهُ. قَالَ: فَأَخْبَرَهُ. فَقَالَ: عِلْمُ ذَلِكَ عِنْدَ خَالٍ لِي يَسْكُنُ مَشَارِقَ الشَّامِ يُقَالُ لَهُ سَطِيحٌ. قَالَ: فَاذْهَبْ إِلَيْهِ فَاسْأَلْهُ وَائْتِنِي بِتَأْوِيلِ مَا عِنْدَهُ. فَنَهَضَ عَبْدُ الْمَسِيحِ حَتَّى قَدِمَ عَلَى سَطِيحٍ وَقَدْ أَشَفَى عَلَى الْمَوْتِ فَسَلَّمَ عَلَيْهِ وَحَيَّاهُ فَلَمْ يَحِرْ جَوَابًا فَأَنْشَأَ عَبْدُ الْمَسِيحِ يَقُولُ: أَصُمَّ أَمْ يَسْمَعُ غِطْرِيفُ الْيَمَنِ.. فِي أَبْيَاتٍ ذَكَرَهَا. فَلَمَّا سَمِعَ سَطِيحُ كَلَامَهُ فَتَحَ عَيْنَيْهِ ثُمَّ قَالَ: عَبْدُ الْمَسِيحِ عَلَى جَمَلٍ مُشِيحٍ، أَقْبَلَ إِلَى سَطِيحٍ، وَقَدْ أَوْفَى عَلَى الضَّرِيحِ، بَعَثَكَ - مَلِكُ بَنِي سَاسَانَ، لِارْتِجَاسِ الْإِيوَانِ وَخُمُودِ النِّيرَانِ، وَرُؤْيَا الْمُوبَذَانِ. رَأَى إِبِلًا صِعَابًا تَقُودُ خَيْلًا عِرَابًا، قَدْ قَطَعَتْ دِجْلَةَ وَانْتَشَرَتْ فِي بِلَادِهَا. يَا عَبْدَ الْمَسِيحِ إِذَا أَكْثَرْتَ التِّلَاوَةَ. وَظَهَرَ صَاحِبُ الْهِرَاوَةِ، وَفَاضَ وَادِي سَمَاوَةَ، وَغَاضَتْ بُحَيْرَةُ سَاوَةَ، فَلَيْسَ الشَّامُ لِسَطِيحٍ شَامًا، يَمْلِكُ مِنْهُمْ مُلُوكٌ وَمَلِكَاتٌ عَلَى عَدَدِ الشُّرُفَاتِ، وَكُلُّ مَا هُوَ آتٍ آتٍ. ثُمَّ قَضَى سَطِيحٌ مَكَانَهُ فَأَتَى عَبْدُ الْمَسِيحِ إِلَى كِسْرَى فَأَخْبَرَهُ فَقَالَ: إِلَى أَنْ يَمْلِكَ مِنَّا أَرْبَعَةَ عَشَرَ مَلِكًا كَانَتْ أُمُورٌ وَأُمُورٌ. فَمَلَكَ مِنْهُمْ عَشَرَةٌ فِي أَرْبَعِ سِنِينَ وَمَلَكَ الْبَاقُونَ إِلَى خِلَافَةِ عُثْمَانَ ؓ. وَيَرْحَمُ اللَّهُ تَعَالَى الْإِمَامَ أَبَا عَبْدِ اللَّهِ مُحَمَّدَ بْنَ أَبِي زَكَرِيَّا يَحْيَى بْنِ عَلِيٍّ الشُّقْرَاطِسِيَّ حَيْثُ قَالَ: ضَاءَتْ لِمَوْلِدِهِ الْآفَاقُ وَاتَّصَلَتْ بُشْرَى الْهَوَاتِفُ فِي الْإِشْرَاقِ وَالطَّفَلِ     وَصَرْحُ كِسْرَى تَدَاعَى مِنْ قَوَاعِدِهِ وَانْقَضَّ مُنْكَسِرَ الْأَرْجَاءِ ذَا مَيَلِ     وَنَارُ فَارِسَ لَمْ تُوقَدْ وَمَا خَمَدَتْ مِنْ أَلْفِ عَامٍ وَنَهْرُ الْقَوْمِ لَمْ يَسِلِ     خَرَّتْ لِمَوْلِدِهِ الْأَوْثَانُ وَانْبَعَثَتْ ثَوَاقِبُ الشُّهْبِ تَرْمِي الْجِنَّ بِالشُّعَلِ وَالْإِمَامَ أَبَا عَبْدِ اللَّهِ مُحَمَّدَ بْنَ سَعِيدِ بْنِ حَمَّادٍ الدَّلَاصِيَّ الشَّهِيرَ بِالْبُوصِيرِيِّ رَحِمَهُ اللَّهُ تَعَالَى حَيْثُ قَالَ: أَبَانَ مَوْلِدُهُ عَنْ طِيبِ عُنْصُرِهِ     يَا طِيبَ مُبْتَدَإِ مِنْهُ وَمُخْتَتَمِ يَوْمٌ تَفَرَّسَ فِيهِ الْفُرْسُ أَنَّهُمْ     قَدْ أُنْذِرُوا بِحُلُولِ الْبُؤْسِ وَالنِّقَمِ وَبَاتَ إِيوَانُ كِسْرَى وَهُوَ مُنْصَدِعٌ     كَشَمْلِ أَصْحَابِ كِسْرَى غَيْرِ مُلْتَئِمِ وَالنَّارُ خَامِدَةُ الْأَنْفَاسِ مِنْ أَسَفٍ     عَلَيْهِ وَالنَّهْرُ سَاهِي الْعَيْنِ مُنْسَدِمِ وَسَاءَ سَاوَةَ أَنْ غَاضَتْ بُحَيْرَتُهَا     وَرُدَّ وَارِدُهَا بِالْغَيْظِ حِينَ ظَمِي كَأَنَّ بِالنَّارِ مَا بِالْمَاءِ مِنْ بَلَلٍ     حُزْنًا وَبِالْمَاءِ مَا بِالنَّارِ مِنْ ضَرَمِ وَالْجِنُّ تَهْتِفُ وَالْأَنْوَارِ سَاطِعَةٌ     وَالْحَقُّ يَظْهَرُ مِنْ مَعْنَى وَمِنْ كَلِمِ عَمُوا وَصَمُّوا فَإِعْلَانُ الْبَشَائِرِ لَمْ     يُسْمَعْ وَبَارِقَةُ الْإِنْذَارِ لَمْ تُشِمِ مِنْ بَعْدِ مَا أَخْبَرَ الْأَقْوَامَ كَاهِنُهُمْ     بِأَنَّ دِينَهُمُ الْمُعْوَجَّ لَمْ يُقَمِ مِنْ بَعْدِ مَا عَايَنُوا فِي الْأُفُقِ مِنْ شُهُبٍ     مُنْقَضَّةٍ وَفْقَ مَا فِي الْأَرْضِ مِنْ صَنَمِ حَتَّى غَدَا عَنْ طَرِيقِ الْحَقِّ مُنْهَزِمٌ     مِنَ الشَّيَاطِينِ يَقْفُو إِثْرَ مُنْهَزِمِ وَقَالَ أَيْضًا فِي قَصِيدَتِهِ الْهَمْزِيَّةِ: وَمُحَيًّا كَالشَّمْسِ مِنْكَ مُضِيءٌ     أَسْفَرَتْ عَنْهُ لَيْلَةٌ غَرَّاءُ لَيْلَةُ الْمَوْلِدِ الَّذِي كَانَ لِلدِّي     نِ سُرُورٌ بِيَوْمِهِ وَازْدِهَاءُ وَتَوَالَتْ بُشْرَى الْهَوَاتِفُ أَنْ قَدْ     وُلِدَ الْمُصْطَفَى وَحَقَّ الْهَنَاءُ وَتَدَاعَى إِيوَانُ كِسْرَى وَلَوْ     لَا آيَةٌ مِنْكَ مَا تَدَاعَى الْبِنَاءُ وَغَدَا كُلُّ بَيْتِ نَارٍ وَفِيهِ     كُرْبَةٌ مِنْ خُمُودِهَا وَبَلَاءُ وَعُيُونٌ لِلْفُرْسِ غَارَتْ فَهَلْ كَا     نَ لِنِيرَانِهِمْ بِهَا إِطْفَاءُ فَهَنِيئًا بِهِ لِآمِنَةَ الْفَضْ     لُ الَّذِي شَرُفَتْ بِهِ حَوَّاءُ مَنْ لِحَوَّاءَ أَنَّهَا حَمَلَتْ أَحْ     مَدًا وَأَنَّهَا بِهِ نُفَسَاءُ يَوْمَ نَالَتْ بِوَضْعِهِ ابْنَةُ وَهْ     بٍ مِنْ فَخَارِ مَا لَمْ تَنُلْهُ النِّسَاءُ وَأَتَتْ قَوْمَهَا بِأَفْضَلَ مِمَّا     حَمَلَتْ قَبْلُ مَرْيَمُ الْعَذْرَاءُ شَمَّتَتْهُ الْأَمْلَاكُ إِذْ وَضَعَتْهُ     وَشَفَتْنَا بِقَوْلِهَا الشِّفَاءُ رَافِعًا رَأْسَهُ وَفِي ذَلِكَ الرَّفْ     عِ إِلَى كُلِّ سُؤْدُدٍ إِيمَاءُ رَامِقًا طَرْفُهُ السَّمَاءَ وَمَرْمَى     عَيْنٍ مِنْ شَأْنِهِ الْعُلُوُّ الْعَلَاءُ وَتَدَلَّتْ زُهْرُ النُّجُومِ إِلَيْهِ     وَأَضَاءَتْ بِضَوْئِهَا الْأَرْجَاءُ وَتَرَاءَتْ قُصُورُ قَيْصَرَ بِالشَّا     مِ يَرَاهَا مَنْ دَارُهُ الْبَطْحَاءُ تَفْسِيرُ الْغَرِيبِ كِسْرَى بِفَتْحِ الْكَافِ وَكَسْرِهَا: اسْمُ مَلِكِ الْفَرَسِ. وَالَّذِي وُلِدَ النَّبِيُّ ﷺ فِي زَمَانِهِ:  أَنُوشِرْوَانُ بْنُ قَبَاذَ بْنِ فَيْرُوزَ بْنِ يَزْدَجِرْدَ بْنِ بَهْرَامَ جُورَ. وَالَّذِي كَتَبَ إِلَيْهِ الْكِتَابَ وَمَزَّقَهُ: أَبَرْوِيزُ بْنُ هُرْمُزَ أَنُوشُرْوَانَ. وَالَّذِي قُتِلَ فِي زَمَنِ عُثْمَانَ وَأَخَذَ مِنْهُ الْمُسْلِمُونَ الْبِلَادَ: يَزْدَجِرْدُ بْنُ شَهْرَيَارَ. دِجْلَةُ بِكَسْرِ الدَّالِ الْمُهْمَلَةِ: نَهْرُ بَغْدَادَ. قَالَ ثَعْلَبٌ - رَحِمَهُ اللَّهُ تَعَالَى - تَقُولُ: عَبَرْتُ دِجْلَةَ بِغَيْرِ أَلِفٍ وَلَامٍ. بَاذَانُ: بِذَالٍ مُعْجَمَةٍ. انْقَصَمَ: انْكَسَرَ وَانْفَصَلَ بَعْضُهُ مِنْ بَعْضِهِ. اعْتَافَ: قَالَ فِي النِّهَايَةِ: الْعِيَافَةُ: زَجْرُ الطَّيْرِ وَالتَّفَاؤُلُ بِأَسْمَائِهَا وَأَصْوَاتِهَا وَمَمَرِّهَا، يُقَالُ: عَافَ يَعِيفُ عَيْفًا إِذَا زَجَرَ وَحَدَسَ وَظَنَّ. قُلْتُ: وَالْمُرَادُ هُنَا الْحَدْسُ وَالظَّنُّ. ارْتَجَسَ: اضْطَرَبَ وَانْشَقَّ. وَالرَّجْسُ بِفَتْحِ الرَّاءِ وَإِسْكَانِ الْجِيمِ وَبِالسِّينِ الْمُهْمَلَةِ: الصَّوْتُ الشَّدِيدُ مِنَ الرَّعْدِ وَمِنْ هَدِيرِ الْبَعِيرِ. الْإِيوَانُ: بِوَزْنِ الدِّيوَانِ وَيُقَالُ فِيهِ بِوَزْنِ كِتَابٍ بِنَاءٌ أَزَجُّ غَيْرُ مَسْدُودِ الْوَجْهِ. وَالْأَزَجُّ: بَيْتٌ. يُبْنَى طُولًا، وَجَمْعُهُ عَلَى الْأَوَّلِ: أَوَاوِينُ كَدَوَاوِينَ. وَإِيوَانَاتٌ. وَعَلَى الثَّانِي: أُوَنٌ كَخِوَانٍ وَخُوَنٌ: بِنَاءٌ مَشْهُورٌ بِالْمَدَائِنِ مِنْ أَرْضِ الْعِرَاقِ، كَانَ بِنَاءً مُحْكَمًا مَبْنِيًّا بِالْآجُرِّ الْكِبَارِ وَالْجِصِّ، سُمْكُهُ مِائَةُ ذِرَاعٍ فِي طُولِ مِثْلِهَا، فَارْتَجَسَ حَتَّى سَمِعَ صَوْتَهُ وَانْشَقَّ وَسَقَطَتْ مِنْهُ أَرْبَعَةَ عَشَرَ شُرَافَةً. لَيْسَ السَّبَبُ فِي ذَلِكَ مِنْ جِهَةِ خَلَلٍ فِي بِنَائِهِ فِي نَفْسِهِ، وَإِنَّمَا أَرَادَ اللَّهُ تَعَالَى أَنْ يَكُونَ ذَلِكَ آيَةً بَاقِيَةً عَلَى وَجْهِ الدَّهْرِ لِنَبِيِّهِ ﷺ. الْمُوبَذَانُ: بِضَمِّ الْمِيمِ ثُمَّ وَاوٍ سَاكِنَةٍ وَفَتْحِ الْبَاءِ الْمُوَحَّدَةِ. وَحَكَى الْحَافِظُ شَمْسُ الدِّينِ بْنُ نَاصِرِ الدَّيْنِ الدِّمَشْقِيُّ رَحِمَهُ اللَّهُ تَعَالَى كَسْرَهَا أَيْضًا وَبِذَالٍ مُعْجَمَةٍ: اسْمٌ لِحَاكِمِ الْمَجُوسِ كَقَاضِي الْقُضَاةِ لِلْمُسْلِمِينَ. مُشِيحٌ بِشِينٍ مُعْجَمَةٍ وَحَاءٍ مُهْمَلَةٍ وَزْنَ مُلِيحٍ يُقَالُ نَاقَةٌ مُشْحَاةٌ إِذَا كَانَتْ سَرِيعَةً. وَالْإِبِلُ كِنَايَةٌ عَنِ النَّاسِ هُنَا. الْهِرَاوَةُ. بِكَسْرِ الْهَاءِ: الْعَصَا. الشُّرُفَاتُ بِضَمِّ الرَّاءِ وَفَتْحِهَا وَسُكُونِهَا جَمْعُ شُرْفَةٍ - إِمَّا تَحْقِيرًا لَهَا أَوْ أَنَّ جَمْعَ الْقِلَّةِ قَدْ يَقَعُ مَوْضِعَ جَمْعِ الْكَثْرَةِ. خَمَدَتْ بِفَتْحِ الْمِيمِ وَكَسْرِهَا كَنَصَرَ وَسَمِعَ. غَاضَتْ بِغَيْنٍ وَضَادٍ مُعْجَمَتَيْنِ: غَارَتْ. خَيْلًا عِرَابًا، بِكَسْرِ الْعَيْنِ. الْخَيْلُ الْعِرَابُ خِلَافُ الْبَرَاذِينِ الْفَرَسُ إِنْ كَانَ أَبَوَاهُ عَرَبِيَّيْنِ فَهُوَ عَتِيقٌ، وَإِنْ كَانَا أَعْجَمِيَّيْنِ فَهُوَ بِرْذَوْنُ، وَإِنْ كَانَ الْأَبُ عَرَبِيًّا وَالْأُمُّ عَجَمِيَّةً فَهُوَ هَجِينٌ. وَإِنْ كَانَ بِالْعَكْسِ فَهُوَ مُقْرِفٌ. بُحَيْرَةُ سَاوَةَ بُحَيْرَةٌ مُتَّسِعَةُ الْأَكْنَافِ جِدًّا. وَقَدْ قَالَ فِيهَا الصَّرْصَرِيُّ - رَحِمَهُ اللَّهُ تَعَالَى - فِي بَعْضِ قَصَائِدِهِ: غَارَتْ وَقَدْ كَانَتْ جَوَانِبُهَا تَفُوتُ الْمِيلَا وَقَالَ غَيْرُهُ: كَانَتْ أَكْثَرَ مِنْ سِتَّةِ فَرَاسِخَ تُرْكَبُ فِيهَا السُّفُنُ وَيُسَافَرُ فِيهَا إِلَى مَا حَوْلَهَا مِنَ الْبِلَادِ وَالْمُدُنِ، فَأَصْبَحَتْ لَيْلَةُ الْمَوْلِدِ نَاشِفَةً كَأَنْ لَمْ يَكُنْ بِهَا شَيْءٌ مِنَ الْمَاءِ. تَنْبِيهٌ: وَقَعَ فِي بَعْضِ الْكُتُبِ: غَاضَتْ بُحَيْرَةُ طَبَرِيَّةَ. وَهَذَا غَيْرُ مَعْرُوفٍ. وَبُحَيْرَةُ طَبَرِيَّةَ لَمْ يَثْبُتْ أَنَّ مَاءَهَا غَاضَ وَهُوَ بَاقٍ إِلَى الْيَوْمِ. الْمَرَازِبَةُ بِفَتْحِ الْمِيمِ جَمْعُ مَرْزُبَانَ بِضَمِّ الزَّايِ وَهُوَ الْفَارِسُ الشُّجَاعُ الْمُتَقَدِّمُ عَلَى الْقَوْمِ دُونَ الْمُكْرَهِ. هَالَهُ: أَفْزَعَهُ. رُؤْيَا بِتَرْكِ التَّنْوِينِ. حَدَثَ بِفَتْحِ الْحَاءِ وَالدَّالِ الْمُهْمَلَتَيْنِ وَمُثَلَّثَةٌ أَيْ وَقَعَ. مَشَارِفُ بِمِيمٍ مَفْتُوحَةٍ فَشِينٍ مُعْجَمَةٍ مُخَفَّفَةٍ فَأَلِفٍ فَرَاءٍ فَفَاءٍ. الْمَشَارِفُ: الْقُرَى الَّتِي تَقْرُبُ مِنَ الْمُدُنِ، وَقِيلَ الَّتِي بَيْنَ بِلَادِ الرِّيفِ وَجَزِيرَةِ الْعَرَبِ قِيلَ لَهَا ذَلِكَ لِأَنَّهَا أَشْرَفَتْ عَلَى السَّوَادِ. قَالَهُ فِي النِّهَايَةِ وَقَالَ فِي الصِّحَاحِ: مَشَارِفُ الْأَرْضِ أَعَالِيهَا. أَشْفَى: أَشْرَفَ. أَنْشَأَ بِهَمْزَةٍ مَفْتُوحَةٍ أَوَّلُهُ وَآخِرُهُ أَيِ ابْتَدَأَ. أَصُمَّ: بِهَمْزَةِ الِاسْتِفْهَامِ ثُمَّ بِضَمِّ الصَّادِ الْمُهْمَلَةِ فَتَشْدِيدِ الْمِيمِ مَبْنِيٌّ لِلْمَفْعُولِ. الْغِطْرِيفُ: بِغَيْنٍ مُعْجَمَةٍ فَطَاءٍ مُهْمَلَةٍ فَرَاءٍ مَكْسُورَةٍ فَمُثَنَّاةٍ تَحْتِيَّةٍ فَفَاءٍ الْمُرَادُ بِهِ هُنَا السَّيِّدُ. عَبْدُ الْمَسِيحِ: بِالرَّفْعِ لِأَنَّهُ مُبْتَدَأٌ وَالْجَارُّ وَالْمَجْرُورُ فِي قَوْلِهِ "عَلَى جَمَلٍ" الْخَبَرُ. أَوْفَى: أَشْرَفَ. سَاوَةُ مَدِينَةٌ بَيْنَ الرَّيِّ وَهَمَذَانَ. السَّمَاوَةُ بِسِينٍ مُهْمَلَةٍ مَفْتُوحَةٍ فَمِيمٍ مُخَفَّفَةٍ: بَادِيَةٌ لِبَنِي كَلْبٍ عِنْدَ الْكُوفَةِ، أَرْضٌ عَالِيَةٌ لَا حَجْرَ فِيهَا لَهَا طُولٌ وَلَا عَرْضَ لَهَا سُمِّيَتِ السَّمَاوَةَ لِسُمُوِّهَا أَيْ عُلُوِّهَا. الطَّفَلُ بِفَتْحَتَيْنِ: الْعَشِيُّ عِنْدَ تَطْفِيلِ الشَّمْسِ وَنُقْصَانِ ضَوْئِهَا. وَمَعْنَى تَطْفِيلِهَا دُنُوُّهَا مِنَ الْمَغِيبِ. أَنْقَاضٌ يُرْوَى بِضَادٍ مُعْجَمَةٍ. وَيُرْوَى بِصَادٍ مُهْمَلَةٍ. وَعَلَيْهِمَا فَمَعْنَاهُ سَقَطَ. الْأَرْجَاءُ: النَّوَاحِي. الْمَيَلُ بِفَتْحِ الْمِيمِ وَالْمُثَنَّاةِ التَّحْتِيَّةِ قَالَ فِي الْمُحْكَمِ: الْمَيْلُ أَيْ بِسُكُونِ الْيَاءِ فِي الْحَادِثِ. وَالْمَيَلُ فِي الْخِلْقَةِ. فَارِسُ: اسْمُ عَلَمٍ كَالْفُرْسِ لِطَائِفَةٍ مِنَ الْعَجَمِ كَانُوا مَجُوسًا يَعْبُدُونَ النَّارَ وَكَانَ لِبُيُوتِ النَّارِ سَدَنَةٌ يَقُومُونَ عَلَيْهَا. وَيَتَنَاوَبُونَ إِيقَادَهَا فَلَمْ يَخْمُدْ لَهَا لَهَبٌ لَا لَيْلَ وَلَا نَهَارَ إِلَّا لَيْلَةَ مَوْلِدِهِ ﷺ، فَإِنَّهُمْ أَوْقَدُوهَا فَلَمْ تُقَدْ. وَإِنَّمَا انْتَفَى إِيقَادُهَا فِي نَفْسِهَا مَعَ كَوْنِهِمْ تَعَاطَوْا إِيقَادَهَا فَهَذَا مَوْضِعُ الْآيَةِ الْعَجِيبَةِ، وَلَوْ كَانُوا لَمْ يَتَعَاطَوْا إِيقَادَهَا لَمْ يَكُنْ فِي ذَلِكَ آيَةٌ لِمَوْلِدِ النَّبِيِّ ﷺ  وَكَانَ ذَلِكَ وَقَعَ اتِّفَاقًا. وَخَمَدَتْ تِلْكَ النَّارُ مَعَ إِيقَادِهِمْ لَهَا وَلَهَا أَلْفُ سَنَةٍ لَمْ تَخْمُدْ وَتِلْكَ مُدَّةُ عِبَادَةِ الْمَجُوسِ لِلنَّارِ. الْمُحَيَّا: الْوَجْهُ. أَسْفَرَتِ: انْحَسَرَتْ. غَرَّاءُ: تَأْنِيثُ - الْأَغَرِّ وَهُوَ السَّيِّدُ وَالْأَبْيَضُ النَّيِّرُ. الِازْدِهَاءُ: الِافْتِخَارُ. تَوَالَتْ: تَتَابَعَتْ. الْهَوَاتِفُ: جَمْعُ هَاتِفٍ وَهُوَ مَا يُسْمَعُ صَوْتُهُ وَلَا يُرَى شَخْصُهُ. تَدَاعَى: تَهَ آدَمَ. غَدَا بِالدَّالِ الْمُهْمَلَةِ: صَارَ. خُمُودُ النَّارِ: سُكُونُ لَهَبِهَا وَلَمْ يُطْفَ جَمْرُهَا، فَإِنِ انْطَفَأَ أَيْضًا قِيلَ: هَمَدَتْ. الْكُرْبَةُ بِالضَّمِّ: الْهَمُّ الَّذِي يَأْخُذُ النَّفْسَ. وَالِاسْتِفْهَامُ عَنِ انْطِفَاءِ نَارِ فَارِسَ بِمِيَاهِ الْعُيُونِ الَّتِي غَارَتْ يُفِيدُ التَّعَجُّبَ مِنْ هَذِهِ الْقَضِيَّةِ وَتَأْكِيدَ وُقُوعِهَا وَأَنَّ ذَلِكَ مِنْ آيَاتِهِ ﷺ. رَمَقَ الشَّيْءَ: نَظَرَ إِلَيْهِ نَظَرًا خَفِيًّا. الْمَرْمَى فِي الْأَصْلِ: الْغَرَضُ الَّذِي يَنْتَهِي إِلَيْهِ سَهْمُ الرَّامِي. وَالْمُرَادُ مَا انْتَهَى إِلَيْهِ الْبَصَرُ. الشَّأْنُ: الْقَصْدُ. الْعُلُوُّ: الِارْتِفَاعُ فِي الْمَكَانِ. الْعَلَاءُ بِالْفَتْحِ وَالْمَدِّ: الرِّفْعَةُ وَالشَّرَفُ، وَالْعُلَى بِالضَّمِّ وَالْقَصْرِ بِمَعْنَاهُ. تَرَاءَتْ مِنْ رُؤْيَةِ الْعَيْنِ. وَتَرَاءَى الْجَمْعَانِ: رَأَى بَعْضُهُمْ بَعْضًا. قَيْصَرُ: أَحَدُ مُلُوكِ الرُّومِ. الْبَطْحَاءُ: الْأَبْطَحُ. وَهُوَ فِي الْأَصْلِ مَسِيلٌ وَاسِعٌ فِيهِ دِقَاقُ الْحَصَى وَالْمُرَادُ بِهِ هُنَا بَطْحَاءُ مَكَّةَ. التَّشْمِيتُ: بِالْمُعْجَمَةِ، وَيَجُوزُ إِهْمَالُهَا: أَنْ تَقُولَ لِلْعَاطِسِ: رَحِمَكَ اللَّهُ. الشِّفَاءُ بِكَسْرِ الشِّينِ الْمُعْجَمَةِ وَتَخْفِيفِ الْفَاءِ وَقِيلَ بِفَتْحِهَا وَالتَّثْقِيلِ: أُمُّ عَبْدِ الرَّحْمَنِ بْنِ عَوْفٍ ؓ.

     ✧ Signs that occurred at the time of the Prophet's birth: the bursting forth of the Tigris, the trembling of the īwān, the falling of the battlements, the extinguishing of the fires, and other such things that are mentioned Ibn Jarīr and others mentioned that Kisrā Abarwīz had dammed the blind Tigris and spent a great amount of money on it. The arch of his kingdom he had built as a mighty edifice the like of which had not been seen. He had with him three hundred men among soothsayers, magicians, and astrologers. Among them was a man from the Arabs named al-Sāʾib, who had been sent to him with a call to prayer from Yemen. Whenever a matter distressed Kisrā, he would gather them and say: Look into this matter and see what it is. When the Messenger of Allah ﷺ was born, Kisrā awoke to find the arch of his kingdom had split apart without any weight upon it, and the blind Tigris had burst through. When he saw that, it grieved him. He summoned his soothsayers, magicians, and astrologers, among them al-Sāʾib, and said to them: The arch of my kingdom has split apart without any weight upon it, so look into its matter with what you know from your knowledge. The horizons of the sky were seized from them, and the earth grew dark, so what they saw did not pass for them. Al-Sāʾib spent the night on a dark night upon a hillock of ground, looking. He saw lightning from the direction of the Hijaz that spread out and reached the east. When morning came, he saw beneath his feet a green meadow. He said, in the manner of augury: If what I see is true, a dominion shall surely come forth from the Hijaz that reaches the east, and the earth shall flourish under it as best as it flourished under a king. When the soothsayers and astrologers were alone with one another, and they saw what had befallen them, and al-Sāʾib saw what he saw, they said to one another: By Allah, nothing came between you and your knowledge except a matter that came from heaven. Surely a prophet will be sent, or he has been sent, who will strip this king of his kingdom and break it. If you announce to Kisrā the breaking of his kingdom, he will surely kill you. So they agreed to conceal the matter from him. They said to him: We have looked and found that the setting of the blind Tigris and the arch of the kingdom was placed under ill-omened stars. When night and day alternated and the ill-omened stars fell into their positions, everything placed upon them vanished. We will calculate for you a calculation upon which you can place your building, and it will not vanish. So they calculated and ordered him to build. He built the blind Tigris in eight months and spent great sums of money on it until he finished it. When he finished, he said to them: Shall I sit upon its wall? They said: Yes. So he sat among his nobles and satraps. While he was thus, the Tigris split open and that building came out from beneath him, and he did not come out except with his last breath. When they brought him out, he gathered his soothsayers, magicians, and astrologers and killed about a hundred of them. He said to them: I brought you near and gave you money, yet you betray me? They said: O king, we erred as those before us erred. Then they calculated for him and ordered him to build. He built it and finished it. They ordered him to sit upon it, but he feared to sit upon it. So he mounted and rode over the building. While he was riding, it split open again, and he was not rescued except with his last breath. He summoned them and said: I will surely kill you unless you tell me the truth. So they told him the truth and informed him of the matter. He said: Woe to you! Why did you not make that clear to me, so that I might see in it what I see? They said: Fear prevented us. So he left them. Ibn Jarīr narrated in his Tārīkh, and al-Bayhaqī and Abū Nuʿaym both in al-Dalāʾil, and al-Kharāʾiṭī, from Makhzūm b. Hāniʾ, from his father, who had reached one hundred and fifty years of age, who said: On the night in which the Messenger of Allah ﷺ was born, the īwān of Kisrā trembled, and fourteen battlements fell from it. The fire of Persia was extinguished, and it had not been extinguished for a thousand years before that. The lake of Sāwah sank. The mawbadhān saw refractory camels leading noble Arab horses that had crossed the Tigris and spread through its lands. When morning came, Kisrā was terrified by that, and he bore it with courage. Then he saw that he should not keep that from his ministers and satraps when his patience was exhausted. So he gathered them, put on the crown of his kingdom, sat on his throne, and sent for them. When they gathered before him, he said: Do you know why I have sent for you? They said: No, unless you inform us of that. While they were thus, a letter came to him about the extinguishing of the fire of Persia, and his grief increased upon grief. Then he told them what had frightened him. The mawbadhān said: I, may Allah set the kingdom aright, saw something this night. He related to them his vision of the camels. He said: What could this be, O mawbadhān? He was the most knowledgeable of them in their own estimation. He said: An event from the direction of the Arabs. At that, Kisrā wrote: From the king of kings, Kisrā, to al-Nuʿmān b. al-Mundhir: Now then, send me someone knowledgeable about what I wish to ask him. So he sent to him ʿAbd al-Masīḥ b. ʿAmr b. Ḥassān b. Buqaylah—with a ḍammah on the bāʾ, a fatḥah on the qāf, and a sukūn on the yāʾ—al-Ghassānī. When he came to him, he said: Do you have knowledge of what I wish to ask you? He said: The king may ask me or the king may inform me. If I have knowledge of it, I will tell him; otherwise I will direct him to one who knows it. He said: So he informed him. He said: Knowledge of that is with a maternal uncle of mine who dwells in the eastern parts of Syria, called Saṭīḥ. He said: Go to him, ask him, and bring me the interpretation of what he has. So ʿAbd al-Masīḥ set out until he came to Saṭīḥ, who was on the verge of death. He greeted him and saluted him, but he did not return an answer. So ʿAbd al-Masīḥ began to say: Is the noble chief of Yemen deaf, or does he hear... in verses he mentioned. When Saṭīḥ heard his words, he opened his eyes and said: ʿAbd al-Masīḥ, on a swift camel, has come to Saṭīḥ, who is at the point of the grave. The king of the sons of Sāsān has sent you because of the trembling of the īwān, the extinguishing of the fires, and the vision of the mawbadhān. He saw refractory camels leading noble Arab horses that had crossed the Tigris and spread through its lands. O ʿAbd al-Masīḥ, when recitation increases, and the wielder of the staff appears, and the valley of Samāwah floods, and the lake of Sāwah sinks, then Syria will not be a Syria for Saṭīḥ. Kings and queens from among them will rule, as many as the battlements, and all that is to come is coming. Then Saṭīḥ died on the spot. ʿAbd al-Masīḥ came to Kisrā and informed him. He said: Until fourteen kings from among us rule, there will be matters and matters. Ten of them ruled in four years, and the rest ruled until the caliphate of ʿUthmān ؓ. May Allah, exalted be He, have mercy on the imam Abū ʿAbd Allāh Muḥammad b. Abī Zakariyyā Yaḥyā b. ʿAlī al-Shuqraṭisī when he said: The horizons shone for his birth, and the tidings of the unseen voices were joined in radiance and evening glow. And the palace of Kisrā crumbled from its foundations, and fell, broken at the edges, leaning. And the fire of Persia was not kindled, and it had not been extinguished for a thousand years, and the river of the people did not flow. The idols fell down for his birth, and piercing meteors were sent forth, pelting the jinn with flames. And [may Allah have mercy on] the imam Abū ʿAbd Allāh Muḥammad b. Saʿīd b. Ḥammād al-Dalāṣī, known as al-Būṣīrī, may Allah, exalted be He, have mercy on him, when he said: His birth revealed the excellence of his origin—O how excellent a beginning from him and an end! A day in which the Persians discerned that they had been warned of the coming of misery and vengeance. The īwān of Kisrā spent the night cracked asunder, like the assembly of Kisrā's companions, not rejoined. The fire was extinguished of breath from grief over him, and the river was distracted in eye, obstructed. It grieved Sāwah that its lake sank, and its water-seeker was turned back in rage when he thirsted. It is as if the fire had what the water had of moisture, in sorrow, and the water had what the fire had of flame. The jinn cried out and the lights were shining, and the truth appeared in meaning and in word. They were blind and deaf, so the proclamation of glad tidings was not heard, and the flashing of warning was not seen, after their soothsayer had told the peoples that their crooked religion would not be upheld, after they had witnessed in the horizon meteors falling, in accordance with what was on earth of idols, until he who was defeated from the path of truth among the devils became one following the tracks of another defeated one. He also said in his poem al-Hamziyyah: And a face like the sun from you, luminous, a radiant night unveiled it: the night of the birth which was for the religion a joy in its day and a pride. The tidings of the unseen voices followed one another: the Chosen One is born, and felicity is due. And the īwān of Kisrā crumbled, and were it not for a sign from you, the building would not have crumbled. And every fire-temple became such that in it was distress from its extinguishing and affliction. And springs for the Persians sank, so how could their fires be extinguished by them? Rejoice for Āminah in the favor by which Eve was ennobled. What is it to Eve that she carried Aḥmad, and that she was in labor with him? On the day when the daughter of Wahb attained by bearing him a glory that no women attained. She brought her people something better than what the Virgin Mary had carried before. The angels sniffed him when she gave birth to him, and her saying healed us: raising his head, and in that raising was a gesture toward every lordship, casting his glance to the sky, and the aim of an eye whose concern is loftiness and elevation. The bright stars leaned down to him and illuminated the regions with their light. And the palaces of Caesar in Syria appeared, seen by one whose abode is al-Baṭḥāʾ. Explanation of unusual words Kisrā, with a fatḥah on the kāf and a kasrah on it: the name of the king of Persia. The one in whose time the Prophet ﷺ was born was Anūshirwān b. Qabādh b. Fayrūz b. Yazdajird b. Bahrām Jūr. The one to whom the letter was written and who tore it up was Abarwīz b. Hurmuz Anūshirwān. The one who was killed in the time of ʿUthmān, and from whom the Muslims took the lands, was Yazdajird b. Shahriyār. Dijlah, with a kasrah on the unpointed dāl: the river of Baghdad. Thaʿlab, may Allah, exalted be He, have mercy on him, said: You say: I crossed Dijlah without the definite article. Bādhān: with a pointed dhāl. Inqaṣama: broke and separated one part from another. Iʿtāfa: In al-Nihāyah it says: al-ʿiyāfah is the augury of birds and the taking of omens from their names, sounds, and passing. It is said: ʿāfa yaʿīfu ʿayfan when he augurs, guesses, and opines. I say: what is meant here is guessing and opining. Irtajasa: shook and split. Al-rajas, with a fatḥah on the rāʾ and a sukūn on the jīm and with an unpointed sīn: the loud sound of thunder and of the bellowing of a camel. Al-īwān: of the pattern of dīwān, and it is also said of the pattern of kitāb: a vaulted building whose front is not closed. Al-azajj: a house built lengthwise. Its plural according to the first is awāwīn like dawāwīn, and īwānāt. According to the second: uwan like khiwān and khawan: a famous building at al-Madāʾin in the land of Iraq. It was a solid building constructed of large bricks and gypsum. Its thickness was a hundred cubits in a length like it. It trembled until its sound was heard, and it split, and fourteen battlements fell from it. The cause of that was not due to any flaw in its construction itself; rather Allah, exalted be He, willed that to be a lasting sign throughout time for His Prophet ﷺ. Al-mawbadhān: with a ḍammah on the mīm, then a silent wāw, and a fatḥah on the pointed bāʾ. Al-Ḥāfiẓ Shams al-Dīn b. Nāṣir al-Dīn al-Dimashqī, may Allah, exalted be He, have mercy on him, also reported its kasrah, and with a pointed dhāl: a name for the judge of the Magians, like the chief judge for the Muslims. Mushīḥ: with a pointed shīn and an unpointed ḥāʾ, of the pattern of mulīḥ. A camel is said to be mushḥāh when it is swift. Camels are a metaphor for people here. Al-hirāwah, with a kasrah on the hāʾ: the staff. Al-shurufāt, with a ḍammah on the rāʾ, a fatḥah on it, and a sukūn on it: the plural of shurfah, either as a diminutive of it, or because the plural of paucity may occur in place of the plural of multitude. Khamadat, with a fatḥah on the mīm and a kasrah on it, like naṣara and samiʿa. Ghāḍat, with a pointed ghayn and a pointed ḍād: sank. Khaylan ʿirāban, with a kasrah on the ʿayn. The ʿirāb horses are the opposite of barādhīn. A horse is ʿatīq if both its parents are Arab; if both are non-Arab, it is a birdhawn; if the father is Arab and the mother non-Arab, it is a hajīn; and if the opposite, it is a muqrif. Buḥayrat Sāwah: a lake with very wide sides. Al-Ṣarṣarī, may Allah, exalted be He, have mercy on him, said in one of his poems: It sank, and its sides used to exceed the mile. Another said: It was more than six parasangs, in which ships sailed and travel was made to the surrounding lands and cities. On the night of the birth, it became dry as if there had never been any water in it. Note: In some books it says: The lake of Tiberias sank. This is not known. The lake of Tiberias has not been proven to have had its water sink, and it remains to this day. Al-marāzibah, with a fatḥah on the mīm: the plural of marzubān, with a ḍammah on the zāy: the brave Persian horseman who is advanced over the people, below the king. Hālahu: frightened him. Ruʾyā without tanwīn. Ḥadatha, with a fatḥah on the ḥāʾ and the unpointed dāl, and with three forms: meaning occurred. Mashārif, with a fatḥah on the mīm, then a light pointed shīn, then an alif, then an rāʾ, then an fāʾ. Al-mashārif: the villages near the cities. It is also said: those between the lands of the countryside and the Arabian Peninsula. They were called that because they overlooked the cultivated land. So it is said in al-Nihāyah. In al-Ṣiḥāḥ it says: mashārif al-arḍ are its highlands. Ashfā: was on the verge. Anshaʾa, with a fatḥah on the hamzah at its beginning and end: began. Aṣumma: with the interrogative hamzah, then a ḍammah on the unpointed ṣād, then a doubled mīm, in the passive voice. Al-ghiṭrīf, with a pointed ghayn, then an unpointed ṭāʾ, then an rāʾ with a kasrah, then a yāʾ with two dots beneath, then an fāʾ: what is meant here is the chief. ʿAbd al-Masīḥ: in the nominative because it is the subject, and the prepositional phrase "on a camel" is the predicate. Awfā: was on the verge. Sāwah: a city between al-Rayy and Hamadhān. Al-Samāwah, with an unpointed sīn with a fatḥah, then a light mīm: a desert of Banū Kalb near Kufa, high ground with no stones, having length but no breadth. It was called al-Samāwah because of its loftiness, i.e., its height. Al-ṭafal, with two fatḥahs: the evening when the sun declines and its light decreases. The meaning of its declining is its approach to setting. Anqāḍ: narrated with a pointed ḍād and also with an unpointed ṣād. In both cases its meaning is: it fell. Al-arjāʾ: the sides. Al-mayal, with a fatḥah on the mīm and the yāʾ with two dots beneath. In al-Muḥkam it says: al-mayl, with a sukūn on the yāʾ, is in an event; al-mayal is in the natural disposition. Fāris: a proper name, like al-Furs, for a group of non-Arabs who were Magians worshiping fire. The fire-temples had custodians who tended them and took turns kindling them. Their flame was never extinguished, night or day, except on the night of his birth ﷺ, for they kindled it and it would not light. The kindling itself was negated even though they attempted to kindle it. This is the place of the amazing sign. If they had not attempted to kindle it, there would have been no sign for the birth of the Prophet ﷺ, and it would have happened by chance. That fire was extinguished despite their kindling it, and it had not been extinguished for a thousand years, which is the period of the Magians' worship of fire. Al-muḥayyā: the face. Asfarat: revealed. Gharrāʾ: the feminine of al-aghar, which is the chief and the bright white. Al-izdihāʾ: pride. Tawālat: followed one another. Al-hawātif: plural of hātif, which is one whose voice is heard but whose person is not seen. Tadāʿā: crumbled. ghadā with the unpointed dāl: it became. khumūd of the fire: the stilling of its flame while its embers were not extinguished; if it also went out, it was said: hamadat. Al-kurbah with ḍammah: the worry that seizes the soul. The question about the extinguishing of the fire of Persia by the waters of the springs that had sunk conveys astonishment at this matter and confirmation of its occurrence, and that this is among his signs ﷺ. Ramaqa something: he looked at it with a furtive glance. The marmā originally: the target at which the archer's arrow stops. What is meant is the limit that the sight reached. Al-shaʾn: the intent. Al-ʿuluww: elevation in place. Al-ʿalāʾ with fatḥah and lengthening: highness and nobility, and al-ʿulā with ḍammah and shortening has its meaning. Tarāʾat from seeing with the eye. Tarāʾā the two groups: some of them saw others. Qayṣar: one of the kings of the Romans. Al-baṭḥāʾ: al-abṭaḥ. Originally it is a wide watercourse with fine pebbles; what is meant here is the baṭḥāʾ of Makkah. Al-tashmīt: with the pointed letter, and it is permissible to leave it unpointed: that you say to the sneezer: may Allah have mercy on you. Al-shifāʾ with kasrah on the pointed shīn and lightening of the fāʾ, and it is said with fatḥah and doubling: the mother of ʿAbd al-Raḥmān b. ʿAwf ؓ.

235. Tarikh (al-Tabari) 650No grade recorded

     ميلاد النبي ﷺ تَارِيخِ مَوْلِدِهِ ﷺ وَمَكَانِهِ   وَفِيهِ فَصْلَانِ: الْأَوَّلُ: فِي بَيَانِ يَوْمِهِ، وَشَهْرِهِ، وَعَامِهِ. الصَّوَابُ: أَنَّهُ ﷺ وُلِدَ يَوْمَ الِاثْنَيْنِ. رَوَى الْإِمَامُ أَحْمَدُ وَمُسْلِمٌ وَأَبُو دَاوُدَ عَنْ أَبِي قَتَادَةَ ؓ أَنَّ رَسُولَ اللَّهِ ﷺ سُئِلَ عَنْ يَوْمِ الِاثْنَيْنِ فَقَالَ: "ذَاكَ يَوْمٌ وُلِدْتُ فِيهِ. أَوْ قَالَ أُنْزِلَ عَلَيَّ فِيهِ". وَرَوَى يَعْقُوبُ بْنُ سُفْيَانَ عَنِ ابْنِ عَبَّاسٍ ؓ قَالَ: وُلِدَ رَسُولُ اللَّهِ ﷺ يَوْمَ الِاثْنَيْنِ وَاسْتُنْبِئَ يَوْمَ الِاثْنَيْنِ، وَتُوُفِّيَ يَوْمَ الِاثْنَيْنِ، وَرَفَعَ الْحَجَرَ الْأَسْوَدَ يَوْمَ الِاثْنَيْنِ. وَفِي بَعْضِ الطُّرُقِ عِنْدَ ابْنِ عَسَاكِرَ: وَأُنْزِلَتْ سُورَةُ الْمَائِدَةِ يَوْمَ الِاثْنَيْنِ: الْيَوْمَ أَكْمَلْتُ لَكُمْ دِينَكُمْ وَكَانَتْ وَقْعَةُ بَدْرٍ يَوْمَ الِاثْنَيْنِ. قَالَ ابْنُ عَسَاكِرَ: الْمَحْفُوظُ أَنَّ وَقْعَةَ بَدْرٍ وَنُزُولَ: الْيَوْمَ أَكْمَلْتُ لَكُمْ دِينَكُمْ يَوْمَ الْجُمُعَةِ. وَرَوَى الزُّبَيْرُ بْنُ بَكَّارٍ وَابْنُ عَسَاكِرَ عَنْ مَعْرُوفِ بْنِ خَرَّبُوذَ رَحِمَهُ اللَّهُ تَعَالَى قَالَ: وُلِدَ رَسُولُ اللَّهِ ﷺ يَوْمَ الِاثْنَيْنِ حِينَ طَلَعَ الْفَجْرُ. وَقَالَ الْحَافِظُ أَبُو الْفَضْلِ الْعِرَاقِيُّ فِي الْمَوْرِدِ: الصَّوَابُ أَنَّهُ ﷺ وُلِدَ فِي النَّهَارِ، وَهُوَ الَّذِي ذَكَرَهُ أَهْلُ السِّيَرِ. وَحَدِيثُ أَبِي قَتَادَةَ مُصَرَّحٌ بِهِ. وَرَوَى الْأَرْبَعَةُ عَنْ سَعِيدِ بْنِ الْمُسَيَّبِ رَحِمَهُ اللَّهُ تَعَالَى قَالَ: وُلِدَ رَسُولُ اللَّهِ ﷺ عِنْدَ إِبْهَارِ النَّهَارِ، وَجَزَمَ بِهِ ابْنُ دِحْيَةَ، وَصَحَّحَهُ الزَّرْكَشِيُّ رَحِمَهُ اللَّهُ تَعَالَى فِي شَرْحِ الْبُرْدَةِ وَلِبَعْضِهِمْ فِي ذَلِكَ. يَا سَاعَةً فَتَحَ الْهُدَى أَرْفَادَهَا لُطْفًا وَقَدْ مَنَحَ الْجَزَا إِسْعَادَهَا     لَاحَتْ بِشَهْرِ رَبِيعٍ الزَّاكِي الَّذِي فَاقَ الشُّهُورَ جَلَالَةً إِذْ سَادَهَا     حَيْثُ النُّبُوَّةُ أَشْرَقَتْ بِمَآثِرٍ كَالشُّهْبِ لَا يُحْصِي الْوَرَى تَعْدَادَهَا     حَيْثُ الْأَمَانَةُ وَالرِّسَالَةُ قَدْ بَدَتْ يُعْلِي لِ مَكَّةَ غَوْرَهَا وَنِجَادَهَا قَالَ ابْنُ دِحْيَةَ رَحِمَهُ اللَّهُ تَعَالَى: وَأَمَّا مَا رُوِيَ مِنْ تَدَلِّي النُّجُومِ فَضَعِيفٌ، لِاقْتِضَائِهِ أَنَّ الْوِلَادَةَ كَانَتْ لَيْلًا. قَالَ الزَّرْكَشِيُّ: وَهَذَا لَا يَصْلُحُ أَنْ يَكُونَ تَعْلِيلًا فَإِنَّ زَمَانَ النُّبُوَّةِ صَالِحُ لِلْخَوَارِقِ، وَيَجُوزُ أَنْ تَسْقُطَ النُّجُومُ نَهَارًا. شِعْرٌ: يَا سَاعَةً نِلْنَا السَّعَادَةَ وَالْهَنَا     فِيهَا بِخَيْرِ الْعَالَمِينَ مُحَمَّدِ تَمَّتْ لَنَا أَفْرَاحُهَا بِظُهُورِهِ     وَتَكَمَّلَتْ فِي شَهْرِ مَوْلِدِ أَحْمَدِ غَيَّرَهُ لِبَعْضِهِمْ رَحِمَهُ اللَّهُ تَعَالَى. تَوَالَتْ أُمُورُ السَّعْدِ فِي خَيْرِ سَاعَةٍ     بِمَوْلِدِ خَيْرِ الرُّسْلِ فِي سَاعَةِ السَّعْدِ فَيَا طِيبَ أَوْقَاتٍ وَيَا طِيبَ مَوْلِدٍ     وَيَا طِيبَ مَوْلُودٍ حَوَى سَائِرَ الْمَجْدِ قَالَ ابْنُ كَثِيرٍ وَالْحَافِظُ وَغَيْرُهُمَا: ثُمَّ إِنَّ الْجُمْهُورَ عَلَى أَنَّ ذَلِكَ كَانَ فِي شَهْرِ رَبِيعٍ الْأَوَّلِ. قَالَ السُّهَيْلِيُّ: وَهُوَ الْمَعْرُوفُ. وَنَقَلَ بَعْضُهُمْ فِيهِ الْإِجْمَاعَ. يَقُولُ لَنَا لِسَانُ الْحَالِ مِنْهُ     وَقَوْلُ الْحَقِّ يَعْذُبُ لِلسَّمِيعِ فَوَجْهِي وَالزَّمَانُ وَشَهْرُ وَضْعِي     رَبِيعٌ فِي رَبِيعٍ فِي رَبِيعِ قَالَ بَعْضُ أَهْلِ الْمَعَانِي: كَانَ مَوْلِدُهُ ﷺ فِي فَصْلِ الرَّبِيعِ  وَهُوَ أَعْدَلُ الْفُصُولِ لَيْلُهُ وَنَهَارُهُ مُعْتَدِلَانِ بَيْنَ الْحَرِّ وَالْبَرْدِ، وَنَسِيمُهُ مُعْتَدِلٌ بَيْنَ الْيُبُوسَةِ وَالرُّطُوبَةِ وَشَمْسُهُ مُعْتَدِلَةٌ فِي الْعُلُوِّ وَالْهُبُوطِ، وَقَمَرُهُ مُعْتَدِلٌ فِي أَوَّلِ دَرَجَةٍ مِنَ اللَّيَالِي الْبَيْضِ، وَيَنْعَقِدُ فِي سِلْكِ هَذَا النِّظَامِ، مَا هَيَّأَ اللَّهُ تَعَالَى لَهُ ﷺ مِنْ أَسْمَاءِ مُرَبِّيهِ فَفِي الْوَالِدَةِ وَالْقَابِلَةِ الْأَمْنُ وَالشِّفَاءُ وَفِي اسْمِ الْحَاضِنَةِ الْبَرَكَةُ وَالنَّمَاءُ، وَفِي مُرْضِعَيْهِ ﷺ الْآتِي ذِكْرُهُمَا الثَّوَابُ وَالْحِلْمُ وَالسَّعْدُ. قَالَ ابْنُ إِسْحَاقَ رَحِمَهُ اللَّهُ تَعَالَى: لِاثْنَتَيْ عَشْرَةَ لَيْلَةً [خَلَتْ] مِنْهُ وَرَوَاهُ ابْنُ أَبِي شَيْبَةَ فِي الْمُصَنَّفِ عَنْ جَابِرٍ وَابْنِ عَبَّاسٍ. قَالَ فِي الْغُرَرِ: وَهُوَ الَّذِي عَمِلَ الْعَمَلَ. وَقِيلَ لِلَيْلَتَيْنِ خَلَتَا مِنْهُ وَقَدَّمَهُ فِي الْإِشَارَةِ، وَقِيلَ لِثَمَانٍ. وَنَقَلَ أَبُو عُمَرَ عَنْ أَصْحَابِ الزِّيجِ أَنَّهُمْ صَحَّحُوهُ وَرَجَّحَهُ ابْنُ دِحْيَةَ. وَقَالَ الْحَافِظُ: إِنَّهُ مُقْتَضَى أَكْثَرِ الْأَخْبَارِ. وَقِيلَ: لِعَشَرٍ. حَكَاهُ الدِّمْيَاطِيُّ عَنْ جَعْفَرٍ الْبَاقِرِ وَصَحَّحَهُ. وَقِيلَ: لِسَبْعَ عَشْرَةَ. وَقِيلَ لِثَمَانِي عَشْرَةَ، وَقِيلَ: فِي أَوَّلِهِ حِينَ طَلَعَ الْفَجْرُ. قَالَ ابْنُ إِسْحَاقَ رَحِمَهُ اللَّهُ تَعَالَى: عَامَ الْفِيلِ. قَالَ ابْنُ كَثِيرٍ: وَهُوَ الْمَشْهُورُ عِنْدَ الْجُمْهُورِ. وَقَالَ إِبْرَاهِيمُ بْنُ الْمُنْذِرِ الْحِزَامَيُّ شَيْخُ الْبُخَارِيِّ: وَهُوَ الَّذِي لَا يَشُكُّ فِيهِ أَحَدٌ مِنَ الْعُلَمَاءِ. وَبَالَغَ خَلِيفَةُ بْنُ خَيَّاطٍ وَابْنُ الْجَزَّارِ وَابْنُ دِحْيَةَ وَابْنُ الْجَوْزِيِّ وَابْنُ الْقَيِّمِ فَنَقَلُوا فِيهِ الْإِجْمَاعَ. وَرَوَى الْبَيْهَقِيُّ وَالْحَاكِمُ فِي الْمُسْتَدْرَكِ وَصَحَّحَهُ وَأَقَرَّهُ الذَّهَبِيُّ فِي مُخْتَصَرِهِ، وَصَحَّحَهُ فِي تَارِيخِهِ الْكَبِيرِ عَنْ يَحْيَى بْنِ مَعِينٍ، عَنْ حَجَّاجِ بْنِ مُحَمَّدٍ، عَنْ يُونُسَ بْنِ أَبِي إِسْحَاقَ عَنْ أَبِيهِ، عَنْ سَعِيدِ بْنِ جُبَيْرٍ، عَنِ ابْنِ عَبَّاسٍ ؓ قَالَ: وُلِدَ رَسُولُ اللَّهِ ﷺ يَوْمَ الْفِيلِ. قَالَ الْحَافِظُ فِي شَرْحِ الدُّرَرِ: وَالْمَحْفُوظُ لَفْظُ الْعَامِ. وَقِيلَ: يُطْلَقُ الْيَوْمُ وَيُرَادُ بِهِ مُطْلَقُ الْوَقْتِ، كَمَا يُقَالُ يَوْمُ الْفَتْحِ، وَيَوْمُ بَدْرٍ، فَإِنْ كَانَ الْمُرَادُ حَقِيقَةَ الْيَوْمِ فَيَكُونُ أَخَصَّ مِنَ الْأَوَّلِ وَبِذَلِكَ صَرَّحَ ابْنُ حِبَّانَ فِي تَارِيخِهِ فَإِنَّهُ قَالَ: وُلِدَ عَامَ الْفِيلِ فِي الْيَوْمِ الَّذِي بَعَثَ اللَّهُ فِيهِ الطَّيْرَ الْأَبَابِيلَ عَلَى أَصْحَابِ الْفِيلِ.  قَالَ: ثُمَّ وَجَدْتُ الْحَدِيثَ عَنِ ابْنِ مَسْعُودٍ عَنْ يَحْيَى بْنِ مَعِينٍ بِسَنَدِهِ الْمَذْكُورِ قَالَ: وُلِدَ رَسُولُ اللَّهِ ﷺ يَوْمَ الْفِيلِ يَعْنِي عَامَ الْفِيلِ. وَرَوَى ابْنُ إِسْحَاقَ وَأَبُو نُعَيْمٍ وَالْبَيْهَقِيُّ عَنِ الْمُطَّلِبِ بْنِ عَبْدِ اللَّهِ بْنِ قَيْسِ بْنِ مَخْرَمَةَ عَنْ أَبِيهِ عَنْ جَدِّهِ قَالَ: وُلِدْتُ أَنَا وَرَسُولُ اللَّهِ ﷺ عَامَ الْفِيلِ كُنَّا لِدَيْنِ. وَسَأَلَ عُثْمَانُ بْنُ عَفَّانَ قُبَاثَ بْنَ أَشْيَمَ الْكِنَانِيَّ ثُمَّ اللَّيْثِيَّ: يَا قُبَاثُ أَنْتَ أَكْبَرُ أَمْ رَسُولُ اللَّهِ ﷺ ؟ فَقَالَ: رَسُولُ اللَّهِ ﷺ أَكْبَرُ مِنِّي وَأَنَا أَسَنُّ مِنْهُ وُلِدَ رَسُولُ اللَّهِ ﷺ عَامَ الْفِيلِ وَوَقَفَتْ بِي أُمِّي عَلَى خَذْقِ الْفِيلِ أَخْضَرَ مُحِيلًا. مَخْرَمَةُ بِفَتْحِ الْمِيمِ وَإِسْكَانِ الْخَاءِ الْمُعْجَمَةِ. وَمَاتَ عَلَى دِينِهِ. لِدَيْنِ: قَالَ أَبُو ذَرٍّ الْمَشْهُورُ فِيهِ: لِدَتَيْنِ بِالتَّاءِ يُقَالُ فُلَانٌ لِدَةُ فُلَانٍ إِذَا وُلِدَ مَعَهُ فِي وَقْتٍ وَاحِدٍ. قَالَ الْجَوْهَرِيُّ: لِدَةُ الرَّجُلِ تِرْبَهُ وَالْهَاءُ عِوَضٌ عَنِ الْوَاوِ الذَّاهِبَةِ مِنْهُ، لِأَنَّهُ مِنَ الْوِلَادَةِ. وَهُمَا لِدَانٍ وَالْجَمْعُ لِدَاتٌ وَلِدُونَ. التِّرْبُ بِكَسْرِ التَّاءِ الْمُثَنَّاةِ الْفَوْقِيَّةِ وَإِسْكَانِ الرَّاءِ وَبِالْمُوَحَّدَةِ: مَنْ وُلِدَ مَعَكَ. قُبَاثُ بِضَمِّ الْقَافِ وَيُقَالُ بِفَتْحِهَا، قَالَ الْحَافِظُ: وَهُوَ الْمَشْهُورُ، ثُمَّ مُوَحَّدَةٍ خَفِيفَةٍ ثُمَّ مُثَلَّثَةٍ. ابْنُ أَشْيَمَ بِمُعْجَمَةٍ وَتَحْتَانِيَّةٍ وِزَانُ أَحْمَدَ. وَعَلَى هَذَا فَقِيلَ بَعْدَ الْفِيلِ بِخَمْسِينَ يَوْمًا. قَالَ ابْنُ كَثِيرٍ: وَهُوَ أَشْهَرُ. وَصَحَّحَهُ الْمَسْعُودِيُّ وَالسُّهَيْلِيُّ. وَزَادَ أَنَّهُ الْأَشْهَرُ وَالْأَكْثَرُ وَقِيلَ بِزِيَادَةِ خَمْسً. وَذَكَرَ أَبُو بَكْرٍ مُحَمَّدُ بْنُ مُوسَى الْخَوَارِزْمِيُّ رَحِمَهُ اللَّهُ تَعَالَى أَنَّ قُدُومَ أَصْحَابِ الْفِيلِ مَكَّةَ لِثَلَاثَ عَشْرَةَ لَيْلَةً بَقِيَتْ مِنَ الْمُحَرَّمِ. وَقَدْ قَالَ ذَلِكَ غَيْرُهُ. وَزَادَ يَوْمَ الْأَحَدِ. وَكَانَ أَوَّلُ الْمُحَرَّمِ تِلْكَ السَّنَةَ يَوْمَ الْجُمْعَةِ. وَرَوَى ابْنُ سَعْدٍ وَابْنُ عَسَاكِرَ عَنْ أَبِي جَعْفَرٍ الْبَاقِرِ رَحِمَهُ اللَّهُ تَعَالَى قَالَ: كَانَ قُدُومُ أَصْحَابِ الْفِيلِ فِي النِّصْفِ مِنَ الْمُحَرَّمِ وَمَوْلِدُ رَسُولِ اللَّهِ ﷺ بَعْدَهُ بِخَمْسٍ وَخَمْسِينَ لَيْلَةً. وَصَحَّحَ الْحَافِظُ الدِّمْيَاطِيُّ هَذَا الْقَوْلَ. وَقِيلَ بِأَرْبَعِينَ يَوْمًا. وَقِيلَ بِشَهْرٍ وَسِتَّةِ أَيَّامٍ. وَقِيلَ بِعَشْرِ سِنِينَ. وَقِيلَ بِثَلَاثِينَ عَامًا. وَقِيلَ بِأَرْبَعِينَ عَامًا. وَقِيلَ بِسَبْعِينَ عَامًا. وَقِيلَ لِثَنْتَيْ عَشْرَةَ لَيْلَةً خَلَتْ مِنْ شَهْرِ رَمَضَانَ سَنَةَ ثَلَاثٍ وَعِشْرِينَ مِنْ غَزْوَةِ أَصْحَابِ الْفِيلِ. وَقِيلَ فِي صَفَرٍ. وَقِيلَ فِي رَبِيعٍ الْآخَرِ. وَقِيلَ فِي الْمُحَرَّمِ لِخَمْسٍ بَقِينَ مِنْهُ. وَقِيلَ فِي عَاشُورَاءَ. قَالَ السُّهَيْلِيُّ رَحِمَهُ اللَّهُ تَعَالَى: أَهْلُ الْحِسَابِ يَقُولُونَ وَافَقَ مَوْلِدُهُ مِنَ الشُّهُورِ الشَّمْسِيَّةِ نِيسَانَ، وَكَانَ لِعِشْرِينَ مَضَتْ مِنْهُ. وَقَالَ الذَّهَبِيُّ فِي تَارِيخِ الْإِسْلَامِ: نَظَرْتُ فِي أَنْ يَكُونَ ﷺ وُلِدَ فِي رَبِيعٍ وَأَنْ يَكُونَ ذَلِكَ فِي الْعِشْرِينَ مِنْ نِيسَانَ فَرَأَيْتُهُ بَعِيدًا مِنَ الْحِسَابِ يَسْتَحِيلُ أَنْ يَكُونَ مَوْلِدُهُ فِي نِيسَانَ إِلَّا أَنْ يَكُونَ مَوْلِدُهُ فِي رَمَضَانَ. وَقَالَ الْإِمَامُ أَبُو الْحَسَنِ الْمَاوَرْدِيُّ رَحِمَهُ اللَّهُ تَعَالَى: وَافَقَ شَهْرُ رَبِيعٍ مِنْ شُهُورِ الرُّومِ الْعِشْرِينَ مِنْ شُبَاطَ. انْتَهَى. وَيُقَالُ: شُبَاطُ بِالْإِعْجَامِ وَالْإِهْمَالِ. قَالَ الدِّمْيَاطِيُّ رَحِمَهُ اللَّهُ تَعَالَى: فِي بُرْجِ الْحَمَلِ. قَالَ فِي النُّورِ: وَهَذَا يُحْتَمَلُ أَنْ يَكُونَ فِي أَوَائِلِ نِيسَانَ وَأَنْ يَكُونَ فِي آذَارَ. ثُمَّ قَالَ السُّهَيْلِيُّ. وَوَلَدٌ بِالْغَفْرِ مِنَ الْمَنَازِلِ وَهُوَ مَوْلِدُ النَّبِيِّينَ، وَلِذَا قِيلَ: خَيْرُ مَنْزِلَتَيْنِ كَانَتْ فِي الْأَبَدِ     هُوَ مَا بَيْنَ الزَّبَانِي وَالْأَسَدِ لِأَنَّ الْغَفْرَ يَلِيهِ مِنَ الْعَقْرَبِ زَبَانِيهَا، وَلَا ضَرَرَ فِي الزَّبَانَيْنِ إِنَّمَا تَضُرُّ الْعَقْرَبُ بِذَنَبِهَا، وَيَلِيهِ مِنَ الْأَسَدِ أَلْيَتُهُ وَهُوَ السِّمَاكُ وَالْأَسَدُ لَا يَضُرُّ بِأَلْيَتِهِ وَإِنَّمَا يَضُرُّ بِمِخْلَبِهِ وَنَابِهِ. وَقَالَ ابْنُ دِحْيَةَ: أَظُنُّ السُّهَيْلِيُّ نَسِيَ السُّنْبُلَةَ وَظَنَّ أَنَّ السِّمَاكَ مِنَ الْأَسَدِ. قَالَ أَبُو عَبْدِ اللَّهِ بْنِ الْحَاجِّ رَحِمَهُ اللَّهُ تَعَالَى فِي الْمَدْخَلِ: فَإِنْ قَالَ قَائِلٌ: مَا الْحِكْمَةُ فِي كَوْنِهِ ﷺ خُصَّ مَوْلِدُهُ بِشَهْرِ رَبِيعٍ وَبِيَوْمِ الِاثْنَيْنِ  عَلَى الصَّحِيحِ الْمَشْهُورِ عِنْدَ أَكْثَرِ الْعُلَمَاءِ، وَلَمْ يَكُنْ فِي شَهْرِ رَمَضَانَ الَّذِي أُنْزِلَ فِيهِ الْقُرْآنُ وَفِيهِ لَيْلَةُ الْقَدْرِ، وَاخْتُصَّ بِفَضَائِلَ عِدَّةٍ، وَلَا فِي الْأَشْهُرِ الْحُرُمِ الَّتِي جَعَلَ اللَّهُ لَهَا الْحُرْمَةَ يَوْمَ خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ، وَلَا فِي لَيْلَةِ النِّصْفِ مِنْ شَعْبَانَ، وَلَا فِي يَوْمِ الْجُمْعَةِ وَلَا فِي لَيْلَتِهَا؟ فَالْجَوَابُ مِنْ أَرْبَعَةِ أَوْجُهٍ: الْأَوَّلُ: مَا وَرَدَ فِي الْحَدِيثِ مِنْ أَنَّ اللَّهَ تَعَالَى خَلَقَ الشَّجَرَ يَوْمَ الِاثْنَيْنِ. وَفِي ذَلِكَ تَنْبِيهٌ عَظِيمٌ وَهُوَ أَنَّ خَلْقَ الْأَقْوَاتِ وَالْأَرْزَاقِ وَالْفَوَاكِهِ وَالْخَيْرَاتِ الَّتِي يَمْتَدُّ بِهَا بَنُو آدَمَ وَيَحْيَوْنَ وَيَتَدَاوَوْنَ وَتَنْشَرِحُ صُدُورُهُمْ لِرُؤْيَتِهَا وَتَطِيبُ بِهَا نُفُوسُهُمْ وَتَسْكُنُ خَوَاطِرُهُمْ عِنْدَ رُؤْيَتِهَا لِاطْمِئْنَانِ نُفُوسِهِمْ لِتَحْصِيلِ مَا يُبْقِي حَيَاتَهُمْ، عَلَى مَا جَرَتْ بِهِ حِكْمَةُ الْحَكِيمِ سُبْحَانَهُ وَتَعَالَى. فَوُجُودُهُ ﷺ فِي هَذَا الشَّهْرِ فِي هَذَا الْيَوْمِ قُرَّةُ عَيْنٍ بِسَبَبِ مَا وُجِدَ مِنَ الْخَيْرِ الْعَظِيمِ وَالْبَرَكَةِ الشَّامِلَةِ لِأُمَّةِ مُحَمَّدٍ ﷺ. الْوَجْهُ الثَّانِي: أَنَّ ظُهُورَهُ ﷺ فِي شَهْرِ رَبِيعٍ فِيهِ إِشَارَةٌ ظَاهِرَةٌ لِمَنْ تَفَطَّنَ لَهَا بِالنِّسْبَةِ إِلَى اشْتِقَاقِ لَفْظَةِ رَبِيعٍ إِذْ أَنَّ فِيهِ تَفَاؤُلًا حَسَنًا وَبِشَارَةً لِأُمَّتِهِ ﷺ. وَقَدْ قَالَ الشَّيْخُ الْإِمَامُ أَبُو عَبْدِ الرَّحْمَنِ الصِّقِلِّيُّ رَحِمَهُ اللَّهُ تَعَالَى: لِكُلِّ إِنْسَانٍ مِنِ اسْمِهِ نَصِيبٌ. هَذَا فِي الْأَشْخَاصِ وَكَذَلِكَ فِي غَيْرِهَا، وَإِذَا كَانَ كَذَلِكَ فَفَصْلُ الرَّبِيعِ فِيهِ تَنْشَقُّ الْأَرْضُ عَمَّا فِي بَاطِنِهَا مِنْ نِعَمِ الْمَوْلَى سُبْحَانَهُ وَتَعَالَى وَأَرْزَاقِهِ الَّتِي بِهَا قِوَامُ الْعِبَادِ وَحَيَاتُهُمْ وَمَعَايِشُهُمْ وَصَلَاحُ أَحْوَالِهِمْ، فَتَنْفَلِقُ الْحَبَّةُ وَالنَّوَى وَأَنْوَاعُ النَّبَاتِ وَالْأَقْوَاتِ الْمُقَدَّرَةِ فِيهَا، فَتَبْهِجُ النَّاظِرَ عِنْدَ رُؤْيَتِهَا وَتُبَشِّرُهُ بِلِسَانِ حَالِهَا بِقُدُومِ يَنْعِهَا. وَفِي ذَلِكَ إِشَارَةٌ عَظِيمَةٌ إِلَى الِاسْتِبْشَارِ بِابْتِدَاءِ نِعَمِ الْمَوْلَى سُبْحَانَهُ وَتَعَالَى، أَلَا تَرَى أَنَّكَ إِذَا دَخَلْتَ إِلَى الْبُسْتَانِ فِي مِثْلِ هَذِهِ الْأَيَّامِ تَنْظُرُ إِلَيْهِ كَأَنَّهُ يَضْحَكُ لَكَ، وَتَجِدُ زَهْرَةً كَأَنَّ لِسَانَ حَالِهِ يُخْبِرُكَ بِمَا لَكَ مِنَ الْأَرْزَاقِ الْمُدَّخَرَةِ وَالْفَوَاكِهِ. وَكَذَلِكَ الْأَرْضُ إِذَا أَبْهَجَ نُوَّارُهَا كَأَنَّهُ يُحَدِّثُكَ بِلِسَانِ حَالِهِ كَذَلِكَ أَيْضًا. فَمَوْلِدُهُ ﷺ فِي شَهْرِ رَبِيعٍ فِيهِ مِنَ الْإِشَارَاتِ مَا تَقَدَّمَ ذِكْرُ بَعْضِهِ. وَذَلِكَ إِشَارَةٌ ظَاهِرَةٌ مِنَ الْمَوْلَى تَبَارَكَ وَتَعَالَى إِلَى التَّنْوِيهِ بِعَظِيمِ قَدْرِ هَذَا النَّبِيِّ الْكَرِيمِ ﷺ، وَإِنَّهُ رَحْمَةٌ لِلْعَالَمِينَ. وَبُشْرَى لِلْمُؤْمِنِينَ. وَحِمَايَةٌ لَهُمْ مِنَ الْمَهَالِكِ وَالْمَخَاوِفِ فِي الدَّارَيْنِ وَحِمَايَةٌ لِلْكَافِرِينَ بِتَأْخِيرِ الْعَذَابِ عَنْهُمْ لِأَجْلِهِ ﷺ. قَالَ اللَّهُ تَعَالَى: وَمَا كَانَ اللَّهُ لِيُعَذِّبَهُمْ وَأَنْتَ فِيهِمْ فَوَقَعَتِ الْبَرَكَاتُ وَإِدْرَارُ الْأَرْزَاقِ وَالْأَقْوَاتِ. وَمِنْ أَعْظَمِهَا مِنَّتُهُ عَلَى عِبَادِهِ لِهِدَايَتِهِ عَلَيْهِ الصَّلَاةُ وَالسَّلَامُ لَهُمْ إِلَى صِرَاطِ اللَّهِ الْمُسْتَقِيمِ. الْوَجْهُ الثَّالِثُ: مَا فِي شَرِيعَتِهِ ﷺ مِنْ شَبَهِ الْحَالِ، أَلَا تَرَى أَنَّ فَصْلَ الرَّبِيعِ أَعْدَلُ الْفُصُولِ وَأَحْسَنُهَا إِذْ لَيْسَ فِيهِ بَرْدٌ مُزْعِجٌ وَلَا حَرٌّ مُقْلِقٌ، وَلَيْسَ فِي لَيْلِهِ وَلَا نَهَارِهِ طُولٌ خَارِقٌ، بَلْ كُلُّهُ مُعْتَدِلٌ وَفَصْلُهُ سَالِمٌ مِنَ الْعِلَلِ وَالْأَمْرَاضِ وَالْعَوَارِضِ الَّتِي يَتَوَقَّعُهَا النَّاسُ فِي أَبْدَانِهِمْ فِي زَمَانِ الْخَرِيفِ، بَلِ النَّاسُ فِيهِ تَنْتَعِشُ قُوَاهُمْ وَتَنْصَلِحُ أَمْزِجَتُهُمْ وَتَنْشَرِحُ صُدُورُهُمْ لِأَنَّ الْأَبْدَانَ يُدْرِكُهَا فِيهِ مِنْ أَمْدَادِ الْقُوَّةِ مَا يُدْرِكُ النَّبَاتَ حِينَ خُرُوجِهِ، إِذْ مِنْهَا خُلِقُوا، فَيَطِيبُ لَيْلُهُمْ لِلْقِيَامِ وَنَهَارُهُمْ لِلصِّيَامِ، لِمَا تَقَدَّمَ مِنِ اعْتِدَالِهِ فِي الطُّولِ وَالْقِصَرِ وَالْحَرِّ وَالْبَرْدِ، فَكَانَ فِي ذَلِكَ شَبَهُ الْحَالِ بِالشَّرِيعَةِ السَّمْحَةِ الَّتِي جَاءَ بِهَا صَلَوَاتُ اللَّهِ وَسَلَامُهُ عَلَيْهِ مِنْ رَفْعِ الْإِصْرِ وَالْأَغْلَالِ الَّتِي كَانَتْ عَلَى مَنْ قَبْلَنَا. الْوَجْهُ الرَّابِعُ: أَنَّهُ قَدْ شَاءَ الْحَكِيمُ سُبْحَانَهُ وَتَعَالَى أَنَّهُ ﷺ تَتَشَرَّفُ بِهِ الْأَزْمِنَةُ وَالْأَمْكِنَةُ لَا هُوَ يَتَشَرَّفُ بِهَا، بَلْ يَحْصُلُ لِلزَّمَانِ أَوِ الْمَكَانِ الَّذِي يُبَاشِرُهُ عَلَيْهِ الصَّلَاةُ وَالسَّلَامُ الْفَضِيلَةُ الْعُظْمَى وَالْمَزِيَّةُ عَلَى مَا سِوَاهُ مِنْ جِنْسِهِ إِلَّا مَا اسْتُثْنِيَ مِنْ ذَلِكَ لِأَجْلِ زِيَادَةِ الْأَعْمَالِ فِيهَا وَغَيْرِ ذَلِكَ، فَلَوْ وُلِدَ ﷺ فِي الْأَوْقَاتِ الْمُتَقَدِّمُ ذِكْرُهَا لَكَانَ قَدْ يُتَوَهَّمُ أَنَّهُ يَتَشَرَّفُ بِهَا فَجَعَلَ الْحَكِيمُ جَلَّ جَلَالُهُ مَوْلِدَهُ ﷺ فِي غَيْرِهَا لِيُظْهِرَ عَظِيمَ عِنَايَتِهِ سُبْحَانَهُ وَتَعَالَى وَكَرَامَتِهِ عَلَيْهِ. الْفَصْلُ الثَّانِي: فِي مَكَانِهِ: اخْتُلِفَ: هَلْ وُلِدَ بِمَكَّةَ أَوْ غَيْرِهَا؟  وَالصَّحِيحُ الَّذِي عَلَيْهِ الْجُمْهُورُ هُوَ الْأَوَّلُ. وَعَلَيْهِ فَاخْتُلِفَ فِي مَكَانِهِ مِنْ مَكَّةَ عَلَى أَقْوَالٍ: أَحَدُهَا: فِي الدَّارِ الَّتِي فِي الزُّقَاقِ الْمَعْرُوفِ بِزُقَاقِ الْمَوْلِدِ فِي شِعْبٍ مَشْهُورٍ بِشِعْبِ بَنِي هَاشِمٍ. وَكَانَتْ بِيَدِ عَقِيلٍ. قَالَ ابْنُ الْأَثِيرِ رَحِمَهُ اللَّهُ تَعَالَى: قِيلَ إِنَّ رَسُولَ اللَّهِ ﷺ وَهَبَهَا عَقِيلَ بْنَ أَبِي طَالِبٍ فَلَمْ تَزَلْ بِيَدِهِ حَتَّى تُوُفِّيَ عَنْهَا فَبَاعَهَا وَلَدُهُ مِنْ مُحَمَّدِ بْنِ يُوسُفَ أَخِي الْحَجَّاجِ، وَقِيلَ إِنَّ عَقِيلًا بَاعَهَا بَعْدَ الْهِجْرَةِ تَبَعًا لِقُرَيْشٍ حِينَ بَاعُوا دُورَ الْمُهَاجِرِينَ. الثَّانِي: أَنَّهُ ﷺ وُلِدَ فِي شِعْبِ بَنِي هَاشِمٍ. حَكَاهُ الزُّبَيْرُ. الثَّالِثُ: أَنَّهُ وُلِدَ ﷺ بِالرَّدْمِ. الرَّابِعُ: بِعُسْفَانَ.

     ✧ The birth of the Prophet ﷺ: the date of his birth ﷺ and its place It contains two sections: the first: on the explanation of its day, its month, and its year. The correct view is that he ﷺ was born on Monday. Imām Aḥmad, Muslim, and Abū Dāwūd narrated from Abū Qatādah ؓ that the Messenger of Allah ﷺ was asked about Monday, and he said: “That is a day on which I was born, or he said, on which it was sent down upon me.” Yaʿqūb b. Sufyān narrated from Ibn ʿAbbās ؓ that he said: The Messenger of Allah ﷺ was born on Monday, was made a prophet on Monday, died on Monday, and lifted the Black Stone on Monday. In some chains according to Ibn ʿAsākir: And Sūrat al-Māʾidah was sent down on Monday: “This day I have perfected for you your religion,” and the battle of Badr was on Monday. Ibn ʿAsākir said: The preserved view is that the battle of Badr and the sending down of “This day I have perfected for you your religion” were on Friday. Al-Zubayr b. Bakkār and Ibn ʿAsākir narrated from Maʿrūf b. Kharrabūdh, may Allah Almighty have mercy on him, that he said: The Messenger of Allah ﷺ was born on Monday at the break of dawn. Al-Ḥāfiẓ Abū al-Faḍl al-ʿIrāqī said in al-Mawrid: The correct view is that he ﷺ was born during the day, and this is what the authors of sīrah mentioned. The ḥadīth of Abū Qatādah explicitly states it. The four narrated from Saʿīd b. al-Musayyab, may Allah Almighty have mercy on him, that he said: The Messenger of Allah ﷺ was born at the height of the day, and Ibn Diḥyah affirmed it, and al-Zarkashī, may Allah Almighty have mercy on him, deemed it sound in Sharḥ al-Burdah. Some of them composed on that: O hour when guidance opened its stores, out of kindness, and when recompense granted it felicity, It shone in the month of the pure Rabīʿ, which surpassed the months in majesty when it ruled them, Where prophethood shone with glories like stars, whose number creation cannot count, Where trust and the message appeared, extolling for Makkah its lowlands and highlands. Ibn Diḥyah, may Allah Almighty have mercy on him, said: As for what is narrated about the falling of stars, it is weak, because it would imply that the birth was at night. Al-Zarkashī said: This does not serve as a justification, for the time of prophethood is suitable for miracles, and it is possible for stars to fall during the day. Poetry: O hour in which we attained felicity and joy, through the best of the worlds, Muḥammad, Its joys were completed for us by his appearance, and perfected in the month of the birth of Aḥmad. Some of them, may Allah Almighty have mercy on him, changed it to: The matters of good fortune followed one another in the best hour, with the birth of the best of messengers in the hour of fortune, How good are the times, how good is the birth, and how good is the one born who attained all glory. Ibn Kathīr, al-Ḥāfiẓ, and others said: Then the majority hold that this was in the month of Rabīʿ al-Awwal. Al-Suhaylī said: It is the well-known view. Some transmitted consensus on it. The tongue of his state says to us, and the word of truth is sweet to the hearer: My face, the time, and the month of my birth are a spring within a spring within a spring. Some scholars of meanings said: His birth ﷺ was in the spring season, which is the most balanced of seasons, for its night and day are moderate between heat and cold, its breeze is moderate between dryness and moisture, its sun is moderate in rising and setting, its moon is moderate at the first degree of the white nights, and this arrangement encompasses what Allah Almighty prepared for him ﷺ in the names of those who raised him: in the mother and the midwife there is security and healing, in the name of the wet nurse there is blessing and growth, and in his two suckling mothers ﷺ, whose mention will come, there is reward, forbearance, and felicity. Ibn Isḥāq, may Allah Almighty have mercy on him, said: On the twelfth night [that had passed] of it. Ibn Abī Shaybah narrated it in al-Muṣannaf from Jābir and Ibn ʿAbbās. He said in al-Ghurar: It is the one on which practice is based. It was also said: On the second night that had passed of it, and he gave it precedence in al-Ishārah; it was said: On the eighth. Abū ʿUmar transmitted from the astronomers that they deemed it sound, and Ibn Diḥyah preferred it. Al-Ḥāfiẓ said: It is what most reports imply. It was said: On the tenth. Al-Dimyāṭī reported it from Jaʿfar al-Bāqir and deemed it sound. It was said: On the seventeenth. It was said: On the eighteenth. It was said: At its beginning, at the break of dawn. Ibn Isḥāq, may Allah Almighty have mercy on him, said: In the Year of the Elephant. Ibn Kathīr said: It is the well-known view according to the majority. Ibrāhīm b. al-Mundhir al-Ḥizāmī, the shaykh of al-Bukhārī, said: It is a matter about which no scholar has any doubt. Khalīfah b. Khayyāṭ, Ibn al-Jazzār, Ibn Diḥyah, Ibn al-Jawzī, and Ibn al-Qayyim went to great lengths and transmitted consensus on it. Al-Bayhaqī and al-Ḥākim narrated in al-Mustadrak and deemed it sound, and al-Dhahabī endorsed it in his abridgment and deemed it sound in his large Tārīkh, from Yaḥyā b. Maʿīn, from Ḥajjāj b. Muḥammad, from Yūnus b. Abī Isḥāq, from his father, from Saʿīd b. Jubayr, from Ibn ʿAbbās ؓ, that he said: The Messenger of Allah ﷺ was born on the day of the Elephant. Al-Ḥāfiẓ said in Sharḥ al-Durar: The preserved wording is “the year.” It was said: The word “day” is used and by it is meant the time in general, as one says “the day of the conquest” and “the day of Badr.” If the intended meaning is the actual day, then it is more specific than the first, and Ibn Ḥibbān explicitly stated that in his Tārīkh, for he said: He was born in the Year of the Elephant on the day on which Allah sent the birds in flocks against the companions of the Elephant. He said: Then I found the ḥadīth from Ibn Masʿūd, from Yaḥyā b. Maʿīn with the mentioned chain, that he said: The Messenger of Allah ﷺ was born on the day of the Elephant, meaning the Year of the Elephant. Ibn Isḥāq, Abū Nuʿaym, and al-Bayhaqī narrated from al-Muṭṭalib b. ʿAbd Allāh b. Qays b. Makhramah, from his father, from his grandfather, that he said: I and the Messenger of Allah ﷺ were born in the Year of the Elephant; we were coevals. ʿUthmān b. ʿAffān asked Qubāth b. Ashyam al-Kinānī, then al-Laythī: “O Qubāth, are you older than the Messenger of Allah ﷺ?” He said: “The Messenger of Allah ﷺ is older than I, and I am more advanced in years than he. The Messenger of Allah ﷺ was born in the Year of the Elephant, and my mother stood me over the dung of the elephant, green and altered.” Makhramah: with a fatḥah on the mīm and a sukūn on the khāʾ with a dot. He died adhering to his religion. Lidān: Abū Dharr said the well-known form is lidatān, with a tāʾ; one says “fulān is the lidah of fulān” when he was born with him at the same time. Al-Jawharī said: The lidah of a man is his tirb, and the hāʾ replaces the wāw that dropped from it, because it is from birth. They are lidān, and the plural is lidāt and lidūn. Al-tirb: with a kasrah on the tāʾ with two dots above, a sukūn on the rāʾ, and a bāʾ with one dot: one who was born with you. Qubāth: with a ḍammah on the qāf, and it is also said with a fatḥah; al-Ḥāfiẓ said: that is the well-known form; then a light bāʾ with one dot; then a thāʾ with three dots. Ibn Ashyam: with a shīn with a dot and a yāʾ with two dots below, on the pattern of Aḥmad. Based on this, it was said: fifty days after the Elephant. Ibn Kathīr said: It is the most well-known. Al-Masʿūdī and al-Suhaylī deemed it sound. He added that it is the most well-known and most frequent. It was also said: with a further five. Abū Bakr Muḥammad b. Mūsā al-Khawārizmī, may Allah Almighty have mercy on him, mentioned that the arrival of the companions of the Elephant in Makkah was on the thirteenth night remaining of Muḥarram. Others said the same. He added: on Sunday. The first of Muḥarram that year was Friday. Ibn Saʿd and Ibn ʿAsākir narrated from Abū Jaʿfar al-Bāqir, may Allah Almighty have mercy on him, that he said: The arrival of the companions of the Elephant was in the middle of Muḥarram, and the birth of the Messenger of Allah ﷺ was fifty-five nights after it. Al-Ḥāfiẓ al-Dimyāṭī deemed this view sound. It was said: by forty days. It was said: by a month and six days. It was said: by ten years. It was said: by thirty years. It was said: by forty years. It was said: by seventy years. It was said: on the twelfth night that had passed of the month of Ramaḍān, in the twenty-third year after the expedition of the companions of the Elephant. It was said: in Ṣafar. It was said: in Rabīʿ al-Ākhir. It was said: in Muḥarram, five nights remaining of it. It was said: on ʿĀshūrāʾ. Al-Suhaylī, may Allah Almighty have mercy on him, said: The people of calculation say that his birth corresponded, among the solar months, to Nīsān, and it was on the twentieth day that had passed of it. Al-Dhahabī said in Tārīkh al-Islām: I examined whether he ﷺ was born in Rabīʿ and whether that was on the twentieth of Nīsān, and I saw it to be far from calculation; it is impossible for his birth to be in Nīsān unless his birth was in Ramaḍān. Imām Abū al-Ḥasan al-Māwardī, may Allah Almighty have mercy on him, said: The month of Rabīʿ corresponded, among the months of the Byzantines, to the twentieth of Shubāṭ. End quote. It is said: Shubāṭ, with a dotted shīn and an undotted one. Al-Dimyāṭī, may Allah Almighty have mercy on him, said: in the sign of Aries. He said in al-Nūr: This could be in the beginning of Nīsān or it could be in Ādhār. Then al-Suhaylī said: He was born in al-Ghafr of the lunar mansions, which is the birthplace of the prophets, and for that reason it was said: The best of two mansions that ever existed in eternity is what lies between al-Zubānī and al-Asad. Because al-Ghafr is followed, from Scorpio, by its two claws, and there is no harm in the two claws; the scorpion only harms with its tail. And it is followed, from Leo, by its hindquarters, which is al-Simāk, and the lion does not harm with its hindquarters; it only harms with its claw and its fang. Ibn Diḥyah said: I think al-Suhaylī forgot Virgo and thought that al-Simāk was from Leo. Abū ʿAbd Allāh b. al-Ḥājj, may Allah Almighty have mercy on him, said in al-Madkhal: If someone says: What is the wisdom in the fact that his ﷺ birth was singled out for the month of Rabīʿ and for Monday, according to the sound and well-known view of most scholars, and not in the month of Ramaḍān, in which the Qurʾān was sent down and in which is the Night of Decree, and which was singled out for many virtues; nor in the sacred months, which Allah made inviolable on the day He created the heavens and the earth; nor on the night of the middle of Shaʿbān; nor on Friday or its night? The answer is from four aspects. The first: what is reported in the ḥadīth that Allah Almighty created the trees on Monday. In that there is a great indication, namely that the creation of foods, provisions, fruits, and good things by which the children of Adam are sustained, live, seek healing, their hearts expand at seeing them, their souls are pleased by them, and their thoughts are calmed at their sight, because their souls are reassured by obtaining what preserves their lives, according to the wisdom of the Wise, glorified and exalted be He. So his ﷺ existence in this month on this day is a delight to the eye because of the great good and comprehensive blessing that came to the nation of Muḥammad ﷺ. The second aspect: that his ﷺ appearance in the month of Rabīʿ contains an obvious indication, for one who understands it, regarding the derivation of the word rabīʿ, since in it there is a good omen and glad tidings for his nation ﷺ. Shaykh Imām Abū ʿAbd al-Raḥmān al-Ṣiqillī, may Allah Almighty have mercy on him, said: Every person has a share of his name. This applies to persons, and likewise to other things. Since that is so, in the spring season the earth splits open with what is in its interior of the blessings of the Lord, glorified and exalted be He, and His provisions by which the servants are sustained, live, earn their livelihoods, and their conditions are set right. The grain, the date-stone, and the types of plants and provisions decreed in it split open, and they delight the observer at their sight and give him glad tidings, by the tongue of their state, of the coming of their ripeness. In that there is a great indication of rejoicing at the beginning of the blessings of the Lord, glorified and exalted be He. Do you not see that if you enter a garden in days such as these, you look at it as if it is smiling at you, and you find a flower whose state speaks to you of the stored provisions and fruits that are yours. Likewise the earth, when its blossoms shine, as if its state speaks to you in the same way. So his ﷺ birth in the month of Rabīʿ contains indications, some of which have been mentioned above. That is an obvious indication from the Lord, blessed and exalted be He, of proclaiming the great rank of this noble Prophet ﷺ, that he is a mercy to the worlds, glad tidings for the believers, and a protection for them from perils and fears in the two abodes, and a protection for the disbelievers by delaying the punishment from them for his sake ﷺ. Allah Almighty said: “But Allah would not punish them while you are among them.” So blessings and the bestowal of provisions and foods occurred. Among the greatest of them is His grace upon His servants through the guidance of him, peace and blessings be upon him, to the straight path of Allah. The third aspect: the resemblance of his ﷺ sacred law to its state. Do you not see that the spring season is the most balanced and best of seasons, since in it there is no distressing cold or disturbing heat, and in its night and day there is no excessive length, but rather all of it is moderate, and its season is free from the ailments, diseases, and accidents that people expect for their bodies in the time of autumn. Rather, in it people's strengths revive, their temperaments improve, and their hearts expand, because their bodies receive in it from the reinforcements of strength what the plant receives when it emerges, since they were created from it. So their nights are good for standing in prayer and their days for fasting, because of the aforementioned moderation in length and shortness and in heat and cold. In that there is a resemblance to the lenient sacred law that he, the blessings and peace of Allah be upon him, brought, of removing the burden and the shackles that were upon those before us. The fourth aspect: that the Wise, glorified and exalted be He, willed that times and places be ennobled by him ﷺ, not that he be ennobled by them. Rather, the time or place that he, peace and blessings be upon him, is directly associated with acquires the greatest virtue and distinction over others of its kind, except what is excepted from that for the sake of increased deeds in them and other reasons. For if he ﷺ had been born in the times mentioned above, it might have been imagined that he was ennobled by them. So the Wise, may His majesty be glorified, made his ﷺ birth in other than them, to show His great care, glorified and exalted be He, and His honor for him. The second section: on its place. There is disagreement: was he born in Makkah or elsewhere? The correct view, which the majority hold, is the first. Based on that, there is disagreement about his place in Makkah, with several views. One of them: in the house in the alleyway known as the alleyway of the birthplace, in the mountain pass known as the pass of Banū Hāshim. It was in the possession of ʿAqīl. Ibn al-Athīr, may Allah Almighty have mercy on him, said: It is said that the Messenger of Allah ﷺ gave it to ʿAqīl b. Abī Ṭālib, and it remained in his possession until he died, and his son sold it to Muḥammad b. Yūsuf, the brother of al-Ḥajjāj. It is also said that ʿAqīl sold it after the Hijrah, following Quraysh when they sold the houses of the emigrants. The second: that he ﷺ was born in the pass of Banū Hāshim. Al-Zubayr reported it. The third: that he ﷺ was born at al-Radm. The fourth: at ʿUsfān.

236. Tarikh (al-Tabari) 651No grade recorded

     فَرَحِ جَدِّهِ عَبْدِ الْمُطَّلِبِ بِهِ ﷺ وَتَسْمِيَتِهِ لَهُ مُحَمَّدًا   قَالَ ابْنُ إِسْحَاقَ وَالْوَاقِدِيُّ وَغَيْرُهُمَا: لَمَّا وَضَعَتْ آمِنَةُ سَيِّدَنَا رَسُولَ اللَّهِ ﷺ أَرْسَلَتْ إِلَى جَدِّهِ عَبْدِ الْمُطَّلِبِ: أَنَّهُ قَدْ وُلِدَ لَكَ غُلَامٌ فَائْتِهِ فَانْظُرْ إِلَيْهِ. فَأَتَاهُ وَنَظَرَ إِلَيْهِ. وَحَدَّثَتْهُ بِمَا رَأَتْ حِينَ حَمَلَتْ بِهِ وَمَا قِيلَ لَهَا وَمَا أُمِرَتْ بِهِ أَنْ تُسَمِّيَهُ، فَيَزْعُمُونَ أَنَّ عَبْدَ الْمُطَّلِبِ أَخَذَهُ فَدَخَلَ بِهِ الْكَعْبَةَ فَقَامَ يَدْعُو اللَّهَ وَيَشْكُرُهُ عَلَى مَا أَعْطَاهُ، ثُمَّ خَرَجَ بِهِ ﷺ إِلَى أُمِّهِ وَهُوَ يَقُولُ: الْحَمْدُ لِلَّهِ الَّذِي أَعْطَانِي هَذَا الْغُلَامَ الطَّيِّبَ الْأَرْدَانِ     قَدْ سَادَ فِي الْمَهْدِ عَلَى الْغِلْمَانِ أُعِيذُهُ بِالْبَيْتِ ذِي الْأَرْكَانِ     حَتَّى يَكُونَ بُلْغَةَ الْفِتْيَانِ حَتَّى أَرَاهُ بَالِغَ التِّبْيَانِ     أُعِيذُهُ مِنْ شَرِّ ذِي شَنَآنِ مِنْ حَاسِدٍ مُضْطَرِبِ الْعِيَانِ     ذِي هِمَّةٍ لَيْسَ لَهُ عَيْنَانِ حَتَّى أَرَاهُ رَافِعًا لِلشَّانِ     أَنْتَ الَّذِي سُمِّيتَ فِي الْفُرْقَانِ أَحْمَدَ مَكْتُوبٌ عَلَى اللِّسَانِ وَرَوَى الْبَيْهَقِيُّ عَنْ أَبِي الْحَسَنِ التَّنُوخِيِّ - رَحِمَهُ اللَّهُ تَعَالَى - أَنَّهُ لَمَّا كَانَ يَوْمُ السَّابِعِ مِنْ وِلَادَةِ رَسُولِ اللَّهِ ﷺ ذَبَحَ عَنْهُ جَدُّهُ وَدَعَا قُرَيْشًا  ، فَلَمَّا أَكَلُوا قَالُوا: يَا عَبْدَ الْمُطَّلِبِ مَا سَمَّيْتُهُ؟ قَالَ: سَمَّيْتُهُ مُحَمَّدًا. قَالُوا: لِمَ رَغِبْتَ بِهِ عَنْ أَسْمَاءِ أَهْلِ بَيْتِهِ. قَالَ: أَرَدْتُ أَنْ يَحْمَدَهُ اللَّهُ فِي السَّمَاءِ وَخَلْقُهُ فِي الْأَرْضِ. وَرَوَى أَبُو عُمَرَ وَأَبُو الْقَاسِمِ بْنُ عَسَاكِرَ مَنْ طُرُقٍ عَنِ ابْنِ عَبَّاسٍ ؓ قَالَ: لَمَّا وُلِدَ رَسُولُ اللَّهِ ﷺ عَقَّ عِنْدَهُ جَدُّهُ بِكَبْشٍ وَسَمَّاهُ مُحَمَّدًا. فَقِيلَ لَهُ: يَا أَبَا الْحَارِثِ مَا حَمَلَكَ عَلَى أَنْ تُسَمِّيَهُ مُحَمَّدًا وَلَمْ تُسَمِّهِ بِاسْمِ آبَائِهِ؟ قَالَ: أَرَدْتُ أَنْ يَحْمَدَهُ اللَّهُ فِي السَّمَاءِ وَيَحْمَدَهُ النَّاسُ فِي الْأَرْضِ. وَذِكَرَ السُّهَيْلِيُّ وَأَبُو الرَّبِيعِ - رَحِمَهُمَا اللَّهُ تَعَالَى - أَنَّ عَبْدَ الْمُطَّلِبِ إِنَّمَا سَمَّاهُ مُحَمَّدًا لِرُؤْيَا رَآهَا. زَعَمُوا أَنَّهُ رَأَى مَنَامًا كَأَنَّ سِلْسِلَةً مِنْ فِضَّةٍ خَرَجَتْ مَنْ ظَهْرِهِ وَلَهَا طَرَفٌ فِي السَّمَاءِ وَطَرَفٌ فِي الْأَرْضِ وَطَرَفٌ فِي الْمَشْرِقِ وَطَرَفٌ فِي الْمَغْرِبِ، ثُمَّ عَادَتْ كَأَنَّهَا شَجَرَةٌ عَلَى كُلِّ وَرَقَةٍ مِنْهَا نُورٌ، وَإِذَا أَهْلُ الْمَشْرِقِ وَالْمَغْرِبِ يَتَعَلَّقُونَ بِهَا. فَقَصَّهَا فَعُبِّرَتْ لَهُ بِمَوْلُودٍ يَكُونُ مِنْ صُلْبِهِ يَتْبَعُهُ أَهْلُ الْمَشْرِقِ وَالْمَغْرِبِ وَيَحْمَدُهُ أَهْلُ السَّمَاءِ وَالْأَرْضِ، فَلِذَلِكَ سَمَّاهُ مُحَمَّدًا مَعَ مَا حَدَّثَتْهُ بِهِ أُمُّهُ ﷺ. وَيَرْحَمُ اللَّهُ تَعَالَى الْإِمَامَ الْعَلَّامَةَ الْعَارِفَ إِبْرَاهِيمَ بْنَ أَحْمَدَ الرَّقِّيَّ حَيْثُ قَالَ: لَوْ أَنَّ كُلَّ الْخَلْقِ لَيْلَةَ مَوْلِدِ الْ     هَادِي عَلَى الْهَامَاتِ مِنْهُمْ قَامُوا شُكْرًا لِنِعْمَةِ رَبِّهِمْ فِيمَا حُبُوا     فِيهَا بِعُشْرِ عُشَيْرِهَا مَا قَامُوا هِيَ نِعْمَةٌ مَا غَادَرَتْ مَنْ دِينُهُ     كَفْرٌ وَلَا مَنْ دِينُهُ الْإِسْلَامُ عَمَّتْهُمُ بِبِحَارِهَا فَالْعَالَمُ الْ     عُلْوِيُّ وَالسُّفْلِيُّ فِيهَا عَامُوا فَالْحَمْدُ لِلَّهِ الَّذِي مِنْ فَضْلِهِ     عَمِّ الْبَرِيَّةَ كُلَّهَا الْإِنْعَامُ نَظَرَ الرَّحِيمُ إِلَى الْوَرَى فَرَآهُمُ     أَغْوَتْهُمُ الْأَنْصَابُ وَالْأَزْلَامُ وَتَحَيَّرُوا فِي ظُلْمَةِ الْكُفْرِ الَّذِي     عُبِدَتْ بِهِ الْأَوْثَانُ وَالْأَصْنَامُ تَغْشَى الْفَوَاحِشُ فِي الْمَحَافِلِ جَهْرَةً     لَا يُنْكِرُونَ كَأَنَّهُمْ أَنْعَامُ يَبْغِي الْقَوِيُّ عَلَى الضَّعِيفِ وَيَقْهَرُ الْ     وَالِي الْيَتِيمَ وَتُقْطَعُ الْأَرْحَامُ فَأَغَاثَهُمْ رَبُّ الْعِبَادِ بِشِرْعَةٍ     فِيهَا الْحُدُودُ عَلَى السَّدَادِ تُقَامُ دِينُ النَّبِيِّ مُحَمَّدٍ خَيْرِ الْوَرَى     مَنْ فُصِّلَتْ فِي دِينِهِ الْأَحْكَامُ مُوسَى وَعِيسَى بَشَّرَا بِظُهُورِهِ     وَدَعَا بِهِ مِنْ قَبْلُ إِبْرَاهَامُ شُكْرًا لِمُهْدِيهِ إِلَيْنَا نِعْمَةً     لَيْسَتْ تُحِيطُ بِكُنْهِهَا الْأَوْهَامُ

     ✧ The Joy of His Grandfather ʿAbd al-Muṭṭalib at His Birth ﷺ and His Naming Him Muḥammad Ibn Isḥāq, al-Wāqidī, and others said: When Āminah gave birth to our master the Messenger of Allah ﷺ, she sent to his grandfather ʿAbd al-Muṭṭalib: "A boy has been born to you, so come and look at him." He came and looked at him. She told him what she had seen when she was pregnant with him, what had been said to her, and what she had been commanded to name him. They claim that ʿAbd al-Muṭṭalib took him and entered the Kaʿbah with him and stood supplicating Allah and thanking Him for what He had given him. Then he came out with him ﷺ to his mother, saying: Praise be to Allah who gave me this boy, pure of collar, He has already become master over the boys in the cradle. I seek refuge for him by the House with its corners, So that he may be the goal of the young men. Until I see him attaining full clarity, I seek refuge for him from the evil of any hater, From an envier of restless countenance, Of great ambition but having no eyes. Until I see him raising high the rank, You are the one named in the Furqān, Aḥmad, written upon the tongue. Al-Bayhaqī narrated, on the authority of Abū al-Ḥasan al-Tanūkhī (may Allah Almighty have mercy on him), that when it was the seventh day after the birth of the Messenger of Allah ﷺ, his grandfather slaughtered for him and invited Quraysh. When they had eaten, they said: "O ʿAbd al-Muṭṭalib, what have you named him?" He said: "I named him Muḥammad." They said: "Why did you prefer him over the names of his household?" He said: "I wanted Allah to praise him in heaven and His creation to praise him on earth." Abū ʿUmar and Abū al-Qāsim b. ʿAsākir narrated through several chains on the authority of Ibn ʿAbbās ؓ who said: When the Messenger of Allah ﷺ was born, his grandfather performed ʿaqīqah for him with a ram and named him Muḥammad. It was said to him: "O Abū al-Ḥārith, what led you to name him Muḥammad and not name him after his forefathers?" He said: "I wanted Allah to praise him in heaven and people to praise him on earth." Al-Suhaylī and Abū al-Rabīʿ (may Allah Almighty have mercy on them both) mentioned that ʿAbd al-Muṭṭalib named him Muḥammad because of a vision he saw. They claim that he saw in a dream as if a chain of silver came out of his back, having one end in the sky, one end in the earth, one end in the east, and one end in the west, then it returned as if it were a tree, on every leaf of which there was light, and the people of the east and the west were clinging to it. He related it, and it was interpreted to him as a child who would be from his loins, whom the people of the east and the west would follow, and whom the people of heaven and earth would praise. Therefore, he named him Muḥammad, along with what his mother ﷺ had told him. May Allah Almighty have mercy on the erudite imam, the learned gnostic Ibrāhīm b. Aḥmad al-Raqqī, who said: If all creation on the night of the birth of the Guide Stood upon their heads before him, In gratitude for the blessing of their Lord in what they were granted, Even by a tenth of a tenth of it, they would not have done enough. It is a blessing that left no one whose religion is unbelief And no one whose religion is Islam. It encompassed them with its seas, so the upper and lower worlds All swam in it. Praise be to Allah, from whose bounty Grace has encompassed all creation. The Merciful looked upon mankind and saw that Idols and divining arrows had led them astray, And they wandered in the darkness of unbelief, In which idols and images were worshipped. Indecencies covered public gatherings openly, They did not denounce them, as if they were cattle. The strong oppressed the weak, and the guardian Subjugated the orphan, and kinship ties were severed. So the Lord of servants succored them with a sacred law, In which the prescribed penalties are established upon righteousness. The religion of the Prophet Muḥammad, the best of creation, In whose religion the rulings are detailed. Moses and Jesus announced his appearance, And before that Abraham called for him. Gratitude to the One who sent him to us as a blessing, Whose essence no illusions can encompass.

237. Tarikh (al-Tabari) 652No grade recorded

     ذِكْرُ حَوَاضِنِهِ، وَمَرَاضِعِهِ عَلَيْهِ الصَّلَاةُ وَالسَّلَامُ كَانَتْ أُمُّ أَيْمَنَ، وَاسْمُهَا بَرَكَةُ تَحْضُنُهُ وَكَانَ قَدْ وَرِثَهَا عَلَيْهِ الصَّلَاةُ وَالسَّلَامُ مِنْ أَبِيهِ فَلَمَّا كَبِرَ أَعْتَقَهَا وَزَوَّجَهَا مَوْلَاهُ زَيْدَ بْنَ حَارِثَةَ فَوَلَدَتْ لَهُ أُسَامَةَ بْنَ زَيْدٍ ؓ، وَأَرْضَعَتْهُ مَعَ أُمِّهِ عَلَيْهِ الصَّلَاةُ وَالسَّلَامُ، مَوْلَاةُ عَمِّهِ أَبِي لَهَبٍ ثُوَيْبَةُ  قَبْلَ حَلِيمَةَ السَّعْدِيَّةِ. أَخْرَجَ الْبُخَارِيُّ وَمُسْلِمٌ فِي صَحِيحِهِمَا مِنْ حَدِيثِ الزُّهْرِيِّ عَنْ عُرْوَةَ بْنِ الزُّبَيْرِ عَنْ زَيْنَبَ بِنْتِ أُمِّ سَلَمَةَ عَنْ أُمِّ حَبِيبَةَ بِنْتِ أَبِي سُفْيَانَ قَالَتْ: يَا رَسُولَ اللَّهِ انْكِحْ أُخْتِي بِنْتَ أَبِي سُفْيَانَ، وَلِمُسْلِمٍ: عَزَّةَ بِنْتَ أَبِي سُفْيَانَ فَقَالَ رَسُولُ اللَّهِ ﷺ: أَوَتُحِبِّينَ ذَلِكَ ؟ قُلْتُ: نَعَمْ لَسْتُ لَكَ بِمُخْلِيَةٍ، وَأُحِبُّ مَنْ شَارَكَنِي فِي خَيْرِ أُخْتِي فَقَالَ النَّبِيُّ ﷺ: فَإِنَّ ذَلِكَ لَا يَحِلُّ لِي قَالَتْ: فَإِنَّا نُحَدَّثُ أَنَّكَ تُرِيدُ أَنْ تَنْكِحَ بِنْتَ أَبِي سَلَمَةَ، وَفِي رِوَايَةٍ دُرَّةَ بِنْتَ أَبِي سَلَمَةَ قَالَ: بِنْتُ أُمِّ سَلَمَةَ ؟ قُلْتُ: نَعَمْ قَالَ: إِنَّهَا لَوْ لَمْ تَكُنْ رَبِيبَتِي فِي حِجْرِي مَا حَلَّتْ لِي; إِنَّهَا لَابْنَةُ أَخِي مِنَ الرَّضَاعَةِ أَرْضَعَتْنِي، وَأَبَا سَلَمَةَ ثُوَيْبَةُ فَلَا تَعْرِضْنَ عَلَىَّ بَنَاتِكُنَّ وَلَا أَخَوَاتِكُنَّ زَادَ الْبُخَارِيُّ قَالَ عُرْوَةُ: وَثُوَيْبَةُ مَوْلَاةٌ لِأَبِي لَهَبٍ أَعْتَقَهَا فَأَرْضَعَتْ رَسُولَ اللَّهِ ﷺ فَلَمَّا مَاتَ أَبُو لَهَبٍ أُرِيَهُ بَعْضُ أَهْلِهِ بِشَرِّ خَيْبَةٍ فَقَالَ لَهُ: مَاذَا لَقِيتَ ؟ فَقَالَ أَبُو لَهَبٍ لَمْ أَلْقَ بَعْدَكُمْ خَيْرًا غَيْرَ أَنِّي سُقِيتُ فِي هَذِهِ بِعَتَاقَتِي ثُوَيْبَةَ، وَأَشَارَ إِلَى النُّقْرَةِ الَّتِي بَيْنَ الْإِبْهَامِ وَالَّتِي تَلِيهَا مِنَ الْأَصَابِعِ. وَذَكَرَ السُّهَيْلِيُّ وَغَيْرُهُ: إِنَّ الرَّائِيَ لَهُ هُوَ أَخُوهُ الْعَبَّاسُ وَكَانَ ذَلِكَ بَعْدَ سَنَةٍ مِنْ وَفَاةِ أَبِي لَهَبٍ بَعْدَ وَقْعَةِ بَدْرٍ، وَفِيهِ أَنَّ أَبَا لَهَبٍ قَالَ لِلْعَبَّاسِ: إِنَّهُ لَيُخَفَّفُ عَلَيَّ فِي مِثْلِ يَوْمِ الِاثْنَيْنِ قَالُوا: لِأَنَّهُ لَمَّا بَشَّرَتْهُ ثُوَيْبَةُ بِمِيلَادِ ابْنِ أَخِيهِ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ أَعْتَقَهَا مِنْ سَاعَتِهِ فَجُوزِيَ بِذَلِكَ لِذَلِكَ.

     ✧ Mention of his wet-nurses and foster-mothers ﷺ Umm Ayman, whose name was Barakah, used to tend him, and he ﷺ had inherited her from his father. When he grew up, he freed her and married her to his freedman Zayd b. Ḥārithah, and she bore him Usāmah b. Zayd ؓ. Along with his mother, he ﷺ was suckled, before Ḥalīmah al-Saʿdiyyah, by Thuwaybah, the freedwoman of his uncle Abū Lahab. Al-Bukhārī and Muslim related in their Ṣaḥīḥs from the ḥadīth of al-Zuhrī, from ʿUrwah b. al-Zubayr, from Zaynab bt. Umm Salamah, from Umm Ḥabībah bt. Abī Sufyān, who said: "O Messenger of Allah, marry my sister, the daughter of Abū Sufyān"—and in Muslim's version: "ʿAzzah bt. Abī Sufyān"—so the Messenger of Allah ﷺ said: "Would you like that?" I said: "Yes, I am not one to leave you to yourself, and I would love whoever shares with me in the good of my sister." The Prophet ﷺ said: "That is not lawful for me." She said: "We are told that you intend to marry the daughter of Abū Salamah"—and in another version: "Durrah bt. Abī Salamah." He said: "The daughter of Umm Salamah?" I said: "Yes." He said: "Even if she were not my stepdaughter in my care, she would not be lawful for me, for she is the daughter of my brother through suckling: Thuwaybah suckled both me and Abū Salamah. So do not offer me your daughters or your sisters." Al-Bukhārī added: ʿUrwah said: "Thuwaybah was a freedwoman of Abū Lahab; he freed her and she suckled the Messenger of Allah ﷺ. When Abū Lahab died, one of his family saw him in a dream in the worst state of disappointment and said to him: 'What did you encounter?' Abū Lahab said: 'I encountered no good after you, except that I was given a drink in this—the hollow between the thumb and the finger next to it—because of my freeing Thuwaybah.'" Al-Suhaylī and others mentioned that the one who saw him was his brother al-ʿAbbās, and that this was a year after Abū Lahab's death, after the Battle of Badr. In it: Abū Lahab said to al-ʿAbbās: "It is made lighter for me on a day like Monday." They said: "Because when Thuwaybah brought him the good news of the birth of his nephew Muḥammad b. ʿAbd Allah, he freed her on the spot, and so he was rewarded for that."

238. Tarikh (al-Tabari) 653No grade recorded

     ذِكْرُ رَضَاعِهِ عَلَيْهِ الصَّلَاةُ وَالسَّلَامُ مِنْ حَلِيمَةَ بِنْتِ أَبِي ذُؤَيْبٍ السَّعْدِيَّةِ،  وَمَا ظَهَرَ عَلَيْهِ مِنَ الْبَرَكَةِ، وَآيَاتِ النُّبُوَّةِ قَالَ مُحَمَّدُ بْنُ إِسْحَاقَ: وَاسْتُرْضِعَ لَهُ عَلَيْهِ الصَّلَاةُ وَالسَّلَامُ مِنْ حَلِيمَةَ بِنْتِ أَبِي ذُؤَيْبٍ، وَاسْمُهُ عَبْدُ اللَّهِ بْنُ الْحَارِثِ بْنِ شِجْنَةَ بْنِ جَابِرِ بْنِ رِزَامِ بْنِ نَاصِرَةَ بْنِ سَعْدِ بْنِ بَكْرِ بْنِ هَوَازِنَ بْنِ مَنْصُورِ بْنِ عِكْرِمَةَ بْنِ خَصَفَةَ بْنِ قَيْسِ بْنِ عَيْلَانَ بْنِ مُضَرَ. قَالَ: وَاسْمُ أَبِي رَسُولِ اللَّهِ ﷺ الَّذِي أَرْضَعَهُ - يَعْنِي زَوْجَ حَلِيمَةَ - الْحَارِثُ بْنُ عَبْدِ الْعُزَّى بْنِ رَفَاعَةِ بْنِ مَلَّانَ بْنِ نَاصِرَةَ بْنِ سَعْدِ بْنِ بَكْرِ بْنِ هَوَازِنَ، وَإِخْوَتُهُ عَلَيْهِ الصَّلَاةُ وَالسَّلَامُ - يَعْنِي مِنَ الرَّضَاعَةِ - عَبْدُ اللَّهِ بْنُ الْحَارِثِ، وَأُنَيْسَةُ بِنْتُ الْحَارِثِ، وَحُذَافَةُ بِنْتُ الْحَارِثِ وَهِيَ الشَّيْمَاءُ، وَذَكَرُوا أَنَّهَا كَانَتْ تَحْضُنُ رَسُولَ اللَّهِ ﷺ مَعَ أُمِّهِ إِذْ كَانَ عِنْدَهُمْ. قَالَ ابْنُ إِسْحَاقَ حَدَّثَنِي جَهْمُ بْنُ أَبِي جَهْمٍ مَوْلًى لِاِمْرَأَةٍ مِنْ بَنِي تَمِيمٍ كَانَتْ عِنْدَ الْحَارِثِ بْنِ حَاطِبٍ، وَيُقَالَ لَهُ: مَوْلَى الْحَارِثِ بْنِ حَاطِبٍ قَالَ: حَدَّثَنِي مَنْ سَمِعَ عَبْدَ اللَّهِ بْنَ جَعْفَرِ بْنِ أَبِي طَالِبٍ قَالَ: حُدِّثْتُ عَنْ حَلِيمَةَ ابْنَةِ الْحَارِثِ أَنَّهَا قَالَتْ: قَدِمْتُ مَكَّةَ فِي نِسْوَةٍ - وَذَكَرَ الْوَاقِدِيُّ بِإِسْنَادِهِ أَنَّهُنَّ كُنَّ عَشْرَ نِسْوَةٍ مِنْ بَنِي سَعْدِ بْنِ بَكْرٍ يَلْتَمِسْنَ بِهَا الرُّضَعَاءَ - مِنْ بَنِي سَعْدٍ نَلْتَمِسُ بِهَا الرُّضَعَاءَ، وَفِي سَنَةٍ شَهْبَاءَ فَقَدِمْتُ عَلَى أَتَانٍ لِي قَمْرَاءَ، كَانَتْ أَذَمَّتْ بِالرَّكْبِ، وَمَعِي صَبِيٌّ لَنَا، وَشَارِفٌ لَنَا وَاللَّهِ مَا تَبِضُّ بِقَطْرَةٍ وَمَا نَنَامُ لَيْلَتَنَا ذَلِكَ أَجْمَعَ مَعَ صَبِيِّنَا ذَاكَ، مَا نَجِدُّ فِي ثَدْيِي مَا يُغْنِيهِ وَلَا فِي شَارِفِنَا مَا يُغَذِّيهِ، وَلَكِنَّا كُنَّا نَرْجُو الْغَيْثَ وَالْفَرَجَ فَخَرَجْتُ عَلَى أَتَانِي تِلْكَ فَلَقَدْ أَذَمَّتْ بِالرَّكْبِ حَتَّى شَقَّ ذَلِكَ عَلَيْهِمْ ضَعْفًا وَعَجَفًا فَقَدِمْنَا مَكَّةَ فَوَاللَّهِ مَا عَلِمْتُ مِنَّا امْرَأَةً إِلَّا وَقَدْ عُرِضَ عَلَيْهَا رَسُولُ اللَّهِ ﷺ فَتَأْبَاهُ إِذَا قِيلَ: إِنَّهُ يَتِيمٌ تَرَكْنَاهُ، وَقُلْنَا: مَاذَا عَسَى أَنْ تَصْنَعَ إِلَيْنَا أُمُّهُ ؟ إِنَّمَا نَرْجُو الْمَعْرُوفَ مِنْ أَبِي الْوَلَدِ فَأَمَّا أُمُّهُ فَمَاذَا عَسَى أَنْ تَصْنَعَ إِلَيْنَا ؟ فَوَاللَّهِ مَا بَقِيَ مِنْ صَوَاحِبِي امْرَأَةٌ إِلَّا أَخَذَتْ رَضِيعًا غَيْرِي فَلَمَّا لَمْ نَجِدْ غَيْرَهُ، وَأَجْمَعْنَا الِانْطِلَاقَ قُلْتُ لِزَوْجِي الْحَارِثِ بْنِ عَبْدِ الْعُزَّى: وَاللَّهِ وَإِنِّي لَأَكْرَهُ أَنْ أَرْجِعَ مِنْ بَيْنِ صَوَاحِبِي لَيْسَ مَعِيَ رَضِيعٌ، لَأَنْطَلِقَنَّ إِلَى ذَلِكَ الْيَتِيمِ فَلْآخُذَنَّهُ. فَقَالَ: لَا عَلَيْكِ أَنْ تَفْعَلِي فَعَسَى أَنْ يَجْعَلَ اللَّهُ لَنَا فِيهِ بَرَكَةً فَذَهَبْتُ فَأَخَذَتْهُ فَوَاللَّهِ مَا أَخَذْتُهُ إِلَّا أَنِّي لَمْ أَجِدْ غَيْرَهُ فَمَا هُوَ إِلَّا أَنْ أَخَذْتُهُ فَجِئْتُ بِهِ رَحْلِي فَأَقْبَلَ عَلَيْهِ ثَدْيَايَ بِمَا شَاءَ مِنْ لَبَنٍ فَشَرِبَ حَتَّى رَوِيَ، وَشَرِبَ أَخُوهُ حَتَّى رَوِيَ، وَقَامَ صَاحِبِي إِلَى شَارِفِنَا تِلْكَ فَإِذَا إِنَّهَا لَحَافِلٌ فَحَلَبَ مَا شَرِبَ، وَشَرِبْتُ حَتَّى رَوِينَا فَبِتْنَا بِخَيْرِ لَيْلَةٍ فَقَالَ صَاحِبِي حِينَ أَصْبَحْنَا: يَا حَلِيمَةُ وَاللَّهِ إِنِّي لِأَرَاكِ قَدْ أَخَذْتِ نَسَمَةً مُبَارَكَةً; أَلَمْ تَرَيْ مَا بِتْنَا بِهِ اللَّيْلَةَ مِنَ الْخَيْرِ وَالْبَرَكَةِ حِينَ أَخَذْنَاهُ ! فَلَمْ يَزَلِ اللَّهُ عَزَّ وَجَلَّ يَزِيدُنَا خَيْرًا، ثُمَّ خَرَجْنَا رَاجِعِينَ إِلَى بِلَادِنَا فَوَاللَّهِ لَقَطَعَتْ أَتَانِي بِالرَّكْبِ حَتَّى مَا يَتَعَلَّقُ بِهَا حِمَارٌ حَتَّى إِنَّ صَوَاحِبِي لَيَقُلْنَ: وَيْلَكِ يَا بِنْتَ أَبِي ذُؤَيْبٍ هَذِهِ أَتَانُكِ الَّتِي خَرَجْتِ عَلَيْهَا مَعَنَا ؟ فَأَقُولُ: نَعَمْ وَاللَّهِ إِنَّهَا لَهِيَ فَيَقُلْنَ: وَاللَّهِ إِنَّ لَهَا لَشَأْنًا حَتَّى قَدِمْنَا أَرْضَ بَنِي سَعْدٍ وَمَا أَعْلَمُ أَرْضًا مِنْ أَرْضِ اللَّهِ أَجْدَبَ مِنْهَا فَإِنْ كَانَتْ غَنَمِي لَتَسْرَحُ، ثُمَّ تَرُوحُ شِبَاعًا لَبَنًا، فَنَحْلِبُ مَا شِئْنَا وَمَا حَوَالَيْنَا أَوْ حَوْلَنَا أَحَدٌ تَبِضُّ لَهُ شَاةٌ بِقَطْرَةِ لَبَنٍ، وَإِنَّ أَغْنَامَهُمْ لَتَرُوحَ جِيَاعًا حَتَّى إِنَّهُمْ لَيَقُولُونَ لِرُعَاتِهِمْ أَوْ لِرُعْيَانِهِمْ وَيْحَكُمُ انْظُرُوا حَيْثُ تَسْرَحُ غَنَمُ بِنْتِ أَبِي ذُؤَيْبٍ فَاسْرَحُوا مَعَهُمْ فَيَسَرَحُونَ مَعَ غَنَمِي حَيْثُ تَسْرَحُ فَتَرُوحُ أَغْنَامُهُمْ جِيَاعًا مَا فِيهَا قَطْرَةُ لَبَنٍ، وَتَرُوحُ أَغْنَامِي شِبَاعًا لَبَنًا نَحْلِبُ مَا شِئْنَا فَلَمْ يَزَلِ اللَّهُ يُرِينَا الْبَرَكَةَ نَتَعَرَّفُهَا حَتَّى بَلَغَ سَنَتَيْهِ فَكَانَ يَشِبُّ شَبَابًا لَا تَشِبُّهُ الْغِلْمَانُ فَوَاللَّهِ مَا بَلَغَ السَّنَتَيْنِ حَتَّى كَانَ غُلَامًا جَفْرًا فَقَدِمْنَا بِهِ عَلَى أُمِّهِ، وَنَحْنُ أَضَنُّ شَيْءٍ بِهِ مِمَّا رَأَيْنَا فِيهِ مِنَ الْبَرَكَةِ. فَلَمَّا رَأَتْهُ أُمُّهُ قُلْنَا لَهَا: يَا ظِئْرُ دَعِينَا نَرْجِعُ بِابْنِنَا هَذِهِ السَّنَةَ الْأُخْرَى فَإِنَّا نَخْشَى عَلَيْهِ وَبَاءَ مَكَّةَ فَوَاللَّهِ مَا زِلْنَا بِهَا حَتَّى قَالَتْ: فَنَعَمْ فَسَرَّحَتْهُ مَعَنَا

     ✧ Mention of his suckling (peace and blessings be upon him) from Ḥalīmah bt. Abī Dhuʾayb al-Saʿdiyyah, and the blessing that appeared upon him, and the signs of prophethood Muḥammad b. Isḥāq said: He was given to Ḥalīmah bt. Abī Dhuʾayb for suckling, and his name is ʿAbd Allāh b. al-Ḥārith b. Shijnah b. Jābir b. Rizām b. Nāṣirah b. Saʿd b. Bakr b. Hawāzin b. Manṣūr b. ʿIkrimah b. Khaṣafah b. Qays b. ʿAylān b. Muḍar. He said: And the name of the father of the Messenger of Allah ﷺ who suckled him—meaning the husband of Ḥalīmah—is al-Ḥārith b. ʿAbd al-ʿUzzā b. Rifāʿah b. Mallān b. Nāṣirah b. Saʿd b. Bakr b. Hawāzin, and his brothers (peace and blessings be upon him)—meaning through suckling—are ʿAbd Allāh b. al-Ḥārith, Unaysah bt. al-Ḥārith, and Ḥudhāfah bt. al-Ḥārith, who is al-Shaymāʾ. They mentioned that she used to care for the Messenger of Allah ﷺ along with his mother when he was with them. Ibn Isḥāq said: Jahm b. Abī Jahm, a freedman of a woman from Banū Tamīm who was married to al-Ḥārith b. Ḥāṭib—he is also called the freedman of al-Ḥārith b. Ḥāṭib—narrated to me: Someone who heard ʿAbd Allāh b. Jaʿfar b. Abī Ṭālib narrate to me: I was told from Ḥalīmah bt. al-Ḥārith that she said: I arrived in Makkah among women—and al-Wāqidī mentioned with his chain that they were ten women from Banū Saʿd b. Bakr seeking sucklings there—from Banū Saʿd, seeking sucklings there, and in a year of drought. I arrived on a she-ass of mine that was dark gray, which had delayed the caravan, and with me was a young child of ours and an old she-camel of ours. By Allah, it did not yield a drop, and we did not sleep that entire night with our young child: I could not find in my breast what would satisfy him, nor in our old she-camel what would nourish him, but we hoped for rain and relief. I set out on that she-ass of mine, and it had delayed the caravan until that distressed them because of weakness and leanness. We arrived in Makkah. By Allah, I do not know of any woman among us but that the Messenger of Allah ﷺ was offered to her and she refused him when it was said that he was an orphan. We left him and said: What could his mother possibly do for us? We only hope for kindness from the father of the child; as for his mother, what could she possibly do for us? By Allah, there remained among my companions no woman except me who had not taken a suckling. So when we did not find anyone other than him, and we had resolved to depart, I said to my husband al-Ḥārith b. ʿAbd al-ʿUzzā: By Allah, I hate to return among my companions without a suckling with me; I will go to that orphan and take him. He said: There is no harm in your doing so; perhaps Allah will place blessing for us in him. So I went and took him. By Allah, I took him only because I did not find anyone other than him. No sooner had I taken him and brought him to my saddle than my two breasts flowed toward him with whatever milk He willed, and he drank until he was satisfied, and his brother drank until he was satisfied. My husband went to that old she-camel of ours, and there it was with a full udder, and he milked what he drank, and I drank until we were satisfied. We spent the best night. My husband said when morning came: O Ḥalīmah, by Allah, I see that you have taken a blessed soul; did you not see what good and blessing we spent the night with when we took him! Allah, mighty and glorious, did not cease to increase us in good. Then we departed returning to our land. By Allah, my she-ass outpaced the caravan until no donkey could keep up with it, so that my companions said: Woe to you, daughter of Abū Dhuʾayb, is this your she-ass on which you set out with us? I said: Yes, by Allah, it is the very one. They said: By Allah, it has something remarkable about it. Until we arrived at the land of Banū Saʿd, and I do not know any land of Allah more barren than it. My sheep would go out to pasture, then return full and with milk, and we milked as much as we wished, while no one around us had a ewe that yielded a drop of milk. Their sheep would return hungry, so much so that they said to their shepherds—or their herders: Woe to you, look where the sheep of the daughter of Abū Dhuʾayb graze, and graze with them. So they grazed with my sheep wherever they grazed, and their sheep returned hungry with not a drop of milk in them, while my sheep returned full and with milk; we milked as much as we wished. Allah did not cease to show us blessing that we recognized until he reached his two years. He grew in a way that boys do not grow. By Allah, he had not reached two years before he was a sturdy boy. We brought him to his mother, and we were the most attached thing to him because of the blessing we had seen in him. When his mother saw him, we said to her: O wet nurse, let us return with our son this other year, for we fear the plague of Makkah for him. By Allah, we did not stop with her until she said: Yes, and she sent him with us.

239. Tarikh (al-Tabari) 654No grade recorded

     [ شق صدره الشريف ﷺ حَدِيثُ الْمَلَكَيْنِ اللَّذَيْنِ شَقَّا بَطْنَهُ ﷺ   ] قَالَتْ: فَرَجَعْنَا بِهِ، فَوَاَللَّهِ إنَّهُ بَعْدَ مَقْدِمِنَا ( بِهِ ) بِأَشْهُرِ مَعَ أَخِيهِ لَفِي بَهْمٍ لَنَا خَلْفَ بُيُوتِنَا، إذْ أَتَانَا أَخُوهُ يَشْتَدُّ، فَقَالَ لِي وَلِأَبِيهِ: ذَاكَ أَخِي الْقُرَشِيُّ قَدْ أَخَذَهُ رَجُلَانِ عَلَيْهِمَا ثِيَابٌ بِيضٌ، فَأَضْجَعَاهُ، فَشَقَّا بَطْنَهُ، فَهُمَا يَسُوطَانِهِ. قَالَتْ: فَخَرَجْتُ أَنَا وَأَبُوهُ نَحْوَهُ، فَوَجَدْنَاهُ قَائِمًا مُنْتَقَعَا وَجْهُهُ. قَالَتْ: فَالْتَزَمْتُهُ وَالْتَزَمَهُ أَبُوهُ، فَقُلْنَا لَهُ: مَا لَكَ يَا بُنَيَّ، قَالَ: جَاءَنِي رَجُلَانِ عَلَيْهِمَا ثِيَابٌ بِيضٌ، فَأَضْجَعَانِي وَشَقَّا بَطْنِي، فَالْتَمِسَا ( فِيهِ ) شَيْئًا لَا أَدْرِي مَا هُوَ. قَالَتْ: فَرَجَعْنَا ( بِهِ ) إلَى خِبَائِنَا.

     ✧ She said: Then we returned with him, and by Allah, some months after our arrival with him, he and his brother were among some lambs of ours behind our houses when his brother came running to us. He said to me and to his father: 'That brother of mine, the Qurashī, has been taken by two men wearing white garments. They laid him down and split open his belly, and they are stirring it.' She said: So I and his father went out towards him and found him standing, his face pale. She said: I embraced him and his father embraced him, and we said to him: 'What is the matter with you, O my son?' He said: 'Two men in white garments came to me, laid me down, split open my belly, and searched for something in it, I do not know what it was.' She said: So we returned with him to our tent.

240. Tarikh (al-Tabari) 655No grade recorded

     [ رُجُوعُ حَلِيمَةَ بِهِ ﷺ إلَى أُمِّهِ   ] قَالَتْ: وَقَالَ لِي أَبُوهُ يَا حَلِيمَةُ، لَقَدْ خَشِيتُ أَنْ يَكُونَ هَذَا الْغُلَامُ قَدْ أُصِيبَ فَأَلْحِقِيهِ بِأَهْلِهِ قَبْلَ أَنْ يَظْهَرَ ذَلِكَ بِهِ، قَالَتْ: فَاحْتَمَلْنَاهُ، فَقَدِمْنَا بِهِ عَلَى أُمِّهِ، فَفَالَتْ: مَا أَقْدَمَكَ بِهِ يَا ظِئْرُ وَقَدْ كُنْتِ حَرِيصَةً عَلَيْهِ، وَعَلَى مُكْثِهِ عِنْدَكَ ؟ قَالَتْ: فَقُلْتُ: قَدْ بَلَغَ اللَّهُ بِابْنِي وَقَضَيْتُ الَّذِي عَلَيَّ، وَتَخَوَّفْتُ الْأَحْدَاثَ، عَلَيْهِ، فَأَدَّيْتُهُ إلَيْكَ كَمَا تُحِبِّينَ، قَالَتْ: مَا هَذَا شَأْنُكَ، فَاصْدُقِينِي خَبَرَكَ. قَالَتْ: فَلَمْ تَدَعْنِي حَتَّى أَخْبَرْتُهَا. قَالَتْ: أَفَتَخَوَّفَتْ عَلَيْهِ الشَّيْطَانَ ؟ قَالَتْ: قُلْتُ نَعَمْ، قَالَتْ: كَلَّا، وَاَللَّهِ مَا لِلشَّيْطَانِ عَلَيْهِ مِنْ سَبِيلٍ، وَإِنَّ لِبُنَيَّ لَشَأْنًا، أَفَلَا أُخْبِرُكِ خَبَرَهُ، قَالَتْ: ( قُلْتُ ) بَلَى، قَالَتْ: رَأَيْتُ حِينَ حَمَلْتُ بِهِ، أَنَّهُ خَرَجَ مِنِّي نُورٌ أَضَاءَ لِي قُصُورَ بُصْرَى مِنْ أَرْضِ الشَّامِ، ثُمَّ حَمَلْتُ بِهِ، فَوَاَللَّهِ مَا رَأَيْتُ مِنْ حَمْلٍ قَطُّ كَانَ أَخَفَّ ( عَلَيَّ ) وَلَا أَيْسَرَ مِنْهُ، وَوَقَعَ حِينَ وَلَدْتُهُ وَإِنَّهُ لَوَاضِعٌ يَدَيْهِ بِالْأَرْضِ، رَافِعٌ رَأَسَهُ إلَى السَّمَاءِ، دَعِيهِ عَنْكَ وَانْطَلِقِي رَاشِدَةً.

     ✧ [Ḥalīmah's return of him ﷺ to his mother] She said: His father said to me, "O Ḥalīmah, I fear that this boy may have been afflicted, so take him back to his family before that becomes apparent in him." She said: So we carried him and brought him to his mother. She said, "What has brought you back with him, O wet-nurse, when you were so keen on him and on his staying with you?" She said: I said, "Allah has brought my son to maturity, and I have fulfilled what was upon me. I feared misfortunes for him, so I have delivered him to you as you would wish." She said, "This is not your way; tell me your story truthfully." She said: She did not leave me until I told her. She said, "Did you fear Satan for him?" She said: I said, "Yes." She said, "No, by Allah, Satan has no way over him. My son has a great affair. Shall I not tell you about him?" She said: I said, "Yes." She said, "When I became pregnant with him, I saw a light come out of me that illuminated for me the palaces of Buṣrā in the land of Syria. Then I carried him, and by Allah, I never saw any pregnancy that was lighter or easier than his. When I gave birth to him, he fell with his hands placed on the ground and his head raised toward the sky. Leave him and go in peace."

241. Tarikh (al-Tabari) 656No grade recorded

     [ افْتَقَدَتْهُ حَلِيمَةُ ﷺ حِينَ رُجُوعِهَا بِهِ وَوَجَدَهُ وَرَقَةُ بْنُ نَوْفَلٍ ] قَالَ ابْنُ إسْحَاقَ: وَزَعَمَ النَّاسُ فِيمَا يَتَحَدَّثُونَ، وَاَللَّهُ أَعْلَمُ: أَنَّ أُمَّهُ السَّعْدِيَّةَ لَمَّا قَدِمَتْ بِهِ مَكَّةَ أَضَلَّهَا فِي النَّاسِ وَهِيَ مُقْبِلَةٌ بِهِ نَحْوَ أَهْلِهِ، فَالْتَمَسَتْهُ فَلَمْ تَجِدْهُ، فَأَتَتْ عَبْدَ الْمُطَّلِبِ، فَقَالَتْ لَهُ: إنِّي قَدْ قَدِمْتُ بِمُحَمَّدٍ هَذِهِ اللَّيْلَةَ. فَلَمَّا كُنْتُ بِأَعْلَى مَكَّةَ أَضَلَّنِي، فَوَاَللَّهِ مَا أَدْرِي أَيْنَ هُوَ، فَقَامَ عَبْدُ الْمُطَّلِبِ عِنْدَ الْكَعْبَةِ يَدْعُو اللَّهَ أَنْ يَرُدَّهُ؛ فَيَزْعُمُونَ أَنَّهُ وَجَدَهُ وَرَقَةُ بْنُ نَوْفَلِ بْنِ أَسَدٍ، وَرَجُلٌ آخَرُ مِنْ قُرَيْشٍ، فَأَتَيَا بِهِ عَبْدَ الْمُطَّلِبِ، فَقَالَا لَهُ: هَذَا ابْنُكَ وَجَدْنَاهُ بِأَعْلَى مَكَّةَ، فَأَخَذَهُ عَبْدُ الْمُطَّلِبِ، فَجَعَلَهُ عَلَى عُنُقِهِ وَهُوَ يَطُوفُ بِالْكَعْبَةِ يُعَوِّذُهُ وَيَدْعُو لَهُ، ثُمَّ أَرْسَلَ بِهِ إلَى أُمِّهِ آمِنَةَ. قَالَ ابْنُ إسْحَاقَ: وَحَدَّثَنِي بَعْضُ أَهْلِ الْعِلْمِ: أَنَّ مِمَّا هَاجَ أُمَّهُ السَّعْدِيَّةَ عَلَى رَدِّهِ إلَى أُمِّهِ، مَعَ مَا ذَكَرَتْ لِأُمِّهِ مِمَّا أَخْبَرَتْهَا عَنْهُ، أَنَّ نَفَرًا مِنْ الْحَبَشَةِ نَصَارَى، رَأَوْهُ مَعَهَا حِينَ رَجَعَتْ بِهِ بَعْدَ فِطَامِهِ، فَنَظَرُوا إلَيْهِ وَسَأَلُوهَا عَنْهُ وَقَلَّبُوهُ، ثُمَّ قَالُوا لَهَا: لَنَأْخُذَنَّ هَذَا الْغُلَامَ، فَلَنَذْهَبَنَّ بِهِ إلَى مَلِكِنَا وَبَلَدِنَا، فَإِنَّ هَذَا غُلَامٌ كَائِنٌ لَهُ شَأْنٌ نَحْنُ نَعْرِفُ أَمْرَهُ، فَزَعَمَ الَّذِي حَدَّثَنِي أَنَّهَا لَمْ تَكَدْ تَنْفَلِتُ بِهِ مِنْهُمْ.

     ✧ [Ḥalīmah ﷺ missed him when she brought him back, and Waraqah b. Nawfal found him] Ibn Isḥāq said: The people claim, in what they relate—and Allah knows best—that when his mother from the Saʿd tribe brought him to Makkah, he got lost from her among the people as she approached his family with him. She searched for him and did not find him, so she went to ʿAbd al-Muṭṭalib and said to him: ‘I arrived with Muḥammad this night. When I was in the upper part of Makkah, he became lost from me. By Allah, I do not know where he is.’ So ʿAbd al-Muṭṭalib stood by the Kaʿbah, calling upon Allah to return him. They claim that Waraqah b. Nawfal b. Asad and another man of Quraysh found him, and they brought him to ʿAbd al-Muṭṭalib, saying to him: ‘This is your son. We found him in the upper part of Makkah.’ So ʿAbd al-Muṭṭalib took him, placed him on his neck, and went around the Kaʿbah, seeking protection for him and supplicating for him. Then he sent him to his mother Āminah. Ibn Isḥāq said: Some of the people of knowledge narrated to me that among the things that prompted his mother from the Saʿd tribe to return him to his mother, along with what she mentioned to his mother of what she reported about him, was that a group of Abyssinian Christians saw him with her when she returned with him after his weaning. They looked at him, asked her about him, and turned him over. Then they said to her: ‘We will certainly take this boy and bring him to our king and our land, for this boy will have great importance, and we recognize his matter.’ The one who narrated to me claimed that she barely managed to escape with him from them.

242. Tarikh (al-Tabari) 657No grade recorded

     [ اعْتِزَازُهُ ﷺ بِقُرَشِيَّتِهِ وَاسْتِرْضَاعُهُ فِي بَنِي سَعْدٍ   ] قَالَ ابْنُ إسْحَاقَ: وَكَانَ رَسُولُ اللَّهِ ﷺ يَقُولُ لِأَصْحَابِهِ: أَنَا أَعْرَبُكُمْ، أَنَا قُرَشِيٌّ، وَاسْتُرْضِعْتُ فِي بَنِي سَعْدِ بْنِ بَكْرٍ.

     ✧ [His ﷺ pride in his Qurayshite lineage and his being suckled among Banū Saʿd] Ibn Isḥāq said: The Messenger of Allah ﷺ used to say to his companions: "I am the most Arab of you; I am a Qurayshī, and I was suckled among Banū Saʿd b. Bakr."

243. Tarikh (al-Tabari) 658No grade recorded

     إِخْوَتِهِ ﷺ مِنَ الرَّضَاعَةِ عَمُّهُ حَمْزَةُ أَسَدُ اللَّهِ وَسَيِّدُ الشُّهَدَاءِ ؓ، رَوَى سَعِيدُ بْنُ مَنْصُورٍ وَابْنُ سَعْدٍ وَالشَّيْخَانِ عَنِ ابْنِ عَبَّاسٍ ؓ، قَالَ: قَالَ عَلِيُّ بْنُ أَبِي طَالِبٍ لِلنَّبِيِّ ﷺ: أَلَا تَتَزَوَّجُ ابْنَةَ حَمْزَةَ فَإِنَّهَا مِنْ أَحْسَنِ فَتَاةٍ فِي قُرَيْشٍ؟ قَالَ: «إِنَّهَا ابْنَةُ أَخِي مِنَ الرَّضَاعَةِ » انْتَهَى. وَحَمْزَةُ ؓ رَضِيعُ رَسُولِ اللَّهِ ﷺ مِنْ جِهَةِ حَلِيمَةَ.  وَمِنْ جِهَةِ السَّعْدِيَّةِ السَّابِقَةِ. أَبُو سَلَمَةَ عَبْدُ اللَّهِ بْنُ عَبْدِ الْأَسَدِ بْنِ هِلَالِ بْنِ عَبْدِ اللَّهِ بْنِ عُمَرَ بْنِ مَخْزُومٍ مِنَ السَّابِقِينَ الْأَوَّلِينَ إِلَى الْإِسْلَامِ. رَوَى الشَّيْخَانِ عَنْ زَيْنَبَ بِنْتِ أُمِّ سَلَمَةَ عَنْ أُمِّ حَبِيبَةَ، بِنْتِ أَبِي سُفْيَانَ ؓ قَالَتْ: قُلْتُ يَا رَسُولَ اللَّهِ: أَلَا تَنْكِحُ أُخْتِي بِنْتَ أَبِي سُفْيَانَ. وَلِمُسْلِمٍ: عَزَّةَ بِنْتَ أَبِي سُفْيَانَ؟ فَقَالَ النَّبِيُّ ﷺ: «أَتُحِبِّينَ ذَلِكَ؟ » قَالَتْ: نَعَمْ لَسْتُ لَكَ. بِمُخْلِيَةٍ وَأُحِبُّ مَنْ شَارَكَنِي فِي خَيْرِ أُخْتِي. فَقَالَ النَّبِيُّ ﷺ: «فَإِنَّ ذَلِكَ لَا يَحِلُّ لِي ». قَالَتْ: فَإِنَّا نُحَدَّثُ أَنَّكَ تُرِيدُ أَنْ تَنْكِحَ بِنْتَ أَبِي سَلَمَةَ. وَفِي رِوَايَةٍ: دُرَّةَ بِنْتَ أَبِي سَلَمَةَ. قَالَ: «بِنْتُ أَبِي سَلَمَةَ؟ » قُلْتُ: نَعَمْ. قَالَ: «إِنَّهَا لَوْ لَمْ تَكُنْ رَبِيبَتِي فِي حَجْرِي مَا حَلَّتْ لِي إِنَّهَا لِابْنَةُ أَخِي مِنَ الرَّضَاعَةِ أَرْضَعَتْنِي وَأَبَا سَلَمَةَ ثُوَيْبَةُ ». وَذَكَرَ الْحَدِيثَ. مُخْلِيَةٌ بِضَمِّ الْمِيمِ وَسُكُونِ الْخَاءِ الْمُعْجَمَةِ وَكَسْرِ اللَّامِ وَبِالتَّحْتِيَّةِ الْمُثَنَّاةِ أَيْ لَمْ أَجِدْكَ خَالِيًا مِنَ الزَّوْجَاتِ غَيْرِي وَقَالَ ابْنُ الْجَوْزِيِّ: الْمَعْنَى بِمُنْفَرِدَةٍ لِلْخَلْوَةِ بِكَ. نُحَدَّثُ بِضَمِّ النُّونِ وَفَتْحِ الْحَاءِ وَالدَّالِ الْمُهْمَلَتَيْنِ. حَجْرِي بِفَتْحِ الْحَاءِ الْمُهْمَلَةِ وَكَسْرِهَا. عَزَّةُ بِفَتْحِ الْمُهْمَلَةِ بَعْدَهَا زَايٌ. دُرَّةُ: بِضَمِّ الْمُهْمَلَةِ. مَسْرُوحٌ: تَقَدَّمَ الْكَلَامُ عَلَيْهِ. عَبْدُ اللَّهِ بْنُ جَحْشٍ ؓ. قَالَ السُّهَيْلِيُّ رَحِمَهُ اللَّهُ تَعَالَى. وَتَعَقَّبَهُ فِي الزَّهْرِ بِأَنَّ الَّذِي ذَكَرَهُ أَهْلُ التَّارِيخِ وَأَهْلُ الصَّحِيحِ لَا أَعْلَمُ بَيْنَهُمُ اخْتِلَافًا أَنَّ الرَّاضِعَ مَعَ حَمْزَةَ أَبُو سَلَمَةَ عَبْدُ اللَّهِ بْنُ عَبْدِ الْأَسَدِ لَا ذِكْرَ لِابْنِ جَحْشٍ عِنْدَهُمْ. قُلْتُ: هَذَا هُوَ الصَّوَابُ. وَمَا ذَكَرَهُ السُّهَيْلِيُّ سَبْقُ قَلَمٍ فَإِنَّ أَبَا سَلَمَةَ ذَكَرَ النَّبِيَّ ﷺ أَنَّهُ رَضَعَ هُوَ وَإِيَّاهُ مِنْ ثُوَيْبَةَ كَمَا فِي صَحِيحِ الْبُخَارِيِّ وَلَمْ يَذْكُرْ ذَلِكَ السُّهَيْلِيُّ، وَذَكَرَ ابْنَ جَحْشٍ. عَبْدُ اللَّهِ بْنُ الْحَارِثِ بْنِ عَبْدِ الْعُزَّى ابْنُ حَلِيمَةَ وَهُوَ الَّذِي شَرِبَ مَعَ النَّبِيِّ ﷺ، وَوَقَعَ لِلْبَيْهَقِيِّ مِنْ طَرِيقِ الْعَلَائِي أَنَّ اسْمَهُ ضُمْرَةُ. فَاللَّهُ تَعَالَى أَعْلَمُ. حَفْصُ بْنُ الْحَارِثِ: ذَكَرَهُ الْحَافِظُ فِي الْإِصَابَةِ. أُمَيَّةُ بِنْتُ الْحَارِثِ ذَكَرَهَا أَبُو سَعِيدٍ النَّيْسَابُورِيُّ فِي الشَّرَفِ وَأَقَرَّهُ الْحَافِظُ. خِذَامَةُ بِخَاءٍ مَكْسُورَةٍ وَذَالٍ مُعْجَمَتَيْنِ. وَيُقَالُ بِجِيمٍ مَضْمُومَةٍ وَدَالٍ مُهْمَلَةٍ، وَيُقَالُ حُذَافَةُ بِحَاءٍ مُهْمَلَةٍ مَضْمُومَةٍ وَذَالٍ مُعْجَمَةٍ وَفَاءٍ، قَالَ الْخُشَنِيُّ: وَهُوَ الصَّوَابُ وَهِيَ: الشَّيْمَاءُ بِفَتْحِ الْمُعْجَمَةِ وَسُكُونِ الْمُثَنَّاةِ التَّحْتِيَّةِ. وَكَانَتْ تَحْضُنُ رَسُولَ اللَّهِ ﷺ مَعَ أُمِّهَا إِذْ كَانَ عِنْدَهُمْ. قَالَ ابْنُ إِسْحَاقَ رَحِمَهُ اللَّهُ تَعَالَى فِي رِوَايَةِ يُونُسَ بْنِ بُكَيْرٍ وَغَيْرِهِ: إِنَّ حُذَافَةَ وَهِيَ الشَّيْمَاءُ غَلَبَ عَلَيْهَا ذَلِكَ، وَذَكَرَ أَنَّ الشَّيْمَاءَ كَانَتْ تَحْضُنُ رَسُولَ اللَّهِ ﷺ مَعَ أُمِّهَا. وَرَوَى ابْنُ إِسْحَاقَ عَنْ أَبِي وَجْزَةَ السَّعْدِيِّ أَنَّ الشَّيْمَاءَ لَمَّا انْتَهَتْ إِلَى رَسُولِ اللَّهِ ﷺ قَالَتْ: يَا رَسُولَ اللَّهِ إِنِّي لَأُخْتُكَ مِنَ الرَّضَاعَةِ. قَالَ: «وَمَا عَلَامَةُ ذَلِكَ؟ » قَالَتْ: عَضَّةٌ عَضَضْتَنِيهَا فِي ظَهْرِي وَأَنَا مُتَوَرِّكَتُكَ. فَعَرِفَ رَسُولُ اللَّهِ ﷺ الْعَلَامَةَ فَبَسَطَ لَهَا رِدَاءَهُ ثُمَّ قَالَ: هَا هُنَا فَأَجْلَسَهَا عَلَيْهِ وَخَيَّرَهَا فَقَالَ: «إِنْ أَحْبَبْتِ فَأَقِيمِي عِنْدِي مُحَبَّبَةً مُكَرَّمَةً وَإِنْ أَحْبَبْتِ أَنْ أُمَتِّعَكِ فَتَرْجِعِي إِلَى قَوْمِكِ فَعَلْتُ ». فَقَالَتْ: بَلْ تُمَتِّعُنِي وَتُرْجِعُنِي إِلَى قَوْمِي. فَمَتَّعَهَا وَرَدَّهَا إِلَى قَوْمِهَا. فَزَعَمَ بَنُو سَعْدِ بْنِ بَكْرٍ أَنَّهُ ﷺ أَعْطَاهَا غُلَامًا يُقَالُ لَهُ مَكْحُولٌ وَجَارِيَةً فَزَوَّجُوا الْغُلَامَ الْجَارِيَةَ فَلَمْ يَزَلْ مِنْ نَسْلِهِمَا بَقِيَّةٌ. أَبُو وَجْزَةَ بِفَتْحِ الْوَاوِ وَسُكُونِ الْجِيمِ بَعْدَهَا زَايٌ اسْمُهُ يَزِيدُ بْنُ عُبَيْدٍ. وَذَكَرَ أَبُو عُمَرَ رَحِمَهُ اللَّهُ تَعَالَى نَحْوَهُ. وَزَادَ أَنَّ رَسُولَ اللَّهِ ﷺ أَعْطَاهَا وَشْيًا أَيْ ثَوْبًا مُوَشَّى وَثَلَاثَةَ أَعْبُدٍ وَجَارِيَةً. وَنُقِلَ فِي الزَّهْرِ وَالْإِصَابَةِ أَنَّ مُحَمَّدَ بْنَ الْمُعَلَّى قَالَ فِي كِتَابِ التَّرْقِيصِ: إِنَّ الشَّيْمَاءَ كَانَتْ تُرَقِّصُ رَسُولَ اللَّهِ ﷺ وَتَقُولُ فِي تَرْقِيصِهِ هَذَا الْكَلَامَ: يَا رَبَّنَا أَبْقِ أَخِي مُحَمَّدَا حَتَّى أَرَاهُ يَافِعًا وَأَمْرَدَا     وَأَكْبِتْ أَعَادِيهِ مَعًا وَالْحُسَّدَا وَأَعْطِهِ عِزًّا يَدُومُ أَبَدَا زَادَ فِي الزَّهْرِ فِي النَّقْلِ عَنْهُ. هَذَا أَخٌ لِي لَمْ تَلِدْهُ أُمِّي     وَلَيْسَ مِنْ نَسْلِ أَبِي وَعَمِّي فَدَيْتُهُ مِنْ مُخَوَّلٍ مُعَمِّ     فَأَنِمْهُ اللَّهُمَّ فِيمَا تُنَمِّي وَتَقُولُ أَيْضًا ؓ: مُحَمَّدٌ خَيْرُ الْبَشَرْ     مِمَّنْ مَضَى وَمَنْ غَبَّرْ مَنْ حَجَّ مِنْهُمْ أَوِ اعْتَمَرْ     أَحْسَنُ مِنْ وَجْهِ الْقَمَرْ مِنْ كُلِّ أُنْثَى وَذَكَرْ     مِنْ كُلِّ مَشْبُوبٍ أَغَرَّ جَنَّبَنِي اللَّهُ الْغَيْرَ     فِيهِ وَأَوْضَحَ لِي الْأَثَرْ .

     ✧ His ﷺ foster siblings His paternal uncle Ḥamzah, the Lion of Allah and the Chief of the Martyrs ؓ. Saʿīd b. Manṣūr, Ibn Saʿd, and the two Shaykhs narrated from Ibn ʿAbbās ؓ, who said: ʿAlī b. Abī Ṭālib said to the Prophet ﷺ: Will you not marry the daughter of Ḥamzah, for she is among the most beautiful young women of Quraysh? He said: "She is the daughter of my foster brother." End. Ḥamzah ؓ was the foster sibling of the Messenger of Allah ﷺ through Ḥalīmah and through the aforementioned Saʿdiyyah. Abū Salamah ʿAbd Allāh b. ʿAbd al-Asad b. Hilāl b. ʿAbd Allāh b. ʿUmar b. Makhzūm, one of the earliest forerunners to Islam. The two Shaykhs narrated from Zaynab bt. Umm Salamah, from Umm Ḥabībah bt. Abī Sufyān ؓ, who said: I said, O Messenger of Allah, will you not marry my sister, the daughter of Abū Sufyān—and in Muslim's version: ʿAzzah, the daughter of Abū Sufyān? The Prophet ﷺ said: "Would you like that?" She said: Yes, I am not one to leave you without other wives, and I would love my sister to share with me in good. The Prophet ﷺ said: "That is not lawful for me." She said: We are told that you intend to marry the daughter of Abū Salamah—and in another version: Durrah, the daughter of Abū Salamah. He said: "The daughter of Abū Salamah?" I said: Yes. He said: "Even if she were not my stepdaughter under my care, she would not be lawful for me, for she is the daughter of my foster brother; Thuwaybah suckled me and Abū Salamah." And he mentioned the ḥadīth. Mukhliyah: with a ḍammah on the mīm, a sukūn on the pointed khāʾ, a kasrah on the lām, and a dotted yāʾ with two dots beneath, meaning "I would not find you free of wives besides me." Ibn al-Jawzī said: The meaning is "alone for seclusion with you." Nuḥaddathu: with a ḍammah on the nūn and a fatḥah on the unpointed ḥāʾ and unpointed dāl. Ḥijrī: with a fatḥah or kasrah on the unpointed ḥāʾ. ʿAzzah: with a fatḥah on the unpointed ʿayn followed by a zāy. Durrah: with a ḍammah on the unpointed dāl. Masrūḥ: previous discussion has covered it. ʿAbd Allāh b. Jaḥsh ؓ. Al-Suhaylī, may Allah Almighty have mercy on him, mentioned him. In al-Zahr, this was criticized on the grounds that what the historians and the sound traditionists mention, with no disagreement known among them, is that the one who suckled with Ḥamzah was Abū Salamah ʿAbd Allāh b. ʿAbd al-Asad, with no mention of Ibn Jaḥsh among them. I say: This is the correct view. What al-Suhaylī mentioned is a slip of the pen, for the Prophet ﷺ mentioned that he and Abū Salamah suckled from Thuwaybah, as in Ṣaḥīḥ al-Bukhārī, and al-Suhaylī did not mention that, but mentioned Ibn Jaḥsh. ʿAbd Allāh b. al-Ḥārith b. ʿAbd al-ʿUzzā, the son of Ḥalīmah, who drank together with the Prophet ﷺ. Al-Bayhaqī recorded through the route of al-ʿAlāʾī that his name was Ḍumrah. But Allah Almighty knows best. Ḥafṣ b. al-Ḥārith: Al-Ḥāfiẓ mentioned him in al-Iṣābah. Umayyah bt. al-Ḥārith: Abū Saʿīd al-Naysābūrī mentioned her in al-Sharaf, and al-Ḥāfiẓ endorsed that. Khidhāmah: with a kasrah on the pointed khāʾ and a pointed dhāl. It is also said Judāmah, with a ḍammah on the jīm and an unpointed dāl, and it is said Ḥudhāfah, with a ḍammah on the unpointed ḥāʾ, a pointed dhāl, and a fāʾ. Al-Khushanī said: That is the correct form. She is al-Shaymāʾ, with a fatḥah on the pointed shīn and a sukūn on the two-dotted yāʾ. She used to care for the Messenger of Allah ﷺ along with her mother when he was with them. Ibn Isḥāq, may Allah Almighty have mercy on him, said in the version of Yūnus b. Bukayr and others: Ḥudhāfah, that is al-Shaymāʾ, this name prevailed over her, and he mentioned that al-Shaymāʾ used to care for the Messenger of Allah ﷺ along with her mother. Ibn Isḥāq narrated from Abū Wajzah al-Saʿdī that when al-Shaymāʾ came to the Messenger of Allah ﷺ, she said: O Messenger of Allah, I am your foster sister. He said: "What is the sign of that?" She said: A bite you gave me on my back while I was carrying you on my hip. The Messenger of Allah ﷺ recognized the sign, spread his cloak for her, then said: "Here," seated her upon it, and gave her the choice, saying: "If you wish, stay with me, loved and honored, and if you wish that I provide for you and you return to your people, I will do so." She said: Rather provide for me and return me to my people. So he provided for her and sent her back to her people. The Banū Saʿd b. Bakr claimed that he ﷺ gave her a slave boy called Makḥūl and a slave girl, and they married the boy to the girl, and from their offspring some remained. Abū Wajzah: with a fatḥah on the wāw, a sukūn on the jīm, followed by a zāy; his name is Yazīd b. ʿUbayd. Abū ʿUmar, may Allah Almighty have mercy on him, mentioned something similar, and added that the Messenger of Allah ﷺ gave her a patterned garment, that is, an embroidered cloth, three slaves, and a slave girl. It is reported in al-Zahr and al-Iṣābah that Muḥammad b. al-Muʿallā said in Kitāb al-Tarqīṣ: Al-Shaymāʾ used to dandle the Messenger of Allah ﷺ and would say while dandling him these words: O our Lord, keep my brother Muḥammad until I see him as a youth and beardless, and thwart his enemies together and the envious, and grant him enduring might forever. Al-Zahr added in the quotation from him: This is a brother of mine whom my mother did not bear, and he is not from the offspring of my father or my paternal uncle. I would ransom him from a maternal uncle who is a protector, so let him grow, O Allah, in what You cause to grow. She also used to say ؓ: Muḥammad is the best of mankind, of those who have passed and those who remain. Whoever of them performs Hajj or ʿUmrah, more beautiful than the face of the moon, from every female and male, from every radiant, noble youth. May Allah keep me away from jealousy concerning him, and make clear to me the traces.

244. Tarikh (al-Tabari) 659No grade recorded

     الْبَابُ الْخَامِسُ فِي وَفَاةِ عَبْدِ الْمُطَّلِبِ وَوَصِيَّتِهِ لِأَبِي طَالِبٍ بِرَسُولِ اللَّهِ ﷺ وَمَا ظَهَرَ فِي ذَلِكَ مِنَ الْآيَاتِ اخْتُلِفَ فِي سِنِّ رَسُولِ اللَّهِ ﷺ حِينَ مَاتَ جَدُّهُ  فَقِيلَ: وَلَهُ ثَمَانِي سِنِينَ وَقَدَّمَهُ فِي الْإِشَارَةِ. وَقِيلَ بِزِيَادَةِ شَهْرٍ وَعَشَرَةِ أَيَّامٍ. وَقِيلَ تِسْعٌ وَقِيلَ عَشْرٌ وَقِيلَ سِتٌّ. وَلِعَبْدِ الْمُطَّلِبِ عَشْرٌ وَمِائَةُ سَنَةٍ. وَقَدَّمَهُ فِي الْإِشَارَةِ. وَقِيلَ اثْنَتَانِ وَثَمَانُونَ سَنَةً وَيُقَالُ بَلَغَ مِائَةً وَأَرْبَعَةً وَأَرْبَعِينَ سَنَةً. وَيُقَالُ خَمْسًا وَتِسْعِينَ سَنَةً. وَيُقَالُ مِائَةً وَعِشْرِينَ. قَالَ الْوَاقِدِيُّ: وَلَيْسَ ذَلِكَ بِثَبْتٍ. وَرَوَى مُحَمَّدُ بْنُ عُمَرَ الْأَسْلَمِيُّ عَنْ أُمِّ أَيْمَنَ أَنَّهَا حَدَّثَتْ أَنَّ رَسُولَ اللَّهِ ﷺ كَانَ يَبْكِي خَلْفَ سَرِيرِ عَبْدِ الْمُطَّلِبِ وَهُوَ ابْنُ ثَمَانِي سِنِينَ وَدُفِنَ بِالْحَجُونِ. وَرَوَى ابْنُ سَعْدٍ عَنِ الْوَاقِدِيِّ عَنْ شُيُوخِهِ أَنَّهُ قِيلَ لِرَسُولِ اللَّهِ ﷺ: أَتَذْكُرُ مَوْتَ عَبْدِ الْمُطَّلِبِ ؟ قَالَ: نَعَمْ أَنَا يَوْمَئِذٍ ابْنُ ثَمَانِي سِنِينَ. قَالَ ابْنُ إِسْحَاقَ وَغَيْرُهُ: وَلَمَّا حَضَرَتْ عَبْدَ الْمُطَّلِبِ الْوَفَاةُ أَوْصَى أَبَا طَالِبٍ بِحِفْظِ رَسُولِ اللَّهِ ﷺ وَحِيَاطَتِهِ وَالْقِيَامِ عَلَيْهِ، وَأَوْصَى بِهِ إِلَى أَبِي طَالِبٍ، لِأَنَّ عَبْدَ اللَّهِ وَأَبَا طَالِبٍ كَانَا لِأُمٍّ وَاحِدَةٍ، فَلَمَّا مَاتَ عَبْدُ الْمُطَّلِبِ كَانَ أَبُو طَالِبٍ هُوَ الَّذِي يَلِي أَمْرَ رَسُولِ اللَّهِ ﷺ بَعْدَ جَدِّهِ. وَرَوَى ابْنُ سَعْدٍ وَالْحَسَنُ بْنُ عَرَفَةَ وَابْنُ عَسَاكِرَ عَنِ ابْنِ عَبَّاسٍ وَغَيْرِهِ قَالُوا: لَمَّا تُوُفِّيَ عَبْدُ الْمُطَّلِبِ قَبَضَ أَبُو طَالِبٍ رَسُولَ اللَّهِ ﷺ فَكَانَ يَكُونُ مَعَهُ، وَكَانَ يُحِبُّهُ حُبًّا شَدِيدًا لَا يُحِبُّهُ وَلَدَهُ وَكَانَ لَا يَنَامُ إِلَّا إِلَى جَنْبِهِ وَصَبَّ بِهِ صَبَابَةً لَمْ يُصِبْ مِثْلَهَا قَطُّ، وَكَانَ يَخُصُّهُ بِالطَّعَامِ وَكَانَ عِيَالُ أَبِي طَالِبٍ إِذَا أَكَلُوا جَمِيعًا أَوْ فُرَادَى لَمْ يَشْبَعُوا وَإِذَا أَكَلَ مَعَهُمْ رَسُولُ اللَّهِ ﷺ شَبِعُوا. وَكَانَ أَبُو طَالِبٍ إِذَا أَرَادَ أَنْ يُغَدِّيَهُمْ أَوْ يُعَشِّيهِمْ يَقُولُ: كَمَا أَنْتُمْ حَتَّى يَحْضُرَ ابْنِي. فَيَأْتِي رَسُولُ اللَّهِ ﷺ فَيَأْكُلُ مَعَهُمْ فَيَفْضُلُونَ مِنْ طَعَامِهِمْ، وَإِنْ لَمْ يَكُنْ مَعَهُمْ لَمْ يُشْبِعْهُمْ، وَإِنْ كَانَ لَبَنًا شَرِبَ أَوَّلَهُمْ ثُمَّ يَتَنَاوَلُ الْعِيَالُ الْقَعْبَ فَيَشْرَبُونَ مِنْهُ فَيَرْوُونَ عَنْ آخِرِهِمْ مِنَ الْقَعْبِ الْوَاحِدِ، وَإِنْ كَانَ أَحَدُهُمْ لَيَشْرَبُ قَعْبًا وَحْدَهُ فَيَقُولُ أَبُو طَالِبٍ: إِنَّكَ لَمُبَارَكٌ. وَكَانَ الصِّبْيَانُ يَصِيحُونَ رُمْصًا شُعْثًا وَيُصْبِحُ رَسُولُ اللَّهِ ﷺ دَهِينًا كَحِيلًا. وَرَوَى أَبُو نُعَيْمٍ عَنْ أُمِّ أَيْمَنَ قَالَتْ: مَا رَأَيْتُ رَسُولَ اللَّهِ ﷺ شَكَا جُوعًا وَلَا عَطَشًا لَا فِي كِبَرِهِ وَلَا فِي صِغَرِهِ، وَكَانَ يَغْدُو إِذَا أَصْبَحَ فَيَشْرَبُ مِنْ مَاءِ زَمْزَمَ شَرْبَةً فَرُبَّمَا عَرَضْنَا عَلَيْهِ الْغَدَاءَ فَيَقُولُ: أَنَا شَبْعَانُ. وَرَوَى الْحَسَنُ بْنُ سُفْيَانَ عَنِ ابْنِ عَبَّاسٍ ؓ قَالَ: كَانَ أَبُو طَالِبٍ يُقَرِّبُ لِلصِّبْيَانِ تَصْبِيحَهُمْ فَيَضَعُونَ أَيْدِيَهُمْ فَيَنْتَهِبُونَ وَيَكُفُّ رَسُولُ اللَّهِ ﷺ يَدَهُ فَلَمَّا رَأَى ذَلِكَ أَبُو طَالِبٍ عَزَلَ لَهُ طَعَامَهُ. تَفْسِيرُ الْغَرِيبِ صَبَّ بِهِ: يُقَالُ صَبَّ يَصَبُّ بِالْفَتْحِ صَبَابَةً رَقَّ شَوْقُهُ. الْقَعْبُ: قَدَحٌ مِنْ خَشَبٍ  : الرَّمَصُ بِالتَّحْرِيكِ وَسَخٌ يَجْتَمِعُ فِي الْمَوْقِ فَإِنْ سَالَ فَهُوَ غَمَصٌ وَإِنْ جَمُدَ فَهُوَ رَمَصٌ. الشَّعْثُ: تَلَبُّدُ الشَّعْرِ لِقِلَّةِ تَعَهُّدِهِ بِالدُّهْنِ. وَاللَّهُ تَعَالَى أَعْلَمُ.

     ✧ THE FIFTH CHAPTER: ON THE DEATH OF ʿABD AL-MUṬṬALIB AND HIS BEQUEST TO ABŪ ṬĀLIB CONCERNING THE MESSENGER OF ALLAH ﷺ AND THE SIGNS THAT APPEARED IN THAT REGARD There is disagreement regarding the age of the Messenger of Allah ﷺ when his grandfather died. It was said: he was eight years old, and this was given precedence in the indication. It was also said: with an addition of a month and ten days. It was said: nine. It was said: ten. And it was said: six. ʿAbd al-Muṭṭalib was one hundred and ten years old, and this was given precedence in the indication. It was said: eighty-two years. It is said: he reached one hundred and forty-four years. It is said: ninety-five years. And it is said: one hundred and twenty. Al-Wāqidī said: That is not firmly established. Muḥammad b. ʿUmar al-Aslamī narrated from Umm Ayman that she related that the Messenger of Allah ﷺ was weeping behind the bier of ʿAbd al-Muṭṭalib when he was eight years old, and he was buried in al-Ḥajūn. Ibn Saʿd narrated from al-Wāqidī from his shaykhs that it was said to the Messenger of Allah ﷺ: "Do you remember the death of ʿAbd al-Muṭṭalib?" He said: "Yes, I was then eight years old." Ibn Isḥāq and others said: When death came to ʿAbd al-Muṭṭalib, he enjoined Abū Ṭālib to protect the Messenger of Allah ﷺ, to care for him, and to look after him. He bequeathed him to Abū Ṭālib, because ʿAbd Allāh and Abū Ṭālib were born of the same mother. When ʿAbd al-Muṭṭalib died, Abū Ṭālib was the one who took charge of the affairs of the Messenger of Allah ﷺ after his grandfather. Ibn Saʿd, al-Ḥasan b. ʿArafa, and Ibn ʿAsākir narrated from Ibn ʿAbbās and others who said: When ʿAbd al-Muṭṭalib died, Abū Ṭālib took the Messenger of Allah ﷺ into his care, and he would be with him. He loved him with an intense love, more than he loved his own children. He would not sleep except beside him. He was devoted to him with a devotion the like of which was never seen. He would single him out for food. When the household of Abū Ṭālib ate all together or individually, they would not be satisfied, but when the Messenger of Allah ﷺ ate with them, they were satisfied. When Abū Ṭālib wanted to give them their morning or evening meal, he would say: "Wait as you are until my son comes." Then the Messenger of Allah ﷺ would come and eat with them, and they would have surplus from their food. If he was not with them, they would not be satisfied. If it was milk, he would drink first, then the household would take the cup and drink from it, and they would quench their thirst to the last of them from that single cup. One of them alone would drink an entire cup. Abū Ṭālib would say: "You are indeed blessed." The children would wake up with sticky eyes and disheveled hair, while the Messenger of Allah ﷺ would wake up with oiled and kohl-lined eyes. Abū Nuʿaym narrated from Umm Ayman who said: I never saw the Messenger of Allah ﷺ complain of hunger or thirst, neither in his old age nor in his childhood. He would go out in the morning and drink a draught from the water of Zamzam. Sometimes we would offer him the midday meal, and he would say: "I am full." Al-Ḥasan b. Sufyān narrated from Ibn ʿAbbās ؓ who said: Abū Ṭālib would bring the children their morning meal, and they would put their hands in and snatch greedily, but the Messenger of Allah ﷺ held back his hand. When Abū Ṭālib saw that, he set aside his food for him separately. Explanation of uncommon words: "ṣabba bihi": It is said ṣabba yaṣabbu, with fatḥa, ṣabābatan, meaning his longing became tender. "al-qaʿb": A wooden drinking cup. "al-ramaṣ" with ḥaraka: Dirt that collects in the inner corner of the eye. If it flows, it is ghamaṣ; if it solidifies, it is ramaṣ. "al-shaʿth": Matting of the hair due to infrequent oiling. And Allah, Exalted is He, knows best.

245. Tarikh (al-Tabari) 660No grade recorded

     قصة بحيرى قِصَّةُ بَحِيرَى   [ نُزُولُ أَبِي طَالِبٍ وَرَسُولُ اللَّهِ ﷺ بِبُحَيْرَى ] قَالَ ابْنُ إسْحَاقَ: ثُمَّ إنَّ أَبَا طَالِبٍ خَرَجَ فِي رَكْبٍ تَاجِرًا إلَى الشَّامِ، فَلَمَّا تَهَيَّأَ لِلرَّحِيلِ، وَأَجْمَعَ الْمَسِيرَ صَبَّ بِهِ رَسُولُ اللَّهِ ﷺ - فِيمَا يَزْعُمُونَ - فَرَقَّ لَهُ ( أَبُو طَالِبٍ ) وَقَالَ: وَاَللَّهِ لَأَخْرُجَنَّ بِهِ مَعِي، وَلَا يُفَارِقُنِي، وَلَا أُفَارِقُهُ أَبَدًا، أَوْ كَمَا قَالَ. فَخَرَجَ بِهِ مَعَهُ فَلَمَّا نَزَلَ الرَّكْبُ بُصْرَى مِنْ أَرْضِ الشَّامِ، وَبِهِمَا رَاهِبٌ يُقَالُ لَهُ بَحِيرَى فِي صَوْمَعَةٍ لَهُ، وَكَانَ إلَيْهِ عِلْمُ أَهْلِ النَّصْرَانِيَّةِ وَلَمْ يَزَلْ فِي تِلْكَ الصَّوْمَعَةِ مُنْذُ قَطُّ رَاهِبٌ، إلَيْهِ يَصِيرُ عِلْمُهُمْ عَنْ كِتَابٍ فِيهَا فِيمَا يَزْعُمُونَ، يَتَوَارَثُونَهُ كَابِرًا عَنْ كَابِرٍ. فَلَمَّا نَزَلُوا ذَلِكَ الْعَامَ بِبَحِيرَى وَكَانُوا كَثِيرًا مَا يَمُرُّونَ بِهِ قَبْلَ ذَلِكَ فَلَا يُكَلِّمُهُمْ وَلَا يَعْرِضُ لَهُمْ حَتَّى كَانَ ذَلِكَ الْعَامُ. فَلَمَّا نَزَلُوا بِهِ قَرِيبًا مِنْ صَوْمَعَتِهِ صَنَعَ لَهُمْ طَعَامًا كَثِيرًا، وَذَلِكَ فِيمَا يَزْعُمُونَ عَنْ شَيْءٍ رَآهُ وَهُوَ فِي صَوْمَعَتِهِ، يَزْعُمُونَ أَنَّهُ رَأَى رَسُولَ اللَّهِ ﷺ، وَهُوَ فِي صَوْمَعَتِهِ، فِي الرَّكْبِ حِينَ أَقْبَلُوا، وَغَمَامَةٌ تُظِلُّهُ مِنْ بَيْنِ الْقَوْمِ. قَالَ: ثُمَّ أَقْبَلُوا فَنَزَلُوا فِي ظِلِّ شَجَرَةٍ قَرِيبًا مِنْهُ. فَنَظَرَ إلَى الْغَمَامَةِ حَيْنَ أَظَلَّتْ الشَّجَرَةُ، وَتَهَصَّرَتْ أَغْصَانُ الشَّجَرَةِ عَلَى رَسُولِ اللَّهِ ﷺ حَتَّى اسْتَظَلَّ تَحْتَهَا. فَلَمَّا رَأَى ذَلِكَ بَحِيرَى نَزَلَ مِنْ صَوْمَعَتِهِ، ثُمَّ أَرْسَلَ إلَيْهِمْ، فَقَالَ: إنِّي قَدْ صَنَعْتُ لَكُمْ طَعَامًا يَا مَعْشَرَ قُرَيْشٍ، فَأَنَا أُحِبُّ أَنْ تَحْضُرُوا كُلُّكُمْ، صَغِيرُكُمْ وَكَبِيرُكُمْ، وَعَبْدُكُمْ وَحُرُّكُمْ: فَقَالَ لَهُ رَجُلٌ مِنْهُمْ: وَاَللَّهِ يَا بَحِيرَى إنَّ لَكَ لَشَأْنًا الْيَوْمَ، فَمَا كُنْتَ تَصْنَعُ هَذَا بِنَا، وَقَدْ كُنَّا نَمُرُّ بِكَ كَثِيرًا، فَمَا شَأْنُكَ الْيَوْمَ ؟ قَالَ لَهُ بَحِيرَى: صَدَقْتَ، قَدْ كَانَ مَا تَقُولُ، وَلَكِنَّكُمْ ضَيْفٌ، وَقَدْ أَحْبَبْتُ أَنْ أُكْرِمَكُمْ وَأَصْنَعَ لَكُمْ طَعَامًا فَتَأْكُلُوا مِنْهُ كُلُّكُمْ. فَاجْتَمِعُوا إلَيْهِ، وَتَخَلَّفَ رَسُولُ اللَّهِ ﷺ مِنْ بَيْنِ الْقَوْمِ، لِحَدَاثَةِ سِنِّهِ، فِي رِحَالِ الْقَوْمِ تَحْتَ الشَّجَرَةِ. فَلَمَّا نَظَرَ بَحِيرَى فِي الْقَوْمِ لَمْ يَرَ الصِّفَةَ الَّتِي يَعْرِفُ وَيَجِدُ عِنْدَهُ، فَقَالَ: يَا مَعْشَرَ قُرَيْشٍ، لَا يَتَخَلَّفَنَّ أَحَدٌ مِنْكُمْ عَنْ طَعَامِي؛ قَالُوا لَهُ: يَا بَحِيرَى، مَا تَخَلَّفَ عَنْكَ أَحَدٌ يَنْبَغِي لَهُ أَنْ يَأْتِيَكَ إلَّا غُلَامٌ، وَهُوَ أَحْدَثُ الْقَوْمِ سِنًّا، فَتَخَلَّفَ فِي رِحَالِهِمْ؛ فَقَالَ: لَا تَفْعَلُوا، اُدْعُوهُ فَلِيَحْضُرْ هَذَا الطَّعَامَ مَعَكُمْ. قَالَ: فَقَالَ رَجُلٌ مِنْ قُرَيْشٍ مَعَ الْقَوْمِ؛ وَاَللَّاتِ وَالْعُزَّى، إنْ كَانَ لَلُؤْمٌ بِنَا أَنْ يَتَخَلَّفَ ابْنُ عَبْدِ اللَّهِ بْنِ عَبْدِ الْمُطَّلِبِ عَنْ طَعَامٍ مِنْ بَيْنَنَا، ثُمَّ قَامَ إلَيْهِ فَاحْتَضَنَهُ وَأَجْلَسَهُ مَعَ الْقَوْمِ. فَلَمَّا رَآهُ بَحِيرَى جَعَلَ يَلْحَظُهُ لَحْظًا شَدِيدًا وَيَنْظُرُ إلَى أَشْيَاءَ مِنْ جَسَدِهِ، قَدْ كَانَ يَجِدُهَا عِنْدَهُ مِنْ صِفَتِهِ، حَتَّى إذَا فَرَغَ الْقَوْمُ مِنْ طَعَامِهِمْ وَتَفَرَّقُوا، قَامَ إلَيْهِ بَحِيرَى، فَقَالَ ( لَهُ ): يَا غُلَامُ، أَسْأَلُكَ بِحَقِّ اللَّاتِ وَالْعُزَّى إلَّا مَا أَخْبَرْتَنِي عَمَّا أَسْأَلُكَ عَنْهُ؛ وَإِنَّمَا قَالَ لَهُ بَحِيرَى ذَلِكَ، لِأَنَّهُ سَمِعَ قَوْمَهُ يَحْلِفُونَ بِهِمَا. فَزَعَمُوا أَنَّ رَسُولَ اللَّهِ ﷺ قَالَ ( لَهُ ): لَا تَسْأَلْنِي بِاَللَّاتِ وَالْعُزَّى، فَوَاَللَّهِ مَا أَبْغَضْتُ شَيْئًا قَطُّ بُغْضَهُمَا، فَقَالَ لَهُ بَحِيرَى: فَبِاَللَّهِ إلَّا مَا أَخْبَرْتَنِي عَمَّا أَسْأَلُكَ عَنْهُ؛ فَقَالَ لَهُ: سَلْنِي عَمَّا بَدَا لَكَ. فَجَعَلَ يَسْأَلُهُ عَنْ أَشْيَاءَ مِنْ حَالِهِ فِي نَوْمِهِ وَهَيْئَتِهِ وَأُمُورِهِ؛ فَجَعَلَ رَسُولُ اللَّهِ ﷺ يُخْبِرُهُ، فَيُوَافِقُ ذَلِكَ مَا عِنْدَ بَحِيرَى مِنْ صِفَتِهِ، ثُمَّ نَظَرَ إلَى ظَهْرِهِ، فَرَأَى خَاتَمَ النُّبُوَّةِ بَيْنَ كَتِفَيْهِ عَلَى مَوْضِعِهِ مِنْ صِفَتِهِ الَّتِي عِنْدَهُ. قَالَ ابْنُ هِشَامٍ: وَكَانَ مِثْلَ أَثَرِ الْمِحْجَمِ. قَالَ ابْنُ إسْحَاقَ: فَلَمَّا فَرَغَ، أَقْبَلَ عَلَى عَمِّهِ أَبِي طَالِبٍ، فَقَالَ لَهُ: مَا هَذَا الْغُلَامُ مِنْكَ ؟ قَالَ: ابْنِي. قَالَ لَهُ بَحِيرَى: مَا هُوَ بِابْنِكَ، وَمَا يَنْبَغِي لِهَذَا الْغُلَامِ أَنْ يَكُونَ أَبُوهُ حَيًّا؛ قَالَ: فَإِنَّهُ ابْنُ أَخِي؛ قَالَ: فَمَا فَعَلَ أَبُوهُ ؟ قَالَ: مَاتَ وَأُمُّهُ حُبْلَى بِهِ؛ قَالَ: صَدَقْتَ، فَارْجِعْ بِابْنِ أَخِيكَ إلَى بَلَدِهِ، وَاحْذَرْ عَلَيْهِ يَهُودَ، فَوَاَللَّهِ لَئِنْ رَأَوْهُ وَعَرَفُوا مِنْهُ مَا عَرَفْتُ لَيَبْغُنَّهُ شَرًّا، فَإِنَّهُ كَائِنٌ لَابْنِ أَخِيكَ هَذَا شَأْنٌ عَظِيمٌ، فَأَسْرِعْ بِهِ إلَى بِلَادِهِ. [ رُجُوعُ أَبِي طَالِبٍ بِرَسُولِ اللَّهِ ﷺ وَمَا كَانَ مِنْ زُرَيْرٍ وَصَاحِبِيهِ   ] فَخَرَجَ بِهِ عَمُّهُ أَبُو طَالِبٍ سَرِيعًا حَتَّى أَقْدَمَهُ مَكَّةَ حَيْنَ فَرَغَ مِنْ تِجَارَتِهِ بِالشَّامِ؛ فَزَعَمُوا فِيمَا رَوَى النَّاسُ: أَنَّ زُرَيْرًا وَتَمَّامًا وَدَرِيسًا، وَهُمْ نَفَرٌ مِنْ أَهْلِ الْكِتَابِ، قَدْ كَانُوا رَأَوْا رَسُولَ اللَّهِ ﷺ مِثْلَ مَا رَآهُ بَحِيرَى فِي ذَلِكَ السَّفَرِ، الَّذِي كَانَ فِيهِ مَعَ عَمِّهِ أَبِي طَالِبٍ، فَأَرَادُوهُ فَرَدَّهُمْ عَنْهُ بَحِيرَى، وَذَكَّرَهُمْ اللَّهَ وَمَا يَجِدُونَ فِي الْكِتَابِ مِنْ ذِكْرِهِ وَصِفَتِهِ، وَأَنَّهُمْ إنْ أَجْمَعُوا لِمَا أَرَادُوا بِهِ لَمْ يَخْلُصُوا إلَيْهِ وَلَمْ يَزَلْ بِهِمْ حَتَّى عَرَفُوا مَا قَالَ لَهُمْ، وَصَدَّقُوهُ بِمَا قَالَ، فَتَرَكُوهُ وَانْصَرَفُوا عَنْهُ: فَشَبَّ رَسُولُ اللَّهِ ﷺ، وَاَللَّهُ تَعَالَى يَكْلَؤُهُ وَيَحْفَظُهُ وَيَحُوطُهُ مِنْ أَقْذَارِ الْجَاهِلِيَّةِ، لِمَا يُرِيدُ بِهِ مِنْ كَرَامَتِهِ وَرِسَالَتِهِ، حَتَّى بَلَغَ أَنْ كَانَ رَجُلًا، وَأَفْضَلَ قَوْمِهِ مُرُوءَةً، وَأَحْسَنَهُمْ خُلُقًا، وَأَكْرَمَهُمْ حَسَبًا، وَأَحْسَنَهُمْ جِوَارًا، وَأَعْظَمَهُمْ حِلْمًا، وَأَصْدَقَهُمْ حَدِيثًا، وَأَعْظَمَهُمْ أَمَانَةً، وَأَبْعَدَهُمْ مِنْ الْفُحْشِ وَالْأَخْلَاقِ الَّتِي تُدَنِّسُ الرِّجَالَ، تَنَزُّهًا وَتَكَرُّمًا، حَتَّى مَا اسْمُهُ فِي قَوْمِهِ إلَّا الْأَمِينُ، لِمَا جَمَعَ اللَّهُ فِيهِ مِنْ الْأُمُورِ الصَّالِحَةِ.

     ✧ The Story of Baḥīrā [Abū Ṭālib and the Messenger of Allah ﷺ stopping at Baḥīrā] Ibn Isḥāq said: Then Abū Ṭālib set out in a caravan as a merchant to Syria. When he prepared for departure and resolved to travel, the Messenger of Allah ﷺ—as they claim—clung to him, and Abū Ṭālib felt compassion for him and said: By Allah, I will take him out with me, and he will not part from me, nor will I ever part from him, or words to that effect. So he set out with him. When the caravan stopped at Buṣrā in the land of Syria, there was a monk there called Baḥīrā in his cell. He had the knowledge of the people of Christianity, and there had never ceased to be a monk in that cell to whom their knowledge came from a book in it, as they claim, which they inherited from one generation to another. When they stopped that year near Baḥīrā—they had often passed by him before, but he would not speak to them or approach them—until that year. When they camped close to his cell, he prepared abundant food for them. That was, as they claim, because of something he saw while he was in his cell. They claim that he saw the Messenger of Allah ﷺ, while he was in his cell, in the caravan as they approached, with a cloud shading him from among the people. He said: Then they came and camped in the shade of a tree near him. He looked at the cloud when it shaded the tree, and the branches of the tree bent over the Messenger of Allah ﷺ until he was shaded beneath it. When Baḥīrā saw that, he descended from his cell and sent to them, saying: I have prepared food for you, O Quraysh, and I would like all of you to attend, young and old, slave and free. A man among them said to him: By Allah, O Baḥīrā, you have something special today. You never used to do this for us, though we have passed by you often. What is your affair today? Baḥīrā said to him: You have spoken truly; what you say was the case. But you are guests, and I wished to honor you and prepare food for you so that all of you may eat from it. So they gathered to him, but the Messenger of Allah ﷺ remained behind among the people, because of his young age, in the people's baggage under the tree. When Baḥīrā looked at the people, he did not see the description that he knew and had with him. He said: O Quraysh, let none of you stay behind from my food. They said to him: O Baḥīrā, no one who should come to you has stayed behind except a boy, the youngest of the people in age, who remained in their baggage. He said: Do not do that; call him to attend this food with you. A man of Quraysh among the people said: By al-Lāt and al-ʿUzzā, it would be a disgrace for us if the son of ʿAbd Allāh b. ʿAbd al-Muṭṭalib stayed behind from food among us. Then he went to him, embraced him, and seated him with the people. When Baḥīrā saw him, he began to look at him intently and examine parts of his body that he found from his description. When the people finished their food and dispersed, Baḥīrā went to him and said: O boy, I ask you by al-Lāt and al-ʿUzzā to tell me about what I ask you. Baḥīrā said that only because he had heard his people swearing by them. They claim that the Messenger of Allah ﷺ said to him: Do not ask me by al-Lāt and al-ʿUzzā, for by Allah, I have never hated anything as much as I hate them. Baḥīrā said to him: Then by Allah, tell me about what I ask you. He said: Ask me about whatever occurs to you. He began to ask him about things concerning his sleep, his appearance, and his affairs, and the Messenger of Allah ﷺ told him, and it matched what Baḥīrā had of his description. Then he looked at his back and saw the seal of prophethood between his shoulders, in its place according to the description he had. Ibn Hishām said: It was like the mark of a cupping glass. Ibn Isḥāq said: When he finished, he turned to his uncle Abū Ṭālib and said: What is this boy to you? He said: My son. Baḥīrā said: He is not your son, and it is not appropriate for this boy that his father should be alive. He said: Then he is my brother's son. He said: What happened to his father? He said: He died while his mother was pregnant with him. He said: You have spoken truly. Return with your brother's son to his land, and beware of the Jews concerning him. By Allah, if they see him and recognize in him what I have recognized, they will seek evil for him. For there is a great matter in store for this son of your brother. So hasten with him to his land. [Abū Ṭālib's return with the Messenger of Allah ﷺ and what happened with Zurayr and his two companions] His uncle Abū Ṭālib departed with him quickly until he brought him to Makkah when he finished his trade in Syria. They claim, in what people relate, that Zurayr, Tammām, and Darīs—a group from the People of the Book—had seen the Messenger of Allah ﷺ just as Baḥīrā saw him on that journey, the one he made with his uncle Abū Ṭālib. They wanted him, but Baḥīrā turned them away from him, reminding them of Allah and what they find in the Book of his mention and description, and that if they agreed on what they intended for him, they would not reach him. He kept at them until they recognized what he said and believed him, so they left him and turned away from him. Then the Messenger of Allah ﷺ grew up, while Allah the Exalted guarded him, protected him, and shielded him from the filth of the Age of Ignorance, because of the honor and messengerhood He intended for him. He grew until he became a man, the best of his people in manliness, the finest of them in character, the noblest of them in lineage, the best of them in neighborliness, the greatest of them in forbearance, the most truthful of them in speech, the greatest of them in trustworthiness, and the furthest of them from obscenity and the morals that defile men, out of purity and nobility, until his name among his people was none other than al-Amīn (the Trustworthy), because of the good qualities that Allah gathered in him.

246. Tarikh (al-Tabari) 661No grade recorded

     حِفْظِ اللَّهِ تَعَالَى إِيَّاهُ فِي شَبَابِهِ عَمَّا كَانَ عَلَيْهِ أَهْلُ الْجَاهِلِيَّةِ وَاشْتِهَارِهِ بِالْأَخْلَاقِ الْفَاضِلَةِ وَالْخِصَالِ الْحَمِيدَةِ قَبْلَ بَعْثَتِهِ وَتَعْظِيمِ قَوْمِهِ لَهُ ﷺ. قَالَ دَاوُدُ بْنُ الْحُصَيْنِ، فِيمَا رَوَاهُ ابْنُ سَعْدٍ وَابْنُ عَسَاكِرَ، وَابْنُ إِسْحَاقَ فِيمَا رَوَاهُ الْبَيْهَقِيُّ وَغَيْرُهُ: فَشَبَّ رَسُولُ اللَّهِ ﷺ يَكْلَؤُهُ اللَّهُ وَيَحْفَظُهُ وَيَحُوطُهُ مِنْ أَقْذَارِ الْجَاهِلِيَّةِ وَمَعَايِبِهَا  ، لِمَا يُرِيدُ بِهِ مِنْ كَرَامَتِهِ وَرِسَالَتِهِ، حَتَّى بَلَغَ أَنْ كَانَ رَجُلًا أَفْضَلَ قَوْمِهِ مُرُوءَةً وَأَحْسَنِهِمْ خُلُقًا، وَأَكْرَمِهِمْ حَسَبًا وَأَحْسَنِهِمْ جِوَارًا، وَأَعْظَمِهِمْ حِلْمًا، وَأَصْدَقِهِمْ حَدِيثًا، وَأَعْظَمِهِمْ أَمَانَةً، وَأَبْعَدِهِمْ مِنَ الْفُحْشِ وَالْأَخْلَاقِ الَّتِي تُدَنِّسُ الرِّجَالَ تَنَزُّهًا وَتَكَرُّمًا. مَا رُئِيَ مُلَاحِيًا وَلَا مُمَارِيًا أَحَدًا حَتَّى مَا اسْمُهُ فِي قَوْمِهِ إِلَّا الْأَمِينَ لِمَا جَمَعَ اللَّهُ فِيهِ مِنَ الْأُمُورِ الصَّالِحَةِ. وَذَكَرَ أَبُو هَاشِمٍ مُحَمَّدُ بْنُ ظُفَرَ فِي «خَيْرِ الْبَشَرِ بِخَيْرِ الْبَشَرِ»: حَجَّ أَكْثَمُ بْنُ صَيْفِيٍّ حَكِيمُ الْعَرَبِ، وَالنَّبِيُّ ﷺ فِي سِنِّ الْحُلُمِ، فَرَآهُ أَكْثَمُ فَقَالَ لِأَبِي طَالِبٍ: مَا أَسْرَعَ مَا شَبَّ أَخُوكَ. فَقَالَ لَيْسَ بِأَخِي وَلَكِنَّهُ ابْنُ أَخِي عَبْدِ اللَّهِ. فَقَالَ أَكْثَمُ أَهُوَ ابْنُ الذَّبِيحَيْنِ ؟ قَالَ: نَعَمْ. فَجَعَلَ يَتَوَسَّمُهُ ثُمَّ قَالَ لِأَبِي طَالِبٍ مَا تَظُنُّونَ بِهِ ؟ قَالَ: نُحْسِنُ بِهِ الظَّنَّ وَإِنَّهُ لَوَفِيٌّ سَخِيٌّ. قَالَ ؟ هَلْ غَيْرُ هَذَا ؟ قَالَ: نَعَمْ إِنَّهُ لَذُو شِدَّةٍ وَلِينٍ وَمَجْلِسٍ رَكِينٍ وَفَضْلٍ مَتِينٍ. قَالَ فَهَلْ غَيْرُ هَذَا ؟ قَالَ: إِنَّا لَنَتَيَمَّنُ بِمَشْهَدِهِ وَنَتَعَرَّفُ الْبَرَكَةَ فِيمَا لَمَسَهُ بِيَدِهِ. فَقَالَ أَكْثَمُ: أَقُولُ غَيْرَ هَذَا إِنَّهُ لَيَضْرِبُ الْعَرَبَ قَامِطَةً- يَعْنِي جَامِعَةً- بِيَدٍ حَائِطَةٍ وَرِجْلٍ لَائِطَةٍ ثُمَّ يَنْعِقُ بِهِمْ إِلَى مَرْتَعٍ مَرِيعٍ وَوِرْدٍ سَرِيعٍ فَمَنِ اخْرَوْرَطَ إِلَيْهِ هَدَاهُ وَمَنِ احْرَوْرَفَ عَنْهُ أَرْدَاهُ. وَرَوَى ابْنُ سَعْدٍ عَنِ الرَّبِيعِ بْنِ خُثَيْمٍ قَالَ: كَانَ يُتَحَاكَمُ إِلَى رَسُولِ اللَّهِ ﷺ فِي الْجَاهِلِيَّةِ قَبْلَ الْإِسْلَامِ  . قَالَ ابْنُ إِسْحَاقَ: وَكَانَ رَسُولُ اللَّهِ ﷺ يُحَدِّثُ عَمَّا كَانَ اللَّهُ يَحْفَظُهُ فِي صِغَرِهِ مِنْ أَمْرِ الْجَاهِلِيَّةِ وَأَنَّهُ قَالَ: لَقَدْ رَأَيْتُنِي فِي غِلْمَانٍ مِنْ قُرَيْشٍ نَنْقُلُ حِجَارَةً لِبَعْضِ مَا يَلْعَبُ بِهِ الصِّبْيَانُ كُلُّنَا قَدْ تَعَرَّى وَأَخَذَ إِزَارَهُ وَجَعَلَهُ عَلَى رَقَبَتِهِ يَحْمِلُ عَلَيْهِ الْحِجَارَةَ فَإِنِّي لَأُقْبِلُ مَعَهُمْ وَأُدْبِرُ إِذْ لَكَمَنِي لَاكِمٌ لَكْمَةً شَدِيدَةً ثُمَّ قَالَ: شُدَّ عَلَيْكَ إِزَارَكَ. قَالَ: فَأَخَذْتُهُ فَشَدَدْتُهُ عَلَيَّ ثُمَّ جَعَلْتُ أَنْقُلُ الْحِجَارَةَ عَلَى رَقَبَتِي وَإِزَارِي عَلَى مَنْ بَيْنَ أَصْحَابِي. وَهَذِهِ الْقِصَّةُ شَبِيهَةٌ بِمَا وَقَعَ عِنْدَ بِنَاءِ الْكَعْبَةِ. رَوَى الطَّبَرَانِيُّ وَالْبَيْهَقِيُّ فِي الدَّلَائِلِ مِنْ طَرِيقِ عَمْرِو بْنِ قَيْسٍ، وَابْنُ جَرِيرٍ فِي التَّهْذِيبِ مِنْ طَرِيقِ هَارُونَ بْنِ الْمُغِيرَةِ، وَأَبُو نُعَيْمٍ فِي الْمَعْرِفَةِ مِنْ طَرِيقِ قَيْسِ بْنِ الرَّبِيعِ، وَفِي الدَّلَائِلِ مِنْ طَرِيقِ شُعَيْبِ بْنِ خَالِدٍ، كُلُّهُمْ عَنْ سِمَاكِ بْنِ حَرْبٍ، وَأَبُو نُعَيْمٍ مِنْ طَرِيقِ الْحَكَمِ بْنِ أَبَانَ، كِلَاهُمَا عَنْ عِكْرِمَةَ عَنِ ابْنِ عَبَّاسٍ ؓ قَالَ: حَدَّثَنِي أَبِي الْعَبَّاسُ بْنُ عَبْدِ الْمُطَّلِبِ قَالَ: لَمَّا بَنَتْ قُرَيْشٌ الْكَعْبَةَ انْفَرَدَتْ رَجِلِينَ يَنْقُلُونَ الْحِجَارَةَ، فَكُنْتُ أَنَا وَابْنُ أَخِي فَجَعَلْنَا نَأْخُذُ أُزُرَنَا فَنَضَعُهَا عَلَى مَنَاكِبِنَا وَنَجْعَلُ عَلَيْهَا الْحِجَارَةَ فَإِذَا دَنَوْنَا مِنَ النَّاسِ لَبِسْنَا أُزُرَنَا فَبَيْنَا هُوَ أَمَامِي إِذْ صُرِعَ فَسَعَيْتُ وَهُوَ شَاخِصٌ بِبَصَرِهِ إِلَى السَّمَاءِ فَقُلْتُ: يَا ابْنَ أَخِي مَا شَأْنُكَ ؟ قَالَ نُهِيتُ أَنْ أَمْشِيَ عُرْيَانًا. قَالَ: فَكَتَمْتُهُ حَتَّى أَظْهَرَهُ اللَّهُ بِنُبُوَّتِهِ. وَوَرَدَ مِنْ حَدِيثِ جَابِرٍ وَأَبِي الطُّفَيْلِ. وَيَأْتِيَانِ. وَرَوَى التِّرْمِذِيُّ وَغَيْرُهُ عَنْ أَبِي مُوسَى أَنَّ بَحِيرَا حِينَ حَلَّفَ النَّبِيَّ ﷺ بِاللَّاتِ وَالْعُزَّى قَالَ لَهُ النَّبِيُّ ﷺ: لَا تَسْأَلْنِي بِاللَّاتِ وَالْعُزَّى شَيْئًا فَوَاللَّهِ مَا أَبْغَضْتُ بُغْضَهُمَا شَيْئًا. وَعَنْ عَلِيٍّ ؓ قَالَ: سَمِعْتُ رَسُولَ اللَّهِ ﷺ يَقُولُ: مَا هَمَمْتُ بِشَيْءٍ مِمَّا كَانَ أَهْلُ الْجَاهِلِيَّةِ يَهُمُّونَ بِهِ مِنَ الْغِنَاءِ إِلَّا لَيْلَتَيْنِ كِلْتَاهُمَا عَصَمَنِي اللَّهُ مِنْهُمَا. قُلْتُ لَيْلَةً لِبَعْضِ فِتْيَانِ مَكَّةَ وَنَحْنُ فِي رِعَايَةِ غَنَمِ أَهْلِنَا فَقُلْتُ لِصَاحِبِي: أَبْصِرْ لِي غَنَمِي حَتَّى أَدْخُلَ مَكَّةَ فَأُسَمِّرَ بِهَا كَمَا يُسَمِّرُ الْفِتْيَانُ. فَقَالَ: بَلَى فَدَخَلْتُ حَتَّى إِذَا جِئْتُ أَوَّلَ دَارٍ مِنْ دُورِ مَكَّةَ سَمِعْتُ عَزْفًا وَغَرَابِيلَ وَمَزَامِيرَ. قُلْتُ مَا هَذَا ؟ قِيلَ: تَزَوَّجَ فُلَانٌ فُلَانَةَ. فَجَلَسْتُ أَنْظُرُ. وَضَرَبَ اللَّهُ عَلَى أُذُنِي، فَوَاللَّهِ مَا أَيْقَظَنِي إِلَّا مَسُّ الشَّمْسِ فَرَجَعْتُ إِلَى صَاحِبِي فَقَالَ: مَا فَعَلْتَ ؟ فَقُلْتُ: مَا فَعَلْتُ شَيْئًا ثُمَّ أَخْبَرْتُهُ بِالَّذِي رَأَيْتُ. ثُمَّ قُلْتُ لَهُ لَيْلَةً أُخْرَى: أَبْصِرْ لِي غَنَمِي حَتَّى أُسَمِّرَ بِمَكَّةَ. فَفَعَلَ فَدَخَلْتُ فَلَمَّا جِئْتُ مَكَّةَ سَمِعْتُ مِثْلَ الَّذِي سَمِعْتُ تِلْكَ اللَّيْلَةَ فَجَلَسْتُ أَنْظُرُ وَضَرَبَ اللَّهُ عَلَى أُذُنِي فَوَاللَّهِ مَا أَيْقَظَنِي إِلَّا مَسُّ الشَّمْسِ فَرَجَعْتُ إِلَى صَاحِبِي فَقَالَ: مَا فَعَلْتَ ؟ فَقُلْتُ لَا شَيْءَ ثُمَّ أَخْبَرْتُهُ بِالَّذِي رَأَيْتُ فَوَاللَّهِ مَا هَمَمْتُ وَلَا عُدْتُ بَعْدَهُمَا لِشَيْءٍ مِنْ ذَلِكَ حَتَّى أَكْرَمَنِي اللَّهُ بِنُبُوَّتِهِ. رَوَاهُ ابْنُ إِسْحَاقَ وَإِسْحَاقُ بْنُ رَاهَوَيْهِ وَالْبَزَّارُ وَابْنُ حِبَّانَ. قَالَ الْحَافِظُ: وَإِسْنَادُهُ حَسَنٌ مُتَّصِلٌ. وَعَنِ ابْنِ عَبَّاسٍ ؓ قَالَ: لَمَّا نَزَلَتْ وَأَنْذِرْ عَشِيرَتَكَ الأَقْرَبِينَ [الشُّعَرَاءِ 214] نَادَى رَسُولُ اللَّهِ ﷺ فِي قُرَيْشٍ بَطْنًا بَطْنًا فَقَالَ: «أَرَأَيْتُمْ لَوْ قُلْتُ لَكُمْ إِنَّ خَيْلًا بِسَفْحِ هَذَا الْجَبَلِ أَكُنْتُمْ مُصَدِّقِيَّ ؟» قَالُوا: نَعَمْ مَا جَرَّبْنَا عَلَيْكَ كَذِبًا قَطُّ. رَوَاهُ الشَّيْخَانِ. وَعَنْ عَائِشَةَ ؓ قَالَتْ سَمِعْتُ رَسُولَ اللَّهِ ﷺ يَقُولُ: سَمِعْتُ زَيْدَ بْنَ عَمْرِو بْنِ نُفَيْلٍ يَعِيبُ كُلَّ مَا ذُبِحَ لِغَيْرِ اللَّهِ فَمَا ذُقْتُ شَيْئًا ذُبِحَ عَلَى النُّصُبِ حَتَّى أَكْرَمَنِي اللَّهُ بِرِسَالَتِهِ. رَوَاهُ أَبُو نُعَيْمٍ. وَعَنْ عَلِيٍّ ؓ قَالَ: قِيلَ لِلنَّبِيِّ ﷺ: هَلْ عَبَدْتَ وَثَنًا قَطُّ ؟ قَالَ: لَا. قَالُوا: فَهَلْ شَرِبْتَ خَمْرًا قَطُّ ؟ قَالَ: «لَا وَمَا زِلْتُ أَعْرِفُ أَنَّ الَّذِي هُمْ عَلَيْهِ كُفْرٌ وَمَا كُنْتُ أَدْرِي مَا الْكِتَابُ وَلَا الْإِيمَانُ». رَوَاهُ أَبُو نُعَيْمٍ وَابْنُ عَسَاكِرَ. وَعَنْ أُمِّ أَيْمَنَ ؓ قَالَتْ: كَانَ بُوَانَةُ صَنَمًا تَحْضُرُهُ قُرَيْشٌ يَوْمًا فِي السَّنَةِ فَكَانَ أَبُو طَالِبٍ يَحْضُرُهُ مَعَ قَوْمِهِ وَكَانَ يُكَلِّمُ رَسُولَ اللَّهِ ﷺ أَنْ يَحْضُرَ ذَلِكَ مَعَهُ فَيَأْبَى حَتَّى رَأَيْتُ أَبَا طَالِبٍ غَضَبِ عَلَيْهِ وَرَأَيْتُ عَمَّاتِهِ غَضِبْنَ عَلَيْهِ وَقُلْنَ يَا مُحَمَّدُ مَا تُرِيدُ أَنْ تَحْضُرَ لِقَوْمِكَ عِيدًا وَلَا تُكْثِرَ لَهُمْ جُمَحًا. فَلَمْ يَزَالُوا بِهِ حَتَّى ذَهَبَ فَغَابَ مَا شَاءَ اللَّهُ ثُمَّ رَجَعَ مَرْعُوبًا فَزِعًا فَقَالَتْ عَمَّاتُهُ: مَا دَهَاكَ ؟ قَالَ: إِنِّي أَخْشَى أَنْ يَكُونَ بِي لَمَمٌ فَقُلْنَ: مَا كَانَ اللَّهُ يَبْتَلِيكَ بِالشَّيْطَانِ وَفِيكَ مِنْ خِصَالِ الْخَيْرِ مَا فِيكَ، فَمَا الَّذِي رَأَيْتَ ؟ قَالَ: إِنِّي كُلَّمَا دَعَوْتُ مِنْ صَنَمٍ مِنْهَا تَمَثَّلَ لِي رَجُلٌ أَبْيَضُ طَوِيلٌ يَصِيحُ بِي: وَرَاءَكَ يَا مُحَمَّدُ لَا تَمَسَّهُ قَالَتْ: فَمَا عَادَ إِلَى عِيدٍ لَهُمْ. رَوَاهُ ابْنُ سَعْدٍ وَأَبُو نُعَيْمٍ وَابْنُ عَسَاكِرَ. وَعَنْ جُبَيْرِ بْنِ مُطْعِمٍ قَالَ: لَقَدْ رَأَيْتُ رَسُولَ اللَّهِ ﷺ فِي الْجَاهِلِيَّةِ وَهُوَ يَقِفُ عَلَى بَعِيرٍ لَهُ بِعَرَفَاتٍ مِنْ بَيْنِ قَوْمِهِ حَتَّى يَدْفَعَ مَعَهُمْ تَوْفِيقًا مِنَ اللَّهِ تَعَالَى لَهُ. وَعَنْ عَائِشَةَ ؓ قَالَتْ: كَانَتْ قُرَيْشٌ وَمَنْ دَانَ دِينَهَا وَهُمُ الْحُمْسُ يَقِفُونَ عَشِيَّةَ عَرَفَةَ بِالْمُزْدَلِفَةِ وَيَقُولُونَ: نَحْنُ قَطَنُ الْبَيْتِ. وَكَانَتْ بَقِيَّةُ النَّاسِ وَالْعَرَبِ يَقِفُونَ بِعَرَفَاتٍ فَأَنْزَلَ اللَّهُ عَزَّ وَجَلَّ: ثُمَّ أَفِيضُوا مِنْ حَيْثُ أَفَاضَ النَّاسُ فَتَقَدَّمُوا فَوَقَفُوا مَعَ النَّاسِ. رَوَاهُ الشَّيْخَانِ. وَرَوَى يَعْقُوبُ بْنُ سُفْيَانَ عَنِ الزُّهْرِيِّ أَنَّ قُرَيْشًا سَمَّتْ رَسُولَ اللَّهِ ﷺ الْأَمِينَ قَبْلَ أَنْ يَنْزِلَ عَلَيْهِ الْوَحْيُ  فَطَفِقُوا أَلَّا يَنْحَرُوا جَزُورًا إِلَّا الْتَمَسُوهُ فِيهِ فَيَدْعُو لَهُمْ فِيهَا. وَرَوَى الشَّيْخَانِ مِنْ حَدِيثِ عَائِشَةَ فِي حَدِيثِ بَدْءِ الْوَحْيِ لَمَّا أَتَاهُ جِبْرِيلُ بِالْوَحْيِ قَالَ لِخَدِيجَةَ: لَقَدْ خَشِيتُ عَلَى نَفْسِي وَأَخْبَرَهَا الْخَبَرَ. فَقَالَتْ لَهُ: كَلَّا أَبْشِرْ فَوَاللَّهِ لَا يُخْزِيكَ اللَّهُ أَبَدًا إِنَّكَ لَتَصِلُ الرَّحِمَ وَتَصْدُقُ الْحَدِيثَ وَتَحْمِلُ الْكَلَّ وَتُكْسِبُ الْمَعْدُومَ وَتَقْرِي الضَّيْفَ وَتُعِينُ عَلَى نَوَائِبِ الْحَقِّ. تَنْبِيهَاتٌ الْأَوَّلُ: مَا ذَكَرَهُ ابْنُ إِسْحَاقَ مِنْ قِصَّةِ تَعَرِّيهِ ﷺ وَأَنَّهُ فِي صِغَرِهِ وَأَنَّهُ أُمِرَ بِالسَّتْرِ  قَالَ السُّهَيْلِيُّ وَتَبِعَهُ ابْنُ كَثِيرٍ وَأَبُو الْفَتْحِ وَالْحَافِظُ: إِنْ صَحَّ حَمْلٌ عَلَى أَنَّ هَذَا الْأَمْرَ كَانَ مَرَّتَيْنِ مَرَّةً فِي حَالِ صِغَرِهِ وَمَرَّةً فِي أَوَّلِ اكْتِهَالِهِ عِنْدَ بُنْيَانِ الْكَعْبَةِ. وَاسْتَبْعَدَ ذَلِكَ مُغَلْطَايْ فِي كِتَابَيْهِ «الزَّهْرِ» وَ «دَلَائِلِ النُّبُوَّةِ» بِأَنَّهُ ﷺ إِذَا نُهِيَ عَنْ شَيْءٍ مَرَّةً لَا يَعُودُ إِلَيْهِ ثَانِيًا بِوَجْهٍ مِنَ الْوُجُوهِ. وَأَيْضًا فِي حَدِيثِ الْعَبَّاسِ- أَيِ الْآتِي فِي بَابِ بِنَاءِ الْبَيْتِ- أَنَّهُ لِأَوَّلِ مَا نُودِيَ. وَأَمَّا مَا رَوَاهُ ابْنُ سَعْدٍ وَأَبُو نُعَيْمٍ وَابْنُ عَسَاكِرَ مِنْ طَرِيقِ النَّضْرِ بْنِ عَبْدِ الرَّحْمَنِ عَنِ ابْنِ عَبَّاسٍ ؓ قَالَ كَانَ أَبُو طَالِبٍ يُعَالِجُ زَمْزَمَ وَكَانَ النَّبِيُّ ﷺ يَنْقُلُ الْحِجَارَةَ وَهُوَ غُلَامٌ يَأْخُذُ إِزَارَهُ وَيَتَّقِي بِهِ الْحِجَارَةَ فَغُشِيَ عَلَيْهِ، فَلَمَّا أَفَاقَ سَأَلَهُ أَبُو طَالِبٍ فَقَالَ: أَتَانِي آتٍ عَلَيْهِ ثِيَابٌ بِيضٌ فَقَالَ لِي: اسْتَتِرْ فَكَانَ أَوَّلَ شَيْءٍ رَآهُ رَسُولُ اللَّهِ ﷺ مِنَ النُّبُوَّةِ أَنْ قِيلَ لَهُ اسْتَتِرْ وَهُوَ غُلَامٌ  . قَالَ: فَمَا رُئِيَتْ عَوْرَتُهُ مِنْ يَوْمِئِذٍ. فَقَدْ قَالَ الْحَافِظُ فِي الْفَتْحِ: إِنِ النَّضْرَ ضَعِيفٌ وَقَدْ خَبَطَ فِي إِسْنَادِهِ وَفِي مَتْنِهِ فَإِنَّهُ جَعَلَ الْقِصَّةَ فِي مُعَالَجَةِ زَمْزَمَ وَلَمْ يَذْكُرِ الْعَبَّاسَ وَقَدْ قَدَّمْنَا أَنَّ عِكْرِمَةَ وَالْحَكَمَ بْنَ أَبَانَ رَوَيَا الْقِصَّةَ عَنِ ابْنِ عَبَّاسٍ عَنْ أَبِيهِ فِي قِصَّةِ بِنَاءِ الْبَيْتِ. الثَّانِي: رَوَى أَبُو يَعْلَى وَابْنُ عَدِيٍّ وَالْبَيْهَقِيُّ وَابْنُ عَسَاكِرَ عَنْ جَابِرِ بْنِ عَبْدِ اللَّهِ ؓ قَالَ: كَانَ رَسُولُ اللَّهِ ﷺ يَشْهَدُ مَعَ الْمُشْرِكِينَ مَشَاهِدَهُمْ فَسَمِعَ مَلَكَيْنِ خَلْفَهُ وَأَحَدُهُمَا يَقُولُ لِصَاحِبِهِ: اذْهَبْ بِنَا حَتَّى نَقُومَ خَلْفَ رَسُولِ اللَّهِ ﷺ فَقَالَ: كَيْفَ نَقُومُ خَلْفَهُ وَإِنَّمَا عَهْدُهُ بِاسْتِلَامِ الْأَصْنَامِ قُبَيْلُ ؟ فَلَمْ يَعُدْ بَعْدَ ذَلِكَ يَشْهَدُ مَعَ الْمُشْرِكِينَ مَشَاهِدَهُمْ. وَقَوْلُ الْمَلَكَيْنِ: وَإِنَّمَا عَهْدَهُ بِاسْتِلَامِ الْأَصْنَامِ قَالَ الطَّبَرَانِيُّ وَالْبَيْهَقِيُّ: يَعْنِي أَنَّهُ شَهِدَ مَعَ مَنِ اسْتَلَمَهَا. وَالْمُرَادُ بِالْمَشَاهِدِ الَّتِي شَهِدَهَا مَشَاهِدُ الْحَلِفِ وَنَحْوِهَا لَا مَشَاهِدُ اسْتِلَامِ الْأَصْنَامِ. وَقَالَ الْحَافِظُ فِي الْمَطَالِبِ الْعَالِيَةِ: هَذَا الْحَدِيثُ أَنْكَرَهُ النَّاسُ عَلَى عُثْمَانَ بْنِ أَبِي شَيْبَةَ فَبَالَغُوا، وَالْمُنْكَرُ مِنْهُ قَوْلُهُ عَنِ الْمَلَكِ: «عَهْدُهُ بِاسْتِلَامِ الْأَصْنَامِ» فَإِنَّ ظَاهِرَهُ أَنَّهُ بَاشَرَ الِاسْتِلَامَ. وَلَيْسَ ذَلِكَ مُرَادًا، بَلِ الْمُرَادُ أَنَّهُ شَهِدَ مُبَاشَرَةَ الْمُشْرِكِينَ اسْتِلَامَ أَصْنَامِهِمْ. انْتَهَى. الثَّالِثُ: فِي بَيَانِ غَرِيبِ مَا سَبَقَ. مُلَاحِيًا: مُخَاصِمًا لِأَحَدٍ وَلَا سَابًّا لَهُ  . أَكْثَمُ: بِثَاءٍ مُثَلَّثَةٍ. رَكِينٌ: أَيْ لَهُ أَرْكَانٌ عَالِيَةٌ، أَرَادَ بِذَلِكَ شِدَّةَ قَوْمِهِ وَرُكْنُ الشَّيْءِ جَانِبُهُ. قَامِطَةً: أَيْ جَامِعَةً. لَايِطَةٌ بِمُثَنَّاةٍ تَحْتِيَّةٍ مَكْسُورَةٍ وَطَاءٍ مُهْمَلَةٍ: أَيْ لَاصِقَةٍ لَازِمَةٍ. يَنْعِقُ بِهِمْ: بِكَسْرِ الْعَيْنِ الْمُهْمَلَةِ أَيْ يَصِيحُ. الْمَرْتَعُ. بِفَتْحِ الْمِيمِ: مَكَانُ الْخِصْبِ وَالسَّعَةِ. مَرِيعٌ: أَيْ كَثِيرُ النَّمَاءِ وَالزِّيَادَةِ. وَرَدٌّ سَرِيعٌ: مَجِيءٌ قَرِيبٌ. اخْرَوْرَطَ: بِخَاءٍ مُعْجَمَةٍ فَرَاءٍ فَوَاوٍ سَاكِنَةٍ فَرَاءٍ مُهْمَلَةٍ فَطَاءٍ مُهْمَلَةٍ: أَيْ مَالَ إِلَيْهِ وَتَبِعَهُ. احْرَوْرَفَ. عَنْهُ: بِحَاءٍ فَرَاءٍ مَفْتُوحَةٍ مُهْمَلَتَيْنِ فَوَاوٍ سَاكِنَةٍ فَرَاءٍ فَفَاءٍ أَيْ عَدَلَ عَنْهُ. أَرْدَاهُ: أَهْلَكَهُ. رَأَيْتُنِي، بِضَمِّ التَّاءِ: أَيْ رَأَيْتُ نَفْسِي. السَّمَرُ: الْحَدِيثُ بِاللَّيْلِ. غِنَاءٌ بِكَسْرِ الْغَيْنِ الْمُعْجَمَةِ وَبِالْمَدِّ: مَعْرُوفٌ. الْعَزْفُ قَالَ فِي الصِّحَاحِ: الْمَعَازِفُ الْمَلَاهِي وَالْعَازِفُ اللَّاعِبُ بِهَا وَالْمُغَنِّي، وَقَدْ عَزَفَ عَزْفًا. الْغَرَابِيلُ: جَمْعُ غِرْبَالٍ وَالْمُرَادُ بِهِ هُنَا الدُّفُّ سُمِّيَ بِذَلِكَ لِأَنَّهُ يُشْبِهُ الْغِرْبَالَ فِي اسْتِدَارَتِهِ. سَفْحُ الْجَبَلِ بِالسِّينِ، وَبِالصَّادِ أَجْوَادٌ، مُضْجِعَةٌ. بُوَانَةُ بِضَمِّ الْبَاءِ الْمُوَحَّدَةِ وَتُفْتَحُ ثُمَّ وَاوٍ مُخَفَّفَةٍ وَبَعْدَ الْأَلِفِ نُونٌ مَفْتُوحَةٌ ثُمَّ بَاءُ تَأْنِيثٍ. النُّصُبُ: الْأَصْنَامُ الَّتِي كَانُوا يَذْبَحُونَ عَلَيْهَا الذَّبَائِحَ تَقَرُّبًا لَهَا. الْحُمْسُ. يُقَالُ حَمِسَ بِالْكَسْرِ فَهُوَ أَحْمَسُ أَيْ شَدِيدٌ صُلْبٌ فِي الدِّينِ وَالْقِتَالِ، وَمِنْهُ حُمْسُ قُرَيْشٍ وَمَنْ وَلَدَتْ وَكِنَانَةَ وَجَدِيلَةِ قَيْسٍ. قَطَنُ الْبَيْتِ: أَيْ سُكَّانُهُ جَمْعُ قَاطِنٍ.

     ✧ God's protection of him in his youth from what the people of the Age of Ignorance were upon, and his being renowned for virtuous character and praiseworthy qualities before his mission, and the veneration of his people for him ﷺ. Dāwūd b. al-Ḥuṣayn said, in what Ibn Saʿd and Ibn ʿAsākir related, and Ibn Isḥāq in what al-Bayhaqī and others related: The Messenger of God ﷺ grew up with God guarding him, protecting him, and surrounding him from the filth of the Age of Ignorance and its defects, because of the honor and message He intended for him, until he became a man who was the best of his people in manliness, the finest of them in character, the noblest of them in lineage, the best of them as a neighbor, the greatest of them in forbearance, the most truthful of them in speech, the greatest of them in trustworthiness, and the farthest of them from obscenity and the traits that defile men, out of purity and nobility. He was never seen quarreling with anyone or disputing with anyone, until his name among his people was nothing but al-Amīn (the Trustworthy) because of the righteous qualities God had gathered in him. Abū Hāshim Muḥammad b. Ẓafar mentioned in "Khayr al-Bashar bi-Khayr al-Bashar": Aktham b. Ṣayfī, the sage of the Arabs, performed the pilgrimage while the Prophet ﷺ was at the age of discretion. Aktham saw him and said to Abū Ṭālib: "How quickly your brother has grown up." He said: "He is not my brother; rather, he is the son of my brother ʿAbd Allāh." Aktham said: "Is he the son of the two sacrificed ones?" He said: "Yes." He began to study his features, then said to Abū Ṭālib: "What do you think of him?" He said: "We think well of him, and indeed he is loyal and generous." He said: "Is there anything other than this?" He said: "Yes, indeed he possesses strength and gentleness, a dignified bearing, and solid excellence." He said: "Is there anything other than this?" He said: "We seek good omens from his presence, and we recognize blessing in whatever he touches with his hand." Aktham said: "I say something other than this: he will surely strike the Arabs with a gathering hand—meaning a uniting hand—with a protecting hand and an adhering foot; then he will call them to a fertile pasture and a swift watering place. Whoever leans toward him, he will guide; and whoever turns away from him, he will destroy." Ibn Saʿd related from al-Rabīʿ b. Khuthaym that he said: Judgment was sought from the Messenger of God ﷺ in the Age of Ignorance before Islam. Ibn Isḥāq said: The Messenger of God ﷺ used to relate what God had protected him from in his childhood regarding the affairs of the Age of Ignorance, and that he said: "I saw myself among some boys of Quraysh carrying stones for some of the things children play with. We all stripped off our garments and took his loincloth and put it on his neck to carry stones on it. I was coming and going with them when someone struck me a hard blow and then said: 'Fasten your loincloth on yourself.' He said: "So I took it and fastened it on myself, then I carried stones on my neck with my loincloth on, among my companions." This story resembles what happened at the building of the Kaʿbah. Al-Ṭabarānī and al-Bayhaqī in al-Dalāʾil related from the route of ʿAmr b. Qays, and Ibn Jarīr in al-Tahdhīb from the route of Hārūn b. al-Mughīrah, and Abū Nuʿaym in al-Maʿrifah from the route of Qays b. al-Rabīʿ, and in al-Dalāʾil from the route of Shuʿayb b. Khālid, all of them from Simāk b. Ḥarb, and Abū Nuʿaym from the route of al-Ḥakam b. Abān, both from ʿIkrimah, from Ibn ʿAbbās ؓ, who said: My father al-ʿAbbās b. ʿAbd al-Muṭṭalib narrated to me, saying: When Quraysh built the Kaʿbah, they separated into pairs to carry stones. I and my nephew were together, and we would take our loincloths and place them on our shoulders and put the stones on them. When we approached people, we would put on our loincloths. While he was in front of me, he fell down. I rushed to him while he was staring with his eyes toward the sky. I said: "O son of my brother, what is the matter with you?" He said: "I was forbidden to walk naked." He said: "So I kept it secret until God made it manifest through his prophethood." It also appears in the hadith of Jābir and Abū al-Ṭufayl, and they will come. Al-Tirmidhī and others related from Abū Mūsā that when Baḥīrā made the Prophet ﷺ swear by al-Lāt and al-ʿUzzā, the Prophet ﷺ said to him: "Do not ask me by al-Lāt and al-ʿUzzā for anything, for by God, I have never hated anything as much as I hate them." And from ʿAlī ؓ, who said: I heard the Messenger of God ﷺ say: "I never intended anything of what the people of the Age of Ignorance intended of singing except on two nights, and in both of them God protected me from it. One night I said to one of the young men of Makkah, while we were tending the sheep of our families: I said to my companion: 'Watch my sheep for me until I enter Makkah and spend the night in conversation as the young men do.' He said: 'Yes.' So I entered, and when I came to the first house of Makkah, I heard music, tambourines, and flutes. I said: 'What is this?' It was said: 'So-and-so married so-and-so.' I sat watching, and God sealed my ears. By God, nothing woke me except the touch of the sun. I returned to my companion, who said: 'What did you do?' I said: 'I did nothing.' Then I told him what I had seen. Then another night I said to him: 'Watch my sheep for me until I spend the night in Makkah.' He did so, and I entered. When I came to Makkah, I heard the like of what I had heard that night, so I sat watching, and God sealed my ears. By God, nothing woke me except the touch of the sun. I returned to my companion, who said: 'What did you do?' I said: 'Nothing.' Then I told him what I had seen. By God, I never intended, nor did I return after those two nights to anything of that, until God honored me with his prophethood." Ibn Isḥāq, Isḥāq b. Rāhwayh, al-Bazzār, and Ibn Ḥibbān related it. Al-Ḥāfiẓ said: Its chain is good and connected. And from Ibn ʿAbbās ؓ, who said: When "And warn your closest kindred" [al-Shuʿarāʾ 214] was revealed, the Messenger of God ﷺ called out among Quraysh clan by clan, saying: "If I told you that there were horses at the foot of this mountain, would you believe me?" They said: "Yes, we have never experienced any lie from you." Al-Shaykhān related it. And from ʿĀʾishah ؓ, who said: I heard the Messenger of God ﷺ say: "I heard Zayd b. ʿAmr b. Nufayl criticize everything slaughtered for other than God, so I never tasted anything slaughtered on the stone altars until God honored me with His message." Abū Nuʿaym related it. And from ʿAlī ؓ, who said: It was said to the Prophet ﷺ: "Did you ever worship an idol?" He said: "No." They said: "Did you ever drink wine?" He said: "No, and I continued to know that what they were upon was disbelief, and I did not know what the Book was or what faith was." Abū Nuʿaym and Ibn ʿAsākir related it. And from Umm Ayman ؓ, who said: Buwānah was an idol that Quraysh attended one day of the year. Abū Ṭālib used to attend it with his people, and he used to speak to the Messenger of God ﷺ to attend that with him, but he refused, until I saw Abū Ṭālib angry with him and I saw his paternal aunts angry with him, saying: "O Muḥammad, do you not want to attend the festival of your people or to increase their gatherings?" They kept at him until he went, and he was absent as long as God willed, then he returned terrified and alarmed. His paternal aunts said: "What happened to you?" He said: "I fear that I may have a touch of madness." They said: "God would not afflict you with a devil, while you have the qualities of goodness that you have. What did you see?" He said: "Whenever I approached any idol of theirs, a tall white man appeared to me crying out: 'Behind you, O Muḥammad! Do not touch it.'" She said: So he never returned to any festival of theirs. Ibn Saʿd, Abū Nuʿaym, and Ibn ʿAsākir related it. And from Jubayr b. Muṭʿim, who said: I saw the Messenger of God ﷺ in the Age of Ignorance standing by a camel of his at ʿArafāt, apart from his people, until he moved on with them—a success from God Almighty for him. And from ʿĀʾishah ؓ, who said: Quraysh and those who followed their religion—the Ḥums—used to stand on the evening of ʿArafah at al-Muzdalifah and say: "We are the inhabitants of the House." The rest of the people and the Arabs used to stand at ʿArafāt. Then God, Mighty and Majestic, revealed: "Then depart from where the people depart" [al-Baqarah 199]. So they advanced and stood with the people. Al-Shaykhān related it. Yaʿqūb b. Sufyān related from al-Zuhrī that Quraysh named the Messenger of God ﷺ al-Amīn before revelation came down to him, and they would not slaughter a camel except that they sought him for it and he would supplicate for them in it. Al-Shaykhān related from the hadith of ʿĀʾishah in the hadith of the beginning of revelation, when Jibrīl came to him with revelation, he said to Khadījah: "I feared for myself," and he told her the news. She said to him: "No, rejoice! By God, God will never disgrace you. Indeed you maintain kinship ties, speak truthfully, bear burdens, earn for the destitute, host guests, and assist in the calamities of truth." Notes First: What Ibn Isḥāq mentioned of the story of his undressing ﷺ, and that it was in his childhood, and that he was commanded to cover himself. Al-Suhaylī said, and Ibn Kathīr, Abū al-Fatḥ, and al-Ḥāfiẓ followed him: If it is authentic, it is to be interpreted as that this command occurred twice: once in his childhood and once at the beginning of his maturity at the building of the Kaʿbah. Mughalṭāy deemed that unlikely in his two books "al-Zahr" and "Dalāʾil al-Nubuwwah," because he ﷺ, when he was forbidden from something once, would not return to it a second time in any way. Also, in the hadith of al-ʿAbbās—that is, the one coming in the chapter on building the House—that it was the first time he was called. As for what Ibn Saʿd, Abū Nuʿaym, and Ibn ʿAsākir related from the route of al-Naḍr b. ʿAbd al-Raḥmān, from Ibn ʿAbbās ؓ, who said: Abū Ṭālib was working on Zamzam, and the Prophet ﷺ was carrying stones while he was a boy. He would take his loincloth and use it to protect himself from the stones, and he fainted. When he recovered, Abū Ṭālib asked him, and he said: "Someone in white clothes came to me and said: 'Cover yourself.'" So the first thing the Messenger of God ﷺ saw of prophethood was that it was said to him: "Cover yourself," while he was a boy. He said: His nakedness was never seen from that day on. Al-Ḥāfiẓ said in al-Fatḥ: Al-Naḍr is weak, and he erred in his chain and in his text, for he placed the story during the work on Zamzam and did not mention al-ʿAbbās, and we have already mentioned that ʿIkrimah and al-Ḥakam b. Abān related the story from Ibn ʿAbbās from his father in the story of building the House. Second: Abū Yaʿlā, Ibn ʿAdī, al-Bayhaqī, and Ibn ʿAsākir related from Jābir b. ʿAbd Allāh ؓ, who said: The Messenger of God ﷺ used to attend the gatherings of the polytheists with them, and he heard two angels behind him, one saying to the other: "Let us go stand behind the Messenger of God ﷺ." He said: "How can we stand behind him when his last contact was with the touching of the idols recently?" So he never again attended the gatherings of the polytheists with them. Regarding the angels' saying: "His last contact was with the touching of the idols," al-Ṭabarānī and al-Bayhaqī said: It means that he witnessed those who touched them. The intended meaning of the gatherings he attended is gatherings of oaths and the like, not gatherings of touching idols. Al-Ḥāfiẓ said in al-Maṭālib al-ʿĀliyah: This hadith was criticized by people against ʿUthmān b. Abī Shaybah, and they went to extremes. The objectionable part is the angel's saying: "His last contact was with the touching of the idols," for its apparent meaning is that he directly touched them. That is not intended; rather, the meaning is that he witnessed the polytheists directly touching their idols. End of quote. Third: Explanation of rare words in what preceded. Mulāḥiyan: quarreling with anyone or reviling him. Aktham: with a thāʾ with three dots. Rakīn: that is, he has high pillars; by that he meant the strength of his people, and the pillar of a thing is its side. Qāmiṭah: that is, gathering. Lāyiṭah: with a yāʾ with two dots below, kasrah, and an unpointed ṭāʾ: that is, adhering, clinging. Yanʿiqu bi-him: with kasrah on the unpointed ʿayn, meaning he shouts. Al-martaʿ: with fatḥah on the mīm: the place of fertility and abundance. Marīʿ: meaning abundant in growth and increase. Wird sarīʿ: a near arrival. Ikhrawraṭa: with a pointed khāʾ, then rāʾ, then a silent wāw, then an unpointed rāʾ, then an unpointed ṭāʾ: that is, he inclined toward him and followed him. Iḥrawrafa ʿanhu: with an unpointed ḥāʾ, then an opened unpointed rāʾ, then a silent wāw, then an unpointed rāʾ, then fāʾ: that is, he turned away from him. Ardāhu: destroyed him. Raʾaytunī, with ḍammah on the tāʾ: that is, I saw myself. Al-samar: conversation at night. Ghināʾ: with kasrah on the pointed ghayn and with prolongation: well-known, meaning singing. Al-ʿazf: In al-Ṣiḥāḥ it says: al-maʿāzif are musical instruments, and al-ʿāzif is the player of them and the singer, and ʿazafa ʿazfan. Al-gharābīl: plural of ghirbāl, and what is meant here is the tambourine, called that because it resembles a sieve in its roundness. Safḥ al-jabal: with sīn, and with ṣād it is more correct: the foot of the mountain. Buwānah: with ḍammah on the bāʾ with one dot, and it may be opened, then a light wāw, and after the alif a nūn with fatḥah, then a tāʾ of feminization. Al-nuṣub: the idols upon which they slaughtered sacrifices to draw near to them. Al-ḥums: It is said ḥamisa with kasrah, so he is aḥmas, meaning severe and hard in religion and fighting; from this are the Ḥums of Quraysh and those born to Kinānah and Jadīlat Qays. Qaṭan al-bayt: that is, its inhabitants, plural of qāṭin.

247. Tarikh (al-Tabari) 662No grade recorded

     اسْتِسْقَاءِ أَبِي طَالِبٍ بِرَسُولِ اللَّهِ ﷺ وَعَطَشِ أَبِي طَالِبٍ وَشَكْوَاهُ ذَلِكَ لِلنَّبِيِّ ﷺ رَوَى ابْنُ عَسَاكِرَ عَنْ جُلْهُمَةَ بْنِ عَرْفَطَةَ قَالَ: قَدِمْتُ مَكَّةَ وَقُرَيْشٌ فِي قَحْطٍ، فَقَائِلٌ مِنْهُمْ يَقُولُ: اعْتَمِدُوا وَاللَّاتِ وَالْعُزَّى. وَقَائِلٌ مِنْهُمْ يَقُولُ: اعْتَمِدُوا مَنَاةَ الثَّالِثَةَ الْأُخْرَى فَقَالَ شَيْخٌ وَسِيمٌ حَسَنُ الْوَجْهِ جَيِّدُ الرَّأْيِ: أَنَّى تُؤْفَكُونَ وَفِيكُمْ بَقِيَّةُ إِبْرَاهِيمَ وَسُلَالَةُ إِسْمَاعِيلَ. قَالُوا: كَأَنَّكَ عَنَيْتَ أَبَا طَالِبٍ ؟ قَالَ: إِيهًا. فَقَامُوا بِأَجْمَعِهِمْ وَقُمْتُ مَعَهُمْ فَدَقَقْنَا عَلَيْهِ بَابَهُ فَخَرَجَ إِلَيْنَا رَجُلٌ حَسَنُ الْوَجْهِ عَلَيْهِ إِزَارٌ قَدِ اتَّشَحَ بِهِ فَثَارُوا إِلَيْهِ فَقَالُوا: يَا أَبَا طَالِبٍ أَقْحَطَ الْوَادِي وَأَجْدَبَ الْعِيَالُ فَهَلُمَّ فَاسْتَسْقِ لَنَا فَخَرَجَ أَبُو طَالِبٍ وَمَعَهُ غُلَامٌ كَأَنَّهُ شَمْسُ دُجُنَّةٍ تَجَلَّتْ عَلَيْهِ سَحَابَةٌ قَتْمَاءُ وَحَوْلَهُ أُغَيْلِمَةٌ فَأَخَذَهُ أَبُو طَالِبٍ فَأَلْصَقَ ظَهْرَهُ بِالْكَعْبَةِ وَلَاذَ بِإِصْبَعِهِ الْغُلَامُ وَمَا فِي السَّمَاءِ قَزْعَةٌ فَأَقْبَلَ السَّحَابُ مِنْ هَا هُنَا وَهَا هُنَا وَأَغْدَقَ وَاغْدَوْدَقَ وَانْفَجَرَ لَهُ الْوَادِي وَأَخْصَبَ النَّادِي وَالْبَادِي. وَفِي ذَلِكَ يَقُولُ أَبُو طَالِبٍ: وَأَبْيَضَ يُسْتَسْقَى الْغَمَامُ بِوَجْهِهِ ثِمَالُ الْيَتَامَى عِصْمَةٌ لِلْأَرَامِلِ     يَلُوذُ بِهِ الْهُلَّاكُ مِنْ آلِ هَاشِمٍ فَهُمْ عِنْدَهُ فِي نِعْمَةٍ وَفَوَاضِلِ وَقَالَ ابْنُ سَعْدٍ: حَدَّثَنَا الْأَزْرَقُ، حَدَّثَنَا عَبْدُ اللَّهِ بْنُ عَوْنٍ، عَنْ عَمْرِو بْنِ سَعِيدٍ أَنَّ أَبَا طَالِبٍ قَالَ: كُنْتُ بِذِي الْمَجَازِ مَعَ ابْنِ أَخِي، يَعْنِي النَّبِيَّ ﷺ، فَأَدْرَكَنِي الْعَطَشُ  فَشَكَوْتُ إِلَيْهِ فَقُلْتُ: يَا ابْنَ أَخِي قَدْ عَطِشْتُ. وَمَا قُلْتُ لَهُ ذَلِكَ وَأَنَا أَرَى عِنْدَهُ شَيْئًا إِلَّا الْجَزَعَ قَالَ: فَثَنَى وَرِكَهُ ثُمَّ قَالَ: يَا عَمُّ عَطِشْتَ ؟ قُلْتُ: نَعَمْ. فَأَهْوَى بِعَقِبِهِ إِلَى الْأَرْضِ فَإِذَا أَنَا بِالْمَاءِ فَقَالَ اشْرَبْ فَشَرِبْتُ. وَلَهُ طُرُقٌ أُخْرَى رَوَاهَا الْخَطِيبُ وَابْنُ عَسَاكِرَ. تَفْسِيرُ الْغَرِيبِ جُلْهُمَةُ: بِجِيمٍ مَضْمُومَةٍ وَلَامٍ سَاكِنَةٍ وَهَاءٍ مَضْمُومَةٍ وَمِيمٍ مَفْتُوحَةٍ  . أَنَّى: بِمَعْنَى كَيْفَ. تُؤْفَكُونَ: تُصْرَفُونَ. ثَارُوا إِلَيْهِ: بِالْمُثَلَّثَةِ قَامُوا. دُجُنَةٌ بِدَالٍ مُهْمَلَةٍ فَجِيمٍ مَضْمُومَتَيْنِ: الظُّلَّةُ وَالْجَمْعُ دُجُنَاتٌ. قَتْمَاءُ: بِقَافٍ فَتَاءٍ مُثَنَّاةٍ فَوْقِيَّةٍ: الْغَبْرَاءُ، مِنَ الْقَتَامِ بِالْفَتْحِ وَهُوَ الْغُبَارُ. لَاذَ بِهِ: طَافَ. قَزْعَةٌ: سَحَابَةٌ. أَغْدَقَ كَذَلِكَ. اغْدَوْدَقَ: كَذَلِكَ. الثِّمَالُ: تَقَدَّمَ الْكَلَامُ عَلَيْهِ فِي أَسْمَائِهِ ﷺ. ذُو الْمَجَازِ: مَكَانٌ عَلَى فَرْسَخٍ مِنْ عَرَفَةَ.

     ✧ The Istisqāʾ (prayer for rain) of Abū Ṭālib through the Messenger of Allah ﷺ, and the thirst of Abū Ṭālib and his complaint of that to the Prophet ﷺ Ibn ʿAsākir related from Julhumah b. ʿArfaṭah who said: I arrived in Makkah while Quraysh were in a drought. One of them was saying: "Rely upon al-Lāt and al-ʿUzzā." And another of them was saying: "Rely upon Manāt, the third, the other." Then an elderly man, handsome of face and sound of judgment, said: "How are you turned away while among you is the remnant of Ibrāhīm and the progeny of Ismāʿīl?" They said: "It is as though you mean Abū Ṭālib?" He said: "Indeed." So they all arose, and I arose with them, and we knocked on his door. A man handsome of face came out to us, wearing an izār with which he had wrapped himself. They rushed to him and said: "O Abū Ṭālib, the valley has become barren and the dependents are afflicted with drought. Come and pray for rain for us." So Abū Ṭālib went out, and with him was a boy as though he were a sun behind dark clouds, unveiled by a dust-colored cloud, and around him were small boys. Abū Ṭālib took him and pressed his back against the Kaʿbah, and the boy clung to his finger. There was not a shred of cloud in the sky. Then clouds came from here and there, and it rained abundantly and poured forth, and the valley flowed with water, and both the settled and the nomadic communities became fertile. About that Abū Ṭālib said: And a fair one by whose face rain-clouds are sought, a support for orphans and a protection for widows; The destitute of the clan of Hāshim seek refuge with him, and with him they are in blessing and bounties. And Ibn Saʿd said: Al-Azraq narrated to us, ʿAbd Allāh b. ʿAwn narrated to us, from ʿAmr b. Saʿīd that Abū Ṭālib said: I was at Dhū al-Majāz with my nephew, meaning the Prophet ﷺ, when thirst overtook me. I complained to him and said: "O nephew, I have become thirsty." I did not say that to him while seeing anything with him except distress. He said: Then he turned his hip and said: "O uncle, are you thirsty?" I said: "Yes." So he struck his heel into the ground, and there I was with water. He said: "Drink," so I drank. It has other chains of transmission related by al-Khaṭīb and Ibn ʿAsākir. Explanation of unusual words: Julhumah: with a jīm bearing ḍammah, a lām bearing sukūn, a hāʾ bearing ḍammah, and a mīm bearing fatḥah. Annā: in the sense of how (kayfa). Tuʾfakūn: you are turned away (tuṣrafūn). Thārū ilayhi: with the letter thāʾ, they arose (qāmū). Dujunah: with an unpointed dāl then a jīm, both bearing ḍammah: the shade; the plural is dujunāt. Qatmāʾ: with a qāf then a tāʾ with two dots above: the dust-colored, from qatām, with fatḥah, which is dust. Lādha bihi: he circumambulated around him (ṭāfa). Qazaʿah: a cloud. Aghdaqa: likewise (abundant rain). Ighdawdaqa: likewise (poured forth). Al-thimāl: discussion of it has preceded among his ﷺ names. Dhū al-Majāz: a place one farsakh from ʿArafah.

248. Tarikh (al-Tabari) 663No grade recorded

     سَفَرِهِ ﷺ مَعَ عَمِّهِ الزُّبَيْرِ بْنِ عَبْدِ الْمُطَّلِبِ إِلَى الْيَمَنِ قَالَ ابْنُ الْجَوْزِيِّ فِي «الْوَفَا» لَمَّا أَتَتْ لِرَسُولِ اللَّهِ ﷺ بِضْعَ عَشْرَةَ سَنَةً خَرَجَ فِي سَفَرٍ مَعَ عَمِّهِ الزُّبَيْرِ  ، فَمَرُّوا بِوَادٍ فِيهِ فَحْلٌ مِنَ الْإِبِلِ يَمْنَعُ مَنْ يَجْتَازُ، فَلَمَّا رَآهُ الْبَعِيرُ بَرَكَ وَحَكَّ الْأَرْضَ بِكَلْكَلِهِ، فَنَزَلَ عَنْ بَعِيرِهِ وَرَكِبَهُ فَسَارَ حَتَّى جَاوَزَ الْوَادِيَ ثُمَّ خَلَّى عَنْهُ، فَلَمَّا رَجَعُوا مِنْ سَفَرِهِمْ مَرُّوا بِوَادٍ مَمْلُوءٍ مَاءً يَتَدَفَّقُ فَوَقَفُوا فَقَالَ رَسُولُ اللَّهِ ﷺ: اتَّبِعُونِي. ثُمَّ اقْتَحَمَهُ فَاتَّبَعُوهُ فَأَيْبَسَ اللَّهُ الْمَاءَ. فَلَمَّا وَصَلُوا إِلَى مَكَّةَ تَحَدَّثُوا بِذَلِكَ فَقَالَ النَّاسُ: إِنَّ لِهَذَا الْغُلَامِ شَأْنًا. الْكَلْكَلُ وَالْكَلْكَالُ: الصَّدْرُ.

     ✧ His ﷺ journey with his uncle al-Zubayr b. ʿAbd al-Muṭṭalib to Yemen Ibn al-Jawzī said in “al-Wafā”: When the Messenger of Allah ﷺ reached his mid-teens, he set out on a journey with his uncle al-Zubayr. They passed by a valley in which there was a male camel that prevented anyone from crossing. When the camel saw him, it knelt and rubbed the ground with its chest. So he dismounted from his camel and rode it, and it proceeded until he crossed the valley, then he released it. When they returned from their journey, they passed by a valley full of water flowing swiftly, and they stopped. The Messenger of Allah ﷺ said: Follow me. Then he plunged into it and they followed him, and Allah dried up the water. When they reached Makkah, they spoke about that, and the people said: This boy has a great affair. Al-kalkal and al-kalkāl: the chest.

249. Tarikh (al-Tabari) 664No grade recorded

     قَالَ ابْنُ هِشَامٍ: وَكَانَ عُمُرُ رَسُولِ اللَّهِ ﷺ حِينَ تَزَوَّجَ خَدِيجَةَ  خَمْسًا وَعِشْرِينَ سَنَةً فِيمَا حَدَّثَنِي غَيْرُ وَاحِدٍ مِنْ أَهْلِ الْعِلْمِ مِنْهُمْ أَبُو عَمْرٍو الْمَدَنِيُّ، وَقَالَ يَعْقُوبُ بْنُ سُفْيَانَ: كَتَبْتُ عَنْ إِبْرَاهِيمَ بْنِ الْمُنْذِرِ حَدَّثَنِي عُمَرُ بْنُ أَبِي بَكْرٍ الْمَوْصِلِيُّ حَدَّثَنِي غَيْرُ وَاحِدٍ أَنَّ عَمْرَو بْنَ أَسَدٍ زَوَّجَ خَدِيجَةَ مِنْ رَسُولِ اللَّهِ ﷺ وَعُمُرُهُ خَمْسًا وَعِشْرِينَ سَنَةً، وَقُرَيْشٌ تَبْنِي الْكَعْبَةَ، وَهَكَذَا نَقَلَ الْبَيْهَقِيُّ عَنِ الْحَاكِمِ أَنَّهُ كَانَ عُمُرُ رَسُولِ اللَّهِ ﷺ حِينَ تَزَوَّجَ خَدِيجَةَ خَمْسًا وَعِشْرِينَ سَنَةً وَكَانَ عُمُرُهَا إِذْ ذَاكَ خَمْسًا وَثَلَاثِينَ، وَقِيلَ خَمْسًا وَعِشْرِينَ سَنَةً.

     ✧ Ibn Hishām said: The age of the Messenger of Allah ﷺ when he married Khadījah was twenty-five years, as more than one of the people of knowledge, among them Abū ʿAmr al-Madanī, related to me. Yaʿqūb b. Sufyān said: I wrote from Ibrāhīm b. al-Mundhir: ʿUmar b. Abī Bakr al-Mawṣilī related to me: more than one related to me that ʿAmr b. Asad gave Khadījah in marriage to the Messenger of Allah ﷺ when he was twenty-five years old, while Quraysh was building the Kaʿbah. Likewise, al-Bayhaqī transmitted from al-Ḥākim that the age of the Messenger of Allah ﷺ when he married Khadījah was twenty-five years, and her age at that time was thirty-five, and it is also said twenty-five years.

250. Tarikh (al-Tabari) 665No grade recorded

     قَالَ ابْنُ إِسْحَاقَ: وَكَانَتْ خَدِيجَةُ بِنْتُ خُوَيْلِدٍ امْرَأَةً تَاجِرَةً ذَاتَ شَرَفٍ وَمَالٍ تَسْتَأْجِرُ الرِّجَالَ عَلَى مَالِهَا مُضَارَبَةً فَلَمَّا بَلَغَهَا عَنْ رَسُولِ اللَّهِ ﷺ مَا بَلَغَهَا مِنْ صِدْقِ حَدِيثِهِ وَعِظَمِ أَمَانَتِهِ وَكَرَمِ أَخْلَاقِهِ بَعَثَتْ إِلَيْهِ فَعَرَضَتْ عَلَيْهِ أَنْ يَخْرُجَ لَهَا فِي مَالِهَا تَاجِرًا إِلَى الشَّامِ، وَتُعْطِيهِ أَفْضَلَ مَا تُعْطِي غَيْرَهُ مِنَ التُّجَّارِ مَعَ غُلَامٍ لَهَا يُقَالَ لَهُ: مَيْسَرَةُ فَقَبِلَهُ رَسُولُ اللَّهِ ﷺ مِنْهَا، وَخَرَجَ فِي مَالِهَا ذَاكَ، وَخَرَجَ مَعَهُ غُلَامُهَا مَيْسَرَةُ حَتَّى نَزَلَ الشَّامَ فَنَزَلَ رَسُولُ اللَّهِ ﷺ فِي ظِلِّ شَجَرَةٍ قَرِيبًا مِنْ صَوْمَعَةِ رَاهِبٍ مِنَ الرُّهْبَانِ فَاطَّلَعَ الرَّاهِبُ إِلَى مَيْسَرَةَ فَقَالَ: مَنْ هَذَا الرَّجُلُ الَّذِي نَزَلَ تَحْتَ الشَّجَرَةِ ؟ فَقَالَ مَيْسَرَةُ: هَذَا رَجُلٌ مِنْ قُرَيْشٍ مِنْ أَهْلِ الْحَرَمِ. فَقَالَ لَهُ الرَّاهِبُ: مَا نَزَلْ تَحْتَ هَذِهِ الشَّجَرَةِ إِلَّا نَبِيٌّ. ثُمَّ بَاعَ رَسُولُ اللَّهِ ﷺ سِلْعَتَهُ - يَعْنِي تِجَارَتَهُ - الَّتِي خَرَجَ بِهَا، وَاشْتَرَى مَا أَرَادَ أَنْ يَشْتَرِيَ، ثُمَّ أَقْبَلَ قَافِلًا إِلَى مَكَّةَ، وَمَعَهُ مَيْسَرَةُ فَكَانَ مَيْسَرَةُ - فِيمَا يَزْعُمُونَ - إِذَا كَانَتِ الْهَاجِرَةُ وَاشْتَدَّ الْحَرُّ يَرَى مَلَكَيْنِ يُظِلَّانِهِ مِنَ الشَّمْسِ وَهُوَ يَسِيرُ عَلَى بَعِيرِهِ. فَلَمَّا قَدِمَ مَكَّةَ عَلَى خَدِيجَةَ بِمَالِهَا، بَاعَتْ مَا جَاءَ بِهِ فَأَضْعَفَ أَوْ قَرِيبًا، وَحَدَّثَهَا مَيْسَرَةُ عَنْ قَوْلِ الرَّاهِبِ، وَعَمَّا كَانَ يَرَى مِنْ إِظْلَالِ الْمَلَكَيْنِ إِيَّاهُ

     ✧ Ibn Isḥāq said: Khadījah bt. Khuwaylid was a merchant woman of nobility and wealth who hired men to trade with her wealth on a profit-sharing basis. When she heard about the Messenger of Allah ﷺ—what she heard of the truthfulness of his speech, the greatness of his trustworthiness, and the nobility of his character—she sent to him and offered him to go out with her wealth as a merchant to Syria, and to give him the best of what she gave to other merchants, along with a servant of hers called Maysarah. The Messenger of Allah ﷺ accepted it from her, and he went out with that wealth of hers, and her servant Maysarah went out with him until he arrived in Syria. The Messenger of Allah ﷺ alighted in the shade of a tree near the cell of a monk from among the monks. The monk looked at Maysarah and said: "Who is this man who has alighted under the tree?" Maysarah said: "This is a man from Quraysh, from the people of the sacred precinct." The monk said to him: "No one has alighted under this tree except a prophet." Then the Messenger of Allah ﷺ sold his merchandise—that is, the goods he had gone out with—and bought what he wanted to buy. Then he returned to Makkah, accompanied by Maysarah. Maysarah—as they claim—when the midday heat was intense, would see two angels shading him from the sun while he rode on his camel. When he arrived in Makkah to Khadījah with her wealth, she sold what he had brought and it doubled or nearly so, and Maysarah told her about the monk's statement and about what he saw of the two angels shading him.

251. Tarikh (al-Tabari) 666No grade recorded

     نِكَاحِهِ ﷺ خَدِيجَةَ بِنْتَ خُوَيْلِدٍ ؓ وَأَرْضَاهَا   وَسَبَبُ ذَلِكَ مَا حَدَّثَهَا بِهِ غُلَامُهَا مَيْسَرَةُ وَمَا رَأَتْهُ مِنَ الْآيَاتِ وَمَا ذَكَرَهُ ابْنُ إِسْحَاقَ فِي الْمُبْتَدَأِ قَالَ: كَانَ لِنِسَاءِ قُرَيْشٍ عِيدٌ يَجْتَمِعْنَ فِيهِ فِي الْمَسْجِدِ فَاجْتَمَعْنَ يَوْمًا فِيهِ فَجَاءَهُنَّ يَهُودِيٌّ فَقَالَ: يَا مَعْشَرَ نِسَاءِ قُرَيْشٍ إِنَّهُ يُوشِكُ فَيُكِنُّ نَبِيٌّ فَأَيُّكُنَّ اسْتَطَاعَتْ أَنْ تَكُونَ فِرَاشًا لَهُ فَلْتَفْعَلْ. فَحَصَبَهُ النِّسَاءُ وَقَبَّحْنَهُ وَأَغْلَظْنَ لَهُ. وَأَغْضَتْ خَدِيجَةُ عَلَى قَوْلِهِ وَلَمْ تَعْرِضْ فِيمَا عَرَضَ فِيهِ النِّسَاءُ وَوَقَرَ ذَلِكَ فِي نَفْسِهَا. فَلَمَّا أَخْبَرَهَا مَيْسَرَةُ بِمَا رَآهُ مِنَ الْآيَاتِ وَمَا رَأَتْهُ هِيَ قَالَتْ: إِنْ كَانَ مَا قَالَهُ الْيَهُودِيُّ حَقًّا مَا ذَلِكَ إِلَّا هَذَا. وَاخْتَلَفُوا فِي سَبَبِ الْخِطْبَةِ. فَعِنْدَ أَبِي سَعِيدٍ النَّيْسَابُورِيِّ فِي «الشَّرَفِ» أَنَّ خَدِيجَةَ ؓ قَالَتْ لِلنَّبِيِّ ﷺ: اذْهَبْ إِلَى عَمِّكَ فَقُلْ لَهُ: عَجِّلْ إِلَيْنَا بِالْغَدَاةِ. فَلَمَّا جَاءَ قَالَتْ لَهُ: يَا أَبَا طَالِبٍ ادْخُلْ عَلَى عَمْرٍو عَمِّي فَكَلِّمْهُ يُزَوِّجُنِي مِنِ ابْنِ أَخِيكَ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ. فَقَالَ أَبُو طَالِبٍ: يَا خَدِيجَةُ لَا تَسْتَهْزِئِي. فَقَالَتْ: هَذَا صُنْعُ اللَّهِ. فَقَامَ أَبُو طَالِبٍ مَعَ عَشَرَةٍ مِنْ قَوْمِهِ. فَذَكَرَ الْحَدِيثَ. وَعِنْدَ الزُّهْرِيِّ فِي سِيرَتِهِ أَنَّ رَسُولَ اللَّهِ ﷺ دَخَلَ عَلَى خَدِيجَةَ لِيَتَحَدَّثَ عِنْدَهَا فَلَمَّا قَامَ مِنْ عِنْدِهَا جَاءَتِ امْرَأَةٌ فَقَالَتْ: خَاطِبًا يَا مُحَمَّدُ؟ فَقَالَ: كَلَّا. فَقَالَتْ: وَلِمَ؟ فَوَاللَّهِ مَا فِي قُرَيْشٍ امْرَأَةٌ وَإِنْ كَانَتْ خَدِيجَةُ إِلَّا تَرَاكَ كُفْئًا لَهَا. فَرَجَعَ رَسُولُ اللَّهِ ﷺ خَاطِبًا لِخَدِيجَةَ مُسْتَحْيِيًا مِنْهَا. وَعِنْدَ يَعْقُوبَ بْنِ سُفْيَانَ فِي تَارِيخِهِ عَنْ عَمَّارٍ قَالَ: مَرَرْتُ أَنَا وَرَسُولُ اللَّهِ ﷺ بِأُخْتِ خَدِيجَةَ فَنَادَتْنِي فَانْصَرَفْتُ إِلَيْهَا وَوَقَفَ لِي رَسُولُ اللَّهِ ﷺ فَقَالَتْ: أَمَا لِصَاحِبِكَ هَذَا مِنْ حَاجَةٍ فِي تَزْوِيجِ خَدِيجَةَ؟ فَقَالَ عَمَّارُ: فَأَخْبَرْتُهُ. فَقَالَ: بَلَى لَعَمْرِي. فَذَكَرْتُ لَهَا، فَقَالَتْ: اغْدُوا عَلَيْنَا إِذَا أَصْبَحْنَا. فَغَدَوْنَا عَلَيْهِمْ فَوَجَدْنَاهُمْ قَدْ ذَبَحُوا بَقَرَةً وَأَلْبَسُوا خَدِيجَةَ حُلَّةً. وَذَكَرَ الْحَدِيثَ. وَعِنْدَ ابْنِ إِسْحَاقَ فِي الْمُبْتَدَأِ أَنَّهَا قَالَتْ لَهُ: يَا مُحَمَّدُ أَلَا تَتَزَوَّجُ؟ قَالَ: وَمَنْ؟ قَالَتْ: أَنَا قَالَ: وَمَنْ لِي بِكِ، أَنْتِ أَيِّمُ قُرَيْشٍ وَأَنَا يَتِيمُ قُرَيْشٍ. قَالَتِ: اخْطُبْنِي. وَذَكَرَ الْحَدِيثَ. وَعِنْدَهُ فِي السِّيرَةِ: فَلَمَّا اسْتَقَرَّ عِنْدَهَا ذَلِكَ، أَيْ مَا أَخْبَرَهَا بِهِ مَيْسَرَةُ وَمَا رَأَتْهُ وَكَانَتِ امْرَأَةً حَازِمَةً شَرِيفَةً لَبِيبَةً مَعَ مَا أَرَادَ اللَّهُ تَعَالَى بِهَا مِنَ الْكَرَامَةِ وَالْخَيْرِ، وَهِيَ يَوْمَئِذٍ أَوْسَطُ قُرَيْشٍ نَسَبًا وَأَعْظَمُهُنَّ شَرَفًا وَأَكْثَرُهُنَّ مَالًا، وَكُلُّ قَوْمِهَا حَرِيصٌ عَلَى نِكَاحِهَا لَوْ يَقْدِرُ عَلَيْهِ، وَعَرَضَتْ نَفْسَهَا عَلَى النَّبِيِّ ﷺ فَقَالَتْ لَهُ فِيمَا يَزْعُمُونَ: إِنِّي رَغِبْتُ فِيكَ لِقَرَابَتِكَ وَسِطَتَكَ فِي قَوْمِكَ وَأَمَانَتَكَ وَحُسْنَ خُلُقِكَ. فَلَمَّا قَالَتْ لَهُ ذَلِكَ ذَكَرَهُ لِأَعْمَامِهِ. وَذَكَرَ الْحَدِيثَ. وَرَوَى ابْنُ سَعْدٍ عَنْ نَفِيسَةَ بِنْتِ مُنْيَةً قَالَتْ: كَانَتْ خَدِيجَةُ بِنْتُ خُوَيْلِدٍ امْرَأَةً حَازِمَةً. جَلْدَةً شَرِيفَةً مَعَ مَا أَرَادَ اللَّهُ بِهَا مِنَ الْكَرَامَةِ وَالْخَيْرِ، وَهِيَ يَوْمَئِذٍ أَوْسَطُ قُرَيْشٍ نَسَبًا وَأَعْظَمُهُمْ شَرَفًا وَأَكْثَرُهُمْ مَالًا وَكُلُّ قَوْمِهَا كَانَ حَرِيصًا عَلَى نِكَاحِهَا لَوْ قَدَرَ عَلَى ذَلِكَ قَدْ طَلَبُوهَا وَبَذَلُوا لَهَا الْأَمْوَالَ، فَأَرْسَلَتْنِي دَسِيسًا إِلَى مُحَمَّدٍ بَعْدَ أَنْ رَجَعَ فِي عِيرِهَا مِنَ الشَّامِ فَقُلْتُ: يَا مُحَمَّدُ مَا يَمْنَعُكَ أَنْ تَتَزَوَّجَ؟ فَقَالَ: مَا بِيَدِي مَا أَتَزَوَّجُ بِهِ. قُلْتُ: فَإِنْ كُفِيتَ ذَلِكَ وَدُعِيتَ إِلَى الْمَالِ وَالْجِمَالِ وَالشَّرَفِ وَالْكَفَاءَةِ أَلَا تُجِيبُ؟ قَالَ: فَمَنْ هِيَ؟ قُلْتُ: خَدِيجَةُ. قَالَ: وَكَيْفَ لِي بِذَلِكَ؟ قَالَتْ: قُلْتُ: عَلَيَّ. قَالَ: فَأَنَا أَفْعَلُ. فَذَهَبَتْ فَأَخْبَرَتْهَا فَذَكَرَتِ الْحَدِيثَ. قَالَتْ: فَأَرْسَلَتْ إِلَيْهِ أَنِ ائْتِ سَاعَةَ كَذَا وَكَذَا. فَحَضَرَ وَأَرْسَلَتْ إِلَى عَمِّهَا عَمْرِو بْنِ أَسَدٍ لِيُزَوِّجَهَا.

     ✧ The Prophet's ﷺ marriage to Khadijah bt. Khuwaylid ؓ and may He be pleased with her And the reason for that is what her servant Maysarah told her, and the signs she saw, and what Ibn Isḥāq mentioned in al-Mubtadaʾ. He said: The women of Quraysh had a festival in which they would gather in the mosque. One day they gathered there, and a Jew came to them and said: "O assembly of Qurayshite women, it is imminent that a prophet will be concealed among you. Whichever of you can be a bed for him, let her do so." The women pelted him with pebbles, reviled him, and spoke harshly to him. Khadijah lowered her gaze at his words and did not engage in what the women engaged in, and that settled in her soul. When Maysarah told her about the signs he saw and what she herself saw, she said: "If what the Jew said is true, it is none other than this one." They disagreed about the reason for the proposal. According to Abū Saʿīd al-Naysābūrī in al-Sharaf, Khadijah ؓ said to the Prophet ﷺ: "Go to your uncle and tell him: Come to us early for the morning meal." When he came, she said to him: "O Abū Ṭālib, enter upon ʿAmr, my uncle, and speak to him so that he marries me to your nephew, Muḥammad b. ʿAbd Allāh." Abū Ṭālib said: "O Khadijah, do not mock." She said: "This is God's doing." Abū Ṭālib then arose with ten of his people. And he mentioned the ḥadīth. According to al-Zuhrī in his Sīrah, the Messenger of Allah ﷺ entered upon Khadijah to converse with her. When he rose from her presence, a woman came and said: "As a suitor, O Muḥammad?" He said: "Not at all." She said: "And why? By Allah, there is no woman in Quraysh—even if she were Khadijah—who would not regard you as a match for her." So the Messenger of Allah ﷺ returned as a suitor to Khadijah, feeling shy before her. According to Yaʿqūb b. Sufyān in his Tārīkh, on the authority of ʿAmmār, he said: I and the Messenger of Allah ﷺ passed by Khadijah's sister. She called me, so I turned to her while the Messenger of Allah ﷺ stopped for me. She said: "Does your companion here have any need regarding marrying Khadijah?" ʿAmmār said: So I informed him. He said: "Yes, by my life." I mentioned that to her, and she said: "Come to us early when morning comes." So we went to them early and found that they had slaughtered a cow and dressed Khadijah in a fine garment. And he mentioned the ḥadīth. According to Ibn Isḥāq in al-Mubtadaʾ, she said to him: "O Muḥammad, will you not marry?" He said: "And whom?" She said: "Me." He said: "And how could I have you? You are the noble widow of Quraysh, and I am the orphan of Quraysh." She said: "Ask for my hand." And he mentioned the ḥadīth. According to him in al-Sīrah: When that matter settled with her—that is, what Maysarah had told her and what she had seen, and she was a resolute, noble, and intelligent woman, along with the honor and goodness that God Almighty willed for her, and at that time she was the most central of Quraysh in lineage, the greatest of them in nobility, and the wealthiest of them. Every one of her people was eager to marry her if he could. She offered herself to the Prophet ﷺ and said to him, as they claim: "I desire you because of your kinship, your standing among your people, your trustworthiness, and your good character." When she said that to him, he mentioned it to his uncles. And he mentioned the ḥadīth. Ibn Saʿd narrated on the authority of Nafīsah bt. Munyah. She said: Khadijah bt. Khuwaylid was a resolute woman. Strong, noble, with what God willed for her of honor and goodness. At that time she was the most central of Quraysh in lineage, the greatest of them in nobility, and the wealthiest of them. Every one of her people was eager to marry her if he could. They had sought her and offered her wealth. She sent me secretly to Muḥammad after he returned with her caravan from Syria. I said: "O Muḥammad, what prevents you from marrying?" He said: "I have nothing in my hand with which to marry." I said: "If that is taken care of for you, and you are invited to wealth, beauty, nobility, and suitability, will you not respond?" He said: "Who is she?" I said: "Khadijah." He said: "And how can that be for me?" She said: I said: "It is upon me." He said: "Then I will do it." She went and informed her, and she mentioned the ḥadīth. She said: Then she sent to him: "Come at such-and-such an hour." So he came, and she sent for her uncle ʿAmr b. Asad to marry her.

252. Tarikh (al-Tabari) 667No grade recorded

     [ زواج النبي من خديجة زَوَاجُهُ ﷺ مِنْ خَدِيجَةَ   ] فَلَمَّا قَالَتْ ذَلِكَ لِرَسُولِ اللَّهِ ﷺ ذَكَرَ ذَلِكَ لِأَعْمَامِهِ فَخَرَجَ مَعَهُ عَمُّهُ حَمْزَةُ بْنُ عَبْدِ الْمُطَّلِبِ، رَحِمَهُ اللَّهُ، حَتَّى دَخَلَ عَلَى خُوَيْلِدِ بْنِ أَسَدٍ، فَخَطَبَهَا إلَيْهِ، فَتَزَوَّجَهَا. قَالَ ابْنُ هِشَامٍ: وَأَصْدَقَهَا رَسُولُ اللَّهِ ﷺ عِشْرِينَ بَكْرَةً، وَكَانَتْ أَوَّلَ امْرَأَةٍ تَزَوَّجَهَا رَسُولُ اللَّهِ ﷺ، وَلَمْ يَتَزَوَّجْ عَلَيْهَا غَيْرَهَا حَتَّى مَاتَتْ، ؓ.

     ✧ [ The Prophet's ﷺ Marriage to Khadijah ] When she said that to the Messenger of Allah ﷺ, he mentioned it to his paternal uncles. His uncle Ḥamzah b. ʿAbd al-Muṭṭalib, may Allah have mercy on him, went out with him until he entered upon Khuwaylid b. Asad and proposed to him on his behalf, and he married her to him. Ibn Hishām said: The Messenger of Allah ﷺ gave her a dowry of twenty young she-camels. She was the first woman whom the Messenger of Allah ﷺ married, and he did not take another wife in addition to her until she died, ؓ.

253. Tarikh (al-Tabari) 668No grade recorded

     [ صداق خديجة ؓ ]. قَالَ الْبَلَاذُرِيُّ وَالدِّمْيَاطِيُّ: اثْنَتَيْ عَشْرَةَ أُوقِيَّةً وَنَشًّا. قَالَ الْمُحِبُّ الطَّبَرِيُّ: ذَهَبًا. وَذَكَرَ أَبُو الْحُسَيْنِ بْنُ فَارِسٍ وَغَيْرُهُ رَحِمَهُمُ اللَّهُ تَعَالَى أَنَّ أَبَا طَالِبٍ خَطَبَ يَوْمَئِذٍ فَقَالَ: الْحَمْدُ لِلَّهِ الَّذِي جَعَلَنَا مِنْ ذُرِّيَّةِ إِبْرَاهِيمَ وَزَرْعِ إِسْمَاعِيلَ وَضِئْضِئِ مَعَدِّ مُضَرَ، وَجَعَلَنَا حَضَنَةَ بَيْتِهِ وَسُوَّاسَ حَرَمِهِ وَجَعَلَ لَنَا بَيْتًا مَحْجُوجًا وَحَرَمًا آمِنًا وَجَعَلَنَا حُكَّامَ النَّاسِ ثُمَّ إِنَّ ابْنَ أَخِي هَذَا مُحَمَّدُ بْنُ عَبْدِ اللَّهِ لَا يُوزَنُ بِهِ رَجُلٌ بِهِ شَرَفًا وَنُبْلًا وَفَضْلًا وَعَقْلًا وَإِنْ كَانَ فِي الْمَالِ قِلًّا فَإِنَّ الْمَالَ ظِلٌّ زَائِلٌ وَأَمْرٌ حَائِلٌ وَعَارِيَةٌ مُسْتَرْجِعَةٌ، وَهُوَ وَاللَّهِ بَعْدَ هَذَا لَهُ نَبَأٌ عَظِيمٌ وَخَطَرٌ جَلِيلٌ، وَقَدْ خَطَبَ إِلَيْكُمْ رَغْبَةً فِي كَرِيمَتِكُمْ خَدِيجَةَ وَقَدْ بَذَلَ لَهَا مِنَ الصَّدَاقِ حُكْمَكُمْ عَاجِلُهُ وَآجِلُهُ اثْنَتَا عَشْرَةَ أُوقِيَّةً وَنَشًّا. فَقَالَ عَمْرُو بْنُ أَسَدٍ عَمُّهَا: هُوَ الْفَحْلُ لَا يُقْدَعُ أَنْفُهُ. وَأَنْكَحَهَا مِنْهُ. وَيُقَالُ: إِنَّ وَرَقَةَ هُوَ الَّذِي قَالَهُ.

     ✧ [The dowry of Khadījah ؓ] Al-Balādhurī and al-Dimyāṭī said: twelve ūqiyyahs and a nashsh. Al-Muḥibb al-Ṭabarī said: in gold. Abū al-Ḥusayn b. Fāris and others, may God Almighty have mercy on them, mentioned that Abū Ṭālib delivered a speech on that day and said: "Praise be to God, who made us of the progeny of Ibrāhīm, the seed of Ismāʿīl, the descendants of Maʿadd, the offspring of Muḍar, and made us custodians of His House and servants of His sanctuary, and set for us a house of pilgrimage and a secure sanctuary, and made us arbiters among the people. Then, this son of my brother, Muḥammad b. ʿAbd Allāh, is a man with whom no man can be weighed in nobility, excellence, virtue, or intellect. Even if he is little in wealth, for wealth is a vanishing shadow, a passing matter, and a loan that is reclaimed. By God, after this, he shall have a great tiding and a momentous affair. He has sought from you, in desire for your noble one Khadījah, and he has offered her as a dowry twelve ūqiyyahs and a nashsh, according to your judgement, its immediate and deferred portions." Then ʿAmr b. Asad, her paternal uncle, said: "He is the stallion whose nose is not struck." And he married her to him. And it is said that Waraqah was the one who said it.

254. Tarikh (al-Tabari) 669No grade recorded

     [ أَوْلَادُهُ ﷺ مِنْ خَدِيجَةَ ] قَالَ ابْنُ إسْحَاقَ: فَوَلَدَتْ لِرَسُولِ اللَّهِ ﷺ وَلَدَهُ كُلَّهُمْ إلَّا إبْرَاهِيمَ الْقَاسِمَ، وَبَهْ كَانَ يُكَنَّى ﷺ، وَالطَّاهِرَ، وَالطَّيِّبَ، وَزَيْنَبَ، وَرُقَيَّةَ، وَأُمَّ كُلْثُومٍ، وَفَاطِمَةَ، عَلَيْهِمْ السِّلَامُ. قَالَ ابْنُ هِشَامٍ: أَكْبَرُ بَنِيهِ الْقَاسِمُ، ثُمَّ الطَّيِّبُ، ثُمَّ الطَّاهِرُ؛ وَأَكْبَرُ بَنَاتِهِ رُقَيَّةُ، ثُمَّ زَيْنَبُ، ثُمَّ أُمُّ كُلْثُومٍ، ثُمَّ فَاطِمَةُ. قَالَ ابْنُ إسْحَاقَ: فَأَمَّا الْقَاسِمُ، وَالطَّيِّبُ، وَالطَّاهِرُ فَهَلَكُوا فِي الْجَاهِلِيَّةِ؛ وَأَمَّا بَنَاتُهُ فَكُلُّهُنَّ أَدْرَكْنَ الْإِسْلَامَ، فَأَسْلَمْنَ وَهَاجَرْنَ مَعَهُ ﷺ،

     ✧ [His ﷺ children from Khadijah] Ibn Isḥāq said: She bore the Messenger of Allah ﷺ all his children except Ibrāhīm: al-Qāsim—by whom he was given his kunyah ﷺ—, al-Ṭāhir, al-Ṭayyib, Zaynab, Ruqayyah, Umm Kulthūm, and Fāṭimah, peace be upon them. Ibn Hishām said: The eldest of his sons was al-Qāsim, then al-Ṭayyib, then al-Ṭāhir; and the eldest of his daughters was Ruqayyah, then Zaynab, then Umm Kulthūm, then Fāṭimah. Ibn Isḥāq said: As for al-Qāsim, al-Ṭayyib, and al-Ṭāhir, they died in the pre-Islamic era; and as for his daughters, all of them lived to see Islam, accepted it, and emigrated with him ﷺ.

255. Tarikh (al-Tabari) 670No grade recorded

     قَالَ ابْنُ إِسْحَاقَ وَقَدْ كَانَتْ خَدِيجَةُ بِنْتُ خُوَيْلِدٍ ذَكَرَتْ لِوَرَقَةَ بْنِ نَوْفَلِ بْنِ أَسَدِ بْنِ عَبْدِ الْعُزَّىِ بْنِ قُصَىٍّ   - وَكَانَ ابْنَ عَمِّهَا وَكَانَ نَصْرَانِيًّا قَدْ تَتَبَّعَ الْكُتُبَ، وَعَلِمَ مِنْ عِلْمِ النَّاسِ - مَا ذَكَرَ لَهَا غُلَامُهَا مِنْ قَوْلِ الرَّاهِبِ وَمَا كَانَ يُرَى مِنْهُ إِذْ كَانَ الْمَلَكَانِ يُظِلَّانِهِ فَقَالَ وَرَقَةُ: لَئِنْ كَانَ هَذَا حَقًّا يَا خَدِيجَةُ إِنَّ مُحَمَّدًا لَنَبِيُّ هَذِهِ الْأُمَّةِ، قَدْ عَرَفْتُ أَنَّهُ كَائِنٌ لِهَذِهِ الْأُمَّةِ نَبِيٌّ يُنْتَظَرُ هَذَا زَمَانُهُ أَوْ كَمَا قَالَ فَجَعَلَ وَرَقَةُ يَسْتَبْطِئُ الْأَمْرَ وَيَقُولُ حَتَّى مَتَى ؟ وَقَالَ فِي ذَلِكَ: لَجِجْتُ وَكُنْتُ فِي الذِّكْرَى لَجُوجًا لِهَمٍّ طَالَمَا بَعَثَ النَّشِيجَا     وَوَصْفٍ مِنْ خَدِيجَةَ بَعْدَ وَصْفٍ فَقَدْ طَالَ انْتِظَارِي يَا خَدِيجَا     بِبَطْنِ الْمَكَّتَيْنِ عَلَى رَجَائِي حَدِيثَكِ أَنْ أَرَى مِنْهُ خُرُوجَا     بِمَا خَبَّرْتِنَا مِنْ قَوْلِ قَسٍّ مِنَ الرُّهْبَانِ أَكْرَهُ أَنْ يَعُوجَا     بِأَنَّ مُحَمَّدًا سَيَسُودُ فِينَا وَيَخْصِمُ مَنْ يَكُونُ لَهُ حَجِيجَا     وَيُظْهِرُ فِي الْبِلَادِ ضِيَاءَ نُورٍ يُقِيمُ بِهِ الْبَرِيَّةَ أَنْ تَمُوجَا     فَيَلْقَى مَنْ يُحَارِبُهُ خَسَارًا وَيَلْقَى مَنْ يُسَالِمُهُ فُلُوجَا     فَيَا لَيْتَنِي إِذَا مَا كَانَ ذَاكُمْ شَهِدْتُ وَكُنْتُ أَوَّلَهُمْ وُلُوجَا     وُلُوجًا فِي الَّذِي كَرِهَتْ قُرَيْشٌ وَلَوْ عَجَّتْ بَمَكَّتِهَا عَجِيجَا     أُرَجِّي بِالَّذِي كَرِهُوا جَمِيعًا إِلَى ذِي الْعَرْشِ إِنْ سَفَلُوا عُرُوجًا     وَهَلْ أَمْرُ السَّفَالَةِ غَيْرُ كُفْرٍ بِمَنْ يَخْتَارُ مَنْ سَمَكَ الْبُرُوجَا     فَإِنْ يَبْقَوْا وَأَبْقَ يَكُنْ أُمُورٌ يَضِجُّ الْكَافِرُونَ لَهَا ضَجِيجَا     وَإِنْ أَهْلَكْ فَكُلُّ فَتًى سَيَلْقَى مِنَ الْأَقْدَارِ مَتْلَفَةً حَرُوجَا وَقَالَ وَرَقَةُ أَيْضًا فِيمَا رَوَاهُ يُونُسُ بْنُ بُكَيْرٍ عَنِ ابْنِ إِسْحَاقَ عَنْهُ: أَتُبْكِرُ أَمْ أَنْتَ الْعَشِيَّةَ رَائِحُ     وَفِي الصَّدْرِ مِنْ إِضْمَارِكَ الْحُزْنَ قَادِحُ لِفُرْقَةِ قَوْمٍ لَا أُحِبُّ فِرَاقَهُمْ     كَأَنَّكَ عَنْهُمْ بَعْدَ يَوْمَيْنِ نَازِحُ وَأَخْبَارِ صِدْقٍ خَبَّرَتْ عَنْ مُحَمَّدٍ     يُخَبِّرُهَا عَنْهُ إِذَا غَابَ نَاصِحُ فَتَاكِ الَّذِي وَجَّهْتِ يَا خَيْرَ حُرَّةٍ     بِغَوْرٍ وَبِالنَّجْدَيْنِ حَيْثُ الصَّحَاصِحُ إِلَى سُوقِ بُصْرَى فِي الرِّكَابِ الَّتِي غَدَتْ     وُهُنَّ مِنَ الْأَحْمَالِ قُعْصٌ دَوَالِحُ فَيُخْبِرُنَا عَنْ كُلِّ خَيْرٍ بِعِلْمِهِ     وَلِلْحَقِّ أَبْوَابٌ لَهُنَّ مَفَاتِحُ بِأَنَّ ابْنَ عَبْدِ اللَّهِ أَحْمَدَ مُرْسَلٌ     إِلَى كُل?ِ مَنْ ضَمَّتْ عَلَيْهِ الْأَبَاطِحُ وَظَنِّي بِهِ أَنْ سَوْفَ يُبْعَثُ صَادِقًا     كَمَا أُرْسِلَ الْعَبْدَانِ هُودٌ وَصَالِحُ وَمُوسَى وَإِبْرَاهِيمُ حَتَّى يُرَى لَهُ     بَهَاءٌ وَمَنْشُورٌ مِنَ الذِّكْرِ وَاضِحُ وَيَتْبَعُهُ حَيَّا لُؤَيٍّ وَغَالِبٍ     شَبَابُهُمْ وَالْأَشْيَبُونَ الْجَحَاجِحُ فَإِنْ أَبْقَ حَتَّى يُدْرِكَ النَّاسَ دَهْرُهُ     فَإِنِّي بِهِ مَسْتَبْشِرُ الْوُدِّ فَارِحُ وَإِلَّا فَإِنِّي يَا خَدِيجَةُ فَاعْلَمِي     عَنْ أَرْضِكِ فِي الْأَرْضِ الْعَرِيضَةِ سَائِحُ وَزَادَ الْأُمَوِيُّ فَمُتَّبِعٌ دِينَ الَّذِي أَسَّسَ الْبِنَا     وَكَانَ لَهُ فَضْلٌ عَلَى النَّاسِ رَاجِحُ وَأَسَّسَ بُنْيَانًا بِمَكَّةَ ثَابِتًا     تَلَأْلَأَ فِيهِ بِالظَّلَامِ الْمَصَابِحُ مُثَابًا لِأَفْنَاءِ الْقَبَائِلِ كُلِّهَا     تَخُبُّ إِلَيْهِ الْيَعْمَلَاتُ الطَّلَائِحُ حَرَاجِيجُ أَمْثَالُ الْقِدَاحِ مِنَ السُّرَى     يُعَلَّقُ فِي أَرْسَاغِهِنَّ السَّرَايِحُ وَمِنْ شَعْرِهِ فِيمَا أَوْرَدَهُ أَبُو الْقَاسِمِ السُّهَيْلِيُّ فِي رَوْضِهِ لَقَدْ نَصَحْتُ لِأَقْوَامٍ وَقُلْتُ لَهُمْ     أَنَا النَّذِيرُ فَلَا يَغْرُرْكُمُ أَحَدُ لَا تَعْبُدُنَّ إِلَهًا غَيْرَ خَالِقِكُمْ     فَإِنْ دَعَوْكُمْ فَقُولُوا بَيْنَنَا حَدَدُ سُبْحَانَ ذِي الْعَرْشِ سُبْحَانًا يَدُومُ لَهُ     وَقَبْلَنَا سَبَّحَ الْجُودِيُّ وَالْجُمُدُ مُسَخَّرٌ كُلُّ مَا تَحْتَ السَّمَاءِ لَهُ.     لَا يَنْبَغِي أَنْ يُنَاوِي مُلْكَهُ أَحَدُ لَا شَيْءَ مِمَا نَرَى تَبْقَى بَشَاشَتُهُ     يَبْقَى الْإِلَهُ وَيُودِي الْمَالُ وَالْوَلَدُ لَمْ تُغْنِ عَنْ هُرْمُزٍ يَوْمًا خَزَائِنُهُ     وَالْخُلْدَ قَدْ حَاوَلَتْ عَادٌ فَمَا خَلَدُوا وَلَا سُلَيْمَانُ إِذْ تَجْرِي الرِّيَاحُ بِهِ     وَالْجِنُّ وَالْإِنْسُ فِيمَا بَيْنَهَا مَرَدُ أَيْنَ الْمُلُوكُ الَّتِي كَانَتْ لِعِزَّتِهَا     مِنْ كُلِّ أَوْبٍ إِلَيْهَا وَافِدٌ يَفِدُ حَوْضٌ هُنَالِكَ مَوْرُودٌ بِلَا كَذِبٍ     لَا بُدَّ مِنْ وِرْدِهِ يَوْمًا كَمَا وَرَدُوا ثُمَّ قَالَ: هَكَذَا نَسَبَهُ أَبُو الْفَرَجِ إِلَى وَرَقَةَ. قَالَ: وَفِيهِ أَبْيَاتٌ تُنْسَبُ إِلَى أُمَيَّةَ بْنِ أَبِي الصَّلْتِ قُلْتُ: وَقَدْ رُوِّينَا عَنْ أَمِيرِ الْمُؤْمِنِينَ عُمَرَ بْنِ الْخَطَّابِ ؓ أَنَّهُ كَانَ يَسْتَشْهِدُ فِي بَعْضِ الْأَحْيَانِ بِشَيْءٍ مِنْ هَذِهِ الْأَبْيَاتِ. وَاللَّهُ أَعْلَمُ.

     ✧ Ibn Isḥāq said: Khadījah bt. Khuwaylid had mentioned to Waraqah b. Nawfal b. Asad b. ʿAbd al-ʿUzzā b. Quṣayy — and he was her paternal cousin, and he was a Christian who had studied the scriptures and acquired some of the knowledge of the people — what her servant had told her of the monk's saying, and what had been seen of him when the two angels were shading him. Waraqah said: "If this is true, O Khadījah, Muḥammad is indeed the prophet of this community. I have known that a prophet awaited for this community will appear, and this is his time," or words to that effect. Waraqah kept considering the matter slow to come, saying: "Until when?" And he said concerning that: I persisted, and I was in remembrance persistent, for a grief that long stirred sobbing, and in description from Khadījah, one after another; So long has my waiting, O Khadījah, in the hollow of the two Makkahs, upon my hope, For your account, that I may see from it an emergence; with what you told us from the saying of a priest, Of the monks — I would hate that it should turn aside: that Muḥammad will reign among us, And will overcome whoever is his disputant, and will make manifest in the lands the radiance of a light By which He will make the creation firm, lest it surge; so whoever fights him meets with loss, And whoever makes peace with him meets with success. So would that I, when that comes to pass, Might be present, and be the first of them to enter, entering into what Quraysh disliked, Even if its inhabitants clamored in its Makkah with a clamor. I hope — by that which they all disliked — To the Lord of the Throne, if they descend, an ascent. Is not the affair of baseness other than unbelief In Him who chooses the One who raised the towers? So if they remain and I remain, there will be matters At which the disbelievers clamor with a clamor. And if I perish, every youth will meet From the fates a destructive and straitened place. And Waraqah also said, in what Yūnus b. Bukayr related from Ibn Isḥāq, from him: Do you go early, or are you, in the evening, departing, while in the breast the grief of your hidden thought is kindled, For the separation of a people whose separation I do not love, as if you were leaving them after two days, departing afar, And truthful reports that told of Muḥammad, told of him, when he is absent, by a sincere adviser: The young man you sent, O best of free women, to Ghawr and to the two Najds, where the vast level lands, To the market of Buṣrā in the mounts that set out, when from the loads they were lean and heavy; He tells us of every good by his knowledge, and to the truth there are doors that have keys: That the son of ʿAbd Allāh, Aḥmad, is sent to all whom the wide valleys have gathered. And my thought of him is that he will be sent truthful, as were sent the two servants Hūd and Ṣāliḥ, And Mūsā and Ibrāhīm, until there is seen for him a splendor and a published, clear remembrance, And there follow him the living of Luʾayy and Ghālib, their youth and the gray-haired elders. If I remain until his time overtakes the people, then in him I am rejoicing in love and glad, And if not, then I, O Khadījah, know that from your land I shall be a wanderer in the wide earth. Al-Umawī added: Then a follower of the religion of Him who established the building, and He had favor over people, preponderant; And He established a firm edifice in Makkah, in which lamps glimmer in the darkness, A resort for the scattered of all the tribes; to it the swift she-camels trot, Long-necked ones like arrows from night-journeys, with thongs tied upon their pasterns. From his poetry, as cited by Abū al-Qāsim al-Suhaylī in his Rawḍ: I have sincerely advised peoples, and said to them: I am the warner, so let no one deceive you. Do not worship any god other than your Creator; and if they call you, then say: Between us is a boundary. Glory to the Lord of the Throne, glory that endures for Him; and before us glorified al-Jūdī and al-Jumud. Subjected is all that is under the heaven to Him; it is not fit that anyone should oppose His dominion. Nothing that we see persists in its cheer; the God remains, and wealth and children pass away. His treasuries availed Hurmuz not a single day, nor did ʿĀd obtain eternity, for they did not last, Nor Sulaymān, when the winds ran with him, and the jinn and humankind in their midst were rebels. Where are the kings who had, for their might, from every direction a visitor arriving to them? There is a pool, there, to be approached without lies; inevitably it will be approached one day, as they approached. Then he said: Thus Abū al-Faraj ascribed it to Waraqah. He said: And in it are verses ascribed to Umayyah b. Abī al-Ṣalt. I say: It has been related to us from the Commander of the Faithful ʿUmar b. al-Khaṭṭāb ؓ that he would, on some occasions, cite some of these verses as evidence. And Allah knows best.

256. Tarikh (al-Tabari) 671No grade recorded

     بُنْيَانُ قُرَيْشٍ الْكَعْبَةَ وَكَانَ سَبَبُ بِنَاءِ قُرَيْشٍ لَهَا هُوَ مَا أَصَابَهَا مِنْ حَرِيقٍ وَقَعَ فِيهَا بِسَبَبِ أَنَّ امْرَأَةً كَانَتْ تُجَمِّرُهَا فَطَارَ الشَّرَرُ فَوَقَعَ فِي ثِيَابِ الْكَعْبَةِ فَاحْتَرَقَ وَجَاءَ السَّيْلُ فَزَادَ مِنْ وَهَنِهَا، وَكَانَ نَفَرٌ قَدْ سَرَقُوا مِنَ الْكَعْبَةِ وَنَهَبُوا فَأَرَادَتْ قُرَيْشٌ أَنْ تُعِيدَ بِنَاءَهَا وَتَرْفَعَ بَابَهَا فَلَا يَدْخُلُ إِلَيْهَا إِلَّا مَنْ شَاءَتْ. وَقَدْ تَوَفَّرَ لَدَيْهَا الْخَشَبُ وَنَجَّارٌ مَاهِرٌ وَكَانَ بِهَا حَيَّةٌ يَهَابُونَهَا فَأَبْعَدَهَا اللَّهُ عَنْهُمْ، وَقَدْ أَنْفَقُوا عَلَيْهَا وَلَمْ يُدْخِلُوا فِيهَا مِنْ كَسْبِهِمْ إِلَّا مَا كَانَ طَيِّبًا. وَكَانَ أَوَّلَ مَنْ بَدَأَ بِهَدْمِهَا الْوَلِيدُ بْنُ الْمُغِيرَةِ ثُمَّ تَرَبَّصَ النَّاسُ لَيْلَتَهُمْ يَنْظُرُونَ هَلْ يُصِيبُهُ شَيْءٌ فَلَمَّا لَمْ يُصَبْ بِشَيْءٍ عَلِمُوا أَنَّ اللَّهَ قَدْ رَضِيَ مَا أَرَادُوا. وَقَدْ جَمَعَتْ قَبَائِلُ قُرَيْشٍ الْحِجَارَةَ وَبَدَؤُوا فِي بِنَائِهَا حَتَّى إِذَا بَلَغُوا مَوْضِعَ الرُّكْنِ اخْتَلَفُوا فِيمَنْ يَضَعُ الْحَجَرَ فِي مَوْضِعِهِ حَتَّى كَادُوا يَقْتَتِلُونَ، وَتَشَاوَرُوا عَلَى أَنْ يُحَكِّمُوا أَوَّلَ دَاخِلٍ لِلْبَيْتِ فَكَانَ رَسُولَ اللَّهِ ﷺ فَرَضُوا بِهِ لِأَمَانَتِهِ وَصِدْقِهِ، فَأَشَارَ عَلَيْهِمْ بِأَنْ يَأْتُوا بِثَوْبٍ وَتَأْخُذَ كُلُّ قَبِيلَةٍ بِطَرَفٍ بَعَدَ أَنْ وَضَعَ فِيهِ الرَّكْنَ ثُمَّ رَفَعُوا الثَّوْبَ وَأَخَذَ الرُّكْنَ وَوَضَعَهُ فِي مَكَانِهِ وَبَنَى عَلَيْهِ ﷺ. وَظَلَّتْ عَلَى مَا بُنِيَتْ عَلَيْهِ حَتَّى كَانَ عَهْدُ عَبْدِ الْمَلِكِ بْنِ مَرْوَانَ. كَمَا رَأَى عَبْدُ الْمُطَّلِبِ فِي مَنَامِهِ مَكَانَ زَمْزَمٍ بَعْدَمَا طَمَّتْهَا جُرْهُمْ إِلَى زَمَانِهِ فَجَدَّدَ حَفْرَهَا وَوَجَدَ فِيهَا غَزَالَيْنِ مِنْ ذَهَبٍ وَأَسْيَافًا وَأَدْرُعًا فَضَرَبَ مِنَ الْأَسْيَافِ بَابًا وَجَعَلَ مِنَ الذَّهَبِ حِلْيَةً لِلْكَعْبَةِ، وَأَقَامَ عَلَى السِّقَايَةِ لِلْحَجِيجِ.

     ✧ Quraysh's Building of the Kaʿbah The reason for Quraysh's building of it was a fire that occurred in it because a woman was fumigating it, and sparks flew and fell into the cloths of the Kaʿbah, so it burned, and a flood came and increased its weakness. Some people had stolen from the Kaʿbah and plundered it, so Quraysh wanted to rebuild it and raise its door so that only those they wished would enter it. They had wood available and a skilled carpenter. There was a serpent in it that they feared, but Allah removed it from them. They spent on it and did not include in it anything from their earnings except what was good. The first to begin its demolition was al-Walīd b. al-Mughīrah. Then the people waited through their night to see whether anything would befall him. When nothing befell him, they knew that Allah had approved of what they intended. The tribes of Quraysh gathered stones and began building it until, when they reached the place of the Corner, they differed over who should place the Stone in its place, until they almost fought one another. They consulted to appoint as arbiter the first person to enter the House, and that was the Messenger of Allah ﷺ. They accepted him because of his trustworthiness and truthfulness. He suggested to them that they bring a cloth and that each tribe take hold of a side of it, after he placed the Corner (the Black Stone) in it. Then they lifted the cloth, and he took the Corner and placed it in its place, and he ﷺ built upon it. It remained as it was built until the time of ʿAbd al-Malik b. Marwān. Also, ʿAbd al-Muṭṭalib saw in his sleep the place of Zamzam after Jurhum had filled it in until his time, so he renewed its digging and found in it two gazelles of gold, swords, and coats of mail. He made a door from the swords and made the gold into ornaments for the Kaʿbah, and he undertook the provision of water for the pilgrims.

257. Tarikh (al-Tabari) 672No grade recorded

     بنيان قريش للكعبة بُنْيَانِ قُرَيْشٍ الْكَعْبَةَ   وَكَانَ بِنَاؤُهُمْ لَهَا لِأُمُورٍ: الْأَوَّلُ: تُوهِيَنُهَا مِنَ الْحَرِيقِ الَّذِي أَصَابَهَا، وَذَلِكَ أَنَّ امْرَأَةً جَمَّرَتِ الْكَعْبَةَ فَطَارَتْ شَرَارَةٌ مِنْ مِجْمَرِهَا فِي ثِيَابِ الْكَعْبَةِ فَاحْتَرَقَتِ. الثَّانِي: أَنَّ السَّيْلَ دَخَلَهَا وَصَدَّعَ جُدْرَانَهَا بَعْدَ تَوْهِينِهَا. الثَّالِثُ: أَنَّ نَفَرًا سَرَقُوا حُلِيَّ الْكَعْبَةِ وَغَزَالَيْنِ مِنْ ذَهَبَ. وَقِيلَ غَزَالٌ وَاحِدٌ مُرَصَّعٌ بِدُرٍّ وَجَوْهَرٍ وَكَانَ فِي بِئْرٍ فِي جَوْفِ الْكَعْبَةِ، وَكَانَ الَّذِي وُجِدَ عِنْدَهُ دُوَيْكٌ مَوْلًى لِبَنِي مُلَيْحِ بْنِ عَمْرٍو مِنْ خُزَاعَةَ فَقَطَعَتْ قُرَيْشٌ يَدَهُ. وَتَزْعُمُ قُرَيْشٌ أَنَّ الَّذِينَ سَرَقُوهُ وَضَعُوهُ عِنْدَ دُوَيْكٍ. فَأَرَادُوا أَنْ يَشُدُّوا بُنْيَانَهَا وَأَنْ يَرْفَعُوا بَابَهَا حَتَّى لَا يُدْخُلَهَا إِلَّا مَنْ شَاءُوا، وَكَانَ الْبَحْرُ قَدْ رَمَى بِسَفِينَةٍ إِلَى جَدَّةَ لِرَجُلٍ مَنْ تُجَّارِ الرُّومِ اسْمُهُ بَاقُومُ- بِبَاءٍ مُوَحَّدَةٍ فَقَافٍ مَضْمُومَةٍ- وَكَانَ بَانِيًا فَتَحَطَّمَتْ، فَخَرَجَ الْوَلِيدُ بْنُ الْمُغِيرَةِ فِي نَفَرٍ مِنْ قُرَيْشٍ إِلَى السَّفِينَةِ فَابْتَاعُوا خَشَبَهَا وَكَلَّمُوا الرُّومِيَّ بَاقُومَ فَقَدِمَ مَعَهُمْ فَأَخَذُوا خَشَبَهَا فَأَعَدُّوهُ لِتَسْقِيفِ الْكَعْبَةِ. قَالَ الْأُمَوِيُّ: كَانَتْ هَذِهِ السَّفِينَةُ لِقَيْصَرَ مَلِكِ الرُّومِ تَحْمِلُ لَهُ آلَاتِ الْبِنَاءِ مِنَ الرُّخَامِ وَالْخَشَبِ وَالْحَدِيدِ، سَرَّحَهَا قَيْصَرٌ مَعَ بَاقُومَ إِلَى الْكَنِيسَةِ الَّتِي أَحْرَقَهَا الْفُرْسُ بِالْحَبَشَةِ، فَلَمَّا بَلَغَتْ مَرْسَاهَا مِنْ جَدَّةَ بَعَثَ اللَّهُ تَعَالَى عَلَيْهَا رِيحًا فَحَطَّمَتْهَا. قَالَ ابْنُ إِسْحَاقَ: وَكَانَ بِمَكَّةَ رَجُلٌ قِبْطِيٌّ نَجَّارٌ، فَتَهَيَّأَ لَهُمْ فِي أَنْفُسِهِمْ بَعْضُ مَا يُصْلِحُهَا، وَكَانَتْ حَيَّةً عَظِيمَةً تَخْرُجُ مِنْ بِئْرِ الْكَعْبَةِ الَّتِي كَانَ يُطْرَحُ فِيهَا مَا يُهْدَى لَهَا فَتَشَرَّقُ عَلَى جِدَارِ الْكَعْبَةِ، وَكَانَتْ مِمَّا يَهَابُونَ ذَلِكَ أَنَّهُ لَا يَدْنُو مِنْهَا أَحَدٌ إِلَّا اخْزَأَلَّتْ وَكَشَّتْ وَفَتَحَتْ فَاهَا فَكَانُوا يَهَابُونَهَا. وَحَكَى السُّهَيْلِيُّ عَنْ رَزِينٍ أَنَّ سَارِقًا دَخَلَ الْكَعْبَةَ فِي أَيَّامِ جُرْهُمٍ لِيَسْرِقَ كَنْزَهَا فَانْهَارَ الْبِئْرُ عَلَيْهِ حَتَّى جَاءُوا فَأَخْرَجُوهُ وَأَخَذُوا مَا كَانَ أَخَذَهُ. ثُمَّ سَكَنَتِ الْبِئْرَ حَيَّةٌ كَرَأْسِ الْجَدْيِ وَبَطْنُهَا أَبْيَضُ وَظَهْرُهَا أَسْوَدُ. فَأَقَامَتْ فِيهِ خَمْسَمِائَةِ سَنَةً، وَهِيَ الَّتِي ذَكَرَهَا ابْنُ إِسْحَاقَ. قَالَ ابْنُ عُقْبَةَ: وَزَعَمُوا أَنَّهَا إِذَا أَحَاطَتْ بِالْبَيْتِ كَانَ رَأْسُهَا عِنْدَ ذَنَبِهَا. فَبَيْنَا هِيَ ذَاتَ يَوْمٍ تَشَرَّقُ عَلَى جِدَارِ الْكَعْبَةِ كَمَا كَانَتْ تَصْنَعُ بَعَثَ اللَّهُ تَعَالَى طَائِرًا فَاخْتَطَفَهَا فَذَهَبَ بِهَا فَقَالَتْ قُرَيْشٌ عِنْدَ ذَلِكَ: إِنَّا لَنَرْجُو أَنْ يَكُونَ اللَّهُ تَعَالَى قَدْ رَضِيَ مَا أَرَدْنَا، عِنْدَنَا عَامِلٌ رَفِيقٌ وَعِنْدَنَا خَشَبٌ، وَقَدْ كَفَانَا اللَّهُ تَعَالَى الْحَيَّةَ.

     ✧ Quraysh's Building of the Kaʿbah Their building of it was due to several matters: First: its weakening from the fire that had befallen it, namely that a woman burned incense at the Kaʿbah and a spark flew from her censer onto the cloths of the Kaʿbah, and it burned. Second: that a flood entered it and cracked its walls after its weakening. Third: that a band of men stole the ornaments of the Kaʿbah and two gazelles of gold—or, it is said, a single gazelle studded with pearls and gems, which was in a well inside the Kaʿbah—and the one with whom it was found was Duwayk, a client of Banū Mulayḥ b. ʿAmr of Khuzāʿah, and Quraysh cut off his hand. Quraysh allege that those who stole it placed it with Duwayk. So they wanted to strengthen its structure and raise its door so that none should enter it except whom they wished. The sea had cast up a ship at Jeddah belonging to a man of the Roman merchants named Bāqūm—with a bāʾ followed by a ḍammah on the qāf—and he was a builder, and it was wrecked. Al-Walīd b. al-Mughīrah went out with a band of Quraysh to the ship, and they bought its timber and spoke with the Roman Bāqūm, and he came with them; they took its timber and prepared it for roofing the Kaʿbah. Al-Umawī said: This ship belonged to Caesar, king of the Romans, carrying for him building materials of marble, timber, and iron. Caesar had dispatched it with Bāqūm to the church that the Persians had burned in Abyssinia; but when it reached its anchorage at Jeddah, God Most High sent a wind against it and wrecked it. Ibn Isḥāq said: There was in Makkah a Coptic man, a carpenter, and so some of what would repair it was made ready for them, in their own view. And there was a great serpent that would come out of the well of the Kaʿbah—the one into which gifts for it were thrown—and it would sun itself on the wall of the Kaʿbah, and it was among the things they feared, for no one drew near it but it shrank back, hissed, and opened its mouth; so they feared it. Al-Suhaylī related from Razīn that a thief entered the Kaʿbah in the days of Jurhum to steal its treasure, and the well collapsed upon him until they came and brought him out and took what he had taken. Then a serpent dwelled in the well, with a head like a kid's, its belly white and its back black. It remained there five hundred years, and it is the one Ibn Isḥāq mentioned. Ibn ʿUqbah said: They alleged that when it coiled around the House, its head was at its tail. Then while one day it was sunning itself on the wall of the Kaʿbah as it used to do, God Most High sent a bird that snatched it and went away with it. Quraysh said at that: "We hope that God Most High has been pleased with what we intend; we have a gentle workman, and we have timber, and God Most High has spared us the serpent."

258. Tarikh (al-Tabari) 673No grade recorded

     [ مَا حَدَثَ لِأَبِي وَهْبٍ عِنْدَ بِنَاءِ قُرَيْشٍ الْكَعْبَةَ   ] فَلَمَّا أَجْمَعُوا أَمْرَهُمْ فِي هَدْمِهَا وَبِنَائِهَا، قَامَ أَبُو وَهْبِ بْنِ عَمْرِو بْنِ عَائِذِ بْنِ عَبْدِ بْنِ عِمْرَانَ بْنِ مَخْزُومٍ - قَالَ ابْنُ هِشَامٍ: عَائِذُ بْنُ عِمْرَانَ بْنِ مَخْزُومٍ - فَتَنَاوَلَ مِنْ الْكَعْبَةَ حَجَرًا، فَوَثَبَ مِنْ يَدِهِ، حَتَّى رَجَعَ إلَى مَوْضِعِهِ، فَقَالَ: يَا مَعْشَرَ قُرَيْشٍ، لَا تُدْخِلُوا فِي بِنَائِهَا مِنْ كَسْبِكُمْ إلَّا طَيِّبًا، لَا يَدْخُلُ فِيهَا مَهْرُ بِغَيٍّ، وَلَا بَيْعُ رِبًا، وَلَا مُظْلَمَةُ أَحَدٍ مِنْ النَّاسِ. وَالنَّاسُ يَنْحُلُونَ هَذَا الْكَلَامَ الْوَلِيدَ بْنَ الْمُغِيرَةِ بْنِ عَبْدِ اللَّهِ بْنِ عُمَرِ بْنِ مَخْزُومٍ. قَالَ ابْنُ إسْحَاقَ: وَقَدْ حَدَّثَنِي عَبْدُ اللَّهِ بْنُ أَبِي نَجِيحٍ الْمَكِّيُّ أَنَّهُ حُدِّثَ عَنْ عَبْدِ اللَّهِ بْنِ صَفْوَانَ بْنِ أُمِّيَّةَ بْنِ خَلَفِ بْنِ وَهْبِ بْنِ حُذَافَةَ بْنِ جُمَحِ بْنِ عَمْرِو بْنِ هُصَيْصِ بْنِ كَعْبِ بْنِ لُؤَيٍّ: أَنَّهُ رَأَى ابْنًا لِجَعْدَةَ بْنِ هُبَيْرَةَ بْنِ أَبِي وَهْبِ بْنِ عَمْرِو يَطُوفُ بِالْبَيْتِ، فَسَأَلَ عَنْهُ، فَقِيلَ: هَذَا ابْنٌ لِجَعْدَةَ بْنِ هُبَيْرَةَ، فَقَالَ عَبْدُ اللَّهِ بْنُ صَفْوَانَ: عِنْدَ ذَلِكَ جَدُّ هَذَا، يَعْنِي أَبَا وَهْبٍ، الَّذِي أَخَذَ حَجَرًا مِنْ الْكَعْبَةِ حَيْنَ أَجْمَعَتْ قُرَيْشٌ لِهَدْمِهَا فَوَثَبَ مِنْ يَدِهِ، حَتَّى رَجَعَ إلَى مَوْضِعِهِ، فَقَالَ عِنْدَ ذَلِكَ: يَا مَعْشَرَ قُرَيْشٍ، لَا تُدْخِلُوا فِي بِنَائِهَا مِنْ كَسْبِكُمْ إلَّا طَيِّبًا، لَا تُدْخِلُوا فِيهَا مَهْرَ بِغَيٍّ، وَلَا بَيْعَ رِبًا، وَلَا مُظْلَمَةَ أَحَدٍ مِنْ النَّاسِ.

     ✧ [What happened to Abū Wahb during Quraysh's building of the Kaʿbah] When they had resolved their matter concerning its demolition and rebuilding, Abū Wahb b. ʿAmr b. ʿĀʾidh b. ʿAbd b. ʿImrān b. Makhzūm—Ibn Hishām said: ʿĀʾidh b. ʿImrān b. Makhzūm—rose and took a stone from the Kaʿbah, and it leapt from his hand until it returned to its place. He said: "O assembly of Quraysh, do not bring into its building any of your earnings except what is pure; let no bride-price of a fornicatress enter it, nor profit from usury, nor anything wrongfully taken from any of the people." People attribute this speech to al-Walīd b. al-Mughīrah b. ʿAbd Allāh b. ʿUmar b. Makhzūm. Ibn Isḥāq said: ʿAbd Allāh b. Abī Najīḥ al-Makkī narrated to me that he was told on the authority of ʿAbd Allāh b. Ṣafwān b. Umayyah b. Khalaf b. Wahb b. Ḥudhāfah b. Jumaḥ b. ʿAmr b. Huṣayṣ b. Kaʿb b. Luʾayy that he saw a son of Jaʿdah b. Hubayrah b. Abī Wahb b. ʿAmr circumambulating the House, so he asked about him and was told: "This is a son of Jaʿdah b. Hubayrah." ʿAbd Allāh b. Ṣafwān said: "At that, this is the grandfather of that one—meaning Abū Wahb—who took a stone from the Kaʿbah when Quraysh resolved to demolish it, and it leapt from his hand until it returned to its place. At that he said: 'O assembly of Quraysh, do not bring into its building any of your earnings except what is pure; do not bring into it the bride-price of a fornicatress, nor profit from usury, nor anything wrongfully taken from any of the people.'"

259. Tarikh (al-Tabari) 674No grade recorded

     [ قَرَابَةُ أَبِي وَهْبٍ لِرَسُولِ اللَّهِ ﷺ   ] قَالَ ابْنُ إسْحَاقَ: وَأَبُو وَهْبٍ خَالُ أَبِي رَسُولِ اللَّهِ ﷺ، وَكَانَ شَرِيفًا، وَلَهُ يَقُولُ شَاعِرٌ مِنْ الْعَرَبِ: : وَلَوْ بِأَبِي وَهْبٍ أَنَخْتُ مَطِيَّتِي غَدَتْ مِنْ نَدَاهُ رَحْلُهَا غَيْرَ خَائِبٍ     بِأَبْيَضَ مِنْ فَرْعَيْ لُؤَيِّ بْنِ غَالِبٍ إذَا حُصِّلَتْ أَنْسَابُهَا فِي الذَّوَائِبِ     أَبِيٍّ لِأَخْذِ الضَّيْمِ يَرْتَاحُ لِلنَّدَى تَوَسَّطَ جَدَّاهُ فُرُوعَ الْأَطَايِبِ     عَظِيمِ رَمَادِ الْقِدْرِ يَمَلَّا جِفَانَهُ مِنْ الْخُبْزِ يَعْلُوهُنَّ مِثْلُ السَّبَائِبِ

     ✧ [The kinship of Abū Wahb to the Messenger of Allah ﷺ] Ibn Isḥāq said: Abū Wahb was the maternal uncle of the father of the Messenger of Allah ﷺ, and he was a nobleman. About him a poet of the Arabs said: : If I made my mount kneel at Abū Wahb’s door, my saddle would go forth from his bounty not disappointed, [at the door] of a fair-skinned man of the two branches of Luʾayy b. Ghālib, when their lineages are enumerated among the forelocks, one who refuses to accept injustice, who delights in generosity, whose two grandfathers occupy the midst of the branches of the excellent, one of great cooking-pot ashes, who fills his bowls with bread, over which is heaped the like of flowing locks.

260. Tarikh (al-Tabari) 675No grade recorded

     [ الْوَلِيدُ بْنُ الْمُغِيرَةِ وَهَدْمُ الْكَعْبَةِ، وَمَا وَجَدُوهُ تَحْتَ الْهَدْمِ   ] ثُمَّ إنَّ النَّاسَ هَابُوا هَدْمَهَا وَفَرِقُوا مِنْهُ، فَقَالَ الْوَلِيدُ بْنُ الْمُغِيرَةِ: أَنَا أَبْدَؤُكُمْ فِي هَدْمِهَا، فَأَخَذَ الْمِعْوَلَ، ثُمَّ قَامَ عَلَيْهَا، وَهُوَ يَقُولُ: اللَّهُمَّ لَمْ تُرَعْ - قَالَ ابْنُ هِشَامٍ: وَيُقَالُ: لَمْ نَزِغْ - اللَّهُمَّ إنَّا لَا نُرِيدُ إلَّا الْخَيْرَ. ثُمَّ هَدَمَ مِنْ نَاحِيَةِ الرُّكْنَيْنِ، فَتَرَبَّصَ النَّاسُ تِلْكَ اللَّيْلَةَ، وَقَالُوا: نَنْظُرُ، فَإِنْ أُصِيبَ لَمْ نَهْدِمْ مِنْهَا شَيْئًا وَرَدَدْنَاهَا كَمَا كَانَتْ، وَإِنْ لَمْ يُصِبْهُ شَيْءٌ، فَقَدْ رَضِيَ اللَّهُ صُنْعَنَا، فَهَدَمْنَا. فَأَصْبَحَ الْوَلِيدُ مِنْ لَيْلَتِهِ غَادِيًا عَلَى عَمَلِهِ، فَهَدَمَ وَهَدَمَ النَّاسُ مَعَهُ، حَتَّى إذَا انْتَهَى الْهَدْمُ بِهِمْ إلَى الْأَسَاسِ، أَسَاسِ إبْرَاهِيمَ عَلَيْهِ السَّلَامُ، أَفْضَوْا إلَى حِجَارَةٍ خُضْرٍ كَالْأَسْنِمَةِ آخِذٌ بَعْضُهَا بَعْضًا. قَالَ ابْنُ إسْحَاقَ: فَحَدَّثَنِي بَعْضُ مَنْ يَرْوِي الْحَدِيثَ: أَنَّ رَجُلًا مِنْ قُرَيْشٍ، مِمَّنْ كَانَ يَهْدِمُهَا، أَدْخَلَ عَتَلَةً بَيْنَ حَجَرَيْنِ مِنْهَا لِيُقْلِعَ بِهَا أَحَدَهُمَا، فَلَمَّا تَحَرَّكَ الْحَجَرُ تَنَقَّضَتْ مَكَّةُ بِأَسْرِهَا، فَانْتَهَوْا عَنْ ذَلِكَ الْأَسَاسِ. قَالَ ابْنُ إسْحَاقَ: وَحُدِّثْتُ أَنَّ قُرَيْشًا وَجَدُوا فِي الرُّكْنِ كِتَابًا بِالسُّرْيَانِيَّةِ، فَلَمْ يَدْرُوا مَا هُوَ حَتَّى قَرَأَهُ لَهُمْ رَجُلٌ مِنْ يَهُودَ، فَإِذَا هُوَ: أَنَا اللَّهُ ذُو بَكَّةَ، خَلَقْتهَا يَوْمَ خَلَقْتُ السَّمَوَاتِ وَالْأَرْضَ، وَصَوَّرْتُ الشَّمْسَ وَالْقَمَرَ، وَحَفَفْتهَا بِسَبْعَةِ أَمْلَاكٍ حُنَفَاءَ، لَا تَزُولُ حَتَّى يَزُولَ أَخْشَبَاهَا، مُبَارَكٌ لِأَهْلِهَا فِي الْمَاءِ وَاللَّبَنِ. قَالَ ابْنُ هِشَامٍ: أَخْشَبَاهَا: جَبَلَاهَا. قَالَ ابْنُ إسْحَاقَ: وَحُدِّثْتُ أَنَّهُمْ وَجَدُوا فِي الْمَقَامِ كِتَابًا فِيهِ: مَكَّةُ بَيْتُ اللَّهِ الْحَرَامِ يَأْتِيهَا رِزْقُهَا مِنْ ثَلَاثَةِ سُبُلٍ، لَا يُحِلُّهَا أَوَّلُ مِنْ أَهْلِهَا. قَالَ ابْنُ إسْحَاقَ: وَزَعَمَ لَيْثُ بْنُ أَبِي سُلَيْمٍ أَنَّهُمْ وَجَدُوا حَجَرًا فِي الْكَعْبَةِ قَبْلَ مَبْعَثِ النَّبِيِّ ﷺ بِأَرْبَعِينَ سَنَةً، إنْ كَانَ مَا ذَكَرَ حَقًّا، مَكْتُوبًا فِيهِ: مَنْ يَزْرَعْ خَيْرًا يَحْصُدْ غِبْطَةً، وَمَنْ يَزْرَعْ شَرًّا يَحْصُدْ نَدَامَةً. تَعْمَلُونَ السَّيِّئَاتِ، وَتُجْزَوْنَ الْحَسَنَاتِ أَجَلْ، كَمَا لَا يُجْتَنَى مِنْ الشَّوْكِ الْعِنَبُ.

     ✧ [Al-Walīd b. al-Mughīrah and the demolition of the Kaʿbah, and what they found beneath the demolition] Then the people were in awe of demolishing it and were afraid of it. So al-Walīd b. al-Mughīrah said: “I will be the first of you in demolishing it.” He took the pickaxe, then stood over it, saying: “O Allah, we are not afraid – Ibn Hishām said: it is also said: we have not deviated – O Allah, we intend nothing but good.” Then he demolished from the side of the two corners. The people waited that night and said: “We will watch. If he is struck, we will not demolish any of it and we will restore it as it was; and if nothing befalls him, then Allah has approved our action, and we will demolish.” Al-Walīd rose in the morning from his night going early to his work, and he demolished, and the people demolished with him, until when the demolition brought them to the foundation, the foundation of Ibrāhīm ﷺ, they came upon green stones like camel humps, one holding fast to another. Ibn Isḥāq said: Some of those who transmit the report narrated to me that a man of Quraysh, one of those who was demolishing it, inserted a crowbar between two of its stones to pry one of them loose. When the stone moved, all of Makkah shook, so they desisted from that foundation. Ibn Isḥāq said: I was told that Quraysh found in the corner a writing in Syriac, and they did not know what it was until a man of the Jews read it for them, and it was: “I am Allah, Lord of Bakkah. I created it on the day I created the heavens and the earth, and I formed the sun and the moon, and I surrounded it with seven upright angels. It will not cease until its two mountains cease. Blessed for its people in water and milk.” Ibn Hishām said: Its two akhshab are its two mountains. Ibn Isḥāq said: I was told that they found in the Maqām a writing in which was: “Makkah is the sacred house of Allah. Its provision comes to it from three roads. The first of its people does not make it lawful.” Ibn Isḥāq said: Layth b. Abī Sulaym alleged that they found a stone in the Kaʿbah forty years before the sending of the Prophet ﷺ – if what he mentioned is true – on which was written: “Whoever sows good reaps happiness, and whoever sows evil reaps regret. You do evil deeds and are rewarded with good deeds. Yes, as grapes are not gathered from thorns.”

261. Tarikh (al-Tabari) 676No grade recorded

     [ اخْتِلَافُ قُرَيْشٍ فِيمَنْ يَضَعُ الْحَجَرَ وَلُعْقَةَ الدَّمِ   ] قَالَ ابْنُ إسْحَاقَ: ثُمَّ إنَّ الْقَبَائِلَ مِنْ قُرَيْشٍ جَمَعَتْ الْحِجَارَةَ لِبِنَائِهَا، كُلُّ قَبِيلَةٍ تَجْمَعُ عَلَى حِدَةٍ، ثُمَّ بَنَوْهَا، حَتَّى بَلَغَ الْبُنْيَانِ مَوْضِعَ الرُّكْنِ، فَاخْتَصَمُوا فِيهِ، كُلُّ قَبِيلَةٍ تُرِيدُ أَنْ تَرْفَعَهُ إلَى مَوْضِعِهِ دُونَ الْأُخْرَى، حَتَّى تَحَاوَزُوا وَتَحَالَفُوا، وَأَعَدُّوا لِلْقِتَالِ، فَقَرَّبَتْ بَنُو عَبْدِ الدَّارِ جَفْنَةً مَمْلُوءَةً دَمًا، ثُمَّ تَعَاقَدُوا هُمْ وَبَنُو عَدِيِّ بْنِ كَعْبِ بْنِ لُؤَيٍّ عَلَى الْمَوْتِ، وَأَدْخَلُوا أَيْدِيَهُمْ فِي ذَلِكَ الدَّمِ فِي تِلْكَ الْجَفْنَةِ، فَسُمُّوا لَعَقَّةَ الدَّمِ. فَمَكَثَتْ قُرَيْشٌ عَلَى ذَلِكَ أَرْبَعَ لَيَالٍ أَوْ خَمْسًا، ثُمَّ إنَّهُمْ اجْتَمَعُوا فِي الْمَسْجِدِ، وَتَشَاوَرُوا وَتَنَاصَفُوا.

     ✧ [Quraysh's disagreement over who should place the stone and the blood-lickers] Ibn Isḥāq said: Then the tribes of Quraysh gathered stones for its building, each tribe gathering separately. Then they built it, until the construction reached the place of the corner. They disputed over it, each tribe wanting to raise it to its place to the exclusion of the others, until they contended and formed alliances and prepared for battle. Banū ʿAbd al-Dār brought a basin filled with blood. Then they and Banū ʿAdī b. Kaʿb b. Luʾayy pledged one another to death, and they dipped their hands in that blood in that basin. So they were called the Blood-Lickers. Quraysh remained thus for four nights or five. Then they gathered in the mosque, and consulted together and dealt fairly with one another.

262. Tarikh (al-Tabari) 677No grade recorded

     [ إشَارَةُ أَبِي أُمِّيَّةَ بِتَحْكِيمِ أَوَّلِ دَاخِلٍ فَكَانَ رَسُولُ اللَّهِ ﷺ   ] فَزَعَمَ بَعْضُ أَهْلِ الرِّوَايَةِ: أَ نَّ أَبَا أُمِّيَّةَ بْنَ الْمُغِيرَةِ بْنِ عَبْدِ اللَّهِ بْنِ عُمَرِ بْنِ مَخْزُومٍ، وَكَانَ عَائِذٌ أَسَنَّ قُرَيْشٍ كُلِّهَا؛ قَالَ: يَا مَعْشَرَ قُرَيْشٍ، اجْعَلُوا بَيْنَكُمْ فِيمَا تَخْتَلِفُونَ فِيهِ أَوَّلَ مَنْ يَدْخُلُ مِنْ بَابِ هَذَا الْمَسْجِدِ يَقْضِي بَيْنَكُمْ فِيهِ، فَفَعَلُوا. فَكَانَ أَوَّلَ دَاخِلٍ عَلَيْهِمْ رَسُولُ اللَّهِ ﷺ؛ فَلَمَّا رَأَوْهُ قَالُوا: هَذَا الْأَمِينُ، رَضِينَا، هَذَا مُحَمَّدٌ؛ فَلَمَّا انْتَهَى إلَيْهِمْ وَأَخْبَرُوهُ الْخَبَرَ، قَالَ ﷺ: هَلُمَّ إلَيَّ ثَوْبًا، فَأُتِيَ بِهِ، فَأَخَذَ الرُّكْنَ فَوَضَعَهُ فِيهِ بِيَدِهِ. ثُمَّ قَالَ: لِتَأْخُذَ كُلُّ قَبِيلَةٍ بِنَاحِيَةٍ مِنْ الثَّوْبِ، ثُمَّ ارْفَعُوهُ جَمِيعًا، فَفَعَلُوا: حَتَّى إذَا بَلَغُوا بِهِ مَوْضِعَهُ، وَضَعَهُ هُوَ بِيَدِهِ، ثُمَّ بَنَى عَلَيْهِ.

     ✧ [The proposal of Abū Umayyah to arbitrate by the first person to enter, who was the Messenger of Allah ﷺ] Some of the narrators claimed that Abū Umayyah b. al-Mughīrah b. ʿAbd Allāh b. ʿUmar b. Makhzūm, who was the eldest of all Quraysh, said: O assembly of Quraysh, appoint as judge among you regarding that in which you differ the first person who enters from the gate of this mosque, to decide among you in it; and they did so. The first to enter upon them was the Messenger of Allah ﷺ. When they saw him, they said: This is the trustworthy one (al-Amīn); we are pleased; this is Muḥammad. When he reached them and they told him the news, he ﷺ said: Bring me a garment. It was brought to him, and he took the cornerstone and placed it in it with his own hand. Then he said: Let each tribe take hold of one side of the garment, then raise it all together. So they did, until when they had brought it to its place, he placed it with his own hand, then built upon it.

263. Tarikh (al-Tabari) 678No grade recorded

     [ شِعْرُ الزَّبِيرِ فِي الْحَيَّةِ الَّتِي كَانَتْ قُرَيْشٌ تَهَابُ بُنْيَانَ الْكَعْبَةِ لَهَا   ] وَكَانَتْ قُرَيْشٌ قُرَيْشٌ تَهَابُ بُنْيَانَ الْكَعْبَةِ لَهَا: : عَجِبْتُ لِمَا تَصَوَّبَتْ الْعُقَابُ إلَى الثُّعْبَانِ وَهِيَ لَهَا اضْطِرَابُ     وَقَدْ كَانَتْ يَكُونُ لَهَا كَشِيشٌ وَأَحْيَانًا يَكُونُ لَهَا وِثَابُ     إذَا قُمْنَا إلَى التَّأْسِيسِ شَدَّتْ تُهَيِّبُنَا الْبِنَاءَ وَقَدْ تُهَابُ     فَلَمَّا أَنَّ خَشِينَا الرِّجْزَ جَاءَتْ عُقَابٌ تَتْلَئِبُّ لَهَا انْصِبَابُ     فَضَمَّتْهَا إلَيْهَا ثُمَّ خَلَّتْ لَنَا الْبُنْيَانَ لَيْسَ لَهُ حِجَابُ     فَقُمْنَا حَاشِدِينَ إلَى بِنَاءٍ لَنَا مِنْهُ الْقَوَاعِدُ وَالتُّرَابُ     غَدَاةَ نَرْفَعُ التَّأْسِيسَ مِنْهُ وَلَيْسَ عَلَى مُسَوِّينَا ثِيَابُ     أَعَزَّ بِهِ الْمَلِيكُ بَنِي لُؤَيٍّ فَلَيْسَ لِأَصْلِهِ مِنْهُمْ ذَهَابُ     وَقَدْ حَشَدَتْ هُنَاكَ بَنُو عَدِيٍّ وَمُرَّةُ قَدْ تَقَدَّمَهَا كِلَابُ     فَبَوَّأَنَا الْمَلِيكُ بِذَاكَ عِزًّا وَعِنْدَ اللَّهِ يُلْتَمَسُ الثَّوَابُ قَالَ ابْنُ هِشَامٍ: وَيُرْوَى: وَلَيْسَ عَلَى مَسَاوِينَا ثِيَابُ

     ✧ [Poetry of al-Zubayr about the serpent that Quraysh feared for the building of the Kaʿbah ] Quraysh, Quraysh feared the building of the Kaʿbah because of it: : I marveled at when the eagle swooped down upon the serpent, while it was in agitation; And it had a hissing sound, And sometimes it had a leaping. When we rose to the foundation it would tighten, It frightened us from the building, and it was also frightened. When we feared the punishment, there came An eagle swooping down with a swift descent. It pressed it to itself, then left For us the building, with no barrier to it. So we rose, gathering together, to a building For which we have the foundations and the dust. On the morning we raised the foundation from it, And upon our levelers no garments. Through it the King honored Banū Luʾayy, And its root among them shall not vanish. Banū ʿAdiyy gathered there, And Murrah had been preceded by Kilāb. So the King granted us through that an honor, And with God is sought the reward. Ibn Hishām said: And it is narrated: And upon our levelers no garments.

264. Tarikh (al-Tabari) 679No grade recorded

     قَالَ ابْنُ إِسْحَاقَ: وَكَانَتِ الْكَعْبَةُ عَلَى عَهْدِ النَّبِيِّ ﷺ ثَمَانِيَ عَشْرَةَ ذِرَاعًا، وَكَانَتْ تُكْسَى الْقَبَاطِيَّ، ثُمَّ كُسِيَتْ بَعْدُ الْبُرُودَ، وَأَوَّلُ مَنْ كَسَاهَا الدِّيبَاجَ الْحَجَّاجُ بْنُ يُوسُفَ. قُلْتُ: وَقَدْ كَانُوا أَخْرَجُوا مِنْهَا الْحِجْرَ وَهُوَ سِتَّةُ أَذْرُعٍ أَوْ سَبْعَةُ أَذْرُعٍ مِنْ نَاحِيَةِ الشَّامِ - وَذَلِكَ لَمَّا قَصَرَتْ بِهِمُ النَّفَقَةُ أَيْ لَمْ يَتَمَكَّنُوا أَنْ يَبْنُوهُ عَلَى قَوَاعِدِ إِبْرَاهِيمَ، وَجَعَلُوا لِلْكَعْبَةِ بَابًا وَاحِدًا مِنْ نَاحِيَةِ الشَّرْقِ، وَجَعَلُوهُ مُرْتَفِعًا لِئَلَّا يَدْخُلَ إِلَيْهَا كُلُّ أَحَدٍ فَيُدْخِلُوا مَنْ شَاءُوا، وَيَمْنَعُوا مَنْ شَاءُوا. وَقَدْ ثَبَتَ فِي الصَّحِيحَيْنِ عَنْ عَائِشَةَ ؓ أَنَّ رَسُولَ اللَّهِ ﷺ قَالَ: أَلَمْ تَرَيْ أَنَّ قَوْمَكِ قَصَرَتْ بِهِمُ النَّفَقَةُ، وَلَوْلَا حِدْثَانُ قَوْمِكِ بِكُفْرٍ لَنَقَضْتُ الْكَعْبَةَ، وَجَعَلْتُ لَهَا بَابًا شَرْقِيًّا وَبَابًا غَرْبِيًّا، وَأَدْخَلْتُ فِيهَا الْحِجْرَ وَلِهَذَا لَمَّا تَمَكَّنَ ابْنُ الزُّبَيْرِ بَنَاهَا عَلَى مَا أَشَارَ إِلَيْهِ رَسُولُ اللَّهِ ﷺ، وَجَاءَتْ فِي غَايَةِ الْبَهَاءِ وَالْحُسْنِ وَالسَّنَاءِ كَامِلَةً عَلَى قَوَاعِدِ الْخَلِيلِ لَهَا بَابَانِ مُلْتَصِقَانِ بِالْأَرْضِ شَرْقِيًّا، وَغَرْبِيًّا يَدْخُلُ النَّاسُ مِنْ هَذَا، وَيَخْرُجُونَ مِنَ الْآخَرِ فَلَمَّا قَتَلَ الْحَجَّاجُ ابْنَ الزُّبَيْرِ كَتَبَ إِلَى عَبْدِ الْمَلِكِ بْنِ مَرْوَانَ وَهُوَ الْخَلِيفَةُ يَوْمَئِذٍ فِيمَا صَنَعَهُ ابْنُ الزُّبَيْرِ، وَاعْتَقَدُوا أَنَّهُ فَعَلَ ذَلِكَ مِنْ تِلْقَاءِ نَفْسِهِ فَأَمَرَ بِإِعَادَتِهَا إِلَى مَا كَانَتْ عَلَيْهِ فَعَمَدُوا إِلَى الْحَائِطِ الشَّامِيِّ فَحَصُّوهُ، وَأَخْرَجُوا مِنْهُ الْحِجْرَ، وَرَصُّوا حِجَارَتَهُ فِي أَرْضِ الْكَعْبَةِ فَارْتَفَعَ بَابُهَا، وَسَدُّوا الْغَرْبِيَّ، وَاسْتَمَرَّ الشَّرْقِيُّ عَلَى مَا كَانَ عَلَيْهِ فَلَمَّا كَانَ فِي زَمَنِ الْمَهْدِيِّ أَوْ أَبِيهِ الْمَنْصُورِ اسْتَشَارَ مَالِكًا فِي إِعَادَتِهَا عَلَى مَا كَانَ صَنَعَهُ ابْنُ الزُّبَيْرِ فَقَالَ مَالِكٌ رَحِمَهُ اللَّهُ: إِنِّي أَكْرَهُ أَنْ يَتَّخِذَهَا الْمُلُوكُ مَلْعَبَةً فَتَرَكَهَا عَلَى مَا هِيَ عَلَيْهِ فَهِيَ إِلَى الْآنِ كَذَلِكَ.

     ✧ Ibn Isḥāq said: The Kaʿbah at the time of the Prophet ﷺ was eighteen cubits [high], and it was draped with qabāṭī [fine Egyptian linen], then after that it was draped with burūd [striped Yemeni cloaks], and the first to drape it with dībāj [silk brocade] was al-Ḥajjāj b. Yūsuf. I say: They had excluded from it the Ḥijr, which is six cubits or seven cubits from the direction of Syria—that was because the funds fell short for them, meaning they were not able to build it upon the foundations of Ibrāhīm. They made for the Kaʿbah a single door on the eastern side, and they made it elevated so that not everyone could enter it, so that they could admit whom they wished and prevent whom they wished. It is established in the two Ṣaḥīḥs from ʿĀʾishah ؓ that the Messenger of Allah ﷺ said: “Do you not see that your people’s funds fell short? Were it not that your people are recent in disbelief, I would demolish the Kaʿbah and make for it an eastern door and a western door, and I would incorporate the Ḥijr into it.” For this reason, when Ibn al-Zubayr gained the ability, he built it according to what the Messenger of Allah ﷺ had indicated, and it came out in the utmost splendor, beauty, and radiance, complete upon the foundations of al-Khalīl [Ibrāhīm], with two doors adjoining the ground, on the east and on the west; people would enter from this one and exit from the other. When al-Ḥajjāj killed Ibn al-Zubayr, he wrote to ʿAbd al-Malik b. Marwān, who was the caliph then, concerning what Ibn al-Zubayr had done, and they believed that he had done that of his own accord, so he ordered its restoration to what it had been. They went to the Syrian wall, cut it down, and excluded from it the Ḥijr; they set its stones in the ground of the Kaʿbah, so its door became elevated, and they blocked the western one, while the eastern one continued as it had been. When it came to the time of al-Mahdī or his father al-Manṣūr, he consulted Mālik about restoring it to what Ibn al-Zubayr had done, and Mālik, may Allah have mercy on him, said: “I dislike that kings should make it a plaything,” so he left it as it is, and it remains thus to this day.

265. Tarikh (al-Tabari) 680No grade recorded

     ابْتِدَاعُ قُرَيْشٍ الْحَمْسَ وَالْحَمْسُ رَأْيٌ ارْتَأَتْهُ قُرَيْشٌ إِذْ قَالَتْ أَنَّهُمْ هُمْ قُطَّانُ الْحَرَمِ وَبَنُو إِبْرَاهِيمَ وَوُلَاةُ الْبَيْتِ فَلَا يَنْبَغِي أَنْ نَكُونَ كَغَيْرِنَا فَيَجِبُ أَلَّا نُعَظِّمَ شَيْئًا مِنَ الْحِلِّ كَتَعْظِيمِنَا لِلْحَرَمِ، وَمِنْ ثَمَّ تَرَكُوا الْوُقُوفَ بِعَرَفَةَ وَالْإِفَاضَةَ مِنْهَا مَعَ كَوْنِهِمْ يُقِرُّونَ بِأَنَّهَا مِنَ الْمَنَاسِكِ إِلَّا أَنَّهُمْ رَأَوْا أَنْ يَكُونَ ذَلِكَ لِغَيْرِهِمْ. وَجَعَلُوا الْحَمْسَ أَهْلَ الْحَرَمِ يَنْسُبُ لَهَا كُلُّ مَنْ وُلِدَ مِنَ الْعَرَبِ فِيهَا مِنْ سَاكِنِ الْحِلِّ أَوِ الْحَرَمِ. وَدَانَتْ بَعْضُ الْقَبَائِلِ مَعَ قُرَيْشٍ بِالْحَمْسِ، وَلَمْ يَقِفِ الْأَمْرُ عِنْدَ ذَلِكَ بَلِ ابْتَدَعُوا بَعْدَ ذَلِكَ وَزَادُوا فِي هَذَا الْأَمْرِ فَلَا يَأْتَقِطُوا الْأَقِطَ وَلَا يَدْخُلُوا بَيْتًا مِنَ الشَّعْرِ وَلَا يَسْتَظِلُّوا إِذَا أَرَادُوا إِلَّا فِي بُيُوتٍ مِنْ أَدَمٍ مَا كَانُوا حَرَمًا إِلَى غَيْرِ ذَلِكَ مِنَ الْبِدَعِ. فَجَاءَ اللَّهُ سُبْحَانَهُ بِالْإِسْلَامِ فَأُبْطِلُ مَا ابْتَدَعَتْهُ قُرَيْشًا وَلِلَّهِ الْحَمْدُ.

     ✧ Quraysh's Innovation of the Hums The hums was an opinion that Quraysh adopted when they said that they are the inhabitants of the sanctuary, the sons of Ibrahim, and the custodians of the House; therefore it is not fitting that we should be like others, and so we must not venerate anything of the profane land as we venerate the sanctuary. Hence, they abandoned standing at ʿArafah and the ifāḍah from it, even though they acknowledged that it is among the rites, except that they held that this should be for others besides them. They made the hums the people of the sanctuary, to whom every Arab born in it was affiliated, whether from the dwellers of the profane land or the sanctuary. Some tribes adopted the hums together with Quraysh, and the matter did not stop there; rather, they innovated after that and added to this matter, so they would not make aqit (dried curd), nor enter a tent of hair, nor seek shade, when they intended to, except in dwellings of tanned leather, as long as they were in the state of iḥrām, in addition to other innovations. Then Allah, glorified be He, brought Islam and abolished what Quraysh had innovated. And praise be to Allah.

266. Tarikh (al-Tabari) 681No grade recorded

     حَدِيثُ الْحُمْسِ   [ الْحُمْسُ عِنْدَ قُرَيْشٍ ] قَالَ ابْنُ إسْحَاقَ: وَقَدْ كَانَتْ قُرَيْشٌ - لَا أَدْرِي أَقَبْلَ الْفِيلِ أَمْ بَعْدَهُ - ابْتَدَعَتْ رَأْيَ الْحُمْسِ رَأْيًا رَأَوْهُ وَأَدَارُوهُ؛ فَقَالُوا: نَحْنُ بَنُو إبْرَاهِيمَ وَأَهْلُ الْحُرْمَةِ، وَوُلَاةُ الْبَيْتِ، وَقُطَّانُ مَكَّةَ وَسَاكِنُهَا، فَلَيْسَ لِأَحَدٍ مِنْ الْعَرَبِ مِثْلُ حَقِّنَا، وَلَا مِثْلُ مَنْزِلَتِنَا، وَلَا تَعْرِفُ لَهُ الْعَرَبُ مِثْلَ مَا تَعْرِفُ لَنَا، فَلَا تُعَظِّمُوا شَيْئًا مِنْ الْحِلِّ كَمَا تُعَظِّمُونَ الْحَرَمَ، فَإِنَّكُمْ إنْ فَعَلْتُمْ ذَلِكَ اسْتَخَفَّتْ الْعَرَبُ بِحُرْمَتِكُمْ، وَقَالُوا قَدْ عَظَّمُوا مِنْ الْحِلِّ مِثْلَ مَا عَظَّمُوا مِنْ الْحَرَمِ. فَتَرَكُوا الْوُقُوفَ عَلَى عَرَفَةَ، وَالْإِفَاضَةَ مِنْهَا، وَهُمْ يَعْرِفُونَ وَيُقِرُّونَ أَنَّهَا مِنْ الْمَشَاعِرِ وَالْحَجِّ وَدِينِ إبْرَاهِيمَ ﷺ، وَيَرَوْنَ لِسَائِرِ الْعَرَبِ أَنْ يَقِفُوا عَلَيْهَا، وَأَنْ يُفِيضُوا مِنْهَا، إلَّا أَنَّهُمْ قَالُوا: نَحْنُ أَهْلُ الْحَرَمِ، فَلَيْسَ يَنْبَغِي لَنَا أَنْ نَخْرُجَ مِنْ الْحُرْمَةِ وَلَا نُعَظِّمُ غَيْرَهَا كَمَا نُعَظِّمُهَا نَحْنُ الْحُمْسُ، وَالْحُمْسُ أَهْلُ الْحَرَمِ، ثُمَّ جَعَلُوا لِمِنْ وُلِدُوا مِنْ الْعَرَبِ مِنْ سَاكِنِ الْحِلِّ وَالْحَرَمِ مِثْلَ الَّذِي لَهُمْ، بِوِلَادَتِهِمْ إيَّاهُمْ، يَحِلُّ لَهُمْ مَا يَحِلُّ لَهُمْ، وَيَحْرُمُ عَلَيْهِمْ مَا يَحْرُمُ عَلَيْهِمْ.

     ✧ The Account of the Ḥums [The Ḥums according to Quraysh] Ibn Isḥāq said: Quraysh—I do not know whether before the Elephant or after it—had introduced the doctrine of the Ḥums, an opinion they held and propagated. They said: “We are the sons of Ibrāhīm, the people of the sanctuary, the guardians of the House, the residents and inhabitants of Makkah. No one among the Arabs has a right like ours, nor a standing like ours, and the Arabs do not recognize for anyone the like of what they recognize for us. So do not venerate anything of the profane land as you venerate the sacred territory, for if you do that, the Arabs will belittle your sanctity and say: ‘They have venerated of the profane land the like of what they venerated of the sacred territory.’” So they abandoned standing at ʿArafah and the departure from it, while they knew and acknowledged that it was among the rites and the pilgrimage and the religion of Ibrāhīm ﷺ. They held that the rest of the Arabs should stand upon it and depart from it, except that they said: “We are the people of the sanctuary, so it is not proper for us to leave the sacred territory, nor do we venerate other than it as we venerate it. We are the Ḥums, and the Ḥums are the people of the sanctuary.” Then they assigned to those of the Arabs who were born to them, whether residents of the profane land or the sacred territory, the like of what they had for themselves, by virtue of their birth to them: what is lawful for them is lawful for them, and what is forbidden to them is forbidden to them.

267. Tarikh (al-Tabari) 682No grade recorded

     [ الْقَبَائِلُ الَّتِي دَانَتْ مَعَ قُرَيْشٍ بِالْحُمْسِ   ] وَكَانَتْ كِنَانَةُ وَخُزَاعَةُ قَدْ دَخَلُوا مَعَهُمْ فِي ذَلِكَ. قَالَ ابْنُ هِشَامٍ: وَحَدَّثَنِي أَبُو عُبَيْدَةَ النَّحْوِيُّ: أَنَّ بَنِي عَامِرِ بْنِ صَعْصَعَةَ بْنِ مُعَاوِيَةَ بْنِ بَكْرِ بْنِ هَوَازِنَ دَخَلُوا مَعَهُمْ فِي ذَلِكَ، وَأَنْشَدَنِي لِعَمْرِو بْنِ مَعْدِي كَرِبَ: : أَعَبَّاسُ لَوْ كَانَتْ شِيَارًا جِيَادُنَا بِتَثْلِيثَ مَا نَاصَيْتَ بَعْدِي الْأَحَامِسَا قَالَ ابْنُ هِشَامٍ: تَثْلِيثُ: مَوْضِعٌ مِنْ بِلَادِهِمْ. وَالشِّيَارُ: ( السِّمَانُ ) الْحِسَانُ. يَعْنِي بِالْأَحَامِسِ: بَنِي عَامِرِ بْنِ صَعْصَعَةَ. وَبِعَبَّاسٍ: عَبَّاسَ بْنَ مِرْدَاسٍ السُّلَمِيُّ، وَكَانَ أَغَارَ عَلَى بَنِي زُبَيْدٍ بِتَثْلِيثَ. وَهَذَا الْبَيْتُ مِنْ قَصِيدَةٍ لِعَمْرٍو. وَأَنْشَدَنِي لِلَقِيطِ بْنِ زُرَارَةَ الدَّارِمِيِّ فِي يَوْمِ جَبَلَةَ: : أَجْذِمْ إلَيْكَ إنَّهَا بَنُو عَبْسٍ     الْمَعْشَرُ الْجِلَّةُ فِي الْقَوْمِ الْحُمْسُ لِأَنَّ بَنِي عَبْسٍ كَانُوا يَوْمَ جَبَلَةَ حُلَفَاءَ فِي بَنِي عَامِرِ بْنِ صَعْصَعَةَ. [ يَوْمَ جَبَلَةَ ] وَيَوْمُ جَبَلَةَ: يَوْمٌ كَانَ بَيْنَ بَنِي حَنْظَلَةَ بْنِ مَالِكِ بْنِ زَيْدِ مَنَاةَ بْنِ تَمِيمٍ، وَبَيْنَ بَنِي عَامِرِ بْنِ صَعْصَعَةَ، فَكَانَ الظَّفَرُ فِيهِ لِبَنِي عَامِرِ بْنِ صَعْصَعَةَ عَلَى بَنِي حَنْظَلَةَ، وَقُتِلَ يَوْمئِذٍ لَقِيطُ بْنُ زُرَارَةَ بْنُ عُدَسَ، وَأُسِرَ حَاجِبُ بْنُ زُرَارَةَ بْنِ عُدَسَ وَانْهَزَمَ عَمْرُو بْنُ عَمْرِو بْنِ عُدَسَ بْنِ زَيْدِ بْنِ عَبْدِ اللَّهِ بْنِ دَارِمِ بْنِ مَالِكِ بْنِ حَنْظَلَةَ. فَفِيهِ يَقُولُ جَرِيرٌ لِلْفَرَزْدَقِ: : كَأَنَّكَ لَمْ تَشْهَدْ لَقِيطًا وَحَاجِبًا     وَعَمْرَو بْنَ عَمْرٍو إذْ دَعَوْا يَا لَدَارِمِ وَهَذَا الْبَيْتُ فِي قَصِيدَةٍ لَهُ.

     ✧ [ The tribes that adopted the Hums with Quraysh ] And Kinānah and Khuzāʿah had entered with them into that. Ibn Hishām said: Abū ʿUbaydah al-Naḥwī narrated to me that Banū ʿĀmir b. Ṣaʿṣaʿah b. Muʿāwiyah b. Bakr b. Hawāzin entered with them into that, and he recited to me from ʿAmr b. Maʿdīkarib: : Would that, ʿAbbās, our steeds were fattened at Tathlīth—you would not then have opposed me with the Aḥāmis. Ibn Hishām said: Tathlīth is a place in their lands. Al-shiyār means the fat, fine ones. By al-Aḥāmis he means Banū ʿĀmir b. Ṣaʿṣaʿah. By ʿAbbās he means ʿAbbās b. Mirdās al-Sulamī, who had raided Banū Zubayd at Tathlīth. This verse is from a poem by ʿAmr. And he recited to me from Laqīṭ b. Zurārah al-Dārimī on the Day of Jabalah: : Come to you—indeed they are Banū ʿAbs, the noble company among the people, the Hums— because Banū ʿAbs were allies of Banū ʿĀmir b. Ṣaʿṣaʿah on the Day of Jabalah. [ The Day of Jabalah ] The Day of Jabalah was a day between Banū Ḥanẓalah b. Mālik b. Zayd Manāt b. Tamīm and Banū ʿĀmir b. Ṣaʿṣaʿah, in which victory was for Banū ʿĀmir b. Ṣaʿṣaʿah over Banū Ḥanẓalah. On that day Laqīṭ b. Zurārah b. ʿUdas was killed, Ḥājib b. Zurārah b. ʿUdas was taken captive, and ʿAmr b. ʿAmr b. ʿUdas b. Zayd b. ʿAbd Allāh b. Dārim b. Mālik b. Ḥanẓalah fled. About this Jarīr said to al-Farazdaq: : It is as if you did not witness Laqīṭ and Ḥājib, and ʿAmr b. ʿAmr, when they called out, “O Dārim!” This verse is from a poem by him.

268. Tarikh (al-Tabari) 683No grade recorded

     [ مَا زَادَتْهُ الْعَرَبُ فِي الْحُمْسِ   ] قَالَ ابْنُ إسْحَاقَ: ثُمَّ ابْتَدَعُوا فِي ذَلِكَ أُمُورًا لَمْ تَكُنْ لَهُمْ، حَتَّى قَالُوا: لَا يَنْبَغِي لِلْحُمْسِ أَنْ يَأْتَقِطُوا الْأَقِطَ، وَلَا يَسْلَئُوا السَّمْنَ وَهُمْ حُرُمٌ، وَلَا يَدْخُلُوا بَيْتًا مِنْ شَعَرٍ، وَلَا يَسْتَظِلُّوا إنْ اسْتَظَلُّوا إلَّا فِي بُيُوتِ الْأَدَمِ مَا كَانُوا حُرُمًا، ثُمَّ رَفَعُوا فِي ذَلِكَ، فَقَالُوا: لَا يَنْبَغِي لِأَهْلِ الْحِلِّ أَنْ يَأْكُلُوا مِنْ طَعَامٍ جَاءُوا بِهِ مَعَهُمْ مِنْ الْحِلِّ إلَى الْحَرَمِ، إذَا جَاءُوا حُجَّاجًا أَوْ عُمَّارًا، وَلَا يَطُوفُوا بِالْبَيْتِ إذَا قَدِمُوا أَوَّلَ طَوَافِهِمْ إلَّا فِي ثِيَابِ الْحُمْسِ، فَإِنَّ لَمْ يَجِدُوا مِنْهَا شَيْئًا طَافُوا بِالْبَيْتِ عُرَاةً، فَإِنْ تَكَرَّمَ مِنْهُمْ مُتَكَرِّمٌ مِنْ رَجُلٍ أَوْ امْرَأَةٍ، وَلَمْ يَجِدْ ثِيَابَ الْحُمْسِ، فَطَافَ فِي ثِيَابِهِ الَّتِي جَاءَ بِهَا مِنْ الْحِلِّ، أَلْقَاهَا إذَا فَرَغَ مِنْ طَوَافِهِ، ثُمَّ لَمْ يَنْتَفِعْ بِهَا، وَلَمْ يَمَسَّهَا هُوَ، وَلَا أَحَدٌ غَيْرُهُ أَبَدًا.

     ✧ [ What the Arabs added to the Hums ] Ibn Isḥāq said: Then they introduced innovations in that which they had not had before, until they said: It is not proper for the Hums to make curd from aqit, nor to melt ghee while they are in the state of iḥrām, nor to enter a tent of hair, nor to seek shade—if they seek shade—except in tents of tanned leather, as long as they are in iḥrām. Then they intensified that, and said: It is not proper for the people from outside the sacred precinct (ahl al-ḥill) to eat any food they have brought with them from outside the sacred precinct into the sacred area, when they come as pilgrims for ḥajj or ʿumrah, nor to circumambulate the House on their first arrival except in the garments of the Hums; and if they find none of them, they circumambulate the House naked. And if one of them, man or woman, out of a sense of dignity, does so and does not find Hums garments, and circumambulates in the garments in which he came from outside the sacred precinct, he casts them off when he finishes his circumambulation, and then neither he nor anyone else may ever make use of them or touch them.

269. Tarikh (al-Tabari) 684No grade recorded

     [ اللَّقَى عِنْدَ الْحُمْسِ وَشِعْرٌ فِيهِ   ] فَكَانَتْ الْعَرَبُ تُسَمِّي تِلْكَ الثِّيَابَ اللَّقَى. فَحَمَلُوا عَلَى ذَلِكَ الْعَرَبَ، فَدَانَتْ بِهِ. وَوَقَفُوا عَلَى عرفَاتٍ، وَأَفَاضُوا مِنْهَا، وَطَافُوا بِالْبَيْتِ عُرَاةً: أَمَّا الرِّجَالُ فَيَطُوفُونَ عُرَاةً، وَأَمَّا النِّسَاءُ فَتَضَعُ إحْدَاهُنَّ ثِيَابَهَا كُلَّهَا إلَّا دِرْعًا مُفَرَّجًا عَلَيْهَا، ثُمَّ تَطُوفُ فِيهِ. فَقَالَتْ امْرَأَةٌ مِنْ الْعَرَبِ، وَهِيَ كَذَلِكَ تَطُوفُ بِالْبَيْتِ: : الْيَوْمَ يَبْدُو بَعْضُهُ أَوْ كُلُّهُ وَمَا بَدَا مِنْهُ فَلَا أُحِلُّهُ وَمَنْ طَافَ مِنْهُمْ فِي ثِيَابِهِ الَّتِي جَاءَ فِيهَا مِنْ الْحِلِّ أَلْقَاهَا، فَلَمْ يَنْتَفِعُ بِهَا هُوَ وَلَا غَيْرُهُ. فَقَالَ قَائِلٌ مِنْ الْعَرَبِ يَذْكُرُ شَيْئًا تَرَكَهُ مِنْ ثِيَابِهِ فَلَا يَقْرَبُهُ، وَهُوَ يُحِبُّهُ: : كَفَى حَزَنًا كَرَّى عَلَيْهَا كَأَنَّهَا     لَقًى بَيْنَ أَيْدِي الطَّائِفِينَ حَرِيمُ يَقُولُ: لَا تُمَسُّ.

     ✧ [ Discarded garments among the Hums and poetry about it ] The Arabs used to call those garments al-laqā (discarded garments). They imposed that upon the Arabs, and they adopted it. They stood at ʿArafāt, poured forth from it, and circumambulated the House naked: as for the men, they circumambulated naked; as for the women, one of them would remove all her clothes except a loose shift over her, then she would circumambulate in it. A woman of the Arabs said, while she was thus circumambulating the House: : Today part of it appears, or all of it, And what appears of it I do not make lawful. Whoever of them circumambulated in his own clothes in which he came from outside the sanctuary would cast them away, and neither he nor anyone else would benefit from them. A poet of the Arabs said, mentioning something he had left of his clothes that he would not approach, while he loved it: : Enough sorrow that I returned to them as if they were Discarded garments between the hands of the circumambulators, forbidden. He means: they are not to be touched.

270. Tarikh (al-Tabari) 685No grade recorded

     [ حُكْمُ الْإِسْلَامِ فِي الطَّوَافِ، وَإِبْطَالُ عَادَاتِ الْحُمْسِ فِيهِ   ] فَكَانُوا كَذَلِكَ حَتَّى بَعَثَ اللَّهُ تَعَالَى مُحَمَّدًا ﷺ، فَأَنْزَلَ عَلَيْهِ حَيْنَ أَحْكَمَ لَهُ دِينَهُ، وَشَرَعَ لَهُ سُنَنَ حَجِّهِ: ثُمَّ أَفِيضُوا مِنْ حَيْثُ أَفَاضَ النَّاسُ وَاسْتَغْفِرُوا اللَّهَ إِنَّ اللَّهَ غَفُورٌ رَحِيمٌ يَعْنِي قُرَيْشًا. وَالنَّاسُ: الْعَرَبُ. فَرَفَعَهُمْ فِي سُنَّةِ الْحَجِّ إلَى عَرَفَاتٍ وَالْوُقُوفِ عَلَيْهَا وَالْإِفَاضَةِ مِنْهَا. وَأَنْزَلَ اللَّهُ عَلَيْهِ فِيمَا كَانُوا حَرَّمُوا عَلَى النَّاسِ مِنْ طَعَامِهِمْ وَلَبُوسِهِمْ عِنْدَ الْبَيْتِ، حَيْنَ طَافُوا عُرَاةً، وَحَرَّمُوا مَا جَاءُوا بِهِ مِنْ الْحِلِّ مِنْ الطَّعَامِ: يَا بَنِي آدَمَ خُذُوا زِينَتَكُمْ عِنْدَ كُلِّ مَسْجِدٍ وَكُلُوا وَاشْرَبُوا وَلَا تُسْرِفُوا إِنَّهُ لَا يُحِبُّ الْمُسْرِفِينَ قُلْ مَنْ حَرَّمَ زِينَةَ اللَّهِ الَّتِي أَخْرَجَ لِعِبَادِهِ وَالطَّيِّبَاتِ مِنَ الرِّزْقِ قُلْ هِيَ لِلَّذِينَ آمَنُوا فِي الْحَيَاةِ الدُّنْيَا خَالِصَةً يَوْمَ الْقِيَامَةِ كَذَلِكَ نُفَصِّلُ الْآيَاتِ لِقَوْمٍ يَعْلَمُونَ فَوَضَعَ اللَّهُ تَعَالَى أَمْرَ الْحُمْسِ، وَمَا كَانَتْ قُرَيْشٌ ابْتَدَعَتْ مِنْهُ عَلَى النَّاسِ بِالْإِسْلَامِ، حَيْنَ بَعَثَ اللَّهُ بِهِ رَسُولَهُ ﷺ. قَالَ ابْنُ إسْحَاقَ: حَدَّثَنِي عَبْدُ اللَّهِ بْنُ أَبِي بَكْرِ بْنِ مُحَمَّدِ بْنِ عَمْرِو بْنِ حَزْمٍ، عَنْ عُثْمَانَ بْنِ أَبِي سُلَيْمَانَ بْنِ جُبَيْرِ بْنِ مُطْعِمٍ، عَنْ عَمِّهِ نَافِعِ بْنِ جُبَيْرٍ، عَنْ أَبِيهِ جُبَيْرِ بْنِ مُطْعِمٍ، قَالَ: لَقَدْ رَأَيْتُ رَسُولَ اللَّهِ ﷺ، قَبْلَ أَنْ يَنْزِلَ عَلَيْهِ الْوَحْيُ، وَإِنَّهُ لَوَاقِفٌ عَلَى بَعِيرٍ لَهُ بِعَرَفَاتٍ مَعَ النَّاسِ مِنْ بَيْنَ قَوْمِهِ حَتَّى يَدْفَعُ مَعَهُمْ مِنْهَا تَوْفِيقًا مِنْ اللَّهِ لَهُ، ﷺ تَسْلِيمًا كَثِيرًا.

     ✧ [The ruling of Islam regarding the circumambulation (ṭawāf), and the abrogation of the customs of the Ḥums in it] They remained thus until Allah Almighty sent Muḥammad ﷺ, and revealed to him when He perfected for him his religion and prescribed for him the rites of his pilgrimage: "Then depart from where the people depart and ask forgiveness of Allah. Indeed, Allah is Forgiving and Merciful" (Q 2:199), meaning Quraysh; and "the people" means the Arabs. Thus He raised them in the sunnah of pilgrimage to ʿArafāt, standing upon it, and departing from it. And Allah revealed to him concerning what they had forbidden to the people of their food and clothing at the House, when they circumambulated naked and forbade the food they brought from the ḥill: "O children of Adam, take your adornment at every mosque, and eat and drink, but be not excessive. Indeed, He likes not those who commit excess. Say, 'Who has forbidden the adornment of Allah which He has produced for His servants and the good things of provision?' Say, 'They are for those who believe during the worldly life, exclusively for them on the Day of Resurrection.' Thus do We detail the verses for a people who know" (Q 7:31-32). So Allah Almighty abolished the affair of the Ḥums, and what Quraysh had innovated therein against the people, through Islam, when Allah sent His Messenger ﷺ with it. Ibn Isḥāq said: ʿAbd Allāh b. Abī Bakr b. Muḥammad b. ʿAmr b. Ḥazm narrated to me, from ʿUthmān b. Abī Sulaymān b. Jubayr b. Muṭʿim, from his paternal uncle Nāfiʿ b. Jubayr, from his father Jubayr b. Muṭʿim, who said: I indeed saw the Messenger of Allah ﷺ, before revelation came down upon him, while he was standing upon a camel of his at ʿArafāt with the people, among his own people, until he departed with them from it—a success granted by Allah to him, ﷺ, with abundant salutations of peace.

271. Tarikh (al-Tabari) 686No grade recorded

     إخْبَارُ الْكُهَّانِ مِنْ الْعَرَبِ، وَالْأَحْبَارِ مِنْ يَهُودَ وَالرُّهْبَانِ مِنْ النَّصَارَى [ مُعْرِفَةُ الْكُهَّانِ وَالْأَحْبَارِ وَالرُّهْبَانِ بِمَبْعَثِهِ ﷺ   ] قَالَ ابْنُ إسْحَاقَ: وَكَانَتْ الْأَحْبَارُ مِنْ يَهُودَ، وَالرُّهْبَانُ مِنْ النَّصَارَى، وَالْكُهَّانُ مِنْ الْعَرَبِ، قَدْ تَحَدَّثُوا بِأَمْرِ رَسُولِ اللَّهِ ﷺ قَبْلَ مَبْعَثِهِ، لَمَّا تَقَارَبَ مِنْ زَمَانِهِ. أَمَّا الْأَحْبَارُ مِنْ يَهُودَ، وَالرُّهْبَانُ مِنْ النَّصَارَى، فَعَمَّا وَجَدُوا فِي كُتُبِهِمْ مِنْ صِفَتِهِ وَصِفَةِ زَمَانِهِ، وَمَا كَانَ مِنْ عَهْدِ أَنْبِيَائِهِمْ إلَيْهِمْ فِيهِ. وَأَمَّا الْكُهَّانُ مِنْ الْعَرَبِ فَأَتَتْهُمْ بِهِ الشَّيَاطِينُ مِنْ الْجِنِّ فِيمَا تَسْتَرِقُ مِنْ السَّمْعِ، إذْ كَانَتْ وَهِيَ لَا تُحْجَبُ عَنْ ذَلِكَ بِالْقَذْفِ بِالنُّجُومِ. وَكَانَ الْكَاهِنُ وَالْكَاهِنَةُ لَا يَزَالُ يَقَعُ مِنْهُمَا ذِكْرُ بَعْضِ أُمُورِهِ، لَا تُلْقِي الْعَرَبُ لِذَلِكَ فِيهِ بَالًا، حَتَّى بَعَثَهُ اللَّهُ تَعَالَى، وَوَقَعَتْ تِلْكَ الْأُمُورُ الَّتِي كَانُوا يَذْكُرُونَ، فَعَرَفُوهَا.

     ✧ The reports of the soothsayers of the Arabs, the rabbis of the Jews, and the monks of the Christians [ The knowledge of the soothsayers, rabbis, and monks of his ﷺ sending ] Ibn Isḥāq said: The rabbis of the Jews, the monks of the Christians, and the soothsayers of the Arabs had spoken of the affair of the Messenger of Allah ﷺ before his sending, when his time drew near. As for the rabbis of the Jews and the monks of the Christians, it was from what they found in their scriptures of his description and the description of his time, and from the covenant of their prophets to them concerning him. As for the soothsayers of the Arabs, the devils from the jinn brought it to them in what they stole of hearing, when they were not veiled from that by the pelting with stars. And the soothsayer, male and female, would not cease to have mention of some of his affairs fall from them, which the Arabs paid no heed to, until Allah the Exalted sent him, and those matters which they had been mentioning came to pass, and they recognized them.

272. Tarikh (al-Tabari) 687No grade recorded

     [ قَذْفُ الْجِنِّ بِالشُّهُبِ، وَآيَةُ ذَلِكَ عَلَى مَبْعَثِهِ ﷺ   ] فَلَمَّا تَقَارَبَ أَمْرُ رَسُولِ اللَّهِ ﷺ وَحَضَرَ مَبْعَثُهُ، حُجِبَتْ الشَّيَاطِينُ عَنْ السَّمْعِ، وَحِيلَ بَيْنَهَا وَبَيْنَ الْمَقَاعِدِ الَّتِي كَانَتْ تَقْعُدُ لِاسْتِرَاقِ السَّمْعِ فِيهَا، فَرُمُوا بِالنُّجُومِ، فَعَرَفَتْ الْجِنُّ أَنَّ ذَلِكَ لِأَمْرٍ حَدَثَ مِنْ أَمْرِ اللَّهِ فِي الْعِبَادِ يَقُولُ اللَّهُ تَبَارَكَ وَتَعَالَى لِنَبِيِّهِ مُحَمَّدٍ ﷺ حَيْنَ بَعَثَهُ، وَهُوَ يَقُصُّ عَلَيْهِ خَبَرَ الْجِنِّ إذْ حُجِبُوا عَنْ السَّمْعِ، فَعَرَفُوا مَا عَرَفُوا، وَمَا أَنْكَرُوا مِنْ ذَلِكَ حَيْنَ رَأَوْا مَا رَأَوْا: قُلْ أُوحِيَ إِلَيَّ أَنَّهُ اسْتَمَعَ نَفَرٌ مِنَ الْجِنِّ فَقَالُوا إِنَّا سَمِعْنَا قُرْآنًا عَجَبًا يَهْدِي إِلَى الرُّشْدِ فَآمَنَّا بِهِ وَلَنْ نُشْرِكَ بِرَبِّنَا أَحَدًا وَأَنَّهُ تَعَالَى جَدُّ رَبِّنَا مَا اتَّخَذَ صَاحِبَةً وَلَا وَلَدًا وَأَنَّهُ كَانَ يَقُولُ سَفِيهُنَا عَلَى اللَّهِ شَطَطًا وَأَنَّا ظَنَنَّا أَنْ لَنْ تَقُولَ الْإِنْسُ وَالْجِنُّ عَلَى اللَّهِ كَذِبًا وَأَنَّهُ كَانَ رِجَالٌ مِنَ الْإِنْسِ يَعُوذُونَ بِرِجَالٍ مِنَ الْجِنِّ فَزَادُوهُمْ رَهَقًا إلَى قَوْلِهِ: وَأَنَّا كُنَّا نَقْعُدُ مِنْهَا مَقَاعِدَ لِلسَّمْعِ فَمَنْ يَسْتَمِعِ الْآنَ يَجِدْ لَهُ شِهَابًا رَصَدًا وَأَنَّا لَا نَدْرِي أَشَرٌّ أُرِيدَ بِمَنْ فِي الْأَرْضِ أَمْ أَرَادَ بِهِمْ رَبُّهُمْ رَشَدًا. فَلَمَّا سَمِعَتْ الْجِنُّ الْقُرْآنَ عَرَفَتْ أَنَّهَا إنَّمَا مُنِعَتْ مِنْ السَّمْعِ قَبْلَ ذَلِكَ، لِئَلَّا يُشْكِلَ الْوَحْيُ بِشَيْءٍ مِنْ خَبَرِ السَّمَاءِ فَيَلْتَبِسُ عَلَى أَهْلِ الْأَرْضِ مَا جَاءَهُمْ مِنْ اللَّهِ فِيهِ، لِوُقُوعِ الْحُجَّةِ، وَقَطْعِ الشُّبْهَةِ. فَآمَنُوا وَصَدَّقُوا، ثُمَّ وَلَّوْا إلَى قَوْمِهِمْ مُنْذِرِينَ قَالُوا يَا قَوْمَنَا إِنَّا سَمِعْنَا كِتَابًا أُنْزِلَ مِنْ بَعْدِ مُوسَى مُصَدِّقًا لِمَا بَيْنَ يَدَيْهِ يَهْدِي إِلَى الْحَقِّ وَإِلَى طَرِيقٍ مُسْتَقِيمٍ الْآيَةَ. وَكَانَ قَوْلُ الْجِنِّ: وَأَنَّهُ كَانَ رِجَالٌ مِنَ الْإِنْسِ يَعُوذُونَ بِرِجَالٍ مِنَ الْجِنِّ فَزَادُوهُمْ رَهَقًا أَنَّهُ كَانَ الرَّجُلُ مِنْ الْعَرَبِ مِنْ قُرَيْشٍ وَغَيْرِهِمْ إذَا سَافَرَ فَنَزَلَ بَطْنَ وَادٍ مِنْ الْأَرْضِ لِيَبِيتَ فِيهِ، قَالَ: إنِّي أَعُوذُ بِعَزِيزِ هَذَا الْوَادِي مِنْ الْجِنِّ اللَّيْلَةَ مِنْ شَرِّ مَا فِيهِ. قَالَ ابْنُ هِشَامٍ: الرَّهَقُ: الطُّغْيَانُ وَالسَّفَهُ. قَالَ رُؤْبَةُ بْنُ الْعَجَّاجِ: إذْ تَسْتَبِي الْهَيَّامَةُ الْمُرَهَّقَا وَهَذَا الْبَيْتُ فِي أُرْجُوزَةٍ لَهُ. وَالرَّهَقُ أَيْضًا: طَلَبُكَ الشَّيْءِ حَتَّى تَدْنُوَ مِنْهُ، فَتَأْخُذُهُ أَوْ لَا تَأْخُذُهُ. قَالَ رُؤْبَةُ بْنُ الْعَجَّاجِ يَصِفُ حَمِيرِ وَحْشٍ: بَصْبَصْنَ وَاقْشَعْرَرْنَ مِنْ خَوْفِ الرَّهَقِ وَهَذَا الْبَيْتُ فِي أُرْجُوزَةٍ لَهُ. وَالرَّهَقُ أَيْضًا: مَصْدَرٌ لِقَوْلِ الرَّجُلِ لِلرَّجُلِ: رَهِقْتُ الْإِثْمَ أَوْ الْعُسْرَ، الَّذِي أَرْهَقَتْنِي رَهَقًا شَدِيدًا، أَيْ حَمَلْتُ الْإِثْمَ أَوْ الْعُسْرَ الَّذِي حَمَلَتْنِي حَمْلًا شَدِيدًا، وَفِي كِتَابِ اللَّهِ تَعَالَى: فَخَشِينَا أَنْ يُرْهِقَهُمَا طُغْيَانًا وَكُفْرًا وَقَوْلُهُ وَلَا تُرْهِقْنِي مِنْ أَمْرِي عُسْرًا \

     ✧ [The jinn being pelted with shooting stars, and the sign of that upon his sending ﷺ] When the affair of the Messenger of Allah ﷺ drew near and his sending approached, the devils were veiled from hearing, and a barrier was placed between them and the seats where they used to sit to eavesdrop on the hearing therein. So they were pelted with stars, and the jinn knew that this was because of some matter that had occurred from Allah's affair regarding the servants. Allah, Blessed and Exalted, says to His Prophet Muhammad ﷺ when He sent him, while recounting to him the news of the jinn when they were veiled from hearing, and they knew what they knew and did not deny that when they saw what they saw: Say: It has been revealed to me that a group of the jinn listened and said: Indeed, we have heard a wondrous Qur'an that guides to right conduct, so we have believed in it, and we will never associate anyone with our Lord. And that He—exalted is the majesty of our Lord—has taken neither a consort nor a son. And that our foolish one used to say about Allah an excessive transgression. And we thought that mankind and the jinn would never speak about Allah a lie. And that there were men from mankind who sought refuge in men from the jinn, so they increased them in burden—until His saying: And that we used to sit in seats therein for hearing, but whoever listens now will find a flaming fire lying in wait for him. And we do not know whether evil is intended for those on earth, or their Lord intends for them right guidance. So when the jinn heard the Qur'an, they knew that they had only been prevented from hearing before that, lest the revelation be confused with anything of the news of heaven and thus become mixed up for the people of the earth regarding what came to them from Allah in it, for the establishment of proof and the cutting off of doubt. So they believed and affirmed, then they turned to their people as warners, saying: O our people, we have heard a Book sent down after Moses, confirming what was before it, guiding to the truth and to a straight path—the verse. And the saying of the jinn: And that there were men from mankind who sought refuge in men from the jinn, so they increased them in burden means that a man from the Arabs, from Quraysh or others, when he traveled and alighted in the hollow of a valley of the land to spend the night there, would say: I seek refuge in the mighty one of this valley from the jinn tonight from the evil of what is in it. Ibn Hisham said: al-rahaq is tyranny and foolishness. Ru'bah b. al-ʿAjjāj said: When the wandering she-camel enslaves the one burdened And this line is in a rajaz poem of his. And al-rahaq also means your seeking something until you draw near to it, then you take it or do not take it. Ru'bah b. al-ʿAjjāj said, describing wild donkeys: They wagged their tails and shuddered from fear of rahaq And this line is in a rajaz poem of his. And al-rahaq is also the verbal noun of a man saying to a man: I have incurred sin or hardship, which has burdened me with a heavy rahaq, that is, I have borne the sin or hardship that has burdened me with a heavy bearing. And in the Book of Allah, Exalted is He: And we feared that he would burden them with tyranny and disbelief; and His saying: And do not burden me in my affair with hardship.

273. Tarikh (al-Tabari) 688No grade recorded

     [ فَزَعُ ثَقِيفٍ مِنْ رَمْيِ الْجِنِّ بِالنُّجُومِ، وَسُؤَالُهُمْ عَمْرِو بْنِ أُمِّيَّةَ   ] قَالَ ابْنُ إسْحَاقَ: وَحَدَّثَنِي يَعْقُوبُ بْنُ عُتْبَةَ بْنِ الْمُغِيرَةِ بْنِ الْأَخْنَسِ أَنَّهُ حَدَّثَ أَنَّ أَوَّلَ الْعَرَبِ فَزِعَ لِلرَّمْيِ بِالنُّجُومِ حَيْنَ رُمِيَ بِهَا، هَذَا الْحَيُّ مِنْ ثَقِيفٍ، وَأَنَّهُمْ جَاءُوا إلَى رَجُلٍ مِنْهُمْ يُقَالُ لَهُ عَمْرُو بْنُ أُمِّيَّةَ، أَحَدُ بَنِي عِلَاجٍ - قَالَ: وَكَانَ أَدْهَى الْعَرَبِ وَأَنْكَرَهَا رَأْيًا - فَقَالُوا لَهُ: يَا عَمْرُو: أَلَمْ تَرَ مَا حَدَثَ فِي السَّمَاءِ مِنْ الْقَذْفِ بِهَذِهِ النُّجُومِ ؟ قَالَ: بَلَى، فَانْظُرُوا، فَإِنْ كَانَتْ مَعَالِمَ النُّجُومِ الَّتِي يُهْتَدَى بِهَا فِي الْبَرِّ وَالْبَحْرِ، وَتُعْرَفُ بِهَا الْأَنْوَاءُ مِنْ الصَّيْفِ وَالشِّتَاءِ، لِمَا يُصْلِحُ النَّاسَ فِي مَعَايِشِهِمْ، هِيَ الَّتِي يُرْمَى بِهَا، فَهُوَ وَاَللَّهِ طَيُّ الدُّنْيَا، وَهَلَاكُ هَذَا الْخَلْقِ الَّذِي فِيهَا؛ وَإِنْ كَانَتْ نُجُومًا غَيْرَهَا، وَهِيَ ثَابِتَةٌ عَلَى حَالِهَا، فَهَذَا لِأَمْرٍ أَرَادَ اللَّهُ بِهِ هَذَا الْخَلْقَ، فَمَا هُوَ ؟.

     ✧ The alarm of Thaqīf at the jinn being pelted with shooting stars, and their questioning ʿAmr b. Umayya Ibn Isḥāq said: Yaʿqūb b. ʿUtba b. al-Mughīra b. al-Akhnas related to me that he related that the first of the Arabs to take alarm at the pelting with shooting stars, when they were hurled, was this clan of Thaqīf, and that they came to a man of theirs called ʿAmr b. Umayya, one of the Banū ʿIlāj—he said: and he was the most cunning of the Arabs and the most discerning in judgment—and they said to him: O ʿAmr, have you not seen what has occurred in the sky of the hurling of these shooting stars? He said: Yes, so look. If the well-known stars by which one is guided on land and sea, and by which the rains of summer and winter are known, for what benefits people in their livelihoods, are the ones being hurled, then by God it is the folding up of the world and the destruction of this creation that is in it. But if they are other stars, while those remain fixed in their state, then this is a matter which God has willed for this creation. What is it?

274. Tarikh (al-Tabari) 689No grade recorded

     [ حَدِيثُهُ ﷺ مَعَ الْأَنْصَارِ فِي رَمْيِ الْجِنِّ بِالنُّجُومِ   ] قَالَ ابْنُ إسْحَاقَ: وَذَكَرَ مُحَمَّدُ بْنُ مُسْلِمِ بْنِ شِهَابٍ الزُّهْرِيُّ، عَنْ عَلِيِّ بْنِ الْحُسَيْنِ بْنِ عَلِيِّ بْنِ أَبِي طَالِبٍ، عَنْ عَبْدِ اللَّهِ بْنِ الْعَبَّاسِ، عَنْ نَفَرٍ مِنْ الْأَنْصَارِ: أَنَّ رَسُولَ اللَّهِ ﷺ، قَالَ لَهُمْ: مَاذَا كُنْتُمْ تَقُولُونَ فِي هَذَا النَّجْمِ الَّذِي يُرْمَى بِهِ ؟ قَالُوا: يَا نَبِيَّ اللَّهِ كُنَّا نَقُولُ حَيْنَ رَأَيْنَاهَا يُرْمَى بِهَا: مَاتَ مَلِكٌ مُلِّكَ مُلْكٌ، وُلِدَ مَوْلُودٌ مَاتَ مَوْلُودٌ؛ فَقَالَ رَسُولُ اللَّهِ ﷺ لَيْسَ ذَلِكَ كَذَلِكَ وَلَكُنَّ اللَّهَ تَبَارَكَ وَتَعَالَى كَانَ إذَا قَضَى فِي خَلْقِهِ أَمْرًا سَمِعَهُ حَمَلَةُ الْعَرْشِ، فَسَبَّحُوا، فَسَبَّحَ مَنْ تَحْتَهُمْ، فَسَبَّحَ لِتَسْبِيحِهِمْ مَنْ تَحْتَ ذَلِكَ، فَلَا يَزَالُ التَّسْبِيحُ يَهْبِطُ حَتَّى يَنْتَهِيَ إلَى السَّمَاءِ الدُّنْيَا، فَيُسَبِّحُوا ثُمَّ يَقُولُ بَعْضُهُمْ لِبَعْضٍ مِمَّ سَبَّحْتُمْ فَيَقُولُونَ سَبَّحَ مَنْ فَوْقَنَا فَسَبَّحْنَا لِتَسْبِيحِهِمْ؛ فَيَقُولُونَ: أَلَا تَسْأَلُونَ مَنْ فَوْقَكُمْ مِمَّ سَبَّحُوا ؟ فَيَقُولُونَ مِثْلَ ذَلِكَ، حَتَّى يَنْتَهُوا إلَى حَمَلَةِ الْعَرْشِ، فَيُقَالُ لَهُمْ: مِمَّ سَبَّحْتُمْ ؟ فَيَقُولُونَ: قَضَى اللَّهُ فِي خَلْقِهِ كَذَا وَكَذَا، لِلْأَمْرِ الَّذِي كَانَ؛ فَيَهْبِطُ بِهِ الْخَبَرُ مِنْ سَمَاءٍ إلَى سَمَاءٍ حَتَّى يَنْتَهِي إلَى السَّمَاءِ الدُّنْيَا، فَيَتَحَدَّثُوا بِهِ، فَتَسْتَرِقُهُ الشَّيَاطِينُ بِالسَّمْعِ، عَلَى تَوَهُّمٍ وَاخْتِلَافٍ، ثُمَّ يَأْتُوا بِهِ الْكُهَّانَ مِنْ أَهْلِ الْأَرْضِ فَيُحَدِّثُوهُمْ بِهِ فَيُخْطِئُونَ وَيُصِيبُونَ فَيَتَحَدَّثُ بِهِ الْكُهَّانُ، فَيُصِيبُونَ بَعْضًا وَيُخْطِئُونَ بَعْضًا ثُمَّ إنَّ اللَّهَ عَزَّ وَجَلَّ حَجَبَ الشَّيَاطِينَ بِهَذِهِ النُّجُومِ الَّتِي يُقْذَفُونَ بِهَا، فَانْقَطَعَتْ الْكَهَانَةُ الْيَوْمَ، فَلَا كَهَانَةَ. قَالَ ابْنُ إسْحَاقَ: وَحَدَّثَنِي عَمْرُو بْنُ أَبِي جَعْفَرٍ، عَنْ مُحَمَّدِ بْنِ عَبْدِ الرَّحْمَنِ بْنِ أَبِي لَبِيبَةَ، عَنْ عَلِيِّ بْنِ الْحُسَيْنِ بْنِ عَلِيٍّ ؓ بِمِثْلِ حَدِيثِ ابْنِ شِهَابٍ عَنْهُ.

     ✧ [ His ﷺ discourse with the Anṣār concerning the hurling of shooting stars at the jinn ] Ibn Isḥāq said: Muḥammad b. Muslim b. Shihāb al-Zuhrī mentioned, from ʿAlī b. al-Ḥusayn b. ʿAlī b. Abī Ṭālib, from ʿAbd Allāh b. al-ʿAbbās, from a group of the Anṣār: that the Messenger of God ﷺ said to them: “What were you saying about this star that is hurled?” They said: “O Prophet of God, when we saw it hurled, we used to say: a king has died, a king has been enthroned, a child has been born, a child has died.” So the Messenger of God ﷺ said: “It is not so. Rather, when God, Blessed and Exalted is He, decrees a matter among His creation, the bearers of the Throne hear it, and they glorify Him, and those below them glorify Him, and those below that glorify Him because of their glorification. The glorification continues to descend until it reaches the lowest heaven, and they glorify Him. Then some of them say to others: ‘Why did you glorify?’ They say: ‘Those above us glorified, so we glorified because of their glorification.’ Then they say: ‘Will you not ask those above you why they glorified?’ And they say the like of that, until it reaches the bearers of the Throne. It is said to them: ‘Why did you glorify?’ They say: ‘God decreed in His creation such and such, for the matter that was.’ Then the news descends with it from heaven to heaven until it reaches the lowest heaven, and they speak of it. The satans eavesdrop on it by hearing, with conjecture and discrepancy. Then they bring it to the soothsayers among the people of the earth and tell them of it; they err and they are right. The soothsayers speak of it and they are right in some things and err in others. Then God, Mighty and Majestic is He, veiled the satans with these stars by which they are pelted, and soothsaying has been cut off today. There is no soothsaying.” Ibn Isḥāq said: ʿAmr b. Abī Jaʿfar narrated to me, from Muḥammad b. ʿAbd al-Raḥmān b. Abī Labībah, from ʿAlī b. al-Ḥusayn b. ʿAlī ؓ, the like of the ḥadīth of Ibn Shihāb from him.

275. Tarikh (al-Tabari) 690No grade recorded

     [ الْغَيْطَلَةُ وَمَا حَدَّثَتْ بِهِ بَنِي سَهْمٍ   ] قَالَ ابْنُ إسْحَاقَ: وَحَدَّثَنِي بَعْضُ أَهْلِ الْعِلْمِ: إنَّ امْرَأَةً مِنْ بَنِي سَهْمٍ، يُقَالُ لَهَا الْغَيْطَلَةُ، كَانَتْ كَاهِنَةً فِي الْجَاهِلِيَّةِ، جَاءَهَا صَاحِبُهَا لَيْلَةً مِنْ اللَّيَالِي، فَانْقَضَّ تَحْتَهَا، ثُمَّ قَالَ: أَدْرِ مَا أَدْرِ. يَوْمَ عَقْرٍ وَنَحْرٍ؛ فَقَالَتْ قُرَيْشٌ حَيْنَ بَلَغَهَا ذَلِكَ: مَا يُرِيدُ ؟ ثُمَّ جَاءَهَا لَيْلَةً أُخْرَى، فَانْقَضَّ تَحْتَهَا، ثُمَّ قَالَ: شُعُوبُ مَا شُعُوبٌ، تُصْرَعُ فِيهِ كَعْبٌ لَجُوبُ. فَلَمَّا بَلَغَ ذَلِكَ قُرَيْشًا. قَالُوا: مَاذَا يُرِيدُ، إنَّ هَذَا لِأَمْرٍ هُوَ كَائِنٌ، فَانْظُرُوا مَا هُوَ ؟ فَمَا عَرَفُوهُ حَتَّى كَانَتْ وَقْعَةُ بَدْرٍ وَأُحُدٍ بِالشِّعْبِ، فَعَرَفُوا أَنَّهُ الَّذِي كَانَ جَاءَ بِهِ إلَى صَاحِبَتِهِ. [ نَسَبُ الْغَيْطَلَةِ ] قَالَ ابْنُ هِشَامٍ: الْغَيْطَلَةُ: مِنْ بَنِي مُرَّةَ بْنِ عَبْدِ مَنَاةَ بْنِ كِنَانَةَ، إخْوَةِ مُدْلِجِ بْنِ مُرَّةَ، وَهِيَ أُمُّ الْغَيَاطِلِ الَّذِينَ ذَكَرَ أَبُو طَالِبٍ فِي قَوْلِهِ: : لَقَدْ سَفُهَتْ أَحْلَامُ قَوْمٍ تَبَدَّلُوا بَنِي خَلَفٍ قَيْضًا بِنَا وَالْغَيَاطِلِ فَقِيلَ لِوَلَدِهَا: الْغَيَاطِلُ؛ وَهُمْ مِنْ بَنِي سَهْمِ بْنِ عَمْرِو بْنِ هُصَيْصٍ.

     ✧ [ Al-Ghayṭalah and what she related to Banū Sahm ] Ibn Isḥāq said: Some of the people of knowledge related to me that a woman of Banū Sahm called al-Ghayṭalah was a soothsayer in the Jāhiliyyah. Her familiar spirit came to her one night and swooped down beneath her, then said: “Perceive what you perceive. A day of hamstringing and slaughter.” So Quraysh said when that reached them: “What does he mean?” Then he came to her another night and swooped down beneath her, then said: “Shuʿūb, what a Shuʿūb! In it Kaʿb Lajūb will be cast down.” When that reached Quraysh, they said: “What does he mean? This is surely something that will come to pass. Consider what it might be.” They did not know what it was until the battle of Badr and Uḥud took place at the mountain pass, and then they knew that it was what he had brought to his companion. [ The lineage of al-Ghayṭalah ] Ibn Hishām said: Al-Ghayṭalah was of Banū Murrah b. ʿAbd Manāt b. Kinānah, the brothers of Mudlij b. Murrah. She is the mother of the Ghayāṭil whom Abū Ṭālib mentioned in his saying: : “The minds of a people who exchanged Banū Khalaf for us and the Ghayāṭil have surely become foolish.” Thus her offspring were called al-Ghayāṭil; they are of Banū Sahm b. ʿAmr b. Huṣayṣ.

276. Tarikh (al-Tabari) 691No grade recorded

     [ حَدِيثُ كَاهِنِ جَنْبٍ عَنْ رَسُولِ اللَّهِ ﷺ   ] قَالَ ابْنُ إسْحَاقَ: وَحَدَّثَنِي عَلِيُّ بْنُ نَافِعٍ الْجُرَشِيُّ: أَنَّ جَنْبًا: بَطْنًا مِنْ الْيَمَنِ، كَانَ لَهُمْ كَاهِنٌ فِي الْجَاهِلِيَّةِ، فَلَمَّا ذُكِرَ أَمْرُ رَسُولِ اللَّهِ ﷺ وَانْتَشَرَ فِي الْعَرَبِ، قَالَتْ لَهُ جَنْبٌ: اُنْظُرْ لَنَا فِي أَمْرِ هَذَا الرَّجُلِ، وَاجْتَمَعُوا لَهُ فِي أَسْفَلِ جَبَلِهِ، فَنَزَلَ عَلَيْهِمْ حِينَ طَلَعَتْ الشَّمْسُ، فَوَقَفَ لَهُمْ قَائِمًا مُتَّكِئًا عَلَى قَوْسٍ لَهُ، فَرَفَعَ رَأْسَهُ إلَى السَّمَاءِ طَوِيلًا، ثُمَّ جَعَلَ يَنْزُو، ثُمَّ قَالَ: أَيُّهَا النَّاسُ، إنَّ اللَّهَ أَكْرَمَ مُحَمَّدًا وَاصْطَفَاهُ، وَطَهَّرَ قَلْبَهُ وَحَشَاهُ، وَمُكْثُهُ فِيكُمْ أَيُّهَا النَّاسُ قَلِيلٌ، ثُمَّ أَسْنَدَ فِي جَبَلِهِ رَاجِعًا مِنْ حَيْثُ جَاءَ.

     ✧ [ The narration of the soothsayer of Janb about the Messenger of Allah ﷺ ] Ibn Isḥāq said: ʿAlī b. Nāfiʿ al-Jurashī narrated to me: Janb, a clan from Yemen, had a soothsayer in the Age of Ignorance. When the affair of the Messenger of Allah ﷺ was mentioned and spread among the Arabs, Janb said to him: "Look into the affair of this man for us." They gathered for him at the foot of his mountain, and he came down to them when the sun rose. He stood before them leaning on a bow of his, raised his head toward the sky for a long while, then began to leap. Then he said: "O people, Allah has honored Muḥammad and chosen him, purified his heart and his inward being. His stay among you, O people, will be short." Then he climbed back up his mountain, returning whence he had come.

277. Tarikh (al-Tabari) 692No grade recorded

     [ مَا جَرَى بَيْنَ عُمَرَ بْنِ الْخَطَّابِ وَسَوَادِ بْنِ قَارِبٍ   ] قَالَ ابْنُ إسْحَاقَ: وَحَدَّثَنِي مَنْ لَا أَتَّهِمُ عَنْ عَبْدِ اللَّهِ بْنِ كَعْبٍ، مَوْلَى عُثْمَانَ بْنِ عَفَّانَ، أَنَّهُ حَدَّثَ: أَنَّ عُمَرَ بْنَ الْخَطَّابِ، بَيْنَا هُوَ جَالِسٌ فِي النَّاسِ فِي مَسْجِدِ رَسُولِ اللَّهِ ﷺ، إذْ أَقْبَلَ رَجُلٌ مِنْ الْعَرَبِ دَاخِلًا الْمَسْجِدَ، يُرِيدُ عُمْرَ بْنَ الْخَطَّابِ، فَلَمَّا نَظَرَ إلَيْهِ عُمَرُ ؓ، قَالَ: إنَّ هَذَا الرَّجُلُ لَعَلَى شِرْكِهِ مَا فَارَقَهُ بَعْدُ، أَوْ لَقَدْ كَانَ كَاهِنًا فِي الْجَاهِلِيَّةِ. فَسَلَّمَ عَلَيْهِ الرَّجُلُ، ثُمَّ جَلَسَ، فَقَالَ لَهُ عُمَرُ ؓ: هَلْ أَسْلَمْتَ ؟ قَالَ: نَعَمْ يَا أَمِيرَ الْمُؤْمِنِينَ، قَالَ لَهُ: فَهَلْ كُنْتَ كَاهِنًا فِي الْجَاهِلِيَّةِ ؟ فَقَالَ الرَّجُلُ: سُبْحَانَ اللَّهِ يَا أَمِيرَ الْمُؤْمِنِينَ لَقَدْ خِلْتَ فِيَّ، وَاسْتَقْبَلْتنِي بِأَمْرٍ مَا أَرَاكَ قُلْتَهُ لِأَحَدٍ مِنْ رَعِيَّتِكَ مُنْذُ وُلِّيتَ مَا وُلِّيتَ؛ فَقَالَ عُمَرُ: اللَّهُمَّ غُفْرًا، قَدْ كُنَّا فِي الْجَاهِلِيَّةِ عَلَى شَرٍّ مِنْ هَذَا، نَعْبُدُ الْأَصْنَامَ، وَنَعْتَنِقُ الْأَوْثَانَ، حَتَّى أَكْرَمْنَا اللَّهُ بِرَسُولِهِ وَبِالْإِسْلَامِ؛ قَالَ: نَعَمْ، وَاَللَّهِ يَا أَمِيرَ الْمُؤْمِنِينَ، لَقَدْ كُنْتُ كَاهِنًا فِي الْجَاهِلِيَّةِ؛ قَالَ: فَأَخْبرنِي مَا جَاءَكَ بِهِ صَاحِبُكَ، قَالَ: جَاءَنِي قَبْلَ الْإِسْلَامِ بِشَهْرٍ أَوْ شَيْعِهِ، فَقَالَ: أَلَمْ تَرَ إلَى الْجِنِّ وَإِبْلَاسِهَا، وَإِيَاسِهَا مِنْ دِينِهَا، وَلُحُوقِهَا بِالْقِلَاصِ وَأَحْلَاسِهَا. قَالَ ابْنُ هِشَامٍ: هَذَا الْكَلَامُ سَجْعٌ، وَلَيْسَ بِشِعْرٍ. قَالَ عَبْدُ اللَّهِ بْنُ كَعْبٍ: فَقَالَ عُمَرُ بْنُ الْخَطَّابِ عِنْدَ ذَلِكَ يُحَدِّثُ النَّاسَ: وَاَللَّهِ إنِّي لَعِنْدَ وَثَنٍ مِنْ أَوْثَانِ الْجَاهِلِيَّةِ فِي نَفَرٍ مِنْ قُرَيْشٍ، قَدْ ذَبَحَ لَهُ رَجُلٌ مِنْ الْعَرَبِ عِجْلًا، فَنَحْنُ نَنْتَظِرُ قَسْمَهُ لِيَقْسِمَ لَنَا مِنْهُ، إذْ سَمِعْتُ مِنْ جَوْفِ الْعِجْلِ صَوْتًا مَا سَمِعْتُ صَوْتًا قَطُّ أَنْفَذَ مِنْهُ، وَذَلِكَ قُبَيْلَ الْإِسْلَامِ بِشَهْرٍ أَوْ شَيْعِهِ، يَقُولُ: يَا ذَرِيحُ، أَمْرٌ نَجِيحٌ، رَجُلٌ يَصِيحُ، يَقُولُ: لَا إلَهَ إلَّا اللَّهُ قَالَ ابْنُ هِشَامٍ: وَيُقَالُ: رَجُلٌ يَصِيحُ، بِلِسَانٍ فَصِيحٍ، يَقُولُ: لَا إلَهَ إلَّا اللَّهُ. وَأَنْشَدَنِي بَعْضُ أَهْلِ الْعِلْمِ بِالشِّعْرِ: : عَجِبْتُ لِلْجِنِّ وَإِبْلَاسِهَا وَشَدِّهَا الْعِيسَ بِأَحْلَاسِهَا     تَهْوِي إلَى مَكَّةَ تَبْغِي الْهُدَى مَا مُؤْمِنُو الْجِنِّ كَأَنْجَاسِهَا قَالَ ابْنُ إسْحَاقَ: فَهَذَا مَا بَلَغَنَا مِنْ الْكُهَّانِ مِنْ الْعَرَبِ.

     ✧ [What passed between ʿUmar b. al-Khaṭṭāb and Sawād b. Qārib] Ibn Isḥāq said: And someone I do not suspect narrated to me from ʿAbd Allāh b. Kaʿb, the mawlā of ʿUthmān b. ʿAffān, that he related: that while ʿUmar b. al-Khaṭṭāb was sitting among the people in the Mosque of the Messenger of God ﷺ, a man of the Arabs came entering the mosque, seeking ʿUmar b. al-Khaṭṭāb. When ʿUmar ؓ saw him, he said: "This man is still upon his polytheism, which he has not left, or he was a soothsayer in the Age of Ignorance." The man greeted him and then sat down. ʿUmar ؓ said to him: "Have you become a Muslim?" He said: "Yes, O Commander of the Faithful." He said to him: "Were you a soothsayer in the Age of Ignorance?" The man said: "Glory be to God, O Commander of the Faithful! You have thought ill of me and received me with a matter I do not think you have said to any of your subjects since you assumed the office you have assumed." Then ʿUmar said: "O God, forgive! In the Age of Ignorance we were upon worse than this: we worshipped idols and embraced the divinities, until God honored us with His Messenger and with Islam." He said: "Yes, by God, O Commander of the Faithful, I was a soothsayer in the Age of Ignorance." He said: "Tell me what your companion brought to you." He said: "He came to me a month before Islam, or about that, and said: 'Have you not seen the jinn and their despair, and their loss of hope in their religion, and their joining the young camels and their saddle-cloths?'" Ibn Hishām said: This speech is rhymed prose, not poetry. ʿAbd Allāh b. Kaʿb said: Then ʿUmar b. al-Khaṭṭāb said while telling the people: "By God, I was at an idol of the idols of the Age of Ignorance in a group of Quraysh, and a man of the Arabs had slaughtered a calf for it, and we were waiting for its division so that he might divide some of it for us, when I heard from inside the calf a voice more piercing than any voice I have ever heard, and that was a month before Islam, or about that, saying: 'O Dharīḥ, a successful affair, a man crying out, saying: There is no god but God.'" Ibn Hishām said: And it is said: a man crying out, with an eloquent tongue, saying: There is no god but God. And some of the people of knowledge recited poetry to me: : I marveled at the jinn and their despair, and their urging the white camels with their saddle-cloths, They rush to Makkah seeking guidance, The believers among the jinn are not like their impure ones. Ibn Isḥāq said: This is what has reached us about the soothsayers among the Arabs.

278. Tarikh (al-Tabari) 693No grade recorded

     إنْذَارُ الْيَهُودِ بِرَسُولِ اللهِ ﷺ   [ إنْذَارُ الْيَهُودِ بِهِ ﷺ، وَلَمَّا بُعِثَ كَفَرُوا بِهِ ] قَالَ ابْنُ إسْحَاقَ: وَحَدَّثَنِي عَاصِمُ بْنُ عُمَرَ بْنِ قَتَادَةَ، عَنْ رِجَالٍ مِنْ قَوْمِهِ، قَالُوا: إنَّ مِمَّا دَعَانَا إلَى الْإِسْلَامِ، مَعَ رَحْمَةِ اللَّهِ تَعَالَى وَهَدَاهُ لَنَا، لَمَا كُنَّا نَسْمَعُ مِنْ رِجَالِ يَهُودَ، ( وَ ) كُنَّا أَهْلَ شِرْكٍ أَصْحَابَ أَوَثَانٍ، وَكَانُوا أَهْلَ كِتَابٍ، عِنْدَهُمْ عِلْمٌ لَيْسَ لَنَا، وَكَانَتْ لَا تَزَالُ بَيْنَنَا وَبَيْنَهُمْ شُرُورٌ، فَإِذَا نِلْنَا مِنْهُمْ بَعْضَ مَا يَكْرَهُونَ، قَالُوا لَنَا: إنَّهُ ( قَدْ ) تَقَارَبَ زَمَانُ نَبِيٍّ يُبْعَثُ الْآنَ نَقْتُلُكُمْ مَعَهُ قَتْلَ عَادٍ وَإِرَمٍ فَكُنَّا كَثِيرًا مَا نَسْمَعُ ذَلِكَ مِنْهُمْ. فَلَمَّا بَعَثَ اللَّهُ رَسُولَهُ ﷺ أَجَبْنَاهُ، حِينَ دَعَانَا إلَى اللَّهِ تَعَالَى، وَعَرَفْنَا مَا كَانُوا يَتَوَعَّدُونَنَا بِهِ، فَبَادَرْنَاهُمْ إلَيْهِ، فَآمَنَّا بِهِ، وَكَفَرُوا بِهِ، فَفِينَا وَفِيهِمْ نَزَلَ هَؤُلَاءِ الْآيَاتُ مِنْ الْبَقَرَةِ: وَلَمَّا جَاءَهُمْ كِتَابٌ مِنْ عِنْدِ اللَّهِ مُصَدِّقٌ لِمَا مَعَهُمْ وَكَانُوا مِنْ قَبْلُ يَسْتَفْتِحُونَ عَلَى الَّذِينَ كَفَرُوا فَلَمَّا جَاءَهُمْ مَا عَرَفُوا كَفَرُوا بِهِ فَلَعْنَةُ اللَّهِ عَلَى الْكَافِرِينَ قَالَ ابْنُ هِشَامٍ: يَسْتَفْتِحُونَ: يَسْتَنْصِرُونَ، وَيَسْتَفْتِحُونَ ( أَيْضًا ): يَتَحَاكَمُونَ، وَفِي كِتَابِ اللَّهِ تَعَالَى: رَبَّنَا افْتَحْ بَيْنَنَا وَبَيْنَ قَوْمِنَا بِالْحَقِّ وَأَنْتَ خَيْرُ الْفَاتِحِينَ.

     ✧ THE JEWS' WARNING OF THE MESSENGER OF ALLAH ﷺ [The Jews' warning of him ﷺ, and when he was sent they disbelieved in him] Ibn Isḥāq said: ʿĀṣim b. ʿUmar b. Qatādah narrated to me, from men of his people, who said: Indeed among what called us to Islam, along with the mercy of Allah Almighty and His guidance for us, was what we used to hear from the men of the Jews, (and) we were people of polytheism, companions of idols, and they were people of the Book, possessing knowledge that we did not have. And there continued to be evils between us and them. So when we inflicted upon them some of what they disliked, they would say to us: Indeed (the) time of a prophet to be sent now has drawn near; we will kill you along with him with the killing of ʿĀd and Iram. And we used to hear that from them often. Then when Allah sent His Messenger ﷺ, we answered him when he called us to Allah Almighty, and we recognized what they had been threatening us with. So we hastened to him before them, and we believed in him, and they disbelieved in him. So concerning us and them these verses of al-Baqarah were revealed: "And when there came to them a Book from Allah confirming what was with them—though before that they had been praying for victory over those who disbelieved—but when there came to them that which they recognized, they disbelieved in it; so the curse of Allah is upon the disbelievers." Ibn Hishām said: yastaftiḥūn means yastanṣirūn (seeking victory), and yastaftiḥūn (also) means yataḥākamūn (seeking judgment). And in the Book of Allah Almighty: "Our Lord, decide between us and our people in truth, and You are the best of those who give decision."

279. Tarikh (al-Tabari) 694No grade recorded

     حَدِيثُ إسلام سالمان الفارسي إسْلَامِ سَلْمَانَ ؓ   [ كَانَ سَلْمَانُ مَجُوسِيًّا، فَمَرَّ بِكَنِيسَةٍ فَتَطَلَّعَ إلَى النَّصْرَانِيَّةِ ] قَالَ ابْنُ إسْحَاقَ: وَحَدَّثَنِي عَاصِمُ بْنُ عُمْرَ بْنِ قَتَادَةَ الْأَنْصَارِيُّ، عَنْ مَحْمُودِ بْنِ لَبِيدٍ، عَنْ عَبْدِ اللَّهِ بْنِ عَبَّاسٍ، قَالَ: حَدَّثَنِي سَلْمَانُ الْفَارِسِيُّ، وَأَنَا أَسْمَعُ مِنْ فِيهِ، قَالَ: كُنْتُ رَجُلًا فَارِسِيًّا مِنْ أَهْلِ أَصْبَهَانَ مِنْ قَرْيَةٍ يُقَالُ لَهَا جَيُّ، وَكَانَ أَبِي دِهْقَانَ قَرْيَتِهِ، وَكُنْتُ أَحَبَّ خَلْقِ اللَّهِ إلَيْهِ، لَمْ يَزَلْ بِهِ حُبُّهُ إيَّايَ حَتَّى حَبَسَنِي فِي بَيْتِهِ كَمَا تُحْبَسُ الْجَارِيَةُ، وَاجْتَهَدْتُ فِي الْمَجُوسِيَّةِ حَتَّى كُنْتُ قَطْنَ النَّارِ الَّذِي يُوقِدُهَا، لَا يَتْرُكُهَا تَخْبُو سَاعَةً. قَالَ: وَكَانَتْ لِأَبِي ضَيْعَةٌ عَظِيمَةٌ، فَشُغِلَ فِي بُنْيَانٍ لَهُ يَوْمًا، فَقَالَ لِي: يَا بُنَيَّ، إنِّي قَدْ شُغِلْتُ فِي بُنْيَانِي هَذَا الْيَوْمَ عَنْ ضَيْعَتِي، فَاذْهَبْ إلَيْهَا فَاطَّلَعَهَا. وَأَمَرَنِي فِيهَا بِبَعْضِ مَا يُرِيدُ، ثُمَّ قَالَ لِي: وَلَا تَحْتَبِسُ عَنِّي فَإِنَّكَ إنْ احْتَبَسْتَ عَنِّي كُنْتُ أَهَمَّ إلَيَّ مِنْ ضَيْعَتِي، وَشَغَلَتْنِي عَنْ كُلِّ شَيْءٍ مِنْ أَمْرِي. قَالَ: فَخَرَجْتُ أُرِيدُ ضَيْعَتَهُ الَّتِي بَعَثَنِي إلَيْهَا، فَمَرَرْتُ بِكَنِيسَةٍ مِنْ كَنَائِسِ النَّصَارَى، فَسَمِعْتُ أَصْوَاتَهُمْ فِيهَا وَهُمْ يُصَلُّونَ، وَكُنْتُ لَا أَدْرِي مَا أَمْرُ النَّاسِ، لِحَبْسِ أَبِي إيَّايَ فِي بَيْتِهِ، فَلَمَّا سَمِعْتُ أَصْوَاتَهُمْ دَخَلْتُ عَلَيْهِمْ أَنْظُرُ مَا يَصْنَعُونَ، فَلَمَّا رَأَيْتُهُمْ أَعْجَبَتْنِي صَلَاتُهُمْ وَرَغِبْتُ فِي أَمْرِهِمْ وَقُلْتُ: هَذَا وَاَللَّهِ خَيْرٌ مِنْ الدِّينِ الَّذِي نَحْنُ عَلَيْهِ، فَوَاَللَّهِ مَا بَرِحْتُهُمْ حَتَّى غَرَبَتْ الشَّمْسُ، وَتَرَكْتُ ضَيْعَةَ أَبِي فَلَمْ آتِهَا؛ ثُمَّ قُلْتُ لَهُمْ: أَيْنَ أَصْلُ هَذَا الدِّينِ ؟ قَالُوا: بِالشَّامِ. فَرَجَعْتُ إلَى أَبِي، وَقَدْ بَعَثَ فِي طَلَبِي، وَشَغَلْتُهُ عَنْ عَمَلِهِ كُلِّهِ، فَلَمَّا جِئْتُهُ قَالَ: أَيْ بُنَيَّ أَيْنَ كُنْتَ ؟ أَوَلَمْ أَكُنْ عَهِدْتُ إلَيْكَ مَا عَهِدْتُ ؟ قَالَ: قُلْتُ لَهُ: يَا أَبَتِ، مَرَرْتُ بِأُنَاسٍ يُصَلُّونَ فِي كَنِيسَةٍ لَهُمْ، فَأَعْجَبَنِي مَا رَأَيْتُ مِنْ دِينِهِمْ، فَوَاَللَّهِ مَا زِلْتُ عِنْدَهُمْ حَتَّى غَرَبَتْ الشَّمْسُ؛ قَالَ: أَيْ بُنَيَّ، لَيْسَ فِي ذَلِكَ الدِّينِ خَيْرٌ، دِينُكَ وَدِينُ آبَائِكَ خَيْرٌ مِنْهُ؛ قَالَ: قُلْتُ لَهُ: كَلَّا وَاَللَّهِ، إنَّهُ لَخَيْرٌ مِنْ دِينِنَا. قَالَ: فَخَافَنِي، فَجَعَلَ فِي رِجْلِي قَيْدًا، ثُمَّ حَبَسَنِي فِي بَيْتِهِ وَبَعَثْتُ إِلَى النَّصَارَى فَقُلْتُ لَهُمْ: إِذَا قَدِمَ عَلَيْكُمْ رَكْبٌ مِنَ الشَّامِ فَأَخْبِرُونِي بِهِمْ قَالَ: فَقَدِمَ عَلَيْهِمْ رَكْبٌ مِنَ الشَّامِ تُجَّارٌ مِنَ النَّصَارَى فَأَخْبَرُونِي بِهِمْ فَقُلْتُ لَهُمْ: إِذَا قَضَوْا حَوَائِجَهُمْ وَأَرَادُوا الرَّجْعَةَ إِلَى بِلَادِهِمْ فَآذِنُونِي. قَالَ: فَلَمَّا أَرَادُوا الرَّجْعَةَ إِلَى بِلَادِهِمْ أَخْبَرُونِي بِهِمْ فَأَلْقَيْتُ الْحَدِيدَ مِنْ رِجْلِي، ثُمَّ خَرَجْتُ مَعَهُمْ حَتَّى قَدِمْتُ الشَّامَ فَلَمَّا قَدِمْتُهَا قُلْتُ: مَنْ أَفْضَلُ أَهْلِ هَذَا الدِّينِ عِلْمًا ؟ قَالُوا: الْأُسْقُفُّ فِي الْكَنِيسَةِ قَالَ: فَجِئْتُهُ فَقُلْتُ لَهُ: إِنِّي قَدْ رَغِبْتُ فِي هَذَا الدِّينِ وَأَحْبَبْتُ أَنْ أَكُونَ مَعَكَ وَأَخْدِمُكَ فِي كَنِيسَتِكَ وَأَتَعَلَّمُ مِنْكَ فَأُصَلِّي مَعَكَ. قَالَ: ادْخُلْ فَدَخَلْتُ مَعَهُ فَكَانَ رَجُلَ سُوءٍ يَأْمُرُهُمْ بِالصَّدَقَةِ وَيُرَغِّبُهُمْ فِيهَا فَإِذَا جَمَعُوا لَهُ شَيْئًا مِنْهَا كَنَزَهُ لِنَفْسِهِ، وَلَمْ يُعْطَهِ الْمَسَاكِينَ حَتَّى جَمَعَ سَبْعَ قِلَالٍ مِنْ ذَهَبٍ، وَوَرِقٍ قَالَ: وَأَبْغَضْتُهُ بُغْضًا شَدِيدًا لِمَا رَأَيْتُهُ يَصْنَعُ ثُمَّ مَاتَ، وَاجْتَمَعَتْ لَهُ النَّصَارَى لِيَدْفِنُوهُ فَقُلْتُ لَهُمْ: إِنَّ هَذَا كَانَ رَجُلَ سُوءٍ يَأْمُرُكُمْ بِالصَّدَقَةِ وَيُرَغِّبُكُمْ فِيهَا فَإِذَا جِئْتُمُوهُ بِهَا اكْتَنَزَهَا لِنَفْسِهِ، وَلَمْ يُعْطِ الْمَسَاكِينَ مِنْهَا شَيْئًا قَالَ: فَقَالُوا لِي: وَمَا عِلْمُكَ بِذَلِكَ ؟ قَالَ: فَقُلْتُ لَهُمْ: أَنَا أَدُلُّكُمْ عَلَى كَنْزِهِ قَالُوا: فَدَلَّنَا قَالَ: فَأَرَيْتُهُمْ مَوْضِعَهُ فَاسْتَخْرَجُوا سَبْعَ قِلَالٍ مَمْلُوءَةً ذَهَبًا وَوَرِقًا فَلَمَّا رَأَوْهَا قَالُوا: لَا نَدْفِنُهُ أَبَدًا قَالَ: فَصَلَبُوهُ وَرَجَمُوهُ بِالْحِجَارَةِ، وَجَاءُوا بِرَجُلٍ آخَرَ فَجَعَلُوهُ مَكَانَهُ. قَالَ: يَقُولُ سَلْمَانُ: فَمَا رَأَيْتُ رَجُلًا لَا يُصَلِّي الْخَمْسَ أَرَى أَنَّهُ أَفْضَلُ مِنْهُ أَزْهَدُ فِي الدُّنْيَا وَلَا أَرْغَبُ فِي الْآخِرَةِ وَلَا أَدْأَبُ لَيْلًا وَنَهَارًا، قَالَ: فَأَحْبَبْتُهُ حُبًّا لَمْ أُحِبَّ شَيْئًا قَبْلَهُ مِثْلَهُ. قَالَ: فَأَقَمْتُ مَعَهُ زَمَانًا، ثُمَّ حَضَرَتْهُ الْوَفَاةُ فَقُلْتُ لَهُ: إِنِّي قَدْ كُنْتُ مَعَكَ وَأَحْبَبْتُكَ حُبًّا لَمْ أُحِبَّهُ شَيْئًا قَبْلَكَ، وَقَدْ حَضَرَكَ مَا تَرَى مِنْ أَمْرِ اللَّهِ تَعَالَى فَإِلَى مَنْ تُوصِي بِي وَبِمَ تَأْمُرُنِي بِهِ ؟ قَالَ: أَيْ بُنَيَّ وَاللَّهِ مَا أَعْلَمُ الْيَوْمَ أَحَدًا عَلَى مَا كُنْتُ عَلَيْهِ لَقَدْ هَلَكَ النَّاسُ وَبَدَّلُوا وَتَرَكُوا أَكْثَرَ مَا كَانُوا عَلَيْهِ، إِلَّا رَجُلًا بِالْمَوْصِلِ وَهُوَ فُلَانٌ وَهُوَ عَلَى مَا كُنْتُ عَلَيْهِ فَالْحَقْ بِهِ قَالَ: فَلَمَّا مَاتَ وَغُيِّبَ، لَحِقْتُ بِصَاحِبِ الْمَوْصِلِ فَقُلْتُ: يَا فُلَانُ إِنَّ فَلَانًا أَوْصَانِي عِنْدَ مَوْتِهِ أَنْ أَلْحَقَ بِكَ، وَأَخْبَرَنِي أَنَّكَ عَلَى أَمْرِهِ فَقَالَ لِي أَقِمْ عِنْدِي فَأَقَمْتُ عِنْدَهُ فَوَجَدْتُهُ خَيْرَ رَجُلٍ عَلَى أَمْرِ صَاحِبِهِ فَلَمْ يَلْبَثْ أَنْ مَاتَ فَلَمَّا حَضَرَتْهُ الْوَفَاةُ قُلْتُ لَهُ: يَا فُلَانُ إِنَّ فَلَانَا أَوْصَى بِي إِلَيْكَ، وَأَمَرَنِي بِاللُّحُوقِ بِكَ وَقَدْ حَضَرَكَ مِنْ أَمْرِ اللَّهِ مَا تَرَى فَإِلَى مَنْ تُوصِي بِي وَبِمَ تَأْمُرُنِي ؟ قَالَ: يَا بُنَيَّ وَاللَّهِ مَا أَعْلَمُ رَجُلًا عَلَى مِثْلِ مَا كُنَّا عَلَيْهِ إِلَّا رَجُلًا بِنَصِيبِينَ وَهُوَ فُلَانٌ فَالْحَقْ بِهِ فَلَمَّا مَاتَ وَغُيِّبَ، لَحِقْتُ بِصَاحِبِ نَصِيبِينَ فَأَخْبَرْتُهُ خَبَرِي وَمَا أَمَرَنِي بِهِ صَاحِبَايَ فَقَالَ: أَقِمْ عِنْدِي فَأَقَمْتُ عِنْدَهُ فَوَجَدْتُهُ عَلَى أَمْرِ صَاحِبَيْهِ فَأَقَمْتُ مَعَ خَيْرِ رَجُلٍ فَوَاللَّهِ مَا لَبِثَ أَنْ نَزَلَ بِهِ الْمَوْتُ فَلَمَّا حَضَرَ قُلْتُ لَهُ: يَا فُلَانُ إِنَّ فُلَانًا كَانَ أَوْصَى بِي إِلَى فُلَانٍ، ثُمَّ أَوْصَى بِي فُلَانٌ إِلَى فُلَانٍ، ثُمَّ أَوْصَى بِي فُلَانٌ إِلَيْكَ فَإِلَى مَنْ تُوصِي بِي، وَبِمَ تَأْمُرُنِي ؟ قَالَ: يَا بُنَيَّ وَاللَّهِ مَا أَعْلَمُهُ بَقِيَ أَحَدٌ عَلَى أَمْرِنَا آمُرُكَ أَنْ تَأْتِيَهُ إِلَّا رَجُلًا بِعَمُّورِيَّةَ مِنْ أَرْضِ الرُّومِ فَإِنَّهُ عَلَى مِثْلِ مَا نَحْنُ عَلَيْهِ فَإِنْ أَحْبَبْتَ فَائْتِهِ فَإِنَّهُ عَلَى أَمْرِنَا. فَلَمَّا مَاتَ وَغُيِّبَ لَحِقْتُ بِصَاحِبِ عَمُّورِيَّةَ فَأَخْبَرْتُهُ خَبَرِي فَقَالَ: أَقِمْ عِنْدِي فَأَقَمْتُ عِنْدَ خَيْرِ رَجُلٍ عَلَى هَدْيِ أَصْحَابِهِ وَأَمْرِهِمْ. قَالَ: وَاكْتَسَبْتُ حَتَّى كَانَتْ لِي بَقَرَاتٌ وَغَنِيمَةٌ. قَالَ: ثُمَّ نَزَلَ بِهِ أَمْرُ اللَّهِ فَلَمَّا حُضِرَ قُلْتُ لَهُ: يَا فُلَانُ إِنِّي كُنْتُ مَعَ فُلَانٍ فَأَوْصَى بِي إِلَى فُلَانٍ، ثُمَّ أَوْصَى بِي فُلَانٌ إِلَى فُلَانٍ، ثُمَّ أَوْصَى بِي فُلَانٌ إِلَى فُلَانٍ، ثُمَّ أَوْصَى بِي فُلَانٌ إِلَيْكَ فَإِلَى مَنْ تُوصِي بِي وَبِمَ تَأْمُرُنِي ؟ قَالَ: أَيْ بُنَيَّ وَاللَّهِ مَا أَعْلَمُهُ أَصْبَحَ أَحَدٌ عَلَى مِثْلِ مَا كُنَّا عَلَيْهِ مِنَ النَّاسِ آمُرُكَ أَنْ تَأْتِيَهُ، وَلَكِنَّهُ قَدْ أَظَلَّ زَمَانُ نَبِيٍّ مَبْعُوثٍ بِدِينِ إِبْرَاهِيمَ يَخْرُجُ بِأَرْضِ الْعَرَبِ. مُهَاجَرُهُ إِلَى أَرْضٍ بَيْنَ حَرَّتَيْنِ بَيْنَهُمَا نَخْلٌ بِهِ عَلَامَاتٌ لَا تَخْفَى; يَأْكُلُ الْهَدِيَّةَ وَلَا يَأْكُلُ الصَّدَقَةَ بَيْنَ كَتِفَيْهِ خَاتَمُ النُّبُوَّةِ فَإِنِ اسْتَطَعْتَ أَنْ تَلْحَقَ بِتِلْكَ الْبِلَادِ فَافْعَلْ.

     ✧ The account of Salmān al-Fārisī’s Islam, ؓ. [Salmān was a Magian and passed by a church, so he looked into Christianity.] Ibn Isḥāq said: ʿĀṣim b. ʿUmar b. Qatādah al-Anṣārī reported to me, from Maḥmūd b. Labīd, from ʿAbd Allāh b. ʿAbbās, who said: Salmān al-Fārisī told me, while I was listening from his mouth, saying: I was a Persian man from the people of Iṣbahān, from a village called Jayy. My father was the village chief. I was the most beloved of God’s creation to him; his love for me went on until he confined me in his house as a slave girl is confined. I exerted myself in Magianism until I became the keeper of the fire who kindled it, not letting it die down for an hour. He said: And my father had a great estate. One day he was occupied with a building of his and said to me: 'My son, I have been occupied today with this building of mine and away from my estate, so go and inspect it.' He commanded me concerning some of what he wanted, then said to me: 'Do not delay from me; if you delay from me, you will be more important to me than my estate and will distract me from everything of my affairs.' He said: So I went out intending to go to his estate to which he had sent me, and I passed by a church of the churches of the Christians. I heard their voices inside while they were praying. I did not know what the people's affair was because my father had confined me in his house. When I heard their voices, I entered upon them to see what they were doing. When I saw them, their prayer pleased me, and I desired their affair. I said: 'By God, this is better than the religion we follow.' By God, I did not leave them until the sun set, and I left my father's estate and did not come to it. Then I said to them: 'Where is the origin of this religion?' They said: 'In Syria.' I returned to my father, who had sent people in search of me and I had distracted him from all his work. When I came to him, he said: 'My son, where were you? Did I not make a covenant with you?' I said to him: 'Father, I passed by people praying in a church of theirs, and what I saw of their religion pleased me. By God, I stayed with them until the sun set.' He said: 'My son, there is no good in that religion; your religion and the religion of your forefathers is better than it.' I said to him: 'No, by God, it is better than our religion.' He said: So he feared me, put a shackle on my leg, and confined me in his house. I sent word to the Christians, saying: 'When a caravan from Syria comes to you, tell me about them.' He said: A caravan from Syria, Christian merchants, came to them, and they told me about them. I said to them: 'When they finish their needs and want to return to their lands, inform me.' When they wanted to return to their lands, they told me about them. I threw the iron from my leg, then went out with them until I reached Syria. When I arrived there, I asked: 'Who is the most knowledgeable of the people of this religion?' They said: 'The bishop in the church.' So I went to him and said: 'I have desired this religion and would like to be with you, serve you in your church, learn from you, and pray with you.' He said: 'Enter.' So I entered with him. But he was an evil man; he commanded them to give charity and made them desirous of it, but when they collected something of it for him, he hoarded it for himself and did not give it to the poor, until he gathered seven jars of gold and silver. He said: And I hated him with a great hatred because of what I saw him do. Then he died, and the Christians gathered to bury him. I said to them: 'This man was evil; he commanded you to give charity and made you desirous of it, but when you brought it to him, he hoarded it for himself and did not give any of it to the poor.' They said: 'What is your knowledge of that?' I said: 'I will show you his treasure.' They said: 'Show us.' So I showed them its place, and they brought out seven jars filled with gold and silver. When they saw them, they said: 'We will never bury him.' So they crucified him and stoned him with rocks, and brought another man and put him in his place. He said: Salmān said: I never saw a man who does not pray the five prayers—I think he is better than him—more ascetic in this world, more desirous of the Hereafter, nor more diligent night and day. I loved him with a love I had not loved anything before like it. He said: I stayed with him for a time. Then death came to him, and I said to him: 'I have been with you and loved you with a love I had not loved anything before you. What you see of God’s command has come to you. To whom do you entrust me, and what do you command me?' He said: 'My son, by God, I do not know today anyone upon what I was upon. The people have perished, changed, and abandoned most of what they were upon, except a man in Mosul, and he is so-and-so. He is upon what I was upon, so join him.' When he died and was buried, I joined the man of Mosul and said: 'O so-and-so, so-and-so entrusted me to you at his death and told me that you are upon his affair.' He said to me: 'Stay with me.' So I stayed with him, and I found him the best man upon the affair of his companion. It was not long before he died. When death came to him, I said to him: 'O so-and-so, so-and-so entrusted me to you and commanded me to join you. What you see of God’s command has come to you. To whom do you entrust me, and what do you command me?' He said: 'My son, by God, I do not know a man upon what we were upon except a man in Naṣībīn, and he is so-and-so, so join him.' When he died and was buried, I joined the man of Naṣībīn and told him my story and what my two companions had commanded me. He said: 'Stay with me.' So I stayed with him, and I found him upon the affair of his two companions. I stayed with the best man. By God, it was not long before death came to him. When he was dying, I said to him: 'O so-and-so, so-and-so entrusted me to so-and-so, then so-and-so entrusted me to so-and-so, then so-and-so entrusted me to you. To whom do you entrust me, and what do you command me?' He said: 'My son, by God, I do not know that anyone remains upon our affair whom I could command you to go to, except a man in ʿAmmūriyyah in the land of the Byzantines. He is upon what we are upon. If you wish, go to him, for he is upon our affair.' When he died and was buried, I joined the man of ʿAmmūriyyah and told him my story. He said: 'Stay with me.' So I stayed with the best man upon the guidance and affair of his companions. He said: And I earned until I had cows and a flock. He said: Then God’s command came to him. When he was dying, I said to him: 'O so-and-so, I was with so-and-so, and he entrusted me to so-and-so, then so-and-so entrusted me to so-and-so, then so-and-so entrusted me to so-and-so, then so-and-so entrusted me to you. To whom do you entrust me, and what do you command me?' He said: 'My son, by God, I do not know that anyone among the people has arisen upon what we were upon whom I could command you to go to. But the time of a prophet has drawn near, sent with the religion of Abraham, who will come forth in the land of the Arabs. His migration will be to a land between two lava fields, between which there are palm trees. He has signs that are not hidden: he eats the gift and does not eat charity; between his shoulders is the seal of prophethood. If you can reach those lands, then do so.'

280. Tarikh (al-Tabari) 695No grade recorded

     [ سَلْمَانُ وَنَقْلَتُهُ إلَى وَادِي الْقُرَى ثُمَّ إلَى الْمَدِينَةِ سَمَاعُهُ بِبَعْثَةِ الرَّسُولِ ﷺ   ] قَالَ: ثُمَّ مَاتَ وَغُيِّبَ، وَمَكَثْتُ بِعَمُورِيَّةَ مَا شَاءَ اللَّهُ أَنْ أَمْكُثَ، ثُمَّ مَرَّ بِي نَفَرٌ مِنْ كَلْبٍ تُجَّارٌ، فَقُلْتُ لَهُمْ: احْمِلُونِي إلَى أَرْضِ الْعَرَبِ وَأُعْطِيكُمْ بَقَرَاتِي هَذِهِ وَغُنَيْمَتِي هَذِهِ؛ قَالُوا: نَعَمْ. فأعْطَيْتُهُمُوها وَحَمَلُونِي مَعَهُمْ، حَتَّى إذَا بَلَغُوا وَادِيَ الْقُرَى ظَلَمُونِي، فَبَاعُونِي مِنْ رَجُلٍ يَهُودِيٍّ عَبْدًا، فَكُنْتُ عِنْدَهُ، وَرَأَيْتُ النَّخْلَ، فَرَجَوْتُ أَنْ يَكُونَ الْبَلَدَ الَّذِي وَصَفَ لِي صَاحِبِي، وَلَمْ يَحِقْ فِي نَفْسِي، فَبَيْنَا أَنَا عِنْدَهُ، إذْ قَدِمَ عَلَيْهِ ابْنُ عَمٍّ لَهُ مِنْ بَنِي قُرَيْظَةَ مِنْ الْمَدِينَةِ، فَابْتَاعَنِي مِنْهُ، فَاحْتَمَلَنِي إلَى الْمَدِينَةِ، فَوَاَللَّهِ مَا هُوَ إلَّا أَنْ رَأَيْتُهَا فَعَرَفْتهَا بِصِفَةِ صَاحِبِي، فَأَقَمْتُ بِهَا، وَبُعِثَ رَسُولُ اللَّهِ ﷺ، فَأَقَامَ بِمَكَّةَ مَا أَقَامَ، لَا أَسْمَعُ لَهُ بِذكَرٍ مَعَ مَا أَنَا فِيهِ مِنْ شُغْلِ الرِّقِّ، ثُمَّ هَاجَرَ إلَى الْمَدِينَةِ، فَوَاَللَّهِ إنِّي لَفِي رَأْسِ عِذْقٍ لِسَيِّدِي أَعْمَلُ لَهُ فِيهِ بَعْضَ الْعَمَلِ، وَسَيِّدِي جَالِسٌ تَحْتِي، إذْ أَقْبَلَ ابْنُ عَمٍّ لَهُ حَتَّى وَقَفَ عَلَيْهِ، فَقَالَ: يَا فُلَانُ، قَاتَلَ اللَّهُ بَنِي قَيْلَةَ، وَاَللَّهِ إنَّهُمْ الْآنَ لَمُجْتَمِعُونَ بِقُبَاءَ عَلَى رَجُلٍ قَدِمَ عَلَيْهِمْ مِنْ مَكَّةَ الْيَوْمَ، يَزْعُمُونَ أَنَّهُ نَبِيٌّ. [ نَسَبُ قَيْلَةَ ] قَالَ ابْنُ هِشَامٍ: قَيْلَةُ: بِنْتُ كَاهِلِ بْنِ عُذْرَةَ بْنِ سَعْدِ بْنِ زَيْدِ بْنِ لَيْثِ بْنِ سُودِ بْنِ أَسْلَمَ بْنِ الْحَافِ بْنِ قُضَاعَةَ، أُمُّ الْأَوْسِ وَالْخَزْرَجِ. قَالَ النُّعْمَانُ بْنُ بَشِيرٍ الْأَنْصَارِيُّ يَمْدَحُ الْأَوْسَ وَالْخَزْرَجَ: : بَهَالِيلُ مِنْ أَوْلَادِ قَيْلَةَ لَمْ يَجِدْ عَلَيْهِمْ خَلِيطٌ فِي مُخَالَطَةِ عَتْبَا     مَسَامِيحُ أَبْطَالٌ يَرَاحُونَ لِلنَّدَى يَرَوْنَ عَلَيْهِمْ فِعْلَ آبَائِهِمْ نَحْبَا وَهَذَانِ الْبَيْتَانِ فِي قَصِيدَةٍ لَهُ: قَالَ ابْنُ إسْحَاقَ: وَحَدَّثَنِي عَاصِمُ بْنُ عُمَرَ بْنِ قَتَادَةَ الْأَنْصَارِيُّ، عَنْ مَحْمُودِ بْنِ لَبِيدٍ، عَنْ عَبْدِ اللَّهِ بْنِ عَبَّاسٍ، قَالَ: قَالَ سَلْمَانُ: فَلَمَّا سَمِعْتُهَا أَخَذَتْنِي الْعُرَوَاءُ. فَقَالَ ابْنُ هِشَامٍ: وَالْعُرَوَاءُ: الرِّعْدَةُ مِنْ الْبَرْدِ وَالِانْتِفَاضُ، فَإِنْ كَانَ مَعَ ذَلِكَ عَرَقٌ فَهِيَ الرُّحَضَاءُ، وَكِلَاهُمَا مَمْدُودٌ - حَتَّى ظَنَنْتُ أَنِّي سَأَسْقُطُ عَلَى سَيِّدِي، فَنَزَلْتُ عَنْ النَّخْلَةِ، فَجَعَلْتُ أَقُولُ لِابْنِ عَمِّهِ ذَلِكَ: مَاذَا تَقُولُ ؟ ( مَاذَا تَقُولُ ) ؟ فَغَضِبَ سَيِّدِي، فَلَكَمَنِي لَكْمَةً شَدِيدَةً، ثُمَّ قَالَ: مَا لَكَ وَلِهَذَا ؟ أَقْبِلْ عَلَى عَمَلِكَ. قَالَ: قُلْتُ: لَا شَيْءَ: إنَّمَا أَرَدْتُ أَنْ أَسْتَثْبِتَهُ عَمَّا قَالَ.

     ✧ [Salmān and his transfer to Wādī al-Qurā then to Madinah, his hearing of the sending of the Messenger ﷺ] He said: Then he died and was buried, and I remained in ʿAmūriyyah as long as Allah willed that I remain. Then a group of merchants from Kalb passed by me, and I said to them: Carry me to the land of the Arabs, and I will give you these cows of mine and these sheep of mine. They said: Yes. So I gave them to them, and they carried me with them, until when they reached Wādī al-Qurā they wronged me and sold me to a Jewish man as a slave. I stayed with him, and I saw the palm trees, and I hoped that it might be the land which my companion had described to me, but it was not confirmed in my soul. While I was with him, a cousin of his from the Banū Qurayẓah came to him from Madinah, and he bought me from him, and he carried me to Madinah. By Allah, no sooner did I see it than I recognized it by the description of my companion. So I stayed there, and the Messenger of Allah ﷺ was sent, and he remained in Makkah as long as he remained, I heard no mention of him because of the occupation of slavery that I was in. Then he emigrated to Madinah. By Allah, I was at the top of a palm cluster belonging to my master, doing some work for him in it, and my master was sitting below me, when a cousin of his came and stood before him and said: O so-and-so, may Allah destroy the Banū Qaylah! By Allah, they are now gathered in Qubāʾ around a man who has come to them from Makkah today, claiming that he is a prophet. [The lineage of Qaylah] Ibn Hishām said: Qaylah is the daughter of Kāhil b. ʿUdhrah b. Saʿd b. Zayd b. Layth b. Sūd b. Aslam b. al-Ḥāf b. Quḍāʿah, the mother of the Aws and the Khazraj. Al-Nuʿmān b. Bashīr al-Anṣārī said, praising the Aws and the Khazraj: Generous nobles from the children of Qaylah, mixing with them No confederate ever found cause for reproach Open-handed heroes who go forth to generosity, They see it as a duty upon them, the deed of their fathers These two verses are from a poem of his. Ibn Isḥāq said: ʿĀṣim b. ʿUmar b. Qatādah al-Anṣārī narrated to me, from Maḥmūd b. Labīd, from ʿAbd Allāh b. ʿAbbās, who said: Salmān said: When I heard it, trembling seized me. Ibn Hishām said: Al-ʿurawāʾ is shivering from cold and shaking; if sweat accompanies it, then it is al-ruḥaḍāʾ, both with the long vowel — so much so that I thought I would fall on my master. So I climbed down from the palm tree and began saying to that cousin of his: What are you saying? What are you saying? My master became angry and struck me a severe blow with his fist, then said: What is it to you? Get on with your work. He said: I said: Nothing; I only wanted to verify what he said.

281. Tarikh (al-Tabari) 696No grade recorded

     [ سَلْمَانُ بَيْنَ يَدَيْ الرَّسُولِ ﷺ بِهَدِيَّتِهِ يَسْتَوْثِقُ   ] ( قَالَ ): وَقَدْ كَانَ عِنْدِي شَيْءٌ قَدْ جَمَعْتُهُ فَلَمَّا أَمْسَيْتُ أَخَذْتُهُ، ثُمَّ ذَهَبْتُ بِهِ إلَى رَسُولِ اللَّهِ ﷺ وَهُوَ بِقُبَاءَ، فَدَخَلْتُ عَلَيْهِ، فَقُلْتُ لَهُ: إنَّهُ قَدْ بَلَغَنِي أَنَّكَ رَجُلٌ صَالِحٌ، وَمَعَكَ أَصْحَابٌ لَكَ غُرَبَاءُ ذَوُو حَاجَةٍ، وَهَذَا شَيْءٌ قَدْ كَانَ عِنْدِي لِلصَّدَقَةِ، فَرَأَيْتُكُمْ أَحَقَّ بِهِ مِنْ غَيْرِكُمْ، قَالَ: فَقَرَّبْتُهُ إلَيْهِ؛ فَقَالَ رَسُولُ اللَّهِ ﷺ لِأَصْحَابِهِ: كُلُوا، وَأَمْسَكَ يَدَهُ فَلَمْ يَأْكُلْ. قَالَ: فَقُلْتُ فِي نَفْسِي: هَذِهِ وَاحِدَةٌ. قَالَ: ثُمَّ انْصَرَفْتُ عَنْهُ، فَجَمَعْتُ شَيْئًا، وَتَحَوَّلَ رَسُولُ اللَّهِ ﷺ إلَى الْمَدِينَةِ، ثُمَّ جِئْتُهُ بِهِ فَقُلْتُ لَهُ: إنِّي قَدْ رَأَيْتُكَ لَا تَأْكُلُ الصَّدَقَةَ، وَهَذِهِ هَدِيَّةٌ أَكْرَمْتُكَ بِهَا. قَالَ: فَأَكَلَ رَسُولُ اللَّهِ ﷺ مِنْهَا، وَأَمَرَ أَصْحَابَهُ فَأَكَلُوا مَعَهُ. قَالَ: فَقُلْتُ فِي نَفْسِي: هَاتَانِ ثِنْتَانِ، ثُمَّ جِئْتُ رَسُولَ اللَّهِ ﷺ وَهُوَ بِبَقِيعِ الْغَرْقَدِ، قَدْ تَبِعَ جِنَازَةَ رَجُلٍ مِنْ أَصْحَابِهِ، ( وَ ) عَلَيَّ شَمْلَتَانِ لِي، وَهُوَ جَالِسٌ فِي أَصْحَابِهِ، فَسَلَّمْتُ عَلَيْهِ، ثُمَّ اسْتَدَرْتُ أَنْظُرُ إلَى ظَهْرِهِ، هَلْ أَرَى الْخَاتَمَ الَّذِي وَصَفَ لِي صَاحِبِي؛ فَلَمَّا رَآنِي رَسُولُ اللَّهِ ﷺ اسْتَدْبَرْتُهُ عَرَفَ أَنِّي أَسْتَثْبِتُ فِي شَيْءٍ وُصِفَ لِي، فَأَلْقَى رِدَاءَهُ عَنْ ظَهْرِهِ، فَنَظَرْتُ إلَى الْخَاتَمِ فَعَرَفْتُهُ، فَأَكْبَبْتُ عَلَيْهِ أُقَبِّلُهُ وَأَبْكِي؛ فَقَالَ لِي رَسُولُ اللَّهِ ﷺ: تَحَوَّلْ، فَتَحَوَّلْتُ فَجَلَسْتُ بَيْنَ يَدَيْهِ، فَقَصَصْتُ عَلَيْهِ حَدِيثِي كَمَا حَدَّثْتُكَ يَا ابْنَ عَبَّاسٍ، فَأَعْجَبَ رَسُولُ اللَّهِ ﷺ أَنْ يُسْمِعَ ذَلِكَ أَصْحَابَهُ. ثُمَّ شَغَلَ سَلْمَانَ الرِّقُّ حَتَّى فَاتَهُ مَعَ رَسُولِ اللَّهِ ﷺ بَدْرٌ وَأُحُدٌ.

     ✧ (He said): I had something I had collected, and when evening came I took it and went with it to the Messenger of Allah ﷺ while he was in Qubāʾ. I entered upon him and said to him: It has reached me that you are a righteous man, and with you are companions who are strangers and in need, and this is something I had for charity, and I saw you as more deserving of it than others. He said: So I brought it near to him, and the Messenger of Allah ﷺ said to his companions: Eat, and he withheld his hand and did not eat. He said: So I said to myself: This is one. Then I left him and collected something, and the Messenger of Allah ﷺ moved to Madinah. Then I came to him with it and said to him: I saw that you do not eat charity, and this is a gift with which I have honored you. He said: So the Messenger of Allah ﷺ ate from it and ordered his companions, and they ate with him. He said: So I said to myself: These are two. Then I came to the Messenger of Allah ﷺ while he was at Baqīʿ al-Gharqad, having followed the funeral of a man from his companions, and I had two cloaks on, and he was sitting among his companions. I greeted him, then turned around to look at his back to see if I could see the seal which my companion had described to me. When the Messenger of Allah ﷺ saw me turning my back, he knew that I was seeking confirmation of something described to me, so he threw his mantle from his back, and I looked at the seal and recognized it. Then I fell upon him, kissing him and weeping. The Messenger of Allah ﷺ said to me: Turn around. So I turned and sat before him, and I related to him my story just as I have related it to you, O Ibn ʿAbbās. The Messenger of Allah ﷺ was pleased that his companions should hear that. Then slavery occupied Salmān until he missed Badr and Uḥud with the Messenger of Allah ﷺ.

282. Tarikh (al-Tabari) 697No grade recorded

     [ أَمْرُ رَسُولِ اللَّهِ ﷺ لِسَلْمَانَ بِالْمُكَاتَبَةِ لِيَخْلُصَ مِنْ الرِّقِّ   ] قَالَ سَلْمَانُ: ثُمَّ قَالَ لِي رَسُولُ اللَّهِ ﷺ: كَاتِبْ يَا سَلْمَانُ؛ فَكَاتَبْتُ صَاحِبِي عَلَى ثَلَاثِ ماِئَةِ نَخْلَةٍ أُحْيِيهَا لَهُ بِالْفَقِيرِ، وَأَرْبَعِينَ أُوقِيَّةً. فَقَالَ رَسُولُ اللَّهِ ﷺ لِأَصْحَابِهِ: أَعِينُوا أَخَاكُمْ، فَأَعَانُونِي بِالنَّخْلِ، الرَّجُلُ بِثَلَاثِينَ وَدِيَّةً، وَالرَّجُلُ بِعِشْرِينَ وَدِيَّةً، وَالرَّجُلُ بِخَمْسَ عَشْرَةَ وَدِيَةً، وَالرَّجُلُ بِعَشْرٍ، يُعِينُ الرَّجُلُ بِقَدْرِ مَا عِنْدَهُ، حَتَّى اجْتَمَعَتْ لِي ثَلَاثُ ماِئَةِ وَدِيَّةٍ، فَقَالَ لِي رَسُولُ اللَّهِ ﷺ: اذْهَبْ يَا سَلْمَانُ فَفَقِّرْ لَهَا، فَإِذَا فَرَغْتَ فَأْتِنِي أَكُنْ أَنَا أَضَعُهَا بِيَدَيَّ. قَالَ: فَفَقَّرْتُ وَأَعَانَنِي أَصْحَابِي، حَتَّى إذَا فَرَغْتُ جِئْتُهُ فَأَخْبَرْتُهُ، فَخَرَجَ رَسُولُ اللَّهِ ﷺ مَعِي إلَيْهَا، فَجَعَلْنَا نُقَرِّبُ إلَيْهِ الْوَدِيَّ، وَيَضَعُهُ رَسُولُ اللَّهِ ﷺ بِيَدِهِ، حَتَّى فَرَغْنَا. فَوَاَلَّذِي نَفْسُ سَلْمَانَ بِيَدِهِ. مَا مَاتَتْ مِنْهَا وَدِيَّةٌ وَاحِدَةٌ. قَالَ: فَأَدَّيْتُ النَّخْلَ وَبَقِيَ عَلَيَّ الْمَالُ. فَأُتِيَ رَسُولُ اللَّهِ ﷺ بِمِثْلِ بَيْضَةِ الدَّجَاجَةِ مِنْ ذَهَبٍ، مِنْ بَعْضِ الْمَعَادِنِ، فَقَالَ: مَا فَعَلَ الْفَارِسِيُّ الْمُكَاتَبُ ؟ قَالَ: فَدُعِيتُ لَهُ، فَقَالَ خُذْ هَذِهِ، فَأَدِّهَا مِمَّا عَلَيْكَ يَا سَلْمَانُ قَالَ: قُلْتُ: وَأَيْنَ تَقَعُ هَذِهِ يَا رَسُولَ اللَّهِ مِمَّا عَلَيَّ ؟ فَقَالَ: خُذْهَا فَإِنَّ اللَّهَ سَيُؤَدِّي بِهَا عَنْكَ. قَالَ: فَأَخَذْتهَا فَوَزَنْتُ لَهُمْ مِنْهَا، وَاَلَّذِي نَفْسُ سَلْمَانَ بِيَدِهِ أَرْبَعِينَ أُوقِيَّةً، فَأَوْفَيْتُهُمْ حَقَّهُمْ مِنْهَا، وَعَتَقَ سَلْمَانُ. فَشَهِدْتُ مَعَ رَسُولِ اللَّهِ ﷺ الْخَنْدَقَ حُرًّا، ثُمَّ لَمْ يَفُتْنِي مَعَهُ مَشْهَدٌ قَالَ ابْنُ إسْحَاقَ: وَحَدَّثَنِي يَزِيدُ بْنُ أَبِي حَبِيبٍ. عَنْ رَجُلٍ مِنْ عَبْدِ الْقَيْسِ عَنْ سَلْمَانَ: أَنَّهُ قَالَ: لَمَّا قُلْتُ: وَأَيْنَ تَقَعُ هَذِهِ مِنْ الَّذِي عَلَيَّ يَا رَسُولَ اللَّهِ ؟ أَخَذَهَا رَسُولُ اللَّهِ ﷺ فَقَلَّبَهَا عَلَى لِسَانِهِ، ثُمَّ قَالَ: خُذْهَا فَأَوْفِهِمْ مِنْهَا، فَأَخَذْتهَا، فَأَوْفَيْتهمْ مِنْهَا حَقَّهُمْ كُلَّهُ، أَرْبَعِينَ أُوقِيَّةً.

     ✧ [The command of the Messenger of Allah ﷺ to Salman to enter a contract of emancipation to free himself from slavery] Salman said: Then the Messenger of Allah ﷺ said to me: "Enter a contract of emancipation, O Salman." So I contracted with my master for three hundred date palm seedlings that I would plant for him at al-Faqir, and forty uqiyyahs. The Messenger of Allah ﷺ said to his companions: "Help your brother." So they helped me with the seedlings: one man with thirty offshoots, another with twenty offshoots, another with fifteen offshoots, and another with ten; each man helped according to what he had, until three hundred offshoots were gathered for me. The Messenger of Allah ﷺ said to me: "Go, O Salman, and dig the holes for them. When you are finished, come to me, and I will place them with my own hands." He said: So I dug the holes, and my companions helped me. When I had finished, I came to him and told him. The Messenger of Allah ﷺ went out with me to them, and we began handing the offshoots to him, and the Messenger of Allah ﷺ placed them with his own hand, until we had finished. By Him in whose hand is the soul of Salman, not a single offshoot of them died. He said: Then I delivered the palms, and the money remained owed by me. Then the Messenger of Allah ﷺ was brought something like a chicken's egg of gold from some mine. He said: "What has the Persian who contracted emancipation done?" He said: So I was summoned to him, and he said: "Take this and pay what you owe with it, O Salman." He said: I said: "Where will this fall, O Messenger of Allah, compared to what I owe?" He said: "Take it, for Allah will fulfill it for you." He said: So I took it and weighed out for them from it, and by Him in whose hand is the soul of Salman, forty uqiyyahs. So I paid them their due from it, and Salman was freed. Then I witnessed the Trench with the Messenger of Allah ﷺ as a free man, and after that no expedition with him passed me by. Ibn Ishaq said: Yazid b. Abi Habib narrated to me, from a man of ʿAbd al-Qays, from Salman, that he said: When I said, "Where will this fall compared to what I owe, O Messenger of Allah?", the Messenger of Allah ﷺ took it and turned it over on his tongue, then said: "Take it and pay them from it." So I took it and paid them their full due from it, forty uqiyyahs.

283. Tarikh (al-Tabari) 698No grade recorded

     ذِكْرُ وَرَقَةَ بْنِ نَوْفَلِ بْنِ أَسَدِ بْنِ عَبْدِ الْعُزَّى وَعُبَيْدِ اللَّهِ بْنِ جَحْشٍ وَعُثْمَانَ بْنِ الْحُوَيْرِثِ وَزَيْدِ بْنِ عَمْرِو بْنِ نُفَيْلٍ   [ بَحْثُهُمْ فِي الْأَدْيَانِ ] قَالَ ابْنُ إسْحَاقَ: وَاجْتَمَعَتْ قُرَيْشٌ يَوْمًا فِي عِيدٍ لَهُمْ عِنْدَ صَنَمٍ مِنْ أَصْنَامِهِمْ، كَانُوا يُعَظِّمُونَهُ وَيَنْحَرُونَ لَهُ، وَيَعْكُفُونَ عِنْدَهُ، وَيُدِيرُونَ بِهِ، وَكَانَ ذَلِكَ عِيدًا لَهُمْ فِي كُلِّ سَنَةٍ يَوْمًا، فَخَلَصَ مِنْهُمْ أَرْبَعَةُ نَفَرٍ نَجِيًّا، ثُمَّ قَالَ بَعْضُهُمْ لِبَعْضٍ: تَصَادَقُوا وَلْيَكْتُمْ بَعْضُكُمْ عَلَى بَعْضٍ؛ قَالُوا: أَجَلْ. وَهُمْ: وَرَقَةُ بْنُ نَوْفَلِ بْنِ أَسَدِ بْنِ عَبْدِ الْعُزَّى بْنِ قُصَيِّ بْنِ كِلَابِ بْنِ مُرَّةَ بْنِ كَعْبِ بْنِ لُؤَيٍّ؛ وَعُبَيْدِ اللَّهِ بْنِ جَحْشِ بْنِ رِئَابِ بْنِ يَعْمُرَ بْنِ صَبْرَةَ بْنِ مُرَّةَ بْنِ كَبِيرِ بْنِ غَنْمِ بْنِ دُودَانَ بْنِ أَسَدِ بْنِ خُزَيْمَةَ، وَكَانَتْ أُمُّهُ أُمَيْمَةَ بِنْتَ عَبْدِ الْمُطَّلِبِ، وَعُثْمَانِ بْنِ الْحُوَيْرِثِ بْنِ أَسَدِ بْنِ عَبْدِ الْعُزَّى بْنِ قُصَيٍّ، وَزَيْدِ بْنِ عَمْرِو بْنِ نُفَيْلِ بْنِ عَبْدِ الْعُزَّى بْنِ عَبْدِ اللَّهِ بْنِ قُرْطِ بْنِ رِيَاحِ بْنِ رَزَاحِ بْنِ عَدِيِّ بْنِ كَعْبِ بْنِ لُؤَيٍّ؛ فَقَالَ بَعْضُهُمْ لِبَعْضٍ: تَعَلَّمُوا وَاَللَّهِ مَا قَوْمُكُمْ عَلَى شَيْءٍ لَقَدْ أَخْطَئُوا دِينَ أَبِيهِمْ إبْرَاهِيمَ مَا حَجَرٌ نُطِيفُ بِهِ، لَا يَسْمَعُ وَلَا يُبْصِرُ، وَلَا يَضُرُّ وَلَا يَنْفَعُ، يَا قَوْمِ الْتَمِسُوا لِأَنْفُسِكُمْ ( دِينًا )، فَإِنَّكُمْ وَاَللَّهِ مَا أَنْتُمْ عَلَى شَيْءٍ. فَتَفَرَّقُوا فِي الْبُلْدَانِ يَلْتَمِسُونَ الْحَنِيفِيَّةَ، دِينَ إبْرَاهِيمَ. [ مَا وَصَلَ إلَيْهِ وَرَقَةُ وَابْنُ جَحْشٍ ] فَأَمَّا وَرَقَةُ بْنُ نَوْفَلٍ فَاسْتَحْكَمَ فِي النَّصْرَانِيَّةِ، وَاتَّبَعَ الْكُتُبَ مِنْ أَهْلِهَا، حَتَّى عَلِمَ عِلْمًا مِنْ أَهْلِ الْكِتَابِ. وَأَمَّا عُبَيْدُ اللَّهِ بْنُ جَحْشٍ، فَأَقَامَ عَلَى مَا هُوَ عَلَيْهِ مِنْ الِالْتِبَاسِ حَتَّى أَسْلَمَ، ثُمَّ هَاجَرَ مَعَ الْمُسْلِمِينَ إلَى الْحَبَشَةِ، وَمَعَهُ امْرَأَتُهُ أُمُّ حَبِيبَةَ بِنْتُ أَبِي سُفْيَانَ مُسْلِمَةً؛ فَلَمَّا قَدِمَهَا تَنَصَّرَ، وَفَارَقَ الْإِسْلَامَ حَتَّى هَلَكَ هُنَالِكَ نَصْرَانِيًّا.

     ✧ Mention of Waraqah b. Nawfal b. Asad b. ʿAbd al-ʿUzzā, ʿUbayd Allāh b. Jaḥsh, ʿUthmān b. al-Ḥuwayrith, and Zayd b. ʿAmr b. Nufayl [their investigation into religions] Ibn Isḥāq said: Quraysh gathered one day at a festival of theirs before an idol of their idols, which they used to venerate, sacrifice to, seclude themselves at, and circumambulate. It was a festival they held one day every year. Four of them withdrew in private conference, then said to one another: Be true to one another, and let each of you conceal what the other says. They said: Yes. They were: Waraqah b. Nawfal b. Asad b. ʿAbd al-ʿUzzā b. Quṣayy b. Kilāb b. Murrah b. Kaʿb b. Luʾayy; ʿUbayd Allāh b. Jaḥsh b. Riʾāb b. Yaʿmur b. Ṣabrah b. Murrah b. Kabīr b. Ghanm b. Dūdān b. Asad b. Khuzaymah, whose mother was Umaymah bt. ʿAbd al-Muṭṭalib; ʿUthmān b. al-Ḥuwayrith b. Asad b. ʿAbd al-ʿUzzā b. Quṣayy; and Zayd b. ʿAmr b. Nufayl b. ʿAbd al-ʿUzzā b. ʿAbd Allāh b. Qurṭ b. Riyāḥ b. Razāḥ b. ʿAdī b. Kaʿb b. Luʾayy. They said to one another: Know, by Allah, your people are upon nothing; they have erred from the religion of their father Ibrāhīm. What is a stone that we circumambulate, that does not hear, does not see, does not harm, and does not benefit? O people, seek for yourselves a religion, for by Allah you are upon nothing. So they dispersed throughout the lands seeking the ḥanīfiyyah, the religion of Ibrāhīm. [What Waraqah and Ibn Jaḥsh reached] As for Waraqah b. Nawfal, he became firm in Christianity and followed the scriptures from its people until he acquired knowledge from the People of the Book. As for ʿUbayd Allāh b. Jaḥsh, he remained in the confusion he was in until he became Muslim, then he emigrated with the Muslims to Abyssinia, accompanied by his wife Umm Ḥabībah bt. Abī Sufyān, who was a Muslimah. When he arrived there, he became Christian and abandoned Islam until he died there as a Christian.

284. Tarikh (al-Tabari) 699No grade recorded

     صِفَّةُ رَسُولِ اللَّهِ ﷺ مِنْ الْإِنْجِيلِ   [ تَبْشِيرٌ يَحْنُسَ الْحَوَارِيِّ بِرَسُولِ اللَّهِ ﷺ ] قَالَ ابْنُ إسْحَاقَ: وَقَدْ كَانَ، فِيمَا بَلَغَنِي عَمَّا كَانَ وَضَعَ عِيسَى ابْنُ مَرْيَمَ فِيمَا جَاءَهُ مِنْ اللَّهِ فِي الْإِنْجِيلِ لِأَهْلِ الْإِنْجِيلِ مِنْ صِفَةِ رَسُولِ اللَّهِ ﷺ، مِمَّا أَثَبَتَ يُحَنَّسُ الْحَوَارِيُّ لَهُمْ، حِينَ نَسَخَ لَهُمْ الْإِنْجِيلَ عَنْ عَهْدِ عِيسَى ابْنِ مَرْيَمَ عَلَيْهِ السَّلَامُ فِي رَسُولِ اللَّهِ ﷺ إلَيْهِمْ أَنَّهُ قَالَ: مَنْ أَبْغَضَنِي فَقَدْ أَبْغَضَ الرَّبَّ، وَلَوْلَا أَنِّي صَنَعْتُ بِحَضْرَتِهِمْ صَنَائِعَ لَمْ يَصْنَعْهَا أَحَدٌ قَبْلِي، مَا كَانَتْ لَهُمْ خَطِيئَةٌ، وَلَكِنْ مِنْ الْآنَ بَطِرُوا وَظَنُّوا أَنَّهُمْ يَعِزُّونَنِي، وَأَيْضًا لِلرَّبِّ، وَلَكِنْ لَا بُدَّ مِنْ أَنْ تَتِمَّ الْكَلِمَةُ الَّتِي فِي النَّامُوسِ: أَنَّهُمْ أَبْغَضُونِي مَجَّانًا، أَيْ بَاطِلًا. فَلَوْ قَدْ جَاءَ الْمُنْحَمَنَّا هَذَا الَّذِي يُرْسِلُهُ اللَّهُ إلَيْكُمْ مِنْ عِنْدِ الرَّبِّ، ( وَ ) رُوحُ الْقُدُسِ، هَذَا الَّذِي مِنْ عِنْدَ الرَّبِّ خَرَجَ، فَهُوَ شَهِيدٌ عَلَيَّ وَأَنْتُمْ أَيْضًا، لِأَنَّكُمْ قَدِيمًا كُنْتُمْ مَعِي فِي هَذَا قُلْتُ لَكُمْ: لِكَيْمَا لَا تَشْكُوَا. وَالْمُنْحَمَنَّا ( بِالسُّرْيَانِيَّةِ ): مُحَمَّدٌ: وَهُوَ بِالرُّومِيَّةِ: الْبَرْقَلِيطِسُ، ﷺ.

     ✧ The description of the Messenger of Allah ﷺ from the Gospel [The glad tidings of John the disciple about the Messenger of Allah ﷺ] Ibn Isḥāq said: And there had been, according to what has reached me about what Jesus son of Mary had set down in what came to him from Allah in the Gospel for the people of the Gospel, of the description of the Messenger of Allah ﷺ, among what John the disciple established for them, when he copied out the Gospel for them from the covenant of Jesus son of Mary ﷺ concerning the Messenger of Allah ﷺ to them, that he said: Whoever hates me has hated the Lord. And had I not performed in their presence works that no one before me had performed, they would have had no sin. But from now they have become insolent and thought that they will overpower me, and also the Lord. But the word that is in the Law must be fulfilled: 'They hated me without cause,' that is, in vain. If then comes this Munḥamannā whom Allah sends to you from the Lord, (and) the Spirit of Holiness, this one who came forth from the Lord, he is a witness concerning me, and you also, because you have long been with me. For this reason I have spoken to you, so that you may not doubt. Al-Munḥamannā (in Syriac): Muḥammad; and it is in Greek: al-Barqalīṭis, ﷺ.

285. Tarikh (al-Tabari) 700No grade recorded

     قِصَّةُ سَيْفِ بْنِ ذِي يَزَنَ الْحِمْيَرِيِّ، وَبِشَارَتُهُ بِالنَّبِيِّ الْأُمِّيِّ   وَقَالَ الْحَافِظُ أَبُو بَكْرٍ مُحَمَّدُ بْنُ جَعْفَرِ بْنِ سَهْلٍ الْخَرَائِطِيُّ فِي كِتَابِهِ هَوَاتِفِ الْجَانِّ: حَدَّثَنَا عَلِيُّ بْنُ حَرْبٍ حَدَّثَنَا أَحْمَدُ بْنُ عُثْمَانَ بْنِ حَكِيمٍ حَدَّثَنَا عَمْرُو بْنُ بَكْرٍ - هُوَ ابْنُ بَكَّارٍ الْقَعْنَبِيُّ - عَنْ أَحْمَدَ بْنِ الْقَاسِمِ عَنْ مُحَمَّدِ بْنِ السَّائِبِ الْكَلْبِيِّ عَنْ أَبِي صَالِحٍ عَنْ عَبْدِ اللَّهِ بْنِ عَبَّاسٍ قَالَ: لَمَّا ظَهَرَ سَيْفُ بْنُ ذِي يَزَنَ - قَالَ ابْنُ الْمُنْذِرِ: وَاسْمُهُ النُّعْمَانُ بْنُ قَيْسٍ - عَلَى الْحَبَشَةِ، وَذَلِكَ بَعْدَ مَوْلِدِ رَسُولِ اللَّهِ ﷺ بِسَنَتَيْنِ، أَتَتْهُ وُفُودُ الْعَرَبِ وَشُعَرَاؤُهَا، تُهَنِّئُهُ وَتَمْدَحُهُ وَتَذْكُرُ مَا كَانَ مِنْ حُسْنِ بَلَائِهِ، وَأَتَاهُ فِيمَنْ أَتَاهُ وَفْدُ قُرَيْشٍ فِيهِمْ عَبْدُ الْمُطَّلِبِ بْنُ هَاشِمٍ، وَأُمَيَّةُ بْنُ عَبْدِ شَمْسٍ، وَعَبْدُ اللَّهِ بْنُ جُدْعَانَ، وَخُوَيْلِدُ بْنُ أَسَدٍ فِي أُنَاسٍ مِنْ وُجُوهِ قُرَيْشٍ فَقَدِمُوا عَلَيْهِ صَنْعَاءَ فَإِذَا هُوَ فِي رَأْسِ غُمْدَانَ الَّذِي ذَكَرَهُ أُمَيَّةُ بْنُ أَبِي الصَّلْتِ وَاشْرَبْ هَنِيئًا عَلَيْكَ التَّاجُ مُرْتَفِعًا فِي رَأْسِ غُمْدَانَ دَارًا مِنْكَ مِحْلَالَا فَدَخَلَ عَلَيْهِ الْآذِنُ فَأَخْبَرَهُ بِمَكَانِهِمْ فَأَذِنَ لَهُمْ فَدَنَا عَبْدُ الْمُطَّلِبِ فَاسْتَأْذَنَهُ فِي الْكَلَامِ فَقَالَ لَهُ: إِنْ كُنْتَ مِمَّنْ يَتَكَلَّمُ بَيْنَ يَدَيِ الْمُلُوكِ فَقَدْ أَذِنَّا لَكَ. فَقَالَ لَهُ عَبْدُ الْمُطَّلِبِ: إِنَّ اللَّهَ قَدْ أَحَلَّكَ أَيُّهَا الْمَلِكُ مَحَلًّا رَفِيعًا صَعْبًا مَنِيعًا شَامِخًا بَاذِخًا، وَأَنْبَتَكَ مَنْبَتًا طَابَتْ أَرُومَتُهُ، وَعَزَّتْ جُرْثُومَتُهُ، وَثَبَتَ أَصْلُهُ، وَبَسَقَ فَرْعُهُ، فِي أَكْرَمِ مَوْطِنٍ وَأَطْيَبِ مَعْدِنٍ فَأَنْتَ - أَبَيْتَ اللَّعْنَ - مَلِكُ الْعَرَبِ، وَرَبِيعُهَا الَّذِي تَخْصَبُ بِهِ الْبِلَادُ، وَرَأْسُ الْعَرَبِ الَّذِي لَهُ تَنْقَادُ، وَعَمُودُهَا الَّذِي عَلَيْهِ الْعِمَادُ، وَمَعْقِلُهَا الَّذِي يَلْجَأُ إِلَيْهِ الْعِبَادُ، وَسَلَفُكَ خَيْرُ سَلَفٍ، وَأَنْتَ لَنَا مِنْهُمْ خَيْرُ خَلَفٍ فَلَنْ يَخْمُدَ مَنْ هُمْ سَلَفُهُ، وَلَنْ يَهْلِكَ مَنْ أَنْتَ خَلَفُهُ، وَنَحْنُ أَيُّهَا الْمَلِكُ أَهْلُ حَرَمِ اللَّهِ، وَسَدَنَةُ بَيْتِهِ أَشْخَصَنَا إِلَيْكَ الَّذِي أَبْهَجَنَا مِنْ كَشْفِكَ الْكَرْبَ الَّذِي قَدْ فَدَحَنَا، وَفْدُ التَّهْنِئَةِ لَا وَفْدُ الْمَرْزِئَةِ. قَالَ: وَأَيُّهُمْ أَنْتَ أَيُّهَا الْمُتَكَلِّمُ ؟ قَالَ: أَنَا عَبْدُ الْمُطَّلِبِ بْنُ هَاشِمٍ. قَالَ: ابْنُ أُخْتِنَا ؟ قَالَ: نَعَمْ. قَالَ: ادْنُ. فَأَدْنَاهُ ثُمَّ أَقْبَلَ عَلَيْهِ وَعَلَى الْقَوْمِ فَقَالَ: مَرْحَبًا وَأَهْلًا وَنَاقَةً وَرَحْلًا وَمُسْتَنَاخًا سَهْلًا، وَمَلِكًا رِبَحْلًا يُعْطِي عَطَاءً جَزْلًا، قَدْ سَمِعَ الْمَلِكُ مَقَالَتَكُمْ، وَعَرَفَ قَرَابَتَكُمْ وَقَبِلَ وَسِيلَتَكُمْ فَأَنْتُمْ أَهْلُ اللَّيْلِ وَالنَّهَارِ، وَلَكُمُ الْكَرَامَةُ مَا أَقَمْتُمْ وَالْحِبَاءُ إِذَا ظَعَنْتُمْ، ثُمَّ أُنْهِضُوا إِلَى دَارِ الْكَرَامَةِ وَالْوُفُودِ فَأَقَامُوا شَهْرًا لَا يَصِلُونَ إِلَيْهِ وَلَا يَأْذَنُ لَهُمْ بِالِانْصِرَافِ. ثُمَّ انْتَبَهَ لَهُمُ انْتِبَاهَةً فَأَرْسَلَ إِلَى عَبْدِ الْمُطَّلِبِ فَأَدْنَى مَجْلِسَهُ وَأَخْلَاهُ، ثُمَّ قَالَ: يَا عَبْدَ الْمُطَّلِبِ إِنِّي مُفْضٍ إِلَيْكَ مِنْ سِرِّ عِلْمِي، مَا أَنْ لَوْ يَكُونُ غَيْرُكَ لَمْ أَبُحْ بِهِ، وَلَكِنِّي رَأَيْتُكَ مَعْدِنَهُ; فَأَطْلَعْتُكَ طَلِيعَهُ فَلْيَكُنْ عِنْدَكَ مَطْوِيًّا حَتَّى يَأْذَنَ اللَّهُ فِيهِ فَإِنَّ اللَّهَ بَالِغُ أَمْرِهِ: إِنِّي أَجِدُّ فِي الْكِتَابِ الْمَكْنُونِ وَالْعِلْمِ الْمَخْزُونِ الَّذِي اخْتَرْنَاهُ لِأَنْفُسِنَا، وَاحْتَجَبْنَاهُ دُونَ غَيْرِنَا خَيْرًا عَظِيمًا، وَخَطَرًا جَسِيمًا فِيهِ شَرَفُ الْحَيَاةِ، وَفَضِيلَةُ الْوَفَاةِ لِلنَّاسِ عَامَّةً وَلِرَهْطِكَ كَافَّةً وَلَكَ خَاصَّةً. فَقَالَ عَبْدُ الْمُطَّلِبِ: أَيُّهَا الْمَلِكُ مِثْلُكَ سَرَّ وَبَرَّ فَمَا هُوَ ؟ فِدَاكَ أَهْلُ الْوَبَرِ زُمَرًا بَعْدَ زُمَرٍ. قَالَ: إِذَا وُلِدَ مَوْلُودٌ بِتِهَامَةْ، غُلَامٌ بِهِ عَلَامَةْ، بَيْنَ كَتِفَيْهِ شَامَةْ، كَانَتْ لَهُ الْإِمَامَةْ، وَلَكُمْ بِهِ الزَّعَامَةْ إِلَى يَوْمِ الْقِيَامَةْ. قَالَ عَبْدُ الْمُطَّلِبِ: أَبَيْتَ اللَّعْنَ، قَدْ أُبْتُ بِخَيْرِ مَا آبَ بِهِ وَافِدٌ، وَلَوْلَا هَيْبَةُ الْمَلِكِ وَإِجْلَالُهُ وَإِعْظَامُهُ; لَسَأَلْتُهُ مِنْ سَارِّهِ إِيَّايَ مَا أَزْدَادُ بِهِ سُرُورًا. قَالَ ابْنُ ذِي يَزَنَ: هَذَا حِينُهُ الَّذِي يُولَدُ فِيهِ، أَوْ قَدْ وُلِدَ وَاسْمُهُ مُحَمَّدٌ يَمُوتُ أَبُوهُ وَأُمُّهُ، وَيَكْفُلُهُ جَدُّهُ وَعَمُّهُ، وَلَدْنَاهُ مِرَارًا وَاللَّهُ بَاعِثُهُ جِهَارًا، وَجَاعِلٌ لَهُ مِنَّا أَنْصَارًا يُعِزُّ بِهِمْ أَوْلِيَاءَهُ، وَيُذِلُّ بِهِمْ أَعْدَاءَهُ، وَيَضْرِبُ بِهِمُ النَّاسَ عَنْ عُرْضٍ، وَيَسْتَبِيحُ بِهِمْ كَرَائِمَ الْأَرْضِ يَكْسِرُ الْأَوْثَانَ، وَيُخْمِدُ النِّيرَانَ، وَيَعْبُدُ الرَّحْمَنَ وَيَدْحَرُ الشَّيْطَانَ، قَوْلُهُ فَصْلٌ وَحُكْمُهُ عَدْلٌ، يَأْمُرُ بِالْمَعْرُوفِ وَيَفْعَلُهُ وَيَنْهَى عَنِ الْمُنْكَرِ وَيُبْطِلُهُ. فَقَالَ عَبْدُ الْمُطَّلِبِ: أَيُّهَا الْمَلِكُ عَزَّ جَدُّكَ، وَعَلَا كَعْبُكَ، وَدَامَ مُلْكُكَ، وَطَالَ عُمُرُكَ، فَهَذَا نِجَارِي فَهَلِ الْمَلِكُ سَارَّنِي بِإِفْصَاحٍ، فَقَدْ وَضَّحَ لِي بَعْضَ الْإِيضَاحِ. فَقَالَ ابْنُ ذِي يَزَنَ: وَالْبَيْتِ ذِي الْحُجُبِ وَالْعَلَامَاتِ عَلَى النُّقُبِ، إِنَّكَ يَا عَبْدَ الْمُطَّلِبِ لَجَدُّهُ غَيْرَ كَذِبٍ. فَخَرَّ عَبْدُ الْمُطَّلِبِ سَاجِدًا فَقَالَ: ارْفَعْ رَأْسَكَ ثَلَجَ صَدْرُكَ، وَعَلَا أَمْرُكَ فَهَلْ أَحْسَسْتَ شَيْئًا مِمَّا ذَكَرْتُ لَكَ ؟ فَقَالَ: أَيُّهَا الْمَلِكُ كَانَ لِيَ ابْنٌ وَكُنْتُ بِهِ مُعْجَبًا، وَعَلَيْهِ رَفِيقَا فَزَوَّجْتُهُ كَرِيمَةً مَنْ كَرَائِمِ قَوْمِهِ آمِنَةَ بِنْتَ وَهْبٍ فَجَاءَتْ بِغُلَامٍ سَمَّيْتُهُ مُحَمَّدًا فَمَاتَ أَبُوهُ وَأُمُّهُ وَكَفَلْتُهُ أَنَا وَعَمُّهُ. قَالَ ابْنُ ذِي يَزَنَ: إِنَّ الَّذِي قُلْتُ لَكَ كَمَا قُلْتَ فَاحْتَفِظْ بِابْنِكَ، وَاحْذَرْ عَلَيْهِ الْيَهُودَ فَإِنَّهُمْ لَهُ أَعْدَاءٌ، وَلَنْ يَجْعَلَ اللَّهُ لَهُمْ عَلَيْهِ سَبِيلًا، وَاطْوِ مَا ذَكَرْتُ لَكَ دُونَ هَؤُلَاءِ الرَّهْطِ الَّذِينَ مَعَكَ; فَإِنِّي لَسْتُ آمَنُ أَنْ تُدْخِلَهُمُ النَّفَاسَةُ مِنْ أَنْ تَكُونَ لَكُمُ الرِّيَاسَةُ فَيَطْلُبُونَ لَهُ الْغَوَائِلَ، وَيَنْصِبُونَ لَهُ الْحَبَائِلَ فَهُمْ فَاعِلُونَ أَوْ أَبْنَاؤُهُمْ، وَلَوْلَا أَنِّي أَعْلَمُ أَنَّ الْمَوْتَ مُجْتَاحِي قَبْلَ مَبْعَثِهِ; لَسِرْتُ بِخَيْلِي وَرَجِلِي حَتَّى أُصَيِّرَ يَثْرِبَ دَارَ مُلْكِي فَإِنِّي أَجِدُ فِي الْكِتَابِ النَّاطِقِ وَالْعِلْمِ السَّابِقِ أَنَّ بِيَثْرِبَ اسْتِحْكَامُ أَمْرِهِ، وَأَهْلُ نُصْرَتِهِ، وَمَوْضِعُ قَبْرِهِ، وَلَوْلَا أَنِّي أَقِيهِ الْآفَاتِ، وَأَحْذَرُ عَلَيْهِ الْعَاهَاتِ لَأَعْلَنْتُ - عَلَى حَدَاثَةِ سِنِّهِ - أَمْرَهُ، وَلَأَوْطَأْتُ عَلَى أَسْنَانِ الْعَرَبِ عَقِبَهُ، وَلَكِنِّي صَادِفٌ ذَلِكَ إِلَيْكَ، عَنْ غَيْرِ تَقْصِيرٍ بِمَنْ مَعَكَ قَالَ: ثُمَّ أَمَرَ لِكُلِّ رَجُلٍ مِنْهُمْ بِعَشَرَةِ أَعْبُدٍ وَعَشْرِ إِمَاءٍ، وَبِمِائَةٍ مِنَ الْإِبِلِ، وَحُلَّتَيْنِ مِنَ الْبُرُودِ، وَبِخَمْسَةِ أَرْطَالٍ مِنَ الذَّهَبِ وَعَشَرَةِ أَرْطَالِ فِضَّةٍ، وَكَرِشٍ مَمْلُوءٍ عَنْبَرًا، وَأَمَرَ لِعَبْدِ الْمُطَّلِبِ بِعَشْرَةِ أَضْعَافِ ذَلِكَ، وَقَالَ لَهُ: إِذَا حَالَ الْحَوْلُ فَأْتِنِي فَمَاتَ ابْنُ ذِي يَزَنَ قَبْلَ أَنْ يَحُولَ الْحَوْلُ. فَكَانَ عَبْدُ الْمُطَّلِبِ كَثِيرًا مَا يَقُولُ لَا يَغْبِطْنِي رَجُلٌ مِنْكُمْ بِجَزِيلِ عَطَاءِ الْمَلِكِ فَإِنَّهُ إِلَى نَفَادٍ، وَلَكِنْ لِيَغْبِطْنِي بِمَا يَبْقَى لِي وَلِعَقِبِي مِنْ بَعْدِي ذِكْرُهُ وَفَخْرُهُ وَشَرَفُهُ. فَإِذَا قِيلَ لَهُ مَتَى ذَلِكَ ؟ قَالَ: سَيُعْلَمُ وَلَوْ بَعْدَ حِينٍ. قَالَ: وَفِي ذَلِكَ يَقُولُ أُمَيَّةُ بْنُ عَبْدِ شَمْسٍ جَلَبْنَا النُّصْحَ تَحْقُبُهُ     الْمَطَايَا عَلَى أَكْوَارِ أَجْمَالٍ وَنُوقِ مُغَلْغِلَةٌ مَرَاتِعُهَا تُعَالَى     إِلَى صَنْعَاءَ مِنْ فَجٍّ عَمِيقِ تَؤُمُّ بِنَا ابْنَ ذِي يَزَنَ     وَيُغْرِي بِذَاتِ بِطُونِهَا ذَمُّ الطَّرِيقِ وَتَرْعَى مِنْ مَخَائِلِهِ بُرُوقًا     مُوَاصِلَةَ الْوَمِيضِ إِلَى بُرُوقِ فَلَمَّا وَاقَعَتْ صَنْعَاءَ حَلَّتْ     بِدَارِ الْمُلْكِ وَالْحَسَبِ الْعَتِيقِ

     ✧ The story of Sayf b. Dhī Yazan al-Ḥimyarī and his glad tidings of the unlettered Prophet Al-Ḥāfiẓ Abū Bakr Muḥammad b. Jaʿfar b. Sahl al-Kharāʾiṭī said in his book Hawātif al-Jānn: ʿAlī b. Ḥarb related to us: Aḥmad b. ʿUthmān b. Ḥakīm related to us: ʿAmr b. Bakr—he is Ibn Bakkār al-Qaʿnabī—related to us from Aḥmad b. al-Qāsim, from Muḥammad b. al-Sāʾib al-Kalbī, from Abū Ṣāliḥ, from ʿAbd Allāh b. ʿAbbās, who said: When Sayf b. Dhī Yazan—Ibn al-Mundhir said: his name is al-Nuʿmān b. Qays—prevailed over the Abyssinians, and that was two years after the birth of the Messenger of Allah ﷺ, the delegations of the Arabs and their poets came to him, congratulating him, praising him, and mentioning his excellent trials. Among those who came to him was the delegation of Quraysh, including ʿAbd al-Muṭṭalib b. Hāshim, Umayya b. ʿAbd Shams, ʿAbd Allāh b. Judʿān, and Khuwaylid b. Asad, along with other notables of Quraysh. They came to him in Ṣanʿāʾ, and there he was at the top of Ghumdān, the one mentioned by Umayya b. Abī al-Ṣalt: Drink pleasantly; upon you the crown is raised high, in the top of Ghumdān, a dwelling of yours to alight. The chamberlain entered and informed him of their place, so he gave them permission. ʿAbd al-Muṭṭalib drew near and asked permission to speak. He said to him: If you are one of those who speak before kings, then we have given you permission. ʿAbd al-Muṭṭalib said to him: Allah has settled you, O king, in a lofty, rugged, impregnable, towering, and exalted place, and has caused you to grow in a place of noble roots, mighty origins, firm foundation, and tall branches, in the most generous land and the purest source. You—may you be spared from blame—are the king of the Arabs, their spring by which the lands become fertile, the head of the Arabs to whom they submit, their pillar upon which support rests, and their refuge to which the servants resort. Your forebears are the best of forebears, and you are for us the best of successors among them. He whose forebears you are will never be extinguished, and he whose successor you are will never perish. We, O king, are the people of the sanctuary of Allah and the custodians of His House. What brought us to you is the joy of your removal of the distress that had overwhelmed us—a delegation of congratulation, not of calamity. He said: And which of them are you, O speaker? He said: I am ʿAbd al-Muṭṭalib b. Hāshim. He said: The son of our sister? He said: Yes. He said: Come near. So he brought him near, then turned to him and to the people and said: Welcome and greetings, a she-camel and a saddle, an easy halting place, and a generous king who gives abundant gifts. The king has heard your speech, recognized your kinship, accepted your intercession; you are the people of night and day, you have honor as long as you stay and gifts when you depart. Then they were taken to the house of honor and delegations, and they stayed a month without reaching him, nor were they permitted to leave. Then he became attentive to them with an awakening, and he sent for ʿAbd al-Muṭṭalib, brought his seat near, and made it private. Then he said: O ʿAbd al-Muṭṭalib, I am disclosing to you a secret of my knowledge which, if it were anyone other than you, I would not reveal. But I saw you as its mine, so I have made you acquainted with its vanguard. Let it remain hidden with you until Allah permits it, for Allah will accomplish His command. I find in the hidden book and the stored knowledge, which we have chosen for ourselves and kept concealed from others, a great good and a momentous matter. In it is the honor of life and the excellence of death for people in general, for your clan in particular, and for you especially. ʿAbd al-Muṭṭalib said: O king, one like you delights and does good. What is it? May the people of the desert be your ransom, group after group. He said: When a child is born in Tihāmah, a boy with a mark, between his shoulders a mole, to him belongs the imamate, and through him you will have leadership until the Day of Resurrection. ʿAbd al-Muṭṭalib said: May you be spared from blame, I have returned with the best that any delegate has returned with. Were it not for the awe, reverence, and veneration of the king, I would ask him about what he has revealed to me so that I might increase in joy. Ibn Dhī Yazan said: This is the time in which he is born, or he has already been born. His name is Muḥammad. His father and mother will die, and his grandfather and uncle will take care of him. We have given birth to him repeatedly—Allah will send him openly, and will make for him supporters from among us through whom He will honor His allies, humiliate His enemies, strike people with them comprehensively, and make lawful through them the precious things of the earth. He will break idols, extinguish fires, worship the Merciful, and drive away Satan. His speech is decisive, his judgment just; he commands good and does it, forbids evil and abolishes it. ʿAbd al-Muṭṭalib said: O king, may your fortune be mighty, your rank exalted, your kingship lasting, and your life long. This is my lineage. Has the king delighted me with clear speech? He has indeed made some things clear to me. Ibn Dhī Yazan said: By the House with veils and signs at the passes, you, O ʿAbd al-Muṭṭalib, are truly his grandfather, without falsehood. Then ʿAbd al-Muṭṭalib fell prostrate. He said: Raise your head, may your breast be cooled, and may your affair rise. Have you sensed anything of what I mentioned to you? He said: O king, I had a son with whom I was pleased and to whom I was a kind companion. I married him to a noble woman of his people, Āmina bt. Wahb. She brought a boy whom I named Muḥammad. His father and mother died, and I and his uncle took care of him. Ibn Dhī Yazan said: What I told you is as you have said, so guard your son and beware of the Jews for him, for they are enemies to him, and Allah will never give them a way against him. Conceal what I have told you from these companions who are with you, for I do not feel safe that envy will enter them because you will have leadership, and they will seek his ruin and set snares for him—they or their sons will do it. Were it not that I know death will overtake me before his sending, I would march with my cavalry and infantry until I made Yathrib the seat of my kingdom, for I find in the speaking book and the preceding knowledge that in Yathrib is the firm establishment of his affair, the people of his support, and the place of his grave. Were it not that I protect him from calamities and guard against defects, I would have proclaimed his affair despite his young age and made the nobles of the Arabs trample under his heel. But I am entrusting that to you, without any shortcoming toward those with you. He said: Then he ordered for each man among them ten male slaves, ten female slaves, one hundred camels, two garments of striped Yemeni cloth, five raṭls of gold, ten raṭls of silver, and a leather bag full of ambergris. He ordered for ʿAbd al-Muṭṭalib ten times that. And he said to him: When the year passes, come to me. But Ibn Dhī Yazan died before the year passed. ʿAbd al-Muṭṭalib often used to say: Let no man among you envy me for the king's abundant gift, for it will come to an end. But let him envy me for what remains for me and for my descendants after me—its mention, pride, and honor. When it was said to him: When will that be? He said: It will be known, even if after a while. He said: About that Umayya b. ʿAbd Shams said: We brought sincere counsel, which the mounts carried on the saddles of male and female camels, Penetrating, their grazing grounds ascending to Ṣanʿāʾ from a deep mountain pass, Leading us to Ibn Dhī Yazan, while the blame of the road spurs them with their full bellies, And they graze, from his qualities, lightning flashing continuously to lightning, And when they reached Ṣanʿāʾ, they halted at the abode of kingship and ancient nobility.

286. Tarikh (al-Tabari) 701No grade recorded

     قِصَّةُ عَمْرِو بْنِ مُرَّةَ الْجُهَنِيِّ   قَالَ الطَّبَرَانِيُّ: حَدَّثَنَا عَلِيُّ بْنُ إِبْرَاهِيمَ الْخُزَاعِيُّ الْأَهْوَازِيُّ حَدَّثَنَا عَبْدُ اللَّهِ بْنُ دَاوُدَ بْنِ دِلْهَاثِ بْنِ إِسْمَاعِيلَ بْنِ عَبْدِ اللَّهِ بْنِ شُرَيْحِ بْنِ يَاسِرِ بْنِ سُوَيْدٍ صَاحِبِ رَسُولِ اللَّهِ ﷺ حَدَّثَنَا أَبِي عَنْ أَبِيهِ دِلْهَاثٍ عَنْ أَبِيهِ إِسْمَاعِيلَ أَنَّ أَبَاهُ عَبْدَ اللَّهِ حَدَّثَهُ عَنْ أَبِيهِ أَنَّ أَبَاهُ يَاسِرَ بْنَ سُوَيْدٍ حَدَّثَهُ عَنْ عَمْرِو بْنِ مُرَّةَ الْجُهَنِيِّ قَالَ: خَرَجْتُ حَاجًّا فِي جَمَاعَةٍ مِنْ قَوْمِي فِي الْجَاهِلِيَّةِ فَرَأَيْتَ فِي نَوْمِي، وَأَنَا بِمَكَّةَ نُورًا سَاطِعًا مِنَ الْكَعْبَةِ حَتَّى وَصَلَ إِلَى جَبَلِ يَثْرِبَ وَأَشْعَرِ جُهَيْنَةَ فَسَمِعْتُ صَوْتًا بَيْنَ النُّورِ وَهُوَ يَقُولُ: انْقَشَعَتِ الظَّلْمَاءُ، وَسَطَعَ الضِّيَاءُ، وَبُعِثَ خَاتَمُ الْأَنْبِيَاءِ، ثُمَّ أَضَاءَ إِضَاءَةً أُخْرَى حَتَّى نَظَرْتُ إِلَى قُصُورِ الْحِيرَةِ وَأَبْيَضِ الْمَدَائِنِ، وَسَمِعْتُ صَوْتًا مِنَ النُّورِ وَهُوَ يَقُولُ: ظَهَرَ الْإِسْلَامُ وَكُسِرَتِ الْأَصْنَامُ، وَوُصِلَتِ الْأَرْحَامُ فَانْتَبَهْتُ فَزِعًا فَقُلْتُ لِقَوْمِي: وَاللَّهِ لَيَحَدُثَنَّ لِهَذَا الْحَيِّ مَنْ قُرَيْشٍ حَدَثٌ، وَأَخْبَرْتُهُمْ بِمَا رَأَيْتُ فَلَمَّا انْتَهَيْنَا إِلَى بِلَادِنَا جَاءَنِي رَجُلٌ يُقَالَ لَهُ: أَحْمَدُ قَدْ بُعِثَ فَأَتَيْتُهُ فَأُخْبَرْتُهُ بِمَا رَأَيْتُ فَقَالَ: يَا عَمْرُو بْنَ مُرَّةَ أَنَا النَّبِيُّ الْمُرْسَلُ إِلَى الْعِبَادِ كَافَّةً أَدْعُوهُمْ إِلَى الْإِسْلَامِ، وَآمُرُهُمْ بِحَقْنِ الدِّمَاءِ وَصِلَةِ الْأَرْحَامِ، وَعِبَادَةِ اللَّهِ، وَرَفْضِ الْأَصْنَامِ، وَحَجِّ الْبَيْتِ، وَصِيَامِ شَهْرِ رَمَضَانَ مِنَ اثْنَيْ عَشَرَ شَهْرًا فَمَنْ أَجَابَ فَلَهُ الْجَنَّةُ، وَمَنْ عَصَى فَلَهُ النَّارُ فَآمِنْ بِاللَّهِ يَا عَمْرُو يُؤَمِّنْكَ اللَّهُ مِنْ هَوْلِ جَهَنَّمَ فَقُلْتُ: أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ، وَأَنَّكَ رَسُولُ اللَّهِ آمَنْتُ بِمَا جِئْتَ مِنْ حَلَالٍ وَحَرَامٍ، وَإِنْ رَغَمَ ذَلِكَ كَثِيرًا مِنَ الْأَقْوَامِ، ثُمَّ أَنْشَدْتُهُ أَبْيَاتًا قُلْتُهَا حِينَ سَمِعْتُ بِهِ وَكَانَ لَنَا صَنَمٌ وَكَانَ أَبِي سَادِنًا لَهُ فَقُمْتُ إِلَيْهِ فَكَسَرْتُهُ، ثُمَّ لَحِقْتُ بِالنَّبِيِّ ﷺ، وَأَنَا أَقُولُ شَهِدْتُ بِأَنَّ اللَّهَ حَقٌّ وَأَنَّنِي لِآلِهَةِ الْأَحْجَارِ أَوَّلُ تَارِكِ     وَشَمَّرْتُ عَنْ سَاقِ الْإِزَارِ مُهَاجِرًا إِلَيْكَ أَجُوبُ الْقَفْرَ بَعْدَ الدَّكَادِكِ     لِأَصْحَبَ خَيْرَ النَّاسِ نَفْسًا وَوَالِدًا رَسُولَ مَلِيكِ النَّاسِ فَوْقَ الْحَبَائِكِ فَقَالَ النَّبِيُّ ﷺ: مَرْحَبًا بِكَ يَا عَمْرُو بْنَ مُرَّةَ فَقُلْتُ: يَا رَسُولَ اللَّهِ ابْعَثْنِي إِلَى قَوْمِي لَعَلَّ اللَّهَ يَمُنُّ عَلَيْهِمْ بِي كَمَا مَنَّ عَلَيَّ بِكَ فَبَعَثَنِي إِلَيْهِمْ، وَقَالَ: عَلَيْكَ بِالرِّفْقِ وَالْقَوْلِ السَّدِيدِ وَلَا تَكُنْ فَظًّا وَلَا مُتَكَبِّرًا وَلَا حَسُودًا فَذَكَرَ أَنَّهُ أَتَى قَوْمَهُ فَدَعَاهُمْ إِلَى مَا دَعَاهُ إِلَيْهِ رَسُولُ اللَّهِ ﷺ فَأَسْلَمُوا كُلُّهُمْ إِلَّا رَجُلًا وَاحِدًا مِنْهُمْ، وَأَنَّهُ وَفَدَ بِهِمْ إِلَى رَسُولِ اللَّهِ ﷺ، فَرَحَّبَ بِهِمْ وَحَيَّاهُمْ وَكَتَبَ لَهُمْ كِتَابًا، هَذِهِ نُسْخَتُهُ: " بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ هَذَا كِتَابٌ مِنَ اللَّهِ عَلَى لِسَانِ رَسُولِ اللَّهِ ﷺ بِكِتَابٍ صَادِقٍ، وَحَقٍّ نَاطِقٍ، مَعَ عَمْرِو بْنِ مُرَّةَ الْجُهَنِيِّ لِجُهَيْنَةَ بْنِ زَيْدٍ: إِنَّ لَكُمْ بُطُونَ الْأَرْضِ وَسُهُولَهَا وَتِلَاعَ الْأَوْدِيَةِ وَظُهُورَهَا، تَزْرَعُونَ نَبَاتَهُ وَتَشْرَبُونَ صَافِيَهَ عَلَى أَنْ تُقِرُّوا بِالْخُمْسِ، وَتُصَلُّوا صَلَاةَ الْخَمْسِ، وَفِي التَّبِيعَةِ وَالصُّرَيْمَةِ إِنِ اجْتَمَعَتَا شَاتَانِ، وَإِنْ تَفَرَّقَتَا شَاةٌ شَاةٌ، لَيْسَ عَلَى أَهْلِ الْمِيرَةِ صَدَقَةٌ وَلَا عَلَى الْوَارِدَةِ لَبْقَةٌ، وَشَهِدَ عَلَى نَبِيِّنَا ﷺ مَنْ حَضَرَ مِنَ الْمُسْلِمِينَ بِكِتَابِ قَيْسِ بْنِ شَمَّاسٍ،

     ✧ The story of ʿAmr b. Murrah al-Juhanī Al-Ṭabarānī said: ʿAlī b. Ibrāhīm al-Khuzāʿī al-Ahwāzī narrated to us; ʿAbd Allāh b. Dāwūd b. Dilhāth b. Ismāʿīl b. ʿAbd Allāh b. Shurayḥ b. Yāsir b. Suwayd, the companion of the Messenger of God ﷺ, narrated to us; my father narrated to me from his father Dilhāth from his father Ismāʿīl that his father ʿAbd Allāh narrated to him from his father that his father Yāsir b. Suwayd narrated to him from ʿAmr b. Murrah al-Juhanī, who said: I went out to perform the pilgrimage in a group of my people in the Age of Ignorance. While I was in Makkah, I saw in my sleep a light shining from the Kaʿbah until it reached the mountain of Yathrib and the Ashʿar of Juhaynah. I heard a voice within the light saying: “The darkness has dispersed, the brightness has shone, and the Seal of the Prophets has been sent.” Then it shone again with another radiance until I looked upon the palaces of al-Ḥīrah and the white palaces of al-Madāʾin. I heard a voice from the light saying: “Islam has appeared, the idols have been broken, and the ties of kinship have been joined.” I woke up startled and said to my people: “By God, something will surely happen to this clan of Quraysh,” and I told them what I had seen. When we returned to our lands, a man came to me saying that someone called Aḥmad had been sent. I went to him and told him what I had seen. He said: “O ʿAmr b. Murrah, I am the Prophet sent to all servants. I call them to Islam, command them to preserve blood, maintain ties of kinship, worship God, reject idols, perform the pilgrimage to the House, and fast the month of Ramaḍān among twelve months. Whoever responds will have Paradise, and whoever disobeys will have the Fire. So believe in God, O ʿAmr, and God will protect you from the terror of Hell.” I said: “I bear witness that there is no god but God, and that you are the Messenger of God. I believe in what you have brought of lawful and unlawful, even if many peoples dislike it.” Then I recited to him some verses I had composed when I heard of him. We had an idol, and my father was its custodian, so I went to it and broke it, then joined the Prophet ﷺ, saying: I bear witness that God is true, and that I am the first to abandon the gods of stone; I have girded up the lower garment, migrating to you, traversing the desert after the hard grounds, To accompany the best of people in soul and father, the Messenger of the King of mankind above the celestial cords. The Prophet ﷺ said: “Welcome, O ʿAmr b. Murrah.” I said: “O Messenger of God, send me to my people, that God may bestow favor upon them through me as He bestowed favor upon me through you.” So he sent me to them and said: “Adhere to gentleness and right speech, and do not be harsh, arrogant, or envious.” He mentioned that he went to his people and called them to what the Messenger of God ﷺ had called him to, and they all became Muslims except one man among them. He brought them as a delegation to the Messenger of God ﷺ, who welcomed them, greeted them, and wrote a document for them. This is its copy: “In the name of God, the Most Merciful, the Most Compassionate. This is a document from God upon the tongue of the Messenger of God ﷺ, a truthful writing and a speaking truth, with ʿAmr b. Murrah al-Juhanī for Juhaynah b. Zayd: You shall have the interiors of the earth and its plains, the watercourses of the valleys and their ridges; you may cultivate its vegetation and drink its clear water, on condition that you acknowledge the fifth, perform the five prayers, and in the case of the tabīʿah and the ṣuraymah, if they are combined, two sheep; if they are separated, one sheep each. There is no charity upon the people of provisions, nor any obligation upon those who come to water. Witnesses to our Prophet ﷺ from the Muslims who were present include Qays b. Shammās.”

287. Tarikh (al-Tabari) 711No grade recorded

     الرَّابِعُ: فِي أَنَّهَا أَوَّلُ مَنْ أَسْلَمَ   رَوَى الطَّبَرَانِيُّ بِرِجَالٍ ثِقَاتٍ عَنْ بُرَيْكٍ ؓ قَالَ: خَدِيجَةُ أَوَّلُ مَنْ أَسْلَمَ مَعَ رَسُولِ اللَّهِ ﷺ وَعَلِيُّ بْنُ أَبِي طَالِبٍ. وَرَوَى الطَّبَرَانِيُّ بِإِسْنَادٍ لَا بَأْسَ بِهِ عَنْ قَتَادَةَ بْنِ دُعَامَةَ -رَحِمَهُ اللَّهُ تَعَالَى- قَالَ: تُوُفِّيَتْ خَدِيجَةُ ؓ قَبْلَ الْهِجْرَةِ بِثَلَاثِ سِنِينَ، وَهِيَ أَوَّلُ مَنْ آمَنَ بِالنَّبِيِّ ﷺ مِنَ النِّسَاءِ وَالرِّجَالِ. وَقَالَ عَبْدُ اللَّهِ بْنُ مُحَمَّدِ بْنِ عَقِيلٍ -رَحِمَهُ اللَّهُ تَعَالَى- قَالَ: كَانَتْ خَدِيجَةُ أَوَّلَ النَّاسِ إِيمَانًا بِمَا أَنْزَلَ اللَّهُ. وَقَالَ ابْنُ شِهَابٍ -رَحِمَهُ اللَّهُ تَعَالَى-: كَانَتْ خَدِيجَةُ أَوَّلَ مَنْ آمَنَ بِاللَّهِ، وَصَدَّقَ رَسُولَ اللَّهِ قَبْلَ أَنْ تُفْرَضَ الصَّلَاةُ. رَوَاهُمَا أَبُو بَكْرِ بْنُ أَبِي خَيْثَمَةَ. وَقَالَ أَبُو عُمَرَ بْنُ عَبْدِ الْبَرِّ: اتَّفَقُوا عَلَى أَنَّ خَدِيجَةَ ؓ أَوَّلُ مَنْ آمَنَ. وَقَالَ أَبُو الْحَسَنِ بْنُ الْأَثِيرِ: خَدِيجَةُ أَوَّلُ خَلْقِ اللَّهِ إِسْلَامًا بِإِجْمَاعِ الْمُسْلِمِينَ، لَمْ يَتَقَدَّمْهَا رَجُلٌ وَلَا امْرَأَةٌ، وَأَقَرَّهُ الْحَافِظُ النَّاقِدُ أَبُو عَبْدِ اللَّهِ الذَّهَبِيُّ، وَحَكَى الْإِمَامُ الثَّعْلَبِيُّ اتِّفَاقَ الْعُلَمَاءِ عَلَى ذَلِكَ، وَإِنَّمَا اخْتِلَافُهُمْ فِي أَوَّلِ مَنْ أَسْلَمَ بَعْدَهَا بَعْدُ. وَقَالَ الْإِمَامُ النَّوَوِيُّ -رَحِمَهُ اللَّهُ تَعَالَى-: إِنَّهُ الصَّوَابُ عِنْدَ جَمَاعَةٍ مِنَ الْمُحَقِّقِينَ، قَالَ: فَخَفَّفَ اللَّهُ بِذَلِكَ عَنْ رَسُولِ اللَّهِ ﷺ فَكَانَ لَا يَسْمَعُ بِشَيْءٍ يَكْرَهُهُ مِنَ الرَّدِّ عَلَيْهِ، فَيَرْجِعُ إِلَيْهَا، فَتُثْبِتُهُ وَتُهَوِّنُ عَلَيْهِ. وَبَادَرَ إِلَى الِاسْتِجَابَةِ لَهُ ﷺ صِدِّيقَةُ النِّسَاءِ: خديجة بنت خويلد  ، وَقَامَتْ بِأَعْبَاءِ الصِّدِّيقِيِّةِ وَقَالَ لَهَا: ( لَقَدْ خَشِيتُ عَلَى نَفْسِي، فَقَالَتْ لَهُ: أَبْشِرْ فَوَاللَّهِ لَا يُخْزِيكَ اللَّهُ أَبَدًا ) ثُمَّ اسْتَدَلَّتْ بِمَا فِيهِ مِنَ الصِّفَاتِ الْفَاضِلَةِ وَالْأَخْلَاقِ وَالشِّيَمِ عَلَى أَنَّ مَنْ كَانَ كَذَلِكَ لَا يُخْزَى أَبَدًا، فَعَلِمَتْ بِكَمَالِ عَقْلِهَا وَفِطْرَتِهَا أَنَّ الْأَعْمَالَ الصِّالِحَةَ وَالْأَخْلَاقَ الْفَاضِلَةَ وَالشِّيَمَ الشِّرِيفَةَ تُنَاسِبُ أَشْكَالَهَا مِنْ كَرَامَةِ اللَّهِ وَتَأْيِيدِهِ وَإِحْسَانِهِ، وَلَا تُنَاسِبُ الْخِزْيَ وَالْخِذْلَانَ، وَإِنَّمَا يُنَاسِبُهُ أَضْدَادُهَا، فَمَنْ رَكَّبَهُ اللَّهُ عَلَى أَحْسَنِ الصِّفَاتِ، وَأَحْسَنِ الْأَخْلَاقِ وَالْأَعْمَالِ إِنَّمَا يَلِيقُ بِهِ كَرَامَتُهُ وَإِتْمَامُ نِعْمَتِهِ عَلَيْهِ، وَمَنْ رَكَّبَهُ عَلَى أَقْبَحِ الصِّفَاتِ وَأَسْوَأِ الْأَخْلَاقِ وَالْأَعْمَالِ إِنَّمَا يَلِيقُ بِهِ مَا يُنَاسِبُهَا، وَبِهَذَا الْعَقْلِ وَالصِّدِّيقِيِّة اسْتَحَقَّتْ أَنْ يُرْسِلَ إِلَيْهَا رَبُّهَا بِالسَّلَامِ مِنْهُ مَعَ رَسُولَيْهِ جِبْرِيلَ وَمُحَمَّدٍ ﷺ.

     ✧ The fourth: That she was the first to embrace Islam. Al-Ṭabarānī narrated with trustworthy narrators from Burayk ؓ that he said: Khadījah was the first to embrace Islam with the Messenger of God ﷺ, along with ʿAlī b. Abī Ṭālib. Al-Ṭabarānī narrated with a chain that is unobjectionable from Qatādah b. Diʿāmah (may God Almighty have mercy on him) that he said: Khadījah ؓ died three years before the Hijrah, and she was the first to believe in the Prophet ﷺ among women and men. ʿAbd Allāh b. Muḥammad b. ʿAqīl (may God Almighty have mercy on him) said: Khadījah was the first of all people to believe in what God sent down. Ibn Shihāb (may God Almighty have mercy on him) said: Khadījah was the first to believe in God and to affirm the Messenger of God before the prayer was made obligatory. Both of these were narrated by Abū Bakr b. Abī Khaythamah. Abū ʿUmar b. ʿAbd al-Barr said: They agreed that Khadījah ؓ was the first to believe. Abū al-Ḥasan b. al-Athīr said: Khadījah was the first of God's creation to embrace Islam, by the consensus of the Muslims; no man or woman preceded her. The critical ḥāfiẓ Abū ʿAbd Allāh al-Dhahabī affirmed this, and al-Imām al-Thaʿlabī reported the agreement of the scholars on that. Their disagreement is only regarding who was the first to embrace Islam after her. Al-Imām al-Nawawī (may God Almighty have mercy on him) said: This is the correct view according to a group of meticulous scholars. He said: By that, God relieved the Messenger of God ﷺ, for he would not hear anything he disliked in the way of rejection of him but that he would return to her, and she would reassure him and make it light for him. The Ṣiddīqah of women, Khadījah bt. Khuwaylid, hastened to respond to him ﷺ and undertook the burdens of supreme truthfulness. He said to her: "I feared for myself," and she said to him: "Rejoice, for by God, God will never disgrace you." Then she reasoned from the virtuous qualities, morals, and character that were in him that one who was such would never be disgraced. By her perfect intellect and innate disposition, she knew that righteous deeds, virtuous morals, and noble character befit their counterparts of God's honor, support, and kindness, and do not befit disgrace and abandonment; rather, their opposites befit those. So whoever God has composed upon the best qualities, the best morals and deeds, only His honor and the completion of His favor upon him befit him; and whoever God has composed upon the ugliest qualities, the worst morals and deeds, only what befits those befalls him. By this intellect and supreme truthfulness, she deserved that her Lord send to her His greeting of peace through His two messengers, Jibrīl and Muḥammad ﷺ.

288. Tarikh (al-Tabari) 712No grade recorded

     وَرَوَى ابْنُ عَسَاكِرَ، مِنْ طَرِيقِ سُوِيدِ بْنِ سَعِيدٍ، حَدَّثَنَا مُحَمَّدُ بْنُ صَالِحِ بْنِ عُمَرَ، عَنِ الضَّحَّاكِ وَمُجَاهِدٍ، عَنِ ابْنِ عُمَرَ قَالَ: نَزَلَ جِبْرِيلُ إِلَى رَسُولِ اللَّهِ ﷺ بِمَا أُرْسِلَ بِهِ، وَجَلَسَ يُحَدِّثُ رَسُولَ اللَّهِ ﷺ إِذْ مَرَّتْ خَدِيجَةُ، فَقَالَ جِبْرِيلُ: مَنْ هَذِهِ يَا مُحَمَّدُ ؟ قَالَ: هَذِهِ صِدِّيقَةُ أُمَّتِي قَالَ جِبْرِيلُ: مَعِي إِلَيْهَا رِسَالَةٌ مِنَ الرَّبِّ، عَزَّ وَجَلَّ، يُقْرِئُهَا السَّلَامَ، وَيُبَشِّرُهَا بِبَيْتٍ فِي الْجَنَّةِ مِنْ قَصَبٍ، بَعِيدٍ مِنَ اللَّهَبِ، لَا نَصَبَ فِيهِ وَلَا صَخَبَ. قَالَتِ: اللَّهُ السَّلَامُ، وَمِنْهُ السَّلَامُ، وَالسَّلَامُ عَلَيْكُمَا، وَرَحْمَةُ اللَّهِ وَبَرَكَاتُهُ عَلَى رَسُولِ اللَّهِ، مَا ذَلِكَ الْبَيْتُ الَّذِي مِنْ قَصَبٍ ؟ قَالَ: لُؤْلُؤَةٌ جَوْفَاءُ بَيْنَ بَيْتِ مَرْيَمَ بِنْتِ عِمْرَانَ، وَبَيْتِ آسِيَةَ بِنْتِ مُزَاحِمٍ، وَهُمَا مِنْ أَزْوَاجِي يَوْمَ الْقِيَامَةِ وَأَصْلُ السَّلَامِ عَلَى خَدِيجَةَ مِنَ اللَّهِ وَبِشَارَتِهَا بِبَيْتٍ فِي الْجَنَّةِ، مِنْ قَصَبٍ لَا صَخَبَ فِيهِ وَلَا نَصَبَ، فِي " الصَّحِيحِ ".

     ✧ Ibn ʿAsākir narrated, from the route of Suwayd b. Saʿīd: Muḥammad b. Ṣāliḥ b. ʿUmar narrated to us, from al-Ḍaḥḥāk and Mujāhid, from Ibn ʿUmar, who said: Jibrīl descended to the Messenger of Allah ﷺ with what he was sent with, and sat conversing with the Messenger of Allah ﷺ when Khadījah passed by. Jibrīl said: "Who is this, O Muḥammad?" He said: "This is the ṣiddīqah of my nation." Jibrīl said: "I have with me a message to her from the Lord, mighty and majestic be He, conveying to her peace and giving her glad tidings of a house in Paradise of hollow pearl, far from the flame, in which there is no toil and no clamor." She said: "Allah is Peace, and from Him is peace, and peace be upon you both, and the mercy of Allah and His blessings upon the Messenger of Allah. What is that house of hollow pearl?" He said: "A hollow pearl between the house of Maryam bt. ʿImrān and the house of Āsiyah bt. Muzāḥim, and they are among my wives on the Day of Resurrection." The origin of the greeting of peace to Khadījah from Allah and her glad tidings of a house in Paradise of hollow pearl in which there is no clamor and no toil is in the Ṣaḥīḥ.

289. Tarikh (al-Tabari) 702No grade recorded

     مَبْعَثُ النَّبِيِّ ﷺ لَقَدْ سَبَقَ الْمَبْعَثَ النَّبَوِيَّ الْعَدِيدُ مِنَ الْبِشَارَاتِ بِقُرْبِ مَبْعَثِهِ ﷺ وَقَدْ جَاءَتْ هَذِهِ الْبِشَارَاتُ عَلَى لِسَانِ الْعَدِيدِ مِنْ أَهْلِ الْكِتَابِ مِنَ الْيَهُودِ وَالنَّصَارَى بِمَا كَانُوا يَجِدُونَهُ مَكْتُوبًا عِنْدَهُمْ فِي التَّوْرَاةِ وَالْإِنْجِيلِ مِنْ صِفَةِ النَّبِيِّ ﷺ وَصِفَةِ صَحْبِهِ وَبَلَدِ هِجْرَتِهِ. كَمَا جَاءَتْ بَعْضُ هَذِهِ الْبِشَارَاتِ عَلَى يَدِ بَعْضِ الْكُهَّانِ مِمَّنْ كَانَ لَهُ تَابِعٌ مِنَ الْجِنِّ يَسْتَرِقُ السَّمْعَ وَيَأْتِي بِخَبَرِ السَّمَاءِ قَبْلَ أَنْ يُمْنَعَ الْجِنُّ مِنْ ذَلِكَ بِمَبْعَثِهِ ﷺ. كَمَا كَانَ مِنْ أَمَارَاتِ النُّبُوَّةِ وَبِدَايَةِ الْبِشَارَةِ أَنَّهُ ﷺ مَا يَمُرُّ بِحَجَرٍ وَلَا شَجَرٍ إِلَّا قَالَ: السَّلَامُ عَلَيْكَ يَا رَسُولَ اللَّهِ، وَقَدْ قَالَ ﷺ «إِنِّي لَأَعْرِفُ حَجَرًا كَانَ يُسَلِّمُ عَلَيَّ قَبْلَ أَنْ أُبْعَثَ إِنِّي لَأَعْرِفُهُ الْآنَ»   كَمَا كَانَ ﷺ يَرَى الرُّؤْيَا فَتَقَعُ مِثْلَ فَلَقِ الصُّبْحِ. هَذَا وَقَدْ كَانَ مَبْعَثُهُ ﷺ عَلَى رَأْسِ أَرْبَعِينَ سَنَةً مِنْ عُمْرِهِ، وَقِيلَ غَيْرَ ذَلِكَ، وَكَانَ أَوَّلَ مَا ابْتُدِئَ بِهِ الرُّؤْيَا الصَّالِحَةُ فِي النَّوْمِ، ثُمَّ حُبِّبَ إِلَيْهِ الْخَلَاءُ حَتَّى جَاءَهُ جِبْرِيلُ فِي غَارِ حِرَاءَ ثُمَّ مَا كَانَ مِمَّا أُوحِيَ إِلَيْهِ قَوْلُهُ تَعَالَى: اقْرَأْ بِاسْمِ رَبِّكَ الَّذِي خَلَقَ فَرَجَعَ رَسُولُ اللَّهِ ﷺ إِلَى خَدِيجَةَ ؓ، وَقَدْ خَشِيَ ﷺ عَلَى نَفْسِهِ فَذَهَبَتْ خَدِيجَةُ ؓ مَعَ النَّبِيِّ ﷺ إِلَى ابْنِ عَمِّهَا وَرَقَةَ وَقَدْ قَصَّ عَلَيْهِ ﷺ مَا حَصَلَ فَأَخْبَرَهُ وَرَقَةُ بِأَنَّ الَّذِي يَأْتِي إِنَّمَا هُوَ النَّامُوسُ الْأَكْبَرُ وَهُوَ الْوَحْيُ الَّذِي يَنْزِلُ عَلَى الْأَنْبِيَاءِ مِنْ قَبْلِهِ وَتَمَنَّى لَوْ أَبْقَاهُ اللَّهُ حَتَّى يَنْصُرَهُ وَيُؤَازِرَهُ. ثُمَّ فَتَرَ الْوَحْيُ حَتَّى ظَنَّ النَّبِيُّ ﷺ الظُّنُونَا وَكَادَ أَنْ يُهْلِكَ نَفْسَهُ الشَّرِيفَةَ حُزْنًا فَظَهَرَ لَهُ جِبْرِيلُ عَلَيْهِ السَّلَامُ جَالِسًا عَلَى كُرْسِيٍّ بَيْنَ السَّمَاءِ وَالْأَرْضِ فَرَجَعَ النَّبِيُّ ﷺ إِلَى خَدِيجَةَ ؓ فَقَالَ زَمِّلُونِي، فَدَثَّرُوهُ فَأَنْزَلَ اللَّهُ عَزَّ وَجَلَّ يَا أَيُّهَا الْمُدَّثِّرُ وَقَدْ جَاءَ فِي بَعْضِ الرِّوَايَاتِ أَنَّ اللَّهَ تَعَالَى قَدْ قَرَنَ بِالنَّبِيِّ ﷺ إِسْرَافِيلَ ثَلَاثَ سَنَوَاتٍ يُلْقِي إِلَيْهِ الْكَلِمَةَ بَعْدَ الْكَلِمَةِ وَلَمْ يَكُنْ قَدْ نَزَلَ الْقُرْآنُ عَلَى لِسَانِهِ ثُمَّ قَرَنَ بِهِ جِبْرِيلُ عَلَيْهِ السَّلَامُ. وَقَدْ ذَكَرَ النَّبِيُّ ﷺ أَنْوَاعَ الْوَحْيِ: مِنْهَا الرُّؤْيَا الصَّالِحَةُ، وَالنَّفْثُ فِي الرَّوْعِ، وَأَنْ يَأْتِيَهُ مِثْلَ صَلْصَلَةِ الْجَرَسِ وَهُوَ أَشَدُّهُ، وَأَحْيَانًا يَتَمَثَّلُ لَهُ الْمَلَكُ رَجُلًا فَيُكَلِّمُهُ، أَوْ يَأْتِيهِ كَدَوِيِّ النَّحْلِ إِلَى غَيْرِ ذَلِكَ مِنْ أَنْوَاعِ الْوَحْيِ إِلَيْهِ ﷺ. هَذَا وَقَدْ كَانَ مِنْ أَوَّلِ مَنْ أَسْلَمَ وَآمَنَ بِهِ وَصَدَّقَهُ وَآزَرَهُ زَوْجَتُهُ خَدِيجَةُ ؓ، وَقَدْ بَشَّرَهَا اللَّهُ تَعَالَى عَلَى لِسَانِ نَبِيِّهِ بِبَيْتٍ مِنْ قَصَبٍ لَا نَصَبَ فِيهِ وَلَا وَصَبَ. وَقَدْ ظَلَّ النَّبِيُّ ﷺ مُنْذُ مَبْعَثِهِ يَدْعُو قَوْمَهُ إِلَى عِبَادَةِ اللَّهِ وَحْدَهُ يَحُوطُهُ أَبُو طَالِبٍ فِي ذَلِكَ وَيَدْفَعُ اللَّهُ بِهِ عَنْهُ، وَبِزَوْجَتِهِ خَدِيجَةَ حَيْثُ تُعِينُهُ بِمَالِهَا، فَلَمَّا تُوُفِّيَا بَدَأَتْ قُرَيْشٌ بِالتَّشْدِيدِ فِي إِيذَائِهِ ﷺ. فَخَرَجَ النَّبِيُّ ﷺ إِلَى الطَّائِفِ يَلْتَمِسُ مَنْ يَنْصُرُهُ وَيُؤْوِيهِ حَتَّى يُبَلِّغَ رِسَالَةَ رَبِّهِ إِلَّا أَنَّهُ لَمْ يَجِدْ عِنْدَهُمْ خَيْرًا بَلْ كَانُوا مِنْ أَشَدِّ النَّاسِ صُدُودًا عَنْهُ وَكَانَ مِنْ أَشَدِّهِمْ عَبْدُ يَالِيلَ وَمَسْعُودٌ وَحَبِيبٌ بَنُو عَمْرِو بْنِ عُمَيْرٍ، وَقَدْ أَغْرَوْا بِهِ سُفَهَاءَهُمْ. وَفِي مَرْجِعِهِ مِنَ الطَّائِفِ صَرَفَ اللهُ إِلَيْهِ نَفَرًا مِنَ الْجِنِّ يَسْتَمِعُونَ الْقُرْآنَ ثُمَّ دَخَلَ مَكَّةَ ﷺ فِي جِوَارِ الْمُطْعِمِ بْنِ عَدِيٍّ.

     ✧ The sending of the Prophet ﷺ The prophetic sending was preceded by numerous glad tidings of the nearness of his sending ﷺ. These glad tidings came on the tongue of many of the People of the Book, from the Jews and Christians, by what they used to find written with them in the Torah and the Gospel, concerning the description of the Prophet ﷺ, the description of his Companions, and the land of his emigration. Likewise, some of these glad tidings came at the hand of some of the soothsayers, those who had a follower from among the jinn who would eavesdrop on heaven and bring news of heaven before the jinn were prevented from that by his sending ﷺ. Also among the signs of prophethood and the beginning of the glad tidings was that he ﷺ would not pass by any stone or tree except that it said: "Peace be upon you, O Messenger of Allah." And he ﷺ said: "Indeed I know a stone that used to greet me before I was sent. Indeed I know it now." Likewise, he ﷺ would see a vision and it would occur like the break of dawn. Moreover, his sending ﷺ was at the age of forty years of his life, and it was said otherwise. The first thing with which he began was the righteous vision in sleep, then seclusion was made beloved to him until Gabriel came to him in the cave of Hirāʾ. Then among what was revealed to him was the saying of the Most High: {Recite in the name of your Lord who created}. So the Messenger of Allah ﷺ returned to Khadījah ؓ, and he ﷺ feared for himself. Khadījah ؓ went with the Prophet ﷺ to her cousin Waraqah, and he ﷺ related to him what had happened. Waraqah informed him that the one who comes is none other than the Great Nāmūs, and it is the revelation that descends upon the prophets before him. He wished that Allah would keep him alive so that he might support and assist him. Then the revelation ceased until the Prophet ﷺ thought thoughts, and he almost destroyed his noble self out of grief. Then Gabriel ﷺ appeared to him sitting on a chair between heaven and earth. So the Prophet ﷺ returned to Khadījah ؓ and said: "Wrap me up, wrap me up." So they covered him, and Allah, Mighty and Majestic, sent down: {O you wrapped in garments}. It has come in some narrations that Allah the Most High joined Isrāfīl with the Prophet ﷺ for three years, casting to him word after word, though the Qurʾān had not yet descended on his tongue. Then He joined Gabriel ﷺ with him. The Prophet ﷺ mentioned the types of revelation: among them the righteous vision, the inspiration in the heart, and that it would come to him like the ringing of a bell, and that is the most severe of it. Sometimes the angel would appear to him as a man and speak to him, or it would come to him like the buzzing of bees, and other types of revelation to him ﷺ. Moreover, among the first who submitted and believed in him, affirmed him, and assisted him was his wife Khadījah ؓ. Allah the Most High gave her glad tidings on the tongue of His Prophet of a house of reeds in which there is no toil and no fatigue. The Prophet ﷺ continued since his sending to call his people to the worship of Allah alone, with Abū Ṭālib protecting him in that, and Allah repelling by him from him, and with his wife Khadījah assisting him with her wealth. When they both died, Quraysh began to intensify their harm of him ﷺ. So the Prophet ﷺ went out to al-Ṭāʾif seeking one who would support him and shelter him until he could convey the message of his Lord. However, he found no good with them; rather, they were among the severest of people in turning away from him. Among the severest of them were ʿAbd Yālīl, Masʿūd, and Ḥabīb, the sons of ʿAmr b. ʿUmayr, and they incited their fools against him. On his return from al-Ṭāʾif, Allah turned to him a group of jinn listening to the Qurʾān. Then he entered Makkah ﷺ under the protection of al-Muṭʿim b. ʿAdī.

290. Tarikh (al-Tabari) 703No grade recorded

     كِتَابُ مَبْعَثِ رَسُولِ اللَّهِ ﷺ   تَسْلِيمًا كَثِيرًا، وَذِكْرُ شَيْءٍ مِنَ الْبِشَارَاتِ بِذَلِكَ قَالَ مُحَمَّدُ بْنُ إِسْحَاقَ رَحِمَهُ اللَّهُ: وَكَانَتِ الْأَحْبَارُ مِنَ الْيَهُودِ وَالرُّهْبَانُ مِنَ النَّصَارَى وَالْكُهَّانُ مِنَ الْعَرَبِ قَدْ تَحَدَّثُوا بِأَمْرِ رَسُولِ اللَّهِ ﷺ قَبْلَ مَبْعَثِهِ لَمَّا تَقَارَبَ زَمَانُهُ أَمَّا الْأَحْبَارُ مِنَ الْيَهُودِ وَالرُّهْبَانُ مِنَ النَّصَارَى فَعَمَّا وَجَدُوا فِي كُتُبِهِمْ مَنْ صِفَتِهِ وَصِفَةِ زَمَانِهِ وَمَا كَانَ مِنْ عَهْدِ أَنْبِيَائِهِمْ إِلَيْهِمْ فِيهِ قَالَ اللَّهُ تَعَالَى الَّذِينَ يَتَّبِعُونَ الرَّسُولَ النَّبِيَّ الْأُمِّيَّ الَّذِي يَجِدُونَهُ مَكْتُوبًا عِنْدَهُمْ فِي التَّوْرَاةِ وَالْإِنْجِيلِ الْآيَةَ [ اَلْأَعْرَافِ: 157 ] وَقَالَ اللَّهُ تَعَالَى وَإِذْ قَالَ عِيسَى ابْنُ مَرْيَمَ يَا بَنِي إِسْرَائِيلَ إِنِّي رَسُولُ اللَّهِ إِلَيْكُمْ مُصَدِّقًا لِمَا بَيْنَ يَدَيَّ مِنَ التَّوْرَاةِ وَمُبَشِّرًا بِرَسُولٍ يَأْتِي مِنْ بَعْدِي اسْمُهُ أَحْمَدُ [ اَلصَّفِّ: 6 ] وَقَالَ اللَّهُ تَعَالَى مُحَمَّدٌ رَسُولُ اللَّهِ وَالَّذِينَ مَعَهُ أَشِدَّاءُ عَلَى الْكُفَّارِ رُحَمَاءُ بَيْنَهُمْ تَرَاهُمْ رُكَّعًا سُجَّدًا يَبْتَغُونَ فَضْلًا مِنَ اللَّهِ وَرِضْوَانًا سِيمَاهُمْ فِي وُجُوهِهِمْ مِنْ أَثَرِ السُّجُودِ ذَلِكَ مَثَلُهُمْ فِي التَّوْرَاةِ وَمَثَلُهُمْ فِي الْإِنْجِيلِ الْآيَةَ [ اَلْفَتْحِ: 29 ] وَقَالَ اللَّهُ تَعَالَى وَإِذْ أَخَذَ اللَّهُ مِيثَاقَ النَّبِيِّينَ لَمَا آتَيْتُكُمْ مِنْ كِتَابٍ وَحِكْمَةٍ ثُمَّ جَاءَكُمْ رَسُولٌ مُصَدِّقٌ لِمَا مَعَكُمْ لَتُؤْمِنُنَّ بِهِ وَلَتَنْصُرُنَّهُ قَالَ أَأَقْرَرْتُمْ وَأَخَذْتُمْ عَلَى ذَلِكُمْ إِصْرِي قَالُوا أَقْرَرْنَا قَالَ فَاشْهَدُوا وَأَنَا مَعَكُمْ مِنَ الشَّاهِدِينَ [ آلِ عِمْرَانَ: 81 ] وَفِي صَحِيحِ الْبُخَارِيِّ عَنِ ابْنِ عَبَّاسٍ قَالَ مَا بَعَثَ اللَّهُ نَبِيًّا إِلَّا أَخَذَ عَلَيْهِ الْمِيثَاقَ لَئِنْ بُعِثَ مُحَمَّدٌ وَهُوَ حَيٌّ لَيُؤْمِنَنَّ بِهِ وَلَيَنْصُرَنَّهُ، وَأَمَرَهُ أَنْ يَأْخُذَ عَلَى أُمَّتِهِ الْمِيثَاقَ لَئِنْ بُعِثَ مُحَمَّدٌ، وَهُمْ أَحْيَاءٌ لَيُؤْمِنُنَّ بِهِ وَلَيَنْصُرُنَّهُ وَلَيَتَّبِعُنَّهُ يُعْلَمُ مِنْ هَذَا أَنَّ جَمِيعَ الْأَنْبِيَاءِ بَشَّرُوا وَأَمَرُوا بِاتِّبَاعِهِ. وَقَدْ قَالَ إِبْرَاهِيمُ عَلَيْهِ السَّلَامُ فِيمَا دَعَا بِهِ لِأَهْلِ مَكَّةَ رَبَّنَا وَابْعَثْ فِيهِمْ رَسُولًا مِنْهُمْ يَتْلُو عَلَيْهِمْ آيَاتِكَ الْآيَةَ [ اَلْبَقَرَةِ: 129 ] وَقَالَ الْإِمَامُ أَحْمَدُ: حَدَّثَنَا أَبُو النَّضْرِ حَدَّثَنَا الْفَرَجُ بْنُ فَضَالَةَ حَدَّثَنَا لُقْمَانُ بْنُ عَامِرٍ سَمِعْتُ أَبَا أُمَامَةَ قَالَ قُلْتُ: يَا رَسُولَ اللَّهِ مَا كَانَ بَدْءُ أَمْرِكَ قَالَ: دَعْوَةُ أَبِي إِبْرَاهِيمَ، وَبُشْرَى عِيسَى، وَرَأَتْ أُمِّي أَنَّهُ يَخْرُجُ مِنْهَا نُورٌ أَضَاءَتْ لَهُ قُصُورُ الشَّامِ وَقَدْ رَوَى مُحَمَّدُ بْنُ إِسْحَاقَ عَنْ ثَوْرِ بْنِ يَزِيدَ عَنْ خَالِدِ بْنِ مَعْدَانَ عَنْ أَصْحَابِ رَسُولِ اللَّهِ ﷺ عَنْهُ مِثْلَهُ. وَمَعْنَى هَذَا أَنَّهُ أَرَادَ بَدْءَ أَمْرِهِ بَيْنَ النَّاسِ، وَاشْتِهَارَ ذِكْرِهِ وَانْتِشَارَهُ فَذَكَرَ دَعْوَةَ إِبْرَاهِيمَ الَّذِي تُنْسَبُ إِلَيْهِ الْعَرَبُ، ثُمَّ بُشْرَى عِيسَى الَّذِي هُوَ خَاتَمُ أَنْبِيَاءِ بَنِي إِسْرَائِيلَ، كَمَا تَقَدَّمَ يَدُلُّ هَذَا عَلَى أَنَّ مَنْ بَيْنَهُمَا مِنَ الْأَنْبِيَاءِ بَشَّرُوا بِهِ أَيْضًا. أَمَّا فِي الْمَلَأِ الْأَعْلَى فَقَدْ كَانَ أَمْرُهُ مَشْهُورًا مَذْكُورًا مَعْلُومًا مِنْ قَبْلِ خَلْقِ آدَمَ عَلَيْهِ الصَّلَاةُ وَالسَّلَامُ كَمَا قَالَ الْإِمَامُ أَحْمَدُ: حَدَّثَنَا عَبْدُ الرَّحْمَنِ بْنُ مَهْدِيٍّ حَدَّثَنَا مُعَاوِيَةُ بْنُ صَالِحٍ عَنْ سَعِيدِ بْنِ سُوَيْدٍ الْكَلْبِيِّ عَنْ عَبْدِ الْأَعْلَى بْنِ هِلَالٍ السُّلَمِيِّ عَنِ الْعِرْبَاضِ بْنِ سَارِيَةَ قَالَ قَالَ رَسُولُ اللَّهِ ﷺ: إِنِّي عَبْدُ اللَّهِ خَاتَمُ النَّبِيِّينَ، وَإِنَّ آدَمَ لَمُنْجَدِلٌ فِي طِينَتِهِ، وَسَأُنْبِئُكُمْ بِأَوَّلِ ذَلِكَ، دَعْوَةُ أَبِي إِبْرَاهِيمَ، وَبِشَارَةُ عِيسَى بِي، وَرُؤْيَا أُمَّيِ الَّتِي رَأَتْ، وَكَذَلِكَ أُمَّهَاتُ النَّبِيِّينَ تَرَيْنَ وَقَدْ رَوَاهُ اللَّيْثُ عَنْ مُعَاوِيَةَ بْنِ صَالِحٍ، وَقَالَ: إِنَّ أُمَّهُ رَأَتْ - حِينَ وَضَعَتْهُ - نُورًا أَضَاءَتْ مِنْهُ قُصُورُ الشَّامِ. وَقَالَ الْإِمَامُ أَحْمَدُ أَيْضًا: حَدَّثَنَا عَبْدُ الرَّحْمَنِ حَدَّثَنَا مَنْصُورُ بْنُ سَعْدٍ عَنْ بُدَيْلِ بْنِ مَيْسَرَةَ عَنْ عَبْدِ اللَّهِ بْنِ شَقِيقٍ عَنْ مَيْسَرَةَ الْفَجْرِ قَالَ قُلْتُ: يَا رَسُولَ اللَّهِ مَتَى كُنْتَ نَبِيًّا ؟ قَالَ: وَآدَمُ بَيْنَ الرُّوحِ وَالْجَسَدِ تَفَرَّدَ بِهِنَّ أَحْمَدُ. وَقَدْ رَوَاهُ عُمَرُ بْنُ أَحْمَدَ بْنِ شَاهِينَ فِي كِتَابِ دَلَائِلِ النُّبُوَّةِ مِنْ حَدِيثِ أَبِي هُرَيْرَةَ فَقَالَ: حَدَّثَنَا عَبْدُ اللَّهِ بْنُ مُحَمَّدِ بْنِ عَبْدِ الْعَزِيزِ - يَعْنِي أَبَا الْقَاسِمِ الْبَغَوِيَّ - حَدَّثَنَا أَبُو هَمَّامٍ الْوَلِيدُ بْنُ مُسْلِمٍ عَنِ الْأَوْزَاعِيِّ حَدَّثَنِي يَحْيَى عَنْ أَبِي سَلَمَةَ عَنْ أَبِي هُرَيْرَةَ قَالَ سُئِلَ رَسُولُ اللَّهِ ﷺ مَتَى وَجَبَتْ لَكَ النُّبُوَّةُ ؟ قَالَ: بَيْنَ خَلْقِ آدَمَ وَنَفْخِ الرُّوحِ فِيهِ وَرَوَاهُ مِنْ وَجْهٍ آخَرَ عَنِ الْأَوْزَاعِيِّ بِهِ. وَقَالَ وَآدَمُ مُنْجَدِلٌ فِي طِينَتِهِ. وَرُوِيَ عَنِ الْبَغَوِيِّ أَيْضًا عَنْ أَحْمَدَ بْنِ الْمِقْدَامِ عَنْ بَقِيَّةَ بْنِ سَعِيدِ بْنِ بَشِيرٍ عَنْ قَتَادَةَ عَنْ أَبِي هُرَيْرَةَ مَرْفُوعًا فِي قَوْلِ اللَّهِ تَعَالَى وَإِذْ أَخَذْنَا مِنَ النَّبِيِّينَ مِيثَاقَهُمْ وَمِنْكَ وَمِنْ نُوحٍ [ الْأَحْزَابِ: 7 ] قَالَ رَسُولُ اللَّهِ ﷺ: كُنْتُ أَوَّلَ النَّبِيِّينَ فِي الْخَلْقِ، وَآخِرَهُمْ فِي الْبَعْثِ وَمِنْ حَدِيثِ ابْنِ مُزَاحِمٍ عَنْ قَيْسِ بْنِ الرَّبِيعِ عَنْ جَابِرٍ عَنِ الشَّعْبِيِّ عَنِ ابْنِ عَبَّاسٍ قِيلَ يَا رَسُولَ اللَّهِ مَتَى كُنْتَ نَبِيًّا ؟ قَالَ: وَآدَمُ بَيْنَ الرُّوحِ وَالْجَسَدِ. وَأَمَّا الْكُهَّانُ مِنَ الْعَرَبِ فَأَتَتْهُمْ بِهِ الشَّيَاطِينُ مِنَ الْجِنِّ مِمَّا تَسْتَرِقُ مِنَ السَّمْعِ، إِذْ كَانَتْ لَا تُحْجَبُ عَنْ ذَلِكَ بِالْقَذْفِ بِالنُّجُومِ وَكَانَ الْكَاهِنُ وَالْكَاهِنَةُ لَا يَزَالُ يَقَعُ مِنْهُمَا بَعْضُ ذِكْرِ أُمُورِهِ وَلَا يُلْقِي الْعَرَبُ لِذَلِكَ فِيهِ بَالًا حَتَّى بَعَثَهُ اللَّهُ تَعَالَى، وَوَقَعَتْ تِلْكَ الْأُمُورُ الَّتِي كَانُوا يَذْكُرُونَ فَعَرَفُوهَا فَلَمَّا تَقَارَبَ أَمْرُ رَسُولِ اللَّهِ ﷺ وَحَضَرَ زَمَانُ مَبْعَثِهِ حُجِبَتِ الشَّيَاطِينُ عَنِ السَّمْعِ، وَحِيلَ بَيْنَهَا وَبَيْنَ الْمَقَاعِدِ الَّتِي كَانَتْ تَقْعُدُ لِاسْتِرَاقِ السَّمْعِ فِيهَا فَرُمُوا بِالنُّجُومِ فَعَرَفَتِ الْجِنُّ أَنَّ ذَلِكَ لِأَمْرٍ حَدَثَ مِنْ أَمْرِ اللَّهِ عَزَّ وَجَلَّ. قَالَ وَفِي ذَلِكَ أَنْزَلَ اللَّهُ عَلَى رَسُولِهِ ﷺ قُلْ أُوحِيَ إِلَيَّ أَنَّهُ اسْتَمَعَ نَفَرٌ مِنَ الْجِنِّ فَقَالُوا إِنَّا سَمِعْنَا قُرْآنًا عَجَبًا يَهْدِي إِلَى الرُّشْدِ فَآمَنَّا بِهِ وَلَنْ نُشْرِكَ بِرَبِّنَا أَحَدًا [ اَلْجِنِّ: 1، 2 ] إِلَى آخِرِ السُّورَةِ وَقَدْ ذَكَرْنَا تَفْسِيرَ ذَلِكَ كُلِّهِ فِي كِتَابِنَا التَّفْسِيرِ، وَكَذَا قَوْلُهُ تَعَالَى وَإِذْ صَرَفْنَا إِلَيْكَ نَفَرًا مِنَ الْجِنِّ يَسْتَمِعُونَ الْقُرْآنَ فَلَمَّا حَضَرُوهُ قَالُوا أَنْصِتُوا فَلَمَّا قُضِيَ وَلَّوْا إِلَى قَوْمِهِمْ مُنْذِرِينَ قَالُوا يَا قَوْمَنَا إِنَّا سَمِعْنَا كِتَابًا أُنْزِلَ مِنْ بَعْدِ مُوسَى مُصَدِّقًا لِمَا بَيْنَ يَدَيْهِ يَهْدِي إِلَى الْحَقِّ وَإِلَى طَرِيقٍ مُسْتَقِيمٍ الْآيَاتِ [ اَلْأَحْقَافِ: 29، 30 ] ذَكَرْنَا تَفْسِيرَ ذَلِكَ كُلِّهِ هُنَاكَ. قَالَ مُحَمَّدُ بْنُ إِسْحَاقَ: حَدَّثَنِي يَعْقُوبُ بْنُ عُتْبَةَ بْنِ الْمُغِيرَةِ بْنِ الْأَخْنَسِ أَنَّهُ حُدِّثَ أَنَّ أَوَّلَ الْعَرَبِ فَزِعَ لِلرَّمْيِ بِالنُّجُومِ حِينَ رُمِيَ بِهَا هَذَا الْحَيُّ مِنْ ثَقِيفٍ، وَأَنَّهُمْ جَاءُوا إِلَى رَجُلٍ مِنْهُمْ يُقَالَ لَهُ: عَمْرُو بْنُ أُمَيَّةَ أَحَدُ بَنِي عِلَاجٍ وَكَانَ أَدْهَى الْعَرَبِ وَأَنْكَرَهَا رَأْيًا فَقَالُوا لَهُ: يَا عَمْرُو أَلَمْ تَرَ مَا حَدَثَ فِي السَّمَاءِ مِنَ الْقَذْفِ بِهَذِهِ النُّجُومِ ؟ قَالَ: بَلَى فَانْظُرُوا فَإِنْ كَانَتْ مَعَالِمُ النُّجُومِ الَّتِي يُهْتَدَى بِهَا فِي الْبَرِّ وَالْبَحْرِ، وَيُعْرَفُ بِهَا الْأَنْوَاءُ مِنَ الصَّيْفِ وَالشِّتَاءِ لِمَا يُصْلِحُ النَّاسَ فِي مَعَايِشِهِمْ هِيَ الَّتِي يُرْمَى بِهَا فَهُوَ وَاللَّهِ طَيُّ الدُّنْيَا، وَهَلَاكُ هَذَا الْخَلْقِ، وَإِنْ كَانَتْ نُجُومًا غَيْرَهَا، وَهِيَ ثَابِتَةٌ عَلَى حَالِهَا فَهَذَا لِأَمْرٍ أَرَادَ اللَّهُ بِهِ هَذَا الْخَلْقَ فَانْظُرُوا مَا هُوَ ؟ قَالَ ابْنُ إِسْحَاقَ: وَحَدَّثَنِي بَعْضُ أَهْلِ الْعِلْمِ أَنَّ امْرَأَةً مِنْ بَنِي سَهْمٍ يُقَالُ لَهَا: الْغَيْطَلَةُ كَانَتْ كَاهِنَةً فِي الْجَاهِلِيَّةِ جَاءَهَا صَاحِبُهَا لَيْلَةً مِنَ اللَّيَالِي فَانْقَضَّ تَحْتَهَا، ثُمَّ قَالَ: أَدْرِ مَا أَدْرِ يَوْمُ عَقْرٍ وَنَحْرٍ. قَالَتْ قُرَيْشٌ حِينَ بَلَغَهَا ذَلِكَ: مَا يُرِيدُ ؟ ثُمَّ جَاءَهَا لَيْلَةً أُخْرَى فَانْقَضَّ تَحْتَهَا، ثُمَّ قَالَ: شُعُوبٌ مَا شُعُوبٌ ؟ يُصْرَعُ فِيهِ كَعْبٌ لِجُنُوبٍ. فَلَمَّا بَلَغَ ذَلِكَ قُرَيْشًا قَالُوا: مَاذَا يُرِيدُ ؟ إِنَّ هَذَا لِأَمْرٍ هُوَ كَائِنٌ فَانْظُرُوا مَا هُوَ فَمَا عَرَفُوهُ حَتَّى كَانَتْ وَقْعَةُ بَدْرٍ وَأُحُدٍ بِالشِّعْبِ فَعَرَفُوا أَنَّهُ كَانَ الَّذِي جَاءَ بِهِ إِلَى صَاحِبَتِهِ. قَالَ ابْنُ إِسْحَاقَ: وَحَدَّثَنِي عَلِيُّ بْنُ نَافِعٍ الْجُرَشِيُّ أَنَّ جَنْبًا - بَطْنًا مِنَ الْيَمَنِ - كَانَ لَهُمْ كَاهِنٌ فِي الْجَاهِلِيَّةِ فَلَمَّا ذُكِرَ أَمْرُ رَسُولِ اللَّهِ ﷺ، وَانْتَشَرَ فِي الْعَرَبِ قَالَتْ لَهُ جَنْبٌ: انْظُرْ لَنَا فِي أَمْرِ هَذَا الرَّجُلِ، وَاجْتَمَعُوا لَهُ فِي أَسْفَلِ جَبَلِهِ فَنَزَلَ إِلَيْهِمْ حِينَ طَلَعَتِ الشَّمْسُ فَوَقَفَ لَهُمْ قَائِمًا مُتَّكِئًا عَلَى قَوْسٍ لَهُ فَرَفَعَ رَأْسَهُ إِلَى السَّمَاءِ طَوِيلًا ثُمَّ جَعَلَ يَنْزُو، ثُمَّ قَالَ: أَيُّهَا النَّاسُ إِنَّ اللَّهَ أَكْرَمَ مُحَمَّدًا وَاصْطَفَاهُ وَطَهَّرَ قَلَبَهُ وَحَشَاهُ وَمُكْثُهُ فِيكُمْ أَيُّهَا النَّاسُ قَلِيلٌ، ثُمَّ اشْتَدَّ فِي جَبَلِهِ رَاجِعًا مِنْ حَيْثُ جَاءَ، ثُمَّ ذَكَرَ ابْنُ إِسْحَاقَ قِصَّةَ سَوَادِ بْنِ قَارِبٍ وَقَدْ أَخَّرْنَاهَا إِلَى هَوَاتِفِ الْجَانِّ. بَابُ: ذِكْرِ أَمَارَاتِ النُّبُوَّةِ قَالَ مُؤَلِّفُ الْكِتَابِ: مَا زَالَتِ الْأَنْبِيَاءُ قَبْلَ ظُهُورِ نَبِيِّنَا ﷺ وَعُلَمَاءُ الْكُتُبِ تَعِدُ بِهِ، حَتَّى كَانُوا يَقُولُونَ: قَدْ قَرُبَ زَمَانُهُ، وَفِي هَذَا الزَّمَانِ يَظْهَرُ. أَخْبَرَنَا ابْنُ الْحُصَيْنِ قَالَ: أَخْبَرَنَا ابْنُ الْمُذْهِبِ قَالَ: أَخْبَرَنَا أَبُو بَكْرِ بْنُ مَالِكٍ قَالَ: حَدَّثَنَا عَبْدُ اللَّهِ بْنُ أَحْمَدَ بْنِ حَنْبَلٍ قَالَ: حَدَّثَنِي أَبِي قَالَ: حَدَّثَنِي يَعْقُوبُ قَالَ: أَخْبَرَنَا أَبِي، عَنِ ابْنِ إِسْحَاقَ قَالَ: حَدَّثَنِي صَالِحُ بْنُ عَبْدِ الرَّحْمَنِ بْنِ عَوْفٍ، عَنْ مَحْمُودِ بْنِ لَبِيدٍ، عَنْ سَلَمَةَ بْنِ سَلَامَةَ بْنِ وَقْشٍ قَالَ: كَانَ لَنَا جَارٌ مِنَ الْيَهُودِ فِي بَنِي عَبْدِ الْأَشْهَلِ قَالَ: فَخَرَجَ عَلَيْنَا يَوْمًا مِنْ بَيْتِهِ قَبْلَ مَبْعَثِ النَّبِيِّ ﷺ [بِيَسِيرٍ] حَتَّى وَقَفَ عَلَى [مَجْلِسِ] بَنِي عَبْدِ الْأَشْهَلِ - قَالَ سَلَمَةُ: وَأَنَا يَوْمَئِذٍ أَحْدَثُ مَنْ فِيهِ سِنًّا عَلَيَّ بُرْدَةٌ مُضْطَجِعٌ فِيهَا بِفِنَاءِ أَهْلِي - فَذَكَرَ الْبَعْثَ وَالْقِيَامَةَ وَالْحِسَابَ وَالْمِيزَانَ وَالْجَنَّةَ وَالنَّارَ. فَقَالَ: ذَلِكَ لِقَوْمٍ أَهْلِ شِرْكٍ وَأَصْحَابِ أَوْثَانٍ لَا يَرَوْنَ أَنَّ الْبَعْثَ [كَائِنًا] بَعْدَ الْمَوْتِ. فَقَالُوا لَهُ: وَيْحَكَ يَا فُلَانُ، تَرَى هَذَا كَائِنًا بِأَنَّ النَّاسَ يُبْعَثُونَ بَعْدَ مَوْتِهِمْ إِلَى دَارٍ فِيهَا جَنَّةٌ وَنَارٌ يُجْزَوْنَ [فِيهَا] بِأَعْمَالِهِمْ؟ قَالَ: نَعَمْ، وَالَّذِي نَحْلِفُ بِهِ لَوَدَّ أَنَّ لَهُ بِحَظِّهِ مِنْ تِلْكَ النَّارِ أَعْظَمُ تَنُّورٍ فِي الدُّنْيَا تُحْمُونَهُ ثُمَّ تُدْخِلُونَهُ إِيَّاهُ، فَتُطْبِقُونَهُ عَلَيْهِ، وَأَنْ تَنْجُوَا مِنْ بَيْنِ [تِلْكَ] النَّارِ غَدًا. قَالُوا لَهُ: وَيْحَكَ وَمَا آيَةُ ذَلِكَ؟ قَالَ: نَبِيٌّ يُبْعَثُ مِنْ نَحْوِ هَذِهِ الْبِلَادِ. وَأَشَارَ بِيَدِهِ نَحْوَ مَكَّةَ وَالْيَمَنِ.  قَالُوا: وَمَتَى نَرَاهُ؟ قَالَ: فَنَظَرَ إِلَيَّ وَأَنَا أَحْدَثُهُمْ سِنًّا فَقَالَ: إِنْ يَسْتَنْفِذْ هَذَا الْغُلَامُ عُمْرَهُ يُدْرِكْهُ. قَالَ سَلَمَةُ: فَوَ اللَّهِ مَا ذَهَبَ اللَّيْلُ وَالنَّهَارُ حَتَّى بَعَثَ اللَّهُ عَزَّ وَجَلَّ رَسُولَهُ ﷺ، وَهُوَ حَيٌّ بَيْنَ أَظْهُرِنَا فَآمَنَّا بِهِ وَكَفَرَ بِهِ بَغْيًا وَحَسَدًا. فَقُلْنَا: وَيْلَكَ يَا فُلَانُ، أَلَسْتَ الَّذِي قُلْتَ لَنَا فِيهِ مَا قُلْتَ؟ قَالَ: بَلَى وَلَيْسَ بِهِ. أَنْبَأَنَا عَبْدُ الْوَهَّابِ بْنُ الْمُبَارَكِ قَالَ: أَخْبَرَنَا عَاصِمُ بْنُ الْحُسَيْنِ قَالَ: أَخْبَرَنَا أَبُو الْحُسَيْنِ بْنُ بِشْرَانَ قَالَ: أَخْبَرَنَا عُثْمَانُ بْنُ أَحْمَدَ الدَّقَّاقُ قَالَ: أَخْبَرَنَا أَبُو الْحَسَنِ بْنُ الْبَرَاءِ قَالَ، أَخْبَرَنَا الْفَضْلُ بْنُ غَانِمٍ قَالَ: حَدَّثَنَا سَلَمَةُ قَالَ: حَدَّثَنِي مُحَمَّدُ بْنُ إِسْحَاقَ، عَنْ عَاصِمِ بْنِ عُمَرَ بْنِ قَتَادَةَ، عَنْ رَجُلٍ مِنْ قَوْمِهِ قَالَ: إِنَّ مِمَّا دَعَانَا إِلَى الْإِسْلَامِ مَعَ رَحْمَةِ اللَّهِ إِيَّانَا وَهُدَاهُ لَمَا كُنَّا نَسْمَعُ مِنْ يَهُودَ، كُنَّا أَهْلَ شِرْكٍ أَصْحَابَ أَوْثَانٍ، وَكَانُوا أَهْلَ كِتَابٍ عِنْدَهُمْ عِلْمٌ لَيْسَ عِنْدَنَا، وَكَانَتْ لَا تَزَالُ بَيْنَنَا وَبَيْنَهُمْ شُرُورٌ، فَإِذَا نِلْنَا مِنْهُمْ بَعْضَ مَا يَكْرَهُونَ قَالُوا لَنَا: إِنَّهُ قَدْ تَقَارَبَ زَمَانُ نَبِيٍّ يُبْعَثُ الْآنَ نَتَّبِعُهُ، فَنَقْتُلَكُمْ مَعَهُ قَتْلَ عَادٍ وَإِرَمَ، وَكُنَّا كَثِيرًا مَا نَسْمَعُ ذَلِكَ مِنْهُمْ فَلَمَّا بَعَثَ اللَّهُ عَزَّ وَجَلَّ رَسُولَهُ أَجَبْنَاهُ حِينَ دَعَانَا إِلَى اللَّهِ، وَعَرَفْنَا مَا كَانُوا يَتَوَاعَدُونَا، فَبَادَرْنَاهُمْ إِلَيْهِ، وَآمَنَّا بِهِ، وَكَفَرُوا، فَفِينَا وَفِيهِمْ نَزَلَتْ هَذِهِ الآيَاتُ، وَلَمَّا جَاءَهُمْ كِتَابٌ مِنْ عِنْدِ اللَّهِ مُصَدِّقٌ لِمَا مَعَهُمْ إِلَى قَوْلِهِ، فَلَعْنَةُ اللَّهِ عَلَى الْكَافِرِينَ. وَعَنْ عَاصِمٍ عَنْ شَيْخٍ مِنْ بَنِي قُرَيْظَةَ قَالَ: قَالَ لِي: هَلْ تَدْرُونَ عَمَّا كَانَ إِسْلَامُ ثَعْلَبَةَ بْنِ سَعِيدٍ وَأُسَيْدِ بْنِ سَعِيدٍ، وَأَسَدِ بْنِ عُبَيْدٍ، نَفَرٍ مِنْ بَنِي ذُهْلٍ أُخْوَةُ بَنِي قُرَيْظَةَ، كَانُوا مَعَهُمْ فِي جَاهِلِيَّتِهِمْ ثُمَّ كَانُوا سَادَاتِهِمْ فِي الْإِسْلَامِ. قَالَ، قُلْتُ: لَا أَدْرِي. قَالَ: فَإِنَّ رَجُلًا مِنْ يَهُودَ مِنْ أَهْلِ الشَّامِ يُقَالُ لَهُ: ابْنُ الْهَيَّبَانِ، قَدِمَ عَلَيْنَا قَبْلَ الْإِسْلَامِ بِسِنِينَ، فَحَلَّ بَيْنَ أَظْهُرِنَا، لَا وَاللَّهِ مَا رَأَيْنَا رَجُلًا قَطُّ كَانَ يُصَلِّي الْخَمْسَ أَفْضَلَ مِنْهُ، فَأَقَامَ عِنْدَنَا، فَكُنَّا إِذَا قَحَطَ عَنَّا الْمَطَرُ قُلْنَا لَهُ: اخْرُجْ يَا بْنَ الْهَيَّبَانِ فَاسْتَسْقِ لَنَا. فَيَقُولُ: لَا وَاللَّهِ حَتَّى تُقَدِّمُوا بَيْنَ يَدَيْ مَخْرَجِكُمْ صَدَقَةً [فَنَقُولُ لَهُ: كَمْ؟ فَيَقُولُ:] صَاعًا مِنْ تَمْرٍ أَوْ مُدَّيْنِ مِنْ شَعِيرٍ. قَالَ: فَيُخْرَجُ ذَلِكَ، ثُمَّ يَخْرُجُ بِنَا إِلَى ظَاهِرِ حَرَّتِنَا فَيَسْتَسْقِي لَنَا، فَوَ اللَّهِ مَا يَبْرَحُ مَجْلِسَهُ حَتَّى يَمُرَّ السَّحَابُ وَيُسْقَى، قَدْ فَعَلَ ذَلِكَ غَيْرَ مَرَّةٍ، وَلَا مَرَّتَيْنِ، وَلَا ثَلَاثًا. قَالَ: ثُمَّ حَضَرَتْهُ الْوَفَاةُ عِنْدَنَا، فَلَمَّا عَرَفَ أَنَّهُ مَيِّتٌ قَالَ، يَا مَعْشَرَ يَهُودَ مَا تَرَوْنَهُ أَخْرَجَنِي مِنْ أَرْضِ الْخَمْرِ وَالْخَمِيرِ إِلَى أَرْضِ الْجُوعِ وَالْبُؤْسِ؟ قَالَ: قُلْنَا: أَنْتَ أَعْلَمُ. قَالَ: فَإِنِّي إِنَّمَا قَدِمْتُ هَذِهِ الْبَلْدَةَ أَتَوَكَّفُ خُرُوجَ نَبِيٍّ قَدْ أَظَلَّكُمْ [زَمَانُهُ، هَذِهِ الْبَلْدَةُ مُهَاجَرُهُ، فَكُنْتُ أَرْجُو أَنْ يُبْعَثَ فَأَتَّبِعُهُ وَقَدْ أَظَلَّكُمْ] زَمَانُهُ  فَلَا يَسْبِقُنَّكُمْ أَحَدٌ إِلَيْهِ يَا مَعْشَرَ الْيَهُودِ، فَإِنَّهُ يُبْعَثُ يَسْفِكُ الدِّمَاءَ، وَيَسْبِي الذَّرَارِيَّ وَالنِّسَاءَ، مِمَّنْ خَالَفَهُ فَلَا يَمْنَعَنَّكُمْ ذَلِكَ مِنْهُ. فَلَمَّا بَعَثَ اللَّهُ رَسُولَهُ وَحَاصَرَ بَنِي قُرَيْظَةَ قَالَ هَؤُلَاءِ الْفِتْيَةُ وَكَانُوا شَبَابًا أَحْدَاثًا: يَا بَنِي قُرَيْظَةَ، وَاللَّهِ إِنَّهُ النَّبِيُّ الَّذِي عَهِدَ إِلَيْكُمْ فِيهِ ابْنُ الْهَيَّبَانِ. قَالُوا: لَيْسَ بِهِ. قَالُوا: بَلَى وَاللَّهِ إِنَّهُ لَهُوَ بِصِفَتِهِ. فَنَزَلُوا فَأَسْلَمُوا فَأَحْرَزُوا دِمَاءَهُمْ وَأَمْوَالَهُمْ وَأَهَالِيَهُمْ. وَمِنَ الْأَمَارَاتِ رَجْفَةٌ عَظِيمَةٌ أَصَابَتِ الشَّامَ   قَالَ مُؤَلِّفُ الْكِتَابِ: كَانَ الرُّهْبَانُ يَعُدُّونَهَا لِعَلَامَةِ ظُهُورِهِ، وَكَانُوا يَقُولُونَ إِنَّهُ شَابٌّ قَدْ دَخَلَ فِي الْكُهُولَةِ يَجْتَنِبُ الْمَحَارِمَ وَالْمَظَالِمَ، وَيَصِلُ الرَّحِمَ، وَيَأْمُرُ بِصِلَتِهَا، وَهُوَ مُتَوَسِّطٌ فِي الْعَشِيرَةِ [صَلَّى اللَّهُ عَلَيْهِ]. أَخْبَرَنَا مُحَمَّدُ بْنُ نَاصِرٍ [الْحَافِظُ] قَالَ: أَخْبَرَنَا عَبْدُ الْمُحْسِنِ بْنُ عَلِيٍّ قَالَ: أَخْبَرَنَا عَبْدُ الْكَرِيمِ بْنُ مُحَمَّدِ بْنِ أَحْمَدَ الْمَحَامِلِيُّ قَالَ: أَخْبَرَنَا الدَّارَقُطْنِيُّ قَالَ: أَخْبَرَنَا أَحْمَدُ بْنُ مُحَمَّدِ بْنِ سَالِمٍ الْمَخْزُومِيُّ قَالَ: أَخْبَرَنَا أَبُو سَعِيدٍ عَبْدُ اللَّهِ بْنُ شَبِيبٍ الْمَدَنِيُّ قَالَ: أَخْبَرَنَا إِسْحَاقُ الْعَدَوِيُّ قَالَ: حَدَّثَنِي عُثْمَانُ بْنُ الضَّحَّاكِ الْحِزَامِيُّ قَالَ: حَدَّثَنِي أَبِي، عَنْ مَخْرَمَةَ بْنِ سُلَيْمَانَ، عَنْ إِبْرَاهِيمَ بْنِ مُحَمَّدِ بْنِ طَلْحَةَ، عَنْ أَبِيهِ قَالَ: قَالَ طَلْحَةُ بْنُ عَبْدِ اللَّهِ. حَضَرْتُ سُوقَ بُصْرَى، فَإِذَا بِرَاهِبٍ فِي صَوْمَعَتِهِ يَقُولُ: اسْأَلُوا أَهْلَ الْمَوْسِمِ، هَلْ فِيكُمْ أَحَدٌ مِنْ أَهْلِ الْحَرَمِ؟ قَالَ طَلْحَةُ: فَقُلْتُ نَعَمْ أَنَا. قَالَ لِي: هَلْ ظَهَرَ بِمَكَّةَ بَعْدُ أَحْمَدُ؟ قُلْتُ: وَمَا أَحْمَدُ ؟ قَالَ: ابْنُ عَبْدِ اللَّهِ بْنِ عَبْدِ الْمُطَّلِبِ هَذَا شَهْرُهُ الَّذِي يَخْرُجُ فِيهِ، وَهُوَ آخِرُ الْأَنْبِيَاءِ، وَمَخْرَجُهُ مِنَ الْحَرَمِ، وَمُهَاجَرُهُ إِلَى نَخْلٍ وَحَرَّةٍ وَسِبَاخٍ. قَالَ طَلْحَةُ: فَوَقَعَ فِي قَلْبِي مَا قَالَ الرَّاهِبُ، فَخَرَجْتُ حَتَّى قَدِمْتُ مَكَّةَ، فَقُلْتُ: هَلْ كَانَ مِنْ حَدَثٍ؟ قَالُوا: نَعَمْ، مُحَمَّدُ بْنُ عَبْدِ اللَّهِ الْأَمِينُ تَنَبَّأَ، وَتَابَعَهُ ابْنُ أَبِي قُحَافَةَ. فَخَرَجْتُ حَتَّى أَتَيْتُ أَبَا بَكْرٍ فَأَخْبَرْتُهُ وَقُلْتُ لَهُ: هَلْ تَابَعْتَ الرَّجُلَ [قَالَ: نَعَمْ] فَانْطَلِقْ فَبَايِعْهُ، فَإِنَّهُ يَدْعُو إِلَى الْحَقِّ، فَذَهَبَ أَبُو بَكْرٍ ؓ مَعَهُ قَالَ طَلْحَةُ: فَأَتَيْتُ رَسُولَ اللَّهِ ﷺ فَأَخْبَرْتُهُ خَبَرَ الرَّاهِبِ وَمَا قَالَ لِي. أَخْبَرَنَا أَبُو بَكْرِ بْنُ أَبِي طَاهِرٍ الْبَزَّازُ قَالَ: أَخْبَرَنَا أَبُو مُحَمَّدٍ الْحُسَيْنُ بْنُ عَلِيٍّ الْجَوْهَرِيُّ قَالَ: أَخْبَرَنَا أَبُو عُمَرَ بْنُ حَيَّوَيْهِ قَالَ: أَخْبَرَنَا أَحْمَدُ بْنُ مَعْرُوفٍ قَالَ: أَخْبَرَنَا الْحَارِثُ بْنُ أَبِي أُسَامَةَ قَالَ، حَدَّثَنَا مُحَمَّدُ بْنُ سَعْدٍ قَالَ حَدَّثَنَا مُحَمَّدُ بْنُ عُمَرَ قَالَ: حَدَّثَنِي سَلْمَانُ بْنُ دَاوُدَ بْنِ الْحُصَيْنِ، عَنْ أَبِيهِ، عَنْ عِكْرِمَةَ، عَنِ ابْنِ عَبَّاسٍ، عَنْ أُبَيِّ بْنِ كَعْبٍ قَالَ: لَمَّا قَدِمَ تُبَّعٌ الْمَدِينَةَ وَنَزَلَ بِقَنَاةَ بَعَثَ إِلَى أَحْبَارِ يَهُودَ وَقَالَ: إِنِّي مُخَرِّبٌ هَذَا الْبَلَدَ حَتَّى لَا يَقُومَ بِهِ يَهُودِيَّةُ وَيَرْجِعَ الْأَمْرُ إِلَى [دِينِ] الْعَرَبِ. قَالَ: فَقَالَ لَهُ سَامُولٌ الْيَهُودِيُّ وَهُوَ يَوْمَئِذٍ أَعْلَمُهُمْ: أَيُّهَا الْمَلِكُ، إِنَّ هَذَا بَلَدٌ يَكُونُ إِلَيْهِ مُهَاجَرَةُ نَبِيٍّ مِنْ بَنِي إِسْمَاعِيلَ، مَوْلِدُهُ بِمَكَّةَ، اسْمُهُ أَحْمَدُ، وَهَذِهِ دَارُ هِجْرَتِهِ،  وَإِنَّ مَنْزِلَكَ هَذَا الَّذِي أَنْتَ بِهِ [يَكُونُ] مِنَ الْقَتْلَى وَالْجِرَاحِ أَمْرٌ كَثِيرٌ فِي أَصْحَابِهِ وَفِي عَدُوِّهِمْ قَالَ تُبَّعٌ: وَمَنْ يُقَاتِلُهُ يَوْمَئِذٍ وَهُوَ نَبِيٌّ كَمَا تَزْعُمُونَ؟ قَالَ: يَسِيرُ إِلَيْهِ قَوْمُهُ فَيَقْتَتِلُونَ هَاهُنَا. قَالَ: فَأَيْنَ قَبْرُهُ؟ قَالَ: بِهَذَا الْبَلَدِ، قَالَ: فَإِذَا قُوبِلَ فَلِمَنْ تَكُونُ الدَّبْرَةُ ؟ قَالَ: تَكُونُ لَهُ مَرَّةٌ وَعَلَيْهِ مَرَّةٌ، وَبِهَذَا الْمَكَانِ الَّذِي أَنْتَ بِهِ يَكُونُ عَلَيْهِ، وَيُقْتَلُ بِهِ أَصْحَابُهُ مَقْتَلَةً لَمْ يُقْتُلُوا فِي مَوْطِنٍ، ثُمَّ يَكُونُ لَهُ الْعَاقِبَةُ، وَيَظْهَرُ وَلَا يُنَازِعُهُ هَذَا الْأَمْرَ مِنْ أَحَدٍ. قَالَ: وَمَا صِفَتُهُ؟ قَالَ: رَجُلٌ لَيْسَ بِالطَّوِيلِ وَلَا بِالْقَصِيرِ، فِي عَيْنَيْهِ حُمْرَةٌ، يَرْكَبُ الْبَعِيرَ، وَيَلْبَسُ الشَّمْلَةَ، سَيْفُهُ عَلَى عَاتِقِهِ،  لَا يُبَالِي مَنْ لَاقَى مِنْ أَخٍ، أَوِ ابْنِ عَمٍّ، أَوْ عَمٍّ، حَتَّى يَظْهَرَ أَمْرُهُ. قَالَ تُبَّعٌ: مَا إِلَى هَذِهِ الْبَلْدَةِ مِنْ سَبِيلٍ، وَمَا كَانَ لِيَكُونَ خَرَابُهَا إِلَّا عَلَى يَدَيَّ. فَخَرَجَ تُبَّعٌ مُنْصَرِفًا إِلَى الْيَمَنِ. قَالَ مُحَمَّدُ بْنُ عُمَرَ: وَحَدَّثَنِي عَبْدُ الْحَمِيدِ بْنُ جَعْفَرٍ، عَنْ أَبِيهِ قَالَ: كَانَ الزُّبَيْرُ بْنُ بَاطَا أَعْلَمَ الْيَهُودِ، يَقُولُ: إِنِّي وَجَدْتُ سِفْرًا كَانَ يَخْتِمُهُ عَلَيَّ فِيهِ ذِكْرُ أَحْمَدَ، نَبِيٌّ يَخْرُجُ بِأَرْضِ الْقَرَظِ، صِفَتُهُ كَذَا وَكَذَا، فَتَحَدَّثَ بِهِ الزُّبَيْرُ بْنُ بَاطَا بَعْدَ أَبِيهِ، وَالنَّبِيُّ ﷺ [يَوْمَئِذٍ] لَمْ يُبْعَثْ فَمَا هُوَ إِلَّا أَنْ سَمِعُ بِالنَّبِيِّ ﷺ قَدْ خَرَجَ بِمَكَّةَ [حَتَّى] عَمَدَ إِلَى ذَلِكَ السِّفْرِ فَمَحَاهُ، وَكَتَمَ شَأْنَ النَّبِيِّ ﷺ وَصِفَتَهُ، وَقَالَ: لَيْسَ بِهِ. قَالَ مُحَمَّدُ بْنُ عُمَرَ: وَحَدَّثَنِي الضَّحَّاكُ بْنُ عُثْمَانَ، عَنْ مَخْرَمَةَ بْنِ سُلَيْمَانَ، عَنْ كُرَيْبٍ، عَنِ ابْنِ عَبَّاسٍ قَالَ: كَانَتْ يَهُودُ قُرَيْظَةَ، وَالنَّضِيرِ، وَفَدَكَ، وَخَيْبَرَ، يَجِدُونَ صِفَةَ النَّبِيِّ ﷺ،  قُبَيْلَ أَنْ يُبْعَثَ وَأَنَّ دَارَ هِجْرَتِهِ الْمَدِينَةُ. فَلَمَّا وُلِدَ رَسُولُ اللَّهِ ﷺ قَالَتْ أَحْبَارُ الْيَهُودِ: وُلِدَ أَحْمَدُ اللَّيْلَةَ، هَذَا الْكَوْكَبُ قَدْ طَلَعَ، فَلَمَّا تَنَبَّأَ قَالُوا: تَنَبَّأَ أَحْمَدُ، قَدْ طَلَعَ الْكَوْكَبُ، كَانُوا يَعْرِفُونَ ذَلِكَ وَيُقِرُّونَ بِهِ وَيَصِفُونَهُ، وَمَا مَنَعَهُمْ مِنَ اتِّبَاعِهِ إِلَّا الْحَسَدُ وَالْبَغْيُ. قَالَ مُحَمَّدُ بْنُ عُمَرَ: وَحَدَّثَنِي ابْنُ أَبِي ذِئْبٍ، عَنْ مُسْلِمِ بْنِ حَبِيبٍ عَنِ النَّضْرِ بْنِ سُفْيَانَ الْهُذَلِيِّ، عَنْ أَبِيهِ قَالَ: خَرَجْنَا فِي عِيرٍ لَنَا إِلَى الشَّامِ، فَلَمَّا كُنَّا بَيْنَ الزَّرْقَاءِ وَمَعَانَ، وَقَدْ عَرَّسْنَا مِنَ اللَّيْلِ إِذَا بِفَارِسٍ يَقُولُ: أَيُّهَا النِّيَامُ هُبُّوا فَلَيْسَ هَذَا بِحِينِ رُقَادٍ، قَدْ خَرَجَ أَحْمَدُ، وَطُرِّدَتِ الْجِنُّ كُلَّ مُطَرَّدٍ، فَفَزِعْنَا وَنَحْنُ رُفْقَةٌ [جَرَّارَةٌ] كُلُّهُمْ قَدْ سَمِعَ هَذَا، فَرَجَعْنَا إِلَى أَهْلِنَا فَإِذَا هُمْ يَذْكُرُونَ اخْتِلَافًا بِمَكَّةَ بَيْنَ قُرَيْشٍ بِنَبِيٍّ خَرَجَ فِيهِمْ مِنْ بَنِي عَبْدِ الْمُطَّلِبِ اسْمُهُ أَحْمَدُ. قَالَ مُحَمَّدُ بْنُ سَعْدٍ: وَأَخْبَرَنَا عَلِيُّ بْنُ مُحَمَّدِ بْنِ عَمَّارِ بْنِ يَاسِرٍ وَغَيْرُهُ، عَنْ هِشَامِ بْنِ عُرْوَةَ، عَنْ أَبِيهِ، عَنْ عَائِشَةَ ؓ قَالَتْ: سَكَنَ يَهُودِيٌّ بِمَكَّةَ يَبِيعُ بِهَا تِجَارَاتٍ، فَلَمَّا كَانَتْ لَيْلَةُ وُلِدَ رَسُولُ اللَّهِ ﷺ قَالَ فِي مَجْلِسٍ مِنْ مَجَالِسِ قُرَيْشٍ: هَلْ فِيكُمْ مِنْ مَوْلُودٍ وُلِدَ هَذِهِ اللَّيْلَةَ؟ قَالُوا، لَا نَعْلَمُهُ، قَالَ: انْظُرُوا يَا مَعْشَرَ قُرَيْشٍ وَأَحْصُوا مَا أَقُولُ لَكُمْ: وُلِدَ اللَّيْلَةَ نَبِيُّ هَذِهِ الْأُمَّةِ: أَحْمَدُ، بِهِ شَامَةٌ بَيْنَ كَتِفَيْهِ فِيهَا شَعَرَاتٌ. فَتَصَدَّعَ الْقَوْمُ مِنْ مَجَالِسِهِمْ وَهُمْ يَتَعَجَّبُونَ مِنْ حَدِيثِهِ، فَلَمَّا صَارُوا فِي مَنَازِلِهِمْ وَذَكَرُوا لِأَهَالِيهِمْ، فَقِيلَ لِبَعْضِهِمْ: وُلِدَ لِعَبْدِ اللَّهِ بْنِ عَبْدِ الْمُطَّلِبِ اللَّيْلَةَ غُلَامٌ سَمَّاهُ مُحَمَّدًا فَأَتَوُا الْيَهُودِيَّ فِي مَنْزِلِهِ، فَقَالُوا: أَعَلِمْتَ أَنَّهُ وُلِدَ فِينَا مَوْلُودٌ؟ فَقَالَ: أَبَعْدَ خَبَرِي أَمْ قَبْلَهُ؟ قَالُوا: قَبْلَهُ، وَاسْمُهُ أَحْمَدُ. قَالَ: فَاذْهَبُوا بِنَا إِلَيْهِ فَخَرَجُوا مَعَهُ حَتَّى دَخَلُوا عَلَى أُمِّهِ فَأَخْرَجَتْهُ إِلَيْهِمْ، فَرَأَى شَامَةً فِي ظَهْرِهِ، فَغُشِيَ عَلَى الْيَهُودِيِّ، ثُمَّ أَفَاقَ فَقَالُوا: مَا لَكَ؟ قَالَ: ذَهَبَتِ النُّبُوَّةُ مِنْ بَنِي إِسْرَائِيلَ، وَخَرَجَ الْكِتَابُ مِنْهُمْ، وَهَذَا مَكْتُوبٌ يَقْتُلُهُمْ وَيَبُزُّ أَخْبَارَهُمْ، فَازَتِ الْعَرَبُ بِالنُّبُوَّةِ، أَفَرِحْتُمْ يَا مَعْشَرَ قُرَيْشٍ؟ أَمَا وَاللَّهِ لَيَسْطُوَنَّ بِكُمْ سَطْوَةً يَخْرُجُ نَبَؤُهَا مِنَ الْمَشْرِقِ إِلَى الْمَغْرِبِ. قَالَ: وَأَخْبَرَنَا عَلِيُّ بْنُ مُحَمَّدِ بْنِ سَلَمَةَ بْنِ عُثْمَانَ، عَنْ عَلِيِّ بْنِ زَيْدٍ، عَنْ سَعِيدِ بْنِ الْمُسَيَّبِ قَالَ: كَانَتِ الْعَرَبُ تَسْمَعُ مِنْ أَهْلِ الْكِتَابِ وَمِنَ الْكُهَّانِ أَنَّ نَبِيًّا يُبْعَثُ مِنَ الْعَرَبِ اسْمُهُ مُحَمَّدٌ،   [فَسَمَّى مَنْ بَلَغَهُ ذَلِكَ مِنَ الْعَرَبِ وَلَدَهُ مُحَمَّدًا] طَمَعًا فِي النُّبُوَّةِ. أَخْبَرَنَا أَبُو غَالِبٍ مُحَمَّدُ بْنُ الْحَسَنِ الْمَاوَرْدِيُّ قَالَ: أَخْبَرَنَا الْقَاضِي أَبُو مُحَمَّدٍ هَمَّامُ بْنُ مُحَمَّدِ بْنِ الْحَسَنِ الْأَيْلِيُّ قَالَ: حَدَّثَنَا أَبُو عَبْدِ اللَّهِ الْحَسَنُ بْنُ عَلِيِّ بْنِ مَهْدِيٍّ قَالَ: أَخْبَرَنَا أَبُو عَلِيٍّ أَحْمَدُ بْنُ الْحُسَيْنِ بْنِ شُعْبَةَ قَالَ: أَخْبَرَنَا أَبُو جَعْفَرٍ مُحَمَّدُ بْنُ مُحَمَّدِ بْنِ حَسَّانَ الْأَنْصَارِيُّ قَالَ: حَدَّثَنَا بِشْرُ بْنُ حَجَرٍ الشَّامِيُّ قَالَ: أَخْبَرَنَا عَلِيُّ بْنُ مَنْصُورٍ الْأَنْبَارِيُّ، عَنْ غِيَاثِ بْنِ عَبْدِ الرَّحْمَنِ الرَّقَاشِيِّ عَنْ مُحَمَّدِ بْنِ كَعْبٍ الْقُرَظِيِّ قَالَ: بَيْنَمَا عُمَرُ بْنُ الْخَطَّابِ قَاعِدٌ فِي الْمَسْجِدِ إِذْ مَرَّ بِهِ رَجُلٌ فِي مُؤَخَّرِ الْمَسْجِدِ فَقَالَ لَهُ رَجُلٌ: يَا أَمِيرَ الْمُؤْمِنِينَ، أَتَعْرِفُ الْمَارَّ ؟ قَالَ: فَمَنْ هُوَ؟ قَالَ: سَوَادُ بْنُ قَارِبٍ، [وَهُوَ رَجُلٌ مِنْ أَهْلِ الْيَمَنِ لَهُ فِيهِمْ شَرَفٌ وَمَوْضِعٌ، وَهُوَ الَّذِي أَتَاهُ رِيبَةٌ بِظُهُورِ النَّبِيِّ ﷺ. فَقَالَ عُمَرُ: عَلَيَّ بِهِ. فَدُعِيَ بِهِ، فَقَالَ، أَنْتَ سَوَادُ بْنُ قَارِبٍ؟] قَالَ: نَعَمْ. قَالَ: فَأَنْتَ عَلَى مَا كُنْتَ عَلَيْهِ مِنْ كَهَانَتِكَ. فَغَضِبَ غَضَبًا شَدِيدًا وَقَالَ: يَا أَمِيرَ الْمُؤْمِنِينَ، مَا اسْتَقْبَلَنِي بِهَذَا أَحَدٌ مُنْذُ أَسْلَمْتُ. فَقَالَ عُمَرُ: يَا سُبْحَانَ اللَّهِ، وَاللَّهِ مَا كُنَّا عَلَيْهِ مِنَ الشِّرْكِ أَعْظَمَ مِمَّا كُنْتَ عَلَيْهِ مِنْ كَهَانَتِكَ، أَخْبِرْنِي بِإِشَارَاتٍ أَتَتْكَ بِظُهُورِ النَّبِيِّ [ ﷺ ]. قَالَ: نَعَمْ، يَا أَمِيرَ الْمُؤْمِنِينَ بَيْنَا أَنَا [ذَاتَ لَيْلَةٍ] بَيْنَ النَّائِمِ وَالْيَقْظَانِ إِذْ أَتَانِي آتٍ، فَضَرَبَنِي بِرِجْلِهِ وَقَالَ: قُمْ يَا سَوَادُ بْنَ قَارِبٍ [فَافْهَمْ] وَاعْقِلْ إِنْ كُنْتَ تَعْقِلُ، إِنَّهُ قَدْ بُعِثَ رَسُولٌ مِنْ لُؤَيِّ بْنِ غَالِبٍ يَدْعُو إِلَى اللَّهِ عَزَّ وَجَلَّ وَإِلَى عِبَادَتِهِ،  ثُمَّ أَنْشَأَ [الْجِنِّيُّ] يَقُولُ: عَجِبْتُ لِلْجِنِّ وَتَجْسَاسِهَا وَشَدِّهَا الْعِيسَ بِأَحْلَاسِهَا     تَهْوِي إِلَى مَكَّةَ تَبْغِي الْهُدَى مَا خَيْرُ الْجِنِّ كَأَرْجَاسِهَا     فَارْحَلْ إِلَى الصَّفْوَةِ مِنْ هَاشِمٍ وَاسْمُ بِعَيْنَيْكَ إِلَى رَأْسِهَا قَالَ: فَلَمْ أَرْفَعْ لِقَوْلِهِ رَأْسًا، وَقُلْتُ: دَعْنِي أَنَامُ، فَإِنِّي أَمْسَيْتُ نَاعِسًا، فَلَمَّا كَانَ فِي اللَّيْلَةِ الثَّانِيَةِ أَتَانِي فَضَرَبَنِي بِرِجْلِهِ وَقَالَ: أَلَمْ أَقُلْ لَكَ يَا سَوَادُ بْنَ قَارِبٍ قُمْ فَافْهَمْ، وَاعْقِلْ إِنْ كُنْتَ تَعْقِلُ، قَدْ بُعِثَ نَبِيٌّ مِنْ لُؤَيِّ بْنِ غَالِبٍ يَدْعُو إِلَى اللَّهِ عَزَّ وَجَلَّ وَإِلَى عِبَادَتِهِ، ثُمَّ أَنْشَأَ [الْجِنِّيُّ] يَقُولُ: [عَجِبْتُ لِلْجِنِّ وَتَطْلَابِهَا     وَشَدِّهَا الْعِيسَ بِأَقْتَابِهَا] تَهْوِي إِلَى مَكَّةَ تَبْغِي الْهُدَى     مَا صَادِقُ الْجِنِّ كَكَذَّابِهَا فَارْحَلْ إِلَى الصَّفْوَةِ مِنْ هَاشِمٍ     لَيْسَ قُدَّامَاهَا كَأَذْنَابِهَا قَالَ: فَلَمْ أَرْفَعْ بِقَوْلِهِ رَأْسًا. فَقُلْتُ: دَعْنِي أَنَامُ فَإِنِّي أَمْسَيْتُ نَاعِسًا، فَلَمَّا كَانَ اللَّيْلَةُ الثَّالِثَةُ أَتَانِي فَضَرَبَنِي بِرِجْلِهِ وَقَالَ: أَلَمْ أَقُلْ لَكَ يَا سَوَادُ بْنَ قَارِبٍ، قُمْ فَافْهَمْ وَاعْقِلْ إِنْ كُنْتَ تَعْقِلُ، إِنَّهُ قَدْ بُعِثَ رَسُولٌ مِنْ لُؤَيِّ بْنِ غَالِبٍ يَدْعُو إِلَى اللَّهِ وَإِلَى عِبَادَتِهِ، ثُمَّ أَنْشَأَ يَقُولُ: عَجِبْتُ لِلْجِنِّ وَأَخْبَارِهَا     وَشَدِّهَا الْعِيسَ بَأَكْوَارِهَا تَهْوِي إِلَى مَكَّةَ تَبْغِي الْهُدَى     مَا مُؤْمِنُو الْجِنِّ كَكُفَّارِهَا فَارْحَلْ إِلَى الصَّفْوَةِ مِنْ هَاشِمٍ     بَيْنَ رَوَابِيهَا وَأَحْجَارِهَا قَالَ: فَوَقَعَ فِي قَلْبِي حُبُّ الْإِسْلَامِ، وَرَغِبْتُ فِيهِ، فَلَمَّا أَصْبَحْتُ شَدَدْتُ عَلَيَّ رَاحِلَتِي وَانْطَلَقْتُ مُتَوَجِّهًا إِلَى مَكَّةَ، فَلَمَّا كُنْتُ بِبَعْضِ الطَّرِيقِ أُخْبِرْتُ أَنَّ النَّبِيَّ ﷺ قَدْ هَاجَرَ إِلَى الْمَدِينَةِ، فَقَدِمْتُ الْمَدِينَةَ، فَسَأَلْتُ عَنِ النَّبِيِّ ﷺ. فَقِيلَ لِي: فِي الْمَسْجِدِ، فَأَتْيَتُ إِلَى الْمَسْجِدِ فَعَقَلْتُ نَاقَتِي، وَإِذَا رَسُولُ اللَّهِ ﷺ وَالنَّاسُ حَوْلَهُ، فَقُلْتُ: تَسْمَعُ مَقَالَتِي يَا رَسُولَ اللَّهِ. فَقَالَ لِأَبِي بَكْرٍ: ادْنُهْ ادْنُهْ، فَلَمْ يَزَلْ بِي حَتَّى صِرْتُ بَيْنَ يَدَيْهِ، فَقُلْتُ: اسْمَعْ مَقَالَتِي يَا رَسُولَ اللَّهِ قَالَ: هَاتِ، فَأَخْبِرْنِي بِإِتْيَانِكَ رَئِيَّكَ. فَقُلْتُ: أَتَانِي نَجِيٌّ بَعْدَ هَدْءٍ وَرَقْدَةٍ     وَلَمْ أَكُ فِيمَا قَدْ بَلَوْتُ بِكَاذِبِ ثَلَاثَ لَيَالٍ قَوْلُهُ كُلَّ لَيْلَةٍ     أَتَاكَ رَسُولٌ مِنْ لُؤَيِّ بْنِ غَالِبِ فَشَمَّرْتُ عَنْ ذَيْلِي الْإِزَارَ وَوَسَّطَتْ     بِيَ الذِّعْلِبُ الْوَجْنَاءُ بَيْنَ السَّبَاسِبِ فَأَشْهَدُ أَنَّ اللَّهَ لَا رَبَّ غَيْرُهُ     وَأَنَّكَ مَأْمُونٌ عَلَى كُلِّ غَائِبِ وَأَنَّكَ أَدْنَى الْمُرْسَلِينَ وَسِيلَةً     إِلَى اللَّهِ يَا بْنَ الْأَكْرَمِينَ الْأَطَايِبِ فَمُرْنَا بِمَا يَأْتِيكَ يَا خَيْرَ مُرْسَلٍ     وَإِنْ كَانَ فِيمَا جَاءَ شَيْبُ الذَّوَائِبِ وَكُنْ لِي شَفِيعًا يَوْمَ لَا ذُو شَفَاعَةٍ     سِوَاكَ لَمُغْنٍ عَنْ سَوَادِ بْنِ قَارِبِ قَالَ: فَفَرِحَ رَسَوُلُ اللَّهِ ﷺ بِإِسْلَامِي فَرَحًا شَدِيدًا وَأَصْحَابُهُ حَتَّى رُئِيَ الْفَرَحُ فِي وُجُوهِهِمْ. قَالَ: فَوَثَبَ إِلَيْهِ عُمَرُ بْنُ الْخَطَّابِ ؓ فَالْتَزَمَهُ وَقَالَ: قَدْ كُنْتُ أُحِبُّ أَنْ أَسْمَعَ هَذَا مِنْكَ. أَخْبَرَنَا ابْنُ الْحُصَيْنِ قَالَ: أَخْبَرَنَا ابْنُ الْمُذْهِبِ قَالَ: أَخْبَرَنَا أَحْمَدُ بْنُ جَعْفَرٍ قَالَ: أَخْبَرَنَا عَبْدُ اللَّهِ بْنُ أَحْمَدَ قَالَ: حَدَّثَنِي أَبِي قَالَ: حَدَّثَنَا عَبْدُ الرَّزَّاقِ قَالَ: أَخْبَرَنَا إِسْرَائِيلُ، عَنْ سِمَاكٍ، عَنْ عِكْرِمَةَ، عَنِ ابْنِ عَبَّاسٍ: أَنَّ قُرَيْشًا أَتَوْا كَاهِنَةً، فَقَالُوا: أَخْبِرِينَا بِأَقْرَبِنَا شَبَهًا بِصَاحِبِ هَذَا الْمَقَامِ.  فَقَالَتْ: إِنْ أَنْتُمْ جَرَرْتُمْ كِسَاءً عَلَى هَذِهِ السَّهْلَةِ، ثُمَّ مَشَيْتُمْ عَلَيْهَا نَبَّأْتُكُمْ. فَجَرُّوا، ثُمَّ مَشَى النَّاسُ عَلَيْهَا، فَأَبْصَرَتْ أَثَرَ مُحَمَّدٍ ﷺ فَقَالَتْ: هَذَا أَقْرَبُكُمْ شَبَهًا بِهِ، فَمَكَثُوا بَعْدَ ذَلِكَ عِشْرِينَ سَنَةً أَوْ قَرِيبًا مِنْ عِشْرِينَ سَنَةً أَوْ مَا شَاءَ اللَّهُ، ثُمَّ بُعِثَ ﷺ. الْبَابُ التَّاسِعُ فِيمَا أَخْبَرَ بِهِ الْأَحْبَارُ وَالرُّهْبَانُ وَالْكُهَّانُ بِأَنَّهُ النَّبِيُّ الْمَبْعُوثُ فِي آخِرِ الزَّمَانِ   عَنْ سَلْمَانَ ؓ قَالَ: كُنْتُ رَجُلًا مَنْ أَهْلِ فَارِسَ، وَفِي رِوَايَةٍ مِنْ أَهْلِ جَيٍّ، وَكَانَ أَبِي دِهْقَانَ رَامَهُرْمُزَ، أَيْ رَئِيسَهَا، وَكَانَ يُحِبُّنِي حُبًّا شَدِيدًا، حَتَّى حَبَسَنِي فِي الْبَيْتِ كَمَا تُحْبَسُ الْجَارِيَةُ، وَاجْتَهَدْتُ فِي الْمَجُوسِيَّةِ حَتَّى كُنْتُ قَطَنَ النَّارِ، أَيْ خَازِنَهَا وَخَادِمَهَا. وَفِي لَفْظٍ: وَكَانَ أَهْلُ قَرْيَتِي يَعْبُدُونَ الْخَيْلَ الْبُلْقَ، فَكُنْتُ كَذَلِكَ لَا أَعْلَمَ مِنْ أَمْرِ النَّاسِ شَيْئًا إِلَّا مَا أَنَا فِيهِ، وَأَعْرِفُ أَنَّهُمْ لَيْسُوا عَلَى شَيْءٍ، وَكَانَ لِي أَخٌ أَكْبَرُ مِنِّي. وَفِي لَفْظٍ: ابْنُ صَاحِبِ رَامَهُرْمُزَ، فَكَانَ إِذَا قَامَ مِنْ مَجْلِسِهِ خَرَجَ فَتَقَنَّعَ بِثَوْبِهِ ثُمَّ صَعِدَ الْجَبَلَ، وَكَانَ يَفْعَلُ ذَلِكَ غَيْرَ مَرَّةٍ مُتَنَكِّرًا، فَقُلْتُ: أَمَا إِنَّكَ تَفْعَلُ كَذَا وَكَذَا، فَلِمَ لَا تَذْهَبُ بِي مَعَكَ؟ قَالَ: إِنَّكَ غُلَامٌ وَأَخَافُ أَنْ يَظْهَرَ مِنْكَ شَيْءٌ. قُلْتُ: لَا تَخَفْ. قَالَ: فَإِنَّ فِي هَذَا الْجَبَلِ قَوْمًا فِي بِرْطِيلٍ لَهُمْ عِبَادَةٌ وَصَلَاحٌ، يَذْكُرُونَ اللَّهَ تَعَالَى وَيَذْكُرُونَ الْآخِرَةَ، وَيَزْعُمُونَ أَنَّا عَبَدَةُ الْأَوْثَانِ وَالْأَصْنَامِ وَعَبَدَةُ النِّيرَانِ وَأَنَّا عَلَى غَيْرِ دِينٍ. قُلْتُ: فَاذْهَبْ بِي مَعَكَ. قَالَ: حَتَّى أَسْتَأْمِرَهُمْ وَأَنَا أَخَافُ أَنْ يَظْهَرَ مِنْكَ شَيْءٌ فَيَعْلَمُ أَبِي فَيَقْتُلَهُمْ فَيَجْرِي هَلَاكُهُمْ عَلَى يَدَيَّ. قَالَ: قُلْتُ لَا يَظْهَرُ مِنِّي ذَلِكَ. فَاسْتَأْمَرَهُمْ. فَقَالُوا جِئْ بِهِ فَذَهَبْتُ مَعَهُ فَانْتَبَهْتُ إِلَيْهِمْ فَإِذَا هُمْ سِتَّةٌ أَوْ سَبْعَةٌ، وَكَأَنَّ الرُّوحَ خَرَجَتْ مِنْهُمْ مِنَ الْعِبَادَةِ، يَصُومُونَ النَّهَارَ وَيَقُومُونَ اللَّيْلَ يَأْكُلُونَ الشَّجَرَ وَمَا وَجَدُوا، فَقَعَدْنَا إِلَيْهِمْ فَحَمِدُوا اللَّهَ وَأَثْنَوْا عَلَيْهِ وَذَكَرُوا مَنْ مَضَى مِنَ الرُّسُلِ وَالْأَنْبِيَاءِ حَتَّى خَلَصُوا إِلَى عِيسَى ابْنِ مَرْيَمَ فَقَالُوا: بَعَثَهُ اللَّهُ وَوُلِدَ بِغَيْرِ ذَكَرٍ، بَعَثَهُ رَسُولًا وَسَخَّرَ لَهُ مَا كَانَ يَفْعَلُ مِنْ إِحْيَاءِ الْمَوْتَى وَخَلْقِ الطَّيْرِ وَإِبْرَاءِ الْأَكْمَهِ وَالْأَبْرَصِ، فَكَفَرَ بِهِ قَوْمٌ وَتَبِعَهُ قَوْمٌ، وَإِنَّمَا كَانَ عَبْدَ اللَّهِ وَرَسُولَهُ ابْتَلَى بِهِ خَلْقَهُ. ثُمَّ قَالُوا: يَا غُلَامُ إِنَّ لَكَ رَبًّا وَإِنَّ لَكَ مَعَادًا، وَإِنَّ بَيْنَ يَدَيْكَ جَنَّةً وَنَارًا إِلَيْهَا تَصِيرُ، وَإِنَّ هَؤُلَاءِ الْقَوْمَ الَّذِينَ يَعْبُدُونَ النِّيرَانَ أَهْلُ كُفْرٍ وَضَلَالَةٍ لَا يَرْضَى اللَّهُ بِمَا يَصْنَعُونَ، وَلَيْسُوا عَلَى دِينٍ. ثُمَّ انْصَرَفْنَا ثُمَّ عُدْنَا إِلَيْهِمْ فَقَالُوا مِثْلَ ذَلِكَ وَأَحْسَنَ، فَلَزِمْتُهُمْ فَقَالُوا لِي: يَا سَلْمَانُ إِنَّكَ غُلَامٌ، وَإِنَّكَ لَا تَسْتَطِيعُ أَنْ تَصْنَعَ مَا نَصْنَعُ، فَصَلِّ وَنَمْ وَكُلْ وَاشْرَبْ. قَالَ: فَاطَّلَعَ الْمَلِكُ عَلَى صَنِيعِ ابْنِهِ فَرَكِبَ فِي الْخَيْلِ حَتَّى أَتَاهُمْ فِي بِرْطِيلِهِمْ فَقَالَ: يَا هَؤُلَاءِ قَدْ جَاوَرْتُمُونِي فَأَحْسَنْتُ جِوَارَكُمْ وَلَمْ تَرَوْا مِنِّي سُوءًا فَعَمَدْتُمْ إِلَى ابْنِي فَأَفْسَدْتُمُوهُ عَلَيَّ قَدْ أَجَّلْتُكُمْ ثَلَاثًا، فَإِنْ قَدَرْتُ عَلَيْكُمْ بَعْدَ ثَلَاثٍ أَحْرَقْتُ عَلَيْكُمْ بِرْطِيلَكُمْ هَذَا، فَالْحَقُوا بِبِلَادِكُمْ فَإِنِّي أَكْرَهُ أَنْ يَكُونَ مِنِّي إِلَيْكُمْ سُوءٌ. قَالُوا: نَعَمْ مَا تَعَمَّدْنَا مَسَاءَتَكَ، وَمَا أَرَدْنَا إِلَّا الْخَيْرَ. فَكَفَّ ابْنَهُ عَنْ إِتْيَانِهِمْ فَقُلْتُ لَهُ: اتَّقِ اللَّهَ، إِنَّكَ تَعْرِفُ أَنَّ هَذَا الدِّينَ دِينُ اللَّهِ، وَإِنَّ أَبَاكَ وَنَحْنُ عَلَى غَيْرِ دِينٍ، إِنَّمَا هُمْ عَبَدَةُ النِّيرَانِ لَا يَعْرِفُونَ اللَّهَ، وَلَا تَبِعْ آخِرَتَكَ بِدُنْيَا غَيْرِكَ. قَالَ: يَا سَلْمَانُ هُوَ كَمَا تَقُولُ، وَإِنَّمَا أَتَخَلَّفُ عَنِ الْقَوْمِ بُقْيًا عَلَيْهِمْ، إِنْ تَبِعْتُ الْقَوْمَ طَلَبَنِي أَبِي فِي الْخَيْلِ، وَقَدْ جَزِعَ مِنْ إِتْيَانِي إِيَّاهُمْ حَتَّى طَرَدَهُمْ، وَقَدْ أَعْرِفُ أَنَّ الْحَقَّ فِي أَيْدِيهِمْ. قُلْتُ: أَنْتَ أَعْلَمُ. ثُمَّ لَقِيتُ أَخِي فَعَرَضْتُ عَلَيْهِ فَقَالَ: أَنَا مُشْتَغِلٌ بِنَفْسِي فِي طَلَبِ الْمَعِيشَةِ. فَأَتَيْتُهُمْ فِي الْيَوْمِ الَّذِي يُرِيدُونَ أَنْ يَرْتَحِلُوا فِيهِ فَقَالُوا: يَا سَلْمَانُ قَدْ كُنَّا نَحْذَرُ فَكَانَ مَا رَأَيْتَ، فَاتَّقِ اللَّهَ وَاعْلَمْ أَنَّ الدِّينَ مَا أَوْصَيْنَاكَ بِهِ، وَأَنَّ هَؤُلَاءِ عَبَدَةُ الْأَوْثَانِ لَا يَعْرِفُونَ اللَّهَ وَلَا يَذْكُرُونَهُ وَلَا يَخْدَعَنَّكَ أَحَدٌ عَنْ ذَلِكَ. وَفِي رِوَايَةٍ: وَكَانَ لِأَبِي ضَيْعَةٌ عَظِيمَةٌ فَشُغِلَ فِي بُنْيَانٍ لَهُ يَوْمًا فَقَالَ لِي: يَا بُنَيَّ إِنِّي قَدْ شُغِلْتُ فِي بُنْيَانِي هَذَا الْيَوْمَ عَنْ ضَيْعَتِي، وَلَا بُدَّ لِي مِنَ اطِّلَاعِهَا، فَانْطَلِقْ إِلَيْهَا فَمُرْهُمْ بِكَذَا وَكَذَا وَلَا تَحْتَبِسُ عَنِّي تَشْغَلْنِي عَنْ كُلِّ شَيْءٍ. فَخَرَجْتُ أُرِيدُ ضَيْعَتَهُ فَمَرَرْتُ بِكَنِيسَةِ النَّصَارَى فَسَمِعْتُ أَصْوَاتَهُمْ فِيهَا، فَقُلْتُ مَا هَذَا؟ فَقَالُوا: هَؤُلَاءِ النَّصَارَى يُصَلُّونَ. فَدَخَلْتُ أَنْظُرُ فَأَعْجَبَنِي مَا رَأَيْتُ مِنْ حَالِهِمْ، فَوَ اللَّهِ مَا زِلْتُ جَالِسًا عِنْدَهُمْ حَتَّى غَرَبَتِ الشَّمْسُ وَبَعَثَ أَبِي فِي طَلَبِي فِي كُلِّ وَجْهٍ حَتَّى جِئْتُهُ حِينَ أَمْسَيْتُ، وَلَمْ أَذْهَبْ إِلَى ضَيْعَتِهِ، فَقَالَ: أَيْنَ كُنْتَ؟ فَقُلْتُ: يَا أَبَتَاهُ مَرَرْتُ بِنَاسٍ يُقَالُ لَهُمُ النَّصَارَى فَأَعْجَبَنِي صَلَاتُهُمْ وَدُعَاؤُهُمْ فَجَلَسْتُ أَنْظُرُ كَيْفَ يَفْعَلُونَ: فَقَالَ: أَيْ بُنَيَّ دِينُكَ وَدِينُ آبَائِكَ خَيْرٌ مِنْ دِينِهِمْ. فَقُلْتُ: لَا وَاللَّهِ مَا هُوَ بِخَيْرٍ مِنْ دِينِهِمْ، وَهَؤُلَاءِ قَوْمٌ يَعْبُدُونَ اللَّهَ وَيَدْعُونَهُ وَنَحْنُ إِنَّمَا نَعْبُدُ نَارًا نُوقِدُهَا بِأَيْدِينَا إِذَا تَرَكْنَاهَا مَاتَتْ. فَخَافَنِي فَجَعَلَ فِي رِجْلِي حَدِيدًا وَحَبَسَنِي عِنْدَهُ، فَبَعَثْتُ إِلَى النَّصَارَى فَقُلْتُ لَهُمْ: أَيْنَ أَصْلُ هَذَا الدِّينَ الَّذِي أَرَاكُمْ عَلَيْهِ؟ قَالُوا بِالشَّامِ. فَقُلْتُ: إِذَا قَدِمَ عَلَيْكُمْ مِنْ هُنَاكَ نَاسٌ وَقَضَوْا حَوَائِجَهُمْ فَآذِنُونِي أَيْ أَعْلِمُونِي: فَلَمَّا قَدِمَ عَلَيْهِمْ نَاسٌ وَقَضَوْا حَوَائِجَهُمْ بَعَثُوا إِلَيَّ بِذَلِكَ فَطَرَحْتُ الْحَدِيدَ الَّذِي كَانَ فِي رِجْلِي وَلَحِقْتُ بِهِمْ. ثُمَّ إِنَّ الْمَلِكَ اطَّلَعَ عَلَى الْقَوْمِ الَّذِينَ فِي الْجَبَلِ فَأَمَرَهُمْ بِالْخُرُوجِ مِنْ بِلَادِهِ فَقُلْتُ: مَا أَنَا بِمُفَارِقِكُمْ. فَقَالُوا إِنَّكَ لَا تَقْدِرُ أَنْ تَكُونَ مَعَنَا نَحْنُ نَصُومُ النَّهَارَ وَنَقُومُ اللَّيْلَ وَنَأْكُلُ الشَّجَرَ وَمَا أَصَبْنَا، وَأَنْتَ لَا تَسْتَطِيعُ ذَلِكَ. قُلْتُ: لَا أُفَارِقُكُمْ. قَالُوا: أَنْتَ أَعْلَمُ، قَدْ أَعْلَمْنَاكَ حَالَنَا فَإِذًا جِئْتَ. فَاطْلُبْ أَحَدًا يَكُونُ مَعَكَ وَاحْمِلْ مَعَكَ شَيْئًا تَأْكُلُهُ، فَإِنَّكَ لَنْ تَسْتَطِيعَ مَا نَسْتَطِيعُ نَحْنُ. فَفَعَلْتُ وَلَقِيتُ أَخِي فَعَرَضْتُ عَلَيْهِ فَأَبَى، فَأَتَيْتُهُمْ فَتَحَمَّلُوا، فَكَانُوا يَمْشُونَ وَأَمْشِي مَعَهُمْ، فَرَزَقَ اللَّهُ السَّلَامَةَ حَتَّى قَدِمْنَا الْمَوْصِلَ، فَأَتَيْنَا بَيْعَةً بِالْمَوْصِلِ، فَلَمَّا دَخَلُوا حَفُّوا بِهِمْ وَقَالُوا: أَيْنَ كُنْتُمْ؟ قَالُوا: كُنَّا فِي بِلَادٍ لَا يَذْكُرُونَ اللَّهَ تَعَالَى عَبَدَةُ النِّيرَانِ، فَطَرَدُونَا فَقَدِمْنَا عَلَيْكُمْ. فَلَمَّا كَانَ بَعْدُ قَالُوا: يَا سَلْمَانُ إِنَّ هَا هُنَا قَوْمًا فِي هَذِهِ الْجِبَالِ هُمْ أَهْلُ دِينٍ وَإِنَّا نُرِيدُ لِقَاءَهُمْ فَكُنْ أَنْتَ هَا هُنَا مَعَ هَؤُلَاءِ فَإِنَّهُمْ أَهْلُ دِينٍ وَسَتَرَى مِنْهُمْ مَا تُحِبُّ. قُلْتُ: مَا أَنَا بِمُفَارِقِكُمْ قَالَ: وَأَوْصَوْا بِي أَهْلَ الْبَيْعَةِ فَقَالَ أَهْلُ الْبَيْعَةِ: أَقِمْ مَعَنَا يَا غُلَامُ فَإِنَّهُ لَا يُعْجِزُكَ شَيْءٌ بِبَيْعَتِنَا. قَالَ: قُلْتُ مَا أَنَا بِمُفَارِقِكُمْ. فَخَرَجُوا وَأَنَا مَعَهُمْ فَأَصْبَحْنَا بَيْنَ جِبَالٍ، فَإِذَا صَخْرَةٌ وَمَاءٌ كَثِيرٌ فِي جِرَارٍ وَخُبْزٌ كَثِيرٌ، فَقَعَدْنَا عِنْدَ الصَّخْرَةِ، فَلَمَّا طَلَعَتِ الشَّمْسُ خَرَجُوا مِنْ بَيْنِ تِلْكَ الْجِبَالِ: يُخْرِجُ رَجُلٌ رَجُلًا مِنْ مَكَانِهِ، كَأَنَّ الْأَرْوَاحَ انْتُزِعَتْ مِنْهُمْ حَتَّى كَثُرُوا فَرَحَّبُوا بِهِمْ وَحَفُّوا وَقَالُوا: أَيْنَ كُنْتُمْ؟ قَالُوا: كُنَّا بِبِلَادٍ لَا يَذْكُرُونَ اللَّهَ تَعَالَى، فِيهَا عَبَدَةُ النَّارِ وَمَا يَعْبُدُونَ اللَّهَ فِيهَا، فَطَرَدُونَا. فَقَالُوا: مَا هَذَا الْغُلَامُ؟ فَطَفِقُوا يُثْنُونَ عَلَيَّ وَقَالُوا صَحِبَنَا مِنْ تِلْكَ الْبِلَادِ فَلَمْ نَرَ مِنْهُ إِلَّا خَيْرًا. قَالَ: فَوَ اللَّهِ إِنَّهُمْ لَكَذَلِكَ إِذْ طَلَعَ عَلَيْهِمْ رَجُلٌ مِنْ كَهْفٍ طِوَالٍ، فَجَاءَ حَتَّى سَلَّمَ عَلَيْهِمْ وَجَلَسَ فَحَفُّوا بِهِ وَعَظَّمَهُ أَصْحَابِي الَّذِينَ كُنْتُ مَعَهُمْ وَأَحْدَقُوا بِهِ، فَقَالَ لَهُمْ: أَيْنَ كُنْتُمْ؟ فَأَخْبَرُوهُ. فَقَالَ: مَا هَذَا الْغُلَامُ مَعَكُمْ؟ فَأَثْنَوْا عَلَيَّ خَيْرًا وَأَخْبَرُوهُ بِاتِّبَاعِي إِيَّاهُمْ، وَلَمْ أَرَ مِثْلَ إِعْظَامِهِمْ إِيَّاهُ، فَحَمِدَ اللَّهَ وَأَثْنَى عَلَيْهِ، ثُمَّ ذَكَرَ مَنْ أَرْسَلَهُ اللَّهُ تَعَالَى مِنْ رُسُلِهِ وَأَنْبِيَائِهِ وَمَا لَقُوا وَمَا صَنَعَ بِهِمْ حَتَّى ذَكَرَ عِيسَى ابْنَ مَرْيَمَ وَأَنَّهُ وُلِدَ بِغَيْرِ ذَكَرٍ، فَبَعَثَهُ اللَّهُ رَسُولًا وَأَجْرَى عَلَى يَدَيْهِ إِحْيَاءَ الْمَوْتَى وَإِبْرَاءَ الْأَعْمَى وَالْأَبْرَصِ، وَأَنَّهُ يَخْلُقُ مِنَ الطِّينِ كَهَيْئَةِ الطَّيْرِ فَيَنْفُخُ فِيهِ فَيَكُونُ طَيْرًا بِإِذْنِ اللَّهِ، وَأَنْزَلَ عَلَيْهِ الْإِنْجِيلَ وَعَلَّمَهُ التَّوْرَاةَ، وَبَعَثَهُ رَسُولًا إِلَى بَنِي إِسْرَائِيلَ فَكَفَرَ بِهِ قَوْمٌ وَآمَنَ بِهِ قَوْمٌ. وَذَكَرَ بَعْضَ مَا لَقِيَ عِيسَى ابْنُ مَرْيَمَ، وَأَنَّهُ إِنَّمَا كَانَ عَبْدًا أَنْعَمَ اللَّهُ عَلَيْهِ فَشَكَرَهُ ذَلِكَ لَهُ وَرَضِيَ عَنْهُ. ثُمَّ وَعَظَهُمْ وَقَالَ: اتَّقُوا اللَّهَ وَالْزَمُوا مَا جَاءَ بِهِ عِيسَى وَلَا تُخَالِفُوا فَيُخَالَفُ بِكُمْ. ثُمَّ أَرَادَ أَنْ يَقُومَ فَقُلْتُ: مَا أَنَا بِمُفَارِقِكَ فَقَالَ: يَا غُلَامُ إِنَّكَ لَا تَسْتَطِيعُ أَنَّ تَكُونَ مَعِي، إِنِّي لَا أَخْرُجُ مِنْ كَهْفِي هَذَا إِلَّا كُلَّ يَوْمِ أَحَدٍ. قُلْتُ: مَا أَنَا بِمُفَارِقِكَ. قَالَ: فَتَبِعْتُهُ حَتَّى دَخَلَ الْكَهْفَ فَمَا رَأَيْتُهُ نَائِمًا وَلَا طَاعِمًا، إِلَّا رَاكِعًا وَسَاجِدًا إِلَى الْأَحَدِ الْآخَرِ، فَلَمَّا أَصْبَحْنَا خَرَجْنَا وَاجْتَمَعُوا إِلَيْهِ، فَتَكَلَّمَ نَحْوَ الْمَرَّةِ الْأُولَى ثُمَّ رَجَعَ إِلَى كَهْفِهِ وَرَجَعْتُ مَعَهُ. فَلَبِثْتُ مَا شَاءَ اللَّهُ، يَخْرُجُ كُلَّ يَوْمِ أَحَدٍ وَيَخْرُجُونَ إِلَيْهِ وَيَعِظُهُمْ، وَيُوصِيهِمْ. فَخَرَجَ فِي أَحَدٍ فَقَالَ مِثْلَ مَا كَانَ يَقُولُ ثُمَّ قَالَ: يَا هَؤُلَاءِ إِنِّي كَبِرَتْ سِنِّي وَرَقَّ عَظْمِي وَاقْتَرَبَ أَجَلِي وَإِنَّهُ لَا عَهْدَ لِي بِهَذَا الْبَيْتِ مِنْ مُنْذُ كَذَا كَذَا، وَلَا بُدَّ لِي مِنْ إِتْيَانِهِ. فَقُلْتُ: مَا أَنَا بِمُفَارِقِكَ. وَخَرَجْتُ مَعَهُ حَتَّى انْتَهَيْتُ إِلَى بَيْتِ الْمَقْدِسِ فَدَخَلَ فَجَعَلَ يُصَلِّي، وَكَانَ فِيمَا يَقُولُ لِي: يَا سَلْمَانُ إِنَّ اللَّهَ سَوْفَ يَبْعَثُ رَسُولًا اسْمُهُ أَحْمَدُ يَخْرُجُ بِتِهَامَةَ، وَإِنَّهُ يَأْكُلُ الْهَدِيَّةَ وَلَا يَأْكُلُ الصَّدَقَةَ، بَيْنَ كَتِفَيْهِ خَاتَمُ النُّبُوَّةِ وَهَذَا زَمَانُهُ الَّذِي يَخْرُجُ فِيهِ قَدْ تَقَارَبَ، فَأَمَّا أَنَا فَإِنِّي شَيْخٌ كَبِيرٌ وَلَا أَحْسِبُنِي أُدْرِكُهُ، فَإِذَا أَدْرَكْتَهُ أَنْتَ فَصَدِّقْهُ وَاتَّبِعْهُ. قُلْتُ وَإِنْ أَمَرَنِي بِتَرْكِ دِينِكَ وَمَا أَنْتَ عَلَيْهِ؟ قَالَ: نَعَمْ. ثُمَّ خَرَجَ مِنْ بَيْتِ الْمَقْدِسِ، وَعَلَى بَابِهِ مُقْعَدٌ، فَقَالَ: نَاوِلْنِي يَدَكَ. فَنَاوَلَهُ، فَقَالَ: قُمْ بِاسْمِ اللَّهِ. فَقَامَ كَأَنَّمَا نُشِطَ مِنْ عِقَالٍ فَخَلَّى عَنْ يَدِهِ، فَانْطَلَقَ ذَاهِبًا وَكَانَ لَا يَلْوِي عَلَى أَحَدٍ. فَقَالَ الْمُقْعَدَ: يَا غُلَامُ احْمِلْ عَلَيَّ ثِيَابِي حَتَّى أَنْطَلِقَ. فَحَمَلَتْ عَلَيْهِ ثِيَابَهُ وَانْطَلَقَ الرَّاهِبُ. فَكُلَّمَا سَأَلْتُ عَنْهُ قَالُوا: أَمَامَكَ فَسِرْتُ حَتَّى قَدِمْتُ الشَّامَ، فَقُلْتُ: مَنْ أَفْضَلُ هَذَا الدِّينِ؟ فَقِيلَ الْأُسْقُفُ صَاحِبُ الْكَنِيسَةِ، فَجِئْتُهُ فَقُلْتُ لَهُ: إِنِّي أَحْبَبْتُ أَنْ أَكُونَ مَعَكَ فِي كَنِيسَتِكَ وَأَعْبُدُ اللَّهَ فِيهَا مَعَكَ وَأَتَعَلَّمُ مِنْكَ الْخَيْرَ. قَالَ: فَكُنْ مَعِي، فَكُنْتُ مَعَهُ، وَكَانَ رَجُلَ سُوءٍ، كَانَ يَأْمُرُهُمْ بِالصَّدَقَةِ وَيُرَغِّبُهُمْ فِيهَا حَتَّى إِذَا جَمَعُوهَا إِلَيْهِ لَمْ يُعْطِهَا لِلْمَسَاكِينِ، فَأَبْغَضْتُهُ بُغْضًا شَدِيدًا لِمَا رَأَيْتُ مِنْ حَالِهِ، فَلَمْ يَنْشَبْ أَنْ مَاتَ، فَلَمَّا جَاءُوا لِيَدْفِنُوهُ قُلْتُ لَهُمْ: إِنَّ هَذَا كَانَ رَجُلَ سُوءٍ، كَانَ يَأْمُرُكُمْ بِالصَّدَقَةِ وَيُرَغِّبُكُمْ فِيهَا حَتَّى إِذَا جَمَعْتُمُوهَا إِلَيْهِ اكْتَنَزَهَا وَلَمْ يُعْطِهَا لِلْمَسَاكِينِ، فَقَالُوا: وَمَا عَلَامَةُ ذَلِكَ؟ قُلْتُ: أَنَا أُخْرِجُ لَكُمْ كَنْزَهُ. فَقَالُوا: هَاتِهِ. فَأَخْرَجْتُ لَهُمْ سَبْعَ قِلَالٍ مَمْلُوءَةٍ ذَهَبًا وَوَرِقًا، فَلَمَّا رَأَوْا ذَلِكَ رَجَمُوهُ بِالْحِجَارَةِ وَقَالُوا: لَا نَدْفِنُهُ أَبَدًا فَصَلَبُوهُ عَلَى خَشَبَةٍ وَرَمَوْهُ بِالْحِجَارَةِ. وَجَاءُوا بِرَجُلٍ آخَرَ فَجَعَلُوهُ مَكَانَهُ، فَلَا وَاللَّهِ مَا رَأَيْتُ رَجُلًا قَطُّ يُصَلِّي الْخَمْسَ أَرَى أَنَّهُ أَفْضَلُ مِنْهُ وَأَشَدُّ اجْتِهَادًا وَلَا زَهَادَةً فِي الدُّنْيَا، وَلَا أَدْأَبَ لَيْلًا أَوْ نَهَارًا مِنْهُ وَمَا أَعْلَمُنِي أَحْبَبْتُ شَيْئًا قَطُّ حُبَّهُ، فَلَمْ أَزَلْ مَعَهُ حَتَّى حَضَرَتْهُ الْوَفَاةُ فَقُلْتُ لَهُ يَا فُلَانُ قَدْ حَضَرَكَ مَا تَرَى، وَإِنِّي وَاللَّهِ مَا أَحْبَبْتُ شَيْئًا قَطُّ حُبَّكَ فَمَاذَا تَأْمُرُنِي وَإِلَى مَنْ تُوصِينِي؟ فَقَالَ لِي: أَيْ بُنَيَّ وَاللَّهِ مَا أَعْلَمُهُ إِلَّا رَجُلًا بِالْمَوْصِلِ فَائْتِهِ فَإِنَّكَ سَتَجِدُهُ عَلَى مِثْلِ حَالِي. فَلَمَّا مَاتَ لَحِقْتُ بِالْمَوْصِلِ فَأَتَيْتُ صَاحِبَهُ فَوَجَدْتُهُ عَلَى مِثْلِ حَالِهِ مِنَ الِاجْتِهَادِ وَالزَّهَادَةِ فِي الدُّنْيَا، فَقُلْتُ لَهُ: إِنَّ فُلَانًا أَوْصَى بِي إِلَيْكَ أَنْ آتِيَكَ وَأَكُونَ مَعَكَ. فَقَالَ: فَأَقِمْ عِنْدِي. فَأَقَمْتُ عِنْدَهُ عَلَى مِثْلِ أَمْرِ صَاحِبِهِ، حَتَّى حَضَرَتْهُ الْوَفَاةُ فَقُلْتُ: إِنَّ فُلَانًا أَوْصَى بِي إِلَيْكَ وَقَدْ حَضَرَكَ مِنْ أَمْرِ اللَّهِ مَا تَرَى فَإِلَى مَنْ تُوصِينِي؟ قَالَ: وَاللَّهِ مَا أَعْلَمُهُ أَيْ بُنَيَّ إِلَّا رَجُلًا بِنَصِيبِينَ، وَهُوَ عَلَى مِثْلِ مَا نَحْنُ عَلَيْهِ فَالْحَقْ بِهِ. فَلَمَّا دَفَنَّاهُ لَحِقْتُ بِالْآخَرِ فَقُلْتُ لَهُ: يَا فُلَانُ إِنَّ فُلَانًا أَوْصَى بِي إِلَى فُلَانٍ وَفُلَانًا أَوْصَى بِي إِلَيْكَ. قَالَ: فَأَقِمْ عِنْدِي فَأَقَمْتُ عِنْدَهُ عَلَى مِثْلِ حَالِهِمْ حَتَّى حَضَرَتْهُ الْوَفَاةُ فَقُلْتُ لَهُ: يَا فُلَانُ إِنَّهُ قَدْ حَضَرَكَ مِنْ أَمْرِ اللَّهِ مَا تَرَى، وَقَدْ كَانَ فُلَانٌ أَوْصَى بِي إِلَى فُلَانٍ وَأَوْصَى بِي فُلَانٌ إِلَى فُلَانٍ، وَأَوْصَى بِي فُلَانٌ إِلَيْكَ، فَإِلَى مَنْ تُوصِينِي. فَقَالَ: أَيْ بُنَيَّ، وَاللَّهِ مَا أَعْلَمُ أَحَدًا عَلَى مِثْلِ مَا كُنَّا عَلَيْهِ إِلَّا رَجُلًا بِعَمُورِيَّةَ مِنْ أَرْضِ الرُّومِ ائْتِهِ فَإِنَّكَ سَتَجِدُهُ عَلَى مِثْلِ مَا كُنَّا عَلَيْهِ. فَلَمَّا مَاتَ وَوَارَيْتُهُ خَرَجْتُ حَتَّى قَدِمْتُ عَلَى صَاحِبِ عَمُورِيَّةَ، فَوَجَدْتُهُ عَلَى مِثْلِ حَالِهِمْ فَأَقَمْتُ عِنْدَهُ وَاكْتَسَبْتُ حَتَّى كَانَتْ لِي غُنَيْمَةٌ وَبَقَرَاتٌ، ثُمَّ حَضَرَتْهُ الْوَفَاةُ، فَقُلْتُ: يَا فُلَانُ إِنَّ فُلَانًا أَوْصَى بِي إِلَى فُلَانٍ، وَفُلَانٌ أَوْصَى بِي إِلَى فُلَانٍ، وَفُلَانٌ إِلَى فُلَانٍ، وَفُلَانٌ إِلَيْكَ وَقَدْ حَضَرَكَ مَا تَرَى مِنْ أَمْرِ اللَّهِ تَعَالَى، فَإِلَى مَنْ تُوصِينِي؟ فَقَالَ: أَيْ بُنَيَّ وَاللَّهِ مَا أَعْلَمُ بَقِيَ أَحَدٌ عَلَى مِثْلِ مَا كُنَّا عَلَيْهِ آمُرُكَ أَنْ تَأْتِيَهُ، وَلَكِنَّهُ قَدْ أَظَلَّكَ زَمَانُ نَبِيٍّ يُبْعَثُ مِنَ الْحَرَمِ، مُهَاجَرُهُ بَيْنَ حَرَّتَيْنِ إِلَى أَرْضٍ سَبْخَةٍ ذَاتِ نَخْلٍ، وَإِنَّ فِيهِ عَلَامَاتٍ لَا تَخْفَى: بَيْنَ كَتِفَيْهِ خَاتَمُ النُّبُوَّةِ، يَأْكُلُ الْهَدِيَّةَ وَلَا يَأْكُلُ الصَّدَقَةَ، فَإِنِ اسْتَطَعْتَ أَنْ تَخْلُصَ إِلَى تِلْكَ الْبِلَادِ فَافْعَلْ، فَإِنَّهُ قَدْ أَظَلَّكَ زَمَانُهُ. فَلَمَّا وَارَيْنَاهُ أَقَمْتُ حَتَّى مَرَّتْ رِجَالٌ مِنْ تُجَّارِ الْعَرَبِ مِنْ كَلْبٍ، فَقُلْتُ لَهُمُ: احْمِلُونِي مَعَكُمْ حَتَّى تَقْدَمُوا بِي أَرْضَ الْعَرَبِ فَأُعْطِيكُمْ غُنَيْمَتِي هَذِهِ وَبَقَرَاتِي؟ قَالُوا: نَعَمْ. فَأَعْطَيْتُهُمْ إِيَّاهَا فَحَمَلُونِي حَتَّى إِذَا جَاءُوا بِي وَادِيَ الْقُرَى ظَلَمُونِي فَبَاعُونِي عَبْدًا مِنْ يَهُودِيٍّ بِوَادِي الْقُرَى. فَوَ اللَّهِ لَقَدْ رَأَيْتُ النَّخْلَ وَطَمِعْتُ أَنْ تَكُونَ الْبَلَدَ الَّذِي نَعَتَ لِي صَاحِبِي، وَمَا خَفِيَتْ عَنِّي، حَتَّى قَدِمَ رَجُلٌ مِنْ بَنِي قُرَيْظَةَ مِنْ يَهُودَ بِوَادِي الْقُرَى فَابْتَاعَنِي مِنْ صَاحِبِي الَّذِي كُنْتُ عِنْدَهُ، فَخَرَجَ بِي حَتَّى قَدِمَ بِيَ الْمَدِينَةَ. وَفِي لَفْظٍ: فَاشْتَرَتْنِي امْرَأَةٌ مِنَ الْأَنْصَارِ فَجَعَلَتْنِي فِي حَائِطٍ لَهَا. وَفِي رِوَايَةٍ: اسْمُهَا خُلَيْسَةُ بِنْتُ فُلَانٍ حَلِيفِ بَنِي النَّجَّارِ. فَوَ اللَّهِ مَا هُوَ إِلَّا أَنْ رَأَيْتُهَا عَرَفْتُهَا، فَعَرَفْتُ نَعْتَهُ فَأَقَمْتُ فِي رِقِّي مَعَ صَاحِبِي فِي نَخْلِهِ. وَفِي رِوَايَةٍ أَنَّهُ مَكَثَ كَذَلِكَ سِتَّةَ عَشَرَ شَهْرًا. قَالَ: فَوَ اللَّهِ إِنِّي لَفِيهَا إِذْ جَاءَ ابْنُ عَمٍّ لَهُ فَقَالَ: يَا فُلَانُ، قَاتَلَ اللَّهُ بَنِي قَيْلَةَ، فَوَ اللَّهِ إِنَّهُمُ الْآنَ لَفِي قُبَاءٍ يَجْتَمِعُونَ عَلَى رَجُلٍ جَاءَهُمْ مِنْ مَكَّةَ يَزْعُمُونَ أَنَّهُ نَبِيٌّ. فَوَ اللَّهِ مَا هُوَ إِلَّا أَنْ سَمِعْتُهَا فَأَخَذَتْنِي الْعُرَوَاءُ يَعْنِي الرَّعْدَةَ حَتَّى ظَنَنْتُ لَأَسْقُطَنَّ عَلَى صَاحِبِي وَنَزَلْتُ أَقُولُ: مَا هَذَا الْخَبَرُ؟ مَا هُوَ؟ فَرَفَعَ مَوْلَايَ يَدَهُ فَلَكَمَنِي لَكْمَةً شَدِيدَةً وَقَالَ: مَالَكَ وَلِهَذَا؟ أَقْبِلْ عَلَى عَمَلِكَ. فَقُلْتُ: لَا شَيْءَ إِلَّا أَنَّنِي سَمِعْتُ خَبَرًا فَأَحْبَبْتُ أَنْ أَعْلَمَهُ. فَخَرَجْتُ وَسَأَلْتُ فَلَقِيتُ امْرَأَةً مِنْ أَهْلِ بِلَادِي فَسَأَلْتُهَا، فَإِذَا أَهْلُ بَيْتِهَا قَدْ أَسْلَمُوا، فَدَلَّتْنِي عَلَى رَسُولِ اللَّهِ ﷺ، فَأَمْسَيْتُ وَكَانَ عِنْدِي شَيْءٌ مِنْ طَعَامٍ فَحَمَلْتُهُ وَذَهَبْتُ بِهِ إِلَى رَسُولِ اللَّهِ ﷺ وَهُوَ بِقُبَاءٍ فَقُلْتُ: بَلَغَنِي أَنَّكَ رَجُلٌ صَالِحٌ، وَأَنَّ مَعَكَ أَصَحَابًا غُرَبَاءَ، وَقَدْ كَانَ عِنْدِي شَيْءٌ مِنَ الصَّدَقَةِ، فَرَأَيْتُكُمْ أَحَقَّ مِنْ هَذِهِ الْبِلَادِ فَهَا هُوَ ذَا فَكُلْ. فَأَمْسَكَ رَسُولُ اللَّهِ ﷺ يَدَهُ وَقَالَ: لِأَصْحَابِهِ كُلُوا وَلَمْ يَأْكُلْ. فَقُلْتُ فِي نَفْسِي: هَذِهِ خَلَّةٌ مِمَّا وَصَفَ لِي صَاحِبِي. وَفِي حَدِيثِ بُرَيْدَةَ عِنْدَ أَحْمَدَ أَنَّ سَلْمَانَ جَاءَ بِمَائِدَةِ بَطٍّ وَفِي رِوَايَةٍ: بِلَحْمِ جَزُورٍ مَثْرُودٍ وَفِي رِوَايَةٍ: بِخَلَالٍ. فَوَضَعَهَا بَيْنَ يَدَيْ رَسُولِ اللَّهِ ﷺ فَقَالَ رَسُولُ اللَّهِ ﷺ: «مَا هَذَا يَا سَلْمَانُ؟» قَالَ: صَدَقَةٌ عَلَيْكَ وَعَلَى أَصْحَابِكَ. قَالَ: «ارْفَعْهَا فَإِنَّا لَا نَأْكُلُ الصَّدَقَةَ». وَجَاءَهُ مِنَ الْغَدِ بِمِثْلِهِ فَوَضَعَهُ بَيْنَ يَدَيْهِ فَقَالَ: «مَا هَذَا يَا سَلْمَانُ قَالَ: هَدِيَّةٌ لَكَ» فَقَالَ رَسُولُ اللَّهِ ﷺ لِأَصْحَابِهِ: «انْشَطُوا». وَذَكَرَ ابْنُ إِسْحَاقَ أَنَّهُ جَاءَهُ بِتَمْرٍ وَأَخْبَرَهُ بِأَنَّهُ صَدَقَةٌ يَأْكُلُهُ. قَالَ: ثُمَّ رَجَعْتُ وَتَحَوَّلَ رَسُولُ اللَّهِ ﷺ إِلَى الْمَدِينَةِ فَجَمَعْتُ شَيْئًا كَانَ عِنْدِي ثُمَّ جِئْتُ بِهِ فَقُلْتُ: إِنِّي قَدْ رَأَيْتُكَ لَا تَأْكُلُ الصَّدَقَةَ، وَهَذِهِ هَدِيَّةٌ وَلَيْسَتْ بِصَدَقَةٍ. وَفِي رِوَايَةٍ عِنْدَ ابْنِ إِسْحَاقَ قَالَ سَلْمَانُ: كُنْتُ عَبْدًا لِامْرَأَةٍ فَسَأَلْتُ سَيِّدَتِي أَنْ تَهَبَ لِي يَوْمًا، فَعَمِلْتُ فِي ذَلِكَ الْيَوْمِ عَلَى صَاعٍ أَوْ صَاعَيْنِ مِنْ تَمْرٍ، فَجِئْتُ بِهِ النَّبِيَّ ﷺ، فَلَمَّا رَأَيْتُ أَنَّهُ لَا يَأْكُلُ الصَّدَقَةَ سَأَلْتُ سَيِّدَتِي أَنْ تَهَبَ لِي يَوْمًا آخَرَ، فَعَمِلْتُ فِيهِ عَلَى ذَلِكَ ثُمَّ جِئْتُ بِهِ هَدِيَّةً لِلنَّبِيِّ ﷺ فَقَبِلَهُ وَأَكَلَ مِنْهُ. وَفِي الشَّمَائِلِ لِلتِّرْمِذِيِّ أَنَّهُ أَتَى بِمَائِدَةٍ عَلَيْهَا رُطَبٌ. فَأَكَلَ رَسُولُ اللَّهِ ﷺ فَقُلْتُ: هَذِهِ خَلَّتَانِ. ثُمَّ جِئْتُ رَسُولَ اللَّهِ ﷺ وَهُوَ يَتْبَعُ جَنَازَةَ رَجُلٍ مِنْ أَصْحَابِهِ وَعَلَيْهِ شَمْلَتَانِ وَهُوَ فِي أَصْحَابِهِ فَاسْتَدَرْتُ لِأَنْظُرَ الْخَاتَمَ الَّذِي فِي ظَهْرِهِ، فَلَمَّا رَآنِي رَسُولُ اللَّهِ ﷺ اسْتَدْبَرْتُهُ عَرَفَ أَنِّي اسْتَثْبَتُّ شَيْئًا قَدْ وُصِفَ لِي، فَرَفَعَ رِدَاءَهُ عَنْ ظَهْرِهِ فَنَظَرْتُ إِلَى الْخَاتَمِ بَيْنَ كَتِفَيْهِ كَمَا وَصَفَ لِي صَاحِبِي، فَأَكْبَبْتُ عَلَيْهِ أُقَبِّلُهُ وَأَبْكِي، فَقَالَ: تَحَوَّلْ يَا سَلْمَانُ هَكَذَا فَتَحَوَّلْتُ فَجَلَسْتُ بَيْنَ يَدَيْهِ فَأُحِبُّ أَنْ يَسْمَعَ أَصْحَابُهُ حَدِيثِي. فَحَدَّثْتُهُ بِمَنْزِلِ كُلْثُومِ بْنِ الْهَدْمِ ؓ فَقَالَ: حَدِّثْنِي. فَحَدَّثْتُهُ. ثُمَّ شَغَلَ سَلْمَانَ الرِّقُّ حَتَّى فَاتَهُ مَعَ رَسُولِ اللَّهِ ﷺ بَدْرٌ وَأُحُدٌ.

     ✧ The Book of the Sending of the Messenger of Allah ﷺ with abundant salutations, and mention of some of the glad tidings concerning that. Muhammad b. Isḥāq, may Allah have mercy on him, said: The Jewish rabbis, the Christian monks, and the Arab soothsayers had spoken about the matter of the Messenger of Allah ﷺ before his sending, when his time drew near. As for the Jewish rabbis and the Christian monks, it was from what they found in their scriptures of his description, the description of his time, and the covenant of their prophets to them concerning him. Allah, exalted is He, said: "Those who follow the Messenger, the unlettered Prophet, whom they find written with them in the Torah and the Gospel…" (al-Aʿrāf: 157). And Allah, exalted is He, said: "And when Jesus son of Mary said: O Children of Israel, I am the Messenger of Allah to you, confirming what was before me of the Torah, and giving glad tidings of a Messenger who will come after me, whose name is Aḥmad" (al-Ṣaff: 6). And Allah, exalted is He, said: "Muḥammad is the Messenger of Allah, and those with him are stern against the disbelievers, merciful among themselves. You see them bowing and prostrating, seeking grace from Allah and pleasure. Their mark is on their faces from the trace of prostration. That is their example in the Torah and their example in the Gospel…" (al-Fatḥ: 29). And Allah, exalted is He, said: "And when Allah took the covenant of the prophets: for what I have given you of Book and wisdom, then there comes to you a Messenger confirming what is with you, you must believe in him and support him. He said: Do you affirm and take upon that My burden? They said: We affirm. He said: Then bear witness, and I am with you among the witnesses" (Āl ʿImrān: 81). In Ṣaḥīḥ al-Bukhārī on the authority of Ibn ʿAbbās, he said: Allah did not send any prophet except that He took from him the covenant that if Muḥammad were sent while he was alive, he would surely believe in him and support him, and He commanded him to take from his nation the covenant that if Muḥammad were sent while they were alive, they would surely believe in him, support him, and follow him. From this it is known that all the prophets gave glad tidings of him and commanded following him. And Ibrāhīm, ﷺ, said in his supplication for the people of Makkah: "Our Lord, send among them a Messenger from among them who will recite to them Your verses…" (al-Baqarah: 129). Al-Imām Aḥmad said: Abū al-Naḍr narrated to us, al-Faraj b. Faḍālah narrated to us, Luqmān b. ʿĀmir narrated to us: I heard Abū Umāmah say: I said: "O Messenger of Allah, what was the beginning of your affair?" He said: "The supplication of my father Ibrāhīm, the glad tidings of ʿĪsā, and my mother saw that a light came out of her that illuminated the palaces of Syria." Muḥammad b. Isḥāq also narrated the like of it from Thawr b. Yazīd, from Khālid b. Maʿdān, from the Companions of the Messenger of Allah ﷺ from him. The meaning of this is that he meant the beginning of his affair among people, the spread of his mention and its dissemination. He mentioned the supplication of Ibrāhīm, to whom the Arabs trace their lineage, then the glad tidings of ʿĪsā, who is the seal of the prophets of the Children of Israel, as has preceded. This indicates that the prophets between them also gave glad tidings of him. As for the Highest Assembly, his matter was famous, mentioned, and known before the creation of Ādam, upon him be blessings and peace. As al-Imām Aḥmad said: ʿAbd al-Raḥmān b. Mahdī narrated to us, Muʿāwiyah b. Ṣāliḥ narrated to us, from Saʿīd b. Suwayd al-Kalbī, from ʿAbd al-Aʿlā b. Hilāl al-Sulamī, from al-ʿIrbāḍ b. Sāriyah, he said: The Messenger of Allah ﷺ said: "I am the servant of Allah, the seal of the prophets, and Ādam was still prostrate in his clay, and I will tell you of the first of that: the supplication of my father Ibrāhīm, the glad tidings of ʿĪsā concerning me, and the vision of my mother that she saw, and likewise the mothers of the prophets see." Al-Layth also narrated it from Muʿāwiyah b. Ṣāliḥ, and he said: "His mother saw, when she gave birth to him, a light that illuminated the palaces of Syria." Al-Imām Aḥmad also said: ʿAbd al-Raḥmān narrated to us, Manṣūr b. Saʿd narrated to us, from Budayl b. Maysarah, from ʿAbd Allāh b. Shaqīq, from Maysarah al-Fajr, he said: I said: "O Messenger of Allah, when were you a prophet?" He said: "While Ādam was between the spirit and the body." Aḥmad alone narrated these. ʿUmar b. Aḥmad b. Shāhīn narrated it in the Book of the Proofs of Prophethood from the ḥadīth of Abū Hurayrah, saying: ʿAbd Allāh b. Muḥammad b. ʿAbd al-ʿAzīz, meaning Abū al-Qāsim al-Baghawī, narrated to us, Abū Hammām al-Walīd b. Muslim narrated to us, from al-Awzāʿī: Yaḥyā narrated to me, from Abū Salamah, from Abū Hurayrah, he said: The Messenger of Allah ﷺ was asked: "When did prophethood become incumbent for you?" He said: "Between the creation of Ādam and the blowing of the spirit into him." He narrated it from another route from al-Awzāʿī with it, and he said: "While Ādam was prostrate in his clay." It is also narrated from al-Baghawī, from Aḥmad b. al-Miqdām, from Baqiyyah b. Saʿīd b. Bashīr, from Qatādah, from Abū Hurayrah, raised to the Prophet, regarding the saying of Allah, exalted is He: "And when We took from the prophets their covenant, and from you, and from Nūḥ" (al-Aḥzāb: 7): The Messenger of Allah ﷺ said: "I was the first of the prophets in creation and the last of them in sending." And from the ḥadīth of Ibn Muzāḥim, from Qays b. al-Rabīʿ, from Jābir, from al-Shaʿbī, from Ibn ʿAbbās: It was said: "O Messenger of Allah, when were you a prophet?" He said: "While Ādam was between the spirit and the body." As for the Arab soothsayers, the devils among the jinn brought them word from what they eavesdropped of hearing, when they were not prevented from that by being pelted with shooting stars. The soothsayer, male or female, would continually let fall some mention of his affairs, but the Arabs paid no heed to that, until Allah, exalted is He, sent him and those things they used to mention came to pass, and they recognized them. When the matter of the Messenger of Allah ﷺ drew near and the time of his sending came, the devils were prevented from hearing, and a barrier was placed between them and the seats where they used to sit to eavesdrop. They were pelted with shooting stars, and the jinn knew that that was because of a matter that had occurred from the command of Allah, mighty and majestic is He. He said: Concerning that, Allah revealed to His Messenger ﷺ: "Say: It has been revealed to me that a group of the jinn listened, and they said: Indeed we have heard a wondrous Quran, guiding to right conduct, so we have believed in it, and we will not associate anyone with our Lord" (al-Jinn: 1–2) to the end of the surah. We have mentioned the interpretation of all that in our book of Tafsīr. Likewise His saying, exalted is He: "And when We turned toward you a group of the jinn listening to the Quran, and when they attended it they said: Listen. And when it was finished they returned to their people as warners. They said: O our people, we have heard a Book sent down after Moses, confirming what was before it, guiding to the truth and to a straight path…" (al-Aḥqāf: 29–30). We have mentioned the interpretation of all that there. Muḥammad b. Isḥāq said: Yaʿqūb b. ʿUtbah b. al-Mughīrah b. al-Akhnas narrated to me that it was told to him that the first of the Arabs to be alarmed at the pelting with shooting stars when it occurred was this clan of Thaqīf, and that they came to a man among them called ʿAmr b. Umayyah, one of the Banū ʿIlāj, who was the most cunning of the Arabs and the most astute in judgment. They said to him: "O ʿAmr, have you not seen what has happened in the sky of pelting with these stars?" He said: "Yes, so look. If the known stars by which one is guided on land and sea, and by which the rains of summer and winter are known, for what benefits people in their livelihoods, are the ones being pelted, then by Allah it is the folding up of the world and the destruction of this creation. But if they are other stars, and those remain fixed in their places, then this is for a matter Allah intends for this creation. So look what it is." Ibn Isḥāq said: Some of the people of knowledge narrated to me that a woman of Banū Sahm called al-Ghayṭalah was a soothsayer in the time of ignorance. Her familiar came to her one night and swooped down beneath her, then said: "I perceive what I perceive: a day of wounding and slaughter." Quraysh said when that reached them: "What does he mean?" Then he came to her another night and swooped down beneath her, then said: "Shuʿūb, what Shuʿūb? Kaʿb will be thrown down there for the South." When that reached Quraysh they said: "What does he mean? This is a matter that is going to happen, so look what it is." They did not know until the battle of Badr and Uḥud at the mountain pass, and they knew that it was what he had brought to his companion. Ibn Isḥāq said: ʿAlī b. Nāfiʿ al-Jurashī narrated to me that Janb, a clan of Yemen, had a soothsayer in the time of ignorance. When the matter of the Messenger of Allah ﷺ was mentioned and spread among the Arabs, Janb said to him: "Look into the matter of this man for us." They gathered for him at the foot of his mountain. He came down to them at sunrise and stood before them leaning on a bow of his. He raised his head to the sky for a long time, then began to leap, then said: "O people, Allah has honored Muḥammad and chosen him, purified his heart and his inner being. His stay among you, O people, will be short." Then he hastened up his mountain, returning the way he came. Then Ibn Isḥāq mentioned the story of Sawād b. Qārib, which we have postponed to the chapter on the calls of the jinn. Chapter: Mention of the signs of prophethood. The author of the book said: The prophets before the appearance of our Prophet ﷺ and the scholars of the scriptures kept promising him, until they would say: "His time has drawn near, and in this time he will appear." Ibn al-Ḥuṣayn informed us, saying: Ibn al-Mudhhib informed us, saying: Abū Bakr b. Mālik informed us, saying: ʿAbd Allāh b. Aḥmad b. Ḥanbal narrated to us, saying: My father narrated to me, saying: Yaʿqūb narrated to me, saying: My father informed us, from Ibn Isḥāq, saying: Ṣāliḥ b. ʿAbd al-Raḥmān b. ʿAwf narrated to me, from Maḥmūd b. Labīd, from Salamah b. Salāmah b. Waqsh, he said: We had a Jewish neighbor among the Banū ʿAbd al-Ashhal. He said: He came out to us one day from his house shortly before the sending of the Prophet ﷺ, until he stood before the assembly of the Banū ʿAbd al-Ashhal — Salamah said: I was then the youngest of them in age, wrapped in a cloak, lying in it in the courtyard of my family — and he mentioned the resurrection, the standing, the reckoning, the scale, Paradise, and Hell. He said that to a people of polytheism and idol-worshippers who did not think that the resurrection would occur after death. They said to him: "Woe to you, O so-and-so, do you think this will happen, that people will be resurrected after their death to an abode in which there is a Paradise and a Hell, and they will be recompensed for their deeds?" He said: "Yes, and by the One we swear by, he would wish that his share of that fire were the largest oven in the world, which you would heat up and then put him into, and close it over him, and that you would escape from among that fire tomorrow." They said to him: "Woe to you, what is the sign of that?" He said: "A prophet who will be sent from the direction of these lands." And he pointed with his hand toward Makkah and Yemen. They said: "When will we see him?" He said: He looked at me, and I was the youngest of them, and said: "If this lad lives out his life, he will reach him." Salamah said: By Allah, night and day did not pass before Allah, mighty and majestic is He, sent His Messenger ﷺ, and he was alive among us. We believed in him, and he disbelieved in him out of envy and jealousy. We said: "Woe to you, O so-and-so, are you not the one who said to us about him what you said?" He said: "Yes, but it is not he." ʿAbd al-Wahhāb b. al-Mubārak reported to us, saying: ʿĀṣim b. al-Ḥusayn informed us, saying: Abū al-Ḥusayn b. Bishrān informed us, saying: ʿUthmān b. Aḥmad al-Daqqāq informed us, saying: Abū al-Ḥasan b. al-Barāʾ informed us, saying: al-Faḍl b. Ghānim informed us, saying: Salamah narrated to us, saying: Muḥammad b. Isḥāq narrated to me, from ʿĀṣim b. ʿUmar b. Qatādah, from a man of his people, he said: Among what called us to Islam, along with Allah's mercy to us and His guidance, was what we used to hear from the Jews. We were a people of polytheism and idol-worshippers, and they were People of the Book with knowledge we did not have. There were always hostilities between us and them. When we inflicted on them some of what they disliked, they said to us: "The time of a prophet who will be sent now has drawn near; we will follow him and kill you with him with the killing of ʿĀd and Iram." We often heard that from them. When Allah, mighty and majestic is He, sent His Messenger, we answered him when he called us to Allah, and we recognized what they used to threaten us with. We hastened to him before them, and we believed in him, and they disbelieved. Concerning us and them these verses were revealed: "And when there came to them a Book from Allah confirming what was with them…" to His saying: "…the curse of Allah is upon the disbelievers." And from ʿĀṣim, from a shaykh of the Banū Qurayẓah, he said: He said to me: "Do you know what the Islam of Thaʿlabah b. Saʿīd, Usayd b. Saʿīd, and Asad b. ʿUbayd, a group of the Banū Dhuhl, brothers of the Banū Qurayẓah, who were with them in their time of ignorance and then became their leaders in Islam, was about?" He said, I said: "I do not know." He said: "A Jewish man from the people of Syria called Ibn al-Hayyabān came to us years before Islam and settled among us. By Allah, we never saw a man who prayed the five prayers better than him. He stayed with us, and when the rain failed us, we would say to him: 'Go out, O Ibn al-Hayyabān, and pray for rain for us.' He would say: 'No, by Allah, not until you present before your going out a charity.' We would say to him: 'How much?' He would say: 'A ṣāʿ of dates or two mudds of barley.'" He said: "That would be brought out, then he would go out with us to the edge of our lava field and pray for rain for us. By Allah, he would not leave his place until the clouds passed and we were watered. He did that more than once, twice, or thrice." He said: "Then death came to him among us. When he knew he was dying, he said: 'O assembly of Jews, what do you think made me leave the land of wine and leaven for the land of hunger and hardship?'" He said: "We said: 'You know best.' He said: 'I came to this town only to await the emergence of a prophet whose time has overshadowed you. This town is his place of emigration. I hoped that he would be sent and I would follow him. His time has overshadowed you, so let no one beat you to him, O assembly of Jews, for he will be sent shedding blood and taking captive the offspring and women of those who oppose him. Do not let that prevent you from him.' When Allah sent His Messenger and he besieged the Banū Qurayẓah, these youths, who were young men, said: 'O Banū Qurayẓah, by Allah, he is the prophet about whom Ibn al-Hayyabān made a covenant with you.' They said: 'It is not he.' They said: 'Yes, by Allah, he is with his description.' So they came down and accepted Islam, and safeguarded their blood, their wealth, and their families. Among the signs was a great earthquake that struck Syria. The author of the book said: The monks counted it as a sign of his appearance, and they used to say that he was a young man entering middle age, avoiding forbidden things and wrongs, maintaining ties of kinship and commanding their maintenance, and moderate in his clan, may Allah bless him. Muḥammad b. Nāṣir [al-Ḥāfiẓ] informed us, saying: ʿAbd al-Muḥsin b. ʿAlī informed us, saying: ʿAbd al-Karīm b. Muḥammad b. Aḥmad al-Maḥāmilī informed us, saying: Al-Dāraquṭnī informed us, saying: Aḥmad b. Muḥammad b. Sālim al-Makhzūmī informed us, saying: Abū Saʿīd ʿAbd Allāh b. Shabīb al-Madanī informed us, saying: Isḥāq al-ʿAdawī informed us, saying: ʿUthmān b. al-Ḍaḥḥāk al-Ḥizāmī narrated to me, saying: My father narrated to me, from Makhrama b. Sulaymān, from Ibrāhīm b. Muḥammad b. Ṭalḥa, from his father, who said: Ṭalḥa b. ʿAbd Allāh said: I was present at the market of Buṣrā, and behold, a monk in his cell was saying: Ask the people of the fair, is there among you anyone from the people of the sanctuary? Ṭalḥa said: I said, yes, I am. He said to me: Has Aḥmad appeared in Makkah yet? I said: And who is Aḥmad? He said: The son of ʿAbd Allāh b. ʿAbd al-Muṭṭalib. This is his month in which he will come forth, and he is the last of the prophets; his emergence is from the sanctuary, and his emigration will be to palm groves, a ḥarra (stony tract), and salt flats. Ṭalḥa said: What the monk said fell into my heart, so I set out until I arrived in Makkah, and I said: Has there been any event? They said: Yes, Muḥammad b. ʿAbd Allāh al-Amīn has claimed prophethood, and the son of Abī Quḥāfa has followed him. So I went out until I came to Abū Bakr and informed him and said to him: Have you followed the man? He said: Yes. Go and pledge allegiance to him, for he calls to the truth. So Abū Bakr ؓ went with him. Ṭalḥa said: Then I came to the Messenger of Allah ﷺ and informed him of the monk's news and what he said to me. Abū Bakr b. Abī Ṭāhir al-Bazzāz informed us, saying: Abū Muḥammad al-Ḥusayn b. ʿAlī al-Jawharī informed us, saying: Abū ʿUmar b. Ḥayyawayh informed us, saying: Aḥmad b. Maʿrūf informed us, saying: Al-Ḥārith b. Abī Usāma informed us, saying: Muḥammad b. Saʿd narrated to us, saying: Muḥammad b. ʿUmar narrated to us, saying: Salmān b. Dāwūd b. al-Ḥuṣayn narrated to me, from his father, from ʿIkrima, from Ibn ʿAbbās, from Ubayy b. Kaʿb, who said: When Tubbaʿ arrived in Madinah and encamped at Qanāt, he sent to the Jewish rabbis and said: I shall destroy this town so that no Jew remains in it and the matter returns to the religion of the Arabs. He said: Then Sāmūl the Jew, who was then the most learned among them, said to him: O king, this is the town to which will be the emigration of a prophet from the sons of Ismāʿīl, whose birthplace is Makkah, whose name is Aḥmad, and this is his abode of migration. Indeed in this place where you are, there will be many killings and wounds among his companions and their enemies. Tubbaʿ said: And who will fight him on that day, when he is a prophet as you claim? He said: His people will march against him, and they will fight here. He said: Where is his grave? He said: In this town. He said: When he is confronted, to whom will the defeat belong? He said: It will belong to him at one time and against him at another; and in this very place where you are it will be against him, and his companions will be slain there in a slaughter such as they have not suffered in any other site. Then the outcome will be his, and he will prevail, and no one will dispute this matter with him. He said: And what is his description? He said: A man neither tall nor short, with redness in his eyes; he rides the camel and wears the shimla (a kind of cloak); his sword is on his shoulder; he does not care whom he meets, be it a brother, a cousin, or an uncle, until his affair prevails. Tubbaʿ said: There is no way to this town; its destruction would only be at my hands. So Tubbaʿ departed, returning to Yemen. Muḥammad b. ʿUmar said: And ʿAbd al-Ḥamīd b. Jaʿfar narrated to me, from his father, who said: Al-Zubayr b. Bāṭā, the most learned of the Jews, used to say: I found a scripture that my father had sealed for me, in which there was mention of Aḥmad, a prophet who would come forth in the land of the qaraẓ (acacia), whose description is such-and-such. Al-Zubayr b. Bāṭā used to speak of it after his father, while the Prophet ﷺ had not yet been sent; but as soon as he heard that the Prophet ﷺ had emerged in Makkah, he went to that scripture and erased it, concealed the matter of the Prophet ﷺ and his description, and said: It is not he. Muḥammad b. ʿUmar said: And al-Ḍaḥḥāk b. ʿUthmān narrated to me, from Makhrama b. Sulaymān, from Kurayb, from Ibn ʿAbbās, who said: The Jews of Qurayẓa, al-Naḍīr, Fadak, and Khaybar used to find the description of the Prophet ﷺ shortly before he was sent, and that the abode of his emigration was Madinah. When the Messenger of Allah ﷺ was born, the Jewish rabbis said: Aḥmad was born tonight; this star has risen. When he claimed prophethood, they said: Aḥmad has claimed prophethood; the star has risen. They knew that, acknowledged it, and described him; nothing prevented them from following him except envy and transgression. Muḥammad b. ʿUmar said: And Ibn Abī Dhiʾb narrated to me, from Muslim b. Ḥabīb, from al-Naḍr b. Sufyān al-Hudhalī, from his father, who said: We set out with a caravan of ours to Syria, and when we were between al-Zarqāʾ and Maʿān, we had dismounted at night to rest, when behold, a horseman came saying: O sleepers, arise! This is no time for slumber; Aḥmad has come forth, and the jinn have been driven away utterly. We were terrified, and we were a numerous company, all of whom heard this. We returned to our families and found them mentioning a dispute in Makkah among Quraysh concerning a prophet who had arisen among them from the sons of ʿAbd al-Muṭṭalib, whose name was Aḥmad. Muḥammad b. Saʿd said: And ʿAlī b. Muḥammad b. ʿAmmār b. Yāsir and others informed us, from Hishām b. ʿUrwa, from his father, from ʿĀʾisha ؓ, who said: A Jew resided in Makkah and sold goods there. On the night when the Messenger of Allah ﷺ was born, he said in one of the gatherings of Quraysh: Is there among you a newborn who was born this night? They said: We know of none. He said: Look, O assembly of Quraysh, and take heed of what I say to you: Tonight was born the prophet of this community: Aḥmad. He has a mark between his shoulder blades, in which there are some hairs. The people dispersed from their gathering, astonished by his talk. When they went to their homes and mentioned it to their families, it was said to some of them: A boy was born tonight to ʿAbd Allāh b. ʿAbd al-Muṭṭalib, and he named him Muḥammad. So they came to the Jew in his dwelling and said: Did you know that a child has been born among us? He said: After my news or before it? They said: Before it; and his name is Aḥmad. He said: Take me to him. They went out with him until they entered upon his mother, and she brought him out to them. He saw a mark on his back, and the Jew fell into a swoon. Then he recovered, and they said: What is the matter with you? He said: Prophethood has departed from the children of Israel, and the Book has left them. This is inscribed: he will fight them and strip them of their reports. The Arabs have won prophethood. Are you rejoicing, O assembly of Quraysh? By Allah, he will surely strike you with a blow whose news will spread from the east to the west. He [Muḥammad b. Saʿd] said: And ʿAlī b. Muḥammad b. Salama b. ʿUthmān informed us, from ʿAlī b. Zayd, from Saʿīd b. al-Musayyab, who said: The Arabs used to hear from the People of the Book and from the soothsayers that a prophet would be sent from the Arabs, whose name was Muḥammad; so those Arabs who received that named their sons Muḥammad, hoping for prophethood. Abū Ghālib Muḥammad b. al-Ḥasan al-Māwardī informed us, saying: Al-Qāḍī Abū Muḥammad Hammām b. Muḥammad b. al-Ḥasan al-Aylī informed us, saying: Abū ʿAbd Allāh al-Ḥasan b. ʿAlī b. Mahdī narrated to us, saying: Abū ʿAlī Aḥmad b. al-Ḥusayn b. Shuʿba informed us, saying: Abū Jaʿfar Muḥammad b. Muḥammad b. Ḥassān al-Anṣārī informed us, saying: Bishr b. Ḥajar al-Shāmī narrated to us, saying: ʿAlī b. Manṣūr al-Anbārī informed us, from Ghiyāth b. ʿAbd al-Raḥmān al-Raqāshī, from Muḥammad b. Kaʿb al-Quraẓī, who said: While ʿUmar b. al-Khaṭṭāb was sitting in the mosque, a man passed by him at the rear of the mosque, and a man said to him: O Commander of the Faithful, do you know the passerby? He said: Who is he? He said: Sawād b. Qārib; he is a man from Yemen with standing and position among them, and he is the one whom a spirit (raʾī) visited with tidings of the Prophet's appearance ﷺ. ʿUmar said: Bring him to me. He was summoned, and ʿUmar said: Are you Sawād b. Qārib? He said: Yes. He said: Are you still upon your soothsaying of old? He became very angry and said: O Commander of the Faithful, no one has greeted me with this since I embraced Islam. ʿUmar said: Glory be to Allah! By Allah, the idolatry we were upon was greater than the soothsaying you were upon. Tell me of the signs that came to you about the emergence of the Prophet ﷺ. He said: Yes, O Commander of the Faithful. One night while I was between sleep and wakefulness, a visitor came to me and struck me with his foot and said: Arise, O Sawād b. Qārib, understand and heed if you can heed: a messenger has been sent from Luʾayy b. Ghālib, calling to Allah, Mighty and Exalted, and to His worship. Then the jinnī began to say: I marveled at the jinn and their spying, And their girding the camels with their saddles, They hasten to Makkah seeking guidance; The best of the jinn are not like their worst. So depart to the chosen one of Hāshim, And raise your eyes to its head. He said: I did not lift my head at his words, and I said: Let me sleep, for I have become drowsy this evening. On the second night, he came to me and struck me with his foot and said: Did I not tell you, O Sawād b. Qārib, arise, understand and heed if you can heed: a prophet has been sent from Luʾayy b. Ghālib, calling to Allah, Mighty and Exalted, and to His worship. Then the jinnī began to say: I marveled at the jinn and their seeking, And their girding the camels with their saddle-frames, They hasten to Makkah seeking guidance; The truthful of the jinn are not like their liars. So depart to the chosen one of Hāshim, Whose foremost are not like their hindmost. He said: I did not lift my head at his words. I said: Let me sleep, for I have become drowsy this evening. On the third night, he came to me and struck me with his foot and said: Did I not tell you, O Sawād b. Qārib, arise, understand and heed if you can heed: a messenger has been sent from Luʾayy b. Ghālib, calling to Allah and to His worship. Then he began to say: I marveled at the jinn and their reports, And their girding the camels with their saddle-pads, They hasten to Makkah seeking guidance; The believers among the jinn are not like their disbelievers. So depart to the chosen one of Hāshim, Among its hillocks and its stones. He said: Love of Islam fell into my heart, and I desired it. When morning came, I saddled my mount and set out towards Makkah. When I was part way along the road, I was told that the Prophet ﷺ had migrated to Madinah. I arrived in Madinah and asked about the Prophet ﷺ. I was told he was in the mosque. I came to the mosque, tethered my she-camel, and behold, the Messenger of Allah ﷺ was there with people around him. I said: Listen to my words, O Messenger of Allah. He said to Abū Bakr: Bring him near, bring him near. He continued until I stood before him. I said: Hear my words, O Messenger of Allah. He said: Proceed, and tell me of what brought you to your spirit-companion. I said: A confidant came to me after stillness and a nap, And I was not, in what I have tested, a liar; Three nights, each night his saying was: A messenger has come to you from Luʾayy b. Ghālib. So I tucked up the hem of my garment, and the swift, Gaunt she-camel bore me amid the deserts. I witness that there is no god but Allah, And that you are trustworthy over every unseen thing, And that you are the nearest of the messengers in mediation To Allah, O son of the noblest and purest. So command us, O best of messengers, with what comes to you, Even if in what comes there is graying of the locks; And be an intercessor for me on a day when no intercessor Other than you will avail Sawād b. Qārib. He said: The Messenger of Allah ﷺ rejoiced greatly at my Islam, and so did his companions, until joy was seen on their faces. He said: Then ʿUmar b. al-Khaṭṭāb ؓ sprang to him, embraced him, and said: I had been wishing to hear this from you. Ibn al-Ḥuṣayn informed us, saying: Ibn al-Mudhhib informed us, saying: Aḥmad b. Jaʿfar informed us, saying: ʿAbd Allāh b. Aḥmad informed us, saying: My father narrated to me, saying: ʿAbd al-Razzāq narrated to us, saying: Isrāʾīl informed us, from Simāk, from ʿIkrima, from Ibn ʿAbbās: that Quraysh went to a soothsayer and said: Tell us which of us is closest in resemblance to the one of this station (maqām). She said: If you drag a cloak over this plain, then walk upon it, I will inform you. So they dragged it, and the people walked upon it. She saw the trace of Muḥammad ﷺ and said: This one is closest to him in resemblance. After that, they remained twenty years, or nearly twenty years, or as Allah willed, then he ﷺ was sent. Chapter Nine: On what the rabbis, monks, and soothsayers reported that he is the prophet sent at the end of time. From Salmān ؓ, who said: I was a man from the people of Persia, and in another narration from the people of Jayy. My father was the dihqān of Rāmahurmuz, that is, its chief. He loved me intensely, so much so that he confined me in the house as a slave-girl is confined. I strove in Magianism until I became the keeper of the fire, that is, its treasurer and servant. In another wording: The people of my village used to worship piebald horses. I was like that, knowing nothing of people's affairs except what I was in, but I knew that they were upon nothing. I had a brother older than me. In another wording: The son of the companion of Rāmahurmuz. Whenever he rose from his gathering, he would go out, wrap himself in his garment, and climb the mountain, doing that many times in disguise. I said: You do such-and-such; why do you not take me with you? He said: You are a boy, and I fear that something may appear from you. I said: Do not fear. He said: In this mountain there is a people in a cave, for whom there is worship and righteousness. They remember Allah, the Exalted, and the Hereafter, and assert that we are worshippers of idols and images and worshippers of fires, and that we are not upon any religion. I said: Take me with you. He said: Until I seek their permission, for I fear something may appear from you, and my father would know and kill them, and their destruction would come about through my hands. I said: Nothing will appear from me of that. So he sought their permission, and they said: Bring him. I went with him, and I came to them and found they were six or seven, as if the spirit had left them from worship. They fasted by day and stood in prayer by night, eating leaves and whatever they found. We sat with them, and they praised Allah and extolled Him, and mentioned the messengers and prophets who had passed, until they came to ʿĪsā b. Maryam and said: Allah sent him, and he was born without a male; He sent him as a messenger and subjugated for him what he used to do of reviving the dead, creating the bird, and healing the blind and the leper. A people disbelieved in him and a people followed him; he was only Allah's servant and messenger, with whom He tested His creation. Then they said: O boy, you have a Lord, and you have a resurrection; before you are a Garden and a Fire to which you will go. These people who worship the fires are a people of unbelief and error, Allah is not pleased with what they do, and they are not upon a religion. Then we left, and later returned to them, and they said the like of that and better. I kept to them, and they said to me: O Salmān, you are a boy; you cannot do what we do. So pray and sleep, and eat and drink. He said: The king became aware of what his son was doing, so he rode out with horsemen until he came to them at their monastery and said: “O these people, you have been my neighbors and I treated you well as neighbors, and you have seen no evil from me. Yet you went to my son and corrupted him against me. I give you three days; if I can lay hold of you after three days, I will burn this monastery of yours down upon you. So rejoin your own lands, for I dislike that any evil from me should reach you.” They said: “Yes, we did not intend to harm you, and we desired only good.” So he kept his son from going to them. Then I said to him: “Fear God, for you know that this religion is the religion of God, and that your father and we are not upon any religion. They are only fire worshipers who do not know God. Do not sell your hereafter for the worldly life of others.” He said: “O Salmān, it is as you say. I only stay behind from the people out of concern for them. If I followed the people, my father would seek me with horsemen. He has already become distressed at my going to them, to the point that he drove them out. I know that the truth is in their hands.” I said: “You know best.” Then I met my brother and offered it to him, but he said: “I am occupied with myself in seeking a livelihood.” So I came to them on the day they intended to depart, and they said: “O Salmān, we were wary, and what you saw came to pass. Fear God, and know that the religion is what we enjoined upon you, and that these people are worshipers of idols who do not know God, do not mention Him, and let no one deceive you about that.” In another version: My father had a large estate, and one day he was occupied with a building of his. He said to me: “O my son, I am occupied today with this building of mine and away from my estate, and I must inspect it. Go to it and order them to do such and such, and do not delay in returning to me, lest you distract me from everything.” So I went out toward his estate and passed by a church of the Christians. I heard their voices inside it and said: “What is this?” They said: “These are Christians praying.” I entered to look, and what I saw of their state pleased me. By God, I kept sitting with them until the sun set. My father sent people to look for me in every direction, until I came to him at nightfall, without having gone to his estate. He said: “Where were you?” I said: “O my father, I passed by people called Christians, and their prayer and supplication pleased me, so I sat watching how they act.” He said: “O my son, your religion and the religion of your forefathers is better than their religion.” I said: “No, by God, it is not better than their religion. These are people who worship God and call upon Him, while we worship a fire that we kindle with our own hands; if we leave it, it dies.” He became afraid for me, so he put iron shackles on my leg and imprisoned me with him. I sent word to the Christians and said to them: “Where is the origin of this religion that I see you upon?” They said: “In Syria.” I said: “If people from there come to you and finish their business, inform me.” When people came to them and finished their business, they sent me word of that, and I threw off the iron that was on my leg and joined them. Then the king became aware of the people in the mountain and ordered them to leave his land. I said: “I will not part from you.” They said: “You will not be able to be with us. We fast by day, stand in prayer by night, and eat from trees and whatever we find. You cannot endure that.” I said: “I will not part from you.” They said: “You know best. We have informed you of our condition, so if you come,” “seek someone to be with you and carry with you something to eat, for you will not be able to endure what we endure.” So I did that. I met my brother and offered it to him, but he refused. Then I came to them and they set out. They walked and I walked with them, and God granted safety until we reached Mosul. We came to a church in Mosul, and when they entered, the people gathered around them and said: “Where have you been?” They said: “We were in a land where they do not mention God Almighty, worshipers of fire. They drove us out, so we have come to you.” Later they said: “O Salmān, here there are people in these mountains who are people of religion. We want to meet them. Stay here with these people, for they are people of religion, and you will see from them what pleases you.” I said: “I will not part from you.” He said: They entrusted me to the people of the church. The people of the church said: “Stay with us, O boy, for nothing will be too difficult for you in our church.” He said: I said: “I will not part from you.” So they went out, and I was with them. In the morning we found ourselves among mountains, and there was a rock with much water in jars and much bread. We sat by the rock, and when the sun rose, they came out from among those mountains: one man bringing out another from his place, as if their spirits had been snatched from them, until they became many. They welcomed them, gathered around them, and said: “Where have you been?” They said: “We were in a land where they do not mention God Almighty, containing worshipers of fire who do not worship God. They drove us out.” They said: “Who is this boy?” They began to praise me and said: “He accompanied us from that land, and we have seen nothing from him but good.” He said: By God, while they were thus, a tall man emerged from a cave, came forward until he greeted them and sat down. My companions whom I had been with gathered around him and honored him, and they surrounded him. He said to them: “Where have you been?” They told him. He said: “Who is this boy with you?” They spoke well of me and told him of my following them. I had never seen the like of their veneration of him. He praised God and extolled Him, then mentioned those whom God Almighty sent as His messengers and prophets, and what they endured and what was done with them, until he mentioned Jesus son of Mary: that he was born without a male, that God sent him as a messenger, and that through his hands God brought the dead to life and healed the blind and the leper, and that he created from clay the likeness of a bird, blew into it, and it became a bird by God's permission, and that God sent down the Gospel to him and taught him the Torah, and that He sent him as a messenger to the Children of Israel, but some people disbelieved in him and others believed. He mentioned some of what Jesus son of Mary endured, and that he was only a servant whom God blessed, so he gave thanks to Him for that, and He was pleased with him. Then he admonished them and said: “Fear God, adhere to what Jesus brought, and do not oppose, lest He oppose you.” Then he wanted to get up, but I said: “I will not part from you.” He said: “O boy, you will not be able to be with me. I do not come out of this cave of mine except every Sunday.” I said: “I will not part from you.” He said: So I followed him until he entered the cave. I never saw him sleeping or eating, only bowing and prostrating until the next Sunday. When morning came, we went out and they gathered to him. He spoke in the manner of the first time, then returned to his cave, and I returned with him. I remained as long as God willed, he coming out every Sunday and they coming out to him, while he admonished and enjoined them. Then he came out on a Sunday and said the like of what he used to say, and then said: “O these people, I have grown old in years, my bones have become frail, my appointed time has drawn near, and I have not visited this House since such and such a time. I must go to it.” I said: “I will not part from you.” I went out with him until we reached Jerusalem. He entered and began to pray. Among what he said to me was: “O Salmān, God will soon send a messenger whose name is Aḥmad, who will appear in Tihāmah. He will eat the gift but not charity. Between his shoulders is the seal of prophethood, and this is his time, which has drawn near. As for me, I am an old man, and I do not think I will live to see him. If you live to see him, then believe in him and follow him.” I said: “Even if he commands me to abandon your religion and what you are upon?” He said: “Yes.” Then he left Jerusalem, and at its gate was a crippled man. He said: “Give me your hand.” He gave it to him, and he said: “Arise, in the name of God.” He stood up as if he had been released from a hobble. Then he let go of his hand, and the man went off without turning to anyone. The crippled man said: “O boy, load my clothes upon me so I can go.” I loaded his clothes upon him, and the monk departed. Every time I asked about him, they said: “He is ahead of you.” So I traveled until I reached Syria. I said: “Who is the most virtuous person of this religion?” It was said: “The bishop, the master of the church.” I came to him and said: “I would like to be with you in your church, to worship God in it with you, and to learn good from you.” He said: “Then be with me.” So I was with him. He was an evil man. He commanded them to give charity and urged them to it, but when they collected it for him, he did not give it to the poor. I came to hate him intensely because of what I saw of his conduct. It was not long before he died. When they came to bury him, I said to them: “This was an evil man. He commanded you to give charity and urged you to it, but when you collected it for him, he hoarded it and did not give it to the poor.” They said: “What is the proof of that?” I said: “I will bring out his treasure for you.” They said: “Bring it.” I brought out to them seven jars filled with gold and silver. When they saw that, they stoned him with rocks and said: “We will never bury him.” So they crucified him on a piece of wood and stoned him. Then they brought another man and put him in his place. By God, I never saw a man who prayed the five prayers whom I considered more excellent than him, more diligent in striving, more abstinent from worldly things, or more tireless night and day than him. I do not think I ever loved anything as much as I loved him. I remained with him until death came to him. I said to him: “O so-and-so, what you see has come to you. By God, I have never loved anything as much as I have loved you. What do you command me, and to whom do you entrust me?” He said to me: “O my son, by God, I know of no one except a man in Mosul. Go to him, for you will find him upon the like of my state.” When he died, I went to Mosul and came to his companion. I found him upon the like of his state in striving and abstinence from worldly things. I said to him: “So-and-so entrusted me to you, that I should come to you and be with you.” He said: “Then stay with me.” I stayed with him upon the like of the matter of his companion, until death came to him. I said: “So-and-so entrusted me to you, and what you see of God's decree has come to you. To whom do you entrust me?” He said: “By God, O my son, I know of no one except a man in Naṣībīn, and he is upon the like of what we are upon. So join him.” When we buried him, I joined the other and said to him: “O so-and-so, so-and-so entrusted me to so-and-so, and so-and-so entrusted me to you.” He said: “Then stay with me.” I stayed with him upon the like of their state, until death came to him. I said to him: “O so-and-so, what you see of God's decree has come to you. So-and-so entrusted me to so-and-so, and so-and-so entrusted me to so-and-so, and so-and-so entrusted me to you. To whom do you entrust me?” He said: “O my son, by God, I know of no one upon the like of what we were upon except a man in ʿAmūriyyah in the land of the Romans. Go to him, for you will find him upon the like of what we were upon.” When he died and I buried him, I set out until I came to the companion of ʿAmūriyyah. I found him upon the like of their state, and I stayed with him and earned a living until I had some sheep and cows. Then death came to him, and I said: “O so-and-so, so-and-so entrusted me to so-and-so, and so-and-so entrusted me to so-and-so, and so-and-so to so-and-so, and so-and-so to you. What you see of God Almighty's decree has come to you. To whom do you entrust me?” He said: “O my son, by God, I know of no one remaining upon the like of what we were upon whom I could command you to go to. But the time of a prophet is upon you, who will be sent from the sanctuary. His place of emigration is between two lava fields, to a salty land with palm trees. In him are signs that are not hidden: between his shoulders is the seal of prophethood, he eats the gift but not charity. If you can reach those lands, then do so, for his time is upon you.” When we buried him, I stayed until some men of the Arab traders of Kalb passed by. I said to them: “Carry me with you until you bring me to the land of the Arabs, and I will give you these sheep and cows of mine.” They said: “Yes.” I gave them to them, and they carried me. When they brought me to Wādī al-Qurā, they wronged me and sold me as a slave to a Jew in Wādī al-Qurā. By God, I saw the palm trees and hoped that it might be the town my companion had described to me, and it was not hidden from me. Then a man of the Banū Qurayẓah, a Jew, came to Wādī al-Qurā and bought me from my master whom I was with. He took me away until he brought me to Madinah. In another wording: A woman of the Anṣār bought me and put me in a garden of hers. In another version: Her name was Khulaysah bt. so-and-so, an ally of the Banū al-Najjār. By God, it was only that when I saw it, I recognized it, and I recognized its description. So I remained in slavery with my master in his palm trees. In another version, he remained thus for sixteen months. He said: By God, while I was there, a cousin of his came and said: “O so-and-so, may God curse the Banū Qaylah! By God, they are now in Qubāʾ gathering around a man who has come to them from Makkah, claiming that he is a prophet.” By God, it was only that when I heard it, I was seized with a shivering—that is, a trembling—until I thought I would fall upon my master. I climbed down and said: “What is this news? What is it?” My master raised his hand and struck me a hard blow, and said: “What is it to you and this? Attend to your work.” I said: “Nothing, except that I heard news and wanted to know it.” I went out and asked. I met a woman from my own land and asked her, and it turned out that her household had embraced Islam. She directed me to the Messenger of God ﷺ. When evening came, I had some food with me, so I carried it and went with it to the Messenger of God ﷺ while he was in Qubāʾ. I said: “I have heard that you are a righteous man, and that you have companions who are strangers. I had some charity with me, and I saw that you were more deserving of it than the people of this land. Here it is, so eat.” The Messenger of God ﷺ held back his hand and said to his companions: “Eat,” and he did not eat. I said to myself: “This is one of the traits my companion described to me.” In the ḥadīth of Buraydah according to Aḥmad, Salmān brought a table of ducks, and in another version: with meat of a slaughtered camel crumbled into bread, and in another version: with a pick. He placed it before the Messenger of God ﷺ, and the Messenger of God ﷺ said: “What is this, O Salmān?” He said: “Charity for you and your companions.” He said: “Take it away, for we do not eat charity.” The next day he came to him with the like of it and placed it before him. He said: “What is this, O Salmān?” He said: “A gift for you.” The Messenger of God ﷺ said to his companions: “Partake.” Ibn Isḥāq mentioned that he brought him dates and told him that it was charity for him to eat. He said: Then I returned, and the Messenger of God ﷺ moved to Madinah. I gathered something I had, then came with it and said: “I have seen that you do not eat charity, and this is a gift, not charity.” In a version according to Ibn Isḥāq, Salmān said: I was a slave of a woman. I asked my mistress to grant me a day, and on that day I worked for a ṣāʿ or two ṣāʿs of dates, and brought it to the Prophet ﷺ. When I saw that he did not eat charity, I asked my mistress to grant me another day, and I worked on it for the like of that, then brought it as a gift to the Prophet ﷺ, and he accepted it and ate from it. In al-Shamāʾil of al-Tirmidhī, he brought a table with fresh dates on it. The Messenger of God ﷺ ate, and I said: “These are two traits.” Then I came to the Messenger of Allah ﷺ while he was following the funeral of a man from among his companions, wearing two rough cloths, and he was among his companions. I turned around to look at the seal that was on his back. When the Messenger of Allah ﷺ saw me turning my back, he knew that I was seeking confirmation of something that had been described to me, so he lifted his cloak from his back, and I saw the seal between his shoulder blades just as my companion had described to me. I fell upon it, kissing it and weeping. He said: "Turn around, O Salmān, like this," so I turned and sat before him. He wanted his companions to hear my story, so I related to him the story of Kulthūm b. al-Hadam ؓ, and he said: "Tell me," so I related it to him. Then slavery preoccupied Salmān until he missed Badr and Uḥud with the Messenger of Allah ﷺ.

291. Tarikh (al-Tabari) 704No grade recorded

     وَرَوَى ابْنُ سَعْدٍ عَنْ بَرَّةَ بِنْتِ أَبِي تِجْرَاةَ- بِكَسْرِ الْفَوْقَانِيَّةِ وَسُكُونِ الْجِيمِ- قَالَتْ: إِنَّ رَسُولَ اللَّهِ ﷺ حِينَ أَرَادَ اللَّهُ كَرَامَتَهُ وَابْتَدَأَهُ بِالنُّبُوَّةِ كَانَ إِذَا خَرَجَ لِحَاجَتِهِ أَبْعَدَ حَتَّى لَا يَرَى بَيْتًا وَيُفْضِي إِلَى الشِّعَابِ وَبُطُونِ الْأَوْدِيَةِ فَلَا يَمُرُّ بِحَجَرٍ وَلَا شَجَرٍ إِلَّا قَالَ: السَّلَامُ عَلَيْكَ يَا رَسُولَ اللَّهِ. وَكَانَ يَلْتَفِتُ عَنْ يَمِينِهِ وَشِمَالِهِ وَخَلْفَهُ فَلَا يَرَى أَحَدًا. وَرَوَى الْإِمَامُ أَحْمَدُ وَمُسْلِمٌ عَنْ جَابِرِ بْنِ سَمُرَةَ ؓ قَالَ: قَالَ رَسُولُ اللَّهِ ﷺ: «إِنِّي لَأَعْرِفُ حَجَرًا كَانَ يُسَلِّمُ عَلَيَّ قَبْلَ أَنْ أُبْعَثَ إِنِّي لَأَعْرِفُهُ الْآنَ»  . وَقَالَ عَبْدُ الْمَلِكِ بْنِ عَبْدِ اللَّهِ بْنِ أَبِي سُفْيَانَ الْعَلَاءُ بْنُ جَارِيَةَ- بِجِيمٍ وَرَاءٍ- الثَّقَفِيُّ، وَكَانَ وَاعِيَةً، عَنْ بَعْضِ أَهْلِ الْعِلْمِ، أَنَّ رَسُولَ اللَّهِ ﷺ حِينَ أَرَادَ اللَّهُ تَعَالَى كَرَامَتَهُ وَابْتَدَأَهُ بِالنُّبُوَّةِ كَانَ إِذَا خَرَجَ لِحَاجَتِهِ أَبْعَدَ حَتَّى تُحْسَرُ عَنْهُ الْبُيُوتُ وَيُفْضِي إِلَى شِعَابِ مَكَّةَ وَأَوْدِيَتِهَا فَلَا يَمُرُّ بِحَجَرٍ وَلَا شَجَرٍ إِلَّا قَالَ: السَّلَامُ عَلَيْكَ يَا رَسُولَ اللَّهِ. فَيَلْتَفِتُ رَسُولُ اللَّهِ ﷺ خَلْفَهُ وَعَنْ يَمِينِهِ وَعَنْ شِمَالِهِ فَلَا يَرَى إِلَّا الشَّجَرَ وَمَا حَوْلَهُ مِنَ الْحِجَارَةِ وَهِيَ تُحَيِّيهِ بِتَحِيَّةِ النُّبُوَّةِ: السَّلَامُ عَلَيْكَ يَا رَسُولَ اللَّهِ. رَوَاهُ ابْنُ إِسْحَاقَ. وَرَوَى ابْنُ سَعْدٍ عَنْ هِشَامِ بْنِ عُرْوَةَ عَنْ أَبِيهِ رَحِمَهُمَا اللَّهُ تَعَالَى أَنَّ رَسُولَ اللَّهِ ﷺ قَالَ: يَا خَدِيجَةُ إِنِّي أَرَى ضَوْءًا وَأَسْمَعُ صَوْتًا لَقَدْ خَشِيتُ أَنْ أَكُونَ كَاهِنًا. قَالَتْ: إِنَّ اللَّهَ تَعَالَى لَا يَفْعَلُ ذَلِكَ بِكَ إِنَّكَ تَصْدُقُ الْحَدِيثَ وَتُؤَدِّي الْأَمَانَةَ وَتَصِلُ الرَّحِمَ. وَرَوَى ابْنُ الْجَوْزِيِّ عَنِ ابْنِ عَبَّاسٍ قَالَ: أَقَامَ رَسُولُ اللَّهِ ﷺ بِمَكَّةَ خَمْسَ عَشْرَةَ سَنَةً: سَبْعًا يَرَى الضَّوْءَ وَالنُّورَ وَيَسْمَعُ الصَّوْتَ، وَثَمَانِي سِنِينَ يُوحَى إِلَيْهِ. وَقَالَ الْخَازِنُ: وَهَذَا إِنْ صَحَّ فَيُحْمَلُ عَلَى سَنَتَيْنِ قَبْلَ النُّبُوَّةِ فِيمَا كَانَ رَسُولُ اللَّهِ ﷺ يَرَاهُ مِنْ تَبَاشِيرِ النُّبُوَّةِ، وَثَلَاثِ سِنِينَ بَعْدَ النُّبُوَّةِ قَبْلَ إِظْهَارِ الدَّعْوَةِ وَعَشْرِ سِنِينَ مُعْلِنًا بِالدَّعْوَةِ بِمَكَّةَ. تَنْبِيهَانِ الْأَوَّلُ: قَالَ السُّهَيْلِيُّ فِي بَعْضٍ الْمُسْنَدَاتِ: إِنَّ هَذَا الْحَجَرَ الَّذِي كَانَ يُسَلِّمُ عَلَى النَّبِيِّ ﷺ هُوَ الْحَجَرُ الْأَسْوَدُ. وَهَذَا التَّسْلِيمُ الْأَظْهَرُ فِيهِ أَنْ يَكُونَ حَقِيقَةً وَيَكُونَ اللَّهُ تَعَالَى أَنْطَقَهُ إِنْطَاقًا، كَمَا خَلَقَ الْحَنِينَ فِي الْجِذْعِ. وَلِهَذَا مَزِيدُ بَيَانٍ فِي الْمُعْجِزَاتِ. الثَّانِي: قَالَ الْقَاضِي وَغَيْرُهُ رَحِمَهُمُ اللَّهُ تَعَالَى: وَإِنَّمَا ابْتُدِئَ رَسُولُ اللَّهِ ﷺ بِالرُّؤْيَا لِئَلَّا يَفْجَأَهُ الْمَلَكُ وَيَأْتِيَهُ بِصَرِيحِ النُّبُوَّةِ بَغْتَةً فَلَا تَحْمِلُهَا الْقُوَى الْبَشَرِيَّةُ،  فَبُدِئَ بِأَوَائِلِ خِصَالِ النُّبُوَّةِ وَتَبَاشِيرِ الْكَرَامَةِ وَمِنْ صَدْقِ الرُّؤْيَا وَمَا جَاءَ فِي الْحَدِيثِ الْآخَرِ مِنْ رُؤْيَةِ الْضَوْءَةِ وَسَمَاعِ الصَّوْتِ وَتَسْلِيمِ الْحَجَرِ وَالشَّجَرِ عَلَيْهِ بِالنُّبُوَّةِ حَتَّى اسْتَشْعَرَ عَظِيمَ مَا يُرَادُ بِهِ وَاسْتَعَدَّ لِمَا يَنْتَظِرُهُ فَلَمْ يَأْتِهِ الْمَلَكُ إِلَّا بِأَمْرٍ عِنْدَهُ مُقَدَّمَاتُهُ. وَاللَّهُ أَعْلَمُ.

     ✧ And Ibn Saʿd narrated from Barrah bt. Abī Tijrāh – with a kasrah on the fāʾ-like letter (the tāʾ with two dots above) and a sukūn on the jīm – she said: When Allah willed to honor the Messenger of Allah ﷺ and initiated him with prophethood, whenever he went out to relieve himself, he would go far away until he could see no house and would reach the mountain passes and the interiors of the valleys. He would not pass by any stone or tree except that it said: Peace be upon you, O Messenger of Allah. And he would turn to his right, his left, and behind him, but would see no one. And Imām Aḥmad and Muslim narrated from Jābir b. Samurah ؓ who said: The Messenger of Allah ﷺ said: "Indeed I recognize a stone that used to greet me before I was sent; indeed I recognize it now." And ʿAbd al-Malik b. ʿAbd Allāh b. Abī Sufyān al-ʿAlāʾ b. Jāriyah – with a jīm and a rāʾ – al-Thaqafī, and he was a memorizer, reported from some of the people of knowledge that when Allah the Exalted willed to honor the Messenger of Allah ﷺ and initiated him with prophethood, whenever he went out to relieve himself, he would go far away until the houses were out of sight, and he would reach the mountain passes of Makkah and its valleys. He would not pass by any stone or tree except that it said: Peace be upon you, O Messenger of Allah. Then the Messenger of Allah ﷺ would turn behind him, to his right, and to his left, but would see nothing except the trees and the stones around him, and they would greet him with the greeting of prophethood: Peace be upon you, O Messenger of Allah. Narrated by Ibn Isḥāq. And Ibn Saʿd narrated from Hishām b. ʿUrwah from his father, may Allah the Exalted have mercy on them both, that the Messenger of Allah ﷺ said: "O Khadījah, indeed I see a light and hear a voice; I have feared that I might be a soothsayer." She said: "Allah the Exalted would not do that to you. Indeed you speak the truth, fulfill the trust, and maintain ties of kinship." And Ibn al-Jawzī narrated from Ibn ʿAbbās who said: The Messenger of Allah ﷺ stayed in Makkah for fifteen years: seven years seeing light and radiance and hearing a voice, and eight years receiving revelation. And al-Khāzin said: If this is authentic, it is to be understood as two years before prophethood, during which the Messenger of Allah ﷺ saw the glad tidings of prophethood, and three years after prophethood before proclaiming the call, and ten years proclaiming the call openly in Makkah. Two points of note: The first: al-Suhaylī said in one of the musnads: This stone that used to greet the Prophet ﷺ is the Black Stone. The most apparent view is that this greeting was real, and that Allah the Exalted made it speak, just as He created the yearning in the palm trunk. And there is further elaboration on this in the section on miracles. The second: al-Qāḍī and others, may Allah the Exalted have mercy on them, said: The Messenger of Allah ﷺ was initiated with dreams so that the angel would not come upon him suddenly with explicit prophethood, which human strength could not bear. So he was initiated with the first signs of the qualities of prophethood and the glad tidings of honor, including true dreams, and what is mentioned in the other hadith of seeing light, hearing a voice, and the greeting of stones and trees with prophethood, until he became aware of the greatness of what was intended for him and prepared for what awaited him. Thus the angel did not come to him except with a matter whose preliminaries were already present with him. And Allah knows best.

292. Tarikh (al-Tabari) 705No grade recorded

     الْبَابُ الْخَامِسُ فِي قَدْرِ عُمْرِ النَّبِيِّ ﷺ وَقْتَ بِعْثَتِهِ وَتَارِيخِهَا   قَالَ الْإِمَامُ النَّوَوِيُّ رَحِمَهُ اللَّهُ تَعَالَى فِي شَرْحِ مُسْلِمٍ: الصَّوَابُ أَنَّهُ ﷺ بُعِثَ عَلَى رَأْسِ الْأَرْبَعِينَ سَنَةً، هَذَا هُوَ الْمَشْهُورُ الَّذِي أَطْبَقَ عَلَيْهِ الْعُلَمَاءُ. وَقَالَ السُّهَيْلِيُّ رَحِمَهُ اللَّهُ تَعَالَى: إِنَّهُ الصَّحِيحُ عِنْدَ أَهْلِ السَّيَرِ وَالْعِلْمِ بِالْأَثَرِ. وَحَكَى الْقَاضِي عَنِ ابْنِ عَبَّاسٍ وَسَعِيدِ بْنِ الْمُسَيِّبِ رِوَايَةً شَاذَّةً أَنَّهُ بُعِثَ عَلَى رَأْسِ ثَلَاثٍ وَأَرْبَعِينَ سَنَةً وَالصَّوَابُ الْأَوَّلُ. وَقَالَ شَيْخُ الْإِسْلَامِ الْبُلْقِينِيُّ رَحِمَهُ اللَّهُ تَعَالَى: كَانَ سِنُّ رَسُولِ اللَّهِ ﷺ حِينَ جَاءَهُ جِبْرِيلُ فِي غَارِ حِرَاءَ أَرْبَعِينَ سَنَةً عَلَى الْمَشْهُورِ. وَقِيلَ وَيَوْمًا. وَقِيلَ وَعَشَرَةَ أَيَّامٍ. وَقِيلَ وَشَهْرَيْنِ وَقِيلَ وَسَنَتَيْنِ وَقِيلَ وَثَلَاثَةً. وَقِيلَ وَخَمْسًا. قَالَ: وَكَانَ ذَلِكَ يَوْمَ الِاثْنَيْنِ نَهَارًا. وَاخْتُلِفَ فِي الشَّهْرِ. فَقِيلَ شَهْرُ رَمَضَانَ فِي سَابِعَ عَشْرِهِ وَقِيلَ سَابِعِهِ. وَقِيلَ رَابِعَ عَشْرِهِ. وَقَالَ الْحَافِظُ: وَرَمَضَانُ هُوَ الرَّاجِحُ لِمَا سَيَأْتِي مِنْ أَنَّهُ الشَّهْرُ الَّذِي جَاوَرَ فِيهِ فِي حِرَاءَ فَجَاءَهُ الْمَلَكُ. وَعَلَى هَذَا يَكُونُ سِنُّهُ حِينَئِذٍ أَرْبَعِينَ سَنَةً وَسِتَّةَ أَشْهُرٍ. وَقِيلَ فِي سَابِعَ عَشَرَ شَهْرِ رَجَبٍ. وَقِيلَ فِي أَوَّلِ شَهْرِ رَبِيعٍ الْأَوَّلِ. وَقِيلَ فِي ثَامِنِهِ. وَعِنْدَ أَبِي دَاوُدَ الطَّيَالِسِيِّ مَا يَقْتَضِي أَنَّ مَجِيءَ جِبْرِيلَ لِرَسُولِ اللَّهِ عَلَيْهِمَا الصَّلَاةُ وَالسَّلَامُ فِي حِرَاءَ كَانَ فِي آخِرِ شَهْرِ رَمَضَانَ. قَالَ الْحَافِظُ: وَلَعَلَّهُ الرَّاجِحُ. وَرَوَى الْإِمَامُ أَحْمَدُ وَالشَّيْخَانِ عَنِ ابْنِ عَبَّاسٍ ؓ قَالَ: أَنْزَلَ عَلَى رَسُولِ اللَّهِ ﷺ وَهُوَ ابْنُ أَرْبَعِينَ سَنَةً. أخذ الله الميثاق على الأنبياء للإيمان بالنبي ﷺ مَبْعَثُ النَّبِيِّ ﷺ تَسْلِيمًا   قَالَ ابْنُ إسْحَاقَ: فَلَمَّا بَلَغَ مُحَمَّدٌ رَسُولُ اللَّهِ ﷺ أَرْبَعِينَ سَنَةً بَعَثَهُ اللَّهُ تَعَالَى رَحْمَةً لِلْعَالَمِينَ، وَكَافَّةً لِلنَّاسِ بَشِيرًا، وَكَانَ اللَّهُ تَبَارَكَ وَتَعَالَى قَدْ أَخَذَ الْمِيثَاقَ عَلَى كُلِّ نَبِيٍّ بَعَثَهُ قَبْلَهُ بِالْإِيمَانِ بِهِ، وَالتَّصْدِيقِ لَهُ، وَالنَّصْرِ لَهُ عَلَى مَنْ خَالَفَهُ، وَأَخَذَ عَلَيْهِمْ أَنْ يُؤَدُّوا ذَلِكَ إلَى كُلِّ مَنْ آمَنْ بِهِمْ وَصَدَّقَهُمْ، فَأَدَّوْا مِنْ ذَلِكَ مَا كَانَ عَلَيْهِمْ مِنْ الْحَقِّ فِيهِ. يَقُولُ اللَّهُ تَعَالَى لِمُحَمَّدٍ ﷺ وَإِذْ أَخَذَ اللَّهُ مِيثَاقَ النَّبِيِّينَ لَمَا آتَيْتُكُمْ مِنْ كِتَابٍ وَحِكْمَةٍ ثُمَّ جَاءَكُمْ رَسُولٌ مُصَدِّقٌ لِمَا مَعَكُمْ لَتُؤْمِنُنَّ بِهِ وَلَتَنْصُرُنَّهُ قَالَ أَأَقْرَرْتُمْ وَأَخَذْتُمْ عَلَى ذَلِكُمْ إِصْرِي أَيْ ثِقَلَ مَا حَمَّلْتُكُمْ مِنْ عَهْدِي قَالُوا أَقْرَرْنَا قَالَ فَاشْهَدُوا وَأَنَا مَعَكُمْ مِنَ الشَّاهِدِينَ فَأَخَذَ اللَّهُ مِيثَاقَ النَّبِيِّينَ جَمِيعًا بِالتَّصْدِيقِ لَهُ، وَالنَّصْرِ لَهُ مِمَّنْ خَالَفَهُ، وَأَدَّوْا ذَلِكَ إلَى مَنْ آمَنْ بِهِمْ وَصَدَّقَهُمْ مِنْ أَهْلِ هَذَيْنِ الْكِتَابَيْنِ.

     ✧ The Fifth Chapter: On the Age of the Prophet ﷺ at the Time of His Sending and Its Date Imam al-Nawawī, may God Almighty have mercy on him, said in his commentary on Muslim: The correct view is that he ﷺ was sent at the beginning of his fortieth year. This is the well-known position upon which the scholars have unanimously agreed. Al-Suhaylī, may God Almighty have mercy on him, said: It is the sound view according to the people of biography and knowledge of tradition. Al-Qāḍī reported from Ibn ʿAbbās and Saʿīd b. al-Musayyib an anomalous narration that he was sent at the beginning of his forty-third year. The correct view is the first. Shaykh al-Islām al-Bulqīnī, may God Almighty have mercy on him, said: The age of the Messenger of God ﷺ when Gabriel came to him in the cave of Ḥirāʾ was forty years according to the well-known view. It is also said: and a day. And it is said: and ten days. And it is said: and two months. And it is said: and two years. And it is said: and three. And it is said: and five. He said: That was on a Monday during the day. There is disagreement about the month. It is said: the month of Ramaḍān on its seventeenth. And it is said: its seventh. And it is said: its fourteenth. Al-Ḥāfiẓ said: Ramaḍān is the most likely because of what will come later, that it is the month in which he was in seclusion in Ḥirāʾ and the angel came to him. Based on this, his age at that time would have been forty years and six months. It is said: on the seventeenth of the month of Rajab. And it is said: on the first of the month of Rabīʿ al-Awwal. And it is said: on its eighth. According to Abū Dāwūd al-Ṭayālisī, there is something implying that Gabriel's coming to the Messenger of God, upon them both be peace and blessings, in Ḥirāʾ was at the end of the month of Ramaḍān. Al-Ḥāfiẓ said: Perhaps that is the most likely. Imam Aḥmad and the two Shaykhs related from Ibn ʿAbbās ؓ, who said: Revelation was sent down upon the Messenger of God ﷺ when he was forty years old. God took the covenant from the prophets to believe in the Prophet ﷺ The Sending of the Prophet ﷺ as a Submission Ibn Isḥāq said: When Muḥammad, the Messenger of God ﷺ, reached forty years, God Almighty sent him as a mercy to the worlds and to all people as a bearer of good tidings. God, Blessed and Exalted, had taken the covenant from every prophet He had sent before him to believe in him, to affirm him, and to support him against whoever opposed him. He took from them that they should convey that to everyone who believed in them and affirmed them, so they conveyed what was incumbent upon them of the truth regarding it. God Almighty says to Muḥammad ﷺ: "And when God took the covenant of the prophets: 'By what I have given you of Book and wisdom, then there shall come to you a messenger confirming what is with you—you shall surely believe in him and you shall surely help him.' He said: 'Do you affirm and take upon yourselves My burden?'—meaning the weight of what I have charged you with of My covenant. They said: 'We affirm.' He said: 'Then bear witness, and I am with you among the witnesses.'" Thus God took the covenant of all the prophets to affirm him and to support him against whoever opposed him, and they conveyed that to those among the people of these two scriptures who believed in them and affirmed them.

293. Tarikh (al-Tabari) 706No grade recorded

     ذِكْرُ ابْتِدَاءِ الْوَحْيِ إِلَى النَّبِيِّ - ﷺ  قَالَتْ عَائِشَةُ - ؓ: كَانَ أَوَّلَ مَا ابْتُدِئَ بِهِ رَسُولُ اللَّهِ ﷺ مِنَ الْوَحْيِ الرُّؤْيَا الصَّادِقَةُ، كَانَتْ تَجِيءُ مِثْلَ فَلَقِ الصُّبْحِ، ثُمَّ حُبِّبَ إِلَيْهِ الْخَلَاءُ، فَكَانَ بِغَارِ حِرَاءَ يَتَعَبَّدُ فِيهِ اللَّيَالِيَ ذَوَاتِ الْعَدَدِ، ثُمَّ يَرْجِعُ إِلَى أَهْلِهِ فَيَتَزَوَّدُ لِمِثْلِهَا، حَتَّى فَجْأَةِ الْحَقِّ، فَأَتَاهُ جِبْرَائِيلُ فَقَالَ: يَا مُحَمَّدُ أَنْتَ رَسُولُ اللَّهِ. قَالَ رَسُولُ اللَّهِ - ﷺ: فَجَثَوْتُ لِرُكْبَتِي ثُمَّ رَجَعْتُ تَرْجُفُ بَوَادِرِي، فَدَخَلْتُ عَلَى خَدِيجَةَ فَقُلْتُ: زَمِّلُونِي زَمِّلُونِي ! ثُمَّ ذَهَبَ عَنِّي الرَّوْعُ، ثُمَّ أَتَانِي فَقَالَ: يَا مُحَمَّدُ أَنْتَ رَسُولُ اللَّهِ. قَالَ: فَلَقَدْ هَمَمْتُ أَنْ أَطْرَحَ نَفْسِي مِنْ حَالِقٍ، فَتَبَدَّى لِي حِينَ هَمَمْتُ بِذَلِكَ فَقَالَ: يَا مُحَمَّدُ أَنَا جِبْرَائِيلُ وَأَنْتَ رَسُولُ اللَّهِ، قَالَ: اقْرَأْ. قُلْتُ: وَمَا أَقْرَأُ ؟ قَالَ: فَأَخَذَنِي فَغَتَّنِي ثَلَاثَ مَرَّاتٍ حَتَّى بَلَغَ مِنِّي الْجَهْدُ، ثُمَّ قَالَ: ( اقْرَأْ بِاسْمِ رَبِّكَ الَّذِي خَلَقَ )، فَقَرَأْتُ. فَأَتَيْتُ خَدِيجَةَ، فَقُلْتُ: لَقَدْ أَشْفَقْتُ عَلَى نَفْسِي، وَأَخْبَرْتُهَا خَبَرِي، فَقَالَتْ: أَبْشِرْ، فَوَاللَّهِ لَا يُخْزِيكَ اللَّهُ أَبَدًا، فَوَاللَّهِ إِنَّكَ لَتَصِلُ الرَّحِمَ، وَتَصْدُقُ الْحَدِيثَ، وَتُؤَدِّي الْأَمَانَةَ، وَتَحْمِلُ الْكَلَّ، وَتُقِرِي الضَّيْفَ، وَتُعِينُ عَلَى نَوَائِبِ الْحَقِّ، ثُمَّ انْطَلَقَتْ بِي إِلَى وَرَقَةَ بْنِ نَوْفَلٍ، وَهُوَ ابْنُ عَمِّهَا، وَكَانَ قَدْ تَنَصَّرَ، وَقَرَأَ الْكُتُبَ، وَسَمِعَ مِنْ أَهْلِ التَّوْرَاةِ وَالْإِنْجِيلِ، فَقَالَتْ: اسْمَعْ مِنِ ابْنِ أَخِيكَ. فَسَأَلَنِي فَأَخْبَرْتُهُ خَبَرِي. فَقَالَ: هَذَا النَّامُوسُ الَّذِي أُنْزِلَ عَلَى مُوسَى بْنِ عِمْرَانَ، لَيْتَنِي كُنْتُ حَيًّا حِينَ يُخْرِجُكَ قَوْمُكَ. قُلْتُ: أَمُخْرِجِيَّ هُمْ ؟ قَالَ: نَعَمْ، إِنَّهُ لَمْ يَجِئْ أَحَدٌ بِمِثْلِ مَا جِئْتَ بِهِ إِلَّا عُودِيَ، وَلَئِنْ أَدْرَكَنِي يَوْمُكَ لَأَنْصُرَنَّكَ نَصْرًا مُؤَزَّرًا. وَقَالَ وَرَقَةُ فِي ذَلِكَ أَشْعَارًا مِنْهَا قَوْلُهُ: يَا لِلرِّجَالِ وَصَرْفِ الدَّهْرِ وَالْقَدَرِ وَمَا لِشَيْءٍ قَضَاهُ اللَّهُ مِنْ غِيَرِ     حَتَّى خَدِيجَةُ تَدْعُونِي لِأُخْبِرَهَا أَمْرًا أَرَاهُ سَيَأْتِي النَّاسَ مِنْ أُخَرِ     وَخَبَّرَتْنِي بِأَمْرٍ قَدْ سَمِعْتُ بِهِ فِيمَا مَضَى مِنْ قَدِيمِ الدَّهْرِ وَالْعُصُرِ     بِأَنَّ أَحْمَدَ يَأْتِيهِ وَيُخْبِرُهُ جِبْرِيلُ أَنَّكَ مَبْعُوثٌ إِلَى الْبَشَرِ     فَقُلْتُ عَلَّ الَّذِي تَرْجِينَ يُنْجِزُهُ لَكِ الْإِلَهُ فَرَجِّي الْخَيْرَ وَانْتَظِرِي     وَأَرْسِلِيهِ إِلَيْنَا كَيْ نُسَائِلَهُ عَنْ أَمْرِهِ مَا يَرَى فِي النَّوْمِ وَالسَّهَرِ     فَقَالَ حِينَ أَتَانَا مَنْطِقًا عَجَبًا يَقِفُّ مِنْهُ أَعَالِي الْجِلْدِ وَالشَّعَرِ     إِنِّي رَأَيْتُ أَمِينَ اللَّهِ وَاجَهَنِي فِي صُورَةٍ أُكْمِلَتْ مِنْ أَعْظَمِ الصُّوَرِ     ثُمَّ اسْتَمَرَّ فَكَادَ الْخَوْفُ يُذْعِرُنِي مِمَّا يُسَلِّمُ مِنْ حَوْلِي مِنَ الشَّجَرِ     فَقُلْتُ ظَنِّي وَمَا أَدْرِي أَيَصْدُقُنِي أَنْ سَوْفَ تُبْعَثُ تَتْلُو مُنْزَلَ السُّوَرِ     وَسَوْفَ أُنْبِيكَ إِنْ أَعْلَنْتَ دَعْوَتَهُمْ مِنَ الْجِهَادِ بِلَا مَنٍّ وَلَا كَدِرِ. وَقَوْلُهُ: فَإِنْ يَكُ حَقًّا يَا خَدِيجَةُ فَاعْلَمِي     حَدِيثُكِ إِيَّانَا فَأَحْمَدُ مُرْسَلُ وَجِبْرِيلُ يَأْتِيهِ وَمِيكَالُ مَعْهُمَا     مِنَ اللَّهِ وَحْيٌ يَشْرَحُ الصَّدْرَ مُنْزَلُ يَفُوزُ بِهِ مَنْ فَازَ فِيهَا بِتَوْبَةٍ     وَيَشْقَى بِهِ الْغَالِي الْقَوِيُّ الْمُضَلَّلُ فَرِيقَانِ مِنْهُمْ فِرْقَةٌ فِي جَنَانِهِ     وَأُخْرَى بَأَحْوَازِ الْجَحِيمِ تُعَلَّلُ فَسُبْحَانَ مَنْ تَهْوِي الرِّيَاحُ بِأَمْرِهِ     وَمَنْ هُوَ فِي الْأَيَّامِ مَا شَاءَ يَفْعَلُ وَمَنْ عَرْشُهُ فَوْقَ السَّمَاوَاتِ كُلِّهَا     وَأَقْضَاؤُهُ فِي خَلْقِهِ لَا تُبَدَّلُ وقَالَ ابْنُ إسْحَاقَ: ابْتُدِئَ رَسُولُ اللَّهِ ﷺ بِالتَّنْزِيلِ فِي شَهْرِ رَمَضَانَ، بِقَوْلِ اللَّهِ عَزَّ وَجَلَّ: شَهْرُ رَمَضَانَ الَّذِي أُنْزِلَ فِيهِ الْقُرْآنُ هُدًى لِلنَّاسِ وَبَيِّنَاتٍ مِنَ الْهُدَى وَالْفُرْقَانِ. وَقَالَ اللَّهُ تَعَالَى: إنَّا أَنْزَلْنَاهُ فِي لَيْلَةِ الْقَدْرِ وَمَا أَدْرَاكَ مَا لَيْلَةُ الْقَدْرِ لَيْلَةُ الْقَدْرِ خَيْرٌ مِنْ أَلْفِ شَهْرٍ تَنَزَّلُ الْمَلَائِكَةُ وَالرُّوحُ فِيهَا بِإِذْنِ رَبِّهِمْ مِنْ كُلِّ أَمْرٍ سَلَامٌ هِيَ حَتَّى مَطْلَعِ الْفَجْرِ وَقَالَ اللَّهُ تَعَالَى: حم وَالْكِتَابِ الْمُبِينِ إِنَّا أَنْزَلْنَاهُ فِي لَيْلَةٍ مُبَارَكَةٍ إِنَّا كُنَّا مُنْذِرِينَ فِيهَا يُفْرَقُ كُلُّ أَمْرٍ حَكِيمٍ أَمْرًا مِنْ عِنْدِنَا إِنَّا كُنَّا مُرْسِلِينَ. وَقَالَ تَعَالَى: إِنْ كُنْتُمْ آمَنْتُمْ بِاللَّهِ وَمَا أَنْزَلْنَا عَلَى عَبْدِنَا يَوْمَ الْفُرْقَانِ يَوْمَ الْتَقَى الْجَمْعَانِ وَذَلِكَ مُلْتَقَى رَسُولِ اللَّهِ ﷺ وَالْمُشْرِكِينَ بِبَدْرٍ. قَالَ ابْنُ إسْحَاقَ: وَحَدَّثَنِي أَبُو جَعْفَرٍ مُحَمَّدُ بْنُ عَلِيِّ بْنِ حُسَيْنٍ: أَنَّ رَسُولَ اللَّهِ ﷺ الْتَقَى هُوَ وَالْمُشْرِكُونَ بِبَدْرٍ يَوْمَ الْجُمُعَةِ، صَبِيحَةَ سَبْعَ عَشْرَةَ مِنْ رَمَضَانَ. قَالَ ابْنُ إسْحَاقَ: ثُمَّ تَتَامَّ الْوَحْيُ إلَى رَسُولِ اللَّهِ ﷺ. وَهُوَ مُؤْمِنٌ بِاَللَّهِ مُصَّدِّقٌ بِمَا جَاءَهُ مِنْهُ، قَدْ قَبِلَهُ بِقَبُولِهِ، وَتَحَمَّلَ مِنْهُ مَا حَمَلَهُ عَلَى رِضَا الْعِبَادِ وَسَخَطِهِمْ، وَالنُّبُوَّةُ أَثْقَالٌ وَمُؤْنَةٌ، لَا يَحْمِلُهَا وَلَا يَسْتَطِيعُ بِهَا إلَّا أَهْلُ الْقُوَّةِ وَالْعَزْمِ مِنْ الرُّسُلِ بِعَوْنِ اللَّهِ تَعَالَى وَتَوْفِيقِهِ، لَمَا يَلْقَوْنَ مِنْ النَّاسِ وَمَا يُرَدُّ عَلَيْهِمْ مِمَّا جَاءُوا بِهِ عَنْ اللَّهِ سُبْحَانِهِ وَتَعَالَى. قَالَ: فَمَضَى رَسُولُ اللَّهِ ﷺ عَلَى أَمْرِ اللَّهِ، عَلَى مَا يَلْقَى مِنْ قَوْمِهِ مِنْ الْخِلَافِ وَالْأَذَى.

     ✧ Mention of the beginning of revelation to the Prophet ﷺ ʿĀʾishah ؓ said: The first form of revelation with which the Messenger of Allah ﷺ was begun was the true dream; it used to come like the break of dawn. Then solitude was made dear to him, and he used to stay in the cave of Ḥirāʾ, devoting himself to worship there for nights of numerous count, then return to his family and provision himself for the like of them, until the truth came upon him suddenly. Gabriel came to him and said: O Muhammad, you are the Messenger of Allah. The Messenger of Allah ﷺ said: I knelt on my knees, then I went back with my shoulders trembling. I entered upon Khadījah and said: Wrap me up, wrap me up! Then the terror left me. Then he came to me and said: O Muhammad, you are the Messenger of Allah. He said: I had resolved to throw myself from a high cliff, but he appeared to me when I resolved that and said: O Muhammad, I am Gabriel and you are the Messenger of Allah. He said: Recite. I said: What shall I recite? He said: Then he took me and pressed me three times until I reached the utmost strain, then he said: (Recite in the name of your Lord who created), and I recited. I came to Khadījah and said: I feared for myself, and I told her my news. She said: Rejoice, for by Allah, Allah will never disgrace you. By Allah, you maintain ties of kinship, speak the truth, fulfill the trust, bear the burden, honor the guest, and aid in the calamities of truth. Then she went with me to Waraqah b. Nawfal, who was her paternal cousin. He had become a Christian, read the scriptures, and heard from the people of the Torah and the Gospel. She said: Listen to your nephew. He asked me and I told him my news. He said: This is the nāmūs that was sent down upon Moses b. ʿImrān. Would that I were alive when your people drive you out. I said: Will they drive me out? He said: Yes. No one has come with the like of what you have come with except that he was opposed, and if your day reaches me, I will support you with strong support. And Waraqah said about that verses, among them his saying: O for the men and the turns of time and fate, and for nothing that Allah has decreed of changes, until Khadījah calls me to tell her a matter I see will come to people from the last times. And she told me of a matter I had heard of in what has passed of ancient time and ages: that Aḥmad will have Gabriel come to him and tell him: You are sent to mankind. I said: Perhaps the God will fulfill for you what you hope, so hope for good and wait. And send him to us so that we may question him about his matter, what he sees in sleep and wakefulness. He said when he came to us a wondrous speech from which the upper parts of the skin and hair quiver: I saw the Trustworthy of Allah facing me in a form completed of the greatest forms. Then he continued and fear almost alarmed me from what he greeted of the trees around me. I said, my thought, and I do not know if he will confirm me, that you will be sent reciting the sent-down surahs. And I will tell you, if you proclaim their call, of striving without reproach or trouble. And his saying: If it is true, O Khadījah, then know that your talk to us is that Aḥmad is sent. And Gabriel comes to him and Michael with them, a revelation from Allah that expands the breast, sent down. Whoever wins in it by repentance gains, and by it the transgressing strong misled one is wretched. Two parties among them: one party in its garden, and another in the environs of the flame is occupied. Glorified be He at whose command the winds blow, and He who in days does whatever He wills. And He whose throne is above all the heavens, and His decrees in His creation are not changed. Ibn Isḥāq said: The Messenger of Allah ﷺ was begun with the sending down in the month of Ramaḍān, by the word of Allah, Mighty and Majestic: The month of Ramaḍān in which the Qurʾān was sent down, a guidance for people and clear proofs of the guidance and the criterion. And Allah, Exalted is He, said: Indeed, We sent it down on the Night of Decree, and what will make you know what the Night of Decree is? The Night of Decree is better than a thousand months. The angels and the Spirit descend therein by the permission of their Lord for every matter. Peace it is until the break of dawn. And Allah, Exalted is He, said: Ḥā Mīm. By the clear Book, indeed, We sent it down on a blessed night. Indeed, We were warners. Therein every wise matter is made distinct, a command from Us. Indeed, We were senders. And He, Exalted is He, said: If you have believed in Allah and what We sent down upon Our servant on the Day of the Criterion, the day the two hosts met. And that is the meeting of the Messenger of Allah ﷺ and the polytheists at Badr. Ibn Isḥāq said: Abū Jaʿfar Muhammad b. ʿAlī b. Ḥusayn narrated to me that the Messenger of Allah ﷺ and the polytheists met at Badr on Friday, the morning of the seventeenth of Ramaḍān. Ibn Isḥāq said: Then revelation came fully to the Messenger of Allah ﷺ while he was a believer in Allah, affirming what came to him from Him, accepting it with acceptance, and bearing from it what he bore for the approval and wrath of people. Prophethood is a burden and a hardship; none can bear it or be capable of it except the people of strength and resolve among the messengers, by the help of Allah, Exalted is He, and His success, because of what they meet from people and what is returned upon them of what they brought from Allah, Glorified and Exalted is He. He said: So the Messenger of Allah ﷺ went on upon the command of Allah, upon what he met from his people of opposition and harm.

294. Tarikh (al-Tabari) 707No grade recorded

     وَفَتَرَ الْوَحْيُ فَتْرَةً حَتَّى حَزِنَ رَسُولُ اللَّهِ ﷺ  فِيمَا بَلَغَنَا حُزْنًا غَدَا مِنْهُ مِرَارًا كَيْ يَتَرَدَّى مِنْ رُءُوسِ [شَوَاهِقِ] الْجِبَالِ فَكُلَّمَا أَوْفَى بِذِرْوَةِ جَبَلٍ كَيْ يُلْقِيَ نَفْسَهُ مِنْهُ تَبَدَّى لَهُ جِبْرِيلُ عَلَيْهِ السَّلَامُ فَقَالَ لَهُ: يَا مُحَمَّدُ، إِنَّكَ لَرَسُولُ اللَّهِ حَقًّا. فَيَسْكُنُ لِذَلِكَ جَأْشُهُ وَتَقِرُّ نَفْسُهُ، فَيَرْجِعُ، فَإِذَا طَالَتْ عَلَيْهِ فَتْرَةُ الْوَحْيِ غَدَا بِمِثْلِ ذَلِكَ، فَإِذَا أَوْفَى بِذِرْوَةٍ تَبَدَّى لَهُ جِبْرِيلُ فَقَالَ مِثْلَ ذَلِكَ. أَخْبَرَنَا عَبْدُ الْأَوَّلِ بْنُ عِيسَى قَالَ: أَخْبَرَنَا أَبُو الْمُظَفَّرِ قَالَ: أَخْبَرَنَا ابْنُ أَعْيَنَ قَالَ: أَخْبَرَنَا الْفِرَبْرِيُّ قَالَ: حَدَّثَنَا الْبُخَارِيُّ قَالَهُ: حَدَّثَنَا يَحْيَى بْنُ بَكْرٍ قَالَ: أَخْبَرَنَا اللَّيْثُ، عَنْ عُقَيْلٍ، عَنِ ابْنِ شِهَابٍ قَالَ: أَخْبَرَنِي أَبُو سَلَمَةَ بْنُ عَبْدِ الرَّحْمَنِ، عَنْ جَابِرِ بْنِ عَبْدِ اللَّهِ قَالَ: سَمِعْتُ النَّبِيَّ ﷺ وَهُوَ يُحَدِّثُ عَنْ فَتْرَةِ الْوَحْيِ، فَقَالَ فِي حَدِيثِهِ: فَبَيْنَا أَنَا أَمْشِي سَمِعْتُ صَوْتًا مِنَ السَّمَاءِ فَرَفَعْتُ رَأْسِي، فَإِذَا الْمَلَكُ الَّذِي جَاءَنِي بِحِرَاءٍ [جَالِسٌ] عَلَى كُرْسِيٍّ بَيْنَ السَّمَاءِ وَالْأَرْضِ فَجُثِّيتُ مِنْهُ رُعْبًا، فَرَجَعْتُ فَقُلْتُ: زَمِّلُونِي [زَمِّلُونِي] فَدَثَّرُونِي فَأَنْزَلَ اللَّهُ عَزَّ وَجَلَّ يَا أَيُّهَا الْمُدَّثِّرُ 74: 1. قَالَ مُؤَلِّفُ الْكِتَابِ: هَذَا حَدِيثٌ مُتَّفَقٌ عَلَى صِحَّتِهِ، وَالَّذِي قَبْلَهُ. وَقَدْ رَوَى ابْنُ إِسْحَاقَ، عَنْ إِسْمَاعِيلَ بْنِ أَبِي حَكِيمٍ مَوْلَى الزُّبَيْرِ أَنَّهُ حَدَّثَ عَنْ خَدِيجَةَ أَنَّهَا قَالَتْ لِرَسُولِ اللَّهِ ﷺ: فِيمَا يُثْبِتُهُ فِيمَا أَكْرَمَهُ اللَّهُ عَزَّ وَجَلَّ بِهِ مِنْ نُبُوَّتِهِ - يَا بْنَ عَمِّ، أَتَسْتَطِيعُ أَنْ تُخْبِرَنِي بِصَاحِبِكَ هَذَا الَّذِي يَأْتِيكَ إِذَا جَاءَكَ؟ قَالَ: نَعَمْ. قَالَتْ: فَإِذَا جَاءَكَ فَأَخْبِرْنِي بِهِ، فَجَاءَهُ جِبْرِيلُ فَقَالَ: يَا خَدِيجَةُ، هَذَا جِبْرِيلُ. قَالَتْ: فَقُمْ فَاجْلِسْ عَلَى فَخِذِي الْيُسْرَى فَقَامَ فَجَلَسَ فَقَالَتْ: هَلْ تَرَاهُ؟ قَالَ: نَعَمْ قَالَتْ: فَتَحَوَّلْ إِلَى فَخِذِي الْيُمْنَى فَتَحَوَّلَ فَقَالَتْ: هَلْ تَرَاهُ؟ قَالَ نَعَمْ. [قَالَتْ: فَتَحَوَّلْ فَاجْلِسْ فِي حِجْرِي. فَجَلَسَ فَقَالَتْ: هَلْ تَرَاهُ؟ قَالَ: نَعَمْ، ] فَأَلْقَتْ خِمَارَهَا وَقَالَتْ: هَلْ تَرَاهُ؟ قَالَ: لَا. قَالَتْ: يَا بْنَ عَمِّ اثْبُتْ وَأَبْشِرْ، فَوَ اللَّهِ إِنَّهُ لَمَلَكٌ وَمَا هُوَ بِشَيْطَانٍ. أَخْبَرَنَا أَبُو بَكْرِ بْنُ عَبْدِ الْبَاقِي الْبَزَّازُ قَالَ: أَخْبَرَنَا أَبُو مُحَمَّدٍ الْحَسَنُ بْنُ عَلِيٍّ الْجَوْهَرِيُّ قَالَ: أَخْبَرَنَا أَبُو عُمَرَ بْنُ حَيَّوَيْهِ قَالَ: أَخْبَرَنَا أَحْمَدُ بْنُ مَعْرُوفٍ قَالَ: أَخْبَرَنَا الْحَارِثُ بْنُ أَبِي أُسَامَةَ قَالَ: حَدَّثَنَا مُحَمَّدُ بْنُ سَعْدٍ قَالَ: أَخْبَرَنَا عَفَّانُ بْنُ مُسْلِمٍ قَالَ: أَخْبَرَنَا حَمَّادُ بْنُ سَلَمَةَ قَالَ: حَدَّثَنَا عَلِيُّ بْنُ زَيْدٍ: أَنَّ رَسُولَ اللَّهِ ﷺ كَانَ بِالْحَجُونِ وَهُوَ مُكْتَئِبٌ حَزِينٌ، فَقَالَ: "اللَّهُمَّ أَرِنِي [الْيَوْمَ] آيَةً لَا أُبَالِي مَنْ كَذَّبَنِي بَعْدَهَا مِنْ قَوْمِي" فَإِذَا شَجَرَةٌ مِنْ قِبَلِ عَقَبَةِ الْمَدِينَةِ فَنَادَاهَا فَجَاءَتْ تَشُقُّ الْأَرْضَ حَتَّى انْتَهَتْ إِلَيْهِ، فَسَلَّمَتَ عَلَيْهِ، ثُمَّ أَمَرَهَا فَرَجَعَتْ. فَقَالَ: "مَا أُبَالِي مَنْ كَذَّبَنِي بَعْدَهَا مِنْ قَوْمِي". أَخْبَرَنَا عَلِيُّ بْنُ عَبْدِ الْعَزِيزِ السَّمَّاكُ قَالَ: أَخْبَرَنَا أَبُو الْفَضْلِ مُحَمَّدُ بْنُ مُحَمَّدِ بْنِ الطَّيِّبِ قَالَ: أَخْبَرَنَا عُثْمَانُ بْنُ يُوسُفَ الْعَلَّافُ: أَخْبَرَنَا أَبُو بَكْرٍ أَحْمَدُ بْنُ سَلْمَانَ النَّجَّادُ قَالَ: أَخْبَرَنَا عَبْدُ الْمَلِكِ بْنُ مُحَمَّدٍ قَالَ: حَدَّثَنِي عُبَيْدُ اللَّهِ بْنُ مُحَمَّدٍ وَأَبُو رَبِيعَةَ وَدَاوُدُ بْنُ شَبِيبٍ قَالُوا: أَخْبَرَنَا حَمَّادُ بْنُ زَيْدٍ، عَنْ عَلِيِّ بْنِ زَيْدِ بْنِ رَافِعٍ، عَنْ عُمَرَ ؓ قَالَ: كَانَ رَسُولُ اللَّهِ ﷺ بِالْحَجُونِ فَقَالَ: اللَّهُمَّ أَرِنِي آيَةً لَا أُبَالِي مَنْ كَذَّبَنِي بَعْدَهَا مِنْ قُرَيْشٍ  فَقِيلَ لَهُ: ادْعُ هَذِهِ الشَّجَرَةَ فَدَعَاهَا فَأَقْبَلَتْ تَجُرُّ عُرُوقَهَا تُقَطِّعُهَا، ثُمَّ أَقْبَلَتْ تَجُزُّ الْأَرْضَ [حَتَّى] وَقَفَتْ بَيْنَ يَدَيْ رَسُولِ اللَّهِ ﷺ، ثُمَّ قَالَتْ: مَا تَشَاءُ؟ مَا تُرِيدُ؟ قَالَ: "ارْجِعِي إِلَى مَكَانِكِ" فَرَجَعَتْ إِلَى مَكَانِهَا، فَقَالَ: "وَاللَّهِ مَا أُبَالِي مَنْ كَذَّبَنِي مِنْ قُرَيْشٍ". [ فَتْرَةُ الْوَحْيِ وَنُزُولُ سُورَةِ الضُّحَى   ] قَالَ ابْنُ إسْحَاقَ: ثُمَّ فَتَرَ الْوَحْيُ عَنْ رَسُولِ اللَّهِ ﷺ فَتْرَةً مِنْ ذَلِكَ، حَتَّى شَقَّ ذَلِكَ عَلَيْهِ فَأَحْزَنَهُ، فَجَاءَهُ جِبْرِيلُ بِسُورَةِ الضُّحَى، يُقْسِمُ لَهُ رَبُّهُ، وَهُوَ الَّذِي أَكْرَمَهُ بِمَا أَكْرَمَهُ بِهِ، مَا وَدَّعَهُ وَمَا قَلَاهُ، فَقَالَ تَعَالَى: وَالضُّحَى وَاللَّيْلِ إِذَا سَجَى مَا وَدَّعَكَ رَبُّكَ وَمَا قَلَى يَقُولُ: مَا صَرَمَكَ فَتَرَكَكَ، وَمَا أَبْغَضَكَ مُنْذُ أَحَبَّكَ. وَلَلْآخِرَةُ خَيْرٌ لَكَ مِنَ الْأُولَى أَيْ لِمَا عِنْدِي مِنْ مَرْجِعِكَ إلَيَّ، خَيْرٌ لَكَ مِمَّا عَجَّلْتَ لَكَ مِنْ الْكَرَامَةِ فِي الدُّنْيَا. وَلَسَوْفَ يُعْطِيكَ رَبُّكَ فَتَرْضَى مِنْ الْفُلْجِ فِي الدُّنْيَا، وَالثَّوَابِ فِي الْآخِرَةِ. أَلَمْ يَجِدْكَ يَتِيمًا فَآوَى وَوَجَدَكَ ضَالًّا فَهَدَى وَوَجَدَكَ عَائِلًا فَأَغْنَى يُعَرِّفُهُ اللَّهُ مَا ابْتَدَأَهُ بِهِ مِنْ كَرَامَتِهِ فِي عَاجِلِ أَمْرِهِ، وَمَنِّهِ عَلَيْهِ فِي يُتْمِهِ وَعَيْلَتِهِ وَضَلَالَتِهِ، وَاسْتِنْقَاذِهِ مِنْ ذَلِكَ كُلِّهِ بِرَحْمَتِهِ.

     ✧ The revelation ceased for a period, until the Messenger of Allah ﷺ grieved—according to what has reached us—a grief that made him go out repeatedly intending to throw himself from the tops of [lofty] mountains. Whenever he reached the summit of a mountain to cast himself down from it, Jibrīl ﷺ appeared to him and said to him: "O Muḥammad, you are truly the Messenger of Allah." At that his heart would be stilled and his soul would find rest, and he would return. Whenever the period of cessation of revelation grew long for him, he would go out as before, and whenever he reached a summit, Jibrīl would appear to him and say the same. ʿAbd al-Awwal b. ʿĪsā informed us, saying: Abū al-Muẓaffar informed us, saying: Ibn Aʿyan informed us, saying: Al-Firabrī informed us, saying: Al-Bukhārī narrated to us, saying: Yaḥyā b. Bakr narrated to us, saying: Al-Layth informed us, from ʿUqayl, from Ibn Shihāb, who said: Abū Salamah b. ʿAbd al-Raḥmān informed me, from Jābir b. ʿAbd Allāh, who said: I heard the Prophet ﷺ while he was speaking about the period of cessation of revelation, and he said in his narration: "While I was walking, I heard a voice from the sky. I raised my head, and there was the angel who had come to me at Ḥirāʾ, [seated] on a chair between the sky and the earth. I was struck with terror by him, so I returned and said: 'Wrap me up, wrap me up.' They covered me, and Allah, Mighty and Majestic, revealed: 'O you wrapped in garments' (74:1)." The author of the book said: This is a ḥadīth agreed upon as authentic, along with the one before it. Ibn Isḥāq reported, from Ismāʿīl b. Abī Ḥakīm, the freedman of al-Zubayr, that he narrated from Khadījah that she said to the Messenger of Allah ﷺ—regarding what Allah, Mighty and Majestic, had honored him with of his prophethood and to reassure him—"O cousin, can you tell me about this companion of yours who comes to you when he comes?" He said: "Yes." She said: "When he comes to you, tell me about him." Jibrīl came to him, and he said: "O Khadījah, this is Jibrīl." She said: "Then stand and sit on my left thigh." He stood and sat, and she said: "Do you see him?" He said: "Yes." She said: "Then move to my right thigh." He moved, and she said: "Do you see him?" He said: "Yes." [She said: "Then move and sit in my lap." He sat, and she said: "Do you see him?" He said: "Yes."] Then she cast off her veil and said: "Do you see him?" He said: "No." She said: "O cousin, be steadfast and rejoice, for by Allah, he is an angel and not a devil." Abū Bakr b. ʿAbd al-Bāqī al-Bazzāz informed us, saying: Abū Muḥammad al-Ḥasan b. ʿAlī al-Jawharī informed us, saying: Abū ʿUmar b. Ḥayyawayh informed us, saying: Aḥmad b. Maʿrūf informed us, saying: Al-Ḥārith b. Abī Usāmah informed us, saying: Muḥammad b. Saʿd narrated to us, saying: ʿAffān b. Muslim informed us, saying: Ḥammād b. Salamah informed us, saying: ʿAlī b. Zayd narrated to us: That the Messenger of Allah ﷺ was at al-Ḥajūn while he was dejected and sad, and he said: "O Allah, show me [today] a sign after which I will not care who among my people denies me." Then a tree from the direction of the ʿAqabah of al-Madīnah called to him, and it came cleaving the earth until it reached him and greeted him with peace. Then he commanded it and it returned. He said: "I do not care who denies me after this among my people." ʿAlī b. ʿAbd al-ʿAzīz al-Sammāk informed us, saying: Abū al-Faḍl Muḥammad b. Muḥammad b. al-Ṭayyib informed us, saying: ʿUthmān b. Yūsuf al-ʿAllāf informed us: Abū Bakr Aḥmad b. Salmān al-Najjād informed us, saying: ʿAbd al-Malik b. Muḥammad informed us, saying: ʿUbayd Allāh b. Muḥammad, Abū Rabīʿah, and Dāwūd b. Shabīb narrated to me, saying: Ḥammād b. Zayd informed us, from ʿAlī b. Zayd b. Rāfiʿ, from ʿUmar ؓ who said: The Messenger of Allah ﷺ was at al-Ḥajūn and said: "O Allah, show me a sign after which I will not care who denies me among Quraysh." It was said to him: "Call this tree." He called it, and it came dragging its roots, cutting them, then it came cutting through the earth [until] it stood before the Messenger of Allah ﷺ. Then it said: "What do you wish? What do you want?" He said: "Return to your place." So it returned to its place. He said: "By Allah, I do not care who denies me among Quraysh." [The period of cessation of revelation and the revelation of Sūrat al-Ḍuḥā] Ibn Isḥāq said: Then revelation ceased from the Messenger of Allah ﷺ for a period after that, until it distressed him and grieved him. Jibrīl came to him with Sūrat al-Ḍuḥā, in which his Lord swore to him—He who had honored him with what He honored him with—that He had not forsaken him nor hated him. The Exalted said: "By the morning brightness and the night when it covers with darkness, your Lord has not forsaken you, nor does He hate you" (93:1–3). He says: He has not cut you off and abandoned you, and He has not hated you since He loved you. "And the Hereafter is better for you than the first" (93:4), meaning: what I have in store for your return to Me is better for you than the honor I hastened for you in this world. "And your Lord will give you, and you will be satisfied" (93:5), from the victory in this world and the reward in the Hereafter. "Did He not find you an orphan and give refuge? And He found you lost and guided you? And He found you poor and made you self-sufficient?" (93:6–8). Allah is making known to him the honor He initiated for him in the immediate course of his affair, and His favor upon him in his orphanhood, poverty, and wandering, and His rescue from all of that by His mercy.

295. Tarikh (al-Tabari) 708No grade recorded

     رَوَى الْإِمَامُ أَحْمَدُ فِي تَارِيخِهِ بِسَنَدٍ صَحِيحٍ عَنْ عَامِرٍ الشَّعْبِيِّ قَالَ: إِنَّ رَسُولَ اللَّهِ ﷺ نَزَلَتْ عَلَيْهِ النُّبُوَّةُ وَهُوَ ابْنُ أَرْبَعِينَ سَنَةً، فَقُرِنَ بِنُبُوَّتِهِ إِسْرَافِيلُ ثَلَاثَ سِنِينَ  ، فَكَانَ يُعَلِّمُهُ الْكَلِمَةَ وَالشَّيْءَ، وَلَمْ يَنْزِلِ الْقُرْآنُ عَلَى لِسَانِهِ، فَلَمَّا مَضَتْ ثَلَاثُ سِنِينَ قُرِنَ بِنُبُوَّتِهِ جِبْرِيلُ، فَنَزَلَ الْقُرْآنُ عَلَى لِسَانِهِ عِشْرِينَ سَنَةً، عَشْرًا بِمَكَّةَ وَعَشْرًا بِالْمَدِينَةِ، فَمَاتَ وَهُوَ ابْنُ ثَلَاثٍ وَسِتِّينَ سَنَةً. وَهَذَا يَقْتَضِي أَنَّ إِسْرَافِيلَ قُرِنَ مَعَهُ بَعْدَ الْأَرْبَعِينَ ثَلَاثَ سِنِينَ، ثُمَّ جَاءَهُ جِبْرِيلُ. قَالَ الْإِمَامُ أَبُو شَامَةَ رَحِمَهُ اللَّهُ تَعَالَى: وَحَدِيثُ عَائِشَةَ- أَيِ الْآتِي فِي الْبَابِ بَعْدَهُ- لَا يُنَافِي هَذَا فَإِنَّهُ يَجُوزُ أَنْ يَكُونَ أَوَّلَ أَمْرِهِ الرُّؤْيَا، ثُمَّ وُكِّلَ بِهِ إِسْرَافِيلُ فِي تِلْكَ الْمُدَّةِ الَّتِي كَانَ يَخْلُو فِيهَا بِحِرَاءَ فَكَانَ يُلْقِي إِلَيْهِ الْكَلِمَةَ بِسُرْعَةٍ وَلَا يُقِيمُ مَعَهُ تَدْرِيجًا وَتَمْرِينًا، إِلَى أَنْ جَاءَهُ جِبْرِيلُ فَعَلَّمَهُ بَعْدَ مَا غَطَّهُ ثَلَاثَ مَرَّاتٍ. فَحَكَتْ عَائِشَةُ مَا جَرَى لَهُ مَعَ جِبْرِيلَ وَلَمْ تَحْكِ مَا جَرَى لَهُ مَعَ إِسْرَافِيلَ اخْتِصَارًا لِلْحَدِيثِ، أَوْ لَمْ تَكُنْ وَقَفَتْ عَلَى قِصَّةِ إِسْرَافِيلَ. انْتَهَى. وَذَكَرَ بَعْضُ الْعُلَمَاءِ فِي حِكْمَةِ مَجِيءِ إِسْرَافِيلَ إِلَيْهِ أَنَّهُ الْمُوَكَّلُ بِالنَّفْخِ فِي الصُّوَرِ، وَالنَّبِيُّ ﷺ بُعِثَ قُرْبَ السَّاعَةِ وَكَانَتْ بِعْثَتُهُ مِنْ أَشْرَاطِهَا،  فَبُعِثَ إِسْرَافِيلُ لِهَذِهِ الْمُنَاسَبَةِ وَلَمْ يُبْعَثْ إِلَى نَبِيٍّ قَبْلَهُ. وَقَدْ أَنْكَرَ الْوَاقِدِيُّ رَحِمَهُ اللَّهُ تَعَالَى خَبَرَ الشَّعْبِيِّ وَقَالَ: لَمْ يَقْرِنْ بِهِ مِنَ الْمَلَائِكَةِ إِلَّا جِبْرِيلُ. قَالَ الْحَافِظُ: وَلَا يَخْفَى مَا فِيهِ، فَإِنَّ الْمُثْبَتَ مُقَدَّمٌ عَلَى النَّافِي إِلَّا إِنْ صَحِبَ النَّافِيَ دَلِيلُ نَفْيِهِ فَيُقَدَّمُ. انْتَهَى. قَالَ الشَّيْخُ رَحِمَهُ اللَّهُ تَعَالَى فِي فَتَاوِيهِ: قَدْ وَرَدَ مَا يُوهِي أَثَرَ الشَّعْبِيِّ، وَهُوَ مَا رَوَاهُ مُسْلِمٌ عَنِ ابْنِ عَبَّاسٍ ؓ قَالَ: بَيْنَا النَّبِيُّ ﷺ جَالِسٌ وَعِنْدَهُ جِبْرِيلُ إِذْ سَمِعَ نَقِيضًا مِنَ السَّمَاءِ مِنْ فَوْقُ فَرَفَعَ جِبْرِيلَ بَصَرَهُ إِلَى السَّمَاءِ فَقَالَ: يَا مُحَمَّدُ هَذَا مَلَكٌ قَدْ نَزَلَ لَمْ يَنْزِلْ إِلَى الْأَرْضِ قَطُّ. قَالَ فَأَتَى النَّبِيَّ ﷺ فَقَالَ: أَبْشِرْ بِنُورَيْنِ أُوتِيَتَهُمَا لَمْ يُؤْتَهُمَا نَبِيٌّ قَبْلَكَ: فَاتِحَةُ الْكِتَابِ وَخَوَاتِيمُ سُورَةِ الْبَقَرَةِ لَنْ تَقْرَأَ حَرْفًا مِنْهَا إِلَّا أُوتِيَتَهُ. قَالَ جَمَاعَةٌ مِنَ الْعُلَمَاءِ إِنَّ هَذَا الْمَلَكُ إِسْرَافِيلُ. انْتَهَى كَلَامُ الشَّيْخِ. وَرَوَى الطَّبَرَانِيُّ وَالْبَيْهَقِيُّ فِي الزُّهْدِ بِسَنَدٍ حَسَنٍ عَنِ ابْنِ عَبَّاسٍ ؓ قَالَ: كَانَ رَسُولُ اللَّهِ ﷺ ذَاتَ يَوْمٍ وَجِبْرِيلَ عَلَى الصَّفَا فَقَالَ رَسُولُ اللَّهِ ﷺ: يَا جِبْرِيلُ وَالَّذِي بَعَثَكَ بِالْحَقِّ مَا أَمْسَى لِآلِ مُحَمَّدٍ سَفَّهُ دَقِيقٌ وَلَا كَفٌّ مِنْ سَوِيقٍ. فَلَمْ يَكُنْ كَلَامُهُ بِأَسْرَعَ مِنْ أَنْ سَمِعَ هَدَّةً مِنَ السَّمَاءِ أَفْزَعَتْهُ فَقَالَ رَسُولُ اللَّهِ ﷺ: أَمَرَ اللَّهُ الْقِيَامَةَ أَنْ تَقُومَ؟ فَقَالَ: لَا وَلَكِنْ أَمَرَ إِسْرَافِيلَ فَنَزَلَ إِلَيْكَ حَتَّى يَسْمَعَ كَلَامَكَ فَأَتَاهُ إِسْرَافِيلُ فَقَالَ: إِنَّ اللَّهَ تَعَالَى بَعَثَنِي إِلَيْكَ بِمَفَاتِيحِ خَزَائِنِ الْأَرْضِ وَأَمَرَنِي أَنْ أَعْرِضَ إِلَيْكَ أُسَيِّرُ مَعَكَ جِبَالَ تِهَامَةَ زُمُرُّدًا وَيَاقُوتًا وَذَهَبًا وَفِضَّةً. فَقُلْتُ: فَإِنْ شِئْتَ نَبِيًّا مَلِكًا وَإِنْ شِئْتَ نَبِيًّا عَبْدًا؟ فَأَوْمَأَ إِلَيْهِ جِبْرِيلُ: أَنْ تَوَاضَعَ. فَقَالَ بَلْ نَبِيًّا عَبْدًا. ثَلَاثًا. وَرَوَاهُ ابْنُ حِبَّانَ فِي صَحِيحِهِ مُخْتَصَرًا مِنْ حَدِيثِ أَبِي هُرَيْرَةَ وَلَفْظُهُ: جَلَسَ رَسُولُ اللَّهِ ﷺ فَنَظَرَ إِلَى السَّمَاءِ فَإِذَا مَلَكٌ يَنْزِلُ فَقَالَ لَهُ جِبْرِيلُ: هَذَا الْمَلَكُ مَا نَزَلَ مُنْذُ خُلِقَ قَبْلَ السَّاعَةِ. وَذَكَرَ الْحَدِيثَ. فَظَهَرَ أَنَّ الْمُعْتَمَدَ مَا مَشَى عَلَيْهِ الْوَاقِدِيُّ رَحِمَهُ اللَّهُ تَعَالَى.

     ✧ Imam Ahmad narrated in his Tārīkh with a sound chain of transmission from ʿĀmir al-Shaʿbī that he said: The Messenger of Allah ﷺ received prophethood when he was forty years old, and Isrāfīl was paired with his prophethood for three years. He would teach him the word and the thing, and the Qurʾān did not descend upon his tongue. When three years had passed, Jibrīl was paired with his prophethood, and the Qurʾān descended upon his tongue for twenty years: ten in Makkah and ten in Madinah. He died when he was sixty-three years old. This implies that Isrāfīl was paired with him after the age of forty for three years, then Jibrīl came to him. Imam Abū Shāmah, may Allah Almighty have mercy on him, said: The ḥadīth of ʿĀʾishah—that is, the one coming in the chapter after this—does not contradict this, for it is possible that the first matter was the dream, then Isrāfīl was assigned to him during that period in which he would seclude himself in Ḥirāʾ, and he would cast the word to him quickly and would not stay with him gradually and as practice, until Jibrīl came to him and taught him after pressing him three times. ʿĀʾishah related what happened to him with Jibrīl and did not relate what happened to him with Isrāfīl, either as an abbreviation of the ḥadīth or because she had not come to know the story of Isrāfīl. End quote. Some scholars mentioned concerning the wisdom of Isrāfīl's coming to him that he is the one entrusted with blowing the trumpet, and the Prophet ﷺ was sent near the Hour, and his sending was one of its signs, so Isrāfīl was sent for this connection and was not sent to any prophet before him. Al-Wāqidī, may Allah Almighty have mercy on him, rejected the report of al-Shaʿbī and said: No angel was paired with him except Jibrīl. Al-Ḥāfiẓ said: What is in it is not hidden, for the one who affirms takes precedence over the one who denies, unless the denier accompanies his denial with evidence, in which case he takes precedence. End quote. The Shaykh, may Allah Almighty have mercy on him, said in his fatāwā: There has come what weakens the report of al-Shaʿbī, and that is what Muslim narrated from Ibn ʿAbbās ؓ who said: While the Prophet ﷺ was sitting with Jibrīl beside him, he heard a creaking sound from the sky above. Jibrīl raised his gaze to the sky and said: O Muhammad, this is an angel who has descended and has never descended to the earth before. He said: Then he came to the Prophet ﷺ and said: Rejoice in two lights that you have been given and no prophet before you was given: the Opening of the Book and the closing verses of Sūrat al-Baqarah. You will not recite a letter of them except that you will be given it. A group of scholars said that this angel is Isrāfīl. End of the Shaykh's words. Al-Ṭabarānī and al-Bayhaqī narrated in al-Zuhd with a good chain of transmission from Ibn ʿAbbās ؓ who said: One day the Messenger of Allah ﷺ and Jibrīl were on al-Ṣafā, and the Messenger of Allah ﷺ said: O Jibrīl, by Him who sent you with the truth, the family of Muhammad has not had an evening with a measure of flour or a handful of barley meal. His words were no sooner spoken than he heard a loud sound from the sky that startled him. The Messenger of Allah ﷺ said: Has Allah commanded the Hour to rise? He said: No, but He commanded Isrāfīl, and he descended to you to hear your words. Isrāfīl came to him and said: Allah Almighty has sent me to you with the keys of the treasures of the earth and commanded me to offer you that I move with you the mountains of Tihāmah as emeralds, rubies, gold, and silver. Then I said: If you wish, a prophet-king, and if you wish, a prophet-servant? Jibrīl gestured to him to be humble. He said: Rather, a prophet-servant. Three times. Ibn Ḥibbān narrated it in his Ṣaḥīḥ in abbreviated form from the ḥadīth of Abū Hurayrah, and his wording is: The Messenger of Allah ﷺ sat and looked at the sky, and behold an angel was descending. Jibrīl said to him: This angel has not descended since he was created before the Hour. And he mentioned the ḥadīth. Thus it appears that the relied-upon position is that upon which al-Wāqidī, may Allah Almighty have mercy on him, proceeded.

296. Tarikh (al-Tabari) 709No grade recorded

     الْبَابُ الْحَادِي عَشَرَ فِي أَنْوَاعِ الْوَحْيِ   قَالَ الْعُلَمَاءُ ؓ: كَانَ الْوَحْيُ يَنْزِلُ إِلَى رَسُولِ اللَّهِ ﷺ فِي أَحْوَالٍ مُخْتَلِفَةٍ. الْأَوَّلُ: الرُّؤْيَا الصَّادِقَةُ فِي الْمَنَامِ. قَالَ إِبْرَاهِيمُ عَلَيْهِ الصَّلَاةُ وَالسَّلَامُ: إِنِّي أَرَى فِي الْمَنَامِ أَنِّي أَذْبَحُكَ فَانْظُرْ مَاذَا تَرَى قَالَ يَا أَبَتِ افْعَلْ مَا تُؤْمَرُ [الصَّافَّاتُ 102] فَدَلَّ عَلَى أَنَّ الْوَحْيَ كَانَ يَأْتِيهِمْ فِي الْمَنَامِ كَمَا كَانَ يَأْتِيهِمْ فِي الْيَقَظَةِ.   وَفِي الصَّحِيحِ عَنْ عُبَيْدِ بْنِ عُمَيْرٍ: «رُؤْيَا الْأَنْبِيَاءِ وَحْيٌ» وَقَرَأَ هَذِهِ الْآيَةَ. الثَّانِي: أَنْ يَنْفُثَ الْمَلَكُ فِي رُوعِهِ وَقَلْبِهِ مِنْ غَيْرِ أَنْ يَرَاهُ، كَمَا قَالَ ﷺ: إِنَّ رُوحَ الْقُدُسِ نَفَثَ فِي رُوعِي: لَنْ تَمُوتَ نَفْسٌ حَتَّى تَسْتَكْمِلَ رِزْقَهَا فَاتَّقُوا اللَّهَ وَأَجْمَلُوا فِي الطَّلَبِ وَلَا يَحْمِلَنَّكُمُ اسْتِبْطَاءُ الرِّزْقِ عَلَى أَنْ تَطْلُبُوهُ بِمَعْصِيَةِ اللَّهِ فَإِنَّ مَا عِنْدَ اللَّهِ لَنْ يُنَالَ إِلَّا بِطَاعَتِهِ. رَوَاهُ ابْنُ أَبِي الدُّنْيَا فِي كِتَابِ الْقَنَاعَةِ وَالْحَاكِمُ. وَقَالَ كَثِيرٌ مِنَ الْمُفَسِّرِينَ فِي قَوْلِهِ تَعَالَى: وَمَا كَانَ لِبَشَرٍ أَنْ يُكَلِّمَهُ اللَّهُ إِلا وَحْيًا [الشُّورَى 51]: هُوَ أَنْ يَنْفُثَ فِي رُوعِهِ بِالْوَحْيِ. قَالَ الْحَلِيمِيُّ: هَذَا هُوَ الْوَحْيُ الَّذِي يَخُصُّ الْقَلْبَ دُونَ السَّمْعِ. الثَّالِثُ: أَنْ يَأْتِيَهُ مِثْلَ صَلْصَلَةِ الْجَرَسِ وَهُوَ أَشَدُّهُ عَلَيْهِ، فَيَتَلَبَّسُ بِهِ الْمَلَكُ حَتَّى إِنَّ جَبِينَهُ لِيَتَفَصَّدُ عَرَقًا فِي الْيَوْمِ الشَّدِيدِ الْبَرْدِ وَحَتَّى إِنَّ رَاحِلَتَهُ لَتَبْرُكُ عَلَى الْأَرْضِ. رَوَى الشَّيْخَانِ عَنْ عَائِشَةَ ؓ أَنَّ الْحَارِثَ بْنَ هِشَامٍ ؓ سَأَلَ رَسُولُ اللَّهِ ﷺ: كَيْفَ يَأْتِيكَ الْوَحْيُ؟ فَقَالَ رَسُولُ اللَّهِ ﷺ: «أَحْيَانًا يَأْتِينِي مِثْلَ صَلْصَلَةِ الْجَرَسِ وَهُوَ أَشَدُّهُ عَلَيَّ فَيَفْصِمُ عَنِّي وَقَدْ وَعَيْتُ مَا قَالَ، وَأَحْيَانًا يَتَمَثَّلُ لِي الْمَلَكُ رَجُلًا فَيُكَلِّمُنِي فَأَعِي مَا يَقُولُ». وَرَوَى ابْنُ سَعْدٍ بِسَنَدٍ رِجَالُهُ ثِقَاتٌ عَنْ أَبِي سَلَمَةَ الْمَاجِشُونِ أَنَّهُ بَلَغَهُ أَنَّ رَسُولَ اللَّهِ ﷺ كَانَ يَقُولُ: «كَانَ الْوَحْيُ يَأْتِينِي عَلَى نَحْوَيْنِ: يَأْتِينِي بِهِ جِبْرِيلُ فَيُلْقِيهِ عَلَيَّ كَمَا يَلْقَى الرَّجُلُ الرَّجُلَ فَذَاكَ يَتَفَلَّتُ مِنِّي، وَيَأْتِينِي فِي شَيْءٍ مِثْلَ صَلْصَلَةِ الْجَرَسِ حَتَّى يُخَالِطَ قَلْبِي فَذَاكَ لَا يَتَفَلَّتُ مِنِّي». قَالَ الْحَافِظُ: وَهَذَا مَحْمُولٌ عَلَى مَا كَانَ قَبْلَ نُزُولِ قَوْلِهِ تَعَالَى: لا تُحَرِّكْ بِهِ لِسَانَكَ كَمَا تَقَدَّمَ فَإِنَّ الْمَلَكَ قَدْ تَمَثَّلَ رَجُلًا فِي صُوَرٍ كَثِيرَةٍ وَلَمْ يَتَفَلَّتْ مَا أَتَاهُ بِهِ، كَمَا فِي قِصَّةِ مَجِيئِهِ فِي صُورَةِ دِحْيَةَ وَفِي صُورَةِ أَعْرَابِيٍّ، وَغَيْرِ ذَلِكَ، وَكُلُّهَا فِي الصَّحِيحِ. الرَّابِعُ: أَنْ يُكَلِّمَهُ اللَّهُ تَعَالَى بِلَا وَاسِطَةٍ مِنْ وَرَاءِ حِجَابٍ فِي الْيَقَظَةِ كَمَا فِي لَيْلَةِ الْإِسْرَاءِ عَلَى الْقَوْلِ بِعَدَمِ الرُّؤْيَةِ. الْخَامِسُ: أَنْ يُكَلِّمَهُ اللَّهُ تَعَالَى كِفَاحًا بِغَيْرِ حِجَابٍ عَلَى الْقَوْلِ بِالرُّؤْيَةِ لَيْلَةَ الْإِسْرَاءِ. وَسَيَأْتِي بَسْطُ ذَلِكَ فِي أَبْوَابِهِ. قَالَ الشَّيْخُ رَحِمَهُ اللَّهُ تَعَالَى: وَلَيْسَ فِي الْقُرْآنِ مِنْ هَذَا النَّوْعِ شَيْءٌ فِيمَا أَعْلَمُ، نَعَمْ يُمْكِنُ أَنْ يُعَدَّ مِنْهُ آخَرُ سُورَةِ الْبَقَرَةِ وَبَعْضُ سُورَةِ الضُّحَى وَأَلَمْ نَشْرَحْ، فَقَدَ رَوَى ابْنُ أَبِي حَاتِمٍ مِنْ حَدِيثِ عَدِيِّ بْنِ ثَابِتٍ قَالَ: قَالَ رَسُولُ اللَّهِ ﷺ: «سَأَلْتُ رَبِّي مَسْأَلَةً وَوَدِدْتُ أَنِّي لَمْ أَكُنْ سَأَلْتُهُ، قُلْتُ: أَيْ رَبِّ اتَّخَذْتَ إِبْرَاهِيمَ خَلِيلًا وَكَلَّمْتَ مُوسَى تَكْلِيمًا، فَقَالَ يَا مُحَمَّدُ: أَلَمْ أَجِدْكَ يَتِيمًا فَآوَيْتُ وَضَالًّا فَهَدَيْتُ وَعَائِلًا فَأَغْنَيْتُ، وَشَرَحْتُ لَكَ صَدْرَكَ وَحَطَطْتُ عَنْكَ وِزْرَكَ وَرَفَعْتُ لَكَ ذِكْرَكَ فَلَا أُذْكَرُ إِلَّا ذُكِرْتَ مَعِي». السَّادِسُ: أَنْ يُكَلِّمَهُ اللَّهُ تَعَالَى فِي النَّوْمِ، كَمَا فِي حَدِيثِ مُعَاذٍ عِنْدَ التِّرْمِذِيِّ: «أَتَانِي رَبِّي فِي أَحْسَنِ صُورَةٍ فَقَالَ: فِيمَ يَخْتَصِمُ الْمَلَأُ الْأَعْلَى» وَيَأْتِي بِتَمَامِهِ فِي أَبْوَابِ مَنَامَاتِهِ. وَذَكَرَ بَعْضُهُمْ مِنْ هَذَا سُورَةَ الْكَوْثَرِ لِمَا رَوَاهُ مُسْلِمٌ عَنْ أَنَسٍ قَالَ: بَيْنَا رَسُولُ اللَّهِ ﷺ بَيْنَ أَظْهُرِنَا إِذْ أَغْفَى إِغْفَاءَةً ثُمَّ رَفَعَ بَصَرَهُ مُبْتَسِمًا فَقَرَأَ: بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ إِنَّا أَعْطَيْنَاكَ الْكَوْثَرَ إِلَى آخِرِهَا. وَقَالَ الْإِمَامُ الرَّافِعِيُّ رَحِمَهُ اللَّهُ تَعَالَى فِي أَمَالِيهِ: فَهُمْ فَاهِمُونَ مِنَ الْأَحَادِيثِ أَنَّ السُّورَةَ نَزَلَتْ فِي تِلْكَ الْإِغْفَاءَةِ وَقَالُوا مِنَ الْوَحْيِ مَا كَانَ يَأْتِيهِ فِي النَّوْمِ لِأَنَّ رُؤْيَا الْأَنْبِيَاءِ وَحْيٌ. قَالَ: وَهَذَا صَحِيحٌ لَكِنَّ الْأَشْبَهَ أَنْ يُقَالَ: الْقُرْآنُ كُلُّهُ نَزَلَ فِي الْيَقَظَةِ وَكَأَنَّهُ خَطَرَ لَهُ فِي النَّوْمِ سُورَةُ الْكَوْثَرِ الْمُنَزَّلَةِ فِي الْيَقَظَةِ، أَوْ عُرِضَ عَلَيْهِ الْكَوْثَرُ الَّذِي وَرَدَتْ فِيهِ السُّورَةُ فَقَرَأَهَا عَلَيْهِمْ وَفَسَّرَهَا لَهُمْ. قَالَ: وَوَرَدَ فِي بَعْضِ الرِّوَايَاتِ أَنَّهُ أُغْمِيَ عَلَيْهِ وَقَدْ يُحْمَلُ ذَلِكَ عَلَى الْحَالَةِ الَّتِي تَعْتَرِيهِ عِنْدَ نُزُولِ الْوَحْيِ وَيُقَالُ لَهَا بُرَحَاءُ الْوَحْيِ. قَالَ الشَّيْخُ رَحِمَهُ اللَّهُ تَعَالَى: وَهَذَا الَّذِي قَالَهُ الْإِمَامُ الرَّافِعِيُّ فِي غَايَةِ الِاتِّجَاهِ، وَهُوَ الَّذِي كُنْتُ أَمِيلُ إِلَيْهِ قَبْلَ الْوُقُوفِ عَلَيْهِ، وَالتَّأْوِيلُ الْأَخِيرُ أَصَحُّ مِنَ الْأَوَّلِ لِأَنَّ قَوْلَهُ: أُنْزِلَ عَلَيَّ آنِفًا يَدْفَعُ كَوْنَهَا نَزَلَتْ قَبْلَ ذَلِكَ، بَلْ نَقُولُ: نَزَلَتْ فِي تِلْكَ الْحَالَةِ وَلَيْسَ الْإِغْفَاءُ إِغْفَاءَةَ نَوْمٍ بَلِ الْحَالَةُ الَّتِي كَانَتْ تَعْتَرِيهِ عِنْدَ الْوَحْيِ، فَقَدْ ذَكَرَ الْعُلَمَاءُ أَنَّهُ كَانَ يُؤْخَذُ عَنِ الدُّنْيَا. انْتَهَى. السَّابِعُ: مَجِيءُ الْوَحْيِ كَدَوِيِّ النَّحْلِ. رَوَى الْإِمَامُ أَحْمَدُ وَالْحَاكِمُ، عَنْ عُمَرَ بْنِ الْخَطَّابِ ؓ قَالَ: كَانَ رَسُولُ اللَّهِ ﷺ «إِذَا أُنْزِلَ عَلَيْهِ يَسْمَعُ عِنْدَ وَجْهِهِ كَدَوِيِّ النَّحْلِ». الثَّامِنُ: الْعِلْمُ الَّذِي يُلْقِيِهِ اللَّهُ تَعَالَى فِي قَلْبِهِ وَعَلَى لِسَانِهِ عِنْدَ الِاجْتِهَادِ فِي الْأَحْكَامِ. لِأَنَّهُ اتُّفِقَ عَلَى أَنَّهُ ﷺ إِذَا اجْتَهَدَ أَصَابَ قَطْعًا وَكَانَ مَعْصُومًا عَنِ الْخَطَأِ وَهَذَا خَرْقٌ لِلْعَادَةِ فِي حَقِّهِ ﷺ دُونَ الْأُمَّةِ، وَهُوَ يُفَارِقُ النَّفْثَ فِي الرُّوعِ مِنْ حَيْثُ حُصُولُهُ بِالِاجْتِهَادِ وَالنَّفْثِ بِدُونِهِ. قَالَ فِي إِرْشَادِ السَّارِي: وَيُعَكِّرُ عَلَيْهِ أَنَّ الظَّاهِرَ مِنْ كَلَامِ الْأُصُولِيِّينَ أَنَّ اجْتِهَادَهُ ﷺ وَالْوَحْيُ قِسْمَانِ. انْتَهَى. هَذَا مَا وَقَفَتْ عَلَيْهِ مِنْ صِفَاتِ الْوَحْيِ.   وَأَمَّا صِفَةُ حَامِلِهِ: فَمَجِيءُ جِبْرِيلَ عَلَيْهِ الصَّلَاةُ وَالسَّلَامُ فِي صُورَتِهِ الَّتِي خُلِقَ عَلَيْهَا لَهُ سِتُّمِائَةِ جَنَاحٍ يَتَنَاثَرُ مِنْ أَجْنِحَتِهِ اللُّؤْلُؤُ وَالْيَاقُوتُ، وَقَدْ وَقَعَ ذَلِكَ مَرَّتَيْنِ: مَرَّةً فِي السَّمَاءِ لَيْلَةَ الْمِعْرَاجِ، وَمَرَّةً فِي الْأَرْضِ، كَمَا سَيَأْتِي بَسْطُ ذَلِكَ فِي أَبْوَابِ الْمِعْرَاجِ. وَمَجِيئُهُ فِي صُورَةِ رَجُلٍ شَدِيدٍ بَيَاضِ الثِّيَابِ شَدِيدِ سَوَادِ الشَّعَرِ. وَفِي صُورَةِ دَحْيَةَ الْكَلْبِيِّ. وَمَجِيئُهُ فِي صُورَةِ رَجُلٍ غَيْرِ دَحْيَةَ. نُزُوُلُ الْوَحْيِ عَلَى لِسَانِ مَلَكِ الْجِبَالِ كَمَا سَيَأْتِي بَيَانُ ذَلِكَ فِي بَابِ سَفَرِهِ إِلَى الطَّائِفِ وَنُزُولِهِ عَلَى لِسَانِ إِسْرَافِيلَ، كَمَا تَقَدَّمَ بَيَانُ ذَلِكَ.

     ✧ The Eleventh Chapter: On the Types of Revelation The scholars ؓ said: Revelation used to descend upon the Messenger of God ﷺ in various states. The first: The truthful vision in sleep. Abraham (peace and blessings be upon him) said: "Indeed, I see in a dream that I am sacrificing you, so look what you see." He said: "O my father, do as you are commanded" [al-Ṣāffāt 102]. This indicates that revelation used to come to them in sleep just as it used to come to them in wakefulness. In the Ṣaḥīḥ, on the authority of ʿUbayd b. ʿUmayr: "The visions of the prophets are revelation," and he recited this verse. The second: That the angel breathes into his innermost being and his heart without him seeing him, as he ﷺ said: "The Holy Spirit breathed into my innermost being: No soul will die until it completes its provision, so fear God and be moderate in seeking, and let not the delay of provision cause you to seek it by disobedience to God, for what is with God will not be attained except by obedience to Him." Narrated by Ibn Abī al-Dunyā in the Book of Contentment and by al-Ḥākim. Many of the exegetes said regarding His words, Exalted is He: "And it is not for any human that God should speak to him except by revelation" [al-Shūrā 51]: It is that He breathes into his innermost being with revelation. Al-Ḥalīmī said: This is the revelation that is specific to the heart, not the hearing. The third: That it comes to him like the ringing of a bell, and it is the severest upon him. The angel would seize him so that his forehead would pour with sweat on a severely cold day, and so that his riding camel would kneel on the ground. The two Shaykhs narrated from ʿĀʾishah ؓ that al-Ḥārith b. Hishām ؓ asked the Messenger of God ﷺ: "How does revelation come to you?" The Messenger of God ﷺ said: "Sometimes it comes to me like the ringing of a bell, and it is the severest upon me; then it leaves me while I have understood what he said. And sometimes the angel appears to me in the form of a man and speaks to me, and I understand what he says." Ibn Saʿd narrated with a chain whose men are trustworthy from Abū Salamah al-Mājishūn that it reached him that the Messenger of God ﷺ used to say: "Revelation used to come to me in two ways: Gabriel would bring it to me and cast it upon me as a man casts to a man, and that would slip away from me; and it would come to me in something like the ringing of a bell until it mingled with my heart, and that would not slip away from me." Al-Ḥāfiẓ said: This is interpreted as referring to what was before the revelation of His words, Exalted is He: "Do not move your tongue with it" [al-Qiyāmah 16], as previously mentioned, for the angel did appear in the form of a man in many forms and what he brought did not slip away, as in the story of his coming in the form of Diḥyah and in the form of a bedouin, and other instances, all of which are in the Ṣaḥīḥ. The fourth: That God, Exalted is He, speaks to him without an intermediary, from behind a veil, in wakefulness, as on the Night of the Journey, according to the opinion that there was no vision. The fifth: That God, Exalted is He, speaks to him face to face, without a veil, according to the opinion of vision on the Night of the Journey. Its elaboration will come in its chapters. The Shaykh, may God have mercy on him, said: There is nothing in the Qurʾān from this type, as far as I know. Yes, it is possible to count from it the end of Sūrat al-Baqarah and part of Sūrat al-Ḍuḥā and Alam Nashraḥ, for Ibn Abī Ḥātim narrated from the ḥadīth of ʿAdī b. Thābit who said: The Messenger of God ﷺ said: "I asked my Lord a question and I wished I had not asked Him. I said: O Lord, You took Abraham as an intimate friend and You spoke to Moses directly. He said: O Muhammad, did I not find you an orphan and give you refuge, and astray and guide you, and poor and enrich you, and expand for you your breast, and remove from you your burden, and raise for you your mention? So I am not mentioned except that you are mentioned with Me." The sixth: That God, Exalted is He, speaks to him in sleep, as in the ḥadīth of Muʿādh in al-Tirmidhī: "My Lord came to me in the most beautiful form and said: In what do the Highest Assembly dispute?" It will come in full in the chapters on his sleep. Some of them mentioned Sūrat al-Kawthar from this, because of what Muslim narrated from Anas who said: While the Messenger of God ﷺ was among us, he dozed off briefly, then raised his gaze smiling and recited: "In the name of God, the Most Gracious, the Most Merciful. Indeed, We have granted you al-Kawthar" to its end. Al-Imām al-Rāfiʿī, may God have mercy on him, said in his dictations: They understand from the ḥadīths that the sūrah descended in that brief sleep, and they said that some revelation used to come to him in sleep, because the visions of the prophets are revelation. He said: This is correct, but the more likely thing to say is: The entire Qurʾān descended in wakefulness, and it is as if Sūrat al-Kawthar, which had descended in wakefulness, occurred to him in sleep, or al-Kawthar, about which the sūrah was revealed, was shown to him, so he recited it to them and explained it to them. He said: In some narrations it is mentioned that he fainted, and that may be interpreted as the state that would come upon him at the descent of revelation, called the agony of revelation. The Shaykh, may God have mercy on him, said: What al-Imām al-Rāfiʿī said is extremely sound, and it is what I was inclined to before coming across it. The latter interpretation is more correct than the former, because his saying: "It was sent down upon me just now" precludes that it had descended before. Rather, we say: It descended in that state, and the brief sleep was not a sleep but the state that would come upon him at revelation, for the scholars mentioned that he would be taken away from the world. End quote. The seventh: The coming of revelation like the buzzing of bees. Al-Imām Aḥmad and al-Ḥākim narrated from ʿUmar b. al-Khaṭṭāb ؓ who said: When revelation descended upon the Messenger of God ﷺ, a sound like the buzzing of bees would be heard near his face. The eighth: The knowledge that God, Exalted is He, casts into his heart and upon his tongue when he exercised independent judgment in rulings. Because it is agreed that when he ﷺ exercised independent judgment he was certainly correct and was protected from error, and this is a breach of the norm for him ﷺ, not for the community. It differs from the breathing into the innermost being in that it occurs through independent judgment, while the breathing occurs without it. He said in Irshād al-Sārī: It is objected to this that the apparent position of the scholars of legal theory is that his ﷺ independent judgment and revelation are two separate categories. End quote. This is what I have found of the descriptions of revelation. As for the description of its bearer: The coming of Gabriel (peace and blessings be upon him) in his original form in which he was created, having six hundred wings, from whose wings pearls and rubies scatter. This happened twice: once in heaven on the Night of the Ascension, and once on earth, as will be explained in the chapters on the Ascension. And his coming in the form of a man with very white clothes and very black hair. And in the form of Diḥyah al-Kalbī. And his coming in the form of a man other than Diḥyah. The descent of revelation upon the tongue of the Angel of the Mountains, as will be explained in the chapter on his journey to al-Ṭāʾif, and its descent upon the tongue of Isrāfīl, as was previously explained.

297. Tarikh (al-Tabari) 710No grade recorded

     الْبَابُ الثَّالِثُ فِي حُدُوثِ الرُّجُومِ وَحَجْبِ الشَّيَاطِينِ مِنِ اسْتِرَاقِ السَّمْعِ عِنْدَ مَبْعَثِ النَّبِيِّ ﷺ   قَالَ اللَّهُ سُبْحَانَهُ وَتَعَالَى: قُلْ يَا مُحَمَّدُ لِلنَّاسِ: أُوحِيَ أَخْبَرَتْ بِالْوَحْيِ إِلَيَّ أَنَّهُ الضَّمِيرُ لِلشَّأْنِ اسْتَمَعَ لِقُرْآنِي نَفَرٌ مِنَ الْجِنِّ جِنِّ نَصِيبِينَ أَوْ نِينَوَى، وَكَانُوا سَبْعَةً أَوْ تِسْعَةً وَذَلِكَ فِي صَلَاةِ الصُّبْحِ بِبَطْنِ نَخْلَةَ مَوْضِعٌ بَيْنَ مَكَّةَ وَالطَّائِفِ وَهُمُ الَّذِينَ ذُكِرُوا فِي قَوْلِهِ تَعَالَى: وَإِذْ صَرَفْنَا إِلَيْكَ نَفَرًا مِنَ الْجِنِّ يَسْتَمِعُونَ الْقُرْآنَ فَلَمَّا حَضَرُوهُ قَالُوا أَنْصِتُوا فَلَمَّا قُضِيَ وَلَّوْا إِلَى قَوْمِهِمْ مُنْذِرِينَ [الْأَحْقَافُ 29] وَالنَّفَرُ مَا بَيْنَ الثَّلَاثَةِ وَالْعَشَرَةِ. «فَقَالُوا» لِقَوْمِهِمْ لَمَّا رَجَعُوا إِلَيْهِمْ: إِنَّا سَمِعْنَا قُرْآنًا عَجَبًا وَصْفٌ بِالْمَصْدَرِ عَلَى سَبِيلِ الْمُبَالَغَةِ أَيْ هُوَ عَجَبٌ فِي نَفْسِهِ لِفَصَاحَةِ لَفْظِهِ وَحَسُنِ مَبَانِيهِ وَدِقَّةِ مَعَانِيهِ وَغَرَابَةِ أُسْلُوبِهِ وَبَلَاغَةِ مَوَاعِظِهِ وَكَوْنِهِ مُبَايِنًا لِسَائِرِ الْكُتُبِ، وَالْعَجَبُ مَا خَرَجَ عَنْ أَشْكَالِهِ وَنَظَائِرِهِ. "يَهْدِي" يَدْعُو إِلَى "الرُّشْدِ" الْإِيمَانِ وَالصَّوَابِ "فَآمَنَّا بِهِ" أَيِ الْقُرْآنِ. وَلَمَّا كَانَ الْإِيمَانُ بِهِ مُتَضَمِّنًا الْإِيمَانَ بِاللَّهِ تَعَالَى وَبِوَحْدَانِيَّتِهِ وَبَرَاءَتِهِ مِنَ الشِّرْكِ. قَالُوا: "وَلَنْ نُشْرِكَ" بَعْدَ الْيَوْمِ "بِرَبِّنَا أَحَدًا. وَأَنَّهُ" الضَّمِيرُ لِلشَّأْنِ فِيهِ وَفِي الْمَوْضِعَيْنِ بَعْدَهُ "تَعَالَى" تَعَاظَمَ "جَدُّ رَبِّنَا" جَلَالُهُ وَعَظَمَتُهُ عَمَّا نُسِبَ إِلَيْهِ "مَا اتَّخَذَ صَاحِبَةً" زَوْجَةً "وَلَا وَلَدًا". بَيَانٌ ذَلِكَ كَأَنَّهُمْ سَمِعُوا مِنَ الْقُرْآنِ مَا نَبَّهَهُمْ عَلَى خَطَأِ مَا اعْتَقَدُوهُ مِنَ الشِّرْكِ وَاتِّخَاذِ الصَّاحِبَةِ وَالْوَلَدِ. وَأَنَّهُ كَانَ يَقُولُ سَفِيهُنَا جَاهِلُنَا إِبْلِيسُ أَوْ مَرَدَةُ الْجِنِّ. عَلَى اللَّهِ شَطَطًا غُلُوٌّ فِي الْكَذِبِ بِوَصْفِهِ بِالصَّاحِبَةِ وَالْوَلَدِ. ثُمَّ أَخَذُوا يَعْتَذِرُونَ عَنِ اتِّبَاعِهِمْ لِلسَّفِيهِ فِي ذَلِكَ: وَأَنَّا ظَنَنَّا أَنْ مُخَفِّفَةٌ أَنَّهُ لَنْ تَقُولَ الإِنْسُ وَالْجِنُّ عَلَى اللَّهِ كَذِبًا بِوَصْفِهِ بِذَلِكَ، حَتَّى تَبَيَّنَّا كَذِبَهُمْ بِذَلِكَ. وَأَنَّهُ كَانَ رِجَالٌ مِنَ الإِنْسِ يَعُوذُونَ يَسْتَعِيذُونَ. بِرِجَالٍ مِنَ الْجِنِّ حِينَ يَنْزِلُونَ فِي أَسْفَارِهِمْ بِمَكَانٍ مَخُوفٍ فَيَقُولُ كُلُّ رَجُلٍ: أَعُوذُ بِسَيِّدِ هَذَا الْمَكَانِ مِنْ شَرِّ سُفَهَائِهِ. "فَزَادُوهُمْ" بِعَوْذِهِمْ بِهِمْ "رَهَقًا" طُغْيَانًا، فَقَالُوا: سُدْنَا الْجِنَّ وَالْإِنْسَ وَأَنَّهُمْ أَيِ الْجِنُّ: ظَنُّوا كَمَا ظَنَنْتُمْ يَا إِنْسُ أَوْ بِالْعَكْسِ. وَالْآيَتَانِ مِنْ كَلَامِ الْجِنِّ بَعْضِهِمْ لِبَعْضٍ، أَوِ اسْتِئْنَافٌ مِنْ كَلَامِ اللَّهِ تَعَالَى وَمَنْ فَتَحَ "أَنَّ" فِيهِمَا جَعَلَهُمَا مِنَ الْمُوحَى بِهِ أَيْ: أَنَّهُ لَنْ يَبْعَثَ اللَّهُ أَحَدًا بَعْدَ مَوْتِهِ، أَوْ رَسُولًا. قَالَ الْجِنَّ: وَأَنَّا لَمَسْنَا السَّمَاءَ طَلَبْنَا اسْتِرَاقَ السَّمْعِ مِنْهَا. وَاللَّمْسُ مُسْتَعَارٌ مِنَ الْمَسِّ لِلطَّلَبِ: فَوَجَدْنَاهَا صَادَفْنَاهَا مُلِئَتْ حَرَسًا حُرَّاسًا اسْمُ جَمْعٍ كَخَدَمٍ: شَدِيدًا قَوِيًّا وَهُمُ الْمَلَائِكَةُ الَّذِينَ يَمْنَعُونَهُمْ عَنْهَا وَشُهُبًا جَمْعُ شِهَابٍ وَهُوَ الْمُضِيءُ الْمُتَوَلِّدُ مِنَ النَّارِ: وَأَنَّا كُنَّا قَبْلَ مَبْعَثِهِ نَقْعُدُ مِنْهَا مَقَاعِدَ خَالِيَةً عَنِ الْحَرَسِ وَالشُّهُبِ أَوْ صَالِحَةً لِلرَّصْدِ وَالِاسْتِمَاعِ لِلسَّمْعِ صِلَةُ نَقْعُدُ أَوْ صِفَةٌ لِمَقَاعِدَ. وَفَسَّرَ النَّبِيُّ ﷺ كَيْفِيَّةَ قُعُودِ الْجِنِّ أَنَّهُمْ كَانُوا وَاحِدًا فَوْقَ وَاحِدٍ فَمَتَى احْتَرَقَ الْأَعْلَى طَلَعَ الَّذِي تَحْتَهُ مَكَانَهُ وَكَانُوا يَسْتَرِقُونَ الْكَلِمَةَ فَيُلْقُونَهَا إِلَى الْكُهَّانِ وَيَزِيدُونَ فِيهَا وَيَزِيدُ الْكَاهِنُ مِائَةَ كِذْبَةٍ. فَمَنْ يَسْتَمِعِ الآنَ ظَرْفٌ لِلْحَالِ وَيَسْتَمِعْ ظَرْفٌ مُسْتَقْبَلٌ فَاتُّسِعَ فِي الظَّرْفِ وَاسْتُعْمِلَ لِلِاسْتِقْبَالِ يَجِدْ لَهُ شِهَابًا رَصَدًا أَيْ: أَرُصِدَ لَهُ لِيُرْمَى بِهِ. هَذَا لِمَنِ اسْتَمَعَ وَأَمَّا السَّمْعُ فَقَدِ انْقَطَعَ كَمَا قَالَ اللَّهُ تَعَالَى: إِنَّهُمْ عَنِ السَّمْعِ لَمَعْزُولُونَ [الشُّعَرَاءُ 212]. وَلَمَّا رَأَوْا مَا حَدَثَ مِنْ كَثْرَةِ الرَّجْمِ وَمَنْعِ الِاسْتِرَاقِ قَالُوا: وَأَنَّا لا نَدْرِي أَشَرٌّ أُرِيدَ بِعَدَمِ اسْتِرَاقِ السَّمْعِ بِمَنْ فِي الأَرْضِ أَمْ أَرَادَ بِهِمْ رَبُّهُمْ رَشَدًا خَيْرًا. قَالَ ابْنُ إِسْحَاقَ رَحِمَهُ اللَّهُ تَعَالَى: فَلَمَّا سَمِعَتِ الْجِنُّ الْقُرْآنَ عَرَفَتْ أَنَّهَا مُنِعَتْ مِنَ السَّمْعِ قَبْلَ ذَلِكَ لِئَلَّا يُشْكِلَ الْوَحْيُ بِشَيْءٍ مِنْ خَبَرِ السَّمَاءِ فَيَلْتَبِسَ عَلَى أَهْلِ الْأَرْضِ مَا جَاءَهُمْ مِنَ اللَّهِ فِيهِ لِوُقُوعِ الْحُجَّةِ وَقَطْعِ الشُّبْهَةِ. فَآمَنُوا وَصَدَّقُوا ثُمَّ وَلَّوْا رَجَعُوا إِلَى قَوْمِهِمْ مُنْذِرِينَ مُخَوِّفِينَ قَوْمَهُمُ الْعَذَابَ إِنْ لَمْ يُؤْمِنُوا وَكَانُوا يَهُودًا. قَالُوا يَا قَوْمَنَا إِنَّا سَمِعْنَا كِتَابًا هَذَا الْقُرْآنَ أُنْزِلَ مِنْ بَعْدِ مُوسَى مُصَدِّقًا لِمَا بَيْنَ يَدَيْهِ يَهْدِي إِلَى الْحَقِّ الْإِسْلَامِ وَإِلَى طَرِيقٍ مُسْتَقِيمٍ أَيْ: طَرِيقَةٍ يَا قَوْمَنَا أَجِيبُوا دَاعِيَ اللَّهِ مُحَمَّدًا ﷺ إِلَى الْإِيمَانِ وَآمِنُوا بِهِ يَغْفِرْ لَكُمْ مِنْ ذُنُوبِكُمْ أَيْ: بَعْضَهَا وَهُوَ مَا يَكُونُ فِي خَالِصِ حَقِّ اللَّهِ، فَإِنَّ الْمَظَالِمَ لَا تُغْفَرُ بِالْإِيمَانِ. وَيُجِرْكُمْ مِنْ عَذَابٍ أَلِيمٍ مُؤْلِمٍ. وَمَنْ لا يُجِبْ دَاعِيَ اللَّهِ فَلَيْسَ بِمُعْجِزٍ فِي الأَرْضِ [الْأَحْقَافُ: 32] أَيْ: لَا يُعْجِزُ اللَّهَ بِالْهَرَبِ مِنْهُ فَيَفُوتُهُ وَلَيْسَ لَهُ لِمَنْ لَا يُجِبْ مِنْ دُونِهِ أَيِ اللَّهِ أَوْلِيَاءُ أَنْصَارًا يَدْفَعُونَ عَنْهُ الْعَذَابَ أُولَئِكَ الَّذِينَ لَمْ يُجِيبُوا فِي ضَلالٍ مُبِينٍ بَيِّنٍ ظَاهِرٍ. لَطِيفَةٌ: مُنَاسِبَةُ سُورَةِ الْجِنِّ لِمَا قَبْلَهَا  أَنَّهُ لَمَّا حُكِيَ تَمَادِيَ قَوْمِ نُوحٍ ﷺ فِي الْكُفْرِ وَعُكُوفِهِمْ عَلَى عِبَادَةِ الْأَصْنَامِ، وَكَانَ أَوَّلَ رَسُولٍ إِلَى أَهْلِ الْأَرْضِ، كَمَا أَنَّ مُحَمَّدًا ﷺ آخَرَ رَسُولٍ إِلَى أَهْلِ الْأَرْضِ، وَالْعَرَبُ الَّذِينَ هُوَ مِنْهُمْ كَانُوا عُبَّادَ أَصْنَامٍ كَقَوْمِ نُوحٍ حَتَّى أَنَّهُمْ عَبَدُوا أَصْنَامًا مِثْلَ أَصْنَامِ أُولَئِكَ فِي الْأَسْمَاءِ، وَكَانَ مَا جَاءَ بِهِ مُحَمَّدٌ ﷺ، مِنَ الْقُرْآنِ هَادِيًا إِلَى الرُّشْدِ. وَقَدْ سَمِعَتْهُ الْعَرَبُ وَتَوَقَّفَ عَنِ الْإِيمَانِ بِهِ أَكْثَرُهُمْ، أَنْزَلَ اللَّهُ سُبْحَانَهُ وَتَعَالَى سُورَةَ الْجِنِّ إِثْرَ سُورَةِ نُوحٍ تَبْكِيتًا لِقُرَيْشٍ وَالْعَرَبِ فِي كَوْنِهِمْ تَبَاطَأُوا عَنِ الْإِيمَانِ، إِذْ كَانَتِ الْجِنُّ خَيْرًا مِنْهُمْ وَأَقْبَلَ إِلَى الْإِيمَانِ، هَذَا وَهُمْ مِنْ غَيْرِ جِنْسِ رَسُولِ اللَّهِ ﷺ وَمَعَ ذَلِكَ فَعِنْدَ مَا سَمِعُوا الْقُرْآنَ اسْتَعْظَمُوهُ وَآمَنُوا بِهِ لِلْوَقْتِ وَعَرَفُوا كَوْنَهُ مُعْجِزًا، وَهُمْ مَعَ ذَلِكَ مُكَذِّبُونَ لَهُ وَلِمَنْ جَاءَ بِهِ بَغْيًا وَحَسَدًا أَنْ يُنَزِّلَ اللَّهُ مِنْ فَضْلِهِ عَلَى مَنْ يَشَاءُ مِنْ عِبَادِهِ. وَرَوَى الْإِمَامُ أَحْمَدُ وَالْبَيْهَقِيُّ عَنْ سَعِيدِ بْنِ جُبَيْرٍ، عَنِ ابْنِ عَبَّاسٍ قَالَ: إِنَّ الشَّيَاطِينَ كَانُوا يَصْعَدُونَ إِلَى السَّمَاءِ فَيَسْتَمِعُونَ الْكَلِمَةَ مِنَ الْوَحْيِ فَيَهْبِطُونَ إِلَى الْأَرْضِ فَيَزِيدُونَ فَلَمْ يَزَالُوا كَذَلِكَ حَتَّى بَعَثَ اللَّهُ تَعَالَى مُحَمَّدًا ﷺ فَمَنَعُوا تِلْكَ الْمَقَاعِدَ، فَذَكَرُوا ذَلِكَ لِإِبْلِيسَ فَقَالَ: لَقَدْ حَدَثَ فِي الْأَرْضِ حَدَثٌ، فَبَعَثَهُمْ فَوَجَدُوا رَسُولَ اللَّهِ ﷺ يَتْلُوا الْقُرْآنَ قَالُوا: هَذَا وَاللَّهِ الْحَدَثُ. وَإِنَّهُمْ لَيُرْمَوْنَ فَإِذَا تَوَارَى النَّجْمُ عَنْكُمْ فَقَدْ أَدْرَكَهُ لَا يُخْطِئُ أَبَدًا وَلَكِنَّهُ لَا يَقْتُلُهُ، يُحْرِقُ جَنْبَهُ وَجِهَةَ يَدِهِ. وَرَوَى ابْنُ سَعْدٍ وَالْبَيْهَقِيُّ وَأَبُو نُعَيْمٍ مِنْ وَجْهٍ آخَرَ عَنْ سَعِيدٍ عَنْهُ قَالَ: كَانَ لِكُلِّ قَبِيلٍ مِنَ الْجِنِّ مَقْعَدٌ مِنَ السَّمَاءِ يَسْتَمِعُونَ مِنْهُ الْوَحْيَ فَيُخْبِرُونَ بِهِ الْكَهَنَةَ فَلَمَّا بَعَثَ اللَّهُ تَعَالَى مُحَمَّدًا ﷺ دُحِرُوا مِنْهُ، فَقَالَتِ الْعَرَبُ حِينَ لَمْ تُخْبِرْهُمُ الْجِنُّ: هَلَكَ أَهْلُ السَّمَاءِ. فَجَعَلَ صَاحِبُ الْإِبِلِ يَنْحَرُ كُلَّ يَوْمٍ بَعِيرًا وَصَاحِبُ الْبَقَرِ يَنْحَرُ كُلَّ يَوْمٍ بَقَرَةً وَصَاحِبُ الْغَنَمِ يَنْحَرُ كُلَّ يَوْمٍ شَاةً، وَقَالَ إِبْلِيسُ: لَقَدْ حَدَثَ فِي الْأَرْضِ حَدَثٌ فَأْتُونِي مِنْ تُرْبَةِ كُلِّ أَرْضٍ. فَأَتَوْهُ بِهَا فَجَعَلَ يَشُمُّهَا فَلَمَّا شَمَّ تُرْبَةَ مَكَّةَ قَالَ: مِنْ هَا هُنَا الْحَدَثُ فَنَصَتُوا فَإِذَا رَسُولُ اللَّهِ ﷺ قَدْ بُعِثَ. وَرَوَى الْبَيْهَقِيُّ مِنْ طَرِيقِ الْعَوْفِيِّ عَنْهُ قَالَ: لَمْ تَكُنِ السَّمَاءُ تُحْرَسُ فِي الْفَتْرَةِ بَيْنَ عِيسَى وَمُحَمَّدٍ ﷺ، وَكَانُوا يَقْعُدُونَ مِنْهَا مَقَاعِدَ لِلسَّمْعِ، فَلَمَّا بَعَثَ اللَّهُ تَعَالَى مُحَمَّدًا ﷺ حُرِسَتِ السَّمَاءُ حَرَسًا شَدِيدًا وَرُجِمَتِ الشَّيَاطِينُ. وَرَوَى مُحَمَّدُ بْنُ عُمَرَ الْأَسْلَمِيُّ وَأَبُو نُعَيْمٍ عَنِ ابْنِ عَمْرٍو قَالَ: لَمَّا كَانَ الْيَوْمُ الَّذِي تَنَبَّأَ فِيهِ رَسُولُ اللَّهِ ﷺ مُنِعَتِ الشَّيَاطِينُ مِنْ خَبَرِ السَّمَاءِ وَرُمُوا بِالشُّهُبِ فَذَكَرُوا ذَلِكَ لِإِبْلِيسَ فَقَالَ: بُعِثَ نَبِيٌّ عَلَيْكُمْ بِالْأَرْضِ الْمُقَدَّسَةِ. فَذَهَبُوا ثُمَّ رَجَعُوا فَقَالُوا: لَيْسَ بِهَا أَحَدٌ. فَخَرَجَ إِبْلِيسُ يَطْلُبُهُ بِمَكَّةَ فَإِذَا رَسُولُ اللَّهِ ﷺ بِحِرَاءَ مُنْحَدِرًا مَعَهُ جِبْرِيلُ فَرَجَعَ إِلَى أَصْحَابِهِ فَقَالَ: قَدْ بُعِثَ أَحْمَدُ وَمَعَهُ جِبْرِيلُ. وَرُوِيَ أَيْضًا عَنْ أُبَيِّ بْنِ كَعْبٍ ؓ قَالَ: لَمْ يُرْمَ بِنَجْمٍ مُنْذُ رُفِعَ عِيسَى حَتَّى تَنَبَّأَ رَسُولُ اللَّهِ ﷺ رُمِيَ بِهَا، فَلَمَّا رَأَتْ قُرَيْشٌ أَمْرًا لَمْ تَكُنْ تَرَاهُ فَجَعَلُوا يُسَيِّبُونَ أَنْعَامَهُمْ وَيُعْتِقُونَ أَرِقَّاءَهُمْ يَظُنُّونَ أَنَّهُ الْفَنَاءُ وَفَعَلَتْ ثَقِيفٌ مِثْلَ ذَلِكَ، فَبَلَغَ عَبْدَ يَالِيلَ فَقَالَ: لَا تَعْجَلُوا. وَانْظُرُوا فَإِنْ تَكُنْ نُجُومًا تُعْرَفُ فَهُوَ عِنْدَ فَنَاءٍ مِنَ النَّاسِ، وَإِنْ كَانَتْ نُجُومًا لَا تُعْرَفُ فَهُوَ عِنْدَ أَمْرٍ قَدْ حَدَثَ. فَنَظَرُوا فَإِذَا هِيَ لَا تُعْرَفُ فَأَخْبَرُوهُ فَقَالَ: هَذَا عِنْدَ ظُهُورِ نَبِيٍّ فَمَا مَكَثُوا إِلَّا يَسِيرًا حَتَّى قَدِمَ الطَّائِفَ أَبُو سُفْيَانَ بْنُ حَرْبٍ فَقَالَ: ظَهَرَ مُحَمَّدُ بْنُ عَبْدِ اللَّهِ يَدَّعِي أَنَّهُ نَبِيٌّ مُرْسَلٌ. فَقَالَ عَبْدُ يَالِيلَ: فَعِنْدَ ذَلِكَ رُمِيَ بِهَا. عَبْدُ يَالِيلَ- بِمُثَّنَاتَيْنِ تَحْتِيَّتَيْنِ وَكَسْرِ اللَّامِ الْأُولَى، وَذَكَرُهُ ابْنُ إِسْحَاقَ فِيمَنْ وَفَدَ عَلَى رَسُولِ اللَّهِ ﷺ فِي وَفْدِ ثَقِيفٍ. وَرَوَى سَعِيدُ بْنُ مَنْصُورٍ وَالْبَيْهَقِيُّ عَنِ الشَّعْبِيِّ قَالَ: كَانَتِ النُّجُومُ لَا يُرْمَى بِهَا حَتَّى بَعَثَ اللَّهُ تَعَالَى مُحَمَّدًا ﷺ فَرُمِيَ بِهَا فَسَيَّبُوا أَنْعَامَهُمْ وَأَعْتَقُوا رَقِيقَهُمْ، فَقَالَ عَبْدُ يَالِيلَ: انْظُرُوا. وَذَكَرَ مِثْلَهُ. وَرَوَى ابْنُ إِسْحَاقَ وَابْنُ سَعْدٍ عَنْ يَعْقُوبَ بْنِ الْمُغِيرَةِ بْنِ الْأَخْنَسِ قَالَ: إِنَّ أَوَّلَ الْعَرَبِ فَزِعَ لِرَمْيِ النُّجُومِ ثَقِيفٌ فَأَتَوْا عَمْرَو بْنَ أُمَيَّةَ أَحَدَ بَنِي عِلَاجٍ فَقَالُوا: أَلَمْ تَرَ مَا حَدَثَ؟ قَالَ: بَلَى، فَانْظُرُوا فَإِنْ كَانَتْ مَعَالِمُ النُّجُومِ الَّتِي يُهْتَدَى بِهَا وَيُعْرَفُ بِهَا أَنْوَاءُ الصَّيْفِ وَالشِّتَاءِ انْتَثَرَتْ فَهِيَ طَيُّ الدُّنْيَا وَذَهَابُ هَذَا الْخَلْقِ، وَإِنْ كَانَتْ نُجُومًا غَيْرَهَا فَأَمْرٌ أَرَادَ اللَّهُ تَعَالَى، وَنَبِيٌّ يُبْعَثُ فِي الْعَرَبِ. فَقَدْ تَحَدَّثَ بِذَلِكَ عَمْرُو بْنُ أُمَيَّةَ هَذَا. وَرَوَى ابْنُ سَعْدٍ وَأَبُو نُعَيْمٍ عَنِ الزُّهْرِيِّ قَالَ: كَانَ الْوَحْيُ يُسْتَمَعُ فَلَمَّا كَانَ الْإِسْلَامُ مُنِعُوا وَكَانَتِ امْرَأَةٌ مِنْ بَنِي أَسَدٍ يُقَالُ لَهَا سَعِيرٌ لَهَا تَابِعٌ مِنَ الْجِنِّ فَلَمَّا رَأَى الْوَحْيَ لَا يُسْتَطَاعُ أَتَاهَا فَدَخَلَ فِي صَدْرِهَا وَجَعَلَ يَصِيحُ: وُضِعُ الْعِنَاقُ وَرُفِعَ الشِّقَاقُ وَجَاءَ أَمْرٌ لَا يُطَاقُ، أَحْمَدُ حَرَّمَ الزِّنَا. وَرَوَى مُحَمَّدُ بْنُ عُمَرَ الْأَسْلَمِيُّ وَأَبُو نُعَيْمٍ عَنْ نَافِعِ بْنِ جُبَيْرٍ قَالَ: كَانَتِ الشَّيَاطِينُ فِي الْفَتْرَةِ تَسْمَعُ فَلَا تُرْمَى فَلَمَّا بُعِثَ مُحَمَّدٌ ﷺ رُمِيَتْ بِالشُّهُبِ. وَرَوِيَ أَيْضًا عَنْ عَطَاءٍ عَنِ ابْنِ عَبَّاسٍ وَعَنْ مُجَاهِدٍ. وَأَبُو نُعَيْمٍ عَنْ حَجَّاجٍ الصَّوَّافِ، عَنْ ثَابِتٍ عَنْ أَنَسٍ. وَأَبُو الشَّيْخِ عَنْ عُثْمَانَ بْنِ مَطَرٍ عَنْ ثَابِتٍ عَنْ أَنَسٍ قَالَ ابْنُ عَبَّاسٍ: كَانَتِ الشَّيَاطِينُ يَسْتَمِعُونَ الْوَحْيَ قَالُوا: فَلَمَّا بَعَثَ اللَّهُ مُحَمَّدًا ﷺ مُنِعُوا فَشَكَوْا ذَلِكَ إِلَى إِبْلِيسَ فَقَالَ: لَقَدْ حَدَثَ أَمْرٌ. فَرَقَى فَوْقَ أَبِي قُبَيْسٍ فَرَأَى رَسُولَ اللَّهِ ﷺ يُصَلِّي خَلْفَ الْمَقَامِ فَقَالَ: أَذْهَبُ فَأَكْسِرُ عُنُقَهُ. فَجَاءَ وَعِنْدَهُ جِبْرِيلُ فَرَكَضَهُ بِرِجْلِهِ فَأَلْقَاهُ بِوَادِي الْأُرْدُنِّ. وَرَوَى الْخَرَائِطِيُّ فِي الْهَوَاتِفِ عَنْ سَعِيدِ بْنِ جُبَيْرٍ أَنَّ رَجُلًا مِنْ بَنِي تَمِيمٍ حَدَّثَ عَنْ بَدْءِ إِسْلَامِهِ فَقَالَ: إِنِّي لِأَسِيرٍ بِرَمْلٍ عَالِجٍ ذَاتَ لَيْلَةٍ إِذْ غَلَبَنِي النَّوْمُ وَنِمْتُ فَنَزَلْتُ عَنْ رَاحِلَتِي وَأَنَخْتُهَا وَنِمْتُ وَقَدْ تَعَوَّذْتُ قَبْلَ نَوْمِي. فَقُلْتُ أُعُوذُ بِعَظِيمِ هَذَا الْوَادِي مِنَ الْجِنِّ. فَرَأَيْتُ فِي مَنَامِي رَجُلًا بِيَدِهِ حَرْبَةٌ يُرِيدُ أَنْ يَضَعَهَا فِي نَحْرِ نَاقَتِي، فَانْتَبَهْتُ فَزِعًا فَنَظَرْتُ يَمِينًا وَشِمَالًا فَلَمْ أَرَ شَيْئًا فَقُلْتُ. هَذَا حُلْمٌ. ثُمَّ عُدْتُ فَغَفَوْتُ فَرَأَيْتُ مِثْلَ ذَلِكَ فَانْتَبَهْتُ فَدُرْتُ حَوْلَ نَاقَتِي فَلَمْ أَرَ شَيْئًا وَإِذَا نَاقَتِي تُرْعِدُ، ثُمَّ غَفَوْتُ فَرَأَيْتُ مِثْلَ ذَلِكَ فَانْتَبَهْتُ فَرَأَيْتُ نَاقَتِي تَضْطَرِبُ وَالْتَفَتُّ فَإِذَا أَنَا بَرْجَلٍ شَابٍّ كَالَّذِي رَأَيْتُهُ فِي مَنَامِي وَبِيَدِهِ حَرْبَةٌ وَرَجُلٌ شَيْخٌ مُمْسِكٌ بِيَدِهِ يَرُدُّهُ عَنْهَا، فَبَيْنَمَا هَمَّا يَتَنَازَعَانِ إِذْ طَلَعَتْ ثَلَاثَةُ أَثْوَارٍ مِنَ الْوَحْشِ فَقَالَ الشَّيْخُ لِلْفَتَى: قُمْ فَخُذْ أَيَّهَا شِئْتَ فَدَاءً لِنَاقَةِ جَارِي الْإِنْسِيِّ. فَقَامَ الْفَتَى فَأَخَذَ مِنْهَا ثَوْرًا وَانْصَرَفَ ثُمَّ الْتَفَتَ إِلَيَّ الشَّيْخُ وَقَالَ: يَا فَتًى إِذَا نَزَلْتَ وَادِيًا مِنَ الْأَوْدِيَةِ فَخِفْتَ هَوْلَهُ فَقُلْ: أَعُوذُ بِاللَّهِ رَبِّ مُحَمَّدٍ مِنْ هَوْلِ هَذَا الْوَادِي. وَلَا تَعُذْ بِأَحَدٍ مِنَ الْجِنِّ فَقَدْ بَطَلَ أَمْرُهَا. فَقُلْتُ لَهُ: وَمَنْ مُحَمَّدٌ؟ قَالَ: نَبِيٌّ عَرَبِيٌّ لَا شَرْقِيٌّ وَلَا غَرْبِيٌّ، بُعِثَ يَوْمَ الِاثْنَيْنِ. قُلْتُ: أَيْنَ مَسْكَنُهُ؟ قَالَ: يَثْرِبُ. ذَاتُ النَّخْلِ. فَرَكِبْتُ رَاحِلَتِي حِينَ بَرَقَ لِيَ الصُّبْحُ وَجَدَّيْتُ السَّيْرَ حَتَّى أَتَيْتُ الْمَدِينَةَ فَرَآنِي رَسُولُ اللَّهِ ﷺ فَحَدَّثَنِي قَبْلَ أَنْ أَذْكُرَ لَهُ شَيْئًا وَدَعَانِي إِلَى الْإِسْلَامِ فَأَسْلَمْتُ. وَرَوَى مُسْلِمٌ وَابْنُ إِسْحَاقَ عَنِ ابْنِ عَبَّاسٍ عَنْ نَفَرٍ مِنَ الْأَنْصَارِ، أَنَّ رَسُولَ اللَّهِ ﷺ قَالَ لَهُمْ: «مَا كُنْتُمْ تَقُولُونَ فِي هَذَا النَّجْمِ الَّذِي يُرْمَى بِهِ فِي الْجَاهِلِيَّةِ؟» قَالُوا: يَا نَبِيَّ اللَّهِ كُنَّا نَقُولُ حِينَ رَأَيْنَاهَا يُرْمَى بِهَا: مَاتَ مَلِكٌ، مَلَكَ مَلِكٌ، وُلِدَ مَوْلُودٌ مَاتَ مَوْلُودٌ. فَقَالَ رَسُولُ اللَّهِ ﷺ: «لَيْسَ ذَلِكَ كَذَلِكَ، وَلَكِنَّ اللَّهَ سُبْحَانَهُ وَتَعَالَى كَانَ إِذَا قَضَى فِي خَلْقِهِ أَمْرًا سَمِعَهُ حَمَلَةُ الْعَرْشِ فَسَبَّحَ مَنْ تَحْتَهُمْ لِتَسْبِيحِهِمْ، فَسَبَّحَ مَنْ تَحْتَ ذَلِكَ، فَلَا يَزَالُ التَّسْبِيحُ يَهْبِطُ حَتَّى يَنْتَهِيَ إِلَى السَّمَاءِ الدُّنْيَا فَيُسَبِّحُوا. ثُمَّ يَقُولُ بَعْضُهُمْ لِبَعْضٍ: مِمَّ سَبَّحْتُمْ؟ فَيَقُولُونَ: سَبَّحَ مَنْ فَوْقَنَا فَسَبَّحْنَا لِتَسْبِيحِهِمْ فَيَقُولُونَ: أَلَا تَسْأَلُونَ مَنْ فَوْقَكُمْ مِمَّ سَبَّحُوا؟ فَيَقُولُونَ مِثْلَ ذَلِكَ حَتَّى يَنْتَهُوا إِلَى حَمَلَةِ الْعَرْشِ فَيُقَالُ لَهُمْ: مِمَّ سَبَّحْتُمْ؟ فَيَقُولُونَ: قَضَى اللَّهُ تَعَالَى فِي خَلْقِهِ كَذَا وَكَذَا لِلْأَمْرِ الَّذِي كَانَ فَيَهْبِطُ بِهِ الْخَبَرُ مِنْ سَمَاءٍ إِلَى سَمَاءٍ حَتَّى يَنْتَهِيَ إِلَى السَّمَاءِ الدُّنْيَا فَيَتَحَدَّثُونَ بِهِ، فَتَسْرِقُهُ فَتَسْتَرِقُهُ الشَّيَاطِينُ بِالسَّمْعِ عَلَى تَوَهُّمٍ وَاخْتِلَافٍ، ثُمَّ يَأْتُونَ بِهِ الْكُهَّانَ فَيُحَدِّثُونَهُمْ فَيُخَطِّئُونَ بَعْضًا ثُمَّ إِنَّ اللَّهَ تَعَالَى حَجَبَ الشَّيَاطِينَ بِهَذِهِ النُّجُومِ الَّتِي يُقْذَفُونَ بِهَا فَانْقَطَعَتِ الْكِهَانَةُ الْيَوْمَ فَلَا كِهَانَةَ». وَيُرْوَى عَنْ لُهَيْبِ بْنِ مَالِكٍ اللَّهْبِيِّ قَالَ: حَضَرْتُ عِنْدَ النَّبِيِّ ﷺ فَقُلْتُ: بِأَبِي أَنْتَ وَأُمِّي نَحْنُ أَوَّلُ مَنْ عَرَفَ حِرَاسَةَ السَّمَاءِ وَالشَّيَاطِينَ وَمِنْهُمْ مِنِ اسْتِرَاقِ السَّمْعِ عِنْدَ قَذْفِ النُّجُومِ، وَذَلِكَ أَنَّا اجْتَمَعْنَا إِلَى كَاهِنٍ يُقَالُ لَهُ خَطَرُ بْنُ مَالِكٍ، وَكَانَ شَيْخًا كَبِيرًا قَدْ أَتَتْ عَلَيْهِ مِائَتَا سَنَةٍ وَثَمَانُونَ سَنَةً فَقُلْنَا: يَا خَطَرُ هَلْ عِنْدَكَ عِلْمٌ مِنْ عِلْمِ هَذِهِ النُّجُومِ الَّتِي يُرْمَى بِهَا فَإِنَّا قَدْ فَزِعْنَا لَهَا وَخِفْنَا سُوءَ عَاقِبَتِهَا. فَقَالَ: ائْتُونِي بِسَحَرٍ، أُخْبِرُكُمُ الْخَبَرَ، الْخَيْرُ أَمِ الضَّرَرُ وَالْأَمْنُ أَمِ الْحَذَرُ. قَالَ: فَانْصَرَفْنَا عَنْهُ يَوْمَنَا، فَلَمَّا كَانَ مِنْ غَدٍ فِي وَجْهِ السَّحَرِ أَتَيْنَاهُ فَإِذَا هُوَ قَائِمٌ عَلَى قَدَمَيْهِ شَاخِصٌ بِبَصَرِهِ إِلَى السَّمَاءِ، فَنَادَيْنَاهُ: يَا خَطَرُ يَا خَطَرُ. فَأَوْمَأَ إِلَيْنَا أَنْ أَمْسِكُوا فَأَمْسَكْنَا، فَانْقَضَّ نَجْمٌ عَظِيمٌ مِنَ السَّمَاءِ، فَصَرَخَ الْكَاهِنُ رَافِعًا صَوْتَهُ. أَصَابَهُ أَصَابَهُ خَامَرَهُ عِقَابَهُ     عَاجَلَهُ عَذَابَهُ أَحْرَقَهُ شِهَابُهُ زَايَلَهُ جَوَابُهُ يَا وَيْحَهُ مَا حَالُهُ     بَلْبَلَهُ بَلْبَالُهُ عَاوَدَهُ خَبَالُهُ     تَقَطَّعَتْ حِبَالُهُ وَغُيِّرَتْ أَحْوَالُهُ ثُمَّ أَمْسَكَ طَوِيلًا وَقَالَ: يَا مَعْشَرَ بَنِي قَحْطَانِ     أُخْبِرُكُمْ بِالْحَقِّ وَالْعِيَانِ أَقْسَمْتُ بِالْكَعْبَةِ ذَاتِ الْأَرْكَانِ      [وَالْبَلَدِ] الْمُؤْتَمَنِ السُّدَّانِ لَقَدْ مُنِعَ السَّمْعَ عُنَاةُ الْجَانِّ     بِثَاقِبٍ بِكَفِّ ذِي سُلْطَانِ مِنْ أَجْلِ مَبْعُوثٍ عَظِيمِ الشَّانِ     يُبْعَثُ بِالتَّنْزِيلِ وَالْقُرْآنِ وَبِالْهُدَى وَفَاصِلِ الْفُرْقَانِ     تَبْطُلُ بِهِ عِبَادَةُ الْأَوْثَانِ فَقُلْنَا: يَا خَطَرُ مَا تَرَى لِقَوْمِكَ؟ فَقَالَ: أَرَى لِقَوْمِي مَا أَرَى لِنَفْسِي     أَنْ يُتْبِعُوا خَيْرَ بَنِي الْإِنْسِ بُرْهَانُهُ مِثْلُ شُعَاعِ الشَّمْسِ     يُبْعَثُ فِي مَكَّةَ دَارِ الْحُمْسِ بِمُحْكَمِ التَّنْزِيلِ غَيْرِ اللَّبْسِ فَقُلْنَا: يَا خَطَرُ وَمِمَّنْ هُوَ؟ فَقَالَ: وَالْحَيَاةِ وَالْعَيْشِ، إِنَّهُ لَمِنْ قُرَيْشِ، مَا فِي حُكْمِهِ طَيْشٌ، وَلَا فِي خُلُقِهِ هَيْشٌ، يَكُونُ فِي جَيْشٍ وَأَيِّ جَيْشٍ، مِنْ آلِ قَحْطَانَ وَآلِ أَيْشِ. فَقُلْنَا: بَيِّنْ لَنَا مِنْ أَيِّ قُرَيْشٍ هُوَ؟ فَقَالَ: وَالْبَيْتِ ذِي الدَّعَائِمِ، إِنَّهُ لِمَنْ نَجْلِ هَاشِمِ، مِنْ مَعْشَرٍ أَكَارِمِ، يُبْعَثُ بِالْمَلَاحِمِ، وَقَتْلِ كُلِّ ظَالِمِ. ثُمَّ قَالَ: هَذَا هُوَ الْبَيَانُ أَخْبَرَنِي بِهِ رَئِيسُ الْجَانِّ، ثُمَّ قَالَ: اللَّهُ أَكْبَرُ جَاءَ الْحَقُّ وَظَهَرْ. وَانْقَطَعَ عَنِ الْجِنِّ الْخَبَرْ، ثُمَّ سَكَتَ وَأُغْمِيَ عَلَيْهِ فَمَا أَفَاقَ إِلَّا بَعْدَ ثَالِثَةٍ فَقَالَ: لَا إِلَهَ إِلَّا اللَّهُ. فَقَالَ رَسُولُ اللَّهِ ﷺ: «سُبْحَانَ اللَّهِ لَقَدْ نَطَقَ عَنْ مِثْلِ نُبُوَّةٍ وَإِنَّهُ يُبْعَثُ يَوْمَ الْقِيَامَةِ أُمَّةً وَاحِدَةً». رَوَاهُ أَبُو جَعْفَرٍ الْعُقَيْلِيِّ فِي كِتَابِ الصَّحَابَةِ. وَالْآثَارُ فِي هَذَا كَثِيرَةٌ وَفِيمَا ذُكِرَ كِفَايَةٌ.

     ✧ The Third Chapter: On the occurrence of the meteor-showers and the veiling of the devils from eavesdropping on heavenly news at the time of the sending of the Prophet ﷺ Allah, Glorified and Exalted be He, said: Say, O Muhammad, to the people: It has been revealed to me – reported by way of revelation – that (the pronoun refers to the matter) a band of the jinn listened to my Qur'an – the jinn of Naṣībīn or Nineveh, and they were seven or nine, and that was during the dawn prayer at Baṭn Nakhlah, a place between Makkah and al-Ṭāʾif, and they are the ones mentioned in His saying, Exalted be He: And when We turned a band of the jinn to you to listen to the Qur'an; when they attended it, they said, "Listen attentively." And when it was finished, they turned back to their people as warners [al-Aḥqāf 29]. A band (nafar) is between three and ten. "They said" to their people when they returned to them: We have heard a wondrous Qur'an – an adjective used as a verbal noun by way of exaggeration, meaning it is wondrous in itself for the eloquence of its wording, the beauty of its structures, the subtlety of its meanings, the unfamiliarity of its style, the eloquence of its admonitions, and its being distinct from all other books. A wonder (ʿajab) is that which departs from its likes and counterparts. "It guides" – it calls to "the right course" – faith and correctness – "so we have believed in it," that is, in the Qur'an. And since believing in it entails believing in Allah, Exalted be He, in His oneness, and in His freedom from association, they said: "And we will never associate" after this day "with our Lord anyone. And that He" – the pronoun refers to the matter, here and in the two following places – "exalted" – is magnified – "is the majesty of our Lord" – His glory and greatness above what is attributed to Him – "He has taken no consort" – wife – "nor son." This is an explanation, as if they heard from the Qur'an what alerted them to the error of what they had believed of association and the taking of consort and son. And that our fool – our ignorant one – Iblīs or the rebellious jinn – used to say about Allah an extravagance – exceeding error in lying by describing Him with consort and son. Then they began to excuse their following of the fool in that: And we thought – an is lightened from anna – that humans and jinn would never utter a lie about Allah by describing Him with that, until we discovered their lying in that. And that there were men among humans who would seek refuge – seek protection – in men among the jinn when they halted in their travels at a fearsome place, and each man would say: I seek refuge in the lord of this place from the evil of its foolish ones. "So they increased them" by their seeking refuge in them "in arrogance" – tyranny, so they said: We have become lords of the jinn and humans. And that they – the jinn – thought as you thought, O humans, or the reverse. The two verses are from the speech of the jinn, some to others, or a new beginning from the speech of Allah, Exalted be He; whoever reads "anna" in both with fatḥa makes them part of what was revealed, meaning: that Allah will never send anyone after his death, or a messenger. The jinn said: And we touched the heaven – we sought to eavesdrop from it. The touching is a metaphor derived from physical contact for seeking: and we found it – we encountered it – filled with strong guards – guards (ḥaras) is a collective noun like khadam – strong – mighty – and they are the angels who prevent them from it – and with shooting stars – the plural of shihāb, which is the luminous thing produced from fire. And we used, before his sending, to sit in places of hearing in it – empty of guards and shooting stars, or suitable for watching and listening; li-l-samʿ (for hearing) is the complement of "we sit" or an adjective of "places." The Prophet ﷺ explained the manner of the jinn's sitting: they were one above another, and whenever the highest burned, the one below him came up in his place. They used to steal a word and cast it to the soothsayers, adding to it; and the soothsayer would add a hundred lies. Now, whoever listens – the adverb refers to the present, and "listens" is a future adverb, so the adverb was expanded and used for the future – will find a shooting star lying in wait for him – that is, prepared for him to be thrown at him. This is for the one who listens; as for hearing itself, it has ceased, as Allah, Exalted be He, said: Indeed they are barred from hearing [al-Shuʿarāʾ 212]. When they saw what had occurred of the frequent meteor-showers and the prevention of eavesdropping, they said: And we know not whether evil is intended by the prevention of eavesdropping for those on earth, or whether their Lord intends for them a right course – good. Ibn Isḥāq, may Allah have mercy on him, Exalted be He, said: When the jinn heard the Qur'an, they knew that they had been prevented from hearing before that so that the revelation would not be confused with anything of heavenly news, and so that what came to the people of earth from Allah in it would not become muddled for them, for the establishment of the proof and the cutting off of doubt. So they believed and affirmed, then they turned – returned – to their people as warners – frightening their people with punishment if they did not believe; and they were Jews. They said: O our people, we have heard a Book – this Qur'an – sent down after Moses, confirming what was before it, guiding to the truth – Islam – and to a straight path – that is, a way. O our people, answer the caller of Allah – Muhammad ﷺ – to faith, and believe in him; He will forgive you some of your sins – that is, part of them, namely what pertains purely to the right of Allah, for wrongs against others are not forgiven by faith – and He will protect you from a painful punishment – an agonizing one. And whoever does not answer the caller of Allah is not able to escape in the earth [al-Aḥqāf: 32] – that is, he cannot thwart Allah by fleeing from Him so as to elude Him – and he has not, besides Him – besides Allah – any protectors – helpers who would ward off punishment from him. Those are the ones who did not answer – in clear error – evident and manifest. A subtle point: the suitability of Sūrat al-Jinn to what precedes it: since the persistence of the people of Noah, ﷺ, in disbelief and their devotion to idol worship had been recounted, and he was the first messenger to the people of earth, just as Muhammad ﷺ is the last messenger to the people of earth, and the Arabs from whom he came were idol worshippers like the people of Noah, to the extent that they worshipped idols with the same names as those of those people, and since what Muhammad ﷺ brought of the Qur'an guides to the right course, and the Arabs heard it but most of them held back from believing in it, Allah, Glorified and Exalted be He, sent down Sūrat al-Jinn immediately after Sūrat Nūḥ as a rebuke to Quraysh and the Arabs for their slowness in believing, since the jinn were better than them and hastened to belief. And this despite their not being of the same kind as the Messenger of Allah ﷺ; nevertheless, when they heard the Qur'an they held it in awe and believed in it at once and recognized its miraculous nature, while they disbelieve in it and in the one who brought it out of envy and jealousy that Allah should send down of His bounty upon whom He wills of His servants. Imam Aḥmad and al-Bayhaqī narrated from Saʿīd b. Jubayr, from Ibn ʿAbbās, who said: The devils used to ascend to heaven and listen to a word of revelation, then descend to earth and add to it. They continued in this until Allah, Exalted be He, sent Muhammad ﷺ and they were barred from those stations. They mentioned that to Iblīs, and he said: Something has happened on earth. So he sent them, and they found the Messenger of Allah ﷺ reciting the Qur'an. They said: This, by Allah, is the event. And they are indeed pelted; and when a star disappears from you, it has reached him and never misses, but it does not kill him; it burns his side and the surface of his hand. Ibn Saʿd, al-Bayhaqī, and Abū Nuʿaym narrated from another route from Saʿīd, from him, who said: Each tribe of the jinn had a station in heaven from which they listened to revelation and informed the soothsayers. When Allah, Exalted be He, sent Muhammad ﷺ they were expelled from it. The Arabs said, when the jinn no longer informed them: The people of heaven have perished. The camel-owner began to slaughter a camel every day, the cattle-owner a cow every day, and the sheep-owner a sheep every day. And Iblīs said: Something has happened on earth; bring me soil from every land. They brought it to him, and he began to smell it. When he smelled the soil of Makkah, he said: From here is the event. Then they listened attentively, and behold, the Messenger of Allah ﷺ had been sent. Al-Bayhaqī narrated by way of al-ʿAwfī, from him, who said: The heaven was not guarded during the interval between Jesus and Muhammad ﷺ, and they used to sit in places of hearing. When Allah, Exalted be He, sent Muhammad ﷺ the heaven was guarded with a strong guard and the devils were pelted with shooting stars. Muḥammad b. ʿUmar al-Aslamī and Abū Nuʿaym narrated from Ibn ʿAmr, who said: On the day the Messenger of Allah ﷺ was made a prophet, the devils were barred from heavenly news and pelted with shooting stars. They mentioned that to Iblīs, and he said: A prophet has been sent to you in the sacred land. They went and returned, saying: There is no one there. Iblīs went out seeking him in Makkah, and there was the Messenger of Allah ﷺ at Ḥirāʾ, descending with Gabriel. He returned to his companions and said: Aḥmad has been sent, and Gabriel is with him. It is also narrated from Ubayy b. Kaʿb ؓ who said: No star was thrown since Jesus was raised until the Messenger of Allah ﷺ was made a prophet, then stars were thrown. When Quraysh saw a matter they had not seen before, they began to let their cattle loose and free their slaves, thinking it was the end of the world. Thaqīf did the same. This reached ʿAbd Yālīl, and he said: Do not be hasty. Look: if they are known stars, then it is at the destruction of people; but if they are unknown stars, then it is at a matter that has occurred. They looked and found they were unknown, and told him. He said: This is at the appearance of a prophet. They had waited only a little while when Abū Sufyān b. Ḥarb came to al-Ṭāʾif and said: Muḥammad b. ʿAbd Allāh has appeared, claiming to be a sent prophet. ʿAbd Yālīl said: Then that is when the stars were thrown. ʿAbd Yālīl – with two dotted letters under and the first lām with kasra; Ibn Isḥāq mentioned him among those who came to the Messenger of Allah ﷺ in the delegation of Thaqīf. Saʿīd b. Manṣūr and al-Bayhaqī narrated from al-Shaʿbī, who said: Stars were not thrown until Allah, Exalted be He, sent Muhammad ﷺ, then they were thrown. So they let their cattle loose and freed their slaves, and ʿAbd Yālīl said: Look. And he mentioned the like of it. Ibn Isḥāq and Ibn Saʿd narrated from Yaʿqūb b. al-Mughīrah b. al-Akhnas, who said: The first of the Arabs to be alarmed at the throwing of stars was Thaqīf. They came to ʿAmr b. Umayyah, one of the Banū ʿIlāj, and said: Do you not see what has happened? He said: Yes. Look: if the well-known stars by which one is guided and by which the seasons of summer and winter are known have scattered, then it is the folding up of the world and the passing away of this creation; but if they are other stars, then it is a matter Allah, Exalted be He, has willed and a prophet to be sent among the Arabs. This ʿAmr b. Umayyah spoke of that. Ibn Saʿd and Abū Nuʿaym narrated from al-Zuhrī, who said: Revelation used to be listened to; when Islam came they were barred. There was a woman of Banū Asad called Saʿīr who had a familiar from the jinn. When he saw that revelation could no longer be obtained, he came to her and entered her chest and began to cry out: The young she-goat has been put down, discord has been raised, and a matter has come that cannot be endured: Aḥmad has forbidden adultery. Muḥammad b. ʿUmar al-Aslamī and Abū Nuʿaym narrated from Nāfiʿ b. Jubayr, who said: The devils in the interval used to hear and were not pelted; when Muhammad ﷺ was sent they were pelted with shooting stars. It is also narrated from ʿAṭāʾ, from Ibn ʿAbbās, and from Mujāhid. And Abū Nuʿaym from Ḥajjāj al-Ṣawwāf, from Thābit, from Anas. And Abū al-Shaykh from ʿUthmān b. Maṭar, from Thābit, from Anas. Ibn ʿAbbās said: The devils used to listen to revelation. He said: When Allah sent Muhammad ﷺ they were barred, and they complained of that to Iblīs. He said: Something has occurred. He climbed atop Abū Qubays and saw the Messenger of Allah ﷺ praying behind the Maqām. He said: I shall go and break his neck. He came, and Gabriel was with him, and he kicked him with his foot and cast him into the valley of the Jordan. Al-Kharāʾiṭī narrated in al-Hawātif from Saʿīd b. Jubayr that a man of Banū Tamīm related the beginning of his Islam. He said: I was traveling one night in the sand of ʿĀlij when sleep overcame me and I slept. I dismounted from my camel, made it kneel, and slept, having sought refuge before sleeping. I said: I seek refuge in the great one of this valley from the jinn. In my sleep I saw a man with a spear in his hand intending to thrust it into the chest of my camel. I awoke in alarm and looked right and left but saw nothing, and I said: This is a dream. Then I dozed again and saw the like of it. I awoke and went around my camel and saw nothing, but my camel was trembling. Then I dozed and saw the like of it. I awoke and saw my camel shaking and turned, and there was a young man like the one I had seen in my dream, with a spear in his hand, and an old man holding his hand and pulling him back from it. While they were struggling, three wild bulls appeared. The old man said to the young man: Arise and take whichever you wish as a ransom for the camel of my human neighbor. The young man arose, took one of them as a bull, and left. Then the old man turned to me and said: Young man, when you halt in a valley and fear its terror, say: I seek refuge in Allah, Lord of Muhammad, from the terror of this valley. And do not seek refuge in any of the jinn, for their affair has become void. I said to him: And who is Muhammad? He said: An Arab prophet, neither eastern nor western, sent on Monday. I said: Where is his dwelling? He said: Yathrib, the place of palm trees. I mounted my camel when dawn broke for me and urged it on until I came to Madinah. The Messenger of Allah ﷺ saw me and spoke to me before I mentioned anything to him, and called me to Islam, and I became a Muslim. Muslim and Ibn Isḥāq narrated from Ibn ʿAbbās, from a group of the Anṣār, that the Messenger of Allah ﷺ said to them: "What did you used to say concerning this star that is thrown during the Jāhiliyyah?" They said: O Prophet of Allah, when we saw it being thrown, we used to say: A king has died, a king has taken power, a child has been born, a child has died. The Messenger of Allah ﷺ said: "It is not so. Rather, when Allah, Glorified and Exalted be He, decreed a matter among His creation, the bearers of the Throne heard it and glorified Him, and those below them glorified because of their glorification, and those below that glorified, and the glorification continued to descend until it reached the lowest heaven, and they glorified. Then they said to one another: For what did you glorify? They said: Those above us glorified, so we glorified because of their glorification. They said: Will you not ask those above you for what they glorified? They said the same until it reached the bearers of the Throne, and they were asked: For what did you glorify? They said: Allah, Exalted be He, decreed such-and-such in His creation for the matter that had been. The news descended with it from heaven to heaven until it reached the lowest heaven, and they spoke of it. Then the devils stole it and eavesdropped on it with conjecture and distortion. Then they brought it to the soothsayers and told them, and they erred in part. Then Allah, Exalted be He, veiled the devils with these stars that are thrown at them, and soothsaying has ceased today; there is no soothsaying." And it is narrated from Luhayb b. Mālik al-Lahbī, who said: I was present with the Prophet ﷺ and said: May my father and mother be your ransom, we were the first to know of the guarding of the sky and the devils, and among them of the eavesdropping on hearing at the hurling of the stars. That is because we gathered at a soothsayer called Khaṭar b. Mālik, who was a very old man of two hundred and eighty years. We said: O Khaṭar, do you have knowledge of these stars with which they are pelted? For we have been terrified by them and fear the evil of their outcome. He said: Bring me at dawn, and I will tell you the news—whether it is good or harm, security or caution. He said: So we left him that day. And when it was the next day at the approach of dawn, we came to him, and behold he was standing on his feet, raising his gaze to the sky. We called out to him: O Khaṭar, O Khaṭar! He gestured to us to be silent, so we fell silent. Then a great star shot from the sky, and the soothsayer cried out, raising his voice: It struck him, it struck him; its punishment engulfed him—its torment hastened him. Its flame-brands burned him; its answer left him. O woe to him, what is his state? Disturbance has disturbed him; His affliction returned to him; his ropes are severed. And his conditions are changed. Then he paused for a long while and said: O assembly of Banū Qaḥṭān, I inform you with truth and certainty. I swear by the Kaʿbah, possessor of the pillars, and the trusted land, the gatekeepers, The hearing has indeed been denied to the captives of the jinn by a piercing star in the hand of one with authority, Because of a sent one of great importance, who will be sent with the revelation and the Qurʾān, And with guidance and the decisive criterion; by him the worship of idols becomes void. We said: O Khaṭar, what do you see for your people? He said: I see for my people what I see for myself—that they follow the best of the sons of humankind. His proof is like the rays of the sun; he will be sent in Makkah, the abode of the Ḥums, With the clear revelation, free of confusion. We said: O Khaṭar, from whom is he? He said: By life and livelihood, he is indeed from Quraysh. There is no recklessness in his judgment, nor roughness in his character. He will be in an army—and what an army—from the family of Qaḥṭān and the family of Aysh. We said: Make clear to us from which of Quraysh he is. He said: By the House with the pillars, he is indeed from the offspring of Hāshim, from an honorable people. He will be sent with great battles and the killing of every oppressor. Then he said: This is the explanation which the chief of the jinn told me. Then he said: Allāhu akbar—the truth has come and appeared, and news from the jinn has been cut off. Then he fell silent and fainted, and did not recover except after the third call, whereupon he said: Lā ilāha illā Allāh. The Messenger of Allah ﷺ said: “Subḥān Allāh! He has spoken something like prophethood, and he will be resurrected on the Day of Resurrection as a single nation.” Abū Jaʿfar al-ʿUqaylī narrated it in the Book of the Companions. The reports on this are many, and what has been mentioned is sufficient.

298. Tarikh (al-Tabari) 713No grade recorded

     أَوَائِلُ مَنْ أَسْلَمَ مِنَ الصَّحَابَةِ: اخْتَلَفَ أَهْلُ الْعِلْمِ فِي أَوَّلِ مَنْ أَسْلَمَ مِنَ الصَّحَابَةِ إِلَّا أَنَّهُمْ لَمْ يَخْتَلِفُوا فِي أَوَّلِ مَنْ أَسْلَمَ مِنَ النِّسَاءِ وَهِيَ أُمُّ الْمُؤْمِنِينَ خَدِيجَةُ ؓ كَمَا أَنَّ أَوَّلَ مَنْ أَسْلَمَ مِنَ الصِّبْيَةِ عَلِيُّ بْنُ أَبِي طَالِبٍ ؓ وَأَنَّ أَوَّلَ مَنْ أَسْلَمَ مِنَ الرِّجَالِ الْأَحْرَارِ أَبُو بَكْرٍ ؓ وَلَمْ يَتَرَدَّدْ، وَأَنَّ أَوَّلَ مَنْ أَسْلَمَ مِنَ الْمَوَالِي زَيْدُ بْنُ حَارِثَةَ ؓ مَوْلَى رَسُولِ اللَّهِ ﷺ. ثُمَّ تَبِعَهُمْ بَعْدَ ذَلِكَ الصَّحَابَةُ وَقَدْ أَسْلَمَ عَدَدٌ مِنْهُمْ عَلَى يَدَيْ أَبِي بَكْرٍ ؓ مِنْهُمْ طَلْحَةُ وَالزُّبَيْرُ وَسَعْدٌ وَغَيْرُهُمْ ؓ جَمِيعًا، كَمَا أَنَّ أَبَا بَكْرٍ أَوَّلُ مَنْ قَامَ خَطِيبًا مُظْهِرًا لِدِينِهِ حَتَّى أُوذِيَ فِي اللَّهِ وَضُرِبَ ضَرْبًا شَدِيدًا ثُمَّ أَسْلَمَ قَرِيبًا مِنْ ذَلِكَ حَمْزَةُ بْنُ عَبْدِ الْمُطَّلِبِ فَأَعَزَّ اللَّهُ بِهِ الْإِسْلَامَ وَأَهْلَهُ.

     ✧ The first of the Companions to embrace Islam: The scholars differed about the first of the Companions to embrace Islam, except that they did not differ about the first of the women to embrace Islam, and she is the Mother of the Believers Khadījah ؓ, just as the first of the boys to embrace Islam was ʿAlī b. Abī Ṭālib ؓ and that the first of the free men to embrace Islam was Abū Bakr ؓ and he did not hesitate, and that the first of the clients to embrace Islam was Zayd b. Ḥārithah ؓ, the client of the Messenger of Allāh ﷺ. Then after that the Companions followed them, and a number of them embraced Islam at the hands of Abū Bakr ؓ, among them Ṭalḥah, al-Zubayr, Saʿd, and others ؓ all together, just as Abū Bakr was the first to stand as a preacher openly proclaiming his religion until he was harmed for the sake of Allāh and severely beaten. Then close to that time Ḥamzah b. ʿAbd al-Muṭṭalib embraced Islam, and through him Allāh strengthened Islam and its people.

299. Tarikh (al-Tabari) 714No grade recorded

     ذِكْرُ أَنَّ عَلِيَّ بْنَ أَبِي طَالِبٍ ؓ أَوَّلُ ذَكَرٍ أَسْلَمَ   قَالَ ابْنُ إسْحَاقَ: ثُمَّ كَانَ أَوَّلَ ذَكَرٍ مِنْ النَّاسِ آمَنَ بِرَسُولِ اللَّهِ ﷺ، وَصَلَّى مَعَهُ وَصَدَّقَ بِمَا جَاءَهُ مِنْ اللَّهِ تَعَالَى: عَلِيُّ بْنُ أَبِي طَالِبِ بْنِ عَبْدِ الْمُطَّلِبِ بْنِ هَاشِمٍ، رِضْوَانُ اللَّهِ وَسَلَامُهُ عَلَيْهِ، وَهُوَ يَوْمئِذٍ ابْنُ عَشْرِ سِنِينَ. [ نَشَأَتْهُ فِي حِجْرِ الرَّسُولِ ﷺ وَسَبَبُ ذَلِكَ ] وَكَانَ مِمَّا أَنْعَمَ اللَّهُ ( بِهِ ) عَلَى عَلِيِّ بْنِ أَبِي طَالِبٍ ؓ، أَنَّهُ كَانَ فِي حِجْرِ رَسُولِ اللَّهِ ﷺ قَبْلَ الْإِسْلَامِ. قَالَ ابْنُ إسْحَاقَ: وَحَدَّثَنِي عَبْدُ اللَّهِ بْنُ أَبِي نَجِيحٍ، عَنْ مُجَاهَدِ بْنِ جَبْرٍ أَبِي الْحَجَّاجِ قَالَ: كَانَ مِنْ نِعْمَةِ اللَّهِ عَلَى عَلِيِّ بْنِ أَبِي طَالِبٍ، وَمِمَّا صَنَعَ اللَّهُ لَهُ، وَأَرَادَهُ بِهِ مِنْ الْخَيْرِ، أَنَّ قُرَيْشًا أَصَابَتْهُمْ أَزْمَةٌ شَدِيدَةٌ، وَكَانَ أَبُو طَالِبٍ ذَا عِيَالٍ كَثِيرٍ: فَقَالَ رَسُولُ اللَّهِ ﷺ لِلْعَبَّاسِ عَمِّهِ، وَكَانَ مِنْ أَيْسَرِ بَنِي هَاشِمٍ، يَا عَبَّاسُ: إنَّ أَخَاكَ أَبَا طَالِبٍ كَثِيرُ الْعِيَالِ، وَقَدْ أَصَابَ النَّاسَ مَا تَرَى مِنْ هَذِهِ الْأَزْمَةِ، فَانْطَلِقْ بِنَا إلَيْهِ، فَلْنُخَفِّفْ عَنْهُ مِنْ عِيَالِهِ، آخُذُ مِنْ بَنِيهِ رَجُلًا، وَتَأْخُذُ أَنْتَ رَجُلًا، فَنَكِلُهُمَا عَنْهُ فَقَالَ الْعَبَّاسُ: نَعَمْ. فَانْطَلَقَا حَتَّى أَتَيَا أَبَا طَالِبٍ، فَقَالَا لَهُ: إنَّا نُرِيدُ أَنْ نُخَفِّفَ عَنْكَ مِنْ عِيَالِكَ حَتَّى يَنْكَشِفَ عَنْ النَّاسِ مَا هُمْ فِيهِ؛ فَقَالَ لَهُمَا أَبُو طَالِبٍ: إذَا تَرَكْتُمَا لِي عَقِيلًا فَاصْنَعَا مَا شِئْتُمَا - قَالَ ابْنُ هِشَامٍ: وَيُقَالُ: عَقِيلًا وَطَالِبًا. فَأَخَذَ رَسُولُ اللَّهِ ﷺ عَلِيًّا، فَضَمَّهُ إلَيْهِ، وَأَخَذَ الْعَبَّاسُ جَعْفَرًا فَضَمَّهُ إلَيْهِ؛ فَلَمْ يَزَلْ عَلِيٌّ مَعَ رَسُولِ اللَّهِ ﷺ حَتَّى بَعَثَهُ اللَّهُ تَبَارَكَ وَتَعَالَى نَبِيًّا، فَاتَّبَعَهُ عَلِيٌّ ؓ، وَآمَنَ بِهِ وَصَدَّقَهُ؛ وَلَمْ يَزَلْ جَعْفَرٌ عِنْدَ الْعَبَّاسِ حَتَّى أَسْلَمَ وَاسْتَغْنَى عَنْهُ. وفي الكامل عن ابْنُ إِسْحَاقَ: أَوَّلُ مَنْ أَسْلَمَ عَلِيٌّ وَعُمْرُهُ إِحْدَى عَشْرَةَ سَنَةً. وقَالَ الْكَلْبِيُّ: كَانَ عُمْرُهُ تِسْعَ سِنِينَ، وَقِيلَ: إِحْدَى عَشْرَةَ سَنَةً. وفي زاد المعاد: وَبَادَرَ إِلَى الْإِسْلَامِ عَلِيُّ بْنُ أَبِي طَالِبٍ ؓ  ، وَكَانَ ابْنَ ثَمَانِ سِنِينَ، وَقِيلَ: أَكْثَرَ مِنْ ذَلِكَ، وَكَانَ فِي كَفَالَةِ رَسُولِ اللَّهِ ﷺ قَالَ ابْنُ إِسْحَاقَ: ثُمَّ إِنَّ عَلِيَّ بْنَ أَبِي طَالِبٍ ؓ جَاءَ بَعْدَ ذَلِكَ بِيَوْمٍ، وَهُمَا يُصَلِّيَانِ، فَقَالَ عَلِيٌّ: يَا مُحَمَّدُ مَا هَذَا ؟ قَالَ: " دِينُ اللَّهِ الَّذِي اصْطَفَى لِنَفْسِهِ، وَبَعَثَ بِهِ رُسُلَهُ، فَأَدْعُوكَ إِلَى اللَّهِ وَحْدَهُ لَا شَرِيكَ لَهُ، وَإِلَى عِبَادَتِهِ، وَأَنْ تَكْفُرَ بِاللَّاتِ وَالْعُزَّى ". فَقَالَ عَلِيٌّ: هَذَا أَمْرٌ لَمْ أَسْمَعْ بِهِ قَبْلَ الْيَوْمِ، فَلَسْتُ بِقَاضٍ أَمْرًا حَتَّى أُحَدِّثَ بِهِ أَبَا طَالِبٍ. فَكَرِهَ رَسُولُ اللَّهِ ﷺ أَنْ يُفْشِيَ عَلَيْهِ سَرَّهُ قَبْلَ أَنْ يَسْتَعْلِنَ أَمْرُهُ. فَقَالَ لَهُ: " يَا عَلِيُّ إِذَا لَمْ تُسْلِمْ فَاكْتُمْ ". فَمَكَثَ عَلِيٌّ تِلْكَ اللَّيْلَةَ، ثُمَّ إِنَّ اللَّهَ أَوْقَعَ فِي قَلْبِ عَلِيٍّ الْإِسْلَامَ، فَأَصْبَحَ غَادِيًا إِلَى رَسُولِ اللَّهِ ﷺ حَتَّى جَاءَهُ، فَقَالَ: مَاذَا عَرَضْتَ عَلَيَّ يَا مُحَمَّدُ ؟ فَقَالَ لَهُ رَسُولُ اللَّهِ ﷺ: " تَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ، وَحْدَهُ لَا شَرِيكَ لَهُ، وَتَكْفُرُ بِاللَّاتَ وَالْعُزَّى، وَتَبْرَأُ مِنَ الْأَنْدَادِ ". فَفَعَلَ عَلِيٌّ وَأَسْلَمَ، وَمَكَثَ يَأْتِيهِ عَلَى خَوْفٍ مِنْ أَبِي طَالِبٍ وَكَتَمَ عَلِيٌّ إِسْلَامَهُ، وَلَمْ يُظْهِرْهُ. [ خُرُوجُ عَلِيٍّ مَعَ رَسُولِ اللَّهِ ﷺ إلَى شِعَابِ مَكَّةَ يُصَلِّيَانِ  ، وَوُقُوفُ أَبِي طَالِبٍ عَلَى أَمْرِهِمَا ] قَالَ ابْنُ إسْحَاقَ: وَذَكَرَ بَعْضُ أَهْلِ الْعِلْمِ أَنَّ رَسُولَ اللَّهِ ﷺ كَانَ إذَا حَضَرَتْ الصَّلَاةُ خَرَجَ إلَى شِعَابِ مَكَّةَ، وَخَرَجَ مَعَهُ عَلِيُّ بْنُ أَبِي طَالِبٍ مُسْتَخْفِيًا مِنْ أَبِيهِ أَبِي طَالِبٍ. وَمِنْ جَمِيعِ أَعْمَامِهِ وَسَائِرِ قَوْمِهِ، فَيُصَلِّيَانِ الصَّلَوَاتِ فِيهَا، فَإِذَا أَمْسَيَا رَجَعَا. فَمَكَثَا كَذَلِكَ مَا شَاءَ اللَّهُ أَنْ يَمْكُثَا. ثُمَّ إنَّ أَبَا طَالِبٍ عَثَرَ عَلَيْهِمَا يَوْمًا وَهُمَا يُصَلِّيَانِ، فَقَالَ لِرَسُولِ اللَّهِ ﷺ: يَا ابْنَ أَخِي مَا هَذَا الدِّينُ الَّذِي أَرَاكَ تَدِينُ بِهِ ؟ قَالَ: أَيْ عَمِّ، هَذَا دِينُ اللَّهِ، وَدِينُ مَلَائِكَتِهِ، وَدِينُ رُسُلِهِ، وَدِينُ أَبِينَا إبْرَاهِيمَ - أَوْ كَمَا قَالَ ﷺ - بَعَثَنِي اللَّهُ بِهِ رَسُولًا إلَى الْعِبَادِ، وَأَنْتَ أَيْ عَمِّ، أَحَقُّ مَنْ بَذَلْتُ لَهُ النَّصِيحَةَ، وَدَعَوْتُهُ إلَى الْهُدَى، وَأَحَقُّ مَنْ أَجَابَنِي إلَيْهِ وَأَعَانَنِي عَلَيْهِ، أَوْ كَمَا قَالَ؛ فَقَالَ أَبُو طَالِبٍ: أَيْ ابْنَ أَخِي، إنِّي لَا أَسْتَطِيعُ أَنْ أُفَارِقَ دِينَ آبَائِي وَمَا كَانُوا عَلَيْهِ، وَلَكِنْ وَاَللَّهِ لَا يَخْلُصُ إلَيْكَ بِشَيْءٍ تَكْرَهُهُ مَا بَقِيتُ وَذَكَرُوا أَنَّهُ قَالَ لِعَلِيٍّ: أَيْ بُنَيَّ، مَا هَذَا الدِّينُ الَّذِي أَنْتَ عَلَيْهِ ؟ فَقَالَ: يَا أَبَتِ، آمَنْتُ بِاَللَّهِ وَبِرَسُولِ اللَّهِ، وَصَدَّقْتُهُ بِمَا جَاءَ بِهِ، وَصَلَّيْتُ مَعَهُ لِلَّهِ وَاتَّبَعْتُهُ. فَزَعَمُوا أَنَّهُ قَالَ لَهُ: أَمَا إنَّهُ لَمْ يَدْعُكَ إلَّا إلَى خَيْرٍ فَالْزَمْهُ. عَنْ حَيَّةَ الْعَوْفِيِّ قَالَ: رَأَيْتُ عَلِيًّا عَلَيْهِ السَّلَامُ ضَحِكَ عَلَى الْمِنْبَرِ لَمْ أَرَهُ ضَحِكَ ضَحِكًا قَطُّ أَكْثَرَ مِنْهُ، حَتَّى بَدَتْ نَوَاجِذُهُ، ثُمَّ قَالَ: ذَكَرْتُ قَوْلَ أَبِي طَالِبٍ ظَهَرَ عَلَيْنَا أَبُو طَالِبٍ وَأَنَا مَعَ رَسُولِ اللَّهِ ﷺ، وَنَحْنُ نُصَلِّي بِبَطْنِ نَخْلَةَ، فَقَالَ: مَاذَا تَصْنَعَانِ يَا بْنَ أَخِي؟ فَدَعَاهُ رَسُولُ اللَّهِ ﷺ إِلَى الْإِسْلَامِ، فَقَالَ: مَا بِالَّذِي تَصْنَعَانِ مِنْ بَاسٍ - أَوْ مَا بِالَّذِي تَقُولَانِ بَأْسٌ - وَلَكِنِّي لَا وَاللَّهِ لَا تَعْلُونِي اسْتِي أَبَدًا، وَضَحِكَ تَعَجُّبًا بِقَوْلِ أَبِيهِ، ثُمَّ قَالَ: لَا أَعْرَفُ أَنَّ عَبْدًا لَكَ مِنْ هَذِهِ الْأُمَّةِ عَبَدَكَ قَبْلِي غَيْرَ نَبِيِّكَ - ثَلَاثَ مَرَّاتٍ - لَقَدْ صَلَّيْتُ قَبْلَ أَنْ يُصَلِّيَ النَّاسُ سَبْعًا. وعَنْ عُفَيِّفٍ وَكَانَ عُفَيِّفٌ أَخَا الْأَشْعَثِ بْنِ قَيْسٍ لِأُمِّهِ أَنَّهُ قَالَ: كُنْتُ امْرَأً تَاجِرًا، فَقَدِمْتُ مِنًى أَيَّامَ الْحَجِّ، وَكَانَ الْعَبَّاسُ بْنُ عَبْدِ الْمُطَّلِبِ امْرَأً تَاجِرًا، فَأَتَيْتُهُ أَبْتَاعُ مِنْهُ وَأَبِيعُهُ، قَالَ: فَبَيْنَا نَحْنُ إِذْ خَرَجَ رَجُلٌ مَنْ خِبَاءٍ فَقَامَ يُصَلِّي تِجَاهَ الْكَعْبَةِ، ثُمَّ خَرَجَتِ امْرَأَةٌ فَقَامَتْ تُصَلِّي، وَخَرَجَ غُلَامٌ فَقَامَ يُصَلِّي مَعَهُ، فَقُلْتُ: يَا عَبَّاسُ مَا هَذَا الدِّينُ ؟ إِنَّ هَذَا الدِّينَ مَا نَدْرِي مَا هُوَ ؟ فَقَالَ: هَذَا مُحَمَّدُ بْنُ عَبْدِ اللَّهِ يَزْعُمُ أَنَّ اللَّهَ أَرْسَلَهُ، وَأَنَّ كُنُوزَ كِسْرَى وَقَيْصَرَ سَتُفْتَحُ عَلَيْهِ، وَهَذِهِ امْرَأَتُهُ خَدِيجَةُ بِنْتُ خُوَيْلِدٍ آمَنَتْ بِهِ، وَهَذَا الْغُلَامُ ابْنُ عَمِّهِ عَلِيُّ بْنُ أَبِي طَالِبٍ آمَنَ بِهِ. قَالَ عُفَيِّفٌ: فَلَيْتَنِي كُنْتُ آمَنْتُ يَوْمَئِذٍ فَكُنْتُ أَكُونُ ثَانِيًا. وَقَالَ مُحَمَّدُ بْنُ كَعْبٍ: أَوَّلُ مَنْ أَسْلَمَ مِنْ هَذِهِ الْأُمَّةِ خَدِيجَةُ، وَأَوَّلُ رَجُلَيْنِ أَسْلَمَا أَبُو بَكْرٍ وَعَلِيٌّ وَأَسْلَمَ عَلِيٌّ قَبْلَ أَبِي بَكْرٍ  وَكَانَ عَلِيٌّ يَكْتُمُ إِيمَانَهُ خَوْفًا مِنْ أَبِيهِ، حَتَّى لَقِيَهُ أَبُوهُ، قَالَ: أَسْلَمْتَ ؟ قَالَ: نَعَمْ. قَالَ: وَآزِرِ ابْنَ عَمِّكَ وَانْصُرْهُ. قَالَ: وَكَانَ أَبُو بَكْرٍ الصِّدِّيقُ أَوَّلَ مَنْ أَظْهَرَ الْإِسْلَامَ. وَعَنْ جَابِرٍ قَالَ: بُعِثَ النَّبِيُّ ﷺ يَوْمَ الِاثْنَيْنِ، وَصَلَّى عَلِيٌّ يَوْمَ الثُّلَاثَاءِ. وَقَالَ آخَرُونَ: أَوَّلُ مَنْ أَسْلَمَ مِنْ هَذِهِ الْأُمَّةِ أَبُو بَكْرٍ الصِّدِّيقُ  . وَالْجَمْعُ بَيْنَ الْأَقْوَالِ كُلِّهَا أَنَّ خَدِيجَةَ أَوَّلُ مَنْ أَسْلَمَ مِنَ النِّسَاءِ، وَظَاهِرُ السِّيَاقَاتِ، وَقَبْلَ الرِّجَالِ أَيْضًا. وَأَوَّلُ مَنْ أَسْلَمَ مِنَ الْمَوَالِي زَيْدُ بْنُ حَارِثَةَ  وَأَوَّلُ مَنْ أَسْلَمَ مِنَ الْغِلْمَانِ عَلِيُّ بْنُ أَبِي طَالِبٍ فَإِنَّهُ كَانَ صَغِيرًا دُونَ الْبُلُوغِ عَلَى الْمَشْهُورِ، وَهَؤُلَاءِ كَانُوا إِذْ ذَاكَ أَهْلَ الْبَيْتِ، وَأَوَّلُ مَنْ أَسْلَمَ مِنَ الرِّجَالِ الْأَحْرَارِ أَبُو بَكْرٍ الصِّدِّيقُ وَإِسْلَامُهُ كَانَ أَنْفَعَ مِنْ إِسْلَامِ مَنْ تَقَدَّمَ ذِكْرُهُمْ ; إِذْ كَانَ صَدْرًا مُعَظَّمًا، وَرَئِيسًا فِي قُرَيْشٍ مُكَرَّمًا، وَصَاحِبَ مَالٍ، وَدَاعِيَةً إِلَى الْإِسْلَامِ، وَكَانَ مُحَبَّبًا مُتَأَلِّفًا يَبْذُلُ الْمَالَ فِي طَاعَةِ اللَّهِ وَرَسُولِهِ.

     ✧ Mention that ʿAlī b. Abī Ṭālib ؓ was the first male to embrace Islam Ibn Isḥāq said: Then the first male among the people to believe in the Messenger of Allah ﷺ, pray with him, and affirm what came to him from Allah Almighty was ʿAlī b. Abī Ṭālib b. ʿAbd al-Muṭṭalib b. Hāshim, may Allah’s good pleasure and ﷺ, and he was at that time ten years old. [His upbringing in the care of the Messenger ﷺ and the reason for that] Among the blessings Allah bestowed upon ʿAlī b. Abī Ṭālib ؓ was that he was in the care of the Messenger of Allah ﷺ before Islam. Ibn Isḥāq said: ʿAbd Allāh b. Abī Najīḥ narrated to me, from Mujāhid b. Jabr Abū al-Ḥajjāj, who said: Among Allah’s blessings upon ʿAlī b. Abī Ṭālib, and among what Allah did for him and intended for him of good, was that Quraysh was struck by a severe famine, and Abū Ṭālib had many dependents. The Messenger of Allah ﷺ said to al-ʿAbbās, his paternal uncle, who was among the wealthiest of Banū Hāshim: “O ʿAbbās, your brother Abū Ṭālib has many dependents, and the people have been struck by what you see of this famine. Come with us to him so that we may relieve him of some of his dependents. I will take one of his sons, and you take one, and we will support them on his behalf.” Al-ʿAbbās said: “Yes.” So they went until they came to Abū Ṭālib and said to him: “We wish to relieve you of some of your dependents until what the people are suffering from passes.” Abū Ṭālib said to them: “If you leave me ʿAqīl, then do as you wish.” Ibn Hishām said: It is also said: ʿAqīl and Ṭālib. The Messenger of Allah ﷺ took ʿAlī and drew him to himself, and al-ʿAbbās took Jaʿfar and drew him to himself. ʿAlī remained with the Messenger of Allah ﷺ until Allah, Blessed and Exalted, sent him as a prophet, and ʿAlī ؓ followed him, believed in him, and affirmed him. Jaʿfar remained with al-ʿAbbās until he embraced Islam and became independent of him. In al-Kāmil, from Ibn Isḥāq: The first to embrace Islam was ʿAlī, and his age was eleven years. Al-Kalbī said: His age was nine years, and it was also said: eleven years. In Zād al-Maʿād: ʿAlī b. Abī Ṭālib ؓ hastened to Islam, and he was eight years old, and it was said: more than that, and he was in the guardianship of the Messenger of Allah ﷺ. Ibn Isḥāq said: Then ʿAlī b. Abī Ṭālib ؓ came a day later, while they were praying, and ʿAlī said: “O Muḥammad, what is this?” He said: “The religion of Allah which He chose for Himself and with which He sent His messengers. I call you to Allah alone, with no partner, and to His worship, and to disbelieve in al-Lāt and al-ʿUzzā.” ʿAlī said: “This is a matter I have not heard of before today, so I will not decide anything until I speak of it to Abū Ṭālib.” The Messenger of Allah ﷺ disliked that his secret be divulged before his affair became public, so he said to him: “O ʿAlī, if you do not embrace Islam, then conceal it.” ʿAlī stayed that night, then Allah cast Islam into ʿAlī’s heart, and he went out in the morning to the Messenger of Allah ﷺ until he came to him and said: “What did you offer me, O Muḥammad?” The Messenger of Allah ﷺ said to him: “Testify that there is no god but Allah, alone with no partner, disbelieve in al-Lāt and al-ʿUzzā, and renounce rivals.” ʿAlī did so and embraced Islam, and he continued to come to him in fear of Abū Ṭālib, and ʿAlī concealed his Islam and did not reveal it. [ʿAlī’s going out with the Messenger of Allah ﷺ to the mountain passes of Makkah to pray, and Abū Ṭālib’s discovering their affair] Ibn Isḥāq said: Some of the people of knowledge mentioned that when prayer time came, the Messenger of Allah ﷺ would go out to the mountain passes of Makkah, and ʿAlī b. Abī Ṭālib would go out with him, hiding from his father Abū Ṭālib, from all his paternal uncles, and from the rest of his people, and they would pray the prayers there. When evening came, they would return. They continued thus as long as Allah willed. Then one day Abū Ṭālib came upon them while they were praying, and he said to the Messenger of Allah ﷺ: “O son of my brother, what is this religion that I see you professing?” He said: “O my uncle, this is the religion of Allah, the religion of His angels, the religion of His messengers, and the religion of our father Ibrāhīm” — or as he ﷺ said — “Allah sent me with it as a messenger to the servants, and you, O my uncle, are the most deserving of those to whom I offer sincere counsel and whom I call to guidance, and the most deserving of those who should answer me and help me” — or as he said. Abū Ṭālib said: “O son of my brother, I cannot abandon the religion of my forefathers and what they followed, but by Allah, nothing you dislike will reach you as long as I live.” They mentioned that he said to ʿAlī: “O my son, what is this religion that you follow?” He said: “O my father, I have believed in Allah and in the Messenger of Allah, affirmed what he brought, prayed with him for Allah, and followed him.” They claimed that he said to him: “Indeed, he has not called you except to good, so cling to him.” From Ḥayya al-ʿAwfī, who said: I saw ʿAlī ﷺ laugh on the pulpit as I had never seen him laugh more, until his molars showed, then he said: I remembered the words of Abū Ṭālib. Abū Ṭālib came upon us while I was with the Messenger of Allah ﷺ and we were praying in Baṭn Nakhla. He said: “What are you two doing, O son of my brother?” The Messenger of Allah ﷺ called him to Islam, and he said: “There is no harm in what you two are doing” — or “in what you two say” — “but by Allah, I will never let my backside be above me.” And he laughed in amazement at his father’s words, then said: “I do not know of any servant of Yours from this community who worshipped You before me other than Your Prophet” — three times — “I prayed seven years before the people prayed.” From ʿUfayf — and ʿUfayf was the maternal brother of al-Ashʿath b. Qays — that he said: I was a merchant, and I came to Minā during the days of the pilgrimage. Al-ʿAbbās b. ʿAbd al-Muṭṭalib was also a merchant, and I came to him to buy from him and sell to him. He said: While we were thus, a man came out of a tent and stood praying facing the Kaʿba. Then a woman came out and stood praying, and a boy came out and stood praying with him. I said: “O ʿAbbās, what is this religion? We do not know what this religion is.” He said: “This is Muḥammad b. ʿAbd Allāh, who claims that Allah sent him and that the treasures of Kisrā and Qayṣar will be opened for him. This is his wife Khadīja bt. Khuwaylid, who believed in him, and this boy is his cousin ʿAlī b. Abī Ṭālib, who believed in him.” ʿUfayf said: Would that I had believed that day, so that I would have been the second. Muḥammad b. Kaʿb said: The first of this community to embrace Islam was Khadīja, and the first two men to embrace Islam were Abū Bakr and ʿAlī, and ʿAlī embraced Islam before Abū Bakr. ʿAlī used to conceal his faith out of fear of his father, until his father met him and said: “Have you embraced Islam?” He said: “Yes.” He said: “Support your cousin and help him.” He said: And Abū Bakr al-Ṣiddīq was the first to openly manifest Islam. From Jābir, who said: The Prophet ﷺ was sent on Monday, and ʿAlī prayed on Tuesday. Others said: The first of this community to embrace Islam was Abū Bakr al-Ṣiddīq. The reconciliation of all these statements is that Khadīja was the first to embrace Islam among women, and according to the apparent contexts, also before the men. The first to embrace Islam among the freedmen was Zayd b. Ḥāritha. The first to embrace Islam among the boys was ʿAlī b. Abī Ṭālib, for he was young, below puberty, according to the well-known view. These were at that time the members of the household. The first to embrace Islam among free men was Abū Bakr al-Ṣiddīq, and his Islam was more beneficial than the Islam of those mentioned before him, since he was a distinguished leader, a noble chief in Quraysh, a man of wealth, and a caller to Islam. He was loved and conciliatory, spending his wealth in obedience to Allah and His Messenger.

300. Tarikh (al-Tabari) 715No grade recorded

     إسْلَامُ زَيْدِ بْنِ حَارِثَةَ   قَالَ ابْنُ إسْحَاقَ: ثُمَّ أَسْلَمَ زَيْدُ بْنُ حَارِثَةَ بْنِ شُرَحْبِيلَ بْنِ كَعْبِ بْنِ عَبْدِ الْعُزَّى بْنِ امْرِئِ الْقِيسِ الْكَلْبِيُّ مَوْلَى رَسُولِ اللَّهِ ﷺ، وَكَانَ أَوَّلَ ذَكَرٍ أَسْلَمَ، وَصَلَّى بَعْدَ عَلِيِّ بْنِ أَبِي طَالِبٍ. [ نَسَبُهُ وَسَبَبُ تَبَنِّي رَسُولِ اللَّهِ ﷺ لَهُ ] قَالَ ابْنُ هِشَامٍ: زَيْدُ بْنُ حَارِثَةَ بْنِ شَرَاحِيلَ بْنِ كَعْبِ بْنِ عَبْدِ الْعُزَّى بْنِ امْرِئِ الْقِيسِ بْنِ عَامِرِ بْنِ النُّعْمَانِ بْنِ عَامِرِ بْنِ عَبْدِ وُدِّ بْنِ عَوْفِ بْنِ كِنَانَةَ بْنِ بَكْرِ بْنِ عَوْفِ بْنِ عُذْرَةَ بْنِ زَيْدِ اللَّاتِ بْنِ رُفَيْدَةَ بْنِ ثَوْرِ بْنِ كَلْبِ بْنِ وَبْرَةَ. وَكَانَ حَكِيمُ بْنُ حِزَامِ بْنِ خُوَيْلِدٍ قَدِمَ مِنْ الشَّامِ بِرَقِيقٍ، فِيهِمْ زَيْدُ بْنُ حَارِثَةَ وَصِيفٌ فَدَخَلَتْ عَلَيْهِ عَمَّتُهُ خَدِيجَةُ بِنْتُ خُوَيْلِدٍ، وَهِيَ يَوْمئِذٍ عِنْدَ رَسُولِ اللَّهِ ﷺ، فَقَالَ لَهَا: اخْتَارِي يَا عَمَّةُ أَيَّ هَؤُلَاءِ الْغِلْمَانِ شِئْتِ فَهُوَ لَكَ؛ فَاخْتَارَتْ زَيْدًا فَأَخَذَتْهُ، فَرَآهُ رَسُولُ اللَّهِ ﷺ عِنْدَهَا، فَاسْتَوْهَبَهُ مِنْهَا، فَوَهَبَتْهُ لَهُ، فَأَعْتَقَهُ رَسُولُ اللَّهِ ﷺ وَتَبَنَّاهُ، وَذَلِكَ قَبْلَ أَنْ يُوحَى إلَيْهِ. [ شِعْرُ حَارِثَةَ حِينَ فَقَدْ ابْنَهُ زَيْدًا وَقُدُومُهُ عَلَى الرَّسُولِ ﷺ يَسْأَلُهُ رَدَّهُ عَلَيْهِ ] وَكَانَ أَبُوهُ حَارِثَةُ قَدْ جَزِعَ عَلَيْهِ جَزَعًا شَدِيدًا، وَبَكَى عَلَيْهِ حِينَ فَقَدَهُ، فَقَالَ: : بَكَيْتُ عَلَى زَيْدٍ وَلَمْ أَدْرِ مَا فَعَلْ أَحَيٌّ فَيُرْجَى أَمْ أَتَى دُونَهُ الْأَجَلْ     فَوَاَللَّهِ مَا أَدْرِي وَإِنِّي لَسَائِلٌ أَغَالَكَ بَعْدِي السَّهْلُ أَمْ غَالَكَ الْجَبَلْ     وَيَا لَيْتَ شِعْرِي هَلْ لَكَ الدَّهْرُ أَوْبَةٌ فَحَسْبِي مِنْ الدُّنْيَا رُجُوعُكَ لِي بَجَلْ     تُذَكِّرْنِيهِ الشَّمْسُ عِنْدَ طُلُوعِهَا وَتَعْرِضُ ذِكْرَاهُ إذَا غَرْبُهَا أَفَلْ     وَإِنْ هَبَّتْ الْأَرْوَاحُ هَيَّجْنَ ذِكْرَهُ فَيَا طُولَ مَا حُزْنِي عَلَيْهِ وَمَا وَجَلْ     سَأُعْمِلُ نَصَّ الْعِيسِ فِي الْأَرْضِ جَاهِدًا وَلَا أُسْأَمُ التَّطْوَافَ أَوْ تَسْأَمُ الْإِبِلْ     حَيَاتِي أَوْ تَأْتِي عَلَيَّ مَنِيَّتِي فَكُلُّ امْرِئٍ فَانٍ وَإِنْ غَرَّهُ الْأَمَلُ ثُمَّ قَدِمَ عَلَيْهِ وَهُوَ عِنْدَ رَسُولِ اللَّهِ ﷺ، فَقَالَ لَهُ رَسُولُ اللَّهِ ﷺ: إنْ شِئْتَ فَأَقِمْ عِنْدِي، وَإِنْ شِئْتَ فَانْطَلِقْ مَعَ أَبِيكَ، فَقَالَ: بَلْ أُقِيمُ عِنْدَكَ. فَلَمْ يَزَلْ عِنْدَ رَسُولِ اللَّهِ ﷺ حَتَّى بَعَثَهُ اللَّهُ فَصَدَّقَهُ وَأَسْلَمَ، وَصَلَّى مَعَهُ؛ فَلَمَّا أَنْزَلَ اللَّهُ عَزَّ وَجَلَّ: ادْعُوهُمْ لِآبَائِهِمْ قَالَ: أَنَا زَيْدُ بْنُ حَارِثَةَ.

     ✧ The Islam of Zayd b. Ḥārithah Ibn Isḥāq said: Then Zayd b. Ḥārithah b. Shuraḥbīl b. Kaʿb b. ʿAbd al-ʿUzzā b. Imriʾ al-Qays al-Kalbī, the client of the Messenger of Allah ﷺ, embraced Islam. He was the first male to embrace Islam and he prayed after ʿAlī b. Abī Ṭālib. [His lineage and the reason for the Messenger of Allah ﷺ adopting him] Ibn Hishām said: Zayd b. Ḥārithah b. Sharāḥīl b. Kaʿb b. ʿAbd al-ʿUzzā b. Imriʾ al-Qays b. ʿĀmir b. al-Nuʿmān b. ʿĀmir b. ʿAbd Wudd b. ʿAwf b. Kinānah b. Bakr b. ʿAwf b. ʿUdhrah b. Zayd al-Lāt b. Rufaydah b. Thawr b. Kalb b. Wabarah. Ḥakīm b. Ḥizām b. Khuwaylid had come from Syria with slaves, among them Zayd b. Ḥārithah, a servant boy. His aunt Khadījah bt. Khuwaylid entered upon him, and she was at that time married to the Messenger of Allah ﷺ. He said to her: “Choose, O aunt, whichever of these boys you wish, and he will be yours.” So she chose Zayd and took him. The Messenger of Allah ﷺ saw him with her, asked her to give him to him, and she gave him to him. The Messenger of Allah ﷺ freed him and adopted him, and that was before revelation came to him. [The poetry of Ḥārithah when he lost his son Zayd, and his coming to the Messenger ﷺ to ask him to return him to him] His father Ḥārithah had grieved over him with intense grief and wept for him when he lost him, and he said: I wept for Zayd, not knowing what he had done, Is he alive, to be hoped for, or has death overtaken him? By Allah, I do not know—and indeed I am asking— Did the plain take you after me, or did the mountain take you? Would that I knew whether time will ever bring you back, For returning to me would suffice me from all the world. The sun reminds me of him at its rising, And his remembrance comes to me when its setting has disappeared. And when the winds blow, they stir up his memory, So how long is my sorrow for him and how great my fear! I shall urge on the camels across the land, striving, And I will not tire of roaming, or the camels tire, As long as I live, or until death comes upon me, For every man perishes, even if hope deceives him. Then he came to him while he was with the Messenger of Allah ﷺ. The Messenger of Allah ﷺ said to him: “If you wish, stay with me, and if you wish, depart with your father.” He said: “Rather I will stay with you.” He remained with the Messenger of Allah ﷺ until Allah sent him, and he believed him and embraced Islam and prayed with him. When Allah, mighty and glorious, revealed: “Call them by their fathers,” he said: “I am Zayd b. Ḥārithah.”

301. Tarikh (al-Tabari) 716No grade recorded

     إسْلَامُ أَبِي بَكْرٍ الصِّدِّيقِ ؓ وَشَأْنُهُ   [ نَسَبُهُ ] قَالَ ابْنُ إسْحَاقَ: ثُمَّ أَسْلَمَ أَبُو بَكْرِ بْنُ أَبِي قُحَافَةَ، وَاسْمُهُ عَتِيقٌ، وَاسْمُ أَبِي قُحَافَةَ عُثْمَانُ بْنُ عَامِرِ بْنِ عَمْرِو بْنِ كَعْبِ بْنِ سَعْدِ بْنِ تَيْمِ بْنِ مُرَّةَ بْنِ كَعْبِ بْنِ لُؤَيِّ بْنِ غَالِبِ بْنِ فِهْرٍ. قَالَ ابْنُ هِشَامٍ: وَاسْمُ أَبِي بَكْرٍ: عَبْدُ اللَّهِ، وَعَتِيقٌ: لَقَبٌ لِحَسَنٍ وَجْهُهُ وَعِتْقُهُ [ إِسْلَامُهُ ] قَالَ ابْنُ إسْحَاقَ: فَلَمَّا أَسْلَمَ أَبُو بَكْرٍ ؓ: أَظْهَرَ إسْلَامَهُ، وَدَعَا إلَى اللَّهِ وَإِلَى رَسُولِهِ. [ مَنْزِلَتُهُ فِي قُرَيْشٍ وَدَعْوَتُهُ لِلْإِسْلَامِ ] وَكَانَ أَبُو بَكْرٍ رَجُلًا مَأْلَفًا لِقَوْمِهِ، مُحَبَّبًا سَهْلًا، وَكَانَ أَنْسَبَ قُرَيْشٍ لِقُرَيْشٍ، وَأَعْلَمَ قُرَيْشٍ بِهَا، وَبِمَا كَانَ فِيهَا مِنْ خَيْرٍ وَشَرٍّ؛ وَكَانَ رَجُلًا تَاجِرًا، ذَا خُلُقٍ وَمَعْرُوفٍ، وَكَانَ رِجَالُ قَوْمِهِ يَأْتُونَهُ وَيَأْلَفُونَهُ لِغَيْرِ وَاحِدٍ مِنْ الْأَمْرِ، لِعِلْمِهِ وَتِجَارَتِهِ وَحُسْنِ مُجَالَسَتِهِ، فَجَعَلَ يَدْعُو إلَى اللَّهِ وَإِلَى الْإِسْلَامِ مَنْ وَثِقَ بِهِ مِنْ قَوْمِهِ، مِمَّنْ يَغْشَاهُ وَيَجْلِسُ إلَيْهِ. عَنِ ابْنِ إِسْحَاقَ ثُمَّ إِنَّ أَبَا بَكْرٍ الصِّدِّيقَ لَقِيَ رَسُولَ اللَّهِ ﷺ فَقَالَ: أَحَقٌّ مَا تَقُولُ قُرَيْشٌ يَا مُحَمَّدُ مِنْ تَرْكِكَ آلِهَتَنَا، وَتَسْفِيهِكَ عُقُولَنَا، وَتَكْفِيرِكَ آبَاءَنَا ؟ فَقَالَ رَسُولُ اللَّهِ ﷺ: " بَلَى، إِنِّي رَسُولُ اللَّهِ وَنَبِيُّهُ بَعَثَنِي ; لِأُبَلِّغَ رِسَالَتَهُ، وَأَدْعُوَكَ إِلَى اللَّهِ بِالْحَقِّ، فَوَاللَّهِ إِنَّهُ لَلْحَقُّ، أَدْعُوكَ يَا أَبَا بَكْرٍ إِلَى اللَّهِ وَحْدَهُ لَا شَرِيكَ لَهُ، وَلَا تَعْبُدْ غَيْرَهُ، وَالْمُوَالَاةِ عَلَى طَاعَتِهِ. وَقَرَأَ عَلَيْهِ الْقُرْآنَ. فَلَمْ يُقِرَّ، وَلَمْ يُنْكِرْ، فَأَسْلَمَ وَكَفَرَ بِالْأَصْنَامِ، وَخَلَعَ الْأَنْدَادَ، وَأَقَرَّ بِحَقِّ الْإِسْلَامِ، وَرَجَعَ أَبُو بَكْرٍ وَهُوَ مُؤْمِنٌ مُصَدِّقٌ. قَالَ ابْنُ إِسْحَاقَ حَدَّثَنِي مُحَمَّدُ بْنُ عَبْدِ الرَّحْمَنِ بْنِ عَبْدِ اللَّهِ بْنِ الْحُصَيْنِ التَّمِيمِيُّ أَنَّ رَسُولَ اللَّهِ ﷺ قَالَ: " مَا دَعَوْتُ أَحَدًا إِلَى الْإِسْلَامِ إِلَّا كَانَتْ عِنْدَهُ كَبْوَةٌ وَتَرَدُّدٌ وَنَظَرٌ، إِلَّا أَبَا بَكْرٍ مَا عَكَمَ عَنْهُ حِينَ ذَكَرْتُهُ، وَلَا تَرَدَّدَ فِيهِ ". عَكَمَ، أَيْ تَلَبَّثَ. وَهَذَا الَّذِي ذَكَرَهُ ابْنُ إِسْحَاقَ فِي قَوْلِهِ: فَلَمْ يُقِرَّ وَلَمْ يُنْكِرْ، مُنْكَرٌ ; فَإِنَّ ابْنَ إِسْحَاقَ وَغَيْرَهُ ذَكَرُوا أَنَّهُ كَانَ صَاحِبَ رَسُولِ اللَّهِ ﷺ قَبْلَ الْبَعْثَةِ، وَكَانَ يَعْلَمُ مِنْ صِدْقِهِ، وَأَمَانَتِهِ، وَحُسْنِ سَجِيَّتِهِ، وَكَرْمِ أَخْلَاقِهِ، مَا يَمْنَعُهُ مِنَ الْكَذِبِ عَلَى الْخَلْقِ، فَكَيْفَ يَكْذِبُ عَلَى اللَّهِ ؟ ! وَلِهَذَا بِمُجَرَّدِ مَا ذَكَرَ لَهُ أَنَّ اللَّهَ أَرْسَلَهُ بَادَرَ إِلَى تَصْدِيقِهِ، وَلَمْ يَتَلَعْثَمْ، وَلَا عَكَمَ عَنِ الْحَارِثِ سَمِعْتُ عَلِيًّا يَقُولُ: أَوَّلُ مَنْ أَسْلَمَ مِنَ الرِّجَالِ أَبُو بَكْرٍ الصِّدِّيقُ وَأَوَّلُ مَنْ صَلَّى مَعَ النَّبِيِّ ﷺ مِنَ الرِّجَالِ عَلِيُّ بْنُ أَبِي طَالِبٍ. وَقَالَ شُعْبَةُ: عَنْ عَمْرِو بْنِ مُرَّةَ عَنْ أَبِي حَمْزَةَ عَنْ زَيْدِ بْنِ أَرْقَمَ قَالَ: أَوَّلُ مَنْ صَلَّى مَعَ النَّبِيِّ ﷺ أَبُو بَكْرٍ الصِّدِّيقُ شعر حسان في مدح أبي بكر ؓ عَنْ مَالِكِ بْنِ مِغْوَلٍ عَنْ رَجُلٍ، قَالَ سُئِلَ ابْنُ عَبَّاسٍ مَنْ أَوَّلُ مَنْ آمَنَ، فَقَالَ: أَبُو بَكْرٍ الصِّدِّيقُ أَمَا سَمِعْتَ قَوْلَ حَسَّانَ إِذَا تَذَكَّرْتَ شَجْوًا مِنْ أَخِي ثِقَةٍ فَاذْكُرْ أَخَاكَ أَبَا بَكْرٍ بِمَا فَعَلَا     خَيْرَ الْبَرِيَّةِ أَوْفَاهَا وَأَعْدَلَهَا بَعْدَ النَّبِيِّ وَأَوْلَاهَا بِمَا حَمَلَا     وَالتَّالِيَ الثَّانِيَ الْمَحْمُودَ مَشْهَدُهُ وَأَوَّلَ النَّاسِ مِنْهُمْ صَدَّقَ الرُّسُلَا     عَاشَ حَمِيدًا لِأَمْرِ اللَّهِ مُتَّبِعًا بِأَمْرِ صَاحِبِهِ الْمَاضِي وَمَا انْتَقَلَا وعن يُوسُفُ بْنُ الْمَاجِشُونِ قَالَ: أَدْرَكْتُ مَشْيَخَتَنَا مِنْهُمْ ; مُحَمَّدُ بْنُ الْمُنْكَدِرِ وَرَبِيعَةُ بْنُ أَبِي عَبْدِ الرَّحْمَنِ وَصَالِحُ بْنُ كَيْسَانَ وَعُثْمَانُ بْنُ مُحَمَّدٍ لَا يَشُكُّونَ أَنَّ أَوَّلَ الْقَوْمِ إِسْلَامًا أَبُو بَكْرٍ الصِّدِّيقُ ؓ. قُلْتُ: وَهَكَذَا قَالَ إِبْرَاهِيمُ النَّخَعِيُّ وَمُحَمَّدُ بْنُ كَعْبٍ وَمُحَمَّدُ بْنُ سِيرِينَ وَسَعْدُ بْنُ إِبْرَاهِيمَ وَهُوَ الْمَشْهُورُ عَنْ جُمْهُورِ أَهْلِ السُّنَّةِ. وعَنْ عَائِشَةَ، قَالَتْ: لَمَّا اجْتَمَعَ أَصْحَابُ النَّبِيِّ ﷺ وَكَانُوا ثَمَانِيَةً وَثَلَاثِينَ رَجُلًا، أَلَحَّ أَبُو بَكْرٍ عَلَى رَسُولِ اللَّهِ ﷺ فِي الظُّهُورِ، فَقَالَ: " يَا أَبَا بَكْرٍ إِنَّا قَلِيلٌ ". فَلَمْ يَزَلْ أَبُو بَكْرٍ يُلِحُّ حَتَّى ظَهَرَ رَسُولُ اللَّهِ ﷺ وَتَفَرَّقَ الْمُسْلِمُونَ فِي نَوَاحِي الْمَسْجِدِ، كُلُّ رَجُلٍ فِي عَشِيرَتِهِ، وَقَامَ أَبُو بَكْرٍ فِي النَّاسِ خَطِيبًا، وَرَسُولُ اللَّهِ ﷺ جَالِسٌ، فَكَانَ أَوَّلَ خَطِيبٍ دَعَا إِلَى اللَّهِ وَإِلَى رَسُولِهِ ﷺ وَثَارَ الْمُشْرِكُونَ عَلَى أَبِي بَكْرٍ وَعَلَى الْمُسْلِمِينَ، فَضُرِبُوا فِي نَوَاحِي الْمَسْجِدِ ضَرْبًا شَدِيدًا، وَوُطِئَ أَبُو بَكْرٍ وَضُرِبَ ضَرْبًا شَدِيدًا، وَدَنَا مِنْهُ الْفَاسِقُ عُتْبَةُ بْنُ رَبِيعَةَ فَجَعَلَ يَضْرِبُهُ بِنَعْلَيْنِ مَخْصُوفَيْنِ وَيُحَرِّفُهُمَا لِوَجْهِهِ، وَنَزَا عَلَى بَطْنِ أَبِي بَكْرٍ حَتَّى مَا يُعْرَفُ وَجْهُهُ مِنْ أَنْفِهِ، وَجَاءَ بَنُو تَيْمٍ يَتَعَادَوْنَ، فَأَجْلَتِ الْمُشْرِكِينَ عَنْ أَبِي بَكْرٍ وَحَمَلَتْ بَنُو تَيْمٍ أَبَا بَكْرٍ فِي ثَوْبٍ حَتَّى أَدْخَلُوهُ مَنْزِلَهُ، وَلَا يَشُكُّونَ فِي مَوْتِهِ، ثُمَّ رَجَعَتْ بَنُو تَيْمٍ فَدَخَلُوا الْمَسْجِدَ، وَقَالُوا: وَاللَّهِ لَئِنْ مَاتَ أَبُو بَكْرٍ لَنَقْتُلَنَّ عُتْبَةَ بْنَ رَبِيعَةَ. فَرَجَعُوا إِلَى أَبِي بَكْرٍ فَجَعَلَ أَبُو قُحَافَةَ وَبَنُو تَيْمٍ يُكَلِّمُونَ أَبَا بَكْرٍ حَتَّى أَجَابَ، فَتَكَلَّمَ آخِرَ النَّهَارِ، فَقَالَ: مَا فَعَلَ رَسُولُ اللَّهِ ﷺ ؟ فَمَسُّوا مِنْهُ بِأَلْسِنَتِهِمْ وَعَذَلُوهُ، ثُمَّ قَامُوا، وَقَالُوا لِأُمِّهِ أُمِّ الْخَيْرِ: انْظُرِي أَنْ تُطْعِمِيهِ شَيْئًا، أَوْ تَسْقِيهِ إِيَّاهُ. فَلَمَّا خَلَتْ بِهِ أَلَحَّتْ عَلَيْهِ وَجَعَلَ يَقُولُ: مَا فَعَلَ رَسُولُ اللَّهِ ﷺ. فَقَالَتْ: وَاللَّهِ مَا لِي عَلْمٌ بِصَاحِبِكَ. فَقَالَ: اذْهَبِي إِلَى أُمِّ جَمِيلِ بِنْتِ الْخَطَّابِ فَاسْأَلِيهَا عَنْهُ. فَخَرَجَتْ حَتَّى جَاءَتْ أُمَّ جَمِيلٍ، فَقَالَتْ: إِنَّ أَبَا بَكْرٍ يَسْأَلُكِ عَنْ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ. فَقَالَتْ: مَا أَعْرِفُ أَبَا بَكْرٍ وَلَا مُحَمَّدَ بْنَ عَبْدِ اللَّهِ، وَإِنْ كُنْتِ تُحِبِّينَ أَنْ أَذْهَبَ مَعَكِ إِلَى ابْنِكِ ؟ قَالَتْ: نَعَمْ، فَمَضَتْ مَعَهَا حَتَّى وَجَدَتْ أَبَا بَكْرٍ صَرِيعًا دَنِفًا، فَدَنَتْ أُمُّ جَمِيلٍ وَأَعْلَنَتْ بِالصِّيَاحِ، وَقَالَتْ: وَاللَّهِ إِنَّ قَوْمَا نَالُوا هَذَا مِنْكَ لَأَهْلُ فِسْقٍ وَكُفْرٍ، وَإِنِّي لَأَرْجُو أَنْ يَنْتَقِمَ اللَّهُ لَكَ. قَالَ: فَمَا فَعَلَ رَسُولُ اللَّهِ ﷺ ؟ قَالَتْ: هَذِهِ أَمُّكَ تَسْمَعُ. قَالَ: فَلَا شَيْءَ عَلَيْكِ مِنْهَا. قَالَتْ: سَالِمٌ صَالِحٌ. قَالَ: أَيْنَ هُوَ ؟ قَالَتْ: فِي دَارِ ابْنِ الْأَرْقَمِ. قَالَ: فَإِنَّ لِلَّهِ عَلَيَّ أَنْ لَا أَذُوقَ طَعَامًا وَلَا أَشْرَبَ شَرَابًا أَوْ آتِيَ رَسُولَ اللَّهِ ﷺ. فَأَمْهَلَتَا حَتَّى إِذَا هَدَأَتِ الرِّجْلُ وَسَكَنَ النَّاسُ، خَرَجَتَا بِهِ يَتَّكِئُ عَلَيْهِمَا حَتَّى أَدْخَلَتَاهُ عَلَى رَسُولِ اللَّهِ ﷺ قَالَ: فَأَكَبَّ عَلَيْهِ رَسُولُ اللَّهِ ﷺ فَقَبَّلَهُ، وَأَكَبَّ عَلَيْهِ الْمُسْلِمُونَ، وَرَقَّ لَهُ رَسُولُ اللَّهِ ﷺ رِقَّةً شَدِيدَةً. فَقَالَ أَبُو بَكْرٍ: بِأَبِي وَأُمِّي يَا رَسُولَ اللَّهِ، لَيْسَ بِي بَأْسٌ إِلَّا مَا نَالَ الْفَاسِقُ مِنْ وَجْهِي، وَهَذِهِ أُمِّي بَرَّةٌ بِوَلَدِهَا، وَأَنْتَ مُبَارَكٌ، فَادْعُهَا إِلَى اللَّهِ، وَادْعُ اللَّهَ لَهَا عَسَى اللَّهُ أَنْ يَسْتَنْقِذَهَا بِكَ مِنَ النَّارِ. قَالَ: فَدَعَا لَهَا رَسُولُ اللَّهِ ﷺ وَدَعَاهَا إِلَى اللَّهِ، فَأَسْلَمَتْ، وَأَقَامُوا مَعَ رَسُولِ اللَّهِ ﷺ فِي الدَّارِ شَهْرًا، وَهُمْ تِسْعَةٌ وَثَلَاثُونَ رَجُلًا.

     ✧ The Islam of Abū Bakr al-Ṣiddīq ؓ and his affair [His lineage] Ibn Isḥāq said: Then Abū Bakr b. Abī Quḥāfa embraced Islam. His name was ʿAtīq, and the name of Abū Quḥāfa was ʿUthmān b. ʿĀmir b. ʿAmr b. Kaʿb b. Saʿd b. Taym b. Murra b. Kaʿb b. Luʾayy b. Ghālib b. Fihr. Ibn Hishām said: The name of Abū Bakr was ʿAbd Allāh, and ʿAtīq was a nickname given because of the beauty of his face and his noble origin. [His embracing of Islam] Ibn Isḥāq said: When Abū Bakr ؓ embraced Islam, he made his Islam public and called to God and to His Messenger. [His standing among Quraysh and his call to Islam] Abū Bakr was a man beloved by his people, endearing and easy-going. He was the most knowledgeable of Quraysh about their genealogies, and the most learned of them about the good and evil that had occurred among them. He was a merchant, possessed of excellent character and kindness. The men of his people would come to him and keep his company for more than one reason: because of his knowledge, his trade, and the pleasantness of his company. He began to call to God and to Islam those of his people whom he trusted, among those who visited him and sat with him. From Ibn Isḥāq: Then Abū Bakr al-Ṣiddīq met the Messenger of God ﷺ and said: "Is it true what Quraysh say, O Muḥammad, that you have abandoned our gods, belittled our minds, and declared our forefathers to be unbelievers?" The Messenger of God ﷺ said: "Yes. I am the Messenger of God and His Prophet. He sent me to convey His message, and I invite you to God in truth. By God, it is indeed the truth. I call you, O Abū Bakr, to God alone, Who has no partner, and that you worship none other than Him, and to allegiance upon obedience to Him." And he recited the Qurʾān to him. He neither affirmed nor denied, but he embraced Islam, rejected the idols, renounced the rivals, acknowledged the truth of Islam, and Abū Bakr returned as a believer, affirming the truth. Ibn Isḥāq said: Muḥammad b. ʿAbd al-Raḥmān b. ʿAbd Allāh b. al-Ḥuṣayn al-Tamīmī related to me that the Messenger of God ﷺ said: "I never called anyone to Islam but that he had a stumble, hesitation, and consideration, except Abū Bakr. He did not delay from it when I mentioned it to him, nor did he hesitate in it." ʿAkama means he tarried. What Ibn Isḥāq mentioned in his saying "he neither affirmed nor denied" is objectionable, for Ibn Isḥāq and others mentioned that he was the companion of the Messenger of God ﷺ before the sending, and he knew of his truthfulness, trustworthiness, good nature, and noble character what would prevent him from lying to people, so how could he lie against God?! Therefore, as soon as he mentioned to him that God had sent him, he hastened to believe him and did not stammer or delay. From al-Ḥārith: I heard ʿAlī say: "The first of the men to embrace Islam was Abū Bakr al-Ṣiddīq, and the first of the men to pray with the Prophet ﷺ was ʿAlī b. Abī Ṭālib." Shuʿba said, from ʿAmr b. Murra, from Abū Ḥamza, from Zayd b. Arqam, who said: "The first to pray with the Prophet ﷺ was Abū Bakr al-Ṣiddīq." Poetry of Ḥassān in praise of Abū Bakr ؓ From Mālik b. Mighwal, from a man, who said: Ibn ʿAbbās was asked, "Who was the first to believe?" He said: "Abū Bakr al-Ṣiddīq. Have you not heard the saying of Ḥassān: If you remember a grief from a trusted brother, then remember your brother Abū Bakr for what he did, the best of creation, the most faithful and most just of them, after the Prophet, and the most deserving of them for what he bore, and the second of the two, the praised one whose presence was witnessed, and the first of the people among them to believe the messengers. He lived praiseworthy, following the command of God, by the command of his companion who passed away, and they did not depart from it." From Yūsuf b. al-Mājishūn, who said: "I met our elders, among them Muḥammad b. al-Munkadir, Rabīʿa b. Abī ʿAbd al-Raḥmān, Ṣāliḥ b. Kaysān, and ʿUthmān b. Muḥammad; they did not doubt that the first of the people to embrace Islam was Abū Bakr al-Ṣiddīq ؓ." I say: And thus said Ibrāhīm al-Nakhaʿī, Muḥammad b. Kaʿb, Muḥammad b. Sīrīn, and Saʿd b. Ibrāhīm, and this is the well-known view among the majority of the people of the Sunnah. From ʿĀʾisha, who said: "When the Companions of the Prophet ﷺ gathered and they were thirty-eight men, Abū Bakr insisted to the Messenger of God ﷺ about appearing publicly. He said: 'O Abū Bakr, we are few.' Abū Bakr kept insisting until the Messenger of God ﷺ appeared publicly, and the Muslims dispersed in the corners of the mosque, each man among his clan. Abū Bakr stood among the people as a preacher while the Messenger of God ﷺ was sitting. He was the first preacher to call to God and to His Messenger ﷺ. The polytheists rose against Abū Bakr and the Muslims and struck them severely in the corners of the mosque. Abū Bakr was trampled and beaten severely. The wicked ʿUtba b. Rabīʿa approached him and began striking him with a pair of sandals that had been patched, turning them toward his face, and he leapt upon Abū Bakr's belly until his face could not be distinguished from his nose. The Banū Taym came running and drove the polytheists away from Abū Bakr. The Banū Taym carried Abū Bakr in a garment until they brought him into his house, not doubting that he was dead. Then the Banū Taym returned and entered the mosque and said: 'By God, if Abū Bakr dies, we will surely kill ʿUtba b. Rabīʿa.' They went back to Abū Bakr, and Abū Quḥāfa and the Banū Taym began speaking to Abū Bakr until he responded. He spoke at the end of the day and said: 'What has happened to the Messenger of God ﷺ?' They reproached him with their tongues and blamed him, then they got up and said to his mother Umm al-Khayr: 'See that you feed him something or give him something to drink.' When she was alone with him, she urged him, and he kept saying: 'What has happened to the Messenger of God ﷺ?' She said: 'By God, I have no knowledge of your companion.' He said: 'Go to Umm Jamīl bt. al-Khaṭṭāb and ask her about him.' She went out until she came to Umm Jamīl and said: 'Abū Bakr asks you about Muḥammad b. ʿAbd Allāh.' She said: 'I do not know Abū Bakr or Muḥammad b. ʿAbd Allāh. But if you wish, I will go with you to your son.' She said: 'Yes.' So she went with her until she found Abū Bakr lying prostrate, severely ill. Umm Jamīl approached and cried out loudly and said: 'By God, a people who have done this to you are people of wickedness and unbelief, and I hope that God will take vengeance for you.' He said: 'What has happened to the Messenger of God ﷺ?' She said: 'This is your mother listening.' He said: 'There is nothing for you to fear from her.' She said: 'He is safe and well.' He said: 'Where is he?' She said: 'In the house of Ibn al-Arqam.' He said: 'I have made a vow to God that I will not taste food or drink until I come to the Messenger of God ﷺ.' They waited until the feet of people had quieted and the people had settled, then they took him out, leaning on them, until they brought him in to the Messenger of God ﷺ. The Messenger of God ﷺ leaned over him and kissed him, and the Muslims leaned over him, and the Messenger of God ﷺ felt great tenderness for him. Abū Bakr said: 'May my father and mother be your ransom, O Messenger of God. There is no harm in me except what the wicked man did to my face. This is my mother, dutiful to her son. You are blessed. Call her to God and supplicate to God for her, that God may save her from the Fire through you.' So the Messenger of God ﷺ supplicated for her and called her to God, and she embraced Islam. They stayed with the Messenger of God ﷺ in the house for a month, and they were thirty-nine men."

302. Tarikh (al-Tabari) 717No grade recorded

     ذِكْرُ مَنْ أَسْلَمَ مِنْ الصَّحَابَةِ بِدَعْوَةِ أَبِي بَكْرٍ ؓ   [ إسْلَامُ عُثْمَانَ وَالزَّبِيرِ وَعَبْدِ الرَّحْمَنِ وَسَعْدٍ وَطَلْحَةَ ] قَالَ: فَأَسْلَمَ بِدُعَائِهِ - فِيمَا بَلَغَنِي - عُثْمَانُ بْنُ عَفَّانَ بْنِ أَبِي الْعَاصِ بْنِ أُمَيَّةَ بْنِ عَبْدِ شَمْسِ بْنِ عَبْدِ مَنَافِ بْنِ قُصَيِّ بْنِ كِلَابِ بْنِ مُرَّةَ بْنِ كَعْبِ بْنِ لُؤَيِّ بْنِ غَالِبٍ وَالزُّبَيْرُ بْنُ الْعَوَّامِ بْنِ خُوَيْلِدِ بْنِ أَسَدِ بْنِ عَبْدِ الْعُزَّى بْنِ قُصَيِّ بْنِ كِلَابِ بْنِ مُرَّةَ. بْنِ كَعْبِ بْنِ لُؤَيٍّ وَعَبْدُ الرَّحْمَنِ بْنِ عَوْفِ بْنِ عَبْدِ عَوْفِ بْنِ عَبْدِ بْنِ الْحَارِثِ بْنِ زُهْرَةَ بْنِ كِلَابِ بْنِ مُرَّةَ بْنِ كَعْبِ بْنِ لُؤَيٍّ، وَسَعْدُ بْنُ أَبِي وَقَّاصٍ، وَاسْمُ أَبِي وَقَّاصٍ مَالِكُ بْنُ أُهَيْبُ بْنُ عَبْدِ مَنَافِ بْنِ زُهْرَةَ بْنِ مُرَّةَ بْنِ كِلَابِ بْنِ مُرَّةَ بْنِ كَعْبِ بْنِ لُؤَيٍّ، وَطَلْحَةُ بْنُ عُبَيْدِ اللَّهِ بْنِ عُثْمَانَ بْنِ عَمْرِو بْنِ كَعْبِ بْنِ سَعْدِ بْنِ تَيْمِ بْنِ مُرَّةَ بْنِ كَعْبِ بْنِ لُؤَيٍّ، فَجَاءَ بِهِمْ إلَى رَسُولِ اللَّهِ ﷺ حِينَ اسْتَجَابُوا لَهُ فَأَسْلَمُوا وَصَلَّوْا. وَكَانَ رَسُولُ اللَّهِ ﷺ يَقُولُ، فِيمَا بَلَغَنِي: مَا دَعَوْتُ أَحَدًا إلَى الْإِسْلَامِ إلَّا كَانَتْ فِيهِ عِنْدَهُ كَبْوَةٌ، وَنَظَرٌ وَتَرَدُّدٌ، إلَّا مَا كَانَ مِنْ أَبِي بَكْرِ بْنِ أَبِي قُحَافَةَ، مَا عَكَمَ عَنْهُ حِينَ ذَكَرْتُهُ لَهُ، وَمَا تَرَدَّدَ فِيهِ. قَالَ ابْنُ هِشَامٍ: قَوْلُهُ: بِدُعَائِهِ عَنْ غَيْرِ ابْنِ إسْحَاقَ. قَالَ ابْنُ هِشَامٍ: قَوْلُهُ: عَكَمَ: تَلَبَّثَ، قَالَ رُؤْبَةُ بْنُ الْعَجَّاجِ: وَانْصَاعَ وَثَّابٌ بِهَا وَمَا عَكَمَ قَالَ ابْنُ إسْحَاقَ: فَكَانَ هَؤُلَاءِ النَّفَرُ الثَّمَانِيَةُ الَّذِينَ سَبَقُوا النَّاسَ بِالْإِسْلَامِ، فَصَلَّوْا وَصَدَّقُوا رَسُولَ اللَّهِ ﷺ بِمَا جَاءَهُ مِنْ اللَّهِ. إسلام طلحة بن عبيد الله وعَنْ إِبْرَاهِيمَ بْنِ مُحَمَّدِ بْنِ طَلْحَةَ قَالَ: قَالَ طَلْحَةُ بْنُ عُبَيْدِ اللَّهِ: حَضَرْتُ سُوقَ بُصْرَى، فَإِذَا رَاهِبٌ فِي صَوْمَعَتِهِ، يَقُولُ سَلُوا أَهْلَ الْمَوْسِمِ: أَفِيهِمْ رَجُلٌ مَنْ أَهْلِ الْحَرَمِ ؟ قَالَ طَلْحَةُ: قُلْتُ: نَعَمْ أَنَا. فَقَالَ: هَلْ ظَهَرَ أَحْمَدُ بَعْدُ ؟ قُلْتُ: وَمَنْ أَحْمَدُ ؟ قَالَ: ابْنُ عَبْدِ اللَّهِ بْنِ عَبْدِ الْمُطَّلِبِ، هَذَا شَهْرُهُ الَّذِي يَخْرُجُ فِيهِ، وَهُوَ آخِرُ الْأَنْبِيَاءِ، مَخْرَجُهُ مِنَ الْحَرَمِ، وَمُهَاجَرُهُ إِلَى نَخْلٍ، وَحَرَّةٍ، وَسِبَاخٍ، فَإِيَّاكَ أَنْ تُسْبَقَ إِلَيْهِ. قَالَ طَلْحَةُ: فَوَقَعَ فِي قَلْبِي مَا قَالَ. فَخَرَجْتُ سَرِيعًا حَتَّى قَدِمْتُ مَكَّةَ. فَقُلْتُ: هَلْ كَانَ مِنْ حَدَثٍ ؟ قَالُوا: نَعَمْ، مُحَمَّدُ بْنُ عَبْدِ اللَّهِ الْأَمِينُ تَنَبَّأَ، وَقَدِ اتَّبَعَهُ أَبُو بَكْرِ بْنُ أَبِي قُحَافَةَ. قَالَ: فَخَرَجْتُ حَتَّى دَخَلْتُ عَلَى أَبِي بَكْرٍ فَقُلْتُ: أَتَبِعْتَ هَذَا الرَّجُلَ ؟ قَالَ: نَعَمْ. فَانْطَلِقْ إِلَيْهِ، فَادْخُلْ عَلَيْهِ، فَاتَّبِعْهُ ; فَإِنَّهُ يَدْعُو إِلَى الْحَقِّ، فَأَخْبَرَهُ طَلْحَةُ بِمَا قَالَ الرَّاهِبُ، فَخَرَجَ أَبُو بَكْرٍ بِطَلْحَةَ فَدَخَلَ بِهِ عَلَى رَسُولِ اللَّهِ ﷺ فَأَسْلَمَ طَلْحَةُ وَأَخْبَرَ رَسُولَ اللَّهِ ﷺ بِمَا قَالَ الرَّاهِبُ، فَسُّرَ بِذَلِكَ  ، فَلَمَّا أَسْلَمَ أَبُو بَكْرٍ وَطَلْحَةُ أَخَذَهُمَا نَوْفَلُ بْنُ خُوَيْلِدِ بْنِ الْعَدَوِيَّةِ وَكَانَ يُدْعَى أَسَدَ قُرَيْشٍ فَشَدَّهُمَا فِي حَبْلٍ وَاحِدٍ، وَلَمْ يَمْنَعْهُمَا بَنُو تَيْمٍ ; فَلِذَلِكَ سُمِّي أَبُو بَكْرٍ وَطَلْحَةُ الْقَرِينَيْنِ. وَقَالَ النَّبِيُّ ﷺ اللَّهُمَّ اكْفِنَا شَرَّ ابْنِ الْعَدَوِيَّةِ رَوَاهُ الْبَيْهَقِيُّ.

     ✧ Mention of those Companions who embraced Islam at the call of Abū Bakr ؓ [The Islam of ʿUthmān, al-Zubayr, ʿAbd al-Raḥmān, Saʿd, and Ṭalḥa] He said: At his call—according to what has reached me—there embraced Islam ʿUthmān b. ʿAffān b. Abī al-ʿĀṣ b. Umayya b. ʿAbd Shams b. ʿAbd Manāf b. Quṣayy b. Kilāb b. Murra b. Kaʿb b. Luʾayy b. Ghālib; and al-Zubayr b. al-ʿAwwām b. Khuwaylid b. Asad b. ʿAbd al-ʿUzzā b. Quṣayy b. Kilāb b. Murra b. Kaʿb b. Luʾayy; and ʿAbd al-Raḥmān b. ʿAwf b. ʿAbd ʿAwf b. ʿAbd b. al-Ḥārith b. Zuhra b. Kilāb b. Murra b. Kaʿb b. Luʾayy; and Saʿd b. Abī Waqqāṣ—Abū Waqqāṣ’s name is Mālik b. Uhayb b. ʿAbd Manāf b. Zuhra b. Murra b. Kilāb b. Murra b. Kaʿb b. Luʾayy; and Ṭalḥa b. ʿUbayd Allāh b. ʿUthmān b. ʿAmr b. Kaʿb b. Saʿd b. Taym b. Murra b. Kaʿb b. Luʾayy. He brought them to the Messenger of God ﷺ when they responded to him, and they embraced Islam and prayed. The Messenger of God ﷺ used to say, according to what has reached me: “I have never called anyone to Islam but there was in him, with regard to it, a stumble, a hesitation, and an uncertainty, except what was the case with Abū Bakr b. Abī Quḥāfa; he did not hold back from it when I mentioned it to him, nor did he hesitate about it.” Ibn Hishām said: His statement “at his call” is from other than Ibn Isḥāq. Ibn Hishām said: His statement “ʿakama” means “taraddada” (hesitated, lingered). Ruʾba b. al-ʿAjjāj said: And he turned away, leaping with it, and did not hesitate. Ibn Isḥāq said: These eight persons were the ones who preceded the people in Islam; they prayed and believed the Messenger of God ﷺ in what he brought from God. The Islam of Ṭalḥa b. ʿUbayd Allāh From Ibrāhīm b. Muḥammad b. Ṭalḥa, who said: Ṭalḥa b. ʿUbayd Allāh said: I attended the market of Buṣrā, and there was a monk in his cell saying: “Ask the people of the fair: Is there among them a man from the people of the Ḥaram?” Ṭalḥa said: I said, “Yes, I am.” He said, “Has Aḥmad appeared yet?” I said, “Who is Aḥmad?” He said, “The son of ʿAbd Allāh b. ʿAbd al-Muṭṭalib. This is the month in which he will emerge. He is the last of the prophets. His place of emergence is the Ḥaram, and his migration will be to a land of palm trees, black stones, and salt flats. Beware lest you be preceded to him.” Ṭalḥa said: What he said fell into my heart, so I left quickly until I arrived in Makkah. I said, “Has there been any news?” They said, “Yes, Muḥammad b. ʿAbd Allāh al-Amīn has claimed prophethood, and Abū Bakr b. Abī Quḥāfa has followed him.” He said: I went out until I entered upon Abū Bakr and said, “Have you followed this man?” He said, “Yes. So go to him, enter upon him, and follow him; for he calls to the truth.” Then Ṭalḥa told him what the monk had said. Abū Bakr went out with Ṭalḥa and entered with him upon the Messenger of God ﷺ, and Ṭalḥa embraced Islam and told the Messenger of God ﷺ what the monk had said, and he was pleased with that. When Abū Bakr and Ṭalḥa embraced Islam, Nawfal b. Khuwaylid b. al-ʿAdawiyya—who was called the Lion of Quraysh—seized them and bound them with a single rope, and the Banū Taym did not protect them. For that reason Abū Bakr and Ṭalḥa were called “the Two Companions.” And the Prophet ﷺ said: “O God, suffice us against the evil of Ibn al-ʿAdawiyya.” Al-Bayhaqī narrated it.

303. Tarikh (al-Tabari) 718No grade recorded

     [ إسْلَامُ أَبِي عُبَيْدَةَ، وَأَبِي سَلَمَةَ، وَالْأَرْقَمِ، وَأَبْنَاءِ مَظْعُونٍ، وَعُبَيْدَةَ بْنِ الْحَارِثِ، وَسَعِيدِ بْنِ زَيْدٍ وَامْرَأَتِهِ، وَأَسْمَاءَ، وَعَائِشَةَ، وَخَبَّابٍ   ] ثُمَّ أَسْلَمَ أَبُو عُبَيْدَةَ بْنُ الْجَرَّاحِ، وَاسْمُهُ عَامِرُ بْنُ عَبْدِ اللَّهِ بْنِ الْجَرَّاحِ بْنِ هِلَالِ بْنِ أُهَيْبِ بْنِ ضَبَّةَ بْنِ الْحَارِثِ بْنِ فِهْرٍ. وَأَبُو سَلَمَةُ، وَاسْمُهُ عَبْدُ اللَّهِ بْنُ عَبْدِ الْأَسَدِ بْنِ هِلَالِ بْنِ عَبْدِ اللَّهِ بْنِ عُمَرِ بْنِ مَخْزُومِ بْنِ يَقَظَةَ بْنِ مُرَّةَ بْنِ كَعْبِ بْنِ لُؤَيٍّ، وَالْأَرْقَمُ بْنُ أَبِي الْأَرْقَمِ. وَاسْمُ أَبِي الْأَرْقَمِ عَبْدُ مَنَافِ بْنِ أَسَدٍ - وَكَانَ أَسَدٌ يُكَنَّى أَبَا جُنْدُبِ - بْنِ عَبْدِ اللَّهِ بْنِ عُمَرَ بْنِ مَخْزُومِ بْنِ يَقَظَةَ بْنِ مُرَّةَ بْنِ كَعْبِ بْنِ لُؤَيٍّ. وَعُثْمَانُ بْنُ مَظْعُونِ بْنِ حَبِيبِ بْنِ وَهْبِ بْنِ حُذَافَةَ بْنِ جُمَحَ بْنِ عَمْرِو بْنِ هُصَيْصِ بْنِ كَعْبِ بْنِ لُؤَيٍّ. وَأَخَوَاهُ قَدَامَةُ وَعَبْدُ اللَّهِ ابْنَا مَظْعُونِ بْنِ حَبِيبٍ. وَعُبَيْدَةُ بْنُ الْحَارِثِ بْنُ الْمُطَّلِبِ بْنِ عَبْدِ مَنَافِ بْنِ قُصَيِّ بْنِ كِلَابِ بْنِ مُرَّةَ بْنِ كَعْبِ بْنِ لُؤَيٍّ. وَسَعِيدُ بْنُ زَيْدِ بْنِ عَمْرِو بْنِ نُفَيْلِ بْنِ عَبْدِ الْعُزَّى بْنِ عَبْدِ اللَّهِ بْنِ قُرْطِ بْنِ رِيَاحِ بْنِ رَزَاحِ بْنِ عَدِيِّ بْنِ كَعْبِ بْنِ لُؤَيٍّ؛ وَامْرَأَتُهُ فَاطِمَةُ بِنْتُ الْخَطَّابِ بْنِ نُفَيْلِ بْنِ عَبْدِ الْعُزَّى بْنِ عَبْدِ اللَّهِ بْنِ قُرْطِ بْنِ رِيَاحِ بْنِ رَزَاحِ بْنِ عَدِيِّ بْنِ كَعْبِ بْنِ لُؤَيٍّ، أُخْتُ عُمَرَ بْنِ الْخَطَّابِ. وَأَسْمَاءُ بِنْتُ أَبِي بَكْرٍ. وَعَائِشَةُ بِنْتُ أَبِي بَكْرٍ، وَهِيَ يَوْمئِذٍ صَغِيرَةٌ. وَخَبَّابُ بْنُ الْأَرَتِّ، حَلِيفُ بَنِي زُهْرَةَ. قَالَ ابْنُ هِشَامٍ: خَبَّابُ بْنُ الْأَرَتِّ مِنْ بَنِي تَمِيمٍ، وَيُقَالُ: هُوَ مِنْ خُزَاعَةَ. [ إسْلَامُ عُمَيْرٍ وَابْنِ مَسْعُودٍ وَابْنِ الْقَارِّيِّ   ] قَالَ ابْنُ إسْحَاقَ: وَعُمَيْرُ بْنُ أَبِي وَقَّاصٍ، أَخُو سَعْدِ بْنِ أَبِي وَقَّاصٍ. وَعَبْدُ اللَّهِ بْنُ مَسْعُودِ بْنِ الْحَارِثِ بْنِ شَمْخِ بْنِ مَخْزُومِ بْنِ صَاهِلَةَ بْنِ كَاهِلِ. بْنِ الْحَارِثِ بْنِ تَمِيمِ بْنِ سَعْدِ بْنِ هُذَيْلٍ وَمَسْعُودُ بْنُ الْقَارِّيِّ، وَهُوَ مَسْعُودُ بْنُ رَبِيعَةَ بْنِ عَمْرِو بْنِ سَعْدِ بْنِ عَبْدِ الْعُزَّى بْنِ حَمَالَةَ بْنِ غَالِبِ بْنِ مُحَلِّمِ بْنِ عَائِذَةَ بْنِ سُبَيْعِ بْنِ الْهُونِ بْنِ خُزَيْمَةَ مِنْ الْقَارَّةِ. [ شَيْءٌ عَنْ الْقَارَّةِ ] قَالَ ابْنُ هِشَامٍ: وَالْقَارَّةُ: لَقَبٌ ( لَهُمْ ) وَلَهُمْ يُقَالُ: قَدْ أَنْصَفَ الْقَارَّةَ مَنْ رَامَاهَا وَكَانُوا قَوْمًا رُمَاةً. [ إسْلَامُ سَلِيطٍ وَأَخِيهِ، وَعَيَّاشٍ وَامْرَأَتِهِ، وَخُنَيْسٍ، وَعَامِرٍ   ] قَالَ ابْنُ إسْحَاقَ: وَسَلِيطُ بْنُ عَمْرِو بْنِ عَبْدِ شَمْسِ بْنِ عَبْدِ وُدِّ بْنِ نَصْرِ بْنِ مَالِكِ بْنِ ( حِسْلِ بْنِ ) عَامِرِ بْنِ لُؤَيِّ بْنِ غَالِبِ بْنِ فِهْرٍ: ( وَأَخُوهُ حَاطِبُ بْنُ عَمْرٍو ) وَعَيَّاشُ بْنُ أَبِي رَبِيعَةَ بْنِ الْمُغِيرَةِ بْنِ عَبْدِ اللَّهِ بْنِ عُمَرِ بْنِ مَخْزُومِ بْنِ يَقَظَةَ بْنِ مُرَّةَ بْنِ كَعْبِ بْنِ لُؤَيٍّ، وَامْرَأَتُهُ أَسَمَاءُ بِنْتُ سَلَامَةَ بْنِ مُخَرَّبَةِ التَّمِيمِيَّةُ. وَخُنَيْسُ بْنُ حُذَافَةَ بْنِ عَدِيِّ بْنِ سَعْدِ بْنِ سَهْمِ بْنِ عَمْرِو بْنِ هُصَيْصِ بْنِ كَعْبِ بْنِ لُؤَيٍّ. وَعَامِرُ بْنُ رَبِيعَةَ، مِنْ عَنْزِ بْنِ وَائِلٍ، حَلِيفُ آلِ الْخَطَّابِ بْنِ نُفَيْلِ بْنِ عَبْدِ الْعُزَّى. قَالَ ابْنُ هِشَامٍ: عَنْزُ بْنُ وَائِلِ أَخُو بَكْرِ بْنِ وَائِلٍ، مِنْ رَبِيعَةَ بْنِ نِزَارٍ. [ إسْلَامُ ابْنَيْ جَحْشٍ، وَجَعْفَرٍ وَامْرَأَتِهِ، وَأَوْلَادِ الْحَارِثِ وَنِسَائِهِمْ، وَالسَّائِبِ، وَالْمُطَّلِبِ وَامْرَأَتِهِ   ] قَالَ ابْنُ إسْحَاقَ: وَعَبْدُ اللَّهِ بْنُ جَحْشِ بْنِ رِئَابِ بْنِ يَعْمُرَ بْنِ صَبِرَةَ بْنِ مُرَّةَ بْنِ كَبِيرِ بْنِ غَنْمِ بْنِ دُودَانَ بْنِ أَسَدِ بْنِ خُزَيْمَةَ. وَأَخُوهُ أَبُو أَحَمْدَ بْنُ جَحْشٍ، حَلِيفَا بَنِي أُمِّيَّةَ بْنِ عَبْدِ شَمْسٍ. وَجَعْفَرِ بْنِ أَبِي طَالِبٍ؛ وَامْرَأَتُهُ أَسَمَاءُ بِنْتُ عُمَيْسٍ بْنِ النُّعْمَانِ بْنِ كَعْبِ بْنِ مَالِكِ بْنِ قُحَافَةَ، مِنْ خَثْعَمَ: وَحَاطِبُ بْنُ الْحَارِثِ بْنِ مَعْمَرِ بْنِ حَبِيبِ بْنِ وَهْبِ بْنِ حُذَافَةَ بْنِ جُمَحَ بْنِ عَمْرِو بْنِ هُصَيْصِ بْنِ كَعْبِ بْنِ لُؤَيٍّ؛ وَامْرَأَتُهُ فَاطِمَةُ بِنْتُ الْمُجَلَّلِ بْنِ عَبْدِ اللَّهِ بْنِ أَبِي قَيْسِ بْنِ عَبْدِ وُدِّ بْنِ نَصْرِ بْنِ مَالِكِ بْنِ حِسْلِ بْنِ عَامِرِ بْنِ لُؤَيِّ بْنِ غَالِبِ بْنِ فِهْرِ وَأَخُوهُ حَطَّابُ بْنُ الْحَارِثِ؛ وَامْرَأَتُهُ فُكَيْهَةُ بِنْتُ يَسَارٍ. وَمَعْمَرُ بْنُ الْحَارِثِ بْنِ مَعْمَرِ بْنِ حَبِيبِ بْنِ وَهْبِ بْنِ حُذَافَةَ بْنِ جُمَحَ بْنِ عَمْرِو بْنِ هُصَيْصِ بْنِ كَعْبِ بْنِ لُؤَيٍّ. وَالسَّائِبُ بْنُ عُثْمَانَ بْنِ مَظْعُونِ بْنِ حَبِيبِ بْنِ وَهْبٍ. وَالْمُطَّلَبُ بْنُ أَزْهَرَ بْنِ عَبْدِ عَوْفِ بْنِ عَبْدِ بْنِ الْحَارِثِ بْنِ زُهْرَةَ بْنِ كِلَابِ بْنِ مُرَّةَ بْنِ كَعْبِ بْنِ لُؤَيٍّ، وَامْرَأَتُهُ: رَمْلَةُ بِنْتُ أَبِي عَوْفِ بْنِ صُبَيْرَةَ بْنِ سَعِيدِ ( بْنِ سَعْدِ ) بْنِ سَهْمِ بْنِ عَمْرِو بْنِ هُصَيْصِ بْنِ كَعْبِ بْنِ لُؤَيٍّ. وَالنَّحَّامُ، وَاسْمُهُ نُعَيْمُ بْنُ عَبْدِ اللَّهِ بْنِ أَسِيدٍ، أَخُو بَنِي عَدِيِّ بْنِ كَعْبِ بْنِ لُؤَيٍّ. [ إسْلَامُ نُعَيْمٍ وَنَسَبُهُ   ] قَالَ ابْنُ هِشَامٍ: هُوَ نُعَيْمُ بْنُ عَبْدِ اللَّهِ بْنِ أَسِيدِ بْنِ عَبْدِ عَوْفِ بْنِ عُبَيْدِ بْنِ عَوِيجِ بْنِ عَدِيِّ بْنِ كَعْبِ بْنِ لُؤَيِّ، وَإِنَّمَا سُمِّيَ النَّحَّامَ، لِأَنَّ رَسُولَ اللَّهِ ﷺ، قَالَ: لَقَدْ سَمِعْتُ نَحْمَهُ فِي الْجَنَّةِ قَالَ ابْنُ هِشَامٍ: نَحْمُهُ: صَوْتُهُ. ( وَنَحْمُهُ ): حِسُّهُ. [ إسْلَامُ عَامِرِ بْنِ فَهَيْرَةَ وَنَسَبُهُ ] قَالَ ابْنُ إسْحَاقَ: وَعَامِرُ بْنُ فُهَيْرَةَ، مَوْلَى أَبِي بَكْرٍ الصِّدِّيقِ ؓ. قَالَ ابْنُ هِشَامٍ: عَامِرُ بْنُ فُهَيْرَةَ مُوَلَّدٌ مِنْ مُوَلَّدِي الْأَسْدِ، أَسْوَدُ اشْتَرَاهُ أَبُو بَكْرٍ ؓ مِنْهُمْ. [ إسْلَامُ خَالِدِ بْنِ سَعِيدٍ وَامْرَأَتُهُ أَمِينَةُ ] قَالَ ابْنُ إسْحَاقَ: وَخَالِدُ بْنُ سَعِيدِ بْنِ الْعَاصِ بْنِ أُمَيَّةَ بْنِ عَبْدِ شَمْسِ بْنِ عَبْدِ مَنَافِ بْنِ قُصَيِّ بْنِ كِلَابِ بْنِ مُرَّةَ بْنِ كَعْبِ بْنِ لُؤَيٍّ؛ وَامْرَأَتُهُ أَمِينَةُ بِنْتُ خَلَفِ بْنِ أَسَعْدَ بْنِ عَامِرِ بْنِ بَيَاضَةَ بْنِ سُبَيْعِ بْنِ جُعْثُمَةَ بْنِ سَعْدِ بْنِ مُلَيْحِ بْنِ عَمْرٍو، مِنْ خُزَاعَةَ. قَالَ ابْنُ هِشَامٍ: وَيُقَالُ: هُمَيْنَةُ بِنْتُ خَلَفٍ. [ إسْلَامُ حَاطِبٍ وَأَبِي حُذَيْفَةَ وَإِسْلَامُ وَاقِدٍ، وَشَيْءٌ عَنْهُ   ] قَالَ ابْنُ إسْحَاقَ: وَحَاطِبُ بْنُ عَمْرِو بْنِ عَبْدِ شَمْسِبْنِ عَبْدِ وُدِّ بْنِ نَصْرِ بْنِ مَالِكِ بْنِ حِسْلِ بْنِ عَامِرِ بْنِ لُؤَيِّ بْنِ غَالِبِ بْنِ فِهْرِ وَأَبُو حُذَيْفَةَ، وَاسْمُهُ مُهَشَّمٌ - فِيمَا قَالَ ابْنُ هِشَامٍ - بْنِ عُتْبَةَ بْنِ رَبِيعَةَ بْنِ عَبْدِ شَمْسِ بْنِ عَبْدِ مَنَافِ بْنِ قُصَيِّ بْنِ كِلَابِ بْنِ مُرَّةَ بْنِ كَعْبِ بْنِ لُؤَيٍّ. وَوَاقِدُ بْنُ عَبْدِ اللَّهِ بْنِ عَبْدِ مَنَافِبْنِ عَرِينَ بْنِ ثَعْلَبَةَ بْنِ يَرْبُوعِ بْنِ حَنْظَلَةَ بْنِ مَالِكِ بْنِ زَيْدِ مَنَاةَ بْنِ تَمِيمٍ، حَلِيفُ بَنِي عَدِيِّ بْنِ كَعْبٍ. قَالَ ابْنُ هِشَامٍ: جَاءَتْ بِهِ بَاهِلَةُ، فَبَاعُوهُ مِنْ الْخَطَّابِ بْنِ نُفَيْلٍ، فَتَبَنَّاهُ، فَلَمَّا أَنْزَلَ اللَّهُ تَعَالَى: ادْعُوهُمْ لِآبَائِهِمْ قَالَ: أَنَا وَاقِدُ بْنُ عَبْدِ اللَّهِ، فِيمَا قَالَ أَبُو عَمْرٍو الْمَدَنِيُّ. [ إسْلَامُ بَنِي الْبَكِيرِ، وَعَمَّارِ بْنِ يَاسِرٍ ] قَالَ ابْنُ إسْحَاقَ: وَخَالِدٌ وَعَامِرٌ وَعَاقِلٌ وَإِيَاسٌ بَنُو الْبَكِيرِ ابْنِ عَبْدِ يَالِيلَ بْنِ نَاشِبِ بْنِ غَيْرَةَ بْنِ سَعْدِ بْنِ لَيْثِ بْنِ بَكْرِ بْنِ عَبْدِ مَنَاةِ بْنِ كِنَانَةِ حَلْفَاءُ بَنِي عَدِيِّ بْنِ كَعْبٍ. وَعَمَّارُ بْنُ يَاسِرٍ، حَلِيفُ بَنِي مَخْزُومِ بْنِ يَقَظَةَ. قَالَ ابْنُ هِشَامٍ: عَمَّارُ بْنُ يَاسِرٍ عَنْسِيٌّ مِنْ مَذْحِجَ. [ إسْلَامُ صُهَيْبٍ وَنَسَبُهُ   ] قَالَ ابْنُ إسْحَاقَ: وَصُهَيْبُ بْنُ سِنَانٍ، أَحَدُ النَّمِرِ بْنِ قَاسِطٍ، حَلِيفُ بَنِي تَيْمِ بْنِ مُرَّةَ. قَالَ ابْنُ هِشَامٍ: النَّمِرُ بْنُ قَاسِطِ بْنِ هِنْبٍ بْنِ أَفْصَى بْنِ جَدِيلَةَ بْنِ أَسَدِ بْنِ رَبِيعَةَ بْنِ نِزَارٍ، وَيُقَالُ: أَفْصَى بْنُ دُعْمِيِّ بْنِ جَدِيلَةَ بْنِ أَسَدٍ، وَيُقَالُ: صُهَيْبٌ: مَوْلَى عَبْدِ اللَّهِ بْنِ جُدْعَانَ بْنِ عَمْرِو بْنِ كَعْبِ بْنِ سَعْدِ بْنِ تَيْمٍ، وَيُقَالُ: إنَّهُ رُومِيٌّ. فَقَالَ بَعْضُ مَنْ ذَكَرَ أَنَّهُ مِنْ النَّمِرِ بْنِ قَاسِطٍ، إنَّمَا كَانَ أَسِيرًا فِي أَرْضِ الرُّومِ، فَاشْتُرِيَ مِنْهُمْ. وَجَاءَ فِي الْحَدِيثِ عَنْ النَّبِيِّ ﷺ: صُهَيْبٌ سَابِقُ الرُّومِ

     ✧ [The Islam of Abū ʿUbaydah, Abū Salamah, al-Arqam, the sons of Maẓʿūn, ʿUbaydah b. al-Ḥārith, Saʿīd b. Zayd and his wife, Asmāʾ, ʿĀʾishah, and Khabbāb] Then Abū ʿUbaydah b. al-Jarrāḥ embraced Islam. His name was ʿĀmir b. ʿAbd Allāh b. al-Jarrāḥ b. Hilāl b. Uhayb b. Ḍabbah b. al-Ḥārith b. Fihr. And Abū Salamah, whose name was ʿAbd Allāh b. ʿAbd al-Asad b. Hilāl b. ʿAbd Allāh b. ʿUmar b. Makhzūm b. Yaqaẓah b. Murrah b. Kaʿb b. Luʾayy. And al-Arqam b. Abī al-Arqam. The name of Abū al-Arqam was ʿAbd Manāf b. Asad—and Asad was given the kunyah Abū Jundub—b. ʿAbd Allāh b. ʿUmar b. Makhzūm b. Yaqaẓah b. Murrah b. Kaʿb b. Luʾayy. And ʿUthmān b. Maẓʿūn b. Ḥabīb b. Wahb b. Ḥudhāfah b. Jumaḥ b. ʿAmr b. Huṣayṣ b. Kaʿb b. Luʾayy. And his two brothers, Qudāmah and ʿAbd Allāh, the sons of Maẓʿūn b. Ḥabīb. And ʿUbaydah b. al-Ḥārith b. al-Muṭṭalib b. ʿAbd Manāf b. Quṣayy b. Kilāb b. Murrah b. Kaʿb b. Luʾayy. And Saʿīd b. Zayd b. ʿAmr b. Nufayl b. ʿAbd al-ʿUzzā b. ʿAbd Allāh b. Qurṭ b. Riyāḥ b. Razāḥ b. ʿAdī b. Kaʿb b. Luʾayy; and his wife Fāṭimah bt. al-Khaṭṭāb b. Nufayl b. ʿAbd al-ʿUzzā b. ʿAbd Allāh b. Qurṭ b. Riyāḥ b. Razāḥ b. ʿAdī b. Kaʿb b. Luʾayy, the sister of ʿUmar b. al-Khaṭṭāb. And Asmāʾ bt. Abī Bakr. And ʿĀʾishah bt. Abī Bakr, she being on that day a minor. And Khabbāb b. al-Aratt, confederate of the Banū Zuhrah. Ibn Hishām said: Khabbāb b. al-Aratt was from the Banū Tamīm, and it is said: he is from Khuzāʿah. [The Islam of ʿUmayr, Ibn Masʿūd, and Ibn al-Qāriyy] Ibn Isḥāq said: And ʿUmayr b. Abī Waqqāṣ, brother of Saʿd b. Abī Waqqāṣ. And ʿAbd Allāh b. Masʿūd b. al-Ḥārith b. Shamkh b. Makhzūm b. Ṣāhilah b. Kāhil b. al-Ḥārith b. Tamīm b. Saʿd b. Hudhayl. And Masʿūd b. al-Qāriyy, who is Masʿūd b. Rabīʿah b. ʿAmr b. Saʿd b. ʿAbd al-ʿUzzā b. Ḥamālah b. Ghālib b. Muḥallim b. ʿĀʾidhah b. Subayʿ b. al-Hūn b. Khuzaymah, from al-Qārrah. [Something about al-Qārrah] Ibn Hishām said: Al-Qārrah is a nickname for them. About them it is said: "He has been fair to al-Qārrah who has shot at them" They were a people of archers. [The Islam of Salīṭ and his brother, ʿAyyāsh and his wife, Khunays, and ʿĀmir] Ibn Isḥāq said: And Salīṭ b. ʿAmr b. ʿAbd Shams b. ʿAbd Wudd b. Naṣr b. Mālik b. (Ḥisl b.) ʿĀmir b. Luʾayy b. Ghālib b. Fihr: (and his brother Ḥāṭib b. ʿAmr). And ʿAyyāsh b. Abī Rabīʿah b. al-Mughīrah b. ʿAbd Allāh b. ʿUmar b. Makhzūm b. Yaqaẓah b. Murrah b. Kaʿb b. Luʾayy, and his wife Asmāʾ bt. Salāmah b. Mukharribah al-Tamīmiyyah. And Khunays b. Ḥudhāfah b. ʿAdī b. Saʿd b. Sahm b. ʿAmr b. Huṣayṣ b. Kaʿb b. Luʾayy. And ʿĀmir b. Rabīʿah, from ʿAnz b. Wāʾil, confederate of the family of al-Khaṭṭāb b. Nufayl b. ʿAbd al-ʿUzzā. Ibn Hishām said: ʿAnz b. Wāʾil is the brother of Bakr b. Wāʾil, from Rabīʿah b. Nizār. [The Islam of the two sons of Jaḥsh, Jaʿfar and his wife, the children of al-Ḥārith and their wives, al-Sāʾib, and al-Muṭṭalib and his wife] Ibn Isḥāq said: And ʿAbd Allāh b. Jaḥsh b. Riʾāb b. Yaʿmur b. Ṣabirah b. Murrah b. Kabīr b. Ghanm b. Dūdān b. Asad b. Khuzaymah. And his brother Abū Aḥmad b. Jaḥsh, confederates of the Banū Umayyah b. ʿAbd Shams. And Jaʿfar b. Abī Ṭālib; and his wife Asmāʾ bt. ʿUmays b. al-Nuʿmān b. Kaʿb b. Mālik b. Quḥāfah, from Khathʿam. And Ḥāṭib b. al-Ḥārith b. Maʿmar b. Ḥabīb b. Wahb b. Ḥudhāfah b. Jumaḥ b. ʿAmr b. Huṣayṣ b. Kaʿb b. Luʾayy; and his wife Fāṭimah bt. al-Mujallal b. ʿAbd Allāh b. Abī Qays b. ʿAbd Wudd b. Naṣr b. Mālik b. Ḥisl b. ʿĀmir b. Luʾayy b. Ghālib b. Fihr. And his brother Ḥaṭṭāb b. al-Ḥārith; and his wife Fukayhah bt. Yasār. And Maʿmar b. al-Ḥārith b. Maʿmar b. Ḥabīb b. Wahb b. Ḥudhāfah b. Jumaḥ b. ʿAmr b. Huṣayṣ b. Kaʿb b. Luʾayy. And al-Sāʾib b. ʿUthmān b. Maẓʿūn b. Ḥabīb b. Wahb. And al-Muṭṭalib b. Azhar b. ʿAbd ʿAwf b. ʿAbd b. al-Ḥārith b. Zuhrah b. Kilāb b. Murrah b. Kaʿb b. Luʾayy, and his wife: Ramlah bt. Abī ʿAwf b. Ṣubayrah b. Saʿīd (b. Saʿd) b. Sahm b. ʿAmr b. Huṣayṣ b. Kaʿb b. Luʾayy. And al-Naḥḥām, whose name was Nuʿaym b. ʿAbd Allāh b. Asīd, brother of the Banū ʿAdī b. Kaʿb b. Luʾayy. [The Islam of Nuʿaym and his lineage] Ibn Hishām said: He is Nuʿaym b. ʿAbd Allāh b. Asīd b. ʿAbd ʿAwf b. ʿUbayd b. ʿAwīj b. ʿAdī b. Kaʿb b. Luʾayy. He was only called al-Naḥḥām because the Messenger of Allah ﷺ said: "I have indeed heard his naḥm in Paradise." Ibn Hishām said: His naḥm: his voice. (And his naḥm): his sound. [The Islam of ʿĀmir b. Fuhayrah and his lineage] Ibn Isḥāq said: And ʿĀmir b. Fuhayrah, mawlā of Abū Bakr al-Ṣiddīq ؓ. Ibn Hishām said: ʿĀmir b. Fuhayrah was a mawlad among the mawladī of al-Asad, a black man whom Abū Bakr ؓ purchased from them. [The Islam of Khālid b. Saʿīd and his wife Amīnah] Ibn Isḥāq said: And Khālid b. Saʿīd b. al-ʿĀṣ b. Umayyah b. ʿAbd Shams b. ʿAbd Manāf b. Quṣayy b. Kilāb b. Murrah b. Kaʿb b. Luʾayy; and his wife Amīnah bt. Khalaf b. Asʿad b. ʿĀmir b. Bayāḍah b. Subayʿ b. Juʿthumah b. Saʿd b. Mulayḥ b. ʿAmr, from Khuzāʿah. Ibn Hishām said: It is said: Humaynah bt. Khalaf. [The Islam of Ḥāṭib and Abū Ḥudhayfah and the Islam of Wāqid, and something about him] Ibn Isḥāq said: And Ḥāṭib b. ʿAmr b. ʿAbd Shams b. ʿAbd Wudd b. Naṣr b. Mālik b. Ḥisl b. ʿĀmir b. Luʾayy b. Ghālib b. Fihr. And Abū Ḥudhayfah, whose name was Muhashshim—as Ibn Hishām said—b. ʿUtbah b. Rabīʿah b. ʿAbd Shams b. ʿAbd Manāf b. Quṣayy b. Kilāb b. Murrah b. Kaʿb b. Luʾayy. And Wāqid b. ʿAbd Allāh b. ʿAbd Manāf b. ʿArīn b. Thaʿlabah b. Yarbūʿ b. Ḥanẓalah b. Mālik b. Zayd Manāt b. Tamīm, confederate of the Banū ʿAdī b. Kaʿb. Ibn Hishām said: Bāhilah brought him, and they sold him to al-Khaṭṭāb b. Nufayl, who adopted him. When Allah, exalted is He, revealed: "Call them by their fathers," he said: I am Wāqid b. ʿAbd Allāh, according to what Abū ʿAmr al-Madanī said. [The Islam of the Banū al-Bukayr and ʿAmmār b. Yāsir] Ibn Isḥāq said: And Khālid, ʿĀmir, ʿĀqil, and Iyās, the sons of al-Bukayr b. ʿAbd Yālīl b. Nāshib b. Ghayrah b. Saʿd b. Layth b. Bakr b. ʿAbd Manāt b. Kinānah, confederates of the Banū ʿAdī b. Kaʿb. And ʿAmmār b. Yāsir, confederate of the Banū Makhzūm b. Yaqaẓah. Ibn Hishām said: ʿAmmār b. Yāsir was an ʿAnsī from Madhḥij. [The Islam of Ṣuhayb and his lineage] Ibn Isḥāq said: And Ṣuhayb b. Sinān, one of al-Namir b. Qāsiṭ, confederate of the Banū Taym b. Murrah. Ibn Hishām said: Al-Namir b. Qāsiṭ b. Hinb b. Afṣā b. Jadīlah b. Asad b. Rabīʿah b. Nizār; and it is said: Afṣā b. Duʿmī b. Jadīlah b. Asad. And it is said: Ṣuhayb: mawlā of ʿAbd Allāh b. Judʿān b. ʿAmr b. Kaʿb b. Saʿd b. Taym. And it is said: he was a Byzantine. Some of those who mentioned that he was from al-Namir b. Qāsiṭ said: he was only a captive in the land of the Byzantines, and he was purchased from them. And it came in the ḥadīth from the Prophet ﷺ: "Ṣuhayb is the foremost of the Byzantines."

304. Tarikh (al-Tabari) 719No grade recorded

     إسْلَامُ حَمْزَةَ رَحِمَهُ اللَّهُ   [ أَذَاةُ أَبِي جَهْلٍ لِلرَّسُولِ ﷺ، وَوُقُوفُ حَمْزَةَ عَلَى ذَلِكَ ] قَالَ ابْنُ إسْحَاقَ: حَدَّثَنِي رَجُلٌ مِنْ أَسْلَمَ، كَانَ وَاعِيَةً: أَنَّ أَبَا جَهْلٍ مَرَّ بِرَسُولِ اللَّهِ ﷺ عِنْدَ الصَّفَا، فَآذَاهُ وَشَتَمَهُ، وَنَالَ مِنْهُ بَعْضَ مَا يَكْرَهُ مِنْ الْعَيْبِ لِدِينِهِ، وَالتَّضْعِيفِ لِأَمْرِهِ؛ فَلَمْ يُكَلِّمْهُ رَسُولُ اللَّهِ ﷺ، وَمَوْلَاةٌ لِعَبْدِ اللَّهِ بْنِ جُدْعَانَ بْنِ عَمْرِو بْنِ كَعْبِ بْنِ سَعْدِ بْنِ تَيْمِ بْنِ مُرَّةَ فِي مَسْكَنٍ لَهَا تَسْمَعُ ذَلِكَ، ثُمَّ انْصَرَفَ عَنْهُ فَعَمَدَ إلَى نَادٍ مِنْ قُرَيْشٍ عِنْدَ الْكَعْبَةِ، فَجَلَسَ مَعَهُمْ. فَلَمْ يَلْبَثْ حَمْزَةُ بْنُ عَبْدِ الْمُطَّلِبِ ؓ أَنْ أَقْبَلَ مُتَوَشِّحًا قَوْسَهُ، رَاجِعًا مِنْ قَنْصٍ لَهُ، وَكَانَ صَاحِبَ قَنْصٍ يَرْمِيهِ وَيَخْرُجُ لَهُ، وَكَانَ إذَا رَجَعَ مِنْ قَنْصِهِ لَمْ يَصِلْ إلَى أَهْلِهِ حَتَّى يَطُوفَ بِالْكَعْبَةِ، وَكَانَ إذَا فَعَلَ ذَلِكَ لَمْ يَمُرَّ عَلَى نَادٍ مِنْ قُرَيْشٍ إلَّا وَقَفَ وَسَلَّمَ وَتَحَدَّثَ مَعَهُمْ، وَكَانَ أَعَزَّ فَتًى فِي قُرَيْشٍ، وَأَشَدَّ شَكِيمَةً. فَلَمَّا مَرَّ بِالْمَوْلَاةِ، وَقَدْ رَجَعَ رَسُولُ اللَّهِ ﷺ إلَى بَيْتِهِ، قَالَتْ لَهُ: يَا أَبَا عُمَارَةَ، لَوْ رَأَيْتَ مَا لَقِيَ ابْنُ أَخِيكَ مُحَمَّدٌ آنِفًا مِنْ أَبِي الْحَكَمِ بْنِ هِشَامٍ: وَجَدَهُ هَاهُنَا جَالِسًا فَآذَاهُ وَسَبَّهُ، وَبَلَغَ مِنْهُ مَا يَكْرَهُ، ثُمَّ انْصَرَفَ عَنْهُ وَلَمْ يُكَلِّمْهُ مُحَمَّدٌ ﷺ. [ إيقَاعُ حَمْزَةَ بِأَبِي جَهْلٍ وَإِسْلَامُهُ   ] فَاحْتَمَلَ حَمْزَةَ الْغَضَبُ لَمَّا أَرَادَ اللَّهُ بِهِ مِنْ كَرَامَتِهِ، فَخَرَجَ يَسْعَى وَلَمْ يَقِفْ عَلَى أَحَدٍ، مُعِدًّا لِأَبِي جَهْلٍ إذَا لَقِيَهُ أَنْ يُوقِعَ بِهِ؛ فَلَمَّا دَخَلَ الْمَسْجِدَ نَظَرَ إلَيْهِ جَالِسًا فِي الْقَوْمِ، فَأَقْبَلَ نَحْوَهُ، حَتَّى إذَا قَامَ عَلَى رَأْسِهِ رَفَعَ الْقَوْسَ فَضَرَبَهُ بِهَا فَشَجَّهُ شَجَّةً مُنْكَرَةً، ثُمَّ قَالَ: أَتَشْتِمُهُ وَأَنَا عَلَى دِينِهِ أَقُولُ مَا يَقُولُ ؟ فَرُدَّ ذَلِكَ عَلَيَّ إنْ اسْتَطَعْتُ. فَقَامَتْ رِجَالٌ مِنْ بَنِي مَخْزُومٍ إلَى حَمْزَةَ لِيَنْصُرُوا أَبَا جَهْلٍ؛ فَقَالَ أَبُو جَهْلٍ: دَعُوا أَبَا عُمَارَةَ، فَإِنِّي وَاَللَّهِ قَدْ سَبَبْتُ ابْنَ أَخِيهِ سَبًّا قَبِيحًا، وَتَمَّ حَمْزَةُ ؓ عَلَى إسْلَامِهِ، وَعَلَى مَا تَابَعَ عَلَيْهِ رَسُولَ اللَّهِ ﷺ مِنْ قَوْلِهِ. فَلَمَّا أَسْلَمَ حَمْزَةُ عَرَفَتْ قُرَيْشٌ أَنَّ رَسُولَ اللَّهِ ﷺ قَدْ عَزَّ وَامْتَنَعَ، وَأَنَّ حَمْزَةَ سَيَمْنَعُهُ، فَكَفُّوا عَنْ بَعْضِ مَا كَانُوا يَنَالُونَ مِنْهُ. قَالَ ابْنُ إِسْحَاقَ: ثُمَّ رَجَعَ حَمْزَةُ إِلَى بَيْتِهِ، فَأَتَاهُ الشَّيْطَانُ، فَقَالَ: أَنْتَ سَيِّدُ قُرَيْشٍ، اتَّبَعْتَ هَذَا الصَّابِئَ، وَتَرَكْتَ دِينَ آبَائِكَ، لَلْمَوْتُ خَيْرٌ لَكَ مِمَّا صَنَعْتَ. فَأَقْبَلَ عَلَى حَمْزَةَ بَثُّهُ، وَقَالَ: مَا صَنَعْتُ ! اللَّهُمَّ إِنْ كَانَ رُشْدًا فَاجْعَلْ تَصْدِيقَهُ فِي قَلْبِي، وَإِلَّا فَاجْعَلْ لِي مِمَّا وَقَعْتُ فِيهِ مَخْرَجًا. فَبَاتَ بِلَيْلَةٍ لَمْ يَبِتْ بِمِثْلِهَا مِنْ وَسْوَسَةِ الشَّيْطَانِ، حَتَّى أَصْبَحَ فَغَدَا عَلَى رَسُولِ اللَّهِ ﷺ فَقَالَ يَا بْنَ أَخِي، إِنِّي قَدْ وَقَعْتُ فِي أَمْرٍ لَا أَعْرِفُ الْمَخْرَجَ مِنْهُ، وَإِقَامَةُ مِثْلِي عَلَى مَا لَا أَدْرِي مَا هُوَ أَرُشْدٌ هُوَ أَمْ غَيٌّ، شَدِيدٌ، فَحَدِّثْنِي حَدِيثًا فَقَدِ اشْتَهَيْتُ يَا بْنَ أَخِي أَنْ تُحَدِّثَنِي. فَأَقْبَلَ رَسُولُ اللَّهِ ﷺ فَذَكَّرَهُ وَوَعَظَهُ، وَخَوَّفَهُ وَبَشَّرَهُ، فَأَلْقَى اللَّهُ فِي قَلْبِهِ الْإِيمَانَ بِمَا قَالَ رَسُولُ اللَّهِ ﷺ. فَقَالَ: أَشْهَدُ أَنَّكَ الصَّادِقُ شَهَادَةَ الصِّدْقِ، فَأَظْهِرْ يَا بْنَ أَخِي دِينَكَ، فَوَاللَّهِ مَا أُحِبُّ أَنَّ لِي مَا أَظَلَّتْهُ السَّمَاءُ وَأَنِّي عَلَى دِينِيَ الْأَوَّلِ. فَكَانَ حَمْزَةُ مِمَّنْ أَعَزَّ اللَّهُ بِهِ الدِّينَ. وَهَكَذَا رَوَاهُ الْبَيْهَقِيُّ وَقَالَ حَمْزَةُ حِينَ أَسْلَمَ: حَمِدْتُ اللَّهَ حِينَ هَدَى فُؤَادِي إِلَى الْإِسْلَامِ وَالدِّينِ الْحَنِيفِ     لِدِينٍ جَاءَ مِنْ رَبٍّ عَزِيزٍ خَبِيرٍ بِالْعِبَادِ بِهِمْ لَطِيفِ     إِذَا تُلِيَتْ رَسَائِلُهُ عَلَيْنَا تَحَدَّرْ دَمْعُ ذِي اللُّبِّ الْحَصِيفِ     رَسَائِلُ جَاءَ أَحْمَدُ مِنْ هُدَاهَا بِآيَاتٍ مُبَيِّنَةِ الْحُرُوفِ     وَأَحْمَدُ مُصْطَفَى فِينَا مُطَاعٌ فَلَا تَغْشُوهُ بِالْقَوْلِ الضَّعِيفِ     فَلَا وَاللَّهِ نُسْلِمُهُ لِقَوْمٍ وَلَمَّا نَقْضِ فِيهِمْ بِالسُّيُوفِ     وَنَتْرُكُ مِنْهُمُ قَتْلَى بِقَاعٍ عَلَيْهَا الطَّيْرُ كَالْوِرْدِ الْعُكُوفِ     وَقَدْ خُبِّرَتْ مَا صَنَعَتْ ثَقِيفُ بِهِ فَجَزَى الْقَبَائِلَ مِنْ ثَقِيفِ     إِلَهُ النَّاسِ شَرَّ جَزَاءِ قَوْمٍ وَلَا أَسْقَاهُمُ صَوْبَ الْخَرِيفِ

     ✧ The Islam of Ḥamzah, may Allah have mercy on him [Abū Jahl's harm to the Messenger ﷺ, and Ḥamzah's coming upon that] Ibn Isḥāq said: A man from Aslam, who was a retentive memorizer, related to me: Abū Jahl passed by the Messenger of Allah ﷺ at al-Ṣafā, and he harmed him, reviled him, and directed at him some of the detested insults against his religion and belittling of his affair. The Messenger of Allah ﷺ did not speak to him. A freedwoman of ʿAbd Allah b. Judʿān b. ʿAmr b. Kaʿb b. Saʿd b. Taym b. Murrah was in a dwelling of hers listening to that. Then Abū Jahl departed from him and went to an assembly of Quraysh by the Kaʿbah and sat with them. Ḥamzah b. ʿAbd al-Muṭṭalib ؓ did not tarry before he came, having slung his bow over his shoulder, returning from a hunt of his. He was a hunter who shot and went out for it. When he returned from his hunt, he would not reach his family until he circumambulated the Kaʿbah. When he did so, he would not pass by any assembly of Quraysh except that he stopped, greeted, and spoke with them. He was the mightiest young man in Quraysh and the firmest in resolve. When he passed by the freedwoman, and the Messenger of Allah ﷺ had already returned to his house, she said to him: O Abū ʿUmārah, if only you had seen what your nephew Muḥammad just now met from Abū al-Ḥakam b. Hishām: he found him sitting here, harmed him, insulted him, and reached him with what he disliked, then departed from him, and Muḥammad ﷺ did not speak to him. [Ḥamzah's assault on Abū Jahl and his Islam] Anger seized Ḥamzah, because Allah willed honor for him through it. He went out hastening and did not stop at anyone, making ready for Abū Jahl, so that if he met him he would strike him. When he entered the mosque, he looked at him sitting among the people. He approached him until, when he stood over his head, he raised the bow and struck him with it, gashing him with a severe gash. Then he said: Do you revile him while I am upon his religion, saying what he says? Return that upon me if you are able. Men of Banū Makhzūm stood up to Ḥamzah to aid Abū Jahl. Abū Jahl said: Leave Abū ʿUmārah alone, for by Allah I did insult his nephew with an ugly insult. Ḥamzah ؓ persisted in his Islam and in that upon which he followed the Messenger of Allah ﷺ of his saying. When Ḥamzah embraced Islam, Quraysh knew that the Messenger of Allah ﷺ had become mighty and protected, and that Ḥamzah would defend him, so they refrained from some of what they used to inflict upon him. Ibn Isḥāq said: Then Ḥamzah returned to his house. Satan came to him and said: You are the chief of Quraysh; you have followed this Ṣābiʾ and abandoned the religion of your forefathers. Death is better for you than what you have done. Distress came upon Ḥamzah, and he said: What have I done! O Allah, if it is right guidance, then place its affirmation in my heart; otherwise, make for me a way out of what I have fallen into. He spent a night such as he had never spent, due to Satan's whispering, until morning came. He went early to the Messenger of Allah ﷺ and said: O son of my brother, I have fallen into a matter from which I do not know the way out. For one like me to remain upon what I do not know, whether it is right guidance or error, is hard. Tell me something, for I have desired, O son of my brother, that you tell me. The Messenger of Allah ﷺ turned to him, reminded him, exhorted him, made him fear and gave him glad tidings, and Allah cast into his heart faith in what the Messenger of Allah ﷺ said. He said: I bear witness that you are the truthful one, with a testimony of truth. So proclaim your religion, O son of my brother, for by Allah I would not love to have all that the sky shades while I were upon my first religion. Ḥamzah was among those through whom Allah strengthened the religion. Thus al-Bayhaqī narrated it, and Ḥamzah said when he embraced Islam: I praised Allah when He guided my heart to Islam and the upright religion To a religion that came from a Mighty Lord, All-Aware of His servants, Kind to them When His messages are recited to us, the tears of the keen-minded one flow Messages whose guidance Aḥmad brought with clear, lettered verses And Aḥmad is a chosen one among us, obeyed; so do not assail him with feeble speech No, by Allah, we will not surrender him to a people while we have not yet stricken among them with swords And we will leave among them slain upon a plain, over which birds hover like those arriving at water Thaqīf has been told what they did with him, so may the God of mankind repay the tribes of Thaqīf With the worst recompense of a people, and may He not give them to drink the rain of autumn

305. Tarikh (al-Tabari) 720No grade recorded

     مُبَادَاةُ رَسُولِ اللَّهِ ﷺ قَوْمَهُ وَمَا كَانَ مِنْهُمْ: لَقَدْ بَدَأَ النَّبِيُّ ﷺ بِالصَّدْعِ بِأَمْرِ اللَّهِ وَعَيْبِ آلِهَةِ الْمُشْرِكِينَ وَإِظْهَارِ مَا هُمْ عَلَيْهِ مِنْ بَاطِلٍ فَبَدَأَ عَدَاؤُهُمْ لَهُ، إِلَّا أَنَّهُمْ لَمَّا رَأَوْا أَنَّ النَّبِيَّ ﷺ لَا يَكَلُّ وَلَا يَمَلُّ عَنْ دَعْوَةِ الْإِسْلَامِ وَتَسْفِيهِ أَصْنَامِ الشِّرْكِ وَطَوَاغِيتِهَا وَلَا يَسْتَجِيبُ لِأَشْرَافِ قَوْمِهِ مِنْ طَلَبِهِمْ الِامْتِنَاعَ عَنْ سَبِّ آلِهَتِهِمْ مَشَوْا إِلَى عَمِّهِ أَبِي طَالِبٍ حَتَّى يَمْنَعَهُ إِلَّا أَنَّ النَّبِيَّ ﷺ لَمْ يَمْتَنِعْ وَعَزَمَ عَلَى الْمُضِيِّ فِي دَعْوَتِهِ حَتَّى وَلَوْ كَلَّفَهُ ذَلِكَ نَفْسَهُ ﷺ، وَقَدْ حَدَبَ عَلَيْهِ عَمُّهُ وَقَدْ حَاوَلَ الْقَوْمُ مِرَارًا أَنْ يُثْنُوا أَبَا طَالِبٍ عَنِ الدِّفَاعِ عَنِ النَّبِيِّ ﷺ إِلَّا أَنَّ جَمِيعَ مُحَاوَلَاتِهِمْ بَاءَتْ بِالْفَشَلِ فَمَا كَانَ مِنْهُمْ إِلَّا أَنْ تَعَاهَدُوا وَتَعَاقَدُوا عَلَى تَعْذِيبِ كُلِّ مَنْ يَسْتَطِيعُونَ مِمَّنْ يُسْلِمُ وَجْهَهُ لِلَّهِ تَعَالَى. وَقَدِ اجْتَمَعَ الْمُشْرِكُونَ لَمَّا عَلِمُوا انْتِشَارَ ذِكْرِ النَّبِيِّ ﷺ فِي الْعَرَبِ فَتَعَاقَدُوا عَلَى مَا يَنْعَتُونَ بِهِ النَّبِيَّ ﷺ حَتَّى لَا تَخْتَلِفَ كَلِمَتُهُمْ فَاتَّفَقُوا عَلَى رَأْيِ الْوَلِيدِ بْنِ الْمُغِيرَةِ بَعْدَ أَنْ فَكَّرَ وَقَدَّرَ فَقُتِلَ كَيْفَ قَدَّرَ بِأَنْ يَقُولُوا: إِنَّهُ سَاحِرٌ. وَلَمَّا كَانَ مَنْطِقُ النَّبِيِّ ﷺ لَيْسَ بِمَنْطِقِ السَّاحِرِ وَلَا الْكَاهِنِ فَإِنَّ ثُلَّةً مِنَ الْعَرَبِ عَرَفَتْ حَقِيقَةَ الْأَمْرِ وَبَدَأَ يَنْتَشِرُ ذِكْرُهُ فِي الْآفَاقِ. وَكُلَّمَا انْتَشَرَ ذِكْرُهُ ﷺ وَكَثُرَ أَتْبَاعُهُ كُلَّمَا ازْدَاتْ قُرَيْشٌ نِكَايَةً لَهُ وَلِأَتْبَاعِهِ إِلَّا أَنَّا اللَّهَ سُبْحَانَهُ قَدْ عَصَمَ النَّبِيَّ ﷺ مِنْ أَنْ يَطَالَهُ أَذًى حِسِّيًّا بِسَبَبِ وُقُوفِ عَمِّهِ أَبِي طَالِبٍ إِلَى جِوَارِهِ فَكَانَ غَايَةُ مَا تَسْتَطِيعُ قُرَيْشٌ أَنْ تَفْعَلَهُ أَنْ تُؤْذِيَهُ بِالسَّبِّ أَحْيَانًا وَكَانُوا إِنَّمَا يَسُبُّونَ مُذَمَّمًا وَهُوَ مُحَمَّدٌ وَأَحْمَدُ وَلِلَّهِ الْحَمْدُ وَكَانَ أَكْثَرُ الْأَذَى إِنَّمَا يَأْتِي مِنْ عَمِّهِ أَبِي لَهَبٍ وَزَوْجِهِ حَمَّالَةِ الْحَطَبِ.

     ✧ The Prophet's ﷺ open proclamation to his people and their response: The Prophet ﷺ began to proclaim openly the command of Allah, to find fault with the deities of the polytheists, and to expose the falsehood they were upon. Thus their enmity toward him began. However, when they saw that the Prophet ﷺ neither tired nor wearied of calling to Islam and of denouncing the idols of polytheism and their tyrants, and that he would not respond to the nobles of his people by refraining from reviling their gods, they went to his uncle Abū Ṭālib so that he might restrain him. But the Prophet ﷺ did not refrain, and he resolved to continue in his call, even if that cost him his own life. His uncle was protective of him. The people tried repeatedly to turn Abū Ṭālib away from defending the Prophet ﷺ, but all their attempts ended in failure. So they had no choice but to make a pact and covenant to torture everyone they could who submitted his face to Allah, the Exalted. The polytheists gathered when they learned of the spread of the mention of the Prophet ﷺ among the Arabs, and they made a pact concerning how they would describe the Prophet ﷺ so that their word would not differ. They agreed upon the opinion of al-Walīd b. al-Mughīrah, after he thought and deliberated—so he was killed for how he deliberated—that they should say: "He is a sorcerer." Since the speech of the Prophet ﷺ was not the speech of a sorcerer or a soothsayer, a band of Arabs recognized the truth of the matter, and his mention began to spread across the horizons. Whenever his mention ﷺ spread and his followers increased, the Quraysh increased their harm toward him and his followers. However, Allah, glorified be He, protected the Prophet ﷺ from physical harm due to his uncle Abū Ṭālib standing by his side. The utmost the Quraysh could do was to harm him with insults at times. They would revile "Mudhammam," while he is Muḥammad and Aḥmad—and praise belongs to Allah. Most of the harm came from his uncle Abū Lahab and his wife, the carrier of firewood.

306. Tarikh (al-Tabari) 721No grade recorded

     [ خُرُوجُ الرَّسُولِ ﷺ بِأَصْحَابِهِ إلَى شِعَابِ مَكَّةَ، وَمَا فَعَلَهُ سَعْدٌ   ] قَالَ ابْنُ إسْحَاقَ: وَكَانَ أَصْحَابُ رَسُولِ اللَّهِ ﷺ إذَا صَلَّوْا، ذَهَبُوا فِي الشِّعَابِ، فَاسْتَخْفَوْا بِصَلَاتِهِمْ مِنْ قَوْمِهِمْ، فَبَيْنَا سَعْدُ بْنُ أَبِي وَقَّاصٍ فِي نَفَرٍ مِنْ أَصْحَابِ رَسُولِ اللَّهِ ﷺ فِي شِعْبٍ مِنْ شِعَابِ مَكَّةَ، إذْ ظَهَرَ عَلَيْهِمْ نَفَرٌ مِنْ الْمُشْرِكِينَ وَهُمْ يُصَلُّونَ، فَنَاكَرُوهُمْ، وَعَابُوا عَلَيْهِمْ مَا يَصْنَعُونَ حَتَّى قَاتَلُوهُمْ، فَضَرَبَ سَعْدُ بْنُ أَبِي وَقَّاصٍ يَوْمَئِذٍ رَجُلًا مِنْ الْمُشْرِكِينَ بِلَحْيِ بَعِيرٍ، فَشَجَّهُ، فَكَانَ أَوَّلَ دَمٍ أُهْرِيقَ فِي الْإِسْلَامِ.

     ✧ [ The Messenger of Allah ﷺ going out with his companions to the ravines of Makkah, and what Saʿd did ] Ibn Isḥāq said: The companions of the Messenger of Allah ﷺ, when they prayed, went into the ravines and concealed their prayer from their people. While Saʿd b. Abī Waqqāṣ was among a group of the companions of the Messenger of Allah ﷺ in one of the ravines of Makkah, a group of the polytheists came upon them while they were praying. They reproached them and found fault with what they were doing until they fought them. On that day Saʿd b. Abī Waqqāṣ struck a man from the polytheists with the jawbone of a camel and gashed his head. It was the first blood shed in Islam.

307. Tarikh (al-Tabari) 722No grade recorded

     [ إظْهَارُ قَوْمِهِ ﷺ الْعَدَاوَةَ لَهُ، وَحَدَبُ عَمِّهِ أَبِي طَالِبٍ عَلَيْهِ   ] قَالَ ابْنُ إسْحَاقَ: فَلَمَّا بَادَى رَسُولُ اللَّهِ ﷺ قَوْمَهُ بِالْإِسْلَامِ وَصَدَعَ بَهْ كَمَا أَمَرَهُ اللَّهُ، لَمْ يَبْعُدْ مِنْهُ قَوْمُهُ، وَلَمْ يَرُدُّوا عَلَيْهِ - فِيمَا بَلَغَنِي - حَتَّى ذَكَرَ آلِهَتَهُمْ وَعَابَهَا؛ فَلَمَّا فَعَلَ ذَلِكَ أَعْظَمُوهُ وَنَاكَرُوهُ، وَأَجْمَعُوا خِلَافَهُ وَعَدَاوَتَهُ، إلَّا مَنْ عَصَمَ اللَّهُ تَعَالَى مِنْهُمْ بِالْإِسْلَامِ، وَهُمْ قَلِيلٌ مُسْتَخْفُونَ، وَحَدِبَ عَلَى رَسُولِ اللَّهِ ﷺ عَمُّهُ أَبُو طَالِبٍ، وَمَنَعَهُ وَقَامَ دُونَهُ، وَمَضَى رَسُولُ اللَّهِ ﷺ عَلَى أَمْرِ اللَّهِ، مُظْهِرًا لِأَمْرِهِ، لَا يَرُدُّهُ عَنْهُ شَيْءٌ. فَلَمَّا رَأَتْ قُرَيْشٌ، أَنَّ رَسُولَ اللَّهِ ﷺ لَا يَعْتِبُهُمْ مِنْ شَيْءٍ أَنْكَرُوهُ عَلَيْهِ، مِنْ فِرَاقِهِمْ وَعَيْبِ آلِهَتِهِمْ، وَرَأَوْا أَنَّ عَمَّهُ أَبَا طَالِبٍ قَدْ حَدِبَ عَلَيْهِ، وَقَامَ دُونَهُ، فَلَمْ يُسْلِمْهُ لَهُمْ، مَشَى رِجَالٌ مِنْ أَشْرَافِ قُرَيْشٍ إلَى أَبِي طَالِبٍ، عُتْبَةُ وَشَيْبَةُ ابْنَا رَبِيعَةَ بْنِ عَبْدِ شَمْسِ بْنِ عَبْدِ مَنَافِ بْنِ قُصَيِّ بْنِ كِلَابِ بْنِ مُرَّةَ بْنِ كَعْبِ بْنِ لُؤَيِّ بْنِ غَالِبٍ. وَأَبُو سُفْيَانَ بْنُ حَرْبِ بْنِ أُمَيَّةَ بْنِ عَبْدِ شَمْسِ بْنِ عَبْدِ مَنَافِ بْنِ قُصَيِّ بْنِ كِلَابِ بْنِ مُرَّةَ بْنِ كَعْبِ بْنِ لُؤَيِّ بْنِ غَالِبِ بْنِ فِهْرٍ. قَالَ ابْنُ هِشَامٍ: وَاسْمُ أَبِي سُفْيَانَ صَخْرٌ. قَالَ ابْنُ إسْحَاقَ: وَأَبُو الْبَخْتَرِيِّ، وَاسْمُهُ الْعَاصِ بْنُ هِشَامِ بْنِ الْحَارِثِ بْنِ أَسَدِ بْنِ عَبْدِ الْعُزَّى بْنِ قُصَيِّ بْنِ كِلَابِ بْنِ مُرَّةَ بْنِ كَعْبِ بْنِ لُؤَيٍّ. قَالَ ابْنُ هِشَامٍ: أَبُو الْبَخْتَرِيِّ: الْعَاصِ بْنُ هَاشِمٍ. قَالَ ابْنُ إسْحَاقَ: وَالْأَسْوَدُ بْنُ الْمُطَّلِبِ بْنِ أَسَدِ بْنِ عَبْدِ الْعُزَّى بْنِ قُصَيِّ بْنِ كِلَابِ بْنِ مُرَّةَ بْنِ كَعْبِ بْنِ لُؤَيٍّ. وَأَبُو جَهْلٍ - وَاسْمُهُ عَمْرٌو، وَكَانَ يُكَنَّى أَبَا الْحَكَمِ - بْنَ هِشَامِ بْنِ الْمُغِيرَةِ بْنِ عَبْدِ اللَّهِ بْنِ عُمَرَ بْنِ مَخْزُومِ بْنِ يَقَظَةَ بْنِ مُرَّةَ بْنِ كَعْبِ بْنِ لُؤَيٍّ. وَالْوَلِيدُ بْنُ الْمُغِيرَةِ بْنِ عَبْدِ اللَّهِ بْنِ عُمَرَ بْنِ مَخْزُومِ بْنِ يَقَظَةَ بْنِ مُرَّةَ بْنِ كَعْبِ بْنِ لُؤَيٍّ. وَنَبِيهٌ وَمُنَبِّهٌ ابْنَا الْحَجَّاجِ بْنِ عَامِرِ بْنِ حُذَيْفَةَ بْنِ سَعْدِ بْنِ سَهْمِ بْنِ عَمْرِو بْنِ هُصَيْصِ بْنِ كَعْبِ بْنِ لُؤَيٍّ. وَالْعَاصِ بْنُ وَائِلٍ. قَالَ ابْنُ هِشَامٍ: الْعَاصِ بْنُ وَائِلِ بْنِ هَاشِمِ بْنِ سَعِيدِ بْنِ سَهْمِ بْنِ عَمْرِو بْنِ هُصَيْصِ بْنِ كَعْبِ بْنِ لُؤَيٍّ. [ وَفْدُ قُرَيْشٍ مَعَ أَبِي طَالِبٍ فِي شَأْنِ الرَّسُولِ ﷺ   ] قَالَ ابْنُ إسْحَاقَ: أَوْ مَنْ مَشَى مِنْهُمْ. فَقَالُوا: يَا أَبَا طَالِبٍ، إنَّ ابْنَ أَخِيكَ قَدْ سَبَّ آلِهَتَنَا، وَعَابَ دِينَنَا، وَسَفَّهُ أَحْلَامَنَا، وَضَلَّلَ آبَاءَنَا؛ فَإِمَّا أَنْ تَكُفَّهُ عَنَّا، وَإِمَّا أَنَّ تُخِلِّي بَيْنَنَا وَبَيْنَهُ، فَإِنَّكَ عَلَى مِثْلِ مَا نَحْنُ عَلَيْهِ مِنْ خِلَافِهِ، فَنَكْفِيكَهُ فَقَالَ لَهُمْ أَبُو طَالِبٍ قَوْلًا رَفِيقًا، وَرَدَّهُمْ رَدًّا جَمِيلًا، فَانْصَرَفُوا عَنْهُ. [ اسْتِمْرَارُ رَسُولِ اللَّهِ ﷺ فِي دَعْوَتِهِ، وَرُجُوعُ وَفْدِ قُرَيْشٍ إلَى أَبِي طَالِبٍ ثَانِيَةً ] وَمَضَى رَسُولُ اللَّهِ ﷺ عَلَى مَا هُوَ عَلَيْهِ، يُظْهِرُ دِينَ اللَّهِ، وَيَدْعُو إلَيْهِ، ثُمَّ شَرَى الْأَمْرُ بَيْنَهُ وَبَيْنَهُمْ حَتَّى تَبَاعَدَ الرِّجَالُ وَتَضَاغَنُوا، وَأَكْثَرَتْ قُرَيْشٌ ذِكْرَ رَسُولِ اللَّهِ ﷺ بَيْنَهَا، فَتَذَامَرُوا فِيهِ، وَحَضَّ بَعْضُهُمْ بَعْضًا عَلَيْهِ، ثُمَّ إنَّهُمْ مَشَوْا إلَى أَبِي طَالِبٍ مَرَّةً أُخْرَى، فَقَالُوا لَهُ: يَا أَبَا طَالِبٍ، إنَّ لَكَ سِنًّا وَشَرَفًا وَمَنْزِلَةً فِينَا، وَإِنَّا قَدْ اسْتَنْهَيْنَاكَ مِنْ ابْنِ أَخِيكَ فَلَمْ تَنْهَهُ عَنَّا، وَإِنَّا وَاَللَّهِ لَا نَصْبِرُ عَلَى هَذَا مِنْ شَتْمِ آبَائِنَا، وَتَسْفِيهِ أَحْلَامِنَا، وَعَيْبِ آلِهَتِنَا، حَتَّى تَكُفَّهُ عَنَّا، أَوْ نُنَازِلَهُ وَإِيَّاكَ فِي ذَلِكَ، حَتَّى يَهْلِكَ أَحَدُ الْفَرِيقَيْنِ، أَوْ كَمَا قَالُوا لَهُ. ( ثُمَّ ) انْصَرَفُوا عَنْهُ، فَعَظُمَ عَلَى أَبِي طَالِبٍ فِرَاقُ قَوْمِهِ وَعَدَاوَتُهُمْ، وَلَمْ يَطِبْ نَفْسًا بِإِسْلَامِ رَسُولِ اللَّهِ ﷺ لَهُمْ وَلَا خِذْلَانِهِ.

     ✧ [The open hostility of his people ﷺ toward him, and the solicitous care of his uncle Abū Ṭālib for him] Ibn Isḥāq said: When the Messenger of Allah ﷺ openly proclaimed Islam to his people and made it public as Allah commanded him, his people did not distance themselves from him, nor did they oppose him—according to what has reached me—until he mentioned their gods and disparaged them. When he did that, they regarded it as a grave matter, rejected him, and resolved to oppose him and show enmity toward him, except those whom Allah Almighty protected from among them through Islam—and they were few, keeping themselves hidden. His uncle Abū Ṭālib showed solicitous care for the Messenger of Allah ﷺ, defended him, and stood before him. The Messenger of Allah ﷺ continued with the command of Allah, manifesting His command, and nothing turned him away from it. When Quraysh saw that the Messenger of Allah ﷺ would not relent toward them in any matter they disapproved of—his separation from them and his disparagement of their gods—and they saw that his uncle Abū Ṭālib had shown solicitous care for him and stood before him, not delivering him to them, some men of the nobles of Quraysh went to Abū Ṭālib: ʿUtbah and Shaybah, the two sons of Rabīʿah b. ʿAbd Shams b. ʿAbd Manāf b. Quṣayy b. Kilāb b. Murrah b. Kaʿb b. Luʾayy b. Ghālib; and Abū Sufyān b. Ḥarb b. Umayyah b. ʿAbd Shams b. ʿAbd Manāf b. Quṣayy b. Kilāb b. Murrah b. Kaʿb b. Luʾayy b. Ghālib b. Fihr. Ibn Hishām said: Abū Sufyān's name was Ṣakhr. Ibn Isḥāq said: And Abū al-Bakhtarī, whose name was al-ʿĀṣ b. Hishām b. al-Ḥārith b. Asad b. ʿAbd al-ʿUzzā b. Quṣayy b. Kilāb b. Murrah b. Kaʿb b. Luʾayy. Ibn Hishām said: Abū al-Bakhtarī was al-ʿĀṣ b. Hāshim. Ibn Isḥāq said: And al-Aswad b. al-Muṭṭalib b. Asad b. ʿAbd al-ʿUzzā b. Quṣayy b. Kilāb b. Murrah b. Kaʿb b. Luʾayy. And Abū Jahl—whose name was ʿAmr, and he was called Abū al-Ḥakam—b. Hishām b. al-Mughīrah b. ʿAbd Allāh b. ʿUmar b. Makhzūm b. Yaqaẓah b. Murrah b. Kaʿb b. Luʾayy. And al-Walīd b. al-Mughīrah b. ʿAbd Allāh b. ʿUmar b. Makhzūm b. Yaqaẓah b. Murrah b. Kaʿb b. Luʾayy. And Nabīh and Munabbih, the two sons of al-Ḥajjāj b. ʿĀmir b. Ḥudhayfah b. Saʿd b. Sahm b. ʿAmr b. Huṣayṣ b. Kaʿb b. Luʾayy. And al-ʿĀṣ b. Wāʾil. Ibn Hishām said: Al-ʿĀṣ b. Wāʾil b. Hāshim b. Saʿīd b. Sahm b. ʿAmr b. Huṣayṣ b. Kaʿb b. Luʾayy. [The delegation of Quraysh with Abū Ṭālib concerning the Messenger ﷺ] Ibn Isḥāq said: Or those of them who went. They said: "O Abū Ṭālib, your nephew has insulted our gods, disparaged our religion, called our forbears foolish, and led our fathers astray. Either you restrain him from us, or leave us alone with him, for you are in the same position as we in opposing him, and we will deal with him for you." Abū Ṭālib spoke to them gently and turned them away with a gracious reply, and they left him. [The Messenger of Allah ﷺ continuing his call, and the return of the delegation of Quraysh to Abū Ṭālib a second time] The Messenger of Allah ﷺ continued as he was, manifesting the religion of Allah and calling to it. Then the matter between him and them intensified until the men distanced themselves from one another and harbored mutual rancor. Quraysh increasingly mentioned the Messenger of Allah ﷺ among themselves, inciting one another against him, urging each other upon him. Then they went to Abū Ṭālib another time and said to him: "O Abū Ṭālib, you have age, honor, and standing among us. We have already asked you to restrain your nephew, but you have not restrained him from us. By Allah, we will not tolerate this—the reviling of our fathers, the calling of our forbears foolish, and the disparagement of our gods—until you restrain him from us, or we will fight him and you in this matter until one of the two parties perishes," or words to that effect. Then they left him. The separation from his people and their enmity weighed heavily upon Abū Ṭālib, and he was not at ease with delivering the Messenger of Allah ﷺ to them or forsaking him.

308. Tarikh (al-Tabari) 723No grade recorded

     [ طَلَبُ أَبِي طَالِبٍ إلَى الرَّسُولِ ﷺ الْكَفَّ عَنْ الدَّعْوَةِ وَجَوَابُهُ لَهُ   ] قَالَ ابْنُ إسْحَاقَ: وَحَدَّثَنِي يَعْقُوبُ بْنُ عُتْبَةَ بْنِ الْمُغِيرَةِ بْنِ الْأَخْنَسِ أَنَّهُ حُدِّثَ: أَنَّ قُرَيْشًا حِينَ قَالُوا لِأَبِي طَالِبٍ هَذِهِ الْمَقَالَةَ، بَعَثَ إلَى رَسُولِ اللَّهِ ﷺ، فَقَالَ لَهُ: يَا ابْنَ أَخِي، إنَّ قَوْمَكَ قَدْ جَاءُونِي، فَقَالُوا لِي كَذَا وَكَذَا، لِلَّذِي كَانُوا قَالُوا لَهُ، فَأَبْقِ عَلَيَّ وَعَلَى نَفْسِكَ، وَلَا تُحَمِّلْنِي مِنْ الْأَمْرِ مَا لَا أُطِيقُ؛ قَالَ: فَظَنَّ رَسُولُ اللَّهِ ﷺ أَنَّهُ قَدْ بَدَا لِعَمِّهِ فِيهِ بَدَاءٌ أَنَّهُ خَاذِلُهُ وَمُسْلِمُهُ، وَأَنَّهُ قَدْ ضَعُفَ عَنْ نُصْرَتِهِ وَالْقِيَامِ مَعَهُ. قَالَ: فَقَالَ رَسُولُ اللَّهِ ﷺ: يَا عَمُّ، وَاَللَّهِ لَوْ وَضَعُوا الشَّمْسَ فِي يَمِينِي، وَالْقَمَرَ فِي يَسَارِي عَلَى أَنْ أَتْرُكَ هَذَا الْأَمْرَ حَتَّى يُظْهِرَهُ اللَّهُ، أَوْ أَهْلِكَ فِيهِ، مَا تَرَكْتُهُ قَالَ: ثُمَّ اسْتَعْبَرَ رَسُولُ اللَّهِ ﷺ، فَبَكَى ثُمَّ قَامَ، فَلَمَّا وَلَّى نَادَاهُ أَبُو طَالِبٍ، فَقَالَ: أَقْبِلْ يَا ابْنَ أَخِي، قَالَ: فَأَقْبَلَ عَلَيْهِ رَسُولُ اللَّهِ ﷺ، فَقَالَ: اذْهَبْ يَا ابْنَ أَخِي، فَقُلْ مَا أَحْبَبْتَ، فَوَاَللَّهِ لَا أُسْلِمُكَ لِشَيْءِ أَبَدًا.

     ✧ [Abu Talib's request to the Messenger ﷺ to desist from the call and his reply to him] Ibn Ishaq said: Ya'qub b. 'Utbah b. al-Mughirah b. al-Akhnas related to me that he was told: When Quraysh said these words to Abu Talib, he sent for the Messenger of Allah ﷺ and said to him: "O son of my brother, your people have come to me and said such-and-such to me, for what they had said to him. So spare me and spare yourself, and do not burden me with what I cannot bear." He said: The Messenger of Allah ﷺ thought that his uncle had changed his mind about him, that he was going to abandon him and hand him over, and that he had become too weak to help him and stand with him. He said: So the Messenger of Allah ﷺ said: "O uncle, by Allah, if they put the sun in my right hand and the moon in my left, on condition that I abandon this affair until Allah makes it prevail or I perish in it, I would not abandon it." He said: Then the Messenger of Allah ﷺ's eyes filled with tears and he wept, then he stood up. When he turned away, Abu Talib called to him and said: "Come back, O son of my brother." He said: So the Messenger of Allah ﷺ turned to him, and he said: "Go, O son of my brother, and say what you like, for by Allah, I will never hand you over to anything, ever."

309. Tarikh (al-Tabari) 724No grade recorded

     [ مَشْيُ قُرَيْشٍ إلَى أَبِي طَالِبٍ ثَالِثَةً بِعُمَارَةَ بْنِ الْوَلِيدِ الْمَخْزُومِيِّ   ] قَالَ ابْنُ إسْحَاقَ: ثُمَّ إنَّ قُرَيْشًا حِينَ عَرَفُوا أَنَّ أَبَا طَالِبٍ قَدْ أَبَى خِذْلَانَ رَسُولِ اللَّهِ ﷺ وَإِسْلَامَهُ، وَإِجْمَاعَهُ لِفِرَاقِهِمْ فِي ذَلِكَ وَعَدَاوَتِهِمْ، مَشَوْا إلَيْهِ بِعُمَارَةَ بْنِ الْوَلِيدِ بْنِ الْمُغِيرَةِ، فَقَالُوا لَهُ - فِيمَا بَلَغَنِي - يَا أَبَا طَالِبٍ، هَذَا عُمَارَةُ بْنُ الْوَلِيدِ، أَنْهَدُ فَتًى فِي قُرَيْشٍ وَأَجْمَلُهُ، فَخُذْهُ فَلَكَ عَقْلُهُ وَنَصْرُهُ، وَاِتَّخِذْهُ وَلَدًا فَهُوَ لَكَ، وَأَسْلِمْ إلَيْنَا ابْنَ أَخِيكَ هَذَا، الَّذِي قَدْ خَالَفَ دِينَكَ وَدِينَ آبَائِكَ، وَفَرَّقَ جَمَاعَةَ قَوْمِكَ، وَسَفَّهُ أَحْلَامَهُمْ، فَنَقْتُلَهُ، فَإِنَّمَا هُوَ رَجُلٌ بِرَجُلِ؛ فَقَالَ: وَاَللَّهِ لَبِئْسَ مَا تَسُومُونَنِي أَتُعْطُونَنِي ابْنَكُمْ أَغْذُوهُ لَكُمْ، وَأُعْطِيكُمْ ابْنِي تَقْتُلُونَهُ هَذَا وَاَللَّهِ مَا لَا يَكُونُ أَبَدًا. قَالَ: فَقَالَ الْمُطْعِمُ بْنُ عَدِيِّ بْنِ نَوْفَلِ بْنِ عَبْدِ مَنَافِ بْنِ قُصَيٍّ: وَاَللَّهِ يَا أَبَا طَالِبٍ لَقَدْ أَنْصَفَكَ قَوْمُكَ، وَجَهَدُوا عَلَى التَّخَلُّصِ مِمَّا تَكْرَهُهُ، فَمَا أَرَاكَ تُرِيدُ أَنْ تَقْبَلَ مِنْهُمْ شَيْئًا؛ فَقَالَ أَبُو طَالِبٍ لِلْمُطْعِمِ: وَاَللَّهِ مَا أَنْصَفُونِي، وَلَكِنَّكَ قَدْ أَجْمَعْتَ خِذْلَانِي وَمُظَاهَرَةَ الْقَوْمِ عَلَيَّ، فَاصْنَعْ مَا بَدَا لَكَ، أَوْ كَمَا قَالَ. فَحَقَبَ الْأَمْرُ، وَحَمِيَتْ الْحَرْبُ، وَتَنَابَذَ الْقَوْمُ، وَبَادَى بَعْضُهُمْ بَعْضًا. [ شِعْرُ أَبِي طَالِبٍ فِي التَّعْرِيضِ بِالْمُطْعِمِ وَمَنْ خَذَلَهُ مِنْ بَنِي عَبْدِ مَنَافٍ   ] فَقَالَ أَبُو طَالِبٍ عِنْدَ ذَلِكَ، يُعَرِّضُ بِالْمُطْعِمِ بْنِ عَدِيٍّ، وَيَعُمُّ مَنْ خَذَلَهُ مِنْ بَنِي عَبْدِ مَنَافٍ، وَمَنْ عَادَاهُ مِنْ قَبَائِلِ قُرَيْشٍ، وَيَذْكُرُ مَا سَأَلُوهُ، وَمَا تَبَاعَدَ مِنْ أَمْرِهِمْ: : أَلَا قُلْ لِعَمْرٍو وَالْوَلِيدِ وَمُطْعِمٍ أَلَا لَيْتَ حَظِّي مِنْ حِيَاطَتِكُمْ بَكْرُ     مِنْ الْخُورِ حَبْحَابٌ كَثِيرٌ رُغَاؤُهُ يَرُشُّ عَلَى السَّاقَيْنِ مِنْ بَوْلِهِ قَطْرُ     تَخَلَّفَ خَلْفَ الْوِرْدِ لَيْسَ بِلَاحِقِ إذَا مَا عَلَا الْفَيْفَاءَ قِيلَ لَهُ وَبْرُ     أَرَى أَخَوَيْنَا مِنْ أَبِينَا وَأُمِّنَا إذَا سُئِلَا قَالَا إلَى غَيْرِنَا الْأَمْرُ     بَلَى لَهُمَا أَمْرٌ وَلَكِنْ تَجَرْجَمَا كَمَا جُرْجِمَتْ مِنْ رَأْسِ ذِي عَلَقِ الصَّخْرِ     أَخُصُّ خُصُوصًا عَبْدَ شَمْسٍ وَنَوْفَلًا هُمَا نَبَذَانَا مِثْلَ مَا يُنْبَذُ الْجَمْرُ     هُمَا أَغْمَزَا لِلْقَوْمِ فِي أَخَوَيْهِمَا فَقَدْ أَصْبَحَا مِنْهُمْ أَكُفُّهُمَا صِفْرُ     هُمَا أَشْرَكَا فِي الْمَجْدِ مَنْ لَا أَبَا لَهُ مِنْ النَّاسِ إلَّا أَنْ يُرَسَّ لَهُ ذِكْرُ     وَتَيْمٌ وَمَخْزُومٌ وَزُهْرَةُ مِنْهُمْ وَكَانُوا لَنَا مَوْلًى إذَا بُغِيَ النَّصْرُ     فَوَاَللَّهِ لَا تَنْفَكُّ مِنَّا عَدَاوَةٌ وَلَا مِنْهُمْ مَا كَانَ مِنْ نَسْلِنَا شَفْرُ     فَقَدْ سَفُهَتْ أَحْلَامُهُمْ وَعُقُولُهُمْ وَكَانُوا كَجَفْرٍ بِئْسَ مَا صَنَعَتْ جَفْرُ قَالَ ابْنُ هِشَامٍ: تَرَكْنَا مِنْهَا بَيْتَيْنِ أَقْذَعَ فِيهِمَا.

     ✧ [The Quraysh’s third approach to Abū Ṭālib with ʿUmārah b. al-Walīd al-Makhzūmī] Ibn Isḥāq said: Then when Quraysh knew that Abū Ṭālib had refused to abandon the Messenger of Allah ﷺ and to hand him over, and had resolved to part with them over that and to be their enemy, they went to him with ʿUmārah b. al-Walīd b. al-Mughīrah, and said to him — as was reported to me — “O Abū Ṭālib, this is ʿUmārah b. al-Walīd, the strongest and most handsome young man in Quraysh. Take him, and you shall have his mind and his support; adopt him as a son, for he is yours, and hand over to us this nephew of yours, who has opposed your religion and the religion of your forefathers, divided the community of your people, and made fools of their minds, so that we may kill him. For it is only one man for another.” He said: “By Allah, evil is what you demand of me. Would you give me your son that I may feed him for you, and I give you my son that you may kill him? This, by Allah, shall never be.” He said: Then al-Muṭʿim b. ʿAdī b. Nawfal b. ʿAbd Manāf b. Quṣayy said: “By Allah, O Abū Ṭālib, your people have treated you fairly and tried to relieve you of what you dislike, but I do not see that you are willing to accept anything from them.” Abū Ṭālib said to al-Muṭʿim: “By Allah, they have not treated me fairly, but you have resolved to abandon me and assist the people against me, so do what you see fit,” or as he said. Then the matter became grave, war grew hot, the parties renounced one another, and some of them showed open enmity to others. [Abū Ṭālib’s poetry censuring al-Muṭʿim and those of Banū ʿAbd Manāf who failed him] Abū Ṭālib then said, censuring al-Muṭʿim b. ʿAdī, and including generally those of Banū ʿAbd Manāf who failed him and those of the tribes of Quraysh who opposed him, and mentioning what they asked of him and how far their affair had gone: : Say to ʿAmr and al-Walīd and Muṭʿim: would that my share of your protection were a young camel Of the weak ones, a bleating one whose bellowing is frequent, That sprinkles drops of its urine on the two shanks. It lags behind the watering place, never catching up; When it climbs the open desert, it is called a hyrax. I see our two brothers from our father and our mother; When they are asked, they say: “The matter is for others besides us.” Indeed the matter is theirs, but they have recoiled As rock recoils from the head of one with a blood clot. I single out ʿAbd Shams and Nawfal with a special singling out; They have cast us away as a live coal is cast away. They winked at the people concerning their two brothers, So they have become, among them, with empty hands. They shared in glory with one who has no father, Among the people, unless a mention be fastened for him. And Taym, Makhzūm, and Zuhrah are among them; And they were our allies whenever help was sought. By Allah, enmity from us shall never cease, Nor from them, as long as any cutting edge remains of our offspring. Their minds and their intellects have become foolish, And they were like a young camel — evil is what a young camel did. Ibn Hishām said: We omitted two verses from it in which he reviled them obscenely.

310. Tarikh (al-Tabari) 725No grade recorded

     [ ذِكْرُ مَا فَتَنَتْ بَهْ قُرَيْشٌ الْمُؤْمِنِينَ وَعَذَّبَتْهُمْ عَلَى الْإِيمَانِ   ] قَالَ ابْنُ إسْحَاقَ: ثُمَّ إنَّ قُرَيْشًا تَذَامَرُوا بَيْنَهُمْ عَلَى مَنْ فِي الْقَبَائِلِ مِنْهُمْ مِنْ أَصْحَابِ رَسُولِ اللَّهِ ﷺ الَّذِينَ أَسْلَمُوا مَعَهُ، فَوَثَبَتْ كُلُّ قَبِيلَةٍ عَلَى مَنْ فِيهِمْ مِنْ الْمُسْلِمِينَ يُعَذِّبُونَهُمْ، وَيَفْتِنُونَهُمْ عَنْ دِينِهِمْ، وَمَنَعَ اللَّهُ رَسُولَهُ ﷺ مِنْهُمْ بِعَمِّهِ أَبِي طَالِبٍ، وَقَدْ قَامَ أَبُو طَالِبٍ، حِينَ رَأَى قُرَيْشًا يَصْنَعُونَ مَا يَصْنَعُونَ فِي بَنِي هَاشِمٍ وَبَنِيَّ الْمُطَّلِبِ، فَدَعَاهُمْ إلَى مَا هُوَ عَلَيْهِ، مِنْ مَنْعِ رَسُولِ اللَّهِ ﷺ، وَالْقِيَامِ دُونَهُ؛ فَاجْتَمَعُوا إلَيْهِ. وَقَامُوا مَعَهُ، وَأَجَابُوهُ إلَى مَا دَعَاهُمْ إلَيْهِ، إلَّا مَا كَانَ مِنْ أَبِي لَهَبٍ، عَدُوِّ اللَّهِ الْمَلْعُونِ. [ شِعْرُ أَبِي طَالِبٍ فِي مَدْحِ قَوْمِهِ لِحَدَبِهِمْ عَلَيْهِ   ] فَلَمَّا رَأَى أَبُو طَالِبٍ مِنْ قَوْمِهِ مَا سَرَّهُ فِي جَهْدِهِمْ مَعَهُ، وَحَدَبِهِمْ عَلَيْهِ، جَعَلَ يَمْدَحُهُمْ وَيَذْكُرُ قَدِيمَهُمْ، وَيَذْكُرُ فَضْلَ رَسُولِ اللَّهِ ﷺ فِيهِمْ، وَمَكَانَهُ مِنْهُمْ، لِيَشُدَّ لَهُمْ رَأْيَهُمْ، وَلِيَحْدَبُوا مَعَهُ عَلَى أَمْرِهِ، فَقَالَ: : إذَا اجْتَمَعَتْ يَوْمًا قُرَيْشٌ لِمَفْخَرٍ فَعَبْدُ مَنَافٍ سِرُّهَا وَصَمِيمُهَا     وَإِنْ حَصَلَتْ أَشْرَافُ عَبْدِ مَنَافِهَا فَفِي هَاشِمٍ أَشْرَافُهَا وَقَدِيمُهَا     وَإِنْ فَخَرَتْ يَوْمًا فَإِنَّ مُحَمَّدًا هُوَ الْمُصْطَفَى مَنْ سِرِّهَا وَكَرِيمُهَا     تَدَاعَتْ قُرَيْشٌ غَثَّهَا وَسَمِينُهَا عَلَيْنَا فَلَمْ تَظْفَرْ وَطَاشَتْ حُلُومُهَا     وَكُنَّا قَدِيمًا لَا نُقِرُّ ظُلَامَةً إذَا مَا ثَنَوْا صُعْرَ الْخُدُودِ نُقِيمُهَا     وَنَحْمِي حِمَاهَا كُلَّ يَوْمٍ كَرِيهَةً وَنَضْرِبُ عَنْ أَجْحَارِهَا مَنْ يَرُومُهَا     بِنَا انْتَعَشَ الْعُودُ الذَّوَاءُ وَإِنَّمَا بِأَكْنَافِنَا تَنْدَى وَتَنْمَى أُرُومُهَا

     ✧ [Mention of how Quraysh persecuted the believers and tortured them on account of faith] Ibn Isḥāq said: Then Quraysh incited one another against those in the tribes among them who were Companions of the Messenger of God ﷺ who had accepted Islam with him. Each tribe leaped upon the Muslims among them, torturing them and trying to turn them away from their religion. God protected His Messenger ﷺ from them through his uncle Abū Ṭālib. Abū Ṭālib arose when he saw what Quraysh were doing to the Banū Hāshim and Banū al-Muṭṭalib, and called them to what he was upon, namely protecting the Messenger of God ﷺ and standing in his defense. They gathered to him, stood with him, and answered his call, except for Abū Lahab, the enemy of God, the accursed. [Poetry of Abū Ṭālib in praise of his people for their support of him] When Abū Ṭālib saw from his people what pleased him in their effort with him and their support for him, he began to praise them, mention their ancient virtue, and mention the excellence of the Messenger of God ﷺ among them and his standing with them, to strengthen their resolve and make them support him in his cause. He said: : When Quraysh gather one day for a boast, ʿAbd Manāf is its core and its heart. And if the nobles of ʿAbd Manāf are counted, In Hāshim are its nobles and its ancient worth. And if ever they boast, then Muḥammad Is the chosen one, its core and its noble one. Quraysh called together, their lean and their fat, Against us, but they did not prevail, and their minds became confused. We were of old ones who would not accept injustice; When they turned their cheeks askance, we set them straight. We protect its sanctuary every day of hardship, And strike from its stones whoever seeks it. Through us the withered branch revived, and only In our shelter do its roots grow moist and thrive.

311. Tarikh (al-Tabari) 726No grade recorded

     تَحَيُّرُ الْوَلِيدِ بْنِ الْمُغِيرَةِ فِيمَا يَصِفُ بِهِ الْقُرْآنَ   [ اجْتِمَاعُهُ بِنَفَرِ مِنْ قُرَيْشٍ لِيَبِيتُوا ضِدَّ النَّبِيِّ ﷺ وَاتِّفَاقُ قُرَيْشٍ أَنْ يَصِفُوا الرَّسُولَ ﷺ بِالسَّاحِرِ، وَمَا أَنْزَلَ اللَّهُ فِيهِمْ ] ثُمَّ إنَّ الْوَلِيدَ بْنَ الْمُغِيرَةِ اجْتَمَعَ إلَيْهِ نَفَرٌ مِنْ قُرَيْشٍ، وَكَانَ ذَا سِنٍّ فِيهِمْ، وَقَدْ حَضَرَ الْمَوْسِمَ فَقَالَ لَهُمْ: يَا مَعْشَرَ قُرَيْشٍ، إنَّهُ قَدْ حَضَرَ هَذَا الْمَوْسِمُ، وَإِنَّ وُفُودَ الْعَرَبِ سَتَقْدَمُ عَلَيْكُمْ فِيهِ، وَقَدْ سَمِعُوا بِأَمْرِ صَاحِبِكُمْ هَذَا، فَأَجْمِعُوا فِيهِ رَأْيًا وَاحِدًا، وَلَا تَخْتَلِفُوا فَيُكَذِّبَ بَعْضُكُمْ بَعْضًا، وَيَرُدَّ قَوْلُكُمْ بَعْضُهُ بَعْضًا؛ قَالُوا: فَأَنْتَ يَا أَبَا عَبْدِ شَمْسٍ، فَقُلْ وَأَقِمْ لَنَا رَأْيًا نَقُولُ بِهِ، قَالَ: بَلْ أَنْتُمْ فَقُولُوا أَسْمَعْ؛ قَالُوا: نَقُولُ كَاهِنٌ، قَالَ: لَا وَاَللَّهِ مَا هُوَ بِكَاهِنِ، لَقَدْ رَأَيْنَا الْكُهَّانَ فَمَا هُوَ بِزَمْزَمَةِ الْكَاهِنِ وَلَا سَجْعِهِ؛ قَالُوا: فَنَقُولُ: مَجْنُونٌ، قَالَ: مَا هُوَ بِمَجْنُونِ لَقَدْ رَأَيْنَا الْجُنُونَ وَعَرَفْنَاهُ، فَمَا هُوَ بِخَنْقِهِ، وَلَا تَخَالُجِهِ، وَلَا وَسْوَسَتِهِ، قَالُوا: فَنَقُولُ: شَاعِرٌ؛ قَالَ: مَا هُوَ بِشَاعِرِ، لَقَدْ عَرَفْنَا الشِّعْرَ كُلَّهُ رَجَزَهُ وَهَزَجَهُ وَقَرِيضَهُ وَمَقْبُوضَهُ وَمَبْسُوطَهُ، فَمَا هُوَ بِالشِّعْرِ؛ قَالُوا: فَنَقُولُ: سَاحِرٌ؛ قَالَ: مَا هُوَ بِسَاحِرِ، لَقَدْ رَأَيْنَا السُّحَّارَ وَسِحْرَهُمْ، فَمَا هُوَ بِنَفْثِهِمْ وَلَا عَقْدِهِمْ؛ قَالُوا: فَمَا نَقُولُ يَا أَبَا عَبْدِ شَمْسٍ ؟ قَالَ: وَاَللَّهِ إنَّ لِقَوْلِهِ لَحَلَاوَةً، وَإِنَّ أَصْلَهُ لَعَذِقٌ، وَإِنَّ فَرْعَهُ لَجُنَاةٌ - قَالَ ابْنُ هِشَامٍ: وَيُقَالُ لَغَدِقٌ - وَمَا أَنْتُمْ بِقَائِلِينَ مِنْ هَذَا شَيْئًا إلَّا عُرِفَ أَنَّهُ بَاطِلٌ، وَإِنَّ أَقْرَبَ الْقَوْلِ فِيهِ لَأَنْ تَقُولُوا سَاحِرٌ، جَاءَ بِقَوْلٍ هُوَ سِحْرٌ يُفَرِّقُ بِهِ بَيْنَ الْمَرْءِ وَأَبِيهِ، وَبَيْنَ الْمَرْءِ وَأَخِيهِ، وَبَيْنَ الْمَرْءِ وَزَوْجَتِهِ، وَبَيْنَ الْمَرْءِ وَعَشِيرَتِهِ. فَتُفَرِّقُوا عَنْهُ بِذَلِكَ، فَجَعَلُوا يَجْلِسُونَ بِسُبُلِ النَّاسِ حِينَ قَدِمُوا الْمَوْسِمَ، لَا يَمُرُّ بِهِمْ أَحَدٌ إلَّا حَذَّرُوهُ إيَّاهُ، وَذَكَرُوا لَهُمْ أَمْرَهُ. فَأَنْزَلَ اللَّهُ تَعَالَى فِي الْوَلِيدِ بْنِ الْمُغِيرَةِ وَفِي ذَلِكَ مِنْ قَوْلِهِ: ذَرْنِي وَمَنْ خَلَقْتُ وَحِيدًا وَجَعَلْتُ لَهُ مَالًا مَمْدُودًا وَبَنِينَ شُهُودًا وَمَهَّدْتُ لَهُ تَمْهِيدًا ثُمَّ يَطْمَعُ أَنْ أَزِيدَ كَلَّا إِنَّهُ كَانَ لِآيَاتِنَا عَنِيدًا أَيْ خَصِيمًا. قَالَ ابْنُ هِشَامٍ: عَنِيدٌ: مُعَانِدٌ مُخَالِفٌ. قَالَ رُؤْبَةُ بْنُ الْعَجَّاجِ: وَنَحْنُ ضَرَّابُونَ رَأْسَ الْعُنَّدِ وَهَذَا الْبَيْتُ فِي أُرْجُوزَةٍ لَهُ. سَأُرْهِقُهُ صَعُودًا إِنَّهُ فَكَّرَ وَقَدَّرَ فَقُتِلَ كَيْفَ قَدَّرَ ثُمَّ قُتِلَ كَيْفَ قَدَّرَ ثُمَّ نَظَرَ ثُمَّ عَبَسَ وَبَسَرَ قَالَ ابْنُ هِشَامٍ: بَسَرَ: كَرَّهَ وَجْهَهُ. قَالَ الْعَجَّاجُ: مُضَبَّرُ اللَّحْيَيْنِ بَسْرًا مِنْهَسَا يَصِفُ كَرَاهِيَةَ وَجْهِهِ. وَهَذَا الْبَيْتُ فِي أُرْجُوزَةٍ لَهُ: ثُمَّ أَدْبَرَ وَاسْتَكْبَرَ فَقَالَ إِنْ هَذَا إِلَّا سِحْرٌ يُؤْثَرُ إِنْ هَذَا إِلَّا قَوْلُ الْبَشَرِ [ مَا أَنْزَلَ اللَّهُ فِي النَّفَرِ الَّذِينَ كَانُوا مَعَ الْمُغِيرَةِ   ] قَالَ ابْنُ إسْحَاقَ: وَأَنْزَلَ اللَّهُ تَعَالَى: فِي النَّفَرِ الَّذِينَ كَانُوا مَعَهُ يُصَنِّفُونَ الْقَوْلَ فِي رَسُولِ اللَّهِ ﷺ، وَفِيمَا جَاءَ بِهِ مِنْ اللَّهِ تَعَالَى: كَمَا أَنْزَلْنَا عَلَى الْمُقْتَسِمِينَ الَّذِينَ جَعَلُوا الْقُرْآنَ عِضِينَ فَوَرَبِّكَ لَنَسْأَلَنَّهُمْ أَجْمَعِينَ عَمَّا كَانُوا يَعْمَلُونَ . قَالَ ابْنُ هِشَامٍ: وَاحِدَةُ الْعِضِينَ: عِضَةٌ، يَقُولُ: عَضَّوْهُ: فَرَّقُوهُ. قَالَ رُؤْبَةُ بْنُ الْعَجَّاجِ: وَلَيْسَ دِينُ اللَّهِ بِالْمُعَضَّى وَهَذَا الْبَيْتُ فِي أُرْجُوزَةٍ لَهُ. [ تَفَرُّقُ النَّفَرِ فِي قُرَيْشٍ يُشَوِّهُونَ رِسَالَةَ الرَّسُولِ ﷺ   ] قَالَ ابْنُ إسْحَاقَ: فَجَعَلَ أُولَئِكَ النَّفَرُ يَقُولُونَ ذَلِكَ فِي رَسُولِ اللَّهِ ﷺ لِمَنْ لَقُوا مِنْ النَّاسِ، وَصَدَرَتْ الْعَرَبُ مِنْ ذَلِكَ الْمَوْسِمِ بِأَمْرِ رَسُولِ اللَّهِ ﷺ، فَانْتَشَرَ ذِكْرُهُ فِي بِلَادِ الْعَرَبِ كُلِّهَا.

     ✧ Al-Walīd b. al-Mughīrah's perplexity over how to describe the Qurʾān [His gathering with a group of Quraysh to conspire against the Prophet ﷺ and Quraysh's agreement to describe the Messenger ﷺ as a sorcerer, and what Allah revealed concerning them] Then al-Walīd b. al-Mughīrah, around whom a group of Quraysh gathered—he being elderly among them—and the pilgrimage season having arrived, said to them: "O assembly of Quraysh, this pilgrimage season has arrived, and delegations of Arabs will come to you during it, and they have heard of the matter of this companion of yours. So agree upon a single opinion regarding him and do not differ, lest some of you belie others and your statements refute one another." They said: "Then you, O Abū ʿAbd Shams, speak and establish for us an opinion that we may adopt." He said: "Rather you speak so that I may hear." They said: "We say he is a soothsayer." He said: "No, by Allah, he is not a soothsayer. We have seen the soothsayers, and he is not like the muttering of a soothsayer or his rhymed prose." They said: "Then we say he is possessed." He said: "He is not possessed. We have seen madness and know it, and he is not like its choking, its twitching, or its whispering." They said: "Then we say he is a poet." He said: "He is not a poet. We have known poetry in all its forms—its rajaz, its hazaj, its qarīḍ, its maqbūḍ, and its mabsūṭ—and it is not poetry." They said: "Then we say he is a sorcerer." He said: "He is not a sorcerer. We have seen sorcerers and their sorcery, and he is not like their blowing or their knot-tying." They said: "Then what shall we say, O Abū ʿAbd Shams?" He said: "By Allah, his speech has sweetness, its root is like a laden palm (or, as Ibn Hishām notes, it is also said 'luxuriant'), and its branches bear fruit. Whatever of these things you say will be recognized as false. The closest statement about him is to say he is a sorcerer; he has brought a speech that is sorcery, by which he separates a man from his father, a man from his brother, a man from his wife, and a man from his clan." So they dispersed from him with that. They began sitting along the people's paths when they arrived for the pilgrimage season, and no one passed by them but they warned him against him and mentioned his affair to them. Then Allah, exalted is He, revealed concerning al-Walīd b. al-Mughīrah and that matter: "Leave Me with him whom I created alone, and gave him abundant wealth, and sons present, and spread out for him a smooth life. Then he desires that I should add more. No! Indeed, he was obstinate towards Our signs"—meaning contentious. Ibn Hishām said: ʿanīd means stubborn, opposing. Ruʾbah b. al-ʿAjjāj said: We are strikers of the heads of the stubborn. This verse is in one of his rajaz poems. "I will burden him with a steep ascent. Indeed, he thought and determined. So may he be killed, how he determined. Then may he be killed, how he determined. Then he looked, then he frowned and grimaced." Ibn Hishām said: basara means he wrinkled his face. Al-ʿAjjāj said: Tight-jawed, grimacing, voracious, describing his face's displeasure. This verse is in one of his rajaz poems: "Then he turned his back and was arrogant, and said: This is nothing but magic transmitted; this is nothing but the word of a human." [What Allah revealed concerning the group who were with al-Mughīrah] Ibn Isḥāq said: Allah, exalted is He, revealed concerning the group who were with him, sorting out statements about the Messenger of Allah ﷺ and about what he brought from Allah, exalted is He: "As We sent down upon the dividers, who made the Qurʾān into parts. So by your Lord, We will surely question them all about what they used to do." Ibn Hishām said: The singular of ʿiḍīn is ʿiḍah, meaning they dismembered it, that is, they divided it. Ruʾbah b. al-ʿAjjāj said: The religion of Allah is not to be dismembered. This verse is in one of his rajaz poems. [The group's dispersal among Quraysh, disfiguring the message of the Messenger ﷺ] Ibn Isḥāq said: Those men began saying that about the Messenger of Allah ﷺ to whomever they met among the people, and the Arabs departed from that pilgrimage season with knowledge of the affair of the Messenger of Allah ﷺ, and his mention spread throughout all the lands of the Arabs.

312. Tarikh (al-Tabari) 727No grade recorded

     [ شِعْرُ أَبِي طَالِبٍ فِي اسْتِعْطَافِ قُرَيْشٍ   ] فَلَمَّا خَشِيَ أَبُو طَالِبٍ دَهْمَاءَ الْعَرَبِ أَنْ يَرْكَبُوهُ مَعَ قَوْمِهِ، قَالَ قَصِيدَتَهُ الَّتِي تَعَوَّذَ فِيهَا بِحَرَمِ مَكَّةَ وَبِمَكَانِهِ مِنْهَا، وَتَوَدَّدَ فِيهَا أَشْرَافُ قَوْمِهِ، وَهُوَ عَلَى ذَلِكَ يُخْبِرُهُمْ وَغَيْرَهُمْ فِي ذَلِكَ مِنْ شِعْرِهِ أَنَّهُ غَيْرُ مُسْلِمٍ رَسُولَ اللَّهِ ﷺ، وَلَا تَارِكُهُ لِشَيْءِ أَبَدًا حَتَّى يَهْلِكَ دُونَهُ، فَقَالَ: : وَلَمَّا رَأَيْتُ الْقَوْمَ لَا وُدَّ فِيهِمْ وَقَدْ قَطَعُوا كُلَّ الْعُرَى وَالْوَسَائِلِ     وَقَدْ صَارَحُونَا بِالْعَدَاوَةِ وَالْأَذَى وَقَدْ طَاوَعُوا أَمْرَ الْعَدُوِّ الْمُزَايِلِ     وَقَدْ حَالَفُوا قَوْمًا عَلَيْنَا أَظِنَّةً يَعَضُّونَ غَيْظًا خَلْفَنَا بِالْأَنَامِلِ     صَبَرْتُ لَهُمْ نَفْسِي بِسَمْرَاءَ سَمْحَةٍ وَأَبْيَضَ عَضْبٍ مِنْ تُرَاثِ الْمَقَاوِلِ     وَأَحْضَرْتُ عِنْدَ الْبَيْتِ رَهْطِي وَإِخْوَتِي وَأَمْسَكْتُ مِنْ أَثْوَابهِ بِالْوَصَائِلِ     قِيَامًا مَعًا مُسْتَقْبِلِينَ رِتَاجَهُ لُدًى حَيْثُ يَقْضِي حَلْفَهُ كُلُّ نَافِلِ     وَحَيْثُ يُنِيخُ الْأَشْعَرُونَ رِكَابَهُمْ بِمُفْضَى السُّيُولِ مِنْ إسَافٍ وَنَائِلِ     مُوَسَّمَةُ الْأَعْضَادِ أَوْ قَصَرَاتُهَا مُخَيَّسَةٌ بَيْنَ السَّدِيسِ وَبَازِلِ     تَرَى الْوَدْعَ فِيهَا وَالرُّخَامَ وَزِينَةً بِأَعْنَاقِهَا مَعْقُودَةٌ كَالْعَثَاكِلِ     أَعُوذُ بِرَبِّ النَّاسِ مِنْ كُلِّ طَاعِنٍ عَلَيْنَا بِسُوءٍ أَوْ مُلِحٍّ بِبَاطِلِ     وَمِنْ كَاشِحٍ يَسْعَى لَنَا بِمَعِيبَةٍ وَمِنْ مُلْحِقٍ فِي الدِّينِ مَا لَمْ نُحَاوِلْ     وَثَوْرٍ وَمَنْ أَرْسَى ثَبِيرًا مَكَانَهُ وَرَاقٍ لِيَرْقَى فِي حِرَاءٍ وَنَازِلِ     وَبِالْبَيْتِ، حَقُّ الْبَيْتِ، مِنْ بَطْنِ مَكَّةَ وَبِاَللَّهِ إنَّ اللَّهَ لَيْسَ بِغَافِلِ     وَبِالْحَجَرِ الْمُسْوَدِّ إذْ يَمْسَحُونَهُ إذَا اكْتَنَفُوهُ بِالضُّحَى وَالْأَصَائِلِ     وَمَوْطِئِ إبْرَاهِيمَ فِي الصَّخْرِ رَطْبَةٌ عَلَى قَدَمَيْهِ حَافِيًا غَيْرَ نَاعِلِ وَأَشْوَاطٌ بَيْنَ الْمَرْوَتَيْنِ إلَى الصّفَا     وَمَا فِيهِمَا مِنْ صُورَةٍ وَتَمَاثُلِ وَمنْ حَجَّ بَيْتِ اللّهِ مِنْ كُلِّ رَاكِبٍ     وَمِنْ كُلِّ ذِي نَذْرٍ وَمِنْ كُلِّ رَاجِلِ وَبِالْمُشْعِرِ الْأَقْصَى، إذَا عَمَدُوا لَهُ     إلَالٌ إلَى مُفْضَى الشِّرَاجِ الْقَوَابِلِ وَتَوْقَافِهِمْ فَوْقَ الْجِبَالِ عَشِيَّةً     يُقِيمُونَ بِالْأَيْدِي صُدُورَ الرَّوَاحِلِ وَلَيْلَةِ جَمْعٍ وَالْمَنَازِلِ مِنْ مِنًى     وَهَلْ فَوْقَهَا مِنْ حُرْمَةٍ وَمَنَازِلِ وَجَمْعٍ إذَا مَا الْمُقْرَبَاتِ أَجَزْنَهُ     سِرَاعًا كَمَا يَخْرُجْنَ مِنْ وَقْعِ وَابِلِ وَبِالْجَمْرَةِ الْكُبْرَى إذَا صَمَدُوا لَهَا     يَؤُمُّونَ قَذْفًا رَأْسَهَا بِالْجَنَادِلِ وَكِنْدَةُ إذَا هُمْ بِالْحِصَابِ عَشِيَّةً     تُجِيزُ بِهِمْ حُجَّاجُ بَكْرِ بْنِ وَائِلِ حَلِيفَانِ شَدَّا عَقْدَ مَا احْتَلَفَا لَهُ     وَرَدَّا عَلَيْهِ عَاطِفَاتِ الْوَسَائِلِ وَحَطْمِهِمْ سُمْرَ الصَّفَاحِ وَسَرْحُهُ     وَشَبْرِقَهٌ وَخْدَ النَّعَامِ الْجَوَافِلِ فَهَلْ بَعْدَ هَذَا مِنْ مُعَاذٍ لِعَائِذٍ     وَهَلْ مِنْ مُعِيذٍ يَتَّقِي اللَّهَ عَاذِلِ يُطَاعُ بِنَا الْعُدَّى وَوَدُّوا لَوْ انَّنَا     تُسَدُّ بِنَّا أَبْوَابُ تُرْكٍ وَكَابُلِ كَذَبْتُمْ وَبَيْتِ اللَّهِ نَتْرُكُ مَكَّةَ     وَنَظْعَنُ إلَّا أَمْرُكُمْ فِي بَلَابِلِ كَذَبْتُمْ وَبَيْتِ اللَّهِ نُبْزَى مُحَمَّدًا     وَلَمَّا نُطَاعِنُ دُونَهُ وَنُنَاضِلْ وَنُسْلِمُهُ حَتَّى نُصَرَّعَ حَوْلَهُ     وَنَذْهَلَ عَنْ أَبْنَائِنَا وَالْحَلَائِلِ وَيَنْهَضُ قَوْمٌ فِي الْحَدِيدِ إلِيْكُمُ     نُهُوضَ الرَّوَايَا تَحْتَ ذَاتِ الصَّلَاصِلِ وَحَتَّى تَرَى ذَا الضِّغْنِ يَرْكَبُ رَدْعَهُ     مِنْ الطَّعْنِ فِعْلَ الْأَنْكَبِ الْمُتَحَامِلِ وَإِنَّا لَعَمْرُ اللَّهِ إنْ جَدَّ مَا أَرَى     لَتَلْتَبِسَنَّ أَسْيَافُنَا بِالْأَمَاثِلِ بِكَفَّيْ فَتًى مِثْلَ الشِّهَابِ سَمَيْدَعِ     أَخِي ثِقَةٍ حَامِي الْحَقِيقَةِ بَاسِلِ شُهُورًا وَأَيَّامًا وَحَوْلًا مُجَرَّمًا     عَلَيْنَا وَتَأْتِي حَجَّةٌ بَعْدَ قَابِلِ وَمَا تَرْكُ قَوْمٍ، لَا أَبَا لَكَ، سَيِّدًا     يَحُوطُ الذِّمَارَ غَيْرَ ذَرْبٍ مُوَاكِلِ وَأَبْيَضُ يُسْتَسْقَى الْغَمَامُ بِوَجْهِهِ     ثِمَالُ الْيَتَامَى عِصْمَةٌ لِلْأَرَامِلِ يَلُوذُ بِهِ الْهُلَّافُ مِنْ آلِ هَاشِمٍ     فَهُمْ عِنْدَهُ فِي رَحْمَةٍ وَفَوَاصِلِ لَعَمْرِي لَقَدْ أَجْرَى أُسَيْدٌ وَبِكْرُهُ     إلَى بُغْضِنَا وَجَزَّآنَا لِآكُلْ وَعُثْمَانُ لَمْ يَرْبَعْ عَلَيْنَا وَقُنْفُذٌ     وَلَكِنْ أَطَاعَا أَمْرَ تِلْكَ الْقَبَائِلِ أَطَاعَا أُبَيًّا وَابْنَ عَبْدِ يُغِوثْهُمْ     وَلَمْ يَرْقُبَا فِينَا مَقَالَةَ قَائِلِ كَمَا قَدْ لَقِينَا مِنْ سُبَيْعٍ وَنَوْفَلٍ     وَكُلٌّ تَوَلَّى مُعْرِضًا لَمْ يُجَامِلْ فَإِنْ يُلْقِيَا أَوْ يُمْكِنْ اللَّهُ مِنْهُمَا     نَكِلْ لَهُمَا صَاعًا بِصَاعِ الْمُكَايِلِ وَذَاكَ أَبُو عَمْرٍو أَبَى غَيْرَ بُغْضِنَا     لِيَظْعَنَنَا فِي أَهْلِ شَاءٍ وَجَامِلِ يُنَاجِي بِنَا فِي كُلِّ مُمْسًى وَمُصْبَحٍ     فَنَاجِ أَبَا عَمْرٍو بِنَا ثُمَّ خَاتِلِ وَيُؤْلَى لَنَا بِاَللَّهِ مَا إنْ يَغُشُّنَا     بَلَى قَدْ نَرَاهُ جَهْرَةً غَيْرَ حَائِلِ أَضَاقَ عَلَيْهِ بُغْضُنَا كُلَّ تَلْعَةٍ     مِنْ الْأَرْضِ بَيْنَ أَخْشُبٍ فَمُجَادِلِ وَسَائِلْ أَبَا الْوَلِيدِ مَاذَا حَبَوْتَنَا     بِسَعْيِكَ فِينَا مُعْرِضًا كَالْمُخَاتِلِ وَكُنْتَ امْرَأً مِمَّنْ يُعَاشُ بِرَأْيِهِ     وَرَحْمَتُهُ فِينَا وَلَسْتَ بِجَاهِلِ فَعُتْبَةُ لَا تَسْمَعْ بِنَا قَوْلَ كَاشِحٍ     حَسُودٍ كَذُوبٍ مُبْغِضٍ ذِي دَغَاوِلِ وَمَرَّ أَبُو سُفْيَانَ عَنِّي مُعْرِضًا     كَمَا مَرَّ قَيْلٌ مِنْ عِظَامِ الْمَقَاوِلِ يَفِرُّ إلَى نَجْدٍ وَبَرْدِ مِيَاهِهِ     وَيَزْعُمُ أَنِّي لَسْتُ عَنْكُمْ بِغَافِلِ وَيُخْبِرُنَا فِعْلَ الْمُنَاصِحِ أَنَّهُ     شَفِيقٌ وَيُخْفِي عَارِمَاتِ الدَّوَاخِلِ أَمُطْعِمُ لَمْ أَخْذُلْكَ فِي يَوْمٍ نَجْدَةٍ     وَلَا مُعْظِمٍ عِنْدَ الْأُمُورِ الْجَلَائِلِ وَلَا يَوْمَ خَصْمٍ إذَا أَتَوْكَ أَلِدَّةً     أُولِي جَدَلٍ مِنْ الْخُصُومِ الْمَسَاجِلِ أَمُطْعِمُ إنَّ الْقَوْمَ سَامُوكَ خُطَّةً     وَإِنِّي مَتَى أُوكَلْ فَلَسْتُ بِوَائِلِ جَزَى اللَّهُ عَنَّا عَبْدَ شَمْسٍ وَنَوْفَلًا     عُقُوبَةَ شَرٍّ عَاجِلًا غَيْرَ آجِلِ بِمِيزَانِ قِسْطٍ لَا يُخِسُّ شَعِيرَةً     لَهُ شَاهِدٌ مِنْ نَفْسِهِ غَيْرَ عَائِلٍ لَقَدْ سَفُهَتْ أَحْلَامُ قَوْمٍ تَبَدَّلُوا     بَنِي خَلَفٍ قَيْضًا بِنَا وَالْغَيَاطِلِ وَنَحْنُ الصَّمِيمُ مِنْ ذُؤَابَةِ هَاشِمٍ     وَآلِ قُصَيٍّ فِي الْخُطُوبِ الْأَوَائِلِ وَسَهْمٌ وَمَخْزُومٌ تَمَالَوْا وَأَلَّبُوا     عَلَيْنَا الْعِدَا مِنْ كُلِّ طِمْلٍ وَخَامِلٍ فَعَبْدُ مَنَافٍ أَنْتُمْ خَيْرُ قَوْمِكُمْ     فَلَا تُشْرِكُوا فِي أَمْرِكُمْ كُلَّ وَاغِلِ لَعَمْرِي لَقَدْ وَهَنْتُمْ وَعَجَزْتُمْ     وَجِئْتُمْ بِأَمْرٍ مُخْطِئٍ لِلْمَفَاصِلِ وَكُنْتُمْ حَدِيثًا حَطْبَ قِدْرٍ وَأَنْتُمْ     الْآنَ حِطَابُ أَقْدُرٍ وَمَرَاجِلِ لِيَهْنِئْ بَنِي عَبْدِ مَنَافٍ عُقُوقُنَا     وَخِذْلَانُنَا وَتَرْكُنَا فِي الْمَعَاقِلِ فَإِنْ نَكُ قَوْمًا نَتَّئِرْ مَا صَنَعْتُمْ     وَتَحْتَلِبُوهَا لِقْحَةً غَيْرَ بَاهِلِ وَسَائِطُ كَانَتْ فِي لُؤَيِّ بْنِ غَالِبٍ     نَفَاهُمْ إلَيْنَا كُلُّ صَقْرٍ حُلَاحِلِ وَرَهْطُ نُفَيْلٍ شَرُّ مَنْ وَطِئَ الْحَصَى     وَأَلْأَمُ حَافٍ مِنْ مَعَدِّ وَنَاعِلِ فَأَبْلِغْ قُصَيًّا أَنْ سَيُنْشَرُ أَمْرُنَا     وَبَشِّرْ قُصَيًّا بَعْدَنَا بِالتَّخَاذُلِ وَلَوْ طَرَقَتْ لَيْلًا قُصَيًّا عَظِيمَةٌ     إذًا مَا لَجَأْنَا دُونَهُمْ فِي الْمَدَاخِلِ وَلَوْ صَدَقُوا ضَرْبًا خِلَالَ بُيُوتِهِمْ     لَكُنَّا أُسًى عِنْدَ النِّسَاءِ الْمَطَافِلِ فَكُلُّ صَدِيقٍ وَابْنِ أُخْتٍ نَعُدُّهُ     لَعَمْرِي وَجَدْنَا غِبَّهُ غَيْرَ طَائِلِ سِوَى أَنَّ رَهْطًا مِنْ كِلَابِ بْنِ مُرَّةٍ     بَرَاءٌ إلَيْنَا مِنْ مَعَقَّةِ خَاذِلِ وَهَنَّا لَهُمْ حَتَّى تَبَدَّدَ جَمْعُهُمْ     وَيَحْسُرَ عَنَّا كُلَّ بَاغٍ وَجَاهِلِ وَكَانَ لَنَا حَوْضُ السِّقَايَةِ فِيهِمْ     وَنَحْنُ الْكُدَى مِنْ غَالِبٍ وَالْكَوَاهِلِ شَبَابٌ مِنْ الْمُطَيِّبِينَ وَهَاشِمٍ     كَبِيضِ السُّيُوفِ بَيْنَ أَيْدِي الصَّيَاقِلِ فَمَا أَدْرَكُوا ذَحْلًا وَلَا سَفَكُوا دَمًا     وَلَا حَالَفُوا إلَّا شِرَارَ الْقَبَائِلِ بِضَرْبٍ تَرَى الْفِتْيَانَ فِيهِ كَأَنَّهُمْ     ضَوَارِي أُسُودٍ فَوْقَ لَحْمٍ خَرَادِلِ بَنِي أَمَةٍ مَحْبُوبَةٍ هِنْدِكِيَّةٍ     بَنِي جُمَحٍ عُبَيْدِ قَيْسِ بْنِ عَاقِلِ وَلَكِنَّنَا نَسْلٌ كِرَامٌ لِسَادَةٍ     بِهِمْ نُعِيَ الْأَقْوَامُ عِنْدَ الْبَوَاطِلِ وَنِعْمَ ابْنِ أُخْتِ الْقَوْمِ غَيْرَ مُكَذَّبٍ     زُهَيْرٌ حُسَامًا مُفْرَدًا مِنْ حَمَائِلِ أَشَمُّ مِنْ الشُّمِّ الْبَهَالِيلِ يَنْتَمِي     إلَى حَسَبٍ فِي حَوْمَةِ الْمَجْدِ فَاضِلِ لَعَمْرِي لَقَدْ كُلِّفْتُ وَجْدًا بِأَحْمَدَ     وَإِخْوَتِهِ دَأْبَ الْمُحِبِّ الْمُوَاصِلِ فَلَا زَالَ فِي الدُّنْيَا جَمَالًا لِأَهْلِهَا     وَزِيَنًا لِمَنْ وَالَاهُ رَبُّ الْمَشَاكِلِ فَمَنْ مِثْلُهُ فِي النَّاسِ أَيُّ مُؤَمَّلٍ     إذَا قَاسَهُ الْحُكَّامُ عِنْدَ التَّفَاضُلِ حَلِيمٌ رَشِيدٌ عَادِلٌ غَيْرُ طَائِشٍ     يُوَالِي إلَاهًا لَيْسَ عَنْهُ بِغَافِلِ فَوَاَللَّهِ لَوْلَا أَنْ أَجِيءَ بِسُنَّةٍ     تَجُرُّ عَلَى أَشْيَاخِنَا فِي الْمَحَافِلِ لَكِنَّا اتَّبَعْنَاهُ عَلَى كُلِّ حَالَةٍ     مِنْ الدَّهْرِ جِدًّا غَيْرَ قَوْلِ التَّهَازُلِ لَقَدْ عَلِمُوا أَنَّ ابْنَنَا لَا مُكَذَّبٌ     لَدَيْنَا وَلَا يُعْنَى بِقَوْلِ الْأَبَاطِلِ فَأَصْبَحَ فِينَا أَحَمْدٌ فِي أَرُومَةٍ     تُقَصِّرُ عَنْهُ سَوْرَةُ الْمُتَطَاوِلِ حَدِبْتُ بِنَفْسِي دُونَهُ وَحَمَيْتُهُ     وَدَافَعْتُ عَنْهُ بِالذُّرَا وَالْكَلَاكِلِ فَأَيَّدَهُ رَبُّ الْعِبَادِ بِنَصْرِهِ     وَأَظْهَرَ دِينًا حَقُّهُ غَيْرُ بَاطِلِ رِجَالٌ كِرَامٌ غَيْرُ مِيلٍ نَمَاهُمْ     إلَى الْخَيْرِ آبَاءٌ كِرَامُ الْمَحَاصِلِ فَإِنْ تَكُ كَعْبٌ مِنْ لُؤَيٍّ صُقَيْبَةً     فَلَا بُدَّ يَوْمًا مَرَّةً مِنْ تَزَايُلِ قَالَ ابْنُ هِشَامٍ: هَذَا مَا صَحَّ لِي مِنْ هَذِهِ الْقَصِيدَةِ، وَبَعْضُ أَهْلِ الْعِلْمِ بِالشِّعْرِ يُنْكِرُ أَكْثَرَهَا. [ دَعَا ﷺ لِلنَّاسِ حِينَ أَقْحَطُوا، فَنَزَلَ الْمَطَرُ، وَوَدَّ لَوْ أَنَّ أَبَا طَالِبٍ حَيٌّ، فَرَأَى ذَلِكَ   ] قَالَ ابْنُ هِشَامٍ: وَحَدَّثَنِي مَنْ أَثِقُ بِهِ، قَالَ: أَقْحَطَ أَهْلُ الْمَدِينَةِ، فَأَتَوْا رَسُولَ اللَّهِ ﷺ، فَشَكَوْا ذَلِكَ إلَيْهِ، فَصَعِدَ رَسُولُ اللَّهِ ﷺ الْمِنْبَرَ فَاسْتَسْقَى، فَمَا لَبِثَ أَنْ جَاءَ مِنْ الْمَطَرِ مَا أَتَاهُ أَهْلُ الضَّوَاحِي يَشْكُونَ مِنْهُ الْغَرَقَ، فَقَالَ رَسُولُ اللَّهِ ﷺ: اللَّهُمَّ حَوَالَيْنَا وَلَا عَلَيْنَا، فَانْجَابَ السَّحَابُ عَنْ الْمَدِينَةِ فَصَارَ حَوَالَيْهَا كَالْإِكْلِيلِ؛ فَقَالَ رَسُولُ اللَّهِ ﷺ: لَوْ أَدْرَكَ أَبُو طَالِبٍ هَذَا الْيَوْمَ لَسَرَّهُ، فَقَالَ لَهُ بَعْضُ أَصْحَابِهِ: كَأَنَّكَ يَا رَسُولَ اللَّهِ أَرَدْتَ قَوْلَهُ: : وَأَبْيَضُ يُسْتَسْقَى الْغَمَامُ بِوَجْهِهِ     ثِمَالُ الْيَتَامَى عِصْمَةٌ لِلْأَرَامِلِ قَالَ: أَجَلْ

     ✧ [Abū Ṭālib's Poetry in Seeking to Win Over Quraysh] When Abū Ṭālib feared the gathering horde of the Arabs, that they might attack him along with his people, he recited his ode in which he sought protection by the sanctuary of Makkah and by his own standing there, and in which he courted the nobles of his people; at the same time he informs them and others in that poem that he will not hand over the Messenger of Allāh ﷺ and will never abandon him for anything until he perishes defending him. He said: : When I saw the people had no love among them, and had cut every bond and means, and had openly confronted us with enmity and harm, And had obeyed the command of the hostile, separating enemy; and had allied themselves with a people against us whose hearts are filled with rancor, Biting their fingertips in rage behind our backs, I steeled myself for them with a smooth brown spear, and a white, sharp sword inherited from the chiefs, And I brought my kinsmen and brothers to the House, and grasped its curtains by the connecting folds, Standing together, facing its door, at the place where every man fulfilling a vow discharges his oath, And where the Ashʿarūn make their camels kneel, at the meeting place of the torrents from Isāf and Nāʾil, Their shoulders and upper arms marked, penned up among six-year-olds and eight-year-olds, You see cowrie shells and marble and adornment upon them, tied to their necks like clusters of dates, I seek refuge with the Lord of mankind from every slanderer who assaults us with evil or persists in falsehood, And from every rancorous enemy who hastens to us with some defect, and from one who attaches to the religion what we have not attempted, And by Thawr, and by Him who fixed Thabīr in its place, and by one ascending to climb Ḥirāʾ and descending, And by the House—the sanctity of the House—in the belly of Makkah, and by Allāh, surely Allāh is not heedless, And by the Black Stone when they wipe it, when they surround it in the forenoon and the evenings, And by the standing place of Ibrāhīm, in the rock—moist upon his two feet, barefoot, unsandaled, And by the circuits between al-Marwah and al-Ṣafā, and by the images and likenesses in them, And by every rider who makes pilgrimage to the House of Allāh, and every one who has made a vow, and every one on foot, And by the farthest Mashʿar, when they repair to it, from Ilāl to the meeting place of the wide watercourses that receive the torrents, And by their halting above the mountains at evening, making the chests of the camels stand with their hands, And by the night of Jamʿ and the stopping places of Minā—and are there above them any sanctity and stopping places?— And by Jamʿ when the near-bred horses pass through it swiftly, as they come forth from the falling of a downpour, And by the Greater Jamrah, when they repair straight to it, aiming at its head with stones, And by Kindah, when they are at al-Ḥiṣāb in the evening, the pilgrims of Bakr b. Wāʾil passing among them, Two allies who tightened the knot of what they had agreed upon for it, and restored to it the folded bonds of kinship, And by their crushing of the brown-bladed swords, and its pasturage, and the ṣhabraq plants, and the swift gait of the startled ostriches, Is there after this any protector for one seeking refuge, and is there any refuge-giver who fears Allāh against a reproacher? The enemies are obeyed against us, and they would wish that the gates of the Turks and of Kābul were closed by us; You lie, by the House of Allāh, we shall leave Makkah and depart only at your command amid chaos; You lie, by the House of Allāh, we shall hand over Muḥammad while we have not yet thrust with spears in his defense and shot arrows, And we shall surrender him only when we are struck down around him, and become heedless of our sons and wives; And a people will rise against you in iron, rising like water-skins under the bearer of the rattling armor, Until you see the rancorous one mounted upon his own blood from the thrusting, like the act of the haughty, overbearing one; By the life of Allāh, if what I see becomes serious, our swords will surely be stained with the blood of the nobles, In the hands of a youth like the shooting star, a lordly one, a trusted brother, protector of the truth, a hero, For months and days and a complete year against us, and a pilgrimage will come after the next one; No people—may you be bereft of a father—abandoned a chief who guards what must be defended, one who is not weak or remiss, And a fair-skinned one by whose face rain is sought from the clouds, a support for orphans, a protection for widows, To him the destitute of the Banū Hāshim take refuge, and with him they are in mercy and constant gifts; By my life, Usayd and his Bakr brought about hatred of us, and Jazʾānā to one who devours, And ʿUthmān did not hold back against us, nor Qunfudh, but they obeyed the command of those clans, They obeyed Ubayy and their Ibn ʿAbd Yaghūth, and did not heed any speaker's word about us, As we have also met from Subayʿ and Nawfal, and every one turned away, averting his face, not treating us courteously; If the two of them slip, or Allāh gives us power over them, we shall repay them measure for measure, like the measure of the measurer; And that is Abū ʿAmr, who refused nothing but hatred of us, to make us depart among a people of sheep and camels, He confers secretly about us every evening and morning, so confer, Abū ʿAmr, about us, then deceive; And he swears to us by Allāh that he does not deceive us; nay, we see him openly, without any barrier; His hatred of us made every rising ground of the land too narrow for him, between Akhshub and Mujādil; And ask Abū al-Walīd what you have bestowed upon us by your effort on our behalf, turning away like the deceiver; You were a man among those whose opinion one lives by, and whose mercy toward us was known, and you are not ignorant; So ʿUtbah, do not listen to any rancorous one about us, an envious liar, a hater full of hidden malice; And Abū Sufyān passed by me, turning away, as a chieftain from among the great chiefs passed by, Fleeing to Najd and the coolness of its waters, and claiming that I am not heedless of you; And he tells us the act of the sincere adviser, that he is compassionate, and he conceals the raging fires within, O Muṭʿim, I did not forsake you on a day of aid, nor in any grave matter among momentous affairs, Nor on a day of dispute, when they came to you as stubborn litigants, masters of wrangling among the rival disputants; O Muṭʿim, the people presented you with a proposal, and if I am ever left to another, I am not one who seeks refuge elsewhere; May Allāh repay ʿAbd Shams and Nawfal on our behalf with the punishment of evil, swift, not delayed, With a balance of justice that does not diminish a barleycorn, with a witness from himself, not one who withholds; The minds of a people have become foolish who exchanged the Banū Khalaf for us, and the Ghayāṭil, We are the very core of the forelock of Hāshim, and of the family of Quṣayy in the early calamities; And Sahm and Makhzūm conspired and incited against us the enemies, from every low and obscure one; O ʿAbd Manāf, you are the best of your people, so do not associate in your affair every intruder; By my life, you have become weak and impotent, and you have brought a matter that errs from the joints; You were recently firewood for a pot, and now you are firewood for pots and cooking vessels; Let it please the Banū ʿAbd Manāf, our disobedience to them, and our forsaking them, and leaving them in the strongholds; If we are a people who will take vengeance for what you have done, and you will milk it as a milch-camel, not left unmilked, They were the bonds among Luʾayy b. Ghālib; every piercing, mighty falcon drove them to us; And the clan of Nufayl is the worst of those who tread the pebbles, and the most base barefoot or sandaled one of Maʿadd; So convey to Quṣayy that our affair will be spread abroad, and give Quṣayy tidings, after us, of mutual betrayal; And if a great calamity came to Quṣayy by night, then we would not take refuge, without them, in the entrances; If they had struck truly with blows among their houses, we would have been a means of consolation among the women with young children; Every friend and nephew whom we count—by my life, we found the outcome of his friendship to be of no avail, Except that a group from Kilāb b. Murrah is innocent toward us of the sin of a forsaking one; And we were gentle with them until their assembly dispersed, and every transgressor and ignorant one withdrew from us; The watering trough of the siqāyah was ours among them, and we are the hills from among Ghālib and the kahil, Youths from among the Muṭayyabūn and Hāshim, like white swords in the hands of swordsmiths; They attained no vengeance, nor shed blood, nor allied themselves except with the worst of the tribes; With blows in which you see the young men as if they were ravenous lions upon flesh cut into pieces; Sons of a beloved slave woman, an Indian one—Banū Jumaḥ, the slaves of Qays b. ʿĀqil; But we are a noble offspring of lords, by whom the peoples are eulogized in times of great trials; And excellent is the sister's son of the people, not given the lie—Zuhayr—a sharp sword, a single one from among the sword-belts, A high-nosed one from among the high-nosed, handsome, noble ones, tracing his lineage to a stock overflowing in the arena of glory; By my life, I have been afflicted with love for Aḥmad and his brothers, with the devotion of a loving, steadfast friend; May he remain in this world as a beauty for its people and an adornment for those whom the Lord of all forms befriends; Who is like him among mankind—what hopeful one—when the judges compare him at the time of weighing merits? Forbearing, rightly guided, just, not reckless; he befriends a God from whom he is not heedless; By Allāh, were it not that I should bring a precedent that would drag shame upon our elders in the assemblies, We would have followed him in every state of time, in earnest, not with the words of jest; They know that our son is not one to be given the lie among us, and he is not concerned with false sayings; Aḥmad has come to be among us in a rooted stock, which the assault of the overreaching cannot reach; I inclined with my own self in his defense and protected him, and defended him with the peaks and the chests; So the Lord of the servants aided him with His victory, and made manifest a religion whose truth is not falsehood; Noble men, not wavering—noble fathers of pure lineage raised them to goodness; If Kaʿb of Luʾayy is a small remnant, then one day there must come a separation; Ibn Hishām said: This is what has been verified for me of this ode, and some of the people of knowledge in poetry deny most of it. [The Prophet ﷺ prayed for rain for the people when they suffered drought, and rain fell; he wished that Abū Ṭālib were alive to see that] Ibn Hishām said: Someone I trust narrated to me, saying: The people of Madinah suffered drought, so they came to the Messenger of Allāh ﷺ and complained of that to him. The Messenger of Allāh ﷺ ascended the minbar and prayed for rain. It was not long before rain came, so much so that the people of the outlying areas came to him complaining of drowning. The Messenger of Allāh ﷺ said: "O Allāh, around us and not upon us." The clouds dispersed from Madinah and became around it like a crown. The Messenger of Allāh ﷺ said: "If Abū Ṭālib had lived to see this day, it would have pleased him." One of his companions said to him: "It is as if you, O Messenger of Allāh, meant his saying: : And a fair-skinned one by whose face rain is sought from the clouds, a support for orphans, a protection for widows. He said: "Yes."

313. Tarikh (al-Tabari) 728No grade recorded

     [ انْتِشَارُ ذِكْرِ الرَّسُولِ فِي الْقَبَائِلِ، وَلَا سِيَّمَا فِي الْأَوْسِ وَالْخَزْرَجِ   ] فَلَمَّا انْتَشَرَ أَمْرُ رَسُولِ اللَّهِ ﷺ فِي الْعَرَبِ، وَبَلَغَ الْبُلْدَانَ، ذُكِرَ بِالْمَدِينَةِ، وَلَمْ يَكُنْ حَيٌّ مِنْ الْعَرَبِ أَعْلَمَ بِأَمْرِ رَسُولِ اللَّهِ ﷺ حِينَ ذُكِرَ، وَقَبْلَ أَنْ يُذْكَرَ مِنْ هَذَا الْحَيِّ مِنْ الْأَوْسِ وَالْخَزْرَجِ، وَذَلِكَ لِمَا كَانُوا يَسْمَعُونَ مِنْ أَحْبَارِ الْيَهُودِ، وَكَانُوا لَهُمْ حُلَفَاءَ، وَمَعَهُمْ فِي بِلَادِهِمْ. فَلَمَّا وَقَعَ ذِكْرُهُ بِالْمَدِينَةِ، وَتَحَدَّثُوا بِمَا بَيْنَ قُرَيْشٍ فِيهِ مِنْ الِاخْتِلَافِ. قَالَ أَبُو قَيْسِ بْنِ الْأَسْلَتِ. أَخُو بَنِي وَاقِفٍ. قَصِيدَةً يُعَظِّمُ فِيهَا الْحُرْمَةَ، وَيَنْهَى قُرَيْشًا فِيهَا عَنْ الْحَرْبِ، وَيَأْمُرُهُمْ بِالْكَفِّ بَعْضُهُمْ عَنْ بَعْضٍ، وَيَذْكُرُ فَضْلَهُمْ وَأَحْلَامَهُمْ، وَيَأْمُرُهُمْ بِالْكَفِّ عَنْ رَسُولِ اللَّهِ ﷺ، وَيُذَكِّرُهُمْ بَلَاءَ اللَّهِ عِنْدَهُمْ، وَدَفْعَهُ عَنْهُمْ الْفِيلَ وَكَيْدَهُ عَنْهُمْ، فَقَالَ: : يَا رَاكِبًا إمَّا عَرَضَتْ فَبَلِّغْنَ مُغَلْغِلَةً عَنِّي لُؤَيَّ بْنَ غَالِبِ     رَسُولُ امْرِئٍ قَدْ رَاعَهُ ذَاتُ بَيْنِكُمْ عَلَى النَّأْيِ مَحْزُونٍ بِذَلِكَ نَاصِبِ     وَقَدْ كَانَ عِنْدِي لِلْهُمُومِ مَعَرَّسٌ فَلَمْ أَقْضِ مِنْهَا حَاجَتِي وَمَآرِبِي     نُبَيِّتُكُمْ شَرْجَيْنِ كُلَّ قَبِيلَةٍ لَهَا أَزْمَلٌ مِنْ بَيْنِ مُذْكٍ وَحَاطِبِ     أُعِيذُكُمْ بِاَللَّهِ مِنْ شَرِّ صُنْعِكُمْ وَشَرِّ تَبَاغِيكُمْ وَدَسِّ الْعَقَارِبِ     وَإِظْهَارِ أَخْلَاقٍ وَنَجْوَى سَقِيمَةٍ كَوَخْزِ الْأَشَافِي وَقْعُهَا حَقُّ صَائِبِ     فَذَكِّرْهُمْ بِاَللَّهِ أَوَّلَ وَهْلَةٍ وَإِحْلَالِ أَحْرَامِ الظِّبَاءِ الشَّوَازِبِ     وَقُلْ لَهُمْ وَاَللَّهُ يَحْكُمُ حُكْمَهُ ذَرُوا الْحَرْبَ تَذْهَبُ عَنْكُمْ فِي الْمَرَاحِبِ     مَتَى تَبْعَثُوهَا تَبْعَثُوهَا ذَمِيمَةً هِيَ الْغُولُ لِلْأَقْصَيْنَ أَوْ لِلْأَقَارِبِ     تُقَطِّعُ أَرْحَامًا وَتُهْلِكُ أُمَّةً وَتَبْرِي السَّدِيفَ مِنْ سَنَامٍ وَغَارِبِ     وَتَسْتَبْدِلُوا بِالْأَتْحَمِيَّةِ بَعْدَهَا شَلِيلًا وَأَصْدَاءً ثِيَابَ الْمُحَارِبِ     وَبِالْمِسْكِ وَالْكَافُورِ غُبْرًا سَوَابِغًا كَأَنَّ قَتِيرَيْهَا عُيُونُ الْجَنَادِبِ     فَإِيَّاكُمْ وَالْحَرْبَ لَا تَعْلَقَنَّكُمْ وَحَوْضًا وَخِيمَ الْمَاءِ مُرَّ الْمَشَارِبِ     تَزَيَّنُ لِلْأَقْوَامِ ثُمَّ يَرَوْنَهَا بِعَاقِبَةٍ إذْ بَيَّنَتْ، أُمَّ صَاحِبِ     تُحَرِّقُ لَا تُشْوِي ضَعِيفًا وَتَنْتَحِي ذَوِي الْعِزِّ مِنْكُمْ بِالْحُتُوفِ الصَّوَائِبِ     أَلَمْ تَعْلَمُوا مَا كَانَ فِي حَرْبِ دَاحِسٍ فَتَعْتَبِرُوا أَوْ كَانَ فِي حَرْبِ حَاطِبِ     وَكَمْ قَدْ أَصَابَتْ مِنْ شَرِيفٍ مُسَوَّدٍ طَوِيلِ الْعِمَادِ ضَيْفُهُ غَيْرُ خَائِبِ 287     عَظِيمِ رَمَادِ النَّارِ يُحْمَدُ أَمْرُهُ وَذِي شِيمَةٍ مَحْضٍ كَرِيمٍ الْمَضَارِبِ     وَمَاءِ هُرِيقَ فِي الضَّلَالِ كَأَنَّمَا أَذَاعَتْ بِهِ رِيحُ الصَّبَا وَالْجَنَائِبِ     يُخَبِّرُكُمْ عَنْهَا امْرُؤٌ حَقُّ عَالِمٌ بِأَيَّامِهَا وَالْعِلْمُ عِلْمُ التَّجَارِبِ     فَبِيعُوا الْحِرَابَ مِلْمُحَارِبِ وَاذْكُرُوا حِسَابَكُمْ وَاَللَّهُ خَيْرُ مُحَاسِبِ     وَلِيُّ امْرِئٍ فَاخْتَارَ دِينًا فَلَا يَكُنْ عَلَيْكُمْ رَقِيبًا غَيْرَ رَبِّ الثَّوَاقِبِ     أَقِيمُوا لَنَا دِينًا حَنِيفًا فَأَنْتُمْ لَنَا غَايَةٌ قَدْ يُهْتَدَى بِالذَّوَائِبِ     وَأَنْتُمْ لِهَذَا النَّاسِ نُورٌ وَعِصْمَةٌ تُؤَمُّونَ، وَالْأَحْلَامُ غَيْرُ عَوَازِبِ     وَأَنْتُمْ، إذَا مَا حُصِّلَ النَّاسُ، جَوْهَرٌ لَكُمْ سُرَّةُ الْبَطْحَاءِ شُمُّ الْأَرَانِبِ     تَصُونُونَ أَجْسَادًا كِرَامًا عَتِيقَةً مُهَذَّبَةَ الْأَنْسَابِ غَيْرَ أَشَائِبِ     تَرَى طَالِبَ الْحَاجَاتِ نَحْوَ بُيُوتِكُمْ عَصَائِبَ هَلْكَى تَهْتَدِي بِعَصَائِبِ     لَقَدْ عَلِمَ الْأَقْوَامُ أَنَّ سَرَاتَكُمْ عَلَى كُلِّ حَالٍ خَيْرُ أَهْلِ الْجَبَاجِبِ     وَأَفْضَلُهُ رَأْيًا وَأَعْلَاهُ سُنَّةً وَأَقْوَلُهُ لِلْحَقِّ وَسْطَ الْمَوَاكِبِ     فَقُومُوا فَصَلُّوا رَبَّكُمْ وَتَمَسَّحُوا بِأَرْكَانِ هَذَا الْبَيْتِ بَيْنَ الْأَخَاشِبِ     فَعِنْدَكُمْ مِنْهُ بَلَاءٌ وَمَصْدَقٌ غَدَاةَ أَبِي يَكْسُومَ هَادِي الْكَتَائِبِ     كَتِيبَتُهُ بِالسَّهْلِ تُمْسِي وَرَجْلُهُ عَلَى الْقَاذِفَاتِ فِي رُءُوسِ الْمَنَاقِبِ     فَلَمَّا أَتَاكُمْ نَصْرُ ذِي الْعَرْشِ رَدَّهُمْ جُنُودُ الْمَلِيكِ بَيْنَ سَافٍ وَحَاصِبِ     فَوَلَّوْا سِرَاعًا هَارِبِينَ وَلَمْ يَؤُبْ إلَى أَهْلِهِ مِلْحُبْشِ غَيْرُ عَصَائِبِ     فَإِنْ تَهْلِكُوا نَهْلِكْ وَتَهْلِكْ مَوَاسِمٌ يُعَاشُ بِهَا، قَوْلُ امْرِئٍ غَيْرِ كَاذِبِ قَالَ ابْنُ هِشَامٍ: أَنْشَدَنِي بَيْتَهُ: وَمَاءٌ هُرِيقَ، وَبَيْتَهُ: فَبِيعُوا الْحِرَابَ وَقَوْلَهُ: وَلِيُّ امْرِئِ فَاخْتَارَ، وَقَوْلَهُ: عَلَى الْقَاذِفَاتِ فِي رُءُوسِ الْمَنَاقِبِ أَبُو زَيْدٍ الْأَنْصَارِيُّ وَغَيْرُهُ. قَالَ ابْنُ هِشَامٍ: فَأَبُو قَيْسِ بْنِ الْأَسْلَتِ: مِنْ بَنِي وَائِلٍ؛ وَوَائِلٌ، وَوَاقِفٌ، وَخَطْمَةُ إخْوَةٌ مِنْ الْأَوْسِ. [ شِعْرُ حَكِيمِ بْنِ أُمَيَّةَ فِي صَدِّ قَوْمِهِ عَنْ عَدَاوَةِ النَّبِيِّ ﷺ   ] قَالَ ابْنُ إسْحَاقَ: وَقَالَ حَكِيمُ بْنُ أُمَيَّةَ بْنِ حَارِثَةَ بْنِ الْأَوْقَصِ السُّلَمِيُّ، حَلِيفُ بَنِي أُمَيَّةَ وَقَدْ أَسْلَمَ، يُوَرِّعُ قَوْمَهُ عَمَّا أَجَمَعُوا عَلَيْهِ مِنْ عَدَاوَةِ رَسُولِ اللَّهِ ﷺ، وَكَانَ فِيهِمْ شَرِيفًا مُطَاعًا: : هَلْ قَائِلٌ قَوْلًا هُوَ الْحَقُّ قَاعِدٌ     عَلَيْهِ وَهَلْ غَضْبَانُ لِلرُّشْدِ سَامِعُ وَهَلْ سَيِّدٌ تَرْجُو الْعَشِيرَةُ نَفْعَهُ     لِأَقْصَى الْمَوَالِي وَالْأَقَارِبِ جَامِعُ تَبَرَّأْتُ إلَّا وَجْهَ مَنْ يَمْلِكُ الصِّبَا     وَأَهْجُرُكُمْ مَا دَامَ مُدْلٍ وَنَازِعُ وَأُسْلِمُ وَجْهِي لِلْإِلَهِ وَمَنْطِقِي     وَلَوْ رَاعَنِي مِنْ الصَّدِيقِ رَوَائِعُ

     ✧ [THE SPREAD OF THE MENTION OF THE MESSENGER AMONG THE TRIBES, ESPECIALLY AMONG THE AWS AND KHAZRAJ] When the affair of the Messenger of Allah ﷺ spread among the Arabs and reached the lands, it was mentioned in Madinah. There was no clan of the Arabs more knowledgeable of the affair of the Messenger of Allah ﷺ when it was mentioned, and before it was mentioned, than this clan of the Aws and Khazraj. That was because of what they used to hear from the rabbis of the Jews, for they were their allies and with them in their lands. When his mention occurred in Madinah, and they spoke of the disagreement among Quraysh concerning him, Abu Qays b. al-Aslat, the brother of Banu Waqif, recited a poem in which he magnified the sacredness, forbade Quraysh from war, commanded them to restrain one another, mentioned their virtue and their forbearance, commanded them to hold back from the Messenger of Allah ﷺ, reminded them of God's trial among them, and His repelling the elephant from them and His plotting against them. He said: : O rider, if you are exposed, then convey from me a message sent to Lu'ayy b. Ghalib, A message of a man whom the rift among you has alarmed, Grieving over the distance, weary from that, And he had at my place a resting-place for anxieties, So I did not fulfill from them my need and my desires. We inform you of two parties, every tribe Has a clamor from among kindlers and gatherers of firewood. I seek refuge for you with Allah from the evil of your deeds, And the evil of your mutual envy and the concealing of scorpions, And the display of morals and sickly secret talk, Like the pricks of heated iron, whose falling is a true hitter. So remind them of Allah at the first moment, And of the making lawful of the sacred things of lean gazelles. And say to them, by Allah, He judges with His judgment: Leave war, it will go from you into the wide spaces. Whenever you send it forth, you send it forth blameworthy; It is the ghoul for the farthest or the near ones. It cuts wombs and destroys a nation, And shaves the hump-fat from the camel's hump and withers. And you would exchange for the crimson garment after it A worn-out and rusted one, the garments of the warrior, And for musk and camphor, dusty, ample coats of mail, As if their two rows of rings were the eyes of locusts. So beware of war, let it not cling to you, And a pool of foul water, bitter of drinking-places. It adorns itself for the peoples, then they see it With an end, when it has become clear, the mother of a companion. It burns and does not roast the weak, and it strikes The mighty among you with fatal, accurate blows. Did you not know what was in the war of Dahis, That you might take heed, or what was in the war of Hatib? And how many a noble, honored one has it struck down, Tall of tent-pole, whose guest is not disappointed, 287 Great of fire-ashes, whose command is praised, And of pure character, generous of quarters, And water poured out in error, as if The east wind and the south winds had spread it abroad. A truly knowledgeable man informs you of it, Of its days, and knowledge is the knowledge of experiences. So sell the spears to the warrior, and remember Your reckoning, and Allah is the best of reckoners. The protector of a man who chose a religion, so let not Any watcher over you be other than the Lord of the stars. Establish for us a true religion, for you are For us a goal; guidance may be sought by the forelocks. And you are for these people a light and a protection; You are sought, and forbearance is not absent. And you, when people are weighed, are a jewel; Yours is the center of the valley, high-nosed ones of the rabbit-tribe. You preserve bodies, noble, ancient, Of polished lineages, not mixed. You see the seeker of needs toward your houses As bands of the perishing, guided by bands. The peoples have known that your chiefs Are in every state the best of the people of the assemblies, And the best of them in opinion, and the highest in practice, And the most truthful in speaking the truth amidst the processions. So rise and pray to your Lord and wipe yourselves On the corners of this House among the rugged mountains. For with you from it is a trial and a confirmation, On the morning of Abu Yaksūm, the leader of the battalions. His battalion is in the plain by evening, and his foot-soldiers Are on the hurling ones on the tops of the mountain-passes. So when the help of the Lord of the Throne came to you, they were repelled By the armies of the King, between dust and stones. So they turned away swiftly, fleeing, and no One returned to his family from the Abyssinian except some bands. If you perish, we perish, and the seasons perish by which People live — the saying of a man who is not a liar. Ibn Hisham said: Abu Zayd al-Ansari and others recited to me his verse: "And water poured out," and his verse: "So sell the spears," and his saying: "The protector of a man who chose," and his saying: On the hurling ones on the tops of the mountain-passes. Ibn Hisham said: Abu Qays b. al-Aslat is of Banu Wa'il; and Wa'il, Waqif, and Khatma are brothers of the Aws. [THE POEM OF HAKIM B. UMAYYA IN TURNING HIS PEOPLE AWAY FROM ENMITY TO THE PROPHET ﷺ] Ibn Ishaq said: Hakim b. Umayya b. Haritha b. al-Awqas al-Sulami, ally of Banu Umayya, who had become Muslim, said, restraining his people from what they had agreed upon of enmity to the Messenger of Allah ﷺ, and he was among them a noble, obeyed one: : Is there one who says a saying that is the truth, sitting Upon it, and is there one angry for right guidance, listening, And is there a chief whose tribe hopes for his benefit, Gathering the farthest of clients and relatives? I have declared myself free except to the face of Him who owns the wind, And I will abandon you as long as one lowers the bucket and one contends. And I submit my face to the God and my speech, Even if startling things from a friend alarmed me.

314. Tarikh (al-Tabari) 729No grade recorded

     [ حَدِيثُ ابْنِ الْعَاصِ عَنْ أَكْثَرِ مَا رَأَى قُرَيْشًا نَالَتْهُ مِنْ رَسُولِ اللَّهِ ﷺ   ] قَالَ ابْنُ إسْحَاقَ: فَحَدَّثَنِي يَحْيَى بْنُ عُرْوَةَ بْنِ الزُّبَيْرِ، عَنْ أَبِيهِ عُرْوَةَ بْنِ الزُّبَيْرِ، عَنْ عَبْدِ اللَّهِ بْنِ عَمْرِو بْنِ الْعَاصِ، قَالَ: قُلْتُ لَهُ: مَا أَكْثَرَ مَا رَأَيْتَ قُرَيْشًا أَصَابُوا مِنْ رَسُولِ اللَّهِ ﷺ فِيمَا كَانُوا يُظْهِرُونَ مِنْ عَدَاوَتِهِ ؟ قَالَ: حَضَرْتُهُمْ، وَقَدْ اجْتَمَعَ أَشْرَافُهُمْ يَوْمًا فِي الْحِجْرِ، فَذَكَرُوا رَسُولَ اللَّهِ ﷺ فَقَالُوا: مَا رَأَيْنَا مِثْلَ مَا صَبَرْنَا عَلَيْهِ مِنْ أَمْرِ هَذَا الرَّجُلِ قَطُّ، سَفَّهَ أَحْلَامَنَا، وَشَتَمَ آبَاءَنَا، وَعَابَ دِينَنَا، وَفَرَّقَ جَمَاعَتَنَا، وَسَبَّ آلِهَتَنَا، لَقَدْ صَبَرْنَا مِنْهُ عَلَى أَمْرٍ عَظِيمٍ، أَوْ كَمَا قَالُوا: فَبَيْنَا هُمْ فِي ذَلِكَ إذْ طَلَعَ رَسُولُ اللَّهِ ﷺ، فَأَقْبَلَ يَمْشِي حَتَّى اسْتَلَمَ الرُّكْنَ، ثُمَّ مَرَّ بِهِمْ طَائِفًا بِالْبَيْتِ، فَلَمَّا مَرَّ بِهِمْ غَمَزُوهُ بِبَعْضِ الْقَوْلِ. قَالَ: فَعَرَفْتُ ذَلِكَ فِي وَجْهِ رَسُولِ اللَّهِ ﷺ. قَالَ: ثُمَّ مَضَى، فَلَمَّا مَرَّ بِهِمْ الثَّانِيَةَ غَمَزُوهُ بِمِثْلِهَا، فَعَرَفْتُ ذَلِكَ فِي وَجْهِ رَسُولِ اللَّهِ ﷺ: ثُمَّ مَرَّ بِهِمْ الثَّالِثَةَ فَغَمَزُوهُ بِمِثْلِهَا، فَوَقَفَ، ثُمَّ قَالَ: أَتَسْمَعُونَ يَا مَعْشَرَ قُرَيْشٍ، أَمَا وَاَلَّذِي نَفْسِي بِيَدِهِ، لَقَدْ جِئْتُكُمْ بِالذَّبْحِ. قَالَ: فَأَخَذَتْ الْقَوْمَ كَلِمَتُهُ حَتَّى مَا مِنْهُمْ رَجُلٌ إلَّا كَأَنَّمَا عَلَى رَأْسِهِ طَائِرٌ وَاقِعٌ، حَتَّى إنَّ أَشَدَّهُمْ فِيهِ وَصَاةً قَبْلَ ذَلِكَ لَيَرْفَؤُهُ بِأَحْسَنِ مَا يَجِدُ مِنْ الْقَوْلِ، حَتَّى إنَّهُ لِيَقُولَ: انْصَرِفْ يَا أَبَا الْقَاسِمِ، فَوَاَللَّهِ مَا كُنْتَ جَهُولًا. قَالَ: فَانْصَرَفَ رَسُولُ اللَّهِ ﷺ، حَتَّى إذَا كَانَ الْغَدُ اجْتَمَعُوا فِي الْحِجْرِ وَأَنَا مَعَهُمْ، فَقَالَ بَعْضُهُمْ لِبَعْضِ: ذَكَرْتُمْ مَا بَلَغَ مِنْكُمْ، وَمَا بَلَغَكُمْ عَنْهُ، حَتَّى إذَا بَادَاكُمْ بِمَا تَكْرَهُونَ تَرَكْتُمُوهُ. فَبَيْنَمَا هُمْ فِي ذَلِكَ طَلَعَ ( عَلَيْهِمْ ) رَسُولُ اللَّهِ ﷺ، فَوَثَبُوا إلَيْهِ وَثْبَةَ رَجُلٍ وَاحِدٍ، وَأَحَاطُوا بِهِ، يَقُولُونَ: أَنْتَ الَّذِي تَقُولُ كَذَا وَكَذَا، لِمَا كَانَ يَقُولُ مِنْ عَيْبِ آلِهَتِهِمْ وَدِينِهِمْ؛ فَيَقُولُ رَسُولُ اللَّهِ ﷺ: نَعَمْ: أَنَا الَّذِي أَقُولُ ذَلِكَ. قَالَ: فَلَقَدْ رَأَيْتُ رَجُلًا مِنْهُمْ أَخَذَ بِمِجْمَعِ رِدَائِهِ. قَالَ: فَقَامَ أَبُو بَكْرٍ ؓ دُونَهُ، وَهُوَ يَبْكِي وَيَقُولُ: أَتَقْتُلُونَ رَجُلًا أَنْ يَقُولَ رَبِّي اللَّهُ ؟ ثُمَّ انْصَرَفُوا عَنْهُ، فَإِنَّ ذَلِكَ لَأَشَدُّ مَا رَأَيْتُ قُرَيْشًا نَالُوا مِنْهُ قَطُّ. وعَنِ ابْنِ عَبَّاسٍ: أَنَّ الْمَلَأَ مِنْ قُرَيْشٍ اجْتَمَعُوا فِي الْحِجْرِ فَتَعَاهَدُوا بِاللَّاتِ وَالْعُزَّى وَمَنَاةَ الثَّالِثَةِ الْأُخْرَى: لَوْ قَدْ رَأَيْنَا مُحَمَّدًا قُمْنَا إِلَيْهِ قِيَامَ رَجُلٍ وَاحِدٍ فَلَمْ نُفَارِقْهُ حَتَّى نَقْتُلَهُ، فَأَقْبَلَتْ فَاطِمَةُ تَبْكِي حَتَّى دَخَلَتْ عَلَى أَبِيهَا رَسُولِ اللَّهِ [ ﷺ ] فَقَالَتْ: هَؤُلَاءِ الْمَلَأُ مِنْ قُرَيْشٍ مِنْ قَوْمِكَ فِي الْحِجْرِ قَدْ تَعَاهَدُوا أَنْ لَوْ رَأَوْكَ قَامُوا إِلَيْكَ يَقْتُلُونَكَ، فَلَيْسَ مَعَهُمْ رَجُلٌ إِلَّا قَدْ عَرَفَ نَصِيبَهُ مِنْ بَدَنِكَ. فَقَالَ: "يَا بُنَيَّةُ أَرِنِي وَضُوءًا" فَتَوَضَّأَ، ثُمَّ دَخَلَ عَلَيْهِمُ الْمَسْجِدَ، فَلَمَّا رَأَوْهُ قَالُوا: هُوَ هَذَا، هُوَ هَذَا. فَخَفَضُوا أَبْصَارَهُمْ وَعُقِرُوا فِي مَجَالِسِهِمْ فَلَمْ يَرْفَعُوا إِلَيْهِ أَبْصَارَهُمْ، وَلَمْ يَقُمْ مِنْهُمْ رَجُلٌ فَأَقْبَلَ رَسُولُ اللَّهِ ﷺ حَتَّى قَامَ عَلَى رُءُوسِهِمْ فَأَخَذَ قَبْضَةً مِنْ تُرَابٍ فَحَصَبَهُمْ بِهَا. وَقَالَ: "شَاهَتِ الْوُجُوهَ" فَمَا أَصَابَ رَجُلًا مِنْهُمْ حَصَاةً إِلَّا قُتِلَ يَوْمَ بَدْرٍ كَافِرًا. وعَنْ عَبْدِ اللَّهِ قَالَ: مَا رَأَيْتُ رَسُولَ اللَّهِ ﷺ دَعَا عَلَى قُرَيْشٍ غَيْرَ يَوْمٍ وَاحِدٍ، فَإِنَّهُ كَانَ يُصَلِّي وَرَهْطٌ مِنْ قُرَيْشٍ جُلُوسٌ وَسَلَا جَزُورٍ قَرِيبٌ مِنْهُمْ فَقَالُوا: مَنْ يَأْخُذُ هَذَا السَّلَا فَيُلْقِيهِ عَلَى ظَهْرِهِ؟ فَقَالَ عُقْبَةُ بْنُ أَبِي مُعَيْطٍ: أَنَا. فَأَخَذَهُ فَأَلْقَاهُ عَلَى ظَهْرِهِ فَلَمْ يَزَلْ سَاجِدًا حَتَّى جَاءَتْ فَاطِمَةُ فَأَخَذَتْهُ عَنْ ظَهْرِهِ، فَقَالَ رَسُولُ اللَّهِ ﷺ: "اللَّهُمَّ عَلَيْكَ بِالْمَلَإِ مِنْ قُرَيْشٍ، اللَّهُمَّ عَلَيْكَ بِعُتْبَةَ بْنِ رَبِيعَةَ، اللَّهُمَّ عَلَيْكَ بِشَيْبَةَ بْنِ رَبِيعَةَ. اللَّهُمَّ عَلَيْكَ بِأَبِي جَهْلِ بْنِ هِشَامٍ، اللَّهُمَّ عَلَيْكَ بِعُقَبْةَ بْنِ أَبِي مُعَيْطٍ، اللَّهُمَّ عَلَيْكَ بِأُبَيِّ بْنِ خَلَفٍ"   - أَوْ أُمَيَّةَ بْنِ خَلَفٍ". فَقَالَ عَبْدُ اللَّهِ: فَلَقَدْ رَأَيْتُهُمْ قُتِلُوا يَوْمَ بَدْرٍ جَمِيعًا، ثُمَّ سُحِبُوا إِلَى الْقَلِيبِ غَيْرَ أُبَيٍّ - أَوْ أُمَيَّةَ - فَإِنَّهُ كَانَ رَجُلًا ضَخْمًا فَتَقَطَّعَ. زَادَ الْبَزَّارُ وَالطَّبَرَانِيُّ فِي الْأَوْسَطِ: ثُمَّ خَرَجَ رَسُولُ اللَّهِ ﷺ مِنَ الْمَسْجِدِ فَلَقِيَهُ أَبُو الْبَخْتَرِيِّ وَمَعَ أَبِي الْبَخْتَرِيِّ سَوْطٌ يَتَخَصَّرُ بِهِ فَلَمَّا رَأَى رَسُولُ اللَّهِ ﷺ أَنْكَرَ وَجْهَهُ فَقَالَ: مَا لَكَ؟ فَقَالَ النَّبِيُّ ﷺ: خَلِّ عَنِّي قَالَ: عَلِمَ اللَّهُ لَا أُخَلِّي عَنْكَ أَوْ تُخْبِرُنِي مَا شَأْنُكَ فَلَقَدْ أَصَابَكَ شَيْءٌ. فَلَمَّا عَلِمَ رَسُولُ اللَّهِ ﷺ أَنَّهُ غَيْرُ مُخَلٍّ عَنْهُ أَخْبَرَهُ قَالَ: إِنَّ أَبَا جَهْلٍ أَمَرَ فَطُرِحَ عَلَيَّ فَرْثٌ. قَالَ أَبُو الْبَخْتَرِيِّ: هَلُمَّ إِلَى الْمَسْجِدِ. فَأَتَى رَسُولُ اللَّهِ ﷺ وَأَبُو الْبَخْتَرِيِّ فَدَخَلَا الْمَسْجِدِ ثُمَّ أَقْبَلَ أَبُو الْبَخْتَرِيِّ عَلَى أَبِي جَهْلٍ فَقَالَ يَا أَبَا الْحَكَمِ أَنْتَ الَّذِي أَمَرْتَ بِمُحَمَّدٍ فَطُرِحَ عَلَيْهِ الْفَرْثُ؟ فَقَالَ: نَعَمْ. فَرَفَعَ السَّوْطَ. فَضَرَبَ بِهِ رَأْسَهُ فَثَارَ الرِّجَالُ بَعْضُهَا إِلَى بَعْضٍ وَصَاحَ أَبُو جَهْلٍ: وَيْحَكُمْ إِنَّمَا أَرَادَ مُحَمَّدٌ أَنْ يُلْقِيَ بَيْنَنَا الْعَدَاوَةَ وَيَنْجُوَ هُوَ وَأَصْحَابُهُ. [ بَعْضُ مَا نَالَ أَبَا بَكْرٍ فِي سَبِيلِ الرَّسُولِ   ] قَالَ ابْنُ إسْحَاقَ، وَحَدَّثَنِي بَعْضُ آلِ أُمِّ كُلْثُومٍ بِنْتِ أَبِي بَكْرٍ، أَنَّهَا قَالَتْ: ( لَقَدْ ) رَجَعَ أَبُو بَكْرٍ يَوْمَئِذٍ وَقَدْ صَدَعُوا فَرْقَ رَأْسِهِ، مِمَّا جَبَذُوهُ بِلِحْيَتِهِ وَكَانَ رَجُلًا كَثِيرَ الشَّعْرِ. [ أَشَدُّ مَا أُوذِيَ بِهِ الرَّسُولُ ﷺ   ] قَالَ ابْنُ هِشَامٍ: حَدَّثَنِي بَعْضُ أَهْلِ الْعِلْمِ: أَنَّ أَشَدَّ مَا لَقِيَ رَسُولُ اللَّهِ ﷺ مِنْ قُرَيْشٍ أَنَّهُ خَرَجَ يَوْمًا فَلَمْ يَلْقَهُ أَحَدٌ مِنْ النَّاسِ إلَّا كَذَّبَهُ وَآذَاهُ، لَا حُرٌّ وَلَا عَبْدٌ، فَرَجَعَ رَسُولُ اللَّهِ ﷺ إلَى مَنْزِلِهِ، فَتَدَثَّرَ مِنْ شِدَّةِ مَا أَصَابَهُ، فَأَنْزَلَ اللَّهُ تَعَالَى عَلَيْهِ: يَا أَيُّهَا الْمُدَّثِّرُ قُمْ فَأَنْذِرْ

     ✧ [The ḥadīth of Ibn al-ʿĀṣ about the most severe thing he saw Quraysh inflict upon the Messenger of Allah ﷺ] Ibn Isḥāq said: Yaḥyā b. ʿUrwah b. al-Zubayr narrated to me, from his father ʿUrwah b. al-Zubayr, from ʿAbd Allāh b. ʿAmr b. al-ʿĀṣ, who said: I said to him: What was the most severe thing you saw Quraysh inflict upon the Messenger of Allah ﷺ in what they displayed of their enmity toward him? He said: I attended them when their nobles gathered one day in the Ḥijr, and they mentioned the Messenger of Allah ﷺ and said: We have never seen the like of what we have endured from the affair of this man. He has made fools of our dreams, reviled our fathers, faulted our religion, divided our community, and cursed our gods. We have endured from him a great matter, or as they said. While they were thus, the Messenger of Allah ﷺ appeared, and he came walking until he touched the corner, then passed by them circumambulating the House. When he passed by them, they winked at him with some words. He said: I recognized that in the face of the Messenger of Allah ﷺ. He said: Then he went on. When he passed by them the second time, they winked at him with the like of it, and I recognized that in the face of the Messenger of Allah ﷺ. Then he passed by them the third time, and they winked at him with the like of it, so he stopped and said: Do you hear, O assembly of Quraysh? By the One in whose hand is my soul, I have brought you slaughter. He said: His word seized the people, until there was not a man among them but it was as though a bird had landed on his head, until even the most severe of them in counsel against him before that was soothing him with the best words he could find, until he would say: Depart, O Abū al-Qāsim, for by Allah you were never ignorant. He said: The Messenger of Allah ﷺ departed. When the morrow came, they gathered in the Ḥijr, and I was with them. Some of them said to others: You mentioned what he did to you and what you heard from him, until when he confronted you with what you dislike, you left him. While they were thus, the Messenger of Allah ﷺ appeared to them, and they leaped upon him with the leap of one man, and surrounded him, saying: You are the one who says such and such, for what he used to say in faulting their gods and their religion. The Messenger of Allah ﷺ said: Yes, I am the one who says that. He said: I saw one of them seize the gathered folds of his cloak. He said: Abū Bakr ؓ stood before him, weeping and saying: Would you kill a man for saying, 'My Lord is Allah'? Then they turned away from him. That was the most severe thing I ever saw Quraysh inflict upon him. And from Ibn ʿAbbās: That the chiefs of Quraysh gathered in the Ḥijr and swore by al-Lāt, al-ʿUzzā, and Manāt, the third, the other: If we see Muḥammad, we will rise against him as one man and not leave him until we kill him. Fāṭimah came weeping until she entered upon her father, the Messenger of Allah ﷺ, and said: These chiefs of Quraysh from your people in the Ḥijr have sworn that if they see you, they will rise against you and kill you. There is not a man among them but knows his share of your body. He said: "O my little daughter, show me water for ablution." So he performed ablution, then entered the mosque upon them. When they saw him, they said: It is he, it is he. They lowered their gazes and were hamstrung in their seats, not raising their eyes to him, and not a man of them rose. The Messenger of Allah ﷺ came forward until he stood over their heads, took a handful of dust, and pelted them with it, saying: "May the faces be ugly." Not a man among them was struck by a pebble but he was killed on the day of Badr as an unbeliever. And from ʿAbd Allāh, who said: I did not see the Messenger of Allah ﷺ supplicate against Quraysh except on a single day, for he was praying while a group of Quraysh sat and the amniotic sac of a slaughtered camel was near them. They said: Who will take this sac and cast it on his back? ʿUqbah b. Abī Muʿayṭ said: I will. He took it and cast it on his back, and he remained prostrating until Fāṭimah came and removed it from his back. The Messenger of Allah ﷺ said: "O Allah, take for Yourself the chiefs of Quraysh. O Allah, take for Yourself ʿUtbah b. Rabīʿah. O Allah, take for Yourself Shaybah b. Rabīʿah. O Allah, take for Yourself Abū Jahl b. Hishām. O Allah, take for Yourself ʿUqbah b. Abī Muʿayṭ. O Allah, take for Yourself Ubayy b. Khalaf" — or Umayyah b. Khalaf. ʿAbd Allāh said: I saw them all killed on the day of Badr, then dragged to the well, except Ubayy — or Umayyah — for he was a large man and was torn apart. Al-Bazzār and al-Ṭabarānī in al-Awsaṭ added: Then the Messenger of Allah ﷺ left the mosque, and Abū al-Bakhtarī met him, and with Abū al-Bakhtarī was a whip with which he gestured. When he saw the Messenger of Allah ﷺ, he disapproved of his face and said: What is the matter with you? The Prophet ﷺ said: Let me be. He said: Allah knows I will not let you be until you tell me your affair, for something has afflicted you. When the Messenger of Allah ﷺ knew he would not let him be, he told him: Abū Jahl ordered that dung be thrown upon me. Abū al-Bakhtarī said: Come to the mosque. So the Messenger of Allah ﷺ and Abū al-Bakhtarī came and entered the mosque. Then Abū al-Bakhtarī turned to Abū Jahl and said: O Abū al-Ḥakam, are you the one who ordered Muḥammad to have dung thrown upon him? He said: Yes. He raised the whip and struck his head with it. The men rose against one another, and Abū Jahl shouted: Woe to you! Muḥammad only wanted to cast enmity among us and escape with his companions. [Some of what Abū Bakr suffered in the path of the Messenger] Ibn Isḥāq said: Someone from the family of Umm Kulthūm bt. Abī Bakr narrated to me that she said: Abū Bakr returned that day with the parting of his head split open, from their pulling of his beard, for he was a man of much hair. [The most severe harm inflicted upon the Messenger ﷺ] Ibn Hishām said: Some people of knowledge narrated to me that the most severe thing the Messenger of Allah ﷺ met from Quraysh was that he went out one day and met no one among the people but they denied him and harmed him, neither free man nor slave. The Messenger of Allah ﷺ returned to his dwelling and wrapped himself in his garment from the severity of what had afflicted him. Then Allah, exalted is He, sent down upon him: "O you wrapped in garments, arise and warn."

315. Tarikh (al-Tabari) 730No grade recorded

     مَا دَارَ بَيْنَ رَسُولِ اللَّهِ ﷺ وَبَيْنَ رُؤَسَاءِ قُرَيْشٍ: لَقَدْ حَاوَلَتْ قُرَيْشٌ مِرَارًا أَنْ تُثْنِيَ النَّبِيَّ ﷺ عَنْ دَعْوَتِهِ وَكَانَ مِمَّا حَاوَلُوهُ أَنِ اجْتَمَعَ عَدَدٌ مِنْ رُؤَسَائِهِمْ وَذَهَبُوا إِلَى النَّبِيِّ ﷺ وَعَرَضُوا عَلَيْهِ أَنْ يُمَلِّكُوهُ عَلَيْهِمْ إِنْ كَانَ مَا يَدْعُو إِلَيْهِ مِنْ أَجْلِ ذَلِكَ أَوْ أَنْ يُزَوِّجُوهُ مَنْ يَشَاءُ أَوْ يَجْمَعُوا لَهُ مَا يُرِيدُ مِنْ مَالٍ إِنْ كَانَ مَا يَدْعُو إِلَيْهِ لِأَجْلِ الْمَالِ أَوْ يُطَبِّبُوهُ إِنْ كَانَ مَا بِهِ مَرَضٌ. إِلَّا أَنَّ النَّبِيَّ ﷺ مَا كَانَ يُجِيبُهُمْ بِأَكْثَرَ مِنْ دَعْوَتِهِمْ إِلَى التَّوْحِيدِ بِأَنْ قُولُوا لَا إِلَهَ إِلَّا اللَّهُ تُفْلِحُوا. وَقَدْ تَدَبَّرُوا أَمْرَهُمْ وَأَرْسَلُوا إِلَى أَهْلِ الْكِتَابِ مِنَ الْيَهُودِ يَسْأَلُوهُمْ فَأَرْسَلُوا إِلَيْهِمْ بِأَسْئِلَةٍ لَا يَعْرِفُ إِجَابَتَهَا إِلَّا نَبِيٌّ، وَقَدْ سَأَلُوا قُرَيْشًا هَذِهِ الْأَسْئِلَةَ، وَكَانَ مِنْهَا سُؤَالُهُمْ عَنْ أَصْحَابِ الْكَهْفِ وَذِي الْقَرْنَيْنِ وَعَنِ الرُّوحِ وَغَيْرِهَا وَقَدْ أَجَابَهُمُ النَّبِيُّ ﷺ عَلَى كُلِّ ذَلِكَ بَعْدَ فَتْرَةِ انْقِطَاعٍ مِنَ الْوَحْيِ كَانَتْ أَشَدَّ مَا يَكُونُ عَلَى النَّبِيِّ ﷺ إِذْ كَانَتْ فِي انْتِظَارِ الْإِجَابَةِ الَّتِي تُوحِي إِلَيْهِ لِيُجِيبَ بِهَا الْقَوْمَ. وَرَغْمَ كُلِّ هَذَا لَمْ تُؤْمِنْ قُرَيْشٌ مَعَ كَوْنِ رُؤَسَائِهَا يَحْرِصُونَ سِرًّا عَلَى الِاسْتِمَاعِ إِلَى الْقُرْآنِ وَيَتَعَجَّبُونَ مِمَّا يَسْمَعُونَ، يَأْخُذُ بِنُفُوسِهِمْ فَيَبْعَثُ فِيهَا مَعَانٍ تَشُدُّهُمْ إِلَى الْحَقِّ بَيْنَمَا يُبْعِدُهُمْ عَنْهُ الْفَخْرُ بِالْآبَاءِ وَالْعِزَّةُ بِالْإِثْمِ.

     ✧ What passed between the Messenger of Allah ﷺ and the leaders of Quraysh: Quraysh attempted repeatedly to turn the Prophet ﷺ away from his call. Among what they attempted was that a number of their leaders gathered and went to the Prophet ﷺ and offered to make him king over them if what he was calling to was for that purpose, or to marry him to whomever he wished, or to collect for him whatever wealth he wanted if what he was calling to was for the sake of wealth, or to treat him medically if he had an illness. However, the Prophet ﷺ would answer them with nothing more than his call to monotheism: "Say: there is no god but Allah, and you will prosper." They pondered their affair and sent to the People of the Book, the Jews, to ask them. They sent back to them questions whose answers no one knew except a prophet. They asked Quraysh these questions, among which was their asking about the Companions of the Cave, Dhu al-Qarnayn, the spirit, and other matters. The Prophet ﷺ answered them regarding all of that after a period of interruption of revelation that was most severe upon the Prophet ﷺ, since it was in anticipation of the answer that would be revealed to him so that he could answer the people. Despite all this, Quraysh did not believe, even though their leaders secretly desired to listen to the Qurʾān and marveled at what they heard. It took hold of their souls and stirred in them meanings that drew them to the truth, while pride in their forefathers and might in sin kept them away from it.

316. Tarikh (al-Tabari) 731No grade recorded

     قَالَ ابْنُ إسْحَاقَ: ثُمَّ إنَّ الْإِسْلَامَ جَعَلَ يَفْشُو بِمَكَّةَ فِي قَبَائِلِ قُرَيْشٍ فِي الرِّجَالِ وَالنِّسَاءِ، وَقُرَيْشٌ تَحْبِسُ مَنْ قَدَرَتْ عَلَى حَبْسِهِ، وَتَفْتِنُ مَنْ اسْتَطَاعَتْ فِتْنَتَهُ مِنْ الْمُسْلِمِينَ، ثُمَّ إنَّ أَشْرَافَ قُرَيْشٍ مِنْ كُلِّ قَبِيلَةٍ، كَمَا حَدَّثَنِي بَعْضُ أَهْلِ الْعِلْمِ عَنْ سَعِيدِ بْنِ جُبَيْرٍ، وَعَنْ عِكْرِمَةَ مَوْلَى ابْنِ عَبَّاسٍ، عَنْ عَبْدِ اللَّهِ بْنِ عَبَّاسٍ ؓ قَالَ: [ حَدِيثُ رُؤَسَاءِ قُرَيْشٍ مَعَ الرَّسُولِ ﷺ   ] اجْتَمَعَ عُتْبَةُ بْنُ رَبِيعَةَ، وَشَيْبَةُ بْنُ رَبِيعَةَ، وَأَبُو سُفْيَانَ بْنُ حَرْبٍ، وَالنَّضْرُ بْنُ الْحَارِثِ ( بْنِ كَلَدَةَ )، أَخُو بَنِي عَبْدِ الدَّارِ، وَأَبُو الْبَخْتَرِيِّ بْنُ هِشَامٍ، وَالْأَسْوَدُ بْنُ الْمُطَّلِبِ بْنِ أَسَدٍ، وَزَمْعَةُ بْنُ ا?ْأَسْوَدِ، وَالْوَلِيدُ بْنُ الْمُغِيرَةِ، وَأَبُو جَهْلِ بْنُ هِشَامٍ وَعَبْدُ اللَّهِ بْنُ أَبِي أُمَيَّةَ، وَالْعَاصِ بْنُ وَائِلٍ، وَنَبِيهٌ وَمُنَبِّهٌ ابْنَا الْحَجَّاجِ السَّهْمِيَّانِ، وَأُمَيَّةُ بْنُ خَلَفٍ، أَوْ مَنْ اجْتَمَعَ مِنْهُمْ. قَالَ: اجْتَمِعُوا بَعْدَ غُرُوبِ الشَّمْسِ عِنْدَ ظَهْرِ الْكَعْبَةِ، ثُمَّ قَالَ بَعْضُهُمْ لِبَعْضِ: ابْعَثُوا إلَى مُحَمَّدٍ فَكَلِّمُوهُ وَخَاصِمُوهُ حَتَّى تُعْذِرُوا فِيهِ، فَبَعَثُوا إلَيْهِ: إنَّ أَشْرَافَ قَوْمِكَ قَدْ اجْتَمَعُوا لَكَ لِيُكَلِّمُوكَ، فَأْتِهِمْ؛ فَجَاءَهُمْ رَسُولُ اللَّهِ ﷺ سَرِيعًا، وَهُوَ يَظُنُّ أَنْ قَدْ بَدَا لَهُمْ فِيمَا كَلَّمَهُمْ فِيهِ بَدَاءٌ، وَكَانَ عَلَيْهِمْ حَرِيصًا يُحِبُّ رُشْدَهُمْ، وَيَعِزُّ عَلَيْهِ عَنَتُهُمْ، حَتَّى جَلَسَ إلَيْهِمْ؛ فَقَالُوا لَهُ: يَا مُحَمَّدُ، إنَّا قَدْ بَعَثْنَا إلَيْكَ لِنُكَلِّمَكَ، وَإِنَّا وَاَللَّهِ مَا نَعْلَمُ رَجُلًا مِنْ الْعَرَبِ أَدْخَلَ عَلَى قَوْمِهِ مِثْلَ مَا أَدْخَلْتَ عَلَى قَوْمِكَ، لَقَدْ شَتَمْتَ الْآبَاءَ، وَعِبْتَ الدِّينَ، وَشَتَمْتَ الْآلِهَةَ، وَسَفَّهْتَ الْأَحْلَامَ، وَفَرَّقْتَ الْجَمَاعَةَ، فَمَا بَقِيَ أَمْرٌ قَبِيحٌ إلَّا قَدْ جِئْتَهُ فِيمَا بَيْنَنَا وَبَيْنَكَ - أَوْ كَمَا قَالُوا لَهُ - فَإِنْ كُنْتَ إنَّمَا جِئْتَ بِهَذَا الْحَدِيثِ تَطْلُبُ بِهِ مَالًا جَمَعْنَا لَكَ مِنْ أَمْوَالِنَا حَتَّى تَكُونَ أَكْثَرَنَا مَالًا، وَإِنْ كُنْتَ إنَّمَا تَطْلُبُ بِهِ الشَّرَفَ فِينَا، فَنَحْنُ نُسَوِّدُكَ عَلَيْنَا، وَإِنْ كُنْتَ تُرِيدُ بِهِ مُلْكًا مَلَّكْنَاكَ عَلَيْنَا، وَإِنْ كَانَ هَذَا الَّذِي يَأْتِيكَ رِئْيًا تَرَاهُ قَدْ غَلَبَ عَلَيْكَ - وَكَانُوا يُسَمُّونَ التَّابِعَ مِنْ الْجِنِّ رِئْيًا - فَرُبَّمَا كَانَ ذَلِكَ، بَذَلْنَا لَكَ أَمْوَالَنَا فِي طَلَبِ الطِّبِّ لَكَ حَتَّى نُبْرِئَكَ مِنْهُ، أَوْ نُعْذِرَ فِيكَ. فَقَالَ لَهُمْ رَسُولُ اللَّهِ ﷺ: مَا بِي مَا تَقُولُونَ مَا جِئْتُ بِمَا جِئْتُكُمْ بِهِ أَطْلُبُ أَمْوَالَكُمْ، وَلَا الشَّرَفَ فِيكُمْ، وَلَا الْمُلْكَ عَلَيْكُمْ، وَلَكِنَّ اللَّهَ بَعَثَنِي إلَيْكُمْ رَسُولًا، وَأَنْزَلَ عَلَيَّ كِتَابًا، وَأَمَرَنِي أَنْ أَكُونَ لَكُمْ بَشِيرًا وَنَذِيرًا، فَبَلَّغْتُكُمْ رِسَالَاتِ رَبِّي، وَنَصَحْتُ لَكُمْ، فَإِنْ تَقْبَلُوا مِنِّي مَا جِئْتُكُمْ بِهِ، فَهُوَ حَظُّكُمْ فِي الدُّنْيَا وَالْآخِرَةِ، وَإِنَّ تَرُدُّوهُ عَلَيَّ أَصْبِرْ لِأَمْرِ اللَّهِ حَتَّى يَحْكُمَ اللَّهُ بَيْنِي وَبَيْنَكُمْ أَوْ كَمَا قَالَ ﷺ قَالُوا: يَا مُحَمَّدُ، فَإِنْ كُنْتَ غَيْرَ قَابِلٍ مِنَّا شَيْئًا مِمَّا عَرَضْنَاهُ عَلَيْكَ فَإِنَّكَ قَدْ عَلِمْتَ أَنَّهُ لَيْسَ مِنْ النَّاسِ أَحَدٌ أَضْيَقَ بَلَدًا، وَلَا أَقَلَّ مَاءً، وَلَا أَشَدَّ عَيْشًا مِنَّا، فَسَلْ لَنَا رَبَّكَ الَّذِي بَعَثَكَ بِمَا بَعَثَكَ بِهِ، فَلْيُسَيِّرْ عَنَّا هَذِهِ الْجِبَالَ الَّتِي قَدْ ضَيَّقَتْ عَلَيْنَا، وَلْيَبْسُطْ لَنَا بِلَادَنَا، وَلْيُفَجِّرْ لَنَا فِيهَا أَنَهَارًا كَأَنْهَارِ الشَّامِ وَالْعِرَاقِ، وَلْيَبْعَثْ لَنَا مَنْ مَضَى مِنْ آبَائِنَا، وَلْيَكُنْ فِيمَنْ يُبْعَثُ لَنَا مِنْهُمْ قُصَيُّ بْنُ كِلَابٍ، فَإِنَّهُ كَانَ شَيْخَ صِدْقٍ، فَنَسْأَلَهُمْ عَمَّا تَقُولُ: أَحَقُّ هُوَ أَمْ بَاطِلٌ، فَإِنْ صَدَّقُوكَ وَصَنَعْتَ مَا سَأَلْنَاكَ صَدَّقْنَاكَ، وَعَرَفْنَا بِهِ مَنْزِلَتَكَ مِنْ اللَّهِ، وَأَنَّهُ بَعَثَكَ رَسُولًا كَمَا تَقُولُ. فَقَالَ لَهُمْ - صَلَوَاتُ اللَّهِ وَسَلَامُهُ عَلَيْهِ -: مَا بِهَذَا بُعِثْتُ إلَيْكُمْ، إنَّمَا جِئْتُكُمْ مِنْ اللَّهِ بِمَا بَعَثَنِي بِهِ، وَقَدْ بَلَّغْتُكُمْ مَا أُرْسِلْتَ بِهِ إلَيْكُمْ، فَإِنْ تَقْبَلُوهُ فَهُوَ حَظُّكُمْ فِي الدُّنْيَا وَالْآخِرَةِ، وَإِنْ تَرُدُّوهُ عَلَيَّ أَصْبِرُ لِأَمْرِ اللَّهِ تَعَالَى، حَتَّى يَحْكُمَ اللَّهُ بَيْنِي وَبَيْنَكُمْ قَالُوا: فَإِذَا لَمْ تَفْعَلْ هَذَا لَنَا، فَخُذْ لِنَفْسِكَ، سَلْ رَبَّكَ أَنْ يَبْعَثَ مَعَكَ مَلَكًا يُصَدِّقُكَ بِمَا تَقُولُ، وَيُرَاجِعُنَا عَنْكَ وَسَلْهُ فَلْيَجْعَلْ لَكَ جَنَانًا وَقُصُورًا وَكُنُوزًا مِنْ ذَهَبٍ وَفِضَّةٍ يُغْنِيكَ بِهَا عَمَّا نَرَاكَ تَبْتَغِي، فَإِنَّكَ تَقُومُ بِالْأَسْوَاقِ كَمَا نَقُومُ، وَتَلْتَمِسُ الْمَعَاشَ كَمَا نَلْتَمِسُهُ، حَتَّى نَعْرِفَ فَضْلَكَ وَمَنْزِلَتَكَ مِنْ رَبِّكَ إنْ كُنْتَ رَسُولًا كَمَا تَزْعُمُ. فَقَالَ لَهُمْ رَسُولُ اللَّهِ ﷺ: مَا أَنَا بِفَاعِلِ، وَمَا أَنَا بِاَلَّذِي يَسْأَلُ رَبَّهُ هَذَا، وَمَا بُعِثْتُ إلَيْكُمْ بِهَذَا، وَلَكِنَّ اللَّهَ بَعَثَنِي بَشِيرًا وَنَذِيرًا - أَوْ كَمَا قَالَ - فَإِنْ تَقْبَلُوا مَا جِئْتُكُمْ بِهِ فَهُوَ حَظُّكُمْ فِي الدُّنْيَا وَالْآخِرَةِ، وَإِنْ تَرُدُّوهُ عَلَيَّ أَصْبِرْ لِأَمْرِ اللَّهِ حَتَّى يَحْكُمَ اللَّهُ بَيْنِي وَبَيْنَكُمْ قَالُوا: فَأَسْقِطْ السَّمَاءَ عَلَيْنَا كِسَفًا كَمَا زَعَمْتَ أَنَّ رَبَّكَ إنْ شَاءَ فَعَلَ، فَإِنَّا لَا نُؤْمِنُ لَكَ إلَّا أَنْ تَفْعَلَ، قَالَ: فَقَالَ رَسُولُ اللَّهِ ﷺ: ذَلِكَ إلَى اللَّهِ، إنْ شَاءَ أَنْ يَفْعَلَهُ بِكُمْ فَعَلَ قَالُوا: يَا مُحَمَّدُ، أَفَمَا عَلِمَ رَبُّكَ أَنَّا سَنَجْلِسُ مَعَكَ وَنَسْأَلُكَ عَمَّا سَأَلْنَاكَ عَنْهُ، وَنَطْلُبُ مِنْكَ مَا نَطْلُبُ، فَيَتَقَدَّمَ إلَيْكَ فَيُعَلِّمَكَ مَا تُرَاجِعُنَا بِهِ، وَيُخْبِرُكَ مَا هُوَ صَانِعٌ فِي ذَلِكَ بِنَا، إذْ لَمْ نَقْبَلْ مِنْكَ مَا جِئْتنَا بِهِ إنَّهُ قَدْ بَلَغْنَا أَنَّكَ إنَّمَا يُعَلِّمُكَ هَذَا رَجُلٌ بِالْيَمَامَةِ يُقَالُ لَهُ: الرَّحْمَنُ، وَإِنَّا وَاَللَّهِ لَا نُؤْمِنُ بِالرَّحْمَنِ أَبَدًا، فَقَدْ أَعْذَرْنَا إلَيْكَ يَا مُحَمَّدُ، وَإِنَّا وَاَللَّهِ لَا نَتْرُكُكَ وَمَا بَلَغْتَ مِنَّا حَتَّى نُهْلِكَكَ، أَوْ تُهْلِكَنَا. وَقَالَ قَائِلُهُمْ: نَحْنُ نَعْبُدُ الْمَلَائِكَةَ، وَهِيَ بَنَاتُ اللَّهِ. وَقَالَ قَائِلُهُمْ: لَنْ نُؤْمِنَ لَكَ حَتَّى تَأْتِيَنَا بِاَللَّهِ وَالْمَلَائِكَةِ قَبِيلًا. [ حَدِيثُ عَبْدِ اللَّهِ بْنِ أَبِي أُمَيَّةَ مَعَ رَسُولِ اللَّهِ - ﷺ   ] فَلَمَّا قَالُوا ذَلِكَ لِرَسُولِ اللَّهِ ﷺ قَامَ عَنْهُمْ، وَقَامَ مَعَهُ عَبْدُ اللَّهِ بْنُ أَبِي أُمَيَّةَ بْنِ الْمُغِيرَةِ بْنِ عَبْدِ اللَّهِ بْنِ عُمَرَ بْنِ مَخْزُومٍ - وَهُوَ ابْنُ عَمَّتِهِ، فَهُوَ لِعَاتِكَةَ بِنْتِ عَبْدِ الْمُطَّلِبِ - فَقَالَ لَهُ: يَا مُحَمَّدُ. عَرَضَ عَلَيْكَ قَوْمُكَ مَا عَرَضُوا فَلَمْ تَقْبَلْهُ مِنْهُمْ، ثُمَّ سَأَلُوكَ لِأَنْفُسِهِمْ أُمُورًا لِيَعْرِفُوا بِهَا مَنْزِلَتَكَ مِنْ اللَّهِ كَمَا تَقُولُ، وَيُصَدِّقُوكَ وَيَتَّبِعُوكَ فَلَمْ تَفْعَلْ، ثُمَّ سَأَلُوكَ أَنْ تَأْخُذَ لِنَفْسِكَ مَا يَعْرِفُونَ بِهِ فَضْلَكَ عَلَيْهِمْ، وَمَنْزِلَتَكَ مِنْ اللَّهِ، فَلَمْ تَفْعَلْ، ثُمَّ سَأَلُوكَ أَنْ تُعَجِّلَ لَهُمْ بَعْضَ مَا تُخَوِّفُهُمْ بِهِ مِنْ الْعَذَابِ، فَلَمْ تَفْعَلْ - أَوْ كَمَا قَالَ لَهُ - فَوَاَللَّهِ لَا أُومِنُ بِكَ أَبَدًا حَتَّى تَتَّخِذَ إلَى السَّمَاءِ سُلَّمًا، ثُمَّ تَرْقَى فِيهِ وَأَنَا أَنْظُرُ إلَيْكَ حَتَّى تَأْتِيَهَا، ثُمَّ تَأْتِي مَعَكَ أَرْبَعَةٌ مِنْ الْمَلَائِكَةِ يَشْهَدُونَ لَكَ أَنَّكَ كَمَا تَقُولُ، وَاَيْمُ اللَّهِ، لَوْ فَعَلْتَ ذَلِكَ مَا ظَنَنْتُ أَنِّي أُصَدِّقُكَ، ثُمَّ انْصَرَفَ عَنْ رَسُولِ اللَّهِ ﷺ. وَانْصَرَفَ رَسُولُ اللَّهِ ﷺ إلَى أَهْلِهِ حَزِينًا آسِفًا لِمَا فَاتَهُ مِمَّا كَانَ يَطْمَعُ بِهِ مِنْ قَوْمِهِ حِينَ دَعَوْهُ، وَلِمَا رَأَى مِنْ مُبَاعَدَتِهِمْ إيَّاهُ. عَنْ سَعِيدِ بْنِ جُبَيْرٍ عَنِ ابْنِ عَبَّاسٍ قَالَ: سَأَلَ أَهْلُ مَكَّةَ رَسُولَ اللَّهِ ﷺ أَنْ يَجْعَلَ لَهُمُ الصَّفَا ذَهَبًا، وَأَنْ يُنَحِّيَ عَنْهُمُ الْجِبَالُ فَيَزْدَرِعُوا، فَقِيلَ لَهُ: إِنْ شِئْتَ أَنْ تَسْتَأْنِيَ بِهِمْ، وَإِنْ شِئْتَ أَنْ تُؤْتِيَهُمُ الَّذِي سَأَلُوا، فَإِنْ كَفَرُوا أُهْلِكُوا كَمَا أُهْلِكَتْ مَنْ قَبْلَهُمْ. قَالَ: " لَا، بَلْ أَسَتَأْنِي بِهِمْ ". فَأَنْزَلَ اللَّهُ تَعَالَى: وَمَا مَنَعَنَا أَنْ نُرْسِلَ بِالْآيَاتِ إِلَّا أَنْ كَذَّبَ بِهَا الْأَوَّلُونَ وَآتَيْنَا ثَمُودَ النَّاقَةَ مُبْصِرَةً فَظَلَمُوا بِهَا [ الْإِسْرَاءِ: 59 ] الْآيَةَ وَهَكَذَا رَوَاهُ النَّسَائِيُّ مِنْ حَدِيثِ جَرِيرٍ بِهِ. وَقَالَ أَحْمَدُ: حَدَّثَنَا عَبْدُ الرَّحْمَنِ حَدَّثَنَا سُفْيَانُ عَنْ سَلَمَةَ بْنِ كُهَيْلٍ عَنْ عِمْرَانَ أَبِي الْحَكَمِ عَنِ ابْنِ عَبَّاسٍ قَالَ: قَالَتْ قُرَيْشٌ لِلنَّبِيِّ ﷺ: ادْعُ لَنَا رَبَّكَ يَجْعَلْ لَنَا الصَّفَا ذَهَبًا وَنُؤْمِنُ بِكَ. قَالَ: " وَتَفْعَلُونَ ؟ ". قَالُوا: نَعَمْ قَالَ: فَدَعَا، فَأَتَاهُ جِبْرِيلُ، فَقَالَ: إِنَّ رَبَّكَ يَقْرَأُ عَلَيْكَ السَّلَامَ، وَيَقُولُ لَكَ: إِنْ شِئْتَ أَصْبَحَ الصَّفَا لَهُمْ ذَهَبًا، فَمَنْ كَفَرَ مِنْهُمْ بَعْدَ ذَلِكَ عَذَّبْتُهُ عَذَابًا لَا أُعَذِّبُهُ أَحَدًا مِنَ الْعَالَمِينَ، وَإِنْ شِئْتَ فَتَحْتُ لَهُمْ بَابَ الرَّحْمَةِ وَالتَّوْبَةِ. قَالَ: " بَلِ التَّوْبَةُ وَالرَّحْمَةُ ". وَهَذَانَ إِسْنَادَانِ جَيِّدَانِ. [ مَا تَوَعَّدَ بِهِ أَبُو جَهْلٍ رَسُولَ اللَّهِ ﷺ   ] فَلَمَّا قَامَ عَنْهُمْ رَسُولُ اللَّهِ ﷺ قَالَ أَبُو جَهْلٍ: يَا مَعْشَرَ قُرَيْشٍ، إنَّ مُحَمَّدًا قَدْ أَبَى إلَّا مَا تَرَوْنَ مِنْ عَيْبِ دِينِنَا، وَشَتْمِ آبَائِنَا، وَتَسْفِيهِ أَحْلَامِنَا، وَشَتْمِ آلْهِتَتَا، وَإِنِّي أُعَاهِدُ اللَّهَ لَأَجْلِسَنَّ لَهُ غَدًا بِحَجَرٍ مَا أُطِيقُ حَمْلَهُ - أَوْ كَمَا قَالَ - فَإِذَا سَجَدَ فِي صَلَاتِهِ فَضَخْتُ بِهِ رَأْسَهُ، فَأَسْلِمُونِي عِنْدَ ذَلِكَ أَوْ امْنَعُونِي، فَلْيَصْنَعْ بَعْدَ ذَلِكَ بَنُو عَبْدِ مَنَافٍ مَا بَدَا لَهُمْ؛ قَالُوا: وَاَللَّهِ لَا نُسْلِمُكَ لِشَيْءِ أَبَدًا، فَامْضِ لِمَا تُرِيدُ. [ مَا حَدَثَ لِأَبِي جَهْلٍ حِينَ هَمَّ بِإِلْقَاءِ الْحَجَرِ عَلَى الرَّسُولِ ﷺ   ] فَلَمَّا أَصْبَحَ أَبُو جَهْلٍ أَخَذَ حَجَرًا كَمَا وَصَفَ، ثُمَّ جَلَسَ لِرَسُولِ اللَّهِ ﷺ يَنْتَظِرُهُ، وَغَدَا رَسُولُ اللَّهِ ﷺ كَمَا كَانَ يَغْدُو. وَكَانَ رَسُولُ اللَّهِ ﷺ بِمَكَّةَ وَقِبْلَتُهُ إلَى الشَّامِ، فَكَانَ إذَا صَلَّى صَلَّى بَيْنَ الرُّكْنِ الْيَمَانِيِّ وَالْحَجَرِ الْأَسْوَدِ، وَجَعَلَ الْكَعْبَةَ بَيْنَهُ وَبَيْنَ الشَّامِ، فَقَامَ رَسُولُ اللَّهِ ﷺ يُصَلِّي وَقَدْ غَدَتْ قُرَيْشٌ فَجَلَسُوا فِي أَنْدِيَتِهِمْ يَنْتَظِرُونَ مَا أَبُو جَهْلٍ فَاعِلٌ، فَلَمَّا سَجَدَ رَسُولُ اللَّهِ ﷺ احْتَمَلَ أَبُو جَهْلٍ الْحَجَرَ، ثُمَّ أَقْبَلَ نَحْوَهُ، حَتَّى إذَا دَنَا مِنْهُ رَجَعَ مُنْهَزِمًا مُنْتَقِعًا لَوْنُهُ مَرْعُوبًا قَدْ يَبِسَتْ يَدَاهُ عَلَى حَجَرِهِ، حَتَّى قَذَفَ الْحَجَرَ مِنْ يَدِهِ. وَقَامَتْ إلَيْهِ رِجَالُ قُرَيْشٍ، فَقَالُوا لَهُ: مَا لَكَ يَا أَبَا الْحَكَمِ ؟ قَالَ: قُمْتُ إلَيْهِ لِأَفْعَلَ بِهِ مَا قُلْتُ لَكُمْ الْبَارِحَةَ، فَلَمَّا دَنَوْتُ مِنْهُ عَرَضَ لِي دُونَهُ فَحْلٌ مِنْ الْإِبِلِ، لَا وَاَللَّهِ مَا رَأَيْتُ مِثْلَ هَامَتهِ، وَلَا مِثْلَ قَصَرَتِهِ وَلَا أَنْيَابِهِ لِفَحْلٍ قَطُّ، فَهَمَّ بِي أَنْ يَأْكُلَنِي. قَالَ ابْنُ إسْحَاقَ: فَذُكِرَ لِي أَنَّ رَسُولَ اللَّهِ ﷺ قَالَ: ذَلِكَ جِبْرِيلُ - عَلَيْهِ السَّلَامُ - لَوْ دَنَا لَأَخَذَهُ. [ نَصِيحَةُ النَّضْرِ لِقُرَيْشِ بِالتَّدَبُّرِ فِيمَا جَاءَ بِهِ الرَّسُولُ ﷺ   ] فَلَمَّا قَالَ لَهُمْ ذَلِكَ أَبُو جَهْلٍ، قَامَ النَّضْرُ بْنُ الْحَارِثِ بْنِ كَلَدَةَ بْنِ عَلْقَمَةَ بْنِ عَبْدِ مَنَافِ بْنِ عَبْدِ الدَّارِ بْنِ قُصَيٍّ. قَالَ ابْنُ هِشَامٍ: وَيُقَالُ النَّضْرُ بْنُ الْحَارِثِ بْنِ عَلْقَمَةَ بْنِ كَلَدَةَ بْنِ عَبْدِ مَنَافٍ قَالَ ابْنُ إسْحَاقَ: فَقَالَ: يَا مَعْشَرَ قُرَيْشٍ، إنَّهُ وَاَللَّهِ قَدْ نَزَلَ بِكُمْ أَمْرٌ مَا أَتَيْتُمْ لَهُ بِحِيلَةِ بَعْدُ، قَدْ كَانَ مُحَمَّدٌ فِيكُمْ غُلَامًا حَدَثًا أَرْضَاكُمْ فِيكُمْ، وَأَصْدَقَكُمْ حَدِيثًا، وَأَعْظَمَكُمْ أَمَانَةً، حَتَّى إذَا رَأَيْتُمْ فِي صُدْغَيْهِ الشَّيْبَ، وَجَاءَكُمْ بِمَا جَاءَكُمْ بِهِ، قُلْتُمْ سَاحِرٌ، لَا وَاَللَّهِ مَا هُوَ بِسَاحِرٍ، لَقَدْ رَأَيْنَا السَّحَرَةَ وَنَفْثَهُمْ وَعَقْدَهُمْ؛ وَقُلْتُمْ كَاهِنٌ، لَا وَاَللَّهِ مَا هُوَ بِكَاهِنٍ، قَدْ رَأَيْنَا الْكَهَنَةَ وَتَخَالُجَهُمْ وَسَمِعْنَا سَجْعَهُمْ؛ وَقُلْتُمْ شَاعِرٌ، لَا وَاَللَّهِ مَا هُوَ بِشَاعِرٍ، قَدْ رَأَيْنَا الشِّعْرَ، وَسَمِعْنَا أَصْنَافَهُ كُلَّهَا: هَزَجَهُ وَرَجَزَهُ، وَقُلْتُمْ مَجْنُونٌ، لَا وَاَللَّهِ مَا هُوَ بِمَجْنُونٍ، لَقَدْ رَأَيْنَا الْجُنُونَ فَمَا هُوَ بِخَنْقِهِ، وَلَا وَسْوَسَتِهِ، وَلَا تَخْلِيطِهِ، يَا مَعْشَرَ قُرَيْشٍ، فَانْظُرُوا فِي شَأْنِكُمْ، فَإِنَّهُ وَاَللَّهِ لَقَدْ نَزَلَ بِكُمْ أَمْرٌ عَظِيمٌ. [ مَا كَانَ يُؤْذِي بِهِ النَّضْرُ بْنُ الْحَارِثِ رَسُولَ اللَّهِ ﷺ   ] وَكَانَ النَّضْرُ بْنُ الْحَارِثِ مِنْ شَيَاطِينِ قُرَيْشٍ، وَمِمَّنْ كَانَ يُؤْذِي رَسُولَ اللَّهِ ﷺ، وَيَنْصِبُ لَهُ الْعَدَاوَةَ، وَكَانَ قَدْ قَدِمَ الْحِيرَةَ، وَتَعَلَّمَ بِهَا أَحَادِيثَ مُلُوكِ الْفُرْسِ، وَأَحَادِيثَ رُسْتُمَ وَاسْبِنْدِيَارَ. فَكَانَ إذَا جَلَسَ رَسُولُ اللَّهِ ﷺ مَجْلِسًا فَذَكَّرَ فِيهِ بِاَللَّهِ، وَحَذَّرَ قَوْمَهُ مَا أَصَابَ مَنْ قَبْلَهُمْ مِنْ الْأُمَمِ مِنْ نِقْمَةِ اللَّهِ، خَلَفَهُ فِي مَجْلِسِهِ إذَا قَامَ، ثُمَّ قَالَ: أَنَا وَاَللَّهِ يَا مَعْشَرَ قُرَيْشٍ، أَحْسَنُ حَدِيثًا مِنْهُ، فَهَلُمَّ إلَيَّ، فَأَنَا أُحَدِّثُكُمْ أَحْسَنَ مِنْ حَدِيثِهِ، ثُمَّ يُحَدِّثُهُمْ عَنْ مُلُوكِ فَارِسَ وَرُسْتُمَ وَاسْبِنْدِيَارَ، ثُمَّ يَقُولُ: بِمَاذَا مُحَمَّدٌ أَحْسَنُ حَدِيثًا مِنِّي ؟. قَالَ ابْنُ هِشَامٍ: وَهُوَ الَّذِي قَالَ فِيمَا بَلَغَنِي: سَأُنْزِلُ مِثْلَ مَا أَنْزَلَ اللَّهُ. قَالَ ابْنُ إسْحَاقَ: وَكَانَ ابْنُ عَبَّاسٍ ؓ يَقُولُ، فِيمَا بَلَغَنِي: نَزَلَ فِيهِ ثَمَانِ آيَاتٍ مِنْ الْقُرْآنِ: قَوْلُ اللَّهِ - عَزَّ وَجَلَّ -: إِذَا تُتْلَى عَلَيْهِ آيَاتُنَا قَالَ أَسَاطِيرُ الْأَوَّلِينَ. وَكُلُّ مَا ذُكِرَ فِيهِ مِنْ الْأَسَاطِيرِ مِنْ الْقُرْآنِ. قَالَ ابْنُ إِسْحَاقَ: فَلَمَّا جَاءَهُمْ رَسُولُ اللَّهِ ﷺ بِمَا عَرَفُوا مِنَ الْحَقِّ، وَعَرَفُوا صِدْقَهُ فِيمَا حَدَّثَ وَمَوْقِعَ نُبُوَّتِهِ فِيمَا جَاءَهُمْ مِنْ عِلْمِ الْغَيْبِ حِينَ سَأَلُوهُ عَنْهُ، حَالَ الْحَسَدُ مِنْهُمْ لَهُ بَيْنَهُمْ فَقَالَ قَائِلُهُمْ: لا تَسْمَعُوا لِهَذَا الْقُرْآنِ وَالْغَوْا فِيهِ أَيِ اجْعَلُوهُ لَغْوًا بَاطِلًا وَهُزُؤًا لَعَلَّكُمْ تُغْلَبُونَ بِذَلِكَ فَإِنَّكُمْ إِنْ نَاظَرْتُمُوهُ وَخَاصَمْتُمُوهُ غَلَبَكُمْ بِذَلِكَ. فَقَالَ أَبُو جَهْلٍ يَوْمًا، هُوَ يَهْزَأُ بِرَسُولِ اللَّهِ ﷺ وَمَا أَتَى بِهِ مِنَ الْحَقِّ: يَا مَعْشَرَ قُرَيْشٍ يَزْعُمُ مُحَمَّدٌ إِنَّمَا جُنُودُ اللَّهِ الَّذِينَ يُعَذِّبُونَكُمْ فِي النَّارِ وَيَحْبِسُونَكُمْ فِيهَا تِسْعَةَ عَشَرَ، وَأَنْتُمُ النَّاسُ عَدَدًا وَكَثْرَةً، فَيَعْجِزُ كُلُّ مِائَةٍ مِنْكُمْ عَنْ رَجُلٍ مِنْهُمْ؟ فَأَنْزَلَ اللَّهُ تَعَالَى فِي ذَلِكَ: وَمَا جَعَلْنَا أَصْحَابَ النَّارِ إِلا مَلائِكَةً  فَلَا يُطَاقُونَ كَمَا تَتَوَهَّمُونَ وَمَا جَعَلْنَا عِدَّتَهُمْ إِلا فِتْنَةً ضَلَالًا لِلَّذِينَ كَفَرُوا بِأَنْ يَقُولُوا: لِمَ كَانُوا تِسْعَةَ عَشَرَ، لِيَسْتَيْقِنَ الَّذِينَ أُوتُوا الْكِتَابَ أَيِ الْيَهُودُ صِدْقَ النَّبِيِّ ﷺ  فِي كَوْنِهِمْ تِسْعَةَ عَشَرَ الْمُوَافِقُ لِمَا فِي كِتَابِهِمْ، وَيَزْدَادَ الَّذِينَ آمَنُوا مِنْ أَهْلِ الْكِتَابِ إِيمَانًا تَصْدِيقًا لِمُوَافَقَةِ مَا أَتَى بِهِ النَّبِيُّ ﷺ لِمَا فِي كِتَابِهِمْ. وَلا يَرْتَابَ يَشُكَّ الَّذِينَ أُوتُوا الْكِتَابَ وَالْمُؤْمِنُونَ مِنْ غَيْرِهِمْ فِي عَدَدِ الْمَلَائِكَةِ  ، وَلِيَقُولَ الَّذِينَ فِي قُلُوبِهِمْ مَرَضٌ شَكٌّ بِالْمَدِينَةِ وَالْكَافِرُونَ بِمَكَّةَ مَاذَا أَرَادَ اللَّهُ بِهَذَا الْعَدَدِ مَثَلا سَمَّوْهُ مَثَلًا لِغَرَابَتِهِ وَأُغْرِبَ حَالًا. كَذَلِكَ أَيْ مِثْلِ إِضْلَالِ مُنْكِرِ هَذَا الْعَدَدِ وَهَدَى مُصَدِّقَهُ، يُضِلُّ اللَّهُ مَنْ يَشَاءُ وَيَهْدِي مَنْ يَشَاءُ وَمَا يَعْلَمُ جُنُودَ رَبِّكَ أَيِ الْمَلَائِكَةَ فِي قُوَّتِهِمْ وَأَعْوَانِهِمْ إِلا هُوَ سُبْحَانَهُ وَتَعَالَى.

     ✧ Ibn Isḥāq said: Then Islam began to spread in Makkah among the tribes of Quraysh, among men and women, while Quraysh were detaining those they could detain and persecuting those of the Muslims they could persecute. Then the nobles of Quraysh from every tribe, as some of the people of knowledge narrated to me from Saʿīd b. Jubayr, and from ʿIkrimah the mawlā of Ibn ʿAbbās, from ʿAbd Allāh b. ʿAbbās ؓ, he said: [The account of the leaders of Quraysh with the Messenger ﷺ] ʿUtbah b. Rabīʿah, Shaybah b. Rabīʿah, Abū Sufyān b. Ḥarb, al-Naḍr b. al-Ḥārith (b. Kaladah), the brother of the Banū ʿAbd al-Dār, Abū al-Bakhtarī b. Hishām, al-Aswad b. al-Muṭṭalib b. Asad, Zamʿah b. al-Aswad, al-Walīd b. al-Mughīrah, Abū Jahl b. Hishām, ʿAbd Allāh b. Abī Umayyah, al-ʿĀṣ b. Wāʾil, Nabīh and Munabbih the two sons of al-Ḥajjāj al-Sahmī, and Umayyah b. Khalaf, or those of them who gathered. He said: They gathered after sunset at the back of the Kaʿbah. Then they said to one another: Send for Muḥammad and speak with him and argue with him until you have an excuse against him. So they sent to him: The nobles of your people have gathered for you to speak with you, so come to them. The Messenger of Allah ﷺ came to them quickly, thinking that something had occurred to them concerning what he had spoken to them about, for he was eager for them and loved their right guidance, and their hardship distressed him, until he sat with them. They said to him: O Muḥammad, we have sent for you to speak with you, and by Allah, we do not know any man among the Arabs who has brought upon his people the like of what you have brought upon your people. You have reviled the ancestors, criticized the religion, reviled the gods, deemed the minds foolish, and divided the community. There remains no ugly matter but you have brought it between us and you—or as they said to him. If you have brought this discourse seeking wealth by it, we will gather for you from our wealth until you are the wealthiest of us. If you seek honor among us, we will make you our chief. If you desire kingship, we will make you king over us. And if this that comes to you is a spirit you see that has overcome you—they used to call the companion from the jinn a rāʾī—then perhaps that is so; we will spend our wealth seeking medicine for you until we cure you of it, or we will have an excuse regarding you. The Messenger of Allah ﷺ said to them: I am not as you say. I have not brought what I have brought you seeking your wealth, nor honor among you, nor kingship over you. But Allah has sent me to you as a messenger and has revealed to me a Book and commanded me to be a bearer of good tidings and a warner to you. I have conveyed to you the messages of my Lord and advised you. If you accept from me what I have brought you, it is your share in this world and the Hereafter. If you reject it back to me, I will be patient with Allah's command until Allah judges between me and you—or as he ﷺ said. They said: O Muḥammad, if you will not accept from us anything of what we have offered you, then you know that there is no people with a narrower land, less water, or harsher livelihood than us. Ask your Lord who sent you with what He sent you to move away from us these mountains that have constricted us, and to spread out our land for us, and to make rivers flow in it like the rivers of Syria and Iraq, and to resurrect for us those of our ancestors who have passed, and let Quṣayy b. Kilāb be among those resurrected for us, for he was a truthful elder, so that we may ask them about what you say: is it true or false? If they affirm you and you do what we have asked, we will affirm you, and by that we will know your standing with Allah, and that He sent you as a messenger as you say. He said to them—may Allah's prayers and ﷺ —: I was not sent to you with this. I have only come to you from Allah with what He sent me with, and I have conveyed to you what I was sent with to you. If you accept it, it is your share in this world and the Hereafter. If you reject it back to me, I will be patient with the command of Allah, the Exalted, until Allah judges between me and you. They said: If you will not do this for us, then take for yourself: ask your Lord to send with you an angel who will affirm what you say and answer us on your behalf. And ask Him to make for you gardens and palaces and treasures of gold and silver to enrich you from what we see you seeking, for you stand in the markets as we stand and seek a livelihood as we seek it, so that we may know your excellence and your standing with your Lord, if you are a messenger as you claim. The Messenger of Allah ﷺ said to them: I will not do that, and I am not one who asks his Lord for this, and I was not sent to you with this. But Allah sent me as a bearer of good tidings and a warner—or as he said. If you accept what I have brought you, it is your share in this world and the Hereafter. If you reject it back to me, I will be patient with Allah's command until Allah judges between me and you. They said: Then cause the sky to fall upon us in pieces, as you claimed that your Lord, if He wills, would do, for we will not believe you unless you do it. He said: The Messenger of Allah ﷺ said: That is for Allah; if He wills to do it to you, He will do it. They said: O Muḥammad, did not your Lord know that we would sit with you and ask you about what we have asked you, and seek from you what we seek, so that He would come to you in advance and teach you what to answer us, and inform you what He will do with us in that, since we will not accept from you what you have brought us? It has reached us that a man in al-Yamāmah called al-Raḥmān teaches you this, and by Allah, we will never believe in al-Raḥmān. We have already made our excuse to you, O Muḥammad, and by Allah, we will not leave you and what you have reached of us until we destroy you or you destroy us. One of them said: We worship the angels, and they are the daughters of Allah. Another of them said: We will never believe you until you bring us Allah and the angels face to face. [The account of ʿAbd Allāh b. Abī Umayyah with the Messenger ﷺ] When they said that to the Messenger of Allah ﷺ, he rose from them, and ʿAbd Allāh b. Abī Umayyah b. al-Mughīrah b. ʿAbd Allāh b. ʿUmar b. Makhzūm rose with him—he was the son of his paternal aunt, for he was the son of ʿĀtikah bt. ʿAbd al-Muṭṭalib—and said to him: O Muḥammad, your people offered you what they offered and you did not accept it from them. Then they asked you for themselves things by which they might know your standing with Allah, as you say, and affirm you and follow you, and you did not do it. Then they asked you to take for yourself what they might know your excellence over them and your standing with Allah by, and you did not do it. Then they asked you to hasten for them some of the punishment that you threaten them with, and you did not do it—or as he said to him—and by Allah, I will never believe in you until you take a ladder to the sky and ascend it while I watch you until you reach it, and then four angels come with you testifying that you are as you say. And by the oath of Allah, even if you did that, I do not think I would believe you. Then he turned away from the Messenger of Allah ﷺ. The Messenger of Allah ﷺ went back to his family sad and grieved at what had escaped him of what he had hoped for from his people when they summoned him, and at the distance he saw from them. From Saʿīd b. Jubayr from Ibn ʿAbbās he said: The people of Makkah asked the Messenger of Allah ﷺ to make al-Ṣafā gold for them and to remove the mountains from them so they could cultivate. It was said to him: If you will, you may give them respite, and if you will, you may bring them what they asked, and if they disbelieve, they will be destroyed as those before them were destroyed. He said: "No, rather I will give them respite." So Allah the Exalted revealed: And nothing prevented Us from sending signs except that the former peoples denied them, and We gave Thamūd the she-camel as a clear sign, but they wronged her [al-Isrāʾ: 59]. And thus al-Nasāʾī narrated it from the ḥadīth of Jarīr. Aḥmad said: ʿAbd al-Raḥmān narrated to us, Sufyān narrated to us from Salamah b. Kuhayl from ʿImrān Abī al-Ḥakam from Ibn ʿAbbās, he said: Quraysh said to the Prophet ﷺ: Call your Lord for us to make al-Ṣafā gold and we will believe in you. He said: "And you will do so?" They said: Yes. He said: So he called, and Jibrīl came to him and said: Your Lord conveys peace to you and says to you: If you will, al-Ṣafā will become gold for them, and whoever of them disbelieves after that I will punish with a punishment with which I have punished no one in the worlds. If you will, I will open for them the gate of mercy and repentance. He said: "Rather repentance and mercy." These are two good chains of transmission. [What Abū Jahl threatened the Messenger of Allah ﷺ with] When the Messenger of Allah ﷺ rose from them, Abū Jahl said: O assembly of Quraysh, Muḥammad has refused anything but what you see of criticizing our religion, reviling our ancestors, deeming our minds foolish, and reviling our gods. I vow by Allah that tomorrow I will sit for him with a stone I can hardly carry—or as he said—and when he prostrates in his prayer, I will crush his head with it. Then hand me over or protect me at that time, and let the Banū ʿAbd Manāf do whatever they please after that. They said: By Allah, we will never hand you over for anything; proceed with what you intend. [What happened to Abū Jahl when he intended to throw the stone at the Messenger ﷺ] When morning came, Abū Jahl took a stone as he described and sat waiting for the Messenger of Allah ﷺ. The Messenger of Allah ﷺ went out as he usually did. In Makkah his qiblah was toward Syria, and when he prayed he prayed between the Yemeni corner and the Black Stone, placing the Kaʿbah between himself and Syria. The Messenger of Allah ﷺ stood praying, and Quraysh had gone out and sat in their assemblies waiting to see what Abū Jahl would do. When the Messenger of Allah ﷺ prostrated, Abū Jahl lifted the stone and approached him, until when he drew near, he retreated defeated, his color changed, terrified, his hands frozen on his stone, until he threw the stone from his hand. Men of Quraysh stood up to him and said: What is wrong with you, O Abū al-Ḥakam? He said: I rose toward him to do what I told you last night, but when I drew near, a stallion-camel appeared before me, and by Allah, I have never seen the like of its head, nor the like of its neck, nor its fangs for any stallion-camel ever. It intended to eat me. Ibn Isḥāq said: It was mentioned to me that the Messenger of Allah ﷺ said: That was Jibrīl ﷺ ; if he had drawn near, he would have seized him. [Al-Naḍr's advice to Quraysh to reflect on what the Messenger ﷺ brought] When Abū Jahl said that to them, al-Naḍr b. al-Ḥārith b. Kaladah b. ʿAlqamah b. ʿAbd Manāf b. ʿAbd al-Dār b. Quṣayy rose. Ibn Hishām said: It is also said al-Naḍr b. al-Ḥārith b. ʿAlqamah b. Kaladah b. ʿAbd Manāf. Ibn Isḥāq said: He said: O assembly of Quraysh, by Allah, a matter has befallen you for which you have not yet devised any stratagem. Muḥammad was among you a young lad, the most pleasing of you among you, the most truthful in speech, and the greatest in trustworthiness, until when you saw gray hair at his temples and he brought you what he brought you, you said: A sorcerer. No by Allah, he is not a sorcerer; we have seen sorcerers and their blowing and their knots. You said: A soothsayer. No by Allah, he is not a soothsayer; we have seen soothsayers and their twitching and we have heard their rhymed prose. You said: A poet. No by Allah, he is not a poet; we have seen poetry and heard all its kinds: its light verse and its rajaz. You said: Mad. No by Allah, he is not mad; we have seen madness, and it is not his strangling, nor his whispering, nor his confusion. O assembly of Quraysh, look into your affair, for by Allah, a great matter has befallen you. [How al-Naḍr b. al-Ḥārith used to harm the Messenger of Allah ﷺ] Al-Naḍr b. al-Ḥārith was one of the devils of Quraysh and among those who harmed the Messenger of Allah ﷺ and set up enmity for him. He had gone to al-Ḥīrah and learned there the tales of the kings of Persia and the tales of Rustum and Isfandiyār. When the Messenger of Allah ﷺ sat in a gathering and reminded them of Allah and warned his people of the punishment of Allah that had befallen the nations before them, he would take his place in the gathering after he rose and say: By Allah, O assembly of Quraysh, I am a better storyteller than him. Come to me, and I will tell you better than his discourse. Then he would tell them about the kings of Persia and Rustum and Isfandiyār, and then say: How is Muḥammad a better storyteller than me? Ibn Hishām said: He is the one who said, as it has reached me: I will reveal the like of what Allah has revealed. Ibn Isḥāq said: Ibn ʿAbbās ؓ used to say, as it reached me: Eight verses of the Qurʾān were revealed concerning him: the saying of Allah, Mighty and Majestic: When Our verses are recited to him, he says: Legends of the ancients, and everything mentioned in the Qurʾān about legends. Ibn Isḥāq said: When the Messenger of Allah ﷺ brought them what they recognized as the truth, and they recognized his truthfulness in what he reported and the reality of his prophethood in what he brought them of knowledge of the unseen when they asked him about it, envy from them toward him intervened between them. One of them said: Do not listen to this Qurʾān and make noise in it—that is, make it idle falsehood and mockery—perhaps you will prevail, for if you debate him and argue with him, he will overcome you by that. One day Abū Jahl said, mocking the Messenger of Allah ﷺ and the truth he brought: O assembly of Quraysh, Muḥammad claims that Allah's soldiers who will punish you in the Fire and detain you in it are nineteen, while you are people numerous and many. Will every hundred of you fail against one of them? So Allah the Exalted revealed concerning that: And We have made the keepers of the Fire only angels—so they cannot be overcome as you imagine—and We have made their number only a trial—misguidance—for those who disbelieve, that they may say: Why are they nineteen?—so that those given the Book, that is the Jews, may be certain of the truthfulness of the Prophet ﷺ concerning their being nineteen, which agrees with what is in their Book, and those who believe from the People of the Book may increase in faith—affirmation—because the Prophet ﷺ brought what agrees with their Book. And that those given the Book and the believers may not doubt—be uncertain—concerning the number of the angels, and that those in whose hearts is disease—doubt—in Madinah and the disbelievers in Makkah may say: What did Allah intend by this number as an example?—they called it an example because of its strangeness, and it is strange in state. Thus—that is, like the misguidance of the denier of this number and the guidance of the one who affirms it—Allah leads astray whom He wills and guides whom He wills, and none knows the soldiers of your Lord—that is, the angels in their strength and their helpers—except He, Glorified and Exalted.

317. Tarikh (al-Tabari) 732No grade recorded

     [ أَرْسَلَتْ قُرَيْشٌ النَّضْرَ وَابْنَ أَبِي مُعَيْطٍ إلَى أَحْبَارِ يَهُودَ يَسْأَلَانِهِمْ عَنْ مُحَمَّدٍ ﷺ   ] فَلَمَّا قَالَ لَهُمْ ذَلِكَ النَّضْرُ بْنُ الْحَارِثِ بَعَثُوهُ، وَبَعَثُوا مَعَهُ عُقْبَةَ بْنَ أَبِي مُعَيْطٍ إلَى أَحْبَارِ يَهُودَ بِالْمَدِينَةِ، وَقَالُوا لَهُمَا: سَلَاهُمْ عَنْ مُحَمَّدٍ، وَصِفَا لَهُمْ صِفَتَهُ، وَأَخْبِرَاهُمْ بِقَوْلِهِ، فَإِنَّهُمْ أَهْلُ الْكِتَابِ الْأُوَلِ، وَعِنْدَهُمْ عِلْمٌ لَيْسَ عِنْدَنَا مِنْ عِلْمِ الْأَنْبِيَاءِ، فَخَرَجَا حَتَّى قَدِمَا الْمَدِينَةَ، فَسَأَلَا أَحْبَارَ يَهُودَ عَنْ رَسُولِ اللَّهِ ﷺ وَوَصَفَا لَهُمْ أَمْرَهُ، وَأَخْبَرَاهُمْ بِبَعْضِ قَوْلِهِ، وَقَالَا لَهُمْ: إنَّكُمْ أَهْلُ التَّوْرَاةِ، وَقَدْ جِئْنَاكُمْ لِتُخْبِرُونَا عَنْ صَاحِبِنَا هَذَا. فَقَالَتْ لَهُمَا أَحْبَارُ يَهُودَ: سَلُوهُ عَنْ ثَلَاثٍ نَأْمُرُكُمْ بِهِنَّ، فَإِنْ أَخْبَرَكُمْ بِهِنَّ فَهُوَ نَبِيٌّ مُرْسَلٌ، وَإِنْ لَمْ يَفْعَلْ فَالرَّجُلُ مُتَقَوِّلٌ، فَرَوْا فِيهِ رَأْيَكُمْ. سَلُوهُ عَنْ فِتْيَةٍ ذَهَبُوا فِي الدَّهْرِ الْأَوَّلِ مَا كَانَ أَمْرُهُمْ؛ فَإِنَّهُ قَدْ كَانَ لَهُمْ حَدِيثٌ عَجَبٌ، وَسَلُوهُ عَنْ رَجُلٍ طَوَّافٍ قَدْ بَلَغَ مَشَارِقَ الْأَرْضِ وَمَغَارِبَهَا مَا كَانَ نَبَؤُهُ، وَسَلُوهُ عَنْ الرُّوحِ مَا هِيَ ؟ فَإِذَا أَخْبَرَكُمْ بِذَلِكَ فَاتَّبِعُوهُ، فَإِنَّهُ نَبِيٌّ، وَإِنْ لَمْ يَفْعَلْ، فَهُوَ رَجُلٌ مُتَقَوَّلٌ، فَاصْنَعُوا فِي أَمْرِهِ مَا بَدَا لَكُمْ. فَأَقْبَلَ النَّضْرُ بْنُ الْحَارِثِ، وَعُقْبَةُ بْنُ أَبِي مُعَيْطِ بْنِ أَبِي عَمْرِو بْنِ أُمَيَّةَ بْنِ عَبْدِ شَمْسِ بْنِ عَبْدِ مَنَافِ بْنِ قُصَيٍّ حَتَّى قَدِمَا مَكَّةَ عَلَى قُرَيْشٍ، فَقَالَا: يَا مَعْشَرَ قُرَيْشٍ، قَدْ جِئْنَاكُمْ بِفَصْلِ مَا بَيْنَكُمْ وَبَيْنَ مُحَمَّدٍ، قَدْ أَخْبَرَنَا أَحْبَارُ يَهُودَ أَنْ نَسْأَلَهُ عَنْ أَشْيَاءَ أَمَرُونَا بِهَا، فَإِنْ أَخْبَرَكُمْ عَنْهَا فَهُوَ نَبِيٌّ، وَإِنْ لَمْ يَفْعَلْ فَالرَّجُلُ مُتَقَوِّلٌ، فَرَوْا فِيهِ رَأْيَكُمْ. [ سُؤَالُ قُرَيْشٍ لَهُ ﷺ عَنْ أَسْئِلَةٍ وَإِجَابَتُهُ لَهُمْ   ] فَجَاءُوا رَسُولَ اللَّهِ ﷺ فَقَالُوا: يَا مُحَمَّدُ، أَخْبِرْنَا عَنْ فِتْيَةٍ ذَهَبُوا فِي الدَّهْرِ الْأَوَّلِ قَدْ كَانَتْ لَهُمْ قِصَّةٌ عَجَبٌ؛ وَعَنْ رَجُلٍ كَانَ طَوَّافًا قَدْ بَلَغَ مَشَارِقَ الْأَرْضِ وَمَغَارِبَهَا؛ وَأَخْبِرْنَا عَنْ الرُّوحِ مَا هِيَ ؟ قَالَ: فَقَالَ لَهُمْ رَسُولُ اللَّهِ ﷺ: أُخْبِرُكُمْ بِمَا سَأَلْتُمْ عَنْهُ غَدًا وَلَمْ يَسْتَثْنِ، فَانْصَرَفُوا عَنْهُ. فَمَكَثَ رَسُولُ اللَّهِ - ﷺ فِيمَا يَذْكُرُونَ - خَمْسَ عَشْرَةَ لَيْلَةً لَا يُحْدِثُ اللَّهُ إلَيْهِ فِي ذَلِكَ وَحْيًا، وَلَا يَأْتِيهِ جِبْرِيلُ، حَتَّى أَرْجَفَ أَهْلُ مَكَّةَ، وَقَالُوا: وَعَدَنَا مُحَمَّدٌ غَدًا، وَالْيَوْمَ خَمْسَ عَشْرَةَ لَيْلَةً، قَدْ أَصْبَحْنَا مِنْهَا لَا يُخْبِرُنَا بِشَيْءِ مِمَّا سَأَلْنَاهُ عَنْهُ، وَحَتَّى أَحْزَنَ رَسُولَ اللَّهِ ﷺ مُكْثُ الْوَحْيِ عَنْهُ، وَشَقَّ عَلَيْهِ مَا يَتَكَلَّمُ بِهِ أَهْلُ مَكَّةَ: ثُمَّ جَاءَهُ جِبْرِيلُ مِنْ اللَّهِ - عَزَّ وَجَلَّ - بِسُورَةِ أَصْحَابِ الْكَهْفِ، فِيهَا مُعَاتَبَتُهُ إيَّاهُ عَلَى حُزْنِهِ عَلَيْهِمْ، وَخَبَرُ مَا سَأَلُوهُ عَنْهُ مِنْ أَمْرِ اللَّهِ الْفِتْيَةَ، وَالرَّجُلِ الطَّوَّافِ، وَالرُّوحِ. [ مَا أَنْزَلَ اللَّهُ فِي قُرَيْشٍ حِينَ سَأَلُوا رَسُولَ اللَّهِ ﷺ فَغَابَ عَنْهُ الْوَحْيُ مُدَّةً   ] قَالَ ابْنُ إسْحَاقَ: فَذُكِرَ لِي أَنَّ رَسُولَ اللَّهِ ﷺ قَالَ لِجِبْرِيلَ حِينَ جَاءَهُ: لَقَدْ احْتَبَسْتَ عَنِّي يَا جِبْرِيلُ حَتَّى سُؤْتُ ظَنًّا فَقَالَ لَهُ جِبْرِيلُ: وَمَا نَتَنَزَّلُ إِلَّا بِأَمْرِ رَبِّكَ لَهُ مَا بَيْنَ أَيْدِينَا وَمَا خَلْفَنَا وَمَا بَيْنَ ذَلِكَ وَمَا كَانَ رَبُّكَ نَسِيًّا فَافْتَتَحَ السُّورَةَ - تَبَارَكَ وَتَعَالَى - بِحَمْدِهِ وَذِكْرِ نُبُوَّةِ رَسُولِهِ، لِمَا أَنْكَرُوهُ عَلَيْهِ مِنْ ذَلِكَ، فَقَالَ: الْحَمْدُ لِلَّهِ الَّذِي أَنْزَلَ عَلَى عَبْدِهِ الْكِتَابَ يَعْنِي مُحَمَّدًا ﷺ إنَّكَ رَسُولٌ مِنِّي: أَيْ تَحْقِيقٌ لِمَا سَأَلُوهُ عَنْهُ مِنْ نُبُوَّتِكَ. وَلَمْ يَجْعَلْ لَهُ عِوَجَا قَيِّمًا أَيْ مُعْتَدِلًا، لَا اخْتِلَافَ فِيهِ. لِيُنْذِرَ بَأْسًا شَدِيدًا مِنْ لَدُنْهُ أَيْ عَاجِلَ عُقُوبَتِهِ فِي الدُّنْيَا. وَعَذَابًا أَلِيمًا فِي الْآخِرَةِ: أَيْ مِنْ عِنْدِ رَبِّكَ الَّذِي بَعَثَ رَسُولًا. وَيُبَشِّرَ الْمُؤْمِنِينَ الَّذِينَ يَعْمَلُونَ الصَّالِحَاتِ أَنَّ لَهُمْ أَجْرًا حَسَنًا مَاكِثِينَ فِيهِ أَبَدًا أَيْ دَارُ الْخُلْدِ. لَا يَمُوتُونَ فِيهَا الَّذِينَ صَدَّقُوكَ بِمَا جِئْتَ بِهِ مِمَّا كَذَّبَكَ بِهِ غَيْرُهُمْ، وَعَمِلُوا بِمَا أَمَرْتهمْ بِهِ مِنْ الْأَعْمَالِ. وَيُنْذِرَ الَّذِينَ قَالُوا اتَّخَذَ اللَّهُ وَلَدًا يَعْنِي قُرَيْشًا فِي قَوْلِهِمْ: إنَّا نَعْبُدُ الْمَلَائِكَةَ، وَهِيَ بَنَاتُ اللَّهِ. مَا لَهُمْ بِهِ مِنْ عِلْمٍ وَلَا لِآبَائِهِمْ الَّذِينَ أَعْظَمُوا فِرَاقَهُمْ وَعَيْبَ دِينِهِمْ. كَبُرَتْ كَلِمَةً تَخْرُجُ مِنْ أَفْوَاهِهِمْ أَيْ لِقَوْلِهِمْ: إنَّ الْمَلَائِكَةَ بَنَاتُ اللَّهِ. إِنْ يَقُولُونَ إِلَّا كَذِبًا فَلَعَلَّكَ بَاخِعٌ نَفْسَكَ يَا مُحَمَّدُ عَلَى آثَارِهِمْ إنْ لَمْ يُؤْمِنُوا بِهَذَا الْحَدِيثِ أَسَفًا: أَيْ لِحُزْنِهِ عَلَيْهِمْ حِينَ فَاتَهُ مَا كَانَ يَرْجُو مِنْهُمْ: أَيْ لَا تَفْعَلْ. قَالَ ابْنُ هِشَامٍ: بَاخِعٌ نَفْسَكَ، أَيْ مُهْلِكٌ نَفْسَكَ، فِيمَا حَدَّثَنِي أَبُو عُبَيْدَةَ. قَالَ ذُو الرُّمَّةِ: : أَلَا أَيُّهَذَا الْبَاخِعُ الْوَجْدُ نَفْسَهُ لِشَيْءٍ نَحَتْهُ عَنْ يَدَيْهِ الْمَقَادِرُ وَجَمْعُهُ: بَاخِعُونَ وَبَخَعَةٌ. وَهَذَا الْبَيْتُ فِي قَصِيدَةٍ لَهُ. وَتَقُولُ الْعَرَبُ: قَدْ بَخَعْتُ لَهُ نُصْحِي وَنَفْسِي، أَيْ جَهَدْتُ لَهُ. إِنَّا جَعَلْنَا مَا عَلَى الْأَرْضِ زِينَةً لَهَا لِنَبْلُوَهُمْ أَيُّهُمْ أَحْسَنُ عَمَلًا قَالَ ابْنُ إسْحَاقَ: أَيْ أَيُّهُمْ أَتْبَعُ لِأَمْرِي، وَأَعْمَلُ بِطَاعَتِي. وَإِنَّا لَجَاعِلُونَ مَا عَلَيْهَا صَعِيدًا جُرُزًا أَيْ الْأَرْضِ، وَإِنَّ مَا عَلَيْهَا لَفَانٍ وَزَائِلٌ، وَإِنَّ الْمَرْجِعَ إلَيَّ، فَأَجْزِي كُلًّا بِعَمَلِهِ، فَلَا تَأْسَ وَلَا يَحْزُنْكَ مَا تَسْمَعُ وَتَرَى فِيهَا. قَالَ ابْنُ هِشَامٍ: الصَّعِيدُ: الْأَرْضُ، وَجَمْعُهُ: صُعُدٌ. قَالَ ذُو الرُّمَّةِ يَصِفُ ظَبْيًا صَغِيرًا: كَأَنَّهُ بِالضُّحَى تَرْمِي الصَّعِيدَ بِهِ     دَبَّابَةٌ فِي عِظَامِ الرَّأْسِ خُرْطُومُ وَهَذَا الْبَيْتُ فِي قَصِيدَةٍ لَهُ. وَالصَّعِيدُ ( أَيْضًا ): الطَّرِيقُ. وَقَدْ جَاءَ فِي الْحَدِيثِ: إيَّاكُمْ وَالْقُعُودَ عَلَى الصُّعَدَاتِ يُرِيدُ الطُّرُقَ. وَالْجُرُزُ: الْأَرْضُ الَّتِي لَا تُنْبِتُ شَيْئًا، وَجَمْعُهَا: أَجْرَازٌ. وَيُقَالُ: سَنَةٌ جُرُزٌ، وَسُنُونَ أَجْرَازٌ، وَهِيَ الَّتِي لَا يَكُونُ فِيهَا مَطَرٌ، وَتَكُونُ فِيهَا جُدُوبَةٌ وَيُبْسٌ وَشِدَّةٌ. قَالَ ذُو الرُّمَّةِ يَصِفُ إبِلًا: طَوَى النَّحْرُ وَالْأَجْرَازُ مَا فِي بُطُونِهَا     فَمَا بَقِيَتْ إلَّا الضُّلُوعُ الْجَرَاشِعُ وَهَذَا الْبَيْتُ فِي قَصِيدَةٍ لَهُ.

     ✧ [Quraysh sent al-Naḍr and Ibn Abī Muʿayṭ to the Jewish rabbis to ask them about Muḥammad ﷺ] When al-Naḍr b. al-Ḥārith said that to them, they sent him, and they sent with him ʿUqbah b. Abī Muʿayṭ to the Jewish rabbis in Madinah, and they said to the two of them: Ask them about Muḥammad, describe his characteristics to them, and inform them of his sayings, for they are the people of the first scripture, and they have knowledge of the prophets that we do not have. So the two set out until they reached Madinah and asked the Jewish rabbis about the Messenger of Allah ﷺ. They described his affair to them and informed them of some of his sayings, and they said to them: You are the people of the Torah, and we have come to you so that you may inform us about this companion of ours. The Jewish rabbis said to them: Ask him about three things which we will command you. If he informs you of them, then he is a sent prophet; and if he does not do so, then the man is a fabricator, so form your own opinion about him. Ask him about the youths who went away in the ancient time—what was their affair? For they had a wondrous story. And ask him about a man who traveled extensively and reached the easts of the earth and its wests—what was his news? And ask him about the Spirit—what is it? If he informs you of that, then follow him, for he is a prophet; and if he does not do so, then he is a man who fabricates, so do regarding his affair whatever seems right to you. Then al-Naḍr b. al-Ḥārith and ʿUqbah b. Abī Muʿayṭ b. Abī ʿAmr b. Umayyah b. ʿAbd Shams b. ʿAbd Manāf b. Quṣayy returned until they reached Makkah to Quraysh, and they said: O assembly of Quraysh, we have brought you the decisive word between you and Muḥammad. The Jewish rabbis have informed us to ask him about things they commanded us with. If he informs you about them, then he is a prophet; and if he does not do so, then the man is a fabricator, so form your own opinion about him. [Quraysh's questioning of him ﷺ about the questions and his answer to them] So they came to the Messenger of Allah ﷺ and said: O Muḥammad, tell us about the youths who went away in the ancient time, for they had a wondrous story; and about a man who traveled extensively and reached the easts of the earth and its wests; and tell us about the Spirit—what is it? He said: The Messenger of Allah ﷺ said to them: I will inform you of what you asked about tomorrow, and he did not say "if Allah wills." So they departed from him. The Messenger of Allah ﷺ remained—as they mention—for fifteen nights, during which Allah did not send down any revelation to him concerning that, nor did Jibrīl come to him, until the people of Makkah stirred up rumors and said: Muḥammad promised us tomorrow, and today it is fifteen nights; we have entered the morning without him informing us of anything of what we asked him about. This also grieved the Messenger of Allah ﷺ due to the withholding of revelation from him, and what the people of Makkah were saying weighed heavily upon him. Then Jibrīl came to him from Allah—Mighty and Majestic—with Sūrat Aṣḥāb al-Kahf, containing His reproach of him for his grief over them, and the account of what they asked him about: the affair of the youths, the traveling man, and the Spirit. [What Allah revealed concerning Quraysh when they asked the Messenger of Allah ﷺ and revelation was withheld from him for a period] Ibn Isḥāq said: It was mentioned to me that the Messenger of Allah ﷺ said to Jibrīl when he came: You have stayed away from me, O Jibrīl, until I thought ill thoughts. Jibrīl said to him: "And we do not descend except by the command of your Lord. To Him belongs what is before us and what is behind us and what is between that, and your Lord is never forgetful." He began the sūrah—Blessed and Exalted be He—with praise of Him and mention of the prophethood of His Messenger, because of what they rejected of him in that matter. He said: "Praise be to Allah who sent down upon His servant the Book"—meaning Muḥammad ﷺ—"you are a messenger from Me": that is, a confirmation of what they asked him about regarding your prophethood. "And has not made for it any crookedness. Upright"—that is, balanced, with no deviation in it—"to warn of severe punishment from Him"—that is, His swift punishment in this world—"and painful punishment" in the Hereafter: that is, from your Lord who sent a messenger. "And to give good tidings to the believers who do righteous deeds that they will have a good reward, abiding therein forever"—that is, the eternal abode, in which they do not die—"those who believed you in what you brought, which others disbelieved you in, and acted upon what you commanded them of deeds. "And to warn those who say: Allah has taken a son"—meaning Quraysh in their saying: We worship the angels, and they are the daughters of Allah. "They have no knowledge of it, nor did their fathers"—those who magnified their separation from them and the fault of their religion. "Grave is the word that comes out of their mouths"—that is, for their saying that the angels are the daughters of Allah. "They say nothing but falsehood. Then perhaps you would kill yourself with grief over their footsteps, if they do not believe in this discourse"—that is, out of sorrow for them when what he hoped from them eluded him: that is, do not do so. Ibn Hishām said: "Bākhiʿ nafsaka" means "destroying yourself," as Abū ʿUbaydah related to me. Dhū al-Rummah said: : Alas, O you who destroys himself with grief for something that the decrees have diverted from his hands. Its plural is bākhiʿūn and bakhaʿah. This verse is in a poem of his. The Arabs say: "I have exerted my counsel and my soul for him," that is, I strove for him. "Indeed, We have made whatever is on the earth adornment for it, that We may test them as to which of them is best in deed." Ibn Isḥāq said: That is, which of them is most following of My command and most acting in obedience to Me. "And indeed, We will make whatever is upon it a barren plain"—that is, the earth, and whatever is upon it will perish and vanish, and the return is to Me, so I will recompense each according to his deed. So do not grieve, and do not let what you hear and see therein sadden you. Ibn Hishām said: "Al-ṣaʿīd" is the earth, and its plural is ṣuʿud. Dhū al-Rummah said, describing a small gazelle: As though at forenoon the ṣaʿīd is flung with it, a crawling thing with a snout in the bones of the head. This verse is in a poem of his. And al-ṣaʿīd (also) means the road. It has come in the ḥadīth: "Beware of sitting on the ṣuʿudāt," meaning the roads. "Al-juruz" is the land that produces nothing, and its plural is ajrāz. It is said: a barren year (sanah juruz), and barren years (sunūn ajrāz), which are years in which there is no rain, and in which there is drought, dryness, and severity. Dhū al-Rummah said, describing camels: The heat of summer and the barren lands have folded up what was in their bellies, so nothing remained except the protruding ribs. This verse is in a poem of his.

318. Tarikh (al-Tabari) 733No grade recorded

     قَوْلُ عُتْبَةَ بْنِ رَبِيعَةَ فِي أَمْرِ رَسُولِ اللَّهِ ﷺ   [ مَا دَارَ بَيْنَ عُتْبَةَ وَبَيْنَ رَسُولِ اللَّهِ ﷺ ] قَالَ ابْنُ إسْحَاقَ: وَحَدَّثَنِي يَزِيدُ بْنُ زِيَادٍ، عَنْ مُحَمَّدِ بْنِ كَعْبٍ الْقُرَظِيِّ، قَالَ: حُدِّثْتُ أَنَّ عُتْبَةَ بْنَ رَبِيعَةَ، وَكَانَ سَيِّدًا، قَالَ يَوْمًا وَهُوَ جَالِسٌ فِي نَادِي قُرَيْشٍ، وَرَسُولُ اللَّهِ ﷺ جَالِسٌ فِي الْمَسْجِدِ وَحْدَهُ: يَا مَعْشَرَ قُرَيْشٍ، أَلَا أَقُومُ إلَى مُحَمَّدٍ فَأُكَلِّمَهُ وَأَعْرِضَ عَلَيْهِ أُمُورًا لَعَلَّهُ يَقْبَلُ بَعْضَهَا فَنُعْطِيهِ أَيَّهَا شَاءَ، وَيَكُفُّ عَنَّا ؟ وَذَلِكَ حِينَ أَسْلَمَ حَمْزَةُ، وَرَأَوْا أَصْحَابَ رَسُولِ اللَّهِ ﷺ يَزِيدُونَ وَيَكْثُرُونَ؛ فَقَالُوا: بَلَى يَا أَبَا الْوَلِيدِ، قُمْ إلَيْهِ فَكَلِّمْهُ فَقَامَ إلَيْهِ عُتْبَةُ حَتَّى جَلَسَ إلَى رَسُولِ اللَّهِ ﷺ، فَقَالَ: يَا ابْنَ أَخِي، إنَّكَ مِنَّا حَيْثُ قَدْ عَلِمْتَ مِنْ السِّطَةِ فِي الْعَشِيرَةِ، وَالْمَكَانِ فِي النَّسَبِ، وَإِنَّكَ قَدْ أَتَيْتَ قَوْمَكَ بِأَمْرِ عَظِيمٍ فَرَّقْتَ بِهِ جَمَاعَتَهُمْ وَسَفَّهْتَ بِهِ أَحْلَامَهُمْ وَعِبْتَ بِهِ آلِهَتَهُمْ وَدِينَهُمْ وَكَفَّرْتَ بِهِ مَنْ مَضَى مِنْ آبَائِهِمْ، فَاسْمَعْ مِنِّي أَعْرِضْ عَلَيْكَ أُمُورًا تَنْظُرُ فِيهَا لَعَلَّكَ تَقْبَلُ مِنْهَا بَعْضَهَا. قَالَ: فَقَالَ لَهُ رَسُولُ اللَّهِ ﷺ: قُلْ يَا أَبَا الْوَلِيدِ، أَسْمَعْ؛ قَالَ: يَا ابْنَ أَخِي، إنْ كُنْتَ إنَّمَا تُرِيدُ بِمَا جِئْتَ بِهِ مِنْ هَذَا الْأَمْرِ مَالًا جَمَعْنَا لَكَ مِنْ أَمْوَالِنَا حَتَّى تَكُونَ أَكْثَرَنَا مَالًا، وَإِنْ كُنْتَ تُرِيدُ بِهِ شَرَفًا سَوَّدْنَاكَ عَلَيْنَا، حَتَّى لَا نَقْطَعَ أَمْرًا دُونَكَ، وَإِنْ كُنْتَ تُرِيدُ بِهِ مُلْكًا مَلَّكْنَاكَ عَلَيْنَا؛ وَإِنْ كَانَ هَذَا الَّذِي يَأْتِيكَ رِئْيًا تَرَاهُ لَا تَسْتَطِيعُ رَدَّهُ عَنْ نَفْسِكَ، طَلَبْنَا لَكَ الطِّبَّ، وَبَذَلْنَا فِيهِ أَمْوَالَنَا حَتَّى نُبْرِئَكَ مِنْهُ، فَإِنَّهُ رُبَّمَا غَلَبَ التَّابِعُ عَلَى الرَّجُلِ حَتَّى يُدَاوَى مِنْهُ أَوْ كَمَا قَالَ لَهُ. حَتَّى إذَا فَرَغَ عُتْبَةُ، وَرَسُولُ اللَّهِ ﷺ يَسْتَمِعُ مِنْهُ، قَالَ: أَقَدْ فَرَغْتَ يَا أَبَا الْوَلِيدِ ؟ قَالَ: نَعَمْ، قَالَ: فَاسْمَعْ مِنِّي؛ قَالَ: أَفْعَلُ؛ فَقَالَ بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ حم تَنْزِيلٌ مِنَ الرَّحْمَنِ الرَّحِيمِ كِتَابٌ فُصِّلَتْ آيَاتُهُ قُرْآنًا عَرَبِيًّا لِقَوْمٍ يَعْلَمُونَ بَشِيرًا وَنَذِيرًا فَأَعْرَضَ أَكْثَرُهُمْ فَهُمْ لَا يَسْمَعُونَ وَقَالُوا قُلُوبُنَا فِي أَكِنَّةٍ مِمَّا تَدْعُونَا إِلَيْهِ ثُمَّ مَضَى رَسُولُ اللَّهِ ﷺ فِيهَا يَقْرَؤُهَا عَلَيْهِ. فَلَمَّا سَمِعَهَا مِنْهُ عُتْبَةُ، أَنْصَتَ لَهَا، وَأَلْقَى يَدَيْهِ خَلْفَ ظَهْرِهِ مُعْتَمِدًا عَلَيْهِمَا يَسْمَعُ مِنْهُ؛ ثُمَّ انْتَهَى رَسُولُ اللَّهِ ﷺ إلَى السَّجْدَةِ مِنْهَا، فَسَجَدَ ثُمَّ قَالَ: قَدْ سَمِعْتَ يَا أَبَا الْوَلِيدِ مَا سَمِعْتَ، فَأَنْتَ وَذَاكَ [ مَا أَشَارَ بِهِ عُتْبَةُ عَلَى أَصْحَابِهِ   ] فَقَامَ عُتْبَةُ إلَى أَصْحَابِهِ، فَقَالَ بَعْضُهُمْ لِبَعْضِ: نَحْلِفُ بِاَللَّهِ لَقَدْ جَاءَكُمْ أَبُو الْوَلِيدِ بِغَيْرِ الْوَجْهِ الَّذِي ذَهَبَ بِهِ. فَلَمَّا جَلَسَ إلَيْهِمْ قَالُوا: مَا وَرَاءَكَ يَا أَبَا الْوَلِيدِ ؟ قَالَ: وَرَائِي أَنِّي قَدْ سَمِعْتُ قَوْلًا وَاَللَّهِ مَا سَمِعْتُ مِثْلَهُ قَطُّ، وَاَللَّهِ مَا هُوَ بِالشِّعْرِ، وَلَا بِالسِّحْرِ، وَلَا بِالْكِهَانَةِ، يَا مَعْشَرَ قُرَيْشٍ، أَطِيعُونِي وَاجْعَلُوهَا بِي، وَخَلُّوا بَيْنَ هَذَا الرَّجُلِ وَبَيْنَ مَا هُوَ فِيهِ فَاعْتَزِلُوهُ، فَوَاَللَّهِ لَيَكُونَنَّ لِقَوْلِهِ الَّذِي سَمِعْتُ مِنْهُ نَبَأٌ عَظِيمٌ، فَإِنْ تُصِبْهُ الْعَرَبُ فَقَدْ كُفِيتُمُوهُ بِغَيْرِكُمْ، وَإِنْ يَظْهَرْ عَلَى الْعَرَبِ فَمُلْكُهُ مُلْكُكُمْ، وَعِزُّهُ عِزُّكُمْ، وَكُنْتُمْ أَسْعَدَ النَّاسِ بِهِ، قَالُوا: سَحَرَكَ وَاَللَّهِ يَا أَبَا الْوَلِيدِ بِلِسَانِهِ، قَالَ: هَذَا رَأْيِي فِيهِ، فَاصْنَعُوا مَا بَدَا لَكُمْ. ومن طريق الْأَجْلَحِ عن جابر. زَادَ: وَإِنْ كُنْتَ إِنَّمَا بِكَ الرِّيَاسَةُ عَقَدْنَا أَلْوِيَتَنَا لَكَ، فَكُنْتَ رَأْسَنَا مَا بَقِيتَ. وَعِنْدَهُ: أَنَّهُ لَمَّا قَالَ لَهُ: فَإِنْ أَعْرَضُوا فَقُلْ أَنْذَرْتُكُمْ صَاعِقَةً مِثْلَ صَاعِقَةِ عَادٍ وَثَمُودَ أَمْسَكَ عُتْبَةُ عَلَى فِيهِ، وَنَاشَدَهُ الرَّحِمَ أَنْ يَكُفَّ عَنْهُ، وَلَمْ يَخْرُجْ إِلَى أَهْلِهِ، وَاحْتَبَسَ عَنْهُمْ. فَقَالَ أَبُو جَهْلٍ: يَا مَعْشَرَ قُرَيْشٍ، وَاللَّهِ مَا نَرَى عُتْبَةَ إِلَّا صَبَأَ إِلَى مُحَمَّدٍ، وَأَعْجَبَهُ طَعَامُهُ، وَمَا ذَاكَ إِلَّا مِنْ حَاجَةٍ أَصَابَتْهُ، انْطَلِقُوا بِنَا إِلَيْهِ. فَأَتَوْهُ، فَقَالَ أَبُو جَهْلٍ: وَاللَّهِ يَا عُتْبَةُ مَا جِئْنَا إِلَّا أَنَّكَ صَبَوْتَ إِلَى مُحَمَّدٍ، وَأَعْجَبَكَ أَمْرُهُ، فَإِنْ كَانَ بِكَ حَاجَةٌ جَمَعْنَا لَكَ مِنْ أَمْوَالِنَا مَا يُغْنِيكَ عَنْ طَعَامِ مُحَمَّدٍ. فَغَضِبَ وَأَقْسَمَ بِاللَّهِ لَا يُكَلِّمُ مُحَمَّدًا أَبَدًا، وَقَالَ: لَقَدْ عَلِمْتُمْ أَنِّي مِنْ أَكْثَرِ قُرَيْشٍ مَالًا، وَلَكِنِّي أَتَيْتُهُ وَقَصَّ عَلَيْهِمُ الْقِصَّةَ فَأَجَابَنِي بِشَيْءٍ وَاللَّهِ مَا هُوَ بِسِحْرٍ وَلَا بِشِعْرٍ وَلَا كِهَانَةٍ، قَرَأَ بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ حم تَنْزِيلٌ مِنَ الرَّحْمَنِ الرَّحِيمِ حَتَّى بَلَغَ فَإِنْ أَعْرَضُوا فَقُلْ أَنْذَرْتُكُمْ صَاعِقَةً مِثْلَ صَاعِقَةِ عَادٍ وَثَمُودَ [ فُصِّلَتْ: 113 ] فَأَمْسَكْتُ بِفِيهِ، وَنَاشَدْتُهُ الرَّحِمَ أَنْ يَكُفَّ، وَقَدْ عَلِمْتُمْ أَنَّ مُحَمَّدًا إِذَا قَالَ شَيْئًا لَمْ يَكْذِبْ، فَخِفْتُ أَنْ يَنْزِلَ عَلَيْكُمُ الْعَذَابُ.

     ✧ The statement of ʿUtbah b. Rabīʿah concerning the matter of the Messenger of Allah ﷺ [What passed between ʿUtbah and the Messenger of Allah ﷺ] Ibn Isḥāq said: Yazīd b. Ziyād narrated to me, from Muḥammad b. Kaʿb al-Quraẓī, who said: I was told that ʿUtbah b. Rabīʿah, who was a chief, said one day while he was sitting in the assembly of Quraysh, and the Messenger of Allah ﷺ was sitting in the mosque alone: "O assembly of Quraysh, shall I not go to Muḥammad and speak with him and present to him certain matters, perhaps he will accept some of them, and we will give him whichever he wishes, and he will desist from us?" That was when Ḥamzah had embraced Islam, and they saw the companions of the Messenger of Allah ﷺ increasing and multiplying. They said: "Yes, O Abū al-Walīd, go to him and speak with him." So ʿUtbah went to him until he sat beside the Messenger of Allah ﷺ and said: "O son of my brother, you are of us in the position of eminence in the clan and the standing in lineage that you know. Yet you have brought your people a momentous matter by which you have divided their community, made fools of their minds, found fault with their gods and their religion, and declared those of their forefathers who have passed away to be disbelievers. So listen to me; I will present to you certain matters for you to consider, perhaps you will accept some of them." He said: The Messenger of Allah ﷺ said to him: "Speak, O Abū al-Walīd; I am listening." He said: "O son of my brother, if by this matter you have come with you seek wealth, we will gather for you from our wealth until you become the wealthiest of us. If you seek honor by it, we will make you our lord, so that we will decide no matter without you. If you seek kingship by it, we will make you king over us. And if this thing that comes to you is a vision you see that you cannot repel from yourself, we will seek medicine for you and expend our wealth in it until we cure you of it, for sometimes the jinn-follower overcomes a man until he is treated for it"—or as he said to him. When ʿUtbah had finished, and the Messenger of Allah ﷺ was listening to him, he said: "Have you finished, O Abū al-Walīd?" He said: "Yes." He said: "Then listen to me." He said: "I will do so." Then he said: "In the name of Allah, the Compassionate, the Merciful. Ḥā Mīm. A revelation from the Compassionate, the Merciful. A Book whose verses are set out in detail as an Arabic Qurʾān for a people who know, as a bearer of good tidings and a warner; but most of them turned away, so they do not hear. They say, 'Our hearts are in coverings from that to which you call us.'" Then the Messenger of Allah ﷺ continued in it, reciting it to him. When ʿUtbah heard it from him, he listened to it attentively and placed his hands behind his back, leaning on them, listening to him. Then the Messenger of Allah ﷺ reached the prostration in it and prostrated. Then he said: "You have heard, O Abū al-Walīd, what you have heard; so you and that." [What ʿUtbah suggested to his companions] ʿUtbah rose and went to his companions. Some of them said to one another: "We swear by Allah, Abū al-Walīd has come back to you with a different expression than the one with which he went." When he sat with them, they said: "What is behind you, O Abū al-Walīd?" He said: "Behind me is that I have heard a speech such as, by Allah, I have never heard the like of. By Allah, it is not poetry, nor sorcery, nor soothsaying. O assembly of Quraysh, obey me and let it be my affair. Leave this man and what he is engaged in, and keep away from him. By Allah, there will surely be a great event from this speech of his that I have heard. If the Arabs strike him down, you will have been spared of him by others; and if he prevails over the Arabs, his kingship will be your kingship, his might your might, and you will be the most fortunate of people through him." They said: "He has bewitched you, by Allah, O Abū al-Walīd, with his tongue." He said: "This is my view of him, so do whatever seems good to you." From the route of al-Ajlaḥ, from Jābir. He added: "And if what you seek is leadership, we will bind our banners for you, so that you will be our head as long as you live." In his version: When he said to him: "But if they turn away, then say, 'I have warned you of a thunderbolt like the thunderbolt of ʿĀd and Thamūd,'" ʿUtbah put his hand over his mouth and adjured him by kinship to desist, and he did not go out to his family but remained away from them. Abū Jahl said: "O assembly of Quraysh, by Allah, we see that ʿUtbah has inclined to Muḥammad and is pleased with his food. That is only because of some need that has befallen him. Let us go to him." They went to him, and Abū Jahl said: "By Allah, O ʿUtbah, we have come only because you have inclined to Muḥammad and his affair has pleased you. If you have some need, we will gather for you from our wealth what will make you independent of Muḥammad's food." He became angry and swore by Allah that he would never speak to Muḥammad again. He said: "You know that I am among the wealthiest of Quraysh, but I went to him and told them the story. He answered me with something that, by Allah, is not sorcery, nor poetry, nor soothsaying. He recited: 'In the name of Allah, the Compassionate, the Merciful. Ḥā Mīm. A revelation from the Compassionate, the Merciful,' until he reached: 'But if they turn away, then say, "I have warned you of a thunderbolt like the thunderbolt of ʿĀd and Thamūd"' [Fuṣṣilat: 13]. I put my hand over his mouth and adjured him by kinship to desist. You know that when Muḥammad says something, he does not lie, so I feared that punishment would descend upon you."

319. Tarikh (al-Tabari) 735No grade recorded

     ذِكْرُ بَعْضِ مَا لَقِيَ رَسُولُ اللَّهِ ﷺ مِنْ قَوْمِهِ مِنَ الْأَذَى: لَقَدْ لَقِيَ النَّبِيُّ ﷺ مِنَ الْمُشْرِكِينَ الْأَذَى الْكَثِيرَ لَاسِيَّمَا مِنْ أَشْرَافِهِمْ وَزُعَمَائِهِمْ سَوَاءٌ كَانَ بِأَنْفُسِهِمْ أَوْ بِتَحْرِيضِهِمْ سُفَهَاءَهُمْ. وَمِنْ أَشَدِّ النَّاسِ أَذِيَّةٍ لِلنَّبِيِّ ﷺ أَبُو لَهَبٍ وَزَوْجَتُهُ وَأَبُو جَهْلٍ وَالنَّضْرُ بْنُ الْحَارِثِ وَأُمَيَّةُ بْنُ خَلَفٍ وَعُقْبَةُ بْنُ أَبِي مُعَيْطٍ وَالْعَاصِ بْنُ وَائِلٍ وَأُبَيُّ بْنُ خَلَفٍ وَالْأَخْنَسُ بْنُ شَرِيقٍ وَالْوَلِيدُ بْنُ الْمُغِيرَةِ، إِلَّا أَنَّ اللَّهَ تَعَالَى قَدْ كَفَاهُ إِيَّاهُمْ فَأَمَاتَهُمْ جَمِيعًا فِي وَقْتٍ مُتَقَارِبٍ شَرَّ مِيتَةٍ وَمِنْهُمْ مَنْ قَتَلَهُ النَّبِيُّ ﷺ بِنَفْسِهِ حَرْبًا وَمِنْهُمْ مَنْ قَتَلَهُمْ صَبْرًا وَلِلَّهِ الْحَمْدُ مِنْ قَبْلُ وَمِنْ بَعْدُ.

     ✧ Mention of some of the harm the Messenger of Allah ﷺ suffered from his people: The Prophet ﷺ suffered much harm from the polytheists, especially from their nobles and leaders, whether by their own hands or by inciting their fools. Among the people who harmed the Prophet ﷺ most severely were Abu Lahab and his wife, Abu Jahl, al-Naḍr b. al-Ḥārith, Umayyah b. Khalaf, ʿUqbah b. Abī Muʿayṭ, al-ʿĀṣ b. Wāʾil, Ubayy b. Khalaf, al-Akhnas b. Sharīq, and al-Walīd b. al-Mughīrah. However, Allah, may He be exalted, sufficed him against them and caused them all to die within a short period of one another in the worst manner of death. Among them were those whom the Prophet ﷺ killed himself in battle, and among them were those who were executed. Praise be to Allah before and after.

320. Tarikh (al-Tabari) 736No grade recorded

     [ تَهَكُّمُ أَبِي لَهَبٍ بِالرَّسُولِ ﷺ، وَمَا أَنْزَلَ اللَّهُ فِيهِ   ] قَالَ ابْنُ إسْحَاقَ: وَحَدَّثَنِي حُسَيْنُ بْنُ عَبْدِ اللَّهِ: أَنَّ أَبَا لَهَبٍ لَقِيَ هِنْدَ بِنْتَ عُتْبَةَ بْنِ رَبِيعَةَ، حِينَ فَارَقَ قَوْمَهُ، وَظَاهَرَ عَلَيْهِمْ قُرَيْشًا، فَقَالَ: يَا بِنْتَ عُتْبَةَ؛ هَلْ نَصَرْتِ اللَّاتَ وَالْعُزَّى، وَفَارَقْتِ مَنْ فَارَقَهُمَا وَظَاهَرَ عَلَيْهِمَا ؟ قَالَتْ: نَعَمْ، فَجَزَاكَ اللَّهُ خَيْرًا يَا أَبَا عُتْبَةَ قَالَ ابْنُ إسْحَاقَ: وَحُدِّثْتُ أَنَّهُ كَانَ يَقُولُ فِي بَعْضِ مَا يَقُولُ: يَعِدُنِي مُحَمَّدٌ أَشْيَاءَ لَا أَرَاهَا، يَزْعُمُ أَنَّهَا كَائِنَةٌ بَعْدَ الْمَوْتِ، فَمَاذَا وَضَعَ فِي يَدَيَّ بَعْدَ ذَلِكَ، ثُمَّ يَنْفُخُ فِي يَدَيْهِ وَيَقُولُ: تَبًّا لَكُمَا، مَا أَرَى فِيكُمَا شَيْئًا مِمَّا يَقُولُ مُحَمَّدٌ. فَأَنْزَلَ اللَّهُ تَعَالَى فِيهِ تَبَّتْ يَدَا أَبِي لَهَبٍ وَتَبَّ قَالَ ابْنُ هِشَامٍ: تَبَّتْ: خَسِرَتْ. وَالتَّبَابُ: الْخُسْرَانُ. قَالَ حَبِيبُ بْنُ خُدْرَةَ الْخَارِجِيُّ: أَحَدُ بَنِي هِلَالِ بْنِ عَامِرِ بْنِ صَعْصَعَةَ: : يَا طَيِّبُ إنَّا فِي مَعْشَرٍ ذَهَبَتْ مَسْعَاتُهُمْ فِي التَّبَارِ وَالتَّبَبِ وَهَذَا الْبَيْتُ فِي قَصِيدَةٍ لَهُ. وَرَوَى الشَّيْخَانِ عَنِ ابْنِ عَبَّاسٍ ؓ: أَنَّ رَسُولَ اللَّهِ ﷺ لَمَّا نَزَلَتْ وَأَنْذِرْ عَشِيرَتَكَ الأَقْرَبِينَ صَعِدَ رَسُولُ اللَّهِ ﷺ عَلَى الصَّفَا فَجَعَلَ يُنَادِي: يَا بَنِي فِهْرٍ، يَا بَنِي عَدِيٍّ لِبُطُونٍ مِنْ قُرَيْشٍ، حَتَّى اجْتَمَعُوا فَجَعَلَ الرَّجُلُ إِذَا لَمْ يَسْتَطِعْ أَنْ يَخْرُجَ أَرْسَلَ رَسُولًا يَنْظُرُ مَا هُوَ، فَجَاءَ أَبُو لَهَبٍ وَقُرَيْشٌ. فَقَالَ رَسُولُ اللَّهِ ﷺ: أَرَأَيْتَكُمْ لَوْ أَخْبَرْتُكُمْ أَنَّ خَيْلًا بِالْوَادِي تُرِيدُ أَنْ تُغِيرَ عَلَيْكُمْ أَكُنْتُمْ مُصَدِّقِيَّ؟ قَالُوا: نَعَمْ مَا جَرَّبْنَا عَلَيْكَ إِلَّا صِدْقًا قَالَ: فَإِنِّي لَكُمْ نَذِيرٌ بَيْنَ يَدَيْ عَذَابٍ شَدِيدٍ. فَقَالَ أَبُو لَهَبٍ: تَبًّا لَكَ سَائِرَ الْيَوْمِ أَلِهَذَا جَمَعْتَنَا! فَأَنْزَلَ اللَّهُ تَعَالَى: بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ تَبَّتْ  ، يَدَا أَبِي لَهَبٍ، وَتَبَّ. ووما كان يفعله عَمُّهُ أَبُو لَهَبٍ عَبْدُ الْعُزَّى بْنُ عَبْدِ الْمُطَّلِبِ، أنه كَانَ شَدِيدًا عَلَيْهِ وَعَلَى الْمُسْلِمِينَ، عَظِيمَ التَّكْذِيبِ لَهُ، دَائِمَ الْأَذَى، فَكَانَ يَطْرَحُ الْعَذِرَةَ وَالنَّتَنَ عَلَى بَابِ النَّبِيِّ ﷺ وَكَانَ جَارَهُ، فَكَانَ رَسُولُ اللَّهِ ﷺ يَقُولُ: أَيُّ جِوَارٍ هَذَا يَا بَنِي عَبْدِ الْمُطَّلِبِ ! فَرَآهُ يَوْمًا حَمْزَةُ فَأَخَذَ الْعَذِرَةَ وَطَرَحَهَا عَلَى رَأْسِ أَبِي لَهَبٍ فَجَعَلَ يَنْفُضُهَا عَنْ رَأْسِهِ وَيَقُولُ: " صَاحِبِي أَحْمَقُ ! " وَأَقْصَرَ عَمَّا كَانَ يَفْعَلُهُ، لَكِنَّهُ يَضَعُ مَنْ يَفْعَلُ ذَلِكَ. ذِكْرُ مَا لَقِيَ رَسُولُ اللَّهِ ﷺ مِنْ قَوْمِهِ مِنْ الْأَذَى   [ مَا أَنْزَلَ اللَّهُ تَعَالَى فِي أَبِي لَهَبٍ ] فَجَعَلَتْ قُرَيْشٌ حِينَ مَنَعَهُ اللَّهُ مِنْهَا، وَقَامَ عَمُّهُ وَقَوْمُهُ مِنْ بَنِي هَاشِمٍ، وَبَنِيَّ الْمُطَّلِبِ دُونَهُ، وَحَالُوا بَيْنَهُمْ وَبَيْنَ مَا أَرَادُوا مِنْ الْبَطْشِ بِهِ، يَهْمِزُونَهُ وَيَسْتَهْزِئُونَ بِهِ وَيُخَاصِمُونَهُ، وَجَعَلَ الْقُرْآنُ يَنْزِلُ فِي قُرَيْشٍ بِأَحْدَاثِهِمْ، وَفِيمَنْ نُصِبَ لِعَدَاوَتِهِ مِنْهُمْ، وَمِنْهُمْ مَنْ سُمِّيَ لَنَا، وَمِنْهُمْ مَنْ نَزَلَ فِيهِ الْقُرْآنُ فِي عَامَّةِ مَنْ ذُكِرَ اللَّهُ مِنْ الْكُفَّارِ، فَكَانَ مِمَّنْ سُمِّيَ لَنَا مِنْ قُرَيْشٍ مِمَّنْ نَزَلَ فِيهِ الْقُرْآنُ عَمُّهُ أَبُو لَهَبِ بْنُ عَبْدِ الْمُطَّلِبِ وَامْرَأَتُهُ أُمُّ جَمِيلٍ بِنْتُ حَرْبِ بْنِ أُمَيَّةَ، حَمَّالَةَ الْحَطَبِ، وَإِنَّمَا سَمَّاهَا اللَّهُ تَعَالَى حَمَّالَةَ الْحَطَبِ، لِأَنَّهَا كَانَتْ - فِيمَا بَلَغَنِي - تَحْمِلُ الشَّوْكَ فَتَطْرَحَهُ عَلَى طَرِيقِ رَسُولِ اللَّهِ ﷺ حَيْثُ يَمُرُّ، فَأَنْزَلَ اللَّهُ تَعَالَى فِيهِمَا: تَبَّتْ يَدَا أَبِي لَهَبٍ وَتَبَّ مَا أَغْنَى عَنْهُ مَالُهُ وَمَا كَسَبَ سَيَصْلَى نَارًا ذَاتَ لَهَبٍ وَامْرَأَتُهُ حَمَّالَةَ الْحَطَبِ فِي جِيدِهَا حَبْلٌ مِنْ مَسَدٍ قَالَ ابْنُ هِشَامٍ: الْجِيدُ: الْعُنُقُ. قَالَ أَعْشَى بَنِي قَيْسِ بْنِ ثَعْلَبَةَ: : يَوْمَ تُبْدَى لَنَا قُتَيْلَةُ عَنْ جِيدٍ     أَسِيلٍ تُزَيِّنُهُ الْأَطْوَاقُ وَهَذَا الْبَيْتُ فِي قَصِيدَةٍ لَهُ. وَجَمْعُهُ: أَجْيَادٌ. وَالْمَسَدُّ: شَجَرٌ يُدَقُّ كَمَا يُدَقُّ الْكَتَّانُ فَتُفْتَلُ مِنْهُ حِبَالٌ. قَالَ النَّابِغَةُ الذُّبْيَانِيُّ، وَاسْمُهُ زِيَادُ بْنُ عَمْرِو بْنِ مُعَاوِيَةَ: : مَقْذُوفَةٍ بِدَخِيسِ النَّحْضِ بَازِلُهَا     لَهُ صَرِيفٌ صَرِيفَ الْقَعْوِ بِالْمَسَدِ وَهَذَا الْبَيْتُ فِي قَصِيدَةٍ لَهُ. وَوَاحِدَتُهُ: مَسَدَةٌ. [ أُمُّ جَمِيلٍ وَرَدُّ اللَّهِ كَيْدَهَا عَنْ الرَّسُولِ ﷺ   ] قَالَ ابْنُ إسْحَاقَ: فَذُكِرَ لِي: أَنَّ أُمَّ جَمِيلٍ: حَمَّالَةَ الْحَطَبِ، حِينَ سَمِعَتْ مَا نَزَلَ فِيهَا، وَفِي زَوْجِهَا مِنْ الْقُرْآنِ، أَتَتْ رَسُولَ اللَّهِ ﷺ، وَهُوَ جَالِسٌ فِي الْمَسْجِدِ عِنْدَ الْكَعْبَةِ وَمَعَهُ أَبُو بَكْرٍ الصِّدِّيقُ، وَفِي يَدِهَا فِهْرٌ مِنْ حِجَارَةٍ، فَلَمَّا وَقَفَتْ عَلَيْهِمَا أَخَذَ اللَّهُ بِبَصَرِهَا عَنْ رَسُولِ اللَّهِ ﷺ، فَلَا تَرَى إلَّا أَبَا بَكْرٍ، فَقَالَتْ: يَا أَبَا بَكْرٍ: أَيْنَ صَاحِبُكَ، فَقَدْ بَلَغَنِي أَنَّهُ يَهْجُونِي، وَاَللَّهِ لَوْ وَجَدْتُهُ لَضَرَبْتُ بِهَذَا الْفِهْرِ فَاهُ، أَمَا وَاَللَّهِ إنِّي لَشَاعِرَةٌ، ثُمَّ قَالَتْ: : مُذَمَّمًا عَصَيْنَا     وَأَمْرَهُ أَبَيْنَا : وَدِينَهُ قَلَيْنَا ثُمَّ انْصَرَفَتْ، فَقَالَ أَبُو بَكْرٍ: يَا رَسُولَ اللَّهِ أَمَا تَرَاهَا رَأَتْكَ ؟ فَقَالَ: مَا رَأَتْنِي، لَقَدْ أَخَذَ اللَّهُ بِبَصَرِهَا عَنِّي. قَالَ ابْنُ هِشَامٍ: قَوْلُهَا وَدِينَهُ قَلَيْنَا عَنْ غَيْرِ ابْنِ إسْحَاقَ. قَالَ ابْنُ إسْحَاقَ: وَكَانَتْ قُرَيْشٌ إنَّمَا تُسَمِّي رَسُولَ اللَّهِ ﷺ مُذَمَّمًا، ثُمَّ يَسُبُّونَهُ، فَكَانَ رَسُولُ اللَّهِ ﷺ يَقُولُ: أَلَا تَعْجَبُونَ لِمَا يَصْرِفُ اللَّهُ عَنِّي مِنْ أَذَى قُرَيْشٍ، يَسُبُّونَ وَيَهْجُونَ مُذَمَّمًا، وَأَنَا مُحَمَّدٌ

     ✧ [The Mockery of Abū Lahab toward the Messenger ﷺ, and What Allah Revealed Concerning Him] Ibn Isḥāq said: Ḥusayn b. ʿAbd Allāh narrated to me that Abū Lahab met Hind bt. ʿUtbah b. Rabīʿah when he had separated from his people and aided Quraysh against them. He said: “O daughter of ʿUtbah, have you supported al-Lāt and al-ʿUzzā, and separated from those who separated from them and aided against them?” She said: “Yes, may Allah reward you well, O Abū ʿUtbah.” Ibn Isḥāq said: I was told that he used to say among other things: “Muḥammad promises me things I do not see; he claims they will be after death. What has he placed in my hands after that?” Then he would blow into his hands and say: “Perish you both! I see in you nothing of what Muḥammad says.” So Allah, exalted is He, revealed concerning him: “May the hands of Abū Lahab perish, and may he perish” (Q 111:1). Ibn Hishām said: tabbat means “lost”; al-tabāb means “loss.” Ḥabīb b. Khudrah al-Khārijī, one of Banū Hilāl b. ʿĀmir b. Ṣaʿṣaʿah, said: Yā Ṭayyib, we are among a people whose efforts have gone to ruin and loss. And this verse is from an ode of his. The two Shaykhs reported from Ibn ʿAbbās ؓ that when “And warn your nearest kindred” (Q 26:214) was revealed, the Messenger of Allah ﷺ ascended al-Ṣafā and began calling out: “O Banū Fihr! O Banū ʿAdī!” to the clans of Quraysh until they gathered. A man who could not come out sent a messenger to see what it was. Abū Lahab and Quraysh came. The Messenger of Allah ﷺ said: “Do you think that if I told you there were horsemen in the valley who wanted to raid you, you would believe me?” They said: “Yes, we have experienced nothing from you but truthfulness.” He said: “Then I am a warner to you before a severe punishment.” Abū Lahab said: “May you perish for the rest of the day! Is it for this you have gathered us?” So Allah, exalted is He, revealed: In the name of Allah, the Merciful, the Compassionate: “May the hands of Abū Lahab perish, and may he perish.” And what his uncle Abū Lahab ʿAbd al-ʿUzzā b. ʿAbd al-Muṭṭalib did: he was harsh toward him and the Muslims, greatly denying him, constantly harmful. He would throw filth and stench at the Prophet’s door ﷺ, for he was his neighbor. The Messenger of Allah ﷺ would say: “What kind of neighborliness is this, O Banū ʿAbd al-Muṭṭalib!” One day Ḥamzah saw him, took the filth and threw it on Abū Lahab’s head. He began shaking it off his head and saying: “My companion is a fool!” And he stopped doing what he used to do, but he would appoint someone to do it. Mention of what the Messenger of Allah ﷺ suffered from his people of harm. [What Allah, exalted is He, revealed concerning Abū Lahab] When Allah protected him from them, and his uncle and his people from Banū Hāshim and Banū al-Muṭṭalib stood beside him and intervened between them and the violence they intended, Quraysh began to revile him, mock him, and dispute with him. The Qur’an began to descend concerning Quraysh and their events, and concerning those among them who set themselves to hostility toward him. Some of them are named for us, and some are those about whom the Qur’an descended among the generality of the disbelievers whom Allah mentioned. Among those of Quraysh named for us about whom the Qur’an descended were his uncle Abū Lahab b. ʿAbd al-Muṭṭalib and his wife Umm Jamīl bt. Ḥarb b. Umayyah, the carrier of firewood. Allah, exalted is He, called her “carrier of firewood” because, as I have been told, she used to carry thorny branches and throw them in the path of the Messenger of Allah ﷺ where he would walk. So Allah, exalted is He, revealed concerning them both: “May the hands of Abū Lahab perish, and may he perish. His wealth will not avail him, nor what he has earned. He will burn in a fire of blazing flame, and his wife, the carrier of firewood, with a rope of palm fiber around her neck” (Q 111:1–5). Ibn Hishām said: al-jīd means “neck.” Aʿshā Banī Qays b. Thaʿlabah said: On the day Qutaylah appears to us with a slender neck adorned by necklaces. And this verse is from an ode of his, and its plural is ajyād. Al-masad is a tree that is pounded like flax, and from it ropes are twisted. Al-Nābighah al-Dhubyānī, whose name was Ziyād b. ʿAmr b. Muʿāwiyah, said: A she-camel cast with firm flesh whose grinder is the creak of the pulley with palm fiber. And this verse is from an ode of his, and its singular is masadah. [Umm Jamīl and Allah’s turning her plot away from the Messenger ﷺ] Ibn Isḥāq said: It was mentioned to me that Umm Jamīl, the carrier of firewood, when she heard what had been revealed concerning her and her husband in the Qur’an, came to the Messenger of Allah ﷺ while he was sitting in the mosque near the Kaʿbah, with Abū Bakr al-Ṣiddīq. In her hand was a stone pestle. When she stood before them, Allah took her sight away from the Messenger of Allah ﷺ, so she saw only Abū Bakr. She said: “O Abū Bakr, where is your companion? I have heard that he satirizes me. By Allah, if I found him, I would strike his mouth with this pestle. By Allah, I am a poetess.” Then she said: We disobeyed a blameworthy one, and refused his command, And we hated his religion. Then she left. Abū Bakr said: “O Messenger of Allah, do you not see that she saw you?” He said: “She did not see me. Allah took her sight away from me.” Ibn Hishām said: Her words “and we hated his religion” are from someone other than Ibn Isḥāq. Ibn Isḥāq said: Quraysh used to call the Messenger of Allah ﷺ Mudhammam (“the blamed one”), then insult him. The Messenger of Allah ﷺ would say: “Do you not wonder at how Allah diverts from me the harm of Quraysh? They insult and satirize Mudhammam, but I am Muḥammad.”

321. Tarikh (al-Tabari) 737No grade recorded

     [ ذِكْرُ مَا كَانَ يُؤْذِي بِهِ أُمَيَّةُ بْنُ خَلَفٍ رَسُولَ اللَّهِ ﷺ   ] وَأُمَيَّةُ بْنُ خَلَفِ بْنِ وَهْبِ بْنِ حُذَافَةَ بْنِ جُمَحٍ كَانَ إذَا رَأَى رَسُولَ اللَّهِ ﷺ هَمَزَهُ وَلَمَزَهُ، فَأَنْزَلَ اللَّهُ تَعَالَى فِيهِ: وَيْلٌ لِكُلِّ هُمَزَةٍ لُمَزَةٍ الَّذِي جَمَعَ مَالًا وَعَدَّدَهُ يَحْسَبُ أَنَّ مَالَهُ أَخْلَدَهُ كَلَّا لَيُنْبَذَنَّ فِي الْحُطَمَةِ وَمَا أَدْرَاكَ مَا الْحُطَمَةُ نَارُ اللَّهِ الْمُوقَدَةُ الَّتِي تَطَّلِعُ عَلَى الْأَفْئِدَةِ إِنَّهَا عَلَيْهِمْ مُؤْصَدَةٌ فِي عَمَدٍ مُمَدَّدَةٍ قَالَ ابْنُ هِشَامٍ الْهُمَزَةُ: الَّذِي يَشْتُمُ الرَّجُلَ عَلَانِيَةً، وَيَكْسِرُ عَيْنَيْهِ عَلَيْهِ، وَيَغْمِزُ بِهِ. قَالَ حَسَّانُ بْنُ ثَابِتٍ: : هَمَزْتُكَ فَاخْتَضَعْتُ لِذُلِّ نَفْسٍ بِقَافِيَةٍ تَأَجَّجُ كَالشُّوَاظِ وَهَذَا الْبَيْتُ فِي قَصِيدَةٍ لَهُ. وَجَمْعُهُ: هَمَزَاتٌ. وَاللُّمَزَةُ: الَّذِي يَعِيبُ النَّاسَ سِرًّا وَيُؤْذِيهِمْ. قَالَ رُؤْبَةُ بْنُ الْعَجَّاجِ. : فِي ظِلِّ عَصْرِي بَاطِلِي وَلَمْزِي وَهَذَا الْبَيْتُ فِي أُرْجُوزَةٍ لَهُ، وَجَمْعُهُ: لَمَزَاتٌ.

     ✧ [Mention of some of the harm with which Umayyah b. Khalaf used to afflict the Messenger of Allah ﷺ] Umayyah b. Khalaf b. Wahb b. Ḥudhāfah b. Jumaḥ, whenever he saw the Messenger of Allah ﷺ, would backbite him and criticize him. So Allah, Exalted be He, revealed concerning him: “Woe to every backbiter, criticizer, who gathers wealth and counts it, thinking that his wealth will make him immortal. No! He will surely be cast into the crushing Fire. And what will make you know what the crushing Fire is? It is the kindled Fire of Allah, which leaps up over the hearts. Indeed, it will be closed down upon them in extended columns.” Ibn Hishām said: al-humazah is the one who abuses a man openly, narrowing his eyes at him, and winking at him. Ḥassān b. Thābit said: : “I mocked you and you submitted to the humiliation of a soul, with a rhyme that blazes like a flame.” This verse is in an ode of his. Its plural is hamazāt. Al-lumazah is the one who finds fault with people in secret and harms them. Ruʾbah b. al-ʿAjjāj said: : “In the shade of my era are my falsehood and my faultfinding.” This verse is in a long rajaz poem of his, and its plural is lamazāt.

322. Tarikh (al-Tabari) 738No grade recorded

     [ مَا كَانَ يُؤْذِي بِهِ الْعَاصِ رَسُولَ اللَّهِ ﷺ، وَمَا نَزَلَ فِيهِ   ] قَالَ ابْنُ إسْحَاقَ: وَالْعَاصِ بْنُ وَائِلٍ السَّهْمِيُّ، كَانَ خَبَّابُ بْنُ الْأَرَتِّ، صَاحِبُ رَسُولِ اللَّهِ ﷺ، قَيْنًا بِمَكَّةَ يَعْمَلُ السُّيُوفَ، وَكَانَ قَدْ بَاعَ مِنْ الْعَاصِ بْنِ وَائِلٍ سُيُوفًا عَمِلَهَا لَهُ حَتَّى كَانَ لَهُ عَلَيْهِ مَالٌ، فَجَاءَهُ يَتَقَاضَاهُ فَقَالَ لَهُ يَا خَبَّابُ أَلَيْسَ يَزْعُمُ مُحَمَّدٌ صَاحِبُكُمْ هَذَا الَّذِي أَنْتَ عَلَى دِينِهِ أَنَّ فِي الْجَنَّةِ مَا ابْتَغَى أَهْلُهَا مِنْ ذَهَبٍ، أَوْ فِضَّةٍ، أَوْ ثِيَابٍ، أَوْ خَدَمٍ قَالَ خَبَّابٌ: بَلَى. قَالَ: فَأَنْظِرْنِي إلَى يَوْمِ الْقِيَامَةِ يَا خَبَّابُ حَتَّى أَرْجِعَ إلَى تِلْكَ الدَّارِ فَأَقْضِيَكَ هُنَالِكَ حَقَّكَ، فَوَاَللَّهِ لَا تَكُونُ أَنْتَ وَصَاحِبُكَ يَا خَبَّابُ آثَرَ عِنْدَ اللَّهِ مِنِّي، وَلَا أَعْظَمَ حَظًّا فِي ذَلِكَ. فَأَنْزَلَ اللَّهُ تَعَالَى فِيهِ: أَفَرَأَيْتَ الَّذِي كَفَرَ بِآيَاتِنَا وَقَالَ لَأُوتَيَنَّ مَالًا وَوَلَدًا أَطَّلَعَ الْغَيْبَ إلَى قَوْلِهِ تَعَالَى: وَنَرِثُهُ مَا يَقُولُ وَيَأْتِينَا فَرْدًا

     ✧ [The harm that al-ʿĀṣ did to the Messenger of Allah ﷺ and what was revealed concerning him] Ibn Isḥāq said: Al-ʿĀṣ b. Wāʾil al-Sahmī—Khabbāb b. al-Aratt, the Companion of the Messenger of Allah ﷺ, was a blacksmith in Makkah who made swords. He had sold al-ʿĀṣ b. Wāʾil swords that he had made for him, until he was owed money by him. He came to him to demand payment. He said to him, “O Khabbāb, does not Muḥammad, this companion of yours upon whose religion you are, claim that in Paradise there is whatever its people seek of gold, silver, garments, or servants?” Khabbāb said, “Yes.” He said, “Then give me respite until the Day of Resurrection, O Khabbāb, until I return to that abode and pay you your due there. By Allah, you and your companion, O Khabbāb, will not be more favored before Allah than I, nor greater in share in that.” So Allah, exalted is He, revealed concerning him: “Have you seen the one who disbelieved in Our verses and said, ‘I will surely be given wealth and children’? Has he looked into the unseen?” up to His words, exalted is He: “And We will inherit from him what he says, and he will come to Us alone.”

323. Tarikh (al-Tabari) 739No grade recorded

     [ مَا كَانَ يُؤْذِي بِهِ النَّضْرُ رَسُولَ اللَّهِ ﷺ، وَمَا نَزَلَ فِيهِ   ] وَالنَّضْرُ بْنُ الْحَارِثِ بْنِ عَلْقَمَةَ بْنِ كَلَدَةَ بْنِ عَبْدِ مَنَافِ بْنِ عَبْدِ الدَّارِ بْنِ، قُصَيٍّ، كَانَ إذَا جَلَسَ رَسُولُ اللَّهِ ﷺ مَجْلِسًا، فَدَعَا فِيهِ إلَى اللَّهِ تَعَالَى وَتَلَا فِيهَا الْقُرْآنَ، وَحَذَّرَ ( فِيهِ ) قُرَيْشًا مَا أَصَابَ الْأُمَمَ الْخَالِيَةَ، خَلَفَهُ فِي مَجْلِسِهِ إذَا قَامَ، فَحَدَّثَهُمْ عَنْ رُسْتُمَ السِّنْدِيدِ، وَعَنْ أَسْفِنْدِيَارَ، وَمُلُوكِ فَارِسَ، ثُمَّ يَقُولُ وَاَللَّهِ مَا مُحَمَّدٌ بِأَحْسَنَ حَدِيثًا مِنِّي، وَمَا حَدِيثُهُ إلَّا أَسَاطِيرُ الْأَوَّلِينَ، اكْتَتَبَهَا كَمَا اكْتَتَبْتهَا. فَأَنْزَلَ اللَّهُ فِيهِ: وَقَالُوا أَسَاطِيرُ الْأَوَّلِينَ اكْتَتَبَهَا فَهِيَ تُمْلَى عَلَيْهِ بُكْرَةً وَأَصِيلًا قُلْ أَنْزَلَهُ الَّذِي يَعْلَمُ السِّرَّ فِي السَّمَاوَاتِ وَالْأَرْضِ إِنَّهُ كَانَ غَفُورًا رَحِيمًا وَنَزَلَ فِيهِ إِذَا تُتْلَى عَلَيْهِ آيَاتُنَا قَالَ أَسَاطِيرُ الْأَوَّلِينَ وَنَزَلَ فِيهِ: وَيْلٌ لِكُلِّ أَفَّاكٍ أَثِيمٍ يَسْمَعُ آيَاتِ اللَّهِ تُتْلَى عَلَيْهِ ثُمَّ يُصِرُّ مُسْتَكْبِرًا كَأَنْ لَمْ يَسْمَعْهَا فَبَشِّرْهُ بِعَذَابٍ أَلِيمٍ قَالَ ابْنُ هِشَامٍ: الْأَفَّاكُ: الْكَذَّابُ. وَفِي كِتَابِ اللَّهِ تَعَالَى: أَلَا إِنَّهُمْ مِنْ إِفْكِهِمْ لَيَقُولُونَ وَلَدَ اللَّهُ وَإِنَّهُمْ لَكَاذِبُونَ وَقَالَ رُؤْبَةُ ( بْنُ الْعَجَّاجِ ) : مَا لِامْرِئٍ أَفَّكَ قَوْلًا إفْكًا وَهَذَا الْبَيْتُ فِي أُرْجُوزَةٍ لَهُ. قَالَ ابْنُ إسْحَاقَ: وَجَلَسَ رَسُولُ اللَّهِ ﷺ يَوْمًا - فِيمَا بَلَغَنِي - مَعَ الْوَلِيدِ بْنِ الْمُغِيرَةِ فِي الْمَسْجِدِ، فَجَاءَ النَّضْرُ بْنُ الْحَارِثِ حَتَّى جَلَسَ مَعَهُمْ فِي الْمَجْلِسِ، وَفِي الْمَجْلِسِ غَيْرُ وَاحِدٍ مِنْ رِجَالِ قُرَيْشٍ، فَتَكَلَّمَ رَسُولُ اللَّهِ ﷺ فَعَرَضَ لَهُ النَّضْرُ بْنُ الْحَارِثِ، فَكَلَّمَهُ رَسُولُ اللَّهِ حَتَّى أَفْحَمَهُ، ثُمَّ تَلَا عَلَيْهِ وَعَلَيْهِمْ: إِنَّكُمْ وَمَا تَعْبُدُونَ مِنْ دُونِ اللَّهِ حَصَبُ جَهَنَّمَ أَنْتُمْ لَهَا وَارِدُونَ لَوْ كَانَ هَؤُلَاءِ آلِهَةً مَا وَرَدُوهَا وَكُلٌّ فِيهَا خَالِدُونَ لَهُمْ فِيهَا زَفِيرٌ وَهُمْ فِيهَا لَا يَسْمَعُونَ قَالَ ابْنُ هِشَامٍ: حَصَبُ جَهَنَّمَ: كُلُّ مَا أُوقِدَتْ بِهِ. قَالَ أَبُو ذُؤَيْبٍ الْهُذَلِيُّ، وَاسْمُهُ خُوَيْلِدِ بْنُ خَالِدٍ: : فَأَطْفِئْ وَلَا تُوقِدْ وَلَا تَكُ مِحْضَأً     لِنَارِ الْعُدَاةِ أَنْ تَطِيرَ شَكَاتُهَا وَهَذَا الْبَيْتُ فِي أَبْيَاتٍ لَهُ. وَيُرْوَى وَلَا تَكُ مِحْضَأً. قَالَ الشَّاعِرُ: : حَضَأْتُ لَهُ نَارِي فَأَبْصَرَ ضَوْءَهَا     وَمَا كَانَ لَوْلَا حَضْأَةِ النَّارِ يَهْتَدِي [ مَقَالَةُ ابْنِ الزِّبَعْرَى، وَمَا أَنْزَلَ اللَّهُ فِيهِ   ] قَالَ ابْنُ إسْحَاقَ: ثُمَّ قَامَ رَسُولُ اللَّهِ ﷺ، وَأَقْبَلَ عَبْدُ اللَّهِ بْنُ الزِّبَعْرَى السَّهْمِيُّ حَتَّى جَلَسَ، فَقَالَ الْوَلِيدُ بْنُ الْمُغِيرَةِ لِعَبْدِ اللَّهِ بْنِ الزِّبَعْرَى: وَاَللَّهِ مَا قَامَ النَّضْرُ بْنُ الْحَارِثِ لَابْنِ عَبْدِ الْمُطَّلِبِ آنِفًا وَمَا قَعَدَ، وَقَدْ زَعَمَ مُحَمَّدٌ أَنَّا وَمَا نَعْبُدُ مِنْ آلِهَتِنَا هَذِهِ حَصَبُ جَهَنَّمَ؛ فَقَالَ عَبْدُ اللَّهِ بْنُ الزِّبَعْرَى: أَمَا وَاَللَّهِ لَوْ وَجَدْتُهُ لَخَصَمْتُهُ، فَسَلُوا مُحَمَّدًا: أَكُلُّ مَا يُعْبَدُ مِنْ دُونِ اللَّهِ فِي جَهَنَّمَ مَعَ مَنْ عَبَدَهُ ؟ فَنَحْنُ نَعْبُدُ الْمَلَائِكَةَ، وَالْيَهُودُ تَعْبُدُ عُزَيْرًا، وَالنَّصَارَى تَعْبُدُ عِيسَى ابْنَ مَرْيَمَ ( عَلَيْهِمَا السَّلَامُ )، فَعَجِبَ الْوَلِيدُ، وَمَنْ كَانَ مَعَهُ فِي الْمَجْلِسِ مِنْ قَوْلِ عَبْدِ اللَّهِ بْنِ الزِّبَعْرَى، وَرَأَوْا أَنَّهُ قَدْ احْتَجَّ وَخَاصَمَ فَذُكِرَ ذَلِكَ لِرَسُولِ اللَّهِ ﷺ مِنْ قَوْلِ ابْنِ الزِّبَعْرَى، فَقَالَ رَسُولُ اللَّهِ ﷺ ( إنَّ ) كُلَّ مَنْ أَحَبَّ أَنْ يُعْبَدَ مِنْ دُونِ اللَّهِ فَهُوَ مَعَ مَنْ عَبَدَهُ، إنَّهُمْ إنَّمَا يَعْبُدُونَ الشَّيَاطِينَ، وَمَنْ أَمَرَتْهُمْ بِعِبَادَتِهِ فَأَنْزَلَ اللَّهُ تَعَالَى عَلَيْهِ فِي ذَلِكَ: إِنَّ الَّذِينَ سَبَقَتْ لَهُمْ مِنَّا الْحُسْنَى أُولَئِكَ عَنْهَا مُبْعَدُونَ لَا يَسْمَعُونَ حَسِيسَهَا وَهُمْ فِي مَا اشْتَهَتْ أَنْفُسُهُمْ خَالِدُونَ أَيْ عِيسَى ابْنُ مَرْيَمَ، وَعُزَيْرًا، وَمَنْ عُبِدُوا مِنْ الْأَحْبَارِ وَالرُّهْبَانِ الَّذِينَ مَضَوْا عَلَى طَاعَةِ اللَّهِ، فَاِتَّخَذَهُمْ مَنْ يَعْبُدُهُمْ مِنْ أَهْلِ الضَّلَالَةِ أَرْبَابًا مِنْ دُونِ اللَّهِ. وَنَزَلَ فِيمَا يَذْكُرُونَ، أَنَّهُمْ يَعْبُدُونَ الْمَلَائِكَةَ، وَأَنَّهَا بَنَاتُ اللَّهِ: وَقَالُوا اتَّخَذَ الرَّحْمَنُ وَلَدًا سُبْحَانَهُ بَلْ عِبَادٌ مُكْرَمُونَ لَا يَسْبِقُونَهُ بِالْقَوْلِ وَهُمْ بِأَمْرِهِ يَعْمَلُونَ إلَى قَوْلِهِ: وَمَنْ يَقُلْ مِنْهُمْ إِنِّي إِلَهٌ مِنْ دُونِهِ فَذَلِكَ نَجْزِيهِ جَهَنَّمَ كَذَلِكَ نَجْزِي الظَّالِمِينَ وَنَزَلَ فِيمَا ذُكِرَ مِنْ أَمْرِ عِيسَى ابْنِ مَرْيَمَ أَنَّهُ يُعْبَدُ مِنْ دُونِ اللَّهِ، وَعَجَبِ الْوَلِيدِ وَمَنْ حَضَرَهُ مِنْ حُجَّتِهِ وَخُصُومَتِهِ: وَلَمَّا ضُرِبَ ابْنُ مَرْيَمَ مَثَلًا إِذَا قَوْمُكَ مِنْهُ يَصِدُّونَ أَيْ يَصُدُّونَ عَنْ أَمْرِكَ بِذَلِكَ مِنْ قَوْلِهِمْ ثُمَّ ذَكَرَ عِيسَى ابْنَ مَرْيَمَ فَقَالَ: إِنْ هُوَ إِلَّا عَبْدٌ أَنْعَمْنَا عَلَيْهِ وَجَعَلْنَاهُ مَثَلًا لِبَنِي إِسْرَائِيلَ وَلَوْ نَشَاءُ لَجَعَلْنَا مِنْكُمْ مَلَائِكَةً فِي الْأَرْضِ يَخْلُفُونَ وَإِنَّهُ لَعِلْمٌ لِلسَّاعَةِ فَلَا تَمْتَرُنَّ بِهَا وَاتَّبِعُونِ هَذَا صِرَاطٌ مُسْتَقِيمٌ أَيْ مَا وَضَعْتُ عَلَى يَدَيْهِ مِنْ الْآيَاتِ مِنْ إحْيَاءِ الْمَوْتَى، وَإِبْرَاءِ الْأَسْقَامِ، فَكَفَى بِهِ دَلِيلًا عَلَى عِلْمِ السَّاعَةِ، يَقُولُ: فَلَا تَمْتَرُنَّ بِهَا وَاتَّبِعُونِ هَذَا صِرَاطٌ مُسْتَقِيمٌ فائدة قال ابن كثير رحمه الله تعالى: وَهَذَا الْجَدَلُ الَّذِي سَلَكُوهُ بَاطِلٌ، وَهُمْ يَعْلَمُونَ ذَلِكَ ; لِأَنَّهُمْ قَوْمٌ عَرَبٌ وَمِنْ لُغَتِهِمْ أَنَّ " مَا " لِمَا لَا يَعْقِلُ، فَقَوْلُهُ إِنَّكُمْ وَمَا تَعْبُدُونَ مِنْ دُونِ اللَّهِ حَصَبُ جَهَنَّمَ أَنْتُمْ لَهَا وَارِدُونَ. إِنَّمَا أُرِيدَ بِذَلِكَ مَا كَانُوا يَعْبُدُونَهُ مِنَ الْأَحْجَارِ الَّتِي كَانَتْ صُوَرَ أَصْنَامٍ، وَلَا يَتَنَاوَلُ ذَلِكَ الْمَلَائِكَةَ الَّذِينَ زَعَمُوا أَنَّهُمْ يَعْبُدُونَهُمْ فِي هَذِهِ الصُّوَرِ، وَلَا الْمَسِيحَ، وَلَا عُزَيْرًا وَلَا أَحَدًا مِنَ الصَّالِحِينَ ; لِأَنَّ اللَّفْظَ لَا يَتَنَاوَلُهُمْ، لَا لَفْظًا وَلَا مَعْنًى، فَهُمْ يَعْلَمُونَ أَنَّ مَا ضَرَبُوهُ بِعِيسَى ابْنِ مَرْيَمَ مِنَ الْمَثَلِ جَدَلٌ بَاطِلٌ، كَمَا قَالَ اللَّهُ تَعَالَى مَا ضَرَبُوهُ لَكَ إِلَّا جَدَلًا بَلْ هُمْ قَوْمٌ خَصِمُونَ ثُمَّ قَالَ إِنْ هُوَ أَيْ عِيسَى إِلَّا عَبْدٌ أَنْعَمْنَا عَلَيْهِ أَيْ بِنُبُوَّتِنَا وَجَعَلْنَاهُ مَثَلًا لِبَنِي إِسْرَائِيلَ [ الزُّخْرُفِ: 59 ] أَيْ دَلِيلًا عَلَى تَمَامِ قُدْرَتِنَا عَلَى مَا نَشَاءُ حَيْثُ خَلَقْنَاهُ مِنْ أُنْثَى بِلَا ذَكَرٍ، وَقَدْ خَلَقْنَا حَوَّاءَ مِنْ ذَكَرٍ بِلَا أُنْثَى، وَخَلَقْنَا آدَمَ لَا مِنْ هَذَا وَلَا مِنْ هَذَا، وَخَلَقْنَا سَائِرَ بَنِي آدَمَ مِنْ ذَكَرٍ وَأُنْثَى، كَمَا قَالَ فِي الْآيَةِ الْأُخْرَى وَلِنَجْعَلَهُ آيَةً لِلنَّاسِ أَيْ أَمَارَةً وَدَلِيلًا عَلَى قُدْرَتِنَا الْبَاهِرَةِ وَرَحْمَةٍ مِنَّا [ مَرْيَمَ: 21 ] نَرْحَمُ بِهَا مَنْ نَشَاءُ. وفي الكامل قال: النَّضْرُ بْنُ الْحَارِثِ بْنِ عَلْقَمَةَ بْنِ كَلَدَةَ بْنِ عَبْدِ مَنَافِ بْنِ عَبْدِ الدَّارِ، يُكَنَّى أَبَا قَائِدٍ، وَكَانَ أَشَدَّ قُرَيْشٍ فِي تَكْذِيبِ النَّبِيِّ ﷺ وَالْأَذَى لَهُ وَلِأَصْحَابِهِ. وَكَانَ يَنْظُرُ فِي كُتُبِ الْفُرْسِ وَيُخَالِطُ الْيَهُودَ وَالنَّصَارَى، وَسَمِعَ بِذِكْرِ رَسُولِ اللَّهِ ﷺ وَقُرْبِ مَبْعَثِهِ، فَقَالَ: إِنْ جَاءَنَا نَذِيرٌ لَنَكُونَنَّ أَهْدَى مِنْ إِحْدَى الْأُمَمِ، فَنَزَلَتْ: ( وَأَقْسَمُوا بِاللَّهِ جَهْدَ أَيْمَانِهِمْ )، الْآيَةَ.

     ✧ [What harm al-Naḍr used to do to the Messenger of Allah ﷺ, and what was revealed concerning him] Al-Naḍr b. al-Ḥārith b. ʿAlqamah b. Kaladah b. ʿAbd Manāf b. ʿAbd al-Dār b. Quṣayy: whenever the Messenger of Allah ﷺ sat in a gathering and called therein to Allah Almighty, recited the Qurʾān therein, and warned Quraysh therein of what had befallen the ancient nations, he would take his place in the gathering when he rose, and would tell them about Rustum the mighty, about Isfandiyār, and about the kings of Persia. Then he would say, "By Allah, Muḥammad is no better a speaker than I, and his speech is nothing but legends of the ancients, which he has written down just as I have written them down." So Allah revealed concerning him: "And they say, 'Legends of the ancients, which he has written down; they are dictated to him morning and evening.' Say, 'He has sent it down who knows the secret in the heavens and the earth. Indeed, He is ever Forgiving, Merciful.'" And there was revealed concerning him: "When Our verses are recited to him, he says, 'Legends of the ancients.'" And there was revealed concerning him: "Woe to every sinful liar who hears the verses of Allah recited to him, then persists arrogantly as if he had not heard them. So give him tidings of a painful punishment." Ibn Hishām said: al-affāk means al-kadhdhāb (the liar). And in the Book of Allah Almighty: "Unquestionably, it is from their falsehood that they say, 'Allah has begotten,' and indeed they are liars." Ruʾbah b. al-ʿAjjāj said: Mā li-mriʾin affāka qawlan ifkā "What is the matter with a man who lies in speech with falsehood?" This verse is in a rajaz poem of his. Ibn Isḥāq said: One day, as I was told, the Messenger of Allah ﷺ sat with al-Walīd b. al-Mughīrah in the mosque. Al-Naḍr b. al-Ḥārith came and sat with them in the gathering, and in the gathering there was more than one of the men of Quraysh. The Messenger of Allah ﷺ spoke, and al-Naḍr b. al-Ḥārith confronted him. The Messenger of Allah ﷺ spoke to him until he silenced him. Then he recited to him and to them: "Indeed, you and what you worship besides Allah are fuel for Hell; you will come to it. Had these been gods, they would not have come to it; and all will abide therein eternally. For them therein is moaning, and they therein will not hear." Ibn Hishām said: ḥaṣab Jahannam (fuel of Hell) means everything with which it is kindled. Abū Dhuʾayb al-Hudhalī, whose name is Khuwaylid b. Khālid, said: Fa-aṭfiʾ wa-lā tūqid wa-lā taku miḥḍaʾan li-nāri l-ʿudāti an taṭīra shakātuhā "So extinguish, and do not kindle, and do not be a poker for the fire of the enemies, lest its sparks fly." This verse is in some lines of his. It is also transmitted as "wa-lā taku miḥḍaʾan" (and do not be a poker). The poet said: Ḥaḍaʾtu lahu nārī fa-abṣara ḍawʾahā wa-mā kāna lawlā ḥaḍʾati n-nāri yahtadī "I kindled my fire for him and he saw its light, and he would not have been guided but for the kindling of the fire." [The argument of Ibn al-Zibaʿrā, and what Allah revealed concerning him] Ibn Isḥāq said: Then the Messenger of Allah ﷺ rose, and ʿAbd Allāh b. al-Zibaʿrā al-Sahmī came and sat down. Al-Walīd b. al-Mughīrah said to ʿAbd Allāh b. al-Zibaʿrā, "By Allah, al-Naḍr b. al-Ḥārith neither stood nor sat just now for the son of ʿAbd al-Muṭṭalib before you, yet Muḥammad claimed that we and what we worship of these gods of ours are fuel for Hell." ʿAbd Allāh b. al-Zibaʿrā said, "By Allah, if I found him, I would argue with him. Ask Muḥammad: is everything that is worshipped besides Allah in Hell with those who worshipped it? We worship the angels, the Jews worship ʿUzayr, and the Christians worship Jesus the son of Mary (peace be upon them)." Al-Walīd and those with him in the gathering marveled at the words of ʿAbd Allāh b. al-Zibaʿrā and thought that he had argued and contended. That was mentioned to the Messenger of Allah ﷺ from the words of Ibn al-Zibaʿrā, and the Messenger of Allah ﷺ said, "Indeed, everyone who loves to be worshipped besides Allah is with the one who worshipped him. They only worship the devils and those whom the devils commanded them to worship." Then Allah Almighty revealed to him concerning that: "Indeed, those for whom the best has preceded from Us, they will be kept far away from it; they will not hear its hissing, and they will abide eternally in what their souls desire" — meaning Jesus the son of Mary, ʿUzayr, and those among the rabbis and monks who were worshipped and who had passed away upon obedience to Allah, whom those who worshipped them among the people of error took as lords besides Allah. And there was revealed concerning what they mentioned, that they worshipped the angels and that they were the daughters of Allah: "And they say, 'The Most Merciful has taken a son.' Exalted is He! Rather, they are honored servants. They do not precede Him in speech, and they act by His command," up to His saying: "And whoever of them says, 'Indeed, I am a god besides Him,' then that one We will recompense with Hell. Thus do We recompense the wrongdoers." And there was revealed concerning what was mentioned of the matter of Jesus the son of Mary, that he is worshipped besides Allah, and the amazement of al-Walīd and those present at his argument and contention: "And when the son of Mary is cited as an example, behold, your people turn away from it" — meaning they turn away from your command because of that saying of theirs. Then He mentioned Jesus the son of Mary and said: "He is no more than a servant upon whom We bestowed favor and made him an example for the Children of Israel. And if We willed, We could have made among you angels succeeding one another on the earth. And indeed, he is knowledge of the Hour, so be not in doubt of it, and follow Me. This is a straight path" — meaning what I placed upon his hands of signs, such as giving life to the dead and healing illnesses, which is sufficient as a proof of knowledge of the Hour. He says: so be not in doubt of it, and follow Me. This is a straight path. Fāʾidah: Ibn Kathīr, may Allah Almighty have mercy on him, said: This dispute which they followed is false, and they know that, because they are an Arab people, and in their language "mā" is for what does not possess intellect. His saying, "Indeed, you and what you worship besides Allah are fuel for Hell; you will come to it" is intended only for what they worshipped of stones that were images of idols, and it does not include the angels whom they claimed to worship in these images, nor the Messiah, nor ʿUzayr, nor anyone of the righteous, because the wording does not include them, neither literally nor semantically. They know that the example they cited with Jesus the son of Mary is false argumentation, as Allah Almighty said: "They did not cite it to you except for argument. Rather, they are a contentious people." Then He said: "He is no more than a servant upon whom We bestowed favor" — meaning Jesus — "by Our prophethood, and made him an example for the Children of Israel" [al-Zukhruf: 59], meaning a proof of the perfection of Our power over what We will, since We created him from a female without a male, while We created Eve from a male without a female, and We created Adam from neither this nor that, and We created the rest of the children of Adam from a male and a female, as He said in the other verse: "And to make him a sign for the people" [Maryam: 21], meaning a mark and proof of Our dazzling power, "and a mercy from Us" by which We show mercy to whom We will. In al-Kāmil it is said: Al-Naḍr b. al-Ḥārith b. ʿAlqamah b. Kaladah b. ʿAbd Manāf b. ʿAbd al-Dār, whose kunyah was Abū Qāʾid, was the severest of Quraysh in denying the Prophet ﷺ and in harming him and his companions. He used to look into the books of the Persians and mix with the Jews and the Christians. He heard mention of the Messenger of Allah ﷺ and the nearness of his sending, and he said, "If a warner comes to us, we will surely be better guided than any of the nations." Then there was revealed: "And they swore by Allah their strongest oaths…"

324. Tarikh (al-Tabari) 740No grade recorded

     [ الْأَخْنَسُ بْنُ شَرِيقٍ، وَمَا أَنْزَلَ اللَّهُ فِيهِ   ] ( قَالَ ابْنُ إسْحَاقَ ): وَالْأَخْنَسُ بْنُ شَرِيقِ بْنِ عَمْرِو بْنِ وَهْبٍ الثَّقَفِيُّ حَلِيفُ بَنِي زُهْرَةَ، وَكَانَ مِنْ أَشْرَافِ الْقَوْمِ وَمِمَّنْ يُسْتَمَعُ مِنْهُ، فَكَانَ يُصِيبُ مِنْ رَسُولِ اللَّهِ ﷺ، وَيَرُدُّ عَلَيْهِ، فَأَنْزَلَ اللَّهُ تَعَالَى فِيهِ: وَلَا تُطِعْ كُلَّ حَلَّافٍ مَهِينٍ هَمَّازٍ مَشَّاءٍ بِنَمِيمٍ إلَى قَوْلِهِ تَعَالَى: زَنِيمٍ وَلَمْ يَقُلْ: زَنِيمٍ لِعَيْبِ فِي نَسَبِهِ، لِأَنَّ اللَّهَ لَا يَعِيبُ أَحَدًا بِنَسَبِ، وَلَكِنَّهُ حَقَّقَ بِذَلِكَ نَعْتَهُ لِيُعْرَفَ. وَالزَّنِيمُ: الْعَدِيدُ لِلْقَوْمِ. وَقَدْ قَالَ الْخَطِيمُ التَّمِيمِيُّ فِي الْجَاهِلِيَّةِ: : زَنِيمٌ تَدَاعَاهُ الرِّجَالُ زِيَادَةً كَمَا زِيدَ فِي عَرْضِ الْأَدِيمِ الْأَكَارِعُ.

     ✧ [Al-Akhnas b. Sharīq, and what Allah revealed concerning him] (Ibn Isḥāq said): And al-Akhnas b. Sharīq b. ʿAmr b. Wahb al-Thaqafī, ally of Banū Zuhrah, was one of the nobles of the people and among those whose word was heeded. He used to disparage the Messenger of Allah ﷺ and refute him, so Allah the Exalted revealed concerning him: “And do not obey every worthless habitual swearer, scorner, going about with malicious gossip” up to His saying, the Exalted: “a cruel one after all that, a bastard.” And He did not say “bastard” as a defect in his lineage, because Allah does not defame anyone by lineage, but He thus established his description so that he may be known. And al-zanīm is the one adopted into a people [i.e., intruder]. Indeed al-Khaṭīm al-Tamīmī said in the Jāhiliyyah: : A bastard whom men call out among themselves as an addition, like the addition of the shanks to the width of the tanned hide.

325. Tarikh (al-Tabari) 741No grade recorded

     [ الْوَلِيدُ بْنُ الْمُغِيرَةِ، وَمَا أَنْزَلَ اللَّهُ تَعَالَى فِيهِ ] وَالْوَلِيدُ بْنُ الْمُغِيرَةِ، قَالَ: أَيُنَزَّلُ عَلَى مُحَمَّدٍ وَأُتْرَكُ وَأَنَا كَبِيرُ قُرَيْشٍ وَسَيِّدُهَا وَيُتْرَكُ أَبُو مَسْعُودٍ عَمْرُو بْنُ عُمَيْرٍ الثَّقَفِيُّ سَيِّدُ ثَقِيفٍ، وَنَحْنُ عَظِيمَا الْقَرْيَتَيْنِ فَأَنْزَلَ اللَّهُ تَعَالَى فِيهِ، فِيمَا بَلَغَنِي: وَقَالُوا لَوْلَا نُزِّلَ هَذَا الْقُرْآنُ عَلَى رَجُلٍ مِنَ الْقَرْيَتَيْنِ عَظِيمٍ إلَى قَوْلِهِ تَعَالَى: مِمَّا يَجْمَعُونَ

     ✧ [al-Walīd b. al-Mughīrah, and what Allah, Exalted is He, revealed concerning him] And al-Walīd b. al-Mughīrah said: "Is it sent down upon Muḥammad while I am left aside, though I am the elder of Quraysh and its chief, and Abū Masʿūd ʿAmr b. ʿUmayr al-Thaqafī, the chief of Thaqīf, is left aside, while we are the two great ones of the two towns?" So Allah, Exalted is He, revealed concerning him, as has reached me: "And they said, 'Why was this Qur'an not sent down upon a great man from one of the two towns?'" up to His saying, Exalted is He: "...of what they amass."

326. Tarikh (al-Tabari) 742No grade recorded

     [ أُبَيُّ بْنُ خَلَفٍ وَعُقْبَةُ بْنُ أَبِي مُعَيْطٍ، وَمَا أَنْزَلَ اللَّهُ فِيهِمَا   ] وَأُبَيُّ بْنُ خَلَفِ بْنِ وَهْبِ بْنِ حُذَافَةَ بْنِ جُمَحَ، وَعُقْبَةُ بْنُ أَبِي مُعَيْطٍ، وَكَانَا مُتَصَافِيَيْنِ، حَسَّنَا مَا بَيْنَهُمَا. فَكَانَ عُقْبَةُ قَدْ جَلَسَ إلَى رَسُولِ اللَّهِ ﷺ وَسَمِعَ مِنْهُ، فَبَلَغَ ذَلِكَ أُبَيًّا، فَأَتَى عُقْبَةَ فَقَالَ ( لَهُ ): أَلَمْ يَبْلُغْنِي أَنَّكَ جَالَسْتَ مُحَمَّدًا وَسَمِعْتَ مِنْهُ وَجْهِي مِنْ وَجْهِكَ حَرَامٌ أَنْ أُكَلِّمَكَ - وَاسْتَغْلَظَ مِنْ الْيَمِينِ - إنْ أَنْتَ جَلَسْتَ إلَيْهِ أَوْ سَمِعْتَ مِنْهُ، أَوْ لَمْ تَأْتِهِ فَتَتْفُلَ فِي وَجْهِهِ. فَفَعَلَ ذَلِكَ عَدُوُّ اللَّهِ عُقْبَةُ بْنُ أَبِي مُعَيْطٍ لَعَنَهُ اللَّهُ. فَأَنْزَلَ اللَّهُ تَعَالَى فِيهِمَا: وَيَوْمَ يَعَضُّ الظَّالِمُ عَلَى يَدَيْهِ يَقُولُ يَا لَيْتَنِي اتَّخَذْتُ مَعَ الرَّسُولِ سَبِيلًا إلَى قَوْلِهِ تَعَالَى: لِلْإِنْسَانِ خَذُولًا وَمَشَى أُبَيُّ بْنُ خَلَفٍ إلَى رَسُولِ اللَّهِ ﷺ بِعَظْمٍ بَالٍ قَدْ ارْفَتَّ، فَقَالَ: يَا مُحَمَّدُ، أَنْتَ تَزْعُمُ أَنَّ اللَّهَ يَبْعَثُ هَذَا بَعْدَ مَا أَرَمَّ، ثُمَّ فَتَّهُ فِي يَدِهِ، ثُمَّ نَفَخَهُ فِي الرِّيحِ نَحْوَ رَسُولِ اللَّهِ ﷺ، فَقَالَ رَسُولُ اللَّهِ ﷺ: نَعَمْ، أَنَا أَقُولُ ذَلِكَ، يَبْعَثُهُ اللَّهُ وَإِيَّاكَ بَعْدَ مَا تَكُونَانِ هَكَذَا، ثُمَّ يُدْخِلُكَ اللَّهُ النَّارَ. فَأَنْزَلَ اللَّهُ تَعَالَى فِيهِ: وَضَرَبَ لَنَا مَثَلًا وَنَسِيَ خَلْقَهُ قَالَ مَنْ يُحْيِي الْعِظَامَ وَهِيَ رَمِيمٌ قُلْ يُحْيِيهَا الَّذِي أَنْشَأَهَا أَوَّلَ مَرَّةٍ وَهُوَ بِكُلِّ خَلْقٍ عَلِيمٌ الَّذِي جَعَلَ لَكُمْ مِنَ الشَّجَرِ الْأَخْضَرِ نَارًا فَإِذَا أَنْتُمْ مِنْهُ تُوقِدُونَ وَفِي رِوَايَةٍ: وَكَانَ -ابن أبي معيط- لَا يَقْدَمُ مِنْ سَفَرٍ إِلَّا صَنَعَ طَعَامًا فَدَعَا أَهْلَ مَكَّةَ كُلَّهُمْ فَصَنَعَ طَعَامًا ثُمَّ دَعَا رَسُولَ اللَّهِ ﷺ إِلَى طَعَامِهِ فَقَالَ: مَا أَنَا بِالَّذِي آكُلُ مِنْ طَعَامِكَ حَتَّى تَشْهَدَ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَأَنِّي رَسُولُ اللَّهِ. فَقَالَ: اطْعَمْ يَا ابْنَ أَخِي. فَقَالَ: مَا أَنَا بِالَّذِي أَفْعَلُ حَتَّى تَقُولَ، فَشَهِدَ بِذَلِكَ وَطَعِمَ مِنْ طَعَامِهِ. وَقَدِمَ خَلِيلُهُ مِنَ الشَّامِ لَيْلًا فَقَالَ لِامْرَأَتِهِ مَا فَعَلَ مُحَمَّدٌ مِمَّا كَانَ عَلَيْهِ؟ فَقَالَتْ: أَشَدُّ مَا كَانَ أَمْرًا. فَقَالَ: مَا فَعَلَ خَلِيلِي أَبُو مُعَيْطٍ ؟ فَقَالَتْ: صَبَأَ. فَبَاتَ بِلَيْلَةِ سُوءٍ فَلَمَّا أَصْبَحَ أَتَاهُ أَبُو مُعَيْطٍ فَحَيَّاهُ فَلَمْ يَرُدَّ عَلَيْهِ التَّحِيَّةَ فَقَالَ: مَا لَكَ لَا تَرُدُّ عَلَيَّ تَحِيَّتِي. فَقَالَ: كَيْفَ أَرُدُّ عَلَيْكَ تَحِيَّتَكَ وَقَدْ صَبَأْتَ. قَالَ: أَوَقَدْ فَعَلَتْهَا قُرَيْشٌ ؟ لَا وَاللَّهِ مَا صَبَأْتُ وَلَكِنْ دَخَلَ عَلَيَّ رَجُلٌ فَأَبَى أَنْ يَأْكُلَ مِنْ طَعَامِي إِلَّا أَنْ أَشْهَدَ لَهُ. فَاسْتَحْيَيْتُ أَنْ يُخْرِجَ مِنْ بَيْتِي قَبْلَ أَنْ يَطْعَمَ، فَشَهِدْتُ لَهُ قَالَ: مَا أَنَا بِالَّذِي أَرْضَى عَنْكَ حَتَّى تَأْتِيَهُ فَتَبْزُقُ فِي وَجْهِهِ. وَفِي رِوَايَةٍ: فَقَالَ: مَا يُبْرِئُ صُدُورَهُمْ إِنْ أَنَا فَعَلْتُ؟ قَالَ: تَأْتِيهِ فِي مَجْلِسِهِ فَتَبْزُقُ فِي وَجْهِهِ وَتَشْتُمُهُ بِأَخْبَثِ مَا تَعْلَمُ مِنَ الشَّتْمِ. فَفَعَلَ فَلَمْ يَزِدِ النَّبِيُّ ﷺ أَنْ مَسَحَ وَجْهَهُ مِنَ الْبُزَاقِ. قال في الكامل عن المستهزئين ومنهم عُقْبَةُ بْنُ أَبِي مُعَيْطٍ، وَاسْمُ أَبِي مُعَيْطٍ أَبَانُ بْنُ أَبِي عَمْرِو بْنِ أُمَيَّةَ بْنِ عَبْدِ شَمْسٍ، وَيُكَنَّى أَبَا الْوَلِيدِ، وَكَانَ مِنْ أَشَدِّ النَّاسِ أَذًى لِرَسُولِ اللَّهِ ﷺ وَعَدَاوَةً لَهُ وَلِلْمُسْلِمِينَ، عَمَدَ إِلَى مِكْتَلٍ فَجَعَلَ فِيهِ عَذِرَةً وَجَعَلَهُ عَلَى بَابِ رَسُولِ اللَّهِ ﷺ فَبَصُرَ بِهِ طُلَيْبُ بْنُ عُمَيْرِ بْنِ وَهْبِ بْنِ عَبْدِ مَنَافِ بْنِ قُصَيٍّ، وَأُمُّهُ أَرْوَى بِنْتُ عَبْدِ الْمُطَّلِبِ، فَأَخَذَ الْمِكْتَلَ مِنْهُ وَضَرَبَ بِهِ رَأْسَهُ وَأَخَذَ بِأُذُنَيْهِ، فَشَكَاهُ عُقْبَةُ إِلَى أُمِّهِ فَقَالَ: قَدْ صَارَ ابْنُكِ يَنْصُرُ مُحَمَّدًا. فَقَالَتْ: وَمَنْ أَوْلَى بِهِ مِنَّا ؟ أَمْوَالُنَا وَأَنْفُسُنَا دُونَ مُحَمَّدٍ. وَأُسِرَ عُقْبَةُ بِبَدْرٍ فَقُتِلَ صَبْرًا، قَتَلَهُ عَاصِمُ بْنُ ثَابِتٍ الْأَنْصَارِيُّ، فَلَمَّا أَرَادَ قَتْلَهُ قَالَ: يَا مُحَمَّدُ مَنْ لِلصِّبْيَةِ ؟ قَالَ: النَّارُ.

     ✧ [Ubayy b. Khalaf and ʿUqbah b. Abī Muʿayṭ, and what God revealed concerning the two of them] Ubayy b. Khalaf b. Wahb b. Ḥudhāfah b. Jumaḥ, and ʿUqbah b. Abī Muʿayṭ, and the two were close friends, and the bond between them was strong. ʿUqbah had sat with the Messenger of God ﷺ and listened to him. That reached Ubayy, so he came to ʿUqbah and said to him: Has it not reached me that you sat with Muḥammad and listened to him? My face is forbidden from your face — meaning I will not speak to you — and he swore a weighty oath — if you sit with him or listen to him, or if you do not go to him and spit in his face. So that enemy of God, ʿUqbah b. Abī Muʿayṭ, may God curse him, did that. Then God, exalted be He, revealed concerning the two of them: “And on the Day the wrongdoer will bite his hands, saying: Would that I had taken a path with the Messenger,” up to His saying, exalted be He: “a deserter to man.” And Ubayy b. Khalaf walked to the Messenger of God ﷺ with a decayed bone that had crumbled, and said: O Muḥammad, do you claim that God will resurrect this after it has decayed? Then he crushed it in his hand, then blew it in the wind toward the Messenger of God ﷺ. So the Messenger of God ﷺ said: Yes, I say that. God will resurrect it and you after the two of you become like this, then God will make you enter the Fire. So God, exalted be He, revealed concerning him: “And he struck for Us an example and forgot his own creation. He said: Who will revive the bones when they are decayed? Say: He will revive them who produced them the first time, and He is, of all creation, Knowing — He who made for you from the green tree fire, and then from it you kindle.” And in one narration: And he — Ibn Abī Muʿayṭ — would not return from a journey without preparing food. He would prepare food and then invite all the people of Makkah. He prepared food and then invited the Messenger of God ﷺ to his food. He said: I am not one to eat from your food until you testify that there is no god but God and that I am the Messenger of God. He said: Eat, O son of my brother. He said: I will not do that until you say it. So he testified to that, and he ate from his food. Then his close friend arrived from Syria at night and said to his wife: What has Muḥammad done regarding what he was upon? She said: His matter has become more intense than it was. He said: What has my close friend Abū Muʿayṭ done? She said: He has apostatized. So he spent the night in distress. When morning came, Abū Muʿayṭ came to him and greeted him, but he did not return the greeting. He said: What is wrong with you that you do not return my greeting? He said: How can I return your greeting when you have apostatized? He said: Have Quraysh done that? No, by God, I have not apostatized. But a man came to me and refused to eat from my food unless I testified for him. I was ashamed that he should leave my house before eating, so I testified for him. He said: I am not one to be pleased with you until you go to him and spit in his face. And in one narration: He said: What will clear their hearts if I do that? He said: Go to him in his gathering and spit in his face, and insult him with the vilest insult you know. So he did, and the Prophet ﷺ did nothing more than wipe his face from the spittle. He said in al-Kāmil concerning the mockers, among them ʿUqbah b. Abī Muʿayṭ: The name of Abū Muʿayṭ is Abān b. Abī ʿAmr b. Umayyah b. ʿAbd Shams, and he was called Abū al-Walīd. He was among the most severe of people in harming the Messenger of God ﷺ and in enmity toward him and toward the Muslims. He took a basket and placed dung in it and put it at the door of the Messenger of God ﷺ. Ṭulayb b. ʿUmayr b. Wahb b. ʿAbd Manāf b. Quṣayy saw him — and his mother was Arwā bt. ʿAbd al-Muṭṭalib — so he took the basket from him and struck his head with it and seized him by his ears. ʿUqbah complained of him to his mother, and he said: Your son has come to support Muḥammad. She said: And who is more worthy of him than we are? Our wealth and our selves are for Muḥammad. And ʿUqbah was taken captive at Badr and was executed in shackles. ʿĀṣim b. Thābit al-Anṣārī killed him. When he was about to be killed, he said: O Muḥammad, who will care for the young children? He said: The Fire.

327. Tarikh (al-Tabari) 743No grade recorded

     نُزُولُ وَلَقَدِ اسْتُهْزِئَ بِرُسُلٍ مِنْ قَبْلِكَ   [ مَقَالَةُ الْوَلِيدِ وَصَحْبِهِ، وَنُزُولُ هَذِهِ الْآيَةِ ] قَالَ ابْنُ إسْحَاقَ: وَمَرَّ رَسُولُ اللَّهِ ﷺ - فِيمَا بَلَغَنِي - بِالْوَلِيدِ بْنِ الْمُغِيرَةِ وَأُمَيَّةَ بْنِ خَلَفٍ، وَبِأَبِي جَهْلِ بْنِ هِشَامٍ فَهَمَزُوهُ وَاسْتَهْزَءُوا بِهِ فَغَاظَهُ ذَلِكَ. فَأَنْزَلَ اللَّهُ تَعَالَى عَلَيْهِ فِي ذَلِكَ مِنْ أَمْرِهِمْ: وَلَقَدِ اسْتُهْزِئَ بِرُسُلٍ مِنْ قَبْلِكَ فَحَاقَ بِالَّذِينَ سَخِرُوا مِنْهُمْ مَا كَانُوا بِهِ يَسْتَهْزِئُونَ قَالَ الْجُمْهُورُ وَمِنْهُمُ ابْنُ عَبَّاسٍ فِي أَكْثَرِ الرِّوَايَاتِ عَنْهُ: كَانُوا -المستهزؤون- خَمْسَةً. وَقَالَ فِي رِوَايَةٍ: كَانُوا ثَمَانِيَةً وَصَحَّحَهُ فِي الْغُرَرِ وَجَزَمَ بِهِ أَبُو عَمْرٍو الْعِرَاقِيُّ فِي الدُّرَرِ. كِفَايَةُ اللَّهِ أَمْرَ الْمُسْتَهْزِئِينَ   قَالَ ابْنُ إسْحَاقَ: فَأَقَامَ رَسُولُ اللَّهِ ﷺ عَلَى أَمْرِ اللَّهِ تَعَالَى صَابِرًا مُحْتَسِبًا، مُؤَدِّيًا إلَى قَوْمِهِ النَّصِيحَةَ عَلَى مَا يَلْقَى مِنْهُمْ مِنْ التَّكْذِيبِ وَالْأَذَى ( وَالِاسْتِهْزَاءِ ). وَكَانَ عُظَمَاءُ الْمُسْتَهْزِئِينَ، كَمَا حَدَّثَنِي يَزِيدُ بْنُ رُومَانَ عَنْ عُرْوَةَ بْنِ الزُّبَيْرِ خَمْسَةَ نَفَرٍ مِنْ قَوْمِهِمْ وَكَانُوا ذَوِي أَسْنَانٍ وَشَرَفٍ فِي قَوْمِهِمْ. [ الْمُسْتَهْزِئُونَ بِالرَّسُولِ مِنْ بَنِي أَسَدٍ   ] مِنْ بَنِي أَسَدِ بْنِ عَبْدِ الْعُزَّى بْنِ قُصَيِّ بْنِ كِلَابٍ: الْأَسْوَدُ بْنُ الْمُطَّلِبِ بْنِ أَسَدِ أَبُو زَمَعَةَ، وَكَانَ رَسُولُ اللَّهِ ﷺ - فِيمَا بَلَغَنِي - قَدْ دَعَا عَلَيْهِ لِمَا كَانَ يَبْلُغُهُ مِنْ أَذَاهُ وَاسْتِهْزَائِهِ بِهِ، فَقَالَ: اللَّهُمَّ أَعْمِ بَصَرَهُ، وَأَثْكِلْهُ وَلَدَهُ. [ الْمُسْتَهْزِئُونَ بِالرَّسُولِ مِنْ بَنِي زُهْرَةَ   ] وَمِنْ بَنِي زُهْرَةَ بْنِ كِلَابٍ: الْأَسْوَدُ بْنُ عَبْدِ يَغُوثَ بْنِ وَهْبِ بْنِ عَبْدِ مَنَافِ بْنِ زُهْرَةَ. [ الْمُسْتَهْزِئُونَ بِالرَّسُولِ مِنْ مَخْزُومٍ   ] وَمِنْ بَنِي مَخْزُومِ بْنِ يَقَظَةَ بْنِ مُرَّةَ: الْوَلِيدُ بْنُ الْمُغِيرَةِ بْنِ عَبْدِ اللَّهِ بْنِ عُمَرَ بْنِ مَخْزُومٍ. [ الْمُسْتَهْزِئُونَ بِالرَّسُولِ مِنْ سَهْمٍ   ] وَمِنْ بَنِي سَهْمِ بْنِ عَمْرِو بْنِ هُصَيْصِ بْنِ كَعْبٍ: الْعَاصُ بْنُ وَائِلِ بْنِ هِشَامٍ قَالَ ابْنُ هِشَامٍ: الْعَاصُ بْنُ وَائِلِ بْنِ هِشَامِ بْنِ سُعَيْدِ بْنِ سَهْمٍ. [ الْمُسْتَهْزِئُونَ بِالرَّسُولِ مِنْ خُزَاعَةَ   ] وَمِنْ بَنِي خُزَاعَةَ: الْحَارِثُ بْنُ الطُّلَاطِلَةِ بْنِ عَمْرِو بْنِ الْحَارِثِ بْنِ عَبْدِ عَمْرِو بْنِ ( لُؤَيِّ بْنِ ) مَلَكَانَ فَلَمَّا تَمَادَوْا فِي الشَّرِّ، وَأَكْثَرُوا بِرَسُولِ اللَّهِ ﷺ الِاسْتِهْزَاءَ، أَنْزَلَ اللَّهُ تَعَالَى عَلَيْهِ فَاصْدَعْ بِمَا تُؤْمَرُ وَأَعْرِضْ عَنِ الْمُشْرِكِينَ إِنَّا كَفَيْنَاكَ الْمُسْتَهْزِئِينَ الَّذِينَ يَجْعَلُونَ مَعَ اللَّهِ إِلَهًا آخَرَ فَسَوْفَ يَعْلَمُونَ.

     ✧ The revelation of “Messengers before you were mocked” [The statement of al-Walīd and his companions, and the revelation of this verse] Ibn Isḥāq said: The Messenger of Allah ﷺ—according to what reached me—passed by al-Walīd b. al-Mughīrah, Umayyah b. Khalaf, and Abū Jahl b. Hishām. They winked at him and mocked him, and that angered him. So Allah, exalted is He, revealed to him concerning that matter of theirs: “Messengers before you were mocked, but those who scoffed at them were overtaken by what they used to mock” [Qur’ān 6:10]. The majority—including Ibn ʿAbbās in most of the reports from him—said: They—the mockers—were five. In one report he said: They were eight, and this was deemed sound in al-Ghurar and affirmed by Abū ʿAmr al-ʿIrāqī in al-Durar. Allah’s sufficing the affair of the mockers Ibn Isḥāq said: The Messenger of Allah ﷺ remained steadfast in the affair of Allah, exalted is He, patiently and seeking reward, conveying sincere counsel to his people despite the denial, harm, and mockery he met from them. The chief mockers, as Yazīd b. Rūmān narrated to me from ʿUrwah b. al-Zubayr, were five men from their people, and they were men of age and honor among their people. [The mockers of the Messenger from Banū Asad] From Banū Asad b. ʿAbd al-ʿUzzā b. Quṣayy b. Kilāb: al-Aswad b. al-Muṭṭalib b. Asad, Abū Zamʿah. The Messenger of Allah ﷺ—according to what reached me—had supplicated against him because of the harm and mockery that reached him from him, saying: “O Allah, blind his sight and bereave him of his son.” [The mockers of the Messenger from Banū Zuhrah] From Banū Zuhrah b. Kilāb: al-Aswad b. ʿAbd Yaghūth b. Wahb b. ʿAbd Manāf b. Zuhrah. [The mockers of the Messenger from Makhzūm] From Banū Makhzūm b. Yaqaẓah b. Murrah: al-Walīd b. al-Mughīrah b. ʿAbd Allāh b. ʿUmar b. Makhzūm. [The mockers of the Messenger from Sahm] From Banū Sahm b. ʿAmr b. Huṣayṣ b. Kaʿb: al-ʿĀṣ b. Wā’il b. Hishām. Ibn Hishām said: al-ʿĀṣ b. Wā’il b. Hishām b. Suʿayd b. Sahm. [The mockers of the Messenger from Khuzāʿah] From Banū Khuzāʿah: al-Ḥārith b. al-Ṭulāṭilah b. ʿAmr b. al-Ḥārith b. ʿAbd ʿAmr b. (Lu’ayy b.) Malkān. When they persisted in evil and multiplied their mockery of the Messenger of Allah ﷺ, Allah, exalted is He, revealed to him: “So proclaim what you are commanded and turn away from the polytheists. Indeed, We suffice you against the mockers, those who set up another god with Allah; soon they will know” [Qur’ān 15:94–96].

328. Tarikh (al-Tabari) 744No grade recorded

     [ مَا أَصَابَ الْمُسْتَهْزِئِينَ   ] قَالَ ابْنُ إسْحَاقَ: فَحَدَّثَنِي يَزِيدُ بْنُ رُومَانَ، عَنْ عُرْوَةَ بْنِ الزُّبَيْرِ، أَوْ غَيْرِهِ مِنْ الْعُلَمَاءِ: أَنَّ جِبْرِيلَ أَتَى رَسُولَ اللَّهِ ﷺ، وَهُمْ يَطُوفُونَ بِالْبَيْتِ، فَقَامَ وَقَامَ رَسُولُ اللَّهِ ﷺ إلَى جَنْبِهِ، فَمَرَّ بَهْ الْأَسْوَدُ بْنُ الْمُطَّلِبِ، فَرَمَى فِي وَجْهِهِ بِوَرَقَةِ خَضْرَاءَ، فَعَمِيَ. وَمَرَّ بَهْ الْأَسْوَدُ بْنُ عَبْدِ يَغُوثَ، فَأَشَارَ إلَى بَطْنِهِ، فَاسْتَسْقَى ( بَطْنُهُ ) فَمَاتَ مِنْهُ حَبَنًا وَمَرَّ بِهِ الْوَلِيدُ بْنُ الْمُغِيرَةِ، فَأَشَارَ إلَى أَثَرِ جُرْحٍ بِأَسْفَلِ كَعْبِ رِجْلِهِ، كَانَ أَصَابَهُ قَبْلَ ذَلِكَ بِسِنِينَ وَهُوَ يَجُرُّ سَبَلَهُ، وَذَلِكَ أَنَّهُ مَرَّ بِرَجُلِ مِنْ خُزَاعَةَ وَهُوَ يَرِيشُ نَبْلًا لَهُ، فَتَعَلَّقَ سَهْمٌ مِنْ نَبْلِهِ بِإِزَارِهِ، فَخَدَشَ فِي رِجْلِهِ ذَلِكَ الْخَدْشَ، وَلَيْسَ بِشَيْءِ، فَانْتَقَضَ بِهِ فَقَتَلَهُ. وَمَرَّ بَهْ الْعَاصُ بْنُ وَائِلٍ، فَأَشَارَ إلَى أَخْمَصِ رِجْلِهِ وَخَرَجَ عَلَى حِمَارٍ لَهُ يُرِيدُ الطَّائِفَ، فَرَبَضَ بِهِ عَلَى شُبَارِقَةٍ فَدَخَلَتْ فِي أَخْمَصِ رِجْلِهِ شَوْكَةٌ فَقَتَلَتْهُ. وَمَرَّ بِهِ الْحَارِثُ بْنُ الطُّلَاطِلَةِ، فَأَشَارَ إلَى رَأْسِهِ، فَامْتَخَضَ قَيْحًا، فَقَتَلَهُ. ما أصاب الأسود بن عبد يغوث بن وهب وقال في الكامل: الْأَسْوَدُ بْنُ عَبْدِ يَغُوثَ بْنِ وَهْبِ بْنِ عَبْدِ مَنَافِ بْنِ زُهْرَةَ، وَهُوَ ابْنُ خَالِ النَّبِيِّ ﷺ وَكَانَ مِنَ الْمُسْتَهْزِئِينَ، وَكَانَ إِذَا رَأَى فَقُرَاءَ الْمُسْلِمِينَ قَالَ لِأَصْحَابِهِ: هَؤُلَاءِ مُلُوكُ الْأَرْضِ الَّذِينَ يَرِثُونَ مُلْكَ كِسْرَى. وَكَانَ يَقُولُ لِلنَّبِيِّ - ﷺ: أَمَا كُلِّمْتَ الْيَوْمَ مِنَ السَّمَاءِ يَا مُحَمَّدُ ! وَمَا أَشْبَهَ ذَلِكَ. فَخَرَجَ مِنْ أَهْلِهِ فَأَصَابَهُ السَّمُومُ فَاسْوَدَّ وَجْهُهُ، فَلَمَّا عَادَ إِلَيْهِمْ لَمْ يَعْرِفُوهُ وَأَغْلَقُوا الْبَابَ دُونَهُ، فَرَجَعَ مُتَحَيِّرًا حَتَّى مَاتَ عَطَشًا. وَقِيلَ: إِنَّ جِبْرَائِيلَ أَوْمَأَ إِلَى السَّمَاءِ فَأَصَابَتْهُ الْأَكَلَةُ فَامْتَلَأَ قَيْحًا فَمَاتَ. وَرَوَى ابْنُ أَبِي حَاتِمٍ وَالْبَلَاذُرِيُّ بِسَنَدٍ صَحِيحٍ عَنْ عِكْرِمَةَ أَنَّ جِبْرِيلَ حَنَى ظَهْرَ الْأَسْوَدِ حَتَّى احْقَوْقَفَ صَدْرُهُ، فَقَالَ رَسُولُ اللَّهِ ﷺ خَالِي خَالِي. فَقَالَ: دَعْهُ عَنْكَ يَا مُحَمَّدُ فَقَدْ كُفِيتَهُ. ما أصاب الحارث بن قيس السهمي وَفِيهِ نَزَلَتْ: أَرَأَيْتَ مَنِ اتَّخَذَ إِلَهَهُ هَوَاهُ  أَيْ مَهْوِيَّهُ قَدَّمَ الْمَفْعُولَ الثَّانِيَ لِأَنَّهُ أَهَمُّ وَجُمْلَةَ مَنِ مَفْعُولٌ أَوَّلُ لِأَرَأَيْتَ أَفَأَنْتَ تَكُونُ عَلَيْهِ وَكِيلا [الْفُرْقَانِ 43] حَافِظًا تَحْفَظُهُ مِنِ اتِّبَاعِ هَوَاهُ لَا. وَكَانَ يَقُولُ: لَقَدْ غَرَّ مُحَمَّدٌ نَفْسَهُ وَأَصْحَابَهُ أَنْ وَعَدَهُمْ أَنْ يَحْيَوْا بَعْدَ الْمَوْتِ، وَاللَّهِ مَا يُهْلِكُنَا إِلَّا الدَّهْرُ وَمُرُورُ الْأَيَّامِ وَالْأَحْدَاثِ. فَأَكَلَ حُوتًا مَمْلُوحًا فَلَمْ يَزَلْ يَشْرَبُ عَلَيْهِ الْمَاءَ حَتَّى انْقَدَّ بَطْنُهُ. وَيُقَالُ إِنَّهُ أَصَابَتْهُ الذَّبْحَةُ. وَقَالَ بَعْضُهُمُ: امْتَخَضَ رَأْسُهُ قَيْحًا. ما أصاب الأسود بن المطلب بن أسد قَالَ الْبَلَاذُرِيُّ رَحِمَهُ اللَّهُ: كَانَ هُوَ وَأَصْحَابُهُ يَتَغَامَزُونَ بِالنَّبِيِّ ﷺ وَأَصْحَابِهِ وَيَقُولُونَ: قَدْ جَاءَكُمْ مُلُوكُ الْأَرْضِ وَمَنْ يَغْلِبُ عَلَى كُنُوزِ كِسْرَى وَقَيْصَرَ ثُمَّ يَمُكُّونَ وَيُصَفِّرُونَ. وَكَلَّمَ رَسُولَ اللَّهِ ﷺ بِكَلَامٍ شَقَّ عَلَيْهِ فَدَعَا عَلَيْهِ رَسُولُ اللَّهِ ﷺ أَنْ يُعْمِيَ اللَّهُ بَصَرَهُ وَيُثْكِلَهُ وَلَدَهُ فَخَرَجَ يَسْتَقْبِلُ ابْنَهُ وَقَدْ قَدِمَ مِنَ الشَّامِ، فَلَمَّا كَانَ بِبَعْضِ الطَّرِيقِ جَلَسَ فِي ظِلِّ شَجَرَةٍ فَجَعَلَ جِبْرِيلُ ﷺ يَضْرِبُ وَجْهَهُ وَعَيْنَيْهِ بِوَرَقَةٍ مِنْ وَرَقِهَا خَضْرَاءَ وَبِشَوْكٍ مِنْ شَوْكِهَا حَتَّى عَمِيَ فَجَعَلَ يَسْتَغِيثُ بِغُلَامِهِ. فَقَالَ لَهُ غُلَامُهُ: مَا أَرَى أَحَدًا يَصْنَعُ بِكَ شَيْئًا غَيْرَ نَفْسِكَ. وَيُقَالُ إِنَّ جِبْرِيلَ ﷺ أَوْمَأَ إِلَى عَيْنَيْهِ فَعَمِيَ فَشُغِلَ عَنْ رَسُولِ اللَّهِ ﷺ. وَلَمَّا كَانَ يَوْمُ بَدْرٍ قُتِلَ ابْنُهُ زَمْعَةُ بْنُ الْأَسْوَدِ، قَتَلَهُ أَبُو دُجَانَةَ وَيُقَالُ قَتَلَهُ ثَابِتُ بْنُ الْجِذْعِ، قُتِلَ ابْنُهُ عَقِيلٌ أَيْضًا، قَتَلَهُ حَمْزَةُ بْنُ عَبْدِ الْمُطَّلِبِ وَعَلِيٌّ ؓ اشْتَرَكَا فِيهِ. وَقِيلَ قَتَلَهُ عَلِيٌّ وَحْدَهُ ؓ. ما أصاب مالك بن الطلاطلة مَالِكُ بْنُ الطُّلَاطِلَةِ   - بِطَائَيْنِ مُهْمَلَتَيْنِ الْأَوْلَى مَضْمُومَةٌ وَالثَّانِيَةُ مَكْسُورَةٌ- ابْنِ عَمْرِو بْنِ غُبْشَانَ - بِضَمِّ الْغَيْنِ الْمُعْجَمَةِ وَسُكُونِ الْبَاءِ الْمُوَحَّدَةِ بَعْدَهَا شِينٌ مُعْجَمَةٌ- ذَكَرَهُ فِيهِمُ ابْنُ الْكَلْبِيِّ وَالْبَلَاذُرِيُّ، وَكَانَ سَفِيهًا فَدَعَا عَلَيْهِ رَسُولَ اللَّهِ ﷺ وَاسْتَعَاذَ بِاللَّهِ مِنْ شَرِّهِ  فَعَصَرَ جِبْرِيلُ بَطْنَهُ حَتَّى خَرَجَ خَلَاؤُهُ مِنْ بَطْنِهِ فَمَاتَ. ما جاء فيما أصاب الحكم بن أبي العاصي بن أمية الْحَكَمُ بْنُ أَبِي الْعَاصِي بْنِ أُمَيَّةَ  . قَالَ الْبَلَاذُرِيُّ: كَانَ مِمَّنْ يُؤْذِي رَسُولَ اللَّهِ ﷺ يَشْتُمُهُ وَيُسْمِعُهُ مَا يَكْرَهُ، وَكَانَ رَسُولُ اللَّهِ ﷺ يَمْشِي ذَاتَ يَوْمٍ وَهُوَ خَلْفَهُ يَخْلَجُ بِأَنْفِهِ وَفَمِهِ فَبَقِيَ عَلَى ذَلِكَ، وَأَظْهَرَ الْإِسْلَامَ يَوْمَ الْفَتْحِ وَكَانَ مَغْمُوصًا عَلَيْهِ فِي دِينِهِ، - فَاطَّلَعَ يَوْمًا عَلَى رَسُولِ اللَّهِ ﷺ وَهُوَ فِي بَعْضِ حُجَرِ نِسَائِهِ فَخَرَجَ إِلَيْهِ بِعَنَزَةٍ وَقَالَ: مَنْ عَذِيرِي مِنْ هَذَا الْوَزَغَةِ؟ لَوْ أَدْرَكْتُهُ لَفَقَأْتُ عَيْنَهُ أَوْ كَمَا قَالَ ﷺ. وَلَعَنَهُ وَمَا وَلَدَ وَغَرَّبَهُ مِنَ الْمَدِينَةِ فَلَمْ يَزَلْ خَارِجًا مِنْهَا إِلَى أَنْ مَاتَ عُمَرُ بْنُ الْخَطَّابِ ؓ. قُلْتُ: وَرَوَى أَبُو الشَّيْخِ وَابْنُ مَرْدَوَيْهِ عَنِ ابْنِ عُمَرَ ؓ قَالَ: كَانَ رَجُلٌ خَلْفَ النَّبِيِّ ﷺ يُحَاكِيهِ وَيَلْمَضُ فَرَآهُ النَّبِيُّ ﷺ فَقَالَ كَذَلِكَ كُنْ. فَرَجَعَ إِلَى أَهْلِهِ فَلُبِطَ بِهِ مَغْشِيًّا عَلَيْهِ شَهْرًا ثُمَّ أَفَاقَ حِينَ أَفَاقَ وَهُوَ كَمَا يُحَاكِي رَسُولَ اللَّهِ ﷺ. وَهَذَا الْمُبْهَمُ الظَّاهِرُ أَنَّهُ الْحَكَمُ. وَذَكَرَ الْبَلَاذُرِيُّ مِمَّنْ كَانَ يُؤْذِي رَسُولَ اللَّهِ ﷺ: أَبُو الْأَصْدَاءِ  وَكَانَ يَقُولُ لِرَسُولِ اللَّهِ ﷺ إِنَّمَا يُعَلِّمُكَ أَهْلُ الْكِتَابِ أَسَاطِيرَهُمْ وَيَقُولُ النَّاسُ هُوَ مُعَلِّمٌ مَجْنُونٌ فَدَعَا عَلَيْهِ رَسُولُ اللَّهِ ﷺ فَإِنَّهُ لَعَلَى جَبَلٍ إِذِ اجْتَمَعَتْ عَلَيْهِ الْأَرْوَى فَنَطَحَتْهُ حَتَّى قَتَلَتْهُ وَذَكَرَ ابْنُ إِسْحَاقَ فِيهِمْ: أُمَيَّةَ بْنَ خَلَفٍ الْجُمَحِيَّ  . قَالَ ابْنُ إِسْحَاقَ: وَكَانَ إِذَا رَأَى رَسُولَ اللَّهِ ﷺ هَمَزَهُ وَلَمَزَهُ فَأَنْزَلَ اللَّهُ سُبْحَانَهُ وَتَعَالَى: وَيْلٌ لِكُلِّ هُمَزَةٍ لُمَزَةٍ الَّذِي جَمَعَ مَالا وَعَدَّدَهُ  .

     ✧ [What befell the mockers] Ibn Isḥāq said: Yazīd b. Rūmān narrated to me, from ʿUrwah b. al-Zubayr, or another of the scholars: that Jibrīl came to the Messenger of Allah ﷺ while they were circumambulating the House, and he stood, and the Messenger of Allah ﷺ stood beside him. Al-Aswad b. al-Muṭṭalib passed by him, and he threw a green leaf at his face, and he became blind. Al-Aswad b. ʿAbd Yaghūth passed by him, and he pointed to his belly, and his belly swelled with dropsy, and he died of it. Al-Walīd b. al-Mughīrah passed by him, and he pointed to the trace of a wound on the lower part of the ankle of his foot, which he had sustained years before while dragging his garment. That was because he had passed by a man of Khuzāʿah while he was fletching arrows, and an arrow from his quiver caught on his waist-wrapper, scratching that scratch on his foot, though it was nothing. It broke open and killed him. Al-ʿĀṣ b. Wāʾil passed by him, and he pointed to the sole of his foot. He had gone out on his donkey, heading to al-Ṭāʾif, and it knelt with him on some thorny shrubs, and a thorn entered the sole of his foot and killed him. Al-Ḥārith b. al-Ṭulāṭilah passed by him, and he pointed to his head, and it filled with pus and killed him. What befell al-Aswad b. ʿAbd Yaghūth b. Wahb And he said in al-Kāmil: Al-Aswad b. ʿAbd Yaghūth b. Wahb b. ʿAbd Manāf b. Zuhrah, and he was the maternal uncle of the Prophet ﷺ, and he was one of the mockers. When he saw the poor Muslims, he would say to his companions: "These are the kings of the earth who will inherit the kingdom of Kisrā." And he would say to the Prophet ﷺ: "Have you not been spoken to today from heaven, O Muḥammad!" and the like of that. He went out from his family and the scorching wind struck him, and his face turned black. When he returned to them, they did not recognize him and shut the door against him. He went back bewildered until he died of thirst. It is also said: Jibrāʾīl gestured toward the sky and a disease struck him, and he filled with pus and died. Ibn Abī Ḥātim and al-Balādhurī narrated with a sound chain from ʿIkrimah that Jibrīl bent the back of al-Aswad until his chest became hollow and bent. The Messenger of Allah ﷺ said: "My maternal uncle, my maternal uncle." He said: "Leave him from you, O Muḥammad, for you have been sufficed against him." What befell al-Ḥārith b. Qays al-Sahmī And about him was revealed: "Have you seen him who takes his own desire as his god?" (Al-Furqān 43), meaning his beloved thing; the second object is put first because it is more important, and the clause "man" is the first object of "Have you seen." "Would you then be a guardian over him?"—a protector who keeps him from following his desire? No. He used to say: "Muḥammad has deceived himself and his companions by promising them that they will live after death. By Allah, nothing destroys us except time and the passage of days and events." He ate salted fish and kept drinking water over it until his belly burst. It is also said that a throat disease struck him. Some said: his head filled with pus. What befell al-Aswad b. al-Muṭṭalib b. Asad Al-Balādhurī, may Allah have mercy on him, said: He and his companions used to wink and gesture at the Prophet ﷺ and his companions, saying: "The kings of the earth have come to you, and those who will seize the treasures of Kisrā and Qayṣar," then they would whistle and jeer. He spoke to the Messenger of Allah ﷺ with words that distressed him, and the Messenger of Allah ﷺ supplicated against him that Allah should blind his sight and bereave him of his son. He went out to meet his son, who had arrived from Syria. When he was partway along the road, he sat in the shade of a tree, and Jibrīl ﷺ began striking his face and eyes with a green leaf from its leaves and with a thorn from its thorns until he became blind. He called for help from his servant, and his servant said: "I see no one doing anything to you except yourself." It is also said that Jibrīl ﷺ gestured to his eyes and he became blind, and thus he was distracted from the Messenger of Allah ﷺ. On the day of Badr, his son Zamʿah b. al-Aswad was killed; Abū Dujānah killed him, and it is said Thābit b. al-Jidhʿ killed him. His son ʿAqīl was also killed; Ḥamzah b. ʿAbd al-Muṭṭalib and ʿAlī ؓ shared in killing him, and it is said ʿAlī ؓ killed him alone. What befell Mālik b. al-Ṭulāṭilah Mālik b. al-Ṭulāṭilah — with two dotted ṭāʾs, the first with ḍammah and the second with kasrah — b. ʿAmr b. Ghubshān — with ḍammah on the dotted ghayn and sukūn on the bāʾ, followed by a dotted shīn — Ibn al-Kalbī and al-Balādhurī mentioned him among them. He was foolish, and the Messenger of Allah ﷺ supplicated against him and sought refuge with Allah from his evil. Jibrīl pressed his belly until his excrement came out of his belly and he died. What is reported concerning what befell al-Ḥakam b. Abī al-ʿĀṣī b. Umayyah Al-Ḥakam b. Abī al-ʿĀṣī b. Umayyah. Al-Balādhurī said: He was one of those who harmed the Messenger of Allah ﷺ, insulting him and making him hear what he disliked. One day the Messenger of Allah ﷺ was walking while he was behind him, making gestures with his nose and mouth, and he remained like that. He professed Islam on the day of the conquest, but he was suspected in his religion. One day he looked in on the Messenger of Allah ﷺ while he was in one of his wives' chambers, and he came out to him with a spear and said: "Who will excuse me from this lizard? If I had caught him, I would have gouged out his eye," or as he ﷺ said. He cursed him and what he begot, and banished him from al-Madīnah, and he remained banished until ʿUmar b. al-Khaṭṭāb ؓ died. I say: Abū al-Shaykh and Ibn Mardawayh narrated from Ibn ʿUmar ؓ who said: There was a man behind the Prophet ﷺ imitating him and making faces, and the Prophet ﷺ saw him and said: "Be as you are." He returned to his family and was struck down unconscious for a month, then he recovered when he recovered, and he was still imitating the Messenger of Allah ﷺ. This unnamed man is apparently al-Ḥakam. Al-Balādhurī mentioned among those who harmed the Messenger of Allah ﷺ: Abū al-Aṣdāʾ. He used to say to the Messenger of Allah ﷺ: "The People of the Book only teach you their legends, and people say he is a teacher, possessed." The Messenger of Allah ﷺ supplicated against him, and while he was on a mountain, a herd of mountain goats gathered upon him and gored him until they killed him. Ibn Isḥāq mentioned among them: Umayyah b. Khalaf al-Jumaḥī. Ibn Isḥāq said: When he saw the Messenger of Allah ﷺ, he would slander and defame him, so Allah, glorified and exalted be He, revealed: "Woe to every slanderer and defamer, who gathers wealth and counts it."

329. Tarikh (al-Tabari) 745No grade recorded

     قِصَّةُ أَبِي أُزَيْهِرٍ الدَّوْسِيِّ [ وُصَاتُهُ -الوليد بن المغيرة- لِبَنِيهِ ] قَالَ ابْنُ إسْحَاقَ: فَلَمَّا حَضَرَتْ الْوَلِيدَ الْوَفَاةُ دَعَا بَنِيهِ، وَكَانُوا ثَلَاثَةً: هِشَامَ بْنَ الْوَلِيدِ، وَالْوَلِيدَ بْنَ الْوَلِيدِ وَخَالِدَ بْنَ الْوَلِيدِ، فَقَالَ لَهُمْ: أَيْ بَنِيَّ أُوصِيكُمْ بِثَلَاثِ، فَلَا تُضَيِّعُوا فِيهِنَّ دَمِي فِي خُزَاعَةَ فَلَا تَطُلُّنَّهُ، وَاَللَّهِ إنِّي لَأَعْلَمُ أَنَّهُمْ مِنْهُ بُرَآءُ، وَلَكِنِّي أَخْشَى أَنْ تُسَبُّوا بِهِ بَعْدَ الْيَوْمِ؛ وَرِبَايَ فِي ثَقِيفٍ، فَلَا تَدَعُوهُ حَتَّى تَأْخُذُوهُ ؟ وَعُقْرِي عِنْدَ أَبِي أُزَيْهِرٍ، فَلَا يَفُوتَنَّكُمْ بِهِ. وَكَانَ أَبُو أُزَيْهِرٍ قَدْ زَوَّجَهُ بِنْتًا، ثُمَّ أَمْسَكَهَا عَنْهُ، فَلَمْ يُدْخِلْهَا عَلَيْهِ حَتَّى مَاتَ. [ مُطَالَبَةُ بَنِي مَخْزُومٍ خُزَاعَةَ بِدَمِ أَبِي أُزَيْهِرٍ   ] فَلَمَّا هَلَكَ الْوَلِيدُ بْنُ الْمُغِيرَةِ، وَثَبَتْ بَنُو مَخْزُومٍ عَلَى خُزَاعَةَ يَطْلُبُونَ مِنْهُمْ عَقْلَ الْوَلِيدِ وَقَالُوا: إنَّمَا قَتَلَهُ سَهْمُ صَاحِبِكُمْ - وَكَانَ لِبَنِي كَعْبٍ حِلْفٌ مِنْ بَنِي عَبْدِ الْمُطَّلِبِ بْنِ هَاشِمٍ - فَأَبَتْ عَلَيْهِمْ خُزَاعَةُ ذَلِكَ، حَتَّى تَقَاوَلُوا أَشْعَارًا، وَغَلُظَ بَيْنَهُمْ الْأَمْرُ - وَكَانَ الَّذِي أَصَابَ الْوَلِيدَ سَهْمُهُ رَجُلًا مِنْ بَنِي كَعْبِ بْنِ عَمْرٍو، مِنْ خُزَاعَةَ - فَقَالَ عَبْدُ اللَّهِ بْنُ أَبِي أُمَيَّةَ بْنِ الْمُغِيرَةِ بْنِ عَبْدِ اللَّهِ بْنِ عَمْرِو بْنِ مَخْزُومٍ: : إنِّي زَعِيمٌ أَنْ تَسِيرُوا فَتَهْرُبُوا وَأَنْ تَتْرُكُوا الظَّهْرَانَ تَعْوِي ثَعَالِبُهُ     وَأَنْ تَتْرُكُوا مَاءً بِجِزْعَةِ أَطْرِقَا وَأَنْ تَسْأَلُوا: أَيُّ الْأَرَاكِ أَطَايِبُهُ ؟     فَإِنَّا أَنَاسٌ لَا تُطَلُّ دِمَاؤُنَا وَلَا، يَتَعَالَى صَاعِدًا مَنْ نُحَارِبُهُ وَكَانَتْ الظَّهْرَانُ وَالْأَرَاكُ مَنَازِلَ بَنِي كَعْبٍ، مِنْ خُزَاعَةَ. فَأَجَابَهُ الْجَوْنُ بْنُ أَبِي الْجَوْنِ، أَخُو بَنِي كَعْبِ بْنِ عَمْرِو الْخُزَاعِيِّ، فَقَالَ: : وَاَللَّهِ لَا نُؤْتِي الْوَلِيدَ ظُلَامَةً     وَلَمَّا تَرَوْا يَوْمًا تَزُولُ كَواكِبُهْ وَيُصْرَعُ مِنْكُمْ مُسْمِنٌ بَعْدَ مُسْمِنٍ     وَتُفْتَحُ بَعْدَ الْمَوْتِ قَسْرًا مَشَارِبُهْ إذَا مَا أَكَلْتُمْ خُبْزَكُمْ وَخَزِيرَكُمْ     فَكُلُّكُمْ بَاكِي الْوَلِيدِ، وَنَادِبُهْ ثُمَّ إنَّ النَّاسَ تَرَادُّوا وَعَرَفُوا أَنَّمَا يَخْشَى الْقَوْمُ السُّبَّةَ، فَأَعْطَتْهُمْ خُزَاعَةُ بَعْضَ الْعَقْلِ، وَانْصَرَفُوا عَنْ بَعْضٍ. فَلَمَّا اصْطَلَحَ الْقَوْمُ قَالَ الْجَوْنُ بْنُ أَبِي الْجَوْنِ: : وَقَائِلَةٍ لَمَّا اصْطَلَحْنَا تَعَجُّبًا     لِمَا قَدْ حَمَلْنَا لِلْوَلِيدِ وَقَائِلِ أَلَمْ تُقْسِمُوا تُؤْتُوا الْوَلِيدَ ظُلَامَةً     وَلَمَّا تَرَوْا يَوْمًا كَثِيرَ الْبَلَابِلِ فَنَحْنُ خَلَطْنَا الْحَرْبَ بِالسِّلْمِ فَاسْتَوَتْ     فَأَمَّ هَوَاهُ آمِنًا كُلُّ رَاحِلِ ثُمَّ لَمْ يَنْتَهِ الْجَوْنُ بْنُ أَبِي الْجَوْنِ حَتَّى افْتَخَرَ بِقَتْلِ الْوَلِيدِ وَذَكَرَ أَنَّهُمْ أَصَابُوهُ وَكَانَ ذَلِكَ بَاطِلًا. فَلَحِقَ بِالْوَلِيدِ ( وَ ) بِوَلَدِهِ وَقَوْمِهِ مِنْ ذَلِكَ مَا حَذَّرَهُ. فَقَالَ الْجَوْنُ بْنُ أَبِي الْجَوْنِ: : أَلَا زَعَمَ الْمُغِيرَةُ أَنَّ كَعْبًا     بِمَكَّةَ مِنْهُمْ قَدْرٌ كَثِيرُ فَلَا تَفْخَرْ مُغِيرَةُ أَنْ تَرَاهَا     بِهَا يَمْشِي الْمُعَلْهَجُ وَالْمَهِيرُ بِهَا آبَاؤُنَا وَبِهَا وُلِدْنَا     كَمَا أَرْسَى بِمَثْبَتِهِ ثَبِيرُ وَمَا قَالَ الْمُغِيرَةُ ذَاكَ إلَّا     لِيَعْلَمَ شَأْنَنَا أَوْ يَسْتَثِيرُ فَإِنَّ دَمَ الْوَلِيدِ يُطَلُّ إنَّا     نَطُلُّ دِمَاءً أَنْتَ بِهَا خَبِيرُ كَسَاهُ الْفَاتِكُ الْمَيْمُونُ سَهْمًا     زُعَافًا وَهْوَ مُمْتَلِئٌ بَهِيرُ فَخَرَّ بِبَطْنِ مَكَّةَ مُسْلَحِبًّا     كَأَنَّهُ عِنْدَ وَجْبَتِهِ بَعِيرُ سَيَكْفِينِي مِطَالَ أَبِي هِشَامٍ     صِغَارٌ جَعْدَةُ الْأَوْبَارِ خُورُ قَالَ ابْنُ هِشَامٍ: تَرَكْنَا مِنْهَا بَيْتًا وَاحِدًا أُقْذِعَ فِيهِ [ مَقْتَلُ أَبِي أُزَيْهِرٍ وَثَوْرَةُ بَنِي عَبْدِ مَنَافٍ لِذَلِكَ   ] قَالَ ابْنُ إسْحَاقَ: ثُمَّ عَدَا هِشَامُ بْنُ الْوَلِيدِ عَلَى أَبِي أُزَيْهِرٍ. وَهُوَ بِسُوقِ ذِي الْمَجَازِ وَكَانَتْ عِنْدَ أَبِي سُفْيَانَ بْنِ حَرْبٍ ( عَاتِكَةُ ) بِنْتُ أَبِي أُزَيْهِرٍ وَكَانَ أَبُو أُزَيْهِرٍ رَجُلًا شَرِيفًا فِي قَوْمِهِ - فَقَتَلَهُ بِعُقْرِ الْوَلِيدِ الَّذِي كَانَ عِنْدَهُ، لِوَصِيَّةِ أَبِيهِ إيَّاهُ. وَذَلِكَ بَعْدَ أَنْ هَاجَرَ رَسُولُ اللَّهِ ﷺ إلَى الْمَدِينَةِ وَمَضَى بَدْرٌ، وَأُصِيبَ بَهْ مَنْ أُصِيبَ مِنْ أَشْرَافِ قُرَيْشٍ مِنْ الْمُشْرِكِينَ، فَخَرَجَ يَزِيدُ بْنُ أَبِي سُفْيَانَ فَجَمَعَ بَنِي عَبْدِ مَنَافٍ. وَأَبُو سُفْيَانَ بِذِي الْمَجَازِ، فَقَالَ النَّاسُ: أَخْفَرَهُ أَبُو سُفْيَانَ فِي صِهْرِهِ، فَهُوَ ثَائِرٌ بِهِ. فَلَمَّا سَمِعَ أَبُو سُفْيَانَ بِاَلَّذِي صَنَعَ ابْنُهُ يَزِيدُ - وَكَانَ أَبُو سُفْيَانَ رَجُلًا حَلِيمًا مُنْكَرًا يُحِبُّ قَوْمَهُ حُبًّا شَدِيدًا - انْحَطَّ سَرِيعًا إلَى مَكَّةَ. وَخَشِيَ أَنْ يَكُونَ بَيْنَ قُرَيْشٍ حَدَثٌ فِي أَبِي أُزَيْهِرٍ، فَأَتَى ابْنَهُ وَهُوَ فِي الْحَدِيدِ، فِي قَوْمِهِ مِنْ بَنِي عَبْدِ مَنَافٍ وَالْمُطَيِّبِينَ، فَأَخَذَ الرُّمْحَ مِنْ يَدِهِ. ثُمَّ ضَرَبَ بِهِ عَلَى رَأْسِهِ ضَرْبَةً هَدَّهُ مِنْهَا، ثُمَّ قَالَ لَهُ؛ قَبَّحَكَ اللَّهُ أَتُرِيدُ أَنْ تَضْرِبَ قُرَيْشًا بَعْضَهُمْ بِبَعْضِ فِي رَجُلٍ مِنْ دَوْسٍ. سَنُؤْتِيهِمْ الْعَقْلَ إنْ قَبِلُوهُ، وَأَطْفَأَ ذَلِكَ الْأَمْرَ. فَانْبَعَثَ حَسَّانُ بْنُ ثَابِتٍ يُحَرِّضُ فِي دَمِ أَبِي أُزَيْهِرٍ، وَيُعَيِّرُ أَبَا سُفْيَانَ خُفْرَتَهُ وَيُجْبِنُهُ. فَقَالَ: : غَدَا أَهْلُ ضَوْجَيْ ذِي الْمَجَازِ كِلَيْهِمَا     وَجَارَ ابْنُ حَرْبٍ بِالْمُغَمَّسِ مَا يَغْدُو وَلَمْ يَمْنَعْ الْعَيْرُ الضَّرُوطُ ذِمَارَهُ     وَمَا مَنَعَتْ مَخْزَاةَ وَالِدِهَا هِنْدُ كَسَاكَ هِشَامُ بْنُ الْوَلِيدِ ثِيَابَهُ     فَأَبْلِ وَأَخْلِفْ مِثْلَهَا جُدُدًا بَعْدُ قَضَى وَطَرًا مِنْهُ فَأَصْبَحَ مَاجِدًا     وَأَصْبَحْتَ رَخْوًا مَا تُخِبُّ وَمَا تَعْدُو فَلَوْ أَنَّ أَشْيَاخًا بِبَدْرٍ تَشَاهَدُوا     لَبَلَّ نِعَالَ الْقَوْمِ مُعْتَبِطٌ وَرْدُ فَلَمَّا بَلَغَ أَبَا سُفْيَانَ قَوْلُ حَسَّانَ قَالَ: يُرِيدُ حَسَّانُ أَنْ يَضْرِبَ بَعْضَنَا بِبَعْضِ فِي رَجُلٍ مِنْ دَوْسٍ بِئْسَ وَاَللَّهِ مَا ظَنَّ [ ثَوْرَةُ دَوْسٍ لِلْأَخْذِ بِثَأْرِ أَبِي أُزَيْهِرٍ، وَحَدِيثُ أُمِّ غَيْلَانَ   ] وَلَمْ يَكُنْ فِي أَبِي أُزَيْهِرٍ ثَأْرٌ نَعْلَمُهُ، حَتَّى حَجَزَ الْإِسْلَامُ بَيْنَ النَّاسِ، إلَّا أَنَّ ضِرَارَ بْنَ الْخَطَّابِ بْنِ مِرْدَاسٍ الْفِهْرِيَّ خَرَجَ فِي نَفَرٍ مِنْ قُرَيْشٍ إلَى أَرْضِ دَوْسٍ، فَنَزَلُوا عَلَى امْرَأَةٍ يُقَالُ لَهَا أُمُّ غَيْلَانَ، مَوْلَاةٌ لِدَوْسٍ، وَكَانَتْ تَمْشُطُ النِّسَاءَ وَتُجَهِّزُ الْعَرَائِسَ، فَأَرَادَتْ دَوْسٌ قَتْلَهُمْ بِأَبِي أُزَيْهِرٍ، فَقَامَتْ دُونَهُمْ أُمُّ غَيْلَانَ وَنِسْوَةٌ مَعَهَا حَتَّى مَنَعَتْهُمْ، فَقَالَ ضِرَارُ بْنُ الْخَطَّابِ فِي ذَلِكَ: : جَزَى اللَّهُ عَنَّا أُمَّ غَيْلَانَ صَالِحًا     وَنِسْوَتَهَا إذْ هُنَّ شُعْثٌ عَوَاطِلُ فَهُنَّ دَفَعْنَ الْمَوْتَ بَعْدَ اقْتِرَابِهِ     وَقَدْ بَرَزَتْ لِلثَّائِرِينَ الْمَقَاتِلُ دَعَتْ دَعْوَةً دَوْسًا فَسَالَتْ شِعَابُهَا     بِعِزٍّ وَأَدَّتْهَا الشَّرَاجُ الْقَوَابِلُ وَعَمْرًا جًزًاهُ اللهُ خَيْرًا فَمَا وَنَى     وَمَا بَردَتْ مِنْهُ لَدَيَّ الْمَفَاصِلُ فَجَرَّدْتُ سَيْفِي ثُمَّ قُمْتُ بِنَصْلِهِ     وَعَنْ أَيِّ نَفْسٍ بَعْدَ نَفْسِي أُقَاتِلُ قَالَ ابْنُ هِشَامٍ: حَدَّثَنِي أَبُو عُبَيْدَةَ: أَنَّ الَّتِي قَامَتْ دُونَ ضِرَارٍ أُمُّ جَمِيلٍ. وَيُقَالُ أُمُّ غَيْلَانَ، قَالَ: وَيَجُوزُ أَنْ تَكُونَ أُمُّ غَيْلَانَ قَامَتْ مَعَ أُمِّ جَمِيلٍ فِيمَنْ قَامَ دُونَهُ. [ أُمُّ جَمِيلٍ وَعُمَرُ بْنُ الْخَطَّابِ ] فَلَمَّا قَامَ عُمَرُ بْنُ الْخَطَّابِ أَتَتْهُ أُمُّ جَمِيلٍ، وَهِيَ تُرَى أَنَّهُ أَخُوهُ: فَلَمَّا انْتَسَبَتْ لَهُ عَرَفَ الْقِصَّةَ، فَقَالَ: إنِّي لَسْتُ بِأَخِيهِ إلَّا فِي الْإِسْلَامِ، وَهُوَ غَازٍ وَقَدْ عَرَفْتُ مِنَّتَكَ عَلَيْهِ فَأَعْطَاهَا عَلَى أَنَّهَا ابْنَةُ سَبِيلٍ. [ ضِرَارٌ وَعُمَرُ بْنُ الْخَطَّابِ ] قَالَ الرَّاوِي: قَالَ ابْنُ هِشَامٍ: وَكَانَ ضِرَارٌ لَحِقَ عُمَرَ بْنَ الْخَطَّابِ يَوْمَ أُحُدٍ. فَجَعَلَ يَضْرِبُهُ بِعَرْضِ الرُّمْحِ وَيَقُولُ: اُنْجُ يَا ابْنَ الْخَطَّابِ لَا أَقْتُلُكَ فَكَانَ عُمَرُ يَعْرِفُهَا لَهُ بَعْدَ إسْلَامِهِ. [ مُطَالَبَةُ خَالِدٍ بِرِبَا أَبِيهِ، وَمَا نَزَلَ فِي ذَلِكَ ] وَلَمَّا أَسْلَمَ أَهْلُ الطَّائِفِ كَلَّمَ رَسُولَ اللَّهِ ﷺ خَالِدُ بْنُ الْوَلِيدِ فِي رِبَا الْوَلِيدِ، الَّذِي كَانَ فِي ثَقِيفٍ لِمَا كَانَ أَبُوهُ أَوْصَاهُ بِهِ. قَالَ ابْنُ إسْحَاقَ: فَذَكَرَ لِي بَعْضُ أَهْلِ الْعِلْمِ أَنَّ هَؤُلَاءِ الْآيَاتِ مِنْ تَحْرِيمِ مَا بَقِيَ مِنْ الرِّبَا بِأَيْدِي النَّاسِ نَزَلْنَ فِي ذَلِكَ مِنْ طَلَبِ خَالِدٍ الرِّبَا يَاأَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللَّهَ وَذَرُوا مَا بَقِيَ مِنَ الرِّبَا إِنْ كُنْتُمْ مُؤْمِنِينَ إلَى آخِرِ الْقِصَّةِ فِيهَا.

     ✧ The Story of Abū Uzayhir al-Dawsī [The dying instructions of al-Walīd b. al-Mughīrah to his sons] Ibn Isḥāq said: When death came to al-Walīd, he summoned his sons — and they were three: Hishām b. al-Walīd, al-Walīd b. al-Walīd, and Khālid b. al-Walīd — and said to them: My sons, I charge you with three matters, so do not neglect them: my blood in Khuzāʿah — do not let it go unavenged. By Allah, I know that they are innocent of it, but I fear that you may be reviled because of it after today; and my usury in Thaqīf — do not leave it until you take it; and my bride-price with Abū Uzayhir — do not let it escape you. Abū Uzayhir had given him a daughter in marriage, then withheld her from him and did not bring her to him until he died. [The demand of Banū Makhzūm from Khuzāʿah for the blood of al-Walīd] When al-Walīd b. al-Mughīrah perished, Banū Makhzūm fell upon Khuzāʿah, demanding from them the blood-money for al-Walīd. They said: He was only killed by the arrow of your companion — Banū Kaʿb had an alliance with Banū ʿAbd al-Muṭṭalib b. Hāshim. Khuzāʿah refused them that, until they exchanged verses and the matter became harsh between them. The one whose arrow struck al-Walīd was a man of Banū Kaʿb b. ʿAmr, of Khuzāʿah. Then ʿAbd Allāh b. Abī Umayyah b. al-Mughīrah b. ʿAbd Allāh b. ʿAmr b. Makhzūm said: : I am a guarantor that you will depart and flee, and that you will leave al-Ẓahrān with its foxes howling, and that you will leave the water at the bend of Aṭriqā. And that you will ask: which of the arāk trees is most pleasant? For we are a people whose blood is not left unavenged, And no one we fight rises ascending. Al-Ẓahrān and al-Arāk were the dwelling-places of Banū Kaʿb, of Khuzāʿah. Then al-Jawn b. Abī al-Jawn, brother of Banū Kaʿb b. ʿAmr al-Khuzāʿī, answered him, saying: : By Allah, we will not give al-Walīd any wrong, not until you see a day when its stars vanish, And one fat man after another of you is struck down, and drinking-places are forcibly opened after death. When you eat your bread and your khaẓīrah, then all of you will be weeping for al-Walīd and wailing for him. Then the people reconciled and realized that the people only feared disgrace. So Khuzāʿah gave them part of the blood-money, and they desisted from the rest. When the people made peace, al-Jawn b. Abī al-Jawn said: : A woman said, when we made peace, in wonder at what we had borne for al-Walīd, and a speaker said: Did you not swear to give al-Walīd a wrong, not until you see a day of many troubles? We have mixed war with peace, and it has become even, so every traveler goes safely to his desire. Then al-Jawn b. Abī al-Jawn did not stop until he boasted of killing al-Walīd and mentioned that they had struck him, though that was false. And there befell al-Walīd, his sons, and his people from that what he had warned against. Al-Jawn b. Abī al-Jawn said: : Did al-Mughīrah claim that Kaʿb in Makkah has among them great worth? Do not boast, Mughīrah, that you see in it the pampered and the well-supplied walking. In it are our fathers, and in it we were born, as Thabīr is fixed in its place. Al-Mughīrah only said that so that he might know our standing or provoke it. The blood of al-Walīd will be left unavenged; indeed we leave unavenged bloods about which you are well informed. The fortunate assassin clothed him with a poisoned arrow while he was full and distressed. He fell in the belly of Makkah, stretched out, as if at his fall he were a camel. The young ones, curly-haired and weak, will suffice me against the delay of Abū Hishām. Ibn Hishām said: We omitted from it one verse in which he spoke obscenely. [The killing of Abū Uzayhir and the uprising of Banū ʿAbd Manāf because of it] Ibn Isḥāq said: Then Hishām b. al-Walīd fell upon Abū Uzayhir — while he was in the market of Dhū al-Majāz; and Abū Sufyān b. Ḥarb had ʿĀtikah bt. Abī Uzayhir as his wife; and Abū Uzayhir was a noble man among his people — and killed him for the bride-price of al-Walīd that was with him, in accordance with his father's instruction to him. That was after the Messenger of Allah ﷺ had emigrated to al-Madīnah and after Badr had passed, and after those of the nobles of Quraysh among the polytheists who were struck had been struck. Then Yazīd b. Abī Sufyān went out and gathered Banū ʿAbd Manāf, while Abū Sufyān was at Dhū al-Majāz. The people said: Abū Sufyān has betrayed his son-in-law, so he is rising because of him. When Abū Sufyān heard what his son Yazīd had done — and Abū Sufyān was a forbearing, disapproving man who loved his people with a great love — he hurried down to Makkah. He feared that there might be an incident among Quraysh concerning Abū Uzayhir. He came to his son while he was in armor, among his people of Banū ʿAbd Manāf and al-Muṭayyibūn, took the spear from his hand, then struck him on the head with it, a blow that knocked him down. Then he said to him: May Allah make you ugly! Do you want to set Quraysh against one another over a man of Daws? We will give them the blood-money if they accept it, and he quenched that matter. Then Ḥassān b. Thābit set out to incite over the blood of Abū Uzayhir, and to shame Abū Sufyān for his betrayal and to call him cowardly. He said: : The people of both sides of Dhū al-Majāz went forth in the morning, while the neighbor of Ibn Ḥarb at al-Mughammas did not go forth. The flatulent ass did not defend his protected one, nor did Hind defend the disgrace of her father. Hishām b. al-Walīd clothed you in his garments, so wear them out and then replace them with new ones. He fulfilled his desire from him and became glorious, while you became soft, neither trotting nor running. If the elders at Badr had witnessed it, a fresh red death would have wet the sandals of the people. When Abū Sufyān heard the words of Ḥassān, he said: Ḥassān wants to set some of us against others over a man of Daws. Evil, by Allah, is what he thought. [The uprising of Daws to avenge Abū Uzayhir, and the account of Umm Ghaylān] There was no vengeance for Abū Uzayhir that we know of until Islam intervened between the people, except that Ḍirār b. al-Khaṭṭāb b. Mirdās al-Fihrī went out with a small band of Quraysh to the land of Daws. They stopped at a woman called Umm Ghaylān, a client of Daws. She used to comb women's hair and prepare brides. Daws wanted to kill them for Abū Uzayhir, but Umm Ghaylān and some women with her stood in their way and protected them. Ḍirār b. al-Khaṭṭāb said about that: : May Allah reward Umm Ghaylān well on our behalf, and her women, when they were disheveled and without ornaments. They warded off death after it had drawn near, when the battlefields had appeared for the avengers. She called Daws with a call, and its ravines flowed with might, and the receiving watercourses delivered it. And ʿAmr — may Allah reward him well — he did not weaken, nor did the joints grow cold in him for me. Then I drew my sword and rose with its blade; for what soul after my own soul shall I fight? Ibn Hishām said: Abū ʿUbaydah related to me that the one who stood in the way of Ḍirār was Umm Jamīl. It is also said Umm Ghaylān. He said: It is possible that Umm Ghaylān stood with Umm Jamīl among those who stood in his way. [Umm Jamīl and ʿUmar b. al-Khaṭṭāb] When ʿUmar b. al-Khaṭṭāb became caliph, Umm Jamīl came to him, thinking that he was his brother. When she established her lineage to him, he recognized the story and said: I am not his brother except in Islam, and he is away on campaign. I have recognized your favor to him, so he gave her [something] on the basis that she was a wayfarer. [Ḍirār and ʿUmar b. al-Khaṭṭāb] The narrator said: Ibn Hishām said: Ḍirār had caught up with ʿUmar b. al-Khaṭṭāb on the day of Uḥud. He began striking him with the flat of the spear and saying: Escape, O Ibn al-Khaṭṭāb; I will not kill you. ʿUmar used to acknowledge that for him after his Islam. [Khālid's demand for his father's usury, and what was revealed about that] When the people of al-Ṭāʾif embraced Islam, Khālid b. al-Walīd spoke to the Messenger of Allah ﷺ about the usury of al-Walīd that was in Thaqīf, because his father had charged him with it. Ibn Isḥāq said: Some of the people of knowledge mentioned to me that these verses about forbidding what remained of usury in people's hands were revealed because of Khālid's demand for the usury: 'O you who believe, fear Allah and give up what remains of usury, if you are believers' up to the end of the passage about it.

330. Tarikh (al-Tabari) 746No grade recorded

     مَا جَاءَ فِي إِيذَاءِ قُرَيْشٍ لِلْمُؤْمِنِينَ: إِنَّ أَوَّلَ مَنْ جَهَرَ بِالْقُرْآنِ كَانَ عَبْدَ اللَّهِ بْنَ مَسْعُودٍ وَقَدْ أُوذِيَ فِي ذَلِكَ إِيذَاءً شَدِيدًا وَقَدْ كَانَ هَذَا دَأْبُ قُرَيْشٍ فِي كُلٍّ مَنْ يُظْهِرُ دِينَهُ أَوْ أَنْ يَعْلَمُوا بِأَنَّهُ عَلَى دِينِ الْإِسْلَامِ وَقَدْ كَانَ مِمَّا أُوذِيَ بِلَالُ بْنُ رَبَاحٍ وَخَبَّابُ بْنُ الْأَرَتِّ وَعَمَّارُ بْنُ يَاسِرٍ وَأُمُّهُ سُمَيَّةُ وَأَبُوهُ يَاسِرٌ ؓ جَمِيعًا، وَقَدِ اسْتُشْهِدَتْ سُمَيَّةُ وَيَاسِرٌ وَبَقِيَ عَمَّارٌ يُعَذَّبُ وَقَدْ حَاوَلَ أَبُو بَكْرٍ ؓ التَّخْفِيفَ عَنِ الْعَدِيدِ مِنَ الْمُسْتَضْعَفِينَ مِنَ الْعَبِيدِ وَالْإِمَاءِ بِشِرَائِهِمْ وَعِتْقِهِمْ لِلَّهِ تَعَالَى وَلَمْ يَقْبَلْ لَوْمَ أَبِيهِ فِي ذَلِكَ ؓ وَأَرْضَاهُ.

     ✧ What has been narrated about Quraysh's persecution of the believers: Indeed, the first to recite the Qurʾān aloud was ʿAbd Allāh b. Masʿūd, and he was severely harmed for that. This was the custom of Quraysh with everyone who made his religion apparent, or of whom they learned that he was upon the religion of Islam. Among those who were harmed were Bilāl b. Rabāḥ, Khabbāb b. al-Aratt, ʿAmmār b. Yāsir, his mother Sumayyah, and his father Yāsir ؓ all together. Sumayyah and Yāsir were martyred, while ʿAmmār remained being tortured. Abū Bakr ؓ attempted to alleviate the suffering of many of the weak among the male and female slaves by purchasing them and freeing them for the sake of God Almighty, and he did not accept the blame of his father regarding that ؓ, and may He be pleased with him.

331. Tarikh (al-Tabari) 747No grade recorded

     أَوَّلُ مَنْ جَهَرَ بِالْقُرْآنِ   [ عَبْدُ اللَّهِ بْنُ مَسْعُودٍ وَمَا نَالَهُ مِنْ قُرَيْشٍ فِي سَبِيلِ جَهْرِهِ بِالْقُرْآنِ ] قَالَ ابْنُ إسْحَاقَ: وَحَدَّثَنِي يَحْيَى بْنُ عُرْوَةَ بْنِ الزُّبَيْرِ، عَنْ أَبِيهِ، قَالَ: كَانَ أَوَّلُ مَنْ جَهَرَ بِالْقُرْآنِ بَعْدَ رَسُولِ اللَّهِ ﷺ بِمَكَّةَ عَبْدُ اللَّهِ بْنُ مَسْعُودٍ ؓ قَالَ: اجْتَمَعَ يَوْمًا أَصْحَابُ رَسُولِ اللَّهِ ﷺ فَقَالُوا: وَاَللَّهِ مَا سَمِعَتْ قُرَيْشٌ هَذَا الْقُرْآنَ يُجْهَرُ لَهَا بِهِ قَطُّ، فَمَنْ رَجُلٌ يُسْمِعُهُمُوهُ فَقَالَ عَبْدُ اللَّهِ بْنُ مَسْعُودٍ: أَنَا؛ قَالُوا: إنَّا نَخْشَاهُمْ عَلَيْكَ، إنَّمَا نُرِيدُ رَجُلًا لَهُ عَشِيرَةٌ يَمْنَعُونَهُ مِنْ الْقَوْمِ إنْ أَرَادُوهُ، قَالَ: دَعُونِي فَإِنَّ اللَّهَ سَيَمْنَعُنِي. قَالَ: فَغَدَا ابْنُ مَسْعُودٍ حَتَّى أَتَى الْمَقَامَ فِي الضُّحَى، وَقُرَيْشٌ فِي أَنْدِيَتِهَا، حَتَّى قَامَ عِنْدَ الْمَقَامِ ثُمَّ قَرَأَ: بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ رَافِعًا بِهَا صَوْتَهُ الرَّحْمَنُ عَلَّمَ الْقُرْآنَ قَالَ: ثُمَّ اسْتَقْبَلَهَا يَقْرَؤُهَا. قَالَ: فَتَأَمَّلُوهُ فَجَعَلُوا يَقُولُونَ: مَاذَا قَالَ ابْنُ أُمِّ عَبْدٍ ؟ قَالَ: ثُمَّ قَالُوا: إنَّهُ لَيَتْلُو بَعْضَ مَا جَاءَ بِهِ مُحَمَّدٌ، فَقَامُوا إلَيْهِ، فَجَعَلُوا يَضْرِبُونَ فِي وَجْهِهِ، وَجَعَلَ يَقْرَأُ حَتَّى بَلَغَ مِنْهَا مَا شَاءَ اللَّهُ أَنَّ يَبْلُغَ. ثُمَّ انْصَرَفَ إلَى أَصْحَابِهِ وَقَدْ أَثَّرُوا فِي وَجْهِهِ، فَقَالُوا لَهُ: هَذَا الَّذِي خَشِينَا عَلَيْكَ؛ فَقَالَ: مَا كَانَ أَعْدَاءُ اللَّهِ أَهْوَنَ عَلَيَّ مِنْهُمْ الْآنَ، وَلَئِنْ شِئْتُمْ لَأُغَادِيَنَّهُمْ بِمِثْلِهَا غَدًا؛ قَالُوا: لَا، حَسْبُكَ، قَدْ أَسْمَعْتَهُمْ مَا يَكْرَهُونَ.

     ✧ The first to proclaim the Qurʾān aloud [ʿAbd Allāh b. Masʿūd and what befell him from Quraysh for proclaiming the Qurʾān aloud] Ibn Isḥāq said: Yaḥyā b. ʿUrwah b. al-Zubayr narrated to me, from his father, who said: The first to proclaim the Qurʾān aloud after the Messenger of God ﷺ in Makkah was ʿAbd Allāh b. Masʿūd ؓ. He said: One day the Companions of the Messenger of God ﷺ gathered and said: By God, Quraysh have never heard this Qurʾān recited aloud to them. Who is a man who can make them hear it? ʿAbd Allāh b. Masʿūd said: I. They said: We fear them for you. We want a man who has a clan to protect him from the people if they intend him harm. He said: Let me be, for God will protect me. He said: Ibn Masʿūd went out in the morning until he came to the Maqām at forenoon, while Quraysh were in their assemblies, until he stood at the Maqām, then he recited: "In the name of God, the Compassionate, the Merciful," raising his voice with it, "The Compassionate taught the Qurʾān." He said: Then he faced them reciting it. He said: They looked at him and began to say: What did Ibn Umm ʿAbd say? He said: Then they said: He is reciting some of what Muḥammad brought. So they rose against him and began striking his face, while he continued to recite until he reached of it what God willed that he reach. Then he departed to his Companions, and they had marked his face. They said to him: This is what we feared for you. He said: God's enemies were never more contemptible to me than they are now, and if you wish, I will go to them with the like of it tomorrow. They said: No, it is enough for you. You have made them hear what they dislike.

332. Tarikh (al-Tabari) 748No grade recorded

     ذِكْرُ عُدْوَانِ الْمُشْرِكِينَ عَلَى الْمُسْتَضْعَفِينَ مِمَّنْ أَسْلَمَ بِالْأَذَى وَالْفِتْنَةِ   [ قَسْوَةُ قُرَيْشٍ عَلَى مَنْ أَسْلَمَ ] قَالَ ابْنُ إسْحَاقَ. ثُمَّ إنَّهُمْ عَدَوْا عَلَى مَنْ أَسْلَمَ، وَاتَّبَعَ رَسُولَ اللَّهِ ﷺ مِنْ أَصْحَابِهِ، فَوَثَبَتْ كُلُّ قَبِيلَةٍ عَلَى مَنْ فِيهَا مِنْ الْمُسْلِمِينَ، فَجَعَلُوا يَحْبِسُونَهُمْ وَيُعَذِّبُونَهُمْ بِالضَّرْبِ وَالْجُوعِ وَالْعَطَشِ، وَبِرَمْضَاءِ مَكَّةَ إذَا اشْتَدَّ الْحَرُّ، مَنْ اُسْتُضْعِفُوا مِنْهُمْ، يَفْتِنُونَهُمْ عَنْ دِينِهِمْ، فَمِنْهُمْ مَنْ يُفْتَنُ مِنْ شِدَّةِ الْبَلَاءِ الَّذِي يُصِيبُهُ، وَمِنْهُمْ مِنْ يَصْلُبُ لَهُمْ، وَيَعْصِمُهُ اللَّهُ مِنْهُمْ. [ مَا كَانَ يَلْقَاهُ بِلَالٌ بَعْدَ إسْلَامِهِ، وَمَا فَعَلَهُ أَبُو بَكْرٍ فِي تَخْلِيصِهِ ] وَكَانَ بَلَالٌ، مَوْلَى أَبِي بَكْرٍ ؓ، لِبَعْضِ بَنِي جُمَحٍ، مُوَلَّدًا مِنْ مُوَلَّدِيهِمْ، وَهُوَ بَلَالُ بْنُ رَبَاحٍ، وَكَانَ اسْمُ أُمِّهِ حَمَامَةَ، وَكَانَ صَادِقَ الْإِسْلَامِ طَاهِرَ الْقَلْبِ، وَكَانَ أُمَيَّةُ بْنُ خَلَفِ بْنِ وَهْبِ بْنِ حُذَافَةَ بْنِ جُمَحٍ يُخْرِجُهُ إذَا حَمِيَتْ الظَّهِيرَةُ، فَيَطْرَحَهُ عَلَى ظَهْرِهِ فِي بَطْحَاءِ مَكَّةَ، ثُمَّ يَأْمُرُ بِالصَّخْرَةِ الْعَظِيمَةِ فَتُوضَعَ عَلَى صَدْرِهِ، ثُمَّ يَقُولُ لَهُ: ( لَا وَاَللَّهِ ) لَا تَزَالُ هَكَذَا حَتَّى تَمُوتَ، أَوْ تَكْفُرَ بِمُحَمَّدِ، وَتَعْبُدَ اللَّاتَ وَالْعُزَّى، فَيَقُولُ وَهُوَ فِي ذَلِكَ الْبَلَاءِ: أَحَدٌ أَحَدٌ. قَالَ ابْنُ إسْحَاقَ: وَحَدَّثَنِي هِشَامُ بْنُ عُرْوَةَ عَنْ أَبِيهِ، قَالَ: كَانَ وَرَقَةُ بْنُ نَوْفَلٍ يَمُرُّ بِهِ وَهُوَ يُعَذَّبُ بِذَلِكَ، وَهُوَ يَقُولُ: أَحَدٌ أَحَدٌ؛ فَيَقُولُ: أَحَدٌ أَحَدٌ وَاَللَّهِ يَا بِلَالُ، ثُمَّ يُقْبِلُ عَلَى أُمَيَّةَ بْنِ خَلَفٍ، وَمَنْ يَصْنَعُ ذَلِكَ بِهِ مِنْ بَنِي جُمَحٍ، فَيَقُولُ أَحْلِفُ بِاَللَّهِ لَئِنْ قَتَلْتُمُوهُ عَلَى هَذَا لَأَتَّخِذَنَّهُ حَنَانًا، حَتَّى مَرَّ بِهِ أَبُو بَكْرٍ الصِّدِّيقُ ( ابْنُ أَبِي قُحَافَةَ ) ؓ يَوْمًا، وَهُمْ يَصْنَعُونَ ذَلِكَ بِهِ، وَكَانَتْ دَارُ أَبِي بَكْرٍ فِي بَنِي جُمَحٍ، فَقَالَ لِأُمَيَّةِ بْنِ خَلَفٍ: أَلَا تَتَّقِي اللَّهَ فِي هَذَا الْمِسْكِينِ ؟ حَتَّى مَتَى ؟ قَالَ: أَنْتَ الَّذِي أَفْسَدْتَهُ فَأَنْقِذْهُ مِمَّا تَرَى؛ فَقَالَ أَبُو بَكْرٍ. أَفْعَلُ، عِنْدِي غُلَامٌ أَسْوَدُ أَجْلَدُ مِنْهُ وَأَقْوَى، عَلَى دِينِكَ، أُعْطِيكَهُ بِهِ؛ قَالَ: قَدْ قَبِلْتُ فَقَالَ: هُوَ لَكَ. فَأَعْطَاهُ أَبُو بَكْرٍ الصِّدِّيقُ ؓ غُلَامَهُ ذَلِكَ، وَأَخَذَهُ فَأَعْتَقَهُ وَرَوَى ابْنُ سَعْدٍ عَنْ حَسَّانَ بْنِ ثَابِتٍ ؓ قَالَ: حَجَجْتُ- أَوْ قَالَ اعْتَمَرْتُ- فَرَأَيْتُ بِلَالًا فِي حَبْلٍ طَوِيلٍ يَمُدُّهُ الصِّبْيَانُ وَهُوَ يَقُولُ: أَحَدٌ أَحَدٌ أَنَا أَكْفُرُ بِاللَّاتِ وَالْعُزَّى وَهُبَلٍ وَنَائِلَةَ وَبُوَانَةَ، فَأَضْجَعَهُ أُمَيَّةُ فِي الرَّمْضَاءِ. وَقَالَ وَرَقَةُ فِي ذَلِكَ شِعْرًا وَهُوَ: لَقَدْ نَصَحْتُ لِأَقْوَامٍ وَقُلْتُ لَهُمْ أَنَا النَّذِيرُ فَلَا يَغْرُرْكُمُ أَحَدُ     لَا تَعْبُدُنَّ إِلَهًا غَيْرَ خَالِقِكُمْ فَإِنْ دَعَوْكُمْ فَقُولُوا بَيْنَنَا حَدَدُ     سُبْحَانَ ذِي الْعَرْشِ سُبْحَانًا نَعُودُ لَهُ رَبُّ الْبَرِيَّةِ فَرْدٌ وَاحِدٌ صَمَدُ     سُبْحَانَهُ ثُمَّ سُبْحَانًا نَعُودُ لَهُ وَقَبْلُ سَبَّحَهُ الْجُودِيُّ وَالْحَمَدُ     مُسَخَّرٌ كُلُّ مَا تَحْتَ السَّمَاءِ لَهُ لَا يَنْبَغِي أَنْ يُسَاوِيَ مُلْكَهُ أَحَدُ     لَا شَيْءَ مِمَّا تَرَى تَبْقَى بَشَاشَتُهُ يَبْقَى الْإِلَهُ وَيُودِي الْمَالُ وَالْوَلَدُ     لَمْ تُغْنِ عَنْ هُرْمُزٍ يَوْمًا خَزَائِنُهُ وَالْخُلْدَ قَدْ حَاوَلَتْ عَادٌ فَمَا خَلَدُوا     وَلَا سُلَيْمَانُ إِذْ تَجْرِي الرِّيَاحُ لَهُ وَالْإِنْسُ وَالْجِنُّ فِيمَا بَيْنَهَا بَرَدُ     أَيْنَ الْمُلُوكُ الَّتِي كَانَتْ لِعِزَّتِهَا مِنْ كُلِّ أَوْبٍ إِلَيْهَا وَافِدٌ يَفِدُ     حَوْضٌ هُنَالِكَ مَوْرُودٌ بِلَا كَذِبٍ لَا بُدَّ مِنْ وِرْدِهِ يَوْمًا كَمَا وَرَدُوا. [ مَنْ أَعْتَقَهُمْ أَبُو بَكْرٍ مَعَ بِلَالٍ   ] ثُمَّ أَعْتَقَ مَعَهُ عَلَى الْإِسْلَامِ قَبْلَ أَنْ يُهَاجِرَ إلَى الْمَدِينَةِ سِتَّ رِقَابٍ، بِلَالٌ سَابِعُهُمْ عَامِرُ بْنُ فُهَيْرَةَ، شَهِدَ بَدْرًا وَأُحُدًا، وَقُتِلَ يَوْمَ بِئْرِ مَعُونَةَ شَهِيدًا؛ وَأُمُّ عُبَيْسٍ وَزِنِّيرَةُ، وَأُصِيبَ بَصَرُهَا حِينَ أَعْتَقَهَا، فَقَالَتْ قُرَيْشٌ: مَا أَذْهَبَ بَصَرَهَا إلَّا اللَّاتُ وَالْعُزَّى؛ فَقَالَتْ: كَذَبُوا وَبَيْتِ اللَّهِ مَا تَضُرُّ اللَّاتُ وَالْعُزَّى وَمَا تَنْفَعَانِ، فَرَدَّ اللَّهُ بَصَرَهَا. وَأَعْتَقَ النَّهْدِيَّةَ وَبِنْتَهَا، وَكَانَتَا لِامْرَأَةِ مِنْ بَنِي عَبْدِ الدَّارِ، فَمَرَّ بِهِمَا وَقَدْ بَعَثَتْهُمَا سَيِّدَتُهُمَا بِطَحِينٍ لَهَا، وَهِيَ تَقُولُ: وَاَللَّهِ لَا أُعْتِقُكُمَا أَبَدًا، فَقَالَ أَبُو بَكْرٍ ؓ: حِلِّ يَا أُمَّ فُلَانٍ؛ فَقَالَتْ: حِلَّ، أَنْتَ أَفْسَدْتَهُمَا فَأَعْتِقْهُمَا، قَالَ: فَبِكَمْ هُمَا ؟ قَالَتْ: بِكَذَا وَكَذَا، قَالَ: قَدْ أَخَذْتُهُمَا وَهُمَا حُرَّتَانِ، أَرْجِعَا إلَيْهَا طَحِينَهَا، قَالَتَا: أَوَنَفْرُغُ مِنْهُ يَا أَبَا بَكْرٍ ثُمَّ نَرُدُّهُ إلَيْهَا ؟ قَالَ: وَذَلِكَ إنْ شِئْتُمَا. وَمَرَّ بِجَارِيَةِ بَنِي مُؤَمِّلٍ، حَيٌّ مِنْ بَنِي عَدِيِّ بْنِ كَعْبٍ، وَكَانَتْ مُسْلِمَةً، وَعُمَرُ بْنُ الْخَطَّابِ يُعَذِّبُهَا لِتَتْرُكَ الْإِسْلَامَ، وَهُوَ يَوْمَئِذٍ مُشْرِكٌ وَهُوَ يَضْرِبُهَا، حَتَّى إذَا مَلَّ قَالَ: إنِّي أَعْتَذِرُ إلَيْكَ، إنِّي لَمْ أَتْرُكْ إلَّا مَلَالَةً، فَتَقُولُ: كَذَلِكَ فَعَلَ اللَّهُ بِكَ. فَابْتَاعَهَا أَبُو بَكْرٍ، فَأَعْتَقَهَا. [ لَامَ أَبُو قُحَافَةَ ابْنَهُ لِعِتْقِهِ مِنْ أَعْتَقَ فَرَدَّ عَلَيْهِ   ] قَالَ ابْنُ إسْحَاقَ: وَحَدَّثَنِي مُحَمَّدُ بْنُ عَبْدِ اللَّهِ بْنِ أَبِي عَتِيقٍ، عَنْ عَامِرِ بْنِ عَبْدِ اللَّهِ بْنِ الزُّبَيْرِ، عَنْ بَعْضِ أَهْلِهِ، قَالَ: قَالَ أَبُو قُحَافَةَ لِأَبِي بَكْرٍ: يَا بُنَيَّ، إنِّي أَرَاكَ تُعْتِقُ رِقَابًا ضِعَافًا، فَلَوْ أَنَّكَ إذْ فَعَلْتَ مَا فَعَلْتَ أَعْتَقْتَ رِجَالًا جُلْدًا يَمْنَعُونَكَ وَيَقُومُونَ دُونَكَ ؟ قَالَ: فَقَالَ أَبُو بَكْرٍ ؓ: يَا أَبَتْ، إنِّي إنَّمَا أُرِيدُ مَا أُرِيدُ، لِلَّهِ ( عَزَّ وَجَلَّ ) قَالَ: فَيُتَحَدَّثُ أَنَّهُ مَا نَزَلَ هَؤُلَاءِ الْآيَاتِ إلَّا فِيهِ، وَفِيمَا قَالَ لَهُ أَبُوهُ: فَأَمَّا مَنْ أَعْطَى وَاتَّقَى وَصَدَّقَ بِالْحُسْنَى إلَى قَوْلِهِ تَعَالَى: وَمَا لِأَحَدٍ عِنْدَهُ مِنْ نِعْمَةٍ تُجْزَى إِلَّا ابْتِغَاءَ وَجْهِ رَبِّهِ الْأَعْلَى وَلَسَوْفَ يَرْضَى قَالَ عَمَّارُ بْنُ يَاسِرٍ ؓ يَذْكُرُ بِلَالًا وَأَصْحَابَهُ الَّذِينَ أَعْتَقَهُمْ أَبُو بَكْرٍ مِمَّا كَانُوا فِيهِ مِنَ الْبَلَاءِ وَكَانَ اسْمُ أَبِي بَكْرٍ عَتِيقًا: جَزَى اللَّهُ خَيْرًا عَنْ بِلَالِ وَصَحْبِهِ     عَتِيقًا وَأَخْزَى فَاكِهًا وَأَبَا جَهْلِ عَشِيَّةَ هَمَّا فِي بِلَالٍ وَصَحْبِهِ     وَلَمْ يَحْذَرَا مَا يَحْذَرُ الْمَرْءُ ذُو الْعَقْلِ بِتَوْحِيدِهِ رَبَّ الْأَنَامِ وَقَوْلِهِ     شَهِدْتُ بِأَنَّ اللَّهَ رَبِّي عَلَى مَهْلِ فَإِنْ تَقْتُلُونِي تَقْتُلُونِي وَلَمْ أَكُنْ     لِأُشْرِكَ بِالرَّحْمَنِ مِنْ خِيفَةِ الْقَتْلِ فَيَا رَبَّ إِبْرَاهِيمَ وَالْعَبْدِ يُونُسَ     وَمُوسَى وَعِيسَى نَجِّنِي ثُمَّ لَا تُمْلِ لِمَنْ ظَلَّ يَهْوَى الْعِزَّ مِنْ آلِ غَالِبٍ     عَلَى غَيْرِ حَقٍّ كَانَ مِنْهُ وَلَا عَدْلِ

     ✧ Mention of the polytheists' aggression against the weak among those who embraced Islam through harm and trial [Quraysh's harshness toward those who embraced Islam] Ibn Isḥāq said: Then they aggressed against those who had embraced Islam and followed the Messenger of Allah ﷺ among his companions. Every tribe leapt upon the Muslims among them, so they began to detain them and torment them with beating, hunger, thirst, and the heat of Makkah's burning ground when the heat grew intense, for those who were deemed weak among them, seeking to tempt them away from their religion. Among them were those who were tempted by the severity of the affliction that befell them, and among them were those who remained steadfast for them, and Allah protected them from them. [What Bilāl faced after his Islam, and what Abū Bakr did to free him] Bilāl, the freedman of Abū Bakr ؓ, belonged to some of Banū Jumaḥ, born among their freedmen, and he is Bilāl b. Rabāḥ. His mother's name was Ḥamāmah. He was truthful in Islam and pure of heart. Umayyah b. Khalaf b. Wahb b. Ḥudhāfah b. Jumaḥ would bring him out when the midday heat grew intense, and throw him on his back in the plain of Makkah, then order a great rock to be placed on his chest, then say to him: "No, by Allah, you will remain thus until you die or disbelieve in Muḥammad and worship al-Lāt and al-ʿUzzā." He would say while in that affliction: "One, One." Ibn Isḥāq said: Hishām b. ʿUrwah narrated to me from his father, who said: Waraqah b. Nawfal would pass by him while he was being tormented thus, and he was saying: "One, One," and he would say: "One, One, by Allah, O Bilāl." Then he would turn to Umayyah b. Khalaf and those among Banū Jumaḥ who were doing that to him, and say: "I swear by Allah, if you kill him for this, I will take him as a source of mercy," until Abū Bakr al-Ṣiddīq (son of Abū Quḥāfah) ؓ passed by him one day while they were doing that to him. Abū Bakr's house was among Banū Jumaḥ, so he said to Umayyah b. Khalaf: "Will you not fear Allah regarding this poor man? Until when?" He said: "You are the one who corrupted him, so save him from what you see." Abū Bakr said: "I will do it. I have a black slave who is sturdier and stronger than him, upon your religion; I will give him to you in exchange for him." He said: "I accept." He said: "He is yours." So Abū Bakr al-Ṣiddīq ؓ gave him his slave and took him and freed him. Ibn Saʿd narrated from Ḥassān b. Thābit ؓ who said: I performed Hajj—or he said ʿUmrah—and I saw Bilāl in a long rope that the boys were pulling while he was saying: "One, One, I disbelieve in al-Lāt and al-ʿUzzā, and Hubal and Nāʾilah and Buwānah." Umayyah laid him on the burning ground. Waraqah said poetry about that, which is: I have counseled peoples and said to them: I am the warner, so let no one deceive you. Do not worship any god other than your Creator. If they call you, then say: between us is a limit. Glory to the Owner of the Throne, glory we return to Him. Lord of creation, unique, one, eternal. Glory to Him, then glory we return to Him. Before, al-Jūdiyy praised Him, and praise belongs to Him. Everything beneath the sky is subjected to Him. It is not fitting that anyone equal His dominion. Nothing you see will its brightness remain. God remains while wealth and children perish. Khurram's treasures did not avail him one day. And ʿĀd sought immortality, but they did not become immortal. Nor Sulaymān when the winds ran for him. Humans and jinn are among what between them is cold. Where are the kings who, for their might, from every direction a delegate came to them? There is a pool there resorted to without falsehood. One must come to it one day as they came. [Those whom Abū Bakr freed along with Bilāl] Then he freed with him upon Islam before he migrated to Madinah six slaves, Bilāl being the seventh of them: ʿĀmir b. Fuhayrah, who witnessed Badr and Uḥud and was killed as a martyr on the day of Biʾr Maʿūnah; and Umm ʿUbays and Zinnīrah, whose sight was afflicted when he freed her. Quraysh said: "Nothing took away her sight except al-Lāt and al-ʿUzzā." She said: "They lie, by the House of Allah; al-Lāt and al-ʿUzzā neither harm nor benefit." So Allah restored her sight. And he freed al-Nahdiyyah and her daughter, who belonged to a woman of Banū ʿAbd al-Dār. He passed by them when their mistress had sent them with flour of hers, and she was saying: "By Allah, I will never free you two." Abū Bakr ؓ said: "Release, O mother of so-and-so." She said: "Release, you are the one who corrupted them, so free them." He said: "For how much are they?" She said: "For such and such." He said: "I have taken them, and they are free. Return her flour to her." They said: "Should we finish it, O Abū Bakr, then return it to her?" He said: "That is if you wish." And he passed by a slave girl of Banū Muʾammil, a clan of Banū ʿAdī b. Kaʿb, who was a Muslim, while ʿUmar b. al-Khaṭṭāb was torturing her to make her abandon Islam, and he was then a polytheist, beating her until when he grew weary he said: "I apologize to you; I only left off out of weariness." She would say: "May Allah do likewise to you." So Abū Bakr bought her and freed her. [Abū Quḥāfah reproached his son for freeing those he freed, and his reply] Ibn Isḥāq said: Muḥammad b. ʿAbd Allah b. Abī ʿAtīq narrated to me from ʿĀmir b. ʿAbd Allah b. al-Zubayr, from some of his family, who said: Abū Quḥāfah said to Abū Bakr: "O my son, I see you freeing weak slaves. If, when you do what you do, you freed strong men who would protect you and stand in your defense?" He said: Abū Bakr ؓ said: "O my father, I only desire what I desire for Allah (Mighty and Majestic)." He said: It is related that these verses were not revealed except concerning him and what his father said to him: "As for him who gives and fears and confirms the best, to His saying, Exalted be He: 'And no one has with him any favor to be repaid, except seeking the face of his Lord, the Most High, and he will surely be satisfied.'" ʿAmmār b. Yāsir ؓ said, mentioning Bilāl and his companions whom Abū Bakr freed from the affliction they were in, and Abū Bakr's name was ʿAtīq: May Allah reward with good on behalf of Bilāl and his companions ʿAtīq, and disgrace Fākih and Abū Jahl. On the evening they plotted against Bilāl and his companions, not fearing what a man of reason fears. By his declaring the oneness of the Lord of creation and his saying: I bear witness that Allah is my Lord, deliberately. If you kill me, you kill me, but I was not one to associate partners with the Merciful out of fear of killing. O Lord of Ibrāhīm and the servant Yūnus, and Mūsā and ʿĪsā, deliver me, then do not delay. For one who persists in loving might from the family of Ghālib without any right from him or justice.

333. Tarikh (al-Tabari) 749No grade recorded

     [ مَا كَانَ يُعَذِّبُ بِهِ أَبُو جَهْلٍ مَنْ أَسْلَمَ   ] وَكَانَ أَبُو جَهْلٍ الْفَاسِقُ الَّذِي يُغْرِي بِهِمْ فِي رِجَالٍ مِنْ قُرَيْشٍ، إذَا سَمِعَ بِالرَّجُلِ قَدْ أَسْلَمَ، لَهُ شَرَفٌ وَمَنَعَةٌ، أَنَّبَهُ وَأَخْزَاهُ وَقَالَ: تَرَكْتَ دِينَ أَبِيكَ وَهُوَ خَيْرٌ مِنْكَ، لَنُسَفِّهَنَّ حِلْمَكَ، وَلَنُفَيِّلَنَّ رَأْيَكَ، وَلَنَضَعَنَّ شَرَفَكَ؛ وَإِنْ كَانَ تَاجِرًا قَالَ: وَاَللَّهِ لَنُكَسِّدَنَّ تِجَارَتَكَ، وَلَنُهْلِكَنَّ مَالَكَ؛ وَإِنْ كَانَ ضَعِيفًا ضَرَبَهُ وَأَغْرَى بِهِ.

     ✧ [What Abu Jahl used to torture with those who embraced Islam] Abu Jahl, the wicked one who incited against them among men of Quraysh, when he heard of a man who had embraced Islam and had nobility and protection, he rebuked him and disgraced him and said: You have abandoned the religion of your father, though he is better than you. We will certainly make your forbearance foolish, we will certainly make your opinion ineffective, and we will certainly diminish your nobility. And if he was a merchant, he said: By Allah, we will certainly cause your trade to stagnate and we will certainly destroy your wealth. And if he was weak, he beat him and incited others against him.

334. Tarikh (al-Tabari) 750No grade recorded

     [ تَعْذِيبُ قُرَيْشٍ لَابْنِ يَاسِرٍ، وَتَصْبِيرُ رَسُولِ اللَّهِ ﷺ لَهُ   ] قَالَ ابْنُ إسْحَاقَ: وَكَانَتْ بَنُو مَخْزُومٍ يَخْرُجُونَ بِعَمَّارِ بْنِ يَاسِرٍ، وَبِأَبِيهِ وَأُمِّهِ، وَكَانُوا أَهْلَ بَيْتِ إسْلَامٍ، إذَا حَمِيَتْ الظَّهِيرَةُ، يُعَذِّبُونَهُمْ بِرَمْضَاءِ مَكَّةَ، فَيَمُرُّ بِهِمْ رَسُولُ اللَّهِ ﷺ فَيَقُولُ، فِيمَا بَلَغَنِي: صَبْرًا آلَ يَاسِرٍ، مَوْعِدُكُمْ الْجَنَّةُ فَأَمَّا أُمُّهُ فَقَتَلُوهَا، وَهِيَ تَأْبَى إلَّا الْإِسْلَامَ. وَكَانَ يَاسِرٌ حَلِيفًا لِبَنِي مَخْزُومٍ، فَكَانُوا يُخْرِجُونَ عَمَّارًا وَأَبَاهُ وَأُمَّهُ إِلَى الْأَبْطَحِ إِذَا حَمِيَتِ الرَّمْضَاءُ يُعَذِّبُونَهُمْ بِحَرِّ الرَّمْضَاءِ، فَمَرَّ بِهِمُ النَّبِيُّ ﷺ فَقَالَ: " صَبْرًا آلَ يَاسِرٍ فَإِنَّ مَوْعِدَكُمُ الْجَنَّةُ ". فَمَاتَ يَاسِرٌ فِي الْعَذَابِ، وَأَغْلَظَتِ امْرَأَتُهُ سُمَيَّةُ الْقَوْلَ لِأَبِي جَهْلٍ، فَطَعَنَهَا فِي قُبُلِهَا بِحَرْبَةٍ فِي يَدَيْهِ فَمَاتَتْ، وَهِيَ أَوَّلُ شَهِيدٍ فِي الْإِسْلَامِ، وَشَدَّدُوا الْعَذَابَ عَلَى عَمَّارٍ، بِالْحَرِّ تَارَةً، وَبِوَضْعِ الصَّخْرِ عَلَى صَدْرِهِ أُخْرَى، وَبِالتَّغْرِيقِ أُخْرَى فَقَالُوا: لَا نَتْرُكُكَ حَتَّى تَسُبَّ مُحَمَّدًا وَتَقُولَ فِي اللَّاتِ وَالْعُزَّى خَيْرًا، فَفَعَلَ، فَتَرَكُوهُ فَأَتَى النَّبِيَّ ﷺ يَبْكِي. فَقَالَ: مَا وَرَاءَكَ ؟ قَالَ: شَرٌّ يَا رَسُولَ اللَّهِ، كَانَ الْأَمْرُ كَذَا وَكَذَا. قَالَ فَكَيْفَ تَجِدُ قَلْبَكَ ؟ قَالَ: أَجِدُهُ مُطْمَئِنًّا بِالْإِيمَانِ. فَقَالَ: يَا عَمَّارُ فَعُدْ، فَأَنْزَلَ اللَّهُ تَعَالَى: ( إِلَّا مَنْ أُكْرِهَ وَقَلْبُهُ مُطْمَئِنٌّ بِالْإِيمَانِ ) من امتنع عن الإسلام ظاهرا لسبب تعذيبه [ سُئِلَ ابْنُ عَبَّاسٍ عَنْ عُذْرِ مَنْ امْتَنَعَ عَنْ الْإِسْلَامِ لِسَبَبِ تَعْذِيبِهِ فَأَجَازَ   ] قَالَ ابْنُ إسْحَاقَ: وَحَدَّثَنِي حَكِيمُ بْنُ جُبَيْرٍ عَنْ سَعِيدِ بْنِ جُبَيْرٍ، قَالَ: قُلْتُ لِعَبْدِ اللَّهِ بْنِ عَبَّاسٍ: أَكَانَ الْمُشْرِكُونَ يَبْلُغُونَ مِنْ أَصْحَابِ رَسُولِ اللَّهِ ﷺ مِنْ الْعَذَابِ مَا يُعْذَرُونَ بِهِ فِي تَرْكِ دِينِهِمْ ؟ قَالَ: نَعَمْ وَاَللَّهِ، إنْ كَانُوا لَيَضْرِبُونَ أَحَدَهُمْ وَيُجِيعُونَهُ وَيُعَطِّشُونَهُ حَتَّى مَا يَقْدِرُ أَنْ يَسْتَوِيَ جَالِسًا مِنْ شِدَّةِ الضُّرِّ الَّذِي نَزَلَ بِهِ، حَتَّى يُعْطِيَهُمْ مَا سَأَلُوهُ مِنْ الْفِتْنَةِ، حَتَّى يَقُولُوا لَهُ؛ آللَّاتُ وَالْعُزَّى إلَهُكَ مِنْ دُونِ اللَّهِ ؟ فَيَقُولُ: نَعَمْ، حَتَّى إنَّ الْجُعَلَ لَيَمُرُّ بِهِمْ، فَيَقُولُونَ لَهُ: أَهَذَا الْجُعَلُ إلَهُكَ مِنْ دُونِ اللَّهِ ؟ فَيَقُولُ: نَعَمْ، افْتِدَاءً مِنْهُمْ مِمَّا يَبْلُغُونَ مِنْ جَهْدِهِ. [ رَفْضُ هِشَامٍ تَسْلِيمَ أَخِيهِ لِقُرَيْشِ لِيَقْتُلُوهُ عَلَى إسْلَامِهِ، وَشِعْرِهِ فِي ذَلِكَ ] قَالَ ابْنُ إسْحَاقَ: وَحَدَّثَنِي الزُّبَيْرُ بْنُ عُكَاشَةَ بْنِ عَبْدِ اللَّهِ بْنِ أَبِي أَحْمَدَ أَنَّهُ حُدِّثَ أَنَّ رِجَالًا مِنْ بَنِي مَخْزُومٍ مَشَوْا إلَى هِشَامِ بْنِ الْوَلِيدِ، حِينَ أَسْلَمَ أَخُوهُ الْوَلِيدُ بْنُ الْوَلِيدِ ( بْنِ الْمُغِيرَةِ )، وَكَانُوا قَدْ أَجْمَعُوا عَلَى أَنْ يَأْخُذُوا فِتْيَةً مِنْهُمْ كَانُوا قَدْ أَسْلَمُوا، مِنْهُمْ: سَلَمَةُ بْنُ هِشَامٍ، وَعَيَّاشُ بْنُ أَبِي رَبِيعَةَ. قَالَ: فَقَالُوا لَهُ. وَخَشُوا شَرَّهُمْ: إنَّا قَدْ أَرَدْنَا أَنْ نُعَاتِبَ هَؤُلَاءِ الْفِتْيَةِ عَلَى هَذَا الدِّينِ الَّذِي أَحْدَثُوا، فَإِنَّا نَأْمَنُ بِذَلِكَ فِي غَيْرِهِمْ. قَالَ: هَذَا، فَعَلَيْكُمْ بِهِ، فَعَاتِبُوهُ وَإِيَّاكُمْ وَنَفْسَهُ، وَأَنْشَأَ يَقُولُ: : أَلَا لَا يُقْتَلَنَّ أَخِي عُيَيْسٍ فَيَبْقَى بَيْنَنَا أَبَدًا تَلَاحِي احْذَرُوا عَلَى نَفْسِهِ، فَأُقْسِمُ اللَّهَ لَئِنْ قَتَلْتُمُوهُ لَأَقْتُلَنَّ أَشْرَفَكُمْ رَجُلًا. قَالَ: فَقَالُوا: اللَّهُمَّ الْعَنْهُ، مَنْ يُغَرِّرُ بِهَذَا الْحَدِيثِ، فَوَاَللَّهِ لَوْ أُصِيبَ فِي أَيْدِينَا لَقُتِلَ أَشْرَفُنَا رَجُلًا. ( قَالَ )، فَتَرَكُوهُ وَنَزَعُوا عَنْهُ. قَالَ: وَكَانَ ذَلِكَ مِمَّا دَفَعَ اللَّهُ بِهِ عَنْهُمْ. ما جاء في تعذيب خباب بن الأرت وَخَبَّابُ بْنُ الْأَرَتِّ، كَانَ أَبُوهُ سَوَادِيًّا مِنْ كَسْكَرَ، فَسَبَاهُ قَوْمٌ مِنْ رَبِيعَةَ، وَحَمَلُوهُ إِلَى مَكَّةَ فَبَاعُوهُ مِنْ سِبَاعِ بْنِ عَبْدِ الْعُزَّى الْخُزَاعِيِّ حَلِيفِ بَنِي زُهْرَةَ، وَسِبَاعٌ هُوَ الَّذِي بَارَزَهُ حَمْزَةُ يَوْمَ أُحُدٍ، وَخَبَّابٌ تَمِيمِيٌّ، وَكَانَ إِسْلَامُهُ قَدِيمًا، قِيلَ: سَادِسُ سِتَّةٍ قَبْلَ دُخُولِ رَسُولِ اللَّهِ ﷺ دَارَ الْأَرْقَمِ، فَأَخَذَهُ الْكُفَّارُ وَعَذَّبُوهُ عَذَابًا شَدِيدًا، فَكَانُوا يُعَرُّونَهُ وَيُلْصِقُونَ ظَهْرَهُ بِالرَّمْضَاءِ ثُمَّ بِالرَّضْفِ، وَهِيَ الْحِجَارَةُ الْمُحْمَاةُ بِالنَّارِ، وَلَوَوْا رَأْسَهُ، فَلَمْ يُجِبْهُمْ إِلَى شَيْءٍ مِمَّا أَرَادُوا مِنْهُ. وَعَنْ أَبِي لَيْلَى الْكِنْدِيِّ قَالَ، جَاءَ خَبَّابٌ إِلَى عُمَرَ ؓ فَقَالَ لَهُ عُمَرُ: ادْنُهْ، ادْنُهْ. فَأَجْلَسَهُ عَلَى مُتَّكَئِهِ وَقَالَ: مَا أَحَدٌ أَحَقَّ بِهَذَا الْمَجْلِسِ مِنْكَ إِلَّا رَجُلٌ وَاحِدٌ. قَالَ: وَمَنْ هُوَ يَا أَمِيرَ الْمُؤْمِنِينَ؟ قَالَ: بِلَالٌ - وَفِي رِوَايَةِ الشَّعْبِيِّ، عَمَّارُ بْنُ يَاسِرٍ قَالَ: مَا هُوَ بِأَحَقَّ مِنِّي إِنَّ بِلَالًا كَانَ لَهُ فِي الْمُشْرِكِينَ مَنْ يَمْنَعُهُ اللَّهُ بِهِ، وَلَمْ يَكُنْ لِي أَحَدٌ، لَقَدْ رَأَيْتُنِي يَوْمًا وَقَدْ أَوْقَدُوا لِي نَارًا ثُمَّ سَلَقُونِي فِيهَا ثُمَّ وَضَعَ رَجُلٌ رِجْلَهُ عَلَى صَدْرِي فَمَا اتَّقَيْتُ الْأَرْضَ إِلَّا بِظَهْرِي ثُمَّ كَشَفَ خَبَّابٌ عَنْ ظَهْرِهِ فَإِذَا هُوَ قَدْ بَرَصَ. وَعَنْ خَبَّابِ بْنِ الْأَرَتِّ  قَالَ: كُنْتُ رَجُلًا قَيْنًا، وَكَانَ لِي عَلَى الْعَاصِ بْنِ وَائِلٍ دَيْنٌ، فَأَتَيْتُهُ أَتَقَاضَاهُ، فَقَالَ: لَا وَاللَّهِ، لَا أَقْضِيكَ حَتَّى تَكْفُرَ بِمُحَمَّدٍ. فَقُلْتُ: لَا وَاللَّهِ لَا أَكْفُرُ بِمُحَمَّدٍ حَتَّى تَمُوتَ، ثُمَّ تُبْعَثَ. قَالَ: فَإِنِّي إِذَا مُتُّ ثُمَّ بُعِثْتُ، جِئْتَنِي وَلِي ثَمَّ مَالٌ وَوَلَدٌ فَأُعْطِيكَ. فَأَنْزَلَ اللَّهُ تَعَالَى أَفَرَأَيْتَ الَّذِي كَفَرَ بِآيَاتِنَا وَقَالَ لَأُوتَيَنَّ مَالًا وَوَلَدًا إِلَى قَوْلِهِ وَنَرِثُهُ مَا يَقُولُ وَيَأْتِينَا فَرْدًا [ مَرْيَمَ: 77 - 80 ] أَخْرَجَاهُ فِي " الصَّحِيحَيْنِ " ذكر بعض مَن كان يُعذب من المؤمنين رَوَى ابْنُ سَعْدٍ عَنْ عُرْوَةَ قَالَ: كَانَ صُهَيْبٌ مِنَ الْمُسْتَضْعَفِينَ مِنَ الْمُؤْمِنِينَ الَّذِينَ كَانُوا يُعَذَّبُونَ فِي اللَّهِ  . وَمِنْهُمْ عَامِرُ بْنُ فُهَيْرَةَ. قَالَ الْبَلَاذُرِيُّ: قَالُوا كَانَ عَامِرٌ مِنَ الْمُسْتَضْعَفِينَ  فَكَانَ يُعَذَّبُ بِمَكَّةَ لِيَرْجِعَ عَنْ دِينِهِ حَتَّى اشْتَرَاهُ أَبُو بَكْرٍ وَأَعْتَقَهُ. وَرَوَى ابْنُ سَعْدٍ عَنْ مُحَمَّدِ بْنِ كَعْبٍ الْقُرَظِيِّ - بِضَمِّ الْقَافِ وَكَسْرِ الظَّاءِ الْمُشَالَةِ الْمُعْجَمَةِ- قَالَ: كَانَ عَامِرُ بْنُ فُهَيْرَةَ يُعَذَّبُ حَتَّى لَا يَدْرِيَ مَا يَقُولُ. وَمِنْهُمْ أَبُو فُكَيْهَةَ وَاسْمُهُ أَفْلَحُ وَيُقَالُ يَسَارٌ  . وَكَانَ عَبْدًا لِصَفْوَانَ بْنِ أُمَيَّةَ فَأَسْلَمَ حِينَ أَسْلَمَ بِلَالٌ، فَمَرَّ بِهِ أَبُو بَكْرٍ ؓ وَقَدْ أَخَذَهُ أُمَيَّةُ بْنُ خَلَفٍ فَرَبَطَ فِي رِجْلِهِ حَبْلًا وَأَمَرَ بِهِ فَجُرَّ ثُمَّ أَلْقَاهُ فِي الرَّمْضَاءِ فَمَرَّ بِهِ جُعَلٌ فَقَالَ: أَلَيْسَ هَذَا رَبُّكَ فَقَالَ: اللَّهُ رَبِّي خَلَقَنِي وَخَلَقَكَ وَخَلَقَ هَذَا الْجُعْلَ فَغَلِطَ عَلَيْهِ وَجَعَلَ يَخْنُقُهُ وَمَعَهُ أَخُوهُ أُبَيُّ بْنُ خَلَفٍ يَقُولُ: زِدْهُ عَذَابًا حَتَّى يَأْتِيَ مُحَمَّدٌ فَيُخَلِّصُهُ بِسِحْرِهِ. فَأَخْرَجَهُ نِصْفَ النَّهَارِ فِي شِدَّةِ الْحَرِّ مُقَيَّدًا إِلَى الرَّمْضَاءِ وَوَضَعَ عَلَى بَطْنِهِ صَخْرَةً فَدَلَعَ لِسَانَهُ فَلَمْ يَزَلْ عَلَى تِلْكَ الْحَالِ حَتَّى ظَنُّوا أَنَّهُ قَدْ مَاتَ، ثُمَّ أَفَاقَ فَمَرَّ بِهِ أَبُو بَكْرٍ ؓ فَاشْتَرَاهُ وَأَعْتَقَهُ. وَرَوَى ابْنُ سَعْدٍ عَنْ مُحَمَّدِ بْنِ كَعْبٍ الْقُرَظِيِّ قَالَ: كَانَ أَبُو فُكَيْهَةَ يُعَذَّبُ حَتَّى- لَا يَدْرِي مَا يَقُولُ.

     ✧ [The Torture of Quraysh for Ibn Yāsir, and the Messenger of God ﷺ's Encouragement of Him to Endure] Ibn Isḥāq said: The Banū Makhzūm used to take out ʿAmmār b. Yāsir, and his father and mother—they were a household of Islam—when the midday heat became intense, and torture them on the hot pebbles of Makkah. The Messenger of God ﷺ would pass by them and say, as far as I have heard: "Patience, family of Yāsir; your appointment is Paradise." As for his mother, they killed her while she refused anything but Islam. Yāsir was an ally of Banū Makhzūm, and they used to take out ʿAmmār, his father and his mother to al-Abṭaḥ when the pebbles grew hot and torture them with the heat of the pebbles. The Prophet ﷺ passed by them and said: "Patience, family of Yāsir, for your appointment is Paradise." Yāsir died under torture, and his wife Sumayya spoke harshly to Abū Jahl, so he stabbed her in her private part with a spear he was holding, and she died. She was the first martyr in Islam. They intensified the torture on ʿAmmār—with heat at one time, with placing a rock on his chest at another, and with drowning at another. They said: "We will not leave you until you revile Muḥammad and say good about al-Lāt and al-ʿUzzā." He did so, and they left him. He came to the Prophet ﷺ weeping. He said: "What is behind you?" He said: "Evil, O Messenger of God; the matter was such and such." He said: "How do you find your heart?" He said: "I find it at rest with faith." He said: "O ʿAmmār, then return." So God, exalted is He, revealed: (except him who is forced while his heart is at rest with faith) [concerning] one who refrains from Islam outwardly because of his being tortured. [Ibn ʿAbbās was asked about the excuse of one who refrains from Islam because of his being tortured, and he permitted it.] Ibn Isḥāq said: Ḥakīm b. Jubayr narrated to me from Saʿīd b. Jubayr, who said: I said to ʿAbd Allāh b. ʿAbbās: Did the polytheists reach such a degree of torture against the companions of the Messenger of God ﷺ that they would be excused for abandoning their religion? He said: Yes, by God. They would beat one of them, starve him, and make him thirsty until he could not sit upright from the severity of the harm that had befallen him, until he gave them what they asked of him of trial—until they said to him: "Are al-Lāt and al-ʿUzzā your god instead of God?" and he would say: "Yes." Even the dung beetle would pass by them, and they would say to him: "Is this dung beetle your god instead of God?" and he would say: "Yes," as a ransom from them from the hardship they were inflicting on him. [Hishām's refusal to hand over his brother to Quraysh so they would kill him for his Islam, and his poetry about that] Ibn Isḥāq said: al-Zubayr b. ʿUkāsha b. ʿAbd Allāh b. Abī Aḥmad narrated to me that he was told that men of Banū Makhzūm went to Hishām b. al-Walīd when his brother al-Walīd b. al-Walīd (b. al-Mughīra) became Muslim. They had resolved to seize some of their young men who had become Muslims, among them Salama b. Hishām and ʿAyyāsh b. Abī Rabīʿa. He said: They said to him, fearing their evil: "We want to reproach these young men for this religion they have brought about; we trust that this will not happen with others." He said: "This—then take him to task; reproach him, and beware of him and his own self." And he began to say: : Alas, let not my brother ʿUyays be killed, so that mutual blame remains between us forever. Beware for his life; I swear by God, if you kill him, I will certainly kill the noblest man among you. He said: They said: "O God, curse him! Who would be deceived by this talk? By God, if harm befell him at our hands, the noblest of us would be killed." He said: So they left him and desisted from him. He said: That was part of what God used to defend them. What has come about the torture of Khabbāb b. al-Aratt Khabbāb b. al-Aratt—his father was a man from the Sawād of Kaskar. A people of Rabīʿa captured him and brought him to Makkah, and they sold him to Sibāʿ b. ʿAbd al-ʿUzzā al-Khuzāʿī, an ally of Banū Zuhra. Sibāʿ is the one whom Ḥamza challenged to single combat on the day of Uḥud. Khabbāb was from Tamīm, and his Islam was early—it is said he was the sixth of six before the Messenger of God ﷺ entered the house of al-Arqam. The disbelievers seized him and tortured him severely. They would strip him and press his back against the hot pebbles, then against heated stones, and they twisted his head, but he did not answer them to anything they wanted from him. From Abū Laylā al-Kindī, who said: Khabbāb came to ʿUmar ؓ, and ʿUmar said to him: "Come near, come near." He seated him on his cushion and said: "No one is more entitled to this seat than you except one man." He said: "Who is he, O Commander of the Faithful?" He said: "Bilāl"—and in al-Shaʿbī's narration: ʿAmmār b. Yāsir. He said: "He is not more entitled than I. Bilāl had among the polytheists someone through whom God protected him, but I had no one. I saw myself one day when they had lit a fire for me, then laid me on it; then a man placed his foot on my chest, and I did not shield the ground except with my back." Then Khabbāb uncovered his back, and it had become leprous. From Khabbāb b. al-Aratt, who said: I was a blacksmith, and al-ʿĀṣ b. Wāʾil owed me a debt. I went to him to demand payment, and he said: "No, by God, I will not pay you until you disbelieve in Muḥammad." I said: "No, by God, I will not disbelieve in Muḥammad until you die and then are resurrected." He said: "If I die and then am resurrected, you will come to me and I will have wealth and children there, and I will give you." So God, exalted is He, revealed: Have you seen the one who disbelieved in Our verses and said, "I will surely be given wealth and children"... up to His saying: And We will inherit from him what he says, and he will come to Us alone [Maryam: 77-80]. Both transmitted it in the two Ṣaḥīḥs. Mention of some of the believers who were tortured Ibn Saʿd narrated from ʿUrwa, who said: Ṣuhayb was among the weak believers who were tortured for the sake of God. Among them was ʿĀmir b. Fuhayra. Al-Balādhurī said: They said ʿĀmir was among the weak, and he was tortured in Makkah to make him abandon his religion until Abū Bakr bought him and freed him. Ibn Saʿd narrated from Muḥammad b. Kaʿb al-Quraẓī—with ḍamma on the qāf and kasra on the dotted ẓāʾ—who said: ʿĀmir b. Fuhayra was tortured until he did not know what he was saying. Among them was Abū Fukayha, whose name was Aflaḥ, and it is said Yasār. He was a slave of Ṣafwān b. Umayya, and he became Muslim when Bilāl became Muslim. Abū Bakr ؓ passed by him when Umayya b. Khalaf had seized him, tied a rope to his leg, ordered him to be dragged, and then thrown him on the hot pebbles. A dung beetle passed by him, and he said: "Is this not your lord?" He said: "God is my Lord; He created me, created you, and created this dung beetle." He became enraged with him and began to choke him, while his brother Ubayy b. Khalaf was with him saying: "Increase his torture until Muḥammad comes and delivers him by his magic." He brought him out at midday in intense heat, shackled, onto the hot pebbles, and placed a rock on his belly, so his tongue lolled out; he remained in that state until they thought he had died. Then he revived, and Abū Bakr ؓ passed by him and bought him and freed him. Ibn Saʿd narrated from Muḥammad b. Kaʿb al-Quraẓī, who said: Abū Fukayha was tortured until he did not know what he was saying.

335. Tarikh (al-Tabari) 751No grade recorded

     الْهِجْرَةُ إِلَى أَرْضِ الْحَبَشَةِ وَمَا جَاءَ فِيهَا: لَمَّا اشْتَدَّ الْمُشْرِكُونَ فِي أَذَى الْمُؤْمِنِينَ وَكَانَ النَّبِيُّ ﷺ قَدْ مَنَّ اللَّهُ عَلَيْهِ بِأَنْ مَنَعَهُ بِعَمِّهِ أَبِي طَالِبٍ أَذِنَ النَّبِيُّ ﷺ لِلْمُسْلِمِينَ بِالْهِجْرَةِ إِلَى الْحَبَشَةِ فَذَهَبَ إِلَيْهَا الْمُسْتَضْعَفُونَ مِنَ الْمُؤْمِنِينَ وَكَانَ مِنْ أَوَّلِ مَنْ ذَهَبَ إِلَيْهَا عُثْمَانُ بْنُ عَفَّانَ وَرُقَيَّةُ زَوْجَتُهُ بِنْتُ رَسُولِ اللَّهِ ﷺ. وَلَمَّا أَنْزَلَ اللَّهُ تَعَالَى سُورَةَ النَّجْمِ وَسَجَدَ الْمُشْرِكُونَ مَعَ الْمُسْلِمِينَ فِي آخِرِهَا بَلَغَ الْخَبَرَ الْمُهَاجِرُونَ فِي الْحَبَشَةِ بِأَنَّ قُرَيْشًا قَدْ أَسْلَمَتْ فَعَادُوا مِنَ الْحَبَشَةِ، وَكَانَ الْأَمْرُ عَلَى خِلَافِ مَا ظَنُّوا فَرَجَعَ بَعْضُهُمْ وَدَخَلَ بَعْضُهُمْ فِي جِوَارِ بَعْضِ الْمُشْرِكِينَ حَتَّى خَرَجُوا بَعْدَ ذَلِكَ وَمَعَهُمْ بَعْضُ الْمُؤْمِنِينَ إِلَى الْحَبَشَةِ مَرَّةً أُخْرَى، وَأَرْسَلَتْ قُرَيْشٌ خَلْفَهُمْ عَمْرَو بْنَ الْعَاصِ وَعَبْدَ اللَّهِ بْنَ أَبِي رَبِيعَةَ إِلَّا أَنَّهُمْ لَمْ يُفْلِحُوا فِي إِعَادَتِهِمْ وَأَكْرَمَ اللَّهُ النَّجَاشِيَّ بِالْإِسْلَامِ. وَقَدْ خَرَجَتْ عَلَيْهِ الْحَبَشَةُ إِلَّا أَنَّ اللَّهَ تَعَالَى كَفَاهُ إِيَّاهُمْ وَخَرَجَ عَلَيْهِ مَنْ يُرِيدُ أَنْ يَنْتَزِعَ الْمُلْكَ مِنْهُ فَنَصَرَهُ اللَّهُ عَلَيْهِ وَمَكَّنَ لِلنَّجَاشِيِّ وَسُرَّ بِذَلِكَ الْمُؤْمِنُونَ.

     ✧ The emigration to the land of Abyssinia and what occurred therein: When the polytheists intensified their harm of the believers, and the Prophet ﷺ had been favored by Allah in that He protected him through his uncle Abū Ṭālib, the Prophet ﷺ permitted the Muslims to emigrate to Abyssinia. The oppressed among the believers went there, and among the first to go there were ʿUthmān b. ʿAffān and his wife Ruqayyah, the daughter of the Messenger of Allah ﷺ. When Allah, exalted is He, revealed Sūrat al-Najm and the polytheists prostrated with the Muslims at its end, the news reached the emigrants in Abyssinia that Quraysh had embraced Islam, so they returned from Abyssinia. But the matter was contrary to what they had thought. Some of them went back, while some entered the protection of certain polytheists, until afterwards they departed again for Abyssinia together with some of the believers. Quraysh sent after them ʿAmr b. al-ʿĀṣ and ʿAbd Allāh b. Abī Rabīʿah, but they did not succeed in bringing them back, and Allah honored the Negus with Islam. The Abyssinians rose against him, but Allah, exalted is He, sufficed him against them. And there rose against him one who sought to seize the kingdom from him, but Allah granted him victory over him and established the Negus firmly, and the believers rejoiced at that.

336. Tarikh (al-Tabari) 752No grade recorded

     وَرَوَى الْوَاقِدِيُّ أَنَّ خُرُوجَهُمْ إِلَيْهَا فِي رَجَبٍ سَنَةَ خَمْسٍ مِنَ الْبِعْثَةِ، وَأَنَّ أَوَّلَ مَنْ هَاجَرَ مِنْهُمْ أَحَدَ عَشَرَ رَجُلًا وَأَرْبَعُ نِسْوَةٍ، وَأَنَّهُمُ انْتَهَوْا إِلَى الْبَحْرِ مَا بَيْنَ مَاشٍ وَرَاكِبٍ، فَاسْتَأْجَرُوا سَفِينَةً بِنِصْفِ دِينَارٍ إِلَى الْحَبَشَةِ، ذِكْرُ الْهِجْرَةِ الْأُولَى إلَى أَرْضِ الْحَبَشَةِ   [ إشَارَةُ رَسُولِ اللَّهِ ﷺ عَلَى أَصْحَابِهِ بِالْهِجْرَةِ ] قَالَ ابْنُ إسْحَاقَ: فَلَمَّا رَأَى رَسُولُ اللَّهِ ﷺ مَا يُصِيبُ أَصْحَابَهُ مِنْ الْبَلَاءِ، وَمَا هُوَ فِيهِ مِنْ الْعَافِيَةِ، بِمَكَانِهِ مِنْ اللَّهِ وَمِنْ عَمِّهِ أَبِي طَالِبٍ، وَأَنَّهُ لَا يَقْدِرُ عَلَى أَنْ يَمْنَعَهُمْ مِمَّا هُمْ فِيهِ مِنْ الْبَلَاءِ، قَالَ لَهُمْ: لَوْ خَرَجْتُمْ إلَى أَرْضِ الْحَبَشَةِ فَإِنَّ بِهَا مَلِكًا لَا يُظْلَمُ عِنْدَهُ أَحَدٌ، وَهِيَ أَرْضُ صِدْقٍ، حَتَّى يَجْعَلَ اللَّهُ لَكُمْ فَرَجًا مِمَّا أَنْتُمْ فِيهِ. فَخَرَجَ عِنْدَ ذَلِكَ الْمُسْلِمُونَ مِنْ أَصْحَابِ رَسُولِ اللَّهِ ﷺ إلَى أَرْضِ الْحَبَشَةِ، مَخَافَةَ الْفِتْنَةِ، وَفِرَارًا إلَى اللَّهِ بِدِينِهِمْ، فَكَانَتْ أَوَّلَ هِجْرَةٍ كَانَتْ فِي الْإِسْلَامِ. [ مَنْ هَاجَرُوا الْهِجْرَةَ الْأُولَى إلَى الْحَبَشَةِ   ] وَكَانَ أَوَّلَ مَنْ خَرَجَ مِنْ الْمُسْلِمِينَ مِنْ بَنِي أُمَيَّةَ بْنِ عَبْدِ شَمْسِ بْنِ عَبْدِ مَنَافِ بْنِ قُصَيِّ بْنِ كِلَابِ بْنِ مُرَّةَ بْنِ كَعْبِ بْنِ لُؤَيِّ بْنِ غَالِبِ بْنِ فِهْرٍ: عُثْمَانُ بْنُ عَفَّانَ بْنِ أَبِي الْعَاصِ بْنِ أُمَيَّةَ، مَعَهُ امْرَأَتُهُ رُقَيَّةُ بِنْتُ رَسُولِ اللَّهِ ﷺ. وَمِنْ بَنِي عَبْدِ شَمْسِ بْنِ عَبْدِ مَنَافٍ: أَبُو حُذَيْفَةَ بْنُ عُتْبَةَ بْنِ رَبِيعَةَ بْنِ عَبْدِ شَمْسٍ مَعَهُ امْرَأَتُهُ: سَهْلَةُ بِنْتُ سُهَيْلِ بْنِ عَمْرٍو، أَحَدُ بَنِي عَامِرِ بْنِ لُؤَيٍّ، وَلَدَتْ لَهُ بِأَرْضِ الْحَبَشَةِ مُحَمَّدَ بْنَ أَبِي حُذَيْفَةَ. وَمِنْ بَنِي أَسَدِ بْنِ عَبْدِ الْعُزَّى بْنِ قُصَيٍّ: الزُّبَيْرُ بْنُ الْعَوَّامِ بْنِ خُوَيْلِدِ بْنِ أَسَدٍ. وَمِنْ بَنِي عَبْدِ الدَّارِ بْنِ قُصَيٍّ: مُصْعَبُ بْنُ عُمَيْرِ بْنِ هَاشِمِ بْنِ عَبْدِ مَنَافِ بْنِ عَبْدِ الدَّارِ. وَمِنْ بَنِي زُهْرَةَ بْنِ كِلَابٍ: عَبْدُ الرَّحْمَنِ بْنُ عَوْفِ بْنِ عَبْدِ عَوْفِ بْنِ عَبْدِ ( بْنِ ) الْحَارِثِ بْنِ زُهْرَةَ وَمِنْ بَنِي مَخْزُومِ بْنِ يَقَظَةَ بْنِ مُرَّةَ: أَبُو سَلَمَةَ بْنُ عَبْدِ الْأَسَدِ بْنِ هِلَالِ بْنِ عَبْدِ اللَّهِ بْنِ عُمَرَ بْنِ مَخْزُومٍ، مَعَهُ امْرَأَتُهُ أُمُّ سَلَمَةَ بِنْتُ أَبِي أُمَيَّةَ بْنِ الْمُغِيرَةِ بْنِ عَبْدِ اللَّهِ بْنِ عُمَرَ بْنِ مَخْزُومٍ. وَمِنْ بَنِي جُمَحِ بْنِ عَمْرِو بْنِ هُصَيْصِ بْنِ كَعْبٍ: عُثْمَانُ بْنُ مَظْعُونِ بْنِ حَبِيبِ بْنِ وَهْبِ بْنِ حُذَافَةَ بْنِ جُمَحٍ وَمِنْ بَنِي عَدِيِّ بْنِ كَعْبٍ: عَامِرُ بْنُ رَبِيعَةَ، حَلِيفُ آلِ الْخَطَّابِ، مِنْ عَنْزِ بْنِ وَائِلٍ - ( قَالَ ابْنُ هِشَامٍ: وَيُقَالُ: مِنْ عَنَزَةَ بْنِ أَسَدِ بْنِ رَبِيعَةَ ) - مَعَهُ امْرَأَتُهُ لَيْلَى بِنْتُ أَبِي حَثْمَةَ ( بْنِ حُذَافَةَ ) بْنِ غَانِمِ ( بْنِ عَامِرِ ) بْنِ عَبْدِ اللَّهِ بْنِ عَوْفِ بْنِ عُبَيْدِ بْنِ عُوَيْجِ بْنِ عَدِيِّ بْنِ كَعْبٍ. وَمِنْ بَنِي عَامِرِ بْنِ لُؤَيٍّ: أَبُو سَبْرَةَ بْنُ أَبِي رُهْمِ بْنِ عَبْدِ الْعُزَّى بْنِ أَبِي قَيْسِ، بْنِ عَبْدِ وُدِّ بْنِ نَصْرِ بْنِ مَالِكِ بْنِ حِسْلِ بْنِ عَامِرٍ؛ وَيُقَالُ: بَلْ أَبُو حَاطِبِ بْنُ عَمْرِو بْنِ عَبْدِ شَمْسِ بْنِ عَبْدِ وُدِّ بْنِ نَصْرِ بْنِ مَالِكِ بْنِ حِسْلِ بْنِ عَامِرِ ( بْنِ لُؤَيٍّ ) وَيُقَالُ: هُوَ أَوَّلُ مَنْ قَدِمَهَا. وَمِنْ بَنِي الْحَارِثِ بْنِ فِهْرٍ: سُهَيْلُ بْنُ بَيْضَاءَ، وَهُوَ سُهَيْلُ بْنُ وَهْبِ بْنِ رَبِيعَةَ بْنِ هِلَالِ بْنِ أُهَيْبِ بْنِ ضَبَّةَ بْنِ الْحَارِثِ. فَكَانَ هَؤُلَاءِ الْعَشْرَةِ أَوَّلَ مَنْ خَرَجَ مِنْ الْمُسْلِمِينَ إلَى أَرْضِ الْحَبَشَةِ، فِيمَا بَلَغَنِي. قَالَ ابْنُ هِشَامٍ: وَكَانَ عَلَيْهِمْ عُثْمَانُ بْنُ مَظْعُونٍ، فِيمَا ذَكَرَ لِي بَعْضُ أَهْلِ الْعِلْمِ. قَالَ ابْنُ إسْحَاقَ: ثُمَّ خَرَجَ جَعْفَرُ بْنُ أَبِي طَالِبٍ ؓ، وَتَتَابَعَ الْمُسْلِمُونَ حَتَّى اجْتَمَعُوا بِأَرْضِ الْحَبَشَةِ، فَكَانُوا بِهَا، مِنْهُمْ مَنْ خَرَجَ بِأَهْلِهِ مَعَهُ، وَمِنْهُمْ مَنْ خَرَجَ بِنَفْسِهِ لَا أَهْلَ لَهُ مَعَهُ. [ مَنْ خَرَجَ إلَى أَرْضِ الْحَبَشَةِ مِنْ بَنِي هَاشِمٍ   ] ( و ) مِنْ بَنِي هَاشِمِ بْنِ عَبْدِ مَنَافِ بْنِ قُصَيِّ بْنِ كِلَابِ بْنِ مُرَّةَ بْنِ كَعْبِ بْنِ لُؤَيِّ بْنِ غَالِبِ بْنِ فِهْرٍ: جَعْفَرُ بْنُ أَبِي طَالِبِ بْنِ عَبْدِ الْمُطَّلِبِ بْنِ هَاشِمٍ، مَعَهُ امْرَأَتُهُ أَسْمَاءُ بِنْتُ عُمَيْسِ بْنِ النُّعْمَانِ بْنِ كَعْبِ بْنِ مَالِكِ بْنِ قُحَافَةَ بْنِ خَثْعَمٍ، وَلَدَتْ لَهُ بِأَرْضِ الْحَبَشَةِ عَبْدَ اللَّهِ بْنَ جَعْفَرٍ، رَجُلٌ. [ مَنْ خَرَجَ إلَى أَرْضِ الْحَبَشَةِ مِنْ بَنِي أُمَيَّةَ   ] وَمِنْ بَنِي أُمَيَّةَ بْنِ عَبْدِ شَمْسِ بْنِ عَبْدِ مَنَافٍ: عُثْمَانُ بْنُ عَفَّانَ بْنِ أَبِي الْعَاصِ بْنِ أُمَيَّةَ بْنِ عَبْدِ شَمْسٍ، مَعَهُ امْرَأَتُهُ رُقَيَّةُ ابْنَةُ رَسُولِ اللَّهِ ﷺ، وَعَمْرُو بْنُ سَعِيدِ بْنِ الْعَاصِ بْنِ أُمَيَّةَ، مَعَهُ امْرَأَتُهُ فَاطِمَةُ بِنْتُ صَفْوَانَ بْنِ أُمَيَّةَ بْنِ مُحَرِّثِ ( بْنِ خُمْلِ ) بْنِ شِقِّ بْنِ رَقَبَةَ بْنِ مُخْدِجٍ الْكِنَانِيُّ، وَأَخُوهُ خَالِدُ بْنُ سَعِيدِ بْنِ الْعَاصِ بْنِ أُمَيَّةَ، مَعَهُ امْرَأَتُهُ أَمِينَةُ بِنْتُ خَلَفِ بْنِ أَسْعَدَ بْنِ عَامِرِ بْنِ بَيَاضَةَ بْنِ سُبَيْعِ بْنِ جُعْثُمَةَ بْنِ سَعْدِ بْنِ مُلَيْحِ بْنِ عَمْرٍو، مِنْ خُزَاعَةَ. قَالَ ابْنُ هِشَامٍ: وَيُقَالُ هُمَيْنَةُ بِنْتُ خَلَفٍ. قَالَ ابْنُ إسْحَاقَ: وَلَدَتْ لَهُ بِأَرْضِ الْحَبَشَةِ سَعِيدَ بْنَ خَالِدٍ، وَأَمَةَ بِنْتَ خَالِدٍ، فَتَزَوَّجَ أَمَةَ بَعْدَ ذَلِكَ الزُّبَيْرُ بْنُ الْعَوَّامِ، فَوَلَدَتْ لَهُ عَمْرُو بْنُ الزُّبَيْرِ، وَخَالِدُ بْنُ الزُّبَيْرِ. [ مَنْ هَاجَرَ إلَى الْحَبَشَةِ مِنْ بَنِي أَسَدٍ   ] وَمِنْ حُلَفَائِهِمْ، مِنْ بَنِي أَسَدِ بْنِ خُزَيْمَةَ: عَبْدُ اللَّهِ بْنُ جَحْشِ بْنِ رِئَابِ بْنِ يَعْمُرَ بْنِ صَبِرَةَ بْنِ مُرَّةَ بْنِ كَبِيرِ بْنِ غَنْمِ بْنِ دُودَانَ بْنِ أَسَدٍ؛ وَأَخُوهُ عُبَيْدُ اللَّهِ بْنُ جَحْشٍ، مَعَهُ امْرَأَتُهُ أُمُّ حَبِيبَةَ بِنْتُ أَبِي سُفْيَانَ بْنِ حَرْبِ بْنِ أُمَيَّةَ؛ وَقَيْسُ بْنُ عَبْدِ اللَّهِ، رَجُلٌ مِنْ بَنِي أَسَدِ بْنِ خُزَيْمَةَ، مَعَهُ امْرَأَتُهُ بَرَكَةُ بِنْتُ يَسَارٍ، مَوْلَاةُ أَبِي سُفْيَانَ بْنُ حَرْبِ بْنِ أُمَيَّةَ، وَمُعَيْقِيبُ بْنُ أَبِي فَاطِمَةَ. وَهَؤُلَاءِ آلُ سَعِيدِ بْنِ الْعَاصِ، سَبْعَةُ نَفَرٍ. قَالَ ابْنُ هِشَامٍ: مُعَيْقِيبُ مِنْ دَوْسٍ. [ مَنْ رَحَلَ إلَى الْحَبَشَةِ مِنْ بَنِي عَبْدِ شَمْسٍ   ] قَالَ ابْنُ إسْحَاقَ: وَمِنْ بَنِي عَبْدِ شَمْسِ بْنِ عَبْدِ مَنَافٍ، أَبُو حُذَيْفَةَ بْنُ عُتْبَةَ بْنِ رَبِيعَةَ بْنِ عَبْدِ شَمْسٍ؛ وَأَبُو مُوسَى الْأَشْعَرِيُّ، وَاسْمُهُ عَبْدُ اللَّهِ بْنُ قَيْسٍ، حَلِيفُ آلِ عُتْبَةَ بْنِ رَبِيعَةَ، رَجُلَانِ. [ مَنْ رَحَلَ إلَى الْحَبَشَةِ مِنْ بَنِي نَوْفَلٍ   ] وَمِنْ بَنِي نَوْفَلِ بْنِ عَبْدِ مَنَافٍ: عُتْبَةُ بْنُ غَزْوَانَ بْنِ جَابِرِ بْنِ وَهْبِ بْنِ نَسِبْ بْنِ مَالِكِ بْنِ الْحَارِثِ بْنِ مَازِنِ بْنِ مَنْصُورِ بْنِ عِكْرِمَةَ بْنِ خَصَفَةَ بْنِ قَيْسِ بْنِ عَيْلَانَ، حَلِيفٌ لَهُمْ، رَجُلٌ. [ مَنْ رَحَلَ إلَى الْحَبَشَةِ مِنْ بَنِي أَسَدٍ   ] وَمِنْ بَنِي أَسَدِ بْنِ عَبْدِ الْعُزَّى بْنِ قُصَيٍّ: الزُّبَيْرُ بْنُ الْعَوَّامِ بْنِ خُوَيْلِدِ بْنِ أَسَدٍ، وَالْأَسْوَدُ بْنُ نَوْفَلِ بْنِ خُوَيْلِدِ بْنِ أَسَدٍ، وَيَزِيدُ بْنُ زَمَعَةَ بْنِ الْأَسْوَدِ بْنِ الْمُطَّلِبِ بْنِ أَسَدٍ. وَعَمْرُو بْنُ أُمَيَّةَ بْنِ الْحَارِثِ بْنِ أَسَدٍ، أَرْبَعَةُ نَفَرٍ. [ مَنْ رَحَلَ إلَى الْحَبَشَةِ مِنْ بَنِي عَبْدِ بْنِ قُصَيٍّ   ] وَمِنْ بَنِي عَبْدِ بْنِ قُصَيٍّ: طُلَيْبُ بْنُ عُمَيْرِ بْنِ وَهْبِ بْنِ أَبِي كَبِيرِ بْنِ عَبْدِ ( بْنِ قُصَيٍّ )، رَجُلٌ. [ مَنْ رَحَلَ إلَى الْحَبَشَةِ مِنْ بَنِي عَبْدِ الدَّارِ بْنِ قُصَيٍّ   ] وَمِنْ بَنِي عَبْدِ الدَّارِ بْنِ قُصَيٍّ: مُصْعَبُ بْنُ عُمَيْرِ بْنِ هَاشِمِ بْنِ عَبْدِ مَنَافِ بْنِ عَبْدِ الدَّارِ؛ وَسُوَيْبِطُ بْنُ سَعْدِ بْنِ حَرْمَلَةَ بْنِ مَالِكِ بْنِ عُمَيْلَةَ بْنِ السَّبَّاقِ بْنِ عَبْدِ الدَّارِ؛ وَجَهْمُ بْنُ قَيْسِ بْنِ عَبْدِ شُرَحْبِيلَ بْنِ هَاشِمِ بْنِ عَبْدِ مَنَافِ بْنِ عَبْدِ الدَّارِ، مَعَهُ امْرَأَتُهُ أُمُّ حَرْمَلَةَ بِنْتُ عَبْدِ الْأَسْوَدِ بْنِ جُذَيْمَةَ بْنِ أُقَيْشِ بْنِ عَامِرِ بْنِ بَيَاضَةَ بْنِ سُبَيْعِ بْنِ جُعْثُمَةَ بْنِ سَعْدِ بْنِ مُلَيْحِ بْنِ عَمْرٍو، مِنْ خُزَاعَةَ؛ وَابْنَاهُ عَمْرُو بْنُ جَهْمٍ وَخُزَيْمَةُ بْنُ جَهْمٍ؛ وَأَبُو الرُّومِ بْنُ عُمَيْرِ بْنِ هَاشِمِ بْنِ عَبْدِ مَنَافِ بْنِ عَبْدِ الدَّارِ؛ وَفِرَاسُ بْنُ النَّضْرِ بْنِ الْحَارِثِ بْنِ كَلَدَةَ بْنِ عَلْقَمَةَ بْنِ عَبْدِ مَنَافِ بْنِ عَبْدِ الدَّارِ، خَمْسَةُ نَفَرٍ. [ مَنْ رَحَلَ إلَى الْحَبَشَةِ مِنْ بَنِي زُهْرَةَ ] وَمِنْ بَنِي زُهْرَةَ بْنِ كِلَابٍ: عَبْدُ الرَّحْمَنِ بْنُ عَوْفِ بْنِ عَبْدِ عَوْفِ بْنِ عَبْدِ بْنِ الْحَارِثِ بْنِ زُهْرَةَ، وَعَامِرُ بْنُ أَبِي وَقَّاصٍ وَأَبُو وَقَّاصٍ، مَالِكُ بْنُ أُهَيْبِ بْنِ عَبْدِ مَنَافِ بْنِ زُهْرَةَ؛ وَالْمُطَّلِبُ بْنُ أَزْهَرَ بْنِ عَبْدِ عَوْفِ بْنِ عَبْدِ بْنِ الْحَارِثِ بْنِ زُهْرَةَ، مَعَهُ امْرَأَتُهُ رَمْلَةُ بِنْتُ أَبِي عَوْفِ بْنِ ضُبَيْرَةَ بْنِ سَعِيدِ بْنِ سَعْدِ بْنِ سَهْمٍ، وَلَدَتْ لَهُ بِأَرْضِ الْحَبَشَةِ عَبْدَ اللَّهِ بْنَ الْمُطَّلِبِ. [ مَنْ رَحَلَ إلَى الْحَبَشَةِ مِنْ بَنِي هُذَيْلٍ   ] وَمِنْ حُلَفَائِهِمْ مِنْ هُذَيْلٍ: عَبْدُ اللَّهِ بْنُ مَسْعُودِ بْنِ الْحَارِثِ بْنِ شَمْخِ بْنِ مَخْزُومِ بْنِ صَاهِلَةَ بْنِ كَاهِلِ بْنِ الْحَارِثِ بْنِ تَمِيمِ بْنِ سَعْدِ بْنِ هُذَيْلٍ. وَأَخُوهُ: عُتْبَةُ بْنُ مَسْعُودٍ. [ مَنْ رَحَلَ إلَى الْحَبَشَةِ مِنْ بَهْرَاءَ   ] وَمِنْ بَهْرَاءَ: الْمِقْدَادُ بْنُ عَمْرِو بْنِ ثَعْلَبَةَ بْنِ مَالِكِ بْنِ رَبِيعَةَ بْنِ ثُمَامَةَ بْنِ مَطْرُودِ بْنِ عَمْرِو بْنِ سَعْدِ بْنِ زُهَيْرِ بْنِ لُؤَيِّ بْنِ ثَعْلَبَةَ بْنِ مَالِكِ بْنِ الشَّرِّيدِ بْنِ أَبِي أَهْوَزَ بْنِ أَبِي فَائِشِ بْنِ دُرَيْمِ بْنِ الْقَيْنِ بْنِ أَهْوَدَ بْنِ بَهْرَاءَ بْنِ عَمْرِو بْنِ الْحَافِّ بْنِ قُضَاعَةَ. قَالَ ابْنُ هِشَامٍ: وَيُقَالُ هَزْلُ بْنُ فَاسِ بْنِ ذَرِّ، وَدُهَيْرُ بْنُ ثَوْرٍ. قَالَ ابْنُ إسْحَاقَ: وَكَانَ يُقَالُ لَهُ الْمِقْدَادُ بْنُ الْأَسْوَدِ بْنِ عَبْدِ يَغُوثَ ( بْنِ وَهْبِ ) بْنِ عَبْدِ مَنَافِ بْنِ زُهْرَةَ، وَذَلِكَ أَنَّهُ تَبَنَّاهُ فِي الْجَاهِلِيَّةِ، وَحَالَفَهُ سِتَّةُ نَفَرٍ. [ مَنْ رَحَلَ إلَى الْحَبَشَةِ مِنْ بَنِي تَيْمٍ   ] وَمِنْ بَنِي تَيْمِ بْنِ مُرَّةَ: الْحَارِثُ بْنُ خَالِدِ بْنِ صَخْرِ بْنِ عَامِرِ ( بْنِ عَمْرِو ) بْنِ كَعْبِ بْنِ سَعْدِ بْنِ تَيْمٍ، مَعَهُ امْرَأَتُهُ رَيْطَةُ بِنْتُ الْحَارِثِ بْنِ جَبَلَةَ بْنِ عَامِرِ بْنِ كَعْبِ بْنِ سَعْدِ بْنِ تَيْمٍ، وَلَدَتْ لَهُ بِأَرْضِ الْحَبَشَةِ مُوسَى بْنَ الْحَارِثِ، وَعَائِشَةَ بِنْتَ الْحَارِثِ، وَزَيْنَبَ بِنْتَ الْحَارِثِ، وَفَاطِمَةَ بِنْتَ الْحَارِثِ، وَعَمْرَو بْنَ عُثْمَانَ بْنِ عَمْرِو بْنِ كَعْبِ بْنِ سَعْدِ بْنِ تَيْمٍ، رَجُلَانِ. [ مَنْ رَحَلَ إلَى الْحَبَشَةِ مِنْ بَنِي مَخْزُومٍ   ] وَمِنْ بَنِي مَخْزُومِ بْنِ يَقَظَةَ بْنِ مُرَّةَ: أَبُو سَلَمَةَ بْنُ عَبْدِ الْأَسَدِ بْنِ هِلَالِ بْنِ عَبْدِ اللَّهِ بْنِ عُمَرَ بْنِ مَخْزُومٍ، وَمَعَهُ امْرَأَتُهُ أُمُّ سَلَمَةَ بِنْتُ أَبِي أُمَيَّةَ بْنِ الْمُغِيرَةِ بْنِ عَبْدِ اللَّهِ بْنِ عُمَرَ بْنِ مَخْزُومٍ، وَلَدَتْ لَهُ بِأَرْضِ الْحَبَشَةِ زَيْنَبَ بِنْتَ أَبِي سَلَمَةَ، وَاسْمُ أَبِي سَلَمَةَ عَبْدُ اللَّهِ، وَاسْمُ أُمِّ سَلَمَةَ: هِنْدٌ: وَشَمَّاسُ ( بْنُ ) عُثْمَانَ بْنِ الشَّرِّيدِ بْنِ سُوَيْدِ بْنِ هَرْمِيِّ بْنِ عَامِرِ بْنِ مَخْزُومٍ. [ اسْمُ الشَّمَّاسِ وَشَيْءٌ عَنْهُ   ] قَالَ ابْنُ هِشَامٍ: وَاسْمُ شَمَّاسٍ: عُثْمَانُ، وَإِنَّمَا سُمِّيَ شَمَّاسًا، لِأَنَّ شَمَّاسًا مِنْ الشَّمَامِسَةِ، قَدِمَ مَكَّةَ فِي الْجَاهِلِيَّةِ، وَكَانَ جَمِيلًا فَعَجِبَ النَّاسُ مِنْ جَمَالِهِ، فَقَالَ عُتْبَةُ بْنُ رَبِيعَةَ، وَكَانَ خَالَ شَمَّاسٍ: أَنَا آتِيكُمْ بِشَمَّاسِ أَحْسَنَ مِنْهُ، فَجَاءَ بِابْنِ أُخْتِهِ عُثْمَانَ بْنِ عُثْمَانَ، فَسُمِّيَ شَمَّاسًا. فِيمَا ذَكَرَ ابْنُ شِهَابٍ وَغَيْرُهُ. قَالَ ابْنُ إسْحَاقَ: وَهَبَّارُ بْنُ سُفْيَانَ بْنِ عَبْدِ الْأَسَدِ بْنِ هِلَالِ بْنِ عَبْدِ اللَّهِ بْنِ عُمَرَ بْنِ مَخْزُومٍ؛ وَأَخُوهُ عَبْدُ اللَّهِ بْنُ سُفْيَانَ؛ وَهِشَامُ بْنُ أَبِي حُذَيْفَةَ بْنِ الْمُغِيرَةِ بْنِ عَبْدِ اللَّهِ بْنِ عُمَرَ بْنِ مَخْزُومٍ؛ وَسَلَمَةُ بْنُ هِشَامِ بْنِ الْمُغِيرَةِ بْنِ عَبْدِ اللَّهِ بْنِ عُمَرَ بْنِ مَخْزُومٍ؛ وَعَيَّاشُ بْنُ أَبِي رَبِيعَةَ بْنِ الْمُغِيرَةِ بْنِ عَبْدِ اللَّهِ بْنِ عُمَرَ بْنِ مَخْزُومٍ. [ مَنْ هَاجَرَ إلَى الْحَبَشَةِ مِنْ حُلَفَاءِ بَنِي مَخْزُومٍ   ] وَمِنْ حُلَفَائِهِمْ: مُعَتِّبُ بْنُ عَوْفِ بْنِ عَامِرِ بْنِ الْفَضْلِ بْنِ عَفِيفِ بْنِ كُلَيْبِ بْنِ حَبَشِيَّةَ ابْنُ سَلُولَ بْنِ كَعْبِ بْنِ عَمْرٍو مِنْ خُزَاعَةَ، وَهُوَ الَّذِي يُقَالُ لَهُ: عَيْهَامَةُ، ثَمَانِيَةُ نَفَرٍ. قَالَ ابْنُ هِشَامٍ: وَيُقَالُ حَبَشِيَّةُ بْنُ سَلُولَ، وَهُوَ الَّذِي يُقَالُ لَهُ مُعَتِّبُ بْنُ حَمْرَاءَ. [ مَنْ هَاجَرَ إلَى الْحَبَشَةِ مِنْ بَنِي جُمَحٍ   ] وَمِنْ بَنِي جُمَحِ بْنِ عَمْرِو بْنِ هُصَيْصِ بْنِ كَعْبٍ: عُثْمَانُ بْنُ مَظْعُونِ بْنِ حَبِيبِ بْنِ وَهْبِ بْنِ حُذَافَةَ بْنِ جُمَحٍ؛ وَابْنُهُ السَّائِبُ بْنُ عُثْمَانَ؛ وَأَخَوَاهُ قُدَامَةُ بْنُ مَظْعُونٍ، وَعَبْدُ اللَّهِ بْنُ مَظْعُونٍ؛ وَحَاطِبُ بْنُ الْحَارِثِ بْنِ مَعْمَرِ بْنِ حَبِيبِ بْنِ وَهْبِ بْنِ حُذَافَةَ بْنِ جُمَحٍ، مَعَهُ امْرَأَتُهُ فَاطِمَةُ بِنْتُ الْمُجَلَّلِ بْنِ عَبْدِ اللَّهِ بْنِ أَبِي قَيْسِ بْنِ عَبْدِ وُدِّ بْنِ نَصْرِ بْنِ مَالِكِ بْنِ حِسْلِ بْنِ عَامِرٍ؛ وَابْنَاهُ: مُحَمَّدُ بْنُ حَاطِبٍ، وَالْحَارِثُ بْنُ حَاطِبٍ، وَهُمَا لِبِنْتِ الْمُجَلَّلِ؛ وَأَخُوهُ حَطَّابُ بْنُ الْحَارِثِ، مَعَهُ امْرَأَتُهُ فُكَيْهَةُ بِنْتُ يَسَارٍ؛ وَسُفْيَانُ بْنُ مَعْمَرِ بْنِ حَبِيبِ بْنِ وَهْبِ بْنِ حُذَافَةَ بْنِ جُمَحٍ، مَعَهُ ابْنَاهُ جَابِرُ بْنُ سُفْيَانَ، وَجُنَادَةُ بْنُ سُفْيَانَ، وَمَعَهُ امْرَأَتُهُ حَسَنَةُ، وَهِيَ أُمُّهُمَا، وَأَخُوهُمَا مِنْ أُمِّهِمَا شُرَحْبِيلُ بْنُ حَسَنَةَ، أَحَدُ الْغَوْثِ. قَالَ ابْنُ هِشَامٍ: شُرَحْبِيلُ بْنُ عَبْدِ اللَّهِ أَحَدُ الْغَوْثِ بْنِ مُرٍّ، أَخِي تَمِيمِ بْنِ مُرٍّ. [ مَنْ هَاجَرَ إلَى الْحَبَشَةِ مِنْ بَنِي سَهْمٍ   ] قَالَ ابْنُ إسْحَاقَ: وَعُثْمَانُ بْنُ رَبِيعَةَ بْنِ أَهْبَانَ بْنِ وَهْبِ بْنِ حُذَافَةَ بْنِ جُمَحٍ أَحَدَ عَشَرَ رَجُلًا. وَمِنْ بَنِي سَهْمِ بْنِ عَمْرِو بْنِ هُصَيْصِ بْنِ كَعْبٍ، خُنَيْسُ بْنُ حُذَافَةَ بْنِ قَيْسِ بْنِ عَدِيِّ بْنِ سَعْدِ بْنِ سَهْمٍ؛ وَعَبْدُ اللَّهِ بْنُ الْحَارِثِ بْنِ قَيْسِ بْنِ عَدِيِّ بْنِ سَعْدِ بْنِ سَهْلٍ وَهِشَامُ بْنُ الْعَاصِ بْنِ وَائِلِ بْنِ سَعْدِ بْنِ سَهْمٍ. قَالَ ابْنُ هِشَامٍ: الْعَاصِ بْنُ وَائِلِ بْنِ هَاشِمِ بْنِ سَعْدِ بْنِ سَهْمٍ. قَالَ ابْنُ إسْحَاقَ: وَقَيْسُ بْنُ حُذَافَةَ بْنِ قَيْسِ بْنِ عَدِيِّ بْنِ سَعْدِ بْنِ سَهْمٍ؛ وَأَبُو قَيْسِ بْنُ الْحَارِثِ بْنِ قَيْسِ بْنِ عَدِيِّ بْنِ سَعْدِ بْنِ سَهْمٍ؛ وَعَبْدُ اللَّهِ بْنُ حُذَافَةَ بْنِ قَيْسِ بْنِ عَدِيِّ بْنِ سَعْدِ بْنِ سَهْمٍ؛ وَالْحَارِثُ بْنُ الْحَارِثِ بْنِ قَيْسِ بْنِ عَدِيِّ بْنِ سَعْدِ بْنِ سَهْمٍ؛ وَمَعْمَرُ بْنُ الْحَارِثِ بْنِ قَيْسِ بْنِ عَدِيِّ بْنِ سَعْدِ بْنِ سَهْمٍ؛ وَبِشْرُ بْنُ الْحَارِثِ بْنِ قَيْسِ بْنِ عَدِيِّ بْنِ سَعْدِ بْنِ سَهْمٍ؛ وَأَخٌ لَهُ مِنْ أُمِّهِ مِنْ بَنِي تَمِيمٍ، يُقَالُ لَهُ: سَعِيدُ بْنُ عَمْرٍو، وَسَعِيدُ بْنُ الْحَارِثِ بْنِ قَيْسِ بْنِ عَدِيِّ بْنِ سَعْدِ بْنِ سَهْمٍ؛ وَالسَّائِبُ بْنُ الْحَارِثِ بْنِ قَيْسِ بْنِ عَدِيِّ بْنِ سَعْدِ بْنِ سَهْمٍ؛ وَعُمَيْرُ بْنُ رِئَابِ بْنِ حُذَيْفَةَ بْنِ مُهَشَّمِ بْنِ سَعْدِ بْنِ سَهْمٍ. وَمَحْمِيَّةُ بْنُ الْجَزَاءِ، حَلِيفٌ لَهُمْ، مِنْ بَنِي زُبَيْدٍ، أَرْبَعَةَ عَشَرَ رَجُلًا. [ مَنْ هَاجَرَ إلَى الْحَبَشَةِ مِنْ بَنِي عَدِيٍّ   ] وَمِنْ بَنِي عَدِيِّ بْنِ كَعْبٍ: مَعْمَرُ بْنُ عَبْدِ اللَّهِ بْنِ نَضْلَةَ بْنِ عَبْدِ الْعُزَّى بْنِ حَرْثَانَ بْنِ عَوْفِ بْنِ عُبَيْدِ بْنِ عُوَيْجِ بْنِ عَدِيٍّ وَعُرْوَةُ بْنُ عَبْدِ الْعُزَّى بْنِ حَرْثَانَ بْنِ عَوْفِ بْنِ عُبَيْدِ بْنِ عُوَيْجِ بْنِ عَدِيٍّ؛ وَعَدِيُّ بْنُ نَضْلَةَ بْنِ عَبْدِ الْعُزَّى بْنِ حَرْثَانَ بْنِ عَوْفِ بْنِ عُبَيْدِ بْنِ عُوَيْجِ بْنِ عَدِيٍّ وَابْنُهُ النُّعْمَانُ بْنُ عَدِيٍّ؛ وَعَامِرُ بْنُ رَبِيعَةَ، حَلِيفٌ لِآلِ الْخَطَّابِ، مِنْ عَنْزِ بْنِ وَائِلٍ، مَعَهُ امْرَأَتُهُ لَيْلَى بِنْتُ أَبِي حَثْمَةَ بْنِ غَانِمٍ خَمْسَةُ نَفَرٍ. [ مَنْ هَاجَرَ إلَى الْحَبَشَةِ مِنْ بَنِي عَامِرٍ   ] وَمِنْ بَنِي عَامِرِ بْنِ لُؤَيٍّ: أَبُو سَبْرَةَ بْنُ أَبِي رُهْمِ بْنِ عَبْدِ الْعُزَّى بْنِ أَبِي قَيْسِ بْنِ عَبْدِ وُدِّ بْنِ نَصْرِ بْنِ مَالِكِ بْنِ حِسْلِ بْنِ عَامِرٍ مَعَهُ امْرَأَتُهُ أُمُّ كُلْثُومٍ بِنْتُ سُهَيْلِ بْنِ عَمْرِو بْنِ عَبْدِ شَمْسِ بْنِ عَبْدِ وُدِّ بْنِ نَصْرِ بْنِ مَالِكِ بْنِ حِسْلِ بْنِ عَامِرٍ وَعَبْدُ اللَّهِ بْنِ مَخْرَمَةَ بْنِ عَبْدِ الْعُزَّى بْنِ أَبِي قَيْسِ بْنِ عَبْدِ وُدِّ بْنِ نَصْرِ بْنِ مَالِكِ بْنِ حِسْلِ بْنِ عَامِرٍ، وَعَبْدُ اللَّهِ بْنُ سُهَيْلِ بْنِ عَمْرِو بْنِ عَبْدِ شَمْسِ بْنِ عَبْدِ وُدِّ بْنِ نَصْرِ بْنِ مَالِكِ بْنِ حِسْلِ بْنِ عَامِرٍ؛ وَسُلَيْطُ بْنُ عَمْرِو بْنِ عَبْدِ شَمْسِ بْنِ عَبْدِ وُدِّ بْنِ نَصْرِ بْنِ مَالِكِ بْنِ حِسْلِ بْنِ عَامِرٍ؛ وَأَخُوهُ السَّكْرَانُ بْنُ عَمْرٍو، مَعَهُ امْرَأَتُهُ سَوْدَةُ بِنْتُ زَمَعَةَ بْنِ قَيْسِ بْنِ عَبْدِ شَمْسِ بْنِ عَبْدِ وُدِّ بْنِ نَصْرِ بْنِ مَالِكِ بْنِ حِسْلِ بْنِ عَامِرٍ؛ وَمَالِكُ بْنُ زَمَعَةَ بْنِ قَيْسِ بْنِ عَبْدِ شَمْسِ بْنِ عَبْدِ وُدِّ بْنِ نَصْرِ بْنِ مَالِكِ بْنِ حِسْلِ بْنِ عَامِرِ؛ مَعَهُ امْرَأَتُهُ عَمْرَةُ بِنْتُ السَّعْدِيِّ بْنِ وَقْدَانَ بْنِ عَبْدِ شَمْسِ بْنِ عَبْدِ وُدِّ بْنِ نَصْرِ بْنِ مَالِكِ بْنِ حِسْلِ بْنِ عَامِرٍ؛ وَحَاطِبُ بْنُ عَمْرِو بْنِ عَبْدِ شَمْسِ بْنِ عَبْدِ وُدِّ بْنِ نَصْرِ بْنِ مَالِكِ بْنِ حِسْلِ بْنِ عَامِرٍ؛ وَسَعْدُ بْنُ خَوْلَةُ، حَلِيفٌ لَهُمْ. ثَمَانِيَةُ نَفَرٍ. قَالَ ابْنُ هِشَامٍ: سَعْدُ بْنُ خَوْلَةَ مِنْ الْيَمَنِ. [ مَنْ هَاجَرَ إلَى الْحَبَشَةِ مِنْ بَنِي الْحَارِثِ   ] قَالَ ابْنُ إسْحَاقَ: وَمِنْ بَنِي الْحَارِثِ بْنِ فِهْرٍ: أَبُو عُبَيْدَةَ بْنُ الْجَرَّاحِ، وَهُوَ عَامِرُ بْنُ عَبْدِ اللَّهِ بْنِ الْجَرَّاحِ بْنِ هِلَالِ بْنِ أُهَيْبِ بْنِ ضَبَّةَ بْنِ الْحَارِثِ بْنِ فِهْرٍ؛ وَسُهَيْلُ بْنُ بَيْضَاءَ، وَهُوَ سُهَيْلُ بْنُ وَهْبِ بْنِ رَبِيعَةَ بْنِ هِلَالِ بْنِ أُهَيْبِ بْنِ ضَبَّةَ بْنِ الْحَارِثِ، وَلَكُنَّ أُمَّهُ غَلَبَتْ عَلَى نَسَبِهِ، فَهُوَ يُنْسَبُ إلَيْهَا، وَهِيَ دَعْدُ بِنْتُ جَحْدَمِ بْنِ أُمَيَّةَ بْنِ ظَرِبِ بْنِ الْحَارِثِ بْنِ فِهْرٍ، وَكَانَتْ تُدْعَى بَيْضَاءَ؛ وَعَمْرُو بْنُ أَبِي سَرْحِ بْنِ رَبِيعَةَ بْنِ هِلَالِ بْنِ أُهَيْبِ بْنِ ضَبَّةَ بْنِ الْحَارِثِ؛ وَعِيَاضُ بْنُ زُهَيْرِ بْنِ أَبِي شَدَّادِ بْنِ رَبِيعَةَ بْنِ هِلَالِ بْنِ أُهَيْبِ بْنِ ضَبَّةَ بْنِ الْحَارِثِ وَيُقَالُ: بَلْ رَبِيعَةُ بْنُ هِلَالِ بْنِ مَالِكِ بْنِ ضَبَّةَ ( بْنِ الْحَارِثِ )؛ وَعَمْرُو بْنُ الْحَارِثِ بْنُ زُهَيْرِ بْنِ أَبِي شَدَّادِ بْنِ رَبِيعَةَ بْنِ هِلَالِ بْنِ مَالِكِ بْنِ ضَبَّةَ بْنِ الْحَارِثِ وَعُثْمَانُ بْنُ عَبْدِ غَنْمِ بْنِ زُهَيْرِ بْنِ أَبِي شَدَّادِ بْنِ رَبِيعَةَ بْنِ هِلَالِ بْنِ مَالِكِ بْنِ ضَبَّةَ بْنِ الْحَارِثِ وَسَعْدُ بْنُ عَبْدِ قَيْسِ بْنِ لَقِيطِ بْنِ عَامِرِ بْنِ أُمَيَّةَ بْنِ ظَرِبِ بْنِ الْحَارِثِ ( بْنِ فِهْرٍ ) وَالْحَارِثُ بْنُ عَبْدِ قَيْسِ بْنِ لَقِيطِ بْنِ عَامِرِ بْنِ أُمَيَّةَ بْنِ ظَرِبِ بْنِ الْحَارِثِ بْنِ فِهْرٍ. ثَمَانِيَةُ نَفَرٍ. [ عَدَدُ الْمُهَاجِرِينَ إلَى الْحَبَشَةِ   ] فَكَانَ جَمِيعُ مَنْ لَحِقَ بِأَرْضِ الْحَبَشَةِ، وَهَاجَرَ إلَيْهَا مِنْ الْمُسْلِمِينَ، سِوَى أَبْنَائِهِمْ الَّذِينَ خَرَجُوا بِهِمْ مَعَهُمْ صِغَارًا وَوُلِدُوا بِهَا، ثَلَاثَةً وَثَمَانِينَ رَجُلًا، إنْ كَانَ عَمَّارُ بْنُ يَاسِرٍ فِيهِمْ، وَهُوَ يُشَكُّ فِيهِ.

     ✧ Al-Wāqidī narrated that their going out to it was in Rajab of the fifth year from the beginning of the prophetic mission, and that the first of them to emigrate were eleven men and four women, and that they reached the sea, some walking and some riding, and they hired a ship for half a dinar to Abyssinia. Mention of the first emigration to the land of Abyssinia. [The Messenger of God ﷺ's indication to his companions to emigrate] Ibn Isḥāq said: When the Messenger of God ﷺ saw what was befalling his companions of affliction, while he himself was in a state of well-being, by his standing with God and with his uncle Abū Ṭālib, and that he was not able to prevent them from the affliction they were in, he said to them: “Would that you would go out to the land of Abyssinia, for there is a king there under whom no one is wronged, and it is a land of truth, until God makes for you a relief from what you are in.” So at that point the Muslims from the companions of the Messenger of God ﷺ went out to the land of Abyssinia, fearing temptation and fleeing to God with their religion. This was the first emigration that occurred in Islam. [Those who emigrated in the first emigration to Abyssinia] The first of the Muslims to go out from the Banū Umayyah b. ʿAbd Shams b. ʿAbd Manāf b. Quṣayy b. Kilāb b. Murrah b. Kaʿb b. Luʾayy b. Ghālib b. Fihr was ʿUthmān b. ʿAffān b. Abī al-ʿĀṣ b. Umayyah, with him his wife Ruqayyah bt. the Messenger of God ﷺ. And from the Banū ʿAbd Shams b. ʿAbd Manāf: Abū Ḥudhayfah b. ʿUtbah b. Rabīʿah b. ʿAbd Shams, with him his wife Sahlah bt. Suhayl b. ʿAmr, one of the Banū ʿĀmir b. Luʾayy; she bore for him in the land of Abyssinia Muḥammad b. Abī Ḥudhayfah. And from the Banū Asad b. ʿAbd al-ʿUzzā b. Quṣayy: al-Zubayr b. al-ʿAwwām b. Khuwaylid b. Asad. And from the Banū ʿAbd al-Dār b. Quṣayy: Muṣʿab b. ʿUmayr b. Hāshim b. ʿAbd Manāf b. ʿAbd al-Dār. And from the Banū Zuhrah b. Kilāb: ʿAbd al-Raḥmān b. ʿAwf b. ʿAbd ʿAwf b. ʿAbd (b.) al-Ḥārith b. Zuhrah. And from the Banū Makhzūm b. Yaqaẓah b. Murrah: Abū Salamah b. ʿAbd al-Asad b. Hilāl b. ʿAbd Allāh b. ʿUmar b. Makhzūm, with him his wife Umm Salamah bt. Abī Umayyah b. al-Mughīrah b. ʿAbd Allāh b. ʿUmar b. Makhzūm. And from the Banū Jumaḥ b. ʿAmr b. Huṣayṣ b. Kaʿb: ʿUthmān b. Maẓʿūn b. Ḥabīb b. Wahb b. Ḥudhāfah b. Jumaḥ. And from the Banū ʿAdī b. Kaʿb: ʿĀmir b. Rabīʿah, an ally of the family of al-Khaṭṭāb, from ʿAnz b. Wāʾil — (Ibn Hishām said: and it is said: from ʿAnazah b. Asad b. Rabīʿah) — with him his wife Laylā bt. Abī Ḥathmah (b. Ḥudhāfah) b. Ghānim (b. ʿĀmir) b. ʿAbd Allāh b. ʿAwf b. ʿUbayd b. ʿUwayj b. ʿAdī b. Kaʿb. And from the Banū ʿĀmir b. Luʾayy: Abū Sabrah b. Abī Ruhm b. ʿAbd al-ʿUzzā b. Abī Qays, b. ʿAbd Wudd b. Naṣr b. Mālik b. Ḥisl b. ʿĀmir; and it is said: rather Abū Ḥāṭib b. ʿAmr b. ʿAbd Shams b. ʿAbd Wudd b. Naṣr b. Mālik b. Ḥisl b. ʿĀmir (b. Luʾayy), and it is said: he was the first of them to arrive there. And from the Banū al-Ḥārith b. Fihr: Suhayl b. Bayḍāʾ, and he is Suhayl b. Wahb b. Rabīʿah b. Hilāl b. Uhayb b. Ḍabbah b. al-Ḥārith. These ten were the first of the Muslims to go out to the land of Abyssinia, as far as it has reached me. Ibn Hishām said: ʿUthmān b. Maẓʿūn was over them, according to what some of the people of knowledge mentioned to me. Ibn Isḥāq said: Then Jaʿfar b. Abī Ṭālib ؓ went out, and the Muslims followed one another until they gathered in the land of Abyssinia. They were there; among them were those who went out with his family with him, and among them were those who went out by himself, with no family with him. [Those who went out to the land of Abyssinia from the Banū Hāshim] And from the Banū Hāshim b. ʿAbd Manāf b. Quṣayy b. Kilāb b. Murrah b. Kaʿb b. Luʾayy b. Ghālib b. Fihr: Jaʿfar b. Abī Ṭālib b. ʿAbd al-Muṭṭalib b. Hāshim, with him his wife Asmāʾ bt. ʿUmays b. al-Nuʿmān b. Kaʿb b. Mālik b. Quḥāfah b. Khathʿam; she bore for him in the land of Abyssinia ʿAbd Allāh b. Jaʿfar, a man. [Those who went out to the land of Abyssinia from the Banū Umayyah] And from the Banū Umayyah b. ʿAbd Shams b. ʿAbd Manāf: ʿUthmān b. ʿAffān b. Abī al-ʿĀṣ b. Umayyah b. ʿAbd Shams, with him his wife Ruqayyah, daughter of the Messenger of God ﷺ; and ʿAmr b. Saʿīd b. al-ʿĀṣ b. Umayyah, with him his wife Fāṭimah bt. Ṣafwān b. Umayyah b. Muḥarrith (b. Khuml) b. Shiqq b. Raqabah b. Mukhdij al-Kinānī; and his brother Khālid b. Saʿīd b. al-ʿĀṣ b. Umayyah, with him his wife Amīnah bt. Khalaf b. Asʿad b. ʿĀmir b. Bayāḍah b. Subayʿ b. Juʿthumah b. Saʿd b. Mulayḥ b. ʿAmr, from Khuzāʿah. Ibn Hishām said: And it is said Humaynah bt. Khalaf. Ibn Isḥāq said: She bore for him in the land of Abyssinia Saʿīd b. Khālid and Amah bt. Khālid. Al-Zubayr b. al-ʿAwwām later married Amah, and she bore for him ʿAmr b. al-Zubayr and Khālid b. al-Zubayr. [Those who emigrated to Abyssinia from the Banū Asad] And from their allies, from the Banū Asad b. Khuzaymah: ʿAbd Allāh b. Jaḥsh b. Riʾāb b. Yaʿmur b. Ṣabirah b. Murrah b. Kabīr b. Ghanm b. Dūdān b. Asad; and his brother ʿUbayd Allāh b. Jaḥsh, with him his wife Umm Ḥabībah bt. Abī Sufyān b. Ḥarb b. Umayyah; and Qays b. ʿAbd Allāh, a man from the Banū Asad b. Khuzaymah, with him his wife Barakah bt. Yasār, client of Abū Sufyān b. Ḥarb b. Umayyah; and Muʿayqīb b. Abī Fāṭimah. These are the family of Saʿīd b. al-ʿĀṣ, seven persons. Ibn Hishām said: Muʿayqīb is from Daws. [Those who journeyed to Abyssinia from the Banū ʿAbd Shams] Ibn Isḥāq said: And from the Banū ʿAbd Shams b. ʿAbd Manāf: Abū Ḥudhayfah b. ʿUtbah b. Rabīʿah b. ʿAbd Shams; and Abū Mūsā al-Ashʿarī, and his name is ʿAbd Allāh b. Qays, an ally of the family of ʿUtbah b. Rabīʿah, two men. [Those who journeyed to Abyssinia from the Banū Nawfal] And from the Banū Nawfal b. ʿAbd Manāf: ʿUtbah b. Ghazwān b. Jābir b. Wahb b. Nasib b. Mālik b. al-Ḥārith b. Māzin b. Manṣūr b. ʿIkrimah b. Khaṣafah b. Qays b. ʿAylān, an ally of theirs, a man. [Those who journeyed to Abyssinia from the Banū Asad] And from the Banū Asad b. ʿAbd al-ʿUzzā b. Quṣayy: al-Zubayr b. al-ʿAwwām b. Khuwaylid b. Asad; and al-Aswad b. Nawfal b. Khuwaylid b. Asad; and Yazīd b. Zamʿah b. al-Aswad b. al-Muṭṭalib b. Asad; and ʿAmr b. Umayyah b. al-Ḥārith b. Asad, four persons. [Those who journeyed to Abyssinia from the Banū ʿAbd b. Quṣayy] And from the Banū ʿAbd b. Quṣayy: Ṭulayb b. ʿUmayr b. Wahb b. Abī Kabīr b. ʿAbd (b. Quṣayy), a man. [Those who journeyed to Abyssinia from the Banū ʿAbd al-Dār b. Quṣayy] And from the Banū ʿAbd al-Dār b. Quṣayy: Muṣʿab b. ʿUmayr b. Hāshim b. ʿAbd Manāf b. ʿAbd al-Dār; and Suwaybiṭ b. Saʿd b. Ḥarmalah b. Mālik b. ʿUmaylah b. al-Sabbāq b. ʿAbd al-Dār; and Jahm b. Qays b. ʿAbd Shuraḥbīl b. Hāshim b. ʿAbd Manāf b. ʿAbd al-Dār, with him his wife Umm Ḥarmalah bt. ʿAbd al-Aswad b. Judhaymah b. Uqaysh b. ʿĀmir b. Bayāḍah b. Subayʿ b. Juʿthumah b. Saʿd b. Mulayḥ b. ʿAmr, from Khuzāʿah; and his two sons ʿAmr b. Jahm and Khuzaymah b. Jahm; and Abū al-Rūm b. ʿUmayr b. Hāshim b. ʿAbd Manāf b. ʿAbd al-Dār; and Firās b. al-Naḍr b. al-Ḥārith b. Kaladah b. ʿAlqamah b. ʿAbd Manāf b. ʿAbd al-Dār, five persons. [Those who journeyed to Abyssinia from the Banū Zuhrah] And from the Banū Zuhrah b. Kilāb: ʿAbd al-Raḥmān b. ʿAwf b. ʿAbd ʿAwf b. ʿAbd b. al-Ḥārith b. Zuhrah; and ʿĀmir b. Abī Waqqāṣ; and Abū Waqqāṣ, Mālik b. Uhayb b. ʿAbd Manāf b. Zuhrah; and al-Muṭṭalib b. Azhar b. ʿAbd ʿAwf b. ʿAbd b. al-Ḥārith b. Zuhrah, with him his wife Ramlah bt. Abī ʿAwf b. Ḍubayrah b. Saʿīd b. Saʿd b. Sahm; she bore for him in the land of Abyssinia ʿAbd Allāh b. al-Muṭṭalib. [Those who journeyed to Abyssinia from the Banū Hudhayl] And from their allies from Hudhayl: ʿAbd Allāh b. Masʿūd b. al-Ḥārith b. Shamkh b. Makhzūm b. Ṣāhilah b. Kāhil b. al-Ḥārith b. Tamīm b. Saʿd b. Hudhayl; and his brother ʿUtbah b. Masʿūd. [Those who journeyed to Abyssinia from Bahrāʾ] And from Bahrāʾ: al-Miqdād b. ʿAmr b. Thaʿlabah b. Mālik b. Rabīʿah b. Thumāmah b. Maṭrūd b. ʿAmr b. Saʿd b. Zuhayr b. Luʾayy b. Thaʿlabah b. Mālik b. al-Sharīd b. Abī Ahwaz b. Abī Fāʾish b. Durayyim b. al-Qayn b. Ahwad b. Bahrāʾ b. ʿAmr b. al-Ḥāf b. Quḍāʿah. Ibn Hishām said: And it is said Hazl b. Fās b. Dharr, and Duhayr b. Thawr. Ibn Isḥāq said: He used to be called al-Miqdād b. al-Aswad b. ʿAbd Yaghūth (b. Wahb) b. ʿAbd Manāf b. Zuhrah, because al-Aswad adopted him in the Jāhiliyyah and he was an ally of his, six persons. [Those who journeyed to Abyssinia from the Banū Taym] And from the Banū Taym b. Murrah: al-Ḥārith b. Khālid b. Ṣakhr b. ʿĀmir (b. ʿAmr) b. Kaʿb b. Saʿd b. Taym, with him his wife Rayṭah bt. al-Ḥārith b. Jabalah b. ʿĀmir b. Kaʿb b. Saʿd b. Taym; she bore for him in the land of Abyssinia Mūsā b. al-Ḥārith, ʿĀʾishah bt. al-Ḥārith, Zaynab bt. al-Ḥārith, and Fāṭimah bt. al-Ḥārith; and ʿAmr b. ʿUthmān b. ʿAmr b. Kaʿb b. Saʿd b. Taym, two men. [Those who journeyed to Abyssinia from the Banū Makhzūm] And from the Banū Makhzūm b. Yaqaẓah b. Murrah: Abū Salamah b. ʿAbd al-Asad b. Hilāl b. ʿAbd Allāh b. ʿUmar b. Makhzūm, with him his wife Umm Salamah bt. Abī Umayyah b. al-Mughīrah b. ʿAbd Allāh b. ʿUmar b. Makhzūm; she bore for him in the land of Abyssinia Zaynab bt. Abī Salamah. The name of Abū Salamah is ʿAbd Allāh, and the name of Umm Salamah is Hind; and Shammās (b.) ʿUthmān b. al-Sharīd b. Suwayd b. Harmī b. ʿĀmir b. Makhzūm. [The name of al-Shammās and something about him] Ibn Hishām said: The name of Shammās is ʿUthmān. He was called Shammās because a shammās (deacon) from the shamāmisa (deacons) came to Makkah in the Jāhiliyyah; he was handsome, and people marveled at his handsomeness. ʿUtbah b. Rabīʿah, who was the maternal uncle of Shammās, said: “I will bring you a shammās more handsome than him.” So he brought his sister's son ʿUthmān b. ʿUthmān, and he was named Shammās, according to what Ibn Shihāb and others mentioned. Ibn Isḥāq said: And Habbār b. Sufyān b. ʿAbd al-Asad b. Hilāl b. ʿAbd Allāh b. ʿUmar b. Makhzūm; and his brother ʿAbd Allāh b. Sufyān; and Hishām b. Abī Ḥudhayfah b. al-Mughīrah b. ʿAbd Allāh b. ʿUmar b. Makhzūm; and Salamah b. Hishām b. al-Mughīrah b. ʿAbd Allāh b. ʿUmar b. Makhzūm; and ʿAyyāsh b. Abī Rabīʿah b. al-Mughīrah b. ʿAbd Allāh b. ʿUmar b. Makhzūm. [Those who emigrated to Abyssinia from the allies of the Banū Makhzūm] And from their allies: Muʿattib b. ʿAwf b. ʿĀmir b. al-Faḍl b. ʿAfīf b. Kulayb b. Ḥabashiyyah b. Salūl b. Kaʿb b. ʿAmr from Khuzāʿah, and he is the one called ʿAyhāmah, eight persons. Ibn Hishām said: And it is said Ḥabashiyyah b. Salūl, and he is the one called Muʿattib b. Ḥamrāʾ. [Those who emigrated to Abyssinia from the Banū Jumaḥ] And from the Banū Jumaḥ b. ʿAmr b. Huṣayṣ b. Kaʿb: ʿUthmān b. Maẓʿūn b. Ḥabīb b. Wahb b. Ḥudhāfah b. Jumaḥ; and his son al-Sāʾib b. ʿUthmān; and his two brothers Qudāmah b. Maẓʿūn and ʿAbd Allāh b. Maẓʿūn; and Ḥāṭib b. al-Ḥārith b. Maʿmar b. Ḥabīb b. Wahb b. Ḥudhāfah b. Jumaḥ, with him his wife Fāṭimah bt. al-Mujallal b. ʿAbd Allāh b. Abī Qays b. ʿAbd Wudd b. Naṣr b. Mālik b. Ḥisl b. ʿĀmir; and his two sons Muḥammad b. Ḥāṭib and al-Ḥārith b. Ḥāṭib, and they are from the daughter of al-Mujallal; and his brother Ḥaṭṭāb b. al-Ḥārith, with him his wife Fukayhah bt. Yasār; and Sufyān b. Maʿmar b. Ḥabīb b. Wahb b. Ḥudhāfah b. Jumaḥ, with him his two sons Jābir b. Sufyān and Junādah b. Sufyān, and with him his wife Ḥasanah, and she is their mother, and their brother from their mother Shuraḥbīl b. Ḥasanah, one of al-Ghawth. Ibn Hishām said: Shuraḥbīl b. ʿAbd Allāh, one of al-Ghawth b. Murr, brother of Tamīm b. Murr. [Those who emigrated to Abyssinia from the Banū Sahm] Ibn Isḥāq said: And ʿUthmān b. Rabīʿah b. Ahbān b. Wahb b. Ḥudhāfah b. Jumaḥ, eleven men. And from the Banū Sahm b. ʿAmr b. Huṣayṣ b. Kaʿb: Khunays b. Ḥudhāfah b. Qays b. ʿAdī b. Saʿd b. Sahm; and ʿAbd Allāh b. al-Ḥārith b. Qays b. ʿAdī b. Saʿd b. Sahl; and Hishām b. al-ʿĀṣ b. Wāʾil b. Saʿd b. Sahm. Ibn Hishām said: al-ʿĀṣ b. Wāʾil b. Hāshim b. Saʿd b. Sahm. Ibn Isḥāq said: And Qays b. Ḥudhāfah b. Qays b. ʿAdī b. Saʿd b. Sahm; and Abū Qays b. al-Ḥārith b. Qays b. ʿAdī b. Saʿd b. Sahm; and ʿAbd Allāh b. Ḥudhāfah b. Qays b. ʿAdī b. Saʿd b. Sahm; and al-Ḥārith b. al-Ḥārith b. Qays b. ʿAdī b. Saʿd b. Sahm; and Maʿmar b. al-Ḥārith b. Qays b. ʿAdī b. Saʿd b. Sahm; and Bishr b. al-Ḥārith b. Qays b. ʿAdī b. Saʿd b. Sahm; and a brother of his from his mother from the Banū Tamīm, called Saʿīd b. ʿAmr; and Saʿīd b. al-Ḥārith b. Qays b. ʿAdī b. Saʿd b. Sahm; and al-Sāʾib b. al-Ḥārith b. Qays b. ʿAdī b. Saʿd b. Sahm; and ʿUmayr b. Riʾāb b. Ḥudhayfah b. Muhashshim b. Saʿd b. Sahm; and Maḥmiyyah b. al-Jazāʾ, an ally of theirs, from the Banū Zubayd, fourteen men. [Those who emigrated to Abyssinia from the Banū ʿAdī] And from the Banū ʿAdī b. Kaʿb: Maʿmar b. ʿAbd Allāh b. Naḍlah b. ʿAbd al-ʿUzzā b. Ḥarthān b. ʿAwf b. ʿUbayd b. ʿUwayj b. ʿAdī; and ʿUrwah b. ʿAbd al-ʿUzzā b. Ḥarthān b. ʿAwf b. ʿUbayd b. ʿUwayj b. ʿAdī; and ʿAdī b. Naḍlah b. ʿAbd al-ʿUzzā b. Ḥarthān b. ʿAwf b. ʿUbayd b. ʿUwayj b. ʿAdī; and his son al-Nuʿmān b. ʿAdī; and ʿĀmir b. Rabīʿah, an ally of the family of al-Khaṭṭāb, from ʿAnz b. Wāʾil, with him his wife Laylā bt. Abī Ḥathmah b. Ghānim, five persons. [Those who emigrated to Abyssinia from the Banū ʿĀmir] And from Banū ʿĀmir b. Luʾayy: Abū Sabrah b. Abī Ruhm b. ʿAbd al-ʿUzzā b. Abī Qays b. ʿAbd Wudd b. Naṣr b. Mālik b. Ḥisl b. ʿĀmir, with him his wife Umm Kulthūm bt. Suhayl b. ʿAmr b. ʿAbd Shams b. ʿAbd Wudd b. Naṣr b. Mālik b. Ḥisl b. ʿĀmir; and ʿAbd Allāh b. Makhramah b. ʿAbd al-ʿUzzā b. Abī Qays b. ʿAbd Wudd b. Naṣr b. Mālik b. Ḥisl b. ʿĀmir; and ʿAbd Allāh b. Suhayl b. ʿAmr b. ʿAbd Shams b. ʿAbd Wudd b. Naṣr b. Mālik b. Ḥisl b. ʿĀmir; and Sulayṭ b. ʿAmr b. ʿAbd Shams b. ʿAbd Wudd b. Naṣr b. Mālik b. Ḥisl b. ʿĀmir; and his brother al-Sakrān b. ʿAmr, with him his wife Sawdah bt. Zamaʿah b. Qays b. ʿAbd Shams b. ʿAbd Wudd b. Naṣr b. Mālik b. Ḥisl b. ʿĀmir; and Mālik b. Zamaʿah b. Qays b. ʿAbd Shams b. ʿAbd Wudd b. Naṣr b. Mālik b. Ḥisl b. ʿĀmir; with him his wife ʿAmrah bt. al-Saʿdī b. Waqdān b. ʿAbd Shams b. ʿAbd Wudd b. Naṣr b. Mālik b. Ḥisl b. ʿĀmir; and Ḥāṭib b. ʿAmr b. ʿAbd Shams b. ʿAbd Wudd b. Naṣr b. Mālik b. Ḥisl b. ʿĀmir; and Saʿd b. Khawlah, an ally of theirs. Eight persons. Ibn Hishām said: Saʿd b. Khawlah was from Yemen. [Those who emigrated to Abyssinia from Banū al-Ḥārith] Ibn Isḥāq said: And from Banū al-Ḥārith b. Fihr: Abū ʿUbaydah b. al-Jarrāḥ, who is ʿĀmir b. ʿAbd Allāh b. al-Jarrāḥ b. Hilāl b. Uhayb b. Ḍabbah b. al-Ḥārith b. Fihr; and Suhayl b. Bayḍāʾ, who is Suhayl b. Wahb b. Rabīʿah b. Hilāl b. Uhayb b. Ḍabbah b. al-Ḥārith, but his mother predominated over his lineage, so he is attributed to her, and she is Daʿd bt. Jaḥdam b. Umayyah b. Ẓarib b. al-Ḥārith b. Fihr, and she was called Bayḍāʾ; and ʿAmr b. Abī Sarḥ b. Rabīʿah b. Hilāl b. Uhayb b. Ḍabbah b. al-Ḥārith; and ʿIyāḍ b. Zuhayr b. Abī Shaddād b. Rabīʿah b. Hilāl b. Uhayb b. Ḍabbah b. al-Ḥārith, and it is said: rather Rabīʿah b. Hilāl b. Mālik b. Ḍabbah (b. al-Ḥārith); and ʿAmr b. al-Ḥārith b. Zuhayr b. Abī Shaddād b. Rabīʿah b. Hilāl b. Mālik b. Ḍabbah b. al-Ḥārith; and ʿUthmān b. ʿAbd Ghanm b. Zuhayr b. Abī Shaddād b. Rabīʿah b. Hilāl b. Mālik b. Ḍabbah b. al-Ḥārith; and Saʿd b. ʿAbd Qays b. Laqīṭ b. ʿĀmir b. Umayyah b. Ẓarib b. al-Ḥārith (b. Fihr); and al-Ḥārith b. ʿAbd Qays b. Laqīṭ b. ʿĀmir b. Umayyah b. Ẓarib b. al-Ḥārith b. Fihr. Eight persons. [The number of emigrants to Abyssinia] The total of those who joined the land of Abyssinia and emigrated to it from the Muslims, excluding their children whom they took out with them as minors and those born there, was eighty-three men, if ʿAmmār b. Yāsir was among them, and that is doubted.

337. Tarikh (al-Tabari) 753No grade recorded

     [ شِعْرُ عَبْدِ اللَّهِ بْنِ الْحَارِثِ فِي الْهِجْرَةِ إلَى الْحَبَشَةِ   ] وَكَانَ مِمَّا قِيلَ مِنْ الشِّعْرِ فِي الْحَبَشَةِ، أَنَّ عَبْدَ اللَّهِ بْنَ الْحَارِثِ بْنِ قَيْسِ بْنِ عَدِيِّ بْنِ سَعْدِ بْنِ سَهْمٍ، حِينَ أَمِنُوا بِأَرْضِ الْحَبَشَةِ، وَحَمِدُوا جِوَارَ النَّجَاشِيِّ، وَعَبَدُوا اللَّهَ لَا يَخَافُونَ عَلَى ذَلِكَ أَحَدًا، وَقَدْ أَحْسَنَ النَّجَاشِيُّ جِوَارَهُمْ حِينَ نَزَلُوا بِهِ، قَالَ: : يَا رَاكِبًا بَلِّغَنْ عَنَّى مُغَلْغِلَةً مَنْ كَانَ يَرْجُو بَلَاغَ اللَّهِ وَالدِّينِ     كُلُّ امْرِئِ مِنْ عِبَادِ اللَّهِ مُضْطَهَدٌ بِبَطْنِ مَكَّةَ مَقْهُورٍ وَمَفْتُونِ     أَنَّا وَجَدْنَا بِلَادَ اللَّهِ وَاسِعَةً تُنْجِي مِنْ الذُّلِّ وَالْمَخْزَاةِ وَالْهُونِ     فَلَا تُقِيمُوا عَلَى ذُلِّ الْحَيَاةِ وَخِزْ يٍ فِي الْمَمَاتِ وَعَيْبٍ غَيْرِ مَأْمُونِ     إنَّا تَبِعْنَا رَسُولَ اللَّهِ وَاطَّرَحُوا قَوْلَ النَّبِيِّ وَعَالُوا فِي الْمَوَازِينِ     فَاجْعَلْ عَذَابَكَ بِالْقَوْمِ الَّذِينَ بَغَوْا وَعَائِذًا بِكَ أَنْ يَعْلُوَا فَيُطْغُونِي وَقَالَ عَبْدُ اللَّهِ بْنُ الْحَارِثِ أَيْضًا، يَذْكُرُ نَفْيَ قُرَيْشٍ إيَّاهُمْ مِنْ بِلَادِهِمْ، وَيُعَاتِبُ بَعْضَ قَوْمِهِ فِي ذَلِكَ: : أَبَتْ كَبِدِي، لَا أَكْذِبَنْكَ، قِتَالَهُمْ     عَلَيَّ وَتَأْبَاهُ عَلَيَّ أَنَامِلِي وَكَيْفَ قِتَالِي مَعْشَرًا أَدَّبُوكُمْ     عَلَى الْحَقِّ أَنْ لَا تَأْشِبُوهُ بِبَاطِلِ نَفَتْهُمْ عِبَادُ الْجِنِّ مِنْ حُرِّ أَرْضِهِمْ     فَأَضْحَوْا عَلَى أَمْرٍ شَدِيدِ الْبَلَابِلِ فَإِنْ تَكُ كَانَتْ فِي عَدِيٍّ أَمَانَةٌ     عَدِيِّ بْنِ سَعْدٍ عَنْ تُقًى أَوْ تَوَاصُلِ فَقَدْ كُنْتُ أَرْجُو أَنَّ ذَلِكَ فِيكُمْ     بِحَمْدِ الَّذِي لَا يُطَّبَى بِالْجَعَائِلِ وَبُدِّلْتُ شِبْلًا شِبْلَ كُلِّ خَبِيثَةٍ     بِذِي فَجْرٍ مَأْوَى الضِّعَافِ الْأَرَامِلِ وَقَالَ عَبْدُ اللَّهِ بْنُ الْحَارِثِ أَيْضًا: : وَتِلْكَ قُرَيْشٌ تَجْحَدُ اللَّهَ حَقَّهُ     كَمَا جَحَدَتْ عَادٌ وَمَدْيَنُ وَالْحِجْرُ فَإِنْ أَنَا لَمْ أُبْرِقْ فَلَا يَسَعَنَّنِي     مِنْ الْأَرْضِ بَرٌّ ذُو فَضَاءٍ وَلَا بَحْرُ بِأَرْضٍ بِهَا عَبَدَ الْإِلَهَ مُحَمَّدٌ     أُبَيِّنُ مَا فِي النَّفْسِ إذْ بُلِغَ النَّقْرُ فَسُمِّيَ عَبْدُ اللَّهِ بْنُ الْحَارِثِ - يَرْحَمُهُ اللَّهُ - لَبَيْتِهِ الَّذِي قَالَ: الْمُبْرِقُ. [ شِعْرُ عُثْمَانَ بْنِ مَظْعُونٍ فِي ذَلِكَ   ] وَقَالَ عُثْمَانُ بْنُ مَظْعُونٍ يُعَاتِبُ أُمَيَّةَ بْنِ خَلَفِ بْنِ وَهْبِ بْنِ حُذَافَةَ بْنِ جُمَحٍ، وَهُوَ ابْنُ عَمِّهِ، وَكَانَ يُؤْذِيهِ فِي إسْلَامِهِ، وَكَانَ أُمَيَّةُ شَرِيفًا فِي قَوْمِهِ فِي زَمَانِهِ ذَلِكَ: : أَتَيْمَ بْنَ عَمْرٍو لِلَّذِي جَاءَ بِغْضَةً     وَمِنْ دُونِهِ الشَّرْمَانُ وَالْبَرْكُ أَكْتَعُ أَأَخْرَجْتَنِي مِنْ بَطْنِ مَكَّةَ آمِنًا     وَأَسْكَنْتنِي فِي صَرْحِ بَيْضَاءَ تَقْذَعُ تَرِيشُ نِبَالًا لَا يُوَاتِيكَ رِيشُهَا     وَتُبْرَى نِبَالًا رِيشُهَا لَكَ أَجْمَعُ وَحَارَبْتَ أَقْوَامًا كِرَامًا أَعِزَّةً     وَأَهْلَكْتَ أَقْوَامًا بِهِمْ كُنْتَ تَفْزَعُ سَتَعْلَمُ إنْ نَابَتْكَ يَوْمًا مُلِمَّةٌ     وَأَسْلَمَكَ الْأَوْبَاشُ مَا كُنْتَ تَصْنَعُ وَتَيْمُ بْنُ عَمْرٍو، الَّذِي يَدْعُو عُثْمَانَ، جُمَحُ، كَانَ اسْمُهُ تَيْمًا.

     ✧ [The poetry of ʿAbd Allāh b. al-Ḥārith concerning the emigration to Abyssinia] Among the poetry that was said concerning Abyssinia was that of ʿAbd Allāh b. al-Ḥārith b. Qays b. ʿAdī b. Saʿd b. Sahm, when they found security in the land of Abyssinia, praised the protection of the Negus, and worshipped God without fearing anyone in that regard. The Negus had treated them well when they settled with him. He said: : O rider, convey from me a message that penetrates, to whoever hopes for the message of God and the religion, every person among God's servants is oppressed in the heart of Makkah, subjugated and afflicted. We have found God's land to be vast, delivering from humiliation, disgrace, and abasement. So do not remain in the humiliation of life and the shame of death and a defect that is not secure. We have followed the Messenger of God, while they have cast aside the word of the Prophet and exceeded in the scales. So make Your punishment upon the people who transgressed, and I seek refuge with You that they rise and oppress me. ʿAbd Allāh b. al-Ḥārith also said, mentioning Quraysh's expulsion of them from their land and reproaching some of his people for that: : My heart refused, I will not lie to you, to fight them against me, and my fingertips also refuse it. How can I fight a group who taught you the truth, not to mix it with falsehood? The servants of the jinn expelled them from the free part of their land, so they came to be in a matter of severe confusions. If there was in ʿAdī a trust, of ʿAdī b. Saʿd, from piety or connection, then I had hoped that was in you, by the praise of the One who is not won over by bribes. And I was replaced by a cub, the cub of every vile thing, with one of wickedness, the refuge of the weak and widows. ʿAbd Allāh b. al-Ḥārith also said: : That is Quraysh, denying God His due, as ʿĀd, Midian, and al-Ḥijr denied. If I do not flash like lightning, then let no land of earth, open or sea, contain me, in a land where Muḥammad worshipped God, I will make clear what is in the soul when the signal is given. So ʿAbd Allāh b. al-Ḥārith, may God have mercy on him, was called "al-Mubriq" (the Flashing One) because of the line he said. [The poetry of ʿUthmān b. Maẓʿūn concerning that] ʿUthmān b. Maẓʿūn said, reproaching Umayyah b. Khalaf b. Wahb b. Ḥudhāfah b. Jumaḥ, who was his cousin, and who used to harm him because of his Islam. Umayyah was a nobleman among his people at that time: : O Taym b. ʿAmr, is it for what has come that you bear hatred, and before it the two gullies and the watercourse are gathering? Did you drive me out of the heart of Makkah, secure, and make me dwell in a white palace that cuts? You feather arrows whose feathers do not suit you, and you shape arrows whose feathers are all gathered for you. You fought noble, mighty peoples, and you destroyed peoples by whom you used to seek refuge. You will know, if a calamity ever befalls you and the rabble abandon you, what you have done. And Taym b. ʿAmr, whom ʿUthmān addresses, is Jumaḥ; his name was Taym.

338. Tarikh (al-Tabari) 754No grade recorded

     إرْسَالُ قُرَيْشٍ إلَى الْحَبَشَةِ فِي طَلَبِ الْمُهَاجِرِينَ إلَيْهَا   [ رَسُولَا قُرَيْشٍ إِلَى النَّجَاشِيِّ لِاسْتِرْدَادِ الْمُهَاجِرِينَ ] قَالَ ابْنُ إسْحَاقَ: فَلَمَّا رَأَتْ قُرَيْشٌ أَنَّ أَصْحَابَ رَسُولِ اللَّهِ ﷺ قَدْ أَمِنُوا وَاطْمَأَنُّوا بِأَرْضِ الْحَبَشَةِ، وَأَنَّهُمْ قَدْ أَصَابُوا بِهَا دَارًا وَقَرَارًا، ائْتَمَرُوا بَيْنَهُمْ أَنَّ يَبْعَثُوا فِيهِمْ مِنْهُمْ رَجُلَيْنِ مِنْ قُرَيْشٍ جَلْدَيْنِ إلَى النَّجَاشِيِّ، فَيَرُدَّهُمْ عَلَيْهِمْ، لِيَفْتِنُوهُمْ فِي دِينِهِمْ، وَيُخْرِجُوهُمْ مِنْ دَارِهِمْ، الَّتِي اطْمَأَنُّوا بِهَا وَأَمِنُوا فِيهَا؛ فَبَعَثُوا عَبْدَ اللَّهِ بْنَ أَبِي رَبِيعَةَ، وَعَمْرَو بْنَ الْعَاصِ بْنِ وَائِلٍ، وَجَمَعُوا لَهُمَا هَدَايَا لِلنَّجَاشِيِّ وَلِبَطَارِقَتِهِ، ثُمَّ بَعَثُوهُمَا إلَيْهِ فِيهِمْ. [ شِعْرُ أَبِي طَالِبٍ لِلنَّجَاشِيِّ يَحُضُّهُ عَلَى الدَّفْعِ عَنْ الْمُهَاجِرِينَ   ] فَقَالَ أَبُو طَالِبٍ، حِينَ رَأَى ذَلِكَ مِنْ رَأْيِهِمْ وَمَا بَعَثُوهُمَا فِيهِ، أَبْيَاتًا لِلنَّجَاشِيِّ يَحُضُّهُ عَلَى حُسْنِ جِوَارِهِمْ وَالدَّفْعِ عَنْهُمْ: : أَلَا لَيْتَ شِعْرِي كَيْفَ فِي النَّأْيِ جَعْفَرٌ وَعَمْرٌو وَأَعْدَاءُ الْعَدُوِّ الْأَقَارِبُ     وَهَلْ نَالَتْ أَفْعَالُ النَّجَاشِيِّ جَعْفَرًا وَأَصْحَابَهُ أَوْ عَاقَ ذَلِكَ شَاغِبُ     تَعَلَّمْ، أَبَيْتَ اللَّعْنَ، أَنَّكَ مَاجِدٌ كَرِيمٌ فَلَا يَشْقَى لَدَيْكَ الْمُجَانِبُ     تَعَلَّمْ بِأَنَّ اللَّهَ زَادَكَ بَسْطَةً وَأَسْبَابَ خَيْرٍ كُلُّهَا بِكَ لَازِبُ     وَأَنَّكَ فَيْضٌ ذُو سِجَالٍ غَزِيرَةٍ يَنَالُ الْأَعَادِي نَفْعَهَا وَالْأَقَارِبُ [ حَدِيثُ أُمِّ سَلَمَةَ عَنْ رَسُولَيْ قُرَيْشٍ مَعَ النَّجَاشِيِّ   ] قَالَ ابْنُ إسْحَاقَ: حَدَّثَنِي مُحَمَّدُ بْنُ مُسْلِمٍ الزُّهْرِيِّ عَنْ أَبِي بَكْرِ بْنِ عَبْدِ الرَّحْمَنِ بْنِ الْحَارِثِ بْنِ هِشَامٍ الْمَخْزُومِيِّ، عَنْ أُمِّ سَلَمَةَ بِنْتِ أَبِي أُمَيَّةَ بْنِ الْمُغِيرَةِ زَوْجِ رَسُولِ اللَّهِ ﷺ، قَالَتْ: لَمَّا نَزَلْنَا أَرْضَ الْحَبَشَةِ، جَاوَرْنَا بِهَا خَيْرَ جَارٍ النَّجَاشِيَّ، أَمِنَّا عَلَى دِينِنَا، وَعَبَدْنَا اللَّهَ تَعَالَى لَا نُؤْذَى وَلَا نَسْمَعُ شَيْئًا نَكْرَهُهُ؛ فَلَمَّا بَلَغَ ذَلِكَ قُرَيْشًا، ائْتَمَرُوا بَيْنَهُمْ أَنْ يَبْعَثُوا إلَى النَّجَاشِيِّ فِينَا رَجُلَيْنِ مِنْهُمْ جَلْدَيْنِ، وَأَنْ يُهْدُوا لِلنَّجَاشِيِّ هَدَايَا مِمَّا يُسْتَطْرَفُ مِنْ مَتَاعِ مَكَّةَ، وَكَانَ مِنْ أَعْجَبِ مَا يَأْتِيهِ مِنْهَا الْأُدْمُ، فَجَمَعُوا لَهُ أُدْمًا كَثِيرًا، وَلَمْ يَتْرُكُوا مِنْ بَطَارِقَتِهِ بِطْرِيقًا إلَّا أَهْدَوْا لَهُ هَدِيَّةً، ثُمَّ بَعَثُوا بِذَلِكَ عَبْدَ اللَّهِ بْنَ أَبِي رَبِيعَةَ، وَعَمْرَو بْنَ الْعَاصِ، وَأَمَرُوهُمَا بِأَمْرِهِمْ، وَقَالُوا لَهُمَا: ادْفَعَا إلَى كُلِّ بِطْرِيقٍ هَدِيَّتَهُ قَبْلَ أَنْ تُكَلِّمَا النَّجَاشِيَّ فِيهِمْ، ثُمَّ قَدِّمَا إلَى النَّجَاشِيِّ هَدَايَاهُ، ثُمَّ سَلَاهُ أَنْ يُسَلِّمَهُمْ إلَيْكُمَا قَبْلَ أَنْ يُكَلِّمَهُمْ. قَالَتْ: فَخَرَجَا حَتَّى قَدِمَا عَلَى النَّجَاشِيِّ، وَنَحْنُ عِنْدَهُ بِخَيْرِ دَارٍ، عِنْدَ خَيْرِ جَارٍ، فَلَمْ يَبْقَ مِنْ بِطَارِقَتِهِ بِطْرِيقٌ إلَّا دَفَعَا إلَيْهِ هَدِيَّتَهُ قَبْلَ أَنْ يُكَلِّمَا النَّجَاشِيَّ، وَقَالَا لِكُلِّ بِطْرِيقٍ مِنْهُمْ: إنَّهُ قَدْ ضَوَى إلَى بَلَدِ الْمَلِكِ مِنَّا غِلْمَانٌ سُفَهَاءُ، فَارَقُوا دِينَ قَوْمِهِمْ، وَلَمْ يَدْخُلُوا فِي دِينِكُمْ، وَجَاءُوا بِدِينِ مُبْتَدَعٍ، لَا نَعْرِفُهُ نَحْنُ وَلَا أَنْتُمْ، وَقَدْ بَعَثَنَا إلَى الْمَلِكِ فِيهِمْ أَشْرَافَ قَوْمِهِمْ لِيَرُدَّهُمْ إلَيْهِمْ، فَإِذَا كَلَّمْنَا الْمَلِكَ فِيهِمْ، فَأَشِيرُوا عَلَيْهِ بِأَنْ يُسَلِّمَهُمْ إلَيْنَا وَلَا يُكَلِّمَهُمْ، فَإِنَّ قَوْمَهُمْ أَعْلَى بِهِمْ عَيْنًا، وَأَعْلَمُ بِمَا عَابُوا عَلَيْهِمْ، فَقَالُوا لَهُمَا: نَعَمْ. ثُمَّ إنَّهُمَا قَدَّمَا هَدَايَاهُمَا إلَى النَّجَاشِيِّ فَقَبِلَهَا مِنْهُمَا، ثُمَّ كَلَّمَاهُ فَقَالَا لَهُ: أَيُّهَا الْمَلِكُ، إنَّهُ قَدْ ضَوَى إلَى بَلَدِكَ مِنَّا غِلْمَانٌ سُفَهَاءُ، فَارَقُوا دِينَ قَوْمِهِمْ، وَلَمْ يَدْخُلُوا فِي دِينِكَ، وَجَاءُوا بِدِينٍ ابْتَدَعُوهُ، لَا نَعْرِفُهُ نَحْنُ وَلَا أَنْتَ، وَقَدْ بَعَثَنَا إلَيْكَ فِيهِمْ أَشْرَافُ قَوْمِهِمْ مِنْ آبَائِهِمْ وَأَعْمَامِهِمْ وَعَشَائِرِهِمْ لِتَرُدَّهُمْ إلَيْهِمْ، فَهُمْ أَعْلَى بِهِمْ عَيْنًا، وَأَعْلَمُ بِمَا عَابُوا عَلَيْهِمْ وَعَاتَبُوهُمْ فِيهِ. قَالَتْ: وَلَمْ يَكُنْ شَيْءٌ أَبْغَضَ إلَى عَبْدِ اللَّهِ بْنِ أَبِي رَبِيعَةَ وَعَمْرِو بْنِ الْعَاصِ مِنْ أَنْ يَسْمَعَ كَلَامَهُمْ النَّجَاشِيُّ. قَالَتْ: فَقَالَتْ بَطَارِقَتُهُ حَوْلَهُ: صَدَقَا أَيُّهَا الْمَلِكُ قَوْمُهُمْ أَعْلَى بِهِمْ عَيْنًا، وَأَعْلَمُ بِمَا عَابُوا عَلَيْهِمْ فَأَسْلِمْهُمْ إلَيْهِمَا فَلْيَرُدَّاهُمْ إلَى بِلَادِهِمْ وَقَوْمِهِمْ. قَالَتْ: فَغَضِبَ النَّجَاشِيُّ، ثُمَّ قَالَ: لَاهَا اللَّهِ، إذَنْ لَا أُسْلِمُهُمْ إلَيْهِمَا، وَلَا يَكَادُ قَوْمٌ جَاوَرُونِي، وَنَزَلُوا بِلَادِي، وَاخْتَارُونِي عَلَى مَنْ سِوَايَ، حَتَّى أَدْعُوَهُمْ فَأَسْأَلَهُمْ عَمَّا يَقُولُ هَذَانِ فِي أَمْرِهِمْ، فَإِنْ كَانُوا كَمَا يَقُولَانِ أَسْلَمْتهمْ إلَيْهِمَا، وَرَدَدْتُهُمْ إلَى قَوْمِهِمْ، وَإِنْ كَانُوا عَلَى غَيْرِ ذَلِكَ مَنَعْتُهُمْ مِنْهُمَا، وَأَحْسَنْتُ جِوَارَهُمْ مَا جَاوَرُونِي.

     ✧ The sending of Quraysh to Abyssinia to seek the emigrants there [ The two envoys of Quraysh to the Negus to recover the emigrants ] Ibn Isḥāq said: When Quraysh saw that the companions of the Messenger of God ﷺ had found safety and security in the land of Abyssinia, and that they had obtained there an abode and a settled place, they consulted among themselves to send against them two sturdy men of Quraysh to the Negus, so that he might send them back to them, in order that they might tempt them in their religion and expel them from the abode in which they had found security and safety. So they sent ʿAbd Allāh b. Abī Rabīʿah and ʿAmr b. al-ʿĀṣ b. Wāʾil, and they gathered for the two of them gifts for the Negus and for his patricians, then sent them to him concerning them. [ The poetry of Abū Ṭālib to the Negus inciting him to defend the emigrants ] Abū Ṭālib said, when he saw that opinion of theirs and what they had sent the two of them for, verses to the Negus inciting him to treat them well as neighbors and to defend them: Would that I knew how Jaʿfar fares in exile, and ʿAmr, and those who are enemies of the enemy, the kinsfolk; And whether the deeds of the Negus have reached Jaʿfar and his companions, or whether some troublemaker has hindered that. Know, may you never be cursed, that you are noble and generous, so no one who seeks your protection will suffer; Know that God has increased you in bounty and in means of good, all of which cling to you; And that you are an overflowing abundance with copious buckets, whose benefit reaches both enemies and kinsfolk. [ The account of Umm Salamah concerning the two envoys of Quraysh with the Negus ] Ibn Isḥāq said: Muḥammad b. Muslim al-Zuhrī related to me from Abū Bakr b. ʿAbd al-Raḥmān b. al-Ḥārith b. Hishām al-Makhzūmī, from Umm Salamah bt. Abī Umayyah b. al-Mughīrah, wife of the Messenger of God ﷺ. She said: When we settled in the land of Abyssinia, we had as a neighbor there the best of neighbors, the Negus. We were secure in our religion, and we worshipped God Almighty without being harmed and without hearing anything we disliked. When that reached Quraysh, they consulted among themselves to send to the Negus concerning us two sturdy men from among them, and to give the Negus gifts of the choicest goods of Makkah. The most admired thing that came to him from there was leather, so they gathered for him a great deal of leather, and they did not leave any of his patricians without giving him a gift. Then they sent with that ʿAbd Allāh b. Abī Rabīʿah and ʿAmr b. al-ʿĀṣ, and they instructed them regarding their affair, saying to the two of them: Deliver to every patrician his gift before you speak to the Negus about them, then present to the Negus his gifts, then ask him to surrender them to you before he speaks with them. She said: The two of them set out until they came to the Negus, while we were with him in the best of abodes, with the best of neighbors. There remained none of his patricians to whom they did not deliver his gift before speaking to the Negus. They said to each patrician among them: Some foolish youths of ours have sought refuge in the king's land. They have abandoned the religion of their people and have not entered your religion, and they have come with an innovated religion that neither we nor you know. The nobles of their people have sent us to the king about them so that he may return them to them. So when we speak to the king about them, advise him to surrender them to us and not to speak with them, for their people have a better eye over them and know better what they have blamed in them. They said to the two of them: Yes. Then the two of them presented their gifts to the Negus, and he accepted them from them. Then they spoke to him and said: O king, some foolish youths of ours have sought refuge in your land. They have abandoned the religion of their people and have not entered your religion, and they have come with a religion they have innovated, which neither we nor you know. The nobles of their people, from their fathers, their paternal uncles, and their clans, have sent us to you about them so that you may return them to them. They have a better eye over them and know better what they have blamed in them and for what they have reproached them. She said: Nothing was more hateful to ʿAbd Allāh b. Abī Rabīʿah and ʿAmr b. al-ʿĀṣ than that the Negus should hear their words. She said: His patricians around him said: They have spoken truly, O king. Their people have a better eye over them and know better what they have blamed in them, so surrender them to the two of them and let them return them to their lands and their people. She said: The Negus became angry and then said: No, by God, I will not surrender them to the two of them. A people who have sought my protection, settled in my land, and chosen me over all others will hardly be given up until I summon them and ask them about what these two say concerning their affair. If they are as the two of them say, I will surrender them to them and return them to their people. But if they are otherwise, I will protect them from the two of them and treat them well as neighbors as long as they are my neighbors.

339. Tarikh (al-Tabari) 755No grade recorded

     قِصَّةُ تَمَلُّكِ النَّجَاشِيِّ عَلَى الْحَبَشَةِ [ قَتْلُ أَبِي النَّجَاشِيِّ، وَتَوْلِيَةُ عَمِّهِ ] قَالَ ابْنُ إسْحَاقَ: قَالَ الزُّهْرِيُّ: فَحَدَّثْتُ عُرْوَةَ بْنَ الزُّبَيْرِ حَدِيثَ أَبِي بَكْرِ بْنِ عَبْدِ الرَّحْمَنِ، عَنْ أُمِّ سَلَمَةَ زَوْجِ النَّبِيِّ ﷺ، فَقَالَ: هَلْ تَدْرِي مَا قَوْلُهُ: مَا أَخَذَ اللَّهُ مِنِّي الرِّشْوَةَ حِينَ رَدَّ عَلَيَّ مُلْكِي، فَآخُذَ الرِّشْوَةَ فِيهِ، وَمَا أَطَاعَ النَّاسَ فِيَّ فَأُطِيعَ النَّاسَ فِيهِ ؟ قَالَ: قُلْتُ: لَا؛ قَالَ: فَإِنَّ عَائِشَةَ أُمَّ الْمُؤْمِنِينَ حَدَّثَتْنِي أَنَّ أَبَاهُ كَانَ مَلِكَ قَوْمِهِ، وَلَمْ يَكُنْ لَهُ وَلَدٌ إلَّا النَّجَاشِيَّ، وَكَانَ لِلنَّجَاشِيِّ عَمٌّ، لَهُ مِنْ صُلْبِهِ اثْنَا عَشَرَ رَجُلًا، وَكَانُوا أَهْلَ بَيْتِ مَمْلَكَةِ الْحَبَشَةِ، فَقَالَتْ الْحَبَشَةُ بَيْنَهَا: لَوْ أَنَّا قَتَلْنَا أَبَا النَّجَاشِيِّ وَمَلَّكْنَا أَخَاهُ فَإِنَّهُ لَا وَلَدَ لَهُ غَيْرَ هَذَا الْغُلَامِ، وَإِنَّ لِأَخِيهِ مِنْ صُلْبِهِ اثْنَيْ عَشَرَ رَجُلًا، فَتَوَارَثُوا مُلْكَهُ مِنْ بَعْدِهِ، بَقِيَتْ الْحَبَشَةُ بَعْدَهُ دَهْرًا؛ فَغَدَوْا عَلَى أَبِي النَّجَاشِيِّ فَقَتَلُوهُ، وَمَلَّكُوا أَخَاهُ، فَمَكَثُوا عَلَى ذَلِكَ حِينًا. [ غَلَبَةُ النَّجَاشِيِّ عَمَّهُ عَلَى أَمْرِهِ، وَسَعْيُ الْأَحْبَاشِ لِإِبْعَادِهِ   ] وَنَشَأَ النَّجَاشِيُّ مَعَ عَمِّهِ، وَكَانَ لَبِيبًا حَازِمًا مِنْ الرِّجَالِ، فَغَلَبَ عَلَى أَمْرِ عَمِّهِ، وَنَزَلَ مِنْهُ بِكُلِّ مَنْزِلَةٍ، فَلَمَّا رَأَتْ الْحَبَشَةُ مَكَانَهُ ( مِنْهُ ) قَالَتْ بَيْنَهَا: وَاَللَّهِ لَقَدْ غَلَبَ هَذَا الْفَتَى عَلَى أَمْرِ عَمِّهِ، وَإِنَّا لَنَتَخَوَّفُ أَنْ يُمَلِّكَهُ عَلَيْنَا، وَإِنْ مَلَّكَهُ عَلَيْنَا لَيَقْتُلنَا أَجْمَعِينَ، لَقَدْ عَرَفَ أَنَّا نَحْنُ قَتَلْنَا أَبَاهُ. فَمَشَوْا إلَى عَمِّهِ فَقَالُوا: إمَّا أَنْ تَقْتُلَ هَذَا الْفَتَى، وَإِمَّا أَنْ تُخْرِجَهُ مِنْ بَيْنِ أَظْهُرِنَا، فَإِنَّا قَدْ خِفْنَاهُ عَلَى أَنْفُسِنَا، قَالَ: وَيْلَكُمْ قَتَلْتُ أَبَاهُ بِالْأَمْسِ، وَأَقْتُلهُ الْيَوْمَ بَلْ أُخْرِجُهُ مِنْ بِلَادِكُمْ. قَالَتْ: فَخَرَجُوا بِهِ إلَى السُّوقِ، فَبَاعُوهُ مِنْ رَجُلٍ مِنْ التُّجَّارِ بِسِتِّ ماِئَةِ دِرْهَمٍ؛ فَقَذَفَهُ فِي سَفِينَةٍ فَانْطَلَقَ بِهِ، حَتَّى إذَا كَانَ الْعَشِيُّ مِنْ ذَلِكَ الْيَوْمِ، هَاجَتْ سَحَابَةٌ مِنْ سَحَائِبِ الْخَرِيفِ فَخَرَجَ عَمُّهُ يَسْتَمْطِرُ تَحْتَهَا، فَأَصَابَتْهُ صَاعِقَةٌ فَقَتَلَتْهُ. قَالَتْ: فَفَزِعَتْ الْحَبَشَةُ إلَى وَلَدِهِ، فَإِذَا هُوَ مُحَمَّقٌ، لَيْسَ فِي وَلَدِهِ خَيْرٌ، فَمَرَجَ عَلَى الْحَبَشَةِ أَمْرُهُمْ. [ تَوَلِّيهِ الْمُلْكَ بِرِضَا الْحَبَشَةِ   ] فَلَمَّا ضَاقَ عَلَيْهِمْ مَا هُمْ فِيهِ مِنْ ذَلِكَ، قَالَ بَعْضُهُمْ لِبَعْضِ: تَعْلَمُوا وَاَللَّهِ أَنَّ مَلِكَكُمْ الَّذِي لَا يُقِيمُ أَمْرَكُمْ غَيْرُهُ لَلَّذِي بِعْتُمْ غَدْوَةً، فَإِنْ كَانَ لَكُمْ بِأَمْرِ الْحَبَشَةِ حَاجَةٌ فَأَدْرِكُوهُ ( الْآنَ ). قَالَتْ: فَخَرَجُوا فِي طَلَبِهِ، وَطَلَبِ الرَّجُلِ الَّذِي بَاعُوهُ مِنْهُ حَتَّى أَدْرَكُوهُ، فَأَخَذُوهُ مِنْهُ، ثُمَّ جَاءُوا بِهِ، فَعَقَدُوا عَلَيْهِ التَّاجَ، وَأَقْعَدُوهُ عَلَى سَرِيرِ الْمُلْكِ، فَمَلَّكُوهُ. [ حَدِيثُ التَّاجِرِ الَّذِي ابْتَاعَ النَّجَاشِيَّ   ] فَجَاءَهُمْ التَّاجِرُ الَّذِي كَانُوا بَاعُوهُ مِنْهُ، فَقَالَ: إمَّا أَنْ تُعْطُونِي مَالِي، وَإِمَّا أَنْ أُكَلِّمَهُ فِي ذَلِكَ ؟ قَالُوا: لَا نُعْطِيكَ شَيْئًا، قَالَ: إذَنْ وَاَللَّهِ أُكَلِّمُهُ؛ قَالُوا: فَدُونَكَ وَإِيَّاهُ. قَالَتْ: فَجَاءَهُ فَجَلَسَ بَيْنَ يَدَيْهِ، فَقَالَ: أَيُّهَا الْمَلِكُ، ابْتَعْتُ غُلَامًا مِنْ قَوْمٍ بِالسُّوقِ بِسِتِّ ماِئَةِ دِرْهَمٍ، فَأَسْلَمُوا إلَيَّ غُلَامِي وَأَخَذُوا دَرَاهِمِي، حَتَّى إذَا سِرْتُ بِغُلَامِي أَدْرَكُونِي، فَأَخَذُوا غُلَامِي، وَمَنَعُونِي دَرَاهِمِي. قَالَتْ: فَقَالَ لَهُمْ النَّجَاشِيُّ: لَتُعْطُنَّهُ دَرَاهِمَهُ، أَوْ لَيَضَعَنَّ غُلَامُهُ يَدَهُ فِي يَدِهِ، فَلَيَذْهَبَنَّ بِهِ حَيْثُ شَاءَ؛ قَالُوا: بَلْ نُعْطِيهِ دَرَاهِمُهُ. قَالَتْ: فَلِذَلِكَ يَقُولُ: مَا أَخَذَ اللَّهُ مِنِّي رِشْوَةً حِينَ رَدَّ عَلَيَّ مُلْكِي، فَآخُذَ الرِّشْوَةَ فِيهِ، وَمَا أَطَاعَ النَّاسَ فِيَّ فَأُطِيعَ النَّاسَ فِيهِ. قَالَتْ: وَكَانَ ذَلِكَ أَوَّلَ مَا خُبِرَ مِنْ صَلَابَتِهِ فِي دِينِهِ، وَعُدَّ لَهُ فِي حُكْمِهِ. قَالَ ابْنُ إسْحَاقَ: وَحَدَّثَنِي يَزِيدُ بْنُ رُومَانَ عَنْ عُرْوَةَ بْنِ الزُّبَيْرِ، عَنْ عَائِشَةَ، قَالَتْ: لَمَّا مَاتَ النَّجَاشِيُّ، كَانَ يُتَحَدَّثُ أَنَّهُ لَا يَزَالُ يُرَى عَلَى قَبْرِهِ نُورٌ

     ✧ The story of the Najāshī's assumption of kingship over Abyssinia [The killing of the Najāshī's father and the appointment of his uncle] Ibn Isḥāq said: al-Zuhrī said: I related to ʿUrwah b. al-Zubayr the ḥadīth of Abū Bakr b. ʿAbd al-Raḥmān, from Umm Salamah, the wife of the Prophet ﷺ, and he said: Do you know what his saying means: 'God did not take a bribe from me when He restored my kingdom to me, that I should take a bribe concerning it, and the people did not obey me that I should obey the people concerning it'? I said: No. He said: ʿĀʾishah, the Mother of the Believers, told me that his father was king of his people, and he had no child except the Najāshī. The Najāshī had an uncle who had twelve sons from his own loins, and they were the royal house of Abyssinia. The Abyssinians said among themselves: If we kill the Najāshī's father and make his brother king—for he has no child except this boy, while his brother has twelve sons from his own loins—then they will inherit his kingdom after him, and Abyssinia will endure for a long time after him. So they went in the morning against the Najāshī's father and killed him, and made his brother king. They remained in that state for a while. [The Najāshī's gaining ascendancy over his uncle and the Abyssinians' efforts to banish him] The Najāshī grew up with his uncle, and he was an intelligent, resolute man among men. He gained ascendancy over his uncle's affairs and obtained every position of standing with him. When the Abyssinians saw his place with him, they said among themselves: By God, this youth has gained ascendancy over his uncle's affairs, and we fear that he may make him king over us, and if he makes him king over us, he will kill us all, for he knows that we killed his father. So they went to his uncle and said: Either you kill this youth or you expel him from among us, for we have feared him for ourselves. He said: Woe to you! I killed his father yesterday, and I should kill him today? Rather I will expel him from your land. She said: They took him out to the market and sold him to a man among the merchants for six hundred dirhams. He threw him into a ship and departed with him, until when it was evening of that day, a cloud from the autumn clouds gathered, and his uncle went out to seek rain beneath it, and a thunderbolt struck him and killed him. She said: The Abyssinians rushed in alarm to his son, but he was foolish, and there was no good in his children, and the affairs of the Abyssinians fell into confusion. [His assumption of kingship with the consent of the Abyssinians] When what they were in became oppressive to them, they said to one another: Know, by God, that your king, without whom your affairs cannot be set right, is the one you sold this morning. If you have any need of Abyssinia's affairs, then catch up with him now. She said: So they went out seeking him and the man to whom they had sold him, until they caught up with him, and took him from him. Then they brought him back, placed the crown upon him, seated him on the royal throne, and made him king. [The story of the merchant who had bought the Najāshī] The merchant to whom they had sold him came to them and said: Either you give me my money, or I shall speak to him about it? They said: We will give you nothing. He said: Then, by God, I shall speak to him. They said: You and he may settle it. She said: He came to him and sat before him, and said: O king, I bought a slave from some people in the market for six hundred dirhams. They handed over my slave to me and took my dirhams, but when I had set off with my slave, they caught up with me, took my slave, and kept my dirhams from me. She said: The Najāshī said to them: You shall give him his dirhams, or his slave shall place his hand in his hand and go with him wherever he wishes. They said: Rather we will give him his dirhams. She said: It is for that reason that he says: 'God did not take a bribe from me when He restored my kingdom to me, that I should take a bribe concerning it, and the people did not obey me that I should obey the people concerning it.' She said: That was the first thing known of his firmness in his religion and his justice in his judgment. Ibn Isḥāq said: Yazīd b. Rūmān related to me from ʿUrwah b. al-Zubayr, from ʿĀʾishah, who said: When the Najāshī died, it was said that a light continued to be seen over his grave.

340. Tarikh (al-Tabari) 756No grade recorded

     [ إحْضَارُ النَّجَاشِيِّ الْمُهَاجِرِينَ، وَسُؤَالُهُ لَهُمْ عَنْ دِينِهِمْ، وَجَوَابُهُمْ عَنْ ذَلِكَ   ] قَالَتْ: ثُمَّ أَرْسَلَ إلَى أَصْحَابِ رَسُولِ اللَّهِ ﷺ فَدَعَاهُمْ، فَلَمَّا جَاءَهُمْ رَسُولُهُ اجْتَمَعُوا، ثُمَّ قَالَ بَعْضُهُمْ لِبَعْضِ: مَا تَقُولُونَ لِلرَّجُلِ إذَا جِئْتُمُوهُ قَالُوا: نَقُولُ: وَاَللَّهِ مَا عَلِمْنَا، وَمَا أَمَرَنَا بِهِ نَبِيُّنَا ﷺ كَائِنًا فِي ذَلِكَ مَا هُوَ كَائِنٌ. فَلَمَّا جَاءُوا، وَقَدْ دَعَا النَّجَاشِيُّ أَسَاقِفَتَهُ، فَنَشَرُوا مَصَاحِفَهُمْ حَوْلَهُ سَأَلَهُمْ فَقَالَ لَهُمْ: مَا هَذَا الدِّينُ الَّذِي قَدْ فَارَقْتُمْ فِيهِ قَوْمَكُمْ، وَلَمْ تَدْخُلُوا ( بِهِ ) فِي دِينِي، وَلَا فِي دِينِ أَحَدٍ مِنْ هَذِهِ الْمِلَلِ ؟ قَالَتْ: فَكَانَ الَّذِي كَلَّمَهُ جَعْفَرُ بْنُ أَبِي طَالِبٍ ( رِضْوَانُ اللَّهِ عَلَيْهِ )، فَقَالَ لَهُ: أَيُّهَا الْمَلِكُ، كُنَّا قَوْمًا أَهْلَ جَاهِلِيَّةٍ، نَعْبُدُ الْأَصْنَامَ، وَنَأْكُلُ الْمَيْتَةَ، وَنَأْتِي الْفَوَاحِشَ، وَنَقْطَعُ الْأَرْحَامَ، وَنُسِيءُ الْجِوَارَ، وَيَأْكُلُ الْقَوِيُّ مِنَّا الضَّعِيفَ، فَكُنَّا عَلَى ذَلِكَ، حَتَّى بَعَثَ اللَّهُ إلَيْنَا رَسُولًا مِنَّا، نَعْرِفُ نَسَبَهُ وَصِدْقَهُ وَأَمَانَتَهُ وَعَفَافَهُ، فَدَعَانَا إلَى اللَّهِ لِنُوَحِّدَهُ وَنَعْبُدَهُ، وَنَخْلَعَ مَا كُنَّا نَعْبُدُ نَحْنُ وَآبَاؤُنَا مِنْ دُونِهِ مِنْ الْحِجَارَةِ وَالْأَوْثَانِ وَأَمَرَنَا بِصِدْقِ الْحَدِيثِ، وَأَدَاءِ الْأَمَانَةِ، وَصِلَةِ الرَّحِمِ، وَحُسْنِ الْجِوَارِ، وَالْكَفِّ عَنْ الْمَحَارِمِ وَالدِّمَاءِ، وَنَهَانَا عَنْ الْفَوَاحِشِ، وَقَوْلِ الزُّورِ، وَأَكْلِ مَالِ الْيَتِيمِ، وَقَذْفِ الْمُحْصَنَاتِ؛ وَأَمَرَنَا أَنْ نَعْبُدَ اللَّهَ وَحْدَهُ، لَا نُشْرِكُ بِهِ شَيْئًا، وَأَمَرَنَا بِالصَّلَاةِ وَالزَّكَاةِ وَالصِّيَامِ - قَالَتْ: فَعَدَّدَ عَلَيْهِ أُمُورَ الْإِسْلَامِ - فَصَدَّقْنَاهُ وَآمَنَّا بِهِ، وَاتَّبَعْنَاهُ عَلَى مَا جَاءَ بِهِ مِنْ اللَّهِ، فَعَبَدْنَا اللَّهَ وَحْدَهُ، فَلَمْ نُشْرِكْ بِهِ شَيْئًا، وَحَرَّمْنَا مَا حَرَّمَ عَلَيْنَا، وَأَحْلَلْنَا مَا أَحَلَّ لَنَا، فَعَدَا عَلَيْنَا قَوْمُنَا، فَعَذَّبُونَا، وَفَتَنُونَا عَنْ دِينِنَا، لِيَرُدُّونَا إلَى عِبَادَةِ الْأَوْثَانِ مِنْ عِبَادَةِ اللَّهِ تَعَالَى، وَأَنْ نَسْتَحِلَّ مَا كُنَّا نَسْتَحِلُّ مِنْ الْخَبَائِثِ، فَلَمَّا قَهَرُونَا وَظَلَمُونَا وَضَيَّقُوا عَلَيْنَا، وَحَالُوا بَيْنَنَا وَبَيْنَ دِينِنَا، خَرَجْنَا إلَى بِلَادِكَ، وَاخْتَرْنَاكَ عَلَى مَنْ سِوَاكَ؛ وَرَغِبْنَا فِي جِوَارِكَ، وَرَجَوْنَا أَنْ لَا نُظْلَمَ عِنْدَكَ أَيُّهَا الْمَلِكُ. قَالَتْ: فَقَالَ لَهُ النَّجَاشِيُّ: هَلْ مَعَكَ مِمَّا جَاءَ بِهِ عَنْ اللَّهِ مِنْ شَيْءٍ ؟ قَالَتْ: فَقَالَ لَهُ جَعْفَرٌ: نَعَمْ؛ فَقَالَ لَهُ النَّجَاشِيُّ: فَاقْرَأْهُ عَلَيَّ؛ قَالَتْ: فَقَرَأَ عَلَيْهِ صَدْرًا مِنْ: كهيعص قَالَتْ: فَبَكَى وَاَللَّهِ النَّجَاشِيُّ حَتَّى اخْضَلَّتْ لِحْيَتُهُ، وَبَكَتْ أَسَاقِفَتُهُ حَتَّى أَخْضَلُّوا مَصَاحِفَهُمْ، حِينَ سَمِعُوا مَا تَلَا عَلَيْهِمْ. ثُمَّ قَالَ ( لَهُمْ ) النَّجَاشِيُّ: إنَّ هَذَا وَاَلَّذِي جَاءَ بِهِ عِيسَى لَيَخْرُجُ مِنْ مِشْكَاةٍ وَاحِدَةٍ، انْطَلِقَا، فَلَا وَاَللَّهِ لَا أُسْلِمُهُمْ إلَيْكُمَا، وَلَا يُكَادُونَ. [ مَقَالَةُ الْمُهَاجِرِينَ فِي عِيسَى عَلَيْهِ السَّلَامُ عِنْدَ النَّجَاشِيِّ   ] قَالَتْ: فَلَمَّا خَرَجَا مِنْ عِنْدِهِ، قَالَ عَمْرُو بْنُ الْعَاصِ: وَاَللَّهِ لَآتِيَنَّهُ غَدًا عَنْهُمْ بِمَا أَسْتَأْصِلُ بِهِ خَضْرَاءَهُمْ. قَالَتْ: فَقَالَ لَهُ عَبْدُ اللَّهِ بْنُ أَبِي رَبِيعَةَ، وَكَانَ أَتْقَى الرَّجُلَيْنِ فِينَا: لَا نَفْعَلُ، فَإِنَّ لَهُمْ أَرْحَامًا، وَإِنْ كَانُوا قَدْ خَالَفُونَا؛ قَالَ: وَاَللَّهِ لَأُخْبِرَنَّهُ أَنَّهُمْ يَزْعُمُونَ أَنَّ عِيسَى ابْنَ مَرْيَمَ عَبْدٌ. قَالَتْ: ثُمَّ غَدًا عَلَيْهِ ( مِنْ ) الْغَدِ فَقَالَ ( لَهُ ): أَيُّهَا الْمَلِكُ، إنَّهُمْ يَقُولُونَ فِي عِيسَى ابْنِ مَرْيَمَ قَوْلًا عَظِيمًا، فَأَرْسِلْ إلَيْهِمْ فَسَلْهُمْ عَمَّا يَقُولُونَ فِيهِ. قَالَتْ: فَأَرْسَلَ إلَيْهِمْ لِيَسْأَلَهُمْ عَنْهُ. قَالَتْ: وَلَمْ يَنْزِلْ بِنَا مِثْلُهَا قَطُّ. فَاجْتَمَعَ الْقَوْمُ، ثُمَّ قَالَ بَعْضُهُمْ لِبَعْضِ: مَاذَا تَقُولُونَ فِي عِيسَى ابْنِ مَرْيَمَ إذَا سَأَلَكُمْ عَنْهُ ؟ قَالُوا: نَقُولُ وَاَللَّهِ مَا قَالَ اللَّهُ، وَمَا جَاءَنَا بِهِ نَبِيُّنَا، كَائِنًا فِي ذَلِكَ مَا هُوَ كَائِنٌ. قَالَتْ: فَلَمَّا دَخَلُوا عَلَيْهِ، قَالَ لَهُمْ: مَاذَا تَقُولُونَ فِي عِيسَى ابْنِ مَرْيَمَ ؟ قَالَتْ: فَقَالَ جَعْفَرُ بْنُ أَبِي طَالِبٍ: نَقُولُ فِيهِ الَّذِي جَاءَنَا بِهِ نَبِيُّنَا ﷺ، ( يَقُولُ ): هُوَ عَبْدُ اللَّهِ وَرَسُولُهُ وَرُوحُهُ وَكَلِمَتُهُ أَلْقَاهَا إلَى مَرْيَمَ الْعَذْرَاءِ الْبَتُولِ. قَالَتْ: فَضَرَبَ النَّجَاشِيُّ بِيَدِهِ إلَى الْأَرْضِ فَأَخَذَ مِنْهَا عُودًا، ثُمَّ قَالَ: وَاَللَّهِ مَا عَدَا عِيسَى ابْنَ مَرْيَمَ مَا قُلْتَ هَذَا الْعُودَ، قَالَتْ: فَتَنَاخَرَتْ بَطَارِقَتُهُ حَوْلَهُ حِينَ قَالَ مَا قَالَ، فَقَالَ: وَإِنْ نَخَرْتُمْ وَاَللَّهِ، اذْهَبُوا فَأَنْتُمْ شُيُومٌ بِأَرْضِي - وَالشُّيُومُ: الْآمِنُونَ - مَنْ سَبَّكُمْ غَرِمَ، ثُمَّ قَالَ: مَنْ سَبَّكُمْ غَرِمَ، ثُمَّ قَالَ: مَنْ سَبَّكُمْ غَرِمَ. مَا أُحِبُّ أَنَّ لِي دَبَرًا مِنْ ذَهَبٍ، وَأَنِّي آذَيْتُ رَجُلًا مِنْكُمْ - قَالَ ابْنُ هِشَامٍ: وَيُقَالُ دَبَرًا مِنْ ذَهَبٍ، وَيُقَالُ: فَأَنْتُمْ سُيُومٌ وَالدَّبَرُ: ( بِلِسَانِ الْحَبَشَةِ ): الْجَبْلُ - رُدُّوا عَلَيْهِمَا هَدَايَاهُمَا، فَلَا حَاجَةَ لِي بِهَا، فَوَاَللَّهِ مَا أَخَذَ اللَّهُ مِنِّي الرِّشْوَةَ حِينَ رَدَّ عَلَيَّ مُلْكِي، فَآخُذَ الرِّشْوَةَ فِيهِ، وَمَا أَطَاعَ النَّاسَ فِيَّ فَأُطِيعَهُمْ فِيهِ. قَالَتْ: فَخَرَجَا مِنْ عِنْدِهِ مَقْبُوحَيْنِ مَرْدُودًا عَلَيْهِمَا مَا جَاءَا بِهِ، وَأَقَمْنَا عِنْدَهُ بِخَيْرِ دَارٍ، مَعَ خَيْرِ جَارٍ. وَفِي رِوَايَةٍ أَنَّ النَّجَاشِيَ قَالَ لِلْمُسْلِمِينَ: أَيُؤْذِيكُمْ أَحَدٌ؟ قَالُوا: نَعَمْ. فَأَمَرَ مُنَادِيًا يُنَادِي: مَنْ آذَى أَحَدًا مِنْهُمْ فَأَغْرِمُوهُ أَرْبَعَةَ دَرَاهِمَ. ثُمَّ قَالَ: أَيَكْفِيكُمْ؟ قُلْنَا: لَا. قَالَ: فَأَضْعِفُوهَا. وَعِنْدَ مُوسَى بْنِ عُقْبَةَ: مَنْ نَظَرَ إِلَى هَؤُلَاءِ نَظْرَةً تُؤْذِيهِمْ فَقَدْ غَرِمَ. أَيْ فَقَدْ عَصَانِي. وَقَدْ قِيلَ: إِنَّ قُرَيْشًا بَعَثَتْ إِلَى النَّجَاشِيِّ فِي أَمْرِ الْمُهَاجِرِينَ مَرَّتَيْنِ ; الْأُولَى مَعَ عَمْرِو بْنِ الْعَاصِ وَعُمَارَةَ وَالثَّانِيَةُ مَعَ عَمْرٍو وَعَبْدِ اللَّهِ بْنِ أَبِي رَبِيعَةَ. نَصَّ عَلَيْهِ أَبُو نُعَيْمٍ فِي " الدَّلَائِلِ " وَاللَّهُ أَعْلَمُ. وَقَدْ قِيلَ: إِنَّ الْبِعْثَةَ الثَّانِيَةَ كَانَتْ بَعْدَ وَقْعَةِ بَدْرٍ قَالَهُ الزُّهْرِيُّ لِيَنَالُوا مِمَّنْ هُنَاكَ ثَأْرًا فَلَمْ يُجِبْهُمُ النَّجَاشِيُّ ؓ وَأَرْضَاهُ، إِلَى شَيْءٍ مِمَّا سَأَلُوا. فَاللَّهُ أَعْلَمُ.

     ✧ [The Negus Summoning the Emigrants, Asking Them About Their Religion, and Their Answer to That ] She said: Then he sent to the companions of the Messenger of Allah ﷺ and summoned them. When his messenger came to them, they gathered together, then some of them said to others: What will you say to the man when you come to him? They said: We will say: By Allah, we do not know, and what our Prophet ﷺ commanded us, whatever will be in that matter will be. When they came—and the Negus had called his bishops, and they spread their scriptures around him—he asked them, saying: What is this religion for which you have parted from your people, and you have not entered into my religion, nor into the religion of any of these nations? She said: The one who spoke to him was Jaʿfar b. Abī Ṭālib ؓ, and he said to him: O King, we were a people of ignorance, worshiping idols, eating carrion, committing abominations, severing the ties of kinship, and being bad neighbors; the strong among us devoured the weak. We were upon that until Allah sent to us a messenger from among us, whose lineage, truthfulness, trustworthiness, and chastity we knew. He called us to Allah, that we should declare His oneness and worship Him, and cast off what we and our fathers used to worship besides Him of stones and idols. He commanded us to speak the truth, render trusts, maintain kinship ties, be good neighbors, and refrain from forbidden things and bloodshed. He forbade us from abominations, false speech, consuming the orphan's property, and slandering chaste women. He commanded us to worship Allah alone, not associating anything with Him, and he commanded us to pray, give zakāh, and fast. She said: He enumerated the matters of Islam. So we believed him and trusted him, and followed him in what he brought from Allah. We worshiped Allah alone, not associating anything with Him, and we forbade what He forbade us, and deemed lawful what He deemed lawful for us. Then our people transgressed against us, tortured us, and tried to turn us away from our religion, to bring us back from the worship of Allah, exalted be He, to the worship of idols, and to make us deem lawful the abominations we used to deem lawful. When they overpowered us, wronged us, and constrained us, and came between us and our religion, we went out to your land, and chose you over others, and desired your protection, and hoped that we would not be wronged in your presence, O King. She said: The Negus said to him: Do you have with you anything of what he brought from Allah? She said: Jaʿfar said to him: Yes. The Negus said to him: Then recite it to me. She said: He recited to him a portion of Kāf Hā Yā ʿAyn Ṣād. She said: By Allah, the Negus wept until his beard was wet, and his bishops wept until they wet their scriptures, when they heard what he recited to them. Then the Negus said to them: Indeed this and what ʿĪsā brought come forth from one niche. Go, for by Allah, I will not hand them over to you two, nor will they be harmed. [ The Statement of the Emigrants about ʿĪsā ﷺ before the Negus ] She said: When the two went out from his presence, ʿAmr b. al-ʿĀṣ said: By Allah, I will come to him tomorrow about them with something by which I will root out their greenness. She said: ʿAbd Allāh b. Abī Rabīʿah said to him—and he was the more God-fearing of the two men toward us: Let us not do that, for they have ties of kinship with us, even if they have opposed us. He said: By Allah, I will inform him that they claim that ʿĪsā son of Maryam is a servant. She said: Then he went to him the next day and said to him: O King, they say a tremendous thing about ʿĪsā son of Maryam. So send to them and ask them about what they say concerning him. She said: So he sent to them to ask them about him. She said: Nothing like it had ever befallen us. The people gathered together, then some of them said to others: What will you say about ʿĪsā son of Maryam when he asks you about him? They said: We will say, by Allah, what Allah said, and what our Prophet brought us, whatever will be in that matter will be. She said: When they entered upon him, he said to them: What do you say about ʿĪsā son of Maryam? She said: Jaʿfar b. Abī Ṭālib said: We say about him what our Prophet ﷺ brought us, saying: He is the servant of Allah and His messenger, and His spirit, and His word which He cast to Maryam the virgin, the pure. She said: The Negus struck his hand to the ground and took a stick from it, then said: By Allah, ʿĪsā son of Maryam did not exceed what you said by this stick. She said: His patriarchs snorted around him when he said what he said. He said: Even if you snort, by Allah, go, for you are shuyūm in my land—and shuyūm means the secure ones—whoever reviles you shall pay a fine. Then he said: Whoever reviles you shall pay a fine. Then he said: Whoever reviles you shall pay a fine. I would not love to have a dabar of gold, and that I should harm a single man among you— Ibn Hishām said: It is also said dabar of gold, and it is said: you are suyūm, and al-dabar in the language of the Abyssinians means the mountain—Return to them their gifts, for I have no need of them. By Allah, Allah did not take a bribe from me when He returned my kingdom to me, so that I should take a bribe in it; and the people did not obey me concerning myself, so that I should obey them in it. She said: So the two went out from his presence disgraced, and what they had brought was returned to them. And we stayed with him in the best abode, with the best neighbor. In another narration, the Negus said to the Muslims: Does anyone harm you? They said: Yes. So he ordered a crier to announce: Whoever harms any of them, fine him four dirhams. Then he said: Is that enough for you? We said: No. He said: Then double it. According to Mūsā b. ʿUqbah: Whoever looks at these people with a glance that harms them has incurred a fine—that is, he has disobeyed me. It has also been said that Quraysh sent to the Negus regarding the matter of the emigrants twice: the first time with ʿAmr b. al-ʿĀṣ and ʿUmārah, and the second time with ʿAmr and ʿAbd Allāh b. Abī Rabīʿah. Abū Nuʿaym stated this in al-Dalāʾil, and Allah knows best. It has also been said that the second sending was after the Battle of Badr, as stated by al-Zuhrī, so that they might obtain vengeance upon those who were there, but the Negus ؓ, ؓ, did not grant them anything of what they asked. And Allah knows best.

341. Tarikh (al-Tabari) 757No grade recorded

     [ فَرَحُ الْمُهَاجِرِينَ بِنُصْرَةِ النَّجَاشِيِّ عَلَى عَدُوِّهِ   ] قَالَتْ: فَوَاَللَّهِ إنَّا لِعَلَى ذَلِكَ، إذْ نَزَلَ بِهِ رَجُلٌ مِنْ الْحَبَشَةِ يُنَازِعُهُ فِي مُلْكِهِ. قَالَتْ: فَوَاَللَّهِ مَا عَلِمْتُنَا حَزِنَّا حُزْنًا قَطُّ كَانَ أَشَدَّ ( عَلَيْنَا ) مِنْ حُزْنٍ حَزِنَّاهُ عِنْدَ ذَلِكَ، تَخَوُّفًا أَنْ يَظْهَرَ ذَلِكَ الرَّجُلُ عَلَى النَّجَاشِيِّ، فَيَأْتِي رَجُلٌ لَا يَعْرِفُ مِنْ حَقِّنَا مَا كَانَ النَّجَاشِيُّ يَعْرِفُ مِنْهُ. قَالَتْ: وَسَارَ إلَيْهِ النَّجَاشِيُّ، وَبَيْنَهُمَا عَرْضُ النِّيلِ، قَالَتْ: فَقَالَ أَصْحَابُ رَسُولِ اللَّهِ ﷺ: مَنْ رَجُلٌ يَخْرَجُ حَتَّى يَحْضُرَ وَقِيعَةَ الْقَوْمِ ثُمَّ يَأْتِينَا بِالْخَبَرِ ؟ قَالَتْ: فَقَالَ الزُّبَيْرُ بْنُ الْعَوَّامِ: أَنَا. قَالُوا: فَأَنْتَ. وَكَانَ مِنْ أَحْدَثِ الْقَوْمِ سِنًّا. قَالَتْ: فَنَفَخُوا لَهُ قِرْبَةً فَجَعَلَهَا فِي صَدْرِهِ، ثُمَّ سَبَحَ عَلَيْهَا حَتَّى خَرَجَ إلَى نَاحِيَةِ النِّيلِ الَّتِي بِهَا مُلْتَقَى الْقَوْمِ، ثُمَّ انْطَلَقَ حَتَّى حَضَرَهُمْ. قَالَتْ: فَدَعَوْنَا اللَّهَ تَعَالَى لِلنَّجَاشِيِّ بِالظُّهُورِ عَلَى عَدُوِّهِ، وَالتَّمْكِينِ لَهُ فِي بِلَادِهِ. قَالَتْ: فَوَاَللَّهِ إنَّا لَعَلَى ذَلِكَ مُتَوَقِّعُونَ لِمَا هُوَ كَائِنٌ، إذْ طَلَعَ الزُّبَيْرُ وَهُوَ يَسْعَى، فَلَمَعَ بِثَوْبِهِ وَهُوَ يَقُولُ: أَلَا أَبْشِرُوا، فَقَدْ ظَفِرَ النَّجَاشِيُّ، وَأَهْلَكَ اللَّهُ عَدُوَّهُ، وَمَكَّنَّ لَهُ فِي بِلَادِهِ. قَالَتْ: فَوَاَللَّهِ مَا عَلِمْتنَا فَرِحْنَا فَرْحَةً قَطُّ مِثْلَهَا. قَالَتْ: وَرَجَعَ النَّجَاشِيُّ، وَقَدْ أَهْلَكَ اللَّهُ عَدُوَّهُ، وَمَكَّنَ لَهُ فِي بِلَادِهِ، وَاسْتَوْسَقَ عَلَيْهِ أَمْرُ الْحَبَشَةِ، فَكُنَّا عِنْدَهُ فِي خَيْرِ مَنْزِلٍ، حَتَّى قَدِمْنَا عَلَى رَسُولِ اللَّهِ ﷺ وَهُوَ بِمَكَّةَ.

     ✧ [The joy of the emigrants at the Najāshī’s victory over his enemy] She said: By God, we were in that state when a man from Abyssinia descended upon him, disputing with him his kingship. She said: By God, I do not know that we ever grieved with any grief more intense (for us) than the grief we grieved at that, out of fear that that man might prevail over the Najāshī, and there would come a man who did not know of our rights what the Najāshī had known of them. She said: The Najāshī marched out against him, and between them was the width of the Nile. She said: The companions of the Messenger of God ﷺ said: Who is a man who will go out until he attends the battle of the people, then bring us the news? She said: Al-Zubayr b. al-ʿAwwām said: I. They said: So it is you. And he was the youngest of the people in age. She said: So they inflated for him a water-skin and he placed it on his chest, then he swam upon it until he came out to the side of the Nile where the meeting of the people was, then he went on until he attended them. She said: So we called upon God the Exalted for the Najāshī to be victorious over his enemy and to grant him firm establishment in his land. She said: By God, while we were in that state, awaiting what was to happen, al-Zubayr appeared, running, and he waved with his garment saying: Rejoice! For the Najāshī has been victorious, and God has destroyed his enemy, and established him in his land. She said: By God, I do not know that we ever rejoiced with any joy like it. She said: And the Najāshī returned, God having destroyed his enemy and established him in his land, and the affair of Abyssinia became stable for him, and we were with him in the best of dwellings, until we came to the Messenger of God ﷺ while he was in Makkah.

342. Tarikh (al-Tabari) 758No grade recorded

     خُرُوجُ الْحَبَشَةِ عَلَى النَّجَاشِيِّ قَالَ ابْنُ إسْحَاقَ: وَحَدَّثَنِي جَعْفَرُ بْنُ مُحَمَّدٍ، عَنْ أَبِيهِ، قَالَ: اجْتَمَعَتْ الْحَبَشَةُ فَقَالُوا لِلنَّجَاشِيِّ: إنَّكَ قَدْ فَارَقْتَ دِينَنَا وَخَرَجُوا عَلَيْهِ. فَأَرْسَلَ إلَى جَعْفَرٍ وَأَصْحَابِهِ، فَهَيَّأَ لَهُمْ سُفُنًا وَقَالَ: ارْكَبُوا فِيهَا وَكُونُوا كَمَا أَنْتُمْ، فَإِنْ هُزِمْتُ فَامْضُوا حَتَّى تَلْحَقُوا بِحَيْثُ شِئْتُمْ، وَإِنْ ظَفِرْتُ فَاثْبُتُوا. ثُمَّ عَمَدَ إلَى كِتَابٍ فَكَتَبَ فِيهِ: هُوَ يَشْهَدُ أَنْ لَا إلَهَ إلَّا اللَّهُ، وَأَنَّ مُحَمَّدًا عَبْدُهُ وَرَسُولُهُ، وَيَشْهَدُ أَنَّ عِيسَى ابْنَ مَرْيَمَ عَبْدُهُ وَرَسُولُهُ وَرُوحُهُ، وَكَلِمَتُهُ أَلْقَاهَا إلَى مَرْيَمَ؛ ثُمَّ جَعَلَهُ فِي قُبَائِهِ عِنْدَ الْمَنْكِبِ الْأَيْمَنِ، وَخَرَجَ إلَى الْحَبَشَةِ، وَصُفُّوا لَهُ، فَقَالَ: يَا مَعْشَرَ الْحَبَشَةِ، أَلَسْتُ أَحَقَّ النَّاسِ بِكُمْ ؟ قَالُوا: بَلَى؛ قَالَ: فَكَيْفَ رَأَيْتُمْ سِيرَتِي فِيكُمْ ؟ قَالُوا: خَيْرَ سِيرَةٍ، قَالَ: فَمَا بَالُكُمْ ؟ قَالُوا: فَارَقْتَ دِينَنَا، وَزَعَمْتَ أَنَّ عِيسَى عَبْدٌ؛ قَالَ: فَمَا تَقُولُونَ أَنْتُمْ فِي عِيسَى ؟ قَالُوا: نَقُولُ هُوَ ابْنُ اللَّهِ؛ فَقَالَ النَّجَاشِيُّ، وَوَضَعَ يَدَهُ عَلَى صَدْرِهِ عَلَى قُبَائِهِ: هُوَ يَشْهَدُ أَنَّ عِيسَى بْنَ مَرْيَمَ، لَمْ يَزِدْ عَلَى هَذَا شَيْئًا، وَإِنَّمَا يَعْنِي مَا كَتَبَ، فَرُضُّوا وَانْصَرَفُوا ( عَنْهُ ). فَبَلَغَ ذَلِكَ النَّبِيَّ ﷺ فَلَمَّا مَاتَ النَّجَاشِيُّ صَلَّى عَلَيْهِ، وَاسْتَغْفَرَ لَهُ فائدة وَقَالَ بَعْضُ الْعُلَمَاءِ: إِنَّمَا صَلَّى عَلَيْهِ ﷺ ; لِأَنَّهُ كَانَ يَكْتُمُ إِيمَانَهُ مِنْ قَوْمِهِ، فَلَمْ يَكُنْ عِنْدَهُ يَوْمَ مَاتَ مَنْ يُصَلِّي عَلَيْهِ ; فَلِهَذَا صَلَّى عَلَيْهِ ﷺ قَالُوا: فَالْغَائِبُ إِنْ كَانَ قَدْ صُلِّيَ عَلَيْهِ بِبَلَدِهِ،  لَا تُشْرَعُ الصَّلَاةُ عَلَيْهِ بِبَلَدٍ أُخْرَى، وَلِهَذَا لَمْ يُصَلَّ عَلَى النَّبِيِّ ﷺ فِي غَيْرِ الْمَدِينَةِ لَا أَهْلُ مَكَّةَ وَلَا غَيْرُهُمْ، وَهَكَذَا أَبُو بَكْرٍ وَعُمَرُ وَعُثْمَانُ وَغَيْرُهُمْ مِنَ الصَّحَابَةِ، لَمْ يُنْقَلْ أَنَّهُ صُلِّيَ عَلَى أَحَدٍ مِنْهُمْ فِي غَيْرِ الْبَلْدَةِ الَّتِي صُلِّيَ عَلَيْهِ فِيهَا. فَاللَّهُ أَعْلَمُ.

     ✧ The Abyssinians' rebellion against the Negus Ibn Isḥāq said: Jaʿfar b. Muḥammad narrated to me, from his father, who said: The Abyssinians assembled and said to the Negus: "You have abandoned our religion," and they rose against him. So he sent for Jaʿfar and his companions, and he prepared ships for them and said: "Embark in them and remain as you are; if I am defeated, then go until you reach wherever you wish, but if I prevail, then stay firm." Then he took a writing and wrote in it: He bears witness that there is no god but Allah, and that Muḥammad is His servant and His messenger, and he bears witness that Jesus son of Mary is His servant and His messenger and His spirit, and His word which He cast upon Mary. Then he placed it in his gown near the right shoulder, and went out to the Abyssinians, and they lined up for him. He said: "O assembly of Abyssinians, am I not the most entitled of people over you?" They said: "Yes." He said: "How have you seen my conduct among you?" They said: "The best conduct." He said: "Then what is the matter with you?" They said: "You have abandoned our religion, and you have claimed that Jesus is a servant." He said: "What do you say about Jesus?" They said: "We say he is the son of God." The Negus said, placing his hand on his chest over his gown: "He bears witness that Jesus son of Mary"—he added nothing more to this—"and he means only what he wrote." So they were satisfied and departed from him. This reached the Prophet ﷺ, and when the Negus died, he prayed over him and sought forgiveness for him. A note: Some scholars said: He ﷺ prayed over him only because he used to conceal his faith from his people, so on the day he died there was no one with him to pray over him; for this reason the Prophet ﷺ prayed over him. They said: As for the absent one, if the funeral prayer has already been performed over him in his own land, it is not prescribed to pray over him in another land. For this reason the funeral prayer was not performed over the Prophet ﷺ outside Madinah, neither by the people of Makkah nor by others; and likewise Abū Bakr, ʿUmar, ʿUthmān, and others among the Companions—it is not transmitted that the funeral prayer was performed over any of them outside the city in which it was performed over him. And Allah knows best.

343. Tarikh (al-Tabari) 759No grade recorded

     ذِكْرُ مَنْ عَادَ مِنْ أَرْضِ الْحَبَشَةِ لَمَّا بَلَغَهُمْ إسْلَامُ أَهْلِ مَكَّةَ   [ سَبَبُ رُجُوعِ مُهَاجِرَةِ الْحَبَشَةِ ] قَالَ ابْنُ إسْحَاقَ: وَبَلَغَ أَصْحَابَ رَسُولِ اللَّهِ ﷺ، الَّذِينَ خَرَجُوا إلَى أَرْضِ الْحَبَشَةِ، إسْلَامُ أَهْلِ مَكَّةَ، فَأَقْبَلُوا لِمَا بَلَغَهُمْ مِنْ ذَلِكَ، حَتَّى إذَا دَنَوْا مِنْ مَكَّةَ، بَلَغَهُمْ أَنَّ مَا كَانُوا تَحَدَّثُوا بِهِ مِنْ إسْلَامِ أَهْلِ مَكَّةَ كَانَ بَاطِلًا، فَلَمْ يَدْخُلْ مِنْهُمْ أَحَدٌ إلَّا بِجِوَارٍ أَوْ مُسْتَخْفِيًا وَكَانَ سَبَبُ ذلك، وَهُوَ مَا ثَبَتَ فِي " الصَّحِيحِ " وَغَيْرِهِ أَنَّ رَسُولَ اللَّهِ ﷺ جَلَسَ يَوْمًا مَعَ الْمُشْرِكِينَ، وَأَنْزَلَ اللَّهُ عَلَيْهِ وَالنَّجْمِ إِذَا هَوَى مَا ضَلَّ صَاحِبُكُمْ [ النَّجْمِ: 1، 2 ] يَقْرَؤُهَا عَلَيْهِمْ حَتَّى خَتَمَهَا وَسَجَدَ، فَسَجَدَ مَنْ هُنَاكَ مِنَ الْمُسْلِمِينَ وَالْمُشْرِكِينَ وَالْجِنِّ وَالْإِنْسِ. وَكَانَ لِذَلِكَ سَبَبٌ ذَكَرَهُ كَثِيرٌ مِنَ الْمُفَسِّرِينَ عِنْدَ قَوْلِهِ تَعَالَى: وَمَا أَرْسَلْنَا مِنْ قَبْلِكَ مِنْ رَسُولٍ وَلَا نَبِيٍّ إِلَّا إِذَا تَمَنَّى أَلْقَى الشَّيْطَانُ فِي أُمْنِيَّتِهِ فَيَنْسَخُ اللَّهُ مَا يُلْقِي الشَّيْطَانُ ثُمَّ يُحْكِمُ اللَّهُ آيَاتِهِ وَاللَّهُ عَلِيمٌ حَكِيمٌ   [ الْحَجِّ: 52 ] وَذَكَرُوا قِصَّةَ الْغَرَانِيقِ، وَقَدْ أَحْبَبْنَا الْإِضْرَابَ عَنْ ذِكْرِهَا صَفْحًا ; لِئَلَّا يَسْمَعَهَا مَنْ لَا يَضَعُهَا عَلَى مَوَاضِعِهَا، إِلَّا أَنَّ أَصْلَ الْقِصَّةِ فِي " الصَّحِيحِ ". قَالَ الْبُخَارِيُّ بسنده عَنِ ابْنِ عَبَّاسٍ قَالَ: سَجَدَ النَّبِيُّ ﷺ بِالنَّجْمِ، وَسَجَدَ مَعَهُ الْمُسْلِمُونَ وَالْمُشْرِكُونَ، وَالْجِنُّ وَالْإِنْسُ. وَالْمَقْصُودُ أَنَّ النَّاقِلَ لَمَّا رَأَى الْمُشْرِكِينَ قَدْ سَجَدُوا مُتَابَعَةً لِرَسُولِ اللَّهِ ﷺ اعْتَقَدَ أَنَّهُمْ قَدْ أَسْلَمُوا، وَاصْطَلَحُوا مَعَهُ، وَلَمْ يَبْقَ نِزَاعٌ بَيْنَهُمْ، فَطَارَ الْخَبَرُ بِذَلِكَ وَانْتَشَرَ حَتَّى بَلَغَ مُهَاجِرَةَ الْحَبَشَةِ بِهَا، فَظَنُّوا صِحَّةَ ذَلِكَ، فَأَقْبَلَ مِنْهُمْ طَائِفَةٌ طَامِعِينَ بِذَلِكَ، وَثَبَتَتْ جَمَاعَةٌ، وَكِلَاهُمَا مُحْسِنٌ مُصِيبٌ فِيمَا فَعَلَ.

     ✧ Mention of those who returned from the land of Abyssinia when the conversion of the people of Makkah to Islam reached them [The reason for the return of the emigrants to Abyssinia] Ibn Isḥāq said: The companions of the Messenger of God ﷺ who had gone out to the land of Abyssinia received word of the conversion of the people of Makkah to Islam. They set out returning because of what had reached them of that, until when they drew near to Makkah, it reached them that what they had been told about the conversion of the people of Makkah was false. None of them entered except under protection or in hiding. The reason for that—as is established in the Ṣaḥīḥ and elsewhere—was that the Messenger of God ﷺ sat one day with the polytheists, and God sent down upon him: By the star when it sets, your companion has not strayed [Q 53:1–2], reciting it to them until he finished it and prostrated. Those present of the Muslims, the polytheists, the jinn, and mankind prostrated. There was a reason for that which many of the exegetes have mentioned regarding His saying, exalted be He: And We did not send before you any messenger or prophet except that when he recited, Satan cast into his recitation; then God abolishes what Satan casts, and God makes precise His verses, and God is knowing, wise [Q 22:52]. They mentioned the story of the Gharānīq, and we have preferred to refrain from mentioning it, turning away, lest someone who does not put it in its proper place hear it. However, the origin of the story is in the Ṣaḥīḥ. Al-Bukhārī said with his chain of transmission from Ibn ʿAbbās, who said: The Prophet ﷺ prostrated at the Sūrah of the Star, and the Muslims, the polytheists, the jinn, and mankind prostrated with him. The point is that when the one who carried the news saw the polytheists prostrating in imitation of the Messenger of God ﷺ, he believed that they had become Muslims and made peace with him, and that no dispute remained between them. The news flew with that and spread until it reached the emigrants to Abyssinia with it. They thought that it was true, so a group of them set out returning, hoping for that, while a group remained firm. Both were good and correct in what they did.

344. Tarikh (al-Tabari) 760No grade recorded

     [ مَنْ عَادَ مِنْ بَنِي عَبْدِ شَمْسٍ وَحُلَفَائِهِمْ   ] فَكَانَ مِمَّنْ قَدِمَ عَلَيْهِ مَكَّةَ مِنْهُمْ، فَأَقَامَ بِهَا حَتَّى هَاجَرَ إلَى الْمَدِينَةِ، فَشَهِدَ مَعَهُ بَدْرًا ( وَأُحُدًا ) وَمَنْ حُبِسَ عَنْهُ حَتَّى فَاتَهُ بَدْرٌ وَغَيْرُهُ، وَمَنْ مَاتَ بِمَكَّةَ مِنْهُمْ مِنْ بَنِي عَبْدِ شَمْسِ بْنِ عَبْدِ مَنَافِ بْنِ قُصَيٍّ: عُثْمَانُ بْنُ عَفَّانَ بْنِ أَبِي الْعَاصِ بْنِ أُمَيَّةَ بْنِ عَبْدِ شَمْسٍ، ( وَ ) مَعَهُ امْرَأَتُهُ رُقَيَّةُ بِنْتُ رَسُولِ اللَّهِ ﷺ. وَأَبُو حُذَيْفَةَ بْنُ عُتْبَةَ بْنِ رَبِيعَةَ بْنِ عَبْدِ شَمْسٍ، ( وَ ) امْرَأَتُهُ سَهْلَةُ بِنْتُ سُهَيْلٍ ( بْنِ عَمْرٍو ) وَمِنْ حُلَفَائِهِمْ: عَبْدُ اللَّهِ بْنُ جَحْشِ بْنِ رِئَابٍ. [ مَنْ عَادَ مِنْ بَنِي نَوْفَلٍ   ] وَمِنْ بَنِي نَوْفَلِ بْنِ عَبْدِ مَنَافٍ: عُتْبَةُ بْنُ غَزْوَانَ، حَلِيفٌ لَهُمْ، مِنْ قَيْسِ ( بْنِ ) عَيْلَانَ. [ مَنْ عَادَ مِنْ بَنِي أَسَدٍ ] وَمِنْ بَنِي أَسَدِ بْنِ عَبْدِ الْعُزَّى بْنِ قُصَيٍّ: الزُّبَيْرُ بْنُ الْعَوَّامِ بْنِ خُوَيْلِدِ بْنِ أَسَدٍ. [ مَنْ عَادَ مِنْ بَنِي عَبْدِ الدَّارِ ] وَمِنْ بَنِي عَبْدِ الدَّارِ بْنِ قُصَيٍّ: مُصْعَبُ بْنُ عُمَيْرِ بْنِ هَاشِمِ بْنِ عَبْدِ مَنَافِ، ( بْنِ عَبْدِ الدَّارِ ) وَسُوَيْبِطُ بْنُ سَعْدِ بْنِ حَرْمَلَةَ [ مَنْ عَادَ مِنْ بَنِي عَبْدِ بْنِ قُصَيٍّ   ] وَمِنْ بَنِي عَبْدِ بْنِ قُصَيٍّ: طُلَيْبُ بْنُ عُمَيْرِ بْنِ وَهْبِ بْنِ عَبْدٍ. وَمِنْ بَنِي زُهْرَةَ بْنِ كِلَابٍ: عَبْدُ الرَّحْمَنِ بْنُ عَوْفِ بْنِ عَبْدِ عَوْفِ بْنِ عَبْدِ ( بْنِ ) الْحَارِثِ بْنِ زُهْرَةَ وَالْمِقْدَادُ بْنُ عَمْرٍو. حَلِيفٌ لَهُمْ، وَعَبْدُ اللَّهِ بْنُ مَسْعُودٍ، حَلِيفٌ لَهُمْ. [ مَنْ عَادَ مِنْ بَنِي مَخْزُومٍ وَحُلَفَائِهِمْ ] وَمِنْ بَنِي مَخْزُومِ بْنِ يَقَظَةَ: أَبُو سَلَمَةَ بْنُ عَبْدِ الْأَسَدِ بْنِ هِلَالِ بْنِ عَبْدِ اللَّهِ بْنِ عَمْرِو بْنِ مَخْزُومٍ، مَعَهُ امْرَأَتُهُ أُمُّ سَلَمَةَ بِنْتُ أَبِي أُمَيَّةَ بْنِ الْمُغِيرَةِ، وَشَمَّاسُ بْنُ عُثْمَانَ بْنِ الشَّرِيدِ بْنِ سُوَيْدِ بْنِ هَرْمِيِّ بْنِ عَامِرِ بْنِ مَخْزُومٍ وَسَلَمَةُ بْنُ هِشَامِ بْنِ الْمُغِيرَةِ، حَبَسَهُ عَمُّهُ بِمَكَّةَ، فَلَمْ يَقْدَمْ إلَّا بَعْدَ بَدْرٍ وَأُحُدٍ وَالْخَنْدَقِ، وَعَيَّاشُ بْنُ أَبِي رَبِيعَةَ بْنِ الْمُغِيرَةِ، هَاجَرَ مَعَهُ إلَى الْمَدِينَةِ، وَلَحِقَ بَهْ أَخَوَاهُ لِأُمِّهِ: أَبُو جَهْلِ بْنُ هِشَامٍ، وَالْحَارِثُ بْنُ هِشَامٍ، فَرَجَعَا بِهِ إلَى مَكَّةَ فَحَبَسَاهُ بِهَا حَتَّى مَضَى بَدْرٌ وَأُحُدٌ وَالْخَنْدَقُ. وَمِنْ حُلَفَائِهِمْ: عُمَّارُ بْنُ يَاسِرٍ، يُشَكُّ فِيهِ، أَكَانَ خَرَجَ إلَى الْحَبَشَةِ أَمْ لَا ؟ وَمُعَتِّبُ بْنُ عَوْفِ بْنِ عَامِرٍ مِنْ خُزَاعَةَ. [ مَنْ عَادَ مِنْ بَنِي جُمَحٍ   ] وَمِنْ بَنِي جُمَحِ بْنِ عَمْرِو بْنِ هُصَيْصِ بْنِ كَعْبٍ: عُثْمَانُ بْنُ مَظْعُونِ بْنِ حَبِيبِ بْنِ وَهْبِ بْنِ حُذَافَةَ بْنِ جُمَحٍ. وَابْنُهُ السَّائِبُ بْنُ عُثْمَانَ، وَقُدَامَةُ بْنُ مَظْعُونٍ، وَعَبْدُ اللَّهِ بْنُ مَظْعُونٍ. [ مَنْ عَادَ مِنْ بَنِي سَهْمٍ ] وَمِنْ بَنِي سَهْمِ بْنِ عَمْرِو بْنِ هُصَيْصِ بْنِ كَعْبٍ: خُنَيْسُ بْنُ حُذَافَةَ بْنِ قَيْسِ بْنِ عَدِيٍّ، وَهِشَامُ بْنُ الْعَاصِ بْنِ وَائِلٍ، حُبِسَ بِمَكَّةَ بَعْدَ هِجْرَةِ رَسُولِ اللَّهِ ﷺ إلَى الْمَدِينَةِ حَتَّى قَدِمَ بَعْدَ بَدْرٍ وَأُحُدٍ وَالْخَنْدَقِ. [ مَنْ عَادَ مِنْ بَنِي عَدِيٍّ ] وَمِنْ بَنِي عَدِيِّ بْنِ كَعْبٍ: عَامِرُ بْنُ رَبِيعَةَ، حَلِيفٌ لَهُمْ، وَمَعَهُ امْرَأَتُهُ لَيْلَى بِنْتُ أَبِي حَثْمَةَ ( بْنِ حُذَافَةَ ) بْنِ غَانِمٍ. [ مَنْ عَادَ مِنْ بَنِي عَامِرٍ وَحُلَفَائِهِمْ   ] وَمِنْ بَنِي عَامِرِ بْنِ لُؤَيٍّ: عَبْدُ اللَّهِ بْنُ مَخْرَمَةَ بْنِ عَبْدِ الْعُزَّى بْنِ أَبِي قَيْسٍ: وَعَبْدُ اللَّهِ بْنُ سُهَيْلِ بْنِ عَمْرٍو، وَكَانَ حُبِسَ عَنْ رَسُولِ اللَّهِ ﷺ حِينَ هَاجَرَ إلَى الْمَدِينَةِ، حَتَّى كَانَ يَوْمُ بَدْرٍ، فَانْحَازَ مِنْ الْمُشْرِكِينَ إلَى رَسُولِ اللَّهِ ﷺ فَشَهِدَ مَعَهُ بَدْرًا، وَأَبُو سَبْرَةَ بْنُ أَبِي رُهْمِ بْنِ عَبْدِ الْعُزَّى، مَعَهُ امْرَأَتُهُ أُمُّ كُلْثُومِ بِنْتُ سُهَيْلِ بْنِ عَمْرٍو، وَالسَّكْرَانُ بْنُ عَمْرِو بْنِ عَبْدِ شَمْسٍ، مَعَهُ امْرَأَتُهُ سَوْدَةُ بِنْتُ زَمْعَةَ بْنِ قَيْسٍ، مَاتَ بِمَكَّةَ قَبْلَ هِجْرَةِ رَسُولِ اللَّهِ ﷺ إلَى الْمَدِينَةِ، فَخَلَفَ رَسُولُ اللَّهِ ﷺ عَلَى امْرَأَتِهِ سَوْدَةَ بِنْتِ زَمْعَةَ. وَمِنْ حُلَفَائِهِمْ: سَعْدُ بْنُ خَوْلَةَ [ مَنْ عَادَ مِنْ بَنِي الْحَارِثِ   ] وَمِنْ بَنِي الْحَارِثِ بْنِ فِهْرٍ: أَبُو عُبَيْدَةَ بْنُ الْجَرَّاحِ، وَهُوَ عَامِرُ بْنُ عَبْدِ اللَّهِ بْنِ الْجَرَّاحِ، وَعَمْرُو بْنُ الْحَارِثِ بْنِ زُهَيْرِ بْنِ أَبِي شَدَّادٍ وَسُهَيْلُ بْنُ بَيْضَاءَ، وَهُوَ سُهَيْلُ بْنُ وَهْبِ بْنِ رَبِيعَةَ بْنِ هِلَالٍ، وَعَمْرُو بْنُ أَبِي سَرْحِ بْنِ رَبِيعَةَ بْنِ هِلَالٍ. [ عَدَدُ الْعَائِدِينَ مِنْ الْحَبَشَةِ، وَمَنْ دَخَلَ مِنْهُمْ فِي جِوَارٍ   ] فَجَمِيعُ مَنْ قَدِمَ عَلَيْهِ مَكَّةَ مِنْ أَصْحَابِهِ مِنْ أَرْضِ الْحَبَشَةِ ثَلَاثَةٌ وَثَلَاثُونَ رَجُلًا

     ✧ [Those who returned from among Banū ʿAbd Shams and their allies] Among them, those who came to him in Makkah and remained there until they emigrated to al-Madīnah, and thus witnessed Badr (and Uḥud) with him, and those who were detained from it such that Badr and other events passed them by, and those who died in Makkah among them from Banū ʿAbd Shams b. ʿAbd Manāf b. Quṣayy: ʿUthmān b. ʿAffān b. Abī al-ʿĀṣ b. Umayyah b. ʿAbd Shams, (and) with him his wife Ruqayyah bt. the Messenger of Allah ﷺ. And Abū Ḥudhayfah b. ʿUtbah b. Rabīʿah b. ʿAbd Shams, (and) his wife Sahlah bt. Suhayl (b. ʿAmr). And from their allies: ʿAbd Allāh b. Jaḥsh b. Riʾāb. [Those who returned from among Banū Nawfal] And from Banū Nawfal b. ʿAbd Manāf: ʿUtbah b. Ghazwān, an ally of theirs, from Qays (b.) ʿAylān. [Those who returned from among Banū Asad] And from Banū Asad b. ʿAbd al-ʿUzzā b. Quṣayy: al-Zubayr b. al-ʿAwwām b. Khuwaylid b. Asad. [Those who returned from among Banū ʿAbd al-Dār] And from Banū ʿAbd al-Dār b. Quṣayy: Muṣʿab b. ʿUmayr b. Hāshim b. ʿAbd Manāf, (b. ʿAbd al-Dār) and Suwaybiṭ b. Saʿd b. Ḥarmalah. [Those who returned from among Banū ʿAbd b. Quṣayy] And from Banū ʿAbd b. Quṣayy: Ṭulayb b. ʿUmayr b. Wahb b. ʿAbd. And from Banū Zuhrah b. Kilāb: ʿAbd al-Raḥmān b. ʿAwf b. ʿAbd ʿAwf b. ʿAbd (b.) al-Ḥārith b. Zuhrah, and al-Miqdād b. ʿAmr, an ally of theirs, and ʿAbd Allāh b. Masʿūd, an ally of theirs. [Those who returned from among Banū Makhzūm and their allies] And from Banū Makhzūm b. Yaqaẓah: Abū Salamah b. ʿAbd al-Asad b. Hilāl b. ʿAbd Allāh b. ʿAmr b. Makhzūm, with him his wife Umm Salamah bt. Abū Umayyah b. al-Mughīrah, and Shammās b. ʿUthmān b. al-Sharīd b. Suwayd b. Harmī b. ʿĀmir b. Makhzūm, and Salamah b. Hishām b. al-Mughīrah; his uncle detained him in Makkah, so he did not arrive until after Badr, Uḥud, and al-Khandaq. And ʿAyyāsh b. Abī Rabīʿah b. al-Mughīrah; he emigrated with him to al-Madīnah, and his maternal brothers caught up with him: Abū Jahl b. Hishām and al-Ḥārith b. Hishām, and they took him back to Makkah and detained him there until Badr, Uḥud, and al-Khandaq had passed. And from their allies: ʿAmmār b. Yāsir, regarding whom there is doubt as to whether he went out to Abyssinia or not. And Muʿattib b. ʿAwf b. ʿĀmir from Khuzāʿah. [Those who returned from among Banū Jumaḥ] And from Banū Jumaḥ b. ʿAmr b. Huṣayṣ b. Kaʿb: ʿUthmān b. Maẓʿūn b. Ḥabīb b. Wahb b. Ḥudhāfah b. Jumaḥ, and his son al-Sāʾib b. ʿUthmān, and Qudāmah b. Maẓʿūn, and ʿAbd Allāh b. Maẓʿūn. [Those who returned from among Banū Sahm] And from Banū Sahm b. ʿAmr b. Huṣayṣ b. Kaʿb: Khunays b. Ḥudhāfah b. Qays b. ʿAdī, and Hishām b. al-ʿĀṣ b. Wāʾil; he was detained in Makkah after the emigration of the Messenger of Allah ﷺ to al-Madīnah until he arrived after Badr, Uḥud, and al-Khandaq. [Those who returned from among Banū ʿAdī] And from Banū ʿAdī b. Kaʿb: ʿĀmir b. Rabīʿah, an ally of theirs, and with him his wife Laylā bt. Abī Ḥathmah (b. Ḥudhāfah) b. Ghānim. [Those who returned from among Banū ʿĀmir and their allies] And from Banū ʿĀmir b. Luʾayy: ʿAbd Allāh b. Makhramah b. ʿAbd al-ʿUzzā b. Abī Qays, and ʿAbd Allāh b. Suhayl b. ʿAmr; he was detained from the Messenger of Allah ﷺ when he emigrated to al-Madīnah, until the day of Badr, when he defected from the polytheists to the Messenger of Allah ﷺ and witnessed Badr with him. And Abū Sabrah b. Abī Ruhm b. ʿAbd al-ʿUzzā, with him his wife Umm Kulthūm bt. Suhayl b. ʿAmr. And al-Sakrān b. ʿAmr b. ʿAbd Shams, with him his wife Sawdah bt. Zamʿah b. Qays; he died in Makkah before the emigration of the Messenger of Allah ﷺ to al-Madīnah, and the Messenger of Allah ﷺ married his wife Sawdah bt. Zamʿah. And from their allies: Saʿd b. Khawlah. [Those who returned from among Banū al-Ḥārith] And from Banū al-Ḥārith b. Fihr: Abū ʿUbaydah b. al-Jarrāḥ, who is ʿĀmir b. ʿAbd Allāh b. al-Jarrāḥ, and ʿAmr b. al-Ḥārith b. Zuhayr b. Abī Shaddād, and Suhayl b. Bayḍāʾ, who is Suhayl b. Wahb b. Rabīʿah b. Hilāl, and ʿAmr b. Abī Sarḥ b. Rabīʿah b. Hilāl. [The number of those who returned from Abyssinia, and those among them who entered into protection] The total number of his companions who came to him in Makkah from the land of Abyssinia was thirty-three men.

345. Tarikh (al-Tabari) 761No grade recorded

     كَانَ مَنْ دَخَلَ من مهاجرة الحبشة بِجِوَارٍ فِيمَنْ سُمِّيَ لَنَا: عُثْمَانُ بْنُ مَظْعُونِ بْنِ حَبِيبٍ الْجُمَحِيُّ دَخَلَ بِجِوَارِ مِنْ الْوَلِيدِ بْنِ الْمُغِيرَةِ، وَأَبُو سَلَمَةَ بْنُ عَبْدِ الْأَسَدِ بْنِ هِلَالِ بْنِ عَبْدِ اللَّهِ بْنِ عُمَرَ بْنِ مَخْزُومٍ، دَخَلَ بِجِوَارٍ مِنْ أَبِي طَالِبِ بْنِ عَبْدِ الْمُطَّلِبِ وَكَانَ خَالَهُ. وَأُمُّ أَبِي سَلَمَةَ: بَرَّةُ بِنْتُ عَبْدِ الْمُطَّلِبِ. قِصَّةُ عُثْمَانَ بْنِ مَظْعُونٍ فِي رَدِّ جِوَارِ الْوَلِيدِ   [ تَأَلُّمُهُ لِمَا يُصِيبُ إِخْوَانَهُ فِي اللَّهِ وَمَا حَدَثَ لَهُ فِي مَجْلِسِ لَبِيدَ ] قَالَ ابْنُ إسْحَاقَ: فَأَمَّا عُثْمَانُ بْنُ مَظْعُونٍ فَإِنَّ صَالِحَ بْنَ إبْرَاهِيمَ بْنِ عَبْدِ الرَّحْمَنِ بْنِ عَوْفٍ حَدَّثَنِي عَمَّنْ حَدَّثَهُ عَنْ عُثْمَانَ، قَالَ: لَمَّا رَأَى عُثْمَانُ بْنُ مَظْعُونٍ مَا فِيهِ أَصْحَابُ رَسُولِ اللَّهِ ﷺ مِنْ الْبَلَاءِ، وَهُوَ يَغْدُو وَيَرُوحُ فِي أَمَانٍ مِنْ الْوَلِيدِ بْنِ الْمُغِيرَةِ، قَالَ: وَاَللَّهِ إنَّ غُدُوِّي وَرَوَاحِي آمِنًا بِجِوَارِ رَجُلٍ مِنْ أَهْلِ الشِّرْكِ، وَأَصْحَابِي وَأَهْلُ دِينِي يَلْقَوْنَ مِنْ الْبَلَاءِ وَالْأَذَى فِي اللَّهِ مَا لَا يُصِيبُنِي، لَنَقْصٌ كَبِيرٌ فِي نَفْسِي فَمَشَى إلَى الْوَلِيدِ بْنِ الْمُغِيرَةِ، فَقَالَ لَهُ: يَا أَبَا عَبْدِ شَمْسٍ، وَفَّتْ ذِمَّتُكَ، قَدْ رَدَدْتُ إلَيْكَ جِوَارَكَ فَقَالَ لَهُ: ( لِمَ ) يَا ابْنَ أَخِي ؟ لَعَلَّهُ آذَاكَ أَحَدٌ مِنْ قَوْمِي، قَالَ: لَا، وَلَكِنِّي أَرْضَى بِجِوَارِ اللَّهِ، وَلَا أُرِيدُ أَنْ أَسْتَجِيرَ بِغَيْرِهِ ؟ قَالَ: فَانْطَلِقْ إلَى الْمَسْجِدِ، فَارْدُدْ عَلَيَّ جِوَارِي عَلَانِيَةً كَمَا أَجَرْتُكَ عَلَانِيَةً. قَالَ: فَانْطَلَقَا فَخَرَجَا حَتَّى أَتَيَا الْمَسْجِدَ، فَقَالَ الْوَلِيدُ: هَذَا عُثْمَانُ قَدْ جَاءَ يَرُدُّ عَلَيَّ جِوَارِي، قَالَ: صَدَقَ، قَدْ وَجَدْتُهُ وَفِيًّا كَرِيمَ الْجِوَارِ، وَلَكِنِّي قَدْ أَحْبَبْتُ أَنْ لَا أَسْتَجِيرَ بِغَيْرِ اللَّهِ، فَقَدْ رَدَدْتُ عَلَيْهِ جِوَارَهُ؛ ثُمَّ انْصَرَفَ عُثْمَانُ، وَلَبِيدُ بْنُ رَبِيعَةَ بْنِ مَالِكِ بْنِ جَعْفَرِ بْنِ كِلَابٍ فِي مَجْلِسٍ مِنْ قُرَيْشٍ يُنْشِدُهُمْ، فَجَلَسَ مَعَهُمْ عُثْمَانُ فَقَالَ لَبِيدٌ: أَلَا كُلُّ شَيْءٍ مَا خَلَا اللَّهَ بَاطِلُ قَالَ عُثْمَانُ: صَدَقْتَ. قَالَ ( لَبِيدٌ ) : وَكُلُّ نَعِيمٍ لَا مَحَالَةَ زَائِلُ قَالَ عُثْمَانُ: كَذَبْتَ، نَعِيمُ الْجَنَّةِ لَا يَزُولُ. قَالَ لَبِيدُ بْنُ رَبِيعَةَ: يَا مَعْشَرَ قُرَيْشٍ، وَاَللَّهِ مَا كَانَ يُؤْذَى جَلِيسُكُمْ، فَمَتَى حَدَثَ هَذَا فِيكُمْ ؟ فَقَالَ رَجُلٌ مِنْ الْقَوْمِ: إنَّ هَذَا سَفِيهٌ فِي سُفَهَاءَ مَعَهُ، قَدْ فَارَقُوا دِينَنَا، فَلَا تَجِدَنَّ فِي نَفْسِكَ مِنْ قَوْلِهِ، فَرَدَّ عَلَيْهِ عُثْمَانُ حَتَّى شَرِيَ أَمْرُهُمَا، فَقَامَ إلَيْهِ ذَلِكَ الرَّجُلُ فَلَطَمَ عَيْنَهُ فَخَضَّرَهَا وَالْوَلِيدُ بْنُ الْمُغِيرَةِ قَرِيبٌ يَرَى مَا بَلَغَ مِنْ عُثْمَانَ، فَقَالَ: أَمَا وَاَللَّهِ يَا ابْنَ أَخِي إنْ كَانَتْ عَيْنُكَ عَمَّا أَصَابَهَا لَغَنِيَّةٌ، لَقَدْ كُنْتَ فِي ذِمَّةٍ مَنِيعَةٍ. قَالَ: يَقُولُ عُثْمَانُ: بَلْ وَاَللَّهِ إنَّ عَيْنِي الصَّحِيحَةَ لَفَقِيرَةٌ إلَى مِثْلِ مَا أَصَابَ أُخْتَهَا فِي اللَّهِ، وَإِنِّي لَفِي جِوَارِ مَنْ هُوَ أَعَزُّ مِنْكَ وَأَقْدَرُ يَا أَبَا عَبْدِ شَمْسٍ، فَقَالَ لَهُ الْوَلِيدُ: هَلُمَّ يَا ابْنَ أَخِي، إنْ شِئْتَ فَعُدْ إلَى جِوَارِكَ فَقَالَ: لَا. فَقَامَ سَعْدُ بْنُ أَبِي وَقَّاصٍ إِلَى الَّذِي لَطَمَ عَيْنَ عُثْمَانَ فَكَسَرَ أَنْفَهُ، فَكَانَ أَوَّلَ دَمٍ أُرِيقَ فِي الْإِسْلَامِ فِي قَوْلٍ.

     ✧ Those of the emigrants to Abyssinia who entered under protection, among those named to us: ʿUthmān b. Maẓʿūn b. Ḥabīb al-Jumaḥī entered under the protection of al-Walīd b. al-Mughīrah, and Abū Salamah b. ʿAbd al-Asad b. Hilāl b. ʿAbd Allāh b. ʿUmar b. Makhzūm entered under the protection of Abū Ṭālib b. ʿAbd al-Muṭṭalib, who was his maternal uncle. The mother of Abū Salamah was Barrah bt. ʿAbd al-Muṭṭalib. The story of ʿUthmān b. Maẓʿūn in returning al-Walīd's protection. [His distress at what befell his brothers in God and what happened to him in the assembly of Labīd] Ibn Isḥāq said: As for ʿUthmān b. Maẓʿūn, Ṣāliḥ b. Ibrāhīm b. ʿAbd al-Raḥmān b. ʿAwf narrated to me from someone who narrated to him from ʿUthmān, who said: When ʿUthmān b. Maẓʿūn saw the affliction in which the companions of the Messenger of God ﷺ were, while he went out in the morning and returned in the evening under the protection of al-Walīd b. al-Mughīrah, he said: By God, my going out in the morning and returning in the evening safe under the protection of a man from the people of polytheism, while my companions and the people of my religion meet affliction and harm in God that does not reach me, is indeed a great deficiency in myself. So he walked to al-Walīd b. al-Mughīrah and said to him: O Abū ʿAbd Shams, your protection has been fulfilled; I have returned your protection to you. He said to him: Why, son of my brother? Perhaps someone from my people harmed you? He said: No, but I am content with the protection of God, and I do not wish to seek protection from other than Him. He said: Then go to the mosque and return my protection to me publicly, just as I granted you protection publicly. He said: So they went and came out until they reached the mosque. Al-Walīd said: This is ʿUthmān; he has come to return my protection to me. He said: He has spoken truthfully; I found him faithful and generous in protection, but I have chosen not to seek protection from other than God, so I have returned his protection to him. Then ʿUthmān departed, while Labīd b. Rabīʿah b. Mālik b. Jaʿfar b. Kilāb was in an assembly of Quraysh reciting poetry to them. ʿUthmān sat with them, and Labīd said: Verily, everything other than God is false. ʿUthmān said: You have spoken truthfully. He (Labīd) said: And every pleasure will inevitably cease. ʿUthmān said: You have lied; the pleasure of Paradise does not cease. Labīd b. Rabīʿah said: O assembly of Quraysh, by God, your sitting companion was not harmed before; so when did this occur among you? A man from the people said: This one is a fool among fools with him; they have abandoned our religion, so do not let your soul be troubled by his words. ʿUthmān replied to him until their matter became heated. Then that man stood up to him and slapped his eye, bruising it, while al-Walīd b. al-Mughīrah was nearby seeing what had befallen ʿUthmān. He said: By God, son of my brother, if your eye was indifferent to what struck it, you were in a strong protection. He said: ʿUthmān says: Nay, by God, my healthy eye is indeed in need of the like of what struck its sister for the sake of God, and I am in the protection of One who is mightier and more powerful than you, O Abū ʿAbd Shams. Al-Walīd said to him: Come, son of my brother, if you wish, return to your protection. He said: No. Then Saʿd b. Abī Waqqāṣ stood up to the one who slapped ʿUthmān's eye and broke his nose. This was the first blood shed in Islam, according to one saying.

346. Tarikh (al-Tabari) 762No grade recorded

     قِصَّةُ أَبِي سَلَمَةَ ؓ فِي جِوَارِهِ   [ ضَجَرُ الْمُشْرِكِينَ بِأَبِي طَالِبٍ لِإِجَارَتِهِ، وَدِفَاعُ أَبِي لَهَبٍ، وَشِعْرُ أَبِي طَالِبٍ فِي ذَلِكَ ] قَالَ ابْنُ إسْحَاقَ: وَأَمَّا أَبُو سَلَمَةَ بْنُ عَبْدِ الْأَسَدِ، فَحَدَّثَنِي أَبِي إسْحَاقُ بْنُ يَسَارٍ عَنْ سَلَمَةَ بْنِ عَبْدِ اللَّهِ بْنِ عُمَرَ بْنِ أَبِي سَلَمَةَ أَنَّهُ حَدَّثَهُ: أَنَّ أَبَا سَلَمَةَ لَمَّا اسْتَجَارَ بِأَبِي طَالِبٍ، مَشَى إلَيْهِ رِجَالٌ مِنْ بَنِي مَخْزُومٍ، فَقَالُوا ( لَهُ ) يَا أَبَا طَالِبٍ، لَقَدْ مَنَعْتَ مِنَّا ابْنَ أَخِيكَ مُحَمَّدًا، فَمَا لَكَ وَلِصَاحِبِنَا تَمْنَعُهُ مِنَّا ؟ قَالَ: إنَّهُ اسْتَجَارَ بِي، وَهُوَ ابْنُ أُخْتِي، وَإِنْ أَنَا لَمْ أَمْنَعْ ابْنَ أُخْتِي لَمْ أَمْنَعْ ابْنَ أَخِي، فَقَامَ أَبُو لَهَبٍ فَقَالَ: يَا مَعْشَرَ قُرَيْشٍ، وَاَللَّهِ لَقَدْ أَكْثَرْتُمْ عَلَى هَذَا الشَّيْخِ، مَا تَزَالُونَ تَوَثَّبُونَ عَلَيْهِ فِي جِوَارِهِ مِنْ بَيْنِ قَوْمِهِ، وَاَللَّهِ لَتَنْتَهُنَّ عَنْهُ أَوْ لَنَقُومَنَّ مَعَهُ فِي كُلِّ مَا قَامَ فِيهِ، حَتَّى يَبْلُغَ مَا أَرَادَ. قَالَ: فَقَالُوا: بَلْ نَنْصَرِفُ عَمَّا تَكْرَهُ يَا أَبَا عُتْبَةَ، وَكَانَ لَهُمْ وَلِيًّا وَنَاصِرًا عَلَى رَسُولِ اللَّهِ ﷺ، فَأَبْقَوْا عَلَى ذَلِكَ. فَطَمِعَ فِيهِ أَبُو طَالِبٍ حَيْنَ سَمِعَهُ يَقُولُ مَا يَقُولُ، وَرَجَا أَنْ يَقُومَ مَعَهُ فِي شَأْنِ رَسُولِ اللَّهِ ﷺ، فَقَالَ أَبُو طَالِبٍ يُحَرِّضُ أَبَا لَهَبٍ عَلَى نُصْرَتِهِ وَنُصْرَةِ رَسُولِ اللَّهِ ﷺ: : وَإِنَّ امْرَأً أَبُو عُتَيْبَةَ عَمُّهُ لَفِي رَوْضَةٍ مَا إنْ يُسَامُ الْمَظَالِمَا     أَقُولُ لَهُ، وَأَيْنَ مِنْهُ نَصِيحَتِي أَبَا مُعْتِبٍ ثَبِّتْ سَوَادَكَ قَائِمًا     وَلَا تَقْبَلَنَّ الدَّهْرَ مَا عِشْتَ حظَّةً تُسَبُّ بِهَا إمَّا هَبَطْتَ الْمَوَاسِمَا     وَوَلِّ سَبِيلَ الْعَجْزِ غَيْرَكَ مِنْهُمْ فَإِنَّكَ لَمْ تُخْلَقْ عَلَى الْعَجْزِ لَازِمَا     وَحَارِبْ فَإِنَّ الْحَرْبَ نُصْفٌ وَلَنْ تَرَى أَخَا الْحَرْبِ يُعْطَى الْخَسْفَ حَتَّى يُسَالَمَا     وَكَيْفَ وَلَمْ يَجْنُوا عَلَيْكَ عَظِيمَةً وَلَمْ يَخْذُلُوكَ غَانِمًا أَوْ مُغَارِمَا     جَزَى اللَّهُ عَنَّا عَبْدَ شَمْسٍ وَنَوْفَلًا وَتَيْمًا وَمَخْزُومًا عُقُوقًا وَمَأْثَمَا     بِتَفْرِيقِهِمْ مِنْ بَعْدِ وُدٍّ وَأُلْفَةٍ جَمَاعَتَنَا كَيْمَا يَنَالُوا الْمَحَارِمَا     كَذَبْتُمْ وَبَيْتِ اللَّهِ نُبْزَى مُحَمَّدًا وَلَمَّا تَرَوْا يَوْمًا لَدَى الشِّعْبِ قَائِمَا قَالَ ابْنُ هِشَامٍ: نُبْزَى: نُسْلَبُ قَالَ ابْنُ هِشَامٍ: وَبَقِيَ مِنْهَا بَيْتٌ تَرَكْنَاهُ.

     ✧ The story of Abū Salamah ؓ regarding his protection [The polytheists’ irritation with Abū Ṭālib for his protection, Abū Lahab’s defense, and Abū Ṭālib’s poetry about that] Ibn Isḥāq said: As for Abū Salamah b. ʿAbd al-Asad, my father Isḥāq b. Yasār narrated to me from Salamah b. ʿAbd Allāh b. ʿUmar b. Abī Salamah that he narrated to him: that when Abū Salamah sought the protection of Abū Ṭālib, men from Banū Makhzūm walked to him and said: “O Abū Ṭālib, you have protected from us your nephew Muḥammad, so what is it with you and our companion that you protect him from us?” He said: “He sought my protection, and he is the son of my sister. If I do not protect the son of my sister, I will not protect the son of my brother.” Then Abū Lahab stood up and said: “O assembly of Quraysh, by God, you have gone too far against this old man. You keep assailing him regarding his protection from among his people. By God, you will either desist from him or we will stand with him in everything he stands for, until he attains what he wants.” He said: They said: “Rather, we will turn away from what you dislike, O Abū ʿUtbah.” He was a supporter and helper for them against the Messenger of God ﷺ, so they relented regarding that. Abū Ṭālib then became hopeful about him when he heard him say what he said, and he hoped that he would stand with him in the matter of the Messenger of God ﷺ. Abū Ṭālib said, inciting Abū Lahab to support him and the Messenger of God ﷺ: : Truly a man whose uncle is Abū ʿUtaybah is in a meadow where he is not subjected to wrongs. I say to him, and where is my sincere advice to him from him: O Abū Muʿtib, keep your blackness standing firm, and never accept, as long as you live, a share of time by which you would be reviled whenever you descend upon the gathering places. And entrust the path of incapacity to other than you among them, for you were not created to be permanently incapable. And wage war, for war is half; and you will not see a brother of war granted humiliation until he makes peace. How could that be when they have not committed any great offense against you, nor have they let you down whether gaining spoils or bearing fines? May God requite ʿAbd Shams and Nawfal on our behalf, and Taym and Makhzūm, with disobedience and sin, for their dividing, after affection and intimacy, our assembly, so that they might attain what is forbidden. You have lied, by the House of God, we will be stripped of Muḥammad, while you have not yet seen a day when he stands at the mountain pass. Ibn Hishām said: “nubzā” means “to be stripped.” Ibn Hishām said: One verse remained from it which we omitted.

347. Tarikh (al-Tabari) 763No grade recorded

     فَصْلٌ قَالَ الْبَيْهَقِيُّ فِي " الدَّلَائِلِ ": بَابُ مَا جَاءَ فِي كِتَابِ النَّبِيِّ ﷺ إِلَى النَّجَاشِيِّ  . ثُمَّ رَوَى عَنِ الْحَاكِمِ عَنِ الْأَصَمِّ عَنْ أَحْمَدَ بْنِ عَبْدِ الْجَبَّارِ عَنْ يُونُسَ عَنِ ابْنِ إِسْحَاقَ قَالَ: " هَذَا كِتَابٌ مِنَ النَّبِيِّ ﷺ إِلَى النَّجَاشِيِّ: بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ، هَذَا كِتَابٌ مِنْ مُحَمَّدٍ رَسُولِ اللَّهِ إِلَى النَّجَاشِيِّ الْأَصْحَمِ عَظِيمِ الْحَبَشَةِ، سَلَامٌ عَلَى مَنِ اتَّبَعَ الْهُدَى، وَآمَنَ بِاللَّهِ وَرَسُولِهِ، وَشَهِدَ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَحْدَهُ لَا شَرِيكَ لَهُ، لَمْ يَتَّخِذْ صَاحِبَةً وَلَا وَلَدًا، وَأَنَّ مُحَمَّدًا عَبْدُهُ وَرَسُولُهُ، وَأَدْعُوكَ بِدَعَايَةِ اللَّهِ، فَإِنِّي أَنَا رَسُولُهُ، فَأَسْلِمْ تَسْلَمْ قُلْ يَا أَهْلَ الْكِتَابِ تَعَالَوْا إِلَى كَلِمَةٍ سَوَاءٍ بَيْنَنَا وَبَيْنَكُمْ أَلَّا نَعْبُدَ إِلَّا اللَّهَ وَلَا نُشْرِكَ بِهِ شَيْئًا وَلَا يَتَّخِذَ بَعْضُنَا بَعْضًا أَرْبَابًا مِنْ دُونِ اللَّهِ فَإِنْ تَوَلَّوْا فَقُولُوا اشْهَدُوا بِأَنَّا مُسْلِمُونَ [ آلِ عِمْرَانَ: 64 ] فَإِنْ أَبَيْتَ فَعَلَيْكَ إِثْمُ النَّصَارَى مِنْ قَوْمِكَ ". هَكَذَا ذَكَرَهُ الْبَيْهَقِيُّ بَعْدَ قِصَّةِ هِجْرَةِ الْحَبَشَةِ. وَفِي ذِكْرِهِ هَاهُنَا نَظَرٌ ; فَإِنَّ الظَّاهِرَ أَنَّ هَذَا الْكِتَابَ إِنَّمَا هُوَ إِلَى النَّجَاشِيِّ الَّذِي كَانَ بَعْدَ الْمُسْلِمِ صَاحِبِ جَعْفَرٍ وَأَصْحَابِهِ، وَذَلِكَ حِينَ كَتَبَ إِلَى مُلُوكِ الْأَرْضِ، يَدْعُوهُمْ إِلَى اللَّهِ عَزَّ وَجَلَّ قُبَيْلَ الْفَتْحِ، كَمَا كَتَبَ إِلَى هِرَقْلَ عَظِيمِ الرُّومِ قَيْصَرِ الشَّامِ، وَإِلَى كِسْرَى مَلِكِ الْفُرْسِ، وَإِلَى صَاحِبِ مِصْرَ، وَإِلَى النَّجَاشِيِّ قَالَ الزُّهْرِيُّ: كَانَتْ كُتُبُ النَّبِيِّ ﷺ إِلَيْهِمْ وَاحِدَةً، يَعْنِي نُسْخَةً وَاحِدَةً، وَكُلُّهَا فِيهَا هَذِهِ الْآيَةُ، وَهِيَ مِنْ سُورَةِ آلِ عِمْرَانَ وَهِيَ مَدَنِيَّةٌ، بِلَا خِلَافٍ ; فَإِنَّهُ مِنْ صَدْرِ السُّورَةِ، وَقَدْ نَزَلَ ثَلَاثٌ وَثَمَانُونَ آيَةً مِنْ أَوَّلِهَا فِي وَفْدِ نَجْرَانَ، كَمَا قَرَّرْنَا ذَلِكَ فِي " التَّفْسِيرِ "، وَلِلَّهِ الْحَمْدُ وَالْمِنَّةُ. فَهَذَا الْكِتَابُ إِلَى الثَّانِي، لَا إِلَى الْأَوَّلِ، وَقَوْلُهُ فِيهِ: " إِلَى النَّجَاشِيِّ الْأَصْحَمِ " لَعَلَّ " الْأَصْحَمَ " مُقْحَمٌ مِنَ الرَّاوِي بِحَسَبِ مَا فَهِمَ. وَاللَّهُ أَعْلَمُ وَأَنْسَبُ مِنْ هَذَا هَاهُنَا مَا ذَكَرَهُ الْبَيْهَقِيُّ أَيْضًا، عَنِ الْحَاكِمِ عَنْ أَبِي الْحَسَنِ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ الْفَقِيهِ بِمُرْوَ: حَدَّثَنَا حَمَّادُ بْنُ أَحْمَدَ حَدَّثَنَا مُحَمَّدُ بْنُ حُمَيْدٍ حَدَّثَنَا سَلَمَةُ بْنُ الْفَضْلِ عَنْ مُحَمَّدِ بْنِ إِسْحَاقَ قَالَ بَعَثَ رَسُولُ اللَّهِ ﷺ عَمْرَو بْنَ أُمَيَّةَ الضَّمْرِيَّ إِلَى النَّجَاشِيِّ فِي شَأْنِ جَعْفَرِ بْنِ أَبِي طَالِبٍ وَأَصْحَابِهِ، وَكَتَبَ مَعَهُ كِتَابًا: " بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ مِنْ مُحَمَّدٍ رَسُولِ اللَّهِ، إِلَى النَّجَاشِيِّ الْأَصْحَمِ مَلِكِ الْحَبَشَةِ، سَلَامٌ عَلَيْكَ، فَإِنِّي أَحْمَدُ إِلَيْكَ اللَّهَ الْمَلِكَ الْقُدُّوسَ الْمُؤْمِنَ الْمُهَيْمِنَ، وَأَشْهَدُ أَنَّ عِيسَى رُوحُ اللَّهِ وَكَلِمَتُهُ، أَلْقَاهَا إِلَى مَرْيَمَ الْبَتُولِ الطَّيِّبَةِ الْحَصِينَةِ، فَحَمَلَتْ بِعِيسَى فَخَلَقَهُ مِنْ رُوحِهِ وَنَفَخَهُ، كَمَا خَلَقَ آدَمَ بِيَدِهِ وَنَفَخَهُ، وَإِنِّي أَدْعُوكَ إِلَى اللَّهِ وَحْدَهُ لَا شَرِيكَ لَهُ، وَالْمُوَالَاةِ عَلَى طَاعَتِهِ وَأَنْ تَتَّبِعَنِي فَتُؤْمِنَ بِي، وَبِالَّذِي جَاءَنِي ; فَإِنِّي رَسُولُ اللَّهِ، وَقَدْ بَعَثْتُ إِلَيْكُمُ ابْنَ عَمِّي جَعْفَرًا وَمَعَهُ نَفَرٌ مِنَ الْمُسْلِمِينَ، فَإِذَا جَاؤُوكَ فَاقْرِهِمْ، وَدَعِ التَّجَبُّرَ، فَإِنِّي أَدْعُوكَ وَجُنُودَكَ إِلَى اللَّهِ عَزَّ وَجَلَّ، وَقَدْ بَلَّغْتُ وَنَصَحْتُ، فَاقْبَلُوا نَصِيحَتِي، وَالسَّلَامُ عَلَى مَنِ اتَّبَعَ الْهُدَى ". فَكَتَبَ النَّجَاشِيُّ إِلَى رَسُولِ اللَّهِ ﷺ: بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ، إِلَى مُحَمَّدٍ رَسُولِ اللَّهِ مِنَ النَّجَاشِيِّ الْأَصْحَمِ بْنِ أَبْجَرَ: سَلَامٌ عَلَيْكَ يَا نَبِيَّ اللَّهِ مِنَ اللَّهِ وَرَحْمَةُ اللَّهِ وَبَرَكَاتُهُ، لَا إِلَهَ إِلَّا هُوَ الَّذِي هَدَانِي إِلَى الْإِسْلَامِ، فَقَدْ بَلَغَنِي كِتَابُكَ يَا رَسُولَ اللَّهِ، فِيمَا ذَكَرْتَ مِنْ أَمْرِ عِيسَى فَوَرَبِّ السَّمَاءِ وَالْأَرْضِ إِنَّ عِيسَى مَا يَزِيدُ عَلَى مَا ذَكَرْتَ، وَقَدْ عَرَفْنَا مَا بَعَثْتَ بِهِ إِلَيْنَا، وَقَدْ قَرَيْنَا ابْنَ عَمِّكَ وَأَصْحَابَهُ، فَأَشْهَدُ أَنَّكَ رَسُولُ اللَّهِ صَادِقًا مُصَدَّقًا، وَقَدْ بَايَعْتُكَ وَبَايَعْتُ ابْنَ عَمِّكَ، وَأَسْلَمْتُ عَلَى يَدَيْهِ لِلَّهِ رَبِّ الْعَالَمِينَ، وَقَدْ بَعَثْتُ إِلَيْكَ يَا نَبِيَّ اللَّهِ بِأَرِيحَا بْنِ الْأَصْحَمِ بْنِ أَبْجَرَ فَإِنِّي لَا أَمْلِكُ إِلَّا نَفْسِي، وَإِنْ شِئْتَ أَنْ آتِيَكَ، فَعَلْتُ يَا رَسُولَ اللَّهِ، فَإِنِّي أَشْهَدُ أَنَّ مَا تَقُولُ حَقٌّ. وكَتَبَ -النبي ﷺ - إِلَيْهِ -النجاشي- أَنْ يُزَوِّجَهُ أم حبيبة بنت أبي سفيان  وَكَانَتْ فِيمَنْ هَاجَرَ إِلَى أَرْضِ الْحَبَشَةِ مَعَ زَوْجِهَا عبيد الله بن جحش، فَتَنَصَّرَ هُنَاكَ وَمَاتَ، فَزَوَّجَهُ النَّجَاشِيُّ إِيَّاهَا وَأَصْدَقَهَا عَنْهُ أَرْبَعَمِائَةِ دِينَارٍ، وَكَانَ الَّذِي وَلِيَ تَزْوِيجَهَا خَالِدُ بْنُ سَعِيدِ بْنِ الْعَاصِ. وَكَتَبَ إِلَيْهِ رَسُولُ اللَّهِ ﷺ أَنْ يَبْعَثَ إِلَيْهِ مَنْ بَقِيَ عِنْدَهُ مِنْ أَصْحَابِهِ وَيَحْمِلَهُمْ، فَفَعَلَ وَحَمَلَهُمْ فِي سَفِينَتَيْنِ مَعَ عَمْرِو بْنِ أُمَيّةَ الضَّمْرِيِّ، فَقَدِمُوا عَلَى رَسُولِ اللَّهِ ﷺ بِخَيْبَرَ فَوَجَدُوهُ قَدْ فَتَحَهَا، فَكَلَّمَ رَسُولُ اللَّهِ ﷺ الْمُسْلِمِينَ أَنْ يُدْخِلُوهُمْ فِي سِهَامِهِمْ فَفَعَلُوا.

     ✧ SECTION Al-Bayhaqī said in “Al-Dalāʾil”: Chapter on what has come concerning the Prophet’s ﷺ letter to the Najāshī. Then he narrated from al-Ḥākim, from al-Aṣamm, from Aḥmad b. ʿAbd al-Jabbār, from Yūnus, from Ibn Isḥāq, who said: “This is a letter from the Prophet ﷺ to the Najāshī: In the name of God, the Compassionate, the Merciful. This is a letter from Muḥammad, the Messenger of God, to the Najāshī al-Aṣḥam, the great one of Abyssinia. Peace be upon him who follows guidance and believes in God and His Messenger and bears witness that there is no god but God alone, without partner, who has taken no companion nor son, and that Muḥammad is His servant and Messenger. I summon you with the summons of God, for I am His Messenger. Submit and you will be safe. Say: ‘O People of the Scripture, come to a word common between us and you, that we worship none but God and associate nothing with Him and do not take one another as lords besides God.’ If they turn away, then say: ‘Bear witness that we are Muslims’ [Āl ʿImrān: 64]. If you refuse, then upon you is the sin of the Christians among your people.” Thus al-Bayhaqī mentioned it after the story of the emigration to Abyssinia. In mentioning it here there is an issue; for the apparent meaning is that this letter was only to the Najāshī who came after the Muslim, the companion of Jaʿfar and his companions, and that was when he wrote to the kings of the earth, calling them to God, mighty and glorious, shortly before the conquest, as he wrote to Heraclius, the great one of the Romans, Caesar of Syria, and to Chosroes, king of the Persians, and to the ruler of Egypt, and to the Najāshī. Al-Zuhrī said: The letters of the Prophet ﷺ to them were one, that is, one copy, and all of them contain this verse, which is from Sūrat Āl ʿImrān and is Medinan, without disagreement; for it is from the beginning of the sūrah, and eighty-three verses from its beginning were revealed regarding the delegation of Najrān, as we have established that in the “Tafsīr”, and to God be praise and grace. So this letter is to the second, not to the first, and his saying in it: “to the Najāshī al-Aṣḥam” – perhaps “al-Aṣḥam” is inserted by the narrator according to what he understood. And God knows best. More appropriate here than this is what al-Bayhaqī also mentioned, from al-Ḥākim, from Abū al-Ḥasan Muḥammad b. ʿAbd Allāh al-Faqīh in Marw: Ḥammād b. Aḥmad narrated to us, Muḥammad b. Ḥumayd narrated to us, Salamah b. al-Faḍl narrated to us, from Muḥammad b. Isḥāq, who said: The Messenger of God ﷺ sent ʿAmr b. Umayyah al-Ḍamrī to the Najāshī concerning the matter of Jaʿfar b. Abī Ṭālib and his companions, and wrote with him a letter: “In the name of God, the Compassionate, the Merciful. From Muḥammad, the Messenger of God, to the Najāshī al-Aṣḥam, king of Abyssinia. Peace be upon you. I praise to you God, the King, the Holy, the Faithful, the Guardian, and I bear witness that Jesus is the Spirit of God and His Word, which He cast to Mary the virgin, the pure, the protected, and she conceived Jesus, and He created him from His Spirit and breathed it, as He created Adam with His hand and breathed it. I call you to God alone, without partner, and to allegiance in obedience to Him, and to follow me and believe in me and in what has come to me; for I am the Messenger of God. I have sent to you my cousin Jaʿfar and with him a group of Muslims. When they come to you, honor them and abandon arrogance, for I call you and your armies to God, mighty and glorious. I have conveyed and advised, so accept my advice. Peace be upon him who follows guidance.” The Najāshī wrote to the Messenger of God ﷺ: “In the name of God, the Compassionate, the Merciful. To Muḥammad, the Messenger of God, from the Najāshī al-Aṣḥam b. Abjar. Peace be upon you, O Prophet of God, from God and the mercy of God and His blessings. There is no god but He who guided me to Islam. Your letter has reached me, O Messenger of God, concerning what you mentioned about the matter of Jesus. By the Lord of heaven and earth, Jesus is nothing more than what you mentioned. We have recognized what you sent to us, and we have honored your cousin and his companions. I bear witness that you are the Messenger of God, truthful and attested, and I have pledged allegiance to you and to your cousin, and I have submitted through his hands to God, Lord of the worlds. I have sent to you, O Prophet of God, Arīḥā b. al-Aṣḥam b. Abjar, for I possess only myself. If you wish me to come to you, I will do so, O Messenger of God, for I bear witness that what you say is true.” And the Prophet ﷺ wrote to him – the Najāshī – to marry him to Umm Ḥabībah bt. Abī Sufyān. She was among those who emigrated to the land of Abyssinia with her husband ʿUbayd Allāh b. Jaḥsh, who became a Christian there and died. The Najāshī married her to him and gave her as a dowry on his behalf four hundred dinars. The one who undertook her marriage was Khālid b. Saʿīd b. al-ʿĀṣ. And the Messenger of God ﷺ wrote to him to send to him those of his companions who remained with him and to transport them. He did so and transported them in two ships with ʿAmr b. Umayyah al-Ḍamrī. They arrived to the Messenger of God ﷺ at Khaybar and found that he had conquered it. The Messenger of God ﷺ asked the Muslims to include them in their shares, and they did so.

348. Tarikh (al-Tabari) 764No grade recorded

     ذِكْرُ مَنْ وُلِدَ بِالْحَبَشَةِ لِلْمُسْلِمِينَ   عَبْدُ اللَّهِ، وَعَوْفٌ، وَمُحَمَّدٌ: أَوْلَادُ جَعْفَرِ بْنِ أَبِي طَالِبٍ. سَعِيدٌ وَأُمُّهُ: ابْنَا خَالِدِ بْنِ سَعِيدِ بْنِ الْعَاصِ. عَبْدُ اللَّهِ بْنُ الْمُطَّلِبِ، مُحَمَّدُ بْنُ أَبِي جَعْفَرٍ، مُحَمَّدُ بْنُ حَاطِبٍ، زَيْنَبُ بِنْتُ أَبِي سَلَمَةَ، مُوسَى، وَعَائِشَةُ، وَزَيْنَبُ: أَوْلَادُ الْحَارِثِ بْنِ خَالِدٍ. قَالَ مُحَمَّدُ بْنُ إِسْحَاقَ: كَانَ جَمِيعُ مَنْ لَحِقَ بِأَرْضِ الْحَبَشَةِ مِنَ الْمُسْلِمِينَ سَوَاءٌ أَبْنَاؤُهُمُ الَّذِينَ خَرَجُوا بِهِمْ صِغَارًا أَوْ وُلِدُوا بِهَا نَيِّفًا وَثَمَانِينَ رَجُلًا   [إِنْ كَانَ عَمَّارٌ مِنْهُمْ، وَابْنُ إِسْحَاقَ يَشُكُّ فِي عَمَّارٍ. وَذَكَرَ الْوَاقِدِيُّ ] أَنَّهُمْ كَانُوا ثَلَاثَةً وَثَمَانِينَ رَجُلًا، وَمِنَ النِّسَاءِ إِحْدَى عَشْرَةَ قُرَشِيَّةً، وَسَبْعٌ غَرَائِبُ، فَلَمَّا سَمِعُوا بِمُهَاجَرَةِ النَّبِيِّ ﷺ إِلَى الْمَدِينَةِ رَجَعَ مِنْهُمْ ثَلَاثَةٌ وَثَلَاثُونَ رَجُلًا، وَثَمَانُ نِسْوَةٍ، فَمَاتَ مِنْهُمْ رَجُلَانِ بِمَكَّةَ، وَحُبِسَ مِنْهُمْ سَبْعَةٌ، وَشَهِدَ بَدْرًا مِنْهُمْ أَرْبَعَةٌ وَعِشْرُونَ رَجُلًا.

     ✧ Mention of those born in Abyssinia to the Muslims ʿAbd Allāh, ʿAwf, and Muḥammad: the sons of Jaʿfar b. Abī Ṭālib. Saʿīd and his mother: the two children of Khālid b. Saʿīd b. al-ʿĀṣ. ʿAbd Allāh b. al-Muṭṭalib, Muḥammad b. Abī Jaʿfar, Muḥammad b. Ḥāṭib, Zaynab bt. Abī Salamah, Mūsā, ʿĀʾishah, and Zaynab: the children of al-Ḥārith b. Khālid. Muḥammad b. Isḥāq said: The total number of Muslims who reached the land of Abyssinia, whether their children whom they took out while young or those born there, was over eighty men [if ʿAmmār was among them; Ibn Isḥāq is uncertain about ʿAmmār. Al-Wāqidī mentioned] that they were eighty-three men, and of women eleven Qurayshī women and seven non-Qurayshī women. When they heard of the emigration of the Prophet ﷺ to Madinah, thirty-three men and eight women returned. Two men died in Makkah, seven were detained, and twenty-four men from them took part in Badr.

349. Tarikh (al-Tabari) 765No grade recorded

     إِسْلَامُ عُمَرَ بْنِ الْخَطَّابِ: وَبَيْنَمَا الْمُسْلِمُونَ يَسْعَوْنَ لِلْخَلَاصِ مِنَ الْمُشْرِكِينَ بِالْهِجْرَةِ إِلَى دِيَارِ الْحَبَشَةِ، وَبَيْنَمَا يَسْعَوْنَ بِكُلِّ مَا أُوتُوا مِنْ قُوَّةٍ فِي إِيذَاءِ النَّبِيِّ ﷺ أَسْلَمَ عُمَرُ ؓ، وَقَدْ تَعَدَّدَتِ الرِّوَايَاتُ حَوْلَ إِسْلَامِهِ وَإِنْ كَانَ أَشْهَرُهَا أَنَّهُ بَيْنَمَا كَانَ يُرِيدُ قَتْلَ النَّبِيِّ ﷺ عَلِمَ بِإِسْلَامِ أُخْتِهِ وَزَوْجِهَا فَعَادَ إِلَيْهَا لِيَتَأَكَّدَ لَدَيْهِ الْخَبَرُ وَيَسْمَعُهَا وَهِيَ تَقْرَأُ الْقُرْآنَ فَيَرِقُّ لَهُ قَلْبُهُ وَيَذْهَبُ إِلَى النَّبِيِّ ﷺ لَا لِيَقْتُلَهُ وَإِنَّمَا لِيُسْلِمَ وَجْهَهُ لِلَّهِ تَعَالَى وَيَنْصُرُهُ فَأَعَزَّ اللَّهُ بِهِ الْإِسْلَامَ. خَبَرُ الصَّحِيفَةِ وَمَا جَاءَ فِي قِصَّتِهَا وَنَقْضِهَا: لَمَّا وَجَدَ الْكُفَّارُ أَنَّ اللَّهَ تَعَالَى قَدْ جَعَلَ لِلْعَدِيدِ مِنَ الْمُسْتَضْعَفِينَ مَخْرَجًا فِي بَلَدٍ يَأْمَنُونَ فِيهِ عِنْدَ مَلِكٍ لَا يُظْلَمُ عِنْدَهُ أَحَدٌ فِي الْحَبَشَةِ تَعَاقَدُوا فِيمَا بَيْنَهُمْ عَلَى أَنْ يَنَالُوا مِنَ النَّبِيِّ صَلَّى اللَّهُ وَعَلَيْهِ وَسَلَّمَ وَكُلِّ مَنْ نَاصَرَهُ مِنْ بَنِي عَبْدِ الْمُطَّلِبِ فَكَتَبُوا بَيْنَهُمْ كِتَابًا تَعَاقَدُوا فِيهِ عَلَى قَطِيعَتِهِمْ فَلَا يَشْتَرُونَ وَلَا يَبِيعُونَ وَلَا يَتَزَوَّجُونَ مِنْهُمْ حَتَّى يُسَلِّمُوا لَهُمُ النَّبِيَّ ﷺ، وَحُوصِرَ النَّبِيُّ ﷺ وَمَنْ نَاصَرَهُ مِنَ الْمُؤْمِنِينَ مِنَ الْكَافِرِينَ حَمِيَّةً وَعَصَبِيَّةً. حَتَّى أَكْرَمَهُمُ اللَّهُ تَعَالَى بِأَنْ أَطْلَعَ نَبِيَّهُ عَلَى مَا حَصَلَ فِي الصَّحِيفَةِ مِنْ تَسْلِيطِ اللَّهِ تَعَالَى الْقَرَضَةَ عَلَيْهَا فَقَرَضَتْ مَا فِيهَا مِنَ الظُّلْمِ وَالْقَطِيعَةِ وَلَمْ تَقْرَبِ اسْمَ اللَّهِ تَعَالَى، كَمَا سَعَى فِي هَذِهِ الْأَثْنَاءِ بِتَقْدِيرِ اللَّهِ تَعَالَى هِشَامُ بْنُ عَمْرٍو وَضَمَّ إِلَيْهِ بَعْضَ النَّفَرِ فَقَامُوا وَتَعَاقَدُوا عَلَى نَقْضِهَا فَتَمَّ لَهُمْ مَا أَرَادُوا فَضْلًا مِنَ اللَّهِ وَنِعْمَةً عَلَى عِبَادِهِ.

     ✧ The conversion of ʿUmar b. al-Khaṭṭāb: While the Muslims were striving to escape the polytheists by migrating to the land of Abyssinia, and while they were exerting all the strength they had been given in harming the Prophet ﷺ, ʿUmar ؓ embraced Islam. The narrations about his conversion are numerous, although the most famous of them is that while he was intending to kill the Prophet ﷺ he learned of the conversion of his sister and her husband, so he returned to her to verify the news for himself and heard her reciting the Qurʾān, and his heart softened to it, and he went to the Prophet ﷺ not to kill him but to submit his face to God Almighty and support him. Thus God honored Islam through him. The matter of the document and what is related concerning its story and its annulment: When the disbelievers found that God Almighty had made for many of the weak an escape to a land where they would be safe, under a king where no one suffers injustice, in Abyssinia, they made a pact among themselves to harm the Prophet ﷺ and all who supported him from Banū ʿAbd al-Muṭṭalib. They wrote a document among themselves in which they agreed to boycott them, so that they would not buy from them, nor sell to them, nor marry them, until they handed over the Prophet ﷺ to them. The Prophet ﷺ and those believers who supported him were besieged by the disbelievers out of zeal and tribal partisanship. Until God Almighty honored them by informing His Prophet of what had happened to the document: God Almighty set termites upon it, and they ate away what was in it of injustice and boycott, and did not touch the name of God Almighty. Likewise, during this time, by God Almighty's decree, Hishām b. ʿAmr took the initiative and gathered some men to himself, and they arose and made a pact to annul it, and what they intended was accomplished for them as a favor from God and a blessing upon His servants.

350. Tarikh (al-Tabari) 766No grade recorded

     إسْلَامُ عُمَرَ بْنِ الْخَطَّابِ ؓ   [ اعْتِزَازُ الْمُسْلِمِينَ بِإِسْلَامِ عُمَرَ ] قَالَ ابْنُ إسْحَاقَ: وَلَمَّا قَدِمَ عَمْرُو بْنُ الْعَاصِ وَعَبْدُ اللَّهِ بْنُ أَبِي رَبِيعَةَ عَلَى قُرَيْشٍ، وَلَمْ يُدْرِكُوا مَا طَلَبُوا مِنْ أَصْحَابِ رَسُولِ اللَّهِ ﷺ، وَرَدَّهُمَا النَّجَاشِيُّ بِمَا يَكْرَهُونَ، وَأَسْلَمَ عُمَرُ بْنُ الْخَطَّابِ، وَكَانَ رَجُلًا ذَا شَكِيمَةٍ لَا يُرَامُ مَا وَرَاءَ ظَهْرِهِ، امْتَنَعَ بِهِ أَصْحَابُ رَسُولِ اللَّهِ ﷺ وَبِحَمْزَةِ حَتَّى عَازُوا قُرَيْشًا، وَكَانَ عَبْدُ اللَّهِ بْنُ مَسْعُودٍ يَقُولُ: مَا كُنَّا نَقْدِرُ عَلَى أَنْ نُصَلِّيَ عِنْدَ الْكَعْبَةِ، حَتَّى أَسْلَمَ عُمَرُ ( بْنُ الْخَطَّابِ )، فَلَمَّا أَسْلَمَ قَاتَلَ قُرَيْشًا حَتَّى صَلَّى عِنْدَ الْكَعْبَةِ، وَصَلَّيْنَا مَعَهُ وَكَانَ إسْلَامُ عُمَرَ بَعْدَ خُرُوجِ مَنْ خَرَجَ مِنْ أَصْحَابِ رَسُولِ اللَّهِ ﷺ إلَى الْحَبَشَةِ. قَالَ الْبُكَائِيُّ، قَالَ: حَدَّثَنِي مِسْعَرُ بْنُ كِدَامٍ، عَنْ سَعْدِ بْنِ إبْرَاهِيمَ، قَالَ: قَالَ عَبْدُ اللَّهِ بْنُ مَسْعُودٍ: إنَّ إسْلَامَ عُمَرَ كَانَ فَتْحًا، وَإِنَّ هِجْرَتَهُ كَانَتْ نَصْرًا، وَإِنَّ إمَارَتَهُ كَانَتْ رَحْمَةً، وَلَقَدْ كُنَّا مَا نُصَلِّي عِنْدَ الْكَعْبَةِ حَتَّى أَسْلَمَ عُمَرُ، فَلَمَّا أَسْلَمَ قَاتَلَ قُرَيْشًا حَتَّى صَلَّى عِنْدَ الْكَعْبَةِ، وَصَلَّيْنَا مَعَهُ قَالَ فِي «الزَّهْرِ»: وَكَانَ إِسْلَامُهُ فِي ذِي الْحِجَّةِ سَنَةَ سِتٍّ مِنَ الْمَبْعَثِ وَلَهُ سِتٌّ وَعِشْرُونَ سَنَةً فِيمَا ذَكَرَهُ ابْنُ سَعْدٍ عَنِ ابْنِ الْمُسَيِّبِ. قَالَ ابْنُ الْجَوْزِيِّ: سَنَةَ خَمْسٍ. قَالَ أَبُو نُعَيْمٍ: بَعْدَ إِسْلَامِ حَمْزَةَ بِثَلَاثَةِ أَيَّامٍ. [ حَدِيثُ أُمِّ عَبْدِ اللَّهِ عَنْ إسْلَامِ عُمَرَ   ] قَالَ ابْنُ إسْحَاقَ: حَدَّثَنِي عَبْدُ الرَّحْمَنِ بْنُ الْحَارِثِ بْنِ عَبْدِ اللَّهِ بْنِ عَيَّاشِ بْنِ أَبِي رَبِيعَةَ، عَنْ عَبْدِ الْعَزِيزِ بْنِ عَبْدِ اللَّهِ بْنِ عَامِرِ بْنِ رَبِيعَةَ، عَنْ أُمِّهِ أُمِّ عَبْدِ اللَّهِ بِنْتِ أَبِي حَثْمَةَ، قَالَتْ: وَاَللَّهِ إنَّا لَنَتَرَحَّلُ إلَى أَرْضِ الْحَبَشَةِ، وَقَدْ ذَهَبَ عَامِرٌ فِي بَعْضِ حَاجَاتِنَا، إذْ أَقْبَلَ عُمَرُ بْنُ الْخَطَّابِ حَتَّى وَقَفَ عَلَيَّ وَهُوَ عَلَى شِرْكِهِ - قَالَتْ: وَكُنَّا نَلْقَى مِنْهُ الْبَلَاءَ أَذًى لَنَا وَشِدَّةً عَلَيْنَا - قَالَتْ: فَقَالَ: إنَّهُ لَلِانْطِلَاقُ يَا أُمَّ عَبْدِ اللَّهِ. قَالَتْ: فَقُلْتُ: نَعَمْ وَاَللَّهِ، لَنَخْرُجَنَّ فِي أَرْضِ اللَّهِ، آذَيْتُمُونَا وَقَهَرْتُمُونَا، حَتَّى يَجْعَلَ اللَّهُ مَخْرَجًا. قَالَتْ: فَقَالَ: صَحِبَكُمْ اللَّهُ، وَرَأَيْتُ لَهُ رِقَّةً لَمْ أَكُنْ أَرَاهَا، ثُمَّ انْصَرَفَ وَقَدْ أَحْزَنَهُ - فِيمَا أَرَى - خُرُوجُنَا. قَالَتْ: فَجَاءَ عَامِرٌ بِحَاجَتِهِ تِلْكَ، فَقُلْتُ لَهُ: يَا أَبَا عَبْدِ اللَّهِ، لَوْ رَأَيْتَ عُمَرَ آنِفًا وَرِقَّتَهُ وَحُزْنَهُ عَلَيْنَا. قَالَ: أَطَمِعْتِ فِي إسْلَامِهِ ؟ قَالَتْ: قُلْتُ: نَعَمْ، قَالَ: فَلَا يُسْلِمُ الَّذِي رَأَيْتِ حَتَّى يُسْلِمَ حِمَارُ الْخَطَّابِ؛ قَالَتْ: يَأْسًا مِنْهُ، لِمَا كَانَ يَرَى مِنْ غِلْظَتِهِ وَقَسْوَتِهِ عَنْ الْإِسْلَامِ. [ حَدِيثٌ آخَرُ عَنْ إسْلَامِ عُمَرَ   ] قَالَ ابْنُ إسْحَاقَ: وَكَانَ إسْلَامُ عُمَرَ فِيمَا بَلَغَنِي أَنَّ أُخْتَهُ فَاطِمَةَ بِنْتَ الْخَطَّابِ، وَكَانَتْ عِنْدَ سَعِيدِ بْنِ زَيْدِ بْنِ عَمْرِو بْنِ نُفَيْلٍ، وَكَانَتْ قَدْ أَسْلَمَتْ وَأَسْلَمَ بَعْلُهَا سَعِيدُ بْنُ زَيْدٍ، وَهُمَا مُسْتَخْفِيَانِ بِإِسْلَامِهِمَا مِنْ عُمَرَ، وَكَانَ نُعَيْمُ بْنُ عَبْدِ اللَّهِ النَّحَّامُ، رَجُلٌ مِنْ قَوْمِهِ، مِنْ بَنِي عَدِيِّ بْنِ كَعْبٍ قَدْ أَسْلَمَ، وَكَانَ أَيْضًا يَسْتَخْفِي بِإِسْلَامِهِ فَرَقًا مِنْ قَوْمِهِ، وَكَانَ خَبَّابُ بْنُ الْأَرَتِّ يَخْتَلِفُ إلَى فَاطِمَةَ بِنْتِ الْخَطَّابِ يُقْرِئُهَا الْقُرْآنَ، فَخَرَجَ عُمَرُ يَوْمًا مُتَوَشِّحًا سَيْفَهُ يُرِيدُ رَسُولَ اللَّهِ ﷺ وَرَهْطًا مِنْ أَصْحَابِهِ قَدْ ذُكِرُوا لَهُ أَنَّهُمْ قَدْ اجْتَمَعُوا فِي بَيْتٍ عِنْدَ الصَّفَا، وَهُمْ قَرِيبٌ مِنْ أَرْبَعِينَ مَا بَيْنَ رِجَالٍ وَنِسَاءٍ، وَمَعَ رَسُولِ اللَّهِ ﷺ عَمُّهُ حَمْزَةُ بْنُ عَبْدِ الْمُطَّلِبِ، وَأَبُو بَكْرِ بْنُ أَبِي قُحَافَةَ الصِّدِّيقُ، وَعَلِيُّ بْنُ أَبِي طَالِبٍ، فِي رِجَالٍ مِنْ الْمُسْلِمِينَ ؓ، مِمَّنْ كَانَ أَقَامَ مَعَ رَسُولِ اللَّهِ ﷺ بِمَكَّةَ، وَلَمْ يَخْرَجْ فِيمَنْ خَرَجَ إلَى أَرْضِ الْحَبَشَةِ، فَلَقِيَهُ نُعَيْمُ بْنُ عَبْدِ اللَّهِ، فَقَالَ لَهُ: أَيْنَ تُرِيدُ يَا عُمَرُ ؟ فَقَالَ: أُرِيدُ مُحَمَّدًا هَذَا الصَّابِئَ، الَّذِي فَرَّقَ أَمْرَ قُرَيْشٍ، وَسَفَّهُ أَحْلَامَهَا، وَعَابَ دِينَهَا، وَسَبَّ آلِهَتَهَا، فَأَقْتُلَهُ، فَقَالَ لَهُ نُعَيْمٌ: وَاَللَّهِ لَقَدْ غَرَّتْكَ نَفْسُكَ مِنْ نَفْسِكَ يَا عُمَرُ، أَتَرَى بَنِي عَبْدِ مَنَافٍ تَارِكِيكَ تَمْشِي عَلَى الْأَرْضِ وَقَدْ قَتَلْتَ مُحَمَّدًا أَفَلَا تَرْجِعُ إلَى أَهْلِ بَيْتِكَ فَتُقِيمَ أَمْرَهُمْ ؟ قَالَ. وَأَيُّ أَهْلِ بَيْتِي ؟ قَالَ: خَتَنُكَ وَابْنُ عَمِّكَ سَعِيدُ بْنُ زَيْدِ بْنِ عَمْرٍو وَأُخْتُكَ فَاطِمَةُ بِنْتُ الْخَطَّابِ، فَقَدْ وَاَللَّهِ أَسْلَمَا، وَتَابَعَا مُحَمَّدًا عَلَى دِينِهِ، فَعَلَيْكَ بِهِمَا؛ قَالَ: فَرَجَعَ عُمَرُ عَامِدًا إلَى أُخْتِهِ وَخَتَنِهِ، وَعِنْدَهُمَا خَبَّابُ بْنُ الْأَرَتِّ مَعَهُ صَحِيفَةٌ، فِيهَا: طَه يُقْرِئُهُمَا إيَّاهَا، فَلَمَّا سَمِعُوا حِسَّ عُمَرَ، تَغَيَّبْ خَبَّابٌ فِي مِخْدَعٍ لَهُمْ، أَوْ فِي بَعْضِ الْبَيْتِ، وَأَخَذَتْ فَاطِمَةُ بِنْتُ الْخَطَّابِ الصَّحِيفَةَ فَجَعَلَتْهَا تَحْتَ فَخِذِهَا. وَقْدَ سَمِعَ عُمَرُ حِينَ دَنَا إلَى الْبَيْتِ قِرَاءَةَ خَبَّابٍ عَلَيْهِمَا  ، فَلَمَّا دَخَلَ قَالَ: مَا هَذِهِ الْهَيْنَمَةُ الَّتِي سَمِعْتُ ؟ قَالَا لَهُ: مَا سَمِعْتَ شَيْئًا؛ قَالَ: بَلَى وَاَللَّهِ، لَقَدْ أُخْبِرْتُ أَنَّكُمَا تَابَعْتُمَا مُحَمَّدًا عَلَى دِينِهِ، وَبَطَشَ بِخَتَنِهِ سَعِيدِ بْنِ زَيْدٍ؛ فَقَامَتْ إلَيْهِ أُخْتُهُ فَاطِمَةُ بِنْتُ الْخَطَّابِ لَتَكُفَّهُ عَنْ زَوْجِهَا، فَضَرَبَهَا فَشَجَّهَا؛ فَلَمَّا فَعَلَ ذَلِكَ قَالَتْ لَهُ أُخْتُهُ وَخَتَنُهُ: نَعَمْ قَدْ أَسْلَمْنَا وَآمَنَّا بِاَللَّهِ وَرَسُولِهِ، فَاصْنَعْ مَا بَدَا لَكَ. فَلَمَّا رَأَى عُمَرُ مَا بِأُخْتِهِ مِنْ الدَّمِ نَدِمَ عَلَى مَا صَنَعَ، فَاِرْعَوى، وَقَالَ لِأُخْتِهِ: أَعْطِينِي هَذِهِ الصَّحِيفَةَ الَّتِي سَمِعْتُكُمْ تَقْرَءُونَ آنِفًا أَنْظُرْ مَا هَذَا الَّذِي جَاءَ بِهِ مُحَمَّدٌ، وَكَانَ عُمَرُ كَاتِبًا؛ فَلَمَّا قَالَ ذَلِكَ، قَالَتْ لَهُ أُخْتُهُ: إنَّا نَخْشَاكَ عَلَيْهَا؛ قَالَ: لَا تَخَافِي. وَحَلَفَ لَهَا بِآلِهَتِهِ لَيَرُدَّنَّهَا إذَا قَرَأَهَا إلَيْهَا؛ فَلَمَّا قَالَ ذَلِكَ، طَمِعَتْ فِي إسْلَامِهِ، فَقَالَتْ لَهُ: يَا أَخِي، إنَّكَ نَجِسٌ، عَلَى شِرْكِكَ، وَإِنَّهُ لَا يَمَسُّهَا إلَّا الطَّاهِرُ، فَقَامَ عُمَرُ فَاغْتَسَلَ، فَأَعْطَتْهُ الصَّحِيفَةَ، وَفِيهَا: طَه فَقَرَأَهَا؛ فَلَمَّا قَرَأَ مِنْهَا صَدْرًا، قَالَ: مَا أَحْسَنَ هَذَا الْكَلَامَ وَأَكْرَمَهُ فَلَمَّا سَمِعَ ذَلِكَ خَبَّابٌ خَرَجَ إلَيْهِ، فَقَالَ لَهُ: يَا عُمَرُ، وَاَللَّهِ إنِّي لَأَرْجُو أَنْ يَكُونَ اللَّهُ قَدْ خَصَّكَ بِدَعْوَةِ نَبِيَّهُ، فَإِنِّي سَمِعْتُهُ أَمْسِ وَهُوَ يَقُولُ: اللَّهُمَّ أَيِّدْ الْإِسْلَامَ بِأَبِي الْحَكَمِ بْنِ هِشَامٍ، أَوْ بِعُمَرِ بْنِ الْخَطَّابِ، فَاَللَّهَ اللَّهَ يَا عُمَرُ. فَقَالَ لَهُ عِنْدَ ذَلِكَ عُمَرُ: فَدُلَّنِي يَا خَبَّابُ عَلَى مُحَمَّدٍ حَتَّى آتِيَهُ فَأُسْلِمَ، فَقَالَ لَهُ خَبَّابٌ: هُوَ فِي بَيْتٍ عِنْدَ الصَّفَا، مَعَهُ فِيهِ نَفَرٌ مِنْ أَصْحَابِهِ، فَأَخَذَ عُمَرُ سَيْفَهُ فَتَوَشَّحَهُ، ثُمَّ عَمَدَ إلَى رَسُولِ اللَّهِ ﷺ وَأَصْحَابِهِ، فَضَرَبَ عَلَيْهِمْ الْبَابَ؛ فَلَمَّا سَمِعُوا صَوْتَهُ، قَامَ رَجُلٌ مِنْ أَصْحَابِ رَسُولِ اللَّهِ ﷺ، فَنَظَرَ مِنْ خَلَلِ الْبَابِ فَرَآهُ مُتَوَشِّحًا السَّيْفَ، فَرَجَعَ إلَى رَسُولِ اللَّهِ ﷺ وَهُوَ فَزِعٌ، فَقَالَ: يَا رَسُولَ اللَّهِ، هَذَا عُمَرُ بْنُ الْخَطَّابِ مُتَوَشِّحًا السَّيْفَ ؟ فَقَالَ حَمْزَةُ بْنُ عَبْدِ الْمُطَّلِبِ: فَأْذَنْ لَهُ، فَإِنْ كَانَ جَاءَ يُرِيدُ خَيْرًا بَذَلْنَاهُ لَهُ، وَإِنْ كَانَ ( جَاءَ ) يُرِيدُ شَرًّا قَتَلْنَاهُ بِسَيْفِهِ؛ فَقَالَ رَسُولُ اللَّهِ ﷺ: ائْذَنْ لَهُ، فَأَذِنَ لَهُ الرَّجُلُ، وَنَهَضَ إلَيْهِ رَسُولُ اللَّهِ ﷺ حَتَّى لَقِيَهُ فِي الْحُجْرَةِ، فَأَخَذَ حُجْزَتَهُ، أَوْ بِمِجْمَعِ رِدَائِهِ، ثُمَّ جَبَذَهُ ( بِهِ ) جَبْذَةً شَدِيدَةً، وَقَالَ: مَا جَاءَ بِكَ يَا ابْنَ الْخَطَّابِ ؟ فَوَاَللَّهِ مَا أَرَى أَنْ تَنْتَهِيَ حَتَّى يُنْزِلَ اللَّهُ بِكَ قَارِعَةً ؟ فَقَالَ عُمَرُ: يَا رَسُولَ اللَّهِ، جِئْتُكَ لِأُومِنَ بِاَللَّهِ وَبِرَسُولِهِ، وَبِمَا جَاءَ مِنْ عِنْدِ اللَّهِ؛ قَالَ: فَكَبَّرَ رَسُولُ اللَّهِ ﷺ تَكْبِيرَةً عَرَفَ أَهْلُ الْبَيْتِ مِنْ أَصْحَابِ رَسُولِ اللَّهِ ﷺ أَنَّ عُمَرَ قَدْ أَسْلَمَ فَتَفَرَّقَ أَصْحَابُ رَسُولِ اللَّهِ ﷺ مِنْ مَكَانِهِمْ، وَقَدْ عَزُّوا فِي أَنْفُسِهِمْ حِينَ أَسْلَمَ عُمَرُ مَعَ إسْلَامِ حَمْزَةَ، وَعَرَفُوا أَنَّهُمَا سَيَمْنَعَانِ رَسُولَ اللَّهِ ﷺ، وَيَنْتَصِفُونَ بِهِمَا مِنْ عَدُوِّهِمْ. فَهَذَا حَدِيثُ الرُّوَاةِ مِنْ أَهْلِ الْمَدِينَةِ عَنْ إسْلَامِ عُمَرَ بْنِ الْخَطَّابِ حِينَ أَسْلَمَ. وَقَدْ رَوَى قِصَّةَ إِسْلَامِهِ ابْنُ إِسْحَاقَ، وَابْنُ سَعْدٍ، وَأَبُو يَعْلَى، وَالْحَاكِمُ عَنْ أَنَسٍ، وَالْبَزَّارُ وَالطَّبَرَانِيُّ عَنْ أَسْلَمَ مَوْلَاهُ عَنْهُ، وَأَبُو نُعَيْمٍ عَنِ ابْنِ عُمَرَ. قَالَ أَسْلَمُ مَوْلَاهُ عَنْهُ: أَتُحِبُّونَ أَنْ أُعْلِمَكُمْ بِإِسْلَامِي؟ قُلْنَا: نَعَمْ قَالَ: كُنْتُ أَشَدَّ النَّاسِ عَلَى رَسُولِ اللَّهِ ﷺ، فَجَلَسْتُ يَوْمًا مَعَ أَبِي جَهْلِ بْنِ هِشَامٍ أَوْ شَيْبَةَ بْنِ رَبِيعَةَ، فَقَالَ أَبُو جَهْلٍ: يَا مَعْشَرَ قُرَيْشٍ إِنَّ مُحَمَّدًا قَدْ شَتَمَ آلِهَتَكُمْ وَسَفَّهَ أَحْلَامَكُمْ وَزَعَمَ أَنَّ مَنْ مَضَى مِنْ آبَائِكُمْ يَتَهَافَتُونَ فِي النَّارِ، أَلَّا وَمَنْ قَتَلَ مُحَمَّدًا فَلَهُ عَلَيَّ مِائَةُ نَاقَةٍ حَمْرَاءَ وَسَوْدَاءَ وَأَلْفُ أُوقِيَّةٍ مِنْ فِضَّةٍ. قَالَ عُمَرُ: فَخَرَجْتُ مُتَقَلِّدًا السَّيْفَ مُتَنَكِّبًا كِنَانَتِي أُرِيدُ النَّبِيَّ ﷺ، فَمَرَرْتُ عَلَى عَجَلٍ وَهُمْ يُرِيدُونَ ذَبْحَهُ فَقُمْتُ أَنْظُرُ إِلَيْهِمْ فَإِذَا صَائِحٌ يَصِيحُ مِنْ جَوْفِ الْعِجْلِ: يَا لَذُرَيْحٍ، رَجُلٌ يَصِيحُ، بِلِسَانٍ فَصِيحٍ، يَدْعُو إِلَى شَهَادَةِ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَأَنَّ مُحَمَّدًا رَسُولُ اللَّهِ. قَالَ عُمَرُ: فَقُلْتُ فِي نَفْسِي إِنَّ هَذَا لَأَمْرٌ مَا يُرَادُ بِهِ إِلَّا أَنَا. قَالَ: ثُمَّ مَرَرْتُ بِغَنَمٍ فَإِذَا هَاتِفٌ يَهْتِفُ وَيَقُولُ: يَا أَيُّهَا النَّاسُ ذَوُو الْأَجْسَامِ مَا أَنْتُمْ وَطَائِشُ الْأَحَلَامِ     وَمُسْنِدُ الْحُكْمِ إِلَى الْأَصْنَامِ فَكُلُّكُمْ أَوْرَهُ كَالْكَهَامِ     أَمَا تَرَوْنَ مَا أَرَى أَمَامِي مِنْ سَاطِعٍ يَجْلُو دُجَى الظَّلَامِ     قَدْ لَاحَ لِلنَّاظِرِ مِنْ تِهَامِ أَكْرَمَهُ الرَّحْمَنُ مِنْ إِمَامِ     قَدْ جَاءَ بَعْدَ الْكُفْرِ بِالْإِسْلَامِ وَالْبِرِّ وَالصِّلَاتِ لِلْأَرْحَامِ     وَيَزْجُرُ النَّاسَ عَنِ الْآثَامِ فَبَادِرُوا سَبْقًا إِلَى الْإِسْلَامِ بِلَا فُتُورٍ وَبِلَا إِحْجَامِ قَالَ عُمَرُ: فَقُلْتُ وَاللَّهِ مَا أَرَاهُ إِلَّا أَرَادَنِي. ثُمَّ مَرَرْتُ بِالضِّمَارِ فَإِذَا هَاتِفٌ يَهْتِفُ مِنْ جَوْفِهِ: تُرِكَ الضِّمَارُ وَكَانَ يُعْبَدُ مَرَّةً     قَبْلَ الصَّلَاةِ مَعَ النَّبِيِّ مُحَمَّدِ إِنَّ الَّذِي وَرِثَ النُّبُوَّةَ وَالْهُدَى     بَعْدَ ابْنِ مَرْيَمَ مِنْ قُرَيْشٍ مُهْتَدِي سَيَقُولُ مَنْ عَبَدَ الضِّمَارَ وَمِثْلَهُ     لَيْتَ الضِّمَارَ وَمِثْلَهُ لَمْ يُعْبَدِ فَاصْبِرْ أَبَا حَفْصٍ فَإِنَّكَ امْرُؤٌ     يَأْتِيكَ عِزٌّ غَيْرُ عِزِّ بَنِي عَدِي لَا تَعْجُلَنَّ فَأَنْتَ نَاصِرُ دِينِهِ     حَقًّا يَقِينًا بِاللِّسَانِ وَبِالْيَدِ قَالَ عُمَرُ: فَوَاللَّهِ لَقَدْ عَلِمْتُ أَنَّهُ أَرَادَنِي.... ثم ذكر قصته مع نعيم بن عبد الله النحام وأخته وختنه وخباب السابق ذكرها. [ رِوَايَةُ عَطَاءٍ وَمُجَاهِدٍ عَنْ إسْلَامِ عُمَرَ   ] قَالَ ابْنُ إسْحَاقَ: وَحَدَّثَنِي عَبْدُ اللَّهِ بْنُ أَبِي نَجِيحٍ الْمَكِّيُّ، عَنْ أَصْحَابِهِ: عَطَاءٍ، وَمُجَاهِدٍ، أَوْ عَمَّنْ رَوَى ذَلِكَ: أَنَّ إسْلَامَ عُمَرَ فِيمَا تَحَدَّثُوا بِهِ عَنْهُ، أَنَّهُ كَانَ يَقُولُ: كُنْتُ لِلْإِسْلَامِ مُبَاعِدًا، وَكُنْتُ صَاحِبَ خَمْرٍ فِي الْجَاهِلِيَّةِ، أُحِبُّهَا وَأُسِرُّ بِهَا، وَكَانَ لَنَا مَجْلِسٌ يَجْتَمِعُ فِيهِ رِجَالٌ مِنْ قُرَيْشٍ بِالْحَزْوَرَةِ، عِنْدَ دُورَ آلِ عُمَرَ بْنِ عَبْدِ بْنِ عِمْرَانَ الْمَخْزُومِيِّ، قَالَ: فَخَرَجْتُ لَيْلَةً أُرِيدُ جُلَسَائِي أُولَئِكَ فِي مَجْلِسِهِمْ ذَلِكَ، قَالَ: فَجِئْتهمْ فَلَمْ أَجِدْ فِيهِ مِنْهُمْ أَحَدًا. قَالَ: فَقُلْتُ: لَوْ أَنِّي جِئْتُ فُلَانًا الْخَمَّارَ، وَكَانَ بِمَكَّةَ يَبِيعُ الْخَمْرَ، لَعَلِّي أَجِدُ عِنْدَهُ خَمْرًا فَأَشْرَبَ مِنْهَا. قَالَ: فَخَرَجْتُ فَجِئْتُهُ فَلَمْ أَجِدْهُ. قَالَ: فَقُلْتُ: فَلَوْ أَنِّي جِئْتُ الْكَعْبَةَ فَطُفْتُ بِهَا سَبْعًا أَوْ سَبْعِينَ. قَالَ: فَجِئْتُ الْمَسْجِدَ أُرِيدُ أَنْ أَطُوِّفَ بِالْكَعْبَةِ، فَإِذَا رَسُولُ اللَّهِ ﷺ قَائِمٌ يُصَلِّي، وَكَانَ إذَا صَلَّى اسْتَقْبَلَ الشَّامَ، وَجَعَلَ الْكَعْبَةَ بَيْنَهُ وَبَيْنَ الشَّامِ، وَكَانَ مُصَلَّاهُ بَيْنَ الرُّكْنَيْنِ: الرُّكْنِ الْأَسْوَدِ، وَالرُّكْنِ الْيَمَانِيِّ. قَالَ: فَقُلْتُ حِينَ رَأَيْتُهُ، وَاَللَّهِ لَوْ أَنِّي اسْتَمَعْتُ لِمُحَمَّدٍ اللَّيْلَةَ حَتَّى أَسْمَعَ مَا يَقُولُ ( قَالَ ) فَقُلْتُ: لَئِنْ دَنَوْتُ مِنْهُ أَسْتَمِعُ مِنْهُ لَأُرَوِّعَنَّهُ؛ فَجِئْتُ مِنْ قِبَلِ الْحِجْرِ، فَدَخَلْتُ تَحْتَ ثِيَابِهَا، فَجَعَلْتُ أَمْشِي رُوَيْدًا، وَرَسُولُ اللَّهِ ﷺ قَائِمٌ يُصَلِّي يَقْرَأُ الْقُرْآنَ، حَتَّى قُمْتُ فِي قِبْلَتِهِ مُسْتَقْبِلَهُ، مَا بَيْنِي وَبَيْنَهُ إلَّا ثِيَابُ الْكَعْبَةِ. قَالَ: فَلَمَّا سَمِعْتُ الْقُرْآنَ رَقَّ لَهُ قَلْبِي، فَبَكَيْتُ وَدَخَلَنِي الْإِسْلَامُ، فَلَمْ أَزَلْ قَائِمًا فِي مَكَانِي ذَلِكَ، حَتَّى قَضَى رَسُولُ اللَّهِ ﷺ صَلَاتَهُ، ثُمَّ انْصَرَفَ، وَكَانَ إذَا انْصَرَفَ خَرَجَ عَلَى دَارِ ابْنِ أَبِي حُسَيْنٍ، وَكَانَتْ طَرِيقَهُ، حَتَّى يَجْزَعَ الْمَسْعَى، ثُمَّ يَسْلُكُ بَيْنَ دَارِ عَبَّاسِ بْنِ الْمُطَّلِبِ، وَبَيْنَ دَارِ ابْنِ أَزْهَرَ بْنِ عَبْدِ عَوْفٍ الزُّهْرِيِّ، ثُمَّ عَلَى دَارِ الْأَخْنَسِ بْنِ شَرِيقٍ، حَتَّى يَدْخُلَ بَيْتَهُ. وَكَانَ مَسْكَنُهُ ﷺ فِي الدَّارِ الرَّقْطَاءِ، الَّتِي كَانَتْ بِيَدَيْ مُعَاوِيَةَ بْنِ أَبِي سُفْيَانَ. قَالَ عُمَرُ ؓ: فَتَبِعْتُهُ حَتَّى إذَا دَخَلَ بَيْنَ دَارِ عَبَّاسٍ، وَدَارِ بْنِ أَزْهَرَ، أَدْرَكْتُهُ؛ فَلَمَّا سَمِعَ رَسُولُ اللَّهِ ﷺ حِسِّي عَرَفَنِي، فَظَنَّ رَسُولُ اللَّهِ ﷺ أَنِّي إنَّمَا تَبِعْتُهُ لِأُوذِيَهُ فَنَهَمَنِي، ثُمَّ قَالَ: مَا جَاءَ بِكَ يَا ابْنَ الْخَطَّابِ هَذِهِ السَّاعَةَ ؟ قَالَ: قُلْتُ: ( جِئْتُ ) لِأُومِنَ بِاَللَّهِ وَبِرَسُولِهِ، وَبِمَا جَاءَ مِنْ عِنْدِ اللَّهِ؛ قَالَ: فَحَمِدَ اللَّهَ رَسُولُ اللَّهِ ﷺ، ثُمَّ قَالَ: قَدْ هَدَاكَ اللَّهُ يَا عُمَرُ، ثُمَّ مَسَحَ صَدْرِي، وَدَعَا لِي بِالثَّبَاتِ، ثُمَّ انْصَرَفْتُ عَنْ رَسُولِ اللَّهِ ﷺ، وَدَخَلَ رَسُولُ اللَّهِ ﷺ بَيْتَهُ قَالَ ابْنُ إسْحَاقَ، وَاَللَّهُ أَعْلَمُ أَيَّ ذَلِكَ كَانَ. [ ذِكْرُ قُوَّةِ عُمَرَ فِي الْإِسْلَامِ وَجَلَدِهِ   ] قَالَ ابْنُ إسْحَاقَ: وَحَدَّثَنِي نَافِعٌ مَوْلَى عَبْدِ اللَّهِ بْنِ عُمَرَ، عَنْ ابْنِ عُمَرَ، قَالَ: لَمَّا أَسْلَمَ أَبِي عُمَرُ قَالَ: أَيُّ قُرَيْشٍ أَنْقَلُ لِلْحَدِيثِ ؟ فَقِيلَ لَهُ: جَمِيلُ بْنُ مَعْمَرٍ الْجُمَحِيُّ. قَالَ: فَغَدَا عَلَيْهِ. قَالَ عَبْدُ اللَّهِ بْنُ عُمَرَ: فَغَدَوْتُ أَتْبَعُ أَثَرَهُ، وَأَنْظُرُ مَا يَفْعَلُ، وَأَنَا غُلَامٌ أَعْقِلُ كُلَّ مَا رَأَيْتُ، حَتَّى جَاءَهُ، فَقَالَ لَهُ: أَعَلِمْتَ يَا جَمِيلُ أَنِّي قَدْ أَسْلَمْتُ: وَدَخَلْتُ فِي دِينِ مُحَمَّدٍ ؟ قَالَ: فَوَاَللَّهِ مَا رَاجَعَهُ حَتَّى قَامَ يَجُرُّ رِدَاءَهُ وَاتَّبَعَهُ عُمَرُ، وَاتَّبَعْتُ أَبِي، حَتَّى إذَا قَامَ عَلَى بَابِ الْمَسْجِدِ صَرَخَ بِأَعْلَى صَوْتِهِ: يَا مَعْشَرَ قُرَيْشٍ، وَهُمْ فِي أَنْدِيَتِهِمْ حَوْلَ الْكَعْبَةِ، أَلَا إنَّ عُمَرَ بْنَ الْخَطَّابِ قَدْ صَبَأَ. قَالَ: ( و ) يَقُولُ عُمَرُ مِنْ خَلْفِهِ: كَذَبَ، وَلَكِنِّي قَدْ أَسْلَمْتُ، وَشَهِدْتُ أَنْ لَا إلَهَ إلَّا اللَّهُ، وَأَنَّ مُحَمَّدًا عَبْدُهُ وَرَسُولُهُ. وَثَارُوا إلَيْهِ، فَمَا بَرِحَ يُقَاتِلُهُمْ وَيُقَاتِلُونَهُ حَتَّى قَامَتْ الشَّمْسُ عَلَى رُءُوسِهِمْ. قَالَ: وَطَلِحَ، فَقَعَدَ وَقَامُوا عَلَى رَأْسِهِ وَهُوَ يَقُولُ: افْعَلُوا مَا بَدَا لَكُمْ، فَأَحْلِفُ بِاَللَّهِ أَنْ لَوْ قَدْ كُنَّا ثَلَاثَ ماِئَةِ رَجُلٍ ( لَقَدْ ) تَرَكْنَاهَا لَكُمْ، أَوْ تَرَكْتُمُوهَا لَنَا، قَالَ: فَبَيْنَمَا هُمْ عَلَى ذَلِكَ، إذْ أَقْبَلَ شَيْخٌ مِنْ قُرَيْشٍ، عَلَيْهِ حُلَّةٌ حِبْرَةٌ، وَقَمِيصٌ مُوَشًّى، حَتَّى وَقَفَ عَلَيْهِمْ، فَقَالَ: مَا شَأْنُكُمْ ؟ قَالُوا: صَبَا عُمَرُ، فَقَالَ: فَمَهْ، رَجُلٌ اخْتَارَ لِنَفْسِهِ أَمْرًا فَمَاذَا تُرِيدُونَ ؟ أَتَرَوْنَ بَنِي عَدِيِّ بْنِ كَعْبٍ يُسْلِمُونَ لَكُمْ صَاحِبَهُمْ هَكَذَا خَلُّوا عَنْ الرَّجُلِ. قَالَ: فَوَاَللَّهِ لَكَأَنَّمَا كَانُوا ثَوْبًا كُشِطَ عَنْهُ. قَالَ: فَقُلْتُ لِأَبِي بَعْدَ أَنْ هَاجَرَ إلَى الْمَدِينَةِ: يَا أَبَتْ، مَنْ الرَّجُلُ: الَّذِي زَجَرَ الْقَوْمَ عَنْكَ بِمَكَّةَ يَوْمَ أَسْلَمْتُ، وَهُمْ يُقَاتِلُونَكَ ؟ فَقَالَ: ذَاكَ، أَيْ بُنَيَّ، الْعَاصِ بْنُ وَائِلٍ السَّهْمِيُّ. قَالَ ابْنُ هِشَامٍ: وَحَدَّثَنِي بَعْضُ أَهْلِ الْعِلْمِ، أَنَّهُ قَالَ: يَا أَبَتْ، مَنْ الرَّجُلُ الَّذِي زَجَرَ الْقَوْمَ عَنْكَ ( بِمَكَّةَ ) يَوْمَ أَسْلَمْتَ، وَهُمْ يُقَاتِلُونَكَ، جَزَاهُ اللَّهُ خَيْرًا. قَالَ: يَا بُنَيَّ، ذَاكَ الْعَاصِ بْنُ وَائِلٍ، لَا جَزَاهُ اللَّهُ خَيْرًا. قَالَ ابْنُ إسْحَاقَ: وَحَدَّثَنِي عَبْدُ الرَّحْمَنِ بْنُ الْحَارِثِ عَنْ بَعْضِ آلِ عُمَرَ، أَوْ بَعْضِ أَهْلِهِ، قَالَ: قَالَ عُمَرُ: لَمَّا أَسْلَمْتُ تِلْكَ اللَّيْلَةَ، تَذَكَّرْتُ أَيَّ أَهْلِ مَكَّةَ أَشَدُّ لِرَسُولِ اللَّهِ ﷺ عَدَاوَةً حَتَّى آتِيَهُ فَأُخْبِرَهُ أَنِّي قَدْ أَسْلَمْتُ؛ قَالَ: قُلْتُ: أَبُو جَهْلٍ - وَكَانَ عُمَرُ لِحَنْتَمَةَ بِنْتِ هِشَامِ بْنِ الْمُغِيرَةِ - قَالَ: فَأَقْبَلْتُ حِينَ أَصْبَحْتُ حَتَّى ضَرَبْتُ عَلَيْهِ بَابَهُ. قَالَ: فَخَرَجَ إلَيَّ أَبُو جَهْلٍ، فَقَالَ: مَرْحَبًا وَأَهْلًا بِابْنِ أُخْتِي، مَا جَاءَ بِكَ ؟ قَالَ: جِئْتُ لِأُخْبِرَكَ أَنِّي قَدْ آمَنْتُ بِاَللَّهِ وَبِرَسُولِهِ مُحَمَّدٍ، وَصَدَّقْتُ بِمَا جَاءَ بِهِ؛ قَالَ: فَضَرَبَ الْبَابَ فِي وَجْهِي وَقَالَ: قَبَّحَكَ اللَّهُ، وَقَبَّحَ مَا جِئْتَ بِهِ.

     ✧ The Conversion of ʿUmar b. al-Khaṭṭāb ؓ [The Muslims' Pride in ʿUmar's Conversion] Ibn Isḥāq said: When ʿAmr b. al-ʿĀṣ and ʿAbd Allāh b. Abī Rabīʿah came back to Quraysh without attaining what they sought from the companions of the Messenger of God ﷺ, and the Negus sent them back with what they disliked, and ʿUmar b. al-Khaṭṭāb converted—and he was a man of firm will whose back was not to be reached—the companions of the Messenger of God ﷺ were protected by him and by Ḥamzah until they held their own against Quraysh. ʿAbd Allāh b. Masʿūd used to say: We were not able to pray at the Kaʿbah until ʿUmar (b. al-Khaṭṭāb) converted. When he converted, he fought Quraysh until he prayed at the Kaʿbah, and we prayed with him. ʿUmar's conversion took place after the departure of those of the companions of the Messenger of God ﷺ who went out to Abyssinia. Al-Bukāʾī said: Misʿar b. Kidām narrated to me, from Saʿd b. Ibrāhīm, who said: ʿAbd Allāh b. Masʿūd said: ʿUmar's conversion was a victory, his emigration was a triumph, and his rule was a mercy. We could not pray at the Kaʿbah until ʿUmar converted. When he converted, he fought Quraysh until he prayed at the Kaʿbah, and we prayed with him. He said in "al-Zahr": His conversion was in Dhū al-Ḥijjah in the sixth year of the mission, and he was twenty-six years old, as mentioned by Ibn Saʿd from Ibn al-Musayyib. Ibn al-Jawzī said: In the fifth year. Abū Nuʿaym said: Three days after Ḥamzah's conversion. [The Narration of Umm ʿAbd Allāh about ʿUmar's Conversion] Ibn Isḥāq said: ʿAbd al-Raḥmān b. al-Ḥārith b. ʿAbd Allāh b. ʿAyyāsh b. Abī Rabīʿah narrated to me, from ʿAbd al-ʿAzīz b. ʿAbd Allāh b. ʿĀmir b. Rabīʿah, from his mother Umm ʿAbd Allāh bt. Abī Ḥathmah, who said: By God, we were departing for the land of Abyssinia, and ʿĀmir had gone on some errand of ours, when ʿUmar b. al-Khaṭṭāb came and stood over me while he was still upon his polytheism—she said: We used to suffer from him harm and harshness—she said: He said: It is indeed departure, O Umm ʿAbd Allāh. She said: I said: Yes, by God, we will go forth in God's land. You have harmed us and oppressed us, until God makes a way out. She said: He said: May God accompany you. And I saw in him a tenderness I had not seen before. Then he turned away, and our departure grieved him, it seemed to me. She said: Then ʿĀmir came with that errand of his, and I said to him: O Abū ʿAbd Allāh, if only you had seen ʿUmar just now and his tenderness and his grief for us. He said: Do you hope for his conversion? She said: I said: Yes. He said: The one you saw will not convert until al-Khaṭṭāb's donkey converts. She said: Despairing of him, because of the harshness and hardness toward Islam that he saw in him. [Another Narration about ʿUmar's Conversion] Ibn Isḥāq said: The conversion of ʿUmar, as it reached me, was that his sister Fāṭimah bt. al-Khaṭṭāb, who was married to Saʿīd b. Zayd b. ʿAmr b. Nufayl—she had converted, and her husband Saʿīd b. Zayd had converted—and they were hiding their Islam from ʿUmar. And Nuʿaym b. ʿAbd Allāh al-Naḥḥām, a man of his people, from Banū ʿAdī b. Kaʿb, had converted, and he too was hiding his Islam out of fear of his people. And Khabbāb b. al-Aratt used to go to Fāṭimah bt. al-Khaṭṭāb to teach her the Qurʾān. One day ʿUmar went out with his sword slung over his shoulder, intending the Messenger of God ﷺ and a group of his companions who had been mentioned to him as having gathered in a house near al-Ṣafā, about forty men and women. With the Messenger of God ﷺ were his uncle Ḥamzah b. ʿAbd al-Muṭṭalib, Abū Bakr b. Abī Quḥāfah al-Ṣiddīq, and ʿAlī b. Abī Ṭālib, among Muslim men ؓ who had stayed with the Messenger of God ﷺ in Makkah and had not gone out with those who went to the land of Abyssinia. Nuʿaym b. ʿAbd Allāh met him and said: Where are you heading, O ʿUmar? He said: I want Muḥammad, this Ṣābiʾ, who has divided the affair of Quraysh, called their dreams foolish, disparaged their religion, and cursed their gods, so that I may kill him. Nuʿaym said to him: By God, your own soul has deceived you, O ʿUmar. Do you think Banū ʿAbd Manāf would leave you walking on the earth after you killed Muḥammad? Will you not return to your own household and set their affair straight? He said: And which of my household? He said: Your brother-in-law and cousin Saʿīd b. Zayd b. ʿAmr and your sister Fāṭimah bt. al-Khaṭṭāb. By God, they have both converted and followed Muḥammad in his religion, so go to them. He said: So ʿUmar turned back, heading to his sister and brother-in-law, and with them was Khabbāb b. al-Aratt, who had a scroll in which was Ṭā Hā, teaching it to them. When they heard ʿUmar's sound, Khabbāb hid in a small room of theirs, or in some part of the house, and Fāṭimah bt. al-Khaṭṭāb took the scroll and placed it under her thigh. ʿUmar had heard, when he approached the house, Khabbāb's recitation to them. When he entered, he said: What is this murmuring that I heard? They said to him: You heard nothing. He said: Yes, by God, I have been told that you two have followed Muḥammad in his religion. And he seized his brother-in-law Saʿīd b. Zayd. His sister Fāṭimah bt. al-Khaṭṭāb rose to stop him from her husband, and he struck her and wounded her. When he did that, his sister and brother-in-law said to him: Yes, we have converted and believed in God and His Messenger, so do what you will. When ʿUmar saw the blood on his sister, he regretted what he had done, relented, and said to his sister: Give me this scroll that I heard you reading just now, so I may see what this is that Muḥammad has brought. ʿUmar was a scribe. When he said that, his sister said: We fear you with it. He said: Do not fear. And he swore to her by his gods that he would return it to her when he had read it. When he said that, she hoped for his conversion, and said to him: O my brother, you are impure in your polytheism, and only the pure may touch it. So ʿUmar rose and washed, and she gave him the scroll, in which was Ṭā Hā, and he read it. When he read a portion of it, he said: How beautiful and noble is this speech! When Khabbāb heard that, he came out to him and said: O ʿUmar, by God, I hope that God has singled you out for the prayer of His Prophet, for I heard him yesterday saying: O God, strengthen Islam with Abū al-Ḥakam b. Hishām or with ʿUmar b. al-Khaṭṭāb. So God, God, O ʿUmar. Then ʿUmar said to him: Show me, O Khabbāb, where Muḥammad is, so that I may go to him and convert. Khabbāb said to him: He is in a house near al-Ṣafā, with a small group of his companions. ʿUmar took his sword and slung it over his shoulder, then went to the Messenger of God ﷺ and his companions and knocked on the door. When they heard his voice, a man from the companions of the Messenger of God ﷺ rose and looked through a crack in the door and saw him with his sword slung over his shoulder, and he went back to the Messenger of God ﷺ in alarm, saying: O Messenger of God, this is ʿUmar b. al-Khaṭṭāb with his sword slung over his shoulder. Ḥamzah b. ʿAbd al-Muṭṭalib said: Let him in. If he has come seeking good, we will grant it to him; if he has come seeking evil, we will kill him with his own sword. The Messenger of God ﷺ said: Let him in. So the man let him in. The Messenger of God ﷺ rose and went to him until he met him in the room. He took hold of his waistband, or the gathered part of his cloak, then pulled him with a strong pull, and said: What has brought you, O son of al-Khaṭṭāb? By God, I do not think you will stop until God sends down upon you a calamity. ʿUmar said: O Messenger of God, I have come to you to believe in God and His Messenger and what has come from God. He said: The Messenger of God ﷺ then pronounced a takbīr, and the people of the house among the companions of the Messenger of God ﷺ knew that ʿUmar had converted. The companions of the Messenger of God ﷺ dispersed from their place, and they felt strong in themselves when ʿUmar converted along with the conversion of Ḥamzah, and they knew that the two of them would defend the Messenger of God ﷺ and that through them they would obtain justice from their enemy. This is the narration of the transmitters among the people of Madinah about the conversion of ʿUmar b. al-Khaṭṭāb when he converted. The story of his conversion was narrated by Ibn Isḥāq, Ibn Saʿd, Abū Yaʿlā, al-Ḥākim from Anas, al-Bazzār and al-Ṭabarānī from Aslam, his mawlā, from him, and Abū Nuʿaym from Ibn ʿUmar. Aslam, his mawlā, said from him: Would you like me to tell you about my conversion? We said: Yes. He said: I was the harshest of people against the Messenger of God ﷺ. One day I sat with Abū Jahl b. Hishām or Shaybah b. Rabīʿah. Abū Jahl said: O assembly of Quraysh, Muḥammad has reviled your gods, called your dreams foolish, and claimed that your forefathers who have passed away are falling into the Fire. Now, whoever kills Muḥammad shall have from me a hundred red and black camels and a thousand ounces of silver. ʿUmar said: So I went out with my sword slung and my quiver over my shoulder, intending the Prophet ﷺ. I passed by a calf that they were about to slaughter, and I stood looking at them, and behold, a voice cried from inside the calf: O Dhuraīḥ, a man crying out in eloquent tongue, calling to bear witness that there is no god but God and that Muḥammad is the Messenger of God. ʿUmar said: I said to myself: This is a matter intended only for me. He said: Then I passed by some sheep, and behold, a voice cried out saying: O people, possessors of bodies, what are you and the flighty dreams And those who attribute judgment to idols All of you are more foolish than blunt swords Do you not see what I see before me A shining light that clears the darkness of gloom It has appeared to the observer from Tihāmah The Most Merciful has honored an Imam Who has come after unbelief with Islam And piety and ties with kin And he forbids people from sins So hasten to precede to Islam Without slackness and without holding back ʿUmar said: I said, by God, I think it intended only me. Then I passed by al-Ḍimār, and behold, a voice cried from inside it: Al-Ḍimār is abandoned and was once worshipped Before prayer with the Prophet Muḥammad Indeed the one who inherited prophethood and guidance After the son of Maryam from Quraysh is guided Those who worshipped al-Ḍimār and its like will say Would that al-Ḍimār and its like had not been worshipped So be patient, Abū Ḥafṣ, for you are a man To whom will come an honor other than the honor of Banū ʿAdī Do not be hasty, for you are the supporter of his religion Truly, certainly, with tongue and hand ʿUmar said: By God, I knew that it intended me... Then he mentioned his story with Nuʿaym b. ʿAbd Allāh al-Naḥḥām and his sister and brother-in-law and Khabbāb, as previously mentioned. [The Narration of ʿAṭāʾ and Mujāhid about ʿUmar's Conversion] Ibn Isḥāq said: ʿAbd Allāh b. Abī Najīḥ al-Makkī narrated to me, from his companions: ʿAṭāʾ and Mujāhid, or from one who narrated that: The conversion of ʿUmar, as they related from him, was that he used to say: I was distant from Islam, and I was a companion of wine in the Age of Ignorance, loving it and delighting in it. We had a gathering place where men of Quraysh met at al-Ḥazwarah, near the houses of the family of ʿUmar b. ʿAbd b. ʿImrān al-Makhzūmī. He said: I went out one night intending my companions in that gathering. He said: I came to them and found none of them there. He said: I said: Perhaps I should go to So-and-so the wine seller—he was in Makkah selling wine—perhaps I will find wine with him and drink some. He said: So I went out and came to him, but I did not find him. He said: I said: Perhaps I should go to the Kaʿbah and circumambulate it seven times or seventy. He said: I came to the mosque intending to circumambulate the Kaʿbah, and behold, the Messenger of God ﷺ was standing praying. When he prayed, he faced Syria, with the Kaʿbah between him and Syria, and his prayer place was between the two corners: the Black Stone and the Yemeni Corner. He said: When I saw him, I said: By God, if I were to listen to Muḥammad tonight until I hear what he says. He said: I said: If I draw near to him to listen to him, I will frighten him. So I came from the direction of the Ḥijr and entered beneath its coverings, and I walked slowly while the Messenger of God ﷺ stood praying, reciting the Qurʾān, until I stood in his qiblah facing him, with nothing between me and him but the coverings of the Kaʿbah. He said: When I heard the Qurʾān, my heart softened to it, and I wept, and Islam entered me. I remained standing in that place until the Messenger of God ﷺ finished his prayer, then he departed. When he departed, he went out past the house of Ibn Abī Ḥusayn, which was his route, until he crossed the Masʿā, then he took the path between the house of ʿAbbās b. al-Muṭṭalib and the house of Ibn Azhar b. ʿAbd ʿAwf al-Zuhrī, then past the house of al-Akhnas b. Sharīq, until he entered his house. His dwelling ﷺ was in the Dār al-Raqṭāʾ, which was in the hands of Muʿāwiyah b. Abī Sufyān. ʿUmar ؓ said: I followed him until, when he entered between the house of ʿAbbās and the house of Ibn Azhar, I caught up with him. When the Messenger of God ﷺ heard my sound, he recognized me and thought that I had followed him to harm him, so he rebuked me, then said: What has brought you, O son of al-Khaṭṭāb, at this hour? He said: I said: I have come to believe in God and His Messenger and what has come from God. He said: The Messenger of God ﷺ praised God, then said: God has guided you, O ʿUmar. Then he wiped my chest and prayed for my steadfastness, then I left the Messenger of God ﷺ, and the Messenger of God ﷺ entered his house. Ibn Isḥāq said: And God knows best which of these it was. [Mention of ʿUmar's Strength in Islam and His Fortitude] Ibn Isḥāq said: Nāfiʿ, the mawlā of ʿAbd Allāh b. ʿUmar, narrated to me, from Ibn ʿUmar, who said: When my father ʿUmar converted, he said: Which of Quraysh is the best transmitter of news? He was told: Jamīl b. Maʿmar al-Jumaḥī. He said: So he went to him early. ʿAbd Allāh b. ʿUmar said: I went early, following his trail and observing what he would do, while I was a boy who understood everything I saw, until he came to him and said: Do you know, O Jamīl, that I have converted and entered the religion of Muḥammad? He said: By God, he did not answer him until he rose dragging his cloak, and ʿUmar followed him, and I followed my father, until when he stood at the gate of the mosque, he cried at the top of his voice: O assembly of Quraysh—while they were in their gatherings around the Kaʿbah—behold, ʿUmar b. al-Khaṭṭāb has turned Ṣābiʾ. He said: And ʿUmar said behind him: He lies, but I have converted and borne witness that there is no god but God and that Muḥammad is His servant and Messenger. And they rose against him, and he kept fighting them and they fighting him until the sun stood over their heads. He said: He became exhausted and sat down, and they stood over his head while he said: Do what you will, for I swear by God that if we were three hundred men, we would have left it to you, or you would have left it to us. He said: While they were in that state, behold, an old man of Quraysh came, wearing a striped Yemeni cloak and an embroidered shirt, until he stood over them and said: What is the matter with you? They said: ʿUmar has turned Ṣābiʾ. He said: And so what? A man has chosen something for himself, what do you want? Do you think Banū ʿAdī b. Kaʿb will hand over their companion to you like this? Leave the man alone. He said: By God, it was as if they were a garment that was removed from him. He said: I said to my father after he had migrated to Madinah: O father, who was the man who restrained the people from you in Makkah on the day I embraced Islam, while they were fighting you? He said: That, my son, was al-ʿĀṣ b. Wāʾil al-Sahmī. Ibn Hishām said: Some people of knowledge related to me that he said: O father, who was the man who restrained the people from you in Makkah on the day you embraced Islam, while they were fighting you? May Allah reward him well. He said: My son, that was al-ʿĀṣ b. Wāʾil; may Allah not reward him well. Ibn Isḥāq said: ʿAbd al-Raḥmān b. al-Ḥārith related to me from some of the family of ʿUmar, or some of his people, that ʿUmar said: When I embraced Islam that night, I remembered which of the people of Makkah was the most hostile to the Messenger of Allah ﷺ, so that I might go to him and tell him that I had embraced Islam. He said: I said: Abū Jahl — and ʿUmar was married to Ḥantamah bt. Hishām b. al-Mughīrah — he said: So I set out when morning came until I knocked on his door. He said: Abū Jahl came out to me and said: Welcome and greetings to my sister's son; what has brought you? He said: I have come to inform you that I have believed in Allah and in His Messenger Muḥammad, and I have accepted as true what he has brought. He said: Then he slammed the door in my face and said: May Allah make you ugly, and ugly what you have brought.

351. Tarikh (al-Tabari) 769No grade recorded

     أَمْرُ الْإِرَاشِيِّ الَّذِي بَاعَ أَبَا جَهْلٍ إبِلَهُ   [ مُمَاطَلَةُ أَبِي جَهْلٍ لَهُ، وَاسْتِنْجَادُهُ بِقُرَيْشِ، وَاسْتِخْفَافُهُمْ بِالرَّسُولِ ] قَالَ ابْنُ إسْحَاقَ: حَدَّثَنِي عَبْدُ الْمَلِكِ بْنُ عَبْدِ اللَّهِ بْنِ أَبِي سُفْيَانَ الثَّقَفِيُّ، وَكَانَ وَاعِيَةً، قَالَ: قَدِمَ رَجُلٌ مِنْ إرَاشٍ - قَالَ ابْنُ هِشَامٍ: وَيُقَالُ: إرَاشَةَ - بِإِبِلِ لَهُ مَكَّةَ، فَابْتَاعَهَا مِنْهُ أَبُو جَهْلٍ، فَمَطَلَهُ بِأَثْمَانِهَا. فَأَقْبَلَ الْإِرَاشِيُّ حَتَّى وَقَفَ عَلَى نَادٍ مِنْ قُرَيْشٍ، وَرَسُولُ اللَّهِ ﷺ فِي نَاحِيَةِ الْمَسْجِدِ جَالِسٌ، فَقَالَ: يَا مَعْشَرَ قُرَيْشٍ، مَنْ رَجُلٌ يُؤَدِّينِي عَلَى أَبِي الْحَكَمِ بْنِ هِشَامٍ، فَإِنِّي رَجُلٌ غَرِيبٌ، ابْنُ سَبِيلٍ، وَقَدْ غَلَبَنِي عَلَى حَقِّي ؟ قَالَ: فَقَالَ لَهُ أَهْلُ ذَلِكَ الْمَجْلِسِ: أَتَرَى ذَلِكَ الرَّجُلَ الْجَالِسَ - لِرَسُولِ اللَّهِ ﷺ، وَهُمْ يَهْزَءُونَ بِهِ لِمَا يَعْلَمُونَ بَيْنَهُ وَبَيْنَ أَبِي جَهْلٍ مِنْ الْعَدَاوَةِ - اذْهَبْ إلَيْهِ فَإِنَّهُ يُؤَدِّيكَ عَلَيْهِ.

     ✧ THE AFFAIR OF THE MAN FROM IRĀSH WHO SOLD HIS CAMELS TO ABŪ JAHL [ABŪ JAHL'S WITHHOLDING PAYMENT FROM HIM, HIS SEEKING HELP FROM QURAYSH, AND THEIR MOCKING THE MESSENGER] Ibn Isḥāq said: ʿAbd al-Malik b. ʿAbd Allāh b. Abī Sufyān al-Thaqafī, who was a retentive transmitter, related to me, saying: A man from Irāsh—Ibn Hishām said: It is also said Irāshah—arrived in Makkah with camels of his, and Abū Jahl bought them from him but delayed paying him their prices. The Irāshī came and stood by an assembly of Quraysh while the Messenger of Allah ﷺ was sitting in a corner of the mosque, and said: O company of Quraysh, who is a man who will help me get my due from Abū al-Ḥakam b. Hishām? For I am a stranger, a wayfarer, and he has overcome me and taken my right. He said: The people of that assembly said to him—pointing to the Messenger of Allah ﷺ, mocking him because of the enmity they knew existed between him and Abū Jahl—Go to that sitting man, for he will help you get your due from him.

352. Tarikh (al-Tabari) 770No grade recorded

     [ إنْصَافُ الرَّسُولِ لَهُ مِنْ أَبِي جَهْلٍ   ] فَأَقْبَلَ الْإِرَاشِيُّ حَتَّى وَقَفَ عَلَى رَسُولِ اللَّهِ ﷺ، فَقَالَ: يَا عَبْدَ اللَّهِ إنَّ أَبَا الْحَكَمِ بْنَ هِشَامٍ قَدْ غَلَبَنِي عَلَى حَقٍّ لِي قِبَلَهُ، وَأَنَا ( رَجُلٌ ) غَرِيبٌ ابْنُ سَبِيلٍ، وَقَدْ سَأَلْتُ هَؤُلَاءِ الْقَوْمَ عَنْ رَجُلٍ يُؤَدِّينِي عَلَيْهِ، يَأْخُذُ لِي حَقِّي مِنْهُ، فَأَشَارُوا لِي إلَيْكَ، فَخُذْ لِي حَقِّي مِنْهُ، يَرْحَمُكَ اللَّهُ قَالَ: انْطَلِقْ إلَيْهِ، وَقَامَ مَعَهُ رَسُولُ اللَّهِ ﷺ، فَلَمَّا رَأَوْهُ قَامَ مَعَهُ قَالُوا لِرَجُلِ مِمَّنْ مَعَهُمْ: اتْبَعْهُ، فَانْظُرْ مَاذَا يَصْنَعُ. قَالَ: وَخَرَجَ رَسُولُ اللَّهِ ﷺ حَتَّى جَاءَهُ فَضَرَبَ عَلَيْهِ بَابَهُ: فَقَالَ: مَنْ هَذَا ؟ قَالَ: مُحَمَّدٌ، فَاخْرُجْ إلَيَّ، فَخَرَجَ إلَيْهِ، وَمَا فِي وَجْهِهِ مِنْ رَائِحَةٍ قَدْ اُنْتُقِعَ لَوْنُهُ، فَقَالَ: أَعْطِ هَذَا الرَّجُلَ حَقَّهُ قَالَ نَعَمْ، لَا تَبْرَحْ حَتَّى أُعْطِيَهُ الَّذِي لَهُ، قَالَ: فَدَخَلَ، فَخَرَجَ إلَيْهِ بِحَقِّهِ فَدَفَعَهُ إلَيْهِ. ( قَالَ ): ثُمَّ انْصَرَفَ رَسُولُ اللَّهِ ﷺ، وَقَالَ لِلْإِرَاشِيِّ: الْحَقْ بِشَأْنِكَ، فَأَقْبَلَ الْإِرَاشِيُّ حَتَّى وَقَفَ عَلَى ذَلِكَ الْمَجْلِسِ، فَقَالَ: جَزَاهُ اللَّهُ خَيْرًا، فَقَدْ وَاَللَّهِ أَخَذَ لِي حَقِّي.

     ✧ [The Messenger’s securing justice for him from Abu Jahl] So the Irashi came forward until he stood before the Messenger of Allah ﷺ and said: O servant of Allah, Abu al-Hakam b. Hisham has wronged me concerning a right of mine that he owes, and I am a stranger, a wayfarer. I asked these people about a man who would help me against him, who would take my right from him for me, and they pointed me to you. So take my right from him for me, may Allah have mercy on you. He said: Go to him. And the Messenger of Allah ﷺ stood up with him. When they saw that he stood up with him, they said to a man among those who were with them: Follow him and see what he does. He said: The Messenger of Allah ﷺ went out until he came to him and knocked on his door. He said: Who is this? He said: Muhammad, come out to me. So he came out to him, and there was no color in his face; his complexion had turned pale. He said: Give this man his right. He said: Yes, do not leave until I give him what is his. He said: So he entered and came out to him with his right and handed it to him. He said: Then the Messenger of Allah ﷺ departed and said to the Irashi: Go about your business. So the Irashi came forward until he stood at that gathering and said: May Allah reward him well, for by Allah, he took my right for me.

353. Tarikh (al-Tabari) 771No grade recorded

     [ مَا رَوَاهُ أَبُو جَهْلٍ عَنْ سَبَبِ خَوْفِهِ مِنْ الرَّسُولِ   ] قَالَ: وَجَاءَ الرَّجُلُ الَّذِي بَعَثُوا مَعَهُ، فَقَالُوا: وَيْحَكَ مَاذَا رَأَيْتُ ؟ قَالَ: عَجَبًا مِنْ الْعَجَبِ، وَاَللَّهِ مَا هُوَ إلَّا أَنْ ضَرَبَ عَلَيْهِ بَابَهُ، فَخَرَجَ إلَيْهِ وَمَا مَعَهُ رُوحُهُ فَقَالَ لَهُ: أَعْطِ هَذَا حَقَّهُ، فَقَالَ: نَعَمْ، لَا تَبْرَحْ حَتَّى أُخْرِجَ إلَيْهِ حَقَّهُ، فَدَخَلَ فَخَرَجَ إلَيْهِ بِحَقِّهِ، فَأَعْطَاهُ إيَّاهُ. قَالَ: ثُمَّ لَمْ يَلْبَثْ أَبُو جَهْلٍ أَنْ جَاءَ، فَقَالُوا ( لَهُ ) وَيْلَكَ مَا لَكَ ؟ وَاَللَّهِ مَا رَأَيْنَا مِثْلَ مَا صَنَعْتُ قَطُّ قَالَ: وَيْحَكُمْ، وَاَللَّهِ مَا هُوَ إلَّا أَنْ ضَرَبَ عَلَيَّ بَابِي، وَسَمِعْتُ صَوْتَهُ، فَمُلِئَتْ رُعْبًا، ثُمَّ خَرَجْتُ إلَيْهِ، وَإِنَّ فَوْقَ رَأْسِهِ لَفَحْلًا مِنْ الْإِبِلِ، مَا رَأَيْتُ مِثْلَ هَامَتِهِ، وَلَا قَصَرَتِهِ وَلَا أَنْيَابِهِ لِفَحْلٍ قَطُّ، وَاَللَّهِ لَوْ أَبَيْتُ لَأَكَلَنِي. [ ذُلُّ أَبِي جَهْلٍ لِلرَّسُولِ ﷺ   ] قَالَ ابْنُ إسْحَاقَ: وَقَدْ كَانَ عَدُوُّ اللَّهِ أَبُو جَهْلِ بْنُ هِشَامٍ مَعَ عَدَاوَتِهِ لِرَسُولِ اللَّهِ ﷺ وَبُغْضِهِ إيَّاهُ، وَشِدَّتِهِ عَلَيْهِ، يُذِلُّهُ اللَّهُ لَهُ إذَا رَآهُ. وَرَوَى مُحَمَّدُ بْنُ عُمَرَ الْأَسْلَمِيُّ عَنْ يَزِيدَ بْنِ رُومَانَ، وَأَبُو نُعَيْمٍ عَنْ أَبِي يَزِيدَ الْمَدَنِيِّ، وَأَبَى فَرْعَةَ الْبَاهِلِيِّ، أَنَّ رَسُولَ اللَّهِ ﷺ بَيْنَمَا هُوَ جَالِسٌ فِي الْمَسْجِدِ مَعَهُ رِجَالٌ مِنْ أَصْحَابِهِ إِذْ أَقْبَلَ رَجُلٌ مِنْ زُبَيْدٍ يَقُولُ: يَا مَعْشَرَ قُرَيْشٍ كَيْفَ تُدْخَلُ عَلَيْكُمُ الْمَادَّةُ أَوْ يُجْلَبُ إِلَيْكُمْ جَلَبٌ أَوْ يَحِلُّ تَاجِرٌ بِسَاحَتِكُمْ وَأَنْتُمْ تَظْلِمُونَ مَنْ دَخَلَ عَلَيْكُمْ فِي حَرَمِكُمْ ؟ يَقِفُ عَلَى الْحَلَقِ حَلْقَةً حَلْقَةً، حَتَّى انْتَهَى إِلَى رَسُولِ اللَّهِ ﷺ فِي أَصْحَابِهِ. فَقَالَ لَهُ رَسُولُ اللَّهِ ﷺ: وَمَنْ ظَلَمَكَ؟ فَذَكَرَ أَنَّهُ قَدْ قَدِمَ بِثَلَاثَةِ أَجْمَالٍ كَانَتْ خَيْرَ إِبِلِهِ فَسَامَهُ أَبُو جَهْلٍ ثُلْثَ أَثْمَانِهَا، ثُمَّ لَمْ يَسْمَعْهُ بِهَا لِأَجْلِ أَبِي جَهْلٍ أَحَدٌ شَيْئًا ثُمَّ قَالَ: فَأَكْسَدَ عَلَيَّ سِلْعَتِي وَظَلَمَنِي. قَالَ لَهُ رَسُولُ اللَّهِ ﷺ: وَأَيْنَ جِمَالُكَ؟ قَالَ هِيَ هَذِهِ بِالْحَزْوَرَةِ. فَقَامَ رَسُولُ اللَّهِ ﷺ وَقَامَ أَصْحَابُهُ فَنَظَرَ إِلَى الْجِمَالِ فَرَأَى جِمَالًا فُرْهًا فَسَاوَمَ الزُّبَيْدِيَّ حَتَّى أَلْحَقَهُ بِرِضَاهُ، فَأَخَذَهَا رَسُولُ اللَّهِ ﷺ فَبَاعَ جَمَلَيْنِ مِنْهَا بِالثَّمَنِ وَأَفْضَلَ بَعِيرًا بَاعَهُ وَأَعْطَى أَرَامِلَ بَنِي عَبْدِ الْمُطَّلِبِ ثَمَنَهُ، وَأَبُو جَهْلٍ جَالِسٌ فِي نَاحِيَةِ السُّوقِ لَا يَتَكَلَّمُ ثُمَّ أَقْبَلَ إِلَيْهِ رَسُولُ اللَّهِ ﷺ فَقَالَ: يَا عَمْرَو إِيَّاكَ أَنْ تَعُودَ لِمِثْلِ مَا صَنَعْتَ بِهَذَا الْأَعْرَابِيِّ فَتَرَى مِنِّي مَا تَكْرَهُ فَجَعَلَ يَقُولُ: لَا أَعُودُ يَا مُحَمَّدُ لَا أَعُودُ يَا مُحَمَّدُ فَانْصَرَفَ رَسُولُ اللَّهِ ﷺ. وَأَقْبَلَ أُمَيَّةُ بْنُ خَلَفٍ وَمَنْ حَضَرَ فَقَالُوا: ذَلَلْتَ فِي يَدَيْ مُحَمَّدٍ فَإِمَّا أَنْ تَكُونَ تُرِيدُ أَنْ تَتْبَعَهُ وَإِمَّا رُعْبٌ دَخَلَكَ مِنْهُ. فَقَالَ: لَا أَتْبَعُهُ أَبَدًا إِنَّ الَّذِي رَأَيْتَ مِنِّي لِمَا رَأَيْتُ مَعَهُ، قَدْ رَأَيْتُ رِجَالًا عَنْ يَمِينِهِ وَشِمَالِهِ مَعَهُمْ رِمَاحٌ يَشْرَعُونَهَا إِلَيَّ لَوْ خَالَفْتُهُ لَكَانَتْ إِيَّاهَا. أَيْ لَأَتَوْا عَلَى نَفْسِي.

     ✧ [ What Abu Jahl related regarding the reason for his fear of the Messenger ] He said: And the man whom they sent with him came, and they said: "Woe to you! What did you see?" He said: "A wonder among wonders. By God, it was only that he knocked on his door, and he came out to him with his soul barely with him. He said to him: 'Give this man his due.' He said: 'Yes, do not leave until I bring out his due to him.' He entered and then came out to him with his due and gave it to him." He said: Then Abu Jahl did not stay long before he came, and they said to him: "Woe to you! What is the matter with you? By God, we have never seen the like of what you did." He said: "Woe to you! By God, it was only that he knocked on my door, and I heard his voice, and I was filled with terror. Then I went out to him, and above his head was a stallion of camels, the like of whose head, neck, and fangs I have never seen for any stallion. By God, if I had refused, it would have devoured me." [ The humiliation of Abu Jahl before the Messenger ﷺ ] Ibn Ishaq said: The enemy of God, Abu Jahl b. Hisham, despite his enmity toward the Messenger of God ﷺ, his hatred of him, and his harshness toward him, God would humiliate him before him whenever he saw him. Muhammad b. ʿUmar al-Aslamī narrated from Yazīd b. Rūmān, and Abū Nuʿaym from Abū Yazīd al-Madanī, and Abū Farʿah al-Bāhilī, that while the Messenger of God ﷺ was sitting in the mosque with men from his companions, a man from Zubayd approached, saying: "O people of Quraysh, how can supplies be brought to you, or goods be imported to you, or a merchant settle in your courtyard, while you wrong whoever enters upon you in your sanctuary?" He stopped at each circle one by one until he came to the Messenger of God ﷺ among his companions. The Messenger of God ﷺ said to him: "And who has wronged you?" He mentioned that he had arrived with three camels, which were the best of his camels, and Abu Jahl bargained with him for a third of their price, then no one would listen to him about them because of Abu Jahl. Then he said: "So he made my goods unsellable and wronged me." The Messenger of God ﷺ said to him: "And where are your camels?" He said: "They are these at al-Ḥazwarah." The Messenger of God ﷺ stood up, and his companions stood up, and he looked at the camels and saw fine camels. He bargained with the Zubaydī until he reached an agreement that satisfied him. The Messenger of God ﷺ took them and sold two of the camels for the price, and he preferred to sell one camel and gave its price to the widows of Banū ʿAbd al-Muṭṭalib, while Abu Jahl was sitting in a corner of the market not speaking. Then the Messenger of God ﷺ came to him and said: "O ʿAmr, beware of returning to the like of what you did to this bedouin, lest you see from me what you dislike." He kept saying: "I will not return, O Muhammad; I will not return, O Muhammad." Then the Messenger of God ﷺ departed. Umayyah b. Khalaf and those present approached and said: "You were humbled at the hands of Muhammad. Either you intend to follow him, or terror has entered you from him." He said: "I will never follow him. What you saw from me was because of what I saw with him. I saw men on his right and left with spears, pointing them at me. If I had opposed him, it would have been those very spears—that is, they would have taken my life."

354. Tarikh (al-Tabari) 775No grade recorded

     [ سَعْيُ هِشَامٍ فِي ضَمِّ زُهَيْرِ بْنِ أَبِي أُمَيَّةَ لَهُ   ] قَالَ ابْنُ إسْحَاقَ: ثُمَّ إنَّهُ مَشَى إلَى زُهَيْرِ بْنِ أَبِي أُمَيَّةَ بْنِ الْمُغِيرَةِ بْنِ عَبْدِ اللَّهِ بْنِ عُمَرَ بْنِ مَخْزُومٍ، وَكَانَتْ أُمُّهُ عَاتِكَةَ بِنْتَ عَبْدِ الْمُطَّلِبِ، فَقَالَ: يَا زُهَيْرُ، أَقَدْ رَضِيتَ أَنْ تَأْكُلَ الطَّعَامَ، وَتَلْبَسَ الثِّيَابَ، وَتَنْكِحَ النِّسَاءَ، وَأَخْوَالُكَ حَيْثُ قَدْ عَلِمْتَ، لَا يُبَاعُونَ وَلَا يُبْتَاعُ مِنْهُمْ، وَلَا يَنْكِحُونَ وَلَا يُنْكَحُ إلَيْهِمْ ؟ أَمَا إنِّي أَحْلِفُ بِاَللَّهِ أَنْ لَوْ كَانُوا أَخْوَالَ أَبِي الْحَكَمِ بْنِ هِشَامٍ، ثُمَّ دَعَوْتَهُ إلَى ( مِثْلِ ) مَا دَعَاكَ إلَيْهِ مِنْهُمْ، مَا أَجَابَكَ إلَيْهِ أَبَدًا؛ قَالَ: وَيْحَكَ يَا هِشَامُ فَمَاذَا أَصْنَعُ ؟ إنَّمَا أَنَا رَجُلٌ وَاحِدٌ، وَاَللَّهِ لَوْ كَانَ مَعِي رَجُلٌ آخَرُ لَقُمْتُ فِي نَقْضِهَا حَتَّى أَنْقُضَهَا، قَالَ: قَدْ وَجَدْتَ رَجُلًا قَالَ: فَمَنْ هُوَ ؟ قَالَ: أَنَا، قَالَ لَهُ زُهَيْرٌ أَبْغِنَا رَجُلًا ثَالِثًا

     ✧ [Hishām's efforts to bring Zuhayr b. Abī Umayya over to his side] Ibn Isḥāq said: Then he went to Zuhayr b. Abī Umayya b. al-Mughīra b. ʿAbd Allāh b. ʿUmar b. Makhzūm, whose mother was ʿĀtika bt. ʿAbd al-Muṭṭalib, and said: "O Zuhayr, are you content to eat food, wear clothes, and marry women while your maternal uncles are in the state you know, not being sold to nor bought from, not marrying nor being married to? By God, I swear that if they were the maternal uncles of Abū al-Ḥakam b. Hishām, and you then called him to the like of what he has called you to regarding them, he would never answer you to it." He said: "Woe to you, O Hishām, what should I do? I am but one man, and by God, if I had another man with me, I would rise to annul it until I annulled it." He said: "You have found a man." He said: "Who is he?" He said: "I." Zuhayr said to him: "Find us a third man."

355. Tarikh (al-Tabari) 776No grade recorded

     حَدِيثُ نَقْضِ الصَّحِيفَةِ   [ بَلَاءُ هِشَامِ بْنِ عَمْرٍو فِي نَقْضِ الصَّحِيفَةِ ] قَالَ ابْنُ إسْحَاقَ: وَبَنُو هَاشِمٍ وَبَنُو الْمُطَّلِبِ فِي مَنْزِلِهِمْ الَّذِي تَعَاقَدَتْ فِيهِ قُرَيْشٌ عَلَيْهِمْ فِي الصَّحِيفَةِ الَّتِي كَتَبُوهَا، ثُمَّ إنَّهُ قَامَ فِي نَقْضِ تِلْكَ الصَّحِيفَةِ الَّتِي تَكَاتَبَتْ فِيهَا قُرَيْشٌ عَلَى بَنِي هَاشِمٍ وَبَنِيَّ الْمُطَّلِبِ نَفَرٌ مِنْ قُرَيْشٍ، وَلَمْ يُبْلَ فِيهَا أَحَدٌ أَحْسَنَ مِنْ بَلَاءِ هِشَامِ بْنِ عَمْرِو بْنِ رَبِيعَةَ بْنِ الْحَارِثِ بْنِ حَبِيبِ بْنِ نَصْرِ بْنِ ( جَذِيمَةَ ) بْنِ مَالِكِ بْنِ حِسْلِ بْنِ عَامِرِ بْنِ لُؤَيٍّ، وَذَلِكَ أَنَّهُ كَانَ ابْنَ أَخِي نَضْلَةَ بْنِ هَاشِمِ بْنِ عَبْدِ مَنَافٍ لِأُمِّهِ، فَكَانَ هِشَامٌ لِبَنِي هَاشِمٍ وَاصَلًا، وَكَانَ ذَا شَرَفٍ فِي قَوْمِهِ، فَكَانَ - فِيمَا بَلَغَنِي - يَأْتِي بِالْبَعِيرِ، وَبَنُو هَاشِمٍ وَبَنُو الْمُطَّلِبِ فِي الشِّعْبِ لَيْلًا، قَدْ أَوْقَرَهُ طَعَامًا، حَتَّى إذَا أَقْبَلَ بِهِ فَمَ الشِّعْبِ خَلَعَ خِطَامَهُ مِنْ رَأْسِهِ، ثُمَّ ضَرَبَ عَلَى جَنْبِهِ، فَيَدْخُلُ الشِّعْبَ عَلَيْهِمْ ثُمَّ يَأْتِي بِهِ قَدْ أَوْقَرَهُ بَزًّا، فَيَفْعَلُ بِهِ مِثْلَ ذَلِكَ.

     ✧ The account of the annulment of the pact [The trial of Hishām b. ʿAmr in the annulment of the pact] Ibn Isḥāq said: The Banū Hāshim and the Banū al-Muṭṭalib were in their abode, the one in which Quraysh had covenanted against them in the pact that they had written. Then a group of men from Quraysh arose to annul that pact which Quraysh had written against the Banū Hāshim and the Banū al-Muṭṭalib, and no one strove in it with a trial better than the trial of Hishām b. ʿAmr b. Rabīʿa b. al-Ḥārith b. Ḥabīb b. Naṣr b. (Judhayma) b. Mālik b. Ḥisl b. ʿĀmir b. Luʾayy. That is because he was the son of the brother of Naḍla b. Hāshim b. ʿAbd Manāf on his mother's side. So Hishām was a maintainer of ties for the Banū Hāshim, and he was a man of nobility among his people. He would—as I have been told—bring a camel at night, while the Banū Hāshim and the Banū al-Muṭṭalib were in the mountain pass, having loaded it with food, until when he brought it to the mouth of the pass, he would remove its halter from its head, then strike its flank, and it would enter the pass upon them. Then he would bring one loaded with cloth, and he would do with it the like of that.

356. Tarikh (al-Tabari) 777No grade recorded

     [ سَعْيُ هِشَامٍ فِي ضَمِّ الْمُطْعِمِ بْنِ عَدِيٍّ لَهُ   ] فَذَهَبَ إلَى الْمُطْعِمِ بْنِ عَدِيِّ ( بْنِ نَوْفَلِ بْنِ عَبْدِ مَنَافٍ ) فَقَالَ لَهُ: يَا مُطْعِمُ أَقَدْ رَضِيتَ أَنْ يَهْلِكَ بَطْنَانِ مِنْ بَنِي عَبْدِ مَنَافٍ، وَأَنْتَ شَاهِدٌ عَلَى ذَلِكَ، مُوَافِقٌ لِقُرَيْشِ فِيهِ أَمَا وَاَللَّهِ لَئِنْ أَمْكَنْتُمُوهُمْ مِنْ هَذِهِ لَتَجِدُنَّهُمْ إلَيْهَا مِنْكُمْ سِرَاعًا؛ قَالَ وَيْحَكَ فَمَاذَا أَصْنَعُ إنَّمَا أَنَا رَجُلٌ وَاحِدٌ، قَالَ: قَدْ وَجَدْتَ ثَانِيًا؛ قَالَ: مَنْ هُوَ ؟ قَالَ: أَنَا، قَالَ: أَبْغِنَا ثَالِثًا، قَالَ: قَدْ فَعَلْتُ، قَالَ: مَنْ هُوَ ؟ قَالَ: زُهَيْرُ بْنُ أَبِي أُمَيَّةَ، قَالَ: أَبْغِنَا رَابِعًا.

     ✧ [ Hishām's effort to bring al-Muṭʿim b. ʿAdī to his side ] He went to al-Muṭʿim b. ʿAdī (b. Nawfal b. ʿAbd Manāf) and said to him: "O Muṭʿim, have you accepted that two clans of Banū ʿAbd Manāf should perish while you witness this, agreeing with Quraysh in it? By God, if you hand them over for this, you will find them rushing toward it from you." He said: "Woe to you! What should I do? I am only one man." He said: "You have found a second." He said: "Who is he?" He said: "I." He said: "Find us a third." He said: "I have done so." He said: "Who is he?" He said: "Zuhayr b. Abī Umayya." He said: "Find us a fourth."

357. Tarikh (al-Tabari) 778No grade recorded

     [ سَعْيُ هِشَامٍ فِي ضَمِّ أَبِي الْبَخْتَرِيِّ إلَيْهِ   ] فَذَهَبَ إلَى الْبَخْتَرِيِّ بْنِ هِشَامٍ، فَسَأَلَ لَهُ نَحْوًا مِمَّا قَالَ لِلْمُطْعِمِ بْنِ عَدِيٍّ، فَقَالَ: وَهَلْ مِنْ أَحَدٍ يُعِينُ عَلَى هَذَا ؟ قَالَ: نَعَمْ، قَالَ: مَنْ هُوَ ؟ قَالَ: زُهَيْرُ بْنُ أَبِي أُمَيَّةَ، وَالْمُطْعِمُ بْنُ عَدِيٍّ، وَأَنَا مَعَكَ، قَالَ: أَبْغِنَا خَامِسًا. [ سَعْيُ هِشَامٍ فِي ضَمِّ زَمْعَةَ لَهُ ] فَذَهَبَ إلَى زَمْعَةَ بْنِ الْأَسْوَدِ بْنِ الْمُطَّلِبِ بْنِ أَسَدٍ، فَكَلَّمَهُ، ذَكَرَ لَهُ قَرَابَتَهُمْ وَحَقَّهُمْ، فَقَالَ لَهُ: وَهَلْ عَلَى هَذَا الْأَمْرِ الَّذِي تَدْعُونِي إلَيْهِ مِنْ أَحَدٍ ؟ قَالَ: نَعَمْ، ثُمَّ سَمَّى لَهُ الْقَوْمَ.

     ✧ [Hishām's effort to bring Abū al-Bakhtarī to his side] He went to al-Bakhtarī b. Hishām and asked him for something similar to what he had said to al-Muṭʿim b. ʿAdī. He said: "Is there anyone to assist in this?" He said: "Yes." He said: "Who is he?" He said: "Zuhayr b. Abī Umayya, al-Muṭʿim b. ʿAdī, and I am with you." He said: "Find us a fifth." [Hishām's effort to bring Zamʿa to his side] He went to Zamʿa b. al-Aswad b. al-Muṭṭalib b. Asad and spoke to him, mentioning their kinship and their rights. He said to him: "Is there anyone for this matter to which you are calling me?" He said: "Yes." Then he named the people for him.

358. Tarikh (al-Tabari) 779No grade recorded

     [ مَا حَدَثَ بَيْنَ هِشَامٍ وَزُمَلَائِهِ وَبَيْنَ أَبِي جَهْلٍ حِينَ اعْتَزَمُوا تَمْزِيقَ الصَّحِيفَةِ   ] فَاتَّعَدُوا خَطْمَ الْحَجُونِ لَيْلًا بِأَعْلَى مَكَّةَ، فَاجْتَمَعُوا هُنَالِكَ. فَأَجْمَعُوا أَمْرَهُمْ وَتَعَاقَدُوا عَلَى الْقِيَامِ فِي الصَّحِيفَةِ حَتَّى يَنْقُضُوهَا، وَقَالَ زُهَيْرٌ: أَنَا أَبْدَؤُكُمْ، فَأَكُونُ أَوَّلَ مَنْ يَتَكَلَّمُ. فَلَمَّا أَصْبَحُوا غَدَوْا إلَى أَنْدِيَتِهِمْ، وَغَدَا زُهَيْرُ بْنُ أَبِي أُمَيَّةَ عَلَيْهِ حُلَّةٌ، فَطَافَ بِالْبَيْتِ سَبْعًا، ثُمَّ أَقْبَلَ عَلَى النَّاسِ فَقَالَ: يَا أَهْلَ مَكَّةَ ؟ أَنَأْكُلُ الطَّعَامَ وَنَلْبَسُ الثِّيَابَ، وَبَنُو هَاشِمٍ هَلْكَى لَا يُبَاعُ وَلَا يُبْتَاعُ مِنْهُمْ، وَاَللَّهِ لَا أَقْعُدُ حَتَّى تُشَقَّ هَذِهِ الصَّحِيفَةُ. الْقَاطِعَةُ الظَّالِمَةُ. قَالَ أَبُو جَهْلٍ: وَكَانَ فِي نَاحِيَةِ الْمَسْجِدِ: كَذَبْتَ وَاَللَّهِ لَا تُشَقُّ، قَالَ زَمْعَةُ بْنُ الْأَسْوَدِ: أَنْتَ وَاَللَّهِ أَكْذَبُ، مَا رَضِينَا كِتَابَهَا حَيْثُ كُتِبَتْ، قَالَ أَبُو الْبَخْتَرِيِّ: صَدَقَ زَمْعَةُ، لَا نَرْضَى مَا كُتِبَ فِيهَا، وَلَا نُقِرُّ بِهِ، قَالَ الْمُطْعِمُ بْنُ عَدِيٍّ: صَدَقْتُمَا وَكَذَبَ مَنْ قَالَ غَيْرَ ذَلِكَ، نَبْرَأُ إلَى اللَّهِ مِنْهَا، وَمِمَّا كُتِبَ فِيهَا، قَالَ هِشَامُ بْنُ عَمْرٍو نَحْوًا مِنْ ذَلِكَ. فَقَالَ أَبُو جَهْلٍ: هَذَا أَمْرٌ قُضِيَ بِلَيْلِ، تُشُووِرَ فِيهِ بِغَيْرِ هَذَا الْمَكَانِ ( قَالَ ): وَأَبُو طَالِبٍ جَالِسٌ فِي نَاحِيَةِ الْمَسْجِدِ، فَقَامَ الْمُطْعِمُ إلَى الصَّحِيفَةِ لِيَشُقَّهَا، فَوَجَدَ الْأَرَضَةَ قَدْ أَكَلَتْهَا، إلَّا بِاسْمِكَ اللَّهُمَّ. [ كَاتِبُ الصَّحِيفَةِ وَشَلُّ يَدِهِ ] وَكَانَ كَاتِبَ الصَّحِيفَةِ مَنْصُورُ بْنُ عِكْرِمَةَ. فَشُلَّتْ يَدُهُ فِيمَا يَزْعُمُونَ.

     ✧ [ What occurred between Hishām and his colleagues and Abū Jahl when they resolved to tear up the document ] They agreed to meet at the foot of al-Ḥajūn at night, on the upper side of Makkah, and they gathered there. They resolved their matter and made a pact to take action regarding the document until they annulled it. Zuhayr said: "I will begin with you, and I shall be the first to speak." When morning came, they went to their assemblies. Zuhayr b. Abī Umayyah went out wearing a fine cloak, circumambulated the House seven times, then turned to the people and said: "O people of Makkah! Shall we eat food and wear clothes while the Banū Hāshim are perishing, with nothing sold to them or bought from them? By God, I will not sit until this document is torn up — the severing and unjust one." Abū Jahl said — and he was in a corner of the mosque: "You lie; by God, it shall not be torn." Zamʿah b. al-Aswad said: "By God, you are the greater liar; we did not approve of its writing when it was written." Abū al-Bakhtarī said: "Zamʿah has spoken the truth; we do not approve of what is written in it, nor do we acknowledge it." Al-Muṭʿim b. ʿAdī said: "You two have spoken the truth, and whoever says otherwise lies. We disavow before God it and what is written in it." Hishām b. ʿAmr said something similar. Then Abū Jahl said: "This is a matter decided at night, deliberated in a place other than this one." He said: And Abū Ṭālib was sitting in a corner of the mosque. Al-Muṭʿim went up to the document to tear it, and found that termites had eaten it, except for the words 'In Your name, O God.' [ The scribe of the document and the paralysis of his hand ] The scribe of the document was Manṣūr b. ʿIkrimah, and his hand became paralyzed, as they claim.

359. Tarikh (al-Tabari) 780No grade recorded

     [ إخْبَارُ رَسُولِ اللَّهِ ﷺ بِأَكْلِ الْأَرَضَةِ لِلصَّحِيفَةِ، وَمَا كَانَ مِنْ الْقَوْمِ بَعْدَ ذَلِكَ   ] قَالَ ابْنُ هِشَامٍ: وَذَكَرَ بَعْضُ أَهْلِ الْعِلْمِ: أَنَّ رَسُولَ اللَّهِ ﷺ قَالَ لِأَبِي طَالِبٍ: يَا عَمِّ، إنَّ رَبِّي اللَّهَ قَدْ سَلَّطَ الْأَرَضَةَ عَلَى صَحِيفَةِ قُرَيْشٍ، فَلَمْ تَدَعْ فِيهَا اسْمًا هُوَ لِلَّهِ إلَّا أَثْبَتَتْهُ فِيهَا، وَنَفَتْ مِنْهُ الظُّلْمَ وَالْقَطِيعَةَ وَالْبُهْتَانَ، فَقَالَ: أَرَبُّكَ أَخْبَرَكَ بِهَذَا ؟ قَالَ: نَعَمْ؛ قَالَ: فَوَاَللَّهِ مَا يَدْخُلُ عَلَيْكَ أَحَدٌ، ثُمَّ خَرَجَ إلَى قُرَيْشٍ، فَقَالَ: يَا مَعْشَرَ قُرَيْشٍ، إنَّ ابْنَ أَخِي أَخْبَرَنِي بِكَذَا وَكَذَا، فَهَلُمَّ صَحِيفَتُكُمْ، فَإِنْ كَانَ كَمَا قَالَ ابْنُ أَخِي فَانْتَهُوا عَنْ قَطِيعَتِنَا، وَانْزِلُوا عَمَّا فِيهَا ؟ وَإِنْ يَكُنْ كَاذِبًا دَفَعْتُ إلَيْكُمْ ابْنَ أَخِي، فَقَالَ الْقَوْمُ: رَضِينَا، فَتَعَاقَدُوا عَلَى ذَلِكَ، ثُمَّ نَظَرُوا، فَإِذَا هِيَ كَمَا قَالَ رَسُولُ اللَّهِ ﷺ فَزَادَهُمْ ذَلِكَ شَرًّا. فَعِنْدَ ذَلِكَ صَنَعَ الرَّهْطُ مِنْ قُرَيْشٍ فِي نَقْضِ الصَّحِيفَةِ مَا صَنَعُوا.

     ✧ [The Messenger of Allah ﷺ informing about the termite eating the sheet, and what happened among the people after that] Ibn Hishām said: Some of the people of knowledge mentioned that the Messenger of Allah ﷺ said to Abū Ṭālib: O my uncle, my Lord Allah has set the termite upon the sheet of Quraysh, and it did not leave in it any name that is for Allah except that it affirmed it in it, and removed from it the wrongdoing, the severing of ties, and the slander. He said: Did your Lord inform you of this? He said: Yes. He said: By Allah, no one will get to you. Then he went out to Quraysh and said: O assembly of Quraysh, my nephew has informed me of such and such, so bring your sheet. If it is as my nephew said, then desist from cutting us off and withdraw from what is in it; and if he is lying, I will hand over my nephew to you. The people said: We accept. They made a pact upon that, then they looked, and behold, it was as the Messenger of Allah ﷺ said, and that only increased them in evil. Thereupon the company from Quraysh did what they did in annulling the sheet.

360. Tarikh (al-Tabari) 781No grade recorded

     [ شِعْرُ أَبِي طَالِبٍ فِي مَدْحِ النَّفَرِ الَّذِينَ نَقَضُوا الصَّحِيفَةَ   ] قَالَ ابْنُ إسْحَاقَ: فَلَمَّا مُزِّقَتْ الصَّحِيفَةُ وَبَطَلَ مَا فِيهَا. قَالَ أَبُو طَالِبٍ، فِيمَا كَانَ مِنْ أَمْرِ أُولَئِكَ النَّفَرِ الَّذِينَ قَامُوا فِي نَقْضِهَا يَمْدَحُهُمْ: : أَلَا هَلْ أَتَى بَحْرِيَّنَا صُنْعُ رَبِّنَا عَلَى نَأْيِهِمْ وَاَللَّهُ بِالنَّاسِ أَرْوَدُ     فَيُخْبِرَهُمْ أَنَّ الصَّحِيفَةَ مُزِّقَتْ وَأَنْ كُلُّ مَا لَمْ يَرْضَهُ اللَّهُ مُفْسَدُ     تُرَاوِحُهَا إفْكٌ وَسِحْرٌ مُجَمَّعٌ وَلَمْ يُلْفَ سِحْرٌ آخِرَ الدَّهْرِ يَصْعَدُ     تَدَاعَى لَهَا مَنْ لَيْسَ فِيهَا بِقَرْقَرٍ فَطَائِرُهَا فِي رَأْسِهَا يَتَرَدَّدُ     وَكَانَتْ كِفَاءً رَقْعَةٌ بِأَثِيمَةٍ لِيُقْطَعَ مِنْهَا سَاعِدٌ وَمُقَلَّدُ     وَيَظْعَنُ أَهْلُ الْمَكَّتَيْنِ فَيَهْرُبُوا فَرَائِصُهُمْ مِنْ خَشْيَةِ الشَّرِّ تُرْعَدُ     وَيُتْرَكُ حَرَّاثٌ يُقَلِّبُ أَمْرَهُ أَيُتْهِمُ فِيهِمْ عِنْدَ ذَاكَ وَيُنْجِدُ     وَتَصْعَدُ بَيْنَ الْأَخْشَبَيْنِ كَتِيبَةٌ لَهَا حُدُجٌ سَهْمٌ وَقَوْسٌ وَمِرْهَدُ     فَمَنْ يَنْشَ مِنْ حُضَّارِ مَكَّةَ عِزُّهُ فَعِزَّتُنَا فِي بَطْنِ مَكَّةَ أَتْلَدُ     نَشَأْنَا بِهَا وَالنَّاسُ فِيهَا قَلَائِلُ فَلَمْ نَنْفَكِكْ نَزْدَادُ خَيْرًا وَنَحْمَدُ     وَنُطْعِمُ حَتَّى يَتْرُكَ النَّاسُ فَضْلَهُمْ إذَا جُعِلَتْ أَيْدِي الْمُفِيضِينَ تُرْعَدُ     جَزَى اللَّهُ رَهْطًا بِالْحَجُونِ تَبَايَعُوا عَلَى مَلَأٍ يُهْدِي لِحَزْمٍ وَيُرْشِدُ     قُعُودًا لَدَى خَطْمِ الْحَجُونِ كَأَنَّهُمْ مَقَاوِلَةٌ بَلْ هُمْ أَعَزُّ وَأَمْجَدُ     أَعَانَ عَلَيْهَا كُلُّ صَقْرٍ كَأَنَّهُ إذَا مَا مَشَى فِي رَفْرَفِ الدِّرْعِ أَحْرَدُ     جَرِيٌّ عَلَى جُلَّى الْخُطُوبِ كَأَنَّهُ شِهَابٌ بِكَفَّيْ قَابِسٍ يَتَوَقَّدُ     مِنْ الْأَكْرَمِينَ مِنْ لُؤَيِّ بْنِ غَالِبٍ إذَا سِيمَ خَسْفًا وَجْهُهُ يَتَرَبَّدُ     طَوِيلُ النِّجَادِ خَارِجٌ نِصْفُ سَاقِهِ عَلَى وَجْهِهِ يُسْقَى الْغَمَامُ وَيُسْعِدُ     عَظِيمُ الرَّمَادِ سَيِّدٌ وَابْنُ سَيِّدٍ يَحُضُّ عَلَى مَقْرَى الضُّيُوفِ وَيَحْشِدُ     وَيَبْنِي لِأَبْنَاءِ الْعَشِيرَةِ صَالِحًا إذَا نَحْنُ طُفْنَا فِي الْبِلَادِ وَيَمْهَدُ     أَلَظَّ بِهَذَا الصُّلْحِ كُلُّ مُبَرَّأٍ عَظِيمِ اللِّوَاءِ أَمْرُهُ ثَمَّ يُحْمَدُ     قَضَوْا مَا قَضَوْا فِي لَيْلِهِمْ ثُمَّ أَصْبَحُوا عَلَى مَهَلٍ وَسَائِرُ النَّاسِ رُقَّدُ     هُمٌ رَجَعُوا سَهْلَ بْنَ بَيْضَاءَ رَاضِيًا وَسُرَّ أَبُو بَكْرٍ بِهَا وَمُحَمَّدُ     مَتَى شُرِّكَ الْأَقْوَامُ فِي جُلِّ أَمْرِنَا وَكُنَّا قَدِيمًا قَبْلَهَا نُتَوَدَّدُ     وَكُنَّا قَدِيمًا لَا نُقِرُّ ظُلَامَةً وَنُدْرِكُ مَا شِئْنَا وَلَا نَتَشَدَّدُ     فَيَالَقُصَىٍّ هَلْ لَكُمْ فِي نُفُوسِكُمْ وَهَلْ لَكُمْ فِيمَا يَجِيءُ بَهْ غَدُ     فَإِنِّي وَإِيَّاكُمْ كَمَا قَالَ قَائِلٌ لَدَيْكَ الْبَيَانُ لَوْ تَكَلَّمْتَ أَسْوَدُ

     ✧ [The Poetry of Abū Ṭālib in Praise of the Group Who Annulled the Parchment] Ibn Isḥāq said: When the parchment was torn up and what was in it became void, Abū Ṭālib said, concerning the matter of those men who rose to annul it, praising them: : Has the deed of our Lord come to our sea-farers, Despite their distance? By God, with people He is gentle. To tell them that the parchment has been torn up, And that everything God does not approve is corrupted. Falsehood and collected magic took turns upon it, And no magic was found to ascend till the end of time. Those call together against it one who is no babbler in it, So its bird flutters about its head. It was a patch equal to a sinful one, That from it an arm and a neck-ornament be cut. And the people of the two Makkahs would depart and flee, Their flanks trembling from fear of evil. And a plowman would be left turning over his affair, Should he go down to the lowland among them, or go up to the highland? And a battalion ascends between the two mountains, With litters, arrows, a bow, and a shield. Whoever of the present people of Makkah desires his might, Our might in the belly of Makkah is more ancient. We grew up in it while people there were few, And we have not ceased to increase in goodness and we praise. And we feed until people leave their surplus, When the hands of the generous are made to tremble. May God reward a band at al-Ḥajūn who pledged allegiance, Upon a full assembly, guiding to firmness and directing aright. Sitting at the edge of al-Ḥajūn, as if they were Chiefs—nay, they are mightier and more glorious. Every falcon aided in it, As if, when he walks in the fluttering of the coat of mail, he is one with crooked legs. Bold in great affairs, as if he were a meteor in the hands of a fire-kindler, blazing. Of the noblest of Luʾayy b. Ghālib, When he is asked for disgrace, his face becomes clouded. Long of sword-belt, with half his shank exposed, On his face clouds are watered and he is made fortunate. Great of ashes, a lord and son of a lord, He urges on the hospitality for guests and gathers them. And he builds for the sons of the clan what is good, When we circle in the lands, and he makes smooth the way. Every acquitted one clung to this peace, Of great banner, whose affair is then praised. They accomplished what they accomplished in their night, then they awoke At leisure, while the rest of the people were asleep. They returned Suhayl b. Bayḍāʾ content, And Abū Bakr was delighted by it, and Muḥammad. When were the peoples associated in the whole of our affair? Before it, we had long been showing affection. And we had long not acknowledged an injustice, And we attained what we wished, and we did not act harshly. O Banū Quṣayy, is there any among your own selves for you, And have you any share in what tomorrow will bring? For I and you are as a sayer said: The clear speech is with you, if you were to speak, O black one.

361. Tarikh (al-Tabari) 782No grade recorded

     [ شِعْرُ حَسَّانَ فِي رِثَاءِ الْمُطْعِمِ، وَذِكْرُ نَقْضِهِ الصَّحِيفَةَ   ] وَقَالَ حَسَّانُ بْنُ ثَابِتٍ: يَبْكِي الْمُطْعِمَ بْنَ عَدِيٍّ حِينَ مَاتَ، وَيَذْكُرُ قِيَامَهُ فِي نَقْضِ الصَّحِيفَةِ: : أَيَا عَيْنُ فَابْكِي سَيِّدَ الْقَوْمِ وَاسْفَحِي بِدَمْعٍ وَإِنْ أَنْزَفْتِهِ فَاسْكُبِي الدَّمَا     وَبَكِّي عَظِيمَ الْمَشْعَرَيْنِ كِلَيْهِمَا عَلَى النَّاسِ مَعْرُوفًا لَهُ مَا تَكَلَّمَا     فَلَوْ كَانَ مَجْدٌ يُخْلَدُ الدَّهْرَ وَاحِدًا مِنْ النَّاسِ أَبْقَى مَجْدُهُ الْيَوْمَ مُطْعِمَا     أَجَرْتَ رَسُولَ اللَّهِ مِنْهُمْ فَأَصْبَحُوا عَبِيدَكَ مَا لَبَّى مُهِلٌّ وَأَحْرَمَا     فَلَوْ سُئِلَتْ عَنْهُ مَعَدٌّ بِأَسْرِهَا وَقَحْطَانُ أَوْ بَاقِي بَقِيَّةِ جُرْهُمَا     لَقَالُوا هُوَ الْمُوفِي بِخُفْرَةِ جَارِهِ وَذِمَّتِهِ يَوْمًا إذَا مَا تَذَمَّمَا     فَمَا تَطْلُعُ الشَّمْسُ الْمُنِيرَةُ فَوْقَهُمْ عَلَى مِثْلِهِ فِيهِمْ أَعَزَّ وَأَعْظَمَا     وَآبَى إذَا يَأْبَى، وَأَلْيَنَ شِيمَةً وَأَنْوَمَ عَنْ جَارٍ إذَا اللَّيْلُ أَظْلَمَا قَالَ ابْنُ هِشَامٍ: قَوْلُهُ كِلَيْهِمَا، عَنْ غَيْرِ ابْنِ إسْحَاقَ. [ كَيْفَ أَجَارَ الْمُطْعِمُ رَسُولَ اللَّهِ ﷺ   ] قَالَ ابْنُ هِشَامٍ: وَأَمَّا قَوْلُهُ: أَجَرْتَ رَسُولَ اللَّهِ مِنْهُمْ، فَإِنَّ رَسُولَ اللَّهِ ﷺ لَمَّا انْصَرَفَ عَنْ أَهْلِ الطَّائِفِ، وَلَمْ يُجِيبُوهُ إلَى مَا دَعَاهُمْ إلَيْهِ، مِنْ تَصْدِيقِهِ وَنُصْرَتِهِ صَارَ إلَى حِرَاءٍ، ثُمَّ بَعَثَ إلَى الْأَخْنَسِ بْنِ شَرِيقٍ لِيُجِيرَهُ، فَقَالَ: أَنَا حَلِيفٌ، وَالْحَلِيفُ لَا يُجِيرُ. فَبَعَثَ إلَى سُهَيْلِ بْنِ عَمْرٍو، فَقَالَ: إنَّ بَنِي عَامِرٍ لَا تُجِيرُ عَلَى بَنِي كَعْبٍ. فَبَعَثَ إلَى الْمُطْعِمِ بْنِ عَدِيٍّ فَأَجَابَهُ إلَى ذَلِكَ، ثُمَّ تَسَلَّحَ الْمُطْعِمُ وَأَهْلُ بَيْتِهِ، وَخَرَجُوا حَتَّى أَتَوْا الْمَسْجِدَ، ثُمَّ بَعَثَ إلَى رَسُولِ اللَّهِ ﷺ أَنْ اُدْخُلْ، فَدَخَلَ رَسُولُ اللَّهِ ﷺ، فَطَافَ بِالْبَيْتِ وَصَلَّى عِنْدَهُ. ثُمَّ انْصَرَفَ إلَى مَنْزِلِهِ. فَذَلِكَ الَّذِي يَعْنِي حَسَّانُ بْنُ ثَابِتٍ. [ مَدْحُ حَسَّانَ لِهِشَامِ بْنِ عَمْرٍو لِقِيَامِهِ فِي الصَّحِيفَةِ   ] قَالَ ابْنُ إسْحَاقَ: وَقَالَ حَسَّانُ بْنُ ثَابِتٍ ( الْأَنْصَارِيُّ ) أَيْضًا: يَمْدَحُ هِشَامَ بْنَ عَمْرٍو لِقِيَامِهِ فِي الصَّحِيفَةِ: : هَلْ يُوَفِّيَنَّ بَنُو أُمَيَّةَ ذِمَّةً     عَقْدًا كَمَا أَوْفَى جِوَارُ هِشَامِ مِنْ مَعْشَرٍ لَا يَغْدِرُونَ بِجَارِهِمْ     لِلْحَارِثِ بْنِ حُبَيِّبِ بْنِ سُخَامِ وَإِذَا بَنُو حِسْلٍ أَجَارُوا ذِمَّةً     أَوْفَوْا وَأَدَّوْا جَارَهُمْ بِسَلَامِ وَكَانَ هِشَامٌ أَحَدَ سُحَامِ ( بِالضَّمِّ ) قَالَ ابْنُ هِشَامٍ: وَيُقَالُ: سُخَامٌ

     ✧ [Ḥassān's poetry in mourning al-Muṭʿim, and mention of his annulling the pact] Ḥassān b. Thābit said, weeping for al-Muṭʿim b. ʿAdiyy when he died, and recalling his standing in annulling the pact: : O eye, weep for the chief of the people and pour forth tears, and if you exhaust it, pour blood; and weep for the great one of both Mashʿars, for the people, a known benefactor, whenever he spoke. If one glory could endure forever among men, his glory today would make al-Muṭʿim abide. You granted protection to the Messenger of Allah from them, and they became your slaves as long as a pilgrim raises his voice in the talbiyah and enters the state of iḥrām. Were Maʿadd in its entirety asked about him, and Qaḥṭān or the remaining remnant of Jurhum, they would say: He is the one who fulfills the protection of his neighbor and his covenant on a day when one shirks. The shining sun does not rise over them upon anyone like him among them, dearer and greater, more disdainful when he disdains, and gentler in character, and more protective of a neighbor when the night grows dark. Ibn Hishām said: His saying "both of them" is from someone other than Ibn Isḥāq. [How al-Muṭʿim granted protection to the Messenger of Allah ﷺ] Ibn Hishām said: As for his saying "You granted protection to the Messenger of Allah from them," when the Messenger of Allah ﷺ turned away from the people of al-Ṭāʾif, and they did not answer him as he called them to believe in him and support him, he went to Ḥirāʾ. Then he sent to al-Akhnas b. Sharīq to grant him protection, and he said: "I am an ally, and an ally does not grant protection." So he sent to Suhayl b. ʿAmr, and he said: "The Banū ʿĀmir do not grant protection against the Banū Kaʿb." So he sent to al-Muṭʿim b. ʿAdiyy, and he responded to that. Then al-Muṭʿim and his household armed themselves and went out until they came to the mosque, and then he sent word to the Messenger of Allah ﷺ that he should enter, and the Messenger of Allah ﷺ entered, circumambulated the House, and prayed there. Then he departed to his home. That is what Ḥassān b. Thābit meant. [Ḥassān's praise of Hishām b. ʿAmr for his standing in the matter of the pact] Ibn Isḥāq said: Ḥassān b. Thābit (the Anṣārī) also said, praising Hishām b. ʿAmr for his standing in the matter of the pact: : Will the Banū Umayyah fulfill a covenant, a pact as the protection of Hishām fulfilled it, belonging to a group who do not betray their neighbor, for al-Ḥārith b. Ḥubayyib b. Sukhām. And when the Banū Ḥisl grant protection, they fulfill and deliver their neighbor in peace. And Hishām was one of the Sukhām (with ḍammah). Ibn Hishām said: It is also said: Sukhām.

362. Tarikh (al-Tabari) 772No grade recorded

     [ شِعْرُ أَبِي طَالِبٍ فِي قُرَيْشٍ حِينَ تَظَاهَرُوا عَلَى الرَّسُولِ ﷺ   ] قَالَ ابْنُ إسْحَاقَ: فَلَمَّا اجْتَمَعَتْ عَلَى ذَلِكَ قُرَيْشٌ، وَصَنَعُوا فِيهِ الَّذِي صَنَعُوا. قَالَ أَبُو طَالِبٍ: : أَلَا أَبْلِغَا عَنِّي عَلَى ذَاتِ بَيْنِنَا لُؤَيًّا وَخُصَّا مِنْ لُؤَيٍّ بَنِي كَعْبِ     أَلَمْ تَعْلَمُوا أَنَّا وَجَدْنَا مُحَمَّدًا نَبِيًّا كَمُوسَى خُطَّ فِي أَوَّلِ الْكُتُبِ     وَأَنَّ عَلَيْهِ فِي الْعِبَادِ مَحَبَّةً وَلَا خَيْرَ مِمَّنْ خَصَّهُ اللَّهُ بِالْحُبِّ     وَأَنَّ الَّذِي أَلْصَقْتُمْ مِنْ كِتَابكُمْ لَكُمْ كَائِنٌ نَحْسًا كَرَاغِيَةِ السَّقْبِ     أَفِيقُوا أَفِيقُوا قَبْلَ أَنْ يُحْفَرَ الثَّرَى وَيُصْبِحَ مَنْ لَمْ يَجْنِ ذَنْبًا كَذِي الذَّنْبِ     وَلَا تَتْبَعُوا أَمْرَ الْوُشَاةِ وَتَقْطَعُوا أَوَاصِرَنَا بَعْدَ الْمَوَدَّةِ وَالْقُرْبِ     وَتَسْتَجْلِبُوا حَرْبًا عَوَانًا وَرُبَّمَا أَمُرُّ عَلَى مَنْ ذَاقَهُ جَلَبُ الْحَرْبِ     فَلَسْنَا وَرَبِّ الْبَيْتِ نُسْلِمُ أَحْمَدًا لِعَزَّاءِ مَنْ عَضَّ الزَّمَانُ وَلَا كَرْبِ     وَلَمَّا تَبِنْ مِنَّا وَمِنْكُمْ سَوَالِفُ وَأَيْدٍ أُتِرَّتْ بِالْقَسَاسِيَّةِ الشُّهْبِ     بِمُعْتَرَكٍ ضَيْقٍ تَرَى كَسْرَ الْقَنَا بِهِ وَالنُّسُورَ الطُّخْمَ يَعْكُفْنَ كَالشَّرْبِ     كَأَنَّ مُجَالَ الْخَيْلِ فِي حَجَرَاتِهِ وَمَعْمَعَةَ الْأَبْطَالِ مَعْرَكَةُ الْحَرْبِ     أَلَيْسَ أَبُونَا هَاشِمٌ شَدَّ أَزْرَهُ وَأَوْصَى بَنِيهِ بِالطِّعَانِ وَبِالضَّرْبِ     وَلَسْنَا نَمَلُّ الْحَرْبَ حَتَّى تَمَلَّنَا وَلَا نَشْتَكِي مَا قَدْ يَنُوبُ مِنْ النَّكْبِ     وَلَكِنَّنَا أَهْلُ الْحَفَائِظِ وَالنُّهَى إذَا طَارَ أَرْوَاحُ الْكُمَاةِ مِنْ الرُّعْبِ فَأَقَامُوا عَلَى ذَلِكَ سَنَتَيْنِ أَوْ ثَلَاثًا، حَتَّى جَهَدُوا لَا يَصِلُ إلَيْهِمْ شَيْءٌ، إلَّا سِرًّا مُسْتَخْفِيًا ( بِهِ ) مَنْ أَرَادَ صِلَتَهُمْ مِنْ قُرَيْشٍ.

     ✧ [Abū Ṭālib's poetry concerning Quraysh when they conspired against the Messenger ﷺ] Ibn Isḥāq said: When Quraysh agreed upon that, and did what they did concerning it, Abū Ṭālib said: : Alā ablightā ʿannī ʿalā dhāti bayninā Luʾayyan wa-khuṣṣā min Luʾayyin banī Kaʿbi Alam taʿlamū annā wajadnā Muḥammadan nabiyyan ka-Mūsā khuṭṭa fī awwali l-kutubi Wa-anna ʿalayhi fī l-ʿibādi maḥabbatan wa-lā khayra mimman khaṣṣahu llāhu bi-l-ḥubbi Wa-anna lladhī alṣaqtum min kitābikum lakum kāʾinun naḥsan ka-rāghiyati l-saqbi Afīqū afīqū qabla an yuḥfara l-tharā wa-yuṣbiḥa man lam yajni dhanban ka-dhī l-dhanbi Wa-lā tattabiʿū amra l-wushāti wa-taqṭaʿū awāṣiranā baʿda l-mawaddati wa-l-qurbi Wa-tastajlibū ḥarban ʿawānan wa-rubbamā amurru ʿalā man dhāqahu jalabu l-ḥarbi Fa-lasnā wa-rabbi l-bayti nuslimu Aḥmadan li-ʿazzāʾa man ʿaḍḍa l-zamānu wa-lā karbi Wa-lammā tabin minnā wa-minkum sawālifu wa-aydin utirrat bi-l-qasāsiyyati l-shuhbi Bi-muʿtarakin ḍayqin tarā kasra l-qanā bihi wa-l-nusūra l-ṭukhma yaʿkufna ka-l-sharbi Ka-anna mujāla l-khayli fī ḥujarātihi wa-maʿmaʿata l-abṭāli maʿrakatu l-ḥarbi A-laysa abūnā Hāshimun shadda azrahu wa-awṣā banīhi bi-l-ṭiʿāni wa-bi-l-ḍarbi Wa-lasnā namallu l-ḥarba ḥattā tamallanā wa-lā nashtakī mā qad yanūbu min al-nakbi Wa-lākinnanā ahlu l-ḥafāʾiẓi wa-l-nuhā idhā ṭāra arwāḥu l-kumāti min al-ruʿbi Fa-aqāmū ʿalā dhālika sanatayni aw thalāthan, ḥattā jahadū lā yaṣilu ilayhim shayʾun, illā sirran mustakhfiyan (bihi) man arāda ṣilatahum min Qurayshin.

363. Tarikh (al-Tabari) 773No grade recorded

     خَبَرُ الصَّحِيفَةِ   [ تَحَالُفُ الْكُفَّارِ ضِدَّ الرَّسُولِ ] قَالَ ابْنُ إسْحَاقَ: فَلَمَّا رَأَتْ قُرَيْشٌ أَنَّ أَصْحَابَ رَسُولِ اللَّهِ ﷺ قَدْ نَزَلُوا بَلَدًا أَصَابُوا بِهِ أَمْنًا وَقَرَارًا، وَأَنَّ النَّجَاشِيَّ قَدْ مَنَعَ مَنْ لَجَأَ إلَيْهِ مِنْهُمْ، وَأَنَّ عُمَرَ قَدْ أَسْلَمَ، فَكَانَ هُوَ وَحَمْزَةُ بْنُ عَبْدِ الْمُطَّلِبِ مَعَ رَسُولِ اللَّهِ ﷺ وَأَصْحَابِهِ، وَجَعَلَ الْإِسْلَامُ يَفْشُو فِي الْقَبَائِلِ، اجْتَمَعُوا وَائْتَمَرُوا ( بَيْنَهُمْ ) أَنْ يَكْتُبُوا كِتَابًا يَتَعَاقَدُونَ فِيهِ عَلَى بَنِي هَاشِمٍ، وَبَنِيَّ الْمُطَّلِبِ، عَلَى أَنْ لَا يُنْكِحُوا إلَيْهِمْ وَلَا يُنْكَحُوهُمْ، وَلَا يَبِيعُوهُمْ شَيْئًا، وَلَا يَبْتَاعُوا مِنْهُمْ؛ فَلَمَّا اجْتَمَعُوا لِذَلِكَ كَتَبُوهُ فِي صَحِيفَةٍ، ثُمَّ تَعَاهَدُوا وَتَوَاثَقُوا عَلَى ذَلِكَ، ثُمَّ عَلَّقُوا الصَّحِيفَةَ فِي جَوْفِ الْكَعْبَةِ تَوْكِيدًا عَلَى أَنْفُسِهِمْ، وَكَانَ كَاتِبُ الصَّحِيفَةِ مَنْصُورَ بْنَ عِكْرِمَةَ بْنِ عَامِرِ بْنِ هَاشِمِ بْنِ عَبْدِ مَنَافِ بْنِ عَبْدِ الدَّارِ بْنِ قُصَيٍّ - قَالَ ابْنُ هِشَامٍ: وَيُقَالُ: النَّضْرُ بْنُ الْحَارِثِ - فَدَعَا عَلَيْهِ رَسُولُ اللَّهِ ﷺ، فَشُلَّ بَعْضُ أَصَابِعِهِ. قَالَ ابْنُ إسْحَاقَ: فَلَمَّا فَعَلَتْ ذَلِكَ قُرَيْشٌ انْحَازَتْ بَنُو هَاشِمٍ وَبَنُو الْمُطَّلِبِ إلَى أَبِي طَالِبِ بْنِ عَبْدِ الْمُطَّلِبِ، فَدَخَلُوا مَعَهُ فِي شِعْبِهِ وَاجْتَمَعُوا إلَيْهِ، وَخَرَجَ مِنْ بَنِي هَاشِمٍ أَبُو لَهَبٍ، عَبْدُ الْعُزَّى بْنُ عَبْدِ الْمُطَّلِبِ، إلَى قُرَيْشٍ، فَظَاهَرَهُمْ. وَعَنِ الزُّهْرِيِّ: ثُمَّ إِنَّ الْمُشْرِكِينَ اشْتَدُّوا عَلَى الْمُسْلِمِينَ كَأَشَدِّ مَا كَانُوا، حَتَّى بَلَغَ الْمُسْلِمِينَ الْجُهْدُ، وَاشْتَدَّ عَلَيْهِمُ الْبَلَاءُ، وَاجْتَمَعَتْ قُرَيْشٌ فِي مَكْرِهَا أَنْ يَقْتُلُوا رَسُولَ اللَّهِ ﷺ عَلَانِيَةً، فَلَمَّا رَأَى أَبُو طَالِبٍ عَمَلَ الْقَوْمِ جَمَعَ بَنِي عَبْدِ الْمُطَّلِبِ، وَأَمَرَهُمْ أَنْ يُدْخِلُوا رَسُولَ اللَّهِ ﷺ شِعْبَهُمْ، وَأَمَرَهَمْ أَنْ يَمْنَعُوهُ مِمَّنْ أَرَادُوا قَتْلَهُ، فَاجْتَمَعُوا عَلَى ذَلِكَ، مُسْلِمُهُمْ وَكَافِرُهُمْ، فَمِنْهُمْ مَنْ فَعَلَهُ حَمِيَّةً، وَمِنْهُمْ مَنْ فَعَلَهُ إِيمَانًا وَيَقِينًا، فَلَمَّا عَرَفَتْ قُرَيْشٌ أَنَّ الْقَوْمَ قَدْ مَنَعُوا رَسُولَ اللَّهِ ﷺ وَأَجْمَعُوا عَلَى ذَلِكَ، اجْتَمَعَ الْمُشْرِكُونَ مِنْ قُرَيْشٍ، فَأَجْمَعُوا أَمْرَهُمْ أَنْ لَا يُجَالِسُوهُمْ، وَلَا يُبَايِعُوهُمْ، وَلَا يَدْخُلُوا بُيُوتَهُمْ، حَتَّى يُسَلِّمُوا رَسُولَ اللَّهِ ﷺ لِلْقَتْلِ، وَكَتَبُوا فِي مَكْرِهِمْ صَحِيفَةً وَعُهُودًا وَمَوَاثِيقَ، لَا يَقْبَلُوا مِنْ بَنِي هَاشِمٍ أَبَدًا صُلْحًا، وَلَا تَأْخُذُهُمْ بِهِمْ رَأْفَةٌ، حَتَّى يُسْلِمُوهُ لِلْقَتْلِ. فَلَبِثَ بَنُو هَاشِمٍ فِي شِعْبِهِمْ ثَلَاثَ سِنِينَ، وَاشْتَدَّ عَلَيْهِمُ الْبَلَاءُ وَالْجَهْدُ، وَقَطَعُوا عَنْهُمُ الْأَسْوَاقَ، فَلَا يَتْرُكُوا لَهُمْ طَعَامًا يَقَدَمُ مَكَّةَ وَلَا بَيْعًا إِلَّا بَادَرُوهُمْ إِلَيْهِ فَاشْتَرَوْهُ ; يُرِيدُونَ بِذَلِكَ أَنْ يُدْرِكُوا سَفْكَ دَمِ رَسُولِ اللَّهِ ﷺ وَكَانَ أَبُو طَالِبٍ إِذَا أَخَذَ النَّاسُ مَضَاجِعَهُمْ، أَمَرَ رَسُولَ اللَّهِ ﷺ فَاضْطَجَعَ عَلَى فِرَاشِهِ ; حَتَّى يَرَى ذَلِكَ مَنْ أَرَادَ بِهِ مَكْرًا وَاغْتِيَالًا لَهُ، فَإِذَا نَوَّمَ النَّاسُ، أَمَرَ أَحَدَ بَنِيهِ أَوْ إِخْوَتِهِ أَوْ بَنِي عَمِّهِ فَاضْطَجَعَ عَلَى فِرَاشِ رَسُولِ اللَّهِ ﷺ وَأَمَرَ رَسُولَ اللَّهِ ﷺ أَنْ يَأْتِيَ بَعْضَ فُرُشِهِمْ فَيَنَامَ عَلَيْهِ.

     ✧ The account of the pact [The alliance of the disbelievers against the Messenger] Ibn Isḥāq said: When Quraysh saw that the companions of the Messenger of God ﷺ had settled in a land where they had attained security and stability, and that the Negus had protected those of them who sought refuge with him, and that ʿUmar had embraced Islam—so that he and Ḥamzah b. ʿAbd al-Muṭṭalib were with the Messenger of God ﷺ and his companions—and Islam began to spread among the tribes, they assembled and conspired among themselves to write a document in which they would bind themselves against Banū Hāshim and Banū al-Muṭṭalib: that they would not give them women in marriage nor take women from them in marriage, that they would not sell them anything nor buy anything from them. When they assembled for that, they wrote it in a sheet, then they covenanted and bound themselves to that, then they hung the sheet inside the Kaʿbah as a solemn commitment upon themselves. The scribe of the sheet was Manṣūr b. ʿIkrimah b. ʿĀmir b. Hāshim b. ʿAbd Manāf b. ʿAbd al-Dār b. Quṣayy—Ibn Hishām said: It is also said: al-Naḍr b. al-Ḥārith—and the Messenger of God ﷺ invoked God against him, and some of his fingers became paralyzed. Ibn Isḥāq said: When Quraysh did that, Banū Hāshim and Banū al-Muṭṭalib withdrew to Abū Ṭālib b. ʿAbd al-Muṭṭalib and entered with him into his mountain pass and gathered around him. From Banū Hāshim, Abū Lahab, ʿAbd al-ʿUzzā b. ʿAbd al-Muṭṭalib, went out to Quraysh and supported them. From al-Zuhrī: Then the polytheists intensified their harshness against the Muslims as severely as they had ever been, until the Muslims reached extreme hardship, and tribulation pressed hard upon them. Quraysh gathered in their plotting to kill the Messenger of God ﷺ openly. When Abū Ṭālib saw what the people were doing, he gathered Banū ʿAbd al-Muṭṭalib and ordered them to bring the Messenger of God ﷺ into their mountain pass, and he ordered them to protect him from those who wanted to kill him. They all agreed to that, Muslim and disbeliever among them: some did it out of tribal zeal, and some did it out of faith and certainty. When Quraysh knew that the people had protected the Messenger of God ﷺ and had resolved on that, the polytheists of Quraysh assembled and resolved their affair: that they would not sit with them, nor trade with them, nor enter their houses, until they handed over the Messenger of God ﷺ for killing. In their plotting they wrote a sheet and covenants and pledges: they would never accept peace from Banū Hāshim, and no compassion would seize them for them, until they handed him over for killing. Banū Hāshim remained in their mountain pass for three years, and tribulation and hardship pressed hard upon them. They cut off the markets from them, so that no food coming to Makkah nor any sale was left to them unless they rushed to it and bought it, seeking thereby to attain the shedding of the blood of the Messenger of God ﷺ. Abū Ṭālib, when the people took to their beds, would order the Messenger of God ﷺ to lie down on his bed, so that those who intended treachery and assassination against him might see that. Then, when the people were asleep, he would order one of his sons, or his brothers, or his cousins to lie down on the bed of the Messenger of God ﷺ, and he would order the Messenger of God ﷺ to go to one of their beds and sleep on it.

364. Tarikh (al-Tabari) 774No grade recorded

     [ تَعَرُّضُ أَبِي جَهْلٍ لِحَكِيمِ بْنِ حِزَامٍ، وَتَوَسُّطُ أَبِي الْبَخْتَرِيِّ   ] وَقَدْ كَانَ أَبُو جَهْلِ بْنِ هِشَامٍ - فِيمَا يَذْكُرُونَ لَقِيَ حَكِيمَ بْنَ حِزَامِ بْنِ خُوَيْلِدِ بْنِ أَسَدٍ، مَعَهُ غُلَامٌ يَحْمِلُ قَمْحًا يُرِيدُ بِهِ عَمَّتَهُ خَدِيجَةَ بِنْتَ خُوَيْلِدٍ، وَهِيَ عِنْدَ رَسُولِ اللَّهِ ﷺ، وَمَعَهُ فِي الشِّعْبِ، فَتَعَلَّقَ بِهِ وَقَالَ: أَتَذْهَبُ بِالطَّعَامِ إلَى بَنِي هَاشِمٍ ؟ وَاَللَّهِ لَا تَبْرَحُ أَنْتَ وَطَعَامُكَ حَتَّى أَفْضَحَكَ بِمَكَّةَ. فَجَاءَ أَبُو الْبَخْتَرِيِّ بْنُ هَاشِمِ بْنِ الْحَارِثِ بْنِ أَسَدٍ، فَقَالَ: مَا لَكَ وَلَهُ ؟ فَقَالَ: يَحْمِلُ الطَّعَامَ إلَى بَنِي هَاشِمٍ، فَقَالَ ( لَهُ ) أَبُو الْبَخْتَرِيِّ: طَعَامٌ كَانَ لِعَمَّتِهِ عِنْدَهُ بَعَثَتْ إلَيْهِ ( فِيهِ ) أَفَتَمْنَعُهُ أَنْ يَأْتِيَهَا بِطَعَامِهَا خَلِّ سَبِيلَ الرَّجُلِ؛ فَأَبَى أَبُو جَهْلٍ حَتَّى نَالَ أَحَدُهُمَا مِنْ صَاحِبِهِ، فَأَخَذَ ( لَهُ ) أَبُو الْبَخْتَرِيِّ لَحْيَ بَعِيرٍ فَضَرَبَهُ بِهِ فَشَجَّهُ، وَوَطِئَهُ وَطْئًا شَدِيدًا، وَحَمْزَةُ بْنُ عَبْدِ الْمُطَّلِبِ قَرِيبٌ يَرَى ذَلِكَ، وَهُمْ يَكْرَهُونَ أَنْ يَبْلُغَ ذَلِكَ رَسُولَ اللَّهِ ﷺ وَأَصْحَابَهُ، فَيَشْمَتُوا بِهِمْ، وَرَسُولُ اللَّهِ ﷺ عَلَى ذَلِكَ يَدْعُو قَوْمَهُ لَيْلًا وَنَهَارًا، وَسِرًّا وَجَهَارًا، مُبَادِيًا بِأَمْرِ اللَّهِ لَا يَتَّقِي فِيهِ أَحَدًا مِنْ النَّاسِ. [ أَبُو جَهْلٍ، وَمَا أَنْزَلَ اللَّهُ فِيهِ   ] وَأَبُو جَهْلِ بْنُ هِشَامٍ، لَمَّا ذَكَرَ اللَّهُ عَزَّ وَجَلَّ شَجَرَةَ الزَّقُّومِ تَخْوِيفًا بِهَا لَهُمْ، قَالَ: يَا مَعْشَرَ قُرَيْشٍ، هَلْ تَدْرُونَ مَا شَجَرَةُ الزَّقُّومِ الَّتِي يُخَوِّفُكُمْ بِهَا مُحَمَّدٌ ؟ قَالُوا: لَا؛ قَالَ: عَجْوَةُ يَثْرِبَ بِالزُّبْدِ، وَاَللَّهِ لَئِنْ اسْتَمْكَنَّا مِنْهَا لَنَتَزَقَّمَنَّها تَزَقُّمًا. فَأَنْزَلَ اللَّهُ تَعَالَى فِيهِ: إِنَّ شَجَرَةَ الزَّقُّومِ طَعَامُ الْأَثِيمِ كَالْمُهْلِ يَغْلِي فِي الْبُطُونِ كَغَلْيِ الْحَمِيمِ أَيْ لَيْسَ كَمَا يَقُولُ. قَالَ ابْنُ هِشَامٍ: الْمُهْلُ: كُلُّ شَيْءٍ أَذَبْتُهُ، مِنْ نُحَاسٍ أَوْ رَصَاصٍ أَوْ مَا أَشْبَهَ ذَلِكَ فِيمَا أَخْبَرَنِي أَبُو عُبَيْدَةَ.

     ✧ [ The Assault of Abū Jahl on Ḥakīm b. Ḥizām, and the Intervention of Abū al-Bakhtarī ] It is mentioned that Abū Jahl b. Hishām encountered Ḥakīm b. Ḥizām b. Khuwaylid b. Asad, who had with him a slave carrying wheat intended for his aunt Khadījah bt. Khuwaylid, who was with the Messenger of Allah ﷺ in the mountain pass. Abū Jahl seized him and said: "Are you taking food to the Banū Hāshim? By Allah, you and your food will not move until I disgrace you in Makkah." Then Abū al-Bakhtarī b. Hāshim b. al-Ḥārith b. Asad came and said: "What is the matter between you and him?" He replied: "He is carrying food to the Banū Hāshim." Abū al-Bakhtarī said to him: "It is food belonging to his aunt, which she had with him and for which she sent to him. Would you prevent him from bringing her own food to her? Let the man go." But Abū Jahl refused, until each of them laid hands on the other. Abū al-Bakhtarī then took up a camel's jawbone and struck him with it, splitting his head open, and trampled him severely. Ḥamzah b. ʿAbd al-Muṭṭalib was nearby, watching this, while they disliked that the Messenger of Allah ﷺ and his companions should learn of it, lest they gloat over them. Throughout all this, the Messenger of Allah ﷺ continued calling his people night and day, secretly and openly, proclaiming the command of Allah, fearing no one among the people. [ Abū Jahl and What Allah Revealed Regarding Him ] When Allah, mighty and majestic, mentioned the tree of Zaqqūm to frighten them with it, Abū Jahl b. Hishām said: "O assembly of Quraysh, do you know what the tree of Zaqqūm is, with which Muḥammad frightens you?" They said: "No." He said: "It is the pressed dates of Yathrib with butter. By Allah, if we get hold of it, we will certainly gobble it down greedily." So Allah, exalted, revealed concerning him: "Indeed, the tree of Zaqqūm is the food of the sinful, like molten brass boiling in the bellies like the boiling of scalding water" (al-Dukhān 44:43–46), meaning it is not as he says. Ibn Hishām said: al-muhl is everything that one melts, whether copper, lead, or the like, according to what Abū ʿUbaydah informed me.

365. Tarikh (al-Tabari) 783No grade recorded

     ابْنُ أُمِّ مَكْتُومٍ وَنُزُولُ سُورَةِ عَبَسَ: وَقَدْ أَنْزَلَ اللَّهُ تَعَالَى سُورَةَ عَبَسَ مُعَاتِبًا بِهَا نَبِيَّهُ ﷺ فِي تَوَلِّيهِ عَنِ ابْنِ أُمِّ مَكْتُومٍ فَأَكْرَمَ النَّبِيُّ ﷺ ابْنَ أُمِّ مَكْتُومٍ فَكَانَ غَالِبًا مَا يَسْتَعْمِلُهُ عَلَى الْمَدِينَةِ نِيَابَةً عَنْهُ ﷺ.

     ✧ Ibn Umm Maktūm and the Revelation of Sūrat ʿAbasa: Allah, exalted is He, revealed Sūrat ʿAbasa, reproaching thereby His Prophet ﷺ for turning away from Ibn Umm Maktūm. The Prophet ﷺ then honored Ibn Umm Maktūm, and he was often appointed by him over Madinah as his deputy ﷺ.

366. Tarikh (al-Tabari) 784No grade recorded

     [ ابْنُ أُمِّ مَكْتُومٍ، وَنُزُولُ سُورَةِ عَبَسَ   ] وَوَقَفَ الْوَلِيدُ بْنُ الْمُغِيرَةِ مَعَ رَسُولِ اللَّهِ ﷺ، وَرَسُولُ اللَّهِ ﷺ يُكَلِّمُهُ، وَقَدْ طَمِعَ فِي إسْلَامِهِ، فَبَيْنَا هُوَ فِي ذَلِكَ، إذْ مَرَّ بِهِ ابْنُ أُمِّ مَكْتُومٍ الْأَعْمَى، فَكَلَّمَ رَسُولَ اللَّهِ ﷺ، وَجَعَلَ يَسْتَقْرِئُهُ الْقُرْآنَ، فَشَقَّ ذَلِكَ مِنْهُ عَلَى رَسُولِ اللَّهِ ﷺ حَتَّى أَضْجَرَهُ، وَذَلِكَ أَنَّهُ شَغَلَهُ عَمَّا كَانَ فِيهِ مِنْ أَمْرِ الْوَلِيدِ، وَمَا طَمِعَ فِيهِ مِنْ إسْلَامِهِ. فَلَمَّا أَكْثَرَ عَلَيْهِ انْصَرَفَ عَنْهُ عَابِسًا وَتَرَكَهُ. فَأَنْزَلَ اللَّهُ تَعَالَى فِيهِ: عَبَسَ وَتَوَلَّى أَنْ جَاءَهُ الْأَعْمَى إلَى قَوْلِهِ تَعَالَى: فِي صُحُفٍ مُكَرَّمَةٍ مَرْفُوعَةٍ مُطَهَّرَةٍ أَيْ إنَّمَا بَعَثْتُكَ بَشِيرًا وَنَذِيرًا، لَمْ أَخُصَّ بِكَ أَحَدًا دُونَ أَحَدٍ، فَلَا تَمْنَعُهُ مِمَّنْ ابْتَغَاهُ. وَلَا تَتَصَدَّيَنَّ بِهِ لِمَنْ لَا يُرِيدُهُ. قَالَ ابْنُ هِشَامٍ: ابْنُ أُمِّ مَكْتُومٍ، أَحَدُ بَنِي عَامِرِ بْنِ لُؤَيٍّ، وَاسْمُهُ عَبْدُ اللَّهِ، وَيُقَالُ: عَمْرٌو. قَالَ السُّهَيْلِيُّ: وَفِي ذِكْرِهِ إِيَّاهُ بِالْعَمَى مِنَ الْحِكْمَةِ وَالْإِشَارَةِ اللَّطِيفَةِ التَّنْبِيهُ عَلَى مَوْضِعِ الْعَتْبِ لِأَنَّهُ قَالَ: أَنْ جَاءَهُ الْأَعْمَى فَذَكَرَ الْمَجِيءَ مَعَ الْعَمَى، وَذَلِكَ كُلُّهُ يُنْبِئُ عَنْ تَجَشُّمِ كُلْفَةٍ وَمَنْ تَجَشَّمَ الْقَصْدَ إِلَيْكَ عَلَى ضَعْفِهِ فَحَقُّكَ الْإِقْبَالُ عَلَيْهِ لَا الْإِعْرَاضُ عَنْهُ. وَفَائِدَةٌ أُخْرَى: وَهِيَ تَعْلِيقُ الْحُكْمِ بِهَذِهِ الصِّفَةِ مَتَى وُجِدَتْ وَجَبَ تَرْكُ الْإِعْرَاضِ، فَإِذَا كَانَ النَّبِيُّ ﷺ مَعْتُوبًا عَلَى تَوَلِّيهِ عَنِ الْأَعْمَى فَغَيْرُهُ أَحَقُّ بِالْعَتْبِ. وَمَا يُدْرِيكَ يُعْلِمُكَ لَعَلَّهُ أَيِ الْأَعْمَى أَوِ الْكَافِرُ يَزَّكَّى فِيهِ إِدْغَامُ التَّاءِ فِي الْأَصْلِ فِي الزَّايِ أَوْ يَذَّكَّرُ أَيْ يَتَّعِظُ فَتَنْفَعَهُ الذِّكْرَى الْعِظَةُ الْمَسْمُوعَةُ مِنْكَ. وَفِي قِرَاءَةٍ بِنَصْبِ تَنْفَعُهُ جَوَابُ التَّرَجِّي. أَمَّا مَنِ اسْتَغْنَى بِالْمَالِ. فَأَنْتَ لَهُ تَصَدَّى. وَفِي قِرَاءَةٍ بِتَشْدِيدِ الصَّادِ وَبِإِدْغَامِ الثَّانِيَةِ فِي الْأَصْلِ فِيهَا، أَيْ تُقْبِلُ وَتَتَعَرَّضُ، وَمَا عَلَيْكَ أَلا يَزَّكَّى يُؤْمِنُ وَأَمَّا مَنْ جَاءَكَ يَسْعَى حَالٌ مِنْ فَاعِلِ جَاءَ، وَهُوَ يَخْشَى اللَّهَ حَالٌ مِنْ فَاعِلِ يَسْعَى وَهُوَ الْأَعْمَى. فَأَنْتَ عَنْهُ تَلَهَّى فِيهِ حَذْفُ التَّاءِ الْأُخْرَى فِي الْأَصْلِ أَيْ تَتَشَاغَلُ، كَلا لَا تَفْعَلْ مِثْلَ ذَلِكَ. فَلَمَّا نَزَلَتْ هَذِهِ الْآيَاتُ دَعَاهُ النَّبِيُّ ﷺ فَأَكْرَمَهُ، وَاسْتَخْلَفَهُ عَلَى الْمَدِينَةِ ثَلَاثَ عَشْرَةَ مَرَّةً  كَمَا ذَكَرَهُ أَبُو عُمَرَ.

     ✧ [ Ibn Umm Maktūm and the revelation of Sūrat ʿAbasa ] Al-Walīd b. al-Mughīrah stood with the Messenger of Allah ﷺ, and the Messenger of Allah ﷺ was speaking with him, hoping that he would embrace Islam. While he was engaged in that, Ibn Umm Maktūm, the blind man, passed by him and spoke to the Messenger of Allah ﷺ, asking him to recite the Qurʾān to him. That distressed the Messenger of Allah ﷺ until it wearied him, because it diverted him from the matter of al-Walīd and the hope he had of his embracing Islam. When the man persisted, he turned away from him frowning and left him. Then Allah, exalted be He, revealed concerning him: "He frowned and turned away because the blind man came to him" up to His words, exalted be He: "in honored sheets, exalted and purified," meaning: I have sent you only as a bearer of good tidings and a warner; I have not singled you out for one person to the exclusion of another, so do not withhold it from anyone who seeks it, and do not devote yourself to one who does not want it. Ibn Hishām said: Ibn Umm Maktūm was one of the Banū ʿĀmir b. Luʾayy, and his name was ʿAbd Allāh, though it is also said: ʿAmr. Al-Suhaylī said: In His mentioning him with reference to blindness there is wisdom and a subtle indication, drawing attention to the point of the reproof, because He said: "because the blind man came to him," so He mentioned the coming together with the blindness. All of that points to his undertaking a burden and hardship; and whoever undertakes the effort of coming to you despite his weakness, your duty is to turn toward him, not to turn away from him. Another benefit: It is attaching the ruling to this characteristic, such that whenever it exists, turning away must be abandoned. If the Prophet ﷺ was reproved for turning away from the blind man, then others are even more deserving of reproof. "And what will make you know" means: what will inform you. "Perhaps he" — that is, the blind man or the disbeliever — "will purify himself"; in it there is assimilation of the original tāʾ into the zāy. "Or be reminded," that is, take admonition, "so that the reminder" — the exhortation heard from you — "will benefit him." In one reading, "will benefit him" is in the accusative as the answer to the expression of hope. "As for him who deems himself self-sufficient" through wealth, "to him you give attention." In one reading the ṣād is doubled and the original second one is assimilated into it, meaning you turn toward him and present yourself. "And it is not upon you that he does not purify himself," that is, believe. "But as for him who came to you striving" — a circumstantial clause from the subject of "came" — "while he fears Allah" — a circumstantial clause from the subject of "striving," who is the blind man — "from him you are distracted"; in it the other original tāʾ is elided, meaning you become preoccupied. "No" — do not do the like of that. When these verses were revealed, the Prophet ﷺ summoned him, honored him, and appointed him as his deputy over Madinah thirteen times, as Abū ʿUmar mentioned.

367. Tarikh (al-Tabari) 785No grade recorded

     إِسْلَامُ الطُّفَيْلِ بْنِ عَمْرٍو الدَّوْسِيِّ: وَقَدْ أَسْلَمَ أَيْضًا الطُّفَيْلُ بْنُ عَمْرٍو الدَّوْسِيُّ وَقَدْ كَانَ شَاعِرًا، وَقَدْ حَذَّرَتْهُ قُرَيْشٌ مِنْ أَنْ يَسْتَمِعَ إِلَى النَّبِيِّ ﷺ، وَخَوَّفُوهُ بِأَنَّهُ سَاحِرٌ يُفَرِّقُ بَيْنَ الْمَرْءِ وَزَوْجِهِ، حَتَّى وَصَلَ بِهِ الْأَمْرُ أَنْ وَضَعَ فِي أُذُنِهِ مَا يُصِمُّهَا عَنِ الِاسْتِمَاعِ. إِلَّا أَنَّهُ لَمَّا أَرَادَ اللَّهُ لَهُ الْهِدَايَةَ وَالرَّشَادَ جَعَلَهُ يَسْتَمِعُ إِلَى بَعْضِ مَا يَقْرَأُ النَّبِيُّ ﷺ فَعَادَ إِلَى نَفْسِهِ وَلَامَهَا كَيْفَ يَكُونُ شَاعِرًا لَبِيبًا ثُمَّ لَا يَنْظُرُ فِيمَا يَقُولُ الرَّسُولُ ﷺ فَإِنْ كَانَ خَيْرًا عَلِمَهُ وَإِنْ كَانَ غَيْرَ ذَلِكَ تَرَكَهُ وَلَمْ يَسْتَمِعْ لَهُ. فَلَمَّا سَمِعَ كَلَامَ النَّبِيِّ ﷺ وَعَلِمَ أَنَّهُ الْحَقُّ طَلَبَ مِنَ النَّبِيِّ ﷺ أَنْ يَجْعَلَ اللَّهُ لَهُ آيَةً، فَجَعَلَ لَهُ نُورًا فِي سَوْطِهِ، وَقَدْ عَادَ إِلَى قَوْمِهِ وَظَلَّ فِيهِمْ يَدْعُوهُمْ إِلَى اللَّهِ حَتَّى أَسْلَمُوا.

     ✧ The conversion of al-Tufayl b. Amr al-Dawsi: Al-Tufayl b. Amr al-Dawsi also converted. He had been a poet. Quraysh had warned him against listening to the Prophet ﷺ, frightening him that he was a sorcerer who separates a man from his wife, until the matter reached the point that he put something in his ear to deafen it from listening. But when God willed guidance and right direction for him, He made him listen to some of what the Prophet ﷺ recited. He returned to himself and blamed himself: how could he be an intelligent poet and then not examine what the Messenger ﷺ says? If it was good, he would know it; if it was otherwise, he would leave it and not listen to him. When he heard the speech of the Prophet ﷺ and knew that it was the truth, he asked the Prophet ﷺ that God make for him a sign. He made for him a light in his whip. He returned to his people and remained among them calling them to God until they converted.

368. Tarikh (al-Tabari) 786No grade recorded

     قِصَّةُ إسْلَامِ الطُّفَيْلِ بْنِ عَمْرٍو الدَّوْسِيِّ   [ تَحْذِيرُ قُرَيْشٍ لَهُ مِنْ الِاسْتِمَاعِ لِلنَّبِيِّ ﷺ ] قَالَ ابْنُ إسْحَاقَ: وَكَانَ رَسُولُ اللَّهِ ﷺ، عَلَى مَا يَرَى مِنْ قَوْمِهِ، يَبْذُلُ لَهُمْ النَّصِيحَةَ، وَيَدْعُوهُمْ إلَى النَّجَاةِ مِمَّا هُمْ فِيهِ. وَجَعَلَتْ قُرَيْشٌ، حِينَ مَنَعَهُ اللَّهُ مِنْهُمْ، يُحَذِّرُونَهُ النَّاسَ وَمَنْ قَدِمَ عَلَيْهِمْ مِنْ الْعَرَبِ. وَكَانَ الطُّفَيْلُ بْنُ عَمْرٍو الدَّوْسِيُّ يُحَدِّثُ: أَنَّهُ قَدِمَ مَكَّةَ وَرَسُولُ اللَّهِ ﷺ بِهَا، فَمَشَى إلَيْهِ رِجَالٌ مِنْ قُرَيْشٍ، وَكَانَ الطُّفَيْلُ رَجُلًا شَرِيفًا شَاعِرًا لَبِيبًا، فَقَالُوا لَهُ: يَا طُفَيْلُ، إنَّكَ قَدِمْتَ بِلَادَنَا، وَهَذَا الرَّجُلُ الَّذِي بَيْنَ أَظْهُرِنَا قَدْ أَعْضَلَ بِنَا، وَقَدْ فَرَّقَ جَمَاعَتَنَا، وَشَتَّتْ أَمْرَنَا، وَإِنَّمَا قَوْلُهُ كَالسِّحْرِ يُفَرِّقُ بَيْنَ الرَّجُلِ وَبَيْنَ أَبِيهِ، وَبَيْنَ الرَّجُلِ وَبَيْنَ أَخِيهِ، وَبَيْنَ الرَّجُلِ وَبَيْنَ زَوْجَتِهِ، وَإِنَّا نَخْشَى عَلَيْكَ وَعَلَى قَوْمِكَ مَا قَدْ دَخَلَ عَلَيْنَا، فَلَا تُكَلِّمَنَّهُ وَلَا تَسْمَعَنَّ مِنْهُ شَيْئًا. [ اسْتِمَاعُهُ لِقَوْلِ قُرَيْشٍ ثُمَّ عُدُولُهُ وَسَمَاعُهُ مِنَ الرَّسُولِ   ] قَالَ: فَوَاَللَّهِ مَا زَالُوا بِي حَتَّى أَجْمَعْتُ أَنْ لَا أَسْمَعَ مِنْهُ شَيْئًا وَلَا أُكَلِّمَهُ، حَتَّى حَشَوْتُ فِي أُذُنَيَّ حِينَ غَدَوْتُ إلَى الْمَسْجِدِ كُرْسُفًا فَرَقًا مِنْ أَنْ يَبْلُغَنِي شَيْءٌ مِنْ قَوْلِهِ، وَأَنَا لَا أُرِيدُ أَنْ أَسْمَعَهُ. قَالَ: فَغَدَوْتُ إلَى الْمَسْجِدِ، فَإِذَا رَسُولُ اللَّهِ ﷺ قَائِمٌ يُصَلِّي عِنْدَ الْكَعْبَةِ. قَالَ: فَقُمْتُ مِنْهُ قَرِيبًا فَأَبَى اللَّهُ إلَّا أَنْ يُسْمِعَنِي بَعْضَ قَوْلِهِ. قَالَ: فَسَمِعْتُ كَلَامًا حَسَنًا قَالَ: فَقُلْتُ فِي نَفْسِي: وَاثُكْلَ أُمِّي، وَاَللَّهِ إنِّي لَرَجُلٌ لَبِيبٌ شَاعِرٌ مَا يَخْفَى عَلَيَّ الْحَسَنُ مِنْ الْقَبِيحِ، فَمَا يَمْنَعُنِي أَنْ أَسْمَعَ مِنْ هَذَا الرَّجُلِ مَا يَقُولُ فَإِنْ كَانَ الَّذِي يَأْتِي بَهْ حَسَنًا قَبِلْتُهُ، وَإِنْ كَانَ قَبِيحًا تَرَكْتُهُ [ الْتِقَاؤُهُ بِالرَّسُولِ وَقَبُولُهُ الدَّعْوَةَ   ] قَالَ: فَمَكَثْتُ حَتَّى انْصَرَفَ رَسُولُ اللَّهِ ﷺ إلَى بَيْتِهِ فَاتَّبَعْتُهُ، حَتَّى إذَا دَخَلَ بَيْتَهُ دَخَلْتُ عَلَيْهِ، فَقُلْتُ: يَا مُحَمَّدُ، إنَّ قَوْمَكَ قَدْ قَالُوا لِي كَذَا وَكَذَا، لِلَّذِي قَالُوا، فَوَاَللَّهِ مَا بَرِحُوا يُخَوِّفُونَنِي أَمْرَكَ حَتَّى سَدَدْتُ أُذُنَيَّ بِكُرْسُفٍ لِئَلَّا أَسْمَعَ قَوْلَكَ، ثُمَّ أَبَى اللَّهُ إلَّا أَنْ يُسْمِعَنِي قَوْلَكَ،، فَسَمِعْتُهُ قَوْلًا حَسَنًا، فَاعْرِضْ عَلَيَّ أَمْرَكَ. قَالَ: فَعَرَضَ عَلَيَّ رَسُولُ اللَّهِ ﷺ الْإِسْلَامَ، وَتَلَا عَلَيَّ الْقُرْآنَ، فَلَا وَاَللَّهِ مَا سَمِعْتُ قَوْلًا قَطُّ أَحْسَنَ مِنْهُ، وَلَا أَمْرًا أَعْدَلَ مِنْهُ. قَالَ: فَأَسْلَمْتُ وَشَهِدْتُ شَهَادَةَ الْحَقِّ، وَقُلْتُ: يَا نَبِيَّ اللَّهِ، إنِّي امْرُؤٌ مُطَاعٌ فِي قَوْمِي، وَأَنَا رَاجِعٌ إلَيْهِمْ، وَدَاعِيهمْ إلَى الْإِسْلَامِ، فَادْعُ اللَّهَ أَنْ يَجْعَلَ لِي آيَةً تَكُونُ لِي عَوْنًا عَلَيْهِمْ فِيمَا أَدْعُوهُمْ إلَيْهِ فَقَالَ: اللَّهُمَّ اجْعَلْ لَهُ آيَةً [ الْآيَةُ الَّتِي جُعِلَتْ لَهُ ] قَالَ: فَخَرَجْتُ إلَى قَوْمِي، حَتَّى إذَا كُنْتُ بِثَنِيَّةٍ تُطْلِعُنِي عَلَى الْحَاضِرِ وَقَعَ نُورٌ بَيْنَ عَيْنَيَّ مِثْلُ الْمِصْبَاحِ فَقُلْتُ: اللَّهُمَّ فِي غَيْرِ وَجْهِي، إنِّي أَخْشَى، أَنْ يَظُنُّوا أَنَّهَا مُثْلَةٌ وَقَعَتْ فِي وَجْهِي لِفِرَاقِي دِينَهُمْ. قَالَ: فَتَحَوَّلَ فَوَقَعَ فِي رَأْسِ سَوْطِي. قَالَ: فَجَعَلَ الْحَاضِرُ يَتَرَاءَوْنَ ذَلِكَ النُّورَ فِي سَوْطِي كَالْقِنْدِيلِ الْمُعَلَّقِ، وَأَنَا أَهْبِطُ إلَيْهِمْ مِنْ الثَّنِيَّةِ، قَالَ: حَتَّى جِئْتُهُمْ فَأَصْبَحْتُ فِيهِمْ. [ دَعْوَتُهُ أَبَاهُ إلَى الْإِسْلَامِ   ] قَالَ: فَلَمَّا نَزَلْتُ أَتَانِي أَبِي، وَكَانَ شَيْخًا كَبِيرًا، قَالَ: فَقُلْتُ: إلَيْكَ عَنِّي يَا أَبَتِ، فَلَسْتُ مِنْكَ وَلَسْتَ مِنِّي قَالَ: وَلِمَ يَا بُنَيَّ ؟ قَالَ: قُلْتُ: أَسْلَمْتُ وَتَابَعْت دِينَ مُحَمَّدٍ ﷺ، قَالَ: أَيْ بُنَيَّ، فَدِينِي دِينُكَ ؟ قَالَ: فَقُلْتُ: فَاذْهَبْ فَاغْتَسِلْ وَطَهِّرْ ثِيَابَكَ، ثُمَّ تَعَالَ حَتَّى أُعَلِّمَكَ مَا عُلِّمْتُ. قَالَ: فَذَهَبَ فَاغْتَسَلَ، وَطَهَّرَ ثِيَابَهُ. قَالَ: ثُمَّ جَاءَ فَعَرَضْتُ عَلَيْهِ الْإِسْلَامَ، فَأَسْلَمَ. [ دَعْوَتُهُ زَوْجَهُ إِلَى الْإِسْلَامِ ] ( قَالَ ) ثُمَّ أَتَتْنِي صَاحِبَتِي، فَقُلْتُ: إلَيْكَ عَنِّي، فَلَسْتُ مِنْكَ وَلَسْتَ مِنِّي، قَالَتْ: لِمَ ؟ بِأَبِي أَنْتَ وَأُمِّي، قَالَ: ( قُلْتُ: قَدْ ) فَرَّقَ بَيْنِي وَبَيْنَكَ الْإِسْلَامُ، وَتَابَعْتُ دِينَ مُحَمَّدٍ ﷺ ؟ قَالَتْ: فَدِينِي دِينُكَ، قَالَ: قُلْتُ فَاذْهَبِي إلَى حِنَا ذِي الشَّرَى - قَالَ ابْنُ هِشَامٍ: وَيُقَالُ: حِمَى ذِي الشَّرَى - فَتَطَهَّرِي مِنْهُ. ( قَالَ ): وَكَانَ ذُو الشَّرَى صَنَمًا لِدَوْسٍ، وَكَانَ الْحِمَى حِمَى حَمَوْهُ لَهُ، ( وَ ) بِهِ وَشَلٌ مِنْ مَاءٍ يَهْبِطُ مِنْ جَبَلٍ. قَالَ: فَقُلْتُ بِأَبِي أَنْتَ وَأُمِّي، أَتَخْشَى عَلَى الصَّبِيَّةِ مِنْ ذِي الشَّرَى شَيْئًا، قَالَ: قُلْتُ: لَا، أَنَا ضَامِنٌ لِذَلِكَ، فَذَهَبَتْ فَاغْتَسَلَتْ، ثُمَّ جَاءَتْ فَعَرَضْتُ عَلَيْهَا الْإِسْلَامَ، فَأَسْلَمَتْ. [ دَعْوَتُهُ قَوْمَهِ إِلَى الْإِسْلَامِ وَمَا كَانَ مِنْهُمْ وَلِحَاقُهُمْ بِالرَّسُولِ   ] ثُمَّ دَعَوْتُ دَوْسًا إلَى الْإِسْلَامِ، فَأَبْطَئُوا عَلَيَّ، ثُمَّ جِئْتُ رَسُولَ اللَّهِ ﷺ بِمَكَّةَ، فَقُلْتُ لَهُ: يَا نَبِيَّ اللَّهِ إنَّهُ قَدْ غَلَبَنِي عَلَى دَوْسٍ الرِّنَا فَادْعُ اللَّهَ عَلَيْهِمْ، فَقَالَ: اللَّهُمَّ اهْدِ دَوْسًا ارْجِعْ إلَى قَوْمِكَ فَادْعُهُمْ وَارْفُقْ بِهِمْ. قَالَ: فَلَمْ أَزَلْ بِأَرْضِ دَوْسٍ أَدْعُوهُمْ إلَى الْإِسْلَامِ، حَتَّى هَاجَرَ رَسُولُ اللَّهِ ﷺ إلَى الْمَدِينَةِ، وَمَضَى بَدْرٌ وَأُحُدٌ وَالْخَنْدَقُ، ثُمَّ قَدِمْتُ عَلَى رَسُولِ اللَّهِ ﷺ بِمَنْ أَسْلَمَ مَعِي مِنْ قَوْمِي وَرَسُولُ اللَّهِ ﷺ بِخَيْبَرِ. حَتَّى نَزَلْتُ الْمَدِينَةَ بِسَبْعِينَ أَوْ ثَمَانِينَ بَيْتًا مِنْ دَوْسٍ، ثُمَّ لَحِقْنَا بِرَسُولِ اللَّهِ ﷺ بِخَيْبَرِ، فَأَسْهَمَ لَنَا مَعَ الْمُسْلِمِينَ [ ذَهَابُهُ إِلَى ذِي الْكَفَّيْنِ لِيَحْرِقَهُ   ] ثُمَّ لَمْ أَزَلْ مَعَ رَسُولِ اللَّهِ ﷺ، حَتَّى إذَا فَتَحَ اللَّهُ عَلَيْهِ مَكَّةَ، قَالَ: قُلْتُ: يَا رَسُولَ اللَّهِ، ابْعَثْنِي إلَى ذِي الْكَفَّيْنِ صَنَمِ عَمْرِو بْنِ حُمَمَةَ حَتَّى أُحْرِقَهُ. قَالَ ابْنُ إسْحَاقَ: فَخَرَجَ إلَيْهِ، فَجَعَلَ طُفَيْلٌ يُوقِدُ عَلَيْهِ النَّارَ وَيَقُولُ: : يَا ذَا الْكَفَّيْنِ لَسْتُ مِنْ عُبَّادِكَا مِيلَادُنَا أَقْدَمُ مِنْ مِيلَادِكَا: إنِّي حَشَوْتُ النَّارَ فِي فُؤَادِكَا [ جِهَادُهُ مَعَ الْمُسْلِمِينَ بَعْدَ قَبْضِ الرَّسُولِ، ثُمَّ رُؤْيَاهُ وَمَقْتَلُهُ   ] قَالَ: ثُمَّ رَجَعَ إلَى رَسُولِ اللَّهِ ﷺ، فَكَانَ مَعَهُ بِالْمَدِينَةِ حَتَّى قَبَضَ اللَّهُ رَسُولَهُ ﷺ. فَلَمَّا ارْتَدَّتْ الْعَرَبُ، خَرَجَ مَعَ الْمُسْلِمِينَ، فَسَارَ مَعَهُمْ حَتَّى فَرَغُوا مِنْ طُلَيْحَةَ، وَمِنْ أَرْضِ نَجْدٍ كُلِّهَا. ثُمَّ سَارَ مَعَ الْمُسْلِمِينَ إلَى الْيَمَامَةِ، وَمَعَهُ ابْنُهُ عَمْرُو بْنُ الطُّفَيْلِ، فَرَأَى رُؤْيَا وَهُوَ مُتَوَجِّهٌ إلَى الْيَمَامَةِ، فَقَالَ لِأَصْحَابِهِ: إنِّي قَدْ رَأَيْتُ رُؤْيَا فَاعْبُرُوهَا لِي، رَأَيْتُ أَنَّ رَأْسِي حُلِقَ، وَأَنَّهُ خَرَجَ مِنْ فَمِي طَائِرٌ، وَأَنَّهُ لَقِيَتْنِي امْرَأَةٌ فَأَدْخَلَتْنِي فِي فَرْجِهَا، وَأَرَى ابْنِي يَطْلُبُنِي حَثِيثًا، ثُمَّ رَأَيْتُهُ حُبِسَ عَنِّي، قَالُوا: خَيْرًا، قَالَ: أَمَّا أَنَا وَاَللَّهِ فَقَدْ أَوَّلْتُهَا ؟ قَالُوا: مَاذَا ؟ قَالَ: أَمَّا حَلْقُ رَأْسِي فَوَضْعُهُ، وَأَمَّا الطَّائِرُ الَّذِي خَرَجَ مِنْ فَمِي فَرُوحِي، وَأَمَّا الْمَرْأَةُ الَّتِي أَدَخَلَتْنِي فَرْجَهَا فَالْأَرْضُ تُحْفَرُ لِي، فَأُغَيَّبُ فِيهَا، وَأَمَّا طَلَبُ ابْنِي إيَّايَ ثُمَّ حَبْسُهُ عَنِّي، فَإِنِّي أُرَاهُ سَيَجْهَدُ أَنْ يُصِيبَهُ مَا أَصَابَنِي. فَقُتِلَ رَحِمَهُ اللَّهُ شَهِيدًا بِالْيَمَامَةِ، وَجُرِحَ ابْنُهُ جِرَاحَةً شَدِيدَةً، ثُمَّ اسْتَبَلَّ مِنْهَا، ثُمَّ قُتِلَ عَامَ الْيَرْمُوكِ فِي زَمَنِ عُمَرَ ؓ شَهِيدًا. وَعَنْ جَابِرٍ أَنَّ الطُّفَيْلَ بْنَ عَمْرٍو الدَّوْسِيَّ أَتَى النَّبِيَّ ﷺ فَقَالَ: يَا رَسُولَ اللَّهِ، هَلْ لَكَ فِي حِصْنٍ حَصِينٍ وَمَنَعَةٍ ؟ قَالَ: حِصْنٌ كَانَ لِدَوْسٍ فِي الْجَاهِلِيَّةِ. فَأَبَى ذَلِكَ رَسُولُ اللَّهِ ﷺ لِلَّذِي ذَخَرَ اللَّهُ لِلْأَنْصَارِ، فَلَمَّا هَاجَرَ النَّبِيُّ ﷺ إِلَى الْمَدِينَةِ، هَاجَرَ إِلَيْهِ الطُّفَيْلُ بْنُ عَمْرٍو وَهَاجَرَ مَعَهُ رَجُلٌ مِنْ قَوْمِهِ، فَاجْتَوَوُا الْمَدِينَةَ، فَمَرِضِ فَجَزِعَ فَأَخَذَ مَشَاقِصَ فَقَطَعَ بِهَا بِرَاجِمَهُ، فَشَخَبَتْ يَدَاهُ، فَمَا رَقَأَ الدَّمُ حَتَّى مَاتَ، فَرَآهُ الطُّفَيْلُ بْنُ عَمْرٍو فِي مَنَامِهِ فِي هَيْئَةٍ حَسَنَةٍ، وَرَآهُ مُغَطِّيًا يَدَيْهِ، فَقَالَ لَهُ: مَا صَنَعَ بِكَ رَبُّكَ ؟ فَقَالَ: غَفَرَ لِي بِهِجْرَتِي إِلَى نَبِيِّهِ ﷺ. قَالَ: فَمَا لِي أَرَاكَ مُغَطِّيًا يَدَيْكَ ؟ قَالَ: قِيلَ لِي: لَنْ يُصْلَحَ مِنْكَ مَا أَفْسَدْتَ. قَالَ: فَقَصَّهَا الطُّفَيْلُ عَلَى رَسُولِ اللَّهِ ﷺ فَقَالَ رَسُولُ اللَّهِ ﷺ: " اللَّهُمَّ وَلِيَدَيْهِ فَاغْفِرْ ". رَوَاهُ مُسْلِمٌ. فائدة قال ابن كثير رحمه الله تعالى: فَإِنْ قِيلَ: فَمَا الْجَمْعُ بَيْنَ هَذَا الْحَدِيثِ، وَبَيْنَ مَا ثَبَتَ فِي " الصَّحِيحَيْنِ " مِنْ طَرِيقِ الْحَسَنِ عَنْ جُنْدَبٍ قَالَ: قَالَ رَسُولُ اللَّهِ ﷺ: " كَانَ فِيمَنْ كَانَ قَبْلَكُمْ رَجُلٌ بِهِ جُرْحٌ، فَجَزِعَ، فَأَخَذَ سِكِّينًا فَحَزَّ بِهَا يَدَهُ، فَمَا رَقَأَ الدَّمُ حَتَّى مَاتَ، فَقَالَ اللَّهُ عَزَّ وَجَلَّ: عَبْدِي بَادَرَنِي بِنَفْسِهِ، فَحَرَّمْتُ عَلَيْهِ الْجَنَّةَ ". فَالْجَوَابُ مِنْ وُجُوهٍ ; أَحَدُهَا: أَنَّهُ قَدْ يَكُونُ ذَاكَ مُشْرِكًا، وَهَذَا مُؤْمِنٌ، وَيَكُونُ قَدْ جُعِلَ هَذَا الصَّنِيعُ سَبَبًا مُسْتَقِلًّا فِي دُخُولِهِ النَّارَ، وَإِنْ كَانَ شِرْكُهُ مُسْتَقِلًّا، إِلَّا أَنَّهُ نَبَّهَ عَلَى هَذَا لِتَعْتَبِرَ أُمَّتُهُ. الثَّانِي: قَدْ يَكُونُ هَذَاكَ عَالِمًا بِالتَّحْرِيمِ، وَهَذَا غَيْرُ عَالِمٍ لِحَدَاثَةِ عَهْدِهِ بِالْإِسْلَامِ. الثَّالِثُ: قَدْ يَكُونُ ذَاكَ فَعَلَهُ مُسْتَحِلًّا لَهُ، وَهَذَا لَمْ يَكُنْ مُسْتَحِلًّا، بَلْ مُخْطِئًا. الرَّابِعُ: قَدْ يَكُونُ أَرَادَ ذَاكَ بِصَنِيعِهِ الْمَذْكُورِ، أَنْ يَقْتُلَ نَفْسَهُ، بِخِلَافِ هَذَا، فَإِنَّهُ يَجُوزُ أَنَّهُ لَمْ يَقْصِدْ قَتْلَ نَفْسِهِ، وَإِنَّمَا أَرَادَ غَيْرَ ذَلِكَ. الْخَامِسُ: قَدْ يَكُونُ هَذَاكَ قَلِيلَ الْحَسَنَاتِ، فَلَمْ تُقَاوِمْ كِبَرَ ذَنْبِهِ الْمَذْكُورِ، فَدَخَلَ النَّارَ، وَهَذَا قَدْ يَكُونُ كَثِيرَ الْحَسَنَاتِ، فَقَاوَمَتِ الذَّنْبَ، فَلَمْ يَلِجِ النَّارَ، بَلْ غُفِرَ لَهُ بِالْهِجْرَةِ إِلَى نَبِيِّهِ ﷺ وَلَكِنْ بَقِيَ الشَّيْنُ فِي يَدِهِ فَقَطْ، وَحَسُنَتْ هَيْئَةُ سَائِرِهِ، فَغَطَّى الشَّيْنَ مِنْهُ، فَلَمَّا رَآهُ الطُّفَيْلُ بْنُ عَمْرٍو مُغَطِّيًا يَدَيْهِ، قَالَ لَهُ: مَا لَكَ ؟ قَالَ: قِيلَ لِي: لَنْ يُصْلَحَ مِنْكَ مَا أَفْسَدْتَ. فَلَمَّا قَصَّهَا الطُّفَيْلُ عَلَى رَسُولِ اللَّهِ ﷺ دَعَا لَهُ فَقَالَ: " اللَّهُمَّ، وَلِيَدَيْهِ فَاغْفِرْ ". أَيْ فَأَصْلِحْ مِنْهَا مَا كَانَ فَاسِدًا. وَالْمُحَقَّقُ أَنَّ اللَّهَ اسْتَجَابَ لِرَسُولِ اللَّهِ ﷺ فِي صَاحِبِ الطُّفَيْلِ بْنِ عَمْرٍو. شعر الطفيل لما أسلم وَقَالَ الطُّفَيْلُ لَمَّا أَسْلَمَ: أَلَا بَلِّغْ لَدَيْكَ بَنِي لُؤَيٍّ     عَلَى الشَّنَآنِ وَالْغَضَبِ الْمُرَدِّي بِأَنَّ اللَّهَ رَبَّ النَّاسِ فَرْدٌ     تَعَالَى جَدُّهُ عَنْ كُلِّ نِدِّ وَأَنَّ مُحَمَّدًا عَبْدٌ رَسُولٌ     دَلِيلُ هُدًى وَمُوضِحُ كُلِّ رُشْدِ رَأَيْتُ لَهُ دَلَائِلَ أَنْبَأَتْنِي     بِأَنَّ سَبِيلَهُ يَهْدِي لِقَصْدِ وَأَنَّ اللَّهَ جَلَّلَهُ بِهَاءً     وَأَعْلَى جَدَّهُ فِي كُلِّ جِدِّ وَقَالَتْ لِي قُرَيْشٌ عَدِّ عَنْهُ     فَإِنَّ مَقَالَهُ كَالْغُرِّ يُعْدِي فَلَمَّا أَنْ أَمَلْتُ إِلَيْهِ سَمْعِي     سَمِعْتُ مَقَالَهُ كَمَشْهُورِ شَهْدِ وَأَلْهَمَنِي هَدَايَا اللَّهُ عَنْهُ     وَبَدَّلَ طَالِعِي نَحْسِي بِسَعْدِي فَفُزْتُ بِمَا حَبَاهُ اللَّهُ قَلْبِي     وَفَازَ مُحَمَّدٌ بِصَفَاءِ وُدِّي

     ✧ The story of the conversion of al-Tufayl b. Amr al-Dawsi [Quraysh's warning to him against listening to the Prophet ﷺ] Ibn Ishaq said: The Messenger of Allah ﷺ, despite what he saw from his people, was offering them sincere counsel and calling them to salvation from what they were in. When Allah protected him from them, Quraysh began warning people against him, and against whoever came to them from the Arabs. Al-Tufayl b. Amr al-Dawsi used to relate that he came to Makkah while the Messenger of Allah ﷺ was there. Some men of Quraysh walked up to him—al-Tufayl being a noble man, a poet, and a wise man—and they said to him: "O Tufayl, you have come to our land. This man who is among us has caused us great distress, split our community, and scattered our affairs. His speech is like sorcery, separating a man from his father, a man from his brother, and a man from his wife. We fear for you and your people what has afflicted us. So do not speak to him and do not listen to anything from him." [His listening to Quraysh's words, then turning away and hearing from the Messenger] He said: By Allah, they kept at me until I resolved not to hear anything from him or speak to him, so much so that when I went to the mosque I stuffed cotton into my ears, fearing that something of his speech might reach me while I did not want to hear it. He said: I went to the mosque, and there was the Messenger of Allah ﷺ standing in prayer at the Kaaba. He said: I stood near him, but Allah insisted that I hear some of his speech. He said: I heard beautiful words. He said: I said to myself: "May my mother be bereaved! By Allah, I am a wise man and a poet, and the good is not hidden from me from the bad. What prevents me from hearing what this man says? If what he brings is good, I will accept it; if it is bad, I will leave it." [His meeting with the Messenger and accepting the call] He said: I waited until the Messenger of Allah ﷺ went to his house, and I followed him. When he entered his house, I entered upon him and said: "O Muhammad, your people have told me such-and-such, about what they said. By Allah, they kept frightening me about your matter until I plugged my ears with cotton so as not to hear your speech, but Allah insisted that I hear your speech, and I heard it as beautiful words. So present your matter to me." He said: The Messenger of Allah ﷺ presented Islam to me and recited the Quran to me. By Allah, I have never heard speech more beautiful than it, nor a matter more just than it. He said: I became a Muslim, testified the testimony of truth, and said: "O Prophet of Allah, I am a man obeyed among my people, and I am returning to them and calling them to Islam. Pray to Allah to make for me a sign that will be a help to me with them in what I call them to." He said: "O Allah, grant him a sign." [The sign that was made for him] He said: I went out to my people, and when I reached a mountain pass that overlooks the settlement, a light like a lamp appeared between my eyes. I said: "O Allah, not in my face, for I fear they will think it is a disfigurement that has befallen my face because I left their religion." He said: It moved and fell on the top of my whip. He said: The people of the settlement began to see that light on my whip like a hanging lantern while I was descending to them from the pass. He said: Until I came to them and was among them. [His call to his father to Islam] He said: When I dismounted, my father came to me—he was a very old man. I said: "Get away from me, O father, for I am not of you and you are not of me." He said: "Why, my son?" I said: "I have become a Muslim and followed the religion of Muhammad ﷺ." He said: "My son, is my religion your religion?" I said: "Go and bathe and purify your clothes, then come so that I may teach you what I have been taught." He said: He went and bathed and purified his clothes. He said: Then he came, and I presented Islam to him, and he became a Muslim. [His call to his wife to Islam] He said: Then my wife came to me. I said: "Get away from me, for I am not of you and you are not of me." She said: "Why? May my father and mother be your ransom." I said: "Islam has separated me from you, and I have followed the religion of Muhammad ﷺ." She said: "Then my religion is your religion." I said: "Go to the enclosure of Dhu al-Shara"—Ibn Hisham said: It is also said "the protected area of Dhu al-Shara"—"and purify yourself there." He said: Dhu al-Shara was an idol of Daws, and the hima was a protected area they had reserved for it, and there was a stream of water descending from a mountain. She said: "May my father and mother be your ransom, do you fear anything from Dhu al-Shara for the little girl?" I said: "No, I guarantee that." So she went and bathed, then came, and I presented Islam to her, and she became a Muslim. [His call to his people and what came of them, and their joining the Messenger] Then I called Daws to Islam, but they were slow to respond. Then I came to the Messenger of Allah ﷺ in Makkah and said: "O Prophet of Allah, fornication has overcome me with regard to Daws, so pray to Allah against them." He said: "O Allah, guide Daws. Return to your people, call them, and be gentle with them." He said: I remained in the land of Daws calling them to Islam until the Messenger of Allah ﷺ migrated to Madinah, and Badr, Uhud, and the Trench passed. Then I came to the Messenger of Allah ﷺ with those of my people who had become Muslim with me, while the Messenger of Allah ﷺ was at Khaybar, until I reached Madinah with seventy or eighty households of Daws. Then we joined the Messenger of Allah ﷺ at Khaybar, and he assigned us a share with the Muslims. [His going to Dhu al-Kaffayn to burn it] Then I remained with the Messenger of Allah ﷺ until Allah granted him the conquest of Makkah. He said: I said: "O Messenger of Allah, send me to Dhu al-Kaffayn, the idol of Amr b. Humama, so that I may burn it." Ibn Ishaq said: He went out to it, and Tufayl began kindling fire on it and saying: O Dhu al-Kaffayn, I am not one of your worshippers; Our birth is older than your birth; I have stuffed fire into your heart. [His jihad with the Muslims after the passing of the Messenger, then his dream and his death] He said: Then he returned to the Messenger of Allah ﷺ and remained with him in Madinah until Allah took His Messenger ﷺ. When the Arabs apostatized, he went out with the Muslims and marched with them until they finished with Tulayha and all the land of Najd. Then he marched with the Muslims to al-Yamama, and with him was his son Amr b. al-Tufayl. He saw a dream while heading to al-Yamama and said to his companions: "I have seen a dream, so interpret it for me. I saw that my head was shaved, that a bird came out of my mouth, that a woman met me and admitted me into her private part, and I saw my son seeking me urgently, then I saw him held back from me." They said: "Good." He said: "As for me, by Allah, I have interpreted it." They said: "What?" He said: "The shaving of my head is its being laid down. The bird that came out of my mouth is my spirit. The woman who admitted me into her private part is the earth being dug for me, and I will be hidden in it. As for my son's seeking me and then being held back from me, I think he will strive to attain what has befallen me." He was killed, may Allah have mercy on him, as a martyr at al-Yamama, and his son was severely wounded, then recovered, then was killed in the year of al-Yarmuk in the time of Umar ؓ as a martyr. From Jabir: Al-Tufayl b. Amr al-Dawsi came to the Prophet ﷺ and said: "O Messenger of Allah, would you like a fortified stronghold and protection?" He said: A stronghold that belonged to Daws in the Jahiliyyah. The Messenger of Allah ﷺ refused that because of what Allah had reserved for the Ansar. When the Prophet ﷺ migrated to Madinah, al-Tufayl b. Amr migrated to him, and a man of his people migrated with him. They found the climate of Madinah disagreeable, and the man fell ill and became distressed. He took some broad arrowheads and cut his finger joints with them, and blood gushed from his hands, and the blood did not stop until he died. Al-Tufayl b. Amr saw him in a dream in a good form, and he saw him covering his hands. He said to him: "What has your Lord done with you?" He said: "He forgave me because of my migration to His Prophet ﷺ." He said: "Why do I see you covering your hands?" He said: "It was said to me: 'What you have corrupted will never be set right from you.'" He said: Al-Tufayl related it to the Messenger of Allah ﷺ, and the Messenger of Allah ﷺ said: "O Allah, forgive him for the sake of his hands." Muslim narrated it. A note: Ibn Kathir, may Allah have mercy on him, said: If it is asked: How can we reconcile this hadith with what is established in the two Sahihs from the path of al-Hasan from Jundab, who said: The Messenger of Allah ﷺ said: "Among those before you was a man who had a wound, and he became distressed, so he took a knife and cut his hand with it, and the blood did not stop until he died. Allah, Mighty and Majestic, said: 'My servant hastened to Me with his own self, so I have forbidden Paradise to him.'" The answer is from several aspects: First, that man may have been a polytheist, while this one was a believer, and that act may have been made an independent cause for his entering the Fire, even though his polytheism was sufficient, but He pointed to this so that his Ummah might take heed. Second, that man may have known the prohibition, while this one did not know because he was new to Islam. Third, that man may have done it deeming it lawful, while this one did not deem it lawful but was mistaken. Fourth, that man may have intended by that act to kill himself, unlike this one, for it is possible that he did not intend to kill himself but intended something else. Fifth, that man may have had few good deeds, so they did not counterbalance the enormity of that sin, and he entered the Fire, while this one may have had many good deeds, so they counterbalanced the sin, and he did not enter the Fire, but was forgiven because of his migration to His Prophet ﷺ; yet the blemish remained in his hand only, and the rest of his form was good, so he covered the blemish. When al-Tufayl b. Amr saw him covering his hands, he said: "What is the matter with you?" He said: "It was said to me: 'What you have corrupted will never be set right from you.'" When al-Tufayl related it to the Messenger of Allah ﷺ, he prayed for him and said: "O Allah, forgive him for the sake of his hands," meaning set right what was corrupted. The verified opinion is that Allah answered the Messenger of Allah ﷺ regarding the companion of al-Tufayl b. Amr. Al-Tufayl's poetry when he became Muslim: Al-Tufayl said when he became Muslim: Convey to Banu Luayy, if you reach them, Despite the hatred and the destroying wrath, That Allah, Lord of mankind, is One, Exalted is His majesty above any equal, And that Muhammad is a servant and a Messenger, A guide of guidance and clarifier of all rightness. I saw for him signs that told me That his path leads to the right aim; And that Allah adorned him with splendor And raised his honor in every endeavor. Quraysh said to me: "Turn away from him, For his speech is like a disease that spreads." But when I inclined my ear to him, I heard his speech like the finest honey; Allah inspired me with right guidance through him, And changed my misfortune into fortune. So I won what Allah bestowed on my heart, And Muhammad won the purity of my love.

369. Tarikh (al-Tabari) 789No grade recorded

     وَفْدُ النَّصَارَى الَّذِينَ أَسْلَمُوا وَمَا جَاءَ فِي اسْتِهْزَاءِ قُرَيْشٍ بِهِمْ وَبِالْمُؤْمِنِينَ: لَمَّا هَاجَرَ الْمُسْلِمُونَ إِلَى الْحَبَشَةِ وَوَصَلَ خَبَرُ النَّبِيِّ ﷺ إِلَيْهَا خَرَجَ عِشْرُونَ رَجُلًا مِنْ نَصَارَى الْحَبَشَةِ إِلَى النَّبِيِّ ﷺ فَلَمَّا أَتَوْهُ وَسَمِعُوا مِنْهُ فَاضَتْ أَعْيُنُهُمْ مِنَ الدَّمْعِ مِمَّا عَرَفُوا مِنَ الْحَقِّ وَاسْتَجَابُوا لِلَّهِ وَلِرَسُولِهِ ﷺ وَأَسْلَمُوا وَظَلَّ أَبُو جَهْلٍ وَالْمُشْرِكُونَ يَسُبُّونَهُمْ وَيَسْخَرُونَ مِنْهُمْ وَيَتَهَكَّمُونَ عَلَيْهِمْ فَلَمْ يَرُدُّوا عَلَيْهِمْ وَلَمْ يُجَاهِلُوهُمْ بِمِثْلِ جَهْلِهِمْ.

     ✧ The delegation of the Christians who embraced Islam, and what came concerning Quraysh's mockery of them and the believers: When the Muslims emigrated to Abyssinia and news of the Prophet ﷺ reached it, twenty men from the Christians of Abyssinia set out to the Prophet ﷺ. When they came to him and heard from him, their eyes overflowed with tears because of the truth they recognized, and they responded to God and to His Messenger ﷺ and embraced Islam. Abū Jahl and the polytheists kept insulting them, mocking them, and deriding them, but they did not respond to them, nor did they treat them with the like of their ignorance.

370. Tarikh (al-Tabari) 790No grade recorded

     أَمْرُ وَفْدِ النَّصَارَى الَّذِينَ أَسْلَمُوا   [ مُحَاوَلَةُ أَبِي جَهْلٍ رَدَّهَمُ عَنِ الْإِسْلَامِ وَإِخْفَاقِهِ ] قَالَ ابْنُ إسْحَاقَ: ثُمَّ قَدِمَ عَلَى رَسُولِ اللَّهِ ﷺ، وَهُوَ بِمَكَّةَ، عِشْرُونَ رَجُلًا أَوْ قَرِيبٌ مِنْ ذَلِكَ مِنْ النَّصَارَى، حِينَ بَلَغَهُمْ خَبَرُهُ مِنْ الْحَبَشَةِ، فَوَجَدُوهُ فِي الْمَسْجِدِ، فَجَلَسُوا إلَيْهِ وَكَلَّمُوهُ وَسَأَلُوهُ، وَرِجَالٌ مِنْ قُرَيْشٍ فِي أَنْدِيَتِهِمْ حَوْلَ الْكَعْبَةِ؛ فَلَمَّا فَرَغُوا مِنْ مَسْأَلَةِ رَسُولِ اللَّهِ ﷺ عَمَّا أَرَادُوا، دَعَاهُمْ رَسُولُ اللَّهِ ﷺ إلَى اللَّهِ عَزَّ وَجَلَّ وَتَلَا عَلَيْهِمْ الْقُرْآنَ. فَلَمَّا سَمِعُوا الْقُرْآنَ فَاضَتْ أَعَيْنُهُمْ مِنْ الدَّمْعِ، ثُمَّ اسْتَجَابُوا لِلَّهِ، وَآمَنُوا بِهِ وَصَدَّقُوهُ، وَعَرَفُوا مِنْهُ مَا كَانَ يُوصَفُ لَهُمْ فِي كِتَابِهِمْ مِنْ أَمْرِهِ. فَلَمَّا قَامُوا عَنْهُ اعْتَرَضَهُمْ أَبُو جَهْلِ بْنُ هِشَامٍ فِي نَفَرٍ مِنْ قُرَيْشٍ، فَقَالُوا لَهُمْ: خَيَّبَكُمْ اللَّهُ مِنْ رَكْبٍ بَعَثَكُمْ مَنْ وَرَاءَكُمْ مِنْ أَهْلِ دِينِكُمْ تَرْتَادُونَ لَهُمْ لِتَأْتُوهُمْ بِخَبَرِ الرَّجُلِ، فَلَمْ تَطْمَئِنَّ مَجَالِسُكُمْ عِنْدَهُ، حَتَّى فَارَقْتُمْ دِينَكُمْ وَصَدَّقْتُمُوهُ بِمَا قَالَ، مَا نَعْلَمُ رَكْبًا أَحْمَقَ مِنْكُمْ. أَوْ كَمَا قَالُوا. فَقَالُوا لَهُمْ: سَلَامٌ عَلَيْكُمْ، لَا نُجَاهِلُكُمْ، لَنَا مَا نَحْنُ عَلَيْهِ، وَلَكُمْ مَا أَنْتُمْ عَلَيْهِ، لَمْ نَأْلُ أَنْفُسَنَا خَيْرًا [ مَوَاطِنُهُمْ وَمَا نَزَلَ فِيهِمْ مِنَ الْقُرْآنِ   ] وَيُقَالُ: إنَّ النَّفَرَ مِنْ النَّصَارَى مِنْ أَهْلِ نَجْرَانَ، فَاَللَّهُ أَعْلَمُ أَيَّ ذَلِكَ كَانَ. فَيُقَالُ - وَاَللَّهُ أَعْلَمُ - فِيهِمْ نَزَلَتْ هَؤُلَاءِ الْآيَاتُ الَّذِينَ آتَيْنَاهُمُ الْكِتَابَ مِنْ قَبْلِهِ هُمْ بِهِ يُؤْمِنُونَ وَإِذَا يُتْلَى عَلَيْهِمْ قَالُوا آمَنَّا بِهِ إِنَّهُ الْحَقُّ مِنْ رَبِّنَا إِنَّا كُنَّا مِنْ قَبْلِهِ مُسْلِمِينَ إلَى قَوْلِهِ لَنَا أَعْمَالُنَا وَلَكُمْ أَعْمَالُكُمْ سَلَامٌ عَلَيْكُمْ لَا نَبْتَغِي الْجَاهِلِينَ قَالَ ابْنُ إسْحَاقَ: وَقَدْ سَأَلْتُ ابْنَ شِهَابٍ الزُّهْرِيَّ عَنْ هَؤُلَاءِ الْآيَاتِ فِيمَنْ أُنْزِلْنَ فَقَالَ لِي: مَا أَسْمَعُ مِنْ عُلَمَائِنَا أَنَّهُنَّ أُنْزِلْنَ فِي النَّجَاشِيِّ وَأَصْحَابِهِ. وَالْآيَةُ مِنْ سُورَةِ الْمَائِدَةِ مِنْ قَوْلِهِ: ذَلِكَ بِأَنَّ مِنْهُمْ قِسِّيسِينَ وَرُهْبَانًا وَأَنَّهُمْ لَا يَسْتَكْبِرُونَ إلَى قَوْلِهِ: فَاكْتُبْنَا مَعَ الشَّاهِدِينَ [ تَهَكُّمُ الْمُشْرِكِينَ بِمَنْ مَنَّ اللَّهُ عَلَيْهِمْ، وَنُزُولُ آيَاتٍ فِي ذَلِكَ   ] قَالَ ابْنُ إسْحَاقَ: وَكَانَ رَسُولُ اللَّهِ ﷺ إذَا جَلَسَ فِي الْمَسْجِدِ، فَجَلَسَ إلَيْهِ الْمُسْتَضْعَفُونَ مِنْ أَصْحَابِهِ خَبَّابٌ، وَعَمَّارٌ، وَأَبُو فَكِيهَةَ يَسَارٌ مَوْلَى صَفْوَانَ بْنِ أُمَيَّةَ بْنِ مُحَرِّثٍ، وَصُهَيْبٌ، وَأَشْبَاهُهُمْ مِنْ الْمُسْلِمِينَ، هَزِئَتْ بِهِمْ قُرَيْشٌ، وَقَالَ بَعْضُهُمْ لِبَعْضِ: هَؤُلَاءِ أَصْحَابُهُ كَمَا تَرَوْنَ، أَهَؤُلَاءِ مَنَّ اللَّهُ عَلَيْهِمْ مِنْ بَيْنِنَا بِالْهُدَى وَالْحَقِّ لَوْ كَانَ مَا جَاءَ بَهْ مُحَمَّدٌ خَيْرًا مَا سَبَقَنَا هَؤُلَاءِ إلَيْهِ، وَمَا خَصَّهُمْ اللَّهُ بِهِ دُونَنَا. فَأَنْزَلَ اللَّهُ تَعَالَى فِيهِمْ: وَلَا تَطْرُدِ الَّذِينَ يَدْعُونَ رَبَّهُمْ بِالْغَدَاةِ وَالْعَشِيِّ يُرِيدُونَ وَجْهَهُ مَا عَلَيْكَ مِنْ حِسَابِهِمْ مِنْ شَيْءٍ وَمَا مِنْ حِسَابِكَ عَلَيْهِمْ مِنْ شَيْءٍ فَتَطْرُدَهُمْ فَتَكُونَ مِنَ الظَّالِمِينَ وَكَذَلِكَ فَتَنَّا بَعْضَهُمْ بِبَعْضٍ لِيَقُولُوا أَهَؤُلَاءِ مَنَّ اللَّهُ عَلَيْهِمْ مِنْ بَيْنِنَا أَلَيْسَ اللَّهُ بِأَعْلَمَ بِالشَّاكِرِينَ وَإِذَا جَاءَكَ الَّذِينَ يُؤْمِنُونَ بِآيَاتِنَا فَقُلْ سَلَامٌ عَلَيْكُمْ كَتَبَ رَبُّكُمْ عَلَى نَفْسِهِ الرَّحْمَةَ أَنَّهُ مَنْ عَمِلَ مِنْكُمْ سُوءًا بِجَهَالَةٍ ثُمَّ تَابَ مِنْ بَعْدِهِ وَأَصْلَحَ فَأَنَّهُ غَفُورٌ رَحِيمٌ. [ ادِّعَاءُ الْمُشْرِكِينَ عَلَى النَّبِيِّ بِتَعْلِيمِ جَبْرٍ لَهُ، وَمَا أَنَزَلَ اللَّهُ فِي ذَلِكَ   ] وَكَانَ رَسُولُ اللَّهِ ﷺ - فِيمَا بَلَغَنِي - كَثِيرًا مَا يَجْلِسُ عِنْدَ الْمَرْوَةِ إلَى مَبْيَعَةِ غُلَامٍ نَصْرَانِيٍّ يُقَالُ لَهُ: جَبْرٌ، عَبْدٌ لِبَنِي الْحَضْرَمِيِّ، فَكَانُوا يَقُولُونَ: وَاَللَّهِ مَا يُعَلِّمُ مُحَمَّدًا كَثِيرًا مِمَّا يَأْتِي بَهْ إلَّا جَبْرٌ النَّصْرَانِيُّ، غُلَامُ بَنِي الْحَضْرَمِيِّ. فَأَنْزَلَ اللَّهُ تَعَالَى فِي ذَلِكَ مِنْ قَوْلِهِمْ: وَلَقَدْ نَعْلَمُ أَنَّهُمْ يَقُولُونَ إِنَّمَا يُعَلِّمُهُ بَشَرٌ لِسَانُ الَّذِي يُلْحِدُونَ إِلَيْهِ أَعْجَمِيٌّ وَهَذَا لِسَانٌ عَرَبِيٌّ مُبِينٌ قَالَ ابْنُ هِشَامٍ: يُلْحِدُونَ إلَيْهِ: يَمِيلُونَ إلَيْهِ. وَالْإِلْحَادُ: الْمَيْلُ عَنْ الْحَقِّ. قَالَ رُؤْبَةُ بْنُ الْعَجَّاجِ: إذَا تَبِعَ الضَّحَّاكَ كُلُّ مُلْحِدٍ قَالَ ابْنُ هِشَامٍ: يَعْنِي الضَّحَّاكَ الْخَارِجِيَّ، وَهَذَا الْبَيْتُ: أُرْجُوزَةٌ لَهُ.

     ✧ The matter of the Christian delegation who embraced Islam [Abū Jahl's attempt to turn them away from Islam and his failure] Ibn Isḥāq said: Then there came to the Messenger of God ﷺ, while he was in Makkah, twenty men or about that number from the Christians, when news of him reached them from Abyssinia. They found him in the mosque, so they sat with him, spoke to him, and questioned him, while men of Quraysh were in their assemblies around the Kaʿbah. When they had finished asking the Messenger of God ﷺ about what they wanted, the Messenger of God ﷺ called them to God, Mighty and Majestic, and recited the Qurʾān to them. When they heard the Qurʾān, their eyes overflowed with tears, then they responded to God, believed in Him, and affirmed him, and they recognized in him what had been described to them in their scripture concerning his affair. When they arose from him, Abū Jahl b. Hishām confronted them with a group of Quraysh and said to them: May God disappoint you as a riding party! Those behind you of the people of your religion sent you to scout for them, so that you might bring them news of the man, but your sitting with him was not settled before you abandoned your religion and affirmed what he said. We know of no riding party more foolish than you. Or words to that effect. They said to them: Peace be upon you. We will not engage in ignorance with you. Ours is what we are upon, and yours is what you are upon. We have not failed to seek good for ourselves. [Their locations and what was revealed concerning them from the Qurʾān] It is said: The group of Christians were from the people of Najrān. God knows best which of the two it was. It is said—and God knows best—concerning them these verses were revealed: "Those to whom We gave the Scripture before it—they believe in it. And when it is recited to them, they say: We believe in it; indeed it is the truth from our Lord. Indeed we were, before it, Muslims" up to His saying: "For us our deeds, and for you your deeds. Peace be upon you; we do not seek the ignorant." Ibn Isḥāq said: I asked Ibn Shihāb al-Zuhrī about these verses, concerning whom they were revealed, and he said to me: I do not hear from our scholars except that they were revealed concerning the Najāshī and his companions. The verse from Sūrat al-Māʾidah, from His saying: "That is because among them are priests and monks, and indeed they are not arrogant" up to His saying: "So write us down among the witnesses." [The ridicule of the polytheists toward those whom God had favored, and the revelation of verses about that] Ibn Isḥāq said: When the Messenger of God ﷺ sat in the mosque, and the weak ones among his companions sat with him—Khabbāb, ʿAmmār, Abū Fakīhah Yasār, the freedman of Ṣafwān b. Umayyah b. Muḥarrith, Ṣuhayb, and their like among the Muslims—Quraysh mocked them, and some of them said to one another: These are his companions, as you see. Are these the ones upon whom God has bestowed favor from among us with guidance and truth? Had what Muḥammad brought been good, these would not have preceded us to it, and God would not have singled them out for it instead of us. So God, Exalted, revealed concerning them: "And do not drive away those who call upon their Lord morning and evening, desiring His face. Not upon you is anything of their account, and not upon them is anything of your account, such that you would drive them away and be of the wrongdoers. And thus We have tried some of them by others, that they might say: Are these the ones upon whom God has bestowed favor from among us? Is not God most knowing of the grateful? And when those who believe in Our verses come to you, say: Peace be upon you. Your Lord has prescribed for Himself mercy: that whoever of you does evil in ignorance, then repents after it and makes amends—indeed He is Forgiving, Merciful." [The polytheists' claim against the Prophet that Jabr taught him, and what God revealed about that] And the Messenger of God ﷺ—as it has reached me—would often sit near al-Marwah at the selling place of a Christian slave called Jabr, a slave of Banū al-Ḥaḍramī. They would say: By God, none teaches Muḥammad much of what he brings except Jabr the Christian, the slave of Banū al-Ḥaḍramī. So God, Exalted, revealed concerning their saying: "And We certainly know that they say: It is only a human being who teaches him. The tongue of the one to whom they incline is foreign, and this is a clear Arabic tongue." Ibn Hishām said: "They incline to him" means they lean toward him. Al-ilḥād is deviation from the truth. Ruʾbah b. al-ʿAjjāj said: When every deviant follows al-Ḍaḥḥāk Ibn Hishām said: He means al-Ḍaḥḥāk the Khārijite, and this verse is from one of his rajaz poems.

371. Tarikh (al-Tabari) 796No grade recorded

     [ صِفَةُ النِّسَاءِ اللَّاتِي يُدْخِلْنَ عَلَى الْأَزْوَاجِ مَا لَيْسَ مِنْهُمْ   ] قَالَ: ثُمَّ رَأَيْتُ نِسَاءً مُعَلَّقَاتٍ بِثُدِيِّهِنَّ، فَقُلْتُ: مَنْ هَؤُلَاءِ يَا جِبْرِيلُ ؟ قَالَ: هَؤُلَاءِ اللَّاتِي أَدْخَلْنَ عَلَى الرِّجَالِ مَنْ لَيْسَ مِنْ أَوْلَادِهِمْ. قَالَ ابْنُ إسْحَاقَ: وَحَدَّثَنِي جَعْفَرُ بْنُ عَمْرٍو، عَنْ الْقَاسِمِ بْنِ مُحَمَّدٍ أَنَّ رَسُولَ اللَّهِ ﷺ، قَالَ: اشْتَدَّ غَضَبُ اللَّهِ عَلَى امْرَأَةٍ أَدْخَلَتْ عَلَى قَوْمٍ مَنْ لَيْسَ مِنْهُمْ، فَأَكَلَ حَرَائِبَهُمْ وَاطَّلَعَ عَلَى عَوْرَاتِهِمْ

     ✧ [The description of the women who introduce into husbands what is not theirs] He said: Then I saw women suspended by their breasts. I said: Who are these, O Gabriel? He said: These are the women who introduced into men those who were not of their children. Ibn Isḥāq said: Jaʿfar b. ʿAmr narrated to me, from al-Qāsim b. Muḥammad, that the Messenger of Allah ﷺ said: Allah's wrath is severe upon a woman who introduced into a people someone not of them, and he consumed their provisions and looked upon their private parts.

372. Tarikh (al-Tabari) 797No grade recorded

     [ صِفَةُ الزُّنَاةِ   ] قَالَ: ثُمَّ رَأَيْتُ رِجَالًا بَيْنَ أَيْدِيهِمْ لَحْمٌ ثَمِينٌ طَيِّبٌ، إلَى جَنْبِهِ لَحْمٌ غَثٌّ مُنْتِنٌ، يَأْكُلُونَ مِنْ الْغَثِّ الْمُنْتِنِ، وَيَتْرُكُونَ السَّمِينَ الطَّيِّبَ. قَالَ: قُلْتُ: مَنْ هَؤُلَاءِ يَا جِبْرِيلُ ؟ قَالَ: هَؤُلَاءِ الَّذِينَ يَتْرُكُونَ مَا أَحَلَّ اللَّهُ لَهُمْ مِنْ النِّسَاءِ، وَيَذْهَبُونَ إلَى مَا حَرَّمَ اللَّهُ عَلَيْهِمْ مِنْهُنَّ. وفي رواية ثُمَّ أَتَى عَلَى قَوْمٍ بَيْنَ أَيْدِيهِمْ لَحْمٌ نَضِيجٌ فِي قُدُورٍ، وَلَحْمٌ آخَرُ نِيءٌ خَبِيثٌ، فَجَعَلُوا يَأْكُلُونَ مِنَ النِّيءِ الْخَبِيثِ وَيَدْعُونَ النَّضِيجَ. فَقَالَ: مَا هَذَا يَا جِبْرِيلُ ؟ قَالَ: هَذَا الرَّجُلُ مِنْ أُمَّتِكَ تَكُونُ عِنْدَهُ الْمَرْأَةُ الْحَلَالُ الطَّيِّبُ، فَيَأْتِي امْرَأَةً خَبِيثَةً، فَيَبِيتُ عِنْدَهَا حَتَّى يُصْبِحَ، وَالْمَرْأَةُ تَقُومُ مِنْ عِنْدِ زَوْجِهَا حَلَالًا طَيِّبًا، فَتَأْتِي رَجُلًا خَبِيثًا فَتَبِيتُ مَعَهُ حَتَّى تُصْبِحَ.

     ✧ [The description of the adulterers] He said: Then I saw men before whom there was rich, good meat, and beside it lean, stinking meat, eating from the lean, stinking meat and leaving the rich, good meat. He said: I said: Who are these, O Jibrīl? He said: These are those who leave what Allah has made lawful for them of women, and go to what Allah has forbidden them of them. In another narration: Then he came upon a people before whom there was cooked meat in pots, and other raw, foul meat, and they began to eat from the raw, foul meat and leave the cooked meat. So he said: What is this, O Jibrīl? He said: This is the man of your community who has a lawful, good wife, then he comes to a foul woman and spends the night with her until morning. And the woman who leaves her husband, lawful and good, and comes to a foul man and spends the night with him until morning.

373. Tarikh (al-Tabari) 798No grade recorded

     [ صِفَةُ أَكَلَةِ أَمْوَالِ الْيَتَامَى   ] قَالَ: ثُمَّ رَأَيْتُ رِجَالًا لَهُمْ مَشَافِرُ كَمَشَافِرِ الْإِبِلِ، فِي أَيْدِيهمْ قِطَعٌ مِنْ نَارٍ كَالْأَفْهَارِ، يَقْذِفُونَهَا فِي أَفْوَاهِهِمْ، فَتَخْرُجُ مِنْ أَدْبَارِهِمْ. فَقُلْتُ: مَنْ هَؤُلَاءِ يَا جِبْرِيلُ ؟ قَالَ: هَؤُلَاءِ أَكَلَةُ أَمْوَالِ الْيَتَامَى ظُلْمًا. ثُمَّ مَضَى هُنَيْهَةً فَإِذَا هُوَ بِأَقْوَامٍ مَشَافِرُهُمْ كَمَشَافِرِ الْإِبِلِ، فَتُفْتَحُ أَفْوَاهُهُمْ وَيُلْقَمُونَ حَجَرًا، وَفِي رِوَايَةٍ: يُجْعَلُ فِي أَفْوَاهِهِمْ صَخْرٌ مِنْ جَهَنَّمَ، ثُمَّ يَخْرُجُ مِنْ أَسَافِلِهِمْ، فَسَمِعَهُمْ يَضِجُّونَ إِلَى اللَّهِ تَعَالَى. فَقَالَ: يَا جِبْرِيلُ مَنْ هَؤُلَاءِ؟ قَالَ: هَؤُلَاءِ الَّذِينَ يَأْكُلُونَ أَمْوَالَ الْيَتَامَى ظُلْمًا إِنَّمَا يَأْكُلُونَ فِي بُطُونِهِمْ نَارًا وَسَيَصْلَوْنَ سَعِيرًا [النِّسَاءُ: 10]

     ✧ [The description of the devourers of the property of orphans] He said: Then I saw men with lips like the lips of camels; in their hands were pieces of fire like [—] they were throwing them into their mouths, and they came out from their rear ends. I said: Who are these, O Jibrīl? He said: These are the devourers of the property of orphans wrongfully. Then he went on a little while, and behold, there were people whose lips were like the lips of camels; their mouths were opened and stones were made to enter them, and in one narration: a rock from Jahannam was placed in their mouths, then it came out from their lower parts. He heard them crying out to Allah, the Exalted. He said: O Jibrīl, who are these? He said: These are those who devour the property of orphans wrongfully. They only swallow fire into their bellies, and they will burn in a blazing fire [al-Nisāʾ: 10].

374. Tarikh (al-Tabari) 799No grade recorded

     [ صِفَةُ أَكَلَةِ الرِّبَا   ] قَالَ: ثُمَّ رَأَيْتُ رِجَالًا لَهُمْ بُطُونٌ لَمْ أَرَ مِثْلَهَا قَطُّ بِسَبِيلِ آلِ فِرْعَوْنَ يَمُرُّونَ عَلَيْهِمْ كَالْإِبِلِ الْمَهْيُومَةِ حِينَ يُعْرَضُونَ عَلَى النَّارِ يَطَئُونَهُمْ لَا يَقْدِرُونَ عَلَى أَنْ يَتَحَوَّلُوا مِنْ مَكَانِهِمْ ذَلِكَ. قَالَ: قُلْتُ: مَنْ هَؤُلَاءِ يَا جِبْرِيلُ ؟ قَالَ: هَؤُلَاءِ أَكَلَةُ الرِّبَا. وَرَأَى رَجُلًا يَسْبَحُ فِي نَهْرٍ مِنْ دَمٍ، يُلْقَمُ الْحِجَارَةَ، فَقَالَ: مَنْ هَذَا؟ قَالَ: آكِلُ الرِّبَا. التَّنْبِيهُ الْأَرْبَعُونَ: إِنَّمَا رَأَى أَكْلَةَ الرِّبَا  مُنْتَفِخَةً بُطُونُهُمْ لِأَنَّ الْعُقُوبَةَ مُشَاكِلَةٌ لِلذَّنْبِ، فَآكِلُ الرِّبَا يَرْبُو بَطْنُهُ كَمَا أَرَادَ أَنْ يَرْبُوَ مَالُهُ بِأَكْلِ مَا حُرِّمَ عَلَيْهِ فَمُحِقَتِ الْبَرَكَةُ مِنْ مَالِهِ وَجُعِلَتْ نَفْخًا فِي بَطْنِهِ حَتَّى يَقُومَ كَمَا يَقُومُ الَّذِي يَتَخَبَّطُهُ الشَّيْطَانُ مِنَ الْمَسِّ. وَإِنَّمَا جُعِلُوا بِطَرِيقِ آلِ فِرْعَوْنَ يَمُرُّونَ عَلَيْهِمْ غُدُوًّا وَعَشِيًّا، لِأَنَّ آلَ فِرْعَوْنَ هُمْ أَشَدُّ النَّاسِ عَذَابًا فَضْلًا عَنْ غَيْرِهِمْ مِنَ الْكُفَّارِ، وَهُمْ لَا يَسْتَطِيعُونَ الْقِيَامَ. وَمَعْنَى كَوْنِهِمْ فِي طَرِيقِ جَهَنَّمَ بِحَيْثُ يُمَرُّ بِالْكُفَّارِ عَلَيْهِمْ أَنَّ اللَّهَ سُبْحَانَهُ وَتَعَالَى قَدْ أَوْقَفَ أَمْرَهُمْ بَيْنَ أَنْ يَنْتَهُوا فَيَكُونَ خَيْرًا لَهُمْ وَبَيْنَ أَنْ يَعُودُوا وَيُصِرُّوا فَيُدْخِلَهُمُ النَّارَ، وَهَذِهِ صِفَةُ مَنْ هُوَ فِي طَرِيقِ النَّارِ، قَالَ اللَّهُ تَعَالَى: فَمَنْ جَاءَهُ مَوْعِظَةٌ مِنْ رَبِّهِ فَانْتَهَى فَلَهُ مَا سَلَفَ وَأَمْرُهُ إِلَى اللَّهِ وَمَنْ عَادَ فَأُولَئِكَ أَصْحَابُ النَّارِ هُمْ فِيهَا خَالِدُونَ [الْبَقَرَةُ: 275] وَفِي بَعْضِ الْأَحَادِيثِ أَنَّهُ رَأَى بُطُونَهُمْ كَالْبُيُوتِ يَعْنِي أَكْلَةَ الرِّبَا، وَفِيهَا حَيَّاتٌ تُرَى مِنْ خَارِجِ الْبُطُونِ.

     ✧ [The description of the eaters of usury] He said: Then I saw men with bellies the like of which I had never seen before, on the path of the people of Pharaoh. They pass over them like thirsty camels when they are presented to the Fire, trampling them, unable to move from their place. He said: I said: Who are these, O Jibril? He said: These are the eaters of usury. And he saw a man swimming in a river of blood, being fed stones, and he said: Who is this? He said: A consumer of usury. The fortieth note: He only saw the eaters of usury with swollen bellies because the punishment resembles the sin, for the eater of usury's belly swells just as he wished his wealth to grow by consuming what was forbidden to him, so the blessing was erased from his wealth and made into swelling in his belly until he stands as one stands whom Satan has touched with madness. And they were placed on the path of the people of Pharaoh, who pass over them morning and evening, because the people of Pharaoh are the severest of people in punishment, let alone other disbelievers, and they cannot rise. The meaning of their being on the path of Hell, where the disbelievers are made to pass over them, is that Allah, glorified and exalted be He, has suspended their affair between their desisting, which would be better for them, and their returning and persisting, which would cause Him to admit them to the Fire; and this is the description of one who is on the path to the Fire. Allah, exalted be He, said: "But whoever comes to him with an admonition from his Lord and desists, he shall have what is past, and his affair rests with Allah; but whoever returns, those are the companions of the Fire, abiding eternally therein" [Al-Baqarah: 275]. And in some hadiths it is said that he saw their bellies like houses, that is, the eaters of usury, and in them were snakes visible from outside the bellies.

375. Tarikh (al-Tabari) 800No grade recorded

     [ عَدَمُ ضَحِكِ خَازِنِ النَّارِ لِلرَّسُولِ ﷺ   ] قَالَ ابْنُ إسْحَاقَ: وَحَدَّثَنِي بَعْضُ أَهْلِ الْعِلْمِ عَمَّنْ حَدَّثَهُ عَنْ رَسُولِ اللَّهِ ﷺ، أَنَّهُ قَالَ: تَلَقَّتْنِي الْمَلَائِكَةُ حِينَ دَخَلْتُ السَّمَاءَ الدُّنْيَا، فَلَمْ يَلْقَنِي مَلَكٌ ؟ إلَّا ضَاحِكًا مُسْتَبْشِرًا، يَقُولُ خَيْرًا وَيَدْعُو بِهِ حَتَّى لَقِيَنِي مَلَكٌ مِنْ الْمَلَائِكَةِ. فَقَالَ مِثْلَ مَا قَالُوا، وَدَعَا بِمِثْلِ مَا دَعَوْا بِهِ، إلَّا أَنَّهُ لَمْ يَضْحَكْ وَلَمْ أَرَ مِنْهُ مِنْ الْبِشْرِ مِثْلَ مَا رَأَيْتُ مِنْ غَيْرِهِ. فَقُلْتُ لِجِبْرِيلَ: يَا جِبْرِيلُ مَنْ هَذَا الْمَلَكُ الَّذِي قَالَ لِي كَمَا قَالَتْ الْمَلَائِكَةُ وَلَمْ يَضْحَكْ ( إلَيَّ )، وَلَمْ أَرَ مِنْهُ مِنْ الْبِشْرِ مِثْلَ الَّذِي رَأَيْتُ مِنْهُمْ ؟ قَالَ: فَقَالَ لِي جِبْرِيلُ: أَمَا إنَّهُ لَوْ ضَحِكَ إلَى أَحَدٍ كَانَ قَبْلَكَ، أَوْ كَانَ ضَاحِكًا إلَى أَحَدٍ بَعْدَكَ، لَضَحِكَ إلَيْكَ، وَلَكِنَّهُ لَا يَضْحَكُ هَذَا مَالِكٌ خَازِنُ النَّارِ فَقَالَ رَسُولُ اللَّهِ ﷺ: فَقُلْتُ لِجِبْرِيلَ وَهُوَ مِنْ اللَّهِ تَعَالَى بِالْمَكَانِ الَّذِي وُصِفَ لَكُمْ مُطَاعٍ ثَمَّ أَمِينٍ: أَلَا تَأْمُرُهُ أَنْ يُرِيَنِي النَّارَ ؟ فَقَالَ: بَلَى، يَا مَالِكُ، أَرِ مُحَمَّدًا النَّارَ. قَالَ: فَكَشَفَ عَنْهَا غِطَاءَهَا فَفَارَتْ وَارْتَفَعَتْ. حَتَّى ظَنَنْتُ لَتَأْخُذَنَّ مَا أَرَى قَالَ: فَقُلْتُ لِجِبْرِيلَ: يَا جِبْرِيلُ مُرْهُ فَلْيَرُدَّهَا إلَى مَكَانِهَا. قَالَ: فَأَمَرَهُ، فَقَالَ لَهَا: اُخْبِي فَرَجَعَتْ إلَى مَكَانِهَا الَّذِي خَرَجَتْ مِنْهُ. فَمَا شَبَّهْتُ رُجُوعَهَا إلَّا وُقُوعَ الظِّلِّ حَتَّى إذَا دَخَلَتْ مِنْ حَيْثُ خَرَجَتْ رَدَّ عَلَيْهَا غِطَاءَهَا. - [ عَوْدٌ إلَى حَدِيثِ الْخُدْرِيِّ عَنْ الْمِعْرَاجِ   ] ( وَ ) قَالَ أَبُو سَعِيدٍ الْخُدْرِيُّ فِي حَدِيثِهِ: إنَّ رَسُولَ اللَّهِ ﷺ قَالَ: لَمَّا دَخَلْتُ السَّمَاءَ الدُّنْيَا رَأَيْتُ بِهَا رَجُلًا جَالِسًا تُعْرَضُ عَلَيْهِ أَرْوَاحُ بَنِي آدَمَ، فَيَقُولُ لِبَعْضِهَا إذَا عُرِضَتْ عَلَيْهِ خَيْرًا وَيُسَرُّ بِهِ، وَيَقُولُ: رُوحٌ طَيِّبَةٌ خَرَجَتْ مِنْ جَسَدٍ طَيِّبٍ. وَيَقُولُ لِبَعْضِهَا إذَا عُرِضَتْ عَلَيْهِ: أُفٍّ، وَيَعْبِسُ بِوَجْهِهِ وَيَقُولُ: رُوحٌ خَبِيثَةٌ خَرَجَتْ مِنْ جَسَدٍ خَبِيثٍ. قَالَ: قُلْتُ: مَنْ هَذَا يَا جِبْرِيلُ ؟ قَالَ: هَذَا أَبُوكَ آدَمُ، تُعْرَضُ عَلَيْهِ أَرْوَاحُ ذُرِّيَّتِهِ، فَإِذَا مَرَّتْ بِهِ رُوحُ الْمُؤْمِنِ مِنْهُمْ سُرَّ بِهَا. وَقَالَ: رُوحٌ طَيِّبَةٌ خَرَجَتْ مِنْ جَسَدٍ طَيِّبٍ. وَإِذَا مَرَّتْ بَهْ رُوحُ الْكَافِرِ مِنْهُمْ أَفَّفَ مِنْهَا وَكَرِهَهَا، وَسَاءَ ذَلِكَ، وَقَالَ: رُوحٌ خَبِيثَةٌ خَرَجَ مِنْ جَسَدٍ خَبِيثٍ.

     ✧ [ The Keeper of the Fire Not Smiling at the Messenger ﷺ ] Ibn Isḥāq said: Some of the people of knowledge related to me, from one who related to him, from the Messenger of Allah ﷺ, that he said: The angels received me when I entered the lowest heaven. No angel met me except smiling and rejoicing, saying good and supplicating with it, until an angel from among the angels met me. He said the like of what they said and supplicated with the like of what they supplicated with, except that he did not smile, and I did not see from him of cheerfulness the like of what I saw from others. I said to Jibrīl: O Jibrīl, who is this angel who said to me as the angels said, but did not smile at me, and I did not see from him of cheerfulness the like of what I saw from them? He said: Jibrīl said to me: Indeed, if he had smiled at anyone before you, or were to smile at anyone after you, he would have smiled at you; but he does not smile. This is Mālik, the keeper of the Fire. The Messenger of Allah ﷺ said: I said to Jibrīl—and he is, from Allah (Exalted is He), in the station that has been described to you, obeyed there and trustworthy—Will you not command him to show me the Fire? He said: Yes. O Mālik, show Muḥammad the Fire. He said: So he uncovered its covering from it, and it boiled and rose up until I thought it would seize what I saw. He said: I said to Jibrīl: O Jibrīl, command him to return it to its place. He said: So he commanded him, and he said to it: Subside. So it returned to its place from which it had emerged. I likened its return to nothing but the falling of shade, until when it entered from where it had emerged, he replaced its covering over it. - [ Return to the Ḥadīth of al-Khudrī about the Ascension ] (And) Abū Saʿīd al-Khudrī said in his ḥadīth: The Messenger of Allah ﷺ said: When I entered the lowest heaven, I saw in it a man sitting, to whom the souls of the children of Ādam were presented. He would say of some of them, when they were presented to him, good and be pleased by it, and say: A good soul that came out of a good body. And he would say of some of them, when they were presented to him: Uff, and he would frown with his face and say: A wicked soul that came out of a wicked body. He said: I said: Who is this, O Jibrīl? He said: This is your father Ādam. The souls of his offspring are presented to him. When the soul of a believer among them passes by him, he is pleased by it and says: A good soul that came out of a good body. And when the soul of a disbeliever among them passes by him, he is disgusted by it and detests it, and that grieves him, and he says: A wicked soul that came out of a wicked body.

376. Tarikh (al-Tabari) 801No grade recorded

     وَبَيْنَا هُوَ يَسِيرُ عَلَى الْبُرَاقِ إِذْ رَأَى عِفْرِيتًا مِنَ الْجِنِّ، يَطْلُبُهُ بِشُعْلَةٍ مِنْ نَارٍ، كُلَّمَا الْتَفَتَ رَآهُ. فَقَالَ لَهُ جِبْرِيلُ: أَلَا أُعَلِّمُكَ كَلِمَاتٍ تَقُولُهُنَّ، فَإِذَا قُلْتَهُنَّ طُفِئَتْ شُعْلَتُهُ وَخَرَّ لَفِيهِ؟ فَقَالَ رَسُولُ اللَّهِ ﷺ: بَلَى، فَقَالَ جِبْرِيلُ: «قُلْ أَعُوذُ بِوَجْهِ اللَّهِ الْكَرِيمِ، وَبِكَلِمَاتِ اللَّهِ التَّامَّاتِ الَّتِي لَا يُجَاوِزُهُنَّ بَرٌّ وَلَا فَاجِرٌ، مِنْ شَرِّ مَا يَنْزِلُ مِنَ السَّمَاءِ، وَمِنْ شَرِّ مَا يَعْرُجُ فِيهَا، وَمِنْ شَرِّ مَا ذَرَأَ فِي الْأَرْضِ، وَمِنْ شَرِّ مَا يَخْرُجُ مِنْهَا، وَمِنْ شَرِّ فِتَنِ اللَّيْلِ وَالنَّهَارِ، وَمِنْ طَوَارِقِ اللَّيْلِ وَالنَّهَارِ إِلَّا طَارِقًا يَطْرُقُ بِخَيْرٍ يَا رَحْمَنُ». فَانْكَبَّ لَفِيهِ وَانْطَفَأَتْ شُعْلَتُهُ.

     ✧ And while he was riding upon al-Burāq, he saw an ʿifrīt from the jinn pursuing him with a flame of fire; every time he turned, he saw him. Jibrīl said to him: Shall I not teach you words which, if you say them, his flame will be extinguished and he will fall upon his face? The Messenger of Allah ﷺ said: Yes. Jibrīl said: Say: I seek refuge in the noble Face of Allah, and in the perfect words of Allah which no righteous person or sinner can surpass, from the evil of what descends from the sky, and from the evil of what ascends therein, and from the evil of what He has scattered in the earth, and from the evil of what emerges from it, and from the evil of the trials of the night and the day, and from the visitants of the night and the day, except a visitant who comes with good, O Most Merciful. Then he fell upon his face and his flame was extinguished.

377. Tarikh (al-Tabari) 802No grade recorded

     فَسَارُوا حَتَّى أَتَوْا عَلَى قَوْمٍ يَزْرَعُونَ فِي يَوْمٍ وَيَحْصُدُونَ فِي يَوْمٍ، كُلَّمَا حَصَدُوا عَادَ كَمَا كَانَ فَقَالَ: يَا جِبْرِيلُ مَا هَذَا؟ قَالَ: هَؤُلَاءِ الْمُجَاهِدُونَ فِي سَبِيلِ اللَّهِ تُضَاعَفُ لَهُمُ الْحَسَنَةُ بِسَبْعِمِائَةِ ضِعْفٍ، وَمَا أَنْفَقُوا مِنْ شَيْءٍ فَهُوَ يُخْلِفُهُ.

     ✧ They proceeded until they came upon a people who sowed in a day and reaped in a day; whenever they reaped, it returned as it had been. He said, “O Jibrīl, what is this?” He said, “These are the mujāhidūn in the way of Allah; the good deed is multiplied for them by seven hundredfold, and whatever they spend of anything, He replaces it.”

378. Tarikh (al-Tabari) 803No grade recorded

     وَوَجَدَ رِيحًا طَيِّبَةً، فَقَالَ: يَا جِبْرِيلُ مَا هَذِهِ الرَّائِحَةُ؟ قَالَ: هَذِهِ رَائِحَةُ مَاشِطَةِ بِنْتِ فِرْعَوْنَ وَأَوْلَادِهَا، بَيْنَا هِيَ تُمَشِّطُ بِنْتَ فِرْعَوْنَ إِذْ سَقَطَ الْمُشْطُ، فَقَالَتْ: بِسْمِ اللَّهِ، تَعِسَ فِرْعَوْنُ. فَقَالَتِ ابْنَةُ فِرْعَوْنَ: أَوَلَكِ رَبٌّ غَيْرُ أَبِي؟ قُلْتُ: نَعَمْ، رَبِّي وَرَبُّكِ اللَّهُ. وَكَانَ لِلْمَرْأَةِ ابْنَانِ وَزَوْجٌ فَأَرْسَلَ إِلَيْهِمْ فَرَاوَدَ الْمَرْأَةَ وَزَوْجَهَا أَنْ يَرْجِعَا عَنْ دِينِهِمَا، فَقَالَ: إِنِّي قَاتِلُكُمَا، فَقَالَا: إِحْسَانًا مِنْكَ إِنْ قَتَلْتَنَا أَنْ تَجْعَلَنَا فِي بَيْتٍ- وَفِي رِوَايَةٍ قَالَتْ: إِنَّ لِي إِلَيْكَ حَاجَةً. قَالَ: وَمَا هِيَ؟ قَالَتْ: تَجْمَعُ عِظَامِي وَعِظَامَ وَلَدَيَّ، فَتَدْفِنَّا جَمِيعًا. قَالَ: ذَلِكَ لَكِ بِمَا لَكِ عَلَيْنَا مِنَ الْحَقِّ، فَأَمَرَ بِنُقْرَةٍ مِنْ نُحَاسٍ فَأُحْمِيَتْ، ثُمَّ أُمِرَ بِهَا لِتُلْقَى فِيهَا هِيَ وَأَوْلَادُهَا، فَأُلْقُوا وَاحِدًا، وَاحِدًا، حَتَّى بَلَغُوا أَصْغَرَ رَضِيعٍ فِيهِمْ، فَقَالَ: يَا أُمَّهْ قَعِي وَلَا تَقَاعَسِي فَإِنَّكِ عَلَى الْحَقِّ. قَالَ: وَتَكَلَّمَ أَرْبَعَةٌ وَهُمْ صِغَارٌ: هَذَا، وَشَاهِدُ يُوسُفَ، وَصَاحِبُ جُرَيْجٍ، وَعِيسَى ابْنُ مَرْيَمَ عَلَيْهِ السَّلَامُ.

     ✧ He found a pleasant fragrance and said, “O Jibrīl, what is this fragrance?” He said, “This is the fragrance of the hairdresser of Pharaoh’s daughter and her children. While she was combing Pharaoh’s daughter, the comb fell, and she said, ‘In the name of Allāh; may Pharaoh perish.’ Pharaoh’s daughter said, ‘Do you have a lord other than my father?’ I said, ‘Yes, my Lord and your Lord is Allāh.’ The woman had two sons and a husband. He sent to them and sought to make the woman and her husband recant their religion. He said, ‘I will kill you both.’ They said, ‘It would be a kindness from you, if you kill us, to put us in one house’—and in one narration she said: ‘I have a request to make of you.’ He said, ‘And what is it?’ She said, ‘Gather my bones and the bones of my two children, and bury us all together.’ He said: ‘That is granted to you because of the right you have over us.’ He ordered a pit of brass to be heated, then ordered that she and her children be thrown into it. They were thrown in one by one until they came to the youngest suckling infant among them. He said, ‘O mother, plunge in and do not hold back, for you are upon the truth.’ He said: Four spoke while they were small: this one, the witness of Yūsuf, the companion of Jurayj, and ʿĪsā son of Maryam ﷺ.

379. Tarikh (al-Tabari) 804No grade recorded

     ثُمَّ أَتَى عَلَى قَوْمٍ تُرْضَخُ رُؤُوسُهُمْ، كُلَّمَا رُضِخَتْ عَادَتْ كَمَا كَانَتْ. وَلَا يُفَتَّرُ عَنْهُمْ مِنْ ذَلِكَ شَيْءٌ. فَقَالَ: يَا جِبْرِيلُ مَنْ هَؤُلَاءِ؟ فَقَالَ: هَؤُلَاءِ الَّذِينَ تَتَشَاغَلُ رُؤُوسُهُمْ عَنِ الصَّلَاةِ الْمَكْتُوبَةِ.

     ✧ Then he came upon a people whose heads were being crushed with rocks. Every time they were crushed, they returned as they had been, and there was no letup for them from that. He said, “O Jibrīl, who are these?” He said, “These are the ones whose heads were too preoccupied to perform the obligatory prayer.”

380. Tarikh (al-Tabari) 805No grade recorded

     ثُمَّ أَتَى عَلَى قَوْمٍ عَلَى أَقْبَالِهِمْ رِقَاعٌ وَعَلَى أَدْبَارِهِمْ رِقَاعٌ، يَسْرَحُونَ كَمَا تَسْرَحُ الْإِبِلُ وَالْغَنَمُ، وَيَأْكُلُونَ الضَّرِيعَ وَالزَّقُّومَ وَرَضْفَ جَهَنَّمَ وَحِجَارَتَهَا. فَقَالَ: مَنْ هَؤُلَاءِ يَا جِبْرِيلُ ؟ قَالَ: هَؤُلَاءِ الَّذِينَ لَا يُؤَدُّونَ صَدَقَاتِ أَمْوَالِهِمْ، وَمَا ظَلَمَهُمُ اللَّهُ شَيْئًا

     ✧ Then he came upon a people on whose private parts were patches and on whose backsides were patches, roaming as camels and sheep roam, eating ḍarīʿ, zaqqūm, and the hot stones of Jahannam and its rocks. He said: “Who are these, O Jibrīl?” He said: “These are those who do not pay the zakāt of their wealth. And Allah did not wrong them in anything.”

381. Tarikh (al-Tabari) 806No grade recorded

     ثُمَّ أَتَى عَلَى خَشَبَةٍ عَلَى الطَّرِيقِ لَا يَمُرُّ بِهَا ثَوْبٌ وَلَا شَيْءٌ إِلَّا خَرَقَتْهُ. فَقَالَ: مَا هَذَا يَا جِبْرِيلُ ؟ فَقَالَ: هَذَا مَثَلُ أَقْوَامٍ مِنْ أُمَّتِكَ يَقْعُدُونَ عَلَى الطَّرِيقِ فَيَقْطَعُونَهُ، وَتَلَا: وَلا تَقْعُدُوا بِكُلِّ صِرَاطٍ تُوعِدُونَ [الْأَعْرَافُ: 76]

     ✧ Then he came upon a piece of wood on the road; no garment or anything passed by it except that it tore it. He said: "What is this, O Jibrīl?" He said: "This is the likeness of peoples from your Ummah who sit on the road and cut it off." And he recited: "And do not sit on every path, threatening" [al-Aʿrāf: 76].

382. Tarikh (al-Tabari) 807No grade recorded

     وَأَتَى عَلَى قَوْمٍ قَدْ جَمَعَ الرَّجُلُ مِنْهُمْ حُزْمَةً عَظِيمَةً لَا يَسْتَطِيعُ حَمْلَهَا، وَهُوَ يَزِيدُ عَلَيْهَا، فَقَالَ: مَا هَذَا يَا جِبْرِيلُ ؟ قَالَ: هَذَا الرَّجُلُ مِنْ أُمَّتِكَ تَكُونُ عِنْدَهُ أَمَانَاتُ النَّاسِ لَا يَقْدِرُ عَلَى أَدَائِهَا، وَيُرِيدُ أَنْ يَتَحَمَّلَ عَلَيْهَا.

     ✧ And he came to a people one of whose men had gathered a huge bundle which he could not carry, yet he kept adding to it. He said: "What is this, O Jibrīl?" He said: "This is a man from your community who holds people's trusts and cannot fulfill them, yet he wants to take on more."

383. Tarikh (al-Tabari) 808No grade recorded

     ثُمَّ أَتَى عَلَى قَوْمٍ تُقْرَضُ أَلْسِنَتُهُمْ وَشِفَاهُهُمْ بِمَقَارِيضَ مِنْ حَدِيدٍ كُلَّمَا قُرِضَتْ عَادَ، لَا يُفَتَّرُ عَنْهُمْ مِنْ ذَلِكَ شَيْءٌ، فَقَالَ: مَنْ هَؤُلَاءِ يَا جِبْرِيلُ ؟ قَالَ: هَؤُلَاءِ خُطَبَاءُ الْفِتْنَةِ مِنْ أُمَّتِكَ يَقُولُونَ مَا لَا يَفْعَلُونَ.

     ✧ Then he came upon a people whose tongues and lips were being cut with iron scissors; every time they were cut, they returned, nothing of that being lessened for them. He said: Who are these, O Jibrīl? He said: These are the preachers of discord from your community, who say what they do not do.

384. Tarikh (al-Tabari) 809No grade recorded

     وَمَرَّ بِقَوْمٍ لَهُمْ أَظْفَارٌ مِنْ نُحَاسٍ يَخْمِشُونَ وُجُوهَهُمْ وَصُدُورَهُمْ، فَقَالَ: مَنْ هَؤُلَاءِ يَا جِبْرِيلُ ؟ قَالَ: هَؤُلَاءِ الَّذِينَ يَأْكُلُونَ لُحُومَ النَّاسِ وَيَقَعُونَ فِي أَعْرَاضِهِمْ.

     ✧ And he passed by a people who had claws of brass, scratching their faces and their chests. He said: 'Who are these, O Jibrīl?' He said: 'These are those who eat the flesh of people and defame their honor.'

385. Tarikh (al-Tabari) 810No grade recorded

     وَأَتَى عَلَى حَجَرٍ صَغِيرٍ يَخْرُجُ مِنْهُ ثَوْرٌ عَظِيمٌ، فَجَعَلَ الثَّوْرُ يُرِيدُ أَنْ يَرْجِعَ مِنْ حَيْثُ خَرَجَ فَلَا يَسْتَطِيعُ، فَقَالَ: مَا هَذَا يَا جِبْرِيلُ ؟ قَالَ: هَذَا الرَّجُلُ يَتَكَلَّمُ بِالْكَلِمَةِ الْعَظِيمَةِ ثُمَّ يَنْدَمُ عَلَيْهَا فَلَا يَسْتَطِيعُ أَنْ يَرُدَّهَا.

     ✧ He came upon a small rock from which a huge bull emerged. The bull tried to go back whence it had come, but it could not. He said: "What is this, O Jibrīl?" He said: "This is the man who utters a great word then regrets it, and he cannot take it back."

386. Tarikh (al-Tabari) 811No grade recorded

     وَأَتَى عَلَى وَادٍ فَوَجَدَ رِيحًا طَيِّبَةً بَارِدَةً كَرِيحِ الْمِسْكِ، وَسَمِعَ صَوْتًا، فَقَالَ: يَا جِبْرِيلُ مَا هَذَا؟ قَالَ: هَذَا صَوْتُ الْجَنَّةِ تَقُولُ: يَا رَبِّ ايتِنِي بِمَا وَعَدْتَنِي، فَقَدْ كَثُرَتْ غُرَفِي وَإِسْتَبْرَقِي وَحَرِيرِي وَسُنْدُسِي، وَعَبْقَرِيَّ وَلُؤْلُؤِي وَمَرْجَانِي وَفِضَّتِي وَذَهَبِي، وَأَكْوَابِي وَصِحَافِي وَأَبَارِيقِي وَمَرَاكِبِي وَعَسَلِي وَمَائِي، وَلَبَنِي وَخَمْرِي. قَالَ: لَكِ كُلُّ مُسْلِمٍ وَمُسْلِمَةٌ وَمُؤْمِنٌ وَمُؤْمِنَةٌ، وَمَنْ آمَنَ بِي وَبِرُسُلِي، وَعَمِلَ صَالِحًا، وَلَمْ يُشْرِكْ بِي، وَلَمْ يَتَّخِذْ مِنْ دُونِي أَنْدَادًا، وَمَنْ خَشِيَنِي فَهُوَ آمِنٌ، وَمَنْ سَأَلَنِي أَعْطَيْتُهُ، وَمَنْ أَقْرَضَنِي جَزَيْتُهُ، وَمَنْ تَوَكَّلَ عَلَيَّ كَفَيْتُهُ، إِنِّي أَنَا اللَّهُ لَا إِلَهَ إِلَّا أَنَا، لَا أُخْلِفُ الْمِيعَادَ، وَقَدْ أَفْلَحَ الْمُؤْمِنُونَ، وَتَبَارَكَ اللَّهُ أَحْسَنُ الْخَالِقِينَ. قَالَتْ: قَدْ رَضِيتُ.

     ✧ He came upon a valley and found a pleasant, cool breeze like the scent of musk, and he heard a voice. He said, "O Jibrīl, what is this?" He said, "This is the voice of Paradise saying: 'O Lord, bring me what You promised me, for my chambers, my brocade, my silk, my fine silk, my carpets, my pearls, my coral, my silver, my gold, my cups, my platters, my pitchers, my mounts, my honey, my water, my milk, and my wine have become abundant.' He said: 'To you belong every Muslim man and Muslim woman, every believing man and believing woman, and whoever believed in Me and My messengers, and did righteous deeds, and did not associate anything with Me, and did not take besides Me equals. Whoever fears Me is secure; whoever asks Me, I give him; whoever lends to Me, I repay him; whoever relies on Me, I suffice him. Indeed I am Allah, there is no god but I; I do not break the promise. The believers have succeeded, and blessed is Allah, the best of creators.' It said: 'I am content.'"

387. Tarikh (al-Tabari) 812No grade recorded

     وَأَتَى عَلَى وَادٍ فَسَمِعَ صَوْتًا مُنْكَرًا وَوَجَدَ رِيحًا مُنْتِنَةً، فَقَالَ: مَا هَذَا يَا جِبْرِيلُ ؟ قَالَ: هَذَا صَوْتُ جَهَنَّمَ تَقُولُ: يَا رَبِّ ايتِني بِمَا وَعَدْتَنِي، فَقَدْ كَثُرَتْ سَلَاسِلِي وَأَغْلَالِي وَسَعِيرِي وَحَمِيمِي وَضَرِيعِي وَغَسَّاقِي وَعَذَابِي، وَقَدْ بَعُدَ قَعْرِي وَاشْتَدَّ حَرِّي، فَأْتِنِي بِمَا وَعَدْتَنِي. فَقَالَ: لَكِ كُلُّ مُشْرِكٍ وَمُشْرِكَةٍ، وَكَافِرٍ وَكَافِرَةٍ، وَخَبِيثٍ وَخَبِيثَةٍ، وَكُلُّ جَبَّارٍ لَا يُؤْمِنُ بِيَوْمِ الْحِسَابِ: قَالَتْ: قَدْ رَضِيتُ.

     ✧ He came to a valley and heard a dreadful sound and found a stinking smell. He said: “What is this, O Jibrīl?” He said: “This is the sound of Jahannam saying: ‘O Lord, bring me what You promised me, for my chains, my shackles, my blaze, my boiling water, my ḍarīʿ, my ghassāq, and my punishment have multiplied, and my depth has become far and my heat has intensified, so bring me what You promised me.’ He said: To you belong every male and female polytheist, every male and female disbeliever, every male and female wicked one, and every tyrant who does not believe in the Day of Reckoning. It said: ‘I am content.’”

388. Tarikh (al-Tabari) 813No grade recorded

     وَرَأَى الدَّجَّالَ فِي صُورَتِهِ رُؤْيَةَ عَيْنٍ لَا رُؤْيَا مَنَامٍ، فَقِيلَ: يَا رَسُولَ اللَّهِ كَيْفَ رَأَيْتَهُ؟ فَقَالَ: «رَأَيْتُهُ فَيْلَمَانِيًّا أَقْمَرَ هِجَانًا إِحْدَى عَيْنَيْهِ قَائِمَةٌ كَأَنَّهَا كَوْكَبٌ دُرِّيٌّ، كَأَنَّ شَعْرَ رَأْسِهِ أَغْصَانُ شَجَرَةٍ، أُشَبِّهُهُ بِعَبْدِ الْعُزَّى بْنِ قَطَنٍ».

     ✧ And he saw the Dajjāl in his form, a seeing with the eye, not a vision in sleep. It was said: O Messenger of Allah, how did you see him? He said: "I saw him as a faylamānī, fair-skinned, of pure white complexion, one of his eyes prominent as though it were a brilliant star, as though the hair of his head were branches of a tree. I liken him to ʿAbd al-ʿUzzā b. Qaṭan."

389. Tarikh (al-Tabari) 814No grade recorded

     وَبَيْنَا هُوَ يَسِيرُ، إِذَا بِامْرَأَةٍ حَاسِرَةٍ عَنْ ذِرَاعِهَا وَعَلَيْهَا مِنْ كُلِّ زِينَةٍ خَلَقَهَا اللَّهُ تَعَالَى. فَقَالَتْ: يَا مُحَمَّدُ أَنْظِرْنِي أَسْأَلْكَ، فَلَمْ يَلْتَفِتْ إِلَيْهَا، فَقَالَ: مَا هَذِهِ يَا جِبْرِيلُ ؟ قَالَ: تِلْكَ الدُّنْيَا، أَمَا إِنَّكَ لَوْ أَجَبْتَهَا لَاخْتَارَتْ أُمَّتُكَ الدُّنْيَا عَلَى الْآخِرَةِ.

     ✧ While he was traveling, suddenly there was a woman with her forearm uncovered, adorned with every ornament that God Most High has created. She said: “O Muhammad, wait for me so that I may ask you,” but he did not turn to her. He said: “What is this, O Gabriel?” He said: “That is the world. Indeed, had you answered her, your community would have preferred the world over the Hereafter.”

390. Tarikh (al-Tabari) 815No grade recorded

     وَبَيْنَا هُوَ يَسِيرُ فَإِذَا هُوَ بِشَيْءٍ يَدْعُوهُ مُتَنَحِّيًا عَنِ الطَّرِيقِ، يَقُولُ: هَلُمَّ يَا مُحَمَّدُ، فَقَالَ جِبْرِيلُ، سِرْ يَا مُحَمَّدُ، فَقَالَ: مَنْ هَذَا؟ هَذَا عَدُوُّ اللَّهِ إِبْلِيسُ، أَرَادَ أَنْ تَمِيلَ إِلَيْهِ.

     ✧ And while he was traveling, behold, he came upon something calling him, standing aside from the road, saying: “Come, O Muḥammad.” So Jibrīl said: “Proceed, O Muḥammad.” He said: “Who is this?” (He said): “This is the enemy of Allah, Iblīs. He wanted you to incline to him.”

391. Tarikh (al-Tabari) 816No grade recorded

     ذِكْرُ الْأَنْهَارِ وَالْعُيُونِ أَخْبَرَنَا هِبَةُ اللَّهِ بْنُ مُحَمَّدٍ الشَّيْبَانِيُّ، قَالَ: أَخْبَرَنَا الْحَسَنُ بْنُ عَلِيٍّ التَّمِيمِيُّ، قَالَ: أَخْبَرَنَا أَحْمَدُ بْنُ جَعْفَرٍ، قَالَ: حَدَّثَنَا عَبْدُ اللَّهِ بْنُ أَحْمَدَ، قَالَ: حَدَّثَنِي أَبِي، قَالَ: حَدَّثَنَا عَفَّانُ، وَأَخْبَرَنَا عَبْدُ الْأَوَّلِ بْنُ أَحْمَدَ، قَالَ: أَخْبَرَنَا الدَّرَاوَرْدِيُّ، قَالَ: أَخْبَرَنَا ابْنُ أَعْيَنَ، قَالَ: حَدَّثَنَا الْبُخَارِيُّ، قَالَ: حَدَّثَنَا هُدْبَةُ، قَالَا: حَدَّثَنَا هَمَّامٌ، عَنْ قَتَادَةَ، عَنْ أَنَسِ بْنِ مَالِكٍ، أَنَّ مَالِكَ بْنَ صَعْصَعَةَ حَدَّثَهُ، عَنِ النَّبِيِّ ﷺ بِحَدِيثِ الْمِعْرَاجِ، قَالَ: "ثُمَّ رُفِعْتُ إِلَى سِدْرَةِ الْمُنْتَهَى وَإِذَا أَرْبَعَةُ أَنْهَارٍ نَهْرَانِ بَاطِنَانِ وَنَهْرَانِ ظَاهِرَانِ، فَقُلْتُ: مَا هَذَا يَا جِبْرِيلُ ؟ قَالَ: أَمَّا الْبَاطِنَانِ فَنَهْرَانِ فِي الْجَنَّةِ، وَأَمَّا الظَّاهِرَانِ فَالنِّيلُ وَالْفُرَاتُ". أَخْرَجَاهُ فِي الصَّحِيحَيْنِ. أَخْبَرَنَا عَبْدُ الرَّحْمَنِ بْنُ مُحَمَّدٍ الْقَزَّازُ، قَالَ: أَخْبَرَنَا أَحْمَدُ بْنُ عَلِيِّ بْنِ ثَابِتٍ، قَالَ: أَخْبَرَنَا أَبُو الْحَسَنِ أَحْمَدُ بْنُ مُحَمَّدِ بْنِ الصَّلْتِ، قَالَ: أَخْبَرَنَا أَبُو عَبْدِ اللَّهِ مُحَمَّدُ بْنُ مَخْلَدٍ، قَالَ: قَرَأْتُ عَلَى الْعَبَّاسِ بْنِ الْيَزِيدِ، قُلْتُ لَهُ: حَدَّثَكُمْ مَرْوَانُ بْنُ مُعَاوِيَةَ، عَنْ إِدْرِيسَ الْأَوْدِيِّ، عَنْ أَبِيهِ، عَنِ أَبِي هُرَيْرَةَ، عَنِ النَّبِيِّ ﷺ، قَالَ: "نَهْرَانِ مِنَ الْجَنَّةِ النِّيلُ وَالْفُرَاتُ "  . أَخْبَرَنَا عَبْدُ الرَّحْمَنِ، قَالَ: أَخْبَرَنَا أَحْمَدُ بْنُ عَلِيٍّ، قَالَ: أَخْبَرَنَا أَبُو الْفَتْحِ ابْنُ أَبِي الْفَوَارِسِ، قَالَ: أَخْبَرَنَا أَحْمَدُ بْنُ يُوسُفَ بْنِ خَلَّادٍ، قَالَ: حَدَّثَنَا الْحَارِثُ بْنُ مُحَمَّدٍ، قَالَ: حَدَّثَنَا يَزِيدُ بْنُ هَارُونَ، قَالَ: أَخْبَرَنَا مُحَمَّدُ بْنُ عَمْرٍو، عَنْ أَبِي سَلَمَةَ، عَنْ أَبِي هُرَيْرَةَ، عَنِ النَّبِيِّ ﷺ، قَالَ: "فُجِّرَتْ أَرْبَعَةُ أَنْهَارٍ مِنَ الْجَنَّةِ: النِّيلُ، وَالْفُرَاتُ، وَسَيْحَانُ وَجَيْحَانُ". وَفِي حَدِيثِ ابْنِ مَسْعُودٍ، عَنِ النَّبِيِّ ﷺ أَنَّهُ قَالَ: "يَنْزِلُ فِي الْفُرَاتِ كُلَّ يَوْمٍ مَثَاقِيلُ مِنْ بَرَكَةِ الْجَنَّةِ"  . وَرَوَى أَبُو عُمَيْسٍ، عَنِ الْقَاسِمِ، قَالَ: مَدَّ الْفُرَاتُ فَجَاءَ بِرِهَانُهُ مِثْلَ الْبَصِيرِ وَكَانُوا يَتَحَدَّثُونَ أَنَّهَا مِنَ الْجَنَّةِ. أَخْبَرَنَا عَبْدُ الرَّحْمَنِ بْنُ مُحَمَّدٍ، قَالَ: أَخْبَرَنَا أَبُو بَكْرِ بْنُ ثَابِتٍ، قَالَ: أَخْبَرَنَا أَبُو الْحُسَيْنِ أَحْمَدُ بْنُ مُحَمَّدٍ الْوَاعِظُ، قَالَ: حَدَّثَنَا إِسْمَاعِيلُ بْنُ مُحَمَّدٍ الصَّفَّارُ، قَالَ: حَدَّثَنِي أَبُو بَكْرٍ مُحَمَّدُ بْنُ إِدْرِيسَ الشَّعْرَانِيُّ، قَالَ: حَدَّثَنَا مُوسَى بْنُ إِبْرَاهِيمَ الْأَنْصَارِيُّ، عَنْ إِسْمَاعِيلَ بْنِ جَعْفَرٍ الْمَدَنِيِّ، عَنْ عُثْمَانَ بْنِ عَطَاءٍ، عَنْ أَبِيهِ، قَالَ: أَوْصَى اللَّهُ تَعَالَى إِلَى دَانْيَالَ أَنِ احْفِرْ لِي سَيْبَيْنِ نَهْرَيْنِ بِالْعِرَاقِ، قَالَ دَانْيَالُ: إِلَهِي بِأَيِّ مَكَاتِلَ وَبِأَيِّ مِسَاحِيَ، وَبِأَيِّ رِجَالٍ وَبِأَيِّ قُوَّةٍ أَحْفِرُ لَكَ هَذَيْنِ النَّهْرَيْنِ، فَأَوْحَى اللَّهُ إِلَيْهِ أَنْ أَعِدَّ سَكَّةً مِنْ حَدِيدٍ وَاجْعَلْهَا فِي خَشَبَةٍ وَأَلْقِهَا خَلْفَ ظَهْرِكَ فَإِنِّي بَاعِثٌ إِلَيْكَ الْمَلَائِكَةَ يُعِينُونَكَ عَلَى حَفْرِ هَذَيْنِ السَّيْبَيْنِ. فَحَفَرَ، وَكَانَ إِذَا انْتَهَى إِلَى أَرْضِ أَرْمَلَةٍ أَوْ يَتِيمٍ حَادَ عَنْهَا حَتَّى حَفْرَ دِجْلَةَ وَالْفُرَاتَ. أَخْبَرَنَا عَبْدُ الرَّحْمَنِ، قَالَ: أَخْبَرَنَا أَحْمَدُ بْنُ عَلِيٍّ، قَالَ: أَخْبَرَنَا عَلِيُّ بْنُ مُحَمَّدِ بْنِ عَلِيِّ بْنِ يَعْقُوبَ، قَالَ: أَخْبَرَنَا أَحْمَدُ بْنُ يُوسُفَ بْنِ خَلَّادٍ، قَالَ: حَدَّثَنَا الْحَارِثُ بْنُ مُحَمَّدٍ، قَالَ: حَدَّثَنَا سَعِيدُ بْنُ شُرَحْبِيلَ، عَنْ لَيْثٍ، عَنْ يَزِيدَ بْنِ أَبِي حَبِيبٍ، عَنْ أَبِي الْخَيْرِ، قَالَ: قَالَ كَعْبٌ: نَهْرُ النِّيلِ نَهْرُ الْعَسَلِ فِي الْجَنَّةِ، وَنَهْرُ دِجْلَةَ نَهْرُ اللَّبَنِ فِي الْجَنَّةِ، وَنَهْرُ الْفُرَاتِ نَهْرُ الْخَمْرِ فِي الْجَنَّةِ، وَنَهْرُ سَيْحَانَ نَهْرُ الْمَاءِ فِي الْجَنَّةِ، قَالَ: قَالَ اللَّهُ: نُورُهُنَّ لِيُصَيِّرُهُنَّ إِلَى الْجَنَّةِ. أَخْبَرَنَا عَبْدُ الرَّحْمَنِ، قَالَ: أَخْبَرَنَا أَحْمَدُ بْنُ عَلِيٍّ، قَالَ: أَخْبَرَنَا أَبُو عَلِيِّ بْنُ شَاذَانَ، قَالَ: أَخْبَرَنَا مُحَمَّدُ بْنُ عَبْدِ اللَّهِ بْنِ إِبْرَاهِيمَ الشَّافِعِيُّ، قَالَ: حَدَّثَنَا مُحَمَّدُ بْنُ إِسْمَاعِيلَ السُّلَمِيُّ، قَالَ: حَدَّثَنَا سَعِيدُ بْنُ سَابِقٍ، قَالَ: حَدَّثَنِي سَلَمَةُ بْنُ عَلِيٍّ، عَنْ مُقَابِلِ بْنِ حِبَّانَ، عَنْ عِكْرِمَةَ، عَنِ ابْنِ عَبَّاسٍ، عَنِ النَّبِيِّ ﷺ، قَالَ: " أَنْزَلَ اللَّهُ مِنَ الْجَنَّةِ إِلَى الْأَرْضِ خَمْسَةَ أَنْهَارٍ  : سَيْحُونَ وَهُوَ نَهْرُ الْهِنْدِ، وَجَيْحُونَ وَهُوَ نَهْرُ بَلْخٍ، وَدِجْلَةَ وَالْفُرَاتَ وَهُمَا نَهْرَا الْعِرَاقِ، وَالنِّيلُ، وَهُوَ نَهْرُ مِصْرَ. أَنْزَلَهَا اللَّهُ تَعَالَى مِنْ غَيْرِ وَاحِدَةٍ مِنْ عُيُونِ الْجَنَّةِ مِنْ أَسْفَلِ دَرَجَةٍ مِنْ دَرَجَاتِهَا عَلَى جَنَاحَيْ جِبْرِيلَ عَلَيْهِ السَّلَامُ فَاسْتَوْدَعَهَا الْجِبَالَ وَأَجْرَاهَا فِي الْأَرْضِ، وَجَعَلَ فِيهَا مَنَافِعَ لِلنَّاسِ فِي أَصْنَافِ مَعَايِشِهِمْ، فَذَلِكَ قَوْلُهُ تَعَالَى: وَأَنْزَلْنَا مِنَ السَّمَاءِ مَاءً بِقَدَرٍ فَأَسْكَنَّاهُ فِي الأَرْضِ. فَإِذَا كَانَ عِنْدَ خُرُوجِ يَأْجُوجَ وَمَأْجُوجَ أَرْسَلَ اللَّهُ تَعَالَى جِبْرِيلَ فَرَفَعَ مِنَ الْأَرْضِ الْقُرْآنَ وَالْعِلْمَ كُلَّهُ وَالْحَجَرَ مِنْ رُكْنِ الْبَيْتِ وَمَقَامَ إِبْرَاهِيمَ وَتَابُوتَ مُوسَى بِمَا فِيهِ. وَهَذِهِ الْأَنْهَارَ الْخَمْسَةَ، فَرَفَعَ كُلَ ذَلِكَ إِلَى السَّمَاءَ، فَذَلِكَ قَوْلُهُ تَعَالَى: وَإِنَّا عَلَى ذَهَابٍ بِهِ لَقَادِرُونَ  . فَإِذَا رُفِعَتْ هَذِهِ الْأَشْيَاءُ مِنَ الْأَرْضِ فُقِدَ خَيْرُ الدِّينِ وَالدُّنْيَا، فَقَدْ جَاءَ فِي حَدِيثٍ آَخَرَ: "نَهْرَانِ مُؤْمِنَانِ وَنَهْرَانِ كَافِرَانِ، فَأَمَّا الْمُؤْمِنَانِ فَالنِّيلُ وَالْفُرَاتُ، وَأَمَّا الْكَافِرَانُ فَدِجْلَةُ وَنَهْرُ بَلْخٍ ". قَالَ ابْنُ قُتَيْبَةَ: قَالَ ذَلِكَ عَلَى وَجْهِ التَّشْبِيهِ لِأَنَّ النِّيلَ وَالْفُرَاتَ يُعْرَضَانِ عَلَى الْأَرْضِ وَيَسْقِيَانِ بِلَا تَعَبٍ وَلَا مَئُونَةٍ، وَدِجْلَةُ وَنَهْرُ بِلْخٍ لَا يَسْقِيَانِ إِلَّا قَلِيلًا بِتَعَبٍ وَمَئُونَةٍ، فَهَذَانِ فِي قِلَّةِ النَّفْعِ كَالْكَافِرِينَ، وَهَذَانَ فِي كَثْرَةِ النَّفْعِ كَالْمُؤْمِنِينَ.

     ✧ Mention of the rivers and springs Hibat Allāh b. Muḥammad al-Shaybānī informed us, saying: Al-Ḥasan b. ʿAlī al-Tamīmī informed us, saying: Aḥmad b. Jaʿfar informed us, saying: ʿAbd Allāh b. Aḥmad narrated to us, saying: My father narrated to me, saying: ʿAffān narrated to us, and ʿAbd al-Awwal b. Aḥmad informed us, saying: Al-Darāwardī informed us, saying: Ibn Aʿyan informed us, saying: Al-Bukhārī narrated to us, saying: Hudbah narrated to us. Both said: Hammām narrated to us, from Qatādah, from Anas b. Mālik, that Mālik b. Ṣaʿṣaʿah narrated to him, from the Prophet ﷺ the ḥadīth of the Miʿrāj. He said: "Then I was raised to the Lote Tree of the Utmost Boundary, and there were four rivers: two hidden rivers and two visible rivers. I said: 'What are these, O Jibrīl?' He said: 'As for the two hidden ones, they are two rivers in Paradise. As for the two visible ones, they are the Nile and the Euphrates.'" Both of them (al-Bukhārī and Muslim) included it in the two Ṣaḥīḥs. ʿAbd al-Raḥmān b. Muḥammad al-Qazzāz informed us, saying: Aḥmad b. ʿAlī b. Thābit informed us, saying: Abū al-Ḥasan Aḥmad b. Muḥammad b. al-Ṣalt informed us, saying: Abū ʿAbd Allāh Muḥammad b. Makhlad informed us, saying: I read to al-ʿAbbās b. al-Yazīd. I said to him: Marwān b. Muʿāwiyah narrated to you, from Idrīs al-Awdī, from his father, from Abū Hurayrah, from the Prophet ﷺ, who said: "Two rivers from Paradise: the Nile and the Euphrates." ʿAbd al-Raḥmān informed us, saying: Aḥmad b. ʿAlī informed us, saying: Abū al-Fatḥ b. Abī al-Fawāris informed us, saying: Aḥmad b. Yūsuf b. Khallād informed us, saying: Al-Ḥārith b. Muḥammad narrated to us, saying: Yazīd b. Hārūn narrated to us, saying: Muḥammad b. ʿAmr informed us, from Abū Salamah, from Abū Hurayrah, from the Prophet ﷺ, who said: "Four rivers were made to flow from Paradise: the Nile, the Euphrates, Sayḥān, and Jayḥān." And in the ḥadīth of Ibn Masʿūd, from the Prophet ﷺ, that he said: "Mithqāls of the blessings of Paradise descend into the Euphrates every day." And Abū ʿUmays narrated, from al-Qāsim, who said: The Euphrates rose and brought its waters like the Baṣīr, and they used to say that they were from Paradise. ʿAbd al-Raḥmān b. Muḥammad informed us, saying: Abū Bakr b. Thābit informed us, saying: Abū al-Ḥusayn Aḥmad b. Muḥammad al-Wāʿiẓ informed us, saying: Ismāʿīl b. Muḥammad al-Ṣaffār narrated to us, saying: Abū Bakr Muḥammad b. Idrīs al-Shaʿrānī narrated to me, saying: Mūsā b. Ibrāhīm al-Anṣārī narrated to us, from Ismāʿīl b. Jaʿfar al-Madanī, from ʿUthmān b. ʿAṭāʾ, from his father, who said: Allāh, the Exalted, commanded Dānyāl: 'Dig for Me two streams, two rivers in Iraq.' Dānyāl said: 'My God, with what baskets, with what spades, with what men, and with what strength shall I dig these two rivers for You?' So Allāh revealed to him: 'Prepare a blade of iron, fix it in a piece of wood, and throw it behind your back, for I will send angels to you to help you dig these two streams.' So he dug, and whenever he came upon the land of a widow or an orphan, he turned aside from it, until he had dug the Tigris and the Euphrates. ʿAbd al-Raḥmān informed us, saying: Aḥmad b. ʿAlī informed us, saying: ʿAlī b. Muḥammad b. ʿAlī b. Yaʿqūb informed us, saying: Aḥmad b. Yūsuf b. Khallād informed us, saying: Al-Ḥārith b. Muḥammad narrated to us, saying: Saʿīd b. Shuraḥbīl narrated to us, from Layth, from Yazīd b. Abī Ḥabīb, from Abū al-Khayr, who said: Kaʿb said: The Nile is the river of honey in Paradise, the Tigris is the river of milk in Paradise, the Euphrates is the river of wine in Paradise, and the Sayḥān is the river of water in Paradise. He said: Allāh said: 'Their light is to bring them back to Paradise.' ʿAbd al-Raḥmān informed us, saying: Aḥmad b. ʿAlī informed us, saying: Abū ʿAlī b. Shādhān informed us, saying: Muḥammad b. ʿAbd Allāh b. Ibrāhīm al-Shāfiʿī informed us, saying: Muḥammad b. Ismāʿīl al-Sulamī narrated to us, saying: Saʿīd b. Sābiq narrated to us, saying: Salamah b. ʿAlī narrated to me, from Muqābil b. Ḥibbān, from ʿIkrimah, from Ibn ʿAbbās, from the Prophet ﷺ, who said: "Allāh sent down from Paradise to the earth five rivers: Sayḥūn, which is the river of India; Jayḥūn, which is the river of Balkh; the Tigris and the Euphrates, which are the two rivers of Iraq; and the Nile, which is the river of Egypt. Allāh, the Exalted, sent them down from one of the springs of Paradise, from the lowest of its levels, on the two wings of Jibrīl ﷺ. He entrusted them to the mountains and made them flow in the earth, and placed in them benefits for people in the various kinds of their livelihoods. That is His saying, the Exalted: 'And We sent down water from the sky in due measure and caused it to settle in the earth.' When the coming forth of Gog and Magog is at hand, Allāh, the Exalted, will send Jibrīl, and he will raise from the earth the Qurʾān, all knowledge, the stone of the corner of the House, the Station of Ibrāhīm, the Ark of Mūsā with what is in it, and these five rivers, and he will lift all that to heaven. That is His saying, the Exalted: 'And indeed We are able to take it away.' When these things are raised from the earth, the good of religion and the world is lost. It has come in another ḥadīth: "Two rivers are believers and two rivers are disbelievers. As for the two believers, they are the Nile and the Euphrates. As for the two disbelievers, they are the Tigris and the river of Balkh." Ibn Qutaybah said: He said that by way of comparison, because the Nile and the Euphrates spread over the land and irrigate without toil or expense, while the Tigris and the river of Balkh irrigate only a little with toil and expense. Thus these two, in the scarcity of benefit, are like disbelievers, and those two, in abundance of benefit, are like believers.

392. Tarikh (al-Tabari) 792No grade recorded

     الْإِسْرَاءُ وَالْمِعْرَاجُ اخْتَلَفَ الْعُلَمَاءُ فِي وَقْتِ الْإِسْرَاءِ بِالنَّبِيِّ ﷺ إِلَى بَيْتِ الْمَقْدِسِ فِي أَيِّ عَامٍ كَانَ وَفِي أَيِّ شَهْرٍ كَانَ، فَقَالَ الزُّهْرِيُّ أَنَّهُ كَانَ قَبْلَ الْهِجْرَةِ بِسَنَةٍ، وَعَنْ غَيْرِهِ قَبْلَ الْهِجْرَةِ بِسِتَّةَ عَشَرَ شَهْرًا. وَعَلَى قَوْلِ الزُّهْرِيِّ يَكُونُ فِي شَهْرِ رَبِيعٍ الْأَوَّلِ، وَعَلَى قَوْلِ غَيْرِهِ يَكُونُ فِي شَهْرِ ذِي الْقَعْدَةِ. وَقَدْ أُتِيَ رَسُولُ اللَّهِ ﷺ بِالْبُرَاقِ وَهِيَ الدَّابَّةُ الَّتِي تَحْمِلُ الْأَنْبِيَاءَ وَتَضَعُ حَافِرَهَا فِي مُنْتَهَى طَرَفِهَا فَجَاءَ بَيْتَ الْمَقْدِسِ فَصَلَّى فِيهِ بِالْأَنْبِيَاءِ عَلَيْهِمُ السَّلَامُ وَجِيءَ إِلَيْهِ ﷺ بِلَبَنٍ وَخَمْرٍ وَمَاءٍ فَشَرِبَ اللَّبَنَ، فَقَالَ لَهُ جِبْرِيلُ عَلَيْهِ السَّلَامُ: "هُدِيتَ وَهُدِيَتْ أُمَّتُكَ". ثُمَّ صُعِدَ بِالنَّبِيِّ ﷺ إِلَى السَّمَوَاتِ الْعُلَى مِنْ سَمَاءٍ إِلَى سَمَاءٍ، وَقَدْ وَصَفَ النَّبِيُّ ﷺ فِي كُلِّ سَمَاءٍ مَا وَجَدَ فِيهَا مِنَ الْأَنْبِيَاءِ حَتَّى بَلَغَ سِدْرَةَ الْمُنْتَهَى. وَفِي رِحْلَةِ الْمِعْرَاجِ شُرِعَتِ الصَّلَاةُ خَمْسِينَ وَمَا زَالَ النَّبِيُّ ﷺ يَطْلُبُ التَّخْفِيفَ حَتَّى صَارَتْ خَمْسًا فِي الْعَمَلِ وَخَمْسِينَ فِي الْأَجْرِ. وَقَدْ رَأَى النَّبِيُّ ﷺ فِي رِحْلَتِهِ الْعَدِيدَ مِنَ الْآيَاتِ وَالَّتِي مِنْ أَبْرَزِهَا: رُؤْيَةُ عُقُوبَةِ الزُّنَاةِ، وَعُقُوبَةِ النِّسَاءِ اللَّوَاتِي يُدْخِلْنَ عَلَى الرِّجَالِ مَنْ لَيْسَ مِنْ أَوْلَادِهِنَّ، وَآكِلِي أَمْوَالِ الْيَتَامَى، وَآكِلِي الرِّبَا، وَمَنْ لَمْ يُؤَدِّ زَكَاتَهُ وَعُقُوبَةِ الْمُتَثَاقِلِ عَنِ الصَّلَاةِ، وَخُطَبَاءِ الْفِتْنَةِ، وَمَنْ يَأْكُلُ لُحُومَ النَّاسِ وَيَقَعُ فِي أَعْرَاضِهِمْ وَمَنْ لَمْ يُؤَدِّ الْأَمَانَةَ، إِلَى غَيْرِ ذَلِكَ مِنْ عُقُوبَاتِ أَصْحَابِ الْكَبَائِرِ. وَقَدْ رَأَى النَّبِيُّ ﷺ النَّارَ وَمَا أَعَدَّهُ اللَّهُ فِيهَا لِلْكَافِرِينَ وَالْعُصَاةِ الظَّالِمِينَ. كَمَا رَأَى النَّبِيُّ ﷺ الْجَنَّةَ وَزِينَتَهَا وَمَا أَعَدَّهُ اللَّهُ فِيهَا لِلْمُؤْمِنِينَ، كَمَا رَأَى النَّبِيُّ ﷺ مَا أَعَدَّهُ اللَّهُ مِنَ النَّعِيمِ لِمَاشِطَةِ بِنْتِ فِرْعَوْنَ، وَمَا أَعَدَّهُ اللَّهُ تَعَالَى لِلْمُجَاهِدِينَ فِي سَبِيلِهِ، إِلَى غَيْرِ ذَلِكَ مِنْ نَعِيمِ أَهْلِ الْإِيمَانِ. هَذَا وَقَدْ حَكَى النَّبِيُّ ﷺ مَا رَآهُ لِقُرَيْشٍ فِي رِحْلَةِ الْإِسْرَاءِ وَالْمِعْرَاجُ فَكَذَّبُوهُ وَهَلَكَ فِي ذَلِكَ الْمَفْتُونُونَ وَثَبَتَ الْمُؤْمِنُونَ. وَمِمَّا تَجْدُرُ الْإِشَارَةُ إِلَيْهِ أَنَّ ثَمَّةَ نِقَاشًا بَيْنَ الْعُلَمَاءِ حَوْلَ هَلِ الْإِسْرَاءُ وَالْمِعْرَاجُ كَانَ بِالْجَسَدِ وَالرُّوحِ مَعًا أَمْ بِالرُّوحِ فَقَطْ وَهَلْ كَانَ حَقِيقَةً أَوْ مَنَامًا، وَهَلْ رَأَى النَّبِيُّ ﷺ رَبَّهُ، كَمَا بَحَثَ الْعُلَمَاءُ شُبَهَ مُنْكِرِي الْإِسْرَاءِ وَالْمِعْرَاجِ وَقَامُوا بِالرَّدِّ عَلَيْهَا رَدًّا شَافِيًا وَافِيًا وَلِلَّهِ الْحَمْدُ.

     ✧ The Night Journey and the Ascension The scholars differed concerning the time of the Night Journey of the Prophet ﷺ to Jerusalem as to in which year and in which month it occurred. Al-Zuhrī said that it was one year before the Hijrah, and from others it was sixteen months before the Hijrah. According to the statement of al-Zuhrī it would be in the month of Rabīʿ al-Awwal, and according to the statement of others it would be in the month of Dhū al-Qaʿdah. The Messenger of Allah ﷺ was brought the Burāq, which is the mount that carries the prophets and places its hoof at the farthest extent of its gaze. He came to Jerusalem and prayed in it with the prophets (peace be upon them). Milk, wine, and water were brought to him ﷺ, and he drank the milk. Jibrīl ﷺ said to him: “You have been guided, and your community has been guided.” Then the Prophet ﷺ was taken up to the highest heavens, from one heaven to another. The Prophet ﷺ described in each heaven what he found therein of the prophets until he reached the Lote Tree of the Utmost Boundary. In the journey of the Ascension, prayer was prescribed as fifty prayers, and the Prophet ﷺ kept requesting reduction until it became five in practice and fifty in reward. The Prophet ﷺ saw in his journey numerous signs, the most prominent of which include: Seeing the punishment of adulterers, the punishment of women who bring into men’s households those who are not of their children, those who consume the property of orphans, those who consume usury, those who do not pay their zakāt, the punishment of those who are sluggish about prayer, the preachers of discord, those who eat the flesh of people and assail their honor, and those who do not fulfill the trust, among other punishments of the people of major sins. The Prophet ﷺ saw the Fire and what Allah has prepared therein for the disbelievers and the wrongdoing sinners. Likewise, the Prophet ﷺ saw Paradise and its adornment and what Allah has prepared therein for the believers. He also saw ﷺ what Allah has prepared of bliss for the hairdresser of Pharaoh’s daughter, and what Allah, Exalted is He, has prepared for those who strive in His path, among other bliss of the people of faith. Thus, the Prophet ﷺ related what he saw to Quraysh in the journey of the Night Journey and the Ascension, and they called him a liar, and the deluded perished in that while the believers remained steadfast. Among what deserves mention is that there is discussion among the scholars about whether the Night Journey and the Ascension were with body and soul together or with soul only, and whether it was real or a dream, and whether the Prophet ﷺ saw his Lord. The scholars also examined the doubts of those who deny the Night Journey and the Ascension and refuted them with a sufficient and complete refutation, and praise be to Allah.

393. Tarikh (al-Tabari) 793No grade recorded

     فَصْلٌ فِي الْإِسْرَاءِ بِرَسُولِ اللَّهِ ﷺ مِنْ مَكَّةَ إِلَى بَيْتِ الْمَقْدِسِ،  ثُمَّ عُرُوجِهِ مِنْ هُنَاكَ إِلَى السَّمَاوَاتِ، وَمَا رَأَى هُنَالِكَ مِنَ الْآيَاتِ ذَكَرَ ابْنُ عَسَاكِرَ أَحَادِيثَ الْإِسْرَاءِ فِي أَوَائِلِ الْبَعْثَةِ، وَأَمَّا ابْنُ إِسْحَاقَ فَذَكَرَهَا فِي هَذَا الْمَوْطِنِ بَعْدَ الْبِعْثَةِ بِنَحْوٍ مِنْ عَشْرِ سِنِينَ. وَرَوَى الْبَيْهَقِيُّ مِنْ طَرِيقِ مُوسَى بْنِ عُقْبَةَ عَنِ الزُّهْرِيِّ أَنَّهُ قَالَ: أُسَرِي بِرَسُولِ اللَّهِ ﷺ قَبْلَ خُرُوجِهِ إِلَى الْمَدِينَةِ بِسَنَةٍ. قَالَ: وَكَذَلِكَ ذَكَرَهُ ابْنُ لَهِيعَةَ عَنْ أَبِي الْأَسْوَدِ عَنْ عُرْوَةَ. ثُمَّ رَوَى عَنِ الْحَاكِمِ عَنِ الْأَصَمِّ عَنْ أَحْمَدَ بْنِ عَبْدِ الْجَبَّارِ عَنْ يُونُسَ بْنِ بُكَيْرٍ عَنْ أَسْبَاطِ بْنِ نَصْرٍ عَنْ إِسْمَاعِيلَ السُّدِّيِّ أَنَّهُ قَالَ: فُرِضَ عَلَى رَسُولِ اللَّهِ ﷺ الْخَمْسُ بِبَيْتِ الْمَقْدِسِ لَيْلَةَ أُسَرِيَ بِهِ، قَبْلَ مُهَاجَرِهِ بِسِتَّةَ عَشَرَ شَهْرًا. فَعَلَى قَوْلِ السُّدِّيِّ يَكُونُ الْإِسْرَاءُ فِي شَهْرِ ذِي الْقِعْدَةِ، وَعَلَى قَوْلِ الزُّهْرِيِّ وَعُرْوَةَ يَكُونُ فِي رَبِيعٍ الْأَوَّلِ. وَقَالَ أَبُو بَكْرِ بْنُ أَبِي شَيْبَةَ: حَدَّثَنَا عُثْمَانُ عَنْ سَعِيدِ بْنِ مِينَا عَنْ جَابِرٍ وَابْنِ عَبَّاسٍ قَالَا: وُلِدَ رَسُولُ اللَّهِ ﷺ عَامَ الْفِيلِ، يَوْمَ الِاثْنَيْنِ الثَّانِيَ عَشَرَ مِنْ رَبِيعٍ الْأَوَّلِ، وَفِيهِ بُعِثَ، وَفِيهِ عُرِجَ بِهِ إِلَى السَّمَاءِ، وَفِيهِ هَاجَرَ وَفِيهِ مَاتَ. فِيهِ انْقِطَاعٌ. وَقَدِ اخْتَارَهُ الْحَافِظُ عَبْدُ الْغَنِيِّ بْنُ سُرُورٍ الْمَقْدِسِيُّ فِي " سِيرَتِهِ "، وَقَدْ أَوْرَدَ حَدِيثًا لَا يَصِحُّ سَنَدُهُ، ذَكَرْنَاهُ فِي " فَضَائِلِ شَهْرِ رَجَبٍ "، أَنَّ الْإِسْرَاءَ كَانَ لَيْلَةَ السَّابِعِ وَالْعِشْرِينَ مِنْ رَجَبٍ. وَاللَّهُ أَعْلَمُ. وَمِنَ النَّاسِ مَنْ يَزْعُمُ أَنَّ الْإِسْرَاءَ كَانَ أَوَّلَ لَيْلَةِ جُمْعَةٍ مِنْ شَهْرِ رَجَبٍ، وَهِيَ لَيْلَةُ الرَّغَائِبِ الَّتِي أُحْدِثَتْ فِيهَا الصَّلَاةُ الْمَشْهُورَةُ، وَلَا أَصْلَ لِذَلِكَ. وَاللَّهُ أَعْلَمُ. وَيَنْشُدُ بَعْضُهُمْ فِي ذَلِكَ لَيْلَةَ الْجُمُعَةِ عُرِّجَ بِالنَّبِيِّ لَيْلَةَ الْجُمُعَةِ أَوَّلَ رَجَبِ وَهَذَا الشِّعْرُ عَلَيْهِ رَكَاكَةٌ، وَإِنَّمَا ذَكَرْنَاهُ اسْتِشْهَادًا لِمَنْ يَقُولُ بِهِ. وَقَدْ ذَكَرْنَا الْأَحَادِيثَ الْوَارِدَةَ فِي ذَلِكَ مُسْتَقْصَاةً، عِنْدَ قَوْلِهِ تَعَالَى: سُبْحَانَ الَّذِي أَسْرَى بِعَبْدِهِ لَيْلًا مِنَ الْمَسْجِدِ الْحَرَامِ إِلَى الْمَسْجِدِ الْأَقْصَى الَّذِي بَارَكْنَا حَوْلَهُ لِنُرِيَهُ مِنْ آيَاتِنَا إِنَّهُ هُوَ السَّمِيعُ الْبَصِيرُ [ الْإِسْرَاءِ: 1 ] فَلْتُكْتَبْ مِنْ هُنَاكَ عَلَى مَا هِيَ عَلَيْهِ مِنَ الْأَسَانِيدِ وَالْعَزْوِ وَالْكَلَامِ عَلَيْهَا، وَمَعَهَا، فَفِيهَا مَقْنَعٌ وَكِفَايَةٌ. وَلِلَّهِ الْحَمْدُ وَالْمِنَّةُ. [ حَدِيثُ أُمِّ هَانِئٍ عَنْ مَسْرَاهُ ﷺ   ] قَالَ مُحَمَّدُ بْنُ إسْحَاقَ: وَكَانَ فِيمَا بَلَغَنِي عَنْ أُمِّ هَانِئِ بِنْتِ أَبِي طَالِبٍ ؓ، وَاسْمُهَا هِنْدٌ، فِي مَسْرَى رَسُولِ اللَّهِ ﷺ، أَنَّهَا كَانَتْ تَقُولُ: مَا أُسْرِيَ بِرَسُولِ اللَّهِ ﷺ إلَّا وَهُوَ فِي بَيْتِي، نَامَ عِنْدِي تِلْكَ اللَّيْلَةَ فِي بَيْتِي، فَصَلَّى الْعِشَاءَ الْآخِرَةَ، ثُمَّ نَامَ وَنِمْنَا، فَلَمَّا كَانَ قُبَيْلَ الْفَجْرِ أَهَبَّنَا رَسُولُ اللَّهِ ﷺ، فَلَمَّا صَلَّى الصُّبْحَ وَصَلَّيْنَا مَعَهُ، قَالَ: يَا أُمَّ هَانِئٍ، لَقَدْ صَلَّيْتُ مَعَكُمْ الْعِشَاءَ الْآخِرَةَ كَمَا رَأَيْتِ بِهَذَا الْوَادِي، ثُمَّ جِئْتُ بَيْتَ الْمَقْدِسِ فَصَلَّيْتُ فِيهِ، ثُمَّ قَدْ صَلَّيْتُ صَلَاةَ الْغَدَاةِ مَعَكُمْ الْآنَ كَمَا تَرَيْنَ، ثُمَّ قَامَ لِيَخْرُجَ، فَأَخَذْتُ بِطَرَفِ رِدَائِهِ، فَتَكَشَّفَ عَنْ بَطْنِهِ كَأَنَّهُ قُبْطِيَّةٌ مَطْوِيَّةٌ، فَقُلْتُ لَهُ: يَا نَبِيَّ اللَّهِ، لَا تُحَدِّثْ بِهَذَا النَّاسَ فَيُكَذِّبُوكَ وَيُؤْذُوكَ، قَالَ: وَاَللَّهِ لِأُحَدِّثَنَّهُمُوهُ. قَالَتْ: فَقُلْتُ لِجَارِيَةٍ لِي حَبَشِيَّةٍ: وَيْحَكَ اتْبَعِي رَسُولَ اللَّهِ ﷺ حَتَّى تَسْمَعِي مَا يَقُولُ لِلنَّاسِ، وَمَا يَقُولُونَ لَهُ. ....

     ✧ Section on the night journey of the Messenger of Allah ﷺ from Makkah to Bayt al-Maqdis, then his ascension from there to the heavens, and what signs he saw there. Ibn ʿAsākir mentioned the hadiths of the night journey in the early days of the prophetic mission, whereas Ibn Isḥāq mentioned them in this place about ten years after the mission. Al-Bayhaqī narrated through Mūsā b. ʿUqbah from al-Zuhrī that he said: The Messenger of Allah ﷺ was taken on the night journey one year before his departure to Madinah. He said: Likewise Ibn Lahīʿah mentioned it from Abū al-Aswad from ʿUrwah. Then he narrated from al-Ḥākim from al-Aṣamm from Aḥmad b. ʿAbd al-Jabbār from Yūnus b. Bukayr from Asbāṭ b. Naṣr from Ismāʿīl al-Suddī that he said: The five prayers were made obligatory on the Messenger of Allah ﷺ at Bayt al-Maqdis on the night he was taken on the night journey, sixteen months before his emigration. Thus according to al-Suddī's statement, the night journey occurred in the month of Dhū al-Qiʿdah, and according to al-Zuhrī and ʿUrwah it occurred in Rabīʿ al-Awwal. Abū Bakr b. Abī Shaybah said: ʿUthmān narrated to us from Saʿīd b. Mīnā from Jābir and Ibn ʿAbbās who said: The Messenger of Allah ﷺ was born in the Year of the Elephant on Monday, the twelfth of Rabīʿ al-Awwal, and on that day he was sent as a prophet, and on that day he was ascended to heaven, and on that day he emigrated, and on that day he died. There is a break in this chain. Al-Ḥāfiẓ ʿAbd al-Ghanī b. Surūr al-Maqdisī chose this in his Sīrah, and he cited a hadith whose chain is not sound, which we mentioned in the Virtues of the Month of Rajab, that the night journey occurred on the night of the twenty-seventh of Rajab. And Allah knows best. Some people claim that the night journey occurred on the first Friday night of the month of Rajab, which is the Night of Raghaib in which the well-known prayer was introduced, but there is no basis for that. And Allah knows best. Some of them recite in that regard: On the night of Friday the Prophet was ascended On the night of Friday, the first of Rajab This poetry is feeble, and we mentioned it only as evidence for those who hold that view. We have mentioned the hadiths that have come regarding that matter in full detail at the explanation of His saying, Exalted be He: 'Glory be to Him who took His servant by night from the Sacred Mosque to the Farthest Mosque whose surroundings We have blessed, to show him of Our signs, indeed He is the Hearing, the Seeing' [al-Isrāʾ: 1]. So let them be written from there as they are with their chains, attributions, and discussion upon them and with them, for in them is sufficiency and enough. And to Allah belongs praise and grace. [The hadith of Umm Hāniʾ about his night journey ﷺ] Muḥammad b. Isḥāq said: Among what reached me from Umm Hāniʾ bt. Abī Ṭālib ؓ, whose name was Hind, regarding the night journey of the Messenger of Allah ﷺ, was that she used to say: The Messenger of Allah ﷺ was not taken on the night journey except while he was in my house. He slept at my place that night in my house. He prayed the latter ʿIshāʾ prayer, then slept and we slept. When it was just before dawn, the Messenger of Allah ﷺ woke us. When he prayed the morning prayer and we prayed with him, he said: 'O Umm Hāniʾ, I prayed the latter ʿIshāʾ prayer with you in this valley as you saw, then I went to Bayt al-Maqdis and prayed in it, then I have prayed the dawn prayer with you now as you see.' Then he rose to leave, and I took hold of the edge of his cloak, and his belly was uncovered as if it were folded Egyptian linen. I said to him: 'O Prophet of Allah, do not tell the people this, lest they disbelieve you and harm you.' He said: 'By Allah, I will surely tell them.' She said: I said to an Abyssinian slave-girl of mine: 'Woe to you, follow the Messenger of Allah ﷺ until you hear what he says to the people and what they say to him.' ...

394. Tarikh (al-Tabari) 794No grade recorded

     وَلْنَذْكُرْ مُلَخَّصَ كَلَامِ ابْنِ إِسْحَاقَ رَحِمَهُ اللَّهُ، فَإِنَّهُ قَالَ بَعْدَ ذِكْرِ مَا تَقَدَّمَ مِنَ الْفُصُولِ: ثُمَّ أُسْرِيَ بِرَسُولِ اللَّهِ ﷺ مِنَ الْمَسْجِدِ الْحَرَامِ إِلَى الْمَسْجِدِ الْأَقْصَى وَهُوَ بَيْتُ الْمَقْدِسِ مِنْ إِيلِيَاءَ، وَقَدْ فَشَا الْإِسْلَامُ بِمَكَّةَ، فِي قُرَيْشٍ وَفِي الْقَبَائِلِ كُلِّهَا، قَالَ: وَكَانَ مِنَ الْحَدِيثِ فِيمَا بَلَغَنِي عَنْ مَسْرَاهُ ﷺ عَنِ ابْنِ مَسْعُودٍ وَأَبِي سَعِيدٍ وَعَائِشَةَ، وَمُعَاوِيَةَ وَأُمِّ هَانِئٍ بِنْتِ أَبِي طَالِبٍ ؓ وَالْحَسَنِ بْنِ أَبِي الْحَسَنِ وَابْنِ شِهَابٍ الزُّهْرِيِّ وَقَتَادَةَ وَغَيْرِهِمْ مِنْ أَهْلِ الْعِلْمِ مَا اجْتَمَعَ فِي هَذَا الْحَدِيثِ، كُلٌّ يُحَدِّثُ عَنْهُ بَعْضَ مَا ذُكِرَ لِي مِنْ أَمْرِهِ وَكَانَ فِي مَسْرَاهُ ﷺ وَمَا ذُكِرَ لِي مِنْهُ بَلَاءٌ وَتَمْحِيصٌ، وَأَمْرٌ مِنْ أَمْرِ اللَّهِ، فِي قُدْرَتِهِ وَسُلْطَانِهِ، فِيهِ عِبْرَةٌ لِأُولِي الْأَلْبَابِ، وَهُدًى وَرَحْمَةٌ وَثَبَاتٌ لِمَنْ آمَنَ وَصَدَّقَ، وَكَانَ مِنْ أَمْرِ اللَّهِ عَلَى يَقِينٍ، فَأُسْرِيَ بِهِ كَيْفَ شَاءَ، وَكَمَا شَاءَ، لِيُرِيَهُ مِنْ آيَاتِهِ مَا أَرَادَ، حَتَّى عَايَنَ مَا عَايَنَ مِنْ أَمْرِهِ، وَسُلْطَانِهِ الْعَظِيمِ، وَقُدْرَتِهِ الَّتِي يَصْنَعُ بِهَا مَا يُرِيدُ، فَكَانَ عَبْدُ اللَّهِ بْنُ مَسْعُودٍ فِيمَا بَلَغَنِي، يَقُولُ: أُتِيَ رَسُولُ اللَّهِ ﷺ بِالْبُرَاقِ، وَهِيَ الدَّابَّةُ الَّتِي كَانَتْ تُحْمَلُ عَلَيْهَا الْأَنْبِيَاءُ قَبْلَهُ، تَضَعُ حَافِرَهَا فِي مُنْتَهَى طَرْفِهَا، فَحُمِلَ عَلَيْهَا، ثُمَّ خَرَجَ بِهِ صَاحِبُهُ، يَرَى الْآيَاتِ فِيمَا بَيْنَ السَّمَاءِ وَالْأَرْضِ، حَتَّى انْتَهَى إِلَى بَيْتِ الْمَقْدِسِ، فَوَجَدَ فِيهِ إِبْرَاهِيمَ وَمُوسَى وَعِيسَى، فِي نَفَرٍ مِنَ الْأَنْبِيَاءِ، قَدْ جُمِعُوا لَهُ، فَصَلَّى بِهِمْ، ثُمَّ أُتِيَ بِثَلَاثَةِ آنِيَةٍ ; مِنْ لَبَنٍ، وَخَمْرٍ، وَمَاءٍ. فَذَكَرَ أَنَّهُ شَرِبَ إِنَاءَ اللَّبَنِ، " فَقَالَ لِي جِبْرِيلُ: هُدِيتَ وَهُدِيَتْ أُمَّتُكَ ". وَذَكَرَ ابْنُ إِسْحَاقَ فِي سِيَاقِ الْحَسَنِ الْبَصْرِيِّ مُرْسَلًا.، أَنَّ جِبْرِيلَ أَيْقَظَهُ، ثُمَّ خَرَجَ بِهِ إِلَى بَابِ الْمَسْجِدِ الْحَرَامِ، فَأَرْكَبَهُ الْبُرَاقَ  ، وَهُوَ " دَابَّةٌ أَبْيَضُ، بَيْنَ الْبَغْلِ وَالْحِمَارِ، وَفِي فَخِذَيْهِ جَنَاحَانِ يَحْفِزُ بِهِمَا رِجْلَيْهِ، يَضَعُ حَافِرَهُ فِي مُنْتَهَى طَرْفِهِ، ثُمَّ حَمَلَنِي عَلَيْهِ، ثُمَّ خَرَجَ مَعِي لَا يَفُوتُنِي وَلَا أَفُوتُهُ ". قُلْتُ: وَفِي الْحَدِيثِ، وَهُوَ عَنْ قَتَادَةَ فِيمَا ذَكَرَهُ ابْنُ إِسْحَاقَ، أَنَّ رَسُولَ اللَّهِ ﷺ لَمَّا أَرَادَ رُكُوبَ الْبُرَاقِ، شَمَسَ بِهِ، فَوَضَعَ جِبْرِيلُ يَدَهُ عَلَى مَعْرِفَتِهِ، ثُمَّ قَالَ: أَلَا تَسْتَحِيَ يَا بُرَاقُ مِمَّا تَصْنَعُ ! فَوَاللَّهِ مَا رَكِبَكَ عَبْدٌ لِلَّهِ قَبِلَ مُحَمَّدٍ أَكْرَمُ عَلَيْهِ مِنْهُ. قَالَ: فَاسْتَحَى حَتَّى ارْفَضَّ عَرَقًا، ثُمَّ قَرَّ حَتَّى رَكِبْتُهُ. قَالَ الْحَسَنُ فِي حَدِيثِهِ: فَمَضَى رَسُولُ اللَّهِ ﷺ وَمَضَى مَعَهُ جِبْرِيلُ حَتَّى انْتَهَى بِهِ إِلَى بَيْتِ الْمَقْدِسِ، فَوَجَدَ فِيهِ إِبْرَاهِيمَ وَمُوسَى وَعِيسَى، فِي نَفَرٍ مِنَ الْأَنْبِيَاءِ، فَأَمَّهُمْ رَسُولُ اللَّهِ ﷺ فَصَلَّى بِهِمْ. ثُمَّ ذَكَرَ اخْتِيَارَهُ إِنَاءَ ال?َّبَنِ عَلَى إِنَاءِ الْخَمْرِ  ، وَقَوْلَ جِبْرِيلَ لَهُ: هُدِيتَ وَهُدِيَتْ أُمَّتُكَ، وَحُرِّمَتْ عَلَيْكُمُ الْخَمْرُ. أَنْكَرَ حُذَيْفَةُ بْنُ الْيَمَانِ ؓ صَلَاةَ النَّبِيِّ ﷺ بِبَيْتِ الْمَقْدِسِ  تِلْكَ اللَّيْلَةَ، وَاحْتَجَّ بِأَنَّهُ لَوْ صَلَّى فِيهِ لَكُتِبَ عَلَيْكُمُ الصَّلَاةُ فِيهِ. قَالَ الْبَيْهَقِيُّ وَابْنُ كَثِيرٍ: وَالْمُثْبِتُ مُقَدَّمٌ عَلَى النَّافِي، يَعْنِي مَنْ أَثْبَتَ الصَّلَاةَ فِي بَيْتِ الْمَقْدِسِ، وَهُمُ الْجُمْهُورُ مِنَ الصَّحَابَةِ مَعَهُ زِيَادَةُ عِلْمٍ عَلَى مَنْ نَفَى ذَلِكَ، فَهُوَ أَوْلَى بِالْقَبُولِ. وَالْجَوَابُ عَمَّا اسْتَنَدَ إِلَيْهِ حُذَيْفَةُ ؓ مَنْعُ التَّلَازُمِ فِي الصَّلَاةِ إِنْ كَانَ أَرَادَ بِقَوْلِهِ كُتِبَ عَلَيْكُمُ الْفَرْضَ، وَإِنْ أُرِيدَ التَّشْرِيعُ فَيَلْتَزِمُهُ، وَقَدْ شَرَعَ النَّبِيُّ ﷺ فِي بَيْتِ الْمَقْدِسِ، فَقَرَنَهُ بِالْمَسْجِدِ الْحَرَام وَمَسْجِدِهِ فِي شَدِّ الرَّاحِلَةِ وَذَكَرَ فَضِيلَةَ الصَّلَاةِ فِيهِ فِي غَيْرِ مَا حَدِيثٍ. تَظَافَرَتِ الرِّوَايَاتُ عَلَى أَنَّهُ ﷺ صَلَّى بِالْأَنْبِيَاءِ  قَبْلَ الْعُرُوجِ وَهُوَ أَحَدُ الِاحْتِمَالَيْنِ لِلْقَاضِي، وَقَالَ الْحَافِظُ: «إِنَّهُ الْأَظْهَرُ»، وَالِاحْتِمَالُ الثَّانِي «أَنَّهُ ﷺ صَلَّى بِهِمْ بَعْدَ أَنْ هَبَطَ مِنَ السَّمَاءِ أَيْضًا فَهَبَطُوا. وَصَحَّحَهُ الْحَافِظُ ابْنُ كَثِيرٍ، وَقَالَ صَاحِبُ السِّرَاجِ: «وَمَا الْمَانِعُ مِنْ أَنَّهُ ﷺ صَلَّى بِهِمْ مَرَّتَيْنِ، فَإِنَّ فِي بَعْضِ الْأَحَادِيثِ ذِكْرَ الصَّلَاةِ بِهِمْ بَعْدَ ذِكْرِهِ الْمِعْرَاجَ».

     ✧ Let us mention the summary of the words of Ibn Isḥāq, may Allah have mercy on him, for he said after mentioning what preceded from the sections: Then the Messenger of Allah ﷺ was taken on the Night Journey from al-Masjid al-Ḥarām to al-Masjid al-Aqṣā, which is Bayt al-Maqdis in Aelia, and Islam had spread in Makkah, among Quraysh and among all the tribes. He said: And concerning the report about his Night Journey ﷺ, as it has reached me from Ibn Masʿūd, Abū Saʿīd, ʿĀʾishah, Muʿāwiyah, Umm Hāniʾ bt. Abī Ṭālib ؓ, al-Ḥasan b. Abī al-Ḥasan, Ibn Shihāb al-Zuhrī, Qatādah, and others of the people of knowledge, what was gathered in this report—each one relating about it some of what was mentioned to me of its affair—and in his Night Journey ﷺ, and what was mentioned to me of it, there was trial and testing, and a matter from the matter of Allah, in His power and His authority, in it a lesson for those of understanding, and guidance and mercy and steadfastness for whoever believed and affirmed, and was about the matter of Allah upon certainty. So He took him by night however He willed, and as He willed, to show him of His signs what He intended, until he witnessed what he witnessed of His affair, and His great authority, and His power with which He does what He wills. And ʿAbd Allāh b. Masʿūd, as it has reached me, used to say: The Messenger of Allah ﷺ was brought al-Burāq, which is the mount upon which the prophets before him were carried, placing its hoof at the limit of its gaze. So he was mounted upon it, then his companion departed with him, seeing the signs between the sky and the earth, until he ended at Bayt al-Maqdis, and found in it Ibrāhīm, Mūsā, and ʿĪsā, among a group of prophets, who had been gathered for him, so he led them in prayer. Then he was brought three vessels: of milk, wine, and water. He mentioned that he drank the vessel of milk, and Jibrīl said to me: "You have been guided, and your community has been guided." And Ibn Isḥāq mentioned in the transmission of al-Ḥasan al-Baṣrī, as a mursal report, that Jibrīl woke him, then went out with him to the gate of al-Masjid al-Ḥarām, and mounted him on al-Burāq, which is "a white animal, between a mule and a donkey, and in its thighs two wings with which it urged its legs, placing its hoof at the limit of its gaze. Then he mounted me upon it, then he went out with me, not outrunning me, nor I outrunning him." I say: And in the report, and it is from Qatādah as Ibn Isḥāq mentioned it, that when the Messenger of Allah ﷺ wanted to ride al-Burāq, it shied from him, so Jibrīl placed his hand on its withers, then said: "Are you not ashamed, O Burāq, of what you do! By Allah, no servant of Allah has ridden you before Muḥammad who is more honored by Him than he." He said: It became ashamed until it broke out in sweat, then it settled until I rode it. Al-Ḥasan said in his report: The Messenger of Allah ﷺ went on, and Jibrīl went on with him until he brought him to Bayt al-Maqdis, and he found in it Ibrāhīm, Mūsā, and ʿĪsā, among a group of prophets, and the Messenger of Allah ﷺ led them in prayer. Then he mentioned his choosing the vessel of milk over the vessel of wine, and Jibrīl's saying to him: "You have been guided, and your community has been guided, and wine has been forbidden to you." Ḥudhayfah b. al-Yamān ؓ denied the prayer of the Prophet ﷺ at Bayt al-Maqdis that night, and argued that if he had prayed in it, prayer would have been prescribed for you in it. Al-Bayhaqī and Ibn Kathīr said: The one who affirms is given precedence over the one who denies, meaning whoever affirmed the prayer in Bayt al-Maqdis, and they are the majority of the Companions, and with him is additional knowledge over the one who denied that, so he is more deserving of acceptance. The answer to what Ḥudhayfah ؓ relied upon is the denial of the necessary implication in prayer, if he meant by his saying 'it would be prescribed for you' the obligation, and if legislation is intended, then it necessitates it, and the Prophet ﷺ did legislate in Bayt al-Maqdis, for he linked it with al-Masjid al-Ḥarām and his mosque in the matter of saddling a mount and mentioned the virtue of prayer in it in more than one hadith. The narrations have been numerous that he ﷺ prayed with the prophets before the Ascension, and it is one of the two possibilities for al-Qāḍī, and al-Ḥāfiẓ said: "It is the more apparent," and the second possibility is that he ﷺ prayed with them after he descended from the sky as well, so they descended, and al-Ḥāfiẓ Ibn Kathīr deemed it authentic, and the author of al-Sirāj said: "What prevents that he ﷺ prayed with them twice, for in some hadiths the prayer with them is mentioned after the mention of the Ascension."

395. Tarikh (al-Tabari) 795No grade recorded

     قَالَ ابْنُ إِسْحَاقَ: وَأَخْبَرَنِي مَنْ لَا أَتَّهِمُ، عَنْ أَبِي سَعِيدٍ قَالَ سَمِعْتُ رَسُولَ اللَّهِ ﷺ يَقُولُ: " لَمَّا فَرَغْتُ مِمَّا كَانَ فِي بَيْتِ الْمَقْدِسِ أُتِيَ بِالْمِعْرَاجِ، وَلَمْ أَرَ شَيْئًا قَطُّ أَحْسَنَ مِنْهُ، وَهُوَ الَّذِي يَمُدُّ إِلَيْهِ مَيِّتُكُمْ عَيْنَيْهِ إِذَا حُضِرَ، فَأَصْعَدَنِي فِيهِ صَاحِبِي، حَتَّى انْتَهَى بِي إِلَى بَابٍ مِنْ أَبْوَابِ السَّمَاءِ، يُقَالُ لَهُ: بَابُ الْحَفَظَةِ. عَلَيْهِ مَلَكٌ مِنَ الْمَلَائِكَةِ يُقَالُ لَهُ: إِسْمَاعِيلُ. تَحْتَ يَدِهِ اثْنَا عَشَرَ أَلْفَ مَلَكٍ، تَحْتَ يَدَيْ كُلِّ مَلَكٍ مِنْهُمُ اثْنَا عَشَرَ أَلْفَ مَلَكَ ". قَالَ: يَقُولُ رَسُولُ اللَّهِ ﷺ إِذَا حَدَّثَ بِهَذَا الْحَدِيثِ: وَمَا يَعْلَمُ جُنُودُ رَبِّكَ إِلَّا هُوَ [ الْمُدَّثِّرِ: 31 ] ثُمَّ ذَكَرَ بَقِيَّةَ الْحَدِيثِ، وَهُوَ مُطَوَّلٌ جِدًّا، وَقَدْ سُقْنَاهُ بِإِسْنَادِهِ وَلَفْظِهِ بِكَمَالِهِ فِي " التَّفْسِيرِ " وَتَكَلَّمْنَا عَلَيْهِ ; فَإِنَّهُ مِنْ غَرَائِبِ الْأَحَادِيثِ، وَفِي إِسْنَادِهِ ضَعْفٌ، وَكَذَا فِي سِيَاقِ حَدِيثِ أُمِّ هَانِئٍ ; فَإِنَّ الثَّابِتَ فِي " الصَّحِيحَيْنِ "، مِنْ رِوَايَةِ شَرِيكِ بْنِ عَبْدِ اللَّهِ بْنِ أَبِي نَمِرٍ عَنْ أَنَسٍ أَنَّ الْإِسْرَاءَ كَانَ مِنَ الْمَسْجِدِ مِنْ عِنْدِ الْحِجْرِ. وَفِي سِيَاقِهِ غَرَابَةٌ أَيْضًا مِنْ وُجُوهٍ، قَدْ تَكَلَّمْنَا عَلَيْهَا هُنَاكَ، وَمِنْهَا قَوْلُهُ: وَذَلِكَ قَبْلَ أَنْ يُوحَى إِلَيْهِ. وَالْجَوَابُ أَنَّ مَجِيئَهُمْ أَوَّلَ مَرَّةٍ كَانَ قَبْلَ أَنْ يُوحَى إِلَيْهِ، فَكَانَتْ تِلْكَ اللَّيْلَةُ وَلَمْ يَكُنْ فِيهَا شَيْءٌ، ثُمَّ جَاءَهُ الْمَلَائِكَةُ لَيْلَةً أُخْرَى وَلَمْ يَقُلْ فِي ذَلِكَ: وَذَلِكَ قَبْلَ أَنْ يُوحَى إِلَيْهِ. بَلْ جَاءَهُ بَعْدَ مَا أُوحِيَ إِلَيْهِ، فَكَانَ الْإِسْرَاءُ قَطْعًا بَعْدَ الْإِيحَاءِ ; إِمَّا بِقَلِيلٍ كَمَا زَعَمَهُ طَائِفَةٌ، أَوْ بِكَثِيرٍ نَحْوٍ مِنْ عَشْرِ سِنِينَ، كَمَا زَعَمَهُ آخَرُونَ، وَهُوَ الْأَظْهَرُ، وَغُسِلَ صَدْرُهُ تِلْكَ اللَّيْلَةَ قَبْلَ الْإِسْرَاءِ غَسْلًا ثَانِيًا، أَوْ ثَالِثًا، عَلَى قَوْلٍ ; لِأَنَّهُ مَطْلُوبٌ إِلَى الْمَلَأِ الْأَعْلَى وَالْحَضْرَةِ الْإِلَهِيَّةِ. ثُمَّ رَكِبَ الْبُرَاقَ رِفْعَةً لَهُ وَتَعْظِيمًا وَتَكْرِيمًا، فَلَمَّا جَاءَ بَيْتَ الْمَقْدِسِ رَبَطَهُ بِالْحَلَقَةِ الَّتِي كَانَتْ تَرْبِطُ بِهَا الْأَنْبِيَاءُ، ثُمَّ دَخَلَ بَيْتَ الْمَقْدِسِ فَصَلَّى فِي قِبْلَتِهِ تَحِيَّةَ الْمَسْجِدِ. وَأَنْكَرَ حُذَيْفَةُ ؓ دُخُولَهُ إِلَى بَيْتِ الْمَقْدِسِ وَرَبْطَهُ الدَّابَّةَ وَصَلَاتَهُ فِيهِ. وَهَذَا غَرِيبٌ، وَالنَّصُّ الْمُثْبِتُ مُقَدَّمٌ عَلَى النَّافِي. ثُمَّ اخْتَلَفُوا فِي اجْتِمَاعِهِ بِالْأَنْبِيَاءِ وَصَلَاتِهِ بِهِمْ ; أَكَانَ قَبْلَ عُرُوجِهِ إِلَى السَّمَاءِ كَمَا دَلَّ عَلَيْهِ مَا تَقَدَّمَ، أَوْ بَعْدَ نُزُولِهِ مِنْهَا. كَمَا دَلَّ عَلَيْهِ بَعْضُ السِّيَاقَاتِ، وَهُوَ أَنْسَبُ، كَمَا سَنَذْكُرُهُ عَلَى قَوْلَيْنِ. فَاللَّهُ أَعْلَمُ. وَقِيلَ: إِنَّ صَلَاتَهُ بِالْأَنْبِيَاءِ كَانَتْ فِي السَّمَاءِ. وَهَكَذَا تَخَيُّرُهُ مِنَ الْآنِيَةِ اللَّبَنِ وَالْخَمْرِ وَالْمَاءِ ; هَلْ كَانَتْ بِبَيْتِ الْمَقْدِسِ، كَمَا تَقَدَّمَ، أَوْ فِي السَّمَاءِ، كَمَا ثَبَتَ فِي الْحَدِيثِ الصَّحِيحِ. وَالْمَقْصُودُ أَنَّهُ ﷺ لَمَّا فَرَغَ مِنْ أَمْرِ بَيْتِ الْمَقْدِسِ نُصِبَ لَهُ الْمِعْرَاجُ، وَهُوَ السُّلَّمُ، فَصَعِدَ فِيهِ إِلَى السَّمَاءِ، وَلَمْ يَكُنِ الصُّعُودُ عَلَى الْبُرَاقِ، كَمَا قَدْ يَتَوَهَّمُهُ بَعْضُ النَّاسِ، بَلْ كَانَ الْبُرَاقُ مَرْبُوطًا عَلَى بَابِ مَسْجِدِ بَيْتِ الْمَقْدِسِ ; لِيَرْجِعَ عَلَيْهِ إِلَى مَكَّةَ، فَصَعِدَ مِنْ سَمَاءٍ إِلَى سَمَاءٍ فِي الْمِعْرَاجِ حَتَّى جَاوَزَ السَّابِعَةَ، وَكُلَّمَا جَاءَ سَمَاءً، تَلَقَّتْهُ مِنْهَا مُقَرَّبُوهَا، وَمَنْ فِيهَا مِنْ أَكَابِرِ الْمَلَائِكَةِ وَالْأَنْبِيَاءِ، وَذَكَرَ أَعْيَانَ مَنْ رَآهُ مِنَ الْمُرْسَلِينَ ; كَآدَمَ فِي سَمَاءِ الدُّنْيَا، وَيَحْيَى وَعِيسَى فِي الثَّانِيَةِ، وَإِدْرِيسَ فِي الرَّابِعَةِ، وَمُوسَى فِي السَّادِسَةِ، عَلَى الصَّحِيحِ، وَإِبْرَاهِيمَ فِي السَّابِعَةِ مُسْنِدًا ظَهْرَهُ إِلَى الْبَيْتِ الْمَعْمُورِ الَّذِي يَدْخُلُهُ كُلَّ يَوْمٍ سَبْعُونَ أَلْفًا مِنَ الْمَلَائِكَةِ، يَتَعَبَّدُونَ فِيهِ صَلَاةً وَطَوَافًا، ثُمَّ لَا يَعُودُونَ إِلَيْهِ إِلَى يَوْمِ الْقِيَامَةِ، ثُمَّ جَاوَزَ مَرَاتِبَهُمْ كُلَّهُمْ، حَتَّى ظَهَرَ لِمُسْتَوًى يَسْمَعُ فِيهِ صَرِيفَ الْأَقْلَامِ، وَرُفِعَتْ لِرَسُولِ اللَّهِ ﷺ سِدْرَةُ الْمُنْتَهَى، وَإِذَا وَرَقُهَا كَآذَانِ الْفِيَلَةِ، وَنَبْقُهَا كَقِلَالِ هَجَرَ، وَغَشِيَهَا عِنْدَ ذَلِكَ أُمُورٌ عَظِيمَةٌ ; أَلْوَانٌ مُتَعَدِّدَةٌ بَاهِرَةٌ، وَرَكِبَتْهَا الْمَلَائِكَةُ مِثْلَ الْغِرْبَانِ عَلَى الشَّجَرِ كَثْرَةً، وَفَرَاشٌ مِنْ ذَهَبٍ، وَغَشِيَهَا مِنْ نُورِ الرَّبِّ جَلَّ جَلَالُهُ، وَرَأَى هُنَاكَ جِبْرِيلَ، عَلَيْهِ السَّلَامُ، لَهُ سِتُّمِائَةِ جَنَاحٍ مَا بَيْنَ كُلِّ جَنَاحَيْنِ كَمَا بَيْنَ السَّمَاءِ وَالْأَرْضِ، وَهُوَ الَّذِي يَقُولُ اللَّهُ تَعَالَى: وَلَقَدْ رَآهُ نَزْلَةً أُخْرَى عِنْدَ سِدْرَةِ الْمُنْتَهَى عِنْدَهَا جَنَّةُ الْمَأْوَى إِذْ يَغْشَى السِّدْرَةَ مَا يَغْشَى مَا زَاغَ الْبَصَرُ وَمَا طَغَى [ النَّجْمِ: 13 - 17 ] أَيْ: مَا زَاغَ يَمِينًا وَلَا شِمَالًا، وَلَا ارْتَفَعَ عَنِ الْمَكَانِ الَّذِي حُدَّ لَهُ النَّظَرُ إِلَيْهِ، وَهَذَا هُوَ الثَّبَاتُ الْعَظِيمُ، وَالْأَدَبُ الْكَرِيمُ، وَهَذِهِ الرُّؤْيَا الثَّانِيَةُ لِجِبْرِيلَ عَلَيْهِ السَّلَامُ، عَلَى الصِّفَةِ الَّتِي خَلَقَهُ اللَّهُ تَعَالَى عَلَيْهَا  ، كَمَا نَقَلَهُ ابْنُ مَسْعُودٍ وَأَبُو هُرَيْرَةَ وَأَبُو ذَرٍّ وَعَائِشَةُ، ؓ أَجْمَعِينَ. وَالْأُولَى هِيَ قَوْلُهُ تَعَالَى: عَلَّمَهُ شَدِيدُ الْقُوَى ذُو مِرَّةٍ فَاسْتَوَى وَهُوَ بِالْأُفُقِ الْأَعْلَى ثُمَّ دَنَا فَتَدَلَّى فَكَانَ قَابَ قَوْسَيْنِ أَوْ أَدْنَى فَأَوْحَى إِلَى عَبْدِهِ مَا أَوْحَى [ النَّجْمِ: 5 - 10 ] وَكَانَ ذَلِكَ بِالْأَبْطَحِ تَدَلَّى جِبْرِيلُ عَلَى رَسُولِ اللَّهِ ﷺ سَادًّا عِظَمُ خَلْقِهِ مَا بَيْنَ السَّمَاءِ وَالْأَرْضِ، حَتَّى كَانَ بَيْنَهُ وَبَيْنَهُ قَابَ قَوْسَيْنِ أَوْ أَدْنَى، هَذَا هُوَ الصَّحِيحُ فِي " التَّفْسِيرِ " كَمَا دَلَّ عَلَيْهِ كَلَامُ أَكَابِرِ الصَّحَابَةِ الْمُتَقَدِّمِ ذِكْرُهُمْ ؓ. فَأَمَّا قَوْلُ شَرِيكٍ عَنْ أَنَسٍ فِي حَدِيثِ الْإِسْرَاءِ: ثُمَّ دَنَا الْجَبَّارُ رَبُّ الْعِزَّةِ فَتَدَلَّى فَكَانَ قَابَ قَوْسَيْنِ أَوْ أَدْنَى. فَقَدْ يَكُونُ مِنْ فَهْمِ الرَّاوِي فَأَقْحَمَهُ فِي الْحَدِيثِ. وَاللَّهُ أَعْلَمُ. وَإِنْ كَانَ مَحْفُوظًا، فَلَيْسَ بِتَفْسِيرٍ لِلْآيَةِ الْكَرِيمَةِ، بَلْ هُوَ شَيْءٌ آخَرُ غَيْرُ مَا دَلَّتْ عَلَيْهِ الْآيَةُ الْكَرِيمَةُ. وَاللَّهُ أَعْلَمُ. وَفَرَضَ اللَّهُ سُبْحَانَهُ وَتَعَالَى، عَلَى عَبْدِهِ مُحَمَّدٍ ﷺ وَعَلَى أُمَّتِهِ الصَّلَوَاتِ لَيْلَتَئِذٍ، خَمْسِينَ صَلَاةً فِي كُلِّ يَوْمٍ وَلَيْلَةٍ، ثُمَّ لَمْ يَزَلْ يَخْتَلِفُ بَيْنَ مُوسَى وَبَيْنَ رَبِّهِ عَزَّ وَجَلَّ. حَتَّى وَضَعَهَا الرَّبُّ جَلَّ جَلَالُهُ، وَلَهُ الْحَمْدُ وَالْمِنَّةُ، إِلَى خَمْسٍ. وَقَالَ: " هِيَ خَمْسٌ وَهِيَ خَمْسُونَ: الْحَسَنَةُ بِعَشْرِ أَمْثَالِهَا ". فَحَصَلَ لَهُ التَّكْلِيمُ مِنَ الرَّبِّ عَزَّ وَجَلَّ لَيْلَتَئِذٍ، وَأَئِمَّةُ السُّنَّةِ كَالْمُطْبِقِينَ عَلَى هَذَا، وَاخْتَلَفُوا فِي الرُّؤْيَةِ   ; فَقَالَ بَعْضُهُمْ: رَآهُ بِفُؤَادِهِ مَرَّتَيْنِ. قَالَهُ ابْنُ عَبَّاسٍ وَطَائِفَةٌ، وَأَطْلَقَ ابْنُ عَبَّاسٍ وَغَيْرُهُ الرُّؤْيَةَ، وَهُوَ مَحْمُولٌ عَلَى التَّقْيِيدِ. وَمِمَّنْ أَطْلَقَ الرُّؤْيَةَ أَبُو هُرَيْرَةَ وَأَحْمَدُ بْنُ حَنْبَلٍ ؓ، وَصَرَّحَ بَعْضُهُمْ بِالرُّؤْيَةِ بِالْعَيْنَيْنِ، وَاخْتَارَهُ ابْنُ جَرِيرٍ وَبَالَغَ فِيهِ، وَتَبِعَهُ عَلَى ذَلِكَ آخَرُونَ مِنَ الْمُتَأَخِّرِينَ. وَمِمَّنْ نَصَّ عَلَى الرُّؤْيَةِ بِعَيْنَيْ رَأْسِهِ: الشَّيْخُ أَبُو الْحَسَنِ الْأَشْعَرِيُّ فِيمَا نَقَلَهُ السُّهَيْلِيُّ عَنْهُ، وَاخْتَارَهُ الشَّيْخُ أَبُو زَكَرِيَّا النَّوَوِيُّ فِي " فَتَاوِيهِ ". وَقَالَتْ طَائِفَةٌ: لَمْ يَقَعْ ذَلِكَ ; لِحَدِيثِ أَبِي ذَرٍّ فِي " صَحِيحِ مُسْلِمٍ "، قُلْتُ: يَا رَسُولَ اللَّهِ، هَلْ رَأَيْتَ رَبَّكَ ؟ فَقَالَ: " نُورٌ أَنَّى أَرَاهُ " وَفِي رِوَايَةٍ: " رَأَيْتُ نُورًا ". قَالُوا: وَلَمْ يُمْكِنْ رُؤْيَةُ الْبَاقِي بِالْعَيْنِ الْفَانِيَةِ، وَلِهَذَا قَالَ اللَّهُ تَعَالَى لِمُوسَى فِيمَا رُوِيَ فِي بَعْضِ الْكُتُبِ الْإِلَهِيَّةِ: يَا مُوسَى، إِنَّهُ لَا يَرَانِي حَيٌّ إِلَّا مَاتَ، وَلَا يَابِسٌ إِلَّا تَدَهْدَهَ. وَالْخِلَافُ فِي هَذِهِ الْمَسْأَلَةِ مَشْهُورٌ بَيْنَ السَّلَفِ وَالْخَلَفِ. وَاللَّهُ أَعْلَمُ.

     ✧ Ibn Isḥāq said: And he whom I do not suspect informed me, from Abū Saʿīd, who said: I heard the Messenger of Allah ﷺ say: “When I had finished what was in the House of the Holy (Bayt al-Maqdis), the ladder (al-miʿrāj) was brought to me, and I have never seen anything more beautiful than it. It is the one to which your dying person stretches his eyes when death is present. My companion ascended me upon it until he brought me to a gate of the gates of heaven called the Gate of the Guardians. Over it was an angel of the angels called Ismāʿīl. Under his hand were twelve thousand angels, and under the hand of each of those angels were twelve thousand angels.” He said: The Messenger of Allah ﷺ, when relating this ḥadīth, says: “And none knows the hosts of your Lord except Him” [al-Muddaththir: 31]. Then he mentioned the rest of the ḥadīth, and it is very lengthy. We have cited it with its chain and wording in full in “al-Tafsīr,” and we discussed it; for it is one of the unusual ḥadīths, and its chain has weakness, and so too in the context of the ḥadīth of Umm Hāniʾ; for what is established in the two Ṣaḥīḥs, from the narration of Sharīk b. ʿAbd Allāh b. Abī Namir, from Anas, is that the Night Journey was from the mosque, from near the Ḥijr. And in its context there is also strangeness from several aspects, which we have discussed there. Among them is his saying: “And that was before revelation came to him.” The answer is that their coming the first time was before revelation came to him, and that night was without anything in it. Then the angels came to him on another night, and he did not say in that one: “And that was before revelation came to him.” Rather, it came to him after revelation had come to him. Thus the Night Journey was definitively after revelation, either shortly after, as a group claimed, or much after, about ten years, as others claimed, and this is the more apparent. His chest was washed that night before the Night Journey a second or third time, according to one opinion, because he was summoned to the Most High Assembly and the Divine Presence. Then he mounted al-Burāq as an elevation, exaltation, and honor for him. When he came to the House of the Holy, he tied it to the ring to which the prophets used to tie, then he entered the House of the Holy and prayed in its qiblah as a greeting to the mosque. Ḥudhayfah ؓ denied his entering the House of the Holy, his tying the animal, and his praying in it. This is strange, and the affirming text takes precedence over the negating. Then they differed about his meeting with the prophets and his praying with them: was it before his ascent to heaven, as what preceded indicates, or after his descent from it, as some contexts indicate, and this is more fitting, as we shall mention, according to two opinions. And Allah knows best. It is said: His praying with the prophets was in heaven. Likewise, his choosing of the vessels—milk, wine, and water—was it in the House of the Holy, as preceded, or in heaven, as is established in the authentic ḥadīth. The point is that when he ﷺ had finished with the affair of the House of the Holy, the ladder (al-miʿrāj) was set up for him—that is, the stairway—and he ascended upon it to heaven. The ascent was not upon al-Burāq, as some people might imagine; rather, al-Burāq was tied at the gate of the mosque of the House of the Holy, so that he could return upon it to Makkah. He ascended from heaven to heaven upon the ladder until he passed beyond the seventh. Whenever he came to a heaven, its nearest ones met him, and those in it among the great angels and prophets. He mentioned the specific ones of the messengers he saw: Adam in the lowest heaven, Yaḥyā and ʿĪsā in the second, Idrīs in the fourth, Mūsā in the sixth, according to the sound opinion, and Ibrāhīm in the seventh, leaning his back against the Inhabited House (al-Bayt al-Maʿmūr), which every day seventy thousand angels enter, worshiping in it in prayer and circumambulation, then they do not return to it until the Day of Resurrection. Then he passed beyond all their stations until he appeared at a level where he heard the scratching of the pens. The Lote Tree of the Utmost Boundary (Sidrat al-Muntahā) was raised for the Messenger of Allah ﷺ, and its leaves were like the ears of elephants, and its fruits like the jars of Hajar. At that time, great things enveloped it: many brilliant colors, and angels covered it like crows on a tree in abundance, and moths of gold, and its covering from the light of the Lord, majestic is His majesty. He saw there Jibrīl ﷺ, having six hundred wings, between each two wings as between heaven and earth. He is the one about whom Allah the Exalted says: “And he certainly saw him in another descent, at the Lote Tree of the Utmost Boundary, near which is the Garden of Refuge, when there covered the Lote Tree that which covered it. The sight did not swerve, nor did it transgress” [al-Najm: 13–17]. That is: it did not swerve right or left, nor did it rise from the place at which it was given to look. This is the great steadfastness and noble courtesy. This is the second vision of Jibrīl ﷺ, in the form upon which Allah the Exalted created him, as transmitted by Ibn Masʿūd, Abū Hurayrah, Abū Dharr, and ʿĀʾishah, ؓ all together. The first is His saying, the Exalted: “One mighty in power taught him, one of strength; and he stood poised, while he was in the highest horizon, then he drew near and came down, and was at a distance of two bow-lengths or nearer, and He revealed to His servant what He revealed” [al-Najm: 5–10]. That was at al-Abṭaḥ, where Jibrīl descended upon the Messenger of Allah ﷺ, his immense form filling what is between heaven and earth, until the distance between him and him was two bow-lengths or nearer. This is the sound view in the “Tafsīr,” as indicated by the words of the leading Companions whose mention has preceded, ؓ. As for the saying of Sharīk, from Anas, in the ḥadīth of the Night Journey: “Then al-Jabbār, the Lord of Might, drew near and came down, and was at a distance of two bow-lengths or nearer,” it may be from the narrator’s understanding, and he inserted it into the ḥadīth. And Allah knows best. If it is preserved, then it is not an interpretation of the noble verse; rather, it is something other than what the noble verse indicates. And Allah knows best. Allah, glorified and exalted, then prescribed upon His servant Muḥammad ﷺ and upon his community the prayers that night: fifty prayers each day and night. Then he did not cease to go back and forth between Mūsā and his Lord, mighty and majestic, until the Lord, majestic is His majesty—and to Him belongs praise and grace—reduced them to five. And He said: “They are five, and they are fifty: the good deed is multiplied tenfold.” Thus he obtained speech from the Lord, mighty and majestic, that night. The imams of the Sunnah are as if agreed upon this, but they differed about the vision. Some said: He saw Him with his heart twice; this was said by Ibn ʿAbbās and a group. Ibn ʿAbbās and others used the term “vision” without qualification, and it is interpreted as qualified. Among those who used the unqualified term “vision” are Abū Hurayrah and Aḥmad b. Ḥanbal ؓ. Some explicitly stated vision with the two eyes, and Ibn Jarīr chose this and went to extremes in it, and later scholars followed him in that. Among those who explicitly stated vision with the eyes of his head is Shaykh Abū al-Ḥasan al-Ashʿarī, as transmitted by al-Suhaylī from him, and Shaykh Abū Zakariyyā al-Nawawī chose it in his “Fatāwā.” A group said: That did not occur, because of the ḥadīth of Abū Dharr in “Ṣaḥīḥ Muslim”: I said: O Messenger of Allah, did you see your Lord? He said: “Light—how could I see Him?” And in another narration: “I saw a light.” They said: It is not possible to see the Everlasting with the perishable eye, and for this reason Allah the Exalted said to Mūsā, as is related in some of the divine books: O Mūsā, no living thing sees Me but it dies, and no dry thing but it crumbles. The disagreement on this issue is well known among the predecessors and the later scholars. And Allah knows best.

396. Tarikh (al-Tabari) 817No grade recorded

     ثُمَّ هَبَطَ رَسُولُ اللَّهِ ﷺ إِلَى بَيْتِ الْمَقْدِسِ، وَالظَّاهِرُ أَنَّ الْأَنْبِيَاءَ هَبَطُوا مَعَهُ تَكْرِيمًا لَهُ وَتَعْظِيمًا، عِنْدَ رُجُوعِهِ مِنَ الْحَضْرَةِ الْإِلَهِيَّةِ الْعَظِيمَةِ، كَمَا هِيَ عَادَةُ الْوَافِدِينَ ; لَا يَجْتَمِعُونَ بِأَحَدٍ قَبْلَ الَّذِي طُلِبُوا إِلَيْهِ، وَلِهَذَا كَانَ كُلَّمَا مَرَّ عَلَى وَاحِدٍ مِنْهُمْ، يَقُولُ لَهُ جِبْرِيلُ عِنْدَ مَقْدَمِ ذَاكَ لِلسَّلَامِ عَلَيْهِ: هَذَا فُلَانٌ، فَسَلِّمْ عَلَيْهِ. فَلَوْ كَانَ قَدِ اجْتَمَعَ بِهِمْ قَبْلَ صُعُودِهِ، لَمَا احْتَاجَ إِلَى تَعَرُّفٍ بِهِمْ مَرَّةً ثَانِيَةً، وَمِمَّا يَدُلُّ عَلَى ذَلِكَ، أَنَّهُ قَالَ: " فَلَمَّا حَانَتِ الصَّلَاةُ أَمَمْتُهُمْ ". وَلَمْ يَحِنْ وَقْتٌ إِذْ ذَاكَ إِلَّا صَلَاةُ الْفَجْرِ فَتَقَدَّمَهُمْ إِمَامًا بِهِمْ عَنْ أَمْرِ جِبْرِيلَ فِيمَا يَرْوِيهِ عَنْ رَبِّهِ عَزَّ وَجَلَّ فَاسْتَفَادَ بَعْضُهُمْ مِنْ هَذَا، أَنَّ الْإِمَامَ الْأَعْظَمَ يُقَدَّمُ فِي الْإِمَامَةِ عَلَى رَبِّ الْمَنْزِلِ   ; حَيْثُ كَانَ بَيْتُ الْمَقْدِسِ مَحَلَّتَهُمْ وَدَارَ إِقَامَتِهِمْ ثُمَّ خَرَجَ مِنْهُ فَرَكِبَ الْبُرَاقَ. وَعَادَ إِلَى مَكَّةَ فَأَصْبَحَ بِهَا، وَهُوَ فِي غَايَةِ الثَّبَاتِ وَالسَّكِينَةِ وَالْوَقَارِ، وَقَدْ عَايَنَ فِي تِلْكَ اللَّيْلَةِ مِنَ الْآيَاتِ وَالْأُمُورِ الَّتِي لَوْ رَآهَا أَوْ بَعْضَهَا غَيْرُهُ، لَأَصْبَحَ مُنْدَهِشًا أَوْ طَائِشَ الْعَقْلِ، وَلَكِنَّهُ ﷺ أَصْبَحَ وَاجِمًا، أَيْ سَاكِنًا، يَخْشَى إِنْ بَدَأَ فَأَخْبَرَ قَوْمَهُ بِمَا رَأَى، أَنْ يُبَادِرُوا إِلَى تَكْذِيبِهِ، فَتَلْطَّفَ بِإِخْبَارِهِمْ أَوَّلًا بِأَنَّهُ جَاءَ بَيْتَ الْمَقْدِسِ فِي تِلْكَ اللَّيْلَةِ، وَذَلِكَ أَنَّ أَبَا جَهْلٍ لَعَنَهُ اللَّهُ، رَأَى رَسُولَ اللَّهِ ﷺ فِي الْمَسْجِدِ الْحَرَامِ، وَهُوَ جَالِسٌ وَاجِمٌ، فَقَالَ لَهُ: هَلْ مِنْ خَبَرٍ ؟ فَقَالَ: " نَعَمْ ". فَقَالَ: وَمَا هُوَ ؟ فَقَالَ: " إِنِّي أُسْرِيَ بِي اللَّيْلَةَ إِلَى بَيْتِ الْمَقْدِسِ ". قَالَ: إِلَى بَيْتِ الْمَقْدِسِ ؟ ! قَالَ: " نَعَمْ ". قَالَ: أَرَأَيْتَ إِنْ دَعَوْتُ قَوْمَكَ لَكَ لِتُخْبِرَهُمْ، أَتُخْبِرُهُمْ بِمَا أَخْبَرْتَنِي بِهِ ؟ قَالَ: " نَعَمْ ". فَأَرَادَ أَبُو جَهْلٍ جَمْعَ قُرَيْشٍ لِيَسْمَعُوا مِنْهُ ذَلِكَ، وَأَرَادَ رَسُولُ اللَّهِ ﷺ جَمْعَهُمْ لِيُخْبِرَهُمْ ذَلِكَ وَيُبَلِّغَهُمْ، فَقَالَ أَبُو جَهْلٍ: هَيَّا مَعْشَرَ قُرَيْشٍ  . فَاجْتَمَعُوا مِنْ أَنْدِيَتِهِمْ، فَقَالَ: أَخْبِرْ قَوْمَكَ بِمَا أَخْبَرْتَنِي بِهِ. فَقَصَّ عَلَيْهِمْ رَسُولُ اللَّهِ ﷺ خَبَرَ مَا رَأَى، وَأَنَّهُ جَاءَ بَيْتَ الْمَقْدِسِ هَذِهِ اللَّيْلَةَ وَصَلَّى فِيهِ، فَمِنْ بَيْنِ مُصَفِّقٍ، وَبَيْنَ مُصَفِّرٍ، تَكْذِيبًا لَهُ وَاسْتِبْعَادًا لِخَبَرِهِ، وَطَارَ الْخَبَرُ بِمَكَّةَ، وَجَاءَ النَّاسُ إِلَى أَبِي بَكْرٍ ؓ، فَأَخْبَرُوهُ أَنَّ مُحَمَّدًا ﷺ يَقُولُ كَذَا وَكَذَا. فَقَالَ: إِنَّكُمْ تَكْذِبُونَ عَلَيْهِ. فَقَالُوا: وَاللَّهِ إِنَّهُ لَيَقُولُهُ. فَقَالَ: إِنْ كَانَ قَالَهُ فَلَقَدْ صَدَقَ. ثُمَّ جَاءَ إِلَى رَسُولِ اللَّهِ ﷺ وَحَوْلَهُ مُشْرِكُو قُرَيْشٍ، فَسَأَلَهُ عَنْ ذَلِكَ فَأَخْبَرَهُ، فَاسْتَعْلَمَهُ عَنْ صِفَاتِ بَيْتِ الْمَقْدِسِ ;  لِيَسْمَعَ الْمُشْرِكُونَ وَيَعْلَمُوا صِدْقَهُ فِيمَا أَخْبَرَهُمْ بِهِ. وَفِي " الصَّحِيحِ " أَنَّ الْمُشْرِكِينَ هُمُ الَّذِينَ سَأَلُوا رَسُولَ اللَّهِ ﷺ عَنْ ذَلِكَ. قَالَ: " فَجَعَلْتُ أُخْبِرُهُمْ عَنْ آيَاتِهِ، فَالْتَبَسَ عَلَيَّ بَعْضَ الشَّيْءِ، فَجَلَّى اللَّهُ لِي بَيْتَ الْمَقْدِسِ، حَتَّى جَعَلْتُ أَنْظُرُ إِلَيْهِ دُونَ دَارِ عَقِيلٍ وَأَنْعَتُهُ لَهُمْ ". فَقَالُوا: أَمَّا الصِّفَةُ فَقَدْ أَصَابَ. وَذَكَرَ ابْنُ إِسْحَاقَ مَا تَقَدَّمَ مِنْ إِخْبَارِهِ لَهُمْ بِمُرُورِهِ بِعِيرِهِمْ، وَمَا كَانَ مِنْ شُرْبِهِ مَاءَهُمْ. فَأَقَامَ اللَّهُ عَلَيْهِمُ الْحُجَّةَ، وَاسْتَنَارَتْ لَهُمُ الْمَحَجَّةُ، فَآمَنَ مَنْ آمَنَ عَلَى يَقِينٍ مِنْ رَبِّهِ، وَكَفَرَ مَنْ كَفَرَ بَعْدَ قِيَامِ الْحُجَّةِ عَلَيْهِ، كَمَا قَالَ اللَّهُ تَعَالَى: وَمَا جَعَلْنَا الرُّؤْيَا الَّتِي أَرَيْنَاكَ إِلَّا فِتْنَةً لِلنَّاسِ [ الْإِسْرَاءِ: 60 ] أَيِ ; اخْتِبَارًا لَهُمْ وَامْتِحَانًا. [سيرة] قَالَ ابْنُ عَبَّاسٍ: هِيَ رُؤْيَا عَيْنٍ أُرِيَهَا رَسُولُ اللَّهِ ﷺ. وَهَذَا مَذْهَبُ جُمْهُورِ السَّلَفِ وَالْخَلَفِ، مِنْ أَنَّ الْإِسْرَاءَ كَانَ بِبَدَنِهِ وَرُوحِهِ صَلَوَاتُ اللَّهِ وَسَلَامُهُ عَلَيْهِ، كَمَا دَلَّ عَلَى ذَلِكَ ظَاهِرُ السِّيَاقَاتِ مِنْ رُكُوبِهِ وَصُعُودِهِ فِي الْمِعْرَاجِ، وَغَيْرِ ذَلِكَ ; وَلِهَذَا قَالَ تَعَالَى: سُبْحَانَ الَّذِي أَسْرَى بِعَبْدِهِ لَيْلًا مِنَ الْمَسْجِدِ الْحَرَامِ إِلَى الْمَسْجِدِ الْأَقْصَى [ الْإِسْرَاءِ: 1 ] وَالتَّسْبِيحُ إِنَّمَا يَكُونُ عِنْدَ الْآيَاتِ الْعَظِيمَةِ الْخَارِقَةِ، فَدَلَّ عَلَى أَنَّهُ بِالرُّوحِ وَالْجَسَدِ، وَالْعَبْدُ عِبَارَةٌ عَنْهُمَا، وَأَيْضًا فَلَوْ كَانَ مَنَامًا لَمَا بَادَرَ كَفَّارُ قُرَيْشٍ إِلَى التَّكْذِيبِ بِهِ وَالِاسْتِبْعَادِ لَهُ، إِذْ لَيْسَ فِي ذَلِكَ كَبِيرُ أَمْرٍ، فَدَلَّ عَلَى أَنَّهُ أَخْبَرَهُمْ بِأَنَّهُ أُسْرِيَ بِهِ يَقَظَةً لَا مَنَامًا. وَقَوْلُهُ فِي حَدِيثِ شَرِيكٍ عَنْ أَنَسٍ: " ثُمَّ اسْتَيْقَظْتُ فَإِذَا أَنَا فِي الْحِجْرِ ". مَعْدُودٌ فِي غَلَطَاتِ شَرِيكٍ أَوْ مَحْمُولٌ عَلَى أَنَّ الِانْتِقَالَ مِنْ حَالٍ إِلَى حَالٍ يُسَمَّى يَقَظَةً، كَمَا سَيَأْتِي فِي حَدِيثِ عَائِشَةَ ؓ، حِينَ ذَهَبَ رَسُولُ اللَّهِ ﷺ إِلَى الطَّائِفِ فَكَذَّبُوهُ. قَالَ " فَرَجَعْتُ مَهْمُومًا، فَلَمِ اسْتَفِقْ إِلَّا بِقَرْنِ الثَّعَالِبِ ". وَفِي حَدِيثِ أَبِي أُسَيْدٍ حِينَ جَاءَ بِابْنِهِ إِلَى رَسُولِ اللَّهِ ﷺ لِيُحَنِّكَهُ، فَوَضَعَهُ عَلَى فَخِذِ رَسُولِ اللَّهِ ﷺ وَاشْتَغَلَ رَسُولُ اللَّهِ ﷺ بِالْحَدِيثِ مَعَ النَّاسِ، فَرَفَعَ أَبُو أُسَيْدٍ ابْنَهُ، ثُمَّ اسْتَيْقَظَ رَسُولُ اللَّهِ ﷺ فَلَمْ يَجِدِ الصَّبِيَّ، فَسَأَلَ عَنْهُ، فَقَالُوا: رُفِعَ. فَسَمَّاهُ الْمُنْذِرَ وَهَذَا الْحَمْلُ أَحْسَنُ مِنَ التَّغْلِيطِ. وَاللَّهُ أَعْلَمُ. وَقَدْ حَكَى ابْنُ إِسْحَاقَ فَقَالَ: حَدَّثَنِي بَعْضُ آلِ أَبِي بَكْرٍ عَنْ عَائِشَةَ أُمِّ الْمُؤْمِنِينَ، أَنَّهَا كَانَتْ تَقُولُ: مَا فُقِدَ جَسَدُ رَسُولُ اللَّهِ ﷺ وَلَكِنَّ اللَّهَ أَسْرَى بِرُوحِهِ قَالَ: وَحَدَّثَنِي يَعْقُوبُ بْنُ عُتْبَةَ أَنَّ مُعَاوِيَةَ كَانَ إِذَا سُئِلَ عَنْ مَسْرَى رَسُولِ اللَّهِ ﷺ قَالَ: كَانَتْ رُؤْيَا مِنَ اللَّهِ صَادِقَةً. قَالَ ابْنُ إِسْحَاقَ فَلَمْ يُنْكَرْ ذَلِكَ مِنْ قَوْلِهِمَا ; لِقَوْلِ الْحَسَنِ: إِنَّ هَذِهِ الْآيَةَ نَزَلَتْ فِي ذَلِكَ وَمَا جَعَلْنَا الرُّؤْيَا الَّتِي أَرَيْنَاكَ إِلَّا فِتْنَةً لِلنَّاسِ، وَكَمَا قَالَ إِبْرَاهِيمُ عَلَيْهِ السَّلَامُ: يَا بُنَيَّ إِنِّي أَرَى فِي الْمَنَامِ أَنِّي أَذْبَحُكَ [ الصَّافَّاتِ: 102 ] وَفِي الْحَدِيثِ: تَنَامُ عَيْنِي وَقَلْبِي يَقْظَانُ قَالَ ابْنُ إِسْحَاقَ: فَاللَّهُ أَعْلَمُ أَيُّ ذَلِكَ كَانَ قَدْ جَاءَهُ، وَعَايَنَ فِيهِ مَا عَايَنَ مِنْ أَمْرِ اللَّهِ تَعَالَى، عَلَى أَيِّ حَالَيْهِ كَانَ، نَائِمًا أَوْ يَقْظَانَ، كُلُّ ذَلِكَ حَقٌّ وَصِدْقٌ. قُلْتُ: وَقَدْ تَوَقَّفَ ابْنُ إِسْحَاقَ فِي ذَلِكَ، وَجَوَّزَ كُلًّا مِنَ الْأَمْرَيْنِ مِنْ حَيْثُ الْجُمْلَةِ، وَلَكِنَّ الَّذِي لَا يُشَكُّ فِيهِ وَلَا يُتَمَارَى، أَنَّهُ كَانَ يَقْظَانَ لَا مَحَالَةَ ; لِمَا تَقَدَّمَ، وَلَيْسَ مُقْتَضَى كَلَامِ عَائِشَةَ ؓ أَنَّ جَسَدَهُ ﷺ مَا فُقِدَ، وَإِنَّمَا كَانَ الْإِسْرَاءُ بِرُوحِهِ، أَنْ يَكُونَ ذَلِكَ مَنَامًا كَمَا فَهِمَهُ ابْنُ إِسْحَاقَ بَلْ قَدْ يَكُونُ وَقَعَ الْإِسْرَاءُ بِرُوحِهِ حَقِيقَةً، وَهُوَ يَقْظَانُ لَا نَائِمٌ، وَرَكِبَ الْبُرَاقَ، وَجَاءَ بَيْتَ الْمَقْدِسِ، وَصَعِدَ السَّمَاوَاتِ، وَعَايَنَ مَا عَايَنَ، حَقِيقَةً وَيَقَظَةً لَا مَنَامًا، لَعَلَّ هَذَا مُرَادُ عَائِشَةَ أُمِّ الْمُؤْمِنِينَ ؓ، وَمُرَادُ مَنْ تَابَعَهَا عَلَى ذَلِكَ، لَا مَا فَهِمَهُ ابْنُ إِسْحَاقَ مِنْ أَنَّهُمْ أَرَادُوا بِذَلِكَ الْمَنَامَ. وَاللَّهُ أَعْلَمُ. تَنْبِيهٌ: وَنَحْنُ لَا نُنْكِرُ وُقُوعَ مَنَامٍ قَبْلَ الْإِسْرَاءِ، طِبْقَ مَا وَقَعَ بَعْدَ ذَلِكَ، فَإِنَّهُ ﷺ كَانَ لَا يَرَى رُؤْيَا إِلَّا جَاءَتْ مِثْلَ فَلَقِ الصُّبْحِ، وَقَدْ تَقَدَّمَ مِثْلُ ذَلِكَ فِي حَدِيثِ بَدْءِ الْوَحْيِ، أَنَّهُ رَأَى مِثْلَ مَا وَقَعَ لَهُ يَقَظَةً، مَنَامًا قَبْلَهُ، لِيَكُونَ ذَلِكَ مِنْ بَابِ الْإِرْهَاصِ وَالتَّوْطِئَةِ وَالتَّثْبِيتِ وَالْإِينَاسِ. وَاللَّهُ أَعْلَمُ. ثُمَّ قَدِ اخْتَلَفَ الْعُلَمَاءُ فِي أَنَّ الْإِسْرَاءَ وَالْمِعْرَاجَ هَلْ كَانَا فِي لَيْلَةٍ وَاحِدَةٍ،  أَوْ كُلٌّ فِي لَيْلَةٍ عَلَى حِدَةٍ ؟ فَمِنْهُمْ مَنْ يَزْعُمُ أَنَّ الْإِسْرَاءَ فِي الْيَقَظَةِ، وَالْمِعْرَاجَ فِي الْمَنَامِ. وَقَدْ حَكَى الْمُهَلَّبُ بْنُ أَبِي صُفْرَةَ فِي " شَرْحِهِ الْبُخَارِيَّ " عَنْ طَائِفَةٍ، أَنَّهُمْ ذَهَبُوا إِلَى أَنَّ الْإِسْرَاءَ مَرَّتَانِ، مَرَّةٌ بِرُوحِهِ مَنَامًا، وَمَرَّةٌ بِبَدَنِهِ وَرُوحِهِ يَقَظَةً. وَقَدْ حَكَاهُ الْحَافِظُ أَبُو الْقَاسِمِ السُّهَيْلِيُّ عَنْ شَيْخِهِ أَبِي بَكْرِ بْنِ الْعَرَبِيِّ الْفَقِيهِ الْمَالِكِيِّ. وَهَذَا الْقَوْلُ يَجْمَعُ الْأَحَادِيثَ ; فَإِنَّ فِي حَدِيثِ شَرِيكٍ عَنْ أَنَسٍ: وَذَلِكَ فِيمَا يَرَى قَلْبُهُ، وَتَنَامُ عَيْنَاهُ وَلَا يَنَامُ قَلْبُهُ، وَقَالَ فِي آخِرِهِ: " ثُمَّ اسْتَيْقَظْتُ، فَإِذَا أَنَا فِي الْحِجْرِ ". وَهَذَا مَنَامٌ، وَدَلَّ غَيْرُهُ عَلَى الْيَقَظَةِ. وَمِنْهُمْ مَنْ يَدَّعِي تَعَدُّدَ الْإِسْرَاءِ فِي الْيَقَظَةِ  أَيْضًا، حَتَّى قَالَ بَعْضُهُمْ: إِنَّهَا أَرْبَعُ إِسْرَاءَاتٍ. وَزَعَمَ بَعْضُهُمْ أَنَّ بَعْضَهَا كَانَ بِالْمَدِينَةِ. وَقَدْ حَاوَلَ الشَّيْخُ شِهَابُ الدِّينِ أَبُو شَامَةَ رَحِمَهُ اللَّهُ، أَنْ يُوَفِّقَ بَيْنَ اخْتِلَافِ مَا وَقَعَ فِي رِوَايَاتِ حَدِيثِ الْإِسْرَاءِ بِالْجَمْعِ بِالتَّعَدُّدِ، فَجَعَلَ ثَلَاثَ إِسْرَاءَاتٍ، مَرَّةً مِنْ مَكَّةَ إِلَى بَيْتِ الْمَقْدِسِ فَقَطْ عَلَى الْبُرَاقِ، وَمَرَّةً مِنْ مَكَّةَ إِلَى السَّمَاوَاتِ عَلَى الْبُرَاقِ أَيْضًا، لِحَدِيثِ حُذَيْفَةَ وَمَرَّةً مِنْ مَكَّةَ إِلَى بَيْتِ الْمَقْدِسِ ثُمَّ إِلَى السَّمَاوَاتِ. فَنَقُولُ: إِنْ كَانَ إِنَّمَا حَمَلَهُ عَلَى الْقَوْلِ بِهَذِهِ الثَّلَاثِ اخْتِلَافُ الرِّوَايَاتِ، فَقَدِ اخْتَلَفَ لَفْظُ الْحَدِيثِ فِي ذَلِكَ عَلَى أَكْثَرَ مِنْ هَذِهِ الثَّلَاثِ صِفَاتٍ، وَمَنْ أَرَادَ الْوُقُوفَ عَلَى ذَلِكَ، فَلْيَنْظُرْ فِيمَا جَمَعْنَاهُ مُسْتَقْصًى فِي كِتَابِنَا " التَّفْسِيرِ " عِنْدَ قَوْلِهِ تَعَالَى سُبْحَانَ الَّذِي أَسْرَى بِعَبْدِهِ لَيْلًا، وَإِنْ كَانَ إِنَّمَا حَمَلَهُ، أَنَّ التَّقْسِيمَ انْحَصَرَ فِي ثَلَاثِ صِفَاتٍ بِالنِّسْبَةِ إِلَى بَيْتِ الْمَقْدِسِ وَإِلَى السَّمَاوَاتِ، فَلَا يَلْزَمُ مِنَ الْحَصْرِ الْعَقْلِيِّ الْوُقُوعُ كَذَلِكَ فِي الْخَارِجِ إِلَّا بِدَلِيلٍ، وَاللَّهُ أَعْلَمُ. وَالْعَجَبُ أَنَّ الْإِمَامَ أَبَا عَبْدِ اللَّهِ الْبُخَارِيَّ رَحِمَهُ اللَّهُ، ذَكَرَ الْإِسْرَاءَ بَعْدَ ذِكْرِهِ مَوْتَ أَبِي طَالِبٍ فَوَافَقَ ابْنَ إِسْحَاقَ فِي ذِكْرِهِ الْمِعْرَاجَ فِي أَوَاخِرِ الْأَمْرِ، وَخَالَفَهُ فِي ذِكْرِهِ بَعْدَ مَوْتِ أَبِي طَالِبٍ وَابْنُ إِسْحَاقَ أَخَّرَ ذِكْرَ مَوْتِ أَبِي طَالِبٍ عَلَى الْإِسْرَاءِ. فَاللَّهُ أَعْلَمُ أَيُّ ذَلِكَ كَانَ. وَالْمَقْصُودُ أَنَّ الْبُخَارِيَّ فَرَّقَ بَيْنَ الْإِسْرَاءِ وَبَيْنَ الْمِعْرَاجِ، فَبَوَّبَ لِكُلٍّ مِنْهُمَا بَابًا عَلَى حِدَةٍ، فَقَالَ: بَابُ حَدِيثِ الْإِسْرَاءِ وَقَوْلِ اللَّهِ سُبْحَانَهُ وَتَعَالَى: سُبْحَانَ الَّذِي أَسْرَى بِعَبْدِهِ لَيْلًا حَدَّثَنَا يَحْيَى بْنُ بُكَيْرٍ حَدَّثَنَا اللَّيْثُ عَنْ عُقَيْلٍ عَنِ ابْنِ شِهَابٍ حَدَّثَنِي أَبُو سَلَمَةَ بْنُ عَبْدِ الرَّحْمَنِ قَالَ: سَمِعْتُ جَابِرَ بْنَ عَبْدِ اللَّهِ أَنَّهُ سَمِعَ رَسُولَ اللَّهِ ﷺ يَقُولُ: " لَمَّا كَذَّبَتْنِي قُرَيْشٌ، كُنْتُ فِي الْحِجْرِ، فَجَلَّى اللَّهُ لِي بَيْتَ الْمَقْدِسِ، فَطَفِقْتُ أُخْبِرُهُمْ عَنْ آيَاتِهِ، وَأَنَا أَنْظُرُ إِلَيْهِ ". وَقَدْ رَوَاهُ مُسْلِمٌ وَالتِّرْمِذِيُّ وَالنَّسَائِيُّ مِنْ حَدِيثِ الزُّهْرِيِّ عَنْ أَبِي سَلَمَةَ عَنْ جَابِرٍ بِهِ. وَرَوَاهُ مُسْلِمٌ وَالنَّسَائِيُّ مِنْ حَدِيثِ عَبْدِ اللَّهِ بْنِ الْفَضْلِ عَنْ أَبِي سَلَمَةَ عَنْ أَبِي هُرَيْرَةَ عَنِ النَّبِيِّ ﷺ بِنَحْوِهِ. ثُمَّ قَالَ الْبُخَارِيُّ: بَابُ حَدِيثِ الْمِعْرَاجِ: حَدَّثَنَا هُدْبَةُ بْنُ خَالِدٍ حَدَّثَنَا هَمَّامٌ حَدَّثَنَا قَتَادَةُ عَنْ أَنَسِ بْنِ مَالِكٍ عَنْ مَالِكِ بْنِ صَعْصَعَةَ أَنَّ النَّبِيَّ ﷺ حَدَّثَهُمْ عَنْ لَيْلَةِ أُسْرِيَ بِهِ قَالَ: " بَيْنَمَا أَنَا فِي الْحَطِيمِ وَرُبَّمَا قَالَ: فِي الْحِجْرِ مُضْطَجِعًا إِذْ أَتَانِي آتٍ فَقَدَّ قَالَ: وَسَمِعْتُهُ يَقُولُ: فَشَقَّ مَا بَيْنَ هَذِهِ إِلَى هَذِهِ ". فَقُلْتُ لِلْجَارُودِ وَهُوَ إِلَى جَنْبِي مَا يَعْنِي بِهِ ؟ قَالَ: مِنْ ثُغْرَةِ نَحْرِهِ إِلَى شِعْرَتِهِ. وَسَمِعْتُهُ يَقُولُ: مِنْ قَصِّهِ إِلَى شِعْرَتِهِ. " فَاسْتَخْرَجَ قَلْبِي، ثُمَّ أُتِيتُ بِطَسْتٍ مِنْ ذَهَبٍ مَمْلُوءَةٍ إِيمَانًا  ، فَغُسِلَ قَلْبِي، ثُمَّ حُشِيَ، ثُمَّ أُعِيدَ، ثُمَّ أُتِيتُ بِدَابَّةٍ دُونَ الْبَغْلِ، وَفَوْقَ الْحِمَارِ أَبْيَضَ ". فَقَالَ لَهُ الْجَارُودُ: وَهُوَ الْبُرَاقُ يَا أَبَا حَمْزَةَ ؟ قَالَ أَنَسٌ: نَعَمْ. يَضَعُ خَطْوَهُ عِنْدَ أَقْصَى طَرْفِهِ، فَحُمِلْتُ عَلَيْهِ، فَانْطَلَقَ بِي جِبْرِيلُ حَتَّى أَتَى السَّمَاءَ الدُّنْيَا فَاسْتَفْتَحَ، قِيلَ: مَنْ هَذَا ؟ قَالَ: جِبْرِيلُ. قِيلَ: وَمَنْ مَعَكَ ؟ قَالَ: مُحَمَّدٌ. قِيلَ: وَقَدْ أُرْسِلَ إِلَيْهِ ؟ قَالَ: نَعَمْ. قِيلَ: مَرْحَبًا بِهِ، فَنِعْمَ الْمَجِيءُ جَاءَ. فَفَتَحَ، فَلَمَّا خَلَصْتُ، فَإِذَا فِيهَا آدَمُ. فَقَالَ: هَذَا أَبُوكَ آدَمُ، فَسَلِّمْ عَلَيْهِ. فَسَلَّمْتُ عَلَيْهِ، فَرَدَّ السَّلَامَ، ثُمَّ قَالَ: " مَرْحَبًا بِالِابْنِ الصَّالِحِ، وَالنَّبِيِّ الصَّالِحِ " ثُمَّ صَعِدَ بِي إِلَى السَّمَاءِ الثَّانِيَةِ، فَاسْتَفْتَحَ، قِيلَ: مَنْ هَذَا ؟ قَالَ: جِبْرِيلُ. قِيلَ: وَمَنْ مَعَكَ ؟ قَالَ: مُحَمَّدٌ. قِيلَ: وَقَدْ أُرْسِلَ إِلَيْهِ ؟ قَالَ: نَعَمْ. قِيلَ مَرْحَبًا بِهِ، فَنِعْمَ الْمَجِيءُ جَاءَ. فَفَتَحَ، فَلَمَّا خَلَصْتُ، إِذَا يَحْيَى وَعِيسَى، وَهُمَا ابْنَا خَالَةٍ، قَالَ: هَذَا يَحْيَى وَعِيسَى فَسَلِّمْ عَلَيْهِمَا. فَسَلَّمْتُ فَرَدَّا، ثُمَّ قَالَا: مَرْحَبًا بِالْأَخِ الصَّالِحِ، وَالنَّبِيِّ الصَّالِحِ. ثُمَّ صَعِدَ بِي إِلَى السَّمَاءِ الثَّالِثَةِ فَاسْتَفْتَحَ، قِيلَ: مَنْ هَذَا ؟ قَالَ: جِبْرِيلُ. قِيلَ: وَمَنْ مَعَكَ ؟ قَالَ: مُحَمَّدٌ قِيلَ: وَقَدْ أُرْسِلَ إِلَيْهِ ؟ قَالَ: نَعَمْ. قِيلَ: مَرْحَبًا بِهِ، فَنِعْمَ الْمَجِيءُ جَاءَ. فَفَتَحَ فَلَمَّا خَلَصْتُ إِذَا يُوسُفُ، قَالَ: هَذَا يُوسُفُ فَسَلِّمْ عَلَيْهِ، فَسَلَّمْتُ عَلَيْهِ، فَرَدَّ ثُمَّ قَالَ: مَرْحَبًا بِالْأَخِ الصَّالِحِ، وَالنَّبِيِّ الصَّالِحِ. ثُمَّ صَعِدَ بِي حَتَّى أَتَى السَّمَاءَ الرَّابِعَةَ، فَاسْتَفْتَحَ، قِيلَ: مَنْ هَذَا ؟ قَالَ: جِبْرِيلُ. قَالَ: وَمَنْ مَعَكَ ؟ قَالَ: مُحَمَّدٌ. قِيلَ: وَقَدْ أُرْسِلَ إِلَيْهِ ؟ قَالَ: نَعَمْ. قِيلَ: مَرْحَبًا بِهِ، فَنِعْمَ الْمَجِيءُ جَاءَ. فَلَمَّا خَلَصْتُ فَإِذَا إِدْرِيسُ قَالَ: هَذَا إِدْرِيسُ فَسَلِّمْ عَلَيْهِ. فَسَلَّمْتُ فَرَدَّ، ثُمَّ قَالَ: مَرْحَبًا بِالْأَخِ الصَّالِحِ، وَالنَّبِيِّ الصَّالِحِ. ثُمَّ صَعِدَ بِي حَتَّى أَتَى السَّمَاءَ الْخَامِسَةَ، فَاسْتَفْتَحَ، قِيلَ: مَنْ هَذَا ؟ قَالَ: جِبْرِيلُ. قِيلَ: وَمَنْ مَعَكَ ؟ قَالَ: مُحَمَّدٌ. قِيلَ: وَقَدْ أُرْسِلَ إِلَيْهِ ؟ قَالَ: نَعَمْ. قِيلَ: مَرْحَبًا بِهِ، فَنِعْمَ الْمَجِيءُ جَاءَ. فَلَمَّا خَلَصْتُ فَإِذَا هَارُونُ، قَالَ: هَذَا هَارُونُ، فَسَلِّمْ عَلَيْهِ. فَسَلَّمْتُ عَلَيْهِ فَرَدَّ، ثُمَّ قَالَ: مَرْحَبًا بِالْأَخِ الصَّالِحِ وَالنَّبِيِّ الصَّالِحِ. ثُمَّ صَعِدَ بِي حَتَّى أَتَى السَّمَاءَ السَّادِسَةَ، فَاسْتَفْتَحَ فَقِيلَ: مَنْ هَذَا ؟ قَالَ: جِبْرِيلُ. قِيلَ: وَمَنْ مَعَكَ ؟ قَالَ: مُحَمَّدٌ. قِيلَ: وَقَدْ أُرْسِلَ إِلَيْهِ ؟ قَالَ: نَعَمْ. قِيلَ: مَرْحَبًا بِهِ، فَنِعْمَ الْمَجِيءُ جَاءَ. فَلَمَّا خَلَصْتُ فَإِذَا مُوسَى، قَالَ: هَذَا مُوسَى فَسَلِّمْ عَلَيْهِ. فَسَلَّمْتُ عَلَيْهِ، فَرَدَّ، ثُمَّ قَالَ: مَرْحَبًا بِالْأَخِ الصَّالِحِ وَالنَّبِيِّ الصَّالِحِ. فَلَمَّا تَجَاوَزْتُ بَكَى، فَقِيلَ لَهُ: مَا يُبْكِيكَ ؟ قَالَ: أَبْكِي ; لِأَنَّ غُلَامًا بُعِثَ بَعْدِي يَدْخُلُ الْجَنَّةَ مِنْ أُمَّتِهِ أَكْثَرُ مِمَّنْ يَدْخُلُهَا مِنْ أُمَّتِي. ثُمَّ صَعِدَ بِي إِلَى السَّمَاءِ السَّابِعَةِ، فَاسْتَفْتَحَ جِبْرِيلُ، قِيلَ: مَنْ هَذَا ؟ قَالَ: جِبْرِيلُ. قِيلَ: وَمَنْ مَعَكَ ؟ قَالَ: مُحَمَّدٌ. قِيلَ: وَقَدْ بُعِثَ إِلَيْهِ ؟ قَالَ: نَعَمْ. قِيلَ: مَرْحَبًا بِهِ، فَنِعْمَ الْمَجِيءُ جَاءَ. فَلَمَّا خَلَصْتُ فَإِذَا إِبْرَاهِيمُ، قَالَ: هَذَا أَبُوكَ إِبْرَاهِيمُ فَسَلِّمْ عَلَيْهِ. فَسَلَّمْتُ عَلَيْهِ، فَرَدَّ السَّلَامَ، ثُمَّ قَالَ: مَرْحَبًا بِالِابْنِ الصَّالِحِ وَالنَّبِيِّ الصَّالِحِ. ثُمَّ رُفِعَتْ لِي سِدْرَةُ الْمُنْتَهَى، فَإِذَا نَبْقُهَا مِثْلُ قِلَالِ هَجَرَ، وَإِذَا وَرَقُهَا مِثْلُ آذَانِ الْفِيَلَةِ، قَالَ: هَذِهِ سِدْرَةُ الْمُنْتَهَى، وَإِذَا أَرْبَعَةُ أَنْهَارٍ نَهْرَانِ ظَاهِرَانِ، وَنَهْرَانِ بَاطِنَانِ. فَقُلْتُ: مَا هَذَا يَا جِبْرِيلُ ؟ قَالَ: أَمَّا الْبَاطِنَانِ فَنَهْرَانِ فِي الْجَنَّةِ، وَأَمَّا الظَّاهِرَانِ فَالنِّيلُ وَالْفُرَاتُ. ثُمَّ رُفِعَ لِيَ الْبَيْتُ الْمَعْمُورُ، يَدْخُلُهُ كُلَّ يَوْمٍ سَبْعُونَ أَلْفَ مَلَكٍ، ثُمَّ أُتِيتُ بِإِنَاءٍ مِنْ خَمْرٍ وَإِنَاءٍ مِنْ لَبَنٍ، وَإِنَاءٍ مِنْ عَسَلٍ، فَأَخَذْتُ اللَّبَنَ، فَقَالَ: هِيَ الْفِطْرَةُ الَّتِي أَنْتَ عَلَيْهَا وَأُمَّتُكَ. ثُمَّ فُرِضَتْ عَلَيَّ الصَّلَوَاتُ خَمْسِينَ صَلَاةً كُلَّ يَوْمٍ، فَرَجَعْتُ فَمَرَرْتُ عَلَى مُوسَى، فَقَالَ: بِمَ أُمِرْتَ ؟ قَالَ: أُمِرْتُ بِخَمْسِينَ صَلَاةً كُلَّ يَوْمٍ. قَالَ: إِنَّ أُمَّتَكَ لَا تَسْتَطِيعُ خَمْسِينَ صَلَاةً كُلَّ يَوْمٍ، وَإِنِّي وَاللَّهِ قَدْ جَرَّبْتُ النَّاسَ قَبْلَكَ، وَعَالَجْتُ بَنِي إِسْرَائِيلَ أَشَدَّ الْمُعَالَجَةِ، فَارْجِعْ إِلَى رَبِّكَ فَسَلْهُ التَّخْفِيفَ لِأُمَّتِكَ. فَرَجَعْتُ فَوَضَعَ عَنِّي عَشْرًا، فَرَجَعْتُ إِلَى مُوسَى فَقَالَ مِثْلَهُ، فَرَجَعْتُ فَوَضَعَ عَنِّي عَشْرًا، فَرَجَعْتُ إِلَى مُوسَى فَقَالَ مِثْلَهُ، فَرَجَعْتُ فَوَضَعَ عَنِّي عَشْرًا، فَرَجَعْتُ إِلَى مُوسَى فَقَالَ مِثْلَهُ. فَرَجَعْتُ فَأُمِرْتُ بِعَشْرِ صَلَوَاتٍ كُلَّ يَوْمٍ فَقَالَ مِثْلَهُ، فَرَجَعْتُ فَأُمِرْتُ بِخَمْسِ صَلَوَاتٍ كُلَّ يَوْمٍ، فَرَجَعْتُ إِلَى مُوسَى، فَقَالَ: بِمَ أُمِرْتَ ؟ فَقُلْتُ: أُمِرْتُ بِخَمْسِ صَلَوَاتٍ كُلَّ يَوْمٍ. قَالَ: إِنَّ أُمَّتَكَ لَا تَسْتَطِيعُ خَمْسَ صَلَوَاتٍ كُلَّ يَوْمٍ، وَإِنِّي قَدْ جَرَّبْتُ النَّاسَ قَبْلَكَ، وَعَالَجْتُ بَنِي إِسْرَائِيلَ أَشَدَّ الْمُعَالَجَةِ، فَارْجِعْ إِلَى رَبِّكَ فَسْأَلْهُ التَّخْفِيفَ لِأُمَّتِكَ. قَالَ: سَأَلْتُ رَبِّي حَتَّى اسْتَحْيَيْتُ، وَلَكِنْ أَرْضَى وَأُسَلِّمُ. قَالَ: فَلَمَّا جَاوَزْتُ نَادَانِي مُنَادٍ: أَمْضَيْتُ فَرِيضَتِي وَخَفَّفْتُ عَنْ عِبَادِي ". هَكَذَا رَوَى الْبُخَارِيُّ هَذَا الْحَدِيثَ هَاهُنَا، وَقَدْ رَوَاهُ فِي مَوَاضِعَ أُخَرَ مِنْ " صَحِيحِهِ " وَمُسْلِمٌ وَالتِّرْمِذِيُّ وَالنَّسَائِيُّ مِنْ طُرُقٍ عَنْ قَتَادَةَ عَنْ أَنَسٍ عَنْ مَالِكِ بْنِ صَعْصَعَةَ. وَرُوِّينَاهُ مِنْ حَدِيثِ أَنَسِ بْنِ مَالِكٍ عَنْ أُبَيِّ بْنِ كَعْبٍ وَمِنْ حَدِيثِ أَنَسٍ عَنْ أَبِي ذَرٍّ وَمِنْ طُرُقٍ كَثِيرَةٍ عَنْ أَنَسٍ عَنِ النَّبِيِّ ﷺ. وَقَدْ ذَكَرْنَا ذَلِكَ مُسْتَقْصًى بِطُرُقِهِ وَأَلْفَاظِهِ فِي التَّفْسِيرِ. وَلَمْ يَقَعْ فِي هَذَا السِّيَاقِ ذِكْرُ بَيْتِ الْمَقْدِسِ وَكَانَ بَعْضُ الرُّوَاةِ يَحْذِفُ بَعْضَ الْخَبَرِ لِلْعِلْمِ بِهِ، أَوْ يَنْسَاهُ أَوْ يَذْكُرُ مَا هُوَ الْأَهَمُّ عِنْدَهُ، أَوْ يَبْسُطُ تَارَةً فَيَسُوقُهُ كُلَّهُ، وَتَارَةً يُحَدِّثُ مُخَاطِبَهُ بِمَا هُوَ الْأَنْفَعُ لَهُ. وَمَنْ جَعَلَ كُلَّ رِوَايَةٍ إِسْرَاءً عَلَى حِدَةٍ - كَمَا تَقَدَّمَ عَنْ بَعْضِهِمْ - فَقَدْ أَبْعَدَ جِدًّا ; وَذَلِكَ أَنَّ كُلَّ السِّيَاقَاتِ فِيهَا السَّلَامُ عَلَى الْأَنْبِيَاءِ، وَفِي كُلٍّ مِنْهَا تَعْرِيفُهُ بِهِمْ. وَفِي كُلِّهَا يُفْرَضُ عَلَيْهِ الصَّلَوَاتُ، فَكَيْفَ يُمْكِنُ أَنْ يُدَّعَى تَعَدُّدُ ذَلِكَ ؟ هَذَا فِي غَايَةِ الْبُعْدِ وَالِاسْتِحَالَةِ، وَاللَّهُ أَعْلَمُ. ثُمَّ قَالَ الْبُخَارِيُّ: حَدَّثَنَا الْحُمَيْدِيُّ حَدَّثَنَا سُفْيَانُ عَنْ عَمْرٍو عَنْ عِكْرِمَةَ عَنِ ابْنِ عَبَّاسٍ فِي قَوْلِهِ تَعَالَى: وَمَا جَعَلْنَا الرُّؤْيَا الَّتِي أَرَيْنَاكَ إِلَّا فِتْنَةً لِلنَّاسِ قَالَ: هِيَ رُؤْيَا عَيْنٍ، أُرِيَهَا رَسُولُ اللَّهِ ﷺ لَيْلَةَ أُسَرِيَ بِهِ إِلَى بَيْتِ الْمَقْدِسِ، وَالشَّجَرَةَ الْمَلْعُونَةَ فِي الْقُرْآنِ قَالَ: هِيَ شَجَرَةُ الزَّقُّومِ. فَصْلٌ فَلَمَّا أَصْبَحَ رَسُولُ اللَّهِ ﷺ  فِي قَوْمِهِ أَخْبَرَهُمْ بِمَا أَرَاهُ اللَّهُ عَزَّ وَجَلَّ مِنْ آيَاتِهِ الْكُبْرَى، فَاشْتَدَّ تَكْذِيبُهُمْ لَهُ، وَأَذَاهُمْ وَضَرَاوَتُهُمْ عَلَيْهِ، وَسَأَلُوهُ أَنْ يَصِفَ لَهُمْ بَيْتَ الْمَقْدِسِ، فَجَلَّاهُ اللَّهُ لَهُ حَتَّى عَايَنَهُ، فَطَفِقَ يُخْبِرُهُمْ عَنْ آيَاتِهِ، وَلَا يَسْتَطِيعُونَ أَنْ يَرُدُّوا عَلَيْهِ شَيْئًا. وَأَخْبَرَهُمْ عَنْ عِيرِهِمْ فِي مَسْرَاهُ وَرُجُوعِهِ، وَأَخْبَرَهُمْ عَنْ وَقْتِ قُدُومِهَا، وَأَخْبَرَهُمْ عَنِ الْبَعِيرِ الَّذِي يَقْدُمُهَا، وَكَانَ الْأَمْرُ كَمَا قَالَ، فَلَمْ يَزِدْهُمْ ذَلِكَ إِلَّا نُفُورًا، وَأَبَى الظَّالِمُونَ إِلَّا كُفُورًا.

     ✧ Then the Messenger of Allah ﷺ descended to the Sacred House (Jerusalem), and it appears that the prophets descended with him to honor him and magnify him upon his return from the great divine presence, as is the custom of delegations; they do not meet with anyone before the one for whom they were summoned. This is why whenever he passed by one of them, Gabriel would say to him at the arrival of that prophet to greet him: 'This is so-and-so, so greet him.' If he had met them before his ascent, he would not have needed to be introduced to them a second time. Among the things that indicate this is that he said: 'When the time of prayer came, I led them.' And at that time, no prayer time had come except the dawn prayer, so he went forward and led them as an imam by the command of Gabriel, conveying from his Lord, Mighty and Majestic. From this some scholars inferred that the supreme imam is given precedence in leading the prayer over the owner of the place, since Jerusalem was their locality and the abode of their residence. Then he left from there, mounted al-Burāq, and returned to Makkah, and it was morning while he was in complete steadfastness, tranquility, and dignity, having witnessed that night signs and matters which if another person had seen them or some of them, he would have become astonished or lost his mind. But he ﷺ became quiet, that is, calm, fearing that if he began to inform his people of what he saw, they would hasten to deny him. So he gently informed them first that he had gone to the Sacred House that night. This was because Abū Jahl, may Allah curse him, saw the Messenger of Allah ﷺ in the Sacred Mosque sitting quietly, so he said to him: 'Is there any news?' He said: 'Yes.' He said: 'What is it?' He said: 'I was taken by night to the Sacred House (Jerusalem).' He said: 'To the Sacred House?!' He said: 'Yes.' He said: 'What if I summon your people for you to tell them? Will you tell them what you told me?' He said: 'Yes.' Abū Jahl wanted to gather Quraysh to hear that from him, and the Messenger of Allah ﷺ wanted to gather them to inform them and convey to them. Abū Jahl said: 'Come, O assembly of Quraysh!' They gathered from their assemblies, and he said: 'Tell your people what you told me.' The Messenger of Allah ﷺ told them the story of what he saw, and that he had come to the Sacred House this night and prayed in it. Some were clapping, and some were turning pale, denying him and deeming his report far-fetched. The news flew through Makkah, and people came to Abū Bakr ؓ and told him that Muhammad ﷺ was saying such-and-such. He said: 'You are lying about him.' They said: 'By Allah, he is indeed saying it.' He said: 'If he said it, then he has spoken the truth.' Then he came to the Messenger of Allah ﷺ while around him were the polytheists of Quraysh, and asked him about that, and he informed him. Then he asked him about the descriptions of the Sacred House so that the polytheists would hear and know his truthfulness in what he told them. In the Ṣaḥīḥ it is stated that the polytheists were the ones who asked the Messenger of Allah ﷺ about that. He said: 'I began to inform them of its signs, but some of the details became confused to me, so Allah unveiled the Sacred House to me until I began looking at it and describing it to them from below the house of ʿAqīl.' They said: 'As for the description, he has got it right.' Ibn Isḥāq mentioned what was previously mentioned of his telling them about passing by their caravan and drinking their water. Thus Allah established the proof against them and the clear path became evident to them. Those who believed, believed with certainty from their Lord, and those who disbelieved, disbelieved after the proof had been established against them, as Allah Almighty said: 'And We made not the vision which We showed you except as a trial for mankind' [al-Isrāʾ: 60], meaning a test and trial for them. [Sīrah] Ibn ʿAbbās said: 'It is a vision of the eye that the Messenger of Allah ﷺ was shown.' This is the position of the majority of the early and later scholars, that the night journey was with his body and his soul, may Allah's prayers and ﷺ, as indicated by the apparent context of his riding, his ascension in the miʿrāj, and other details. For this reason, the Almighty said: 'Glory be to the One who took His servant by night from the Sacred Mosque to the Farthest Mosque' [al-Isrāʾ: 1]. Glorification only occurs at great, extraordinary signs, which proves that it was with soul and body, and 'servant' refers to both. Moreover, if it had been a dream, the disbelievers of Quraysh would not have hastened to deny it and deem it far-fetched, for there would be nothing remarkable in that. This proves that he informed them that he was taken by night while awake, not asleep. His statement in the ḥadīth of Sharīk from Anas: 'Then I woke up and I was in the Ḥijr' is counted among Sharīk's errors or is interpreted to mean that the transition from one state to another is called waking, as will come in the ḥadīth of ʿĀʾishah ؓ when the Messenger of Allah ﷺ went to al-Ṭāʾif and they denied him. He said: 'I returned grieved, and I did not come to my senses except at Qarn al-Thaʿālib.' And in the ḥadīth of Abū Usayd when he brought his son to the Messenger of Allah ﷺ to chew something for him, he placed him on the thigh of the Messenger of Allah ﷺ, and the Messenger of Allah ﷺ was engaged in conversation with the people, so Abū Usayd lifted his son, then the Messenger of Allah ﷺ 'woke up' and did not find the child, so he asked about him, and they said: 'He was lifted.' He named him al-Mundhir. This interpretation is better than declaring it an error. And Allah knows best. Ibn Isḥāq narrated and said: 'Some of the family of Abū Bakr narrated to me from ʿĀʾishah, Mother of the Believers, that she used to say: The body of the Messenger of Allah ﷺ was not lost, but Allah took his soul on the night journey.' He said: 'Yaʿqūb b. ʿUtbah narrated to me that Muʿāwiyah, when asked about the night journey of the Messenger of Allah ﷺ, said: It was a true vision from Allah.' Ibn Isḥāq said: 'Their statement was not rejected because of the saying of al-Ḥasan: This verse was revealed concerning that: 'And We made not the vision which We showed you except as a trial for mankind,' and as Ibrāhīm ﷺ said: 'O my son, indeed I have seen in a dream that I am slaughtering you' [al-Ṣāffāt: 102], and in the ḥadīth: 'My eyes sleep but my heart is awake.' Ibn Isḥāq said: 'Allah knows best which of these came to him and what he witnessed of the command of Allah Almighty, in whichever of his two states, asleep or awake—all of it is true and right.' I say: Ibn Isḥāq suspended judgment on this and allowed each of the two matters in general, but what is not doubted or disputed is that it was definitely while awake, for what preceded. The implication of ʿĀʾishah's words ؓ that his body ﷺ was not missing and that the night journey was by his soul is not necessarily that it was a dream, as Ibn Isḥāq understood. Rather, the night journey may have occurred by his soul in reality while he was awake, not asleep; he rode al-Burāq, went to the Sacred House, ascended the heavens, and witnessed what he witnessed in reality and wakefulness, not in sleep. Perhaps this is what ʿĀʾishah, Mother of the Believers ؓ, meant and what those who followed her on that meant, not what Ibn Isḥāq understood that they meant a dream. And Allah knows best. Note: We do not deny that a dream occurred before the night journey matching what happened after it, for he ﷺ never saw a vision except that it came true like the break of dawn. What preceded in the ḥadīth of the beginning of revelation—that he saw in a dream before it what happened to him in wakefulness—is similar, so that it would be of the category of premonition, preparation, confirmation, and companionship. And Allah knows best. Then scholars differed as to whether the night journey and the ascension were in one night or each in a separate night. Among them are those who claim that the night journey was in wakefulness and the ascension in sleep. Al-Muhallab b. Abī Ṣufrah narrated in his 'Commentary on al-Bukhārī' from a group that they held that the night journey occurred twice: once with his soul in a dream, and once with his body and soul in wakefulness. Al-Ḥāfiẓ Abū al-Qāsim al-Suhaylī narrated it from his shaykh Abū Bakr b. al-ʿArabī, the Mālikī jurist. This view reconciles the ḥadīths, for in the ḥadīth of Sharīk from Anas: 'That was among what his heart sees, and his eyes sleep but his heart does not sleep,' and he said at the end: 'Then I woke up, and I was in the Ḥijr.' This is a dream, while other evidence indicates wakefulness. Among them are those who claim the multiplicity of the night journey in wakefulness as well, until some said it was four night journeys. Some claimed that one of them was in Madīnah. Shaykh Shihāb al-Dīn Abū Shāmah, may Allah have mercy on him, attempted to reconcile the differences in the narrations of the night journey by combining them through multiplicity, so he made three night journeys: once from Makkah to the Sacred House only on al-Burāq, once from Makkah to the heavens on al-Burāq as well, according to the ḥadīth of Ḥudhayfah, and once from Makkah to the Sacred House then to the heavens. So we say: If he was led to the view of these three by the differences in the narrations, then the wording of the ḥadīth differs on more than these three descriptions, and whoever wants to examine that should look at what we have collected exhaustively in our book 'al-Tafsīr' at the verse: 'Glory be to the One who took His servant by night.' If he was led by the fact that the division is limited to three descriptions in relation to the Sacred House and the heavens, then it does not necessarily follow from the rational limitation that it occurred in that way in reality without evidence. And Allah knows best. It is remarkable that Imām Abū ʿAbd Allāh al-Bukhārī, may Allah have mercy on him, mentioned the night journey after mentioning the death of Abū Ṭālib, thus agreeing with Ibn Isḥāq in mentioning the ascension at the end of the matter, but differing from him in mentioning it after the death of Abū Ṭālib, while Ibn Isḥāq delayed mentioning the death of Abū Ṭālib until after the night journey. Allah knows best which of these was the case. The point is that al-Bukhārī distinguished between the night journey and the ascension, devoting a separate chapter to each. He said: 'Chapter on the ḥadīth of the night journey and the saying of Allah, Glorious and Exalted: Glory be to the One who took His servant by night. Yaḥyā b. Bukayr narrated to us: al-Layth narrated to us from ʿUqayl from Ibn Shihāb: Abū Salamah b. ʿAbd al-Raḥmān narrated to me, saying: I heard Jābir b. ʿAbd Allāh say that he heard the Messenger of Allah ﷺ saying: 'When Quraysh denied me, I was in the Ḥijr, and Allah unveiled the Sacred House to me, so I began to inform them of its signs while I was looking at it.'' Muslim, al-Tirmidhī, and al-Nasāʾī narrated it from the ḥadīth of al-Zuhrī from Abū Salamah from Jābir. Muslim and al-Nasāʾī narrated it from the ḥadīth of ʿAbd Allāh b. al-Faḍl from Abū Salamah from Abū Hurayrah from the Prophet ﷺ similarly. Then al-Bukhārī said: Chapter on the ḥadīth of the Miʿrāj: Hudbah b. Khālid narrated to us: Hammām narrated to us: Qatādah narrated to us, from Anas b. Mālik, from Mālik b. Ṣaʿṣaʿah, that the Prophet ﷺ related to them about the night he was taken on the Night Journey. He said: "While I was in al-Ḥaṭīm – and perhaps he said: in al-Ḥijr – lying down, a visitor came to me and split – he said: And I heard him say: he split from here to here." I said to al-Jārūd, who was beside me: What does he mean by that? He said: From the hollow of his throat to his pubic hair. And I heard him say: From his breastbone to his pubic hair. "He extracted my heart, then a golden basin filled with faith was brought to me, and my heart was washed, then filled, then returned. Then I was brought a white beast, smaller than a mule and larger than a donkey." Al-Jārūd said to him: That is al-Burāq, O Abū Ḥamzah? Anas said: Yes. It placed its step at the limit of its gaze. I was mounted upon it, and Jibrīl set off with me until he reached the lowest heaven and asked for it to be opened. It was said: Who is this? He said: Jibrīl. It was said: And who is with you? He said: Muḥammad. It was said: Has he been sent for? He said: Yes. It was said: Welcome to him; what an excellent coming has come. So it was opened. When I had passed through, there was Ādam. He said: This is your father Ādam, so greet him. I greeted him, and he returned the greeting, then said: "Welcome to the righteous son and the righteous prophet." Then he ascended with me to the second heaven and asked for it to be opened. It was said: Who is this? He said: Jibrīl. It was said: And who is with you? He said: Muḥammad. It was said: Has he been sent for? He said: Yes. It was said: Welcome to him; what an excellent coming has come. So it was opened. When I had passed through, there were Yaḥyā and ʿĪsā, who were maternal cousins. He said: This is Yaḥyā and ʿĪsā, so greet them. I greeted them, and they returned the greeting, then said: "Welcome to the righteous brother and the righteous prophet." Then he ascended with me to the third heaven and asked for it to be opened. It was said: Who is this? He said: Jibrīl. It was said: And who is with you? He said: Muḥammad. It was said: Has he been sent for? He said: Yes. It was said: Welcome to him; what an excellent coming has come. So it was opened. When I had passed through, there was Yūsuf. He said: This is Yūsuf, so greet him. I greeted him, and he returned the greeting, then said: "Welcome to the righteous brother and the righteous prophet." Then he ascended with me until he reached the fourth heaven and asked for it to be opened. It was said: Who is this? He said: Jibrīl. It was said: And who is with you? He said: Muḥammad. It was said: Has he been sent for? He said: Yes. It was said: Welcome to him; what an excellent coming has come. So it was opened. When I had passed through, there was Idrīs. He said: This is Idrīs, so greet him. I greeted him, and he returned the greeting, then said: "Welcome to the righteous brother and the righteous prophet." Then he ascended with me until he reached the fifth heaven and asked for it to be opened. It was said: Who is this? He said: Jibrīl. It was said: And who is with you? He said: Muḥammad. It was said: Has he been sent for? He said: Yes. It was said: Welcome to him; what an excellent coming has come. So it was opened. When I had passed through, there was Hārūn. He said: This is Hārūn, so greet him. I greeted him, and he returned the greeting, then said: "Welcome to the righteous brother and the righteous prophet." Then he ascended with me until he reached the sixth heaven and asked for it to be opened. It was said: Who is this? He said: Jibrīl. It was said: And who is with you? He said: Muḥammad. It was said: Has he been sent for? He said: Yes. It was said: Welcome to him; what an excellent coming has come. So it was opened. When I had passed through, there was Mūsā. He said: This is Mūsā, so greet him. I greeted him, and he returned the greeting, then said: "Welcome to the righteous brother and the righteous prophet." When I passed beyond him, he wept. It was said to him: What makes you weep? He said: I weep because a young man was sent after me whose community will enter Paradise more than those of my community who enter it. Then he ascended with me to the seventh heaven, and Jibrīl asked for it to be opened. It was said: Who is this? He said: Jibrīl. It was said: And who is with you? He said: Muḥammad. It was said: Has he been sent for? He said: Yes. It was said: Welcome to him; what an excellent coming has come. So it was opened. When I had passed through, there was Ibrāhīm. He said: This is your father Ibrāhīm, so greet him. I greeted him, and he returned the greeting, then said: "Welcome to the righteous son and the righteous prophet." Then the Lote Tree of the Utmost Boundary was raised up for me, and its fruits were like the clay jars of Hajar, and its leaves were like the ears of elephants. He said: This is the Lote Tree of the Utmost Boundary. And there were four rivers: two visible and two hidden. I said: What are these, O Jibrīl? He said: As for the two hidden ones, they are two rivers in Paradise; as for the two visible ones, they are the Nile and the Euphrates. Then the Much-Frequented House was raised up for me, into which seventy thousand angels enter every day. Then I was brought a vessel of wine, a vessel of milk, and a vessel of honey. I took the milk. He said: This is the fiṭrah upon which you and your community are. Then fifty prayers were made obligatory upon me every day. I returned and passed by Mūsā. He said: What have you been commanded? I said: I have been commanded to perform fifty prayers every day. He said: Your community cannot bear fifty prayers every day. By Allah, I have tested people before you, and I struggled with the Children of Israel most severely. Return to your Lord and ask Him to lighten it for your community. So I returned, and He reduced it by ten. I returned to Mūsā, and he said the same. I returned, and He reduced it by ten. I returned to Mūsā, and he said the same. I returned, and He reduced it by ten. I returned to Mūsā, and he said the same. I returned, and I was commanded to perform ten prayers every day. He said the same. I returned, and I was commanded to perform five prayers every day. I returned to Mūsā. He said: What have you been commanded? I said: I have been commanded to perform five prayers every day. He said: Your community cannot bear five prayers every day. I have tested people before you, and I struggled with the Children of Israel most severely. Return to your Lord and ask Him to lighten it for your community. He said: I have asked my Lord until I felt ashamed, but I accept and submit. He said: When I passed beyond, a caller called out: I have enforced My obligation and lightened it for My servants." Thus al-Bukhārī narrated this ḥadīth here, and he narrated it in other places of his Ṣaḥīḥ, and Muslim, al-Tirmidhī, and al-Nasāʾī narrated it through various chains from Qatādah, from Anas, from Mālik b. Ṣaʿṣaʿah. We also narrated it from the ḥadīth of Anas b. Mālik, from Ubayy b. Kaʿb, and from the ḥadīth of Anas, from Abū Dharr, and through many chains from Anas, from the Prophet ﷺ. We have mentioned that in full with its chains and wordings in the commentary. In this narrative, no mention is made of Jerusalem. Some narrators would omit part of the report because it was known, or forget it, or mention what was more important to them, or at times expand and narrate it all, and at other times relate to their interlocutor what was most beneficial for him. Whoever considers each narration a separate Night Journey – as was mentioned from some of them – has gone very far astray. That is because all the narratives include greeting the prophets, and in each of them he is introduced to them, and in all of them prayers are made obligatory upon him. How can one claim that this occurred multiple times? This is extremely far-fetched and impossible, and Allah knows best. Then al-Bukhārī said: al-Ḥumaydī narrated to us: Sufyān narrated to us, from ʿAmr, from ʿIkrimah, from Ibn ʿAbbās regarding His saying, Exalted be He: "And We did not make the vision which We showed you except as a trial for the people." He said: It was a vision of the eye, shown to the Messenger of Allah ﷺ on the night he was taken on the Night Journey to Jerusalem, and the accursed tree in the Qurʾān. He said: It is the tree of Zaqqūm. Section When the Messenger of Allah ﷺ arose among his people, he informed them of what Allah, Mighty and Majestic, had shown him of His great signs. Their denial of him intensified, as did their harm and hostility toward him. They asked him to describe Jerusalem to them, and Allah displayed it to him until he saw it with his own eyes. He began to tell them about its signs, and they could not refute anything he said. He informed them about their caravan during his journey and return, and he informed them of the time of its arrival, and he informed them about the camel that would lead it, and the matter turned out as he had said. This only increased them in aversion, and the wrongdoers refused anything but disbelief.

397. Tarikh (al-Tabari) 818No grade recorded

     [ وَصْفُ رَسُولِ اللَّهِ ﷺ لِإِبْرَاهِيمَ وَمُوسَى وَعِيسَى   ] قَالَ ابْنُ إسْحَاقَ: وَزَعَمَ الزُّهْرِيُّ عَنْ سَعِيدِ بْنِ الْمُسَيِّبِ أَنَّ رَسُولَ اللَّهِ ﷺ وَصَفَ لِأَصْحَابِهِ إبْرَاهِيمَ وَمُوسَى وَعِيسَى حِينَ رَآهُمْ فِي تِلْكَ اللَّيْلَةِ، فَقَالَ: أَمَّا إبْرَاهِيمُ، فَلَمْ أَرَ رَجُلًا أَشْبَهَ ( قَطُّ ) بِصَاحِبِكُمْ، وَلَا صَاحِبُكُمْ أَشْبَهُ بِهِ مِنْهُ، وَأَمَّا مُوسَى فَرَجُلٌ آدَمُ طَوِيلٌ ضَرْبٌ جَعْدٌ أَقْنَى كَأَنَّهُ مِنْ رِجَالِ شَنُوءَةَ وَأَمَّا عِيسَى بْنُ مَرْيَمَ، فَرَجُلٌ أَحْمَرُ، بَيْنَ الْقَصِيرِ وَالطَّوِيلِ، سَبْطُ الشَّعَرِ، كَثِيرُ خِيلَانِ الْوَجْهِ، كَأَنَّهُ خَرَجَ مِنْ دِيمَاسٍ، تَخَالُ رَأْسَهُ يَقْطُرُ مَاءً، وَلَيْسَ بِهِ مَاءٌ، أَشْبَهُ رِجَالِكُمْ بِهِ عُرْوَةُ بْنُ مَسْعُودٍ الثَّقَفِيُّ. وَبَيْنَا هُوَ يَسِيرُ إِذْ لَقِيَهُ خَلْقٌ مِنْ خَلْقِ اللَّهِ، فَقَالُوا: السَّلَامُ عَلَيْكَ يَا أَوَّلُ، السَّلَامُ عَلَيْكَ يَا آخِرُ، السَّلَامُ عَلَيْكَ يَا حَاشِرُ، فَقَالَ جِبْرِيلُ: ارْدُدِ السَّلَامَ، فَرَدَّ، ثُمَّ لَقِيَهُ الثَّانِيَةَ فَقَالَ لَهُ مِثْلَ ذَلِكَ، ثُمَّ لَقِيَهُ الثَّالِثَةَ فَقَالَ لَهُ مِثْلَ ذَلِكَ. فَقَالَ: مَنْ هَؤُلَاءِ يَا جِبْرِيلُ ؟ قَالَ: إِبْرَاهِيمُ وَمُوسَى وَعِيسَى. وَمَرَّ عَلَى مُوسَى وَهُوَ يُصَلِّي فِي قَبْرِهِ الْكَثِيبُ الْأَحْمَرُ، رَجُلٌ طُوَالٌ سَبْطٌ آدَمُ كَأَنَّهُ مِنْ رِجَالِ شَنُوءَةَ، وَهُوَ يَقُولُ يَرْفَعُ صَوْتَهُ: أَكْرَمْتَهُ وَفَضَّلْتَهُ، فَدُفِعَ إِلَيْهِ، فَسَلَّمَ عَلَيْهِ فَرَدَّ عَلَيْهِ السَّلَامَ، وَقَالَ: مَنْ هَذَا مَعَكَ يَا جِبْرِيلُ ؟ فَقَالَ: هَذَا أَحْمَدُ، فَقُلْ: مَرْحَبًا بِالنَّبِيِّ الْعَرَبِيِّ الَّذِي نَصَحَ لِأُمَّتِهِ وَدَعَا لَهُ بِالْبَرَكَةِ وَقَالَ: سَلْ لِأُمَّتِكَ الْيُسْرَ. فَسَارُوا فَقَالَ: يَا جِبْرِيلُ مَنْ هَذَا؟ قَالَ: هَذَا مُوسَى بْنُ عِمْرَانَ، قَالَ: وَمَنْ يُعَاتِبُ؟ قَالَ: يُعَاتِبُ رَبَّهُ. قَالَ: أَوَيَرْفَعُ صَوْتَهُ عَلَى رَبِّهِ؟ قَالَ جِبْرِيلُ إِنَّ اللَّهَ تَعَالَى قَدْ عَرَفَ لَهُ حِدَّتَهُ ثُمَّ مَرَّ بِرَجُلٍ قَائِمٍ يُصَلِّي قَالَ: مَنْ هَذَا مَعَكَ يَا جِبْرِيلُ ؟ قَالَ جِبْرِيلُ: هَذَا أَخُوكَ مُحَمَّدٌ، فَرَحَّبَ بِهِ وَدَعَا لَهُ بِبَرَكَةٍ فَقَالَ: سَلْ لِأُمَّتِكَ الْيُسْرَ، فَقَالَ مَنْ هَذَا يَا جِبْرِيلُ ؟ قَالَ هَذَا أَخُوكَ عِيسَى. وَمَرَّ عَلَى شَجَرَةٍ كَانَ ثَمَرُهَا السَّرْحَ، تَحْتَهَا شَيْخٌ وَعِيَالُهُ، فَرَأَى مَصَابِيحَ وَضَوْءًا. فَقَالَ: مَنْ هَذَا يَا جِبْرِيلُ ؟ قَالَ: هَذَا أَبُوكَ إِبْرَاهِيمُ. فَسَلِّمْ عَلَيْهِ فَرَدَّ عَلَيْهِ السَّلَامَ. وَقَالَ: مَنْ هَذَا مَعَكَ يَا جِبْرِيلُ ؟ قَالَ: هَذَا ابْنُكَ أَحْمَدُ. فَقَالَ: مَرْحَبًا بِالنَّبِيِّ الْعَرَبِيِّ الَّذِي بَلَّغَ رِسَالَةَ رَبِّهِ وَنَصَحَ لِأُمَّتِهِ، يَا بُنَيَّ إِنَّكَ لَاقٍ رَبَّكَ اللَّيْلَةَ، وَإِنَّ أُمَّتَكَ آخِرُ الْأُمَمِ وَأَضْعَفُهَا، فَإِنِ اسْتَطَعْتَ أَنْ تَكُونَ حَاجَتُكَ أَوْ جُلُّهَا فِي أُمَّتِكَ فَافْعَلْ.

     ✧ [The Messenger of Allah’s ﷺ Description of Abraham, Moses, and Jesus] Ibn Isḥāq said: Al-Zuhrī claimed, on the authority of Saʿīd b. al-Musayyib, that the Messenger of Allah ﷺ described to his Companions Abraham, Moses, and Jesus when he saw them that night. He said: As for Abraham, I have never seen a man who more resembles your companion, nor does your companion more resemble anyone than him. As for Moses, he is a dark-skinned, tall, lean, curly-haired man with an aquiline nose, as though he were one of the men of Shanūʾah. As for Jesus son of Mary, he is a ruddy man, between short and tall, with lank hair, many moles on his face, as though he had just come out of a bathhouse; you would think his head was dripping with water though there is no water on it. The man among you who most resembles him is ʿUrwah b. Masʿūd al-Thaqafī. While he was traveling, a group of God’s creatures met him and said: Peace be upon you, O first; peace be upon you, O last; peace be upon you, O gatherer. Gabriel said: Return the greeting, so he returned it. Then they met him a second time and said the same to him, then they met him a third time and said the same to him. He said: Who are these, O Gabriel? He said: Abraham, Moses, and Jesus. He passed by Moses while he was praying in his grave at the red sand hill—a tall, lank-haired, dark-skinned man, as though he were one of the men of Shanūʾah—and he was saying, raising his voice: You honored him and favored him. He was brought to him, and he greeted him, and he returned the greeting and said: Who is this with you, O Gabriel? He said: This is Aḥmad. Say: Welcome to the Arab prophet who counseled his community and prayed for blessing for it. And he said: Ask ease for your community. They traveled on, and he said: O Gabriel, who is this? He said: This is Moses son of ʿImrān. He said: And whom is he reproaching? He said: He is reproaching his Lord. He said: Does he raise his voice against his Lord? Gabriel said: God, exalted is He, has recognized his sharpness of temper. Then he passed by a man standing in prayer. He said: Who is this with you, O Gabriel? Gabriel said: This is your brother Muḥammad. He welcomed him and prayed for blessing for him and said: Ask ease for your community. So he said: Who is this, O Gabriel? He said: This is your brother Jesus. And he passed by a tree whose fruit was the lotus, beneath it an old man and his family, and he saw lamps and light. He said: Who is this, O Gabriel? He said: This is your father Abraham; greet him. So he greeted him, and he returned the greeting and said: Who is this with you, O Gabriel? He said: This is your son Aḥmad. He said: Welcome to the Arab prophet who conveyed the message of his Lord and counseled his community. O my son, you will meet your Lord tonight, and your community is the last of the communities and the weakest of them; if you can make your request, or most of it, for your community, then do so.

398. Tarikh (al-Tabari) 819No grade recorded

     وَفَرَضَ عَلَيْهِ خَمْسِينَ صَلَاةً. فَرَجَعَ حَتَّى مَرَّ عَلَى مُوسَى فَقَالَ لَهُ: بِمَ أُمِرْتَ ؟ قَالَ: بِخَمْسِينَ صَلَاةً، قَالَ: إِنَّ أُمَّتَكَ لَا تُطِيقُ ذَلِكَ، ارْجِعْ إِلَى رَبِّكَ فَاسْأَلْهُ التّخْفِيفَ لِأُمَّتِكَ، فَالْتَفَتَ إِلَى جِبْرِيلَ كَأَنَّهُ يَسْتَشِيرُهُ فِي ذَلِكَ، فَأَشَارَ أَنْ نَعَمْ إِنْ شِئْتَ، فَعَلَا بِهِ جِبْرِيلُ حَتَّى أَتَى بِهِ الْجَبَّارَ تَبَارَكَ وَتَعَالَى، وَهُوَ فِي مَكَانِهِ. هَذَا لَفْظُ الْبُخَارِيِّ فِي بَعْضِ الطُّرُقِ، فَوَضَعَ عَنْهُ عَشْرًا، ثُمَّ أَنْزَلَ حَتَى مَرَّ بِمُوسَى فَأَخْبَرَهُ، فَقَالَ: ارْجِعْ إِلَى رَبِّكَ فَاسْأَلْهُ التَّخْفِيفَ، فَلَمْ يَزَلْ يَتَرَدَّدُ بَيْنَ مُوسَى وَبَيْنَ اللَّهِ عَزَّ وَجَلَّ حَتَى جَعَلَهَا خَمْسًا، فَأَمَرَهُ مُوسَى بِالرُّجُوعِ وَسُؤَالِ التَّخْفِيفِ، فَقَالَ: قَدِ اسْتَحْيَيْتُ مِنْ رَبِّي، وَلَكِنْ أَرْضَى وَأُسَلِّمُ، فَلَمَّا بَعُدَ نَادَى مُنَادٍ: قَدْ أَمْضَيْتُ فَرِيضَتِي، وَخَفَّفْتُ عَنْ عِبَادِي. فَصْلٌ وَلَمَّا أَصْبَحَ رَسُولُ اللَّهِ ﷺ مِنْ صَبِيحَةِ لَيْلَةِ الْإِسْرَاءِ، جَاءَهُ جِبْرِيلُ عِنْدَ الزَّوَالِ، فَبَيَّنَ لَهُ كَيْفِيَّةَ الصَّلَاةِ وَأَوْقَاتَهَا،  وَأَمَرَ رَسُولُ اللَّهِ ﷺ أَصْحَابَهُ فَاجْتَمَعُوا، وَصَلَّى بِهِ جِبْرِيلُ فِي ذَلِكَ الْيَوْمِ إِلَى الْغَدِ، وَالْمُسْلِمُونَ يَأْتَمُّونَ بِالنَّبِيِّ ﷺ وَهُوَ يَقْتَدِي بِجِبْرِيلَ، كَمَا جَاءَ فِي الْحَدِيثِ عَنِ ابْنِ عَبَّاسٍ وَجَابِرٍ، أَمَّنِي جِبْرِيلُ عِنْدَ الْبَيْتِ مَرَّتَيْنِ، فَبَيَّنَ لَهُ الْوَقْتَيْنِ، فَهُمَا الْأَوَّلُ وَالْآخِرُ، وَمَا بَيْنَهُمَا الْوَقْتُ الْمُوَسَّعُ، وَلَمْ يَذْكُرْ تَوْسِعَةً فِي وَقْتِ الْمَغْرِبِ. وَقَدْ ثَبَتَ ذَلِكَ فِي حَدِيثِ أَبِي مُوسَى وَبُرَيْدَةَ وَعَبْدِ اللَّهِ بْنِ عَمْرٍو وَكُلُّهَا فِي " صَحِيحِ مُسْلِمٍ " وَمَوْضِعُ بَسْطِ ذَلِكَ فِي كِتَابِنَا الْأَحْكَامِ، وَلِلَّهِ الْحَمْدُ. فَأَمَّا مَا ثَبَتَ فِي " صَحِيحِ الْبُخَارِيِّ " مِنْ طَرِيقِ سُفْيَانَ عَنِ الزُّهْرِيِّ عَنْ عُرْوَةَ عَنْ عَائِشَةَ، قَالَتْ: فُرِضَتِ الصَّلَاةُ أَوَّلَ مَا فُرِضَتْ رَكْعَتَيْنِ، فَأُقِرَّتْ صَلَاةُ السَّفَرِ، وَزِيدَ فِي صَلَاةِ الْحَضَرِ. وَكَذَا رَوَاهُ الْأَوْزَاعِيُّ، عَنِ الزُّهْرِيِّ وَرَوَاهُ الشَّعْبِيُّ عَنْ مَسْرُوقٍ عَنْهَا. وَهَذَا مُشْكِلٌ مِنْ جِهَةِ أَنَّ عَائِشَةَ كَانَتْ تُتِمُّ الصَّلَاةَ فِي السَّفَرِ، وَكَذَا عُثْمَانُ بْنُ عَفَّانَ وَقَدْ تَكَلَّمْنَا عَلَى ذَلِكَ عِنْدَ قَوْلِهِ تَعَالَى: وَإِذَا ضَرَبْتُمْ فِي الْأَرْضِ فَلَيْسَ عَلَيْكُمْ جُنَاحٌ أَنْ تَقْصُرُوا مِنَ الصَّلَاةِ إِنْ خِفْتُمْ أَنْ يَفْتِنَكُمُ الَّذِينَ كَفَرُوا [ النِّسَاءِ: 101 ]. قَالَ الْبَيْهَقِيُّ: وَقَدْ ذَهَبَ الْحَسَنُ الْبَصْرِيُّ إِلَى أَنَّ صَلَاةَ الْحَضَرِ أَوَّلَ مَا فُرِضَتْ أَرْبَعًا، كَمَا ذَكَرَهُ مُرْسَلًا مِنْ صِلَاتِهِ عَلَيْهِ السَّلَامُ صَبِيحَةَ الْإِسْرَاءِ الظُّهْرَ أَرْبَعًا، وَالْعَصْرَ أَرْبَعًا، وَالْمَغْرِبَ ثَلَاثًا، يَجْهَرُ فِي الْأُولَيَيْنِ، وَالْعِشَاءَ أَرْبَعًا يَجْهَرُ فِي الْأُولَيَيْنِ، وَالصُّبْحَ رَكْعَتَيْنِ يَجْهَرُ فِيهِمَا. قُلْتُ: فَلَعَلَّ عَائِشَةَ أَرَادَتْ أَنَّ الصَّلَاةَ كَانَتْ قَبْلَ الْإِسْرَاءِ تَكُونُ رَكْعَتَيْنِ رَكْعَتَيْنِ، ثُمَّ لَمَّا فُرِضَتِ الْخَمْسُ فُرِضَتْ حَضَرًا عَلَى مَا هِيَ عَلَيْهِ، وَرُخِّصَ فِي السَّفَرِ أَنَّ يُصَلَّى رَكْعَتَيْنِ، كَمَا كَانَ الْأَمْرُ عَلَيْهِ قَدِيمًا وَعَلَى هَذَا لَا يَبْقَى إِشْكَالٌ بِالْكُلِّيَّةِ، وَاللَّهُ أَعْلَمُ.

     ✧ And He imposed upon him fifty prayers. So he returned until he passed by Mūsā, who said to him: “With what have you been commanded?” He said: “Fifty prayers.” He said: “Your community will not be able to bear that. Go back to your Lord and ask Him for a reduction for your community.” So he turned to Jibrīl as if consulting him about that, and he indicated: “Yes, if you wish.” So Jibrīl ascended with him until he brought him to the Compeller, Blessed and Exalted, while He was in His place. This is the wording of al-Bukhārī in some of the chains. So He removed ten from him, then he descended until he passed by Mūsā and informed him. He said: “Go back to your Lord and ask Him for a reduction.” So he kept going back and forth between Mūsā and God, Mighty and Majestic, until He made them five. Then Mūsā commanded him to return and ask for a reduction, but he said: “I have become shy before my Lord, but I am content and I submit.” When he had gone away, a caller called out: “I have decreed My obligatory duty and lightened it for My servants. Section When the Messenger of God ﷺ awoke on the morning after the Night Journey, Jibrīl came to him at the time of the sun's decline and explained to him the manner of the prayer and its times. The Messenger of God ﷺ commanded his Companions, and they gathered. Jibrīl prayed with him that day until the next day, with the Muslims following the Prophet ﷺ, and he following Jibrīl, as in the hadith from Ibn ʿAbbās and Jābir: “Jibrīl led me in prayer at the House twice, and he explained to him the two times, which are the first and the last, and what is between them is the ample time, and he did not mention any extension in the time of Maghrib.” This is established in the hadith of Abū Mūsā, Buraydah, and ʿAbd Allāh b. ʿAmr, all of which are in Ṣaḥīḥ Muslim. The place for elaborating that is in our book al-Aḥkām, and praise be to God. As for what is established in Ṣaḥīḥ al-Bukhārī by way of Sufyān from al-Zuhrī from ʿUrwah from ʿĀʾishah, she said: “The prayer was first prescribed as two rakʿahs, then the prayer of travel was left as it was, and the prayer of residence was increased.” Likewise al-Awzāʿī narrated it from al-Zuhrī, and al-Shaʿbī narrated it from Masrūq from her. This is problematic because ʿĀʾishah used to complete the prayer during travel, as did ʿUthmān b. ʿAffān. We have discussed that in connection with His saying, Exalted: “And when you travel in the land, there is no blame upon you for shortening the prayer, if you fear that those who disbelieve may put you in trial” [al-Nisāʾ: 101]. Al-Bayhaqī said: “Al-Ḥasan al-Baṣrī held that the resident prayer was initially prescribed as four, as he mentioned in mursal form from his ﷺ prayer on the morning of the Night Journey: the noon prayer as four, the afternoon prayer as four, the sunset prayer as three, reciting aloud in the first two, the evening prayer as four, reciting aloud in the first two, and the dawn prayer as two, reciting aloud in both.” I say: Perhaps ʿĀʾishah meant that the prayer before the Night Journey used to be two rakʿahs, two rakʿahs; then when the five were prescribed, they were prescribed for the resident as they are now, and permission was given for travel that one may pray two rakʿahs, as the matter had been originally. On this basis no problem remains at all, and God knows best.

399. Tarikh (al-Tabari) 820No grade recorded

     فِصَلٌ وَقَدْ نَقَلَ ابْنُ إِسْحَاقَ عَنْ عائشة ومعاوية أَنَّهُمَا قَالَا: إِنَّمَا كَانَ الْإِسْرَاءُ بِرُوحِهِ، وَلَمْ يَفْقِدْ جَسَدَهُ، وَنُقِلَ عَنِ الْحَسَنِ الْبَصْرِيِّ نَحْوُ ذَلِكَ، وَلَكِنْ يَنْبَغِي أَنْ يُعْلَمَ الْفَرْقُ بَيْنَ أَنْ يُقَالَ: كَانَ الْإِسْرَاءُ مَنَامًا، وَبَيْنَ أَنْ يُقَالَ كَانَ بِرُوحِهِ دُونَ جَسَدِهِ  ، وَبَيْنَهُمَا فَرْقٌ عَظِيمٌ، وعائشة ومعاوية لَمْ يَقُولَا: كَانَ مَنَامًا، وَإِنَّمَا قَالَا: أُسْرِيَ بِرُوحِهِ، وَلَمْ يَفْقِدْ جَسَدَهُ، وَفَرْقٌ بَيْنَ الْأَمْرَيْنِ، فَإِنَّ مَا يَرَاهُ النَّائِمُ قَدْ يَكُونُ أَمْثَالًا مَضْرُوبَةً لِلْمَعْلُومِ فِي الصُّوَرِ الْمَحْسُوسَةِ، فَيَرَى كَأَنَّهُ قَدْ عُرِجَ بِهِ إِلَى السَّمَاءِ، أَوْ ذُهِبَ بِهِ إِلَى مَكَّةَ وَأَقْطَارِ الْأَرْضِ، وَرُوحُهُ لَمْ تَصْعَدْ وَلَمْ تَذْهَبْ، وَإِنَّمَا مَلَكُ الرُّؤْيَا ضَرَبَ لَهُ الْمِثَالَ، وَالَّذِينَ قَالُوا: عُرِجَ بِرَسُولِ اللَّهِ ﷺ طَائِفَتَانِ: طَائِفَةٌ قَالَتْ: عُرِجَ بِرُوحِهِ وَبَدَنِهِ، وَطَائِفَةٌ قَالَتْ: عُرِجَ بِرُوحِهِ وَلَمْ يَفْقِدْ بَدَنَهُ، وَهَؤُلَاءِ لَمْ يُرِيدُوا أَنَّ الْمِعْرَاجَ كَانَ مَنَامًا، وَإِنَّمَا أَرَادُوا أَنَّ الرُّوحَ ذَاتَهَا أُسْرِيَ بِهَا وَعُرِجَ بِهَا حَقِيقَةً، وَبَاشَرَتْ مِنْ جِنْسِ مَا تُبَاشِرُ بَعْدَ الْمُفَارَقَةِ، وَكَانَ حَالُهَا فِي ذَلِكَ كَحَالِهَا بَعْدَ الْمُفَارَقَةِ فِي صُعُودِهَا إِلَى السَّمَاوَاتِ سَمَاءً سَمَاءً حَتَّى يُنْتَهَى بِهَا إِلَى السَّمَاءِ السَّابِعَةِ، فَتَقِفُ بَيْنَ يَدَيِ اللَّهِ عَزَّ وَجَلَّ، فَيَأْمُرُ فِيهَا بِمَا يَشَاءُ، ثُمَّ تَنْزِلُ إِلَى الْأَرْضِ، وَالَّذِي كَانَ لِرَسُولِ اللَّهِ ﷺ لَيْلَةَ الْإِسْرَاءِ أَكْمَلُ مِمَّا يَحْصُلُ لِلرُّوحِ عِنْدَ الْمُفَارَقَةِ. وَمَعْلُومٌ أَنَّ هَذَا أَمْرٌ فَوْقَ مَا يَرَاهُ النَّائِمُ، لَكِنْ لَمَّا كَانَ رَسُولُ اللَّهِ ﷺ فِي مَقَامِ خَرْقِ الْعَوَائِدِ حَتَّى شُقَّ بَطْنُهُ وَهُوَ حَيٌّ لَا يَتَأَلَّمُ بِذَلِكَ عُرِجَ بِذَاتِ رُوحِهِ الْمُقَدَّسَةِ حَقِيقَةً مِنْ غَيْرِ إِمَاتَةٍ، وَمَنْ سِوَاهُ لَا يَنَالُ بِذَاتِ رُوحِهِ الصُّعُودَ إِلَى السَّمَاءِ إِلَّا بَعْدَ الْمَوْتِ وَالْمُفَارَقَةِ، فَالْأَنْبِيَاءُ إِنَّمَا اسْتَقَرَّتْ أَرْوَاحُهُمْ هُنَاكَ بَعْدَ مُفَارَقَةِ الْأَبْدَانِ، وَرُوحُ رَسُولِ اللَّهِ ﷺ صَعِدَتْ إِلَى هُنَاكَ فِي حَالِ الْحَيَاةِ ثُمَّ عَادَتْ، وَبَعْدَ وَفَاتِهِ اسْتَقَرَّتْ فِي الرَّفِيقِ الْأَعْلَى مَعَ أَرْوَاحِ الْأَنْبِيَاءِ - عَلَيْهِمُ الصَّلَاةُ وَالسَّلَامُ - وَمَعَ هَذَا فَلَهَا إِشْرَافٌ عَلَى الْبَدَنِ وَإِشْرَاقٌ وَتَعَلُّقٌ بِهِ، بِحَيْثُ يَرُدُّ السَّلَامَ عَلَى مَنْ سَلَّمَ عَلَيْهِ، وَبِهَذَا التَّعَلُّقِ رَأَى مُوسَى قَائِمًا يُصَلِّي فِي قَبْرِهِ، وَرَآهُ فِي السَّمَاءِ السَّادِسَةِ. وَمَعْلُومٌ أَنَّهُ لَمْ يُعْرَجْ بِمُوسَى مِنْ قَبْرِهِ، ثُمَّ رُدَّ إِلَيْهِ، وَإِنَّمَا ذَلِكَ مَقَامُ رُوحِهِ وَاسْتِقْرَارِهَا، وَقَبْرُهُ مَقَامُ بَدَنِهِ وَاسْتِقْرَارُهُ إِلَى يَوْمِ مَعَادِ الْأَرْوَاحِ إِلَى أَجْسَادِهَا، فَرَآهُ يُصَلِّي فِي قَبْرِهِ، وَرَآهُ فِي السَّمَاءِ السَّادِسَةِ، كَمَا أَنَّهُ ﷺ فِي أَرْفَعِ مَكَانٍ فِي الرَّفِيقِ الْأَعْلَى مُسْتَقَرًّا هُنَاكَ، وَبَدَنُهُ فِي ضَرِيحِهِ غَيْرُ مَفْقُودٍ، وَإِذَا سَلَّمَ عَلَيْهِ الْمُسَلِّمُ رَدَّ اللَّهُ عَلَيْهِ رُوحَهُ حَتَّى يَرُدَّ عَلَيْهِ السَّلَامَ، وَلَمْ يُفَارِقِ الْمَلَأُ الْأَعْلَى، وَمَنْ كَثُفَ إِدْرَاكُهُ وَغَلُظَتْ طِبَاعُهُ عَنْ إِدْرَاكِ هَذَا فَلْيُنْظَرْ إِلَى الشَّمْسِ فِي عُلُوِّ مَحِلِّهَا، وَتَعَلُّقِهَا وَتَأْثِيرِهَا فِي الْأَرْضِ، وَحَيَاةِ النَّبَاتِ وَالْحَيَوَانِ بِهَا، هَذَا وَشَأْنُ الرُّوحِ فَوْقَ هَذَا فَلَهَا شَأْنٌ، وَلِلْأَبْدَانِ شَأْنٌ، وَهَذِهِ النَّارُ تَكُونُ فِي مَحِلِّهَا وَحَرَارَتُهَا تُؤَثِّرُ فِي الْجِسْمِ الْبَعِيدِ عَنْهَا، مَعَ أَنَّ الِارْتِبَاطَ وَالتَّعَلُّقَ الَّذِي بَيْنَ الرُّوحِ وَالْبَدَنِ أَقْوَى وَأَكْمَلُ مِنْ ذَلِكَ وَأَتَمُّ، فَشَأْنُ الرُّوحِ أَعْلَى مِنْ ذَلِكَ وَأَلْطَفُ. فَقُلْ لِلْعُيُونِ الرُّمْدِ إِيَّاكِ أَنْ تَرَيْ سَنَا الشَّمْسِ فَاسْتَغْشِي ظَلَامَ اللَّيَالِيَا فَصْلٌ قَالَ مُوسَى بْنُ عُقْبَةَ عَنِ الزُّهْرِيِّ: عُرِجَ بِرُوحِ رَسُولِ اللَّهِ ﷺ إِلَى بَيْتِ الْمَقْدِسِ وَإِلَى السَّمَاءِ قَبْلَ خُرُوجِهِ إِلَى الْمَدِينَةِ بِسَنَةٍ. وَقَالَ ابْنُ عَبْدِ الْبَرِّ وَغَيْرُهُ: كَانَ بَيْنَ الْإِسْرَاءِ وَالْهِجْرَةِ سَنَةٌ وَشَهْرَانِ انْتَهَى. وَكَانَ الْإِسْرَاءُ مَرَّةً وَاحِدَةً. وَقِيلَ: مَرَّتَيْنِ: مَرَّةً يَقَظَةً، وَمَرَّةً مَنَامًا، وَأَرْبَابُ هَذَا الْقَوْلِ كَأَنَّهُمْ أَرَادُوا أَنْ يَجْمَعُوا بَيْنَ حَدِيثِ شريك، وَقَوْلِهِ: ثُمَّ اسْتَيْقَظْتُ، وَبَيْنَ سَائِرِ الرِّوَايَاتِ، وَمِنْهُمْ مَنْ قَالَ: بَلْ كَانَ هَذَا مَرَّتَيْنِ، مَرَّةً قَبْلَ الْوَحْيِ؛ لِقَوْلِهِ فِي حَدِيثِ شريك: " وَذَلِكَ قَبْلَ أَنْ يُوحَى إِلَيْهِ "، وَمَرَّةً بَعْدَ الْوَحْيِ، كَمَا دَلَّتْ عَلَيْهِ سَائِرُ الْأَحَادِيثِ. مِنْهُمْ مَنْ قَالَ: بَلْ ثَلَاثُ مَرَّاتٍ: مَرَّةً قَبْلَ الْوَحْيِ، وَمَرَّتَيْنِ بَعْدَهُ، وَكُلُّ هَذَا خَبْطٌ، وَهَذِهِ طَرِيقَةُ ضُعَفَاءِ الظَّاهِرِيَّةِ مِنْ أَرْبَابِ النَّقْلِ الَّذِينَ إِذَا رَأَوْا فِي الْقِصَّةِ لَفْظَةً تُخَالِفُ سِيَاقَ بَعْضِ الرِّوَايَاتِ جَعَلُوهُ مَرَّةً أُخْرَى، فَكُلَّمَا اخْتَلَفَتْ عَلَيْهِمُ الرِّوَايَاتُ عَدَّدُوا الْوَقَائِعَ، وَالصَّوَابُ الَّذِي عَلَيْهِ أَئِمَّةُ النَّقْلِ أَنَّ الْإِسْرَاءِ كَانَ مَرَّةً وَاحِدَةً بِمَكَّةَ بَعْدَ الْبَعْثَةِ. وَيَا عَجَبًا لِهَؤُلَاءِ الَّذِينَ زَعَمُوا أَنَّهُ مِرَارًا، كَيْفَ سَاغَ لَهُمْ أَنْ يَظُنُّوا أَنَّهُ فِي كُلِّ مَرَّةٍ تُفْرَضُ عَلَيْهِ الصّلَاةُ خَمْسِينَ، ثُمَّ يَتَرَدَّدُ بَيْنَ رَبِّهِ وَبَيْنَ مُوسَى حَتَّى تَصِيرَ خَمْسًا، ثُمَّ يَقُولُ: " أَمْضَيْتُ فَرِيضَتِي، وَخَفَّفْتُ عَنْ عِبَادِي "، ثُمَّ يُعِيدُهَا فِي الْمَرَّةِ الثَّانِيَةِ إِلَى خَمْسِينَ، ثُمَّ يَحُطُّهَا عَشْرًا عَشْرًا، وَقَدْ غَلَّطَ الْحُفُّاظُ شريكا فِي أَلْفَاظٍ مِنْ حَدِيثِ الْإِسْرَاءِ، ومسلم أَوْرَدَ الْمُسْنَدَ مِنْهُ ثُمَّ قَالَ: فَقَدَّمَ وَأَخَّرَ وَزَادَ وَنَقَصَ، وَلَمْ يَسْرُدِ الْحَدِيثَ، فَأَجَادَ رَحِمَهُ اللَّهُ.

     ✧ Section Ibn Isḥāq transmitted from ʿĀʾishah and Muʿāwiyah that they said: The Night Journey was only with his spirit, and he did not lose his body. Something similar was transmitted from al-Ḥasan al-Baṣrī. However, one should know the difference between saying that the Night Journey was a dream, and saying that it was with his spirit without his body; between the two there is a great difference. ʿĀʾishah and Muʿāwiyah did not say it was a dream; they said he was taken on the Night Journey with his spirit, and he did not lose his body. There is a difference between the two matters, for what the sleeper sees may be examples struck for knowledge in sensory forms, so he sees as if he had been ascended to heaven or taken to Makkah and the regions of the earth, while his spirit did not ascend or go; rather, the angel of the dream struck an example for him. Those who said the Messenger of Allah ﷺ was ascended are two groups: one group said he was ascended with his spirit and his body, and another group said he was ascended with his spirit and did not lose his body. These did not mean that the Ascension was a dream; they meant that the spirit itself was taken on the Night Journey and ascended truly, and it directly experienced of the kind what it experiences after separation. Its state in that was like its state after separation in its ascent to the heavens, heaven by heaven, until it is taken to the seventh heaven, where it stands before Allah, Mighty and Majestic, and He commands concerning it what He wills, then it descends to the earth. What happened to the Messenger of Allah ﷺ on the Night of the Journey was more complete than what happens to the spirit at separation. It is known that this is a matter above what the sleeper sees. But since the Messenger of Allah ﷺ was in the station of breaking the customary, to the point that his belly was split while he was alive without feeling pain from that, his sanctified spirit itself was ascended truly without death. Others cannot attain with their spirits the ascent to heaven except after death and separation. The prophets' spirits settled there only after separation from their bodies, while the spirit of the Messenger of Allah ﷺ ascended there in the state of life and then returned. After his death it settled in the highest company with the spirits of the prophets (peace be upon them). Along with this, it has an oversight over the body, an illumination, and an attachment to it, such that he returns the greeting to whoever greets him. By this attachment he saw Mūsā standing praying in his grave, and he saw him in the sixth heaven. It is known that Mūsā was not ascended from his grave and then returned to it; rather, that is the station of his spirit and its settling, and his grave is the station of his body and its settling until the day of the return of spirits to their bodies. So he saw him praying in his grave and saw him in the sixth heaven, just as he ﷺ is in the highest place in the highest company, settled there, and his body is in his tomb, not missing. When a greeter greets him, Allah returns his spirit to him so that he returns the greeting, and he did not depart from the highest assembly. Whoever's perception is dense and whose nature is coarse to perceive this, let him look at the sun in the height of its place, its attachment and its effect on the earth, and the life of plants and animals by it. This, while the affair of the spirit is above this; the spirit has an affair and bodies have an affair. This fire is in its place and its heat affects a body far from it, while the connection and attachment between the spirit and the body is stronger, more complete, and more perfect than that. The affair of the spirit is higher than that and more subtle. Say to the sore eyes: beware lest you see the brilliance of the sun; so you cover yourself with the darkness of nights. Section Mūsā b. ʿUqbah said from al-Zuhrī: The spirit of the Messenger of Allah ﷺ was ascended to Jerusalem and to heaven one year before his departure to Madinah. Ibn ʿAbd al-Barr and others said: Between the Night Journey and the Hijrah was one year and two months. End quote. The Night Journey occurred once. It was said: twice: once awake and once in sleep. The proponents of this view seem to have wanted to reconcile the ḥadīth of Sharīk, with his saying: "Then I woke up," and the rest of the narrations. Among them are those who said: rather it was twice: once before the revelation, because of his saying in the ḥadīth of Sharīk: "That was before revelation came to him," and once after the revelation, as the rest of the ḥadīths indicate. Among them are those who said: rather three times: once before the revelation and twice after it. All of this is confusion. This is the method of the weak literalists among the transmitters, who, when they see in the story a word that contradicts the context of some narrations, make it another occurrence. Whenever narrations differ for them, they multiply the events. The correct view, which the imams of transmission hold, is that the Night Journey occurred once in Makkah after the sending. How strange for those who claimed it was multiple times! How could they allow themselves to think that each time the prayer was made obligatory as fifty, then he went back and forth between his Lord and Mūsā until it became five, then he said: "I have carried out my obligation and lightened things for my servants," then it was returned in the second occurrence to fifty, then reduced by ten at a time? The ḥuffāẓ have deemed Sharīk mistaken in certain words of the ḥadīth of the Night Journey. Muslim cited the musnad from him, then said: He brought forward, delayed, added, and subtracted, and did not recount the ḥadīth in order; he did well, may Allah have mercy on him.

400. Tarikh (al-Tabari) 821No grade recorded

     وَاخْتَلَفَ الصَّحَابَةُ: هَلْ رَأَى رَبَّهُ تِلْكَ اللَّيْلَةَ  أَمْ لَا ؟ فَصَحَّ عَنِ ابْنِ عَبَّاسٍ أَنَّهُ رَأَى رَبَّهُ، وَصَحَّ عَنْهُ أَنَّهُ قَالَ: ( رَآهُ بِفُؤَادِهِ ). وَصَحَّ عَنْ عائشة وَابْنِ مَسْعُودٍ إِنْكَارُ ذَلِكَ، وَقَالَا: إِنَّ قَوْلَهُ: ( وَلَقَدْ رَآهُ نَزْلَةً أُخْرَى عِنْدَ سِدْرَةِ الْمُنْتَهَى ) [ النَّجْمِ: 13 ] إِنَّمَا هُوَ جِبْرِيلُ. وَصَحَّ عَنْ ( أبي ذر أَنَّهُ سَأَلَهُ: هَلْ رَأَيْتَ رَبَّكَ ؟ فَقَالَ: نُورٌ أَنَّى أَرَاهُ )، أَيْ: حَالَ بَيْنِي وَبَيْنَ رُؤْيَتِهِ النُّورُ، كَمَا قَالَ فِي لَفْظٍ آخَرَ: ( رَأَيْتُ نُورًا ). وَقَدْ حَكَى عُثْمَانُ بْنُ سَعِيدٍ الدَّارِمِيُّ اتّفَاقَ الصَّحَابَةِ عَلَى أَنَّهُ لَمْ يَرَهُ. قَالَ شَيْخُ الْإِسْلَامِ ابن تيمية قَدَّسَ اللَّهُ رُوحَهُ: وَلَيْسَ قَوْلُ ابْنِ عَبَّاسٍ: " إِنَّهُ رَآهُ " مُنَاقِضًا لِهَذَا، وَلَا قَوْلُهُ: ( رَآهُ بِفُؤَادِهِ )، وَقَدْ صَحَّ عَنْهُ أَنَّهُ قَالَ: " رَأَيْتُ رَبِّي تَبَارَكَ وَتَعَالَى " وَلَكِنْ لَمْ يَكُنْ هَذَا فِي الْإِسْرَاءِ، وَلَكِنْ كَانَ فِي الْمَدِينَةِ لَمَّا احْتُبِسَ عَنْهُمْ فِي صَلَاةِ الصُّبْحِ، ثُمَّ أَخْبَرَهُمْ عَنْ رُؤْيَةِ رَبِّهِ تَبَارَكَ وَتَعَالَى تِلْكَ اللَّيْلَةَ فِي مَنَامِهِ، وَعَلَى هَذَا بَنَى الْإِمَامُ أَحْمَدُ رَحِمَهُ اللَّهُ تَعَالَى، وَقَالَ: نَعَمْ رَآهُ حَقًّا، فَإِنَّ رُؤْيَا الْأَنْبِيَاءِ حَقٌّ  وَلَا بُدَّ، وَلَكِنْ لَمْ يَقُلْ أحمد رَحِمَهُ اللَّهُ تَعَالَى: إِنَّهُ رَآهُ بِعَيْنَيْ رَأْسِهِ يَقَظَةً، وَمَنْ حَكَى عَنْهُ ذَلِكَ فَقَدْ وَهِمَ عَلَيْهِ، وَلَكِنْ قَالَ مَرَّةً: رَآهُ، وَمَرَّةً قَالَ: رَآهُ بِفُؤَادِهِ، فَحُكِيَتْ عَنْهُ رِوَايَتَانِ، وَحُكِيَتْ عَنْهُ الثَّالِثَةُ مِنْ تَصَرُّفِ بَعْضِ أَصْحَابِهِ: أَنَّهُ رَآهُ بِعَيْنَيْ رَأْسِهِ، وَهَذِهِ نُصُوصُ أحمد مَوْجُودَةٌ، لَيْسَ فِيهَا ذَلِكَ. وَأَمَّا قَوْلُ ابْنِ عَبَّاسٍ: أَنَّهُ رَآهُ بِفُؤَادِهِ مَرَّتَيْنِ، فَإِنْ كَانَ اسْتِنَادُهُ إِلَى قَوْلِهِ تَعَالَى: ( مَا كَذَبَ الْفُؤَادُ مَا رَأَى ) [ النِّجْمِ: 11 ] ثُمَّ قَالَ: ( وَلَقَدْ رَآهُ نَزْلَةً أُخْرَى ) [ النَّجْمِ: 13 ] وَالظَّاهِرُ أَنَّهُ مُسْتَنَدُهُ، فَقَدْ صَحَّ عَنْهُ ﷺ أَنَّ هَذَا الْمَرْئِيَّ جِبْرِيلُ، رَآهُ مَرَّتَيْنِ فِي صُورَتِهِ الَّتِي خُلِقَ عَلَيْهَا، وَقَوْلُ ابْنِ عَبَّاسٍ هَذَا هُوَ مُسْتَنَدُ الْإِمَامِ أَحْمَدَ فِي قَوْلِهِ: ( رَآهُ بِفُؤَادِهِ )، وَاللَّهُ أَعْلَمُ. وَأَمَّا قَوْلُهُ تَعَالَى فِي سُورَةِ النَّجْمِ: ( ثُمَّ دَنَا فَتَدَلَّى ) [ النَّجْمِ: 8 ] فَهُوَ غَيْرُ الدُّنُوِّ وَالتَّدَلِّي فِي قِصَّةِ الْإِسْرَاءِ، فَإِنَّ الَّذِي فِي ( سُورَةِ النَّجْمِ ) هُوَ دُنُوُّ جِبْرِيلَ وَتَدَلِّيهِ، كَمَا قَالَتْ عائشة وَابْنُ مَسْعُودٍ، وَالسِّيَاقُ يَدُلُّ عَلَيْهِ فَإِنَّهُ قَالَ: ( عَلَّمَهُ شَدِيدُ الْقُوَى ) [ النَّجْمِ: 5 ] وَهُوَ جِبْرِيلُ: ( ذُو مِرَّةٍ فَاسْتَوَى وَهُوَ بِالْأُفُقِ الْأَعْلَى ثُمَّ دَنَا فَتَدَلَّى ) [ النَّجْمِ: 6 - 8 ] فَالضَّمَائِرُ كُلُّهَا رَاجِعَةٌ إِلَى هَذَا الْمُعَلِّمِ الشَّدِيدِ الْقُوَى، وَهُوَ ذُو الْمِرَّةِ، أَيْ: الْقُوَّةُ، وَهُوَ الَّذِي اسْتَوَى بِالْأُفُقِ الْأَعْلَى، وَهُوَ الَّذِي دَنَا فَتَدَلَّى، فَكَانَ مِنْ مُحَمَّدٍ ﷺ قَدْرَ قَوْسَيْنِ أَوْ أَدْنَى، فَأَمَّا الدُّنُوُّ وَالتَّدَلِّي الَّذِي فِي حَدِيثِ الْإِسْرَاءِ فَذَلِكَ صَرِيحٌ فِي أَنَّهُ دُنُوُّ الرَّبِّ تَبَارَكَ وَتَدَلِّيهِ، وَلَا تَعَرُّضَ فِي ( سُورَةِ النَّجْمِ ) لِذَلِكَ، بَلْ فِيهَا أَنَّهُ رَآهُ نَزْلَةً أُخْرَى عِنْدَ سِدْرَةِ الْمُنْتَهَى، وَهَذَا هُوَ جِبْرِيلُ، رَآهُ مُحَمَّدٌ ﷺ عَلَى صُورَتِهِ مَرَّتَيْنِ  ، مَرَّةً فِي الْأَرْضِ، وَمَرَّةً عِنْدَ سِدْرَةِ الْمُنْتَهَى، وَاللَّهُ أَعْلَمُ. اعْلَمْ أَنَّ الصَّوَابَ الَّذِي عَلَيْهِ أَهْلُ الْحَقِّ [أَنَّ] رُؤْيَةَ اللَّهِ سُبْحَانَهُ وَتَعَالَى مُمْكِنَةٌ غَيْرُ مُسْتَحِيلَةٍ عَقْلًا، وَأَجْمَعُوا أَيْضًا عَلَى وُقُوعِهَا فِي الْآخِرَةِ، وَإِنَّ الْمُؤْمِنِينَ يَرَوْنَ اللَّهَ تَعَالَى. وَزَعَمَتْ طَوَائِفُ مِنْ أَهْلِ الْبِدَعِ أَنَّ اللَّهَ تَعَالَى لَا يَرَاهُ أَحَدٌ مِنْ خَلْقِهِ، وَأَنَّ رُؤْيَتَهُ مُسْتَحِيلَةٌ عَقْلًا. وَهَذَا الَّذِي قَالُوهُ خَطَأٌ صَرِيحٌ وَجَهْلٌ قَبِيحٌ. وَقَدْ تَظَاهَرَتْ أَدِلَّةُ الْكِتَابِ وَالسُّنَّةِ وَإِجْمَاعُ الصَّحَابَةِ وَمَنْ بَعْدَهُمْ مِنْ سَلَفِ الْأُمَّةِ عَلَى إِثْبَاتِ رُؤْيَةِ اللَّهِ سُبْحَانَهُ وَتَعَالَى فِي الْآخِرَةِ لِلْمُؤْمِنِينَ. وَرَوَاهَا أَحَدٌ وَعِشْرُونَ صَحَابِيًّا عَنِ النَّبِيِّ ﷺ، وَآيَاتُ الْقُرْآنِ الْعَظِيمِ فِيهَا مَشْهُورَةٌ، وَاعْتِرَاضَاتُ الْمُبْتَدِعَةِ عَلَيْهَا، لَهَا أَجْوِبَةٌ مَذْكُورَةٌ فِي كُتُبِ الْمُتَكَلِّمِينَ مِنْ أَهْلِ السُّنَّةِ. وَأَمَّا رُؤْيَةُ اللَّهِ تَعَالَى فِي الدُّنْيَا فَمُمْكِنَةٌ عَقْلًا وَسَمْعًا  ، وَمَذْهَبُ أَهْلِ الْحَقِّ أَنَّ الرُّؤْيَةَ قُوَّةٌ يَجْعَلُهَا اللَّهُ تَعَالَى فِي خَلْقِهِ، وَلَا يُشْتَرَطُ فِيهَا اتِّصَالُ الْأَشِعَّةِ وَلَا مُقَابَلَةُ الْمَرْئِيِّ وَلَا غَيْرُ ذَلِكَ. وَلَكِنْ جَرَتِ الْعَادَةُ فِي رُؤْيَةِ بَعْضِنَا بَعْضًا بِوُجُودِ ذَلِكَ عَلَى جِهَةِ الِاتِّفَاقِ لَا عَلَى سَبِيلِ الِاشْتِرَاطِ. وَقَدْ قَرَّرَ أَئِمَّتُنَا الْمُتَكَلِّمُونَ ذَلِكَ بِالدَّلَائِلِ الْجَلِيَّةِ، وَلَا يَلْزَمُ مِنْ رُؤْيَةِ اللَّهِ تَعَالَى إِثْبَاتُ جِهَةِ اللَّهِ -تَعَالَى عَنْ ذَلِكَ- بَلْ يَرَاهُ الْمُؤْمِنُونَ لَا فِي جِهَةٍ، كَمَا يَعْلَمُونَ أَنَّهُ لَا فِي جِهَةٍ. وَبَيَانُ الدَّلِيلِ الْعَقْلِيِّ عَلَى جَوَازِهَا بِطَرِيقِ الِاخْتِصَارِ أَنَّ الْبَارِيَ سُبْحَانَهُ وَتَعَالَى مَوْجُودٌ، وَكُلُّ مَوْجُودٍ يَصِحُّ أَنْ يُرَى، فَالْبَارِي عَزَّ وَجَلَّ يَصِحُّ أَنْ يُرَى. أَمَّا الصُّغْرَى فَظَاهِرَةٌ، وَأَمَّا الْكُبْرَى، فَلِأَنَّ الْحُكْمَ يَدُورُ مَعَ عِلَّتِهِ وُجُودًا وَعَدَمًا. وَقَدْ تَبَيَّنَ أَنَّ الْمَوْجُودَ هُوَ الْعِلَّةُ لِصِحَّةِ الرُّؤْيَةِ، وَلَا يَلْزَمُ مِنْ جَوَازِهَا وُقُوعُهَا وَعَدَمُ تَعَلُّقِهَا، إِنَّمَا هُوَ لِجَرْيِ عَادَتِهِ تَعَالَى بِعَدَمِ خَلْقِهَا فِينَا الْآنَ، مَعَ جَوَازِ خَلْقِهَا فِينَا، إِذْ هِيَ غَيْرُ مُسْتَحِيلَةٍ وَهُنَا أَبْحَاثٌ مَحَلُّهَا الْكُتُبُ الْكَلَامِيَّةُ. وَبَيَانُ الدَّلِيلِ الشَّرْعِيِّ عَلَى جَوَازِهَا فِي الدُّنْيَا أَنَّ مُوسَى بْنَ عِمْرَانَ، رَسُولَ اللَّهِ وَكَلِيمَهُ، الْعَارِفَ بِهِ سَأَلَ اللَّهَ سُبْحَانَهُ وَتَعَالَى الرُّؤْيَةَ، فَقَالَ: رَبِّ أَرِنِي أَنْظُرْ إِلَيْكَ [الْأَعْرَافُ: 143] مَعَ اعْتِقَادِهِ أَنَّهُ تَعَالَى يُرَى، فَسَأَلَهَا. وَفِي هَذِهِ الْآيَةِ دَلِيلَانِ. الْأَوَّلُ: مُحَالٌ أَنْ يَجْهَلَ نَبِيٌّ مَا يَجُوزُ عَلَى اللَّهِ تَعَالَى وَمَا لَا يَجُوزُ عَلَيْهِ، بَلْ لَمْ يَسْأَلْ إِلَّا جَائِزًا غَيْرَ مُحَالٍ، لِاسْتِحَالَةِ سُؤَالِ الْمُحَالِ مِنَ الْأَنْبِيَاءِ، وَلَكِنَّ وُقُوعَهُ وَمُشَاهَدَتَهُ مِنَ الْغَيْبِ الَّذِي لَا يَعْلَمُهُ إِلَّا اللَّهُ، وَمَنْ أَعْلَمَهُ إِيَّاهُ وَأَطْلَعَهُ عَلَيْهِ، فَقَالَ لَهُ تَعَالَى غَيْرَ نَافٍ لِلْجَوَازِ: لَنْ تَرَانِي »، دُونَ لَنْ أَرَى الْمُؤْذِنَةَ بِنَفْيِهِ أَيْ لَنْ تُطِيقَ وَلَا تَحْتَمِلُ رُؤْيَتِي الْآنَ لِتَوَقُّفِهَا عَلَى مُعَدٍّ لَهَا فِي الرَّائِي لَمْ يُوجَدْ فِيكَ بَعْدُ. وَمَثَّلَ لَهُ مِثَالًا بِمَا هُوَ أَقْوَى مِنْ نَبِيِّهِ مُوسَى ﷺ وَأَثْبَتُ، وَهُوَ الْجَبَلُ فِي قَوْلِهِ: وَلَكِنِ انْظُرْ إِلَى الْجَبَلِ فَإِنِ اسْتَقَرَّ مَكَانَهُ فَسَوْفَ تَرَانِي [الْأَعْرَافُ: 143]. وَهَذَا هُوَ الدَّلِيلُ الثَّانِي: وَبَيَانُهُ أَنَّهُ تَعَالَى عَلَّقَ رُؤْيَةَ مُوسَى إِيَّاهُ تَعَالَى بِاسْتِقْرَارِ جَبَلِ الْمُنَاجَاةِ فِي مَكَانِهِ وَقْتَ التَّجَلِّي لَهُ، وَالشَّيْءُ الْمُعَلَّقُ بِالْمُمْكِنِ مُمْكِنٌ، إِذْ مَعْنَى التَّعْلِيقِ الْإِخْبَارُ بِثُبُوتِ الْمُعَلَّقِ عِنْدَ ثُبُوتِ الْمُعَلَّقِ بِهِ. وَعَلَى هَذَا فَالشَّرْطِيَّةُ خَبَرِيَّةٌ إِذَا كَانَ الْجَزَاءُ فِي الْأَصْلِ خَبَرِيًّا كَمَا هُنَا. فَثَبَتَ إِمْكَانُ الرُّؤْيَةِ ضَرُورَةَ أَنَّ اللَّهَ تَعَالَى أَخْبَرَ بِوُقُوعِهَا عَلَى بَعْضِ التَّقَادِيرِ، وَالْمُحَالُ لَا يَقَعُ عَلَى شَيْءٍ مِنَ التَّقَادِيرِ أَصْلًا، وَإِذَا ثَبَتَ الْإِمْكَانُ انْتَفَى الِامْتِنَاعُ وَبِالْعَكْسِ وَهُنَا أَبْحَاثٌ مَحَلُّهَا الْكُتُبُ الْكَلَامِيَّةُ. وَقَوْلُ مُوسَى ﷺ: تُبْتُ إِلَيْكَ، أَيْ مِنَ الْإِقْدَامِ عَلَى سُؤَالِي إِيَّاهُ فِي الدُّنْيَا مَا لَمْ تُقَدِّرْهُ لِي. وَقِيلَ: إِنَّ قَوْلَهُ تُبْتُ إِلَيْكَ [الْأَعْرَافُ: 143] إِنَّمَا كَانَ لِمَا غَشِيَهُ مِنْ شِدَّةِ مَا أَفْضَى بِهِ إِلَى أَنَّ صُعِقَ، كَمَا تَقُولُ مِنْ فِعْلٍ جَائِرٍ عَرَاكَ مِنْهُ مَشَقَّةٌ: تُبْتُ عَنْ فِعْلِ مِثْلِهِ. وَقَالَ الْقَاضِي أَبُو بَكْرٍ الْهُذَلِيُّ، فِي قَوْلِهِ تَعَالَى: لَنْ تَرَانِي [الْأَعْرَافُ: 143] أَيْ لَيْسَ لِبَشَرٍ أَنْ يُطِيقَ النَّظَرَ إِلَيَّ فِي الدُّنْيَا وَإِنَّ مَنْ نَظَرَ إِلَيَّ فِي الدُّنْيَا مَاتَ، أَيْ فِي الْحَالِ، بِشَهَادَةِ صَعْقِ مُوسَى إِذْ رَأَى الْجَبَلَ» وَقَالَ الْقَاضِي: «وَقَدْ رَأَيْتُ لِبَعْضِ السَّلَفِ وَالْمُتَأَخِّرِينَ أَنَّ رُؤْيَتَهُ تَعَالَى فِي الدُّنْيَا مُمْتَنِعَةٌ، لَا مِنْ حَيْثُ ذَاتُهَا، لِثُبُوتِ جَوَازِهَا فِيهَا بِمَا مَرَّ، وَإِنَّمَا امْتَنَعَتْ فِيهَا لِضَعْفِ تَرَاكِيبِ أَهْلِ الدُّنْيَا وَقُوَاهُمْ، وَكَوْنِهَا مُتَغَيِّرَةً عُرْضَةً لِلْآفَاتِ مِنْ نَوَائِبَ مُقَلْقِلَةٍ وَنَوَاكِبَ لِلْأَكْبَادِ مُعَلَّقَةٍ تُنْذِرُ بِالْمَوْتِ وَالْفَنَاءِ، فَلَمْ تَكُنْ لَهُمْ قُوَّةٌ عَلَى الرُّؤْيَةِ فِي الدُّنْيَا. فَإِذَا كَانَ فِي الْآخِرَةِ وَرُكِّبُوا تَرْكِيبًا آخَرَ وَرُزِقُوا قُوًى ثَابِتَةً بَاقِيَةً وَأُتِمَّتْ أَنْوَارُ أَبْصَارِهِمْ وَقُلُوبِهِمْ حَصَلَ بِذَلِكَ قُوَّةٌ عَلَى الرُّؤْيَةِ فِي الْآخِرَةِ». وَقَدْ رَأَيْتُ نَحْوَ هَذَا لِلْإِمَامِ مَالِكِ بْنِ أَنَسٍ رَحِمَهُ اللَّهُ قَالَ: «لَمْ يُرَ فِي الدُّنْيَا لِأَنَّهُ بَاقٍ وَلَا يُرَى الْبَاقِي بِالْفَانِي. فَإِذَا كَانَ فِي الْآخِرَةِ وَرُزِقُوا أَبْصَارًا بَاقِيَةً رُئِيَ الْبَاقِي بِالْبَاقِي» وَهَذَا الَّذِي قَالَهُ الْإِمَامُ مَالِكٌ كَلَامٌ حَسَنٌ مَلِيحٌ، وَلَيْسَ فِيهِ دَلَالَةٌ عَلَى الِاسْتِحَالَةِ إِلَّا مِنْ حَيْثُ ضَعْفُ الْقُدْرَةِ، فَإِذَا قَوَّى اللَّهُ تَعَالَى مَنْ شَاءَ أَقْدَرَهُ عَلَى حَمْلِ أَعْبَاءِ الرُّؤْيَةِ فِي حَقِّهِ فِي أَيِّ وَقْتٍ كَانَ. قَالَ الْحَافِظُ: «وَوَقَعَ فِي صَحِيحِ مُسْلِمٍ مَا يُؤَيِّدُ هَذِهِ التَّفْرِقَةَ فِي حَدِيثٍ مَرْفُوعٍ فِيهِ: «وَاعْلَمُوا أَنَّكُمْ لَنْ تَرَوْا رَبَّكُمْ حَتَّى تَمُوتُوا». وَأَخْرَجَهُ ابْنُ خُزَيْمَةَ - بِخَاءٍ مُعْجَمَةٍ مَضْمُومَةٍ فَزَايٍ مَفْتُوحَةٍ. مِنْ حَدِيثِ أَبِي أُمَامَةَ، وَمِنْ حَدِيثِ عُبَادَةَ بْنِ الصَّامِتِ. فَإِذَا جَازَتِ الرُّؤْيَةُ فِي الدُّنْيَا. عَقْلًا، فَقَدِ امْتَنَعَتْ سَمْعًا. لَكِنْ مَنْ أَثْبَتَهَا لِلنَّبِيِّ ﷺ لَهُ أَنْ يَقُولَ إِنَّ الْمُتَكَلِّمَ لَا يَدْخُلُ فِي عُمُومِ خِطَابِهِ». قَالَ الْقَاضِي: «وَلَا حُجَّةَ لِمَنِ اسْتَدَلَّ عَلَى مَنْعِهَا بِقَوْلِهِ تَعَالَى: لا تُدْرِكُهُ الأَبْصَارُ [الْأَنْعَامُ: 103] لِاخْتِلَافِ التَّأْوِيلَاتِ فِي الْآيَةِ، فَقَدْ قِيلَ: الْمُرَادُ بِالْإِدْرَاكِ الْإِحَاطَةُ، فَلَا نَفْيَ فِيهَا لِمُطْلَقِ الرُّؤْيَةِ، وَقِيلَ: لَا تُدْرِكُهُ أَبْصَارُ الْكُفَّارِ، وَقِيلَ غَيْرُ ذَلِكَ، وَالْجَوَابُ الصَّحِيحُ: أَنَّهُ لَا دَلَالَةَ فِي هَذَا النَّفْيِ عَلَى عُمُومِ الْأَوْقَاتِ وَلَا حَالٍ مِنَ الْأَحْوَالِ لِأَنَّهُ مَسْكُوتٌ عَنْهُ. فَمِنْ أَيْنَ أَنَّ الْمُرَادَ لَا تُدْرِكُهُ الْأَبْصَارُ فِي وَقْتٍ مِنَ الْأَوْقَاتِ وَلَا حَالٍ مِنَ الْأَحْوَالِ؟ بَلْ يَتَعَيَّنُ الْحَمْلُ عَلَى النَّفْيِ بِالنِّسْبَةِ إِلَى دَارِ الدُّنْيَا جَمْعًا بَيْنَ الْأَدِلَّةِ السَّمْعِيَّةِ». وَقَالَ أَبُو الْعَبَّاسِ الْقُرْطُبِيُّ فِي الْمُفْهِمِ: «الْأَبْصَارُ» جَمْعٌ مُحَلًّى بِالْأَلِفِ وَاللَّامِ، فَيَقْبَلُ التَّخْصِيصَ، وَقَدْ ثَبَتَ ذَلِكَ سَمْعًا فِي قَوْلِهِ تَعَالَى: كَلا إِنَّهُمْ عَنْ رَبِّهِمْ يَوْمَئِذٍ لَمَحْجُوبُونَ [الْمُطَفِّفِينَ: 15] فَيَكُونُ الْمُرَادُ الْكُفَّارُ، بِدَلِيلِ قَوْلِهِ تَعَالَى: وُجُوهٌ يَوْمَئِذٍ نَاضِرَةٌ، إِلَى رَبِّهَا نَاظِرَةٌ [الْقِيَامَةُ: 22، 23] قَالَ: فَإِذَا جَازَتْ فِي الْآخِرَةِ جَازَتْ فِي الدُّنْيَا لِتَسَاوِي الْوَقْتَيْنِ بِالنِّسْبَةِ إِلَى الرَّائِي» انْتَهَى. قَالَ الْحَافِظُ: «وَهُوَ اسْتِدْلَالٌ جَيِّدٌ». وَقَدْ يُسْتَدَلُّ بِهَذِهِ الْآيَةِ عَلَى جَوَازِ إِمْكَانِ الرُّؤْيَةِ، إِذْ لَوِ امْتَنَعَتِ الرُّؤْيَةُ لَمَا حَصَلَ التَّمَدُّحُ فِي الْآيَةِ بِنَفْيِ الرُّؤْيَةِ، وَوَجْهُ الْمُلَازَمَةِ أَنَّ الْمُمْتَنِعَ مُنْتَفٍ فِي حَدِّ ذَاتِهِ، فَلَا يَكُونُ نَفْيُهُ صِفَةَ مَدْحٍ، لِأَنَّهُ ضَرُورِيٌّ كَالْمَعْدُومِ الْمُمْتَنِعِ الرُّؤْيَةِ، لَا يُمْدَحُ بِعَدَمِ رُؤْيَتِهِ، إِذْ لَا يَكُونُ: «الْمَعْدُومُ لَا يُرَى» تَمَدُّحًا، لِامْتِنَاعِ رُؤْيَةِ الْمَعْدُومِ. وَقَدْ ثَبَتَ التَّمَدُّحُ بِنَفْيِ عَدَمِ رُؤْيَتِهِ تَعَالَى فَتَكُونُ رُؤْيَتُهُ مُمْكِنَةٌ، وَالْحَاصِلُ أَنَّ التَّمَدُّحَ بِنَفْيِ عَدَمِ الرُّؤْيَةِ إِنَّمَا يَكُونُ فِي إِمْكَانِ رُؤْيَتِهِ تَعَالَى لَكِنَّهُ لَا يُرَى لِلِامْتِنَاعِ وَتَعَذُّرِ الْإِبْصَارِ وَالتَّحَجُّبِ بِحِجَابِ الْكِبْرِيَاءِ وَالْجَلَالِ لَا فِي أَنَّهُ لَا يُرَى لِامْتِنَاعِ رُؤْيَتِهِ تَعَالَى. لَكِنَّ الصِّفَاتِ السَّلْبِيَّةَ عَلَى هَذَا، صِفَاتُ تَمَدُّحٍ، وَإِنْ جَعَلْنَا الْإِدْرَاكَ فِي الْآيَةِ عِبَارَةً عَنِ الرُّؤْيَةِ عَلَى وَجْهِ الْإِحَاطَةِ بِجَوَانِبِ الْمَرْئِيِّ وَحُدُودِهِ. فَدَلَالَةُ الْآيَةِ حِينَئِذٍ عَلَى جَوَازِ الرُّؤْيَةِ بَلْ عَلَى تَحَقُّقِهَا بِالْوُقُوعِ، أَظْهَرُ مِنْ دَلَالَتِهَا عَلَى الْجَوَازِ بِمَا ذُكِرَ مِنَ التَّمَدُّحِ. إِذِ الْمَعْنَى عَلَى هَذَا لَا تُدْرِكُهُ الْأَبْصَارُ، إِذْ نَظَرْتَ إِلَيْهِ عَلَى وَجْهِ الْإِحَاطَةِ، لِأَنَّهُ تَبَارَكَ وَتَعَالَى، مَعَ كَوْنِهِ مَرْئِيًّا بِالْأَبْصَارِ لَا تُدْرِكُهُ الْأَبْصَارُ عَلَى وَجْهِ الْإِحَاطَةِ، لِتَعَالِيهِ قَطْعًا عَنِ التَّنَاهِي وَعَنِ الِاتِّصَافِ بِالْحُدُودِ الَّتِي هِيَ النِّهَايَاتُ وَالْجَوَانِبُ عَلَى مَا تَبَيَّنَ فِي كُتُبِ الْكَلَامِ. وَالْإِحَاطَةُ بِمَا لَا يَتَنَاهَى مُحَالٌ. وَلِهَذَا مَزِيدُ بَيَانٍ يَأْتِي فِي الْكَلَامِ عَلَى حَدِيثِ عَائِشَةَ ؓ. وَمَعَ الْقَوْلِ بِجَوَازِهَا فِي الدُّنْيَا، لَمْ يَحْصُلْ لِبَشَرٍ غَيْرِ نَبِيِّنَا ﷺ، عَلَى مَا فِي ذَلِكَ مِنَ الْخِلَافِ، وَمَنِ ادَّعَاهَا غَيْرُهُ فَهُوَ ضَالٌّ. كَمَا جَزَمَ بِكُفْرِهِ الْإِمَامُ مُوَفَّقُ الدِّينِ الْكَوَاشِيُّ - بِالْفَتْحِ وَالتَّخْفِيفِ وَبِالْمُعْجَمَةِ- وَالْإِمَامُ الْمَهْدَوِيُّ فِي تَفْسِيرَيْهِمَا، وَالْإِمَامُ جَمَالُ الدِّينِ الْأَرْدُبِيلِيُّ - بِالْفَتْحِ وَسُكُونِ الرَّاءِ وَضَمِّ الدَّالِ الْمُهْمَلَةِ وَكَسْرِ الْمُوَحَّدَةِ وَسُكُونِ التَّحْتِيَّةِ- فِي كِتَابِ «الْأَنْوَارِ» إِذْ قَدْ سَأَلَهَا نَبِيُّ اللَّهِ وَرَسُولُهُ وَكَلِيمُهُ مُوسَى بْنُ عِمْرَانَ، وَلَمْ تَحْصُلْ لَهُ، أَفَتَحْصُلُ لِآحَادِ النَّاسِ؟ هَذَا مِمَّا يُتَوَقَّفُ فِيهِ. فَصْلٌ: وَإِذَا عُلِمَ مَا تَقَرَّرَ فَفِي رُؤْيَةِ النَّبِيِّ ﷺ لِرَبِّهِ تَبَارَكَ وَتَعَالَى لَيْلَةَ الْمِعْرَاجِ مَذْهَبَانِ: فَنَفَتْهَا عَائِشَةُ وَهُوَ الْمَشْهُورُ عَنِ ابْنِ مَسْعُودٍ، وَجَاءَ مِثْلُهُ عَنْ أَبِي هُرَيْرَةَ، وَإِلَيْهِ ذَهَبَ كَثِيرُونَ مِنَ الْمُحَدِّثِينَ وَالْمُتَكَلِّمِينَ. وَبَالَغَ الْحَافِظُ عُثْمَانُ عَنْ سَعِيدٍ الدَّارِمِيِّ، فَنَقَلَ فِيهِ الْإِجْمَاعَ، وَالثَّانِي أَنَّهُ رَآهُ. وَرَوَى عَبْدُ الرَّزَّاقِ عَنْ مَعْمَرٍ عَنِ الْحَسَنِ أَنَّهُ كَانَ يَحْلِفُ بِاللَّهِ أَنَّ مُحَمَّدًا ﷺ رَأَى رَبَّهُ. وَرَوَى ابْنُ خُزَيْمَةَ عَنْ عُرْوَةَ بْنِ الزُّبَيْرِ إِثْبَاتَهَا، وَكَانَ يَشْتَدُّ عَلَيْهِ إِنْكَارُ عَائِشَةَ لَهَا. وَبِهِ قَالَ سَائِرُ أَصْحَابِ ابْنِ عَبَّاسٍ، وَبِهِ جَزَمَ كَعْبُ الْأَحْبَارِ وَالزُّهْرِيُّ وَمَعْمَرٌ وَآخَرُونَ. وَبِهِ قَالَ الشَّيْخُ أَبُو الْحَسَنِ الْأَشْعَرِيُّ وَغَالِبُ أَتْبَاعِهِ. وَجَنَحَ ابْنُ خُزَيْمَةَ إِلَى تَرْجِيحِهِ بِمَا يَطُولُ ذِكْرُهُ. ثُمَّ اخْتَلَفُوا: هَلْ رَآهُ بِعَيْنِهِ أَوْ بِقَلْبِهِ؟ وَالْقَوْلَانِ رُوِيَا عَنِ الْإِمَامِ أَحْمَدَ. وَقَالَ الْإِمَامُ النَّوَوِيُّ: الرَّاجِحُ عِنْدَ أَكْثَرِ الْعُلَمَاءِ أَنَّ رَسُولَ اللَّهِ ﷺ رَأَى رَبَّهُ بِعَيْنَيْ رَأْسِهِ لَيْلَةَ الْمِعْرَاجِ، وَبَسَطَ الْكَلَامَ عَلَى ذَلِكَ وَاسْتَدَلَّ بِأَشْيَاءَ نُوَزِّعُ فِي بَعْضِهَا كَمَا سَيَأْتِي بَيَانُهُ فِي ذِكْرِ أَدِلَّةِ الْمَذْهَبِ الْأَوَّلِ. وَذَهَبَ جَمَاعَةٌ إِلَى الْوَقْفِ فِي هَذِهِ الْمَسْأَلَةِ وَلَمْ يَجْزِمُوا بِنَفْيٍ وَلَا إِثْبَاتٍ لِتَعَارُضِ الْأَدِلَّةِ، وَرَجَّحَ ذَلِكَ الْإِمَامُ أَبُو الْعَبَّاسِ الْقُرْطُبِيُّ فِي الْمُفْهِمِ، وَعَزَاهُ لِجَمَاعَةٍ مِنَ الْمُحَقِّقِينَ، وَقَوَّاهُ بِأَنَّهُ لَيْسَ فِي الْبَابِ دَلِيلٌ قَاطِعٌ. وَغَالِبُ مَا اسْتَدَلَّتْ بِهِ الطَّائِفَتَانِ ظَوَاهِرُ مُتَعَارِضَةٌ قَابِلَةٌ لِلتَّأْوِيلِ. قَالَ: وَلَيْسَتِ الْمَسْأَلَةُ مِنَ التَّعْظِيمَاتِ فَيُكْتَفى فِيهَا بِالدَّلَالَةِ الظَّنِّيَّةِ، فَإِنَّمَا هِيَ مِنَ الْمُعْتَقَدَاتِ فَلَا يُكْتَفَى فِيهَا إِلَّا بِالدَّلِيلِ الْقَطْعِيِّ. وَقَالَ السُّبْكِيُّ رَحِمَهُ اللَّهُ فِي السَّيْفِ الْمَسْلُولِ: «لَيْسَ مِنْ شَرْطِهِ أَنْ يَكُونَ قَاطِعًا مُتَوَاتِرًا بَلْ مَتَى كَانَ حَدِيثًا صَحِيحًا وَلَوْ ظَاهِرًا وَهُوَ مِنْ رِوَايَةِ الْآحَادِ، جَازَ أَنْ يُعْتَمَدَ عَلَيْهِ فِي ذَلِكَ لِأَنَّ ذَلِكَ مِنْ مَسَائِلِ الِاعْتِقَادِ الَّتِي يُشْتَرَطُ فِيهَا الْقَطْعُ، عَلَى أَنَّا لَسْنَا مُكَلَّفِينَ بِذَلِكَ». انْتَهَى. وَقَالَ الْقَاضِي فِي الشِّفَاءِ وَغَيْرِهِ «لَا مِرْيَةَ فِي الْجَوَازِ، إِذْ لَيْسَ فِي الْآيَاتِ: لا تُدْرِكُهُ الأَبْصَارُ [الْأَنْعَامُ: 103]، لَنْ تَرَانِي وَلَكِنِ انْظُرْ إِلَى الْجَبَلِ فَإِنِ اسْتَقَرَّ مَكَانَهُ فَسَوْفَ تَرَانِي [الْأَعْرَافُ: 143] نَصٌّ فِي الْمَنْعِ لِلرُّؤْيَةِ، بَلْ هِيَ مُشِيرَةٌ لِلْجَوَازِ كَمَا تَقَرَّرَ ذَلِكَ. وَأَمَّا وُجُوبُ وُقُوعِهَا لِنَبِيِّنَا ﷺ، وَالْقَوْلُ بِأَنَّهُ رَآهُ بِعَيْنِهِ، فَلَيْسَ فِيهِ قَاطِعٌ أَيْضًا وَلَا نَصٌّ يُعَوَّلُ عَلَيْهِ، إِذِ الْمُعَوَّلُ عَلَيْهِ فِيهِ عَلَى آيَتَيِ النَّجْمِ: مَا كَذَبَ الْفُؤَادُ مَا رَأَى [النَّجْمُ: 11] وَ مَا زَاغَ الْبَصَرُ وَمَا طَغَى [النَّجْمُ: 17]. وَالتَّنَازُعُ بَيْنَ الْأَئِمَّةِ فِيهِمَا مَأْثُورٌ، وَالِاحْتِمَالُ لَهُمَا مِنْ حَيْثُ دَلَالَتُهُمَا عَلَى الرُّؤْيَةِ وَعَدَمِهَا مُمْكِنٌ، لِعَدَمِ صَرَاحَتِهِمَا بِهَا، لَا أَثَرَ قَاطِعٌ مُتَوَاتِرٌ عَنْ رَسُولِ اللَّهِ ﷺ بِذَلِكَ. وَحَدِيثُ ابْنِ عَبَّاسٍ أَنَّهُ رَآهُ بِعَيْنِهِ أَوْ بِفُؤَادِهِ إِنَّمَا نَشَأَ عَنِ اعْتِقَادٍ لَمْ يُسْنِدْهُ إِلَى النَّبِيِّ ﷺ حَتَّى يُعْتَبَرَ فَيَجِبَ الْعَمَلُ بِاعْتِقَادِ مُضَمِّنِهِ مِنْ رُؤْيَتِهِ رَبَّهُ. وَمِثْلُهُ حَدِيثُ شَرِيكٍ عَنْ أَبِي ذَرٍّ فِي تَفْسِيرِ الْآيَةِ بِأَنَّ النَّبِيَّ ﷺ رَأَى رَبَّهُ، وَحَدِيثُ مُعَاذٍ: «رَأَيْتُ رَبِّي فِي أَحْسَنِ صُورَةٍ»، مُضْطَرِبُ الْإِسْنَادِ وَالْمَتْنِ. وَحَدِيثُ أَبِي ذَرٍّ مُخْتَلِفٌ مِنْ حَيْثُ اللَّفْظُ مُحْتَمِلٌ لِأَنْ يَكُونَ رَآهُ أَوْ لَمْ يَرَهُ، مُشْكِلٌ مِنْ حَيْثُ جَعَلَ ذَاتَهَ نُورًا، فَرُوِيَ: «نُورٌ أَنَّى أَرَاهُ» - بِفَتْحِ أَوَّلِهِ وَتَشْدِيدِ النُّونِ- أَيْ نُورًا لَنْ أَرَاهُ، أَيْ لِجَرْيِ الْعَادَةِ بِأَنَّ النُّورَ إِذَا غَشَى الْبَصَرَ حَجَبَهُ فِي رُؤْيَتِهِ لِمَا وَرَاءَهُ، وَرُوِيَ: «نُورَانِيٌّ، أَيْ بِكَسْرِ النُّونِ الثَّانِيَةِ وَتَشْدِيدِ التَّحْتِيَّةِ». قَالَ الْقَاضِي: «وَهَذِهِ الرِّوَايَةُ لَمْ تَقَعْ لَنَا، وَلَا رَأَيْتُهَا فِي أَصْلٍ مِنَ الْأُصُولِ، وَمُحَالٌ أَنْ تَكُونَ ذَاتُهُ تَعَالَى نُورًا، إِذِ النُّورُ جِسْمٌ يَتَعَالَى اللَّهُ عَزَّ وَجَلَّ عَنْهُ، وَمِنْ ثَمَّ كَانَتْ تَسْمِيَتُهُ نُورًا بِمَعْنَى ذِي النُّورِ أَوْ خَالِقِهِ. وَفِي الْحَدِيثِ الْآخَرِ: سَأَلْتُ رَسُولَ اللَّهِ ﷺ هَلْ رَأَيْتَ رَبَّكَ؟ فَقَالَ رَسُولُ اللَّهِ ﷺ: «رَأَيْتُ نُورًا». وَلَيْسَ يُمْكِنُ الِاحْتِجَاجُ بِوَاحِدٍ مِنْهُمَا لِإِفْصَاحِهِمَا بِأَنَّهُ لَمْ يَرَهُ، فَإِنْ كَانَ الصَّحِيحُ «رَأَيْتُ نُورًا»، فَقَدْ أَخْبَرَ رَسُولُ اللَّهِ ﷺ بِأَنَّهُ لَمْ يَرَ اللَّهَ تَعَالَى، وَإِنَّمَا رَأَى نُورًا مَنَعَهُ وَحَجَبَهُ عَنْ رُؤْيَةِ اللَّهِ تَعَالَى. وَإِلَى قَوْلِهِ: «رَأَيْتُ نُورًا» يَرْجِعُ قَوْلُهُ: «نُورٌ أَنَّى أَرَاهُ»، أَيْ كَيْفَ أَرَاهُ مَعَ كَوْنِ حِجَابِهِ النُّورَ الْمُغَشِّي لِلْبَصَرِ، وَهَذَا الْحَدِيثُ مِثْلُ الْحَدِيثِ الْآخَرِ مِنْ حَيْثُ الْمَعْنَى: حِجَابُهُ النُّورُ، كَمَا رَوَاهُ مُسْلِمٌ وَغَيْرُهُ. وَقَالَ أَيْضًا فِي الْإِكْمَالِ: وَقَفَ بَعْضُ مَشَايِخِنَا فِي هَذَا. وَقَالَ: لَيْسَ هَذَا عَلَيْهِ دَلِيلٌ وَاضِحٌ، وَلَكِنَّهُ جَائِزٌ، وَرُؤْيَةُ اللَّهِ تَعَالَى فِي الدُّنْيَا جَائِزَةٌ. ذِكْرُ أَدِلَّةِ الْقَوْلِ الْأَوَّلِ زَادَ الشَّيْخَانِ وَعَبْدُ الرَّزَّاقِ وَعَبْدُ بْنُ حُمَيْدٍ وَالتِّرْمِذِيُّ وَابْنُ جَرِيرٍ وَغَيْرُهُمْ عَنْ مَسْرُوقٍ، زَادَ عَبْدُ الرَّزَّاقِ وَمَنْ بَعْدَهُ عَنْهُ، قَالَ: لَقِيَ ابْنُ عَبَّاسٍ كَعْبًا بِعَرَفَةَ فَسَأَلَهُ عَنْ شَيْءٍ فَقَالَ ابْنُ عَبَّاسٍ: إِنَّا بَنُو هَاشِمٍ نَزْعُمُ، وَفِي لَفْظٍ نَقُولُ: أَنَّ مُحَمَّدًا ﷺ رَأَى رَبَّهُ مَرَّتَيْنِ. فَكَبَّرَ كَعْبٌ حَتَّى جَاوَبَتْهُ الْجِبَالُ. ثُمَّ قَالَ: «إِنَّ اللَّهَ قَسَّمَ رُؤْيَتَهُ وَكَلَامَهُ بَيْنَ مُحَمَّدٍ وَمُوسَى عَلَيْهِمَا السَّلَامُ [فَكَلَّمَ مُوسَى مَرَّتَيْنِ] وَرَآهُ مُحَمَّدٌ ﷺ مَرَّتَيْنِ». ثُمَّ اتَّفَقُوا. قَالَ مَسْرُوقٌ: فَدَخَلْتُ عَلَى عَائِشَةَ فَقُلْتُ يَا أَمَتَاهْ، هَلْ رَأَى مُحَمَّدٌ رَبَّهُ؟  فَقَالَتْ: لَقَدْ قَفَّ شَعْرِي بِمَا قُلْتَ، أَيْنَ أَنْتَ مِنْ ثَلَاثٍ مَنْ حَدَّثَكَهُنَّ فَقَدْ كَذَبَ، وَفِي لَفْظٍ: فَقَدْ أَعْظَمَ عَلَى اللَّهِ الْفِرْيَةَ، مَنْ حَدَّثَكَ أَنَّ مُحَمَّدًا رَأَى رَبَّهُ فَقَدْ كَذَبَ، وَفِي لَفْظٍ: فَقَدْ أَعْظَمَ عَلَى اللَّهِ الْفِرْيَةَ، ثُمَّ قَرَأَتْ لا تُدْرِكُهُ الأَبْصَارُ وَهُوَ يُدْرِكُ الأَبْصَارُ وَهُوَ اللَّطِيفُ الْخَبِيرُ [الْأَنْعَامُ: 103]، وَمَا كَانَ لِبَشَرٍ أَنْ يُكَلِّمَهُ اللَّهُ إِلا وَحْيًا أَوْ مِنْ وَرَاءِ حِجَابٍ [الشُّورَى: 51]، وَمَنْ حَدَّثَكَ أَنَّهُ يَعْلَمُ مَا فِي غَدٍ فَقَدْ كَذَبَ، وَفِي لَفْظٍ: فَقَدْ أَعْظَمَ عَلَى اللَّهِ الْفِرْيَةَ، ثُمَّ قَرَأَتْ: وَمَا تَدْرِي نَفْسٌ مَاذَا تَكْسِبُ غَدًا [لُقْمَانُ: 34] وَمَنْ حَدَّثَكَ أَنَّهُ قَدْ كَتَمَ فَقَدْ كَذَبَ، وَفِي لَفْظٍ فَقَدْ أَعْظَمَ عَلَى اللَّهِ الْفِرْيَةَ، ثُمَّ قَرَأَتْ: يَا أَيُّهَا الرَّسُولُ بَلِّغْ مَا أُنْزِلَ إِلَيْكَ مِنْ رَبِّكَ وَإِنْ لَمْ تَفْعَلْ فَمَا بَلَّغْتَ رِسَالَتَهُ [الْمَائِدَةُ: 67] وَلَكِنَّهُ رَأَى جِبْرِيلَ فِي صُورَتِهِ مَرَّتَيْنِ.. زَادَ الْإِمَامُ أَحْمَدُ وَمُسْلِمٌ قَالَ وَمَسْرُوقٌ: وَكُنْتُ مُتَّكِئًا فَجَلَسْتُ فَقُلْتُ: أَلَمْ يَقُلِ اللَّهُ تَعَالَى: وَلَقَدْ رَآهُ نَزْلَةً أُخْرَى [النَّجْمُ: 13]. إِنَّ أَوَّلَ هَذِهِ الْأُمَّةِ سَأَلَ رَسُولَ اللَّهِ ﷺ عَنْ ذَلِكَ فَقُلْتُ: يَا رَسُولَ اللَّهِ، هَلْ رَأَيْتَ رَبَّكَ؟ فَقَالَ: «لَا، إِنَّمَا رَأَيْتُ جِبْرِيلَ مُنْهَبِطًا». وَرَوَى الْإِمَامُ أَحْمَدُ عَنْ طَرِيقِ هَمَّامٍ، وَمُسْلِمٌ عَنْ طَرِيقِ مُعَاذِ بْنِ هِشَامٍ عَنْ أَبِيهِ، وَمِنْ طَرِيقِ يَزِيدَ بْنِ إِبْرَاهِيمَ، ثَلَاثَتُهُمْ عَنْ قَتَادَةَ عَنْ عَبْدِ اللَّهِ بْنِ شَقِيقٍ، قَالَ: قُلْتُ: لِأَبِي ذَرٍّ: لَوْ رَأَيْتُ رَسُولَ اللَّهِ ﷺ لَسَأَلْتُهُ، فَقَالَ: عَنْ أَيِّ شَيْءٍ كُنْتَ تَسْأَلُهُ، قَالَ: كُنْتُ أَسْأَلُهُ: هَلْ رَأَى رَبَّهُ تَبَارَكَ وَتَعَالَى. قَالَ: إِنِّي قَدْ سَأَلْتُهُ قُلْتُ: يَا رَسُولَ اللَّهِ: هَلْ رَأَيْتَ رَبَّكَ؟ فَقَالَ: نُورٌ أَنَّى أَرَاهُ» وَفِي رِوَايَةٍ: رَأَيْتُ نُورًا. تَنْبِيهَاتٌ الْأَوَّلُ: قَالَ جَمَاعَةٌ: لَمْ تَنْفِ عَائِشَةُ وُقُوعَ الرُّؤْيَةِ  بِحَدِيثٍ مَرْفُوعٍ، وَلَوْ كَانَ مَعَهَا لَذَكَرَتْهُ، وَإِنَّمَا اعْتَمَدَتِ الِاسْتِنْبَاطَ عَلَى مَا ذَكَرَتْ مِنْ ظَاهِرِ الْآيَةِ وَمَا قَالُوهُ غَفْلَةً عَنْ قَوْلِهَا: إِنَّهَا سَأَلَتِ النَّبِيَّ ﷺ عَنْ ذَلِكَ فَقَالَتْ: يَا رَسُولَ اللَّهِ هَلْ رَأَيْتَ رَبَّكَ؟ فَقَالَ: إِنَّمَا رَأَيْتُ جِبْرِيلَ مُنْهَبِطًا. الثَّانِي: مَنْ قَالَ: إِنَّ النَّبِيَّ ﷺ خَاطَبَهَا عَلَى قَدْرِ عَقْلِهَا، وَمَنْ حَاوَلَ تَخْطِئَتَهَا فِيمَا ذَهَبَتْ إِلَيْهِ فَهُوَ مُخْطِئٌ قَلِيلُ الْأَدَبِ. الثَّالِثُ: قَوْلُ ابْنِ الْجَوْزِيِّ: «أَنَّ أَبَا ذَرٍّ سَأَلَ رَسُولَ اللَّهِ ﷺ قَبْلَ الْإِسْرَاءِ، فَأَجَابَهُ بِمَا أَجَابَهُ، وَلَوْ سَأَلَهُ بَعْدَ الْإِسْرَاءِ لَأَجَابَهُ بِالْإِثْبَاتِ، ضَعِيفٌ جِدًّا، فَإِنَّ عَائِشَةَ ؓ سَأَلَتْهُ بَعْدَ الْإِسْرَاءِ وَلَمْ تَثْبُتْ لَهَا الرُّؤْيَةُ». الرَّابِعُ: احْتِجَاجُ عَائِشَةَ بِالْآيَةِ خَالَفَهَا فِيهِ ابْنُ عَبَّاسٍ، فَرَوَى التِّرْمِذِيُّ وَحَسَّنَهُ مِنْ طَرِيقِ الْحَكَمِ بْنِ أَبَانٍ عَنْ عِكْرِمَةَ عَنِ ابْنِ عَبَّاسٍ قَالَ: مُحَمَّدٌ رَأَى رَبَّهُ. قُلْتُ: أَلَيْسَ اللَّهُ تَعَالَى يَقُولُ: «لَا تُدْرِكُهُ الْأَبْصَارُ» ؟ قَالَ: «وَيَحْكَ، ذَلِكَ نُورُهُ إِذَا تَجَلَّى بِنُورِهِ الَّذِي هُوَ نُورُهُ، وَقَدْ رَأَى رَبَّهُ مَرَّتَيْنِ». وَالْحَاصِلُ أَنَّ الْمُرَادَ بِالْآيَةِ الْإِحَاطَةُ بِهِ عِنْدَ رُؤْيَتِهِ، لَا نَفْيُ أَصْلِ رُؤْيَتِهِ. وَقَالَ النَّوَوِيُّ: الْمُرَادُ بِالْإِدْرَاكِ الْإِحَاطَةُ، وَاللَّهُ تَعَالَى لَا يُحَاطُ بِهِ، وَإِذَا وَرَدَ النَّصُّ بِنَفْيِ الْإِحَاطَةِ لَا يَلْزَمُ مِنْهُ نَفْيُ الرُّؤْيَةِ بِغَيْرِ إِحَاطَةٍ، وَأَمَّا احْتِجَاجُهَا بِقَوْلِهِ تَعَالَى: وَمَا كَانَ لِبَشَرٍ أَنْ يُكَلِّمَهُ اللَّهُ إِلا وَحْيًا [الشُّورَى: 51] فَالْجَوَابُ عَنْهُ مِنْ أَوْجُهٍ: أَحَدُهَا: أَنَّهُ لَا يَلْزَمُ مَعَ الرُّؤْيَةِ وُجُودُ الْكَلَامِ حَالَ الرُّؤْيَةِ، فَيَجُوزُ وُجُودُ الرُّؤْيَةِ مِنْ غَيْرِ كَلَامٍ، الثَّانِي: أَنَّهُ عَامٌّ مَخْصُوصٌ بِمَا تَقَدَّمَ مِنَ الْأَدِلَّةِ، الثَّالِثُ: مَا قَالَ بَعْضُ الْعُلَمَاءِ إِنَّ الْمُرَادَ بِالْوَحْيِ هُنَا الْكَلَامُ مِنْ غَيْرِ وَاسِطَةٍ، وَأَنَّ الْقَوْلَ وَإِنْ كَانَ مُحْتَمَلًا لَكِنَّ الْجُمْهُورَ عَلَى أَنَّ الْمُرَادَ بِالْوَحْيِ هُنَا الْإِلْهَامُ وَالرُّؤْيَا فِي الْمَنَامِ وَكِلَاهُمَا يُسَمَّى وَحْيًا. وَأَمَّا قَوْلُهُ تَعَالَى أَوْ مِنْ وَرَاءِ حِجَابٍ، فَقَالَ الْوَاحِدِيُّ وَغَيْرُهُ بِمَعْنَاهُ غَيْرُ مُجَاهِرٍ لَهُمْ بِالْكَلَامِ بَلْ يَسْمَعُونَ كَلَامَهُ تَعَالَى مِنْ حَيْثُ لَا يَرَوْنَهُ، وَلَيْسَ الْمُرَادُ أَنْ يَكُونَ هُنَاكَ حِجَابٌ يَفْصِلُ مَوْضِعًا عَنْ مَوْضِعٍ، وَيَدُلُّ عَلَى تَحْدِيدِ الْمَحْجُوبِ، فَهُوَ بِمَنْزِلَةِ مَا يَسْمَعُ مِنْ وَرَاءِ حِجَابٍ حَيْثُ لَمْ يَرَ الْمُتَكَلِّمَ. الْخَامِسُ: قَوْلُ كَعْبٍ: «وَكَلَّمَهُ مُوسَى مَرَّتَيْنِ»، فِيهِ نَظَرٌ. وَالْحَقُّ أَنَّهُ كَلَّمَهُ أَكْثَرَ مِنْهُمَا، كَمَا يُرْشِدُ إِلَى ذَلِكَ قَوْلُهُ تَعَالَى: وَمَا تِلْكَ بِيَمِينِكَ يَا مُوسَى [طَه 17] وَقَوْلُهُ عَزَّ وَجَلَّ. وَمَا أَعْجَلَكَ عَنْ قَوْمِكَ يَا مُوسَى [طه: 83]. وَقَوْلُهُ تَبَارَكَ وَتَعَالَى: فَإِنَّا قَدْ فَتَنَّا قَوْمَكَ مِنْ بَعْدِكَ [طه 85] وَقَوْلُهُ تَقَدَّسَ اسْمُهُ: فَخُذْهَا بِقُوَّةٍ [الْأَعْرَافُ: 145]، وَقَوْلُهُ تَعَالَى: اذْهَبَا إِلَى فِرْعَوْنَ [طه: 43]، وَقَوْلُهُ عَزَّ وَجَلَّ وَأَلْقَيْتُ عَلَيْكَ مَحَبَّةً مِنِّي وَلِتُصْنَعَ عَلَى عَيْنِي إِذْ تَمْشِي أُخْتُكَ، إِلَى غَيْرِ ذَلِكَ مِنَ الْآيَاتِ.

     ✧ The Companions differed as to whether he saw his Lord that night or not. It is authentically reported from Ibn ʿAbbās that he saw his Lord, and it is authentically reported from him that he said: “He saw Him with his heart.” It is authentically reported from ʿĀʾishah and Ibn Masʿūd that they denied that, and they said: His saying: “And indeed he saw him at another descent, by the Lote Tree of the Utmost Boundary” [al-Najm: 13] refers only to Jibrīl. It is authentically reported from Abū Dharr that he asked him: “Did you see your Lord?” He said: “Light—how could I see Him?” meaning: light came between me and seeing Him, as he said in another wording: “I saw light.” ʿUthmān b. Saʿīd al-Dārimī related the consensus of the Companions that he did not see Him. Shaykh al-Islām Ibn Taymiyyah, may Allah sanctify his soul, said: Ibn ʿAbbās’s saying “he saw Him” does not contradict this, nor does his saying “he saw Him with his heart.” It is authentically reported from him that he said: “I saw my Lord, Blessed and Exalted,” but that was not during the Night Journey; rather, it was in Madinah when he was delayed from them in the morning prayer, then he informed them of seeing his Lord, Blessed and Exalted, that night in his sleep. On this basis Imam Aḥmad, may Allah have mercy on him, built his view, and he said: Yes, he saw Him truly, for the vision of the prophets is true and must be so. But Aḥmad, may Allah have mercy on him, did not say that he saw Him with the eyes of his head while awake. Whoever related that from him has erred concerning him. Rather, he said once: he saw Him, and once: he saw Him with his heart. Thus two narrations are related from him, and a third is related from him, arising from the disposition of some of his companions: that he saw Him with the eyes of his head. These are the extant texts of Aḥmad; there is nothing of that in them. As for Ibn ʿAbbās’s saying that he saw Him with his heart twice, if its basis is His saying, Exalted: “The heart did not lie about what it saw” [al-Najm: 11], then He said: “And indeed he saw him at another descent” [al-Najm: 13], and the apparent meaning is that its basis is that, then it is authentically reported from him ﷺ that the one seen here is Jibrīl, whom he saw twice in his created form. Ibn ʿAbbās’s saying is the basis of Imam Aḥmad’s saying: “He saw Him with his heart,” and Allah knows best. As for His saying, Exalted, in Sūrat al-Najm: “Then he drew near and came down” [al-Najm: 8], that is not the same as the drawing near and coming down in the story of the Night Journey. What is in Sūrat al-Najm is the drawing near and coming down of Jibrīl, as ʿĀʾishah and Ibn Masʿūd said, and the context indicates it, for He said: “One of mighty powers taught him” [al-Najm: 5], and that is Jibrīl: “possessed of soundness; and he stood poised, being on the higher horizon; then he drew near and came down” [al-Najm: 6–8]. All the pronouns refer back to that teacher of mighty powers, who is the one possessed of soundness, meaning strength, and he is the one who stood poised on the higher horizon, and he is the one who drew near and came down, and was from Muḥammad ﷺ at a distance of two bows’ length or nearer. As for the drawing near and coming down in the ḥadīth of the Night Journey, that is explicit that it is the drawing near and coming down of the Lord, Blessed and Exalted, and Sūrat al-Najm does not address that. Rather, in it is that he saw him at another descent by the Lote Tree of the Utmost Boundary, and this is Jibrīl: Muḥammad ﷺ saw him in his form twice, once on earth and once by the Lote Tree of the Utmost Boundary, and Allah knows best. Know that the correct position, which the people of truth hold, is that vision of Allah, Glorified and Exalted, is possible and not impossible rationally, and they also agree that it will occur in the Hereafter and that the believers will see Allah, Exalted. Various factions of the people of innovation claimed that no one among His creatures will see Allah, Exalted, and that seeing Him is rationally impossible. What they said is clear error and ugly ignorance. The proofs from the Book and the Sunnah and the consensus of the Companions and those after them among the predecessors of the ummah have been numerous in affirming the believers’ vision of Allah, Glorified and Exalted, in the Hereafter. Twenty-one Companions narrated it from the Prophet ﷺ, and the verses of the glorious Qur’an concerning it are well known. The objections of the innovators to them have answers mentioned in the books of the scholars of kalām from the people of the Sunnah. As for vision of Allah, Exalted, in this world, it is possible rationally and textually. The position of the people of truth is that vision is a power that Allah, Exalted, places in His creatures, and it is not conditioned on the connection of rays or the facing of the seen object or anything else. But the habit in our seeing one another occurs with the presence of that by way of coincidence, not by way of condition. Our imams among the scholars of kalām have established that with clear proofs. Vision of Allah, Exalted, does not entail affirming a direction for Allah—may He be exalted above that—; rather, the believers will see Him not in a direction, just as they know that He is not in a direction. The rational proof for its permissibility, in brief, is that the Creator, Glorified and Exalted, exists, and every existent may be seen, so the Creator, Mighty and Majestic, may be seen. The minor premise is evident, and the major premise is because the ruling revolves with its cause in existence and non-existence. It has been shown that existence is the cause of the validity of vision. From its permissibility it does not follow that it has occurred or that it is not attached; its non-occurrence is only due to His habitual practice, Exalted, of not creating it in us now, while it is possible for Him to create it in us, since it is not impossible. Here there are discussions whose place is in the books of kalām. The scriptural proof for its permissibility in this world is that Mūsā b. ʿImrān, the Messenger of Allah and His interlocutor, who knew Him, asked Allah, Glorified and Exalted, for vision, saying: “My Lord, show me, that I may look upon You” [al-Aʿrāf: 143], with his belief that He, Exalted, can be seen, so he asked for it. In this verse are two proofs. The first: it is impossible that a prophet be ignorant of what is permissible for Allah, Exalted, and what is not permissible for Him. Rather, he did not ask except for something permissible, not impossible, because it is impossible for the prophets to ask for the impossible. But its occurrence and its observation belong to the unseen that none knows except Allah, and whom He informs of it and acquaints with it. So He, Exalted, said to him, without negating its permissibility: “You shall not see Me,” rather than “I shall not be seen,” which would indicate negation. That is, you will not be able to bear seeing Me now, because it depends on a preparation in the seer that does not yet exist in you. And He gave him an analogy with what is stronger and more stable than His prophet Mūsā ﷺ, namely the mountain, in His saying: “But look at the mountain; if it remains in its place, then you shall see Me” [al-Aʿrāf: 143]. This is the second proof. Its explanation is that He, Exalted, made Mūsā’s vision of Him conditional upon the mountain’s remaining in its place at the time of His self-disclosure to it. What is conditioned upon a possible thing is possible, since the meaning of conditioning is the report that the conditioned thing will be established when the condition is established. On this basis, the conditional sentence is informative, since the apodosis is originally informative, as here. Thus the possibility of vision is established, because necessarily Allah, Exalted, reported its occurrence under some set of circumstances, and the impossible never occurs under any circumstances at all. When possibility is established, impossibility is negated, and vice versa. Here there are discussions whose place is in the books of kalām. Mūsā’s saying ﷺ: “I repent to You,” meaning from venturing to ask Him for it in this world when You have not decreed it for me. It is said: his saying “I repent to You” [al-Aʿrāf: 143] was only because of what overwhelmed him from the intensity of what he had brought about until he was thunderstruck, as you say about a permissible act from which hardship afflicts you: I repent of doing the like of it. Al-Qāḍī Abū Bakr al-Hudhalī said concerning His saying, Exalted: “You shall not see Me” [al-Aʿrāf: 143], meaning: no human being can bear looking at Me in this world, and whoever looks at Me in this world dies, that is, immediately, as witnessed by Mūsā’s being thunderstruck when he saw the mountain.” Al-Qāḍī said: “I have seen for some of the predecessors and later scholars that seeing Him, Exalted, in this world is impossible, not in terms of its essence, since its permissibility in it is established by what has passed. Rather, it is impossible in this world because of the weakness of the compositions and powers of the people of this world, and because they are subject to change and exposed to afflictions from unsettling calamities and misfortunes that lacerate the livers and warn of death and extinction. Thus they do not have the strength for vision in this world. But when they are in the Hereafter and are composed with a different composition and granted stable, enduring powers, and the lights of their eyes and hearts are completed, then they will have strength for vision in the Hereafter.” I have seen something similar from Imam Mālik b. Anas, may Allah have mercy on him. He said: “He is not seen in this world because He is everlasting, and the everlasting is not seen by the perishable. When they are in the Hereafter and are granted everlasting eyes, the everlasting will be seen by the everlasting.” What Imam Mālik said is good and excellent speech, and it contains no indication of impossibility except in terms of weakness of capacity. When Allah, Exalted, strengthens whom He wills, He enables him to bear the burden of vision in his case at any time. Al-Ḥāfiẓ said: “In Ṣaḥīḥ Muslim there occurs what supports this distinction in a marfūʿ ḥadīth, in which it says: “And know that you will never see your Lord until you die.” Ibn Khuzaymah—with a ḍammah on the khāʾ and a fatḥah on the zāy—narrated it from the ḥadīth of Abū Umāmah and from the ḥadīth of ʿUbādah b. al-Ṣāmit. So if vision is permissible in this world rationally, it is precluded textually. But one who affirms it for the Prophet ﷺ may say that the speaker does not enter into the general scope of his own address.” Al-Qāḍī said: “There is no argument for one who cites His saying, Exalted: “Vision does not perceive Him” [al-Anʿām: 103] to deny it, because of the differences of interpretation in the verse. It has been said: what is meant by perception is encompassment, so there is no negation of vision in general. It has been said: the eyes of the disbelievers do not perceive Him, and other interpretations have been given. The correct answer is that this negation contains no indication of generality over all times or any state, because it is unspoken. How does one know that the meaning is: the eyes do not perceive Him at any time or in any state? Rather, it must be interpreted as negation with respect to the abode of this world, in order to reconcile the textual proofs.” Abū al-ʿAbbās al-Qurṭubī said in al-Mufhim: “Al-abṣār” is a plural made definite by the definite article, so it accepts specification. That is established textually in His saying, Exalted: “Nay, indeed, from their Lord that day they will be veiled” [al-Muṭaffifīn: 15]. Thus the intended meaning is the disbelievers, as indicated by His saying, Exalted: “Faces that day will be radiant, looking at their Lord” [al-Qiyāmah: 22–23]. He said: If it is permissible in the Hereafter, it is permissible in this world, since the two times are equal with respect to the seer.” End of quote. Al-Ḥāfiẓ said: “It is a good inference.” This verse may also be used as proof for the possibility of vision, since if vision were impossible, there would be no praise in the verse by negating vision. The point of the correlation is that the impossible is negated in its own essence, so its negation is not an attribute of praise, because it is necessary, like the nonexistent whose vision is impossible. One is not praised for its not being seen, since “the nonexistent is not seen” is not praise, because vision of the nonexistent is impossible. But praise by negating non-vision of Him, Exalted, is established, so vision of Him is possible. The upshot is that praise by negating non-vision only occurs because vision of Him, Exalted, is possible, but He is not seen because of the impossibility and difficulty of perception and the veiling by the veil of majesty and grandeur, not because vision of Him, Exalted, is impossible. However, the negative attributes on this basis are attributes of praise. If we make perception in the verse an expression for vision in the sense of encompassing the sides and limits of the seen object, then the verse’s indication of the permissibility of vision—indeed, of its actual occurrence—is more apparent than its indication of permissibility by the mentioned praise. For the meaning on this basis is: vision does not perceive Him when one looks at Him in the sense of encompassment, because He, Blessed and Exalted, while being seen by the eyes, is not perceived by the eyes in the sense of encompassment, because He is exalted beyond finitude and beyond being characterized by limits, which are extremities and sides, as is explained in the books of kalām. Encompassing what is infinite is impossible. There is further explanation of this in the discussion of the ḥadīth of ʿĀʾishah ؓ. While holding to its permissibility in this world, it has not occurred to any human other than our Prophet ﷺ, according to what is in that of disagreement, and whoever claims it for other than him is astray. Imam Muwaffaq al-Dīn al-Kawāshī—with a fatḥah and no shaddah, and with a muʿjamah—and Imam al-Mahdawī in their two tafsīrs, and Imam Jamāl al-Dīn al-Ardabīlī—with a fatḥah, a sukūn on the rāʾ, a ḍammah on the unpointed dāl, a kasrah on the bāʾ, and a sukūn on the yāʾ—in the book al-Anwār, definitively declared the disbelief of such a claimant, since the Prophet of Allah, His Messenger, and His interlocutor Mūsā b. ʿImrān asked for it and it did not occur for him, so will it occur for ordinary people? This is something in which one should pause. Section: When what has been established is known, regarding the Prophet’s ﷺ seeing his Lord, Blessed and Exalted, on the Night of the Ascension, there are two schools of thought: ʿĀʾishah denied it, and this is the well-known view from Ibn Masʿūd, and similar has come from Abū Hurayrah, and many scholars of ḥadīth and kalām adopted it. Al-Ḥāfiẓ ʿUthmān b. Saʿīd al-Dārimī went to an extreme and transmitted consensus on it. The second is that he saw Him. ʿAbd al-Razzāq narrated from Maʿmar from al-Ḥasan that he used to swear by Allah that Muḥammad ﷺ saw his Lord. Ibn Khuzaymah narrated from ʿUrwah b. al-Zubayr affirming it, and he was distressed by ʿĀʾishah’s denial of it. The rest of the companions of Ibn ʿAbbās held this view, and Kaʿb al-Aḥbār, al-Zuhrī, Maʿmar, and others definitively held it. Shaykh Abū al-Ḥasan al-Ashʿarī and most of his followers held it. Ibn Khuzaymah inclined to preferring it with what would take long to mention. Then they differed: did he see Him with his eyes or with his heart? Both views are related from Imam Aḥmad. Imam al-Nawawī said: the preponderant view of most scholars is that the Messenger of Allah ﷺ saw his Lord with the eyes of his head on the Night of the Ascension. He elaborated on that and cited proofs, some of which we will contest, as will come in the discussion of the proofs of the first school. A group adopted suspension in this issue and did not definitively negate or affirm it, because of the conflicting proofs. Imam Abū al-ʿAbbās al-Qurṭubī preferred that in al-Mufhim, attributed it to a group of the verifying scholars, and strengthened it by saying that there is no decisive proof in this matter. Most of what the two parties cite are conflicting apparent meanings that are open to interpretation. He said: This issue is not one of the matters of veneration in which probable indication is sufficient. Rather, it is one of the matters of creed, in which only decisive proof suffices. Al-Subkī, may God have mercy on him, said in al-Sayf al-Maslūl: "It is not a condition for it to be a definitive mutawātir [report]; rather, whenever it is a sound ḥadīth, even if apparent, and it is from the narration of single individuals (āḥād), it is permissible to rely on it in that matter because that is among the matters of belief in which certainty is stipulated, although we are not obligated to that." End quote. Al-Qāḍī [ʿIyāḍ] said in al-Shifāʾ and elsewhere: "There is no dispute concerning [its] permissibility, since the verses: 'Vision perceives Him not' [al-Anʿām: 103], and 'You will not see Me, but look at the mountain; if it remains in its place, then you will see Me' [al-Aʿrāf: 143] do not contain an explicit text prohibiting the vision; rather, they indicate its permissibility, as that has been established. As for the necessity of its occurrence for our Prophet ﷺ, and the assertion that he saw Him with his own eyes, there is likewise no definitive [proof] in it, nor an explicit text that can be relied upon, since what is relied upon in it are the two verses of al-Najm: 'The heart did not lie [about] what it saw' [al-Najm: 11] and 'The sight did not swerve, nor did it transgress' [al-Najm: 17]. And the dispute among the imams concerning the two [verses] is well-known, and the possibility of either interpretation regarding their indication of the vision or its absence is possible, due to their lack of explicitness about it; there is no definitive, mutawātir report from the Messenger of God ﷺ about that. The ḥadīth of Ibn ʿAbbās that he saw Him with his eyes or with his heart only arose from a belief that he did not trace back to the Prophet ﷺ so that it could be considered, making it obligatory to act upon the belief of its implication of his seeing his Lord. Similar to it is the ḥadīth of Sharīk from Abū Dharr in the interpretation of the verse that the Prophet ﷺ saw his Lord, and the ḥadīth of Muʿādh: 'I saw my Lord in the most beautiful form,' which is muddled in both chain and text. And the ḥadīth of Abū Dharr is variant in wording and admits the possibility that he saw Him or did not see Him, problematic in that it made His essence light; it is narrated: 'Nūrun annā arāhu,' with a fatḥah on its first letter and a shaddah on the nūn, i.e., 'a light, how can I see Him?' meaning I will never see Him, because it is customary that when light overwhelms the sight, it veils it from seeing what is beyond it; and it is narrated: 'Nūrānī,' that is, with a kasrah on the second nūn and a shaddah on the letter yāʾ." Al-Qāḍī said: "This latter narration has not reached us, and I have not seen it in any of the original sources, and it is impossible that His essence, exalted is He, be light, since light is a body, and God, mighty and majestic, is far above that. Hence His being called light is in the sense of possessor of light or its creator. And in the other ḥadīth: I asked the Messenger of God ﷺ: 'Have you seen your Lord?' The Messenger of God ﷺ said: 'I saw a light.' And it is not possible to use either of them as proof because they clearly state that he did not see Him. If the sound [version] is 'I saw a light,' then the Messenger of God ﷺ reported that he did not see God, exalted is He, but rather saw a light that prevented him and veiled him from seeing God, exalted is He. And to his saying 'I saw a light' returns his saying: 'Nūrun annā arāhu,' i.e., 'How can I see Him when His veil is light that overwhelms the sight?' And this ḥadīth is like the other ḥadīth in meaning: 'His veil is light,' as narrated by Muslim and others. And he also said in al-Ikmāl: Some of our shaykhs paused at this and said: There is no clear evidence for it, but it is permissible, and the vision of God, exalted is He, in this world is permissible. Mention of the proofs for the first opinion Al-Bukhārī and Muslim, ʿAbd al-Razzāq, ʿAbd b. Ḥumayd, al-Tirmidhī, Ibn Jarīr and others added on the authority of Masrūq; ʿAbd al-Razzāq and those after him added on his authority, he said: Ibn ʿAbbās met Kaʿb at ʿArafah and asked him about something, and Ibn ʿAbbās said: "We, the Banū Hāshim, claim," and in one wording, "we say: that Muḥammad ﷺ saw his Lord twice." Kaʿb exclaimed 'Allāhu akbar' until the mountains echoed it back to him. Then he said: "God apportioned His vision and His speech between Muḥammad and Moses, peace be upon them both; [He spoke to Moses twice] and Muḥammad ﷺ saw Him twice." Then they agreed. Masrūq said: I entered upon ʿĀʾishah and said: "O my mother, did Muḥammad see his Lord?" She said: "My hair stood on end at what you said. Where are you with regard to three things? Whoever narrates them to you has lied," and in one wording: "has fabricated a great lie against God. Whoever narrates to you that Muḥammad saw his Lord has lied," and in one wording: "has fabricated a great lie against God." Then she recited: 'Vision perceives Him not, but He perceives [all] vision; and He is the Subtle, the Acquainted' [al-Anʿām: 103], 'And it is not for any human that God should speak to him except by revelation or from behind a veil' [al-Shūrā: 51]. "And whoever narrates to you that he knows what will be tomorrow has lied," and in one wording: "has fabricated a great lie against God." Then she recited: 'And no soul knows what it will earn tomorrow' [Luqmān: 34]. "And whoever narrates to you that he concealed [something] has lied," and in one wording: "has fabricated a great lie against God." Then she recited: 'O Messenger, announce that which has been revealed to you from your Lord; and if you do not, then you have not conveyed His message' [al-Māʾidah: 67]. "But he saw Gabriel in his [true] form twice." Imam Aḥmad and Muslim added: Masrūq said: "I had been reclining, so I sat up and said: 'Did not God, exalted is He, say: And he certainly saw him in another descent [al-Najm: 13]?" She said: "I was the first of this community to ask the Messenger of God ﷺ about that, so I said: O Messenger of God, have you seen your Lord? He said: 'No, I only saw Gabriel descending.'" Imam Aḥmad narrated through the path of Hammām, and Muslim through the path of Muʿādh b. Hishām from his father, and through the path of Yazīd b. Ibrāhīm, all three from Qatādah from ʿAbd Allāh b. Shaqīq, who said: I said to Abū Dharr: "If I had seen the Messenger of God ﷺ, I would have asked him." He said: "About what would you have asked him?" He said: "I would have asked him: Did he see his Lord, blessed and exalted is He?" He said: "I did ask him; I said: O Messenger of God, have you seen your Lord? He said: 'A light, how can I see Him?'" And in one narration: "I saw a light." Points of note First: A group said: ʿĀʾishah did not negate the occurrence of the vision with a marfūʿ ḥadīth; had she had one, she would have mentioned it. She only relied on deduction from what she mentioned of the apparent meaning of the verse. And what they said is heedless of her statement that she asked the Prophet ﷺ about that, for she said: "O Messenger of God, have you seen your Lord?" He said: "I only saw Gabriel descending." Second: Whoever says that the Prophet ﷺ addressed her according to her level of understanding, and whoever attempts to show her error in what she went to is himself mistaken and lacking in proper manners. Third: Ibn al-Jawzī's statement: "Abū Dharr asked the Messenger of God ﷺ before the Night Journey, and he answered him with what he answered; had he asked him after the Night Journey, he would have answered him with affirmation," is very weak, for ʿĀʾishah, ؓ, asked him after the Night Journey and the vision was not established for her. Fourth: ʿĀʾishah's use of the verse as proof was opposed by Ibn ʿAbbās. Al-Tirmidhī narrated and deemed it ḥasan through the path of al-Ḥakam b. Abān from ʿIkrimah from Ibn ʿAbbās, who said: "Muḥammad saw his Lord." I said: "Does not God, exalted is He, say: 'Vision perceives Him not'?" He said: "Woe to you! That is His light; when He manifests Himself with His light, which is His light, he saw his Lord twice." The upshot is that the intended meaning of the verse is encompassment of Him at the time of seeing Him, not negation of the very seeing of Him. Al-Nawawī said: The intended meaning of 'perceiving' is encompassing, and God, exalted is He, cannot be encompassed. When the text comes negating encompassment, it does not necessitate negating the vision without encompassment. As for her use of His saying, exalted is He: 'And it is not for any human that God should speak to him except by revelation' [al-Shūrā: 51] as proof, the response to it is from several aspects: First, it is not necessary that with the vision there be speech at the time of the vision; thus it is permissible for the vision to occur without speech. Second, it is general but specified by the aforementioned evidence. Third, what some scholars said: that the meaning of 'revelation' here is speech without an intermediary, and that the statement, even if ambiguous, the majority hold that the meaning of 'revelation' here is inspiration and dream-vision, both of which are called revelation. As for His saying, exalted is He: 'or from behind a veil,' al-Wāḥidī and others said its meaning is that He does not confront them with speech openly, but they hear His speech, exalted is He, from where they do not see Him; the intended meaning is not that there be a veil separating one place from another, indicating the delimitation of the veiled one. It is like what is heard from behind a veil where the speaker is not seen. Fifth: Kaʿb's statement: "And He spoke to Moses twice" is questionable. The truth is that He spoke to him more than twice, as indicated by His saying, exalted is He: 'And what is that in your right hand, O Moses?' [Ṭā Hā: 17], and His saying, mighty and majestic is He: 'And what made you hasten from your people, O Moses?' [Ṭā Hā: 83], and His saying, blessed and exalted is He: 'Indeed, We have tried your people after you' [Ṭā Hā: 85], and His saying, sanctified be His name: 'Take it with strength' [al-Aʿrāf: 145], and His saying, exalted is He: 'Go, both of you, to Pharaoh' [Ṭā Hā: 43], and His saying, mighty and majestic is He: 'And I cast upon you love from Me, and that you be brought up under My eye, when your sister walked,' and other such verses.

401. Tarikh (al-Tabari) 822No grade recorded

     الْبَابُ السَّادِسُ فِي دَفْعِ شُبْهَةِ أَهْلِ الزَّيْغِ فِي اسْتِحَالَةِ الْمِعْرَاجِ   اعْلَمْ أَنَّ الْإِسْرَاءَ بِرَسُولِ اللَّهِ ﷺ لَمْ يُخَالِفْ فِي وُقُوعِهِ أَحَدٌ مِنَ الْمُسْلِمِينَ، وَإِنَّمَا طَعَنَ فِيهِ أَهْلُ الزَّيْغِ بِشُبَهٍ بَاطِلَةٍ. وَقَدْ تَصَدَّى الْإِمَامُ الرَّازِيُّ وَغَيْرُهُ لِلرَّدِّ عَلَيْهِمْ، وَأَنَا مُورِدٌ تِلْكَ الشُّبَهَ ثُمَّ أُتْبِعُهَا بِالرَّدِّ. قَالَ أَهْلُ الزَّيْغِ وَالضَّلَالَةِ قَبَّحَهُمُ اللَّهُ تَبَارَكَ وَتَعَالَى: «الْحَرَكَةُ الْبَالِغَةُ فِي السُّرْعَةِ إِلَى هَذَا الْحَدِّ غَيْرُ مَعْقُولَةٍ، وَلَوْ صَعِدَ إِلَى السَّمَاوَاتِ لَوَجَبَ خَرْقُ الْأَفْلَاكِ، وَذَلِكَ مُحَالٌ، وَصُعُودُ الْجِرْمِ الثَّقِيلِ إِلَى السَّمَاوَاتِ غَيْرُ مَقْبُولٍ، وَلِأَنَّ هَذَا الْمَعْنَى لَوْ صَحَّ لَكَانَ أَعْظَمَ مِنْ سَائِرِ مُعْجِزَاتِهِ، وَكَانَ يَجِبُ أَنْ يُظْهِرَ ذَلِكَ عِنْدَ اجْتِمَاعِ النَّاسِ حَتَّى يَسْتَدِلُّوا بِهِ عَلَى صِدْقِهِ مِنِ ادِّعَاءِ النُّبُوَّةِ، فَأَمَّا أَنْ يَحْصُلَ ذَلِكَ فِي وَقْتٍ لَا يَرَاهُ فِيهِ أَحَدٌ وَلَا يُشَاهِدُهُ فَإِنَّ ذَلِكَ يَكُونُ عَبَثًا لَا يَلِيقُ بِالْحَكِيمِ». وَأُجِيبَ عَنِ الْأَوَّلِ أَنَّ الْحَرَكَةَ الْبَالِغَةَ فِي السُّرْعَةِ إِلَى هَذَا الْحَدِّ مُمْكِنَةٌ فِي نَفْسِهَا، وَاللَّهُ قَادِرٌ عَلَى ذَلِكَ، وَيَدُلُّ عَلَى صِحَّتِهِ أَنَّ الْفَلَكَ الْأَعْظَمَ يَتَحَرَّكُ مِنَ أَوَّلِ اللَّيْلِ إِلَى آخِرِهِ مَا يَقْرُبُ مِنْ نِصْفِ الدَّوْرِ، وَثَبَتَ فِي الْهَنْدَسَةِ أَنَّ نِسْبَةَ الْقُطْرِ إِلَى الدَّوْرِ نِسْبَةُ الْوَاحِدِ إِلَى ثَلَاثَةٍ وَسُبْعٍ فَبِتَقْدِيرِ أَنَّ رَسُولَ اللَّهِ ﷺ ارْتَفَعَ مِنْ مَكَّةَ إِلَى مَا فَوْقَ الْفَلَكِ الْأَعْظَمِ فَهُوَ لَمْ يَتَحَرَّكْ إِلَّا إِلَى مِقْدَارِ نِصْفِ الْقُطْرِ. فَلَمَّا حَصَلَ فِي ذَلِكَ الْقَدْرِ مِنَ الزَّمَانِ نِصْفُ الدَّوْرِ كَانَ حُصُولُ الْحَرَكَةِ بِمِقْدَارِ نِصْفِ الْقُطْرِ أَوْلَى بِالْإِمْكَانِ، فَهَذَا بُرْهَانٌ قَاطِعٌ عَلَى الِارْتِفَاعِ مِنْ مَكَّةَ إِلَى مَا فَوْقَ الْعَرْشِ فِي مِقْدَارِ ثُلُثِ اللَّيْلِ وَأَنَّهُ أَمْرٌ مُمْكِنٌ فِي نَفْسِهِ. وَإِذَا كَانَ كَذَلِكَ كَانَ حُصُولُهُ فِي كُلِّ اللَّيْلِ أَوْلَى بِالْإِمْكَانِ. وَأَيْضًا ثَبَتَ فِي الْهَنْدَسَةِ أَنَّ مَا بَيْنَ طَرَفَيِ قُرْصِ الشَّمْسِ ضِعْفُ مَا بَيْنَ طَرَفَيْ كُرَةِ الْأَرْضِ مِائَةً وَسِتِّينَ مَرَّةً، ثُمَّ أَنَّا نُشَاهِدُ طُلُوعَ الْقُرْصِ يَحْصُلُ فِي زَمَانٍ لَطِيفٍ سَرِيعٍ، فَدَلَّ عَلَى أَنَّ بُلُوغَ الْحَرَكَةِ فِي السُّرْعَةِ إِلَى هَذَا الْحَدِّ أَمْرٌ مُمْكِنٌ فِي نَفْسِهِ. فَإِنْ كَانَ الْكَلَامُ مَعَ مَنْ لَا يَعْرِفُ الْهَنْدَسَةَ فَنَقُولُ لَهُ: أَنْتَ تُشَاهِدُ الشَّمْسَ وَالْقَمَرَ وَالنُّجُومَ تَقْطَعُ مِنَ الشُّرُوقِ إِلَى الْغُرُوبِ مَسَافَةً لَا يُقْدَرُ عَلَى قَطْعِهَا فِي أَعْوَامٍ كَثِيرَةٍ. وَأَيْضًا كَانَتِ الرِّيَاحُ تَسِيرُ لِسُلَيْمَانَ بْنِ دَاوُدَ عَلَيْهِمَا السَّلَامُ إِلَى الْمَوَاضِعِ الْبَعِيدَةِ فِي الْأَوْقَاتِ الْيَسِيرَةِ، قَالَ اللَّهُ تَعَالَى: غُدُوُّهَا شَهْرٌ وَرَوَاحُهَا شَهْرٌ [سَبَأٌ: 12]، وَالْحِسُّ يَدُلُّ عَلَى ذَلِكَ وَهُوَ أَنَّ الرِّيَاحَ تَنْفُذُ عِنْدَ شِدَّةِ هُبُوبِهَا مِنْ مَكَانٍ إِلَى مَكَانٍ آخَرَ فِي غَايَةِ الْبُعْدِ فِي اللَّحْظَةِ الْوَاحِدَةِ. وَقَدْ أَحْضَرَ الَّذِي عِنْدَهُ عِلْمٌ مِنَ الْكِتَابِ كُرْسِيَّ بِلْقِيسَ مِنْ أَقْصَى الْيَمَنِ إِلَى. أَرْضِ الشَّامِ فِي أَقَلَّ مِنْ لَمْحِ الْبَصَرِ. وَالْأَجْسَامُ مُتَمَاثِلَةٌ فِي تَمَامِ مَاهِيَّاتِهَا، فَلَمَّا حَصَلَ مِثْلُ هَذِهِ الْحَرَكَةِ فِي حَقِّ بَعْضِ الْأَجْسَامِ وَجَبَ إِمْكَانُ حُصُولِهَا فِي سَائِرِ الْأَجْسَامِ، فَهِيَ مُمْكِنَةٌ وَاللَّهُ تَعَالَى قَادِرٌ عَلَى حُصُولِهَا فِي جَسَدِ النَّبِيِّ ﷺ. وَالْجَوَابُ عَنِ الثَّانِي: وَهُوَ خَرْقُ الْأَفْلَاكِ فَلَيْسَ بِمُحَالٍ وَقَدْ مَنَعَهُ النُّفَاةُ لِلْجَنَّةِ وَالنَّارِ. قَالَ الشَّيْخُ سَعْدُ الدِّينِ: «ادِّعَاءُ اسْتِحَالَةِ الْمِعْرَاجِ بَاطِلٌ، لِأَنَّهُ إِنَّمَا يَنْبَنِي عَلَى أُصُولِ الْفَلَاسِفَةِ مِنِ امْتِنَاعِ الْخَرْقِ وَالِالْتِئَامِ عَلَى السَّمَاوَاتِ، وَإِلَّا فَالْخَرْقُ وَالِالْتِئَامُ عَلَى السَّمَاوَاتِ وَاقِعٌ عِنْدَ أَهْلِ الْحَقِّ، وَالْأَجْسَامُ الْعُلْوِيَّةُ وَالسُّفْلِيَّةُ مُتَمَاثِلَةٌ مُرَكَّبَةٌ مِنَ الْجَوَاهِرِ الْفَرْدَةِ الْمُتَمَاثِلَةِ، يَصِحُّ عَلَى كُلٍّ مِنَ الْأَجْسَامِ مَا يَصِحُّ عَلَى الْآخَرِ ضَرُورَةَ التَّمَاثُلِ الْمَذْكُورِ، فَإِذَا أَمْكَنَ خَرْقُ الْأَجْسَامِ السُّفْلِيَّةِ أَمْكَنَ خَرْقُ الْأَجْسَامِ الْعُلْوِيَّةِ وَاللَّهُ قَادِرٌ عَلَى الْمُمْكِنَاتِ كُلِّهَا، فَهُوَ قَادِرٌ عَلَى خَرْقِ السَّمَاوَاتِ وَقَدْ وَرَدَ بِهِ السَّمْعُ فَيَجِبُ تَصْدِيقُهُ». وَالْجَوَابُ عَنِ الثَّالِثِ: فَكَمَا أَنَّهُ يُسْتَبْعَدُ صُعُودُ الْجِسْمِ الْكَثِيفِ يُسْتَبْعَدُ نُزُولُ الْجِسْمِ اللَّطِيفِ الرُّوحَانِيِّ مِنَ الْعَرْشِ إِلَى مَرْكَزِ الْعَالَمِ. فَإِنْ كَانَ الْقَوْلُ بِمِعْرَاجِ النَّبِيِّ ﷺ فِي اللَّيْلَةِ الْوَاحِدَةِ مُمْتَنِعًا كَانَ الْقَوْلُ بِنُزُولِ جِبْرِيلَ عَلَيْهِ السَّلَامُ مِنَ الْعَرْشِ إِلَى مَكَّةَ فِي اللَّحْظَةِ الْوَاحِدَةِ مُمْتَنِعًا كَذَلِكَ، وَلَوْ حَكَمْنَا بِهَذَا الِامْتِنَاعِ كَانَ ذَلِكَ طَعْنًا فِي نُبُوَّةِ جَمِيعِ الْأَنْبِيَاءِ عَلَيْهِمُ الصَّلَاةُ وَالسَّلَامُ وَالْقَوْلُ بِثُبُوتِ الْمِعْرَاجِ فَرْعٌ عَلَى تَسْلِيمِ جَوَازِ أَصْلِ النُّبُوَّةِ، فَيَلْزَمُ الْقَائِلَ بِامْتِنَاعِ حُصُولِ هَذِهِ الْحَرَكَةِ امْتِنَاعُ نُزُولِ جِبْرِيلَ عَلَيْهِ السَّلَامُ. وَلَمَّا كَانَ ذَلِكَ بَاطِلًا، كَانَ مَا ذَكَرُوهُ بَاطِلًا. وَالْجَوَابُ عَنِ الرَّابِعِ: إِنَّ فِي كَوْنِهِ لَيْلًا فَوَائِدَ مِنْهَا: لِيَزْدَادَ الَّذِينَ آمَنُوا إِيمَانًا بِالْغَيْبِ، وَيُفْتَتَنَ الَّذِينَ كَفَرُوا زِيَادَةً عَلَى فِتْنَتِهِمْ، وَقَدْ قَالَ اللَّهُ تَعَالَى: وَمَا جَعَلْنَا الرُّؤْيَا الَّتِي أَرَيْنَاكَ إِلا فِتْنَةً لِلنَّاسِ [الْإِسْرَاءُ: 60]، وَمِنْهَا أَنَّهُ وَقْتُ الْخَلْوَةِ وَالِاخْتِصَاصِ عُرْفًا، فَإِنَّ بَيْنَ جَلِيسِ الْمَلِكِ نَهَارًا وَجَلِيسِهِ لَيْلًا فَرْقًا وَاضِحًا، وَالْخُصُوصِيَّةُ لِلَّيْلِ، وَرَحِمَ اللَّهُ مَنْ قَالَ: اللَّيْلُ لِي وَلِأَحِبَّائِي أُنَادِمُهُمْ قَدِ اصْطَفَيْتُهُمْ كَيْ يَسْمَعُوا وَيَعُوا وَقَدْ أَخْبَرَ النَّبِيُّ ﷺ بِالْعَلَامَاتِ الَّتِي تُفِيدُ الْيَقِينَ مِنْ وَصْفِ بَيْتِ الْمَقْدِسِ وَوَصْفِ الْعِيرِ الَّتِي مَرَّ بِهَا فِي طَرِيقِهِ، وَأَنَّهَا تَصِلُ إِلَيْهِمْ فِي وَقْتِ كَذَا، فَكَانَ كَمَا ذَكَرَ كَمَا سَيَأْتِي مُفَصَّلًا. وَمَعَ ذَلِكَ قَالُوا: هَذَا سِحْرٌ مُبِينٌ [الْأَحْقَافُ 7]. فَلَا فَرْقَ بَيْنَ أَنْ يُرِيَهُمْ ذَلِكَ نَهَارًا وَأَنْ يُخْبِرَهُمْ بِخَبَرٍ يُفِيدُ الْيَقِينَ، وَقَدْ أَرَاهُمُ انْشِقَاقَ الْقَمَرِ فَقَالُوا: هَذَا سِحْرٌ مُسْتَمِرٌّ [الْقَمَرُ: 4].

     ✧ The Sixth Chapter: On Refuting the Doubt of the People of Deviation Regarding the Impossibility of the Ascension Know that the Night Journey of the Messenger of Allah ﷺ was not disputed in its occurrence by anyone among the Muslims. Only the people of deviation attacked it with false doubts. Imam al-Rāzī and others undertook to refute them, and I shall present those doubts and then follow them with the refutation. The people of deviation and misguidance, may Allah, Blessed and Exalted, disfigure them, said: “A movement reaching such speed to this extent is not rationally conceivable. And if he ascended to the heavens, piercing of the celestial spheres would necessarily occur, and that is impossible. The ascent of a heavy body to the heavens is not acceptable. Moreover, if this matter were true, it would be greater than all his other miracles, and it would have been obligatory for him to display it when people were gathered so that they might infer from it his truthfulness in claiming prophethood. But for that to occur at a time when no one sees it or witnesses it, that would be futile and unbefitting of the Wise.” The response to the first is that a movement reaching such speed to this extent is possible in itself, and Allah is capable of it. The proof of its validity is that the outermost sphere moves from the beginning of the night to its end by nearly half a revolution. It is established in geometry that the ratio of the diameter to the circumference is the ratio of one to three and one-seventh. So, supposing that the Messenger of Allah ﷺ rose from Makkah to above the outermost sphere, he would only have moved the measure of half the diameter. Since within that measure of time half the circumference occurs, the occurrence of movement of the measure of half the diameter is more worthy of possibility. Thus this is a decisive proof for the ascent from Makkah to above the Throne within a third of the night, and that it is possible in itself. And if so, its occurrence within the whole night is even more worthy of possibility. Also, it is established in geometry that the distance between the two edges of the sun's disc is one hundred and sixty times the distance between the two ends of the sphere of the earth. Then we observe that the rising of the disc occurs in a short, swift time. This indicates that the attainment of movement in speed to this extent is possible in itself. If the discussion is with someone who does not know geometry, we say to him: You observe the sun, the moon, and the stars traversing from rising to setting a distance that cannot be traversed in many years. Also, the winds used to travel for Sulaymān b. Dāwūd (peace be upon them both) to far-off places in brief times. Allah, Exalted, said: “Its morning course was a month and its evening course a month” [Sabaʾ: 12]. Sensory experience indicates that, namely that winds, when blowing strongly, pass from one place to another extremely distant place in a single moment. And the one who had knowledge of the Book brought the throne of Bilqīs from farthest Yemen to the land of Syria in less than the twinkling of an eye. Bodies are alike in the completeness of their essences. So when such movement occurred for some bodies, its occurrence must be possible for all bodies. Thus it is possible, and Allah, Exalted, is capable of bringing it about in the body of the Prophet ﷺ. The response to the second, namely the piercing of the celestial spheres, is that it is not impossible, and those who deny it are the deniers of Paradise and Hell. Shaykh Saʿd al-Dīn said: “The claim of the impossibility of the ascension is false, because it is only built upon the principles of the philosophers regarding the impossibility of piercing and mending the heavens. Otherwise, piercing and mending of the heavens is actual according to the people of truth. Upper and lower bodies are alike, composed of individual, similar substances. Whatever is valid for one body is valid for another by the necessity of the mentioned similarity. So if piercing lower bodies is possible, piercing upper bodies is possible, and Allah is capable of all possible things. Thus He is capable of piercing the heavens, and revelation has come with it, so it must be believed.” The response to the third is: Just as the ascent of a dense body is deemed remote, the descent of a subtle spiritual body from the Throne to the center of the world is deemed remote. If the assertion of the Prophet's ﷺ ascension in a single night were impossible, then the assertion of the descent of Jibrīl ﷺ from the Throne to Makkah in a single moment would likewise be impossible. And if we judged this impossibility, that would be an attack on the prophethood of all the prophets (peace and blessings be upon them). The assertion of the establishment of the ascension is a branch of accepting the permissibility of the very foundation of prophethood. Thus the one who claims the impossibility of this movement's occurrence is forced to claim the impossibility of Jibrīl's ﷺ descent. Since that is false, what they mentioned is false. The response to the fourth is that its being at night has benefits, including: that those who believed might increase in faith in the unseen, and those who disbelieved might be further tried beyond their trial. Allah, Exalted, has said: “And We made not the vision which We showed you but as a trial for mankind” [al-Isrāʾ: 60]. Among them is that it is the time of seclusion and special favor by convention, for between the king's companion by day and his companion by night there is a clear difference, and the special favor belongs to the night. May Allah have mercy on the one who said: The night is for me and my beloved ones; I keep company with them. I have chosen them so that they may hear and understand. And the Prophet ﷺ informed of signs that bring certainty, from the description of the Sacred House and the description of the caravan he passed on his way, and that it would reach them at such-and-such a time. And it was as he mentioned, as will come in detail. Despite that, they said: “This is clear magic” [al-Aḥqāf: 7]. So there is no difference between showing them that by day and informing them with news that brings certainty. And he did show them the splitting of the moon, and they said: “This is persistent magic” [al-Qamar: 4].

402. Tarikh (al-Tabari) 823No grade recorded

     [ طَمَعُ الرَّسُولِ فِي إسْلَامِ أَبِي طَالِبٍ، وَحَدِيثُ ذَلِكَ   ] فَقَالَ أَبُو طَالِبٍ لِرَسُولِ اللَّهِ ﷺ: وَاَللَّهِ يَا ابْنَ أَخِي، مَا رَأَيْتُكَ سَأَلْتَهُمْ شَطَطًا، قَالَ: فَلَمَّا قَالَهَا أَبُو طَالِبٍ طَمِعَ رَسُولُ اللَّهِ ﷺ فِي إسْلَامِهِ، فَجَعَلَ يَقُولُ لَهُ: أَيْ عَمِّ، فَأَنْتَ فَقُلْهَا أَسْتَحِلَّ لَكَ بِهَا الشَّفَاعَةَ يَوْمَ الْقِيَامَةِ. قَالَ: فَلَمَّا رَأَى حِرْصَ رَسُولِ اللَّهِ ﷺ عَلَيْهِ، قَالَ: يَا ابْنَ أَخِي، وَاَللَّهِ لَوْلَا مَخَافَةُ السُّبَّةِ عَلَيْكَ وَعَلَى بَنِي أَبِيكَ مِنْ بَعْدِي، وَأَنْ تَظُنَّ قُرَيْشٌ أَنِّي إنَّمَا قُلْتهَا جَزَعًا مِنْ الْمَوْتِ لَقُلْتهَا لَا أَقُولُهَا إلَّا لِأَسُرَّكَ بِهَا. قَالَ: فَلَمَّا تَقَارَبَ مِنْ أَبِي طَالِبٍ الْمَوْتُ قَالَ: نَظَرَ الْعَبَّاسُ إلَيْهِ يُحَرِّكُ شَفَتَيْهِ، قَالَ: فَأَصْغَى إلَيْهِ بِأُذُنِهِ، قَالَ: فَقَالَ يَا ابْنَ أَخِي. وَاَللَّهِ لَقَدْ قَالَ أَخِي الْكَلِمَةَ الَّتِي أَمَرْتَهُ أَنْ يَقُولَهَا، قَالَ: فَقَالَ رَسُولُ اللَّهِ ﷺ: لَمْ أَسْمَعْ فَصْلٌ قَدْ تَقَدَّمَ ذِكْرُ مَوْتِ أَبِي طَالِبٍ، عَمِّ رَسُولِ اللَّهِ ﷺ، وَأَنَّهُ كَانَ نَاصِرًا لَهُ، وَقَائِمًا فِي صَفِّهِ، وَمُدَافِعًا عَنْهُ بِكُلِّ مَا يَقْدِرُ عَلَيْهِ; مِنْ نَفْسٍ، وَمَالٍ، وَفِعَالٍ، فَلَمَّا مَاتَ، اجْتَرَأَ سُفَهَاءُ قُرَيْشٍ عَلَى رَسُولِ اللَّهِ ﷺ، وَنَالُوا مِنْهُ مَا لَمْ يَكُونُوا يَصِلُونَ إِلَيْهِ، وَلَا يَقْدِرُونَ عَلَيْهِ. كَمَا قَدْ رَوَاهُ الْبَيْهَقِيُّ، عَنِ الْحَاكِمِ، عَنِ الْأَصَمِّ، حَدَّثَنَا مُحَمَّدُ بْنُ إِسْحَاقَ الصَّغَانِيُّ، حَدَّثَنَا يُوسُفُ بْنُ بُهْلُولٍ، حَدَّثَنَا عَبْدُ اللَّهِ بْنُ إِدْرِيسَ، حَدَّثَنَا مُحَمَّدُ بْنُ إِسْحَاقَ، عَمَّنْ حَدَّثَهُ، عَنْ عُرْوَةَ بْنِ الزُّبَيْرِ، عَنْ عَبْدِ اللَّهِ بْنِ جَعْفَرٍ، قَالَ: لَمَّا مَاتَ أَبُو طَالِبٍ، عَرَضَ لِرَسُولِ اللَّهِ ﷺ سَفِيهٌ مِنْ سُفَهَاءِ قُرَيْشٍ، فَأَلْقَى عَلَيْهِ تُرَابًا  ، فَرَجَعَ إِلَى بَيْتِهِ، فَأَتَتِ امْرَأَةٌ مِنْ بَنَاتِهِ تَمْسَحُ عَنْ وَجْهِهِ التُّرَابَ وَتَبْكِي، فَجَعَلَ يَقُولُ: " أَيْ بُنَيَّةُ، لَا تَبْكِينَ فَإِنَّ اللَّهَ مَانِعٌ أَبَاكِ ". وَيَقُولُ مَا بَيْنَ ذَلِكَ: " مَا نَالَتْ قُرَيْشٌ شَيْئًا أَكْرَهُهُ حَتَّى مَاتَ أَبُو طَالِبٍ ". وَقَدْ رَوَاهُ زِيَادٌ الْبَكَّائِيُّ، عَنْ مُحَمَّدِ بْنِ إِسْحَاقَ، عَنْ هِشَامِ بْنِ عُرْوَةَ، عَنْ أَبِيهِ مُرْسَلًا. فَاللَّهُ أَعْلَمُ. وَرَوَى الْبَيْهَقِيُّ أَيْضًا، عَنِ الْحَاكِمِ وَغَيْرِهِ، عَنِ الْأَصَمِّ، عَنْ أَحْمَدَ بْنِ عَبْدِ الْجَبَّارِ، عَنْ يُونُسَ بْنِ بُكَيْرٍ، عَنْ هِشَامِ بْنِ عُرْوَةَ، عَنْ أَبِيهِ، أَنَّ رَسُولَ اللَّهِ ﷺ، قَالَ: " مَا زَالَتْ قُرَيْشٌ كَاعِّينَ عَنِّي حَتَّى مَاتَ أَبُو طَالِبٍ ". ثُمَّ رَوَاهُ عَنِ الْحَاكِمِ، عَنِ الْأَصَمِّ، عَنْ عَبَّاسٍ الدُّورِيِّ، عَنْ يَحْيَى بْنِ مَعِينٍ، حَدَّثَنَا عُقْبَةُ الْمُجَدَّرُ، عَنْ هِشَامِ بْنِ عُرْوَةَ، عَنْ أَبِيهِ، عَنْ عَائِشَةَ، عَنِ النَّبِيِّ ﷺ، قَالَ: " مَا زَالَتْ قُرَيْشٌ كَاعَّةً حَتَّى تُوُفِّيَ أَبُو طَالِبٍ ". وَقَدْ رَوَى الْحَافِظُ أَبُو الْفَرَجِ بْنُ الْجَوْزِيِّ بِسَنَدِهِ، عَنْ ثَعْلَبَةَ بْنِ صُعَيْرٍ وَحَكِيمِ بْنِ حِزَامٍ، أَنَّهُمَا قَالَا: لَمَّا تُوُفِّيَ أَبُو طَالِبٍ وَخَدِيجَةُ - وَكَانَ بَيْنَهُمَا شَهْرٌ وَخَمْسَةُ أَيَّامٍ - اجْتَمَعَتْ عَلَى رَسُولِ اللَّهِ ﷺ مُصِيبَتَانِ، فَلَزِمَ بَيْتَهُ، وَأَقَلَّ الْخُرُوجَ، وَنَالَتْ مِنْهُ قُرَيْشٌ مَا لَمْ تَكُنْ تَنَالُ وَلَا تَطْمَعُ فِيهِ، فَبَلَغَ ذَلِكَ أَبَا لَهَبٍ، فَجَاءَهُ فَقَالَ: يَا مُحَمَّدُ، امْضِ لِمَا أَرَدْتَ، وَمَا كُنْتَ صَانِعًا إِذْ كَانَ أَبُو طَالِبٍ حَيًّا فَاصْنَعْهُ، لَا وَاللَّاتِ، لَا يُوصَلُ إِلَيْكَ حَتَّى أَمُوتَ. وَسَبَّ ابْنُ الْغَيْطَلَةِ رَسُولَ اللَّهِ ﷺ، فَأَقْبَلَ إِلَيْهِ أَبُو لَهَبٍ فَنَالَ مِنْهُ، فَوَلَّى يَصِيحُ: يَا مَعْشَرَ قُرَيْشٍ، صَبَأَ أَبُو عُتْبَةَ. فَأَقْبَلَتْ قُرَيْشٌ حَتَّى وَقَفُوا عَلَى أَبِي لَهَبٍ، فَقَالَ: مَا فَارَقْتُ دِينَ عَبْدِ الْمُطَّلِبِ، وَلَكِنِّي أَمْنَعُ ابْنَ أَخِي أَنْ يُضَامَ حَتَّى يَمْضِيَ لِمَا يُرِيدُ. فَقَالُوا: قَدْ أَحْسَنْتَ، وَأَجْمَلْتَ، وَوَصَلْتَ الرَّحِمَ. فَمَكَثَ رَسُولُ اللَّهِ ﷺ كَذَلِكَ أَيَّامًا يَأْتِي وَيَذْهَبُ، لَا يَعْرِضُ لَهُ أَحَدٌ مِنْ قُرَيْشٍ، وَهَابُوا أَبَا لَهَبٍ إِلَى أَنْ جَاءَ عُقْبَةُ بْنُ أَبِي مُعَيْطٍ وَأَبُو جَهْلٍ إِلَى أَبِي لَهَبٍ، فَقَالَا لَهُ: أَخْبَرَكَ ابْنُ أَخِيكَ أَيْنَ مَدْخَلُ أَبِيكَ ؟ فَقَالَ لَهُ أَبُو لَهَبٍ: يَا مُحَمَّدُ، أَيْنَ مَدْخَلُ عَبْدِ الْمُطَّلِبِ ؟ قَالَ: " مَعَ قَوْمِهِ ". فَخَرَجَ إِلَيْهِمَا، فَقَالَ: قَدْ سَأَلْتُهُ، فَقَالَ: مَعَ قَوْمِهِ. فَقَالَا: يَزْعُمُ أَنَّهُ فِي النَّارِ. فَقَالَ: يَا مُحَمَّدُ، أَيَدْخُلُ عَبْدُ الْمُطَّلِبِ النَّارَ ؟ فَقَالَ رَسُولُ اللَّهِ ﷺ: " وَمَنْ مَاتَ عَلَى مَا مَاتَ عَلَيْهِ عَبْدُ الْمُطَّلِبِ دَخَلَ النَّارَ ". فَقَالَ أَبُو لَهَبٍ: - لَعَنَهُ اللَّهُ - وَاللَّهِ لَا بَرِحْتُ لَكَ إِلَّا عَدُوًّا أَبَدًا، وَأَنْتَ تَزْعُمُ أَنَّ عَبْدَ الْمُطَّلِبِ فِي النَّارِ. وَاشْتَدَّ عِنْدَ ذَلِكَ أَبُو لَهَبٍ وَسَائِرُ قُرَيْشٍ عَلَيْهِ قَالَ ابْنُ إِسْحَاقَ: وَكَانَ النَّفَرَ الَّذِينَ يُؤْذُونَ رَسُولَ اللَّهِ ﷺ فِي بَيْتِهِ; أَبُو لَهَبٍ، وَالْحَكَمُ بْنُ أَبِي الْعَاصِ بْنِ أُمَيَّةَ، وَعُقْبَةُ بْنُ أَبِي مُعَيْطٍ، وَعَدِيُّ بْنُ الْحَمْرَاءِ، وَابْنُ الْأَصْدَاءِ الْهُذَلِيُّ، وَكَانُوا جِيرَانَهُ، لَمْ يُسْلِمْ مِنْهُمْ أَحَدٌ إِلَّا الْحَكَمُ بْنُ أَبِي الْعَاصِ، وَكَانَ أَحَدُهُمْ - فِيمَا ذُكِرَ لِي - يَطْرَحُ عَلَيْهِ رَحِمَ الشَّاةِ وَهُوَ يُصَلِّي، وَكَانَ أَحَدُهُمْ يَطْرَحُهَا فِي بُرْمَتِهِ إِذَا نُصِبَتْ لَهُ، حَتَّى اتَّخَذَ رَسُولُ اللَّهِ ﷺ حِجْرًا يَسْتَتِرُ بِهِ مِنْهُمْ إِذَا صَلَّى، فَكَانَ إِذَا طَرَحُوا شَيْئًا مِنْ ذَلِكَ، يَحْمِلُهُ عَلَى عَوْدٍ ثُمَّ يَقِفُ بِهِ عَلَى بَابِهِ، ثُمَّ يَقُولُ: " يَا بَنِي عَبْدِ مُنَافٍ، أَيُّ جِوَارٍ هَذَا ؟ ". ثُمَّ يُلْقِيهِ فِي الطَّرِيقِ. قُلْتُ: وَعِنْدِي أَنَّ غَالِبَ مَا رُوِيَ مِمَّا تَقَدَّمَ - مِنْ طَرْحِهِمْ سَلَى الْجَزُورِ بَيْنَ كَتِفَيْهِ وَهُوَ يُصَلِّي كَمَا رَوَاهُ ابْنُ مَسْعُودٍ، وَفِيهِ أَنَّ فَاطِمَةَ جَاءَتْ فَطَرَحَتْهُ عَنْهُ، وَأَقْبَلَتْ عَلَيْهِمْ فَشَتَمَتْهُمْ، ثُمَّ لَمَّا انْصَرَفَ رَسُولُ اللَّهِ ﷺ دَعَا عَلَى سَبْعَةٍ مِنْهُمْ كَمَا تَقَدَّمَ، وَكَذَلِكَ مَا أَخْبَرَ بِهِ عَبْدُ اللَّهِ بْنُ عَمْرِو بْنِ الْعَاصِ مِنْ خَنْقِهِمْ لَهُ، عَلَيْهِ السَّلَامُ، خَنْقًا شَدِيدًا حَتَّى حَالَ دُونَهُ أَبُو بَكْرٍ الصِّدِّيقُ، قَائِلًا: أَتَقْتُلُونَ رَجُلًا أَنْ يَقُولَ: رَبِّيَ اللَّهُ. وَكَذَلِكَ عَزْمُ أَبِي جَهْلٍ، لَعَنَهُ اللَّهُ، عَلَى أَنْ يَطَأَ عَلَى عُنُقِهِ وَهُوَ يُصَلِّي، فَحِيلَ بَيْنَهُ وَبَيْنَ ذَلِكَ، وَمَا أَشْبَهَ ذَلِكَ - كَانَ بَعْدَ وَفَاةِ أَبِي طَالِبٍ، وَاللَّهُ أَعْلَمُ، فَذِكْرُهَا هَاهُنَا أَنْسَبُ وَأَشْبَهُ.

     ✧ [The Messenger's hope for Abu Talib's Islam, and the account of that] Abu Talib said to the Messenger of Allah ﷺ: "By Allah, O son of my brother, I have not seen you ask them for anything excessive." He said: When Abu Talib said that, the Messenger of Allah ﷺ hoped for his Islam, and he began saying to him: "O my uncle, then say it, so that I may through it seek intercession for you on the Day of Resurrection." He said: When he saw the eagerness of the Messenger of Allah ﷺ for him, he said: "O son of my brother, by Allah, were it not for fear of disgrace for you and for the sons of your father after me, and that Quraysh would think that I only said it out of dread of death, I would say it; I would not say it except to please you by it." He said: When death drew near to Abu Talib, he said: Al-Abbas looked at him moving his lips. He said: So he inclined his ear to him. He said: Then he said: "O son of my brother, by Allah, my brother has said the word which you commanded him to say." He said: The Messenger of Allah ﷺ said: "I did not hear." Section The mention of the death of Abu Talib, the uncle of the Messenger of Allah ﷺ, has preceded, and that he was a supporter of him, standing in his ranks, and defending him with everything he could—by himself, his wealth, and his deeds. When he died, the foolish ones among Quraysh grew bold against the Messenger of Allah ﷺ, and they reached him with what they had not been able to reach or have power over before. As al-Bayhaqi narrated from al-Hakim, from al-Asamm: Muhammad b. Ishaq al-Saghani narrated to us, Yusuf b. Buhlul narrated to us, Abdullah b. Idris narrated to us, Muhammad b. Ishaq narrated to us, from someone who narrated to him, from Urwah b. al-Zubayr, from Abdullah b. Ja'far, who said: When Abu Talib died, a fool among the fools of Quraysh confronted the Messenger of Allah ﷺ and threw dust on him. He returned to his house, and one of his daughters came wiping the dust from his face and weeping. He began saying: "O my little daughter, do not weep, for Allah is the protector of your father." And he said in between that: "Quraysh did not attain anything hateful to me until Abu Talib died." Ziyad al-Bakka'i also narrated it from Muhammad b. Ishaq, from Hisham b. Urwah, from his father, as a mursal report. And Allah knows best. Al-Bayhaqi also narrated from al-Hakim and others, from al-Asamm, from Ahmad b. Abd al-Jabbar, from Yunus b. Bukayr, from Hisham b. Urwah, from his father, that the Messenger of Allah ﷺ said: "Quraysh did not cease being restrained from me until Abu Talib died." Then he narrated it from al-Hakim, from al-Asamm, from Abbas al-Duri, from Yahya b. Ma'in: Uqbah al-Mujaddar narrated to us, from Hisham b. Urwah, from his father, from Aishah, from the Prophet ﷺ, who said: "Quraysh did not cease being restrained until Abu Talib died." The Hafiz Abu al-Faraj b. al-Jawzi narrated with his chain from Tha'labah b. Su'ayr and Hakim b. Hizam that they both said: When Abu Talib and Khadijah died—and between them was a month and five days—two calamities came together upon the Messenger of Allah ﷺ. He stayed in his house and went out less, and Quraysh reached him with what they had not been reaching or hoping for before. That reached Abu Lahab, so he came to him and said: "O Muhammad, proceed with what you want, and whatever you would have done when Abu Talib was alive, do it. No, by al-Lat, no one will reach you until I die." Ibn al-Ghaytalah reviled the Messenger of Allah ﷺ, so Abu Lahab approached him and attacked him. He turned away shouting: "O assembly of Quraysh, Abu Utbah has turned renegade." Quraysh came until they stood before Abu Lahab, and he said: "I have not left the religion of Abd al-Muttalib, but I protect my brother's son from being wronged until he proceeds with what he wants." They said: "You have done well, and acted kindly, and kept the ties of kinship." The Messenger of Allah ﷺ remained like that for days, coming and going, with none of Quraysh confronting him, and they feared Abu Lahab, until Uqbah b. Abi Mu'ayt and Abu Jahl came to Abu Lahab and said to him: "Has your brother's son told you where the entrance of your father is?" Abu Lahab said to him: "O Muhammad, where is the entrance of Abd al-Muttalib?" He said: "With his people." He went out to them and said: "I asked him, and he said: With his people." They said: "He claims that he is in the Fire." He said: "O Muhammad, will Abd al-Muttalib enter the Fire?" The Messenger of Allah ﷺ said: "Whoever dies upon what Abd al-Muttalib died upon enters the Fire." Abu Lahab—may Allah curse him—said: "By Allah, I will not cease being an enemy to you forever, since you claim that Abd al-Muttalib is in the Fire." At that, Abu Lahab and the rest of Quraysh intensified against him. Ibn Ishaq said: The group who used to harm the Messenger of Allah ﷺ in his house were Abu Lahab, al-Hakam b. Abi al-As b. Umayyah, Uqbah b. Abi Mu'ayt, Adiyy b. al-Hamra', and Ibn al-Asda' al-Hudhali. They were his neighbors; none of them embraced Islam except al-Hakam b. Abi al-As. One of them—as was mentioned to me—would throw the womb of a sheep upon him while he was praying, and one of them would throw it into his cooking pot when it was set up for him, until the Messenger of Allah ﷺ took a stone to screen himself from them when he prayed. When they threw any of that, he would carry it on a stick, then stand with it at his door, then say: "O Banu Abd Manaf, what kind of neighborly protection is this?" Then he would cast it into the road. I say: In my view, most of what has been narrated previously—of their throwing the placenta of a slaughtered camel between his shoulders while he was praying, as Ibn Mas'ud narrated, and in which Fatimah came and removed it from him, and turned to them and reviled them, then when the Messenger of Allah ﷺ finished he supplicated against seven of them as preceded; and likewise what Abdullah b. Amr b. al-As reported of their choking him, ﷺ, with a severe choking until Abu Bakr al-Siddiq intervened, saying: "Would you kill a man because he says: My Lord is Allah?"; and likewise Abu Jahl's determination, may Allah curse him, to trample on his neck while he was praying, but he was prevented from that; and the like of that—was after the death of Abu Talib, and Allah knows best. Mentioning them here is more fitting and more appropriate.

403. Tarikh (al-Tabari) 824No grade recorded

     قَالَ ابْنُ إِسْحَاقَ: فَلَمَّا هَلَكَ أَبُو طَالِبٍ نَالَتْ قُرَيْشٌ مِنْ رَسُولِ اللَّهِ ﷺ مِنَ الْأَذَى مَا لَمْ تَكُنْ تَنَالُهُ مِنْهُ فِي حَيَاةِ عَمِّهِ أَبِي طَالِبٍ، فَخَرَجَ رَسُولُ اللَّهِ ﷺ إِلَى الطَّائِفِ، يَلْتَمِسُ مِنْ ثَقِيفٍ النُّصْرَةَ وَالْمَنَعَةَ بِهِمْ مِنْ قَوْمِهِ، وَرَجَاءَ أَنْ يَقْبَلُوا مِنْهُ مَا جَاءَهُمْ بِهِ مِنَ اللَّهِ تَعَالَى، فَخَرَجَ إِلَيْهِمْ وَحْدَهُ، فَحَدَّثَنِي يَزِيدُ بْنُ أَبِي زِيَادٍ، عَنْ مُحَمَّدِ بْنِ كَعْبٍ الْقُرَظِيِّ، قَالَ: لَمَّا انْتَهَى رَسُولُ اللَّهِ ﷺ إِلَى الطَّائِفِ، عَمَدَ إِلَى نَفَرٍ مِنْ ثَقِيفٍ، هُمْ سَادَةُ ثَقِيفٍ وَأَشْرَافُهُمْ، وَهُمْ إِخْوَةٌ ثَلَاثَةٌ: عَبْدُ يَالِيلَ، وَمَسْعُودٌ، وَحَبِيبٌ، بَنُو عَمْرِو بْنِ عُمَيْرِ بْنِ عَوْفِ بْنِ عُقْدَةَ بْنِ غِيَرَةَ بْنِ عَوْفِ بْنِ ثَقِيفٍ، وَعِنْدَ أَحَدِهِمُ امْرَأَةٌ مِنْ قُرَيْشٍ مِنْ بَنِي جُمَحَ، فَجَلَسَ إِلَيْهِمْ، فَدَعَاهُمْ إِلَى اللَّهِ، وَكَلَّمَهُمْ بِمَا جَاءَهُمْ لَهُ مِنْ نُصْرَتِهِ عَلَى الْإِسْلَامِ، وَالْقِيَامِ مَعَهُ عَلَى مَنْ خَالَفَهُ مِنْ قَوْمِهِ، فَقَالَ أَحَدُهُمْ: هُوَ يَمْرُطُ ثِيَابَ الْكَعْبَةِ إِنْ كَانَ اللَّهُ أَرْسَلَكَ. وَقَالَ الْآخَرُ: أَمَا وَجَدَ اللَّهُ أَحَدًا أَرْسَلَهُ غَيْرَكَ ؟ وَقَالَ الثَّالِثُ: وَاللَّهِ لَا أُكَلِّمُكَ أَبَدًا; لَئِنْ كُنْتَ رَسُولًا مِنَ اللَّهِ كَمَا تَقُولُ، لَأَنْتَ أَعْظَمُ خَطَرًا مِنْ أَنْ أَرُدَّ عَلَيْكَ الْكَلَامَ، وَلَئِنْ كُنْتَ تَكْذِبُ عَلَى اللَّهِ، مَا يَنْبَغِي لِي أَنْ أُكَلِّمَكَ. فَقَامَ رَسُولُ اللَّهِ ﷺ مِنْ عِنْدِهِمْ، وَقَدْ يَئِسَ مِنْ خَيْرِ ثَقِيفٍ، وَقَدْ قَالَ لَهُمْ - فِيمَا ذُكِرَ لِي -: " إِنْ فَعَلْتُمْ مَا فَعَلْتُمْ، فَاكْتُمُوا عَلَيَّ ". وَكَرِهَ رَسُولُ اللَّهِ ﷺ أَنْ يَبْلُغَ قَوْمَهُ عَنْهُ فَيُذْئِرَهُمْ ذَلِكَ عَلَيْهِ، فَلَمْ يَفْعَلُوا وَأَغْرَوْا بِهِ سُفَهَاءَهُمْ وَعَبِيدَهُمْ، يَسُبُّونَهُ وَيَصِيحُونَ بِهِ، حَتَّى اجْتَمَعَ عَلَيْهِ النَّاسُ، وَأَلْجَئُوهُ إِلَى حَائِطٍ لِعَتَبَةَ بْنِ رَبِيعَةَ، وَشَيْبَةَ بْنِ رَبِيعَةَ، وَهُمَا فِيهِ، وَرَجَعَ عَنْهُ مِنْ سُفَهَاءِ ثَقِيفٍ مَنْ كَانَ يَتْبَعُهُ، فَعَمَدَ إِلَى ظِلِّ حَبَلَةٍ مِنْ عِنَبٍ فَجَلَسَ فِيهِ، وَابْنَا رَبِيعَةَ يَنْظُرَانِ إِلَيْهِ، وَيَرَيَانِ مَا يَلْقَى مِنْ سُفَهَاءِ أَهْلِ الطَّائِفِ - وَقَدْ لَقِيَ رَسُولُ اللَّهِ ﷺ، فِيمَا ذُكِرَ لِي، الْمَرْأَةَ التِي مِنْ بَنِي جُمَحَ، فَقَالَ لَهَا: " مَاذَا لَقِينَا مِنْ أَحْمَائِكِ! ". فَلَمَّا اطْمَأَنَّ، قَالَ - فِيمَا ذُكِرَ لِي -: اللَّهُمَّ إِلَيْكَ أَشْكُو ضَعْفَ قُوَّتِي، وَقِلَّةَ حِيلَتِي، وَهَوَانِي عَلَى النَّاسِ، يَا أَرْحَمَ الرَّاحِمِينَ، أَنْتَ رَبُّ الْمُسْتَضْعَفِينَ، وَأَنْتَ رَبِّي، إِلَى مَنْ تَكِلُنِي ؟ إِلَى بِعِيدٍ يَتَجَهَّمُنِي، أَمْ إِلَى عَدُوٍّ مَلَّكْتَهُ أَمْرِي ؟ إِنْ لَمْ يَكُنْ بِكَ غَضَبٌ عَلَيَّ فَلَا أُبَالِي، وَلَكِنَّ عَافِيَتَكَ هِيَ أَوْسَعُ لِي، أَعُوذُ بِنُورِ وَجْهِكَ الَّذِي أَشْرَقَتْ لَهُ الظُّلُمَاتُ، وَصَلَحَ عَلَيْهِ أَمْرُ الدُّنْيَا وَالْآخِرَةِ مِنْ أَنْ تُنْزِلَ بِي غَضَبَكَ، أَوْ تُحِلَّ عَلَيَّ سَخَطَكَ، لَكَ الْعُتْبَى حَتَّى تَرْضَى، وَلَا حَوْلَ وَلَا قُوَّةَ إِلَّا بِكَ ". هَكَذَا أَوْرَدَ ابْنُ إِسْحَاقَ فِي كِتَابِهِ " السِّيرَةِ " هَذَا الدُّعَاءَ مِنْ غَيْرِ إِسْنَادٍ، بَلْ ذَكَرَهُ مُعَلَّقًا بِصِيغَةِ الْبَلَاغِ، فَقَالَ: فِيمَا ذُكِرَ لِي. وَقَدْ رَوَيَ الْحَافِظُ ابْنُ عَسَاكِرَ، فِي تَرْجَمَةِ الْقَاسِمِ بْنِ اللَّيْثِ الرَّسْعَنِيِّ، شَيْخِ النَّسَائِيِّ والطَّبَرَانِيِّ وَغَيْرِ وَاحِدٍ، بِسَنَدِهِ مِنْ حَدِيثِهِ، حَدَّثَنِي مُحَمَّدُ بْنُ أَبِي صَفْوَانَ الثَّقَفِيُّ، حَدَّثَنَا وَهْبُ بْنُ جَرِيرِ بْنِ حَازِمٍ، حَدَّثَنَا أَبِي، عَنْ مُحَمَّدِ بْنِ إِسْحَاقَ، عَنْ هِشَامِ بْنِ عُرْوَةَ، عَنْ أَبِيهِ، عَنْ عَبْدِ اللَّهِ بْنِ جَعْفَرٍ، قَالَ: لَمَّا تُوُفِّيَ أَبُو طَالِبٍ، خَرَجَ النَّبِيُّ ﷺ إِلَى الطَّائِفِ مَاشِيًا عَلَى قَدَمَيْهِ. قَالَ: فَدَعَاهُمْ إِلَى الْإِسْلَامِ فَلَمْ يُجِيبُوهُ، فَانْصَرَفَ إِلَى ظِلِّ شَجَرَةٍ فَصَلَّى رَكْعَتَيْنِ، ثُمَّ قَالَ: " اللَّهُمَّ إِلَيْكَ أَشْكُو ضَعْفَ قُوَّتِي، وَقِلَّةَ حِيلَتِي، وَهَوَانِي عَلَى النَّاسِ، أَرْحَمَ الرَّاحِمِينَ، أَنْتَ أَرْحَمُ بِي، إِلَى مَنْ تَكِلُنِي ؟ إِلَى عَدُوٍّ يَتَجَهَّمُنِي، أَمْ إِلَى قَرِيبٍ مَلَّكْتَهُ أَمْرِي ؟ إِنْ لَمْ تَكُنْ غَضْبَانَ عَلَيَّ فَلَا أُبَالِي، غَيْرَ أَنَّ عَافِيَتَكَ هِيَ أَوْسَعُ لِي، أَعُوذُ بِنُورِ وَجْهِكَ الَّذِي أَشْرَقَتْ لَهُ الظُّلُمَاتُ، وَصَلَحَ عَلَيْهِ أَمْرُ الدُّنْيَا وَالْآخِرَةِ مِنْ أَنْ تُنْزِلَ بِي غَضَبَكَ، أَوْ تُحِلَّ عَلَيَّ سَخَطَكَ، لَكَ الْعُتْبَى حَتَّى تَرْضَى، وَلَا حَوْلَ وَلَا قُوَّةَ إِلَّا بِكَ ". قَالَ ابْنُ إِسْحَاقَ: فِلْمًا رَآهُ ابْنَا رَبِيعَةَ عُتْبَةُ وَشَيْبَةُ وَمَا لَقِيَ، تَحَرَّكَتْ لَهُ رَحِمُهُمَا، فَدَعَوَا غُلَامًا نَصْرَانِيًّا يُقَالُ لَهُ: عَدَّاسٌ. فَقَالَا لَهُ: خُذْ قِطْفًا مِنْ هَذَا الْعِنَبِ، فَضَعْهُ فِي هَذَا الطَّبَقِ، ثُمَّ اذْهَبْ بِهِ إِلَى ذَلِكَ الرَّجُلِ، فَقُلْ لَهُ يَأْكُلُ مِنْهُ، فَفَعَلَ عَدَّاسٌ، ثُمَّ ذَهَبَ بِهِ حَتَّى وَضَعَهُ بَيْنَ يَدَيْ رَسُولِ اللَّهِ ﷺ، ثُمَّ قَالَ لَهُ: كُلْ. فَلَمَّا وَضَعَ رَسُولُ اللَّهِ ﷺ يَدَهُ فِيهِ، قَالَ: " بِسْمِ اللَّهِ "، ثُمَّ أَكَلَ، فَنَظَرَ عَدَّاسٌ فِي وَجْهِهِ، ثُمَّ قَالَ: وَاللَّهِ إِنَّ هَذَا الْكَلَامَ مَا يَقُولُهُ أَهْلُ هَذِهِ الْبِلَادِ! فَقَالَ لَهُ رَسُولُ اللَّهِ ﷺ: " وَمِنْ أَهْلِ أَيِّ بِلَادٍ أَنْتَ يَا عَدَّاسُ ؟ وَمَا دِينُكَ ؟ ". قَالَ: نَصْرَانِيٌّ، وَأَنَا رَجُلٌ مِنْ أَهْلِ نِينَوَى. فَقَالَ رَسُولُ اللَّهِ ﷺ: " مِنْ قَرْيَةِ الرَّجُلِ الصَّالِحِ يُونُسَ بْنِ مَتَّى ؟ ". فَقَالَ لَهُ عَدَّاسٌ: وَمَا يُدْرِيكَ مَا يُونُسُ بْنُ مَتَّى ؟ ! فَقَالَ رَسُولُ اللَّهِ ﷺ: " ذَلِكَ أَخِي، كَانَ نَبِيًّا وَأَنَا نَبِيٌّ ". فَأَكَبَّ عَدَّاسٌ عَلَى رَسُولِ اللَّهِ ﷺ يُقَبِّلُ رَأْسَهُ وَيَدَيْهِ وَقَدَمَيْهِ. قَالَ: يَقُولُ ابْنَاءُ رَبِيعَةَ أَحَدُهُمَا لِصَاحِبِهِ: أَمَّا غُلَامُكَ فَقَدْ أَفْسَدَهُ عَلَيْكَ. فَلَمَّا جَاءَهُمَا عَدَّاسٌ، قَالَا لَهُ: وَيْلَكَ يَا عَدَّاسُ، مَا لَكَ تُقَبِّلُ رَأْسَ هَذَا الرَّجُلِ وَيَدَيْهِ وَقَدَمَيْهِ ؟ قَالَ: يَا سَيِّدِي، مَا فِي الْأَرْضِ شَيْءٌ خَيْرٌ مِنْ هَذَا، لَقَدْ أَخْبَرَنِي بِأَمْرٍ مَا يَعْلَمُهُ إِلَّا نَبِيٌّ. قَالَا لَهُ: وَيْحَكَ يَا عَدَّاسُ، لَا يَصْرِفَنَّكَ عَنْ دِينِكَ; فَإِنَّ دِينَكَ خَيْرٌ مِنْ دِينِهِ. وَقَدْ ذَكَرَ مُوسَى بْنُ عُقْبَةَ نَحْوًا مِنْ هَذَا السِّيَاقِ، إِلَّا أَنَّهُ لَمْ يَذْكُرِ الدُّعَاءَ، وَزَادَ: وَقَعَدَ لَهُ أَهْلُ الطَّائِفِ صَفَّيْنِ عَلَى طَرِيقِهِ، فَلَمَّا مَرَّ جَعَلُوا لَا يَرْفَعُ رِجْلَيْهِ، وَلَا يَضَعُهُمَا، إِلَّا رَضَخُوهُمَا بِالْحِجَارَةِ حَتَّى أَدْمَوْهُ، فَخَلَصَ مِنْهُمْ وَهُمَا يَسِيلَانِ الدِّمَاءَ، فَعَمَدَ إِلَى ظِلِّ حَبَلَةٍ، وَهُوَ مَكْرُوبٌ، وَفِي ذَلِكَ الْحَائِطِ عُتْبَةُ وَشَيْبَةُ ابْنَا رَبِيعَةَ فَكَرِهَ مَكَانَهُمَا; لِعَدَاوَتِهِمَا اللَّهَ وَرَسُولَهُ. ثُمَّ ذَكَرَ قِصَّةَ عَدَّاسٍ النَّصْرَانِيِّ كَنَحْوِ مَا تَقَدَّمَ. وَقَدْ رَوَى الْإِمَامُ أَحْمَدُ، عَنْ أَبِي بَكْرِ بْنِ أَبِي شَيْبَةَ، حَدَّثَنَا مَرْوَانُ بْنُ مُعَاوِيَةَ الْفَزَارِيُّ، عَنْ عَبْدِ اللَّهِ بْنِ عَبْدِ الرَّحْمَنِ الطَّائِفِيِّ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ خَالِدِ بْنِ أَبِي جَبَلٍ الْعَدْوَانِيِّ، عَنْ أَبِيهِ، أَنَّهُ أَبْصَرَ رَسُولَ اللَّهِ ﷺ فِي مَشْرِقِ ثَقِيفٍ، وَهُوَ قَائِمٌ عَلَى قَوْسٍ - أَوْ عَصًى - حِينَ أَتَاهُمْ يَبْتَغِي عِنْدَهُمُ النَّصْرَ، فَسَمِعْتُهُ يَقْرَأُ: وَالسَّمَاءِ وَالطَّارِقِ [ الطَّارِقِ: 1 ] حَتَّى خَتَمَهَا. قَالَ: فَوَعَيْتُهَا فِي الْجَاهِلِيَّةِ وَأَنَا مُشْرِكٌ، ثُمَّ قَرَأْتُهَا فِي الْإِسْلَامِ. قَالَ فَدَعَتْنِي ثَقِيفٌ، فَقَالُوا: مَاذَا سَمِعْتَ مِنْ هَذَا الرَّجُلِ ؟ فَقَرَأْتُهَا عَلَيْهِمْ، فَقَالَ مَنْ مَعَهُمْ مِنْ قُرَيْشٍ: نَحْنُ أَعْلَمُ بِصَاحِبِنَا، لَوْ كُنَّا نَعْلَمُ مَا يَقُولُ حَقًّا لَاتَّبَعْنَاهُ. وَثَبَتَ فِي " الصَّحِيحَيْنِ " مِنْ طَرِيقِ عَبْدِ اللَّهِ بْنِ وَهْبٍ، أَخْبَرَنِي يُونُسُ بْنُ يَزِيدَ، عَنِ ابْنِ شِهَابٍ، قَالَ: أَخْبَرَنِي عُرْوَةُ بْنُ الزُّبَيْرِ، أَنَّ عَائِشَةَ حَدَّثَتْهُ أَنَّهَا قَالَتْ لِرَسُولِ اللَّهِ ﷺ: هَلْ أَتَى عَلَيْكَ يَوْمٌ كَانَ أَشَدَّ مِنْ يَوْمِ أُحُدٍ ؟ قَالَ: " لَقَدْ لَقِيتُ مِنْ قَوْمِكَ مَا لَقِيتُ، وَكَانَ أَشَدُّ مَا لَقِيتُ مِنْهُمْ يَوْمَ الْعَقَبَةِ، إِذْ عَرَضْتُ نَفْسِي عَلَى ابْنِ عَبْدِ يَالِيلَ بْنِ عَبْدِ كُلَالٍ، فَلَمْ يُجِبْنِي إِلَى مَا أَرَدْتُ، فَانْطَلَقْتُ وَأَنَا مَهْمُومٌ عَلَى وَجْهِي، فَلَمْ أَسْتَفِقْ إِلَّا وَأَنَا بِقَرْنِ الثَّعَالِبِ، فَرَفَعْتُ رَأْسِي، فَإِذَا أَنَا بِسَحَابَةٍ قَدْ أَظَلَّتْنِي، فَنَظَرْتُ فَإِذَا فِيهَا جِبْرِيلُ، عَلَيْهِ السَّلَامُ، فَنَادَانِي، فَقَالَ: إِنَّ اللَّهَ قَدْ سَمِعَ قَوْلَ قَوْمِكَ لَكَ، وَمَا رَدُّوا عَلَيْكَ، وَقَدْ بَعَثَ إِلَيْكَ مَلَكَ الْجِبَالِ لِتَأْمُرَهُ بِمَا شِئْتَ فِيهِمْ. ثُمَّ نَادَانِي مَلَكُ الْجِبَالِ، فَسَلَّمَ عَلَيَّ، ثُمَّ قَالَ: يَا مُحَمَّدُ، إِنَّ اللَّهَ قَدْ سَمِعَ قَوْلَ قَوْمِكَ لَكَ، وَأَنَا مَلَكُ الْجِبَالِ قَدْ بَعَثَنِي إِلَيْكَ رَبُّكَ; لِتَأْمُرَنِي بِأَمْرِكَ، فَمَا شِئْتَ ؟ إِنْ شِئْتَ أَنْ أُطْبِقَ عَلَيْهِمُ الْأَخْشَبَيْنِ. فَقَالَ رَسُولُ اللَّهِ ﷺ: " بَلْ أَرْجُو أَنْ يُخْرِجَ اللَّهُ مِنْ أَصْلَابِهِمْ مَنْ يَعْبُدُ اللَّهَ وَحْدَهُ، لَا يُشْرِكُ بِهِ شَيْئًا ".

     ✧ Ibn Isḥāq said: When Abū Ṭālib died, Quraysh inflicted upon the Messenger of Allah ﷺ harm such as they had not been able to inflict upon him during the lifetime of his uncle Abū Ṭālib. So the Messenger of Allah ﷺ went out to al-Ṭāʾif, seeking from Thaqīf support and protection through them from his own people, and hoping that they would accept from him what he brought them from Allah, the Exalted. He went out to them alone. Yazīd b. Abī Ziyād related to me, from Muḥammad b. Kaʿb al-Quraẓī, who said: When the Messenger of Allah ﷺ reached al-Ṭāʾif, he went to a group of Thaqīf, who were the leaders and nobles of Thaqīf. They were three brothers: ʿAbd Yālīl, Masʿūd, and Ḥabīb, the sons of ʿAmr b. ʿUmayr b. ʿAwf b. ʿUqdah b. Ghiyarah b. ʿAwf b. Thaqīf. One of them had with him a woman from Quraysh, from Banū Jumaḥ. He sat with them and called them to Allah, and spoke to them about what he had come to them for: to support him in Islam, and to stand with him against those of his people who opposed him. One of them said: "He is tearing off the coverings of the Kaʿbah, if Allah has sent you." Another said: "Did Allah not find anyone else to send but you?" The third said: "By Allah, I will never speak to you. If you are a messenger from Allah as you claim, you are of too great importance for me to answer you back; and if you are lying about Allah, it is not proper for me to speak to you." So the Messenger of Allah ﷺ rose from them, having despaired of any good from Thaqīf. He had said to them — as was mentioned to me —: "If you have done what you have done, then keep it secret from me." The Messenger of Allah ﷺ disliked that his people should hear about it and be provoked against him. But they did not do so. They incited their foolish ones and their slaves against him, who insulted him and shouted at him, until people gathered around him. They forced him to a wall belonging to ʿUtbah b. Rabīʿah and Shaybah b. Rabīʿah, who were inside it. The foolish ones of Thaqīf who had been following him turned back from him. He made for the shade of a vine of grapes and sat in it, while the two sons of Rabīʿah looked at him and saw what he was suffering from the foolish ones of the people of al-Ṭāʾif. The Messenger of Allah ﷺ had met — as was mentioned to me — the woman who was from Banū Jumaḥ, and said to her: "What we have met from your in-laws!" When he sat down, he said — as was mentioned to me: "O Allah, to You I complain of my weakness of strength, my lack of resources, and my humiliation before people. O Most Merciful of the merciful, You are the Lord of the weak, and You are my Lord. To whom do You entrust me? To a distant one who frowns at me, or to an enemy to whom You have given power over my affair? If there is no anger from You upon me, I do not care. But Your pardon is more ample for me. I seek refuge in the light of Your face, by which the darknesses are illuminated and the affairs of this world and the next are set aright, from Your sending down Your anger upon me or causing Your displeasure to descend upon me. To You belongs the right to reproach until You are pleased. There is no power and no strength except through You." Thus Ibn Isḥāq cited this supplication in his book "al-Sīrah" without a chain of transmission; rather he mentioned it in suspended form with the wording of report, saying: "as was mentioned to me." The ḥāfiẓ Ibn ʿAsākir, in the biography of al-Qāsim b. al-Layth al-Rasʿanī, the shaykh of al-Nasāʾī, al-Ṭabarānī, and more than one, related with his chain from his ḥadīth: Muḥammad b. Abī Ṣafwān al-Thaqafī related to me: Wahb b. Jarīr b. Ḥāzim related to us: my father related to us, from Muḥammad b. Isḥāq, from Hishām b. ʿUrwah, from his father, from ʿAbd Allāh b. Jaʿfar, who said: When Abū Ṭālib died, the Prophet ﷺ went out to al-Ṭāʾif on foot. He said: He called them to Islam, but they did not respond to him. He turned away to the shade of a tree, prayed two rakʿahs, then said: "O Allah, to You I complain of my weakness of strength, my lack of resources, and my humiliation before people. O Most Merciful of the merciful, You are more merciful to me. To whom do You entrust me? To an enemy who frowns at me, or to a relative to whom You have given power over my affair? If You are not angry with me, I do not care, except that Your pardon is more ample for me. I seek refuge in the light of Your face, by which the darknesses are illuminated and the affairs of this world and the next are set aright, from Your sending down Your anger upon me or causing Your displeasure to descend upon me. To You belongs the right to reproach until You are pleased. There is no power and no strength except through You." Ibn Isḥāq said: When the two sons of Rabīʿah, ʿUtbah and Shaybah, saw him and what he had suffered, their compassion for him was stirred. They called a Christian slave named ʿAddās and said to him: "Take a bunch of these grapes, place it on this platter, then go to that man and tell him to eat from it." ʿAddās did so, then took it and placed it before the Messenger of Allah ﷺ, then said to him: "Eat." When the Messenger of Allah ﷺ put his hand in it, he said: "In the name of Allah," then ate. ʿAddās looked at his face, then said: "By Allah, this is a speech the people of this land do not utter!" The Messenger of Allah ﷺ said to him: "From which land are you, O ʿAddās, and what is your religion?" He said: "I am a Christian, and I am a man from the people of Nineveh." The Messenger of Allah ﷺ said: "From the town of the righteous man Jonah son of Mattā?" ʿAddās said to him: "And what makes you know who Jonah son of Mattā is?" The Messenger of Allah ﷺ said: "That is my brother. He was a prophet, and I am a prophet." ʿAddās fell upon the Messenger of Allah ﷺ, kissing his head, his hands, and his feet. He said: The two sons of Rabīʿah said to one another: "As for your slave, he has corrupted him for you." When ʿAddās came to them, they said to him: "Woe to you, O ʿAddās! What is the matter with you that you kiss the head, hands, and feet of this man?" He said: "My masters, there is nothing on earth better than this man. He told me something that none but a prophet knows." They said to him: "Woe to you, O ʿAddās! Do not let him turn you away from your religion, for your religion is better than his." Mūsā b. ʿUqbah mentioned something similar to this account, except that he did not mention the supplication, and he added: The people of al-Ṭāʾif sat in two rows along his path. When he passed, they did not let him lift his feet or set them down without pelting them with stones until they made him bleed. He escaped from them while his feet were streaming with blood. He made for the shade of a vine, while he was distressed. In that wall were ʿUtbah and Shaybah, the two sons of Rabīʿah, and he disliked their presence because of their enmity to Allah and His Messenger. Then he mentioned the story of the Christian ʿAddās similar to what preceded. Imām Aḥmad narrated, from Abū Bakr b. Abī Shaybah: Marwān b. Muʿāwiyah al-Fazārī related to us, from ʿAbd Allāh b. ʿAbd al-Raḥmān al-Ṭāʾifī, from ʿAbd al-Raḥmān b. Khālid b. Abī Jabal al-ʿAdwānī, from his father, that he saw the Messenger of Allah ﷺ in the east of Thaqīf, standing on a bow — or a staff — when he came to them seeking support among them. He said: I heard him reciting: "By the sky and the night comer" [al-Ṭāriq: 1] until he completed it. He said: I memorized it in the Age of Ignorance while I was a polytheist, then I recited it in Islam. He said: Thaqīf called me and said: "What did you hear from this man?" I recited it to them, and those of Quraysh who were with them said: "We know our companion better. If we knew that what he says is true, we would have followed him." It is established in the "Ṣaḥīḥayn" from the path of ʿAbd Allāh b. Wahb: Yūnus b. Yazīd informed me, from Ibn Shihāb, who said: ʿUrwah b. al-Zubayr informed me that ʿĀʾishah related to him that she said to the Messenger of Allah ﷺ: "Has there ever been a day more severe upon you than the day of Uḥud?" He said: "I have met from your people what I have met, and the most severe of what I met from them was the day of al-ʿAqabah, when I presented myself to Ibn ʿAbd Yālīl b. ʿAbd Kulāl, and he did not respond to what I wanted. I went away, distressed, not coming to my senses until I was at Qarn al-Thaʿālib. I raised my head, and there was a cloud that had shaded me. I looked, and in it was Jibrīl ﷺ. He called me and said: 'Allah has heard what your people said to you and how they responded to you. He has sent to you the angel of the mountains, so that you may command him to do whatever you wish with them.' Then the angel of the mountains called me, greeted me, and said: 'O Muḥammad, Allah has heard what your people said to you. I am the angel of the mountains. Your Lord has sent me to you, so that you may command me with your order. What do you wish? If you wish, I will crush them between the two mountains.' The Messenger of Allah ﷺ said: 'Rather, I hope that Allah will bring forth from their loins those who worship Allah alone, associating nothing with Him.'"

404. Tarikh (al-Tabari) 825No grade recorded

     فَصْلٌ وَقَدْ ذَكَرَ مُحَمَّدُ بْنُ إِسْحَاقَ سَمَاعَ الْجِنِّ لِقِرَاءَةِ رَسُولِ اللَّهِ ﷺ،  وَذَلِكَ مَرْجِعَهُ مِنَ الطَّائِفِ حِينَ بَاتَ بِنَخْلَةَ، وَصَلَّى بِأَصْحَابِهِ الصُّبْحَ، فَاسْتَمَعَ الْجِنُّ الَّذِينَ صُرِفُوا إِلَيْهِ قِرَاءَتَهُ هُنَالِكَ. قَالَ ابْنُ إِسْحَاقَ: وَكَانُوا سَبْعَةَ نَفَرٍ، فَأَنْزَلَ اللَّهُ تَعَالَى فِيهِمْ قَوْلَهُ: وَإِذْ صَرَفْنَا إِلَيْكَ نَفَرًا مِنَ الْجِنِّ يَسْتَمِعُونَ الْقُرْآنَ [ الْأَحْقَافِ: 29 ] قُلْتُ: وَقَدْ تَكَلَّمْنَا عَلَى ذَلِكَ مُسْتَقْصًى فِي " التَّفْسِيرِ "، وَتَقَدَّمَ قِطْعَةٌ مِنْ ذَلِكَ. فَاللَّهُ أَعْلَمُ. ثُمَّ دَخَلَ رَسُولُ اللَّهِ ﷺ مَكَّةَ مَرْجِعَهُ مِنَ الطَّائِفِ فِي جِوَارِ الْمُطْعِمِ بْنِ عَدِيٍّ  ، وَازْدَادَ قَوْمُهُ عَلَيْهِ حَنَقًا، وَغَيْظًا، وَجُرْأَةً، وَتَكْذِيبًا، وَعِنَادًا. وَاللَّهُ الْمُسْتَعَانُ وَعَلَيْهِ التُّكْلَانُ. وَقَدْ ذَكَرَ الْأُمَوِيُّ فِي " مَغَازِيهِ " أَنَّ رَسُولَ اللَّهِ ﷺ بَعَثَ عَبْدَ اللَّهِ بْنَ أُرَيْقِطٍ إِلَى الْأَخْنَسِ بْنِ شَرِيقٍ، فَطَلَبَ مِنْهُ أَنْ يُجِيرَهُ بِمَكَّةَ، فَقَالَ: إِنَّ حَلِيفَ قُرَيْشٍ لَا يُجِيرُ عَلَى صَمِيمِهَا. ثُمَّ بَعَثَهُ إِلَى سُهَيْلِ بْنِ عَمْرٍو ; لِيُجِيرَهُ، فَقَالَ: إِنَّ بَنِي عَامِرِ بْنِ لُؤَيٍّ لَا تُجِيرُ عَلَى بَنِي كَعْبِ بْنِ لُؤَيٍّ. فَبَعَثَهُ إِلَى الْمُطْعِمِ بْنِ عَدِيٍّ ; لِيُجِيرَهُ، فَقَالَ: نَعَمْ، قُلْ لَهُ فَلْيَأْتِ. فَذَهَبَ إِلَيْهِ رَسُولُ اللَّهِ ﷺ، فَبَاتَ عِنْدَهُ تِلْكَ اللَّيْلَةَ، فَلَمَّا أَصْبَحَ خَرَجَ مَعَهُ هُوَ وَبَنُوهُ سِتَّةٌ - أَوْ سَبْعَةٌ - مُتَقَلِّدِي السُّيُوفَ جَمِيعًا، فَدَخَلُوا الْمَسْجِدَ وَقَالَ لِرَسُولِ اللَّهِ ﷺ: طُفْ. وَاحْتَبَوْا بِحَمَائِلِ سُيُوفِهِمْ فِي الْمَطَافِ، فَأَقْبَلَ أَبُو سُفْيَانَ إِلَى مُطْعِمٍ، فَقَالَ: أَمُجِيرٌ أَمْ تَابِعٌ ؟ قَالَ: لَا، بَلْ مُجِيرٌ. قَالَ: إِذًا لَا تُخْفَرُ. فَجَلَسَ مَعَهُ حَتَّى قَضَى رَسُولُ اللَّهِ ﷺ طَوَافَهُ، فَلَمَّا انْصَرَفَ انْصَرَفُوا مَعَهُ، وَذَهَبَ أَبُو سُفْيَانَ إِلَى مَجْلِسِهِ. قَالَ: فَمَكَثَ أَيَّامًا ثُمَّ أُذِنَ لَهُ فِي الْهِجْرَةِ، فَلَمَّا هَاجَرَ رَسُولُ اللَّهِ ﷺ إِلَى الْمَدِينَةِ تُوُفِّيَ الْمُطْعِمُ بْنُ عَدِيٍّ بَعْدَهُ بِيَسِيرٍ، فَقَالَ حَسَّانُ بْنُ ثَابِتٍ: وَاللَّهِ لَأَرْثِيَنَّهُ، فَقَالَ فِيمَا قَالَ: فَلَوْ كَانَ مَجْدٌ يُخْلِدُ الْيَوْمَ وَاحِدًا مِنَ النَّاسِ نَجَّى مَجْدُهُ الْيَوْمَ مُطْعِمَا     أَجَرْتَ رَسُولَ اللَّهِ مِنْهُمْ فَأَصْبَحُوا عِبَادَكَ مَا لَبَّى مُحِلٌّ وَأَحْرَمَا     فَلَوْ سُئِلَتْ عَنْهُ مَعَدٌّ بِأَسْرِهَا وَقَحْطَانُ أَوْ بَاقِي بَقِيَّةِ جُرْهُمَا     لَقَالُوا هُوَ الْمُوفِي بِخُفْرَةِ جَارِهِ وَذِمَّتِهِ يَوْمًا إِذَا مَا تَذَمَّمَا     وَمَا تَطْلُعُ الشَّمْسُ الْمُنِيرَةُ فَوْقَهُمْ عَلَى مِثْلِهِ فِيهُمُ أَعَزَّ وَأَكْرَمَا     أَبِيًّا إِذَا يَأْبَى وَأَلْيَنَ شِيمَةً وَأَنْوَمَ عَنْ جَارٍ إِذَا اللَّيْلُ أَظْلَمَا قُلْتُ: وَلِهَذَا قَالَ النَّبِيُّ ﷺ يَوْمَ أُسَارَى بَدْرٍ: " لَوْ كَانَ الْمُطْعِمُ بْنُ عَدِيٍّ حَيًّا، ثُمَّ سَأَلَنِي فِي هَؤُلَاءِ النَّتْنَى لَوَهَبْتُهُمْ لَهُ ".

     ✧ SECTION Muhammad b. Isḥāq mentioned the jinn’s listening to the recitation of the Messenger of Allah ﷺ, and that was on his return from al-Ṭāʾif when he spent the night at Nakhlah and prayed the dawn prayer with his companions. The jinn who were turned toward him listened to his recitation there. Ibn Isḥāq said: They were seven individuals. Allah Almighty revealed about them His saying: “And [mention] when We directed to you a few of the jinn, listening to the Qurʾān” [al-Aḥqāf: 29]. I say: We have discussed that exhaustively in the “Tafsīr,” and a portion of that has preceded. Allah knows best. Then the Messenger of Allah ﷺ entered Makkah on his return from al-Ṭāʾif under the protection of al-Muṭʿim b. ʿAdī, and his people increased in malice toward him, rage, boldness, denial, and obstinacy. Allah is the one sought for help, and upon Him is reliance. The Umawī mentioned in his “Maghāzī” that the Messenger of Allah ﷺ sent ʿAbd Allāh b. Urayqiṭ to al-Akhnas b. Sharīq, requesting that he grant him protection in Makkah. He said: “The ally of Quraysh does not grant protection against its core.” Then he sent him to Suhayl b. ʿAmr to grant him protection. He said: “The Banū ʿĀmir b. Luʾayy do not grant protection against the Banū Kaʿb b. Luʾayy.” Then he sent him to al-Muṭʿim b. ʿAdī to grant him protection. He said: “Yes. Tell him to come.” The Messenger of Allah ﷺ went to him and spent that night at his place. When morning came, he went out with him and his sons, six—or seven—all girded with swords. They entered the mosque, and he said to the Messenger of Allah ﷺ: “Perform ṭawāf.” They sat with their sword belts wrapped around them in the circumambulation area. Abū Sufyān came to Muṭʿim and said: “A protector or a follower?” He said: “No, rather a protector.” He said: “Then your protection will not be violated.” He sat with him until the Messenger of Allah ﷺ finished his circumambulation. When he departed, they departed with him, and Abū Sufyān went to his assembly. He said: He remained some days, then permission was given to him to emigrate. When the Messenger of Allah ﷺ emigrated to Madinah, al-Muṭʿim b. ʿAdī died shortly after him. Ḥassān b. Thābit said: “By Allah, I shall eulogize him.” Among what he said: If glory could today immortalize any one of mankind, his glory would today have rescued Muṭʿim. You protected Allah’s Messenger from them, and they became your servants, as long as one in iḥrām or outside it raises the talbiyah. Were all of Maʿadd asked about him, and Qaḥṭān, or the remaining remnant of Jurhum, they would say: He is the one who fulfills the protection of his neighbor and his covenant, on a day when one is reproached. The shining sun does not rise over them upon his like among them, more mighty and more noble— one who refuses when he refuses, and softest in character, and most protective of a neighbor when the night grows dark. I say: For this reason the Prophet ﷺ said on the day of the captives of Badr: “If al-Muṭʿim b. ʿAdī were alive and then asked me concerning these foul ones, I would have gifted them to him.”

405. Tarikh (al-Tabari) 826No grade recorded

     قَالَ ابْنُ إِسْحَاقَ: ثُمَّ إِنَّ قُرَيْشًا تَذَامَرُوا بَيْنَهُمْ عَلَى مَنْ فِي الْقَبَائِلِ مِنْ أَصْحَابِ رَسُولِ اللَّهِ ﷺ الَّذِينَ أَسْلَمُوا، فَوَثَبَتْ كُلُّ قَبِيلَةٍ عَلَى مَنْ فِيهَا مِنَ الْمُسْلِمِينَ يُعَذِّبُونَهُمْ وَيَفْتِنُونَهُمْ عَنْ دِينِهِمْ فَجَعَلُوا يَحْبِسُونَهُمْ وَيُعَذِّبُونَهُمْ بِالضَّرْبِ وَالْجُوعِ وَالْعَطَشِ وَبِرَمْضَاءِ مَكَّةَ إِذَا اشْتَدَّ الْحَرُّ مِمَّنِ اسْتَضْعَفُوهُ مِنْهُمْ، فَمِنْهُمْ مَنْ يُفْتَتَنُ مِنْ شِدَّةِ الْبَلَاءِ الَّذِي يُصِيبُهُمْ وَمِنْهُمْ مَنْ تَصَلَّبَ لَهُمْ وَيَعْصِمُهُ اللَّهُ تَعَالَى. رَوَى ابْنُ إِسْحَاقَ عَنْ سَعِيدِ بْنِ جُبَيْرٍ قَالَ: قُلْتُ لِابْنِ عَبَّاسٍ: أَكَانَ الْمُشْرِكُونَ يَبْلُغُونَ مِنْ أَصْحَابِ رَسُولِ اللَّهِ ﷺ مَا يُعْذَرُونَ بِهِ فِي تَرْكِ دِينِهِمْ؟ قَالَ: نَعَمْ، وَاللَّهِ إِنْ كَانُوا لَيَضْرِبُونَ أَحَدَهُمْ وَيُجِيعُونَهُ وَيُعَطِّشُونَهُ حَتَّى مَا يَقْدِرُ يَسْتَوِي جَالِسًا مِنْ شِدَّةِ الضُّرِّ الَّذِي نَزَلَ بِهِ حَتَّى يَقُولُوا لَهُ: اللَّاتُ وَالْعُزَّى إِلَهُكَ مِنْ دُونِ اللَّهِ؟ فَيَقُولُ: نَعَمْ حَتَّى إِنَّ الْجُعْلَ لَيَمُرُّ بِهِمْ فَيَقُولُونَ لَهُ: هَذَا الْجُعْلُ إِلَهُكَ مِنْ دُونِ اللَّهِ فَيَقُولُ نَعَمِ. افْتِدَاءً مِنْهُمْ مِمَّا يَبْلُغُونَ مِنْ جَهْدِهِمْ. وَكَانَ أَبُو جَهْلٍ الْخَبِيثُ هُوَ الَّذِي يُغْرِي بِهِمْ رِجَالَ قُرَيْشٍ، إِذَا سَمِعَ بِالرَّجُلِ أَسْلَمَ لَهُ شَرَفٌ وَمَنَعَةٌ أَنَّبَهُ [وَأَخْزَاهُ] فَقَالَ: تَرَكْتَ دِينَ أَبِيكَ وَهُوَ خَيْرٌ مِنْكَ، لَنُسَفِّهَنَّ حِلْمَكَ وَلَنُفَيِّلَنَّ رَأْيَكَ وَلَنَضَعَنَّ شَرَفَكَ. وَإِنْ كَانَ تَاجِرًا قَالَ: وَاللَّهِ لَنُكْسِدَنَّ تِجَارَتَكَ وَلَنُهْلِكَنَّ مَالِكَ. وَإِنْ كَانَ ضَعِيفًا ضَرَبَهُ وَأَغْرَى بِهِ. فَمِنَ الْمُسْتَضْعَفِينَ بِلَالٌ ؓ، وَكَانَ صَادِقَ الْإِسْلَامِ طَاهِرَ الْقَلْبِ  . قَالَ ابْنُ إِسْحَاقَ وَغَيْرُهُ: فَكَانَ أُمَيَّةُ بْنُ خَلَفٍ يُخْرِجُهُ إِذَا حَمِيَتِ الظَّهِيرَةُ فَيَطْرَحُهُ عَلَى ظَهْرِهِ فِي بَطْحَاءِ مَكَّةَ ثُمَّ يَأْمُرُ بِالصَّخْرَةِ الْعَظِيمَةِ فَتُوضَعُ عَلَى صَدْرِهِ ثُمَّ يَقُولُ لَهُ: لَا تَزَالُ هَكَذَا حَتَّى تَمُوتَ أَوْ تَكْفُرَ بِمُحَمَّدٍ وَتَعْبُدَ اللَّاتَ وَالْعُزَّى فَيَقُولُ وَهُوَ فِي ذَلِكَ الْبَلَاءِ. أَحَدٌ أَحَدٌ أَنَا كَافِرٌ بِاللَّاتِ وَالْعُزَّى. وَرَوَى الْبَلَاذُرِيُّ عَنْ عَمْرِو بْنِ الْعَاصِ قَالَ: مَرَرْتُ بِبِلَالٍ وَهُوَ يُعَذَّبُ فِي الرَّمْضَاءِ وَلَوْ أَنَّ بَضْعَةَ لَحْمٍ وُضِعَتْ عَلَيْهِ لَنَضِجَتْ وَهُوَ يَقُولُ: أَنَا كَافِرٌ بِاللَّاتِ وَالْعُزَّى. وَأُمَيَّةُ مُغْتَاظٌ عَلَيْهِ فَيَزِيدُهُ عَذَابًا فَيُقْبِلُ عَلَيْهِ فَيَدْغَتُ فِي حَلْقِهِ فَيُغْشَى عَلَيْهِ ثُمَّ يُفِيقُ. وَرَوَى ابْنُ سَعْدٍ عَنْ حَسَّانَ بْنِ ثَابِتٍ ؓ قَالَ: حَجَجْتُ- أَوْ قَالَ اعْتَمَرْتُ- فَرَأَيْتُ بِلَالًا فِي حَبْلٍ طَوِيلٍ يَمُدُّهُ الصِّبْيَانُ وَهُوَ يَقُولُ: أَحَدٌ أَحَدٌ أَنَا أَكْفُرُ بِاللَّاتِ وَالْعُزَّى وَهُبَلٍ وَنَائِلَةَ وَبُوَانَةَ، فَأَضْجَعَهُ أُمَيَّةُ فِي الرَّمْضَاءِ. وَرَوَى الْبَلَاذُرِيُّ عَنْ مُجَاهِدٍ قَالَ: جَعَلُوا فِي عُنُقِ بِلَالٍ حَبْلًا وَأَمَرُوا صِبْيَانَهُمْ أَنْ يَشْتَدُّوا بِهِ بَيْنَ أَخْشَبَيْ مَكَّةَ - يَعْنِي جَبَلَيْهَا- فَفَعَلُوا ذَلِكَ وَهُوَ يَقُولُ: أَحَدٌ أَحَدٌ. وَرَوَى ابْنُ سَعْدٍ عَنْ عُرْوَةَ قَالَ: كَانَ بِلَالٌ مِنَ الْمُسْتَضْعَفِينَ مِنَ الْمُؤْمِنِينَ وَكَانَ يُعَذَّبُ حِينَ أَسْلَمَ لِيَرْجِعَ عَنْ دِينِهِ فَمَا أَعْطَاهُمْ قَطُّ كَلِمَةً مِمَّا يُرِيدُونَ، وَكَانَ الَّذِي يُعَذِّبُهُ أُمَيَّةُ بْنُ خَلَفٍ الْجُمَحِيُّ. وَرَوَى الْبَلَاذُرِيُّ عَنْ عُمَيْرِ بْنِ إِسْحَاقَ قَالَ: كَانَ بِلَالٌ إِذَا اشْتَدَّ عَلَيْهِ الْعَذَابُ قَالَ: أَحَدٌ أَحَدٌ. فَيَقُولُونَ لَهُ: قُلْ كَمَا نَقُولُ فَيَقُولُ: إِنَّ لِسَانِي لَا يَنْطِقُ بِهِ وَلَا يُحْسِنُهُ. قَالَ الْبَلَاذُرِيُّ: وَرُوِيَ أَنَّ بِلَالًا قَالَ: أَعْطِشُونِي يَوْمًا وَلَيْلَةً ثُمَّ أَخْرِجُونِي فَعَذِّبُونِي فِي الرَّمْضَاءِ فِي يَوْمٍ حَارٍّ. قَالَ ابْنُ إِسْحَاقَ: وَحَدَّثَنِي هِشَامُ بْنُ عُرْوَةَ عَنْ أَبِيهِ قَالَ: كَانَ وَرَقَةُ بْنُ نَوْفَلٍ يَمُرُّ بِبِلَالٍ وَهُوَ يُعَذَّبُ وَهُوَ يَقُولُ: أَحَدٌ أَحَدٌ. فَيَقُولُ وَرَقَةُ: أَحَدٌ أَحَدٌ وَاللَّهِ يَا بِلَالُ. ثُمَّ يُقْبِلُ عَلَى أُمَيَّةَ بْنِ خَلَفٍ وَمَنْ يَصْنَعُ ذَلِكَ بِهِ مِنْ بَنِي جُمَحَ فَيَقُولُ: أَحْلِفُ بِاللَّهِ لَئِنْ قَتَلْتُمُوهُ لَأَتَّخِذَنَّهُ حَنَانًا. حَتَّى مَرَّ أَبُو بَكْرٍ الصِّدِّيقُ ؓ وَهُمْ يَصْنَعُونَ بِهِ ذَلِكَ، وَكَانَتْ دَارُ أَبِي بَكْرٍ فِي بَنِي جُمَحَ فَقَالَ أَبُو بَكْرٍ لِأُمَيَّةَ: أَلَا تَتَّقِي اللَّهَ فِي هَذَا الْمِسْكِينِ حَتَّى مَتَى تُعَذِّبُهُ؟ قَالَ أَنْتَ أَفْسَدْتَهُ فَأَنْقِذْهُ مِمَّا تَرَى. قَالَ أَبُو بَكْرٍ: أَفْعَلُ. عِنْدِي غُلَامٌ أَسْوَدُ أَجْلَدُ مِنْهُ وَأَقْوَى عَلَى دِينِكَ أُعْطِيكَهُ بِهِ. قَالَ: قَدْ قَبِلْتُ. قَالَ: هُوَ لَكَ. فَأَعْطَاهُ أَبُو بَكْرٍ غُلَامَهُ ذَلِكَ وَأَخَذَ بِلَالًا فَأَعْتَقَهُ. وَرَوَى الْبَلَاذُرِيُّ بِسَنَدٍ صَحِيحٍ عَنْ مُحَمَّدِ بْنِ سِيرِينَ قَالَ: لَمَّا أَسْلَمَ بِلَالٌ أَخَذَهُ أَهْلُهُ فَقَمَطُوهُ وَأَلْقَوْا عَلَيْهِ مِنَ الْبَطْحَاءِ، وَجَعَلُوا يَقُولُونَ: رَبُّكَ اللَّاتُ وَالْعُزَّى. فَيَقُولُ أَحَدٌ أَحَدٌ. فَأَتَى عَلَيْهِ أَبُو بَكْرٍ ؓ فَقَالَ: عَلَامَ تُعَذِّبُونَ هَذَا الْإِنْسَانَ؟ فَاشْتَرَاهُ بِسَبْعِ أَوَاقِيَ وَأَعْتَقَهُ. فَذَكَرَ ذَلِكَ لِلنَّبِيِّ ﷺ أَنَّهُ قَدِ اشْتَرَاهُ فَقَالَ: الشَّرِكَةُ يَا أَبَا بَكْرٍ. فَقَالَ: قَدْ أَعْتَقْتُهُ يَا رَسُولَ اللَّهِ. وَرَوَى الْبَلَاذُرِيُّ بِسَنَدٍ جَيِّدٍ عَنْ إِسْمَاعِيلَ بْنِ أَبِي خَالِدٍ عَنْ قَيْسٍ قَالَ: اشْتَرَى أَبُو بَكْرٍ بِلَالًا بِخَمْسِ أَوَاقِيَ. وَمِنْهُمْ خَبَّابُ بْنُ الْأَرَتِّ  بِالْمُثَنَّاةِ الْفَوْقِيَّةِ. قَالَ الْبَلَاذُرِيُّ: قَالُوا كَانَ الْأَرَتُّ سَوَادِيًا، فَأَغَارَ قَوْمٌ مِنْ رَبِيعَةَ عَلَى النَّاحِيَةِ الَّتِي كَانَ فِيهَا فَسَبَوْهُ وَأَتَوْا بِهِ الْحِجَازَ فَبَاعُوهُ فَوَقَعَ إِلَى سِبَاعِ بْنِ عَبْدِ الْعُزَّى الْخُزَاعِيِّ حَلِيفِ بَنِي زُهْرَةَ وَزَعَمَ أَبُو الْيَقْظَانِ أَنْ خَبَّابًا كَانَ أَخَا سِبَاعٍ لِأُمِّهِ. قَالَ الْبَلَاذُرِيُّ: وَخَبَّابٌ فِيمَا يَقُولُ وَلَدُهُ: ابْنُ الْأَرَتِّ بْنِ جَنْدَلَةَ بْنِ سَعْدِ بْنِ خُزَيْمَةَ، مِنْ بَنِي سَعْدِ بْنِ زَيْدِ مَنَاةَ بْنِ تَمِيمٍ، وَإِنَّهُ وَقَعَ عَلَيْهِ سَبْيٌ فَصَارَ إِلَى أُمِّ أَنْمَارٍ مَوْلَاتُهُ فَأَعْتَقَتْهُ وَإِنَّهُ كَانَتْ بِهِ رَتَّةٌ، كَانَ أَلْكَنَ إِذَا تَكَلَّمَ بِالْعَرَبِيَّةِ فَسُمِّيَ الْأَرَتَّ. وَرَوَى الْبَلَاذُرِيُّ عَنْ كُرْدُوسٍ أَنَّ خَبَّابًا أَسْلَمَ سَادِسَ سِتَّةٍ  . وَرَوَى الْبَلَاذُرِيُّ عَنِ الشَّعْبِيِّ قَالَ: أَعْطَوْهُمْ مَا أَرَادُوا حِينَ عُذِّبُوا إِلَّا خَبَّابَ بْنَ الْأَرَتِّ فَجَعَلُوا يُلْصِقُونَ ظَهْرَهُ بِالْأَرْضِ عَلَى الرَّضْفِ حَتَّى ذَهَبَ مَاءُ مَتْنِهِ. وَرَوَى الْبَلَاذُرِيُّ عَنِ الشَّعْبِيِّ، وَمِنْ طَرِيقٍ آخَرَ عَنْ أَبِي لَيْلَى الْكِنْدِيِّ قَالَ، جَاءَ خَبَّابٌ إِلَى عُمَرَ ؓ فَقَالَ لَهُ عُمَرُ: ادْنُهْ، ادْنُهْ. فَأَجْلَسَهُ عَلَى مُتَّكَئِهِ وَقَالَ: مَا أَحَدٌ أَحَقَّ بِهَذَا الْمَجْلِسِ مِنْكَ إِلَّا رَجُلٌ وَاحِدٌ. قَالَ: وَمَنْ هُوَ يَا أَمِيرَ الْمُؤْمِنِينَ؟ قَالَ: بِلَالٌ - وَفِي رِوَايَةِ الشَّعْبِيِّ، عَمَّارُ بْنُ يَاسِرٍ قَالَ: مَا هُوَ بِأَحَقَّ مِنِّي إِنَّ بِلَالًا كَانَ لَهُ فِي الْمُشْرِكِينَ مَنْ يَمْنَعُهُ اللَّهُ بِهِ، وَلَمْ يَكُنْ لِي أَحَدٌ، لَقَدْ رَأَيْتُنِي يَوْمًا وَقَدْ أَوْقَدُوا لِي نَارًا ثُمَّ سَلَقُونِي فِيهَا ثُمَّ وَضَعَ رَجُلٌ رِجْلَهُ عَلَى صَدْرِي فَمَا اتَّقَيْتُ الْأَرْضَ إِلَّا بِظَهْرِي ثُمَّ كَشَفَ خَبَّابٌ عَنْ ظَهْرِهِ فَإِذَا هُوَ قَدْ بَرَصَ. وَرَوَى الْبَلَاذُرِيُّ عَنْ أَبِي صَالِحٍ قَالَ: كَانَ خَبَّابٌ قَيْنًا وَكَانَ قَدْ أَسْلَمَ، فَكَانَ رَسُولُ اللَّهِ ﷺ يَأْلَفُهُ وَيَأْتِيهِ فَأُخْبِرَتْ بِذَلِكَ مَوْلَاتُهُ فَكَانَتْ تَأْخُذُ الْحَدِيدَةَ وَقَدْ أَحْمَتْهَا فَتَضَعُهَا عَلَى رَأْسِهِ، فَشَكَا ذَلِكَ إِلَى رَسُولِ اللَّهِ ﷺ، فَقَالَ: اللَّهُمَّ انْصُرْ خَبَّابًا فَاشْتَكَتْ مَوْلَاتُهُ رَأْسَهَا وَهِيَ أُمُّ أَنْمَارٍ فَكَانَتْ تَعْوِي مَعَ الْكِلَابِ، فَقِيلَ لَهَا اكْتُوِي فَكَانَ خَبَّابٌ يَأْخُذُ الْحَدِيدَةَ قَدْ أَحْمَاهَا فَيَكْوِي بِهَا رَأْسَهَا. قَالَ مُحَمَّدُ بْنُ عُمَرَ الْأَسْلَمِيُّ وَكَانَ الَّذِي يُعَذِّبُ خَبَّابًا حِينَ أَسْلَمَ وَلَازَمَ رَسُولَ اللَّهِ ﷺ عُتْبَةَ بْنَ أَبِي وَقَّاصٍ. وَقِيلَ وَهُوَ الثَّبْتُ الْأَسْوَدُ بْنُ عَبْدِ يَغُوثَ. وَرَوَى الْبُخَارِيُّ وَمُحَمَّدُ بْنُ عُمَرَ الْأَسْلَمِيُّ وَالْبَيْهَقِيُّ عَنْ خَبَّابٍ ؓ قَالَ: أَتَيْتُ رَسُولَ اللَّهِ ﷺ وَهُوَ مُتَوَسِّدٌ بُرْدَهُ فِي ظِلِّ الْكَعْبَةِ وَلَقَدْ لَقِينَا مِنَ الْمُشْرِكِينَ شِدَّةً شَدِيدَةً فَقُلْتُ: يَا رَسُولَ اللَّهِ أَلَا تَدْعُو اللَّهَ لَنَا؟ فَقَعَدَ مُحْمَرًّا وَجْهُهُ فَقَالَ: إِنْ كَانَ مَنْ كَانَ قَبْلَكُمْ لَيُمْشَطُ أَحَدِهِمْ بِأَمْشَاطِ الْحَدِيدِ مَا دُونَ عَظْمِهِ مِنْ لَحْمٍ وَعَصَبٍ مَا يَصْرِفُهُ ذَلِكَ عَنْ دِينِهِ، وَيُوضَعُ الْمِنْشَارُ عَلَى مَفْرِقِ رَأْسِ أَحَدِهِمْ فَيُشَقُّ بِاثْنَتَيْنِ مَا يَصْرِفُهُ ذَلِكَ عَنْ دِينِهِ، وَلَيُتِمَنَّ اللَّهُ هَذَا الْأَمْرَ حَتَّى يَسِيرَ الرَّاكِبُ مِنْ صَنْعَاءَ إِلَى حَضْرَمَوْتَ لَا يَخَافُ إِلَّا اللَّهَ وَالذِّئْبَ عَلَى غَنَمِهِ. وَمِنْهُمْ صُهَيْبُ بْنُ سِنَانٍ الرُّومِيُّ. رَوَى ابْنُ سَعْدٍ عَنْ عُرْوَةَ قَالَ: كَانَ صُهَيْبٌ مِنَ الْمُسْتَضْعَفِينَ مِنَ الْمُؤْمِنِينَ الَّذِينَ كَانُوا يُعَذَّبُونَ فِي اللَّهِ  . وَمِنْهُمْ عَامِرُ بْنُ فُهَيْرَةَ. قَالَ الْبَلَاذُرِيُّ: قَالُوا كَانَ عَامِرٌ مِنَ الْمُسْتَضْعَفِينَ  فَكَانَ يُعَذَّبُ بِمَكَّةَ لِيَرْجِعَ عَنْ دِينِهِ حَتَّى اشْتَرَاهُ أَبُو بَكْرٍ وَأَعْتَقَهُ. وَرَوَى ابْنُ سَعْدٍ عَنْ مُحَمَّدِ بْنِ كَعْبٍ الْقُرَظِيِّ - بِضَمِّ الْقَافِ وَكَسْرِ الظَّاءِ الْمُشَالَةِ الْمُعْجَمَةِ- قَالَ: كَانَ عَامِرُ بْنُ فُهَيْرَةَ يُعَذَّبُ حَتَّى لَا يَدْرِيَ مَا يَقُولُ. وَمِنْهُمْ أَبُو فُكَيْهَةَ وَاسْمُهُ أَفْلَحُ وَيُقَالُ يَسَارٌ  . وَكَانَ عَبْدًا لِصَفْوَانَ بْنِ أُمَيَّةَ فَأَسْلَمَ حِينَ أَسْلَمَ بِلَالٌ، فَمَرَّ بِهِ أَبُو بَكْرٍ ؓ وَقَدْ أَخَذَهُ أُمَيَّةُ بْنُ خَلَفٍ فَرَبَطَ فِي رِجْلِهِ حَبْلًا وَأَمَرَ بِهِ فَجُرَّ ثُمَّ أَلْقَاهُ فِي الرَّمْضَاءِ فَمَرَّ بِهِ جُعَلٌ فَقَالَ: أَلَيْسَ هَذَا رَبُّكَ فَقَالَ: اللَّهُ رَبِّي خَلَقَنِي وَخَلَقَكَ وَخَلَقَ هَذَا الْجُعْلَ فَغَلِطَ عَلَيْهِ وَجَعَلَ يَخْنُقُهُ وَمَعَهُ أَخُوهُ أُبَيُّ بْنُ خَلَفٍ يَقُولُ: زِدْهُ عَذَابًا حَتَّى يَأْتِيَ مُحَمَّدٌ فَيُخَلِّصُهُ بِسِحْرِهِ. فَأَخْرَجَهُ نِصْفَ النَّهَارِ فِي شِدَّةِ الْحَرِّ مُقَيَّدًا إِلَى الرَّمْضَاءِ وَوَضَعَ عَلَى بَطْنِهِ صَخْرَةً فَدَلَعَ لِسَانَهُ فَلَمْ يَزَلْ عَلَى تِلْكَ الْحَالِ حَتَّى ظَنُّوا أَنَّهُ قَدْ مَاتَ، ثُمَّ أَفَاقَ فَمَرَّ بِهِ أَبُو بَكْرٍ ؓ فَاشْتَرَاهُ وَأَعْتَقَهُ. وَرَوَى ابْنُ سَعْدٍ عَنْ مُحَمَّدِ بْنِ كَعْبٍ الْقُرَظِيِّ قَالَ: كَانَ أَبُو فُكَيْهَةَ يُعَذَّبُ حَتَّى- لَا يَدْرِي مَا يَقُولُ. وَمِنْهُمْ عَمَّارُ بْنُ يَاسِرٍ وَأَبُوهُ وَأُمُّهُ سُمَيَّةُ وَأَخُوهُ عَبْدُ اللَّهِ ؓ. رَوَى الْبَلَاذُرِيُّ وَالْبَيْهَقِيُّ عَنْ مُجَاهِدٍ قَالَ: أَوَّلُ مَنْ أَظْهَرَ الْإِسْلَامَ أَبُو بَكْرٍ وَبِلَالٌ وَخَبَّابٌ وَصُهَيْبٌ وَعَمَّارٌ  ، فَأَمَّا رَسُولُ اللَّهِ ﷺ فَمَنَعَهُ اللَّهُ بِعَمِّهِ، وَأَمَّا أَبُو بَكْرٍ فَمَنَعَهُ قَوْمُهُ، وَأَمَّا الْآخَرُونَ فَأُلْبِسُوا دُرُوعَ الْحَدِيدِ وَصُهِرُوا فِي الشَّمْسِ حَتَّى بَلَغَ الْجَهْدُ مِنْهُمْ، وَجَاءَ أَبُو جَهْلٍ إِلَى سُمَيَّةَ فَطَعَنَهَا فِي قَلْبِهَا فَهِيَ أَوَّلُ شَهِيدَةٍ فِي الْإِسْلَامِ  . وَرَوَى ابْنُ سَعْدٍ عَنْ مُحَمَّدِ بْنِ كَعْبٍ الْقُرَظِيِّ قَالَ: أَخْبَرَنِي مَنْ رَأَى عَمَّارَ بْنَ يَاسِرٍ مُتَجَرِّدًا فِي سَرَاوِيلَ. قَالَ: وَنَظَرْتُ إِلَى ظَهْرِهِ فَإِذَا فِيهِ حَبَطٌ فَقُلْتُ: مَا هَذَا؟ قَالَ: هَذَا مَا كَانَتْ قُرَيْشٌ تُعَذِّبُنِي فِي رَمْضَاءِ مَكَّةَ. وَرَوَى الْبَلَاذُرِيُّ عَنْهُ أَيْضًا قَالَ: كَانَ عَمَّارٌ يُعَذَّبُ حَتَّى لَا يَدْرِيَ مَا يَقُولُ  . وَرَوَى الْبَلَاذُرِيُّ عَنْ أُمِّ هَانِئٍ ؓ أَنَّ عَمَّارَ بْنَ يَاسِرٍ وَأَبَاهُ يَاسِرًا وَأَخَاهُ عَبْدَ اللَّهِ بْنَ يَاسِرٍ وَسُمَيَّةَ أُمَّ عَمَّارٍ كَانُوا يُعَذَّبُونَ فِي اللَّهِ فَمَرَّ بِهِمْ رَسُولُ اللَّهِ ﷺ فَقَالَ: صَبْرًا آلَ يَاسِرٍ فَإِنَّ مَوْعِدَكُمُ الْجَنَّةُ. فَمَاتَ يَاسِرٌ فِي الْعَذَابِ وَأَغْلَظَتْ سُمَيَّةُ لِأَبِي جَهْلٍ فَطَعَنَهَا فِي قَلْبِهَا فَمَاتَتْ، وَرُمِيَ عَبْدُ اللَّهِ فَسَقَطَ. وَمِنْهُمْ جَارِيَةُ بَنِي الْمُؤَمَّلِ بْنِ حَبِيبٍ. قَالَ الْبَلَاذُرِيُّ: وَكَانَ يُقَالُ لَهَا فِيمَا ذَكَرَ أَبُو الْبَخْتَرِيِّ: لَبِيبَةُ، أَسْلَمَتْ قَبْلَ إِسْلَامِ عُمَرَ بْنِ الْخَطَّابِ  فَكَانَ عُمَرُ يُعَذِّبُهَا حَتَّى يَفْتُرَ فَيَدَعُهَا ثُمَّ يَقُولُ: أَمَا إِنِّي أَعْتَذِرُ إِلَيْكِ بِأَنِّي لَمْ أَدَعْكِ إِلَّا سَآمَةً فَتَقُولُ: كَذَلِكَ يُعَذِّبُكَ رَبُّكَ إِنْ لَمْ تُسْلِمْ. وَرَوَى ابْنُ سَعْدٍ عَنْ حَسَّانَ قَالَ: قَدِمْتُ مَكَّةَ مُعْتَمِرًا وَالنَّبِيُّ ﷺ وَأَصْحَابُهُ يُؤْذَوْنَ وَيُعَذَّبُونَ، فَوَقَفْتُ عَلَى عُمَرَ وَهُوَ مُتَوَزِّرٌ يَخْنُقُ جَارِيَةَ بَنِي عَمْرِو بْنِ الْمُؤَمَّلِ حَتَّى تَسْتَرْخِيَ فِي يَدَيْهِ فَأَقُولُ قَدْ مَاتَتْ. فَاشْتَرَاهَا أَبُو بَكْرٍ فَأَعْتَقَهَا. وَمِنْهُمْ زِنِّيرَةُ - بِزَايٍ فَنُونٍ مُشَدَّدَةٍ مَكْسُورَتَيْنِ فَمُثَنَّاةٍ تَحْتِيَّةٍ سَاكِنَةٍ وَهِيَ فِي اللُّغَةِ الْحَصَاةُ الصَّغِيرَةُ وَيُرْوَى: زَنْبَرَةُ بِزَايٍ مَفْتُوحَةٍ فَنُونٍ سَاكِنَةٍ فَبَاءٍ مُوَحَّدَةٍ- الرُّومِيَّةُ كَانَ عُمَرُ بْنُ الْخَطَّابِ وَأَبُو جَهْلِ يُعَذِّبَانِهَا. قَالَ الْبَلَاذُرِيُّ: قَالُوا وَكَانَ أَبُو جَهْلٍ يَقُولُ أَلَا تَعْجَبُونَ لِهَؤُلَاءِ وَاتِّبَاعِهِمْ مُحَمَّدًا ؟ فَلَوْ كَانَ مَا أَتَى بِهِ مُحَمَّدٌ خَيْرًا وَحَقًّا مَا سَبَقُونَا إِلَيْهِ أَفَسَبَقَتْنَا زِنِّيرَةُ إِلَى رُشْدٍ وَهِيَ مَنْ تَرَوْنَ. وَكَانَتْ زِنِّيرَةُ قَدْ عُذِّبَتْ حَتَّى عَمِيَتْ  فَقَالَ لَهَا أَبُو جَهْلٍ: إِنَّ اللَّاتَ وَالْعُزَّى فَعَلَتَا بِكِ مَا تَرَيْنَ. فَقَالَتْ، وَهِيَ لَا تُبْصِرُ: وَمَا تَدْرِي اللَّاتُ وَالْعُزَّى مَنْ يَعْبُدُهُمَا، وَلَكِنَّ هَذَا أَمْرٌ مِنَ السَّمَاءِ وَرَبِّي قَادِرٌ عَلَى أَنْ يَرُدَّ بَصَرِي. فَأَصْبَحَتْ تِلْكَ اللَّيْلَةَ وَقَدْ رَدَّ اللَّهُ بَصَرَهَا، فَقَالَتْ قُرَيْشٌ: هَذَا مِنْ سِحْرِ مُحَمَّدٍ فَاشْتَرَاهَا أَبُو بَكْرٍ ؓ فَأَعْتَقَهَا. وَمِنْهُمْ أُمُّ عُنَيْسٍ - بِعَيْنٍ مُهْمَلَةٍ مَضْمُومَةٍ فَنُونٍ فَمُثَنَّاةٍ تَحْتِيَّةٍ فَسِينٍ مُهْمَلَةٍ- وَيُقَالُ عُبَيْسٌ بِبَاءٍ مُوَحَّدَةٍ فَمُثَنَّاةٍ تَحْتِيَّةٍ. أَمَةٌ لِبَنِي زُهْرَةَ، وَكَانَ الْأَسْوَدُ بْنُ عَبْدِ يَغُوثَ يُعَذِّبُهَا  فَابْتَاعَهَا أَبُو بَكْرٍ. وَمِنْهُمُ النَّهْدِيَّةُ  وَابْنَتُهَا. وَكَانَتْ مُوَلَّدَةً لِبَنِي نَهْدِ بْنِ زَيْدٍ فَصَارَتْ لِامْرَأَةٍ مِنْ بَنِي عَبْدِ الدَّارِ فَكَانَتْ تُعَذِّبُهُمَا وَتَقُولُ: وَاللَّهِ لَا أَقْلَعْتُ عَنْكُمَا أَوْ يُعْتِقُكُمَا بَعْضُ مَنْ صَبَأَ بِكُمَا. فَمَرَّ بِهِمَا أَبُو بَكْرٍ ؓ وَقَدْ بَعَثَتْهُمَا فِي طَحِينٍ لَهَا وَهِيَ تَقُولُ: وَاللَّهِ لَا أُعْتِقُكُمَا أَبَدًا فَقَالَ: حِلَّ يَا أُمَّ فُلَانٍ فَقَالَتْ حِلَّ أَنْتَ وَاللَّهِ أَفْسَدْتَهُمَا فَأَعْتِقْهُمَا. قَالَ: فَبِكُمْ هُمَا؟ قَالَتْ: بِكَذَا وَكَذَا. قَالَ: قَدْ أَخَذْتُهُمَا بِهِ وَهُمَا حُرَّتَانِ أَرْجِعَا إِلَيْهَا طَحِينَهَا، قَالَتَا: أَوْ نَفْرَغُ مِنْهُ يَا أَبَا بَكْرٍ ثُمَّ نَرُدُّهُ إِلَيْهَا قَالَ: أَوْ ذَاكُمَا إِنْ شِئْتُمَا. وَمِنْهُمْ أُمُّ بِلَالٍ حَمَامَةُ  . ذَكَرَهَا أَبُو عُمَرَ فِي الدُّرَرِ فِيمَنْ كَانَ يُعَذَّبُ فِي اللَّهِ فَاشْتَرَاهَا أَبُو بَكْرٍ وَأَعْتَقَهَا. وَأَهْمَلَهَا أَبُو عُمَرَ فِي الِاسْتِيعَابِ وَاسْتَدْرَكُوهَا عَلَى الِاسْتِيعَابِ. وَالْحَاصِلُ مِمَّا تَقَدَّمَ: أَنَّ أَبَا بَكْرٍ ؓ اشْتَرَى جَمَاعَةً مِمَّنْ كَانَ يُعَذَّبُ فِي اللَّهِ تَعَالَى  ، وَهُمْ بِلَالٌ وَأُمُّهُ وَعَامِرُ بْنُ فُهَيْرَةَ وَأَبُو فُكَيْهَةَ وَجَارِيَةُ بَنِي الْمُؤَمَّلِ وَالنَّهْدِيَّةُ وَابْنَتُهَا وَزِنِّيرَةُ. وَرَوَى الْحَاكِمُ وَصَحَّحَهُ عَنْ عَبْدِ اللَّهِ بْنِ الزُّبَيْرِ قَالَ: قَالَ أَبُو قُحَافَةَ لِأَبِي بَكْرٍ ؓ: يَا بُنَيَّ أَرَاكَ تَعْتِقُ رِقَابًا ضِعَافًا فَلَوْ أَنَّكَ فَعَلْتَ مَا فَعَلْتَ فَأَعْتَقْتَ رِجَالًا جُلَدَاءَ يَمْنَعُونَكَ وَيَقُومُونَ دُونَكَ؟ فَقَالَ أَبُو بَكْرٍ ؓ: يَا أَبَتِ إِنَّمَا أُرِيدُ مَا أُرِيدُ لِلَّهِ عَزَّ وَجَلَّ. فَأَنْزَلَ اللَّهُ تَعَالَى: فَأَمَّا مَنْ أَعْطَى وَاتَّقَى وَصَدَّقَ بِالْحُسْنَى [اللَّيْلِ 5]  إِلَى آخِرِ السُّورَةِ. قَالَ عَمَّارُ بْنُ يَاسِرٍ ؓ يَذْكُرُ بِلَالًا وَأَصْحَابَهُ الَّذِينَ أَعْتَقَهُمْ أَبُو بَكْرٍ مِمَّا كَانُوا فِيهِ مِنَ الْبَلَاءِ وَكَانَ اسْمُ أَبِي بَكْرٍ عَتِيقًا: جَزَى اللَّهُ خَيْرًا عَنْ بِلَالِ وَصَحْبِهِ عَتِيقًا وَأَخْزَى فَاكِهًا وَأَبَا جَهْلِ     عَشِيَّةَ هَمَّا فِي بِلَالٍ وَصَحْبِهِ وَلَمْ يَحْذَرَا مَا يَحْذَرُ الْمَرْءُ ذُو الْعَقْلِ     بِتَوْحِيدِهِ رَبَّ الْأَنَامِ وَقَوْلِهِ شَهِدْتُ بِأَنَّ اللَّهَ رَبِّي عَلَى مَهْلِ     فَإِنْ تَقْتُلُونِي تَقْتُلُونِي وَلَمْ أَكُنْ لِأُشْرِكَ بِالرَّحْمَنِ مِنْ خِيفَةِ الْقَتْلِ     فَيَا رَبَّ إِبْرَاهِيمَ وَالْعَبْدِ يُونُسَ وَمُوسَى وَعِيسَى نَجِّنِي ثُمَّ لَا تُمْلِ     لِمَنْ ظَلَّ يَهْوَى الْعِزَّ مِنْ آلِ غَالِبٍ عَلَى غَيْرِ حَقٍّ كَانَ مِنْهُ وَلَا عَدْلِ

     ✧ Ibn Isḥāq said: Then Quraysh conspired among themselves against those of the companions of the Messenger of Allah ﷺ who had accepted Islam within the tribes. Each tribe leapt upon the Muslims among them, torturing them and trying to turn them away from their religion. They imprisoned them and tortured them by beating, hunger, thirst, and the scorching heat of Makkah when the heat grew intense, against those whom they deemed weak. Some of them were tempted away from their faith by the severity of the affliction that befell them, while others stood firm and Allah Almighty protected them. Ibn Isḥāq narrated from Saʿīd b. Jubayr, who said: I asked Ibn ʿAbbās: Did the polytheists inflict upon the companions of the Messenger of Allah ﷺ such suffering that they would be excused for abandoning their religion? He said: Yes, by Allah, they would beat one of them, starve him, and make him thirsty until he could not even sit upright from the intense hardship that had befallen him, until they would say to him: Is al-Lāt and al-ʿUzzā your god instead of Allah? And he would say: Yes, even to the point that a dung beetle would pass by them and they would say: This dung beetle is your god instead of Allah, and he would say: Yes, seeking deliverance from the extremity of their torment. The wicked Abū Jahl was the one who incited the men of Quraysh against them. If he heard that a man with honor and protection had accepted Islam, he would rebuke and humiliate him, saying: You have abandoned the religion of your father, though he was better than you. We will make your forbearance seem foolish, we will make your judgment worthless, and we will demean your honor. And if he was a merchant, he would say: By Allah, we will ruin your trade and destroy your wealth. And if he was weak, he would beat him and incite others against him. Among the weak was Bilāl ؓ, who was sincere in Islam and pure of heart. Ibn Isḥāq and others said: Umayyah b. Khalaf would bring him out when the midday heat blazed, throw him on his back on the smooth pebbles of Makkah, then order a great rock to be placed on his chest, then say to him: You will remain like this until you die or disbelieve in Muḥammad and worship al-Lāt and al-ʿUzzā. And in that affliction he would say: One, One! I disbelieve in al-Lāt and al-ʿUzzā. Al-Balādhurī narrated from ʿAmr b. al-ʿĀṣ, who said: I passed by Bilāl while he was being tortured in the scorching sand, and had a piece of meat been placed on him it would have cooked, and he was saying: I disbelieve in al-Lāt and al-ʿUzzā. Umayyah was enraged with him and increased his torment, so he came at him and stamped on his throat until he fainted, then he revived. Ibn Saʿd narrated from Ḥassān b. Thābit ؓ, who said: I made the pilgrimage — or he said: I performed ʿumrah — and I saw Bilāl in a long rope that boys were pulling, and he was saying: One, One! I disbelieve in al-Lāt, al-ʿUzzā, Hubal, Nāʾilah, and Buwānah. Then Umayyah made him lie on the scorching sand. Al-Balādhurī narrated from Mujāhid, who said: They put a rope around Bilāl's neck and commanded their boys to drag him between the two mountains of Makkah — meaning its two mountains — and they did so while he was saying: One, One. Ibn Saʿd narrated from ʿUrwah, who said: Bilāl was among the weak believers, and he was tortured after he accepted Islam to make him abandon his religion, but he never gave them a single word of what they wanted. The one who tortured him was Umayyah b. Khalaf al-Jumaḥī. Al-Balādhurī narrated from ʿUmayr b. Isḥāq, who said: When the torture became severe upon Bilāl, he would say: One, One. They would say to him: Say as we say. He would say: My tongue cannot utter it, nor knows how. Al-Balādhurī said: It is narrated that Bilāl said: Make me thirsty for a day and a night, then bring me out and torture me in the scorching sand on a hot day. Ibn Isḥāq said: Hishām b. ʿUrwah narrated to me from his father, who said: Waraqah b. Nawfal would pass by Bilāl while he was being tortured and saying: One, One. And Waraqah would say: One, One, by Allah, O Bilāl. Then he would turn to Umayyah b. Khalaf and those of Banū Jumaḥ who did that to him and say: I swear by Allah, if you kill him, I will surely make him a place of refuge. Then Abū Bakr al-Ṣiddīq ؓ passed by while they were doing that to him. Abū Bakr's house was among Banū Jumaḥ. Abū Bakr said to Umayyah: Will you not fear Allah regarding this poor man? How long will you torture him? He said: You corrupted him, so save him from what you see. Abū Bakr said: I will. I have a black slave, stronger than him and more steadfast in your religion; I will give him to you in exchange. He said: I accept. He said: He is yours. So Abū Bakr gave him that slave of his and took Bilāl and freed him. Al-Balādhurī narrated with a sound chain from Muḥammad b. Sīrīn, who said: When Bilāl accepted Islam, his family seized him, bound him, and threw him on the smooth pebbles, saying: Your Lord is al-Lāt and al-ʿUzzā. He would say: One, One. Then Abū Bakr ؓ came upon him and said: Why are you torturing this man? So he bought him for seven ounces and freed him. That was mentioned to the Prophet ﷺ, that he had bought him. He said: Partnership, O Abū Bakr. He said: I have already freed him, O Messenger of Allah. Al-Balādhurī narrated with a good chain from Ismāʿīl b. Abī Khālid from Qays, who said: Abū Bakr bought Bilāl for five ounces. Among them was Khabbāb b. al-Aratt — with a doubled tāʾ. Al-Balādhurī said: They said al-Aratt was from al-Sawād. A group from Rabīʿah raided the area where he was, took him captive, brought him to the Ḥijāz, and sold him. He came into the possession of Sibāʿ b. ʿAbd al-ʿUzzā al-Khuzāʿī, the ally of Banū Zuhrah. Abū al-Yaqẓān claimed that Khabbāb was a maternal brother of Sibāʿ. Al-Balādhurī said: Khabbāb, according to his children, was the son of al-Aratt b. Jandalah b. Saʿd b. Khuzaymah, from Banū Saʿd b. Zayd Manāt b. Tamīm. He had been taken captive and came to Umm Anmār, his mistress, who freed him. He had a speech defect and stammered when speaking Arabic, so he was called al-Aratt. Al-Balādhurī narrated from Kurdūs that Khabbāb was the sixth of six to accept Islam. Al-Balādhurī narrated from al-Shaʿbī, who said: They gave them what they wanted when they were tortured, except Khabbāb b. al-Aratt. They made his back stick to the ground on heated stones until the flesh of his back melted away. Al-Balādhurī narrated from al-Shaʿbī, and through another chain from Abū Laylā al-Kindī, who said: Khabbāb came to ʿUmar ؓ, and ʿUmar said to him: Come close, come close. He seated him on his cushion and said: No one is more entitled to this seat than you except one man. He said: Who is he, O Commander of the Faithful? He said: Bilāl — and in al-Shaʿbī's version: ʿAmmār b. Yāsir; he said: He is no more entitled than I. Bilāl had among the polytheists someone through whom Allah protected him, but I had no one. I saw myself one day when they had lit a fire for me, then threw me into it, then a man placed his foot on my chest, so I could not meet the ground except with my back. Then Khabbāb uncovered his back, and it had become leprous. Al-Balādhurī narrated from Abū Ṣāliḥ, who said: Khabbāb was a blacksmith and had accepted Islam. The Messenger of Allah ﷺ used to be fond of him and visit him. His mistress was told of that, so she would take an iron that she had heated and place it on his head. He complained of that to the Messenger of Allah ﷺ, who said: O Allah, help Khabbāb. Then his mistress, Umm Anmār, suffered a headache and would howl like the dogs. She was told: Cauterize yourself. So Khabbāb would take the heated iron and cauterize her head with it. Muḥammad b. ʿUmar al-Aslamī said: The one who tortured Khabbāb when he accepted Islam and kept close to the Messenger of Allah ﷺ was ʿUtbah b. Abī Waqqāṣ. It was also said, and this is the more reliable, that it was al-Aswad b. ʿAbd Yaghūth. Al-Bukhārī, Muḥammad b. ʿUmar al-Aslamī, and al-Bayhaqī narrated from Khabbāb ؓ, who said: I came to the Messenger of Allah ﷺ while he was using his cloak as a pillow in the shade of the Kaʿbah. We had met with severe hardship from the polytheists, so I said: O Messenger of Allah, will you not pray to Allah for us? He sat up with his face reddened and said: Among those before you, a man would be combed with iron combs down to his bones, flesh and sinews, and that would not turn him away from his religion. A saw would be placed on the parting of a man's head and he would be split in two, and that would not turn him away from his religion. And Allah will surely complete this matter until a rider travels from Ṣanʿāʾ to Ḥaḍramawt fearing none but Allah, and the wolf for his sheep. Among them was Ṣuhayb b. Sinān al-Rūmī. Ibn Saʿd narrated from ʿUrwah, who said: Ṣuhayb was among the weak believers who were tortured for the sake of Allah. Among them was ʿĀmir b. Fuhayrah. Al-Balādhurī said: They said ʿĀmir was among the weak, and he was tortured in Makkah to make him abandon his religion, until Abū Bakr bought him and freed him. Ibn Saʿd narrated from Muḥammad b. Kaʿb al-Quraẓī — with a ḍammah on the qāf and a kasrah on the dotted ẓāʾ — who said: ʿĀmir b. Fuhayrah was tortured until he did not know what he was saying. Among them was Abū Fukayhah, whose name was Aflaḥ, and it is also said Yasār. He was a slave of Ṣafwān b. Umayyah. He accepted Islam when Bilāl did. Abū Bakr ؓ passed by him when Umayyah b. Khalaf had seized him, tied a rope to his leg, and ordered him to be dragged, then threw him on the scorching sand. A dung beetle passed by him, and he said: Is this not your Lord? He said: Allah is my Lord; He created me, and created you, and created this dung beetle. So he became enraged with him and began to choke him, while his brother Ubayy b. Khalaf was with him, saying: Increase his torment until Muḥammad comes and delivers him by his magic. Then he brought him out at midday in the intense heat, shackled, to the scorching sand, placed a rock on his belly, and his tongue lolled out. He remained in that state until they thought he had died, then he revived. Abū Bakr ؓ passed by him, bought him, and freed him. Ibn Saʿd narrated from Muḥammad b. Kaʿb al-Quraẓī, who said: Abū Fukayhah was tortured until he did not know what he was saying. Among them were ʿAmmār b. Yāsir, his father, his mother Sumayyah, and his brother ʿAbd Allāh ؓ. Al-Balādhurī and al-Bayhaqī narrated from Mujāhid, who said: The first to openly profess Islam were Abū Bakr, Bilāl, Khabbāb, Ṣuhayb, and ʿAmmār. As for the Messenger of Allah ﷺ, Allah protected him through his uncle. As for Abū Bakr, his people protected him. As for the others, they were clad in iron armor and roasted in the sun until extreme hardship befell them. Abū Jahl came to Sumayyah and stabbed her in her heart, and she was the first female martyr in Islam. Ibn Saʿd narrated from Muḥammad b. Kaʿb al-Quraẓī, who said: Someone who saw ʿAmmār b. Yāsir stripped to his trousers informed me. He said: I looked at his back and there were marks on it. I said: What is this? He said: This is what Quraysh did to me while torturing me in the scorching heat of Makkah. Al-Balādhurī also narrated from him, saying: ʿAmmār was tortured until he did not know what he was saying. Al-Balādhurī narrated from Umm Hāniʾ ؓ that ʿAmmār b. Yāsir, his father Yāsir, his brother ʿAbd Allāh b. Yāsir, and Sumayyah, the mother of ʿAmmār, were tortured for the sake of Allah. The Messenger of Allah ﷺ passed by them and said: Patience, O family of Yāsir, for your appointment is Paradise. Yāsir died under torture, Sumayyah spoke harshly to Abū Jahl, so he stabbed her in her heart and she died, and ʿAbd Allāh was thrown and fell. Among them was the slave girl of Banū al-Muʾammal b. Ḥabīb. Al-Balādhurī said: She was, as mentioned by Abū al-Bakhtarī, called Labībah. She accepted Islam before ʿUmar b. al-Khaṭṭāb did. ʿUmar would torture her until he grew tired and left her, then said: Indeed, I apologize to you; I did not leave you except out of weariness. She would say: Thus will your Lord torture you if you do not accept Islam. Ibn Saʿd narrated from Ḥassān, who said: I came to Makkah for ʿumrah while the Prophet ﷺ and his companions were being harmed and tortured. I stopped at ʿUmar while he was wearing a waist wrapper and choking the slave girl of Banū ʿAmr b. al-Muʾammal until she went limp in his hands, and I thought she had died. Then Abū Bakr bought her and freed her. Among them was Zinnīrah — with a zāy, then a doubled nūn with a kasrah, then a tāʾ with two dots below; in the language it means a small pebble, and it is also narrated as Zanbarah, with a fatḥah on the zāy, a silent nūn, and a bāʾ with one dot below — the Byzantine woman. ʿUmar b. al-Khaṭṭāb and Abū Jahl used to torture her. Al-Balādhurī said: They said Abū Jahl would say: Do you not marvel at these people and their following Muḥammad? If what Muḥammad brought were good and true, they would not have preceded us to it. Has Zinnīrah, whom you see, preceded us to guidance? Zinnīrah had been tortured until she went blind. Abū Jahl said to her: al-Lāt and al-ʿUzzā did to you what you see. She said, while she could not see: What do al-Lāt and al-ʿUzzā know of who worships them? But this is a matter from heaven, and my Lord is able to restore my sight. That night she awoke and Allah had restored her sight. Quraysh said: This is from Muḥammad's magic. So Abū Bakr ؓ bought her and freed her. Among them was Umm ʿUnays — with an unpointed ʿayn with a ḍammah, then a nūn, then a tāʾ with two dots below, then an unpointed sīn; and it is also said ʿUbays, with a bāʾ with one dot below, then a tāʾ with two dots below. She was a slave woman of Banū Zuhrah. Al-Aswad b. ʿAbd Yaghūth used to torture her. Abū Bakr bought her. Among them were al-Nahdiyyah and her daughter. She was a muwalladah of Banū Nahd b. Zayd, and she came into the possession of a woman of Banū ʿAbd al-Dār, who used to torture them both and say: By Allah, I will not cease from you until one of those who have turned to your religion frees you. Abū Bakr ؓ passed by them when she had sent them to grind flour for her, and she was saying: By Allah, I will never free you. He said: Release them, O mother of so-and-so. She said: You release them; by Allah, you corrupted them, so free them. He said: For how much are they? She said: For such and such. He said: I have taken them for that, and they are both free. Return her flour to her. They said: Or shall we finish it, O Abū Bakr, then return it to her? He said: Or that, if you wish. Among them was Umm Bilāl, Ḥamāmah. Abū ʿUmar mentioned her in al-Durar among those who were tortured for the sake of Allah, and Abū Bakr bought her and freed her. Abū ʿUmar omitted her from al-Istīʿāb, and they added her as a supplement to al-Istīʿāb. The outcome of what has preceded is that Abū Bakr ؓ bought a group of those who were tortured for the sake of Allah Almighty: Bilāl and his mother, ʿĀmir b. Fuhayrah, Abū Fukayhah, the slave girl of Banū al-Muʾammal, al-Nahdiyyah and her daughter, and Zinnīrah. Al-Ḥākim narrated and deemed it sound from ʿAbd Allāh b. al-Zubayr, who said: Abū Quḥāfah said to Abū Bakr ؓ: O my son, I see you freeing weak slaves. If only you had done what you did to free strong men who would protect you and stand up for you. Abū Bakr ؓ said: O father, I only desire what I desire for Allah, Mighty and Majestic. Then Allah Almighty sent down: "As for him who gives and fears Allah, and believes in the best reward" [al-Layl 5] to the end of the sūrah. ʿAmmār b. Yāsir ؓ said, mentioning Bilāl and his companions whom Abū Bakr freed from the affliction they were in, and Abū Bakr's name was ʿAtīq: May Allah reward ʿAtīq well on behalf of Bilāl and his companions, and disgrace Fākih and Abū Jahl, at the evening when both of them resolved [to act] against Bilāl and his companions. They did not fear what the man of reason fears; [I endured] for his declaration of the oneness of the Lord of creation and his saying: 'I bear witness that Allah is my Lord, with deliberation.' If you kill me, you kill me, and I am not one to associate partners with the Most Merciful from fear of being killed. So O Lord of Abraham and the servant Jonah, and Moses and Jesus, deliver me, then do not let [me] be blamed by one who persists in loving might from the family of Ghālib without any right from him or justice.

406. Tarikh (al-Tabari) 827No grade recorded

     عَرْضُ رَسُولِ اللَّهِ ﷺ نَفْسَهُ عَلَى الْقَبَائِلِ [ عَرْضُ الرَّسُولِ نَفْسَهُ عَلَى الْعَرَبِ فِي مَوَاسِمِهِمْ   ] قَالَ ابْنُ إسْحَاقَ: ثُمَّ قَدِمَ رَسُولُ اللَّهِ ﷺ مَكَّةَ، وَقَوْمُهُ أَشَدُّ مَا كَانُوا عَلَيْهِ مِنْ خِلَافِهِ وَفِرَاقِ دِينِهِ، إلَّا قَلِيلًا مُسْتَضْعَفِينَ، مِمَّنْ آمَنَ فَكَانَ رَسُولُ اللَّهِ ﷺ يَعْرِضُ نَفْسَهُ فِي الْمَوَاسِمِ، إذَا كَانَتْ، عَلَى قَبَائِلِ الْعَرَبِ يَدْعُوهُمْ إلَى اللَّهِ، وَيُخْبِرُهُمْ أَنَّهُ نَبِيٌّ مُرْسَلٌ، وَيَسْأَلُهُمْ أَنْ يُصَدِّقُوهُ وَيَمْنَعُوهُ حَتَّى يُبَيِّنَ ( لَهُمْ ) اللَّهُ مَا بَعَثَهُ بِهِ. قَالَ ابْنُ إسْحَاقَ: فَحَدَّثَنِي مِنْ أَصْحَابِنَا، مَنْ لَا أَتَّهِمُ، عَنْ زَيْدِ بْنِ أَسْلَمَ عَنْ رَبِيعَةَ بْنِ عَبَّادٍ الدِّيلِيِّ، أَوْ مَنْ حَدَّثَهُ أَبُو الزِّنَادِ عَنْهُ - قَالَ ابْنُ هِشَامٍ: رَبِيعَةُ بْنُ عَبَّادٍ. قَالَ ابْنُ إسْحَاقَ: وَحَدَّثَنِي حُسَيْنُ بْنُ عَبْدِ اللَّهِ بْنِ عُبَيْدِ اللَّهِ بْنِ عَبَّاسٍ، قَالَ: سَمِعْتُ رَبِيعَةَ بْنَ عَبَّادٍ، يُحَدِّثُهُ أَبِي، قَالَ: إنِّي لَغُلَامٌ شَابٌّ مَعَ أَبِي بِمِنًى، وَرَسُولُ اللَّهِ ﷺ يَقِفُ عَلَى مَنَازِلِ الْقَبَائِلِ مِنْ الْعَرَبِ، فَيَقُولُ: يَا بَنِي فُلَانٍ، إنِّي رَسُولُ اللَّهِ إلَيْكُمْ، يَأْمُرُكُمْ أَنْ تَعْبُدُوا اللَّهَ وَلَا تُشْرِكُوا بِهِ شَيْئًا، وَأَنْ تَخْلَعُوا مَا تَعْبُدُونَ مِنْ دُونِهِ مِنْ هَذِهِ الْأَنْدَادِ، وَأَنْ تُؤْمِنُوا بِي، وَتُصَدِّقُوا بِي، وَتَمْنَعُونِي، حَتَّى أُبَيِّنَ عَنْ اللَّهِ مَا بَعَثَنِي بِهِ. قَالَ: وَخَلْفَهُ رَجُلٌ أَحْوَلُ وَضِيءٌ، لَهُ غَدِيرَتَانِ عَلَيْهِ حُلَّةٌ عَدَنِيَّةٌ. فَإِذَا فَرَغَ رَسُولُ اللَّهِ ﷺ مِنْ قَوْلِهِ وَمَا دَعَا إلَيْهِ، قَالَ ذَلِكَ الرَّجُلُ: يَا بَنِي فُلَانٍ، إنَّ هَذَا إنَّمَا يَدْعُوكُمْ أَنْ تَسْلُخُوا اللَّاتَ وَالْعُزَّى مِنْ أَعْنَاقِكُمْ، وَحَلْفَاءَكُمْ مِنْ الْجِنِّ مِنْ بَنِي مَالِكِ بْنِ أُقَيْشٍ، إلَى مَا جَاءَ بِهِ مِنْ الْبِدْعَةِ وَالضَّلَالَةِ، فَلَا تُطِيعُوهُ، وَلَا تَسْمَعُوا مِنْهُ. قَالَ: فَقُلْتُ لِأَبِي: يَا أَبَتِ، مَنْ هَذَا الَّذِي يَتْبَعُهُ وَيَرُدُّ عَلَيْهِ مَا يَقُولُ ؟ قَالَ: هَذَا عَمُّهُ عَبْدُ الْعُزَّى بْنُ عَبْدِ الْمُطَّلِبِ، أَبُو لَهَبٍ قَالَ ابْنُ هِشَامٍ: قَالَ النَّابِغَةُ: : كَأَنَّكَ مِنْ جِمَالِ بَنِي أُقَيْشٍ يُقَعْقَعُ خَلْفَ رِجْلَيْهِ بِشَنِّ قَالَ ابْنُ إسْحَاقَ: حَدَّثَنَا ابْنُ شِهَابٍ الزُّهْرِيُّ: أَنَّهُ أَتَى كِنْدَةَ فِي مَنَازِلِهِمْ، وَفِيهِمْ سَيِّدٌ لَهُمْ يُقَالُ لَهُ: مُلَيْحٌ، فَدَعَاهُمْ إلَى اللَّهِ عَزَّ وَجَلَّ، وَعَرَضَ عَلَيْهِمْ نَفْسَهُ، فَأَبَوْا عَلَيْهِ. وَقَالَ جَابِرُ بْنُ عَبْدِ اللَّهِ ؓ: كَانَ رَسُولُ اللَّهِ ﷺ يَعْرِضُ نَفْسَهُ بِالْمَوْقِفِ، فَيَقُولُ: أَلَا رَجُلٌ يَحْمِلُنِي إِلَى قَوْمِهِ فَإِنَّ قُرَيْشًا مَنَعُونِي أَنْ أُبَلِّغَ كَلَامَ رَبِّي. رَوَاهُ أَبُو دَاوُدَ وَالتِّرْمِذِيُّ وَقَالَ حَسَنٌ صَحِيحٌ. قَالَ مُحَمَّدُ بْنُ عُمَرَ الْأَسْلَمِيُّ: مَكَثَ رَسُولُ اللَّهِ ﷺ ثَلَاثَ سِنِينَ مِنْ أَوَّلِ نُبُوَّتِهِ مُسْتَخْفِيًا ثُمَّ أَعْلَنَ فِي الرَّابِعَةِ فَدَعَا النَّاسَ إِلَى الْإِسْلَامِ عَشْرَ سِنِينَ، يُوَافِي الْمَوْسِمَ كُلَّ عَامٍ يَتْبَعُ الْحَاجَّ فِي مَنَازِلِهِمْ بِعُكَاظَ وَمِجَنَّةَ وَذِي الْمَجَازِ يَدْعُوهُمْ إِلَى أَنْ يَمْنَعُوهُ حَتَّى يُبَلِّغَ رِسَالَاتِ رَبِّهِ وَلَهُمُ الْجَنَّةُ، فَلَا يَجِدُ أَحَدًا يَنْصُرُهُ وَلَا يُجِيبُهُ حَتَّى إِنَّهُ سَأَلَ عَنِ الْقَبَائِلِ وَمَنَازِلِهَا قَبِيلَةً قَبِيلَةً. وَيَقُولُ: يَا أَيُّهَا النَّاسُ قُولُوا: لَا إِلَهَ إِلَّا اللَّهُ تُفْلِحُوا وَتَمْلِكُوا الْعَرَبَ وَتَذِلُّ لَكُمُ الْعَجَمُ وَإِذَا آمَنْتُمْ كُنْتُمْ مُلُوكًا فِي الْجَنَّةِ. وَأَبُو لَهَبٍ وَرَاءَهُ يَقُولُ: لَا تُطِيعُوهُ فَإِنَّهُ صَابِئٌ كَاذِبٌ، فَيَرُدُّونَ عَلَيْهِ أَقْبَحَ الرَّدِّ وَيُؤْذُونَهُ وَيَقُولُونَ: قَوْمُكَ بِكَ أَعْلَمُ. وَعَنْ جَابِرِ بْنِ عَبْدِ اللَّهِ، قَالَ: كَانَ النَّبِيُّ ﷺ يَعْرِضُ نَفْسَهُ عَلَى النَّاسِ بِالْمَوْقِفِ، فَيَقُولُ: " هَلْ مِنْ رَجُلٍ يَحْمِلُنِي إِلَى قَوْمِهِ فَإِنَّ قُرَيْشًا قَدْ مَنَعُونِي أَنْ أُبَلِّغَ كَلَامَ رَبِّي عَزَّ وَجَلَّ ؟ " فَأَتَاهُ رَجُلٌ مِنْ هَمْدَانَ، فَقَالَ: " مِمَّنْ أَنْتَ ؟ " قَالَ الرَّجُلُ: مِنْ هَمْدَانَ. قَالَ: " فَهَلْ عِنْدَ قَوْمِكَ مِنْ مَنَعَةٍ ؟ " قَالَ: نَعَمْ. ثُمَّ إِنَّ الرَّجُلَ خَشِيَ أَنْ يَحْقِرَهُ قَوْمُهُ، فَأَتَى رَسُولَ اللَّهِ ﷺ، فَقَالَ: آتِيهِمْ فَأُخْبِرُهُمْ ثُمَّ آتِيكَ مِنْ عَامِ قَابِلٍ. قَالَ: " نَعَمْ ". فَانْطَلَقَ، وَجَاءَ وَفْدُ الْأَنْصَارِ فِي رَجَبٍ. وَقَدْ رَوَاهُ أَهْلُ السُّنَنِ الْأَرْبَعَةِ، مِنْ طُرُقٍ عَنْ إِسْرَائِيلَ بِهِ. وَقَالَ التِّرْمِذِيُّ: حَسَنٌ صَحِيحٌ. وَرَوَى الطَّبَرَانِيُّ عَنْ طَارِقِ بْنِ عَبْدِ اللَّهِ قَالَ: إِنِّي بِسُوقِ ذِي الْمَجَازِ إِذْ مَرَّ رَجُلٌ بِي عَلَيْهِ حُلَّةٌ مِنْ بُرْدٍ أَحْمَرَ وَهُوَ يَقُولُ: يَا أَيُّهَا النَّاسُ قُولُوا لَا إِلَهَ إِلَّا اللَّهُ تُفْلِحُوا. وَرَجُلٌ خَلْفَهُ قَدْ أَدْمَى عُرْقُوبَيْهِ وَسَاقَيْهِ يَقُولُ: يَا أَيُّهَا النَّاسُ إِنَّهُ كَذَّابٌ فَلَا تُطِيعُوهُ. فَقُلْتُ: مَنْ هَذَا؟ قَالُوا: غُلَامُ بَنِي هَاشِمٍ الَّذِي يَزْعُمُ أَنَّهُ رَسُولُ اللَّهِ وَهَذَا عَمُّهُ عَبْدُ الْعُزَّى. عَنْ مُدْرِكِ بْنِ مُنِيبٍ- بِضَمِّ أَوَّلِهِ وَكَسْرِ النُّونِ وَآخِرُهُ مُوَحَّدَةٌ- الْعَامِرِيُّ عَنْ أَبِيهِ عَنْ جَدِّهِ ؓ قَالَ: رَأَيْتُ رَسُولَ اللَّهِ ﷺ فِي الْجَاهِلِيَّةِ وَهُوَ يَقُولُ: يَا أَيُّهَا النَّاسُ قُولُوا: لَا إِلَهَ إِلَّا اللَّهُ تُفْلِحُوا. فَمِنْهُمْ مَنْ تَفَلَ فِي وَجْهِهِ وَمِنْهُمْ مَنْ حَثَا عَلَيْهِ التُّرَابَ، وَمِنْهُمْ مَنْ سَبَّهُ، حَتَّى انْتَصَفَ النَّهَارُ فَأَقْبَلَتْ جَارِيَةٌ بِعُسٍّ مِنْ مَاءٍ فَغَسَلَ وَجْهَهُ وَيَدَيْهِ وَقَالَ: يَا بُنَيَّةُ لَا تَخْشَيْ عَلَى أَبِيكِ غَلَبَةً وَلَا ذِلَّةً. فَقُلْتُ: مَنْ هَذِهِ؟ قَالُوا: زَيْنَبُ بِنْتُ رَسُولِ اللَّهِ ﷺ. وَهِيَ جَارِيَةٌ وَضِيئَةٌ. وَرَوَى الْإِمَامُ أَحْمَدُ وَالْبَيْهَقِيُّ عَنِ الْأَشْعَثِ بْنِ سُلَيْمٍ عَنْ رَجُلٍ مِنْ كِنَانَةَ قَالَ: رَأَيْتُ رَسُولَ اللَّهِ ﷺ بِسُوقِ ذِي الْمَجَازِ وَهُوَ يَقُولُ: يَا أَيُّهَا النَّاسُ قُولُوا: لَا إِلَهَ إِلَّا اللَّهُ تُفْلِحُوا. وَإِذَا رَجُلٌ خَلْفَهُ يَسْفِي عَلَيْهِ التُّرَابَ، وَإِذَا هُوَ أَبُو جَهْلٍ، وَإِذَا هُوَ يَقُولُ: يَا أَيُّهَا النَّاسُ لَا يَغُرَّنَّكُمْ هَذَا عَنْ دِينِكُمْ فَإِنَّمَا يُرِيدُ أَنْ تَتْرُكُوا عِبَادَةَ اللَّاتِ وَالْعُزَّى يَتْبَعُهُ حَيْثُ ذَهَبَ وَرَسُولُ اللَّهِ ﷺ يَفِرُّ مِنْهُ، وَمَا يَلْتَفِتُ رَسُولُ اللَّهِ ﷺ إِلَيْهِ. قَالَ الْحَافِظُ عِمَادُ الدِّينِ بْنُ كَثِيرٍ: الْمَحْفُوظُ: أَبُو لَهَبٍ. وَقَدْ يَكُونُ أَبُو جَهْلٍ وَهْمًا، وَيَحْتَمِلُ أَنْ يَكُونَ ذَا تَارَةً وَذَا تَارَةً، وَأَنَّهُمَا يَتَنَاوَبَانِ عَلَى أَذِيَّةِ رَسُولِ اللَّهِ ﷺ. قُلْتُ: وَهَذَا هُوَ الظَّاهِرُ. [ عَرْضُ الرَّسُولِ نَفْسَهُ عَلَى بَنِي كَلْبٍ   ] قَالَ ابْنُ إسْحَاقَ: وَحَدَّثَنِي مُحَمَّدُ بْنُ عَبْدِ الرَّحْمَنِ بْنِ عَبْدِ اللَّهِ بْنِ حُصَيْنٍ: أَنَّهُ أَتَى كَلْبًا فِي مَنَازِلِهِمْ، إلَى بَطْنٍ مِنْهُمْ يُقَالُ لَهُمْ: بَنُو عَبْدِ اللَّهِ، فَدَعَاهُمْ إلَى اللَّهِ وَعَرَضَ عَلَيْهِمْ نَفْسَهُ، حَتَّى إنَّهُ لَيَقُولُ لَهُمْ: يَا بَنِي عَبْدِ اللَّهِ، إنَّ اللَّهَ عَزَّ وَجَلَّ قَدْ أَحْسَنَ اسْمَ أَبِيكُمْ، فَلَمْ يَقْبَلُوا مِنْهُ مَا عَرَضَ عَلَيْهِمْ. [ عَرْضُ الرَّسُولِ نَفْسَهُ عَلَى بَنِي حَنِيفَةَ   ] قَالَ ابْنُ إسْحَاقَ: وَحَدَّثَنِي بَعْضُ أَصْحَابِنَا عَنْ عَبْدِ اللَّهِ بْنِ كَعْبِ بْنِ مَالِكٍ: أَنَّ رَسُولَ اللَّهِ ﷺ أَتَى بَنِي حَنِيفَةَ فِي مَنَازِلِهِمْ، فَدَعَاهُمْ إلَى اللَّهِ وَعَرَضَ عَلَيْهِمْ نَفْسَهُ، فَلَمْ يَكُنْ أَحَدٌ مِنْ الْعَرَبِ أَقْبَحَ عَلَيْهِ رَدًّا مِنْهُمْ [ عَرْضُ الرَّسُولِ نَفْسَهُ عَلَى بَنِي عَامِرٍ   ] قَالَ ابْنُ إسْحَاقَ: وَحَدَّثَنِي الزُّهْرِيُّ أَنَّهُ أَتَى بَنِي عَامِرِ بْنِ صَعْصَعَةَ، فَدَعَاهُمْ إلَى اللَّهِ عَزَّ وَجَلَّ، وَعَرَضَ عَلَيْهِمْ نَفْسَهُ، فَقَالَ لَهُ رَجُلٌ مِنْهُمْ - يُقَالُ لَهُ: بَيْحَرَةُ بْنُ فِرَاسٍ، قَالَ ابْنُ هِشَامٍ: فِرَاسُ بْنُ عَبْدِ اللَّهِ بْنِ سَلَمَةَ ( الْخَيْرِ ) بْنِ قُشَيْرِ بْنِ كَعْبِ بْنِ رَبِيعَةَ بْنِ عَامِرِ بْنِ صَعْصَعَةَ -: وَاَللَّهِ، لَوْ أَنِّي أَخَذْتُ هَذَا الْفَتَى مِنْ قُرَيْشٍ، لَأَكَلْتُ بِهِ الْعَرَبَ، ثُمَّ قَالَ: أَرَأَيْتَ إنْ نَحْنُ بَايَعْنَاكَ عَلَى أَمْرِكَ، ثُمَّ أَظْهَرَكَ اللَّهُ عَلَى مَنْ خَالَفَكَ، أَيَكُونُ لَنَا الْأَمْرُ مِنْ بَعْدِكَ ؟ قَالَ: الْأَمْرُ إلَى اللَّهِ يَضَعُهُ حَيْثُ يَشَاءُ، قَالَ: فَقَالَ لَهُ: أَفَتُهْدَفُ نَحُورُنَا لِلْعَرَبِ دُونَكَ، فَإِذَا أَظْهَرَكَ اللَّهُ كَانَ الْأَمْرُ لِغَيْرِنَا لَا حَاجَةَ لَنَا بِأَمْرِكَ، فَأَبَوْا عَلَيْهِ فَلَمَّا صَدَرَ النَّاسُ رَجَعَتْ بَنُو عَامِرٍ إلَى شَيْخٍ لَهُمْ، قَدْ كَانَتْ أَدْرَكَتْهُ السِّنُّ، حَتَّى لَا يَقْدِرَ أَنْ يُوَافِيَ مَعَهُمْ الْمَوَاسِمَ، فَكَانُوا إذَا رَجَعُوا إلَيْهِ حَدَّثُوهُ بِمَا يَكُونُ فِي ذَلِكَ الْمَوْسِمِ، فَلَمَّا قَدِمُوا عَلَيْهِ ذَلِكَ الْعَامَ سَأَلَهُمْ عَمَّا كَانَ فِي مَوْسِمِهِمْ، فَقَالُوا: جَاءَنَا فَتًى مِنْ قُرَيْشٍ، ثُمَّ أَحَدُ بَنِي عَبْدِ الْمُطَّلِبِ، يَزْعُمُ أَنَّهُ نَبِيٌّ، يَدْعُونَا إلَى أَنْ نَمْنَعَهُ وَنَقُومَ مَعَهُ، وَنَخْرُجَ بِهِ إلَى بِلَادِنَا قَالَ: فَوَضَعَ الشَّيْخُ يَدَيْهِ عَلَى رَأْسِهِ ثُمَّ قَالَ: يَا بَنِي عَامِرٍ، هَلْ لَهَا مِنْ تَلَافٍ، هَلْ لِذُنَابَاهَا مِنْ مَطْلَبٍ وَاَلَّذِي نَفْسُ فُلَانٍ بِيَدِهِ، مَا تَقَوَّلَهَا إسْمَاعِيلِيٌّ قَطُّ، وَإِنَّهَا لَحَقٌّ، فَأَيْنَ رَأْيُكُمْ كَانَ عَنْكُمْ. [ عَرْضُ الرَّسُولِ نَفْسَهُ عَلَى الْعَرَبِ فِي الْمَوَاسِمِ   ] قَالَ ابْنُ إسْحَاقَ: فَكَانَ رَسُولُ اللَّهِ ﷺ عَلَى ذَلِكَ مِنْ أَمْرِهِ، كُلَّمَا اجْتَمَعَ لَهُ النَّاسُ بِالْمَوْسِمِ أَتَاهُمْ يَدْعُو الْقَبَائِلَ إلَى اللَّهِ وَإِلَى الْإِسْلَامِ، وَيَعْرِضُ عَلَيْهِمْ نَفْسَهُ، وَمَا جَاءَ بِهِ مِنْ اللَّهِ مِنْ الْهُدَى وَالرَّحْمَةِ، وَهُوَ لَا يَسْمَعُ بِقَادِمِ يَقْدَمُ مَكَّةَ مِنْ الْعَرَبِ، لَهُ اسْمٌ وَشَرَفٌ، إلَّا تَصَدَّى لَهُ، فَدَعَاهُ، إلَى اللَّهِ، وَعَرَضَ عَلَيْهِ مَا عِنْدَهُ زَادَ الْوَاقِدِيُّ -في ذكر القبائل التي عرض ﷺ عليها الإسلام- فقال: وَعَلَى بَنِي عَبْسٍ وَغَسَّانَ وَبَنِي مُحَارِبٍ وَبَنِي فَزَارَةَ وَبَنِي مُرَّةَ وَبَنِي سُلَيْمٍ وَبَنِي نَصْرِ بْنِ هَوَازِنَ وَبَنِي ثَعْلَبَةَ بْنِ عُكَابَةَ - بِضَمِّ الْعَيْنِ الْمُهْمَلَةِ وَفَتْحِ الْبَاءِ الْمُوَحَّدَةِ- وَبَنِي الْحَارِثِ بْنِ كَعْبٍ وَبَنِي عُذْرَةَ وَقَيْسِ بْنِ الْخَطِيمِ. وَسَاقَ أَخْبَارَهُمْ. وَرَوَى مُحَمَّدُ بْنُ عُمَرَ الْأَسْلَمِيُّ عَنْ عَامِرِ بْنِ سَلَمَةَ الْحَنَفِيِّ وَكَانَ قَدْ أَسْلَمَ فِي آخِرِ عُمْرِ النَّبِيِّ ﷺ أَنَّهُ قَالَ: نَسْأَلُ اللَّهَ أَنْ لَا يَحْرِمَنَا الْجَنَّةَ، لَقَدْ رَأَيْتُ رَسُولَ اللَّهِ ﷺ جَاءَنَا ثَلَاثَةَ أَعْوَامٍ بِعُكَاظَ وَمِجَنَّةَ وَبِذِي الْمَجَازِ، يَدْعُونَا إِلَى اللَّهِ- عَزَّ وَجَلَّ- وَأَنْ نَمْنَعَ لَهُ ظَهْرَهُ حَتَّى يُبَلِّغَ رِسَالَاتِ رَبِّهِ، وَيَشْرُطَ لَنَا الْجَنَّةَ، فَمَا اسْتَجَبْنَا لَهُ وَلَا رَدَدْنَا عَلَيْهِ رَدًّا جَمِيلًا فَخَشِنَّا عَلَيْهِ وَحَلُمَ عَنَّا. قَالَ عَامِرٌ: فَرَجَعْتُ إِلَى هَجَرَ فِي أَوَّلِ عَامٍ فَقَالَ لِي هَوْدَةُ بْنُ عَلِيٍّ: هَلْ كَانَ فِي مَوْسِمِكُمْ هَذَا خَبَرٌ؟. قُلْتُ: رَجُلٌ مِنْ قُرَيْشٍ يَطُوفُ عَلَى الْقَبَائِلِ يَدْعُوهُمْ إِلَى اللَّهِ تَعَالَى وَحْدَهُ وَأَنْ يَمْنَعُوا ظَهْرَهُ حَتَّى يُبَلِّغَ رِسَالَةَ رَبِّهِ وَلَهُمُ الْجَنَّةُ. فَقَالَ هَوْدَةُ: مِنْ أَيِّ قُرَيْشٍ هُوَ؟ قُلْتُ: هُوَ مِنْ أَوْسَطِهِمْ نَسَبًا مِنْ بَنِي عَبْدِ الْمُطَّلِبِ. قَالَ هَوْدَةُ: أَهُوَ مُحَمَّدُ بْنُ عَبْدِ الْمُطَّلِبِ ؟ قُلْتُ: هُوَ هُوَ. قَالَ: أَمَا إِنَّ أَمْرَهُ سَيَظْهَرُ عَلَى مَا هَا هُنَا. فَقُلْتُ: هُنَا قَطُّ مِنْ بَيْنِ الْبُلْدَانِ؟ قَالَ: وَغَيْرُ مَا هَا هُنَا. ثُمَّ وَافَيْتُ السَّنَةَ الثَّانِيَةَ هَجَرَ فَقَالَ: مَا فَعَلَ الرَّجُلُ؟ فَقُلْتُ: وَاللَّهِ رَأَيْتُهُ عَلَى حَالِهِ فِي الْعَامِ الْمَاضِي. قَالَ: ثُمَّ وَافَيْتُ فِي السَّنَةِ الثَّالِثَةِ وَهِيَ آخِرُ مَا رَأَيْتُهُ وَإِذَا بِأَمْرِهِ قَدْ أَمِرَ وَإِذَا ذِكْرُهُ كَثُرَ فِي النَّاسِ. الْحَدِيثَ. وَعَنِ ابْنِ عَبَّاسٍ، عَنِ الْعَبَّاسِ، قَالَ: قَالَ لِي رَسُولُ اللَّهِ ﷺ: " لَا أَرَى لِي عِنْدَكَ وَلَا عِنْدَ أَخِيكَ مَنَعَةً، فَهَلْ أَنْتَ مُخْرِجِي إِلَى السُّوقِ غَدًا، حَتَّى تُعَرِّفَنِي مَنَازِلَ قَبَائِلِ النَّاسِ ؟ " - وَكَانَتْ مَجْمَعَ الْعَرَبِ - قَالَ: فَقُلْتُ: هَذِهِ كِنْدَةُ وَلَفُّهَا، وَهِيَ أَفْضَلُ مَنْ يَحُجُّ الْبَيْتَ مِنَ الْيَمَنِ، وَهَذِهِ مَنَازِلُ بَكْرِ بْنِ وَائِلٍ، وَهَذِهِ مَنَازِلُ بَنِي عَامِرِ بْنِ صَعْصَعَةَ، فَاخْتَرْ لِنَفْسِكَ. قَالَ: فَبَدَأَ بِكِنْدَةَ فَأَتَاهُمْ، فَقَالَ: " مِمَّنِ الْقَوْمُ ؟ " قَالُوا: مِنْ أَهْلِ الْيَمَنِ. قَالَ: " مِنْ أَيِّ الْيَمَنِ ؟ " قَالُوا: مِنْ كِنْدَةَ. قَالَ: " مِنْ أَيِّ كِنْدَةَ ؟ " قَالُوا: مِنْ بَنِي عَمْرِو بْنِ مُعَاوِيَةَ. قَالَ: " فَهَلْ لَكُمْ إِلَى خَيْرٍ ؟ " قَالُوا: وَمَا هُوَ ؟ قَالَ: " تَشْهَدُونَ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَتُقِيمُونَ الصَّلَاةَ، وَتُؤْمِنُونَ بِمَا جَاءَ مِنْ عِنْدِ اللَّهِ ". قَالَ عَبْدُ اللَّهِ بْنُ الْأَجْلَحِ: وَحَدَّثَنِي أَبِي عَنْ أَشْيَاخِ قَوْمِهِ أَنَّ كِنْدَةَ قَالَتْ لَهُ: إِنْ ظَفِرْتَ تَجْعَلُ لَنَا الْمُلْكَ مِنْ بَعْدِكَ ؟ فَقَالَ رَسُولُ اللَّهِ ﷺ: " إِنَّ الْمُلْكَ لِلَّهِ يَجْعَلُهُ حَيْثُ يَشَاءُ ". فَقَالُوا: لَا حَاجَةَ لَنَا فِيمَا جِئْتَنَا بِهِ. وَقَالَ الْكَلْبِيُّ: فَقَالُوا: أَجِئْتَنَا لِتَصُدَّنَا عَنْ آلِهَتِنَا، وَنُنَابِذَ الْعَرَبَ، الْحَقْ بِقَوْمِكَ، فَلَا حَاجَةَ لَنَا بِكَ. فَانْصَرَفَ مِنْ عِنْدِهِمْ فَأَتَى بَكْرَ بْنَ وَائِلٍ، فَقَالَ: " مِمَّنِ الْقَوْمُ ؟ " قَالُوا: مِنْ بَكْرِ بْنِ وَائِلٍ. فَقَالَ: " مِنْ أَيِّ بَكْرِ بْنِ وَائِلٍ ؟ " قَالُوا: مِنْ بَنِي قَيْسِ بْنِ ثَعْلَبَةَ. قَالَ: كَيْفَ الْعَدَدُ ؟ قَالُوا: كَثِيرٌ مِثْلُ الثَّرَى. قَالَ: " فَكَيْفَ الْمَنَعَةُ ؟ " قَالُوا: لَا مَنَعَةَ، جَاوَرْنَا فَارِسَ، فَنَحْنُ لَا نَمْتَنِعُ مِنْهُمْ وَلَا نُجِيرُ عَلَيْهِمْ. قَالَ: " فَتَجْعَلُونَ لِلَّهِ عَلَيْكُمْ إِنْ هُوَ أَبْقَاكُمْ حَتَّى تَنْزِلُوا مَنَازِلَهُمْ، وَتَسْتَنْكِحُوا نِسَاءَهُمْ، وَتَسْتَعْبِدُوا أَبْنَاءَهُمْ، أَنْ تُسَبِّحُوا اللَّهَ ثَلَاثًا وَثَلَاثِينَ، وَتَحْمَدُوهُ ثَلَاثًا وَثَلَاثِينَ، وَتُكَبِّرُوهُ أَرْبَعًا وَثَلَاثِينَ ؟ " قَالُوا: وَمَنْ أَنْتَ ؟ قَالَ: " أَنَا رَسُولُ اللَّهِ ". ثُمَّ انْطَلَقَ، فَلَمَّا وَلَّى عَنْهُمْ - قَالَ الْكَلْبِيُّ -: وَكَانَ عَمُّهُ أَبُو لَهَبٍ يَتْبَعُهُ، فَيَقُولُ لِلنَّاسِ: لَا تَقْبَلُوا قَوْلَهُ. ثُمَّ مَرَّ أَبُو لَهَبٍ فَقَالُوا: هَلْ تَعْرِفُ هَذَا الرَّجُلَ ؟ قَالَ: نَعَمْ، هَذَا فِي الذُّرْوَةِ مِنَّا، فَعَنْ أَيِّ شَأْنِهِ تَسْأَلُونَ ؟ فَأَخْبَرُوهُ بِمَا دَعَاهُمْ إِلَيْهِ، وَقَالُوا: زَعَمَ أَنَّهُ رَسُولُ اللَّهِ. قَالَ: أَلَا لَا تَرْفَعُوا بِقَوْلِهِ رَأْسًا ; فَإِنَّهُ مَجْنُونٌ يَهْذِي أُمُّ رَأْسِهِ. قَالُوا: قَدْ رَأَيْنَا ذَلِكَ حِينَ ذَكَرَ مِنْ أَمْرِ فَارِسَ مَا ذَكَرَ.

     ✧ The Messenger of Allah's ﷺ presenting himself to the tribes [ The Messenger's presenting himself to the Arabs at their fairs ] Ibn Isḥāq said: Then the Messenger of Allah ﷺ came back to Makkah, while his people were more intensely opposed to him and separated from his religion than they had ever been, except for a few who were weak among those who believed. The Messenger of Allah ﷺ used to present himself at the fairs, when they were held, to the tribes of the Arabs, calling them to Allah and telling them that he was a sent prophet, and asking them to believe him and protect him until Allah should make clear to them what He had sent him with. Ibn Isḥāq said: One of our companions, whom I do not distrust, related to me from Zayd b. Aslam, from Rabīʿah b. ʿAbbād al-Dīlī—or from the one who related it to Abū al-Zinād from him. Ibn Hishām said: Rabīʿah b. ʿAbbād. Ibn Isḥāq said: And Ḥusayn b. ʿAbd Allāh b. ʿUbayd Allāh b. ʿAbbās related to me, saying: I heard Rabīʿah b. ʿAbbād relate to my father, saying: I was a young lad with my father at Minā, and the Messenger of Allah ﷺ was standing at the encampments of the Arab tribes, saying: "O Banū Fulān, I am the Messenger of Allah to you. He commands you to worship Allah and not to associate anything with Him, and to cast off these rivals whom you worship besides Him, and to believe in me and trust me and protect me until I make clear from Allah what He has sent me with." He said: And behind him was a cross-eyed man of handsome appearance, with two plaits, wearing an ʿAdanī mantle. When the Messenger of Allah ﷺ finished what he said and what he called to, that man would say: "O Banū Fulān, this man only calls you to strip al-Lāt and al-ʿUzzā from your necks, and your allies from the jinn of Banū Mālik b. Uqaysh, in favor of this innovation and error he has brought. Do not obey him, and do not listen to him." He said: So I said to my father: "O my father, who is this who follows him and contradicts what he says?" He said: "This is his paternal uncle ʿAbd al-ʿUzzā b. ʿAbd al-Muṭṭalib, Abū Lahab." Ibn Hishām said: al-Nābighah said: : It is as though you are among the camels of Banū Uqaysh, Clattering behind his heels with a worn waterskin. Ibn Isḥāq said: Ibn Shihāb al-Zuhrī related to us: that he came to Kindah in their encampments, among whom was a chief of theirs called Mulayḥ. He called them to Allah, mighty and majestic, and presented himself to them, but they refused him. And Jābir b. ʿAbd Allāh ؓ said: The Messenger of Allah ﷺ used to present himself at the standing place [al-Mawqif], saying: "Is there not a man who will carry me to his people, for Quraysh have prevented me from conveying the speech of my Lord?" Abū Dāwūd and al-Tirmidhī narrated it, and he said: ḥasan ṣaḥīḥ. Muḥammad b. ʿUmar al-Aslamī said: The Messenger of Allah ﷺ remained hidden for three years from the beginning of his prophethood. Then he proclaimed it in the fourth year, and he called the people to Islam for ten years. He would attend the fair every year, following the pilgrims in their encampments at ʿUkāẓ, Majannah, and Dhū al-Majāz, calling them to protect him until he conveyed the messages of his Lord, and they would have Paradise. But he found no one to help him or answer him, until he asked about the tribes and their encampments, tribe by tribe. And he would say: "O people, say: There is no god but Allah, and you will prosper and possess the Arabs, and the non-Arabs will be humbled before you. And if you believe, you will be kings in Paradise." And Abū Lahab was behind him, saying: "Do not obey him, for he is a Ṣābian liar." So they would reply to him with the ugliest replies, and harm him, and say: "Your own people know you best." And from Jābir b. ʿAbd Allāh, who said: The Prophet ﷺ used to present himself to the people at the standing place [al-Mawqif], saying: "Is there a man who will carry me to his people, for Quraysh have prevented me from conveying the speech of my Lord, mighty and majestic?" Then a man from Hamdān came to him, and he said: "From whom are you?" The man said: "From Hamdān." He said: "Does your people have strength to protect?" He said: "Yes." Then the man feared that his people would despise him, so he came to the Messenger of Allah ﷺ and said: "I will go to them and inform them, then I will come to you next year." He said: "Yes." So he departed, and the delegation of the Anṣār came in Rajab. And the compilers of the four Sunan narrated it through paths from Isrāʾīl with this chain. Al-Tirmidhī said: ḥasan ṣaḥīḥ. And al-Ṭabarānī narrated from Ṭāriq b. ʿAbd Allāh, who said: I was in the market of Dhū al-Majāz when a man passed by me, wearing a red striped cloak, and he was saying: "O people, say: There is no god but Allah, and you will prosper." And a man behind him had made his ankles and legs bleed, and he was saying: "O people, he is a liar, do not obey him." So I said: "Who is this?" They said: "A young man of Banū Hāshim who claims that he is the Messenger of Allah, and this is his uncle ʿAbd al-ʿUzzā." From Mudrik b. Munīb—with ḍammah on its first letter and kasrah on the nūn, and its last letter is a bāʾ—al-ʿĀmirī, from his father, from his grandfather ؓ, who said: I saw the Messenger of Allah ﷺ in the Jāhiliyyah, and he was saying: "O people, say: There is no god but Allah, and you will prosper." Among them were those who spat in his face, those who threw dust on him, and those who insulted him, until midday came. Then a young girl approached with a bowl of water, and he washed his face and hands and said: "O my little daughter, do not fear that your father will be overcome or humiliated." So I said: "Who is this?" They said: "Zaynab, daughter of the Messenger of Allah ﷺ, and she was a beautiful young girl." And Imām Aḥmad and al-Bayhaqī narrated from al-Ashʿath b. Sulaym, from a man of Kinānah, who said: I saw the Messenger of Allah ﷺ in the market of Dhū al-Majāz, and he was saying: "O people, say: There is no god but Allah, and you will prosper." And there was a man behind him scattering dust on him, and it was Abū Jahl, and he was saying: "O people, do not let this man deceive you about your religion. He only wants you to abandon the worship of al-Lāt and al-ʿUzzā." He followed him wherever he went, and the Messenger of Allah ﷺ fled from him, and the Messenger of Allah ﷺ did not turn toward him. Al-Ḥāfiẓ ʿImād al-Dīn b. Kathīr said: What is well established is: Abū Lahab. It may be that Abū Jahl is a mistake, and it is possible that it was this one at one time, and that one at another time, and that they took turns in harming the Messenger of Allah ﷺ. I say: And this is the apparent meaning. [ The Messenger's presenting himself to Banū Kalb ] Ibn Isḥāq said: And Muḥammad b. ʿAbd al-Raḥmān b. ʿAbd Allāh b. Ḥuṣayn related to me: that he came to Kalb in their encampments, to a clan of theirs called Banū ʿAbd Allāh, and he called them to Allah and presented himself to them, until he said to them: "O Banū ʿAbd Allāh, Allah, mighty and majestic, has made your father's name beautiful." But they did not accept from him what he offered them. [ The Messenger's presenting himself to Banū Ḥanīfah ] Ibn Isḥāq said: And some of our companions related to me from ʿAbd Allāh b. Kaʿb b. Mālik: that the Messenger of Allah ﷺ came to Banū Ḥanīfah in their encampments, and he called them to Allah and presented himself to them. No one among the Arabs gave him an uglier rejection than they did. [ The Messenger's presenting himself to Banū ʿĀmir ] Ibn Isḥāq said: And al-Zuhrī related to me: that he came to Banū ʿĀmir b. Ṣaʿṣaʿah, and he called them to Allah, mighty and majestic, and presented himself to them. A man among them said to him—called Bayḥarah b. Firās. Ibn Hishām said: Firās b. ʿAbd Allāh b. Salamah (al-Khayr) b. Qushayr b. Kaʿb b. Rabīʿah b. ʿĀmir b. Ṣaʿṣaʿah—: "By Allah, if I were to take this youth from Quraysh, I would eat the Arabs with him." Then he said: "Tell me, if we pledge allegiance to you in your matter, and then Allah gives you victory over those who oppose you, will the matter be ours after you?" He said: "The matter belongs to Allah; He places it where He wills." He said: So he said to him: "Are our throats to be exposed to the Arabs for you, and then when Allah gives you victory, the matter will be for others than us? We have no need of your matter." So they refused him. When the people departed, Banū ʿĀmir returned to an old man of theirs, whom old age had overtaken so that he was unable to attend the fairs with them. When they returned to him, they would tell him what happened at that fair. When they came to him that year, he asked them about what had happened at their fair. They said: "A youth from Quraysh came to us, then one of Banū ʿAbd al-Muṭṭalib, claiming that he is a prophet, calling us to protect him and stand with him and take him to our lands." He said: So the old man placed his hands on his head and said: "O Banū ʿĀmir, is there any remedy for it? Is there any way to recover what has passed? By the One in whose hand is the soul of so-and-so, no descendant of Ishmael has ever said this falsely; it is indeed true. Where was your judgment?" [ The Messenger's presenting himself to the Arabs at the fairs ] Ibn Isḥāq said: The Messenger of Allah ﷺ continued in this state of his affair. Whenever the people gathered at the fair, he would come to them, calling the tribes to Allah and to Islam, and presenting himself to them, and what he had brought from Allah of guidance and mercy. And he did not hear of any arrival coming to Makkah from the Arabs, having a name and nobility, but he would go to him, call him to Allah, and offer him what he had. Al-Wāqidī added—in mentioning the tribes to which the Prophet ﷺ presented Islam—saying: And to Banū ʿAbs, Ghassān, Banū Muḥārib, Banū Fazārah, Banū Murrah, Banū Sulaym, Banū Naṣr b. Hawāzin, Banū Thaʿlabah b. ʿUkābah—with ḍammah on the unpointed ʿayn and fatḥah on the pointed bāʾ—and Banū al-Ḥārith b. Kaʿb, Banū ʿUdhrah, and Qays b. al-Khaṭīm. And he related their reports. And Muḥammad b. ʿUmar al-Aslamī narrated from ʿĀmir b. Salamah al-Ḥanafī, and he had embraced Islam at the end of the Prophet's life ﷺ, that he said: We ask Allah not to deprive us of Paradise. Indeed I saw the Messenger of Allah ﷺ come to us for three years at ʿUkāẓ, Majannah, and Dhū al-Majāz, calling us to Allah—mighty and majestic—and to protect his back until he conveyed the messages of his Lord, and he stipulated Paradise for us. But we did not respond to him, nor did we give him a good reply. We feared for him, and he bore with us patiently. ʿĀmir said: So I returned to Hajar in the first year, and Hawdhah b. ʿAlī said to me: "Was there any news at your fair this year?" I said: "A man from Quraysh who goes around to the tribes calling them to Allah, exalted, alone, and to protect his back until he conveys the message of his Lord, and they will have Paradise." Hawdhah said: "From which Quraysh is he?" I said: "He is from the middle of them in lineage, from Banū ʿAbd al-Muṭṭalib." Hawdhah said: "Is he Muḥammad b. ʿAbd al-Muṭṭalib?" I said: "He is the one." He said: "Indeed, his affair will prevail over what is here." So I said: "Here alone, out of all the lands?" He said: "And other than what is here." Then I came to Hajar in the second year, and he said: "What has the man done?" I said: "By Allah, I saw him in the same state as last year." He said: Then I came in the third year, and it was the last time I saw him, and his affair had become important, and his mention had become abundant among the people. The ḥadīth. And from Ibn ʿAbbās, from al-ʿAbbās, who said: The Messenger of Allah ﷺ said to me: "I do not see that you or your brother can protect me. Will you take me out to the market tomorrow, so that you may show me the encampments of the tribes of the people?" — and it was the gathering place of the Arabs — He said: So I said: "This is Kindah and its confederates, and it is the best of those who make pilgrimage to the House from Yemen. And these are the encampments of Bakr b. Wāʾil. And these are the encampments of Banū ʿĀmir b. Ṣaʿṣaʿah. Choose for yourself." He said: So he began with Kindah and came to them, and said: "From whom are the people?" They said: "From the people of Yemen." He said: "From which Yemen?" They said: "From Kindah." He said: "From which Kindah?" They said: "From Banū ʿAmr b. Muʿāwiyah." He said: "Would you like something good?" They said: "And what is it?" He said: "That you bear witness that there is no god but Allah, and establish prayer, and believe in what has come from Allah." ʿAbd Allāh b. al-Ajlaḥ said: And my father related to me from the elders of his people that Kindah said to him: "If you prevail, will you make the kingship ours after you?" The Messenger of Allah ﷺ said: "Kingship belongs to Allah; He places it where He wills." They said: "We have no need of what you have brought us." And al-Kalbī said: They said: "Have you come to us to turn us away from our gods, and to fight the Arabs? Go back to your people, for we have no need of you." So he departed from them and came to Bakr b. Wāʾil, and said: "From whom are the people?" They said: "From Bakr b. Wāʾil." He said: "From which Bakr b. Wāʾil?" They said: "From Banū Qays b. Thaʿlabah." He said: "How is your number?" They said: "Many, like the moist earth." He said: "How is your strength to protect?" They said: "We have no strength to protect. We are neighbors of Persia, and we cannot defend ourselves from them, nor can we give protection against them." He said: "Will you make a covenant with Allah, if He keeps you alive until you take their dwellings, and marry their women, and enslave their sons, that you will glorify Allah thirty-three times, and praise Him thirty-three times, and magnify Him thirty-four times?" They said: "And who are you?" He said: "I am the Messenger of Allah." Then he departed, and when he turned away from them—al-Kalbī said—his uncle Abū Lahab used to follow him, saying to the people: "Do not accept his words." Then Abū Lahab passed by them, and they said: "Do you know this man?" He said: "Yes, he is from the summit of us. About which of his affairs are you asking?" They told him what he had called them to, and said: "He claims that he is the Messenger of Allah." He said: "Indeed, do not raise your heads at his words, for he is mad, and he babbles from the top of his head." They said: "We saw that when he mentioned what he mentioned about the affair of Persia."

407. Tarikh (al-Tabari) 828No grade recorded

     [ سُوَيْدُ بْنُ صَامِتٍ وَرَسُولُ اللَّهِ ﷺ   ] قَالَ ابْنُ إسْحَاقَ: وَحَدَّثَنِي عَاصِمُ بْنُ عُمَرَ بْنِ قَتَادَةَ الْأَنْصَارِيُّ، ثُمَّ الظَّفَرِيُّ عَنْ أَشْيَاخٍ مِنْ قَوْمِهِ، قَالُوا: قَدِمَ سُوَيْدُ بْنُ صَامِتٍ، أَخُو بَنِي عَمْرِو بْنِ عَوْفٍ، مَكَّةَ حَاجًّا أَوْ مُعْتَمِرًا، وَكَانَ سُوَيْدُ إنَّمَا يُسَمِّيهِ قَوْمُهُ فِيهِمْ: الْكَامِلَ، لِجَلَدِهِ وَشِعْرِهِ وَشَرَفِهِ وَنَسَبِهِ، وَهُوَ الَّذِي يَقُولُ: : أَلَا رُبَّ مَنْ تَدْعُو صَدِيقًا وَلَوْ تَرَى مَقَالَتَهُ بِالْغَيْبِ سَاءَكَ مَا يَفْرِي     مَقَالَتُهُ كَالشَّهْدِ مَا كَانَ شَاهِدًا وَبِالْغَيْبِ مَأْثُورٌ عَلَى ثُغْرَةِ النَّحْرِ     يَسُرُّكَ بَادِيهِ وَتَحْتَ أَدِيَمِهِ نَمِيمَةُ غِشٍّ تَبْتَرِي عَقَبَ الظَّهْرِ     تُبِينُ لَكَ الْعَيْنَانِ مَا هُوَ كَاتِمٌ مِنْ الْغِلِّ وَالْبَغْضَاءِ بِالنَّظَرِ الشَّزْرِ     فَرِشْنِي بِخَيْرٍ طَالَمَا قَدْ بَرَيْتنِي فَخَيْرُ الْمَوَالِي مَنْ يَرِيشُ وَلَا يَبْرِي وَهُوَ الَّذِي يَقُولُ: وَنَافَرَ رَجُلًا مِنْ بَنِي سُلَيْمٍ، ثُمَّ أَحَدَ بَنِي زِعْبِ بْنِ مَالِكٍ مِئَةَ نَاقَةٍ، إلَى كَاهِنَةٍ مِنْ كُهَّانِ الْعَرَبِ، فَقَضَتْ لَهُ. فَانْصَرَفَ عَنْهَا هُوَ وَالسُّلَمِيُّ، لَيْسَ مَعَهُمَا غَيْرُهَا، فَلَمَّا فَرَّقَتْ بَيْنَهُمَا الطَّرِيقُ، قَالَ: مَالِي، يَا أَخَا بَنِي سُلَيْمٍ قَالَ: أَبْعَثُ إلَيْكَ بِهِ؛ قَالَ: فَمَنْ لِي بِذَلِكَ إذَا فُتَّنِي بِهِ ؟ قَالَ: أَنَا؛ قَالَ: كَلَّا، وَاَلَّذِي نَفْسُ سُوَيْدٍ بِيَدِهِ، لَا تُفَارِقَنِّي حَتَّى أُوتَى بِمَالِي، فَاِتَّخَذَا فَضَرَبَ بِهِ الْأَرْضَ، ثُمَّ أَوْثَقَهُ رِبَاطًا، ثُمَّ انْطَلَقَ بِهِ إلَى دَارِ بَنِي عَمْرِو بْنِ عَوْفٍ، فَلَمْ يَزَلْ عِنْدَهُ حَتَّى بَعَثَتْ إلَيْهِ سُلَيْمٌ بِاَلَّذِي لَهُ، فَقَالَ فِي ذَلِكَ: : لَا تَحْسَبَنِّي يَا بْنَ زِعْبِ بْنِ مَالِكٍ     كَمَنْ كُنْتَ تُرْدِي بِالْغُيُوبِ وَتَخْتِلُ تَحَوَّلْتَ قِرْنًا إذْ صُرِعْتَ بِعِزَّةٍ     كَذَلِكَ إِنَّ الْحَازِمَ الْمُتَحَوِّلُ ضَرَبْتُ بِهِ إِبْطَ الشَّمَالِ فَلَمْ يَزَلْ     عَلَى كُلِّ حَالٍ خَدُّهُ هُوَ أَسْفَلُ فِي أَشْعَارٍ كَثِيرَةٍ كَانَ يَقُولُهَا. فَتَصَدَّى لَهُ رَسُولُ اللَّهِ ﷺ حِينَ سَمِعَ بِهِ، فَدَعَاهُ إلَى اللَّهِ وَإِلَى الْإِسْلَامِ، فَقَالَ لَهُ سُوَيْدٌ: فَلَعَلَّ الَّذِي مَعَكَ مِثْلُ الَّذِي مَعِي، فَقَالَ لَهُ رَسُولُ اللَّهِ ﷺ: وَمَا الَّذِي مَعَكَ ؟ قَالَ: مَجَلَّةُ لُقْمَانَ - يَعْنِي حِكْمَةَ لُقْمَانَ - فَقَالَ لَهُ رَسُولُ اللَّهِ ﷺ: اعْرِضْهَا عَلَيَّ، فَعَرَضَهَا عَلَيْهِ ؟ فَقَالَ لَهُ: إنَّ هَذَا لَكَلَامٌ حَسَنٌ، وَاَلَّذِي مَعِي أَفَضْلُ مِنْ هَذَا، قُرْآنٌ أَنْزَلَهُ اللَّهُ تَعَالَى عَلَيَّ، هُوَ هُدًى وَنُورٌ. فَتَلَا عَلَيْهِ رَسُولُ اللَّهِ ﷺ الْقُرْآنَ، وَدَعَاهُ إلَى الْإِسْلَامِ، فَلَمْ يَبْعُدْ مِنْهُ، وَقَالَ: إنَّ هَذَا لَقَوْلٌ حَسَنٌ. ثُمَّ انْصَرَفَ عَنْهُ، فَقَدِمَ الْمَدِينَةَ عَلَى قَوْمِهِ، فَلَمْ يَلْبَثْ أَنْ قَتَلَتْهُ الْخَزْرَجُ، فَإِنَّهُ كَانَ رِجَالٌ مِنْ قَوْمِهِ لَيَقُولُونَ: إنَّا لَنَرَاهُ قَدْ قُتِلَ وَهُوَ مُسْلِمٌ. وَكَانَ قَتْلُهُ قَبْلَ يَوْمِ بُعَاثٍ

     ✧ [Suwayd b. Ṣāmit and the Messenger of Allah ﷺ] Ibn Isḥāq said: ʿĀṣim b. ʿUmar b. Qatādah al-Anṣārī, then al-Ẓafarī, narrated to me from elders of his people, who said: Suwayd b. Ṣāmit, brother of the Banū ʿAmr b. ʿAwf, came to Makkah as a pilgrim on ḥajj or ʿumrah. His people used to call him al-Kāmil (the Perfect) among themselves because of his toughness, his poetry, his nobility, and his lineage. He is the one who says: : Alā rubba man tadʿū ṣadīqan wa-law tarā maqālatahu bi-l-ghaybi sāʾaka mā yafrī maqālatuhu ka-l-shahdi mā kāna shāhidan Wa-bi-l-ghaybi maʾthūrun ʿalā thughrati al-naḥri yasurruka bādīhi wa-taḥta adīmihi Namīmatu ghishshin tabtarī ʿaqaba al-ẓahri tubīnu laka al-ʿaynāni mā huwa kātimun Min al-ghilli wa-l-baghḍāʾi bi-l-naẓari al-shazri fa-rishnī bi-khayrin ṭālamā qad baraytanī Fa-khayru al-mawālī man yarīshu wa-lā yabrī He is also the one who says: He challenged a man from Banū Sulaym, then one of the Banū Ziʿb b. Mālik, to a wager of a hundred she-camels before a soothsayer among the soothsayers of the Arabs, and she ruled in his favour. He and the Sulamī departed from her, with no one else with them, and when the road separated them, he said: What of my property, O brother of Banū Sulaym? He said: I will send it to you. He said: Who will guarantee me that if death should afflict me by it? He said: I will. He said: No, by the One in whose hand is the soul of Suwayd, you shall not part from me until my property is brought to me. So he took hold of him and struck the ground with him, then bound him with ropes, then went off with him to the abode of Banū ʿAmr b. ʿAwf. He remained with him until Sulaym sent to him what was owed to him. He said concerning that: : Lā taḥsabannī yā bna Ziʿbi bni Mālikin ka-man kunta turdī bi-l-ghuyūbi wa-takhtilu Taḥawwalta qirnan idh ṣuriʿta bi-ʿizzatin kadhālika inna al-ḥāzima al-mutaḥawwilu Ḍarabtu bihi ibṭa al-shimāli fa-lam yazal ʿalā kulli ḥālin khudduhu huwa asfalu In many poems that he used to recite. The Messenger of Allah ﷺ approached him when he heard of him, and called him to Allah and to Islam. Suwayd said to him: Perhaps what you have is like what I have. The Messenger of Allah ﷺ said to him: And what do you have? He said: The scroll of Luqmān—meaning the wisdom of Luqmān. The Messenger of Allah ﷺ said to him: Present it to me. So he presented it to him. He said to him: This is indeed fine speech, but what I have is better than this—a Qurʾān that Allah, Exalted is He, sent down upon me, which is guidance and light. The Messenger of Allah ﷺ recited the Qurʾān to him and called him to Islam. He did not distance himself from it, and said: This is indeed good speech. Then he turned away from him and came to Madinah to his people. It was not long before the Khazraj killed him, for there were men of his people who would say: We see that he was killed while he was a Muslim. His killing was before the Day of Buʿāth.

408. Tarikh (al-Tabari) 829No grade recorded

     إسْلَامُ إيَاسِ بْنِ مُعَاذٍ وَقِصَّةُ أَبِي الْحَيْسَرِ   قَالَ ابْنُ إسْحَاقَ: وَحَدَّثَنِي الْحُصَيْنُ بْنُ عَبْدِ الرَّحْمَنِ بْنِ عَمْرِو بْنِ سَعْدِ بْنِ مُعَاذٍ، عَنْ مَحْمُودِ بْنِ لَبِيدٍ، قَالَ: لَمَّا قَدِمَ أَبُو الْحَيْسَرِ، أَنَسُ بْنُ رَافِعٍ، مَكَّةَ وَمَعَهُ فِتْيَةٌ مِنْ بَنِي عَبْدِ الْأَشْهَلِ، فِيهِمْ إيَاسُ بْنُ مُعَاذٍ، يَلْتَمِسُونَ الْحِلْفَ مِنْ قُرَيْشٍ عَلَى قَوْمِهِمْ مِنْ الْخَزْرَجِ، سَمِعَ بِهِمْ رَسُولُ اللَّهِ ﷺ، فَأَتَاهُمْ فَجَلَسَ إلَيْهِمْ، فَقَالَ لَهُمْ: هَلْ لَكُمْ فِي خَيْرٍ مِمَّا جِئْتُمْ لَهُ ؟ فَقَالُوا لَهُ: وَمَا ذَاكَ ؟ قَالَ: أَنَا رَسُولُ اللَّهِ بَعَثَنِي إلَى الْعِبَادِ، أَدْعُوهُمْ إلَى أَنْ يَعْبُدُوا اللَّهَ وَلَا يُشْرِكُوا بِهِ شَيْئًا، وَأَنْزَلَ عَلَيَّ الْكِتَابَ قَالَ: ثُمَّ ذَكَرَ لَهُمْ الْإِسْلَامَ، وَتَلَا عَلَيْهِمْ الْقُرْآنَ. قَالَ: فَقَالَ إيَاسُ بْنُ مُعَاذٍ، وَكَانَ غُلَامًا حَدَثًا: أَيْ قَوْمِ، هَذَا وَاَللَّهِ خَيْرٌ مِمَّا جِئْتُمْ لَهُ قَالَ: فَيَأْخُذُ أَبُو الْحَيْسَرِ، أَنَسُ بْنُ رَافِعٍ، حَفْنَةً مِنْ تُرَابِ الْبَطْحَاءِ، فَضَرَبَ بِهَا وَجْهَ إيَاسِ بْنِ مُعَاذٍ، وَقَالَ: دَعْنَا مِنْكَ، فَلَعَمْرِي لَقَدْ جِئْنَا لِغَيْرِ هَذَا. قَالَ: فَصَمَتَ إيَاسٌ، وَقَامَ رَسُولُ اللَّهِ ﷺ عَنْهُمْ، وَانْصَرَفُوا إلَى الْمَدِينَةِ، وَكَانَتْ وَقْعَةُ بُعَاثٍ بَيْنَ الْأَوْسِ وَالْخَزْرَجِ. قَالَ: ثُمَّ لَمْ يَلْبَثْ إيَاسُ بْنُ مُعَاذٍ أَنْ هَلَكَ قَالَ مَحْمُودُ بْنُ لَبِيدٍ: فَأَخْبَرَنِي مَنْ حَضَرَهُ مِنْ قَوْمِهِ عِنْدَ مَوْتِهِ: أَنَّهُمْ لَمْ يَزَالُوا يَسْمَعُونَهُ يُهَلِّلُ اللَّهَ تَعَالَى وَيُكَبِّرُهُ وَيَحْمَدُهُ وَيُسَبِّحُهُ حَتَّى مَاتَ، فَمَا كَانُوا يَشُكُّونَ أَنْ قَدْ مَاتَ مُسْلِمًا، لَقَدْ كَانَ اسْتَشْعَرَ الْإِسْلَامَ فِي ذَلِكَ الْمَجْلِسِ، حِينَ سَمِعَ مِنْ رَسُولِ اللَّهِ ﷺ مَا سَمِعَ.

     ✧ The Islam of Iyās b. Muʿādh and the story of Abū al-Ḥaysar Ibn Isḥāq said: Al-Ḥuṣayn b. ʿAbd al-Raḥmān b. ʿAmr b. Saʿd b. Muʿādh related to me, from Maḥmūd b. Labīd, who said: When Abū al-Ḥaysar, Anas b. Rāfiʿ, came to Makkah with a group of young men from Banū ʿAbd al-Ashhal, among them Iyās b. Muʿādh, seeking an alliance from Quraysh on behalf of their people against the Khazraj, the Messenger of Allah ﷺ heard of them. He came to them and sat with them, and said to them: "Would you like something better than what you have come for?" They said to him: "And what is that?" He said: "I am the Messenger of Allah. He has sent me to His servants, calling them to worship Allah and not associate anything with Him, and He has sent down upon me the Book." He said: Then he mentioned Islam to them and recited the Qur'an to them. He said: Iyās b. Muʿādh, who was a young boy, said: "O my people, by Allah, this is better than what you have come for." He said: Abū al-Ḥaysar, Anas b. Rāfiʿ, took a handful of dust from al-Baṭḥāʾ and struck the face of Iyās b. Muʿādh with it, and said: "Leave us alone. By my life, we have come for other than this." He said: Iyās fell silent, and the Messenger of Allah ﷺ arose from them, and they departed to al-Madīnah. The Battle of Buʿāth occurred between al-Aws and al-Khazraj. He said: Then Iyās b. Muʿādh did not remain long before he perished. Maḥmūd b. Labīd said: One of his people who was present at his death informed me that they continued to hear him declaring the oneness of Allah, glorifying Him, praising Him, and extolling Him until he died. They had no doubt that he died a Muslim. He had indeed embraced Islam in that gathering, when he heard from the Messenger of Allah ﷺ what he heard.

409. Tarikh (al-Tabari) 830No grade recorded

     بَيْعَةُ الْعَقَبَةِ الْأُولَى وَبَدْءُ دُخُولِ الْأَنْصَارِ فِي الْإِسْلَامِ: لَمَّا أَرَادَ اللَّهُ تَعَالَى إِظْهَارَ دِينِهِ عَلَى جَمِيعِ الْأَدْيَانِ وَالتَّمْكِينَ لَهُ فِي الْأَرْضِ قَدَّرَ اللَّهُ تَعَالَى أَنْ خَرَجَ النَّبِيُّ ﷺ يَعْرِضُ نَفْسَهُ عَلَى الْقَبَائِلِ فِي الْمَوْسِمِ كَمَا كَانَ يَفْعَلُ كُلَّ عَامٍ، فَلَقِيَهُ جَمَاعَةٌ مِنَ الْخَزْرَجِ مِنْ مَوَالِي يَهُودَ فَكَلَّمَهُمُ النَّبِيُّ ﷺ، فَصَادَفَ ذَلِكَ مَا كَانَ يَذْكُرُهُ لَهُمُ الْيَهُودُ مِنْ صِفَةِ النَّبِيِّ ﷺ. فَاغْتَنَمُوا الْفُرْصَةَ وَآمَنُوا بِالنَّبِيِّ ﷺ وَقَبِلُوا مَا عَرَضَ عَلَيْهِمْ مِنَ الْإِسْلَامِ وَأَمِلُوا أَنْ يَجْمَعَ اللَّهُ تَعَالَى بِهِ كَلِمَةَ قَوْمِهِمْ بَعْدَ أَنْ وَقَعَ بَيْنَهُمْ مِنَ الشَّرِّ وَالْعَدَاوَةِ. وَقَدْ عَادَ هَؤُلَاءِ النَّفَرُ مِنَ الْخَزْرَجِ إِلَى قَوْمِهِمْ وَجَاءُوا فِي الْعَامِ الْقَابِلِ اثْنَا عَشَرَ رَجُلًا فَبَايَعُوا النَّبِيَّ ﷺ بَيْعَةَ النِّسَاءِ، ثُمَّ عَادُوا إِلَى الْمَدِينَةِ وَعَادَ مَعَهُمْ مُصْعَبُ بْنُ عُمَيْرٍ ؓ وَقَدْ نَزَلَ عَلَى أَسْعَدِ بْنِ زُرَارَةَ، وَظَلَّ يَدْعُو الْقَوْمَ حَتَّى أَكْرَمَ اللَّهُ أُسَيْدَ بْنَ حُضَيْرٍ وَسَعْدَ بْنَ مُعَاذٍ بِالْإِسْلَامِ عَلَى يَدَيْهِ فِي أَثْنَاءِ مُحَاوَلَتِهِمْ مَنْعَهُ مِنَ الدَّعْوَةِ وَذَلِكَ عِنْدَمَا سَمِعُوا مَا يَدْعُوهُ إِلَيْهِ مِنَ الْإِسْلَامِ.

     ✧ THE FIRST PLEDGE OF AL-ʿAQABAH AND THE BEGINNING OF THE ANṢĀR'S ENTRY INTO ISLAM: When Allah Almighty willed to make His religion prevail over all religions and to empower it on earth, Allah Almighty decreed that the Prophet ﷺ should go out presenting himself to the tribes during the seasonal fair, as he used to do every year. A group from al-Khazraj, from among the clients of the Jews, met him, and the Prophet ﷺ spoke to them. That coincided with what the Jews used to tell them about the description of the Prophet ﷺ. So they seized the opportunity, believed in the Prophet ﷺ, accepted what he presented to them of Islam, and hoped that Allah Almighty would unite the word of their people through him after the evil and enmity that had occurred among them. These individuals from al-Khazraj returned to their people, and in the following year they came as twelve men and pledged allegiance to the Prophet ﷺ with the pledge of women. Then they returned to al-Madinah, and Muṣʿab b. ʿUmayr ؓ returned with them. He stayed with Asʿad b. Zurārah and continued calling the people until Allah honored Usayd b. Ḥuḍayr and Saʿd b. Muʿādh with Islam at his hands in the course of their attempt to prevent him from preaching, which happened when they heard what he was calling them to of Islam.

410. Tarikh (al-Tabari) 831No grade recorded

     بَدْءُ إسْلَامِ الْأَنْصَارِ   [ رَسُولُ اللَّهِ وَرَهْطٌ مِنْ الْخَزْرَجِ عِنْدَ الْعَقَبَةِ ] قَالَ ابْنُ إسْحَاقَ: فَلَمَّا أَرَادَ اللَّهُ عَزَّ وَجَلَّ إظْهَارَ دِينِهِ، وَإِعْزَازَ نَبِيِّهِ ﷺ، وَإِنْجَازَ مَوْعِدِهِ لَهُ، خَرَجَ رَسُولُ اللَّهِ ﷺ فِي الْمَوْسِمِ الَّذِي لَقِيَهُ فِيهِ النَّفَرُ مِنْ الْأَنْصَارِ، فَعَرَضَ نَفْسَهُ عَلَى قَبَائِلِ الْعَرَبِ، كَمَا كَانَ يَصْنَعُ فِي كُلِّ مَوْسِمٍ. فَبَيْنَمَا هُوَ عِنْدَ الْعَقَبَةِ لَقِيَ رَهْطًا مِنْ الْخَزْرَجِ أَرَادَ اللَّهُ بِهِمْ خَيْرًا. قَالَ ابْنُ إسْحَاقَ: فَحَدَّثَنِي عَاصِمُ بْنُ عُمَرَ بْنِ قَتَادَةَ، عَنْ أَشْيَاخٍ مِنْ قَوْمِهِ، قَالُوا: لَمَّا لَقِيَهُمْ رَسُولُ اللَّهِ ﷺ، قَالَ لَهُمْ: مَنْ أَنْتُمْ ؟ قَالُوا: نَفَرٌ مِنْ الْخَزْرَجِ، قَالَ: أَمِنْ مَوَالِي يَهُودَ ؟ قَالُوا: نَعَمْ، قَالَ: أَفَلَا تَجْلِسُونَ أُكَلِّمُكُمْ ؟ قَالُوا: بَلَى. فَجَلَسُوا مَعَهُ، فَدَعَاهُمْ إلَى اللَّهِ عَزَّ وَجَلَّ، وَعَرَضَ عَلَيْهِمْ الْإِسْلَامَ، وَتَلَا عَلَيْهِمْ الْقُرْآنَ. قَالَ: وَكَانَ مِمَّا صَنَعَ اللَّهُ بِهِمْ فِي الْإِسْلَامِ، أَنَّ يَهُودَ كَانُوا مَعَهُمْ فِي بِلَادِهِمْ، وَكَانُوا أَهْلَ كِتَابٍ وَعِلْمٍ، وَكَانُوا هُمْ أَهْلَ شِرْكٍ وَأَصْحَابَ أَوْثَانٍ، وَكَانُوا قَدْ غَزَوْهُمْ بِبِلَادِهِمْ، فَكَانُوا إذَا كَانَ بَيْنَهُمْ شَيْءٌ قَالُوا لَهُمْ: إنَّ نَبِيًّا مَبْعُوثٌ الْآنَ، قَدْ أَظَلَّ زَمَانُهُ، نَتَّبِعُهُ فَنَقْتُلُكُمْ مَعَهُ قَتْلَ عَادٍ وَإِرَمَ. فَلَمَّا كَلَّمَ رَسُولُ اللَّهِ ﷺ أُولَئِكَ النَّفَرَ، وَدَعَاهُمْ إلَى اللَّهِ، قَالَ بَعْضُهُمْ لِبَعْضِ: يَا قَوْمِ، تَعْلَمُوا وَاَللَّهِ إنَّهُ لَلنَّبِيُّ الَّذِي تَوَعَّدَكُمْ بِهِ يَهُودُ، فَلَا تَسْبِقُنَّكُمْ إلَيْهِ. فَأَجَابُوهُ فِيمَا دَعَاهُمْ إلَيْهِ، بِأَنْ صَدَّقُوهُ وَقَبِلُوا مِنْهُ مَا عَرَضَ عَلَيْهِمْ مِنْ الْإِسْلَامِ، وَقَالُوا: إنَّا قَدْ تَرَكْنَا قَوْمَنَا، وَلَا قَوْمَ بَيْنَهُمْ مِنْ الْعَدَاوَةِ وَالشَّرِّ مَا بَيْنَهُمْ، فَعَسَى أَنْ يَجْمَعَهُمْ اللَّهُ بِكَ، فَسَنَقْدَمُ عَلَيْهِمْ، فَنَدْعُوهُمْ إلَى أَمْرِكَ، وَتَعْرِضُ عَلَيْهِمْ الَّذِي أَجَبْنَاكَ إلَيْهِ مِنْ هَذَا الدِّينِ، فَإِنْ يَجْمَعْهُمْ اللَّهُ عَلَيْهِ فَلَا رَجُلَ أَعَزُّ مِنْكَ. ثُمَّ انْصَرَفُوا عَنْ رَسُولِ اللَّهِ ﷺ رَاجِعِينَ إلَى بِلَادِهِمْ، وَقَدْ آمَنُوا وَصَدَّقُوا.

     ✧ The beginning of the Anṣār's entry into Islam [The Messenger of Allah and a party from the Khazraj at al-ʿAqabah] Ibn Isḥāq said: When Allah, Mighty and Majestic, willed to manifest His religion, to strengthen His Prophet ﷺ, and to fulfil His promise to him, the Messenger of Allah ﷺ went out in the pilgrimage season in which the group of the Anṣār met him. He presented himself to the tribes of the Arabs as he used to do in every season. While he was at al-ʿAqabah, he met a party from the Khazraj whom Allah intended for good. Ibn Isḥāq said: ʿĀṣim b. ʿUmar b. Qatādah narrated to me from elders of his people; they said: When the Messenger of Allah ﷺ met them, he said to them: 'Who are you?' They said: 'A party from the Khazraj.' He said: 'Are you from the allies of the Jews?' They said: 'Yes.' He said: 'Will you not sit down so that I may speak with you?' They said: 'Certainly.' So they sat with him, and he called them to Allah, Mighty and Majestic, presented Islam to them, and recited the Qurʾān to them. He said: Among what Allah did for them in [accepting] Islam was that the Jews were with them in their lands, and they were people of a scripture and knowledge, while they were people of polytheism and idol-worshippers. They had raided them in their lands, and whenever there was something between them, they [the Jews] said to them: 'A prophet will be sent now; his time has drawn near. We shall follow him and kill you with him as ʿĀd and Iram were killed.' So when the Messenger of Allah ﷺ spoke to those men and called them to Allah, they said to one another: 'O people, know by Allah that he is the prophet with whom the Jews threaten you, so do not let them get to him before you.' They responded to what he called them to, by believing him and accepting what he presented to them of Islam. They said: 'We have left our people, and there are no people among whom there is such enmity and evil as among them. Perhaps Allah will unite them through you. We shall go to them and call them to your affair, and present to them this religion to which we have responded to you. If Allah unites them upon it, then there will be no man more honoured than you.' Then they departed from the Messenger of Allah ﷺ returning to their lands, having believed and affirmed [the truth].

411. Tarikh (al-Tabari) 832No grade recorded

     [ أَسَمَاءُ الرَّهْطِ الْخَزْرَجِيِّينَ الَّذِينَ الْتَقَوْا بِالرَّسُولِ عِنْدَ الْعَقَبَةِ   ] قَالَ ابْنُ إسْحَاقَ: وَهُمْ - فِيمَا ذُكِرَ لِي -: سِتَّةُ نَفَرٍ مِنْ الْخَزْرَجِ، مِنْهُمْ مِنْ بَنِي النَّجَّارِ - وَهُوَ تَيْمُ اللَّهِ - ثُمَّ مِنْ بَنِي مَالِكِ بْنِ النَّجَّارِ بْنِ ثَعْلَبَةَ بْنِ عَمْرِو بْنِ الْخَزْرَجِ بْنِ حَارِثَةَ بْنِ عَمْرِو بْنِ عَامِرٍ: أَسْعَدُ بْنُ زُرَارَةَ بْنِ عُدَسَ بْنِ عُبَيْدِ بْنِ ثَعْلَبَةَ بْنِ غَنْمِ بْنِ مَالِكِ بْنِ النَّجَّارِ، وَهُوَ أَبُو أُمَامَةَ، وَعَوْفُ بْنُ الْحَارِثِ بْنِ رِفَاعَةَ بْنِ سَوَادِ بْنِ مَالِكِ بْنِ غَنْمِ بْنِ مَالِكِ بْنِ النَّجَّارِ، وَهُوَ ابْنُ عَفْرَاءَ. قَالَ ابْنُ هِشَامٍ: وَعَفْرَاءُ بِنْتُ عُبَيْدِ بْنِ ثَعْلَبَةَ بْنِ عُبَيْدِ بْنِ ثَعْلَبَةَ بْنِ غَنْمِ بْنِ مَالِكِ بْنِ النَّجَّارِ. قَالَ ابْنُ إسْحَاقَ: وَمِنْ بَنِي زُرَيْقِ بْنِ عَامِرِ بْنِ زُرَيْقِ بْنِ عَبْدِ حَارِثَةَ بْنِ مَالِكِ بْنِ غَضْبِ بْنِ جُشَمَ بْنِ الْخَزْرَجِ: رَافِعُ بْنُ مَالِكِ بْنِ الْعَجْلَانِ بْنِ عَمْرِو بْنِ عَامِرِ بْنِ زُرَيْقٍ. قَالَ ابْنُ هِشَامٍ: وَيُقَالُ: عَامِرُ بْنُ الْأَزْرَقِ. قَالَ ابْنُ إسْحَاقَ: وَمِنْ بَنِي سَلِمَةَ بْنِ سَعْدِ بْنِ عَلِيِّ بْنِ سَارِدَةَ بْنِ تَزِيدَ بْنِ جُشَمَ بْنِ الْخَزْرَجِ، ثُمَّ مِنْ بَنِي سَوَادِ بْنِ غَنْمِ بْنِ كَعْبِ بْنِ سَلَمَةَ: قُطْبَةُ بْنُ عَامِرِ بْنِ حَدِيدَةَ بْنِ عَمْرِو بْنِ غَنْمِ بْنِ سَوَادِ. قَالَ ابْنُ هِشَامٍ: عَمْرُو بْنُ سَوَادٍ، وَلَيْسَ لِسَوَادٍ ابْنٌ يُقَالُ لَهُ: غَنْمٌ. قَالَ ابْنُ إسْحَاقَ: وَمِنْ بَنِي حَرَامِ بْنِ كَعْبِ بْنِ غَنْمِ بْنِ كَعْبِ بْنِ سَلَمَةَ عُقْبَةُ بْنُ عَامِرِ بْنِ نَابِي بْنِ زَيْدِ بْنِ حَرَامٍ. وَمِنْ بَنِي عُبَيْدِ بْنِ عَدِيِّ بْنِ غَنْمِ بْنِ كَعْبِ بْنِ سَلَمَةَ: جَابِرُ بْنُ عَبْدِ اللَّهِ بْنِ رِئَابِ بْنِ النُّعْمَانِ بْنِ سِنَانِ بْنِ عُبَيْدٍ. فَلَمَّا قَدِمُوا الْمَدِينَةَ إلَى قَوْمِهِمْ ذَكَرُوا لَهُمْ رَسُولَ اللَّهِ ﷺ وَدَعَوْهُمْ إلَى الْإِسْلَامِ حَتَّى فَشَا فِيهِمْ، فَلَمْ يَبْقَ دَارٌ مِنْ دُورِ الْأَنْصَارِ إلَّا وَفِيهَا ذِكْرٌ مِنْ رَسُولِ اللَّهِ ﷺ. وَذَكَرَ مُوسَى بْنُ عُقْبَةَ فِيمَا رَوَاهُ عَنِ الزُّهْرِيِّ وَعُرْوَةَ بْنِ الزُّبَيْرِ، أَنَّ أَوَّلَ اجْتِمَاعِهِ عَلَيْهِ السَّلَامُ بِهِمْ كَانُوا ثَمَانِيَةً.

     ✧ [The names of the Khazrajī group who met the Messenger at al-ʿAqabah] Ibn Isḥāq said: They were—as was mentioned to me—six men from the Khazraj. Among them, from the Banū al-Najjār—who is Taym Allāh—then from the Banū Mālik b. al-Najjār b. Thaʿlabah b. ʿAmr b. al-Khazraj b. Ḥārithah b. ʿAmr b. ʿĀmir: Asʿad b. Zurārah b. ʿUdas b. ʿUbayd b. Thaʿlabah b. Ghanm b. Mālik b. al-Najjār, who is Abū Umāmah; and ʿAwf b. al-Ḥārith b. Rifāʿah b. Sawād b. Mālik b. Ghanm b. Mālik b. al-Najjār, who is Ibn ʿAfrāʾ. Ibn Hishām said: ʿAfrāʾ is the daughter of ʿUbayd b. Thaʿlabah b. ʿUbayd b. Thaʿlabah b. Ghanm b. Mālik b. al-Najjār. Ibn Isḥāq said: And from the Banū Zurayq b. ʿĀmir b. Zurayq b. ʿAbd Ḥārithah b. Mālik b. Ghaḍb b. Jusham b. al-Khazraj: Rāfiʿ b. Mālik b. al-ʿAjlān b. ʿAmr b. ʿĀmir b. Zurayq. Ibn Hishām said: It is also said: ʿĀmir b. al-Azraq. Ibn Isḥāq said: And from the Banū Salimah b. Saʿd b. ʿAlī b. Sāridah b. Tazīd b. Jusham b. al-Khazraj, then from the Banū Sawād b. Ghanm b. Kaʿb b. Salamah: Quṭbah b. ʿĀmir b. Ḥadīdah b. ʿAmr b. Ghanm b. Sawād. Ibn Hishām said: ʿAmr b. Sawād, and Sawād has no son called Ghanm. Ibn Isḥāq said: And from the Banū Ḥarām b. Kaʿb b. Ghanm b. Kaʿb b. Salamah: ʿUqbah b. ʿĀmir b. Nābī b. Zayd b. Ḥarām. And from the Banū ʿUbayd b. ʿAdī b. Ghanm b. Kaʿb b. Salamah: Jābir b. ʿAbd Allāh b. Riʾāb b. al-Nuʿmān b. Sinān b. ʿUbayd. When they came to Madinah to their people, they mentioned to them the Messenger of Allah ﷺ and called them to Islam until it spread among them, so that there remained no house among the houses of the Anṣār but that it contained mention of the Messenger of Allah ﷺ. Mūsā b. ʿUqbah mentioned, in what he narrated from al-Zuhrī and ʿUrwah b. al-Zubayr, that the first meeting of him ﷺ with them consisted of eight.

412. Tarikh (al-Tabari) 833No grade recorded

     الْعَقَبَةُ الْأُولَى وَمُصْعَبُ بْنُ عُمَيْرٍ   حَتَّى إذَا كَانَ الْعَامُ الْمُقْبِلُ وَافَى الْمَوْسِمَ مِنْ الْأَنْصَارِ اثْنَا عَشَرَ رَجُلًا، فَلَقَوْهُ بِالْعَقَبَةِ. ( قَالَ ) وَهِيَ الْعَقَبَةُ الْأُولَى، فَبَايَعُوا رَسُولَ اللَّهِ ﷺ عَلَى بَيْعَةِ النِّسَاءِ وَذَلِكَ قَبْلَ أَنْ تُفْتَرَضَ عَلَيْهِمْ الْحَرْبُ. [ رِجَالُ الْعَقَبَةِ الْأُولَى مِنْ بَنِي النَّجَّارِ   ] مِنْهُمْ مِنْ بَنِي النَّجَّارِ، ثُمَّ مِنْ بَنِي مَالِكِ بْنِ النَّجَّارِ: أَسْعَدُ بْنُ زُرَارَةَ بْنِ عُدَسَ بْنِ عُبَيْدِ بْنِ ثَعْلَبَةَ بْنِ غَنْمِ بْنِ مَالِكِ بْنِ النَّجَّارِ، وَهُوَ أَبُو أُمَامَةَ؛ وَعَوْفٌ، وَمُعَاذٌ، ابْنَا الْحَارِثِ بْنِ رِفَاعَةَ بْنِ سَوَادِ بْنِ مَالِكِ بْنِ غَنْمِ بْنِ مَالِكِ بْنِ النَّجَّارِ، وَهُمَا ابْنَا عَفْرَاءَ. [ رِجَالُ الْعَقَبَةِ الْأُولَى مِنْ بَنِي زُرَيْقٍ   ] وَمِنْ بَنِي زُرَيْقِ بْنِ عَامِرٍ: رَافِعُ بْنُ مَالِكِ بْنِ الْعَجْلَانِ بْنِ عَمْرِو بْنِ عَامِرِ بْنِ زُرَيْقٍ ؟ وَذَكْوَانُ بْنُ عَبْدِ قَيْسِ بْنِ خَلَدَةَ بْنِ مُخْلِدِ بْنِ عَامِرِ بْنِ زُرَيْقٍ. قَالَ ابْنُ هِشَامٍ: ذَكْوَانُ، مُهَاجِرِيٌّ أَنْصَارِيٌّ. [ رِجَالُ الْعَقَبَةِ الْأُولَى مِنْ بَنِي عَوْفٍ   ] وَمِنْ بَنِي عَوْفِ بْنِ الْخَزْرَجِ، ثُمَّ مِنْ بَنِي غَنْمِ بْنِ عَوْفِ بْنِ عَمْرِو بْنِ عَوْفِ بْنِ الْخَزْرَجِ، وَهُمْ الْقَوَاقِلُ: عُبَادَةُ بْنُ الصَّامِتِ بْنِ قَيْسِ بْنِ أَصْرَمَ بْنِ فِهْرِ بْنِ ثَعْلَبَةَ بْنِ غَنْمٍ، وَأَبُو عَبْدِ الرَّحْمَنِ، وَهُوَ يَزِيدُ بْنُ ثَعْلَبَةَ بْنِ خَزْمَةَ بْنِ أَصْرَمَ بْنِ عَمْرِو بْنِ عَمَّارَةَ مِنْ بَنِي غُصَيْنَةَ، مِنْ بَلِيٍّ، حَلِيفٌ لَهُمْ. [ رِجَالُ الْعَقَبَةِ مِنْ بَنِي سَالِمٍ   ] قَالَ ابْنُ إسْحَاقَ: وَمِنْ بَنِي سَالِمِ بْنِ عَوْفِ بْنِ عَمْرِو بْنِ الْخَزْرَجِ، ثُمَّ مِنْ بَنِي الْعَجْلَانِ بْنِ زَيْدِ بْنِ غَنْمِ بْنِ سَالِمٍ: الْعَبَّاسُ بْنُ عُبَادَةَ بْنِ نَضَلَةَ بْنِ مَالِكِ بْنِ الْعَجْلَانِ. [ رِجَالُ الْعَقَبَةِ مِنْ بَنِي سَلِمَةَ بِلَامِ مَكْسُورَةٍ   ] وَمِنْ بَنِي سَلِمَةَ بْنِ سَعْدِ بْنِ عَلِيِّ بْنِ أَسَدِ بْنِ سَارِدَةَ بْنِ تَزِيدَ بْنِ جُشَمَ بْنِ الْخَزْرَجِ، ثُمَّ مِنْ بَنِي حَرَامِ بْنِ كَعْبِ بْنِ غَنْمِ بْنِ سَلِمَةَ: عُقْبَةُ بْنُ عَامِرِ بْنِ نَابِي بْنِ زَيْدِ بْنِ حَرَامٍ. [ رِجَالُ الْعَقَبَةِ مِنْ بَنِي سَوَادٍ   ] وَمِنْ بَنِي سَوَادِ بْنِ غَنْمِ بْنِ كَعْبِ بْنِ سَلِمَةَ قُطْبَةُ بْنُ عَامِرِ بْنِ حَدِيدَةَ بْنِ عَمْرِو بْنِ غَنْمِ بْنِ سَوَادِ. [ رِجَالُ الْعَقَبَةِ مِنْ الْأَوْسِ   ] وَشَهِدَهَا مِنْ الْأَوْسِ بْنِ حَارِثَةَ بْنِ ثَعْلَبَةَ بْنِ عَمْرِو بْنِ عَامِرٍ، ثُمَّ مِنْ بَنِي عَبْدِ الْأَشْهَلِ بْنِ جُشَمَ بْنِ الْحَارِثِ بْنِ الْخَزْرَجِ بْنِ عَمْرِو بْنِ مَالِكِ بْنِ الْأَوْسِ: أَبُو الْهَيْثَمِ بْنُ التَّيِّهَانِ، وَاسْمُهُ مَالِكٌ قَالَ ابْنُ هِشَامٍ: التَّيِّهَانُ: يُخَفَّفُ وَيُثَقَّلُ، كَقَوْلِهِ مَيْتٌ وَمَيِّتٌ. [ رِجَالُ الْعَقَبَةِ الْأُولَى مِنْ بَنِي عَمْرٍو   ] وَمِنْ بَنِي عَمْرِو بْنِ عَوْفِ بْنِ مَالِكِ بْنِ الْأَوْسِ: عُوَيْمُ بْنُ سَاعِدَةَ.

     ✧ The First ʿAqabah and Muṣʿab b. ʿUmayr When the next year came, twelve men from the Anṣār attended the pilgrimage season, and they met him at al-ʿAqabah. (He said) This is the first ʿAqabah, and they pledged allegiance to the Messenger of God ﷺ according to the pledge of women, and that was before warfare was made obligatory upon them. [The men of the first ʿAqabah from the Banū al-Najjār] Among them from the Banū al-Najjār, then from the Banū Mālik b. al-Najjār: Asʿad b. Zurārah b. ʿUdas b. ʿUbayd b. Thaʿlabah b. Ghanm b. Mālik b. al-Najjār, and he is Abū Umāmah; and ʿAwf and Muʿādh, the two sons of al-Ḥārith b. Rifāʿah b. Sawād b. Mālik b. Ghanm b. Mālik b. al-Najjār, and they are the two sons of ʿAfrāʾ. [The men of the first ʿAqabah from the Banū Zurayq] And from the Banū Zurayq b. ʿĀmir: Rāfiʿ b. Mālik b. al-ʿAjlān b. ʿAmr b. ʿĀmir b. Zurayq? and Dhakwān b. ʿAbd Qays b. Khaladah b. Mukhlid b. ʿĀmir b. Zurayq. Ibn Hishām said: Dhakwān was a Muhājirī Anṣārī. [The men of the first ʿAqabah from the Banū ʿAwf] And from the Banū ʿAwf b. al-Khazraj, then from the Banū Ghanm b. ʿAwf b. ʿAmr b. ʿAwf b. al-Khazraj, and they are the Qawāqil: ʿUbādah b. al-Ṣāmit b. Qays b. Aṣram b. Fihr b. Thaʿlabah b. Ghanm, and Abū ʿAbd al-Raḥmān, and he is Yazīd b. Thaʿlabah b. Khazmah b. Aṣram b. ʿAmr b. ʿAmmārah from the Banū Ghuṣaynah, from Balī, an ally of theirs. [The men of the ʿAqabah from the Banū Sālim] Ibn Isḥāq said: And from the Banū Sālim b. ʿAwf b. ʿAmr b. al-Khazraj, then from the Banū al-ʿAjlān b. Zayd b. Ghanm b. Sālim: al-ʿAbbās b. ʿUbādah b. Naḍalah b. Mālik b. al-ʿAjlān. [The men of the ʿAqabah from the Banū Salimah with a kasrah on the lām] And from the Banū Salimah b. Saʿd b. ʿAlī b. Asad b. Sāridah b. Tazīd b. Jusham b. al-Khazraj, then from the Banū Ḥarām b. Kaʿb b. Ghanm b. Salimah: ʿUqbah b. ʿĀmir b. Nābī b. Zayd b. Ḥarām. [The men of the ʿAqabah from the Banū Sawād] And from the Banū Sawād b. Ghanm b. Kaʿb b. Salimah: Quṭbah b. ʿĀmir b. Ḥadīdah b. ʿAmr b. Ghanm b. Sawād. [The men of the ʿAqabah from the Aws] And from the Aws b. Ḥārithah b. Thaʿlabah b. ʿAmr b. ʿĀmir attended it, then from the Banū ʿAbd al-Ashhal b. Jusham b. al-Ḥārith b. al-Khazraj b. ʿAmr b. Mālik b. al-Aws: Abū al-Haytham b. al-Tayyihān, and his name is Mālik. Ibn Hishām said: al-Tayyihān: it may be pronounced lightly or heavily, like one's saying mayt and mayyit. [The men of the first ʿAqabah from the Banū ʿAmr] And from the Banū ʿAmr b. ʿAwf b. Mālik b. al-Aws: ʿUwaym b. Sāʿidah.

413. Tarikh (al-Tabari) 834No grade recorded

     [ عَهْدُ الرَّسُولِ عَلَى مُبَايِعِي الْعَقَبَةِ   ] قَالَ ابْنُ إسْحَاقَ: وَحَدَّثَنِي يَزِيدُ بْنُ أَبِي حَبِيبٍ، عَنْ ( أَبِي ) مَرْثَدِ بْنِ عَبْدِ اللَّهِ الْيَزَنِيِّ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ عُسَيْلَةَ الصَّنَابِحِيِّ، عَنْ عُبَادَةَ بْنِ الصَّامِتِ، قَالَ: كُنْتُ فِيمَنْ حَضَرَ الْعَقَبَةَ الْأُولَى، وَكُنَّا اثْنَيْ عَشَرَ رَجُلًا، فَبَايَعْنَا رَسُولَ اللَّهِ ﷺ عَلَى بَيْعَةِ النِّسَاءِ، وَذَلِكَ قَبْلَ أَنْ تُفْتَرَضَ الْحَرْبُ، عَلَى أَنْ لَا نُشْرِكَ بِاَللَّهِ شَيْئًا، وَلَا نَسْرِقَ، وَلَا نَزْنِيَ، وَلَا نَقْتُلَ أَوْلَادَنَا، وَلَا نَأْتِيَ بِبُهْتَانِ نَفْتَرِيهِ مِنْ بَيْنِ أَيْدِينَا وَأَرْجُلِنَا، وَلَا نَعْصِيَهُ فِي مَعْرُوفٍ. فَإِنْ وَفَّيْتُمْ فَلَكُمْ الْجَنَّةُ. وَإِنْ غَشِيتُمْ مِنْ ذَلِكَ شَيْئًا فَأَمْرُكُمْ إلَى اللَّهِ عَزَّ وَجَلَّ إنْ شَاءَ عَذَّبَ وَإِنْ شَاءَ غَفَرَ. قَالَ ابْنُ إسْحَاقَ: وَذَكَرَ ابْنُ شِهَابٍ الزُّهْرِيُّ، عَنْ عَائِذِ اللَّهِ بْنِ عَبْدِ اللَّهِ الْخَوْلَانِيِّ أَبِي إدْرِيسَ أَنَّ عُبَادَةَ بْنَ الصَّامِتِ حَدَّثَهُ أَنَّهُ قَالَ: بَايَعْنَا رَسُولَ اللَّهِ ﷺ لَيْلَةَ الْعَقَبَةِ الْأُولَى عَلَى أَنْ لَا نُشْرِكَ بِاَللَّهِ شَيْئًا، وَلَا نَسْرِقَ، وَلَا نَزْنِيَ، وَلَا نَقْتُلَ أَوْلَادَنَا، وَلَا نَأْتِيَ بِبُهْتَانِ نَفْتَرِيهِ مِنْ بَيْنِ أَيْدِينَا وَأَرْجُلِنَا وَلَا نَعْصِيَهُ فِي مَعْرُوفٍ، فَإِنْ وَفَيْتُمْ فَلَكُمْ الْجَنَّةُ، وَإِنْ غَشِيتُمْ مِنْ ذَلِكَ ( شَيْئًا ) فَأُخِذْتُمْ بِحَدِّهِ فِي الدُّنْيَا، فَهُوَ كَفَّارَةٌ لَهُ، وَإِنْ سُتِرْتُمْ عَلَيْهِ إلَى يَوْمِ الْقِيَامَةِ فَأَمْرُكُمْ إلَى اللَّهِ عَزَّ وَجَلَّ إنْ شَاءَ عَذَّبَ، وَإِنْ شَاءَ غَفَرَ.

     ✧ [The covenant of the Messenger with those who pledged allegiance at al-ʿAqabah] Ibn Isḥāq said: Yazīd b. Abī Ḥabīb narrated to me, from (Abū) Marthad b. ʿAbd Allāh al-Yazanī, from ʿAbd al-Raḥmān b. ʿUsaylah al-Ṣunābiḥī, from ʿUbādah b. al-Ṣāmit, who said: I was among those who attended the first al-ʿAqabah, and we were twelve men. We pledged allegiance to the Messenger of God ﷺ with the pledge of the women, and that was before war was made obligatory: that we would not associate anything with God, that we would not steal, that we would not commit fornication, that we would not kill our children, that we would not bring a slanderous lie we fabricate between our hands and our feet, and that we would not disobey him in what is right. If you fulfill this, then Paradise is yours. And if you fall into any of that, then your affair is with God, Mighty and Majestic: if He wills, He punishes, and if He wills, He forgives. Ibn Isḥāq said: Ibn Shihāb al-Zuhrī mentioned, from ʿĀʾidh Allāh b. ʿAbd Allāh al-Khawlānī Abū Idrīs, that ʿUbādah b. al-Ṣāmit narrated to him that he said: We pledged allegiance to the Messenger of God ﷺ on the night of the first al-ʿAqabah: that we would not associate anything with God, that we would not steal, that we would not commit fornication, that we would not kill our children, that we would not bring a slanderous lie we fabricate between our hands and our feet, and that we would not disobey him in what is right. If you fulfill this, then Paradise is yours. And if you fall into any of that, and you are punished for it in this world, it is an expiation for it. And if it is concealed from you until the Day of Resurrection, then your affair is with God, Mighty and Majestic: if He wills, He punishes, and if He wills, He forgives.

414. Tarikh (al-Tabari) 835No grade recorded

     [ إرْسَالُ الرَّسُولِ مُصْعَبًا مَعَ وَفْدِ الْعَقَبَةِ   ] قَالَ ابْنُ إسْحَاقَ: فَلَمَّا انْصَرَفَ عَنْهُ الْقَوْمُ، بَعَثَ رَسُولُ اللَّهِ ﷺ مَعَهُمْ مُصْعَبَ بْنَ عُمَيْرِ بْنِ هَاشِمِ بْنِ عَبْدِ مَنَافِ بْنِ عَبْدِ الدَّارِ بْنِ قُصَيٍّ، وَأَمَرَهُ أَنْ يُقْرِئَهُمْ الْقُرْآنَ، وَيُعَلِّمَهُمْ الْإِسْلَامَ، وَيُفَقِّهَهُمْ فِي الدِّينِ، فَكَانَ يُسَمَّى الْمُقْرِئَ بِالْمَدِينَةِ: مُصْعَبٌ. وَكَانَ مَنْزِلُهُ عَلَى أَسْعَدِ بْنِ زُرَارَةَ بْنِ عُدَسَ، أَبِي أُمَامَةَ. قَالَ ابْنُ إسْحَاقَ: فَحَدَّثَنِي عَاصِمُ بْنُ عُمَرَ بْنِ قَتَادَةَ: أَنَّهُ كَانَ يُصَلِّي بِهِمْ، وَذَلِكَ أَنَّ الْأَوْسَ وَالْخَزْرَجَ كَرِهَ بَعْضُهُمْ أَنْ يَؤُمَّهُ بَعْضٌ. فَنَزَلَ مُصْعَبٌ عَلَى أَسْعَدَ بْنِ زُرَارَةَ فَكَانَ يُسَمَّى بِالْمَدِينَةِ الْمُقْرِئَ.

     ✧ [ The Messenger's sending Muṣʿab with the delegation of al-ʿAqabah ] Ibn Isḥāq said: When the people departed from him, the Messenger of Allah ﷺ sent with them Muṣʿab b. ʿUmayr b. Hāshim b. ʿAbd Manāf b. ʿAbd al-Dār b. Quṣayy, and commanded him to recite the Qur'an to them, teach them Islam, and instruct them in the religion. He was called "the reciter" in Madinah: Muṣʿab. His lodging was with Asʿad b. Zurārah b. ʿUdas, Abū Umāmah. Ibn Isḥāq said: ʿĀṣim b. ʿUmar b. Qatādah narrated to me that he used to lead them in prayer; that was because the Aws and the Khazraj disliked some of them leading others in prayer. So Muṣʿab stayed with Asʿad b. Zurārah, and he was called in Madinah "the reciter."

415. Tarikh (al-Tabari) 836No grade recorded

     أَوَّلُ جُمُعَةٍ أَقِيمَتْ بِالْمَدِينَةِ   [ أَسْعَدُ بْنُ زُرَارَةَ وَإِقَامَةُ أَوَّلِ جُمُعَةٍ بِالْمَدِينَةِ   ] قَالَ ابْنُ إسْحَاقَ: وَحَدَّثَنِي مُحَمَّدُ بْنُ أَبِي أُمَامَةَ بْنِ سَهْلِ بْنِ حُنَيْفٍ، عَنْ أَبِيهِ أَبِي أُمَامَةَ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ كَعْبِ بْنِ مَالِكٍ، قَالَ: كُنْتُ قَائِدَ أَبِي، كَعْبِ بْنِ مَالِكٍ، حِينَ ذَهَبَ بَصَرُهُ، فَكُنْتُ إذَا خَرَجْتُ بِهِ إلَى الْجُمُعَةِ، فَسَمِعَ الْأَذَانَ بِهَا صَلَّى عَلَى أَبِي أُمَامَةَ، أَسْعَدَ بْنِ زُرَارَةَ. قَالَ: فَمَكَثَ حِينًا عَلَى ذَلِكَ: لَا يَسْمَعُ الْأَذَانَ لِلْجُمُعَةِ إلَّا صَلَّى عَلَيْهِ وَاسْتَغْفَرَ لَهُ. قَالَ: فَقُلْتُ فِي نَفْسِي: وَاَللَّهِ إنَّ هَذَا بِي لَعَجْزٌ، أَلَّا أَسْأَلَهُ مَا لَهُ إذَا سَمِعَ الْأَذَانَ لِلْجُمُعَةِ صَلَّى عَلَى أَبِي أُمَامَةَ أَسْعَدَ بْنِ زُرَارَةَ ؟ قَالَ: فَخَرَجْتُ بِهِ فِي يَوْمِ جُمُعَةٍ كَمَا كُنْتُ أَخْرُجُ، فَلَمَّا سَمِعَ الْأَذَانَ لِلْجُمُعَةِ صَلَّى عَلَيْهِ وَاسْتَغْفَرَ لَهُ. قَالَ: فَقُلْتُ لَهُ: يَا أَبَتِ، مَا لَكَ إذَا سَمِعْتَ الْأَذَانَ لِلْجُمُعَةِ صَلَّيْتَ عَلَى أَبِي أُمَامَةَ ؟ قَالَ: فَقَالَ: أَيْ بُنَيَّ، كَانَ أَوَّلَ مَنْ جَمَّعَ بِنَا بِالْمَدِينَةِ فِي هَزْمِ النَّبِيتِ، مِنْ حَرَّةِ بَنِي بَيَاضَةَ، يُقَالُ لَهُ: نَقِيعُ الْخَضَمَاتِ، قَالَ قُلْتُ: وَكَمْ أَنْتُمْ يَوْمَئِذٍ ؟ قَالَ: أَرْبَعُونَ رَجُلًا. [ أَسْعَدُ بْنُ زُرَارَةَ وَمُصْعَبُ بْنُ عُمَيْرٍ وَإِسْلَامُ سَعْدِ بْنِ مُعَاذٍ وَأُسَيْدِ بْنِ حُضَيْرٍ   ] قَالَ ابْنُ إسْحَاقَ: وَحَدَّثَنِي عُبَيْدُ اللَّهِ بْنُ الْمُغِيرَةِ بْنِ مُعَيْقِبٍ، وَعَبْدُ اللَّهِ بْنُ أَبِي بَكْرِ بْنِ مُحَمَّدِ بْنِ عَمْرِو بْنِ حَزْمٍ: أَنَّ أَسْعَدَ بْنَ زُرَارَةَ خَرَجَ بِمُصْعَبِ بْنِ عُمَيْرٍ يُرِيدُ بِهِ دَارَ بَنِي عَبْدِ الْأَشْهَلِ، وَدَارَ بَنِي ظَفَرٍ، وَكَانَ سَعْدُ بْنُ مُعَاذِ بْنِ النُّعْمَانِ بْنِ امْرِئِ الْقَيْسِ بْنِ زَيْدِ بْنِ عَبْدِ الْأَشْهَلِ بْنَ خَالَةِ أَسْعَدَ بْنِ زُرَارَةَ، فَدَخَلَ بِهِ حَائِطًا مِنْ حَوَائِطِ بَنِي ظَفَرٍ. قَالَ ابْنُ هِشَامٍ: وَاسْمُ ظَفَرٍ: كَعْبُ بْنُ الْحَارِثِ بْنِ الْخَزْرَجِ بْنِ عَمْرِو بْنِ مَالِكِ بْنِ الْأَوْسِ - قَالَا: عَلَى بِئْرٍ يُقَالُ لَهَا: بِئْرُ مَرَقٍ فَجَلَسَا فِي الْحَائِطِ، وَاجْتَمَعَ إلَيْهِمَا رِجَالٌ مِمَّنْ أَسْلَمَ، وَسَعْدُ بْنُ مُعَاذٍ، وَأُسَيْدُ بْنُ حُضَيْرٍ، يَوْمَئِذٍ سَيِّدَا قَوْمِهِمَا مِنْ بَنِي عَبْدِ الْأَشْهَلِ، وَكِلَاهُمَا مُشْرِكٌ عَلَى دِينِ قَوْمِهِ، فَلَمَّا سَمِعَا بِهِ قَالَ سَعْدُ بْنُ مُعَاذٍ لِأُسَيْدِ بْنِ حُضَيْرٍ: لَا أَبَا لَكَ، انْطَلِقْ إلَى هَذَيْنِ الرَّجُلَيْنِ اللَّذَيْنِ قَدْ أَتَيَا دَارَيْنَا لِيُسَفِّهَا ضُعَفَاءَنَا، فَازْجُرْهُمَا وَانْهَهُمَا عَنْ أَنْ يَأْتِيَا دَارَيْنَا، فَإِنَّهُ لَوْلَا أَنَّ أَسْعَدَ بْنَ زُرَارَةَ مِنِّي حَيْثُ قَدْ عَلِمْتُ كَفَيْتُكَ ذَلِكَ، هُوَ ابْنُ خَالَتِي، وَلَا أَجِدُ عَلَيْهِ مُقَدَّمًا، قَالَ: فَأَخَذَ أُسَيْدُ بْنُ حُضَيْرٍ حَرْبَتَهُ. ثُمَّ أَقْبَلَ إلَيْهِمَا، فَلَمَّا رَآهُ أَسْعَدُ بْنُ زُرَارَةَ، قَالَ لِمُصْعَبِ بْنِ عُمَيْرٍ: هَذَا سَيِّدُ قَوْمِهِ قَدْ جَاءَكَ، فَاصْدُقْ اللَّهَ فِيهِ، قَالَ مُصْعَبٌ: إنْ يَجْلِسْ أُكَلِّمْهُ. قَالَ: فَوَقَفَ عَلَيْهِمَا. مُتَشَتِّمًا، فَقَالَ: مَا جَاءَ بِكُمَا إلَيْنَا تُسَفِّهَانِ ضُعَفَاءَنَا ؟ اعْتَزِلَانَا إنْ كَانَتْ لَكُمَا بِأَنْفُسِكُمَا حَاجَةٌ، فَقَالَ لَهُ مُصْعَبٌ: أَوَتَجْلِسُ فَتَسْمَعَ، فَإِنْ رَضِيتَ أَمْرًا قَبِلْتَهُ، وَإِنْ كَرِهْتَهُ كُفَّ عَنْكَ مَا تَكْرَهُ قَالَ: أَنْصَفْتَ، ثُمَّ رَكَزَ حَرْبَتَهُ وَجَلَسَ إلَيْهِمَا، فَكَلَّمَهُ مُصْعَبٌ بِالْإِسْلَامِ، وَقَرَأَ عَلَيْهِ الْقُرْآنَ، فَقَالَا: فِيمَا يُذْكَرُ عَنْهُمَا: وَاَللَّهِ لَعَرَفْنَا فِي وَجْهِهِ الْإِسْلَامَ قَبْلَ أَنْ يَتَكَلَّمَ فِي إشْرَاقِهِ وَتَسَهُّلِهِ. ثُمَّ قَالَ: مَا أَحْسَنَ هَذَا الْكَلَامَ وَأَجْمَلَهُ كَيْفَ تَصْنَعُونَ إذَا أَرَدْتُمْ أَنْ تَدْخُلُوا فِي هَذَا الدِّينِ ؟ قَالَا لَهُ: تَغْتَسِلُ فَتَطَّهَّرُ وَتُطَهِّرُ ثَوْبَيْكَ، ثُمَّ تَشْهَدُ شَهَادَةَ الْحَقِّ، ثُمَّ تُصَلِّي. فَقَامَ فَاغْتَسَلَ وَطَهَّرَ ثَوْبَيْهِ، وَتَشَهَّدَ شَهَادَةَ الْحَقِّ، ثُمَّ قَامَ فَرَكَعَ رَكْعَتَيْنِ، ثُمَّ قَالَ لَهُمَا: إنَّ وَرَائِي رَجُلًا إنْ اتَّبَعَكُمَا لَمْ يَتَخَلَّفْ عَنْهُ أَحَدٌ مِنْ قَوْمِهِ، وَسَأُرْسِلُهُ إلَيْكُمَا الْآنَ، سَعْدَ بْنَ مُعَاذٍ، ثُمَّ أَخَذَ حَرْبَتَهُ وَانْصَرَفَ إلَى سَعْدٍ وَقَوْمِهِ وَهُمْ جُلُوسٌ فِي نَادِيهِمْ فَلَمَّا نَظَرَ إلَيْهِ سَعْدُ بْنُ مُعَاذٍ مُقْبِلًا، قَالَ: أَحْلِفُ بِاَللَّهِ لَقَدْ جَاءَكُمْ أُسَيْدٌ بِغَيْرِ الْوَجْهِ الَّذِي ذَهَبَ بِهِ مِنْ عِنْدِكُمْ، فَلَمَّا وَقَفَ عَلَى النَّادِي قَالَ لَهُ سَعْدٌ: مَا فَعَلْتَ ؟ قَالَ: كَلَّمْتُ الرَّجُلَيْنِ، فَوَاَللَّهِ مَا رَأَيْتُ بِهِمَا بَأْسًا، وَقَدْ نَهَيْتُهُمَا، فَقَالَا: نَفْعَلُ مَا أَحْبَبْتَ، وَقَدْ حُدِّثْتُ أَنَّ بَنِي حَارِثَةَ قَدْ خَرَجُوا إلَى أَسْعَدَ بْنِ زُرَارَةَ لِيَقْتُلُوهُ، وَذَلِكَ أَنَّهُمْ قَدْ عَرَفُوا أَنَّهُ ابْنُ خَالَتِكَ، لِيُخْفِرُوكَ قَالَ: فَقَامَ سَعْدٌ مُغْضَبًا مُبَادِرًا، تَخَوُّفًا لِلَّذِي ذُكِرَ لَهُ مِنْ بَنِي حَارِثَةَ، فَأَخَذَ الْحَرْبَةَ مِنْ يَدِهِ. ثُمَّ قَالَ: وَاَللَّهِ مَا أَرَاكَ أَغْنَيْتَ شَيْئًا، ثُمَّ خَرَجَ إلَيْهِمَا، فَلَمَّا رَآهُمَا سَعْدٌ مُطْمَئِنَّيْنِ، عَرَفَ سَعْدٌ أَنَّ أُسَيْدًا إنَّمَا أَرَادَ مِنْهُ أَنْ يَسْمَعَ مِنْهُمَا، فَوَقَفَ عَلَيْهِمَا مُتَشَتِّمًا، ثُمَّ قَالَ لِأَسْعَدَ بْنِ زُرَارَةَ: يَا أَبَا أُمَامَةَ، ( أَمَا وَاَللَّهِ ) لَوْلَا مَا بَيْنِي وَبَيْنَكَ مِنْ الْقَرَابَةِ مَا رُمْتَ هَذَا مِنِّي، أَتَغْشَانَا فِي دَارَيْنَا بِمَا نَكْرَهُ - وَقَدْ قَالَ أَسْعَدُ بْنُ زُرَارَةَ لِمُصْعَبِ بْنِ عُمَيْرٍ: أَيْ مُصْعَبُ، جَاءَكَ وَاَللَّهِ سَيِّدُ مَنْ وَرَاءَهُ مِنْ قَوْمِهِ، إنْ يَتَّبِعْكَ لَا يَتَخَلَّفُ عَنْكَ مِنْهُمْ اثْنَانِ - قَالَ: فَقَالَ لَهُ مُصْعَبٌ: أَوَتَقْعُدُ فَتَسْمَعَ، فَإِنْ رَضِيتَ أَمْرًا وَرَغِبْتَ فِيهِ قَبِلْتَهُ، وَإِنْ كَرِهْتَهُ عَزَلْنَا عَنْكَ مَا تَكْرَهُ ؟ قَالَ سَعْدٌ: أَنْصَفْتَ. ثُمَّ رَكَزَ الْحَرْبَةَ وَجَلَسَ، فَعَرَضَ عَلَيْهِ الْإِسْلَامَ، وَقَرَأَ عَلَيْهِ الْقُرْآنَ، قَالَا: فَعَرَفْنَا وَاَللَّهِ فِي وَجْهِهِ الْإِسْلَامَ قَبْلَ أَنْ يَتَكَلَّمَ، لِإِشْرَاقِهِ وَتَسَهُّلِهِ، ثُمَّ قَالَ لَهُمَا: كَيْفَ تَصْنَعُونَ إذَا أَنْتُمْ أَسْلَمْتُمْ وَدَخَلْتُمْ فِي هَذَا الدِّينِ ؟ قَالَا: تَغْتَسِلُ فَتَطَّهَّرُ وَتُطَهِّرُ ثَوْبَيْكَ، ثُمَّ تَشْهَدُ شَهَادَةَ الْحَقِّ، ثُمَّ تُصَلِّي رَكْعَتَيْنِ، قَالَ: فَقَامَ فَاغْتَسَلَ وَطَهَّرَ ثَوْبَيْهِ، وَتَشَهَّدَ شَهَادَةَ الْحَقِّ، ثُمَّ رَكَعَ رَكْعَتَيْنِ، ثُمَّ أَخَذَ حَرْبَتَهُ، فَأَقْبَلَ عَامِدًا إلَى نَادِي قَوْمِهِ وَمَعَهُ أُسَيْدُ بْنُ حُضَيْرٍ. قَالَ: فَلَمَّا رَآهُ قَوْمُهُ مُقْبِلًا، قَالُوا: نَحْلِفُ بِاَللَّهِ لَقَدْ رَجَعَ إلَيْكُمْ سَعْدٌ بِغَيْرِ الْوَجْهِ الَّذِي ذَهَبَ بِهِ مِنْ عِنْدِكُمْ، فَلَمَّا وَقَفَ عَلَيْهِمْ قَالَ: يَا بَنِي عَبْدِ الْأَشْهَلِ، كَيْفَ تَعْلَمُونَ أَمْرِي فِيكُمْ ؟ قَالُوا: سَيِّدُنَا ( وَأَوْصَلُنَا ) وَأَفْضَلُنَا رَأْيًا، وَأَيْمَنُنَا نَقِيبَةً، قَالَ: فَإِنَّ كَلَامَ رِجَالِكُمْ وَنِسَائِكُمْ عَلَيَّ حَرَامٌ حَتَّى تُؤْمِنُوا بِاَللَّهِ وَبِرَسُولِهِ قَالَا: فَوَاَللَّهِ مَا أَمْسَى فِي دَارِ بَنِي عَبْدِ الْأَشْهَلِ رَجُلٌ وَلَا امْرَأَةٌ إلَّا مُسْلِمًا وَمُسْلِمَةً. وَرَجَعَ أَسْعَدُ وَمُصْعَبٌ إلَى مَنْزِلِ أَسْعَدَ بْنِ زُرَارَةَ، فَأَقَامَ عِنْدَهُ يَدْعُو النَّاسَ إلَى الْإِسْلَامِ، حَتَّى لَمْ تَبْقَ دَارٌ مِنْ دُورِ الْأَنْصَارِ إلَّا وَفِيهَا رِجَالٌ وَنِسَاءٌ مُسْلِمُونَ، إلَّا مَا كَانَ مِنْ دَارِ بَنِي أُمَيَّةَ بْنِ زَيْدٍ، وَخَطْمَةَ وَوَائِلٍ وَوَاقِفٍ، وَتِلْكَ أَوْسُ اللَّهِ، وَهُمْ مِنْ الْأَوْسِ بْنِ حَارِثَةَ، وَذَلِكَ أَنَّهُ كَانَ فِيهِمْ أَبُو قَيْسِ بْنُ الْأَسْلَتِ، وَهُوَ صَيْفِيٌّ، وَكَانَ شَاعِرًا لَهُمْ قَائِدًا يَسْتَمِعُونَ مِنْهُ وَيُطِيعُونَهُ، فَوَقَفَ بِهِمْ عَنْ الْإِسْلَامِ، فَلَمْ يَزَلْ عَلَى ذَلِكَ حَتَّى هَاجَرَ رَسُولُ اللَّهِ ﷺ إلَى الْمَدِينَةِ، وَمَضَى بَدْرٌ وَأُحُدٌ وَالْخَنْدَقُ، وَقَالَ فِيمَا رَأَى مِنْ الْإِسْلَامِ، وَمَا اخْتَلَفَ النَّاسُ فِيهِ مِنْ أَمْرِهِ: : أَرَبَّ النَّاسِ أَشْيَاءُ أَلَمَّتْ يُلَفُّ الصَّعْبُ مِنْهَا بِالذَّلُولِ     أَرَبَّ النَّاسِ أَمَّا إذْ ضَلِلْنَا فَيَسِّرْنَا لِمَعْرُوفِ السَّبِيلِ     فَلَوْلَا رَبُّنَا كُنَّا يَهُودًا وَمَا دِينُ الْيَهُودِ بِذِي شُكُولِ     وَلَوْلَا رَبُّنَا كُنَّا نَصَارَى مَعَ الرُّهْبَانِ فِي جَبَلِ الْجَلِيلِ     وَلَكِنَّا خُلِقْنَا إذْ خُلِقْنَا حَنِيفًا دِينُنَا عَنْ كُلِّ جِيلِ     نَسُوقُ الْهَدْيَ تَرْسُفُ مُذْعِنَاتٍ مُكَشِّفَةَ الْمَنَاكِبِ فِي الْجُلُولِ قَالَ ابْنُ هِشَامٍ. أَنْشَدَنِي قَوْلَهُ: فَلَوْلَا رَبُّنَا، وَقَوْلَهُ: لَوْلَا رَبُّنَا، وَقَوْلَهُ: مُكَشِّفَةَ الْمَنَاكِبِ فِي الْجُلُولِ، رَجُلٌ مِنْ الْأَنْصَارِ، أَوْ مِنْ خُزَاعَةَ. وكَانَ الَّذِي ثَبَّطَهُ -أبا قيس- عَنِ الْإِسْلَامِ أَوَّلًا عَبْدُ اللَّهِ بْنُ أُبَيٍّ ابْنِ سَلُولَ، بَعْدَمَا أَخْبَرَهُ أَبُو قَيْسٍ أَنَّهُ الَّذِي بَشَّرَ بِهِ يَهُودُ، فَمَنَعَهُ عَنِ الْإِسْلَامِ. قَالَ ابْنُ إِسْحَاقَ: وَلَمْ يُسْلِمْ إِلَى يَوْمِ الْفَتْحِ هُوَ وَأَخُوهُ وَحْوَحٌ. وَأَنْكَرَ الزُّبَيْرُ بْنُ بَكَّارٍ أَنْ يَكُونَ أَبُو قَيْسٍ أَسْلَمَ. وَكَذَا الْوَاقِدِيُّ، قَالَ: كَانَ عَزَمَ عَلَى الْإِسْلَامِ أَوَّلَ مَا دَعَاهُ رَسُولُ اللَّهِ ﷺ، فَلَامَهُ عَبْدُ اللَّهِ بْنُ أُبَيٍّ، فَحَلَفَ لَا يُسْلِمُ إِلَى حَوْلٍ، فَمَاتَ فِي ذِي الْقِعْدَةِ. وَقَدْ ذَكَرَ غَيْرُهُ، فِيمَا حَكَاهُ ابْنُ الْأَثِيرِ فِي كِتَابِهِ " أُسْدِ الْغَابَةِ " أَنَّهُ لَمَّا حَضَرَهُ الْمَوْتُ دَعَاهُ النَّبِيُّ ﷺ إِلَى الْإِسْلَامِ فَسُمِعَ يَقُولُ: لَا إِلَهَ إِلَّا اللَّهُ. وَقَالَ الْإِمَامُ أَحْمَدُ: حَدَّثَنَا حَسَنُ بْنُ مُوسَى، حَدَّثَنَا حَمَّادُ بْنُ سَلَمَةَ، عَنْ ثَابِتٍ، عَنْ أَنَسِ بْنِ مَالِكٍ، أَنَّ رَسُولَ اللَّهِ ﷺ عَادَ رَجُلًا مِنَ الْأَنْصَارِ، فَقَالَ: " يَا خَالِ، قُلْ لَا إِلَهَ إِلَّا اللَّهُ ". فَقَالَ: أَخَالٌ أَمْ عَمٌّ ؟ قَالَ: " بَلْ خَالٌ ". قَالَ: فَخَيْرٌ لِي أَنْ أَقُولَ: لَا إِلَهَ إِلَّا اللَّهُ ؟ فَقَالَ رَسُولُ اللَّهِ ﷺ " نَعَمْ ". تَفَرَّدَ بِهِ أَحْمَدُ رَحِمَهُ اللَّهُ، وَذَكَرَ عِكْرِمَةُ وَغَيْرُهُ، أَنَّهُ لَمَّا تُوُفِّيَ أَرَادَ ابْنَهُ أَنْ يَتَزَوَّجَ امْرَأَتَهُ كُبَيْشَةَ بِنْتَ مَعْنِ بْنِ عَاصِمٍ، فَسَأَلَتْ رَسُولَ اللَّهِ ﷺ فِي ذَلِكَ، فَأَنْزَلَ اللَّهُ: وَلَا تَنْكِحُوا مَا نَكَحَ آبَاؤُكُمْ مِنَ النِّسَاءِ إِلَّا مَا قَدْ سَلَفَ [ النِّسَاءِ: 22 ] الْآيَةَ. وَقَالَ ابْنُ إِسْحَاقَ، وَسَعِيدُ بْنُ يَحْيَى الْأُمَوِيُّ فِي " مَغَازِيهِ ": كَانَ أَبُو قَيْسٍ هَذَا قَدْ تَرَهَّبَ فِي الْجَاهِلِيَّةِ، وَلَبِسَ الْمُسُوحَ، وَفَارَقَ الْأَوْثَانَ، وَاغْتَسَلَ مِنَ الْجَنَابَةِ، وَتَطَهَّرَ مِنَ الْحَائِضِ مِنَ النِّسَاءِ وَهَمَّ بِالنَّصْرَانِيَّةِ، ثُمَّ أَمْسَكَ عَنْهَا، وَدَخَلَ بَيْتًا لَهُ فَاتَّخَذَهُ مَسْجِدًا، لَا يَدْخُلُ عَلَيْهِ فِيهِ حَائِضٌ وَلَا جُنُبٌ، وَقَالَ: أَعْبُدُ إِلَهَ إِبْرَاهِيمَ، حِينَ فَارَقَ الْأَوْثَانَ وَكَرِهَهَا، حَتَّى قَدِمَ رَسُولُ اللَّهِ ﷺ الْمَدِينَةَ فَأَسْلَمَ فَحَسُنَ إِسْلَامُهُ، وَهُوَ شَيْخٌ كَبِيرٌ، وَكَانَ قَوَّالًا بِالْحَقِّ، مُعَظِّمًا لِلَّهِ فِي جَاهِلِيَّتِهِ، يَقُولُ فِي ذَلِكَ أَشْعَارًا حِسَانًا، وَهُوَ الَّذِي يَقُولُ: يَقُولُ أَبُو قَيْسٍ وَأَصْبَحَ غَادِيًا     أَلَا مَا اسْتَطَعْتُمْ مِنْ وَصَاتِيَ فَافْعَلُوا فَأُوصِيكُمْ بِاللَّهِ وَالْبِرِّ وَالتُّقَى     وَأَعْرَاضِكُمْ وَالْبِرُّ بِاللَّهِ أَوَّلُ وَإِنْ قَوْمُكُمْ سَادُوا فَلَا تَحْسُدُنَّهُمْ     وَإِنْ كُنْتُمْ أَهْلَ الرِّئَاسَةِ فَاعْدِلُوا وَإِنْ نَزَلَتْ إِحْدَى الدَّوَاهِي بِقَوْمِكُمْ     فَأَنْفُسَكُمْ دُونَ الْعَشِيرَةِ فَاجْعَلُوا وَإِنْ نَابَ غُرْمٌ فَادِحٌ فَارْفُقُوهُمُ     وَمَا حَمَّلُوكُمْ فِي الْمُلِمَّاتِ فَاحْمِلُوا وَإِنْ أَنْتُمْ أَمْعَرْتُمُ فَتَعَفَّفُوا     وَإِنْ كَانَ فَضْلُ الْخَيْرِ فِيكُمْ فَأَفْضِلُوا وَقَالَ أَبُو قَيْسٍ أَيْضًا: سَبِّحُوا اللَّهَ شَرْقَ كُلِّ صَبَاحٍ     طَلَعَتْ شَمْسُهُ وَكُلَّ هِلَالِ عَالِمَ السِّرِّ وَالْبَيَانِ جَمِيعًا     لَيْسَ مَا قَالَ رَبُّنَا بِضَلَالِ وَلَهُ الطَّيْرُ تَسْتَرِيدُ وَتَأْوِي     فِي وُكُورٍ مِنْ آمِنَاتِ الْجِبَالِ وَلَهُ الْوَحْشُ بِالْفَلَاةِ تَرَاهَا     فِي حِقَافٍ وَفِي ظِلَالِ الرِّمَالِ وَلَهُ هَوَّدَتْ يَهُودُ وَدَانَتْ     كُلَّ دِينٍ مَخَافَةً مِنْ عُضَالِ وَلَهُ شَمَّسَ النَّصَارَى وَقَامُوا     كُلَّ عِيدٍ لِرَبِّهِمْ وَاحْتِفَالِ وَلَهُ الرَّاهِبُ الْحَبِيسُ تَرَاهُ     رَهْنَ بُؤْسٍ وَكَانَ نَاعِمَ بَالِ يَا بَنِيَّ الْأَرْحَامَ لَا تَقْطَعُوهَا     وَصِلُوهَا قَصِيرَةً مِنْ طِوَالِ وَاتَّقُوا اللَّهَ فِي ضِعَافِ الْيَتَامَى     وَبِمَا يُسْتَحَلُّ غَيْرُ الْحَلَالِ وَاعْلَمُوا أَنَّ لِلْيَتِيمِ وَلِيًّا     عَالِمًا يَهْتَدِي بِغَيْرِ سُؤَالِ ثُمَّ مَالَ الْيَتِيمِ لَا تَأْكُلُوهُ     إِنَّ مَالَ الْيَتِيمِ يَرْعَاهُ وَالِي يَا بَنِيَّ التُّخُومَ لَا تَجْزِلُوهَا     إِنَّ جَزْلَ التُّخُومِ ذُو عُقَّالِ يَا بَنِيَّ الْأَيَّامَ لَا تَأْمَنُوهَا     وَاحْذَرُوا مَكْرَهَا وَمَرَّ اللَّيَالِي وَاعْلَمُوا أَنَّ مَرَّهَا لِنَفَادِ الْ     خَلْقِ مَا كَانَ مِنْ جَدِيدٍ وَبَالِي وَاجْمَعُوا أَمْرَكُمْ عَلَى الْبِرِّ وَالْتَّقْ     وَى وَتَرْكِ الْخَنَا وَأَخْذِ الْحَلَالِ

     ✧ The first Friday prayer established in Madinah [Asʿad b. Zurārah and the establishment of the first Friday prayer in Madinah] Ibn Isḥāq said: Muḥammad b. Abī Umāmah b. Sahl b. Ḥunayf narrated to me, from his father Abū Umāmah, from ʿAbd al-Raḥmān b. Kaʿb b. Mālik, who said: I was the guide of my father, Kaʿb b. Mālik, when he lost his sight. Whenever I took him out for the Friday prayer and he heard its call to prayer, he would invoke blessings upon Abū Umāmah, Asʿad b. Zurārah. He remained like that for a while: he would not hear the call to prayer for Friday without invoking blessings upon him and asking forgiveness for him. He said: I said to myself: By God, this is a shortcoming on my part, that I should not ask him why, when he heard the call to prayer for Friday, he invoked blessings upon Abū Umāmah, Asʿad b. Zurārah. He said: I took him out on a Friday as I used to take him out, and when he heard the call to prayer for Friday, he invoked blessings upon him and asked forgiveness for him. He said: I said to him: O my father, why is it that when you hear the call to prayer for Friday, you invoke blessings upon Abū Umāmah? He said: He then said: O my son, he was the first to lead us in the Friday prayer in Madinah at Hazm al-Nabīt, in the ḥarrah of Banū Bayāḍah, at a place called Naqīʿ al-Khaḍamāt. He said: I said: How many were you that day? He said: Forty men. [Asʿad b. Zurārah, Muṣʿab b. ʿUmayr, and the conversion of Saʿd b. Muʿādh and Usayd b. Ḥuḍayr] Ibn Isḥāq said: ʿUbayd Allāh b. al-Mughīrah b. Muʿayqib and ʿAbd Allāh b. Abī Bakr b. Muḥammad b. ʿAmr b. Ḥazm narrated to me that Asʿad b. Zurārah went out with Muṣʿab b. ʿUmayr, intending to take him to the quarter of Banū ʿAbd al-Ashhal and the quarter of Banū Ẓafar. Saʿd b. Muʿādh b. al-Nuʿmān b. Imriʾ al-Qays b. Zayd b. ʿAbd al-Ashhal was the maternal cousin of Asʿad b. Zurārah. He entered with him a walled garden among the gardens of Banū Ẓafar. Ibn Hishām said: The name of Ẓafar was Kaʿb b. al-Ḥārith b. al-Khazraj b. ʿAmr b. Mālik b. al-Aws. They both said: At a well called Biʾr Maraq, they sat in the garden, and some men who had accepted Islam gathered around them, while Saʿd b. Muʿādh and Usayd b. Ḥuḍayr were that day the chiefs of their people from Banū ʿAbd al-Ashhal, and both were polytheists following the religion of their people. When they heard about them, Saʿd b. Muʿādh said to Usayd b. Ḥuḍayr: May you have no father, go to these two men who have come to our quarter to make fools of our weak ones. Rebuke them and forbid them from coming to our quarter. Had it not been that Asʿad b. Zurārah is related to me as you know, I would have spared you this. He is my maternal cousin, and I find no way to confront him. He said: Usayd b. Ḥuḍayr took his spear. Then he approached them. When Asʿad b. Zurārah saw him, he said to Muṣʿab b. ʿUmayr: This is the chief of his people who has come to you, so be truthful to God concerning him. Muṣʿab said: If he sits, I will speak with him. He said: He stood over them, reviling them, and said: What has brought you two to us, making fools of our weak ones? Leave us if you have any need for your own safety. Muṣʿab said to him: Will you sit and listen? If you approve of something, you may accept it, and if you dislike it, we will keep away from you what you dislike. He said: You have been fair. Then he planted his spear and sat with them. Muṣʿab spoke to him about Islam and recited the Qurʾān to him. They both said: As is reported of them: By God, we recognized Islam in his face before he spoke, in its radiance and ease. Then he said: How excellent this speech is and how beautiful. How do you proceed when you want to enter this religion? They both said to him: You bathe and purify yourself and purify your two garments, then you bear witness to the testimony of truth, then you pray. He stood, bathed, purified his two garments, bore witness to the testimony of truth, then stood and bowed two rakʿahs. Then he said to them: Behind me there is a man; if he follows you, none of his people will hold back from him. I will send him to you now, Saʿd b. Muʿādh. Then he took his spear and returned to Saʿd and his people, while they were sitting in their assembly. When Saʿd b. Muʿādh saw him coming, he said: I swear by God, Usayd has come back to you with a different face than the one he left you with. When he stood before the assembly, Saʿd said to him: What did you do? He said: I spoke with the two men, and by God, I saw nothing wrong in them. I forbade them, and they said: We will do as you like. I have been told that Banū Ḥārithah have gone out to Asʿad b. Zurārah to kill him, because they know he is your maternal cousin, to dishonor you. He said: Saʿd rose in anger, hurrying out of fear of what was mentioned to him about Banū Ḥārithah, and took the spear from his hand. Then he said: By God, I do not see that you accomplished anything. Then he went out to them. When Saʿd saw them at ease, he realized that Usayd only wanted him to hear from them. He stood over them, reviling them, and said to Asʿad b. Zurārah: O Abū Umāmah, by God, were it not for the kinship between me and you, you would not have sought this from me. Do you come upon us in our quarter with what we dislike? Asʿad b. Zurārah had said to Muṣʿab b. ʿUmayr: O Muṣʿab, by God, the chief of those behind him of his people has come to you. If he follows you, not two of them will hold back from you. He said: Muṣʿab said to him: Will you sit and listen? If you approve of something and desire it, you may accept it, and if you dislike it, we will remove from you what you dislike. Saʿd said: You have been fair. Then he planted his spear and sat. He presented Islam to him and recited the Qurʾān to him. They both said: By God, we recognized Islam in his face before he spoke, because of its radiance and ease. Then he said to them: How do you proceed when you accept Islam and enter this religion? They both said: You bathe and purify yourself and purify your two garments, then you bear witness to the testimony of truth, then you pray two rakʿahs. He said: He stood, bathed, purified his two garments, bore witness to the testimony of truth, then bowed two rakʿahs. Then he took his spear and returned, heading to the assembly of his people, with Usayd b. Ḥuḍayr with him. He said: When his people saw him coming, they said: We swear by God, Saʿd has returned to you with a different face than the one he left you with. When he stood before them, he said: O Banū ʿAbd al-Ashhal, how do you regard my standing among you? They said: You are our chief, the best connected among us, the most excellent in judgment, and the most blessed in character. He said: Then the speech of your men and your women is forbidden to me until you believe in God and His Messenger. They both said: By God, by evening there remained in the quarter of Banū ʿAbd al-Ashhal neither man nor woman except a Muslim man and a Muslim woman. Asʿad and Muṣʿab returned to the house of Asʿad b. Zurārah, and he stayed with him, calling people to Islam, until there remained no quarter among the quarters of the Anṣār except that it contained Muslim men and women, except for the quarter of Banū Umayyah b. Zayd, and Khaṭmah, and Wāʾil, and Wāqif—and those are Aws Allāh, and they are from al-Aws b. Ḥārithah. That was because among them was Abū Qays b. al-Aslat, who was Ṣayfī, and he was a poet and leader whom they listened to and obeyed, so he kept them from Islam. He remained like that until the Messenger of God ﷺ emigrated to Madinah, and Badr, Uḥud, and the Khandaq passed. He said, concerning what he saw of Islam and what people differed about regarding his affair: : The people's affair has brought matters that have befallen; the hard of them is joined with the tractable. The people's affair—since we have gone astray, so make easy for us the known path. Were it not for our Lord, we would be Jews, and the religion of the Jews is not of a fitting kind. Were it not for our Lord, we would be Christians, with the monks in the mountain of al-Jalīl. But we were created, when we were created, ḥanīf, our religion from every generation, driving the sacrificial animals, they walk with lowered heads, baring their shoulders in the valleys. Ibn Hishām said: A man from the Anṣār, or from Khuzāʿah, recited to me his saying: 'Were it not for our Lord,' and his saying: 'Were it not for our Lord,' and his saying: 'baring their shoulders in the valleys.' The one who first held him back—Abū Qays—from Islam was ʿAbd Allāh b. Ubayy b. Salūl, after Abū Qays had informed him that he was the one about whom the Jews had given glad tidings, so he prevented him from Islam. Ibn Isḥāq said: He and his brother Waḥwaḥ did not accept Islam until the day of the conquest. Al-Zubayr b. Bakkār denied that Abū Qays ever accepted Islam. So did al-Wāqidī, who said: He had resolved to accept Islam when the Messenger of God ﷺ first called him, but ʿAbd Allāh b. Ubayy blamed him, and he swore he would not accept Islam for a year, and he died in Dhū al-Qiʿdah. Others, as related by Ibn al-Athīr in his book Usd al-Ghābah, mentioned that when death approached him, the Prophet ﷺ called him to Islam, and he was heard saying: There is no god but God. Imām Aḥmad said: Ḥasan b. Mūsā narrated to us, Ḥammād b. Salamah narrated to us, from Thābit, from Anas b. Mālik, that the Messenger of God ﷺ visited a man from the Anṣār and said: 'O maternal uncle, say: There is no god but God.' He said: Is it a maternal uncle or a paternal uncle? He said: 'Rather, a maternal uncle.' He said: Is it better for me to say: There is no god but God? The Messenger of God ﷺ said: 'Yes.' Aḥmad alone related this, may God have mercy on him. ʿIkrimah and others mentioned that when he died, his son wanted to marry his wife Kubayshah bt. Maʿn b. ʿĀṣim, and she asked the Messenger of God ﷺ about that, so God revealed: 'And do not marry women whom your fathers married, except what has already passed' [al-Nisāʾ: 22], the verse. Ibn Isḥāq and Saʿīd b. Yaḥyā al-Umawī said in his Maghāzī: This Abū Qays had become a monk in the Jāhiliyyah, wore haircloth, abandoned idols, bathed after janābah, purified himself from menstruating women, and considered Christianity, then refrained from it. He entered a house of his and made it a mosque, into which no menstruating woman or ritually impure person entered upon him. He said: I worship the God of Abraham, when he abandoned idols and disliked them, until the Messenger of God ﷺ came to Madinah, and he accepted Islam, and his Islam was excellent, though he was a very old man. He was a speaker of truth, magnifying God in his Jāhiliyyah, and he composed fine poems about that. He is the one who says: Abū Qays says, and he set out early: Whatever you can of my counsel, then do it. I enjoin you to God, dutifulness, and piety, and to your honors; dutifulness to God comes first. If your people attain leadership, do not envy them; and if you are people of authority, then act justly. If one of the great calamities befalls your people, then place your own selves before the kinsfolk. If a heavy debt occurs, then be gentle with them; and whatever they burden you with in grave matters, then bear it. If you become poor, then be chaste; and if the surplus of good is among you, then give generously. Abū Qays also said: Glorify God at the rising of every morning, when His sun rises and at every new moon, Knower of the secret and the open together; what our Lord has said is not error. To Him belong the birds that seek sustenance and shelter in nests among the safe mountains. To Him belongs the wild game in the desert; you see it among dunes and in the shades of the sands. To Him the Jews became Jews and professed every religion for fear of a great calamity. To Him the Christians made their sun and stood at every feast for their Lord and in celebration. To Him belongs the secluded monk; you see him a hostage to misery though he was once of easy mind. O my sons, do not sever the ties of the womb, but join them, whether short or long. Fear God regarding the weak orphans and regarding what is made lawful other than the lawful. Know that the orphan has a guardian, a knower who is guided without asking. Then the orphan's property, do not consume it; indeed the orphan's property is guarded by a guardian. O my sons, do not alter the boundary markers; indeed altering boundary markers brings punishment. O my sons, do not trust the days, and beware of their cunning and the passing of the nights. Know that their passing leads to the exhaustion of creation, whether new or worn. Gather your affair upon dutifulness and piety, and upon abandoning obscenity and taking what is lawful.

416. Tarikh (al-Tabari) 837No grade recorded

     بَيْعَةُ الْعَقَبَةِ الثَّانِيَةِ وَمَا جَاءَ فِيهَا: وَلَمَّا كَانَ الْعَامُ الَّذِي بَعْدَ بَيْعَةِ الْعَقَبَةِ الْأُولَى جَاءَ عَدَدٌ مِنْ مُسْلِمِي الْأَنْصَارِ فِي رَكْبِ قَوْمِهِمْ فِي مَوْسِمِ الْحَجِّ وَكَانُوا قَدْ عَاهَدُوا النَّبِيَّ ﷺ عَلَى اللِّقَاءِ وَأَنْ يَعْرِضُوا عَلَيْهِ أَنْ يُهَاجِرَ إِلَيْهِمْ فَيَمْنَعُوهُ وَيَنْصُرُوهُ حُبًّا وَكَرَامَةً لِلَّهِ سُبْحَانَهُ وَلِرَسُولِهِ ﷺ. فَاجْتَمَعُوا وَتَكَلَّمَ الْعَبَّاسُ بْنُ عَبْدِ الْمُطَّلِبِ وَهُوَ يَوْمَئِذٍ مُشْرِكٌ وَلَكِنْ كَانَ أَمِينًا أَرَادَ أَنْ يَتَأَكَّدَ مِنْ عَزْمِ الْقَوْمِ عَلَى نُصْرَةِ النَّبِيِّ ﷺ إِذَا صَارَ إِلَيْهِمْ وَقَدْ قَالَ الْأَنْصَارُ يَا رَسُولَ اللَّهِ خُذْ لِرَبِّكَ وَلِنَفْسِكَ مَا شِئْتَ، فَبَايَعَهُمُ النَّبِيُّ ﷺ عَلَى السَّمْعِ وَالطَّاعَةِ فِي النَّشَاطِ وَالْكَسَلِ وَعَلَى النَّفَقَةِ فِي الْعُسْرِ وَالْيُسْرِ وَعَلَى الْأَمْرِ بِالْمَعْرُوفِ وَالنَّهْيِ عَنِ الْمُنْكَرِ وَعَلَى أَنْ يَمْنَعُوهُ إِذَا قَدِمَ إِلَيْهِمْ مِمَّا يَمْنَعُونَ مِنْهُ أَنْفُسَهُمْ وَأَمْوَالَهُمْ وَأَوْلَادَهُمْ وَلَهُمُ الْجَنَّةُ فَبَايَعُوهُ ﷺ وَاخْتُلِفَ فِي أَوَّلِ مَنْ بَايَعَ فَمِنَ النَّاسِ مَنْ قَالَ أَسْعَدُ بْنُ زُرَارَةَ وَمِنْهُمْ مَنْ قَالَ الْبَرَاءُ بْنُ مَعْرُورٍ، وَمِنْهُمْ مَنْ قَالَ الْهَيْثَمُ بْنُ التِّيِّهَانِ، وَاللَّهُ أَعْلَمُ. وَلَمَّا تَمَّتِ الْبَيْعَةُ صَرَخَ الشَّيْطَانُ وَأَخْبَرَ بِمَا كَانَ، فَلَمَّا أَصْبَحَتْ قُرَيْشٌ أَتَوْا إِلَى الْأَنْصَارِ وَفِيهِمُ الْمُشْرِكُونَ وَذَكَرُوا لَهُمْ مَا عَلِمُوا مِنْ أَنَّهُمُ اتَّفَقُوا عَلَى نُصْرَةِ النَّبِيِّ ﷺ فَانْبَعَثَ مِنْ هُنَاكَ مِنَ الْمُشْرِكِينَ مِنْ أَهْلِ الْمَدِينَةِ يَحْلِفُونَ أَنَّ هَذَا لَمْ يَحْصُلْ وَصَدَقُوا لَمْ يَعْلَمُوا، وَسَكَتَ الْمُسْلِمُونَ. ثُمَّ عَلِمَتْ قُرَيْشٌ بِمَا كَانَ وَأَخَذَتْ سَعْدَ بْنَ عُبَادَةَ وَعَذَّبَتْهُ إِلَّا أَنَّ اللَّهَ أَنْجَاهُ وَعَادَ إِلَى قَوْمِهِ. وَقَدْ أَسْلَمَ فِي أَثْنَاءِ ذَلِكَ عَبْدُ اللَّهِ بْنُ عَمْرِو بْنِ حَرَامٍ وَكَانَ أَحَدَ النُّقَبَاءِ الِاثْنَيْ عَشَرَ، وَبَلَغَ عَدَدُ مَنْ شَهِدَ بَيْعَةَ الْعَقَبَةِ الثَّانِيَةِ ثَلَاثَةً وَسَبْعِينَ رَجُلًا وَامْرَأَتَيْنِ. وَلَمَّا عَادَ الْمُسْلِمُونَ إِلَى الْمَدِينَةِ نَشِطُوا فِي دَعْوَتِهِمْ إِلَى اللَّهِ تَعَالَى فَعَمَّ الْإِسْلَامُ دُورَ الْأَنْصَارِ حَتَّى أَسْلَمَ عَمْرُو بْنُ الْجَمُوحِ ؓ، وَكَانَ سَيِّدًا مِنْ سَادَاتِ قَوْمِهِ.

     ✧ The second pledge of al-Aqabah and what occurred therein: When the year following the first pledge of al-Aqabah came, a number of the Muslim Anṣār came in the caravan of their people during the pilgrimage season. They had covenanted with the Prophet ﷺ to meet him and to propose to him that he emigrate to them, and that they would protect him and support him out of love and honor for God, glorified be He, and for His Messenger ﷺ. They gathered, and al-ʿAbbās b. ʿAbd al-Muṭṭalib spoke while he was then a polytheist, but he was a trusted man. He wanted to be certain of the people's resolve to support the Prophet ﷺ if he went to them. The Anṣār said: O Messenger of God, take for your Lord and for yourself what you will. So the Prophet ﷺ took their pledge upon hearing and obedience in activity and in slackness, upon spending in hardship and in ease, upon commanding the right and forbidding the wrong, and upon protecting him when he came to them from that from which they protected themselves, their wealth, and their children, and for them would be Paradise. So they pledged allegiance to him ﷺ. There is disagreement about the first to pledge allegiance. Some people said Asʿad b. Zurārah; others said al-Barāʾ b. Maʿrūr; others said al-Haytham b. al-Tayyihān, and God knows best. When the pledge was completed, Satan cried out and informed of what had happened. When Quraysh awoke, they came to the Anṣār, among whom were the polytheists, and mentioned to them what they had learned, namely that they had agreed to support the Prophet ﷺ. Then some of the polytheists of the people of Madinah broke forth swearing that this had not occurred. They were truthful, for they did not know, and the Muslims remained silent. Then Quraysh learned of what had happened, and they seized Saʿd b. ʿUbādah and tortured him, but God rescued him and he returned to his people. During that time, ʿAbd Allāh b. ʿAmr b. Ḥarām embraced Islam, and he was one of the twelve chiefs. The number of those who witnessed the second pledge of al-Aqabah reached seventy-three men and two women. When the Muslims returned to Madinah, they became active in calling to God, exalted be He, and Islam spread throughout the homes of the Anṣār until ʿAmr b. al-Jamūḥ ؓ embraced Islam, and he was a chief among the chiefs of his people.

417. Tarikh (al-Tabari) 838No grade recorded

     أَمْرُ الْعَقَبَةِ الثَّانِيَةِ   [ مُصْعَبُ بْنُ عُمَيْرٍ وَالْعَقَبَةُ الثَّانِيَةُ   ] قَالَ ابْنُ إسْحَاقَ: ثُمَّ إنَّ مُصْعَبَ بْنَ عُمَيْرٍ رَجَعَ إلَى مَكَّةَ، وَخَرَجَ مَنْ خَرَجَ مِنْ الْأَنْصَارِ مِنْ الْمُسْلِمِينَ إلَى الْمَوْسِمِ مَعَ حَجَّاجِ قَوْمِهِمْ مِنْ أَهْلِ الشِّرْكِ، حَتَّى قَدِمُوا مَكَّةَ، فَوَاعَدُوا رَسُولَ اللَّهِ ﷺ الْعَقَبَةَ، مِنْ أَوْسَطِ أَيَّامِ التَّشْرِيقِ، حِينَ أَرَادَ اللَّهُ بِهِمْ مَا أَرَادَ مِنْ كَرَامَتِهِ، وَالنَّصْرِ لِنَبِيِّهِ، وَإِعْزَازِ الْإِسْلَامِ وَأَهْلِهِ، وَإِذْلَالِ الشِّرْكِ وَأَهْلِهِ. قَالَ جَابِرُ بْنُ عَبْدِ اللَّهِ ؓ: «أَنَّ رَسُولَ اللَّهِ ﷺ لَبِثَ عَشْرَ سِنِينَ يَتَّبِعُ النَّاسَ فِي مَنَازِلِهِمْ مِجَنَّةَ وَعُكَاظَ وَفِي الْمَوَاسِمِ بِمِنًى يَقُولُ: «مَنْ يُؤْوِينِي؟ وَمَنْ يَنْصُرُنِي؟ حَتَّى أُبَلِّغَ رِسَالَاتِ رَبِّي وَلَهُ الْجَنَّةُ»، فَلَا يَجِدُ أَبَدًا أَحَدًا يُؤْوِيهِ وَلَا يَنْصُرُهُ، حَتَّى إِنِ الرَّجُلَ لَيَرْحَلُ مِنْ مُضَرَ أَوِ الْيَمَنِ، فَيَأْتِيهِ قَوْمُهُ وَذَوُو رَحِمِهِ فَيَقُولُونَ: احْذَرْ فَتَى قُرَيْشٍ لَا يَفْتِنُكَ يَمْضِي بَيْنَ رِحَالِهِمْ، وَهُمْ يُشِيرُونَ إِلَيْهِ بِأَصَابِعِهِمْ، حَتَّى بَعَثَنَا اللَّهُ إِلَيْهِ مِنْ يَثْرِبَ فَيَأْتِيهِ الرَّجُلُ مِنَّا فَيُؤْمِنُ بِهِ وَيُقْرِئُهُ الْقُرْآنَ فَيَنْقَلِبُ إِلَى أَهْلِهِ فَيُسْلِمُونَ بِإِسْلَامِهِ حَتَّى لَمْ تَبْقَ دَارٌ مِنْ دُورِ يَثْرِبَ إِلَّا وَفِيهَا رَهْطٌ مِنَ الْمُسْلِمِينَ يُظْهِرُونَ الْإِسْلَامَ. ثُمَّ بَعَثَنَا اللَّهُ تَعَالَى فَأَتْمَرْنَا وَاجْتَمَعْنَا فَقُلْنَا: مَتَى نَذَرُ رَسُولَ اللَّهِ ﷺ يَطُوفُ فِي جِبَالِ مَكَّةَ وَيَخَافُ؟ فَرَحَلَ إِلَيْهِ مِنَّا سَبْعُونَ رَجُلًا حَتَّى قَدِمُوا عَلَيْهِ فِي الْمَوْسِمِ، فَوَاعَدْنَاهُ شِعْبَ الْعَقَبَةِ، فَاجْتَمَعْنَا فِيهِ مِنْ رَجُلٍ وَرَجُلَيْنِ حَتَّى تَوَافَيْنَا عِنْدَهُ، فَقُلْنَا: يَا رَسُولَ اللَّهِ عَلَامَ نُبَايِعُكَ؟ قَالَ: «تُبَايِعُونِي عَلَى السَّمْعِ وَالطَّاعَةِ فِي النَّشَاطِ وَالْكَسَلِ، وَعَلَى النَّفَقَةِ فِي الْعُسْرِ وَالْيُسْرِ، وَعَلَى الْأَمْرِ بِالْمَعْرُوفِ وَالنَّهْيِ عَنِ الْمُنْكَرِ، وَعَلَى أَنْ تَقُولُوا فِي اللَّهِ، لَا تَأْخُذُكُمْ لَوْمَةُ لَائِمٍ، وَعَلَى أَنْ تَنْصُرُونِي إِذَا قَدِمْتُ عَلَيْكُمْ يَثْرِبَ، تَمْنَعُونِي مِمَّا تَمْنَعُونَ مِنْهُ أَنْفُسَكُمْ وَأَزْوَاجَكُمْ وَأَبْنَاءَكُمْ وَلَكُمُ الْجَنَّةُ».

     ✧ The Matter of the Second al-ʿAqabah [Muṣʿab b. ʿUmayr and the Second al-ʿAqabah] Ibn Isḥāq said: Then Muṣʿab b. ʿUmayr returned to Makkah, and those of the Anṣār who were Muslims set out for the pilgrimage season with the pilgrim parties of their people, who were polytheists, until they came to Makkah. They appointed with the Messenger of God ﷺ al-ʿAqabah, in the middle of the days of al-tashrīq, when God willed for them what He willed of His honor, support for His Prophet, strengthening of Islam and its people, and humiliation of polytheism and its people. Jābir b. ʿAbd Allāh ؓ said: "The Messenger of God ﷺ remained for ten years following the people in their encampments at Mijannah, ʿUkāẓ, and in the pilgrimage seasons at Minā, saying: 'Who will shelter me, and who will help me, so that I may convey the messages of my Lord, and for him is Paradise?' But he never found anyone to shelter him or help him, until a man would travel from Muḍar or from Yemen, and his people or his close relatives would come to him and say: 'Beware of the youth of Quraysh, lest he tempt you.' He would walk among their saddlebags while they pointed at him with their fingers, until God sent us to him from Yathrib. A man from us would come to him, believe in him, and he would teach him the Qurʾān, and he would return to his family, and they would become Muslims through his Islam, until there remained no house among the houses of Yathrib but that it had a group of Muslims openly professing Islam. Then God, exalted is He, sent us, and we conferred and gathered, and we said: 'How long shall we leave the Messenger of God ﷺ wandering in the mountains of Makkah and afraid?' So seventy men of us traveled to him until they came to him in the pilgrimage season. We appointed with him the ravine of al-ʿAqabah, and we gathered there one by one and two by two until we all came together before him. We said: 'O Messenger of God, upon what shall we pledge allegiance to you?' He said: 'You pledge allegiance to me upon hearing and obedience in activity and in laziness, and upon spending in hardship and in ease, and upon enjoining good and forbidding evil, and upon speaking for the sake of God, not caring for the blame of any blamer, and upon helping me when I come to you in Yathrib, protecting me from what you protect yourselves, your wives, and your children; and for you is Paradise.'"

418. Tarikh (al-Tabari) 839No grade recorded

     [ الْبَرَاءُ بْنُ مَعْرُورٍ وَصَلَاتُهُ إلَى الْكَعْبَةِ   ] قَالَ ابْنُ إسْحَاقَ: حَدَّثَنِي مَعْبَدُ بْنُ كَعْبِ بْنِ مَالِكِ بْنِ أَبِي كَعْبِ بْنِ الْقَيْنِ، أَخُو بَنِي سَلِمَةَ، أَنَّ أَخَاهُ عَبْدَ اللَّهِ بْنَ كَعْبٍ، وَكَانَ مِنْ أَعْلَمِ الْأَنْصَارِ، حَدَّثَهُ أَنَّ أَبَاهُ كَعْبًا حَدَّثَهُ، وَكَانَ كَعْبٌ مِمَّنْ شَهِدَ الْعَقَبَةَ وَبَايَعَ رَسُولَ اللَّهِ ﷺ بِهَا، قَالَ: خَرَجْنَا فِي حُجَّاجِ قَوْمِنَا مِنْ الْمُشْرِكِينَ، وَقَدْ صَلَّيْنَا وَفَقِهْنَا، وَمَعَنَا الْبَرَاءُ بْنُ مَعْرُورٍ، سَيِّدُنَا وَكَبِيرُنَا، فَلَمَّا وَجَّهْنَا لِسَفَرِنَا، وَخَرَجْنَا مِنْ الْمَدِينَةِ، قَالَ الْبَرَاءُ لَنَا: يَا هَؤُلَاءِ، إنِّي قَدْ رَأَيْتُ رَأْيًا، فَوَاَللَّهِ مَا أَدْرِي، أَتُوَافِقُونَنِي عَلَيْهِ، أَمْ لَا ؟ قَالَ: قُلْنَا: وَمَا ذَاكَ ؟ قَالَ: قَدْ رَأَيْتُ أَنْ لَا أَدَعَ هَذِهِ الْبَنِيَّةَ مِنِّي بِظَهْرٍ، يَعْنِي الْكَعْبَةَ، وَأَنْ أُصَلِّيَ إلَيْهَا. قَالَ: فَقُلْنَا، وَاَللَّهِ مَا بَلَغَنَا أَنَّ نَبِيَّنَا ﷺ يُصَلِّي إلَّا إلَى الشَّامِ وَمَا نُرِيدُ أَنْ نُخَالِفَهُ. قَالَ: فَقَالَ: إنِّي لَمُصَلٍّ إلَيْهَا. قَالَ: فَقُلْنَا لَهُ: لَكِنَّا لَا نَفْعَلُ. قَالَ: فَكُنَّا إذَا حَضَرَتْ الصَّلَاةُ صَلَّيْنَا إلَى الشَّامِ، وَصَلَّى إلَى الْكَعْبَةِ، حَتَّى قَدِمْنَا مَكَّةَ قَالَ: وَقَدْ كُنَّا عِبْنَا عَلَيْهِ مَا صَنَعَ، وَأَبَى إلَّا الْإِقَامَةَ عَلَى ذَلِكَ. فَلَمَّا قَدِمْنَا مَكَّةَ قَالَ لِي: يَا ابْنَ أَخِي، انْطَلِقْ بِنَا إلَى رَسُولِ اللَّهِ ﷺ، حَتَّى نَسْأَلَهُ عَمَّا صَنَعْتُ فِي سَفَرِي هَذَا، فَإِنَّهُ وَاَللَّهِ لَقَدْ وَقَعَ فِي نَفْسِي مِنْهُ شَيْءٌ، لِمَا رَأَيْتُ مِنْ خِلَافِكُمْ إيَّايَ فِيهِ. قَالَ: فَخَرَجْنَا نَسْأَلُ عَنْ رَسُولِ اللَّهِ ﷺ، وَكُنَّا لَا نَعْرِفُهُ، وَلَمْ نَرَهُ قَبْلَ ذَلِكَ فَلَقِينَا رَجُلًا مِنْ أَهْلِ مَكَّةَ، فَسَأَلْنَاهُ عَنْ رَسُولِ اللَّهِ ﷺ، فَقَالَ: هَلْ تَعْرِفَانِهِ ؟ فَقُلْنَا: لَا، قَالَ: فَهَلْ تَعْرِفَانِ الْعَبَّاسَ بْنَ عَبْدِ الْمُطَّلِبِ عَمَّهُ ؟ قَالَ: قُلْنَا: نَعَمْ - قَالَ: وَقَدْ كُنَّا نَعْرِفُ الْعَبَّاسَ، كَانَ لَا يَزَالُ يَقْدَمُ عَلَيْنَا تَاجِرًا - قَالَ: فَإِذَا دَخَلْتُمَا الْمَسْجِدَ فَهُوَ الرَّجُلُ الْجَالِسُ مَعَ الْعَبَّاسِ. قَالَ. فَدَخَلْنَا الْمَسْجِدَ فَإِذَا الْعَبَّاسُ جَالِسٌ، وَرَسُولُ اللَّهِ ﷺ جَالِسٌ مَعَهُ، فَسَلَّمْنَا ثُمَّ جَلَسْنَا إلَيْهِ. فَقَالَ رَسُولُ اللَّهِ ﷺ لِلْعَبَّاسِ: هَلْ تَعْرِفُ هَذَيْنِ الرَّجُلَيْنِ يَا أَبَا الْفَضْلِ ؟ قَالَ: نَعَمْ، هَذَا الْبَرَاءُ بْنُ مَعْرُورٍ، سَيِّدُ قَوْمِهِ، وَهَذَا كَعْبُ ( بْنُ ) مَالِكٍ. قَالَ: فَوَاَللَّهِ مَا أَنْسَى قَوْلَ رَسُولِ اللَّهِ ﷺ: الشَّاعِرُ ؟ قَالَ: نَعَمْ. ( قَالَ ): فَقَالَ ( لَهُ ) الْبَرَاءُ بْنُ مَعْرُورٍ: يَا نَبِيَّ اللَّهِ، إنِّي خَرَجْتُ فِي سَفَرِي هَذَا، وَقَدْ هَدَانِي اللَّهُ لِلْإِسْلَامِ، فَرَأَيْتُ أَنْ لَا أَجْعَلَ هَذِهِ الْبَنِيَّةَ مِنِّي بِظَهْرٍ، فَصَلَّيْتُ إلَيْهَا، وَقَدْ خَالَفَنِي أَصْحَابِي فِي ذَلِكَ، حَتَّى وَقَعَ فِي نَفْسِي مِنْ ذَلِكَ شَيْءٌ، فَمَاذَا تَرَى يَا رَسُولَ اللَّهِ ؟ قَالَ: ( قَدْ ) كُنْتَ عَلَى قِبْلَةٍ لَوْ صَبَرْتَ عَلَيْهَا. قَالَ: فَرَجَعَ الْبَرَاءُ إلَى قِبْلَةِ رَسُولِ اللَّهِ ﷺ، وَصَلَّى مَعَنَا إلَى الشَّامِ. قَالَ: وَأَهْلُهُ يَزْعُمُونَ أَنَّهُ صَلَّى إلَى الْكَعْبَةِ حَتَّى مَاتَ، وَلَيْسَ ذَلِكَ كَمَا قَالُوا، نَحْنُ أَعْلَمُ بِهِ مِنْهُمْ. قَالَ ابْنُ هِشَامٍ: وَقَالَ عَوْنُ بْنُ أَيُّوبَ الْأَنْصَارِيُّ: : وَمِنَّا الْمُصَلِّي أَوَّلَ النَّاسِ مُقْبِلًا عَلَى كَعْبَةِ الرَّحْمَنِ بَيْنَ الْمَشَاعِرِ يَعْنِي الْبَرَاءَ بْنَ مَعْرُورٍ. وَهَذَا الْبَيْتُ فِي قَصِيدَةٍ لَهُ.

     ✧ [Al-Barāʾ b. Maʿrūr and his praying toward the Kaʿbah] Ibn Isḥāq said: Maʿbad b. Kaʿb b. Mālik b. Abī Kaʿb b. al-Qayn, brother of the Banū Salimah, narrated to me that his brother ʿAbd Allāh b. Kaʿb, who was among the most learned of the Anṣār, narrated to him that his father Kaʿb narrated to him—and Kaʿb was among those who witnessed al-ʿAqabah and pledged allegiance to the Messenger of God ﷺ there—he said: We set out among the pilgrims of our people from the polytheists, and we had prayed and acquired understanding, and with us was al-Barāʾ b. Maʿrūr, our chief and elder. When we directed ourselves for our journey and departed from Madinah, al-Barāʾ said to us: O people, I have formed an opinion, and by God I do not know whether you will agree with me on it or not. He said: We said: And what is that? He said: I have decided that I will not leave this edifice behind my back—meaning the Kaʿbah—and that I will pray toward it. He said: So we said: By God, it has not reached us that our Prophet ﷺ prays except toward Syria, and we do not wish to oppose him. He said: Then he said: I will indeed pray toward it. He said: We said to him: But we will not do that. He said: So when the time of prayer came, we prayed toward Syria, and he prayed toward the Kaʿbah, until we arrived in Makkah. He said: We had criticized him for what he did, but he insisted on continuing that. When we arrived in Makkah, he said to me: O son of my brother, come with us to the Messenger of God ﷺ so that we may ask him about what I did on this journey of mine, for by God, something has fallen into my soul about it because of the opposition I saw from you. He said: So we went out asking about the Messenger of God ﷺ, and we did not know him, nor had we seen him before that. We met a man from the people of Makkah and asked him about the Messenger of God ﷺ. He said: Do you two know him? We said: No. He said: Do you two know al-ʿAbbās b. ʿAbd al-Muṭṭalib, his paternal uncle? He said: We said: Yes—he said: And we did know al-ʿAbbās; he used to come to us as a merchant—he said: When you two enter the mosque, he is the man sitting with al-ʿAbbās. He said: So we entered the mosque, and there was al-ʿAbbās sitting, and the Messenger of God ﷺ was sitting with him. We greeted, then sat near him. The Messenger of God ﷺ said to al-ʿAbbās: Do you know these two men, O Abū al-Faḍl? He said: Yes, this is al-Barāʾ b. Maʿrūr, chief of his people, and this is Kaʿb b. Mālik. He said: By God, I will not forget the words of the Messenger of God ﷺ: The poet? He said: Yes. He said: Then al-Barāʾ b. Maʿrūr said to him: O Prophet of God, I set out on this journey of mine, and God has guided me to Islam, so I decided not to put this edifice behind my back, and I prayed toward it, and my companions opposed me in that, until something fell into my soul about it. So what do you think, O Messenger of God? He said: You were upon a qiblah, if only you had remained patient upon it. He said: So al-Barāʾ returned to the qiblah of the Messenger of God ﷺ and prayed with us toward Syria. He said: His family claim that he prayed toward the Kaʿbah until he died, but that is not as they said; we know better about him than they do. Ibn Hishām said: And ʿAwn b. Ayyūb al-Anṣārī said: : Among us is the one who prayed, first of the people, facing toward the Kaʿbah of the Merciful, among the sacred sites— meaning al-Barāʾ b. Maʿrūr. And this verse is in a poem of his.

419. Tarikh (al-Tabari) 840No grade recorded

     [ إسْلَامُ عَبْدِ اللَّهِ بْنِ عَمْرٍو   ] قَالَ ابْنُ إسْحَاقَ: حَدَّثَنِي مَعْبَدُ بْنُ كَعْبٍ، أَنَّ أَخَاهُ عَبْدَ اللَّهِ بْنَ كَعْبٍ حَدَّثَهُ أَنَّ أَبَاهُ كَعْبَ بْنَ مَالِكٍ حَدَّثَهُ، قَالَ كَعْبٌ: ثُمَّ خَرَجْنَا إلَى الْحَجِّ، وَوَاعَدْنَا رَسُولَ اللَّهِ ﷺ بِالْعَقَبَةِ مِنْ أَوْسَطِ أَيَّامِ التَّشْرِيقِ. قَالَ: فَلَمَّا فَرَغْنَا مِنْ الْحَجِّ، وَكَانَتْ اللَّيْلَةُ الَّتِي وَاعَدْنَا رَسُولَ اللَّهِ ﷺ لَهَا، وَمَعَنَا عَبْدُ اللَّهِ بْنُ عَمْرِو بْنِ حَرَامٍ أَوْ جَابِرٌ، سَيِّدٌ مِنْ سَادَاتِنَا، وَشَرِيفٌ مِنْ أَشْرَافِنَا، أَخَذْنَاهُ مَعَنَا، وَكُنَّا نَكْتُمُ مَنْ مَعَنَا مِنْ قَوْمِنَا مِنْ الْمُشْرِكِينَ أَمْرَنَا، فَكَلَّمْنَاهُ وَقُلْنَا لَهُ: يَا أَبَا جَابِرٍ، إنَّكَ سَيِّدٌ مِنْ سَادَاتِنَا، وَشَرِيفٌ مِنْ أَشْرَافِنَا، وَإِنَّا نَرْغَبُ بِكَ عَمَّا أَنْتَ فِيهِ أَنْ تَكُونَ حَطَبًا لِلنَّارِ غَدًا، ثُمَّ دَعَوْنَاهُ إلَى الْإِسْلَامِ، وَأَخْبَرْنَاهُ بِمِيعَادِ رَسُولِ اللَّهِ ﷺ إيَّانَا الْعَقَبَةَ. قَالَ: فَأَسْلَمَ وَشَهِدَ مَعَنَا الْعَقَبَةَ، وَكَانَ نَقِيبًا. قَالَ: فَنِمْنَا تَلِكَ اللَّيْلَةَ مَعَ قَوْمِنَا فِي رِحَالِنَا، حَتَّى إذَا مَضَى ثُلُثُ اللَّيْلِ خَرَجْنَا مِنْ رِحَالِنَا لِمَعَادِ رَسُولِ اللَّهِ ﷺ، نَتَسَلَّلُ تَسَلُّلَ الْقَطَا مُسْتَخْفِينَ، حَتَّى اجْتَمَعْنَا فِي الشِّعْبِ عِنْدَ الْعَقَبَةِ، وَنَحْنُ ثَلَاثَةٌ وَسَبْعُونَ رَجُلًا، وَمَعَنَا امْرَأَتَانِ مِنْ نِسَائِنَا: نُسَيْبَةُ بِنْتُ كَعْبٍ، أُمُّ عُمَارَةَ، إحْدَى نِسَاءِ بَنِي مَازِنِ بْنِ النَّجَّارِ، وَأَسْمَاءُ بِنْتُ عَمْرِو بْنِ عَدِيِّ بْنِ نَابِي، إحْدَى نِسَاءِ بَنِي سَلِمَةَ، وَهِيَ أُمُّ مَنِيعٍ

     ✧ [The Islam of ʿAbd Allāh b. ʿAmr] Ibn Isḥāq said: Maʿbad b. Kaʿb narrated to me that his brother ʿAbd Allāh b. Kaʿb narrated to him that his father Kaʿb b. Mālik narrated to him. Kaʿb said: Then we went out to the pilgrimage, and we had appointed a meeting with the Messenger of God ﷺ at al-ʿAqabah in the middle of the days of al-Tashrīq. He said: When we had finished the pilgrimage, and it was the night for which we had appointed the meeting with the Messenger of God ﷺ, and with us was ʿAbd Allāh b. ʿAmr b. Ḥarām, or Jābir, a chief among our chiefs and a noble among our nobles, we took him with us. We used to conceal our affair from those of our people, the polytheists, who were with us. We spoke to him and said to him: O Abū Jābir, you are a chief among our chiefs and a noble among our nobles, and we desire for you to be removed from what you are in, lest you become firewood for the Fire tomorrow. Then we called him to Islam and informed him of the Messenger of God's ﷺ appointment with us at al-ʿAqabah. He said: So he embraced Islam and witnessed al-ʿAqabah with us, and he was a naqīb. He said: So we slept that night with our people in our camps, until when a third of the night had passed, we went out from our camps to the appointed meeting with the Messenger of God ﷺ, slipping away stealthily like the slipping of the sandgrouse, concealing ourselves, until we assembled in the mountain pass at al-ʿAqabah. We were seventy-three men, and with us were two women of our women: Nusaybah bt. Kaʿb, Umm ʿUmārah, one of the women of Banū Māzin b. al-Najjār, and Asmāʾ bt. ʿAmr b. ʿAdī b. Nābī, one of the women of Banū Salimah, and she is Umm Manīʿ.

420. Tarikh (al-Tabari) 841No grade recorded

     [ الْعَبَّاسُ يَتَوَثَّقُ لِلنَّبِيِّ عَلَيْهِ الصَّلَاةُ وَالسَّلَامُ   ] قَالَ: فَاجْتَمَعْنَا فِي الشِّعْبِ نَنْتَظِرُ رَسُولَ اللَّهِ ﷺ، حَتَّى جَاءَنَا وَمَعَهُ ( عَمُّهُ ) الْعَبَّاسُ بْنُ عَبْدِ الْمُطَّلِبِ، وَهُوَ يَوْمَئِذٍ عَلَى دِينِ قَوْمِهِ، إلَّا أَنَّهُ أَحَبَّ أَنْ يَحْضُرَ أَمْرَ ابْنِ أَخِيهِ وَيَتَوَثَّقَ لَهُ. فَلَمَّا جَلَسَ كَانَ أَوَّلَ مُتَكَلِّمٍ الْعَبَّاسُ بْنُ عَبْدِ الْمُطَّلِبِ، فَقَالَ: يَا مَعْشَرَ الْخَزْرَجِ - قَالَ: وَكَانَتْ الْعَرَبُ إنَّمَا يُسَمُّونَ هَذَا الْحَيَّ مِنْ الْأَنْصَارِ: الْخَزْرَجَ، خَزْرَجَهَا وَأَوْسَهَا -: إنَّ مُحَمَّدًا مِنَّا حَيْثُ قَدْ عَلِمْتُمْ وَقَدْ مَنَعْنَاهُ مِنْ قَوْمِنَا، مِمَّنْ هُوَ عَلَى مِثْلِ رَأْيِنَا فِيهِ، فَهُوَ فِي عِزٍّ مِنْ قَوْمِهِ وَمَنَعَةٍ فِي بَلَدِهِ، وَإِنَّهُ قَدْ أَبَى إلَّا الِانْحِيَازَ إلَيْكُمْ، وَاللُّحُوقَ بِكُمْ، فَإِنْ كُنْتُمْ تَرَوْنَ أَنَّكُمْ وَافُونَ لَهُ بِمَا دَعَوْتُمُوهُ إلَيْهِ، وَمَانِعُوهُ مِمَّنْ خَالَفَهُ، فَأَنْتُمْ وَمَا تَحَمَّلْتُمْ مِنْ ذَلِكَ، وَإِنْ كُنْتُمْ تَرَوْنَ أَنَّكُمْ مُسْلِمُوهُ وَخَاذِلُوهُ بَعْدَ الْخُرُوجِ بِهِ إلَيْكُمْ، فَمِنْ الْآنَ فَدَعُوهُ. فَإِنَّهُ فِي عِزٍّ وَمَنَعَةٍ مِنْ قَوْمِهِ وَبَلَدِهِ. قَالَ: فَقُلْنَا لَهُ: قَدْ سَمِعْنَا مَا قُلْتُ، فَتَكَلَّمْ يَا رَسُولَ اللَّهِ، فَخُذْ لِنَفْسِكَ وَلِرَبِّكَ مَا أَحْبَبْتُ.

     ✧ [ Al-ʿAbbās seeks assurances for the Prophet ﷺ ] He said: We gathered in the mountain pass waiting for the Messenger of God ﷺ, until he came to us accompanied by his uncle al-ʿAbbās b. ʿAbd al-Muṭṭalib, who at that time was still on the religion of his people, except that he wished to attend to the matter of his nephew and to secure assurances for him. When he sat down, the first to speak was al-ʿAbbās b. ʿAbd al-Muṭṭalib, and he said: O assembly of al-Khazraj—he said: the Arabs used to call this branch of the Anṣār only al-Khazraj, both its Khazraj and its Aws—indeed Muḥammad is of us, as you have known, and we have protected him from our people, from those who share our opinion of him. So he is in honor among his people and in security in his land. And he has refused anything but to incline toward you and to join you. So if you consider that you will fulfill for him what you have summoned him to, and protect him from those who oppose him, then you and the burden you have taken upon yourselves are responsible for that. But if you consider that you will hand him over and forsake him after he has gone out to you, then from now leave him. For he is in honor and protection among his people and in his land. He said: We said to him: We have heard what you have said, so speak, O Messenger of God, and take for yourself and for your Lord whatever you wish.

421. Tarikh (al-Tabari) 842No grade recorded

     [ عَهْدُ الرَّسُولِ عَلَيْهِ الصَّلَاةُ وَالسَّلَامُ عَلَى الْأَنْصَارِ   ] قَالَ: فَتَكَلَّمَ رَسُولُ اللَّهِ ﷺ. فَتَلَا الْقُرْآنَ، وَدَعَا إلَى اللَّهِ، وَرَغَّبَ فِي الْإِسْلَامِ، ثُمَّ قَالَ أُبَايِعُكُمْ عَلَى أَنْ تَمْنَعُونِي مِمَّا تَمْنَعُونَ مِنْهُ نِسَاءَكُمْ وَأَبْنَاءَكُمْ. قَالَ: فَأَخَذَ الْبَرَاءُ بْنُ مَعْرُورٍ بِيَدِهِ، ثُمَّ قَالَ: نَعَمْ، وَاَلَّذِي بَعَثَكَ بِالْحَقِّ ( نَبِيًّا ) لَنَمْنَعَنَّكَ مِمَّا نَمْنَعُ مِنْهُ أُزُرَنَا فَبَايِعْنَا يَا رَسُولَ اللَّهِ، فَنَحْنُ وَاَللَّهِ أَبْنَاءُ الْحُرُوبِ، وَأَهْلُ الْحَلْقَةِ وَرِثْنَاهَا كَابِرًا ( عَنْ كَابِرٍ ) قَالَ: فَاعْتَرَضَ الْقَوْلَ، وَالْبَرَاءُ يُكَلِّمُ رَسُولَ اللَّهِ ﷺ، أَبُو الْهَيْثَمِ بْنُ التَّيِّهَانِ، فَقَالَ: يَا رَسُولَ اللَّهِ، إنَّ بَيْنَنَا وَبَيْنَ الرِّجَالِ حِبَالًا، وَإِنَّا قَاطِعُوهَا - يَعْنِي الْيَهُودَ - فَهَلْ عَسَيْتَ إنْ نَحْنُ فَعَلْنَا ذَلِكَ ثُمَّ أَظْهَرَكَ اللَّهُ أَنْ تَرْجِعَ إلَى قَوْمِكَ وَتَدَعَنَا ؟ قَالَ: فَتَبَسَّمَ رَسُولُ اللَّهِ ﷺ، ثُمَّ قَالَ: بَلْ الدَّمَ الدَّمَ، وَالْهَدْمَ الْهَدْمَ أَنَا مِنْكُمْ وَأَنْتُمْ مِنِّي، أُحَارِبُ مَنْ حَارَبْتُمْ، وَأُسَالِمُ مَنْ سَالَمْتُمْ قَالَ ابْنُ هِشَامٍ: وَقَالَ: الْهَدْمَ الْهَدْمَ: ( يَعْنِي الْحُرْمَةَ ) أَيْ ذِمَّتِي ذِمَّتُكُمْ وَحُرْمَتِي حُرْمَتُكُمْ ؟. [ كَلِمَةُ الْعَبَّاسِ بْنِ عُبَادَةَ فِي الْخَزْرَجِ قَبْلَ الْمُبَايَعَةِ   ] قَالَ ابْنُ إسْحَاقَ: وَحَدَّثَنِي عَاصِمُ بْنُ عُمَرَ بْنِ قَتَادَةَ: أَنَّ الْقَوْمَ لَمَّا اجْتَمَعُوا لِبَيْعَةِ رَسُولِ اللَّهِ ﷺ قَالَ الْعَبَّاسُ بْنُ عُبَادَةَ بْنِ نَضْلَةَ الْأَنْصَارِيُّ، أَخُو بَنِي سَالِمِ بْنِ عَوْفٍ: يَا مَعْشَرَ الْخَزْرَجِ، هَلْ تَدْرُونَ عَلَامَ تُبَايِعُونَ هَذَا الرَّجُلَ ؟ قَالُوا: نَعَمْ قَالَ: إنَّكُمْ تُبَايِعُونَهُ عَلَى حَرْبِ الْأَحْمَرِ وَالْأَسْوَدِ مِنْ النَّاسِ، فَإِنْ كُنْتُمْ تَرَوْنَ أَنَّكُمْ إذَا نُهِكَتْ أَمْوَالُكُمْ مُصِيبَةً، وَأَشْرَافُكُمْ قَتْلًا أَسْلَمْتُمُوهُ، فَمِنْ الْآنَ، فَهُوَ وَاَللَّهِ إنْ فَعَلْتُمْ خِزْيُ الدُّنْيَا وَالْآخِرَةِ، وَإِنْ كُنْتُمْ تَرَوْنَ أَنَّكُمْ وَافُونَ لَهُ بِمَا دَعَوْتُمُوهُ إلَيْهِ عَلَى نَهْكَةِ الْأَمْوَالِ وَقَتْلِ الْأَشْرَافِ، فَخُذُوهُ، فَهُوَ وَاَللَّهِ خَيْرُ الدُّنْيَا وَالْآخِرَةِ، قَالُوا: فَإِنَّا نَأْخُذُهُ عَلَى مُصِيبَةِ الْأَمْوَالِ، وَقَتْلِ الْأَشْرَافِ. فَمَا لَنَا بِذَلِكَ يَا رَسُولَ اللَّهِ إنْ نَحْنُ وَفَّيْنَا ( بِذَلِكَ ) قَالَ: الْجَنَّةُ. قَالُوا: اُبْسُطْ يَدَكَ. فَبَسَطَ يَدَهُ فَبَايَعُوهُ وَأَمَّا عَاصِمُ بْنُ عُمَرَ بْنِ قَتَادَةَ فَقَالَ: وَاَللَّهِ مَا قَالَ ذَلِكَ الْعَبَّاسُ إلَّا لِيَشُدَّ الْعَقْدَ لِرَسُولِ اللَّهِ ﷺ فِي أَعْنَاقِهِمْ. وَأَمَّا عَبْدُ اللَّهِ بْنُ أَبِي بَكْرٍ فَقَالَ: مَا قَالَ ذَلِكَ الْعَبَّاسُ إلَّا لِيُؤَخِّرَ الْقَوْمَ تَلِكَ اللَّيْلَةَ، رَجَاءَ أَنْ يَحْضُرَهَا عَبْدُ اللَّهِ بْنُ أُبَيِّ ابْنِ سَلُولَ، فَيَكُونَ أَقْوَى لِأَمْرِ الْقَوْمِ. فَاَللَّهُ أَعْلَمُ أَيَّ ذَلِكَ كَانَ. [ نَسَبُ سَلُولَ ] قَالَ ابْنُ هِشَامٍ سَلُولُ امْرَأَةٌ مِنْ خُزَاعَةَ، وَهِيَ أُمُّ أُبَيِّ بْنِ مَالِكِ بْنِ الْحَارِثِ وَأَخَذَ بِيَدِهِ ﷺ أَسْعَدُ بْنُ زُرَارَةَ، وَهُوَ أَصْغَرُ السَّبْعِينَ فَقَالَ: رُوَيْدًا يَا أَهْلَ يَثْرِبَ، إِنَّا لَمْ نَضْرِبْ إِلَيْهِ أَكْبَادَ الْمَطِيِّ إِلَّا وَنَحْنُ نَعْلَمُ أَنَّهُ رَسُولُ اللَّهِ، وَإِنَّ إِخْرَاجَهُ الْيَوْمَ مُفَارَقَةُ الْعَرَبِ كَافَّةً، وَقَتْلُ خِيَارِكُمْ، وَأَنْ تَعَضَّكُمُ السُّيُوفُ، فَإِمَّا أَنْتُمْ تَصْبِرُونَ عَلَى ذَلِكَ فَخُذُوهُ، وَأَجْرُكُمْ عَلَى اللَّهِ، وَإِمَّا أَنْتُمْ تَخَافُونَ مِنْ أَنْفُسِكُمْ خِيفَةً فَذَرُوهُ، فَهُوَ أَعْذَرُ لَكُمْ عِنْدَ اللَّهِ، فَقَالُوا: يَا أسعد أَمِطْ عَنَّا يَدَكَ، فَوَاللَّهِ لَا نَذَرُ هَذِهِ الْبَيْعَةَ، وَلَا نَسْتَقِيلُهَا، فَقُمْنَا إِلَيْهِ رَجُلًا رَجُلًا، فَأَخَذَ عَلَيْنَا وَشَرَطَ، يُعْطِينَا بِذَلِكَ الْجَنَّةَ. قَالَ كَعْبُ ( بْنُ مَالِكٍ ): وَقَدْ ( كَانَ ) قَالَ رَسُولُ اللَّهِ ﷺ: أَخْرِجُوا إلَيَّ مِنْكُمْ اثْنَيْ عَشَرَ نَقِيبًا، لِيَكُونُوا عَلَى قَوْمِهِمْ بِمَا فِيهِمْ. فَأَخْرَجُوا مِنْهُمْ اثْنَيْ عَشَرَ نَقِيبًا، تِسْعَةً مِنْ الْخَزْرَجِ، وَثَلَاثَةً مِنْ الْأَوْسِ.

     ✧ [The Messenger’s covenant ﷺ upon the Anṣār] He said: Then the Messenger of Allah ﷺ spoke. He recited the Qur’ān, called to Allah, and encouraged Islam. Then he said: “I pledge allegiance with you on the condition that you protect me from what you protect your women and sons from.” He said: Then al-Barāʾ b. Maʿrūr took his hand and said: “Yes, by Him who sent you with the truth as a prophet, we shall surely protect you from what we protect our waist-wrappers from. So accept our pledge, O Messenger of Allah, for we, by Allah, are sons of wars and people of the ring; we inherited it from elder to elder.” He said: Then Abū al-Haytham b. al-Tayyihān interrupted the speech while al-Barāʾ was speaking with the Messenger of Allah ﷺ and said: “O Messenger of Allah, between us and the men there are ropes, and we shall cut them—meaning the Jews. Might it be that if we do that and then Allah makes you victorious, you will return to your people and leave us?” He said: The Messenger of Allah ﷺ smiled and said: “Rather, blood for blood, and destruction for destruction. I am of you and you are of me. I fight whom you fight, and I make peace with whom you make peace.” Ibn Hishām said: He said: “destruction for destruction,” meaning sanctity, that is, my protection is your protection and my sanctity is your sanctity. [The speech of al-ʿAbbās b. ʿUbādah among the Khazraj before the pledge] Ibn Isḥāq said: ʿĀṣim b. ʿUmar b. Qatādah narrated to me that when the people gathered to pledge allegiance to the Messenger of Allah ﷺ, al-ʿAbbās b. ʿUbādah b. Naḍlah al-Anṣārī, the brother of Banū Sālim b. ʿAwf, said: “O assembly of Khazraj, do you know on what basis you are pledging allegiance to this man?” They said: “Yes.” He said: “You are pledging allegiance to him on war against the red and the black of people. If you think that when your wealth is ravaged as a calamity and your nobles are slain you will abandon him, then do so now. For by Allah, if you do that, it is disgrace in this world and the Hereafter. But if you think that you will fulfill for him what you have called him to, despite the ravaging of wealth and the slaying of nobles, then take him. For by Allah, he is the good of this world and the Hereafter.” They said: “We take him on the calamity of wealth and the slaying of nobles. And what is for us, O Messenger of Allah, if we fulfill that?” He said: “Paradise.” They said: “Stretch out your hand.” He stretched out his hand and they pledged allegiance to him. As for ʿĀṣim b. ʿUmar b. Qatādah, he said: By Allah, al-ʿAbbās said that only to tighten the covenant for the Messenger of Allah ﷺ upon their necks. As for ʿAbd Allah b. Abī Bakr, he said: Al-ʿAbbās said that only to delay the people that night, hoping that ʿAbd Allah b. Ubayy b. Salūl would attend it and thus the people’s affair would be stronger. Allah knows best which of that it was. [The lineage of Salūl] Ibn Hishām said: Salūl is a woman of Khuzāʿah, and she is the mother of Ubayy b. Mālik b. al-Ḥārith. Asʿad b. Zurārah took his ﷺ hand, and he was the youngest of the seventy, and said: “Gently, O people of Yathrib. We did not strike the livers of the riding camels toward him except that we know that he is the Messenger of Allah, and that bringing him out today means parting with all the Arabs, the slaying of your best ones, and the swords biting you. So either you be patient with that and take him, and your reward is with Allah, or you fear for yourselves with a great fear and leave him, for that would be a better excuse for you before Allah.” They said: “O Asʿad, remove your hand from us, for by Allah, we shall not abandon this pledge nor revoke it.” So we rose to him man by man, and he took from us and stipulated, and gave us Paradise for that. Kaʿb b. Mālik said: The Messenger of Allah ﷺ had said: “Bring out to me from among you twelve leaders to be over their people regarding what is among them.” So they brought out from among them twelve leaders: nine from the Khazraj and three from the Aws.

422. Tarikh (al-Tabari) 843No grade recorded

     أَسَمَاءُ النُّقَبَاءِ الِاثْنَيْ عَشَرَ وَتَمَامُ خَبَرِ الْعَقَبَةِ   [ نُقَبَاءُ الْخَزْرَجِ   ] قَالَ ابْنُ هِشَامٍ: مِنْ الْخَزْرَجِ - فِيمَا حَدَّثَنَا زِيَادُ بْنُ عَبْدِ اللَّهِ الْبَكَّائِيُّ، عَنْ مُحَمَّدِ بْنِ إسْحَاقَ الْمُطَّلِبِيِّ -: أَبُو أُمَامَةَ أَسْعَدُ بْنُ زُرَارَةَ بْنُ عُدَسَ بْنِ عُبَيْدِ بْنِ ثَعْلَبَةَ بْنِ غَنْمِ بْنِ مَالِكِ بْنِ النَّجَّارِ وَهُوَ تَيْمُ اللَّهِ بْنُ ثَعْلَبَةَ بْنِ عَمْرِو بْنِ الْخَزْرَجِ، وَسَعْدُ بْنُ الرَّبِيعِ بْنِ عَمْرِو بْنِ أَبِي زُهَيْرِ بْنِ مَالِكِ بْنِ امْرِئِ الْقَيْسِ بْنِ مَالِكِ بْنِ ثَعْلَبَةَ بْنِ كَعْبِ بْنِ الْخَزْرَجِ بْنِ الْحَارِثِ بْنِ الْخَزْرَجِ وَعَبْدُ اللَّهِ بْنُ رَوَاحَةَ بْنِ ثَعْلَبَةَ بْنِ امْرِئِ الْقَيْسِ بْنِ عَمْرِو بْنِ امْرِئِ الْقَيْسِ ( الْأَكْبَرِ ) بْنِ مَالِكٍ ( الْأَغَرِّ ) بْنِ ثَعْلَبَةَ بْنِ كَعْبِ بْنِ الْخَزْرَجِ بْنِ الْحَادِثِ بْنِ الْخَزْرَجِ وَرَافِعُ بْنُ مَالِكِ بْنِ الْعَجْلَانِ بْنِ عَمْرِو بْنِ عَامِرِ بْنِ زُرَيْقِ بْنِ عَبْدِ حَارِثَةَ بْنِ مَالِكِ بْنِ غَضْبِ بْنِ جُشَمَ بْنِ الْخَزْرَجِ، وَالْبَرَاءُ بْنُ مَعْرُورِ بْنِ صَخْرِ بْنِ خَنْسَاءَ بْنِ سِنَانِ بْنِ عُبَيْدِ بْنِ عَدِيِّ بْنِ غَنْمِ بْنِ كَعْبِ بْنِ سَلَمَةَ بْنِ سَعْدِ بْنِ عَلِيِّ بْنِ أَسَدِ بْنِ سَارِدَةَ بْنِ تَزِيدَ بْنِ جُشَمَ، بْنِ الْخَزْرَجِ، وَعَبْدُ اللَّهِ بْنُ عَمْرِو بْنِ حَرَامِ بْنِ ثَعْلَبَةَ بْنِ حَرَامِ بْنِ كَعْبِ بْنِ غَنْمِ بْنِ كَعْبِ بْنِ سَلَمَةَ بْنِ سَعْدِ بْنِ عَلِيِّ بْنِ أَسَدِ بْنِ سَارِدَةَ بْنِ تَزِيدَ بْنِ جُشَمَ بْنِ الْخَزْرَجِ، وَعُبَادَةُ بْنُ الصَّامِتِ بْنِ قَيْسِ، بْنِ أَصْرَمَ بْنِ فِهْرِ بْنِ ثَعْلَبَةَ بْنِ غَنْمِ بْنِ سَالِمِ بْنِ عَوْفِ بْنِ عَمْرِو بْنِ عَوْفِ بْنِ الْخَزْرَجِ. قَالَ ابْنُ هِشَامٍ: هُوَ غَنْمُ بْنُ عَوْفٍ، أَخُو سَالِمِ بْنِ عَوْفِ بْنِ عَمْرِو بْنِ عَوْفِ بْنِ الْخَزْرَجِ. قَالَ ابْنُ إسْحَاقَ: وَسَعْدُ بْنُ عُبَادَةَ بْنِ دُلَيْمِ بْنِ حَارِثَةَ بْنِ أَبِي حَزِيمَةَ بْنِ ثَعْلَبَةَ بْنِ طَرِيفِ بْنِ الْخَزْرَجِ بْنِ سَاعِدَةَ بْنِ كَعْبِ بْنِ الْخَزْرَجِ، وَالْمُنْذِرُ بْنُ عَمْرِو بْنِ خُنَيْسِ بْنِ حَارِثَةَ بْنِ لَوْذَانَ بْنِ عَبْدِ وُدِّ بْنِ زَيْدِ بْنِ ثَعْلَبَةَ بْنِ الْخَزْرَجِ بْنِ سَاعِدَةَ بْنِ كَعْبِ بْنِ الْخَزْرَجِ قَالَ ابْنُ هِشَامٍ: وَيُقَالُ: ابْنُ خُنَيْسٍ [ نُقَبَاءُ الْأَوْسِ   ] وَمِنْ الْأَوْسِ: أُسَيْدُ بْنُ حُضَيْرِ بْنِ سِمَاكِ بْنِ عَتِيكِ بْنِ رَافِعِ بْنِ امْرِئِ الْقَيْسِ بْنِ زَيْدِ بْنِ عَبْدِ الْأَشْهَلِ، وَسَعْدُ بْنُ خَيْثَمَةَ بْنِ الْحَارِثِ بْنِ مَالِكِ بْنِ كَعْبِ بْنِ النَّحَّاطِ بْنِ كَعْبِ بْنِ حَارِثَةَ بْنِ غَنْمِ بْنِ السَّلْمِ بْنِ امْرِئِ الْقَيْسِ بْنِ مَالِكِ بْنِ الْأَوْسِ وَرِفَاعَةُ بْنُ عَبْدِ الْمُنْذِرِ بْنِ زُبَيْرِ بْنِ زَيْدِ بْنِ أُمَيَّةَ بْنِ زَيْدِ بْنِ مَالِكِ بْنِ عَوْفِ بْنِ عَمْرِو بْنِ عَوْفِ بْنِ مَالِكِ بْنِ الْأَوْسِ. [ شِعْرُ كَعْبٍ فِي حَصْرِ النُّقَبَاءِ   ] قَالَ ابْنُ هِشَامٍ: وَأَهْلُ الْعِلْمِ يَعُدُّونَ فِيهِمْ أَبَا الْهَيْثَمِ بْنَ التَّيِّهَانِ، وَلَا يَعُدُّونَ رِفَاعَةَ. وَقَالَ كَعْبُ بْنُ مَالِكٍ يَذْكُرُهُمْ، فِيمَا أَنْشَدَنِي أَبُو زَيْدٍ الْأَنْصَارِيُّ: : أَبْلِغْ أُبَيًّا أَنَّهُ فَالَ رَأْيُهُ وَحَانَ غَدَاةَ الشِّعْبِ وَالْحَيْنُ وَاقِعُ     أَبَى اللَّهُ مَا مَنَّتْكَ نَفْسُكَ إنَّهُ بِمِرْصَادِ أَمْرِ النَّاسِ رَاءٍ وَسَامِعُ     وَأَبْلِغْ أَبَا سُفْيَانَ أَنْ قَدْ بَدَا لَنَا بِأَحْمَدَ نُورٌ مِنْ هُدَى اللَّهِ سَاطِعُ     فَلَا تَرْغَبَنْ فِي حَشْدِ أَمْرٍ تُرِيدُهُ وَأَلِّبْ وَجَمِّعْ كُلَّ مَا أَنْتَ جَامِعُ     وَدُونَكَ فَاعْلُمْ أَنَّ نَقْضَ عُهُودِنَا أَبَاهُ عَلَيْكَ الرَّهْطُ حِينَ تَتَابَعُوا     أَبَاهُ الْبَرَاءُ وَابْنُ عَمْرٍو كِلَاهُمَا وَأَسْعَدُ يَأْبَاهُ عَلَيْكَ وَرَافِعُ     وَسَعْدٌ أَبَاهُ السَّاعِدِيُّ وَمُنْذِرٌ لِأَنْفِكَ إنْ حَاوَلْتَ ذَلِكَ جَادِعُ     وَمَا ابْنُ رَبِيعٍ إنْ تَنَاوَلْتَ عَهْدَهُ بِمُسْلِمِهِ لَا يَطْمَعَنْ ثَمَّ طَامِعُ     وَأَيْضًا فَلَا يُعْطِيكَهُ ابْنُ رَوَاحَةَ وَإِخْفَارُهُ مِنْ دُونِهِ السُّمُّ نَاقِعُ     وَفَاءً بِهِ وَالْقَوْقَلِيُّ بْنُ صَامِتٍ بِمَنْدُوحَةِ عَمَّا تُحَاوِلُ يَافِعُ     أَبُو هَيْثَمٍ أَيْضًا وَفِيٌّ بِمِثْلِهَا وَفَاءً بِمَا أَعْطَى مِنْ الْعَهْدِ خَانِعُ     وَمَا ابْنُ حُضَيْرٍ إنْ أَرَدْتَ، بِمَطْمَعِ فَهَلْ أَنْتَ عَنْ أُحْمُوقَةِ الْغَيِّ نَازِعُ     وَسَعْدٌ أَخُو عَمْرِو بْنِ عَوْفٍ فَإِنَّهُ ضَرُوحٌ لِمَا حَاوَلْتَ مِلْأَمْرِ مَانِعُ     أُولَاكَ نُجُومٌ لَا يُغِبُّكَ مِنْهُمْ عَلَيْكَ بِنَحْسٍ فِي دُجَى اللَّيْلِ طَالِعُ فَذَكَرَ كَعْبٌ فِيهِمْ أَبَا الْهَيْثَمِ بْنَ التَّيِّهَانِ وَلَمْ يَذْكُرْ رِفَاعَةَ. قَالَ ابْنُ إسْحَاقَ: فَحَدَّثَنِي عَبْدُ اللَّهِ بْنُ أَبِي بَكْرٍ: أَنَّ رَسُولَ اللَّهِ ﷺ قَالَ لِلنُّقَبَاءِ: أَنْتُمْ عَلَى قَوْمِكُمْ بِمَا فِيهِمْ كُفَلَاءُ، كَكَفَالَةِ الْحَوَارِيِّينَ لِعِيسَى ابْنِ مَرْيَمَ، وَأَنَا كَفِيلٌ عَلَى قَوْمِي - يَعْنِي الْمُسْلِمِينَ - قَالُوا: نَعَمْ عَنْ مَالِكٍ، قَالَ: كَانَ الْأَنْصَارُ لَيْلَةَ الْعَقَبَةِ سَبْعِينَ رَجُلًا، وَكَانَ نُقَبَاؤُهُمُ اثْنَيْ عَشَرَ نَقِيبًا تِسْعَةٌ مِنَ الْخَزْرَجِ وَثَلَاثَةٌ مِنَ الْأَوْسِ. وَحَدَّثَنِي شَيْخٌ مِنَ الْأَنْصَارِ أَنَّ جِبْرِيلَ كَانَ يُشِيرُ إِلَى رَسُولِ اللَّهِ ﷺ إِلَى مَنْ يَجْعَلُهُ نَقِيبًا لَيْلَةَ الْعَقَبَةِ، وَكَانَ أُسَيْدُ بْنُ حُضَيْرٍ أَحَدَ النُّقَبَاءِ تِلْكَ اللَّيْلَةَ. وَقَالَ ابْنُ إِسْحَاقَ: فَحَدَّثَنِي عَبْدُ اللَّهِ بْنُ أَبِي بَكْرٍ، أَنَّ رَسُولَ اللَّهِ ﷺ، قَالَ لِلنُّقَبَاءِ: " أَنْتُمْ عَلَى قَوْمِكُمْ بِمَا فِيهِمْ كُفَلَاءُ كَكَفَالَةِ الْحَوَارِيِّينَ لِعِيسَى بْنِ مَرْيَمَ، وَأَنَا كَفِيلٌ عَلَى قَوْمِي ". قَالُوا: نَعَمْ.

     ✧ The names of the twelve naqībs and the completion of the account of al-ʿAqabah [The naqībs of al-Khazraj] Ibn Hishām said: From al-Khazraj — according to what Ziyād b. ʿAbd Allāh al-Bakkāʾī narrated to us, from Muḥammad b. Isḥāq al-Muṭṭalibī — [were]: Abū Umāmah Asʿad b. Zurārah b. ʿUdas b. ʿUbayd b. Thaʿlabah b. Ghanm b. Mālik b. al-Najjār, who is Taym Allāh b. Thaʿlabah b. ʿAmr b. al-Khazraj; and Saʿd b. al-Rabīʿ b. ʿAmr b. Abī Zuhayr b. Mālik b. Imriʾ al-Qays b. Mālik b. Thaʿlabah b. Kaʿb b. al-Khazraj b. al-Ḥārith b. al-Khazraj; and ʿAbd Allāh b. Rawāḥah b. Thaʿlabah b. Imriʾ al-Qays b. ʿAmr b. Imriʾ al-Qays (al-Akbar) b. Mālik (al-Agharr) b. Thaʿlabah b. Kaʿb b. al-Khazraj b. al-Ḥārith b. al-Khazraj; and Rāfiʿ b. Mālik b. al-ʿAjlān b. ʿAmr b. ʿĀmir b. Zurayq b. ʿAbd Ḥārithah b. Mālik b. Ghaḍb b. Jusham b. al-Khazraj; and al-Barāʾ b. Maʿrūr b. Ṣakhr b. Khansāʾ b. Sinān b. ʿUbayd b. ʿAdī b. Ghanm b. Kaʿb b. Salamah b. Saʿd b. ʿAlī b. Asad b. Sāridah b. Tazīd b. Jusham b. al-Khazraj; and ʿAbd Allāh b. ʿAmr b. Ḥarām b. Thaʿlabah b. Ḥarām b. Kaʿb b. Ghanm b. Kaʿb b. Salamah b. Saʿd b. ʿAlī b. Asad b. Sāridah b. Tazīd b. Jusham b. al-Khazraj; and ʿUbādah b. al-Ṣāmit b. Qays b. Aṣram b. Fihr b. Thaʿlabah b. Ghanm b. Sālim b. ʿAwf b. ʿAmr b. ʿAwf b. al-Khazraj. Ibn Hishām said: He is Ghanm b. ʿAwf, the brother of Sālim b. ʿAwf b. ʿAmr b. ʿAwf b. al-Khazraj. Ibn Isḥāq said: And Saʿd b. ʿUbādah b. Dulaym b. Ḥārithah b. Abī Ḥazīmah b. Thaʿlabah b. Ṭarīf b. al-Khazraj b. Sāʿidah b. Kaʿb b. al-Khazraj; and al-Mundhir b. ʿAmr b. Khunays b. Ḥārithah b. Lawdhān b. ʿAbd Wudd b. Zayd b. Thaʿlabah b. al-Khazraj b. Sāʿidah b. Kaʿb b. al-Khazraj. Ibn Hishām said: And it is said: ibn Khunays. [The naqībs of al-Aws] And from al-Aws: Usayd b. Ḥuḍayr b. Simāk b. ʿAtīk b. Rāfiʿ b. Imriʾ al-Qays b. Zayd b. ʿAbd al-Ashhal; and Saʿd b. Khaythamah b. al-Ḥārith b. Mālik b. Kaʿb b. al-Naḥḥāṭ b. Kaʿb b. Ḥārithah b. Ghanm b. al-Salm b. Imriʾ al-Qays b. Mālik b. al-Aws; and Rifāʿah b. ʿAbd al-Mundhir b. Zubayr b. Zayd b. Umayyah b. Zayd b. Mālik b. ʿAwf b. ʿAmr b. ʿAwf b. Mālik b. al-Aws. [Kaʿb's poem enumerating the naqībs] Ibn Hishām said: The people of knowledge count among them Abū al-Haytham b. al-Tayyihān, and do not count Rifāʿah. Kaʿb b. Mālik said, mentioning them, in what Abū Zayd al-Anṣārī recited to me: : Convey to Ubayy that his judgment has failed, And that the morning of the mountain pass has arrived, and ruin is befalling. Allāh has refused what your soul has beguiled you with; for He Is watching and hearing over the affairs of people, lying in wait. And convey to Abū Sufyān that there has appeared to us In Aḥmad a light from Allāh's guidance, shining brightly. So do not desire to muster a matter you seek, And incite and gather all that you are gathering. And know that the breaking of our covenants Was refused to you by the company when they followed one another. Al-Barāʾ refused it to you, and Ibn ʿAmr, both of them, And Asʿad refuses it to you, and Rāfiʿ. And Saʿd al-Sāʿidī refused it, and Mundhir, Would cut off your nose if you attempted that. And Ibn Rabīʿ, if you reach for his covenant, Will not surrender it; let no one there be covetous. And likewise Ibn Rawāḥah will not give it to you; His betrayal of it would be as poison, to be drunk. In fulfillment of it, and al-Qawqalī b. Ṣāmit, Are averse to what you attempt, elevated. Abū Haytham too is faithful to the like of it, In fulfillment of what he gave of the covenant, humbly. And Ibn Ḥuḍayr, if you desire it, is not to be coveted; So will you desist from the foolishness of error? And Saʿd, the brother of ʿAmr b. ʿAwf, for he is A fierce defender against what you attempt, preventing the matter. Those are stars whose misguidance will not leave you; Upon you in the darkness of night, a star of ill omen rises. Thus Kaʿb mentioned among them Abū al-Haytham b. al-Tayyihān and did not mention Rifāʿah. Ibn Isḥāq said: ʿAbd Allāh b. Abī Bakr narrated to me that the Messenger of Allah ﷺ said to the naqībs: "You are, over your people and regarding what is in them, guarantors, like the guaranty of the disciples to ʿĪsā son of Maryam, and I am a guarantor over my people" — meaning the Muslims. They said: "Yes," on the authority of Mālik. He said: The Anṣār on the night of al-ʿAqabah were seventy men, and their naqībs were twelve naqībs: nine from al-Khazraj and three from al-Aws. And a shaykh from the Anṣār narrated to me that Jibrīl was indicating to the Messenger of Allah ﷺ whom he should appoint as a naqīb on the night of al-ʿAqabah, and Usayd b. Ḥuḍayr was one of the naqībs that night. And Ibn Isḥāq said: ʿAbd Allāh b. Abī Bakr narrated to me that the Messenger of Allah ﷺ said to the naqībs: "You are, over your people and regarding what is in them, guarantors, like the guaranty of the disciples to ʿĪsā son of Maryam, and I am a guarantor over my people." They said: "Yes."

423. Tarikh (al-Tabari) 844No grade recorded

     [ أَوَّلُ مَنْ ضَرَبَ عَلَى يَدِ الرَّسُولِ فِي بَيْعَةِ الْعَقَبَةِ الثَّانِيَةِ   ] قَالَ ابْنُ إسْحَاقَ: فَبَنُو النَّجَّارِ يَزْعُمُونَ أَنَّ أَبَا أُمَامَةَ، أَسْعَدَ بْنَ زُرَارَةَ، كَانَ أَوَّلَ مَنْ ضَرَبَ عَلَى يَدِهِ وَبَنُو عَبْدِ الْأَشْهَلِ يَقُولُونَ: بَلْ أَبُو الْهَيْثَمِ بْنُ التَّيِّهَانِ. قَالَ ابْنُ إسْحَاقَ: فَأَمَّا مَعْبَدُ بْنُ كَعْبِ بْنِ مَالِكٍ فَحَدَّثَنِي فِي حَدِيثِهِ، عَنْ أَخِيهِ عَبْدِ اللَّهِ بْنِ كَعْبٍ، عَنْ أَبِيهِ كَعْبِ بْنِ مَالِكٍ، قَالَ: كَانَ أَوَّلَ مَنْ ضَرَبَ عَلَى يَدِ رَسُولِ اللَّهِ ﷺ الْبَرَاءُ بْنُ مَعْرُورٍ، ثُمَّ بَايَعَ بَعْدُ الْقَوْمُ

     ✧ [ The first to strike the hand of the Messenger in the second pledge of al-ʿAqabah ] Ibn Isḥāq said: The Banū al-Najjār claim that Abū Umāmah, Asʿad b. Zurārah, was the first to strike his hand, while the Banū ʿAbd al-Ashhal say: Rather, it was Abū al-Haytham b. al-Tayyihān. Ibn Isḥāq said: As for Maʿbad b. Kaʿb b. Mālik, he related to me in his account, from his brother ʿAbd Allāh b. Kaʿb, from his father Kaʿb b. Mālik, who said: The first to strike the hand of the Messenger of Allah ﷺ was al-Barāʾ b. Maʿrūr. Then the people pledged allegiance after him.

424. Tarikh (al-Tabari) 845No grade recorded

     [ تَنْفِيرُ الشَّيْطَانِ لِمَنْ بَايَعَ فِي الْعَقَبَةِ الثَّانِيَةِ   ] فَلَمَّا بَايَعْنَا رَسُولَ اللَّهِ ﷺ صَرَخَ الشَّيْطَانُ مِنْ رَأْسِ الْعَقَبَةِ بِأَنْفَذِ صَوْتٍ سَمِعْتُهُ قَطُّ: يَا أَهْلَ الْجُبَاجِبِ - وَالْجُبَاجِبُ: الْمَنَازِلُ - هَلْ لَكُمْ فِي مُذَمَّمٍ وَالصُّبَاةُ مَعَهُ، قَدْ اجْتَمَعُوا عَلَى حَرْبِكُمْ. قَالَ: فَقَالَ رَسُولُ اللَّهِ ﷺ: هَذَا أَزَبُّ الْعَقَبَةِ، هَذَا ابْنُ أَزْيَبَ - قَالَ ابْنُ هِشَامٍ: وَيُقَالُ ابْنُ أُزَيْبٍ - أَتَسْمَعُ أَيْ عَدُوَّ اللَّهِ، أَمَا وَاَللَّهِ لَأَفْرُغَنَّ لَكَ [ اسْتِعْجَالُ الْمُبَايِعِينَ لِلْإِذْنِ بِالْحَرْبِ   ] قَالَ: ثُمَّ قَالَ رَسُولُ اللَّهِ ﷺ: ارْفَضُّوا إلَى رِحَالِكُمْ. قَالَ: فَقَالَ لَهُ الْعَبَّاسُ بْنُ عُبَادَةَ بْنِ نَضْلَةَ: وَاَللَّهِ الَّذِي بَعَثَكَ بِالْحَقِّ: إنْ شِئْتَ لَنَمِيلَنَّ عَلَى أَهْلِ مِنًى غَدًا بِأَسْيَافِنَا ؟ قَالَ: فَقَالَ رَسُولُ اللَّهِ ﷺ: لَمْ نُؤْمَرْ. بِذَلِكَ، وَلَكِنْ ارْجِعُوا إلَى رِحَالِكُمْ. قَالَ: فَرَجَعْنَا إلَى مَضَاجِعِنَا، فَنِمْنَا عَلَيْهَا حَتَّى أَصْبَحْنَا.

     ✧ [The Devil's alarming of those who pledged allegiance at al-Aqabah the second time] When we pledged allegiance to the Messenger of Allah ﷺ, the Devil cried out from the top of al-Aqabah with the most piercing voice I had ever heard: 'O people of al-jubājib—and al-jubājib means the dwellings—do you care about Mudhammam, and the ṣubāh are with him? They have gathered together to wage war against you.' He said: The Messenger of Allah ﷺ said: 'This is Azabb al-Aqabah, this is Ibn Azyab'—Ibn Hishām said: and it is said Ibn Uzayb—'do you hear, O enemy of Allah? By Allah, I will surely find time for you.' [The pledgers' hastening for permission to wage war] He said: Then the Messenger of Allah ﷺ said: 'Disperse to your mounts.' He said: Al-ʿAbbās b. ʿUbādah b. Naḍlah said to him: 'By Allah who sent you with the truth, if you wish, we will fall upon the people of Minā tomorrow with our swords?' He said: The Messenger of Allah ﷺ said: 'We have not been commanded to do that, but return to your mounts.' He said: So we returned to our resting places and slept there until morning.

425. Tarikh (al-Tabari) 846No grade recorded

     [ غُدُوُّ قُرَيْشٍ عَلَى الْأَنْصَارِ فِي شَأْنِ الْبَيْعَةِ   ] ( قَالَ ): فَلَمَّا أَصْبَحْنَا غَدَتْ عَلَيْنَا جُلَّةُ قُرَيْشٍ، حَتَّى جَاءُونَا فِي مَنَازِلِنَا، فَقَالُوا: يَا مَعْشَرَ الْخَزْرَجِ، إنَّهُ قَدْ بَلَغَنَا أَنَّكُمْ قَدْ جِئْتُمْ إلَى صَاحِبِنَا هَذَا تَسْتَخْرِجُونَهُ مِنْ بَيْنِ أَظْهُرِنَا، وَتُبَايِعُونَهُ عَلَى حَرْبِنَا، وَإِنَّهُ وَاَللَّهِ مَا مِنْ حَيٍّ مِنْ الْعَرَبِ أَبْغَضُ إلَيْنَا، أَنْ تَنْشَبَ الْحَرْبُ بَيْنَنَا وَبَيْنَهُمْ، مِنْكُمْ. قَالَ: فَانْبَعَثَ مَنْ هُنَاكَ مِنْ مُشْرِكِي قَوْمِنَا يَحْلِفُونَ بِاَللَّهِ مَا كَانَ مِنْ هَذَا شَيْءٌ، وَمَا عَلِمْنَاهُ. قَالَ: وَقَدْ صَدَقُوا، لَمْ يَعْلَمُوهُ. قَالَ: وَبَعْضُنَا يَنْظُرُ إلَى بَعْضٍ. قَالَ: ثُمَّ قَامَ الْقَوْمُ، وَفِيهِمْ الْحَارِثُ بْنُ هِشَامِ بْنِ الْمُغِيرَةِ الْمَخْزُومِيُّ، وَعَلَيْهِ نَعْلَانِ لَهُ جَدِيدَانِ قَالَ فَقُلْتُ لَهُ كَلِمَةً - كَأَنِّي أُرِيدُ أَنْ أَشْرَكَ الْقَوْمَ بِهَا فِيمَا قَالُوا -: يَا أَبَا جَابِرٍ، أَمَا تَسْتَطِيعُ أَنْ تَتَّخِذَ، وَأَنْتَ سَيِّدٌ مِنْ سَادَاتِنَا، مِثْلَ نَعْلَيْ هَذَا الْفَتَى مِنْ قُرَيْشٍ ؟ قَالَ: فَسَمِعَهَا الْحَارِثُ، فَخَلَعَهُمَا مِنْ رِجْلَيْهِ ثُمَّ رَمَى بِهِمَا إلَيَّ، وَقَالَ: وَاَللَّهِ لِتَنْتَعِلَنَّهُمَا. قَالَ: يَقُولُ: أَبُو جَابِرٍ: مَهْ، أَحْفَظْتَ وَاَللَّهِ الْفَتَى، فَارْدُدْ إلَيْهِ نَعْلَيْهِ. قَالَ: قُلْتُ: وَاَللَّهِ لَا أَرُدُّهُمَا، فَأْلٌ وَاَللَّهِ صَالِحٌ، لَئِنْ صَدَقَ الْفَأْلُ لَأَسْلُبَنَّهُ. قَالَ ابْنُ إسْحَاقَ: وَحَدَّثَنِي عَبْدُ اللَّهِ بْنُ أَبِي بَكْرٍ: أَنَّهُمْ أَتَوْا عَبْدَ اللَّهِ بْنَ أُبَيِّ بْنِ سَلُولَ فَقَالُوا لَهُ مِثْلَ مَا قَالَ كَعْبٌ مِنْ الْقَوْلِ، فَقَالَ لَهُمْ: ( وَاَللَّهِ ) إنَّ هَذَا الْأَمْرَ جَسِيمٌ مَا كَانَ قَوْمِي لِيَتَفَوَّتُوا عَلَيَّ بِمِثْلِ هَذَا، وَمَا عَلِمْتُهُ كَانَ. قَالَ: فَانْصَرَفُوا عَنْهُ. [ خُرُوجُ قُرَيْشٍ فِي طَلَبِ الْأَنْصَارِ   ] قَالَ: وَنَفَرَ النَّاسُ مِنْ كُلِّ مِنًى، فَتَنَطَّسَ الْقَوْمُ الْخَبَرَ، فَوَجَدُوهُ قَدْ كَانَ، وَخَرَجُوا فِي طَلَبِ الْقَوْمِ، فَأَدْرَكُوا سَعْدَ بْنَ عُبَادَةَ بِأَذَاخِرَ وَالْمُنْذِرَ بْنَ عَمْرٍو، أَخَا بَنِي سَاعِدَةَ بْنِ كَعْبِ بْنِ الْخَزْرَجِ، وَكِلَاهُمَا كَانَ نَقِيبًا. فَأَمَّا الْمُنْذِرُ فَأَعْجَزَ الْقَوْمَ وَأَمَّا سَعْدٌ فَأَخَذُوهُ، فَرَبَطُوا يَدَيْهِ إلَى عُنُقِهِ بِنِسْعِ رَحْلِهِ، ثُمَّ أَقْبَلُوا بِهِ حَتَّى أَدْخَلُوهُ مَكَّةَ يَضْرِبُونَهُ، وَيَجْذِبُونَهُ بِجُمَّتِهِ وَكَانَ ذَا شَعَرٍ كَثِيرٍ. [ خَلَاصُ ابْنِ عُبَادَةَ مِنْ أَسْرِ قُرَيْشٍ  ، وَمَا قِيلَ فِي ذَلِكَ مِنْ شِعْرٍ ] قَالَ سَعْدٌ: فَوَاَللَّهِ إنِّي لَفِي أَيْدِيهمْ إذْ طَلَعَ عَلَيَّ نَفَرٌ مِنْ قُرَيْشٍ، فِيهِمْ رَجُلٌ وَضِيءٌ أَبْيَضُ، شَعْشَاعٌ حُلْوٌ مِنْ الرِّجَالِ قَالَ: فَقُلْتُ فِي نَفْسِي: إنْ يَكُ عِنْدَ أَحَدٍ مِنْ الْقَوْمِ خَيْرٌ، فَعِنْدَ هَذَا، قَالَ: فَلَمَّا دَنَا مِنِّي رَفَعَ يَدَهُ فَلَكَمَنِي لَكْمَةً شَدِيدَةً. قَالَ: فَقُلْتُ فِي نَفْسِي: لَا وَاَللَّهِ مَا عِنْدَهُمْ بَعْدَ هَذَا مِنْ خَيْرٍ. قَالَ: فَوَاَللَّهِ إنِّي لَفِي أَيْدِيهِمْ يَسْحَبُونَنِي إذْ أَوَى لِي رَجُلٌ مِمَّنْ كَانَ مَعَهُمْ، فَقَالَ وَيْحَكَ أَمَا بَيْنَكَ وَبَيْنَ أَحَدٍ مِنْ قُرَيْشٍ جِوَارٌ وَلَا عَهْدٌ ؟ قَالَ: قُلْتُ: بَلَى، وَاَللَّهِ، لَقَدْ كُنْتُ أُجِيرُ لِجُبَيْرِ بْنِ مُطْعِمِ بْنِ عَدِيِّ بْنِ نَوْفَلِ بْنِ عَبْدِ مَنَافٍ تِجَارَةً، وَأَمْنَعُهُمْ مِمَّنْ أَرَادَ ظُلْمَهُمْ بِبِلَادِي، وَلِلْحَارِثِ بْنِ حَرْبِ بْنِ أُمَيَّةَ بْنِ عَبْدِ شَمْسِ بْنِ عَبْدِ مَنَافٍ قَالَ: وَيْحَكَ فَاهْتِفْ بِاسْمِ الرَّجُلَيْنِ، وَاذْكُرْ مَا بَيْنَكَ وَبَيْنَهُمَا. قَالَ: فَفَعَلْتُ، وَخَرَجَ ذَلِكَ الرَّجُلُ إلَيْهِمَا، فَوَجَدَهُمَا فِي الْمَسْجِدِ عِنْدَ الْكَعْبَةِ، فَقَالَ لَهُمَا: إنَّ رَجُلًا مِنْ الْخَزْرَجِ الْآنَ يُضْرَبُ بِالْأَبْطَحِ وَيَهْتِفُ بِكُمَا، وَيَذْكُرُ أَنَّ بَيْنَهُ وَبَيْنَكُمَا جِوَارًا ؟ قَالَا: وَمَنْ هُوَ ؟ قَالَ سَعْدُ بْنُ عُبَادَةَ؛ قَالَا: صَدَقَ وَاَللَّهِ إنْ كَانَ لَيُجِيرُ لَنَا تِجَارَنَا، وَيَمْنَعُهُمْ أَنْ يُظْلَمُوا بِبَلَدِهِ. قَالَ: فَجَاءَا فَخَلَّصَا سَعْدًا مِنْ أَيْدِيهِمْ، فَانْطَلَقَ. وَكَانَ الَّذِي لَكَمَ سَعْدًا، سُهَيْلَ بْنَ عَمْرٍو أَخَا بَنِي عَامِرِ بْنِ لُؤَيٍّ. قَالَ ابْنُ هِشَامٍ: وَكَانَ الرَّجُلُ الَّذِي أَوَى إلَيْهِ، أَبَا الْبَخْتَرِيِّ بْنَ هِشَامٍ قَالَ ابْنُ إسْحَاقَ: وَكَانَ أَوَّلُ شِعْرٍ قِيلَ فِي الْهِجْرَةِ بَيْتَيْنِ، قَالَهُمَا ضِرَارُ بْنُ الْخَطَّابِ بْنِ مِرْدَاسٍ، أَخُو بَنِي مُحَارِبِ بْنِ فِهْرٍ ( فَقَالَ ): : تَدَارَكْتَ سَعْدًا عَنْوَةً فَأَخَذْتَهُ وَكَانَ شِفَاءً لَوْ تَدَارَكْتَ مُنْذِرَا     وَلَوْ نِلْتُهُ طُلَّتْ هُنَاكَ جِرَاحُهُ وَكَانَتْ حَرِيًّا أَنْ يُهَانَ وَيُهْدَرَا قَالَ ابْنُ هِشَامٍ: وَيُرْوَى: وَكَانَ حَقِيقًا أَنْ يُهَانَ وَيُهْدَرَا قَالَ ابْنُ إسْحَاقَ: فَأَجَابَهُ حَسَّانُ بْنُ ثَابِتٍ فِيهِمَا فَقَالَ: : لَسْتَ إلَى سَعْدٍ وَلَا الْمَرْءِ مُنْذِرٍ     إذَا مَا مَطَايَا الْقَوْمِ أَصْبَحْنَ ضُمَّرَا فَلَوْلَا أَبُو وَهْبٍ لَمَرَّتْ قَصَائِدٌ     عَلَى شَرَفِ الْبَرْقَاءِ يَهْوِينَ حُسَّرًا أَتَفْخُرُ بِالْكَتَّانِ لَمَّا لَبِسْتَهُ     وَقَدْ تَلْبَسُ الْأَنْبَاطُ رَيْطًا مُقَصَّرَا فَلَا تَكُ كَالْوَسْنَانِ يَحْلُمُ أَنَّهُ     بِقَرْيَةِ كِسْرَى أَوْ بِقَرْيَةِ قَيْصَرَا وَلَا تَكُ كَالثَّكْلَى وَكَانَتْ بِمَعْزِلٍ     عَنْ الثُّكْلِ لَوْ كَانَ الْفُؤَادُ تَفَكَّرَا وَلَا تَكُ كَالشَّاةِ الَّتِي كَانَ حَتْفُهَا     بِجَفْرِ ذِرَاعَيْهَا فَلَمْ تَرْضَ مَحْفَرَا وَلَا تَكُ كَالْعَاوِي فَأَقْبَلَ نَحْرَهُ     وَلَمْ يَخْشَهُ، سَهْمًا مِنْ النَّبْلِ مُضْمَرَا فَإِنَّا وَمَنْ يُهْدِي الْقَصَائِدَ نَحْوَنَا     كَمُسْتَبْضِعٍ تَمْرًا إلَى أَرْضِ خَيْبَرَا

     ✧ [ The going out of Quraysh in the morning against the Anṣār concerning the matter of the pledge ] (He said): When morning came, the notables of Quraysh came to us, until they reached us in our dwellings. They said: O company of the Khazraj, it has reached us that you have come to this companion of ours to take him out from among us, and to pledge allegiance to him upon war against us. By God, there is no clan among the Arabs more hateful to us that war should break out between us and them than you. He said: Then those of the polytheists of our people who were there arose, swearing by God that nothing of this had happened, and that we knew nothing of it. He said: And they spoke truth, for they did not know it. He said: And some of us looked at one another. He said: Then the people stood up, among them al-Ḥārith b. Hishām b. al-Mughīrah al-Makhzūmī, wearing two new sandals of his. He said: I said to him a word—as if I wanted to involve the people with it in what they had said—: O Abū Jābir, can you not, since you are a lord among our lords, acquire the like of the sandals of this young man of Quraysh? He said: Al-Ḥārith heard it, and he took them off his feet, then threw them to me, and said: By God, you shall put them on. He said: Abū Jābir said: Enough; by God, you have angered the young man, so return his sandals to him. He said: I said: By God, I will not return them; it is a good omen, by God—if the omen proves true, I shall rob him. Ibn Isḥāq said: ʿAbd Allāh b. Abī Bakr narrated to me that they came to ʿAbd Allāh b. Ubayy b. Salūl and said to him the like of what Kaʿb said of the speech, and he said to them: By God, this matter is grave. My people would not have acted in such a matter without me, and I did not know it had happened. He said: So they turned away from him. [ The going out of Quraysh in pursuit of the Anṣār ] He said: The people dispersed from all of Minā, and the group investigated the news; they found that it had indeed happened, and they went out in pursuit of the people. They overtook Saʿd b. ʿUbādah at Adhākhir, and al-Mundhir b. ʿAmr, the brother of the Banū Sāʿidah b. Kaʿb b. al-Khazraj—and both of them were naqībs. As for al-Mundhir, he eluded the people; but as for Saʿd, they seized him, and they bound his hands to his neck with the strap of his saddle, then they came with him until they brought him into Makkah, beating him and dragging him by his forelock—and he had abundant hair. [ The deliverance of Ibn ʿUbādah from the captivity of Quraysh, and what poetry was said concerning that ] Saʿd said: By God, I was in their hands when a group of Quraysh appeared before me, among them a man who was handsome, fair, tall, and pleasant among men. He said: I said to myself: If there is good in any of the people, it is with this one. He said: When he drew near me, he raised his hand and struck me a violent blow. He said: I said to myself: No, by God, after this there is no good in them. He said: By God, I was in their hands dragging me, when a man among those who were with them came to my aid, and said: Woe to you! Is there not between you and any of Quraysh a protection or a pact? He said: I said: Yes, by God. I used to grant protection to the trade of Jubayr b. Muṭʿim b. ʿAdī b. Nawfal b. ʿAbd Manāf, and I would defend them against anyone who wished to wrong them in my land; and likewise to al-Ḥārith b. Ḥarb b. Umayyah b. ʿAbd Shams b. ʿAbd Manāf. He said: Woe to you! Call out the names of the two men, and mention what is between you and them. He said: I did so, and that man went out to the two of them, and found them in the mosque at the Kaʿbah. He said to them: A man of the Khazraj is now being beaten in al-Abṭaḥ, and he calls upon you two and mentions that there is between him and you a pact of protection. They said: Who is he? He said: Saʿd b. ʿUbādah. They said: He has spoken truth; by God, he used to grant protection to our trade and defend it from being wronged in his land. He said: They came and delivered Saʿd from their hands, and he departed. The one who had struck Saʿd was Suhayl b. ʿAmr, the brother of the Banū ʿĀmir b. Luʾayy. Ibn Hishām said: The man who came to his aid was Abū al-Bakhtarī b. Hishām. Ibn Isḥāq said: The first poetry said concerning the Hijrah consisted of two verses, spoken by Ḍirār b. al-Khaṭṭāb b. Mirdās, the brother of the Banū Muḥārib b. Fihr. He said: You overtook Saʿd by force and seized him, and it would have been a cure had you overtaken Mundhir; Had you obtained him, his wounds would have been avenged there, And he was worthy to be humiliated and to have his blood shed. Ibn Hishām said: It is also related: And he was deserving to be humiliated and to have his blood shed. Ibn Isḥāq said: Ḥassān b. Thābit answered him concerning them, saying: You will not reach Saʿd, nor the man Mundhir, when the mounts of the people become lean in the morning; And were it not for Abū Wahb, odes would have passed over the height of al-Barqāʾ, going down unveiled; Do you boast of linen when you put it on, while the Nabataeans wear short fine cloth; Do not be like the drowsy one who dreams that he is in the town of Kisrā or in the town of Caesar; Do not be like the bereaved woman who was removed from bereavement, had the heart reflected; Do not be like the sheep whose death came by a pit the width of its forelegs, so it was not content with a dug place; Do not be like the howler who turned his chest toward it, and did not fear it—a concealed arrow of the nubl; For we, and whoever sends odes toward us, are like one who carries dates to the land of Khaybar.

426. Tarikh (al-Tabari) 847No grade recorded

     قِصَّةُ صَنَمِ عَمْرِو بْنِ الْجَمُوحِ   [ عُدْوَانُ قَوْمِ عَمْرٍو عَلَى صَنَمِهِ ] فَلَمَّا قَدِمُوا الْمَدِينَةَ أَظْهَرُوا الْإِسْلَامَ بِهَا، وَفِي قَوْمِهِمْ بَقَايَا مِنْ شُيُوخٍ لَهُمْ عَلَى دِينِهِمْ مِنْ الشِّرْكِ، مِنْهُمْ عَمْرُو بْنُ الْجَمُوحِ بْنِ زَيْدِ بْنِ حَرَامِ بْنِ كَعْبِ بْنِ غَنْمِ بْنِ كَعْبِ بْنِ سَلَمَةَ وَكَانَ ابْنُهُ مُعَاذُ بْنُ عَمْرٍو شَهِدَ الْعَقَبَةَ، وَبَايَعَ رَسُولَ اللَّهِ ﷺ بِهَا، وَكَانَ عَمْرُو بْنُ الْجَمُوحِ سَيِّدًا مِنْ سَادَاتِ بَنِي سَلِمَةَ، وَشَرِيفًا مِنْ أَشْرَافِهِمْ، وَكَانَ قَدْ اتَّخَذَ فِي دَارِهِ صَنَمًا مِنْ خَشَبٍ، يُقَالُ لَهُ: مَنَاةُ كَمَا كَانَتْ الْأَشْرَافُ يَصْنَعُونَ، تَتَّخِذُهُ إلَهًا تُعَظِّمُهُ وَتُطَهِّرُهُ، فَلَمَّا أَسْلَمَ فِتْيَانُ بَنِي سَلِمَةَ: مُعَاذُ بْنُ جَبَلٍ، وَابْنُهُ مُعَاذُ بْنُ عَمْرِو ( بْنِ الْجَمُوحِ ) فِي فِتْيَانٍ مِنْهُمْ مِمَّنْ أَسْلَمَ وَشَهِدَ الْعَقَبَةَ، كَانُوا يُدْلِجُونَ بِاللَّيْلِ عَلَى صَنَمِ عَمْرٍو ذَلِكَ، فَيَحْمِلُونَهُ فَيَطْرَحُونَهُ فِي بَعْضِ حُفَرِ بَنِي سَلِمَةَ، وَفِيهَا عِذَرُ النَّاسِ، مُنَكَّسًا عَلَى رَأْسِهِ، فَإِذَا أَصْبَحَ عَمْرٌو، قَالَ: وَيْلَكُمْ مَنْ عَدَا عَلَى آلِهَتِنَا هَذِهِ اللَّيْلَةَ ؟ قَالَ: ثُمَّ يَغْدُو يَلْتَمِسُهُ، حَتَّى إذَا وَجَدَهُ غَسَلَهُ وَطَهَّرَهُ وَطَيَّبَهُ، ثُمَّ قَالَ: أَمَا وَاَللَّهِ لَوْ أَعْلَمُ مَنْ فَعَلَ هَذَا بِكَ لَأُخْزِيَنَّهُ. فَإِذَا أَمْسَى وَنَامَ عَمْرٌو، عَدَوْا عَلَيْهِ، فَفَعَلُوا بِهِ مِثْلَ ذَلِكَ، فَيَغْدُو فَيَجِدُهُ فِي مِثْلِ مَا كَانَ فِيهِ مِنْ الْأَذَى، فَيَغْسِلُهُ وَيُطَهِّرُهُ: وَيُطَيِّبُهُ، ثُمَّ يَعْدُونَ عَلَيْهِ إذَا أَمْسَى، فَيَفْعَلُونَ بِهِ مِثْلَ ذَلِكَ. فَلَمَّا أَكْثَرُوا عَلَيْهِ، اسْتَخْرَجَهُ مِنْ حَيْثُ أَلْقَوْهُ يَوْمًا، فَغَسَلَهُ وَطَهَّرَهُ وَطَيَّبَهُ، ثُمَّ جَاءَ بِسَيْفِهِ فَعَلَّقَهُ عَلَيْهِ، ثُمَّ قَالَ: إنِّي وَاَللَّهِ مَا أَعْلَمُ مَنْ يَصْنَعُ بِكَ مَا تَرَى، فَإِنْ كَانَ فِيكَ خَيْرٌ فَامْتَنِعْ، فَهَذَا السَّيْفُ مَعَكَ. فَلَمَّا أَمْسَى وَنَامَ عَمْرٌو، عَدَوْا عَلَيْهِ فَأَخَذُوا السَّيْفَ مِنْ عُنُقِهِ، ثُمَّ أَخَذُوا كَلْبًا مَيِّتًا فَقَرَنُوهُ بِهِ بِحَبْلِ، ثُمَّ أَلْقَوْهُ فِي بِئْرٍ مِنْ آبَارِ بَنِي سَلِمَةَ، فِيهَا عِذَرٌ مِنْ عِذَرِ النَّاسِ، ثُمَّ غَدَا عَمْرُو بْنُ الْجَمُوحِ فَلَمْ يَجِدْهُ فِي مَكَانِهِ الَّذِي كَانَ بِهِ. [ إسْلَامُ عَمْرٍو وَشِعْرُهُ فِي ذَلِكَ   ] فَخَرَجَ يَتْبَعُهُ حَتَّى وَجَدَهُ فِي تِلْكَ الْبِئْرِ مُنَكَّسًا مَقْرُونًا بِكَلْبِ مَيِّتٍ، فَلَمَّا رَآهُ وَأَبْصَرَ شَأْنَهُ، وَكَلَّمَهُ مَنْ أَسْلَمَ مِنْ ( رِجَالِ ) قَوْمِهِ، فَأَسْلَمَ بِرَحْمَةِ اللَّهِ، وَحَسُنَ إسْلَامُهُ. فَقَالَ حِينَ أَسْلَمَ وَعَرَفَ مِنْ اللَّهِ مَا عَرَفَ، وَهُوَ يَذْكُرُ صَنَمَهُ ذَلِكَ وَمَا أَبْصَرَ مِنْ أَمْرِهِ، وَيَشْكُرُ اللَّهَ تَعَالَى الَّذِي أَنْقَذَهُ مِمَّا كَانَ فِيهِ مِنْ الْعَمَى وَالضَّلَالَةِ: : وَاَللَّهِ لَوْ كُنْتَ إلَهًا لَمْ تَكُنْ أَنْتَ وَكَلْبٌ وَسْطَ بِئْرٍ فِي قَرَنْ     أُفٍّ لِمَلْقَاكَ إلَهًا مُسْتَدَنْ الْآنَ فَتَّشْنَاكَ عَنْ سُوءِ الْغَبَنْ     الْحَمْدُ لِلَّهِ الْعَلِيِّ ذِي المِنَنْ الْوَاهِبِ الرَّزَّاقِ دَيَّانِ الدِّيَنْ     هُوَ الَّذِي أَنْقَذَنِي مِنْ قَبْلِ أَنْ أَكُونَ فِي ظُلْمَةِ قَبْرٍ مُرْتَهَنْ     بِأَحْمَدَ الْمَهْدِيِّ النَّبِيِّ الْمُرْتَهِنْ

     ✧ The Story of the Idol of ʿAmr b. al-Jamūḥ [The aggression of ʿAmr’s people against his idol] When they arrived in Madinah, they openly professed Islam there, while among their people there remained some of their elders upon their religion of polytheism. Among them was ʿAmr b. al-Jamūḥ b. Zayd b. Ḥarām b. Kaʿb b. Ghanm b. Kaʿb b. Salamah. His son Muʿādh b. ʿAmr had been present at al-ʿAqabah and had given allegiance to the Messenger of Allah ﷺ there. ʿAmr b. al-Jamūḥ was a chief among the chiefs of Banū Salimah and a noble among their nobles. He had taken for himself in his house an idol of wood called Manāt, as the nobles used to make; he took it as a god, venerating it and purifying it. When the young men of Banū Salimah accepted Islam—Muʿādh b. Jabal, his son Muʿādh b. ʿAmr (b. al-Jamūḥ), among young men of theirs who had accepted Islam and been present at al-ʿAqabah—they would go out by night to that idol of ʿAmr, carry it off, and cast it into one of the pits of Banū Salimah, in which were people’s filth, turned upside down on its head. When morning came, ʿAmr would say: “Woe to you! Who transgressed against our god this night?” Then he would go out seeking it until he found it, washed it, purified it, and perfumed it, then said: “By Allah, if I knew who did this to you, I would disgrace him.” When evening came and ʿAmr slept, they would assault it and do the like to it. He would go out in the morning and find it in the like of its previous state of harm, so he would wash it, purify it, and perfume it. Then they would assault it when evening came and do the like to it. When they did this to him repeatedly, he took it out one day from where they had thrown it, washed it, purified it, and perfumed it, then brought his sword and hung it on it, and said: “By Allah, I do not know who does to you what you see. If there is any good in you, defend yourself; here is the sword with you.” When evening came and ʿAmr slept, they assaulted it, took the sword from its neck, then took a dead dog and tied it to it with a rope, then cast it into a well among the wells of Banū Salimah, in which was some of people’s filth. Then ʿAmr b. al-Jamūḥ went out in the morning and did not find it in the place where it had been. [The Islam of ʿAmr and his poetry about that] He went out following it until he found it in that well, turned upside down, tied to a dead dog. When he saw it and observed its condition, and those of his people who had accepted Islam spoke to him, he accepted Islam by the mercy of Allah, and his Islam became good. When he accepted Islam and came to know of Allah what he came to know, he said—remembering that idol of his and what he had seen of its affair, and thanking Allah Almighty who had rescued him from the blindness and misguidance in which he had been: : By Allah, if you were a god, you would not be—you and a dog—in the middle of a well, tied together. Ugh for your abode as a god, contemptible! Now we have examined you to reveal the evil of loss. Praise be to Allah, the Exalted, the Possessor of favors, the Giver, the Provider, the Judge of judgment. He is the one who rescued me before I could be in the darkness of a grave, held in pledge, through Aḥmad, the guided one, the prophet, the one held in pledge.

427. Tarikh (al-Tabari) 848No grade recorded

     شُرُوطُ الْبَيْعَةِ فِي الْعَقَبَةِ الْأَخِيرَةِ   قَالَ ابْنُ إسْحَاقَ: وَكَانَتْ بَيْعَةَ الْحَرْبِ، حِينَ أَذِنَ اللَّهُ لِرَسُولِهِ ( ﷺ ) فِي الْقِتَالِ شُرُوطًا سِوَى شَرْطِهِ عَلَيْهِمْ فِي الْعَقَبَةِ الْأُولَى، كَانَتْ الْأُولَى عَلَى بَيْعَةِ النِّسَاءِ، وَذَلِكَ أَنَّ اللَّهَ تَعَالَى لَمْ يَكُنْ أَذِنَ لِرَسُولِهِ ﷺ فِي الْحَرْبِ، فَلَمَّا أَذِنَ اللَّهُ لَهُ فِيهَا، وَبَايَعَهُمْ رَسُولُ اللَّهِ ﷺ فِي الْعَقَبَةِ الْأَخِيرَةِ عَلَى حَرْبِ الْأَحْمَرِ وَالْأَسْوَدِ، أَخَذَ لِنَفْسِهِ وَاشْتَرَطَ عَلَى الْقَوْمِ لِرَبِّهِ، وَجَعَلَ لَهُمْ عَلَى الْوَفَاءِ بِذَلِكَ الْجَنَّةَ. قَالَ ابْنُ إسْحَاقَ: فَحَدَّثَنِي عُبَادَةُ بْنُ الْوَلِيدِ بْنِ عُبَادَةَ بْنِ الصَّامِتِ، عَنْ أَبِيهِ الْوَلِيدِ، عَنْ جَدِّهِ عُبَادَةَ بْنِ الصَّامِتِ، وَكَانَ أَحَدَ النُّقَبَاءِ، قَالَ: بَايَعْنَا رَسُولَ اللَّهِ ﷺ بَيْعَةَ الْحَرْبِ - وَكَانَ عُبَادَةُ مِنْ الِاثْنَيْ عَشَرَ الَّذِينَ بَايَعُوهُ فِي الْعَقَبَةِ الْأُولَى عَلَى بَيْعَةِ النِّسَاءِ - عَلَى السَّمْعِ وَالطَّاعَةِ، فِي عُسْرِنَا وَيُسْرِنَا وَمَنْشَطِنَا وَمَكْرَهِنَا، وَأَثَرَةٍ عَلَيْنَا، وَأَنْ لَا نُنَازِعَ الْأَمْرَ أَهْلَهُ، وَأَنْ نَقُولَ بِالْحَقِّ أَيْنَمَا كُنَّا، لَا نَخَافُ فِي اللَّهِ لَوْمَةَ لَائِمٍ.

     ✧ THE CONDITIONS OF THE PLEDGE IN THE LAST AL-ʿAQABAH Ibn Isḥāq said: The pledge of war, when God permitted His Messenger ﷺ to fight, had conditions other than his condition upon them in the first al-ʿAqabah. The first was upon the pledge of women, because God Most High had not permitted His Messenger ﷺ to wage war. When God permitted him in it, and the Messenger of God ﷺ pledged them in the last al-ʿAqabah upon war against the red and the black, he took for himself and stipulated upon the people for his Lord, and made for them, upon fulfillment of that, Paradise. Ibn Isḥāq said: ʿUbādah b. al-Walīd b. ʿUbādah b. al-Ṣāmit narrated to me, from his father al-Walīd, from his grandfather ʿUbādah b. al-Ṣāmit — and he was one of the twelve chiefs — he said: We pledged the Messenger of God ﷺ the pledge of war — and ʿUbādah was among the twelve who pledged him in the first al-ʿAqabah upon the pledge of women — upon hearing and obedience, in our hardship and ease, in our energy and our reluctance, and preferment over us, and that we not dispute the matter with its people, and that we speak the truth wherever we are, not fearing in God the reproach of any reproacher.

428. Tarikh (al-Tabari) 849No grade recorded

     أَسَمَاءُ مَنْ شَهِدَ الْعَقَبَةَ   [ عَدَدُهُمْ ] قَالَ ابْنُ إسْحَاقَ: وَهَذَا تَسْمِيَةُ مَنْ شَهِدَ الْعَقَبَةَ، وَبَايَعَ رَسُولَ اللَّهِ ﷺ بِهَا مِنْ الْأَوْسِ وَالْخَزْرَجِ، وَكَانُوا ثَلَاثَةً وَسَبْعِينَ رَجُلًا وَامْرَأَتَيْنِ. [ مَنْ شَهِدَهَا مِنْ الْأَوْسِ ابْنُ حَارِثَةَ وَبَنِيَّ عَبْدِ الْأَشْهَلِ   ] شَهِدَهَا مِنْ الْأَوْسِ بْنُ الْحَارِثَةِ بْنِ ثَعْلَبَةَ بْنِ عَمْرِو بْنِ عَامِرٍ، ثُمَّ مِنْ بَنِي عَبْدِ الْأَشْهَلِ ابْنِ جُشَمَ بْنِ الْحَارِثِ بْنِ الْخَزْرَجِ بْنِ عَمْرِو بْنِ مَالِكِ بْنِ الْأَوْسِ أُسَيْدُ بْنُ حُضَيْرِ بْنِ سِمَاكِ بْنِ عَتِيكِ بْنِ رَافِعِ بْنِ امْرِئِ الْقَيْسِ بْنِ زَيْدِ بْنِ عَبْدِ الْأَشْهَلِ، نَقِيبٌ لَمْ يَشْهَدْ بَدْرًا وَأَبُو الْهَيْثَمِ بْنُ التَّيِّهَانِ، وَاسْمُهُ مَالِكٌ، شَهِدَ بَدْرًا. وَسَلَمَةُ بْنُ سَلَامَةَ بْنِ وَقْشِ بْنِ زِغْبَةَ بْنِ زَعُورَاءَ بْنِ عَبْدِ الْأَشْهَلِ، شَهِدَ بَدْرًا، ثَلَاثَةُ نَفَرٍ. قَالَ ابْنُ هِشَامٍ وَيُقَالُ: ابْنُ زَعَوْرَاءَ ( بِفَتْحِ الْعَيْنِ ). [ مَنْ شَهِدَهَا مِنْ بَنِي حَارِثَةَ بْنِ الْحَارِثِ   ] قَالَ ابْنُ إسْحَاقَ: وَمِنْ بَنِي حَارِثَةَ بْنِ الْحَارِثِ بْنِ الْخَزْرَجِ بْنِ عَمْرِو بْنِ مَالِكِ بْنِ الْأَوْسِ: ظُهَيْرُ بْنُ رَافِعِ بْنِ عَدِيِّ بْنِ زَيْدِ بْنِ جُشَمَ بْنِ حَارِثَةَ. وَأَبُو بُرْدَةَ بْنُ نِيَارٍ وَاسْمُهُ هَانِئُ بْنِ نِيَارِ بْنِ عَمْرِو بْنِ عُبَيْدِ بْنِ كِلَابِ بْنِ دُهْمَانَ بْنِ غَنْمِ بْنِ ذُبْيَانَ بْنِ هُمَيْمِ بْنِ كَامِلِ بْنِ ذُهْلِ بْنِ هَنِيِّ بْنِ بَلِيِّ بْنِ عَمْرِو بْنِ الْحَافِّ بْنِ قُضَاعَةَ، حَلِيفٌ لَهُمْ، شَهِدَ بَدْرًا وَنُهَيْرُ بْنُ الْهَيْثَمِ، مِنْ بَنِي نَابِي بْنِ مَجْدَعَةَ بْنِ حَارِثَةَ، ( بْنِ الْحَارِثِ بْنِ الْخَزْرَجِ بْنِ عَمْرِو بْنِ مَالِكِ بْنِ الْأَوْسِ )؛ ( ثُمَّ مِنْ آلِ السَّوَّافِ بْنِ قَيْسِ بْنِ عَامِرِ بْنِ نَابِي بْنِ مَجْدَعَةَ بْنِ حَارِثَةَ ) ثَلَاثَةُ نَفَرٍ. [ مَنْ شَهِدَهَا مِنْ بَنِي عَمْرِو بْنِ عَوْفٍ   ] وَمِنْ بَنِي عَمْرِو بْنِ عَوْفٍ مَالِكِ بْنِ الْأَوْسِ: سَعْدُ بْنُ خَيْثَمَةَ بْنِ الْحَارِثِ بْنِ مَالِكِ بْنِ كَعْبِ بْنِ النَّحَّاطِ بْنِ كَعْبِ بْنِ حَارِثَةَ بْنِ غَنْمِ بْنِ السَّلْمِ بْنِ امْرِئِ الْقَيْسِ بْنِ مَالِكِ بْنِ الْأَوْسِ، نَقِيبٌ، شَهِدَ بَدْرًا، فَقُتِلَ بِهِ مَعَ رَسُولِ اللَّهِ ﷺ شَهِيدًا. قَالَ ابْنُ هِشَامٍ: وَنَسَبَهُ ابْنُ إسْحَاقَ فِي بَنِي عَمْرِو بْنِ عَوْفٍ؛ وَهُوَ مِنْ بَنِي غَنْمِ بْنِ السَّلْمِ، لِأَنَّهُ رُبَّمَا كَانَتْ دَعْوَةُ الرَّجُلِ فِي الْقَوْمِ، وَيَكُونُ فِيهِمْ فَيُنْسَبُ إلَيْهِمْ. قَالَ ابْنُ إسْحَاقَ: وَرِفَاعَةُ بْنُ عَبْدِ الْمُنْذِرِ بْنِ زَنْبَرَ بْنِ زَيْدِ بْنِ أُمَيَّةَ بْنِ زَيْدِ بْنِ مَالِكِ بْنِ عَوْفِ بْنِ عَمْرٍو نَقِيبٌ، شَهِدَ بَدْرًا. وَعَبْدُ اللَّهِ بْنُ جُبَيْرِ بْنِ النُّعْمَانِ بْنِ أُمَيَّةَ بْنِ الْبُرَكِ - وَاسْمُ الْبُرَكِ: امْرُؤُ الْقَيْسِ بْنُ ثَعْلَبَةَ بْنِ عَمْرِو ( بْنِ عَوْفِ بْنِ مَالِكِ بْنِ الْأَوْسِ ) - شَهِدَ بَدْرًا، وَقُتِلَ يَوْمَ أُحُدٍ شَهِيدًا أَمِيرًا لِرَسُولِ اللَّهِ ﷺ عَلَى الرُّمَاةِ، وَيُقَالُ: أُمَيَّةُ بْنُ الْبَرْكِ، فِيمَا قَالَ ابْنُ هِشَامٍ. قَالَ ابْنُ إسْحَاقَ: وَمَعْنُ بْنُ عَدِيِّ بْنِ الْجَدِّ بْنِ الْعَجْلَانِ بْنِ ( حَارِثَةَ ) بْنِ ضُبَيْعَةَ، حَلِيفٌ لَهُمْ مِنْ بَلِيٍّ، شَهِدَ بَدْرًا وَأُحُدًا وَالْخَنْدَقَ، وَمَشَاهِدَ رَسُولِ اللَّهِ ﷺ كُلَّهَا، قُتِلَ يَوْمَ الْيَمَامَةِ شَهِيدًا فِي خِلَافَةِ أَبِي بَكْرٍ الصِّدِّيقِ ؓ. وَعُوَيْمُ بْنُ سَاعِدَةَ، شَهِدَ بَدْرًا وَأُحُدًا وَالْخَنْدَقَ. خَمْسَةُ نَفَرٍ. فَجَمِيعُ مَنْ شَهِدَ الْعَقَبَةَ مِنْ الْأَوْسِ أَحَدَ عَشَرَ رَجُلًا. [ مَنْ شَهِدَهَا مِنْ الْخَزْرَجِ بْنُ حَارِثَةَ   ] وَشَهِدَهَا مِنْ الْخَزْرَجِ بْنُ حَارِثَةَ بْنِ ثَعْلَبَةَ بْنِ عَمْرِو بْنِ عَامِرٍ، ثُمَّ مِنْ بَنِي النَّجَّارِ، وَهُوَ تَيْمُ اللَّهِ بْنُ ثَعْلَبَةَ بْنِ عَمْرِو بْنِ الْخَزْرَجِ: أَبُو أَيُّوبَ، وَهُوَ خَالِدُ بْنُ زَيْدِ بْنِ كُلَيْبِ بْنِ ثَعْلَبَةَ بْنِ عَبْدِ بْنِ عَوْفِ بْنِ غَنْمِ بْنِ مَالِكِ بْنِ النَّجَّارِ شَهِدَ بَدْرًا وَأُحُدًا وَالْخَنْدَقَ، وَالْمَشَاهِدَ كُلَّهَا؛ مَاتَ بِأَرْضِ الرُّومِ غَازِيًا فِي زَمَنِ مُعَاوِيَةَ بْنِ أَبِي سُفْيَانَ. وَمُعَاذُ بْنُ الْحَارِثِ بْنِ رِفَاعَةَ بْنِ سَوَادِ بْنِ مَالِكِ بْنِ غَنْمِ بْنِ مَالِكِ بْنِ النَّجَّارِ، شَهِدَ بَدْرًا وَأُحُدًا وَالْخَنْدَقَ، وَالْمَشَاهِدَ كُلَّهَا، وَهُوَ ابْنُ عَفْرَاءَ. وَأَخُوهُ عَوْفُ بْنُ الْحَارِثِ، شَهِدَ بَدْرًا وَقُتِلَ بِهِ شَهِيدًا، وَهُوَ ( لِعَفْرَاءَ. وَأَخُوهُ مُعَوَّذُ بْنُ الْحَارِثِ، شَهِدَ بَدْرًا وَقُتِلَ بِهِ شَهِيدًا ). وَهُوَ الَّذِي قَتَلَ أَبَا جَهْلِ بْنِ هِشَامِ بْنِ الْمُغِيرَةِ، وَهُوَ لِعَفْرَاءَ - وَيُقَالُ: رِفَاعَةُ بْنُ الْحَارِثِ بْنِ سَوَادٍ، فِيمَا قَالَ ابْنُ هِشَامٍ - وَعُمَارَةُ بْنُ حَزْمِ بْنِ زَيْدِ بْنِ لَوْذَانَ بْنِ عَمْرِو بْنِ عَبْدِ عَوْفِ بْنِ غَنْمِ بْنِ مَالِكِ بْنِ النَّجَّارِ. شَهِدَ بَدْرًا وَأُحُدًا وَالْخَنْدَقَ، وَالْمَشَاهِدَ كُلَّهَا، قُتِلَ يَوْمَ الْيَمَامَةِ شَهِيدًا فِي خِلَافَةِ أَبِي بَكْرٍ الصِّدِّيقِ ؓ. وَأَسْعَدُ بْنُ زُرَارَةَ بْنِ عُدَسَ بْنِ عُبَيْدِ بْنِ ثَعْلَبَةَ بْنِ غَنْمِ بْنِ مَالِكِ بْنِ النَّجَّارِ، نَقِيبٌ، مَاتَ قَبْلَ بَدْرٍ وَمَسْجِدُ رَسُولِ اللَّهِ ﷺ يُبْنَى، وَهُوَ أَبُو أُمَامَةَ. سِتَّةُ نَفَرٍ. [ مَنْ شَهِدَهَا مِنْ بَنِي عَمْرِو بْنِ مَبْذُولٍ   ] وَمِنْ بَنِي عَمْرِو بْنِ مَبْذُولٍ - وَمَبْذُولٌ: عَامِرُ بْنُ مَالِكِ بْنِ النَّجَّارِ -: سَهْلُ بْنُ عَتِيكِ بْنِ نُعْمَانَ بْنِ عَمْرِو بْنِ عَتِيكِ بْنِ عَمْرٍو، شَهِدَ بَدْرًا. رَجُلٌ. [ مَنْ شَهِدَهَا مِنْ بَنِي عَمْرِو بْنِ مَالِكٍ   ] وَمِنْ بَنِي عَمْرِو بْنِ مَالِكِ بْنِ النَّجَّارِ، وَهُمْ بَنُو حُدَيْلَةَ - قَالَ ابْنُ هِشَامٍ: حُدَيْلَةُ: بِنْتُ مَالِكِ بْنِ زَيْدِ مَنَاةِ بْنِ حَبِيبِ بْنِ عَبْدِ حَارِثَةَ بْنِ مَالِكِ بْنِ غَضْبِ بْنِ جُشَمِ بْنِ الْخَزْرَجِ - أَوْسُ بْنُ ثَابِتِ بْنِ الْمُنْذِرِ بْنِ حَرَامِ بْنِ عَمْرِو بْنِ زَيْدِ مَنَاةِ بْنِ عَدِيِّ بْنِ عَمْرِو بْنِ مَالِكِ ( بْنِ النَّجَّارِ )، شَهِدَ بَدْرًا. وَأَبُو طَلْحَةَ، وَهُوَ زَيْدُ بْنُ سَهْلِ بْنِ الْأَسْوَدِ بْنِ حَرَامِ بْنِ عَمْرِو بْنِ زَيْدِ مَنَاةِ بْنِ عَدِيِّ بْنِ عَمْرِو بْنِ مَالِكِ ( بْنِ النَّجَّارِ ) شَهِدَ بَدْرًا. رَجُلَانِ. [ مَنْ شَهِدَهَا مِنْ بَنِي مَازِنِ بْنِ النَّجَّارِ   ] وَمِنْ بَنِي مَازِنِ بْنِ النَّجَّارِ، قَيْسُ بْنُ أَبِي صَعْصَعَةَ، وَاسْمُ أَبِي صَعْصَعَةَ: عَمْرُو بْنُ زَيْدِ بْنِ عَوْفِ بْنِ مَبْذُولِ بْنِ عَمْرِو بْنِ غَنْمِ بْنِ مَازِنٍ، شَهِدَ بَدْرًا، وَكَانَ رَسُولُ اللَّهِ ﷺ جَعَلَهُ عَلَى السَّاقَةِ يَوْمئِذٍ. وَعَمْرُو بْنُ غُزَيَّةَ بْنِ عَمْرِو بْنِ ثَعْلَبَةَ بْنِ خَنْسَاءَ بْنِ مَبْذُولِ بْنِ عَمْرِو بْنِ غَنْمِ بْنِ مَازِنٍ. رَجُلَانِ. فَجَمِيعُ مَنْ شَهِدَ الْعَقَبَةَ مِنْ بَنِي النَّجَّارِ أَحَدَ عَشَرَ رَجُلًا. [ تَصْوِيبُ نَسَبِ عَمْرِو بْنِ غُزَيَّةَ ] قَالَ ابْنُ هِشَامٍ: عَمْرُو بْنُ غُزَيَّةَ بْنِ عَمْرِو بْنِ ثَعْلَبَةَ بْنِ خَنْسَاءَ، هَذَا الَّذِي ذَكَرَهُ ابْنُ إسْحَاقَ، إنَّمَا هُوَ غُزَيَّةُ بْنُ عَمْرِو بْنِ عَطِيَّةَ بْنِ خَنْسَاءَ. [ مَنْ شَهِدَهَا مِنْ بَلْحارثِ بْنِ الْخَزْرَجِ   ] قَالَ ابْنُ إسْحَاقَ: وَمِنْ بَلْحارثِ بْنِ الْخَزْرَجِ: سَعْدُ بْنُ الرَّبِيعِ بْنِ عَمْرِو بْنِ أَبِي زُهَيْرِ بْنِ مَالِكِ بْنِ امْرِئِ الْقِيسِ بْنِ مَالِكٍ ( الْأَغَرِّ ) بْنِ ثَعْلَبَةَ بْنِ كَعْبِ بْنِ الْخَزْرَجِ بْنِ الْحَارِثِ، نَقِيبٌ، شَهِدَ بَدْرًا وَقُتِلَ يَوْمَ أُحُدٍ شَهِيدًا. وَخَارِجَةُ بْنُ زَيْدِ بْنِ أَبِي زُهَيْرِ بْنِ مَالِكِ بْنِ امْرِئِ الْقِيسِ بْنِ مَالِكِ ( الْأَغَرِّ ) بْنِ ثَعْلَبَةَ بْنِ كَعْبِ بْنِ الْخَزْرَجِ بْنِ الْحَارِثِ، شَهِدَ بَدْرًا وَقُتِلَ يَوْمَ أُحُدٍ شَهِيدًا. وَعَبْدُ اللَّهِ بْنُ رَوَاحَةَ ( ابْنِ ثَعْلَبَةَ ) بْنِ امْرِئِ الْقِيسِ بْنِ عَمْرِو بْنِ امْرِئِ الْقِيسِ ( الْأَكْبَرِ ) بْنِ مَالِكِ ( الْأَغَرِّ ) بْنِ ثَعْلَبَةَ بْنِ كَعْبِ بْنِ الْخَزْرَجِ بْنِ الْحَارِثِ، نَقِيبٌ، شَهِدَ بَدْرًا وَأُحُدًا وَالْخَنْدَقَ وَمَشَاهِدَ رَسُولِ اللَّهِ ﷺ كُلَّهَا، إلَّا الْفَتْحَ وَمَا بَعْدَهُ، وَقُتِلَ يَوْمَ مُؤْتَةَ شَهِيدًا أَمِيرًا لِرَسُولِ اللَّهِ ﷺ. وَبَشِيرُ بْنُ سَعْدِ بْنِ ثَعْلَبَةَ بْنِ خِلَاسِ بْنِ زَيْدِ بْنِ مَالِكِ بْنِ ثَعْلَبَةَ بْنِ كَعْبِ بْنِ الْخَزْرَجِ بْنِ الْحَارِثِ، أَبُو النُّعْمَانِ بْنِ بَشِيرٍ، شَهِدَ بَدْرًا. وَعَبْدُ اللَّهِ بْنُ زَيْدِ بْنِ ثَعْلَبَةَ بْنِ عَبْدِ اللَّهِ بْنِ زَيْدِ ( مَنَاةِ ) بْنِ الْحَارِثِ بْنِ الْخَزْرَجِ، شَهِدَ بَدْرًا، وَهُوَ الَّذِي أُرِيَ النِّدَاءَ لِلصَّلَاةِ، فَجَاءَ بِهِ إلَى رَسُولِ اللَّهِ ﷺ فَأَمَرَ بِهِ. وَخَلَّادُ بْنُ سُوِيدِ بْنِ ثَعْلَبَةَ بْنِ عَمْرِو بْنِ حَارِثَةَ بْنِ امْرِئِ الْقِيسِ بْنِ مَالِكِ ( الْأَغَرِّ ) بْنِ ثَعْلَبَةَ بْنِ كَعْبِ بْنِ الْخَزْرَجِ، شَهِدَ بَدْرًا وَأُحُدًا وَالْخَنْدَقَ، وَقُتِلَ يَوْمَ بَنِي قُرَيْظَةَ شَهِيدًا، طُرِحَتْ عَلَيْهِ رَحَى مِنْ أُطُمٍ مِنْ أُطَامِهَا فَشَدَخَتْهُ شَدْخًا شَدِيدًا، فَقَالَ رَسُولُ اللَّهِ ﷺ - فِيمَا يَذْكُرُونَ -: إنَّ لَهُ لَأَجْرَ شَهِيدَيْنِ وَعُقْبَةُ بْنُ عَمْرِو بْنِ ثَعْلَبَةَ بْنِ أَسِيرَةَ بْنِ عُسَيْرةَ بْنِ جَدَارَةَ بْنِ عَوْفِ بْنِ الْحَارِثِ ( بْنِ الْخَزْرَجِ )، وَهُوَ أَبُو مَسْعُودٍ وَكَانَ أَحْدَثَ مَنْ شَهِدَ الْعَقَبَةَ سِنًّا، ( مَاتَ فِي أَيَّامِ مُعَاوِيَةَ )، لَمْ يَشْهَدْ بَدْرًا. سَبْعَةُ نَفَرٍ. [ مَنْ شَهِدَهَا مِنْ بَنِي بَيَاضَةَ بْنِ عَامِرٍ   ] وَمِنْ بَنِي بَياضَةَ بْنِ عَامِرِ بْنِ زُرَيْقِ بْنِ عَبْدِ حَارِثَةَ ( بْنِ مَالِكِ بْنِ غَضْبِ بْنِ جُشَمِ بْنِ الْخَزْرَجِ ): زِيَادُ بْنُ لَبِيَدِ بْنِ ثَعْلَبَةَ بْنِ سِنَانِ بْنِ عَامِرِ بْنِ عَدِيِّ بْنِ أُمَيَّةَ بْنِ بَيَاضَةَ، شَهِدَ بَدْرًا. وَفَرْوَةُ بْنُ عَمْرِو بْنِ وَذْفَةَ بْنِ عُبَيْدِ بْنِ عَامِرِ بْنِ بَيَاضَةَ، شَهِدَ بَدْرًا. قَالَ ابْنُ هِشَامٍ: وَيُقَالُ: وَدْفَةُ. قَالَ ابْنُ إسْحَاقٍ: وَخَالِدُ بْنُ قِيسِ بْنِ مَالِكِ بْنِ الْعَجْلَانِ بْنِ عَامِرِ بْنِ بَيَاضَةَ شَهِدَ بَدْرًا. ثَلَاثَةُ نَفَرٍ. [ مَنْ شَهِدَهَا مِنْ بَنِي زُرَيْقٍ   ] وَمِنْ بَنِي زُرَيْقِ بْنِ عَامِرِ بْنِ زُرَيْقِ بْنِ عَبْدِ حَارِثَةَ بْنِ مَالِكِ بْنِ غَضْبِ بْنِ جُشَمِ بْنِ الْخَزْرَجِ: رَافِعُ بْنُ مَالِكِ بْنِ الْعَجْلَانِ بْنِ عَمْرِو بْنِ عَامِرِ بْنِ زُرَيْقٍ، نَقِيبٌ. وَذَكْوَانُ بْنُ عَبْدِ قِيسِ بْنِ خَلْدَةَ بْنِ مُخَلَّدِ بْنِ عَامِرِ بْنِ زُرَيْقٍ، وَكَانَ خَرَجَ إلَى رَسُولِ اللَّهِ ﷺ، وَكَانَ مَعَهُ بِمَكَّةَ وَهَاجَرَ إلَى رَسُولِ اللَّهِ ﷺ مِنْ الْمَدِينَةِ، فَكَانَ يُقَالُ لَهُ: مُهَاجِرِيٌّ أَنْصَارِيٌّ؛ شَهِدَ بَدْرًا وَقُتِلَ يَوْمَ أُحُدٍ شَهِيدًا. وَعَبَّادُ بْنُ قِيسِ بْنِ عَامِرِ بْنِ خَلْدَةَ بْنِ مُخَلَّدِ بْنِ عَامِرِ بْنِ زُرَيْقٍ، شَهِدَ بَدْرًا. وَالْحَارِثُ بْنُ قِيسِ بْنِ خَالِدِ بْنِ مُخَلَّدِ بْنِ عَامِرِ بْنِ زُرَيْقٍ، وَهُوَ أَبُو خَالِدٍ شَهِدَ بَدْرًا. أَرْبَعَةُ نَفَرٍ. [ مَنْ شَهِدَهَا مِنْ بَنِي سَلِمَةَ بْنِ سَعْدٍ   ] وَمِنْ بَنِي سَلِمَةَ بْنِ سَعْدِ بْنِ عَلِيِّ بْنِ أَسَدِ بْنِ سَارِدَةَ بْنِ تَزِيدَ بْنِ جُشَمِ بْنِ الْخَزْرَجِ؛ ثُمَّ مِنْ بَنِي عُبَيْدِ بْنِ عَدِيِّ بْنِ غَنْمِ بْنِ كَعْبِ بْنِ سَلَمَةَ: الْبَرَاءُ بْنُ مَعْرُورِ بْنِ صَخْرِ بْنِ خَنْسَاءَ بْنِ سِنَانِ بْنِ عُبَيْدِ بْنِ عَدِيِّ بْنِ غَنْمٍ نَقِيبٌ، وَهُوَ الَّذِي تَزْعُمُ بَنُو سَلَمَةَ أَنَّهُ كَانَ أَوَّلَ مَنْ ضَرَبَ عَلَى يَدِ رَسُولِ اللَّهِ ﷺ وَشَرَطَ لَهُ، وَاشْتَرَطَ عَلَيْهِ، ثُمَّ تُوُفِّيَ قَبْلَ مَقْدِمِ رَسُولِ اللَّهِ ﷺ الْمَدِينَةَ. وَابْنُهُ بِشْرُ بْنُ الْبَرَاءِ بْنِ مَعْرُورٍ، شَهِدَ بَدْرًا وَأُحُدًا وَالْخَنْدَقَ وَمَاتَ بِخَيْبَرٍ مِنْ أَكْلَةٍ أَكَلَهَا مَعَ رَسُولِ اللَّهِ ﷺ، مِنْ الشَّاةِ الَّتِي سُمَّ فِيهَا - وَهُوَ الَّذِي قَالَ لَهُ رَسُولُ اللَّهِ ﷺ، حَيْنَ سَأَلَ بَنِي سَلَمَةَ: مَنْ سَيِّدُكُمْ يَا بَنِي سَلِمَةَ ؟ فَقَالُوا: الْجَدُّ بْنُ قَيْسٍ، عَلَى بُخْلِهِ، فَقَالَ رَسُولُ اللَّهِ ﷺ: وَأَيُّ دَاءٍ أَكْبَرُ مِنْ الْبُخْلِ سَيِّدُ بَنِي سَلِمَةَ الْأَبْيَضُ الْجَعْدُ بِشْرُ بْنُ الْبَرَاءِ بْنِ مَعْرُورٍ -. وَسِنَانُ بْنُ صَيْفَى بْنِ صَخْرِ بْنِ خَنْسَاءَ بْنِ سِنَانِ بْنِ عُبَيْدٍ، شَهِدَ بَدْرًا، ( وَقُتِلَ يَوْمَ الْخَنْدَقِ شَهِيدًا ). وَالطُّفَيْلُ بْنُ النُّعْمَانِ بْنِ خَنْسَاءَ بْنِ سِنَانَ بْنِ عُبَيْدٍ، شَهِدَ بَدْرًا، وَقُتِلَ يَوْمَ الْخَنْدَقِ شَهِيدًا. وَمَعْقِلُ بْنُ الْمُنْذِرِ بْنِ سَرْحِ بْنِ خُنَاسِ بْنِ سِنَانِ بْنِ عُبَيْدٍ، شَهِدَ بَدْرًا. و ( أَخُوهُ ) يَزِيدُ بْنُ الْمُنْذِرِ، شَهِدَ بَدْرًا. وَمَسْعُودُ بْنُ يَزِيدَ بْنِ سُبَيْعِ بْنِ خَنْسَاءَ بْنِ سِنَانِ بْنِ عُبَيْدٍ. وَالضَّحَّاكُ بْنُ حَارِثَةَ بْنِ زَيْدِ بْنِ ثَعْلَبَةَ بْنِ عُبَيْدٍ، شَهِدَ بَدْرًا، وَيَزِيدُ بْنُ حَرَامِ بْنِ سُبَيْعِ بْنِ خَنْسَاءَ بْنِ سِنَانِ بْنِ عُبَيْدٍ. وَجُبَارُ بْنُ صَخْرِ بْنِ أُمَيَّةَ بْنِ خَنْسَاءَ بْنِ سِنَانَ بْنِ عُبَيْدٍ، شَهِدَ بَدْرًا. قَالَ ابْنُ هِشَامٍ: وَيُقَالُ: جَبَّارُ بْنُ صَخْرِ بْنِ أُمَيَّةَ بْنِ خُنَاسٍ. قَالَ ابْنُ إسْحَاقَ: وَالطُّفَيْلُ بْنُ مَالِكِ بْنِ خَنْسَاءَ بْنِ سِنَانِ بْنِ عُبَيْدٍ، شَهِدَ بَدْرًا. أَحَدَ عَشَرَ رَجُلًا. [ مَنْ شَهِدَهَا مِنْ بَنِي سَوَادِ بْنِ غَنْمٍ   ] وَمِنْ بَنِي سَوَادِ بْنِ غَنْمِ بْنِ كَعْبِ بْنِ سَلَمَةَ، ثُمَّ مِنْ بَنِي كَعْبِ بْنِ سَوَادٍ: كَعْبُ بْنُ مَالِكِ بْنِ أَبِي كَعْبِ بْنِ الْقَيْنِ بْنِ كَعْبٍ. رَجُلٌ. [ مَنْ شَهِدَهَا مِنْ بَنِي غَنْمِ بْنِ سَوَادٍ   ] وَمِنْ بَنِي غَنْمِ بْنِ سَوَادِ بْنِ غَنْمِ بْنِ كَعْبِ بْنِ سَلَمَةَ: سُلَيْمُ بْنُ عَمْرِو بْنِ حُدَيْدَةَ بْنِ عَمْرِو بْنِ غَنْمٍ، شَهِدَ بَدْرًا. وَقُطْبَةُ بْنُ عَامِرِ بْنِ حُدَيْدَةَ بْنِ عَمْرِو بْنِ غَنْمٍ، شَهِدَ بَدْرًا. و ( أَخُوهُ ) يَزِيدُ بْنُ عَامِرِ بْنِ حُدَيْدَةَ بْنِ عَمْرِو بْنِ غَنْمٍ، وَهُوَ أَبُو الْمُنْذِرِ، شَهِدَ بَدْرًا. وَأَبُو الْيَسَرِ، وَاسْمُهُ كَعْبُ بْنُ عَمْرِو بْنِ عَبَّادِ بْنِ عَمْرِو بْنِ غَنْمٍ، شَهِدَ بَدْرًا. وَصَيْفِيُّ بْنُ سَوَادِ بْنِ عَبَّادِ بْنِ عَمْرِو بْنِ غَنْمٍ خَمْسَةُ نَفَرٍ. [ تَصْوِيبُ اسْمِ صَيْفِيٍّ ] قَالَ ابْنُ هِشَامٍ: صَيْفِيُّ بْنُ أَسْوَدَ بْنِ عَبَّادِ بْنِ عَمْرِو بْنِ غَنْمِ بْنِ سَوَادٍ، وَلَيْسَ لِسَوَادٍ ابْنٌ يُقَالُ لَهُ: غَنْمٌ. [ مَنْ شَهِدَهَا مِنْ بَنِي نَابِي بْنِ عَمْرٍو   ] قَالَ ابْنُ إسْحَاقَ: وَمِنْ بَنِي نَابِي بْنِ عَمْرِو بْنِ سَوَادِ بْنِ غَنْمِ بْنِ كَعْبِ بْنِ سَلَمَةَ: ثَعْلَبَةُ بْنُ غَنَمَةَ بْنِ عَدِيِّ بْنِ نَابِي، شَهِدَ بَدْرًا، وَقُتِلَ بِالْخَنْدَقِ شَهِيدًا. وَعَمْرُو بْنُ غَنَمَةَ بْنِ عَدِيِّ بْنِ نَابِي، وَعَبْسُ بْنُ عَامِرِ بْنِ عَدِيِّ بْنِ نَابِي، شَهِدَ بَدْرًا. وَعَبْدُ اللَّهِ بْنُ أُنَيْسٍ، حَلِيفٌ لَهُمْ مِنْ قُضَاعَةَ. وَخَالِدُ بْنُ عَمْرِو بْنِ عَدِيِّ بْنِ نَابِي. خَمْسَةُ نَفَرٍ. [ مَنْ شَهِدَهَا مِنْ بَنِي حَرَامِ بْنِ كَعْبٍ   ] قَالَ ابْنُ إسْحَاقَ: وَمِنْ بَنِي حَرَامِ بْنِ كَعْبِ بْنِ غَنْمِ بْنِ كَعْبِ بْنِ سَلَمَةَ: عَبْدُ اللَّهِ بْنُ عَمْرِو بْنِ حَرَامِ بْنِ ثَعْلَبَةَ بْنِ حَرَامٍ، نَقِيبٌ، شَهِدَ بَدْرًا، وَقُتِلَ يَوْمَ أُحُدٍ شَهِيدًا، وَابْنُهُ جَابِرُ بْنُ عَبْدِ اللَّهِ. وَمَعَاذُ بْنُ عَمْرِو بْنِ الْجَمُوحِ بْنِ يَزِيدَ بْنِ حَرَامٍ، شَهِدَ بَدْرًا. وَثَابِتُ بْنُ الْجِذْعِ - وَالْجِذْعُ: ثَعْلَبَةُ بْنُ زَيْدِ بْنِ الْحَارِثِ بْنِ حَرَامٍ - شَهِدَ بَدْرًا، وَقُتِلَ بِالطَّائِفِ شَهِيدًا. وَعُمَيْرُ بْنُ الْحَارِثِ بْنِ ثَعْلَبَةَ بْنِ الْحَارِثِ بْنِ حَرَامٍ، شَهِدَ بَدْرًا. قَالَ ابْنُ هِشَامٍ: عُمَيْرُ بْنُ الْحَارِثِ بْنِ لَبْدَةَ بْنِ ثَعْلَبَةَ. قَالَ ابْنُ إسْحَاقَ: وَخَدِيجُ بْنُ سَلَامَةَ بْنِ أَوْسِ بْنِ عَمْرِو بْنِ الْفُرَافِرِ. حَلِيفٌ لَهُمْ مِنْ بَلِيٍّ. وَمَعَاذُ بْنُ جَبَلِ بْنِ عَمْرِو بْنِ أَوْسِ بْنِ عَائِذِ بْنِ كَعْبِ بْنِ عَمْرِو بْنِ أَدَّى بْنِ سَعْدِ بْنِ عَلِيِّ بْنِ أَسَدٍ، وَيُقَالُ: أَسَدُ بْنُ سَارِدَةَ بْنِ تَزِيدَ بْنِ جُشَمِ بْنِ الْخَزْرَجِ؛ وَكَانَ فِي بَنِي سَلَمَةَ، شَهِدَ بَدْرًا، وَالْمَشَاهِدَ كُلَّهَا وَمَاتَ بِعِمْوَاسَ، عَامَ الطَّاعُونِ بِالشَّامِ، فِي خِلَافَةِ عُمَرَ بْنِ الْخَطَّابِ ؓ، وَإِنَّمَا ادَّعَتْهُ بَنُو سَلَمَةَ أَنَّهُ كَانَ أَخَا سَهْلِ بْنِ مُحَمَّدِ بْنِ الْجَدِّ بْنِ قِيسِ بْنِ صَخْرِ ابْنِ خَنْسَاءَ بْنِ سِنَانِ بْنِ عُبَيْدِ بْنِ عَدِيِّ بْنِ غَنْمِ بْنِ كَعْبِ بْنِ سَلَمَةَ لِأُمِّهِ. سَبْعَةُ نَفَرٍ. [ تَصْوِيبُ نَسَبِ خَدِيجِ بْنِ سَلَامَةَ ] قَالَ ابْنُ هِشَامٍ: أَوْسٌ: ابْنُ عَبَّادِ بْنِ عَدِيِّ بْنِ كَعْبِ بْنِ عَمْرِو بْنِ أُذَنِ بْنِ سَعْدٍ. [ مَنْ شَهِدَهَا مِنْ بَنِي عَوْفِ بْنِ الْخَزْرَجِ   ] قَالَ ابْنُ إسْحَاقَ: وَمِنْ بَنِي عَوْفِ بْنِ الْخَزْرَجِ؛ ثُمَّ مِنْ بَنِي سَالِمِ بْنِ عَوْفِ بْنِ عَمْرِو بْنِ عَوْفِ بْنِ الْخَزْرَجِ: عُبَادَةُ بْنُ الصَّامِتِ بْنِ قِيسِ بْنِ أَصْرَمَ بْنِ فِهْرِ بْنِ ثَعْلَبَةَ بْنِ غَنْمِ بْنِ سَالِمِ بْنِ عَوْفٍ، نَقِيبٌ، شَهِدَ بَدْرًا وَالْمَشَاهِدَ كُلَّهَا. قَالَ ابْنُ هِشَامٍ: هُوَ غَنْمُ بْنُ عَوْفٍ، أَخُو سَالِمِ بْنِ عَوْفِ بْنِ عَمْرِو بْنِ عَوْفِ بْنِ الْخَزْرَجِ. قَالَ ابْنُ إسْحَاقَ: وَالْعَبَّاسُ بْنُ عُبَادَةَ بْنِ نَضْلَةَ بْنِ مَالِكِ بْنِ الْعِجْلَانِ بْنِ زَيْدِ بْنِ غَنْمِ بْنِ سَالِمِ بْنِ عَوْفٍ، وَكَانَ مِمَّنْ خَرَجَ إلَى رَسُولِ اللَّهِ ﷺ وَهُوَ بِمَكَّةَ، فَأَقَامَ مَعَهُ بِهَا، فَكَانَ يُقَالُ لَهُ: مُهَاجِرِيٌّ أَنْصَارِيٌّ، وَقُتِلَ يَوْمَ أُحُدٍ شَهِيدًا. وَأَبُو عَبْدِ الرَّحْمَنِ يَزِيدُ بْنُ ثَعْلَبَةَ بْنِ خَزَمَةَ بْنِ أَصْرَمَ بْنِ عَمْرِو بْنِ عَمَّارَةَ، حَلِيفٌ لَهُمْ مِنْ بَنِي غُصَيْنَةَ مِنْ بَلِيٍّ. وَعَمْرُو بْنُ الْحَارِثِ بْنِ لَبْدَةَ بْنِ عَمْرِو بْنِ ثَعْلَبَةَ. أَرْبَعَةُ نَفَرٍ، وَهُمْ الْقَوَاقِلُ. [ مَنْ شَهِدَهَا مِنْ بَنِي سَالِمِ بْنِ غَنْمٍ   ] وَمِنْ بَنِي سَالِمِ بْنِ غَنْمِ بْنِ عَوْفِ بْنِ الْخَزْرَجِ، وَهُمْ بَنُو الْحُبُلِيِّ - قَالَ ابْنُ هِشَامٍ: الْحُبُلِيُّ: سَالِمُ بْنُ غَنْمِ بْنِ عَوْفٍ، وَإِنَّمَا سُمِّيَ الْحُبُلِيَّ - لِعِظَمِ بَطْنِهِ -: رِفَاعَةُ بْنُ عَمْرِو بْنِ زَيْدِ بْنِ عَمْرِو بْنِ ثَعْلَبَةَ بْنِ مَالِكِ بْنِ سَالِمِ بْنِ غَنْمٍ، شَهِدَ بَدْرًا، وَهُوَ أَبُو الْوَلِيدِ. قَالَ ابْنُ هِشَامٍ: وَيُقَالُ: رِفَاعَةُ: ابْنُ مَالِكٍ، وَمَالِكٌ: ابْنُ الْوَلِيدِ بْنِ عَبْدِ اللَّهِ بْنِ مَالِكِ بْنِ ثَعْلَبَةَ بْنِ جُشَمِ بْنِ مَالِكِ بْنِ سَالِمٍ. قَالَ ابْنُ إسْحَاقَ: وَعُقْبَةُ بْنُ وَهْبِ بْنِ كِلْدَةَ بْنِ الْجَعْدِ بْنِ هِلَالِ بْنِ الْحَارِثِ بْنِ عَمْرِو بْنِ عَدِيِّ بْنِ جُشَمِ بْنِ عَوْفِ بْنِ بُهْثَةَ بْنِ عَبْدِ اللَّهِ بْنِ غَطَفانَ بْنِ سَعْدِ بْنِ قِيسِ بْنِ عَيْلَانَ، حَلِيفٌ لَهُمْ، شَهِدَ بَدْرًا، وَكَانَ مِمَّنْ خَرَجَ إلَى رَسُولِ اللَّهِ ﷺ مُهَاجِرًا مِنْ الْمَدِينَةِ إلَى مَكَّةَ، فَكَانَ يُقَالُ لَهُ: مُهَاجِرِيٌّ أَنْصَارِيٌّ. قَالَ ابْنُ هِشَامٍ: رَجُلَانِ. [ مَنْ شَهِدَهَا مِنْ بَنِي سَاعِدَةَ بْنِ كَعْبٍ ] قَالَ ابْنُ إسْحَاقَ: وَمِنْ بَنِي سَاعِدَةَ بْنِ كَعْبِ بْنِ الْخَزْرَجِ: سَعْدُ بْنُ عُبَادَةَ بْنِ دُلَيْمِ بْنِ حَارِثَةَ بْنِ أَبِي خُزَيْمَةَ بْنِ ثَعْلَبَةَ بْنِ طَرِيفِ بْنِ الْخَزْرَجِ بْنِ سَاعِدَةَ، نَقِيبٌ وَالْمُنْذِرُ بْنُ عَمْرِو بْنِ خُنَيْسِ بْنِ حَارِثَةَ بْنِ لَوْذَانَ بْنِ عَبْدِ وُدَّ بْنِ زَيْدِ بْنِ ثَعْلَبَةَ بْنِ جُشَمِ بْنِ الْخَزْرَجِ بْنِ سَاعِدَةَ، نَقِيبٌ، شَهِدَ بَدْرًا وَأُحُدًا. وَقُتِلَ يَوْمَ بِئْرِ مَعُونَةَ أَمِيرًا لِرَسُولِ اللَّهِ ﷺ، وَهُوَ الَّذِي كَانَ يُقَالُ لَهُ: أَعْنَقَ لِيَمُوتَ. رَجُلَانِ. ( قَالَ ابْنُ هِشَامٍ: وَيُقَالُ: الْمُنْذِرُ: ابْنُ عَمْرِو بْنِ خَنْشٍ ). قَالَ ابْنُ إسْحَاقَ: فَجَمِيعُ مَنْ شَهِدَ الْعَقَبَةَ مِنْ الْأَوْسِ وَالْخَزْرَجِ ثَلَاثَةٌ وَسَبْعُونَ رَجُلًا وَامْرَأَتَانِ مِنْهُمْ، يُزْعِمُونَ أَنَّهُمَا قَدْ بَايَعَتَا، وَكَانَ رَسُولُ اللَّهِ ﷺ لَا يُصَافِحُ النِّسَاءَ، إنَّمَا كَانَ يَأْخُذُ عَلَيْهِنَّ، فَإِذَا أَقْرَرْنَ، قَالَ: اذْهَبْنَ فَقَدْ بَايَعَتْكُنَّ [ مَنْ شَهِدَهَا مِنْ بَنِي مَازِنِ بْنِ النَّجَّارِ   ] وَمِنْ بَنِي مَازِنِ بْنِ النَّجَّارِ: نُسَيْبَةُ بِنْتُ كَعْبِ بْنِ عَمْرِو بْنِ عَوْفِ مِنْ مَبْذُولِ بْنِ عَمْرِو بْنِ غَنْمِ بْنِ مَازِنٍ، وَهِيَ أُمُّ عِمَارَةَ، كَانَتْ شَهِدَتْ الْحَرْبَ مَعَ رَسُولِ اللَّهِ ﷺ، وَشَهِدَتْ مَعَهَا أُخْتُهَا، وَزَوْجُهَا زَيْدُ بْنُ عَاصِمِ بْنِ كَعْبٍ. وَابْنَاهَا: حَبِيبُ بْنُ زَيْدِ، وَعَبْدُ اللَّهِ بْنُ زَيْدٍ، وَابْنُهَا حَبِيبٌ الَّذِي أَخَذَهُ مُسَيْلِمَةُ الْكَذَّابُ الْحَنَفِيُّ، صَاحِبُ الْيَمَامَةِ، فَجَعَلَ يَقُولُ لَهُ: أَتَشْهَدُ أَنَّ مُحَمَّدًا رَسُولُ اللَّهِ ؟ فَيَقُولُ: نَعَمْ؛ فَيَقُولُ: أَفَتَشْهَدُ أَنِّي رَسُولُ اللَّهِ ؟ فَيَقُولُ: لَا أَسْمَعُ، فَجَعَلَ يُقَطِّعُهُ عُضْوًا عُضْوًا حَتَّى مَاتَ فِي يَدِهِ، لَا يَزِيدُهُ عَلَى ذَلِكَ، إذَا ذُكِرَ لَهُ رَسُولُ اللَّهِ ﷺ آمَنَ بِهِ وَصَلَّى عَلَيْهِ، وَإِذَا ذُكِرَ لَهُ مُسَيْلِمَةُ قَالَ: لَا أَسْمَعُ - فَخَرَجَتْ إلَى الْيَمَامَةِ مَعَ الْمُسْلِمِينَ، فَبَاشَرَتْ الْحَرْبَ بِنَفْسِهَا. حَتَّى قَتَلَ اللَّهُ مُسَيْلِمَةَ، وَرَجَعَتْ وَبِهَا اثْنَا عَشَرَ جُرْحًا، مِنْ بَيْنِ طَعْنَةٍ وَضَرْبَةٍ. قَالَ ابْنُ إسْحَاقَ: حَدَّثَنِي هَذَا الْحَدِيثَ عَنْهَا مُحَمَّدُ بْنُ يَحْيَى بْنِ حِبَّانَ، عَنْ عَبْدِ اللَّهِ بْنِ عَبْدِ الرَّحْمَنِ بْنِ أَبِي صَعْصَعَةَ. [ مَنْ شَهِدَهَا مِنْ بَنِي سَلِمَةَ   ] وَمِنْ بَنِي سَلَمَةَ: أُمُّ مَنِيعٍ؛ وَاسْمُهَا: أَسَمَاءُ بِنْتُ عَمْرِو بْنِ عَدِيِّ بْنِ نَابِي بْنِ عَمْرِو بْنِ سَوَادِ بْنِ غَنْمِ بْنِ كَعْبِ بْنِ سَلَمَةَ.

     ✧ The names of those who witnessed al-ʿAqabah [Their number] Ibn Isḥāq said: This is the naming of those who witnessed al-ʿAqabah and pledged allegiance to the Messenger of God ﷺ there from the Aws and the Khazraj; they were seventy-three men and two women. [Those who witnessed it from the Aws b. Ḥārithah and the Banū ʿAbd al-Ashhal] Those who witnessed it from the Aws b. al-Ḥārithah b. Thaʿlabah b. ʿAmr b. ʿĀmir, then from the Banū ʿAbd al-Ashhal b. Jusham b. al-Ḥārith b. al-Khazraj b. ʿAmr b. Mālik b. al-Aws: Usayd b. Ḥuḍayr b. Simāk b. ʿAtīk b. Rāfiʿ b. Imriʾ al-Qays b. Zayd b. ʿAbd al-Ashhal, a naqīb; he did not witness Badr. And Abū al-Haytham b. al-Tayyihān, whose name was Mālik; he witnessed Badr. And Salamah b. Salāmah b. Waqsh b. Zighbah b. Zaʿūrāʾ b. ʿAbd al-Ashhal; he witnessed Badr. Three men. Ibn Hishām said: It is said: Ibn Zaʿawrāʾ (with a fatḥah on the ʿayn). [Those who witnessed it from the Banū Ḥārithah b. al-Ḥārith] Ibn Isḥāq said: And from the Banū Ḥārithah b. al-Ḥārith b. al-Khazraj b. ʿAmr b. Mālik b. al-Aws: Ẓuhayr b. Rāfiʿ b. ʿAdī b. Zayd b. Jusham b. Ḥārithah. And Abū Burdah b. Niyār, whose name was Hāniʾ b. Niyār b. ʿAmr b. ʿUbayd b. Kilāb b. Duhmān b. Ghanm b. Dhubyān b. Humaym b. Kāmil b. Dhuhl b. Hanī b. Balī b. ʿAmr b. al-Ḥāf b. Quḍāʿah, an ally of theirs; he witnessed Badr. And Nuhayr b. al-Haytham, from the Banū Nābī b. Majdaʿah b. Ḥārithah (b. al-Ḥārith b. al-Khazraj b. ʿAmr b. Mālik b. al-Aws); (then from the family of al-Sawwāf b. Qays b. ʿĀmir b. Nābī b. Majdaʿah b. Ḥārithah). Three men. [Those who witnessed it from the Banū ʿAmr b. ʿAwf] And from the Banū ʿAmr b. ʿAwf Mālik b. al-Aws: Saʿd b. Khaythamah b. al-Ḥārith b. Mālik b. Kaʿb b. al-Naḥḥāṭ b. Kaʿb b. Ḥārithah b. Ghanm b. al-Salm b. Imriʾ al-Qays b. Mālik b. al-Aws, a naqīb; he witnessed Badr and was killed there as a martyr with the Messenger of God ﷺ. Ibn Hishām said: Ibn Isḥāq traced his lineage to the Banū ʿAmr b. ʿAwf, but he is from the Banū Ghanm b. al-Salm, because a man's alliance might be with a people and he would be among them, so he would be attributed to them. Ibn Isḥāq said: And Rifāʿah b. ʿAbd al-Mundhir b. Zanbar b. Zayd b. Umayyah b. Zayd b. Mālik b. ʿAwf b. ʿAmr, a naqīb; he witnessed Badr. And ʿAbd Allāh b. Jubayr b. al-Nuʿmān b. Umayyah b. al-Burak—and the name of al-Burak is Imruʾ al-Qays b. Thaʿlabah b. ʿAmr (b. ʿAwf b. Mālik b. al-Aws)—he witnessed Badr and was killed on the day of Uḥud as a martyr, a commander of the archers appointed by the Messenger of God ﷺ. It is said: Umayyah b. al-Bark, according to what Ibn Hishām said. Ibn Isḥāq said: And Maʿn b. ʿAdī b. al-Jadd b. al-ʿAjlān b. (Ḥārithah) b. Ḍubayʿah, an ally of theirs from Balī; he witnessed Badr, Uḥud, and the Trench, and all the expeditions of the Messenger of God ﷺ. He was killed on the day of al-Yamāmah as a martyr in the caliphate of Abū Bakr al-Ṣiddīq ؓ. And ʿUwaym b. Sāʿidah; he witnessed Badr, Uḥud, and the Trench. Five men. Thus the total of those who witnessed al-ʿAqabah from the Aws was eleven men. [Those who witnessed it from the Khazraj b. Ḥārithah] And those who witnessed it from the Khazraj b. Ḥārithah b. Thaʿlabah b. ʿAmr b. ʿĀmir, then from the Banū al-Najjār, who is Taym Allāh b. Thaʿlabah b. ʿAmr b. al-Khazraj: Abū Ayyūb, who is Khālid b. Zayd b. Kulayb b. Thaʿlabah b. ʿAbd b. ʿAwf b. Ghanm b. Mālik b. al-Najjār; he witnessed Badr, Uḥud, and the Trench, and all the expeditions; he died in the land of the Romans as a warrior in the time of Muʿāwiyah b. Abī Sufyān. And Muʿādh b. al-Ḥārith b. Rifāʿah b. Sawād b. Mālik b. Ghanm b. Mālik b. al-Najjār; he witnessed Badr, Uḥud, and the Trench, and all the expeditions, and he is the son of ʿAfrāʾ. And his brother ʿAwf b. al-Ḥārith; he witnessed Badr and was killed there as a martyr, and he is (the son of ʿAfrāʾ. And his brother Muʿawwidh b. al-Ḥārith; he witnessed Badr and was killed there as a martyr). He is the one who killed Abū Jahl b. Hishām b. al-Mughīrah, and he is the son of ʿAfrāʾ—and it is said: Rifāʿah b. al-Ḥārith b. Sawād, according to what Ibn Hishām said—and ʿUmārah b. Ḥazm b. Zayd b. Lawdhān b. ʿAmr b. ʿAbd ʿAwf b. Ghanm b. Mālik b. al-Najjār. He witnessed Badr, Uḥud, and the Trench, and all the expeditions; he was killed on the day of al-Yamāmah as a martyr in the caliphate of Abū Bakr al-Ṣiddīq ؓ. And Asʿad b. Zurārah b. ʿUdas b. ʿUbayd b. Thaʿlabah b. Ghanm b. Mālik b. al-Najjār, a naqīb; he died before Badr while the mosque of the Messenger of God ﷺ was being built, and he is Abū Umāmah. Six men. [Those who witnessed it from the Banū ʿAmr b. Mabdhūl] And from the Banū ʿAmr b. Mabdhūl—and Mabdhūl is ʿĀmir b. Mālik b. al-Najjār—: Sahl b. ʿAtīk b. Nuʿmān b. ʿAmr b. ʿAtīk b. ʿAmr; he witnessed Badr. One man. [Those who witnessed it from the Banū ʿAmr b. Mālik] And from the Banū ʿAmr b. Mālik b. al-Najjār, and they are the Banū Ḥudaylah—Ibn Hishām said: Ḥudaylah is the daughter of Mālik b. Zayd Manāt b. Ḥabīb b. ʿAbd Ḥārithah b. Mālik b. Ghaḍb b. Jusham b. al-Khazraj—: Aws b. Thābit b. al-Mundhir b. Ḥarām b. ʿAmr b. Zayd Manāt b. ʿAdī b. ʿAmr b. Mālik (b. al-Najjār); he witnessed Badr. And Abū Ṭalḥah, who is Zayd b. Sahl b. al-Aswad b. Ḥarām b. ʿAmr b. Zayd Manāt b. ʿAdī b. ʿAmr b. Mālik (b. al-Najjār); he witnessed Badr. Two men. [Those who witnessed it from the Banū Māzin b. al-Najjār] And from the Banū Māzin b. al-Najjār, Qays b. Abī Ṣaʿṣaʿah, and the name of Abū Ṣaʿṣaʿah is ʿAmr b. Zayd b. ʿAwf b. Mabdhūl b. ʿAmr b. Ghanm b. Māzin; he witnessed Badr, and the Messenger of God ﷺ placed him in command of the rear guard on that day. And ʿAmr b. Ghuzayyah b. ʿAmr b. Thaʿlabah b. Khansāʾ b. Mabdhūl b. ʿAmr b. Ghanm b. Māzin. Two men. Thus the total of those who witnessed al-ʿAqabah from the Banū al-Najjār was eleven men. [Correction of the lineage of ʿAmr b. Ghuzayyah] Ibn Hishām said: ʿAmr b. Ghuzayyah b. ʿAmr b. Thaʿlabah b. Khansāʾ, this one whom Ibn Isḥāq mentioned, is only Ghuzayyah b. ʿAmr b. ʿAṭiyyah b. Khansāʾ. [Those who witnessed it from al-Balḥārith b. al-Khazraj] Ibn Isḥāq said: And from al-Balḥārith b. al-Khazraj: Saʿd b. al-Rabīʿ b. ʿAmr b. Abī Zuhayr b. Mālik b. Imriʾ al-Qays b. Mālik (al-Agharr) b. Thaʿlabah b. Kaʿb b. al-Khazraj b. al-Ḥārith, a naqīb; he witnessed Badr and was killed on the day of Uḥud as a martyr. And Khārijah b. Zayd b. Abī Zuhayr b. Mālik b. Imriʾ al-Qays b. Mālik (al-Agharr) b. Thaʿlabah b. Kaʿb b. al-Khazraj b. al-Ḥārith; he witnessed Badr and was killed on the day of Uḥud as a martyr. And ʿAbd Allāh b. Rawāḥah (b. Thaʿlabah) b. Imriʾ al-Qays b. ʿAmr b. Imriʾ al-Qays (al-Akbar) b. Mālik (al-Agharr) b. Thaʿlabah b. Kaʿb b. al-Khazraj b. al-Ḥārith, a naqīb; he witnessed Badr, Uḥud, and the Trench, and all the expeditions of the Messenger of God ﷺ, except the Conquest and what came after it; and he was killed on the day of Muʾtah as a martyr, a commander appointed by the Messenger of God ﷺ. And Bashīr b. Saʿd b. Thaʿlabah b. Khilās b. Zayd b. Mālik b. Thaʿlabah b. Kaʿb b. al-Khazraj b. al-Ḥārith, the father of al-Nuʿmān b. Bashīr; he witnessed Badr. And ʿAbd Allāh b. Zayd b. Thaʿlabah b. ʿAbd Allāh b. Zayd (Manāt) b. al-Ḥārith b. al-Khazraj; he witnessed Badr, and he is the one who saw the call to prayer in a dream, and he brought it to the Messenger of God ﷺ, and he commanded it. And Khallād b. Suwayd b. Thaʿlabah b. ʿAmr b. Ḥārithah b. Imriʾ al-Qays b. Mālik (al-Agharr) b. Thaʿlabah b. Kaʿb b. al-Khazraj; he witnessed Badr, Uḥud, and the Trench, and he was killed on the day of the Banū Qurayẓah as a martyr: a millstone from one of their forts was thrown upon him and crushed him severely. The Messenger of God ﷺ said, as they report: "He has the reward of two martyrs." And ʿUqbah b. ʿAmr b. Thaʿlabah b. Asīrah b. ʿUsayrah b. Jadārah b. ʿAwf b. al-Ḥārith (b. al-Khazraj), and he is Abū Masʿūd; he was the youngest in age of those who witnessed al-ʿAqabah, (he died in the days of Muʿāwiyah), and he did not witness Badr. Seven men. [Those who witnessed it from the Banū Bayāḍah b. ʿĀmir] And from the Banū Bayāḍah b. ʿĀmir b. Zurayq b. ʿAbd Ḥārithah (b. Mālik b. Ghaḍb b. Jusham b. al-Khazraj): Ziyād b. Labīd b. Thaʿlabah b. Sinān b. ʿĀmir b. ʿAdī b. Umayyah b. Bayāḍah; he witnessed Badr. And Farwah b. ʿAmr b. Wadhfah b. ʿUbayd b. ʿĀmir b. Bayāḍah; he witnessed Badr. Ibn Hishām said: It is said: Wadfah. Ibn Isḥāq said: And Khālid b. Qays b. Mālik b. al-ʿAjlān b. ʿĀmir b. Bayāḍah; he witnessed Badr. Three men. [Those who witnessed it from the Banū Zurayq] And from the Banū Zurayq b. ʿĀmir b. Zurayq b. ʿAbd Ḥārithah b. Mālik b. Ghaḍb b. Jusham b. al-Khazraj: Rāfiʿ b. Mālik b. al-ʿAjlān b. ʿAmr b. ʿĀmir b. Zurayq, a naqīb. And Dhakwān b. ʿAbd Qays b. Khaladah b. Mukhallad b. ʿĀmir b. Zurayq; he had gone out to the Messenger of God ﷺ, and he was with him in Makkah, and he emigrated to the Messenger of God ﷺ from Madinah; so he was called "a Muhājirī Anṣārī." He witnessed Badr and was killed on the day of Uḥud as a martyr. And ʿAbbād b. Qays b. ʿĀmir b. Khaladah b. Mukhallad b. ʿĀmir b. Zurayq; he witnessed Badr. And al-Ḥārith b. Qays b. Khālid b. Mukhallad b. ʿĀmir b. Zurayq, and he is Abū Khālid; he witnessed Badr. Four men. [Those who witnessed it from the Banū Salimah b. Saʿd] And from the Banū Salimah b. Saʿd b. ʿAlī b. Asad b. Sāridah b. Tazīd b. Jusham b. al-Khazraj; then from the Banū ʿUbayd b. ʿAdī b. Ghanm b. Kaʿb b. Salamah: al-Barāʾ b. Maʿrūr b. Ṣakhr b. Khansāʾ b. Sinān b. ʿUbayd b. ʿAdī b. Ghanm, a naqīb; he is the one whom the Banū Salimah claim was the first to strike the hand of the Messenger of God ﷺ and stipulate conditions for him, and he stipulated conditions upon him; then he died before the arrival of the Messenger of God ﷺ in Madinah. And his son Bishr b. al-Barāʾ b. Maʿrūr; he witnessed Badr, Uḥud, and the Trench, and he died at Khaybar from a morsel he ate with the Messenger of God ﷺ, from the sheep that was poisoned—and he is the one about whom the Messenger of God ﷺ said, when he asked the Banū Salimah: "Who is your chief, O Banū Salimah?" They said: "Al-Jadd b. Qays, despite his stinginess." The Messenger of God ﷺ said: "And what disease is greater than stinginess? The chief of the Banū Salimah is the white, curly-haired Bishr b. al-Barāʾ b. Maʿrūr." And Sinān b. Ṣayfī b. Ṣakhr b. Khansāʾ b. Sinān b. ʿUbayd; he witnessed Badr, and he was killed on the day of the Trench as a martyr. And al-Ṭufayl b. al-Nuʿmān b. Khansāʾ b. Sinān b. ʿUbayd; he witnessed Badr and was killed on the day of the Trench as a martyr. And Maʿqil b. al-Mundhir b. Sarḥ b. Khunās b. Sinān b. ʿUbayd; he witnessed Badr. And his brother Yazīd b. al-Mundhir; he witnessed Badr. And Masʿūd b. Yazīd b. Subayʿ b. Khansāʾ b. Sinān b. ʿUbayd. And al-Ḍaḥḥāk b. Ḥārithah b. Zayd b. Thaʿlabah b. ʿUbayd; he witnessed Badr. And Yazīd b. Ḥarām b. Subayʿ b. Khansāʾ b. Sinān b. ʿUbayd. And Jubār b. Ṣakhr b. Umayyah b. Khansāʾ b. Sinān b. ʿUbayd; he witnessed Badr. Ibn Hishām said: It is said: Jabbār b. Ṣakhr b. Umayyah b. Khunās. Ibn Isḥāq said: And al-Ṭufayl b. Mālik b. Khansāʾ b. Sinān b. ʿUbayd; he witnessed Badr. Eleven men. [Those who witnessed it from the Banū Sawād b. Ghanm] And from the Banū Sawād b. Ghanm b. Kaʿb b. Salamah, then from the Banū Kaʿb b. Sawād: Kaʿb b. Mālik b. Abī Kaʿb b. al-Qayn b. Kaʿb. One man. [Those who witnessed it from the Banū Ghanm b. Sawād] And from the Banū Ghanm b. Sawād b. Ghanm b. Kaʿb b. Salamah: Sulaym b. ʿAmr b. Ḥudaydah b. ʿAmr b. Ghanm; he witnessed Badr. And Quṭbah b. ʿĀmir b. Ḥudaydah b. ʿAmr b. Ghanm; he witnessed Badr. And his brother Yazīd b. ʿĀmir b. Ḥudaydah b. ʿAmr b. Ghanm, and he is Abū al-Mundhir; he witnessed Badr. And Abū al-Yasar, whose name is Kaʿb b. ʿAmr b. ʿAbbād b. ʿAmr b. Ghanm; he witnessed Badr. And Ṣayfī b. Sawād b. ʿAbbād b. ʿAmr b. Ghanm. Five men. [Correction of the name of Ṣayfī] Ibn Hishām said: Ṣayfī b. Aswad b. ʿAbbād b. ʿAmr b. Ghanm b. Sawād, and Sawād has no son called Ghanm. [Those who witnessed it from the Banū Nābī b. ʿAmr] Ibn Isḥāq said: And from the Banū Nābī b. ʿAmr b. Sawād b. Ghanm b. Kaʿb b. Salamah: Thaʿlabah b. Ghanamah b. ʿAdī b. Nābī; he witnessed Badr and was killed at the Trench as a martyr. And ʿAmr b. Ghanamah b. ʿAdī b. Nābī. And ʿAbs b. ʿĀmir b. ʿAdī b. Nābī; he witnessed Badr. And ʿAbd Allāh b. Unays, an ally of theirs from Quḍāʿah. And Khālid b. ʿAmr b. ʿAdī b. Nābī. Five men. [Those who witnessed it from the Banū Ḥarām b. Kaʿb] Ibn Isḥāq said: And from the Banū Ḥarām b. Kaʿb b. Ghanm b. Kaʿb b. Salamah: ʿAbd Allāh b. ʿAmr b. Ḥarām b. Thaʿlabah b. Ḥarām, a naqīb; he witnessed Badr and was killed on the day of Uḥud as a martyr, and his son Jābir b. ʿAbd Allāh. And Muʿādh b. ʿAmr b. al-Jamūḥ b. Yazīd b. Ḥarām; he witnessed Badr. And Thābit b. al-Jidhʿ—and al-Jidhʿ is Thaʿlabah b. Zayd b. al-Ḥārith b. Ḥarām—he witnessed Badr and was killed at al-Ṭāʾif as a martyr. And ʿUmayr b. al-Ḥārith b. Thaʿlabah b. al-Ḥārith b. Ḥarām; he witnessed Badr. Ibn Hishām said: ʿUmayr b. al-Ḥārith b. Labdah b. Thaʿlabah. Ibn Isḥāq said: And Khadīj b. Salāmah b. Aws b. ʿAmr b. al-Furāfir, an ally of theirs from Balī. And Muʿādh b. Jabal b. ʿAmr b. Aws b. ʿĀʾidh b. Kaʿb b. ʿAmr b. Addā b. Saʿd b. ʿAlī b. Asad—and it is said: Asad b. Sāridah b. Tazīd b. Jusham b. al-Khazraj—and he was among the Banū Salimah; he witnessed Badr and all the expeditions, and he died at ʿImwās, in the year of the plague in Syria, in the caliphate of ʿUmar b. al-Khaṭṭāb ؓ. The Banū Salimah claimed him only because he was the brother of Sahl b. Muḥammad b. al-Jadd b. Qays b. Ṣakhr b. Khansāʾ b. Sinān b. ʿUbayd b. ʿAdī b. Ghanm b. Kaʿb b. Salamah through his mother. Seven men. [Correction of the lineage of Khadīj b. Salāmah] Ibn Hishām said: Aws is the son of ʿAbbād b. ʿAdī b. Kaʿb b. ʿAmr b. Udhan b. Saʿd. [Those who witnessed it from the Banū ʿAwf b. al-Khazraj] Ibn Isḥāq said: And from the Banū ʿAwf b. al-Khazraj; then from the Banū Sālim b. ʿAwf b. ʿAmr b. ʿAwf b. al-Khazraj: ʿUbādah b. al-Ṣāmit b. Qays b. Aṣram b. Fihr b. Thaʿlabah b. Ghanm b. Sālim b. ʿAwf, a naqīb; he witnessed Badr and all the expeditions. Ibn Hishām said: He is Ghanm b. ʿAwf, the brother of Sālim b. ʿAwf b. ʿAmr b. ʿAwf b. al-Khazraj. Ibn Isḥāq said: And al-ʿAbbās b. ʿUbādah b. Naḍlah b. Mālik b. al-ʿIjlān b. Zayd b. Ghanm b. Sālim b. ʿAwf, and he was among those who went out to the Messenger of God ﷺ while he was in Makkah, and stayed with him there. He used to be called "a Muhājirī Anṣārī," and he was killed on the day of Uḥud as a martyr. And Abū ʿAbd al-Raḥmān Yazīd b. Thaʿlabah b. Khazamah b. Aṣram b. ʿAmr b. ʿAmmārah, an ally of theirs from Banū Ghuṣaynah of Balī. And ʿAmr b. al-Ḥārith b. Labdah b. ʿAmr b. Thaʿlabah. Four persons, and they are the Qawāqil. [Those from Banū Sālim b. Ghanm who attended it] And from Banū Sālim b. Ghanm b. ʿAwf b. al-Khazraj, and they are Banū al-Ḥubulī – Ibn Hishām said: al-Ḥubulī is Sālim b. Ghanm b. ʿAwf, and he was named al-Ḥubulī because of the largeness of his belly –: Rifāʿah b. ʿAmr b. Zayd b. ʿAmr b. Thaʿlabah b. Mālik b. Sālim b. Ghanm, he attended Badr, and he is Abū al-Walīd. Ibn Hishām said: It is also said: Rifāʿah is the son of Mālik, and Mālik is the son of al-Walīd b. ʿAbd Allāh b. Mālik b. Thaʿlabah b. Jusham b. Mālik b. Sālim. Ibn Isḥāq said: And ʿUqbah b. Wahb b. Kildah b. al-Jaʿd b. Hilāl b. al-Ḥārith b. ʿAmr b. ʿAdī b. Jusham b. ʿAwf b. Buhthah b. ʿAbd Allāh b. Ghaṭafān b. Saʿd b. Qays b. ʿAylān, an ally of theirs, he attended Badr, and he was among those who went out to the Messenger of God ﷺ as an emigrant from Madinah to Makkah, so he used to be called "a Muhājirī Anṣārī." Ibn Hishām said: Two men. [Those from Banū Sāʿidah b. Kaʿb who attended it] Ibn Isḥāq said: And from Banū Sāʿidah b. Kaʿb b. al-Khazraj: Saʿd b. ʿUbādah b. Dulaym b. Ḥārithah b. Abī Khuzaymah b. Thaʿlabah b. Ṭarīf b. al-Khazraj b. Sāʿidah, a naqīb, and al-Mundhir b. ʿAmr b. Khunays b. Ḥārithah b. Lawdhān b. ʿAbd Wudd b. Zayd b. Thaʿlabah b. Jusham b. al-Khazraj b. Sāʿidah, a naqīb, he attended Badr and Uḥud. He was killed on the day of Biʾr Maʿūnah as a commander for the Messenger of God ﷺ, and he was the one about whom it was said: "He stretched his neck to die." Two men. (Ibn Hishām said: It is also said: al-Mundhir is the son of ʿAmr b. Khansh). Ibn Isḥāq said: The total number of those who attended al-ʿAqabah from the Aws and the Khazraj was seventy-three men and two women from among them. They claim that the two women pledged allegiance, and the Messenger of God ﷺ did not shake hands with women; he would only take their pledge verbally, and when they affirmed, he said: "Go, for I have accepted your pledge." [Those from Banū Māzin b. al-Najjār who attended it] And from Banū Māzin b. al-Najjār: Nusaybah bt. Kaʿb b. ʿAmr b. ʿAwf from Mabdhūl b. ʿAmr b. Ghanm b. Māzin, and she is Umm ʿAmmārah. She attended the war with the Messenger of God ﷺ, and her sister attended with her, and her husband Zayd b. ʿĀṣim b. Kaʿb, and her two sons: Ḥabīb b. Zayd and ʿAbd Allāh b. Zayd. And her son Ḥabīb is the one whom Musaylimah the liar of Banū Ḥanīfah, the master of al-Yamāmah, seized. He kept saying to him: "Do you testify that Muḥammad is the Messenger of God?" He would say: "Yes." Then he would say: "Do you testify that I am the Messenger of God?" He would say: "I do not hear." So he kept cutting him limb by limb until he died in his hands, not adding anything to that. When the Messenger of God ﷺ was mentioned to him, he believed in him and invoked blessings upon him, and when Musaylimah was mentioned to him, he said: "I do not hear." So she went out to al-Yamāmah with the Muslims, and she herself engaged in the fighting, until God killed Musaylimah, and she returned with twelve wounds, between stabs and blows. Ibn Isḥāq said: This account was narrated to me from her by Muḥammad b. Yaḥyā b. Ḥibbān, from ʿAbd Allāh b. ʿAbd al-Raḥmān b. Abī Ṣaʿṣaʿah. [Those from Banū Salimah who attended it] And from Banū Salimah: Umm Manīʿ; her name is Asmāʾ bt. ʿAmr b. ʿAdī b. Nābī b. ʿAmr b. Sawād b. Ghanm b. Kaʿb b. Salimah.

429. Tarikh (al-Tabari) 851No grade recorded

     هِجْرَةُ النَّبِيِّ ﷺ جَاءَ إِذْنُ النَّبِيِّ ﷺ لِأَصْحَابِهِ بِالْهِجْرَةِ بَعْدَ أَنْ أَكْرَمَ اللَّهُ تَعَالَى أَهْلَ يَثْرِبَ بِالْبَيْعَةِ لَاسِيَّمَا بَيْعَةَ الْعَقَبَةِ الثَّانِيَةِ وَالَّتِي فِيهَا كَانَ الْمِيثَاقُ الَّذِي أَخَذَ عَلَيْهِمْ بِنُصْرَةِ النَّبِيِّ ﷺ وَأَنْ يَمْنَعُوهُ مِمَّا يَمْنَعُونَ مِنْهُ أَنْفُسَهُمْ وَأَوْلَادَهُمْ وَأَمْوَالَهُمْ. فَقَالَ النَّبِيُّ ﷺ بَعْدَمَا اشْتَدَّ الْأَمْرُ عَلَى أَصْحَابِهِ: «قَدْ أُخْبِرْتُ بِدَارِ هِجْرَتِكُمْ وَهِيَ يَثْرِبُ، فَمَنْ أَرَادَ الْخُرُوجَ فَلْيَخْرُجْ إِلَيْهَا». فَجَعَلَ أَصْحَابُهُ رِضْوَانُ اللَّهِ عَلَيْهِمْ يَتَجَهَّزُونَ لِلْهِجْرَةِ، وَكَانَ مِنْ أَوَّلِ مَنْ هَاجَرَ بِأَهْلِهِ إِلَيْهَا أَبُو سَلَمَةَ بْنُ عَبْدِ الْأَسَدِ وَذَلِكَ قَبْلَ الْبَيْعَةِ بِسَنَةٍ ثُمَّ لَحِقَتْ بِهِ زَوْجَتُهُ أُمُّ سَلَمَةَ بَعْدَ أَنْ مَنَعَهَا أَهْلُهَا قُرَابَةَ السَّنَةِ، كَمَا كَانَ مِنْ أَوَّلِ الْمُهَاجِرِينَ إِلَيْهَا أَيْضًا مُصْعَبُ بْنُ عُمَيْرٍ ؓ، وَعَامِرُ بْنُ رَبِيعَةَ وَمَعَهُ امْرَأَتُهُ لَيْلَى بِنْتُ أَبِي حَثْمَةَ، ثُمَّ عَبْدُ اللَّهِ بْنُ جَحْشٍ وَأَخُوهُ أَحْمَدُ وَعُكَّاشَةُ بْنُ مِحْصَنٍ وَغَيْرُهُمْ كَثِيرٌ. كَمَا هَاجَرَ عُمَرُ بْنُ الْخَطَّابِ ؓ عَلَانِيَةً وَلَمْ يَسْتَخْفِ. وَقَدْ جَاءَ فِي الْهِجْرَةِ الْعَدِيدُ مِنَ الْمَوَاقِفِ الَّتِي تَدُلُّ عَلَى شِدَّةِ الْأَمْرِ عَلَى الْمُسْلِمِينَ وَشِدَّةِ الْبَلَاءِ كَمَا وَقَعَ لِأُمِّ سَلَمَةَ ؓ وَلِعَيَّاشِ بْنِ أَبِي رَبِيعَةَ، وَهِشَامِ بْنِ الْعَاصِ بْنِ وَائِلٍ، وَصُهَيْبِ بْنِ سِنَانٍ. وَأَقَامَ النَّبِيُّ ﷺ بِمَكَّةَ يَنْتَظِرُ أَنْ يُؤْذَنَ لَهُ مِنَ اللَّهِ سُبْحَانَهُ بِالْهِجْرَةِ وَبَقِيَ مَعَهُ مِنْ أَصْحَابِهِ أَبُو بَكْرٍ وَعَلِيٌّ ؓ وَبَعْضُ مَنْ حُبِسَ وَفُتِنَ مِنْهُمْ. وَقَدْ أَكْرَمَ اللَّهُ أَبَا بَكْرٍ فَجَعَلَهُ صَاحِبَ رَسُولِ اللَّهِ ﷺ فِي هِجْرَتِهِ كَمَا أَكْرَمَ عَلِيًّا فَجَعَلَهُ خَلِيفَتَهُ فِي رَدِّ الْأَمَانَاتِ إِلَى أَهْلِهَا بِمَكَّةَ. هَذَا وَقَدِ اجْتَمَعَتْ قُرَيْشٌ لِتَصُدَّ رَسُولَ اللَّهِ ﷺ عَنْ وُجْهَتِهِ، وَتَشَاوَرُوا فِيمَا بَيْنَهُمْ وَدَخَلَ فِيهِمْ إِبْلِيسُ مُشِيرًا فِي هَيْئَةِ شَيْخٍ نَجْدِيٍّ، وَقَدِ اسْتَقَرَّ رَأْيُهُمُ الَّذِي مَدَحَهُ إِبْلِيسُ عَلَى أَنْ يُخْرِجُوا مِنْ كُلِّ قَبِيلَةٍ رَجُلًا لِقَتْلِ النَّبِيِّ ﷺ فَيَتَفَرَّقَ دَمُهُ فِي الْقَبَائِلِ. إِلَّا أَنَّ اللَّهَ سُبْحَانَهُ نَجَّى نَبِيَّهُ وَجَعَلَ فِي نَجَاتِهِ آيَةً لَهُمْ لَوْ يَعْقِلُونَ، بِأَنْ خَرَجَ النَّبِيُّ ﷺ وَنَثَرَ عَلَى رُؤُسِهِمُ التُّرَابَ وَأَغْشَاهُمُ اللَّهُ فَهُمْ لَا يُبْصِرُونَ. وَقَدْ خَلَّفَ النَّبِيُّ ﷺ عَلِيًّا فِي فِرَاشِهِ مُمَوِّهًا عَلَى الْقَوْمِ وَحَتَّى يُؤَدِّيَ عَنْهُ أَمَانَاتِ أَهْلِ مَكَّةَ، وَخَرَجَ النَّبِيُّ ﷺ وَأَبُو بَكْرٍ يَخْدِمُهُمَا عَامِرُ بْنُ فُهَيْرَةَ مَوْلَى أَبِي بَكْرٍ وَدَلِيلُهُمَا عَبْدُ اللَّهِ بْنُ أُرَيْقِطٍ، وَنَاقِلُ الْخَبَرِ لَهُمَا عَبْدُ اللَّهِ بْنُ أَبِي بَكْرٍ، وَالْآتِي بِالطَّعَامِ لَهُمَا أَسْمَاءُ بِنْتُ أَبِي بَكْرٍ، وَذَلِكَ وَهُمَا فِي غَارِ ثَوْرٍ، وَقَدْ حَاوَلَ الْمُشْرِكُونَ أَنْ يَتَوَصَّلُوا إِلَيْهِمَا فَآذَوْا أَسْمَاءَ بِنْتَ أَبِي بَكْرٍ فَصَبَرَتْ. وَقَدْ غَادَرَ النَّبِيُّ ﷺ وَأَبُو بَكْرٍ غَارَ ثَوْرٍ وَمَضَيَا فِي طَرِيقِهِمَا وَلَحِقَهُمَا سُرَاقَةُ بْنُ مَالِكِ بْنِ جُعْشُمٍ فَمَنَعَهُمَا اللَّهُ مِنْهُ وَطَلَبَ الْأَمَانَ مِنَ النَّبِيِّ ﷺ فَكَتَبَ لَهُ ذَلِكَ، وَفِي طَرِيقِهِمَا حَلَّا خَيْمَةَ أُمِّ مَعْبَدٍ الْخُزَاعِيَّةِ، وَقَدْ ذَكَرَتْ مِنْ بَرَكَتِهِ ﷺ وَوَصْفِهِ مَا سَجَّلَهُ أَصْحَابُ السِّيَرِ فِي أَجْمَلِ وَأَبْهَى وَصْفٍ. وَقَدْ وَصَلَ النَّبِيُّ ﷺ إِلَى الْمَدِينَةِ تَصْحَبُهُ السَّلَامَةُ مَعَ صَاحِبِهِ، وَكَانَ أَوَّلَ مَنْ رَآهُ رَجُلٌ مِنْ يَهُودَ فَصَرَخَ فِي أَهْلِ الْمَدِينَةِ مُنَبِّهًا بِوُصُولِ النَّبِيِّ ﷺ فَخَرَجَ إِلَيْهِ أَهْلُ الْمَدِينَةِ يَسْتَقْبِلُونَهُ وَقَدْ نَزَلَ النَّبِيُّ ﷺ فِي أَوَّلِ الْأَمْرِ عَلَى كُلْثُومِ بْنِ الْهَدْمِ، ثُمَّ فِي دَارٍ أَبِي أَيُّوبٍ الْأَنْصَارِيِّ بَعْدَ ذَلِكَ. هَذَا وَقَدْ لَحِقَ عَلِيٌّ ؓ بِالنَّبِيِّ ﷺ بِقُبَاءَ بَعْدَ ثَلَاثَةِ أَيَّامٍ. وَبَعْدَ نُزُولِ النَّبِيِّ ﷺ جَاءَهُ عَبْدُ اللَّهِ بْنُ سَلَامٍ ؓ وَهُوَ وَقْتَئِذٍ مِنْ أَحْبَارِ الْيَهُودِ وَكُبَرَائِهِمْ فَأَسْلَمَ وَكَتَمَ إِسْلَامَهُ وَطَلَبَ مِنَ النَّبِيِّ ﷺ أَنْ يُسْأَلَ الْيَهُودَ كَيْفَ هُوَ فِيهِمْ؟ وَقَدْ سَأَلَهُمُ النَّبِيُّ ﷺ فَأَثْنَوْا عَلَيْهِ خَيْرًا فَلَمَّا عَلِمُوا بِإِسْلَامِهِ أَسَاؤُوا إِلَيْهِ وَشَتَمُوهُ. وَكَانَ النَّبِيُّ ﷺ حِينَمَا نَزَلَ الْمَدِينَةَ مَكَثَ فِي بَنِي عَمْرِو بْنِ عَوْفٍ أَيَّامًا وَكَانَ لِكُلْثُومِ بْنِ الْهَدْمِ مِرْبَدًا فَأَخَذَهُ النَّبِيُّ ﷺ وَاتَّخَذَهُ مَسْجِدًا وَهُوَ مَسْجِدُ قُبَاءَ الَّذِي أُسِّسَ عَلَى التَّقْوَى مِنْ أَوَّلِ يَوْمٍ. وَعِنْدَ قُدُومِ النَّبِيِّ ﷺ الْمَدِينَةَ كَانَ كُلُّ بَيْتٍ مِنَ الْأَنْصَارِ حَرِيصٌ عَلَى نُزُولِ النَّبِيِّ ﷺ فِيهِ، كُلُّهُمْ يَأْخُذُ بِزِمَامِ نَاقَتِهِ، فَأَخْبَرَهُمْ ﷺ بِأَنَّهَا مَأْمُورَةٌ وَطَلَبَ مِنْهُمْ تَرْكَهَا، وَقَدْ ظَلَّتْ تَسِيرُ حَتَّى بَرَكَتْ بِدَارِ بَنِي مَالِكِ بْنِ النَّجَّارِ، وَجَاءَ أَبُو أَيُّوبٍ الْأَنْصَارِيُّ فَاسْتَأْذَنَ النَّبِيَّ ﷺ فِي أَخْذِ مَتَاعِهِ وَرَحْلِهِ وَوَضْعِهِ فِي بَيْتِهِ، وَطَلَبَ مِنَ النَّبِيِّ ﷺ النُّزُولَ حَيْثُ بَيْتُهُ أَقْرَبُ الْبُيُوتِ فَنَزَلَ النَّبِيُّ ﷺ بِدَارِهِ. وَلَمَّا اسْتَقَرَّ النَّبِيُّ ﷺ فِي دَارِ أَبِي أَيُّوبٍ بَدَأَ بِبِنَاءِ مَسْجِدِهِ ﷺ، وَبَنَى حُجَرَ أَزْوَاجِهِ حَوْلَ الْمَسْجِدِ، وَفِي أَثْنَاءِ ذَلِكَ مَاتَ أَسْعَدُ بْنُ زُرَارَةَ أَحَدُ النُّقَبَاءِ ؓ. وَبَدَأَ تَلَاحُقُ الْمُهَاجِرِينَ بَعْدَ ذَلِكَ مِنْ مَكَّةَ، وَجَاءَ آلُ النَّبِيِّ ﷺ وَآلُ أَبِي بَكْرٍ ؓ، وَآخَى النَّبِيُّ ﷺ بَيْنَ الْمُهَاجِرِينَ وَالْأَنْصَارِ، وَكَتَبَ الْمُوَادَعَةَ بَيْنَ الْمُسْلِمِينَ الْيَهُودِ، وَبَعْدَ قُدُومِهِ شُرِعَ الْأَذَانُ، وَعَلَّمَ أَصْحَابَهُ كَيْفَ يَقُومُونَ بِهِ، كَمَا وَقَعَ لِبَعْضِ الصَّحَابَةِ الْحُمَّى فَدَعَا النَّبِيُّ ﷺ فَأَبْعَدَهَا اللَّهُ عَنِ الْمَدِينَةِ إِلَى الْجُحْفَةِ، وَوُلِدَ لِلْمُسْلِمِينَ أَوَّلُ مَوْلُودٍ فِي الْمَدِينَةِ عَبْدُ اللَّهِ بْنُ الزُّبَيْرِ بْنِ الْعَوَّامِ فَكَانَ أَوَّلَ مَوْلُودٍ فِي أَوَّلِ دَوْلَةٍ لِلْمُسْلِمِينَ مُؤْذِنًا بِعَصْرٍ جَدِيدٍ.

     ✧ The Prophet's emigration ﷺ The Prophet's ﷺ permission for his companions to emigrate came after Allah, exalted is He, had honored the people of Yathrib with the pledge, especially the second pledge of al-ʿAqabah, in which was the covenant that he took from them to support the Prophet ﷺ and to protect him from what they would protect themselves, their children, and their wealth. So the Prophet ﷺ said, after the matter had become hard upon his companions: "I have been informed of the abode of your emigration, and it is Yathrib, so whoever wishes to depart, let him depart to it." His companions, ؓ, began to prepare for the emigration. Among the first to emigrate with his family to it was Abū Salamah b. ʿAbd al-Asad, and that was a year before the pledge. Then his wife Umm Salamah caught up with him after her family had detained her for nearly a year. Likewise among the first emigrants to it were Muṣʿab b. ʿUmayr ؓ, and ʿĀmir b. Rabīʿah, and with him his wife Laylā bt. Abī Ḥathmah, then ʿAbd Allāh b. Jaḥsh and his brother Aḥmad, and ʿUkkāshah b. Miḥṣan and many others. Likewise ʿUmar b. al-Khaṭṭāb ؓ emigrated openly and did not conceal himself. Many situations occurred in the emigration that indicate the severity of the matter upon the Muslims and the severity of the trial, as happened to Umm Salamah ؓ, and to ʿAyyāsh b. Abī Rabīʿah, and Hishām b. al-ʿĀṣ b. Wāʾil, and Ṣuhayb b. Sinān. The Prophet ﷺ remained in Makkah waiting for permission from Allah, glorified is He, to emigrate. There remained with him from his companions Abū Bakr and ʿAlī ؓ and some of those who had been detained and persecuted among them. Allah honored Abū Bakr and made him the companion of the Messenger of Allah ﷺ in his emigration, just as He honored ʿAlī and made him his deputy in returning the trusts to their people in Makkah. Meanwhile, Quraysh gathered to bar the Messenger of Allah ﷺ from his destination, and they consulted among themselves, and Iblīs entered among them as an advisor in the form of an old man of Najd. Their opinion, which Iblīs praised, settled upon bringing out from every tribe a man to kill the Prophet ﷺ, so that his blood would be dispersed among the tribes. But Allah, glorified is He, saved His Prophet and made in his deliverance a sign for them, if they would understand, by the Prophet ﷺ going out and scattering dust upon their heads while Allah covered them so they could not see. The Prophet ﷺ left ʿAlī in his bed, deluding the people, and so that he might deliver on his behalf the trusts of the people of Makkah. The Prophet ﷺ went out with Abū Bakr, served by ʿĀmir b. Fuhayrah, the freedman of Abū Bakr, with their guide ʿAbd Allāh b. Urayqiṭ, and the conveyer of news to them ʿAbd Allāh b. Abī Bakr, and the bringer of food to them Asmāʾ bt. Abī Bakr, and that while they were in the cave of Thawr. The polytheists tried to reach them, so they harmed Asmāʾ bt. Abī Bakr, and she was patient. The Prophet ﷺ and Abū Bakr departed the cave of Thawr and proceeded on their way. Surāqah b. Mālik b. Juʿshum caught up with them, but Allah prevented them from him, and he sought safety from the Prophet ﷺ, so he wrote that for him. On their way they stopped at the tent of Umm Maʿbad al-Khuzāʿiyyah, and she mentioned of his ﷺ blessing and description what the biographers recorded in the most beautiful and splendid description. The Prophet ﷺ arrived at al-Madīnah accompanied by safety with his companion. The first to see him was a man from the Jews, and he cried out to the people of al-Madīnah alerting them to the Prophet's ﷺ arrival. The people of al-Madīnah went out to meet him. The Prophet ﷺ first stayed at the home of Kulthūm b. al-Hadm, then at the house of Abū Ayyūb al-Anṣārī after that. ʿAlī ؓ caught up with the Prophet ﷺ at Qubāʾ after three days. After the Prophet ﷺ had settled, ʿAbd Allāh b. Salām ؓ came to him, and he was at that time one of the rabbis of the Jews and their leaders, and he embraced Islam and concealed his Islam, and asked the Prophet ﷺ to ask the Jews how he was among them. The Prophet ﷺ asked them, and they praised him well, but when they learned of his Islam, they reviled him and insulted him. When the Prophet ﷺ settled in al-Madīnah, he stayed among Banū ʿAmr b. ʿAwf for some days. Kulthūm b. al-Hadm had an enclosure, so the Prophet ﷺ took it and made it a mosque, which is the mosque of Qubāʾ that was founded upon God-consciousness from the first day. When the Prophet ﷺ arrived in al-Madīnah, every household of the Anṣār was eager for the Prophet ﷺ to stay with them, all of them taking hold of the halter of his she-camel. He ﷺ informed them that she was commanded, and asked them to leave her. She kept walking until she knelt at the dwelling of Banū Mālik b. al-Najjār. Abū Ayyūb al-Anṣārī came and asked the Prophet ﷺ permission to take his belongings and saddle and place them in his house, and he asked the Prophet ﷺ to stay where his house was the nearest of the houses, so the Prophet ﷺ stayed in his home. When the Prophet ﷺ had settled in the house of Abū Ayyūb, he began building his mosque ﷺ, and he built the rooms of his wives around the mosque. During that, Asʿad b. Zurārah, one of the nuqabāʾ ؓ, died. After that, the emigrants began arriving successively from Makkah, and the family of the Prophet ﷺ and the family of Abū Bakr ؓ came. The Prophet ﷺ established brotherhood between the emigrants and the Anṣār, and he wrote a pact of truce between the Muslims and the Jews. After his arrival, the call to prayer was instituted, and he taught his companions how to perform it. Some of the companions contracted fever, so the Prophet ﷺ supplicated, and Allah removed it from al-Madīnah to al-Juḥfah. The first child born to the Muslims in al-Madīnah was ʿAbd Allāh b. al-Zubayr b. al-ʿAwwām, so he was the first child born in the first state of the Muslims, heralding a new era.

430. Tarikh (al-Tabari) 852No grade recorded

     إِذْنِ النَّبِيِّ ﷺ لِلْمُسْلِمِينَ فِي الْهِجْرَةِ إِلَى الْمَدِينَةِ   رَوَى ابْنُ سَعْدٍ عَنْ أَبِي أُمَامَةَ بْنِ سَهْلِ بْنِ حُنَيْفٍ وَعَنْ عُرْوَةَ عَنْ عَائِشَةَ ؓ قَالَ: لَمَّا صَدَرَ السَّبْعُونَ مِنْ عِنْدِ رَسُولِ اللَّهِ ﷺ طَابَتْ نَفْسُهُ وَقَدْ جَعَلَ اللَّهُ لَهُ مَنَعَةً وَقَوْمًا أَهْلَ حَرْبٍ [وَعُدَّةٍ] وَنَجْدَةٍ، وَجَعَلَ الْبَلَاءَ يَشْتَدُّ عَلَى الْمُسْلِمِينَ مِنَ الْمُشْرِكِينَ لِمَا يَعْلَمُونَ مِنَ الْخُرُوجِ فَضَيَّقُوا عَلَى أَصْحَابِهِ وَتَعَبَّثُوا بِهِمْ، وَنَالُوا مِنْهُمْ مَا لَمْ يَكُونُوا يَنَالُونَ مِنَ الشَّتْمِ وَالْأَذَى، فَشَكَا ذَلِكَ أَصْحَابُ رَسُولِ اللَّهِ ﷺ وَاسْتَأْذَنُوهُ فِي الْهِجْرَةِ، فَقَالَ: «قَدْ أُرِيتُ دَارَ هِجْرَتِكُمْ، أُرِيتُ سَبِخَةً ذَاتَ نَخْلٍ بَيْنَ لَابَتَيْنِ» - وَهُمَا الْحَرَّتَانِ- «وَلَوْ كَانَتِ السَّرَاةُ أَرْضَ نَخْلٍ وَسِبَاخٍ لَقُلْتُ هِيَ هِيَ». ثُمَّ مَكَثَ أَيَّامًا ثُمَّ خَرَجَ إِلَى أَصْحَابِهِ مَسْرُورًا فَقَالَ: «قَدْ أُخْبِرْتُ بِدَارِ هِجْرَتِكُمْ وَهِيَ يَثْرِبُ، فَمَنْ أَرَادَ الْخُرُوجَ فَلْيَخْرُجْ إِلَيْهَا». فَجَعَلَ الْقَوْمُ يَتَجَهَّزُونَ وَيَتَرَافَقُونَ وَيَتَوَاسَوْنَ وَيَخْرُجُونَ وَيُخْفُونَ ذَلِكَ. أول من قدم المدينة من أصحاب الرسول ﷺ فَكَانَ أَوَّلَ مَنْ قَدِمَ الْمَدِينَةَ مِنْ أَصْحَابِ رَسُولِ اللَّهِ   ﷺ أَبُو سَلَمَةَ بْنُ عَبْدِ الْأَسَدِ- بِسِينٍ وَدَالٍ مُهْمَلَتَيْنِ. قَالَ ابْنُ إِسْحَاقَ: «هَاجَرَ إِلَى الْمَدِينَةِ قَبْلَ بَيْعَةِ الْعَقَبَةِ بِسَنَةٍ. وَحُبِسَتْ عَنْهُ امْرَأَتُهُ أُمُّ سَلَمَةَ هِنْدُ بِنْتُ أَبِي أُمَيَّةَ بْنِ الْمُغِيرَةِ بِمَكَّةَ نَحْوَ سَنَةٍ ثُمَّ أَذِنَ لَهَا بَنُو الْمُغِيرَةِ الَّذِينَ حَبَسُوهَا فِي اللَّحَاقِ بِزَوْجِهَا فَانْطَلَقَتْ وَحْدَهَا مُهَاجِرَةً حَتَّى إِذَا كَانَتْ بِالتَّنْعِيمِ لَقِيَتْ عُثْمَانَ بْنَ طَلْحَةَ [بْنِ أَبِي طَلْحَةَ] أَخَا بَنِي عَبْدِ الدَّارِ وَكَانَ يَوْمَئِذٍ مُشْرِكًا وَأَسْلَمَ بَعْدَ ذَلِكَ، فَشَيَّعَهَا حَتَّى إِذَا أَوْفَى عَلَى قَرْيَةِ بَنِي عَمْرِو بْنِ عَوْفٍ بِقُبَاءٍ قَالَ لَهَا: هَذَا زَوْجُكِ فِي هَذِهِ الْقَرْيَةِ. ثُمَّ انْصَرَفَ رَاجِعًا إِلَى مَكَّةَ، فَكَانَتْ تَقُولُ: مَا رَأَيْتُ صَاحِبًا قَطُّ كَانَ أَكْرَمَ مِنْ عُثْمَانَ بْنِ طَلْحَةَ، كَانَ إِذَا بَلَغَ الْمَنْزِلَ أَنَاخَ بِي ثُمَّ اسْتَأْخَرَ عَنِّي حَتَّى إِذَا نَزَلْتُ عَنْهُ اسْتَأْخَرَ بِبَعِيرِي فَحَطَّ عَنْهُ ثُمَّ قَيَّدَهُ فِي الشَّجَرَةِ، ثُمَّ أَتَى إِلَى شَجَرَةٍ فَاضْطَجَعَ تَحْتَهَا، فَإِذَا دَنَا الرَّوَاحُ قَامَ إِلَى بَعِيرِي فَقَدَّمَهُ فَرَحَّلَهُ، ثُمَّ اسْتَأْخَرَ عَنِّي وَقَالَ: ارْكَبِي. فَإِذَا رَكِبْتُ وَاسْتَوَيْتُ عَلَى بَعِيرِي أَتَى فَأَخَذَ بِخِطَامِهِ فَقَادَنِي، [فَلَمْ يَزَلْ يَصْنَعُ ذَلِكَ بِي حَتَّى أَقْدَمَنِي الْمَدِينَةَ]. وَقِيلَ: أَوَّلُ الْمُهَاجِرِينَ مُصْعَبُ بْنُ عُمَيْرٍ.  رَوَى الْبُخَارِيُّ فِي صَحِيحِهِ، وَالْحَاكِمُ فِي الْإِكْلِيلِ عَنِ الْبَرَاءِ بْنِ عَازِبٍ قَالَ: «أَوَّلُ مَنْ قَدِمَ عَلَيْنَا الْمَدِينَةَ مِنَ الْمُهَاجِرِينَ مُصْعَبُ بْنُ عُمَيْرٍ». وَرَوَى ابْنُ إِسْحَاقَ وَابْنُ سَعْدٍ: «ثُمَّ كَانَ أَوَّلَ مَنْ قَدِمَهَا مِنَ الْمُهَاجِرِينَ بَعْدَ أَبِي سَلَمَةَ: عَامِرُ بْنُ رَبِيعَةَ [حَلِيفُ بَنِي عَدِيِّ بْنِ كَعْبٍ]، مَعَهُ امْرَأَتُهُ لَيْلَى بِنْتُ أَبِي حَثْمَةَ - بِالْحَاءِ الْمُهْمَلَةِ الْمَفْتُوحَةِ وَسُكُونِ الثَّاءِ الْمُثَلَّثَةِ- قَالَا: «وَهِيَ أَوَّلُ ظَعِينَةٍ قَدِمَتِ الْمَدِينَةَ». قَالَ ابْنُ إِسْحَاقَ: «ثُمَّ عَبْدُ اللَّهِ بْنِ جَحْشٍ احْتَمَلَ بِأَهْلِهِ وَبِأَخِيهِ أَبِي أَحْمَدَ عَبْدِ بْنِ جَحْشٍ- بِإِضَافَةِ عَبْدٍ إِلَى ابْنِ جَحْشٍ- وَكَانَ أَبُو أَحْمَدَ رَجُلًا ضَرِيرَ الْبَصَرِ، وَكَانَ يَطُوفُ مَكَّةَ أَعْلَاهَا وَأَسْفَلَهَا بِغَيْرِ قَائِدٍ، وَكَانَ شَاعِرًا، وَكَانَتْ عِنْدَهُ الْفَارِعَةُ ابْنَةُ أَبِي سُفْيَانَ بْنِ حَرْبٍ، وَهَاجَرَ جَمِيعُ بَنِي جَحْشٍ بِنِسَائِهِمْ فَعَدَا أَبُو سُفْيَانَ عَلَى دَارِهِمْ فَتَمَلَّكَهَا، قَالَ بَعْضُهُمْ: إِنَّهُ بَاعَهَا مِنْ عَمْرِو بْنِ عَلْقَمَةَ أَخِي بَنِي عَامِرِ بْنِ لُؤَيٍّ، فَذَكَرَ ذَلِكَ عَبْدُ اللَّهِ بْنُ جَحْشٍ لِرَسُولِ اللَّهِ ﷺ، فَقَالَ لَهُ رَسُولُ اللَّهِ ﷺ: «أَلَا تَرْضَى يَا عَبْدَ اللَّهِ أَنْ يُعْطِيَكَ اللَّهُ بِهَا دَارًا فِي الْجَنَّةِ خَيْرًا مِنْهَا؟» قَالَ: بَلَى. قَالَ: «فَذَلِكَ لَكَ». وَلَمَّا افْتَتَحَ رَسُولُ اللَّهِ ﷺ مَكَّةَ كَلَّمَهُ أَبُو أَحْمَدَ فِي دَارِهِمْ، فَأَبْطَأَ عَلَيْهِ رَسُولُ اللَّهِ ﷺ. فَقَالَ النَّاسُ لِأَبِي أَحْمَدَ: يَا أَبَا أَحْمَدَ إِنَّ رَسُولَ اللَّهِ يَكْرَهُ أَنْ تَرْجِعُوا فِي شَيْءٍ أُصِيبَ مِنْكُمْ فِي اللَّهِ. فَأَمْسَكَ الْكَلَامَ عَنْ رَسُولِ اللَّهِ ﷺ. قَالَ ابْنُ إِسْحَاقَ: وَكَانَ بَنُو غَنْمِ بْنِ دُودَانَ أَهْلَ إِسْلَامٍ، قَدْ أَوْعَبُوا إِلَى الْمَدِينَةِ مَعَ رَسُولِ اللَّهِ ﷺ هِجْرَةَ رِجَالِهِمْ وَنِسَائِهِمْ: [عَبْدُ اللَّهِ بْنُ جَحْشٍ وَأَخُوهُ أَبُو أَحْمَدَ بْنُ جَحْشٍ، وَعُكَّاشَةُ بْنُ مِحْصَنٍ وَشُجَاعُ وَعُقْبَةُ ابْنَا وَهْبٍ وَأَرْبَدُ بْنُ حِمْيَرَ]. هجرة عمر بن الخطاب ؓ وَرَوَى ابْنُ السَّمَّانِ فِي «الْمُوَافَقَةِ» عَنْ عَلِيٍّ ؓ قَالَ: مَا عَلِمْتُ أَنَّ أَحَدًا مِنَ الْمُهَاجِرِينَ هَاجَرَ إِلَّا مُخْتَفِيًا إِلَّا عَمَرَ بْنَ الْخَطَّابِ،  فَإِنَّهُ لَمَّا هَمَّ بِالْهِجْرَةِ تَقَلَّدَ سَيْفَهُ وَتَنَكَّبَ قَوْسَهُ وَانْتَضَى فِي يَدِهِ أَسْهُمًا وَاخْتَصَرَ عَنَزَتَهُ، وَمَضَى قِبَلَ الْكَعْبَةِ، وَالْمَلَأُ مِنْ قُرَيْشٍ بِفِنَائِهَا فَطَافَ بِالْبَيْتِ سَبْعًا [مُتَمَكِّنًا]، ثُمَّ أَتَى الْمَقَامَ فَصَلَّى رَكْعَتَيْنِ، ثُمَّ وَقَفَ عَلَى الْحَلَقِ وَاحِدَةً وَاحِدَةً وَقَالَ لَهُمْ: شَاهَتِ الْوُجُوهُ، لَا يُرْغِمُ اللَّهُ إِلَّا هَذِهِ الْمَعَاطِسَ، مَنْ أَرَادَ أَنَّ يُثَكِّلَ أُمَّهُ أَوْ يُؤْتَمَ وَلَدُهُ أَوْ يُرَمِّلَ زَوْجَتَهُ فَلْيَلْقَنِي وَرَاءَ هَذَا الْوَادِي. قَالَ عَلِيٌّ ؓ: فَلَمْ يَتْبَعْهُ أَحَدٌ إِلَّا قَوْمٌ مِنَ الْمُسْتَضْعَفِينَ عَلِمَهُمْ مَا أَرْشَدَهُمْ إِلَيْهِ ثُمَّ مَضَى لِوَجْهِهِ. وَرَوَى ابْنُ إِسْحَاقَ: حَدَّثَنِي نَافِعٌ مَوْلَى عَبْدِ اللَّهِ بْنِ عُمَرَ عَنْ عَبْدِ اللَّهِ بْنِ عُمَرَ عَنْ أَبِيهِ عُمَرَ بْنِ الْخَطَّابِ ؓ قَالَ: اتَّعَدْتُ لَمَّا أَرَدْنَا الْهِجْرَةَ إِلَى الْمَدِينَةِ أَنَا وَعَيَّاشُ بْنُ أَبِي رَبِيعَةَ وَهِشَامُ بْنُ الْعَاصِ [بْنِ وَائِلٍ] السَّهْمِيُّ التَّنَاضُبَ مِنْ أَضَاةِ بَنِي غِفَارٍ فَوْقَ سَرَفَ، وَقُلْنَا: أَيُّنَا لَمْ يُصْبِحْ عِنْدَهَا فَقَدْ حُبِسَ فَلْيَمْضِ صَاحِبَاهُ. قَالَ: فَأَصْبَحْتُ أَنَا وَعَيَّاشُ بْنُ أَبِيِّ رَبِيعَةَ عِنْدَ التَّنَاضُبِ وَفَطِنَ لِهِشَامٍ قَوْمُهُ فَحَبَسُوهُ عَنِ الْهِجْرَةِ وَفُتِنَ فَافْتَتَنَ. ثُمَّ إِنَّ أَبَا جَهْلٍ وَالْحَارِثَ بْنَ هِشَامٍ- وَأَسْلَمَ بَعْدَ ذَلِكَ- خَرَجَا حَتَّى قَدِمَا الْمَدِينَةَ، وَرَسُولُ اللَّهِ ﷺ بِمَكَّةَ، فَقَالَا لِعَيَّاشِ بْنِ أَبِي رَبِيعَةَ وَكَانَ ابْنَ عَمِّهِمَا وَأَخَاهُمَا لِأُمِّهِمَا: إِنَّ أُمَّكَ قَدْ نَذَرَتْ أَلَّا يَمَسَّ رَأْسَهَا مُشْطٌ حَتَّى تَرَاكَ وَلَا تَسْتَظِلَّ مِنْ شَمْسٍ حَتَّى تَرَاكَ، فَرَقَّ لَهَا. فَقُلْتُ لَهُ: يَا عَيَّاشُ إِنَّهُ وَاللَّهِ إِنْ يُرِيدُكَ الْقَوْمُ إِلَّا لِيَفْتِنُوكَ عَنْ دِينِكَ فَاحْذَرْهُمْ، فَوَاللَّهِ لَوْ قَدْ آذَى أُمَّكَ الْقَمْلُ لَامْتَشَطَتْ، وَلَوْ قَدِ اشْتَدَّ عَلَيْهَا حَرُّ مَكَّةَ لَاسْتَظَلَّتْ. فَقَالَ: أُبِرُّ قَسَمَ أُمِّي وَلِي هُنَالِكَ مَالٌ فَآخُذُهُ. فَقُلْتُ: وَاللَّهِ إِنَّكَ لَتَعْلَمُ أَنِّي لَمِنْ أَكْثَرِ قُرَيْشًا مَالًا فَلَكَ نِصْفُ مَالِي وَلَا تَذْهَبْ مَعَهُمَا. فَأَبَى عَلَيَّ إِلَّا أَنْ يَخْرُجَ مَعَهُمَا. فَلَمَّا أَبَىَ إِلَّا ذَلِكَ قُلْتُ: أَمَا إِذْ قَدْ فَعَلْتَ مَا فَعَلْتَ فَخُذْ نَاقَتِي هَذِهِ فَإِنَّهَا نَاقَةٌ نَجِيبَةٌ ذَلُولٌ فَالْزَمْ ظَهْرَهَا، فَإِنْ رَابَكَ مِنَ الْقَوْمِ رَيْبٌ فَانْجُ عَلَيْهَا، فَخَرَجَ عَلَيْهَا مَعَهُمَا، حَتَّى إِذَا كَانُوا بِبَعْضِ الطَّرِيقِ قَالَ لَهُ أَبُو جَهْلٍ: وَاللَّهِ يَا أَخِي لَقَدِ اسْتَغْلَظَتْ بَعِيرِي هَذَا، أَفَلَا تَعْقُبُنِي عَلَى نَاقَتِكَ هَذِهِ؟. قَالَ: بَلَى. قَالَ: فَأَنَاخَ وَأَنَاخَا لِيَتَحَوَّلَ عَلَيْهَا، فَلَمَّا اسْتَوَوْا بِالْأَرْضِ عَدَوَا عَلَيْهِ فَأَوْثَقَاهُ رِبَاطًا وَفَتَنَاهُ فَافْتَتَنَ وَدَخَلَا بِهِ مَكَّةَ نَهَارًا مُوَثَّقًا، ثُمَّ قَالَا: يَا أَهْلَ مَكَّةَ هَكَذَا فَافْعَلُوا بِسُفَهَائِكُمْ كَمَا فَعَلْنَا بِسَفِيهِنَا هَذَا. قَالَ عُمَرُ: فَكُنَّا نَقُولُ: مَا اللَّهُ تَعَالَى بِقَابِلٍ مِمَّنِ افْتَتَنَ صَرْفًا وَلَا عَدْلًا وَلَا تَوْبَةً، قَوْمٌ عَرَفُوا اللَّهَ ثُمَّ رَجَعُوا إِلَى الْكُفْرِ لِبَلَاءٍ أَصَابَهُمْ. قَالَ: وَكَانُوا يَقُولُونَ ذَلِكَ لِأَنْفُسِهِمْ. فَلَمَّا قَدِمَ النَّبِيُّ ﷺ الْمَدِينَةَ أَنْزَلَ اللَّهُ تَعَالَى فِيهِمْ وَفِي قَوْلِنَا وَقَوْلِهِمْ لِأَنْفُسِهِمْ قُلْ يَا عِبَادِيَ الَّذِينَ أَسْرَفُوا عَلَى أَنْفُسِهِمْ لا تَقْنَطُوا مِنْ رَحْمَةِ اللَّهِ إِنَّ اللَّهِ يَغْفِرُ الذُّنُوبَ جَمِيعًا إِنَّهُ هُوَ الْغَفُورُ الرَّحِيمُ وَأَنِيبُوا إِلَى رَبِّكُمْ وَأَسْلِمُوا لَهُ مِنْ قَبْلِ أَنْ يَأْتِيَكُمُ الْعَذَابُ ثُمَّ لا تُنْصَرُونَ وَاتَّبِعُوا أَحْسَنَ مَا أُنْزِلَ إِلَيْكُمْ مِنْ رَبِّكُمْ مِنْ قَبْلِ أَنْ يَأْتِيَكُمُ الْعَذَابُ بَغْتَةً وَأَنْتُمْ لا تَشْعُرُونَ [الزُّمَرِ: 53، 54، 55]. قَالَ عُمَرُ بْنُ الْخَطَّابِ ؓ: فَكَتَبْتُهَا بِيَدِي فِي صَحِيفَةٍ وَبَعَثْتُ بِهَا إِلَى هِشَامِ بْنِ الْعَاصِي. قَالَ: فَقَالَ هِشَامٌ: فَلَمَّا أَتَتْنِي جَعَلْتُ أَقْرَؤُهَا بِذِي طِوًى أَصْعَدُ بِهَا فِيهِ وَأُصَوِّبُ وَلَا أَفْهَمُهَا حَتَّى قُلْتُ: اللَّهُمَّ فَهِّمْنِيهَا قَالَ: فَأَلْقَى اللَّهُ تَعَالَى فِي قَلْبِي أَنَّهَا إِنَّمَا أُنْزِلَتْ فِينَا وَفِيمَا كُنَّا نَقُولُ فِي أَنْفُسِنَا. قَالَ: فَرَجَعْتُ إِلَى بَعِيرِي فَجَلَسْتُ عَلَيْهِ فَلَحِقْتُ بِرَسُولِ اللَّهِ ﷺ. هَذَا مَا ذَكَرَهُ ابْنُ إِسْحَاقَ فِي شَأْنِ هِشَامٍ. قَالَ ابْنُ هِشَامٍ: فَحَدَّثَنِي مَنْ أَثِقُ بِهِ إِنَّ رَسُولَ اللَّهِ ﷺ قَالَ وَهُوَ بِالْمَدِينَةِ: «مَنْ لِي بِعَيَّاشِ بْنِ أَبِي رَبِيعَةَ وَهِشَامِ بْنِ الْعَاصِي؟» فَقَالَ الْوَلِيدُ بْنُ الْوَلِيدِ بْنِ الْمُغِيرَةِ: أَنَا لَكَ يَا رَسُولَ اللَّهِ بِهِمَا. فَخَرَجَ إِلَى مَكَّةَ فَقَدِمَهَا مُسْتَخْفِيًا، فَلَقِيَ امْرَأَةً تَحْمِلُ طَعَامًا فَقَالَ لَهَا: أَيْنَ تُرِيدِينَ يَا أَمَةَ اللَّهِ؟ قَالَتْ: أُرِيدُ هَذَيْنِ الْمَحْبُوسَيْنِ. تَعْنِيهِمَا، فَتَبِعَهَا حَتَّى عَرَفَ مَوْضِعَهُمَا، وَكَانَا مَحْبُوسَيْنِ فِي بَيْتٍ لَا سَقْفَ لَهُ، فَلَمَّا أَمْسَى تَسَوَّرَ عَلَيْهِمَا ثُمَّ أَخَذَ مَرْوَةً فَوَضَعَهَا تَحْتَ قَيْدَيْهِمَا ثُمَّ ضَرَبَهُمَا بِسَيْفِهِ فَقَطَعَهُمَا، فَكَانَ يُقَالُ لِسَيْفِهِ: ذُو الْمَرْوَةِ، لِذَلِكَ ثُمَّ حَمَلَهُمَا عَلَى بَعِيرِهِ وَسَاقَ بِهِمَا فَعَثَرَ فَدَمِيَتْ إِصْبَعُهُ فَقَالَ: هَلْ أَنْتِ إِلَّا أُصْبُعٌ دَمِيتِ؟ وَفِي سَبِيلِ اللَّهِ مَا لَقِيتِ ثُمَّ قَدِمَ بِهِمَا عَلَى رَسُولِ اللَّهِ ﷺ، ثُمَّ تَتَابَعَ الْمُهَاجِرُونَ أَرْسَالًا فَنَزَلَ طَلْحَةُ بْنُ عُبَيْدِ اللَّهِ وَصُهَيْبُ بْنُ سِنَانٍ عَلَى خُبَيْبِ- بِضَمِّ الْخَاءِ الْمُعْجَمَةِ وَفَتْحِ الْمُوَحَّدَةِ- ابْنِ إِسَافٍ- بِكَسْرِ الْهَمْزَةِ- بِالسُّنْحِ وَيُقَالُ: بَلْ نَزَلَ طَلْحَةُ بْنُ عُبَيْدِ اللَّهِ عَلَى أَسْعَدَ بْنِ زُرَارَةَ. هجرة صهيب بن سنان ؓ وَرَوَى ابْنُ سَعْدٍ عَنْ سَعِيدِ بْنِ الْمُسَيَّبِ أَنَّ صُهَيْبًا حِينَ أَرَادَ الْهِجْرَةَ قَالَ لَهُ كُفَّارُ قُرَيْشٍ: أَتَيْتَنَا صُعْلُوكًا حَقِيرًا فَكَثُرَ مَالُكَ عِنْدَنَا وَبَلَغْتَ الَّذِي بَلَغْتَ ثُمَّ تُرِيدُ أَنْ تَخْرُجَ بِمَالِكَ وَنَفْسِكَ وَاللَّهِ لَا يَكُونُ ذَلِكَ. فَقَالَ لَهُمْ صُهَيْبٌ: أَرَأَيْتُمْ إِنْ جَعَلْتُ لَكُمْ مَالِي أَتُخَلُّونَ سَبِيلِي؟ قَالُوا: نَعَمْ. قَالَ: فَإِنِّي جَعَلْتُ لَكُمْ مَالِي. قَالَ: فَبَلَغَ ذَلِكَ رَسُولَ اللَّهِ ﷺ، فَقَالَ: «رَبِحَ صُهَيْبٌ رَبِحَ صُهَيْبٌ». قَالَ ابْنُ سَعْدٍ: لَمَّاَ قَدِمَ أَصْحَابُ رَسُولِ اللَّهِ ﷺ أَرْسَالًا فَنَزَلُوا فِي الْأَنْصَارِ فِي دُورِهِمْ وَآوُوهُمْ وَنَصَرُوهُمْ وَآسَوْهُمْ، وَكَانَ سَالِمٌ مَوْلَى أَبِي حُذَيْفَةَ يَؤُمُّ الْمُهَاجِرِينَ بِقُبَاءٍ قَبْلَ أَنْ يَقْدَمَ النَّبِيُّ ﷺ. قَالَ ابْنُ سَعْدٍ: وَكَانَ نَفَرٌ مِنَ الْأَنْصَارِ بَايَعُوا رَسُولَ اللَّهِ ﷺ فِي الْعَقَبَةِ الْآخِرَةِ، ثُمَّ رَجَعُوا إِلَى الْمَدِينَةِ، فَلَمَّا قَدِمَ أَوَّلُ مَنْ هَاجَرَ إِلَى قُبَاءٍ خَرَجُوا إِلَى رَسُولِ اللَّهِ ﷺ بِمَكَّةَ، حَتَّى قَدِمُوا مَعَ أَصْحَابِهِ فِي الْهِجْرَةِ، فَهُمْ مُهَاجِرُونَ أَنْصَارِيُّونَ وَهُمْ: ذَكْوَانُ بْنُ عَبْدِ قَيْسِ [بْنِ خَلَدَةَ الزُّرَّقِيُّ]، وَعُقْبَةُ بْنُ وَهْبِ بْنِ كَلَدَةَ وَالْعَبَّاسُ [ابْنُ عُبَادَةَ] بْنِ نَضْلَةَ وَزِيَادُ بْنُ لَبِيدِ [بْنِ ثَعْلَبَةَ الْخَزْرَجِيُّ الْبَيَاضِيُّ].

     ✧ The Prophet's permission ﷺ for the Muslims to emigrate to Madinah Ibn Saʿd narrated from Abū Umāmah b. Sahl b. Ḥunayf and from ʿUrwah, from ʿĀʾishah ؓ, who said: When the seventy departed from the Messenger of Allah ﷺ, he was pleased, for Allah had made for him a stronghold and a people of war, [equipment] and aid. Affliction upon the Muslims from the polytheists began to intensify because they knew of the impending departure. They pressured his companions, toyed with them, and inflicted upon them such insults and harm as they had never before inflicted. The companions of the Messenger of Allah ﷺ complained of that and sought his permission to emigrate. He said: "I have been shown the abode of your emigration: I was shown a salt marsh with palm trees between two lava fields"—the two ḥarrahs—"and were al-Sarāh a land of palms and salt marshes, I would say it is the very one." Then he remained for some days, then came out to his companions rejoicing and said: "I have been informed of the abode of your emigration, and it is Yathrib. Whoever wishes to leave, let him leave for it." The people began making preparations, forming traveling companionships, supporting one another, departing, and concealing that. The first of the companions of the Messenger ﷺ to arrive in Madinah was Abū Salamah b. ʿAbd al-Asad—with unpointed sīn and dāl. Ibn Isḥāq said: "He emigrated to Madinah one year before the Pledge of al-ʿAqabah. His wife Umm Salamah, Hind bt. Abī Umayyah b. al-Mughīrah, was detained from him in Makkah for about a year; then the Banū al-Mughīrah who had detained her granted her permission to join her husband. She set out alone as an emigrant, and when she was at al-Tanʿīm she met ʿUthmān b. Ṭalḥah [b. Abī Ṭalḥah], brother of the Banū ʿAbd al-Dār, who was that day a polytheist and later embraced Islam. He escorted her until, when he overlooked the village of Banū ʿAmr b. ʿAwf at Qubāʾ, he said to her: 'Your husband is in this village.' Then he turned back to Makkah. She used to say: 'I have never seen a companion more noble than ʿUthmān b. Ṭalḥah. When he reached a stopping place he would make my camel kneel, then withdraw from me until I dismounted; then he would take my camel aside, unload it, and hobble it to a tree. Then he would go to a tree and lie down beneath it. When the time of departure drew near, he would rise to my camel, bring it forward, and saddle it; then he would withdraw from me and say, "Mount." When I mounted and settled on my camel, he would come and take its halter and lead me, [and he continued doing that for me until he brought me to Madinah].' It was also said: The first of the emigrants was Muṣʿab b. ʿUmayr. Al-Bukhārī narrated in his Ṣaḥīḥ, and al-Ḥākim in al-Iklīl, from al-Barāʾ b. ʿĀzib, who said: "The first of the emigrants to come to us in Madinah was Muṣʿab b. ʿUmayr." Ibn Isḥāq and Ibn Saʿd narrated: "Then the first of the emigrants to arrive after Abū Salamah was: ʿĀmir b. Rabīʿah [ally of the Banū ʿAdī b. Kaʿb], with his wife Laylā bt. Abī Ḥathmah—with unpointed ḥāʾ with fatḥah and unvowelled thāʾ with three dots—they said: 'She was the first woman in a howdah to arrive in Madinah.' Ibn Isḥāq said: "Then ʿAbd Allāh b. Jaḥsh departed with his family and his brother Abū Aḥmad ʿAbd b. Jaḥsh—with ʿAbd annexed to Ibn Jaḥsh. Abū Aḥmad was a man blind of sight, and he used to circumambulate Makkah, its upper and lower parts, without a guide. He was a poet. He was married to al-Fāriʿah bt. Abī Sufyān b. Ḥarb. All the Banū Jaḥsh emigrated with their women, and Abū Sufyān seized their house and took possession of it. Some said: He sold it to ʿAmr b. ʿAlqamah, brother of the Banū ʿĀmir b. Luʾayy. ʿAbd Allāh b. Jaḥsh mentioned that to the Messenger of Allah ﷺ, and the Messenger of Allah ﷺ said to him: "Would you not be pleased, O ʿAbd Allāh, that Allah should give you in exchange for it a house in Paradise better than it?" He said: "Indeed." He said: "That is yours." When the Messenger of Allah ﷺ conquered Makkah, Abū Aḥmad spoke to him about their house, and the Messenger of Allah ﷺ delayed in responding. People said to Abū Aḥmad: "O Abū Aḥmad, the Messenger of Allah dislikes that you should seek the return of anything taken from you for the sake of Allah." So he withheld speech from the Messenger of Allah ﷺ. Ibn Isḥāq said: The Banū Ghanm b. Dūdān were people of Islam; they had gone completely to Madinah with the Messenger of Allah ﷺ, emigrating with their men and women: [ʿAbd Allāh b. Jaḥsh, his brother Abū Aḥmad b. Jaḥsh, ʿUkkāshah b. Miḥṣan, Shujāʿ and ʿUqbah, the two sons of Wahb, and Arbad b. Ḥumayr]. The emigration of ʿUmar b. al-Khaṭṭāb ؓ Ibn al-Sammān narrated in al-Muwāfaqah from ʿAlī ؓ, who said: I do not know of any of the emigrants who emigrated except secretly, except ʿUmar b. al-Khaṭṭāb. For when he resolved to emigrate, he girded on his sword, slung his bow over his shoulder, took arrows in his hand, grasped his spear, and went toward the Kaʿbah, where the notables of Quraysh were in its courtyard. He circumambulated the House seven times [at ease], then came to the Maqām and prayed two rakʿahs, then stood before the assemblies one by one and said to them: "May the faces be ugly! May Allah not rub noses except these noses. Whoever wishes his mother to be bereaved, his child orphaned, or his wife widowed, let him meet me beyond this valley." ʿAlī ؓ said: No one followed him except a group of the weak whom he taught and guided, then he went on his way. Ibn Isḥāq narrated: Nāfiʿ, client of ʿAbd Allāh b. ʿUmar, narrated to me from ʿAbd Allāh b. ʿUmar, from his father ʿUmar b. al-Khaṭṭāb ؓ, who said: When we intended to emigrate to Madinah, I, ʿAyyāsh b. Abī Rabīʿah, and Hishām b. al-ʿĀṣ [b. Wāʾil] al-Sahmī made an appointment at al-Tanāḍub, from the pools of Banū Ghifār above Saraf, and we said: "Whoever of us does not arrive there by morning has been detained, and his two companions should go on." He said: I and ʿAyyāsh b. Abī Rabīʿah arrived at al-Tanāḍub by morning, while Hishām's people became aware of him and detained him from emigrating, and he was tempted and fell into temptation. Then Abū Jahl and al-Ḥārith b. Hishām—who later embraced Islam—went out until they came to Madinah, while the Messenger of Allah ﷺ was still in Makkah. They said to ʿAyyāsh b. Abī Rabīʿah, who was their paternal cousin and their maternal brother: "Your mother has vowed that no comb shall touch her head until she sees you, and that she will not seek shade from the sun until she sees you." He felt compassion for her. I said to him: "O ʿAyyāsh, by Allah, the people intend only to tempt you away from your religion, so beware of them. By Allah, if lice harmed your mother, she would comb her hair, and if the heat of Makkah became intense upon her, she would seek shade." He said: "I will fulfill my mother's oath, and I have property there that I will take." I said: "By Allah, you know that I am among the wealthiest of Quraysh; you may have half of my wealth, so do not go with them." But he insisted on going with them. When he insisted, I said: "Since you have done what you have done, take this camel of mine, for it is a noble, docile camel; stay on its back, and if you suspect any treachery from the people, escape on it." So he departed on it with them, until when they were partway, Abū Jahl said to him: "By Allah, my brother, this camel of mine has become rough; will you not let me ride behind you on this camel of yours?" He said: "Yes." He said: So he made his camel kneel, and they made theirs kneel so that he could mount it. When they were all on the ground, they pounced upon him, bound him tightly, and tempted him until he fell into temptation. They entered Makkah with him in broad daylight, bound. Then they said: "O people of Makkah, thus do to your foolish ones as we have done to this foolish one of ours." ʿUmar said: We used to say: "Allah, Exalted is He, will not accept from those who fell into temptation any ransom, justice, or repentance; people who knew Allah and then returned to disbelief because of an affliction that befell them." He said: They used to say that about themselves. When the Prophet ﷺ came to Madinah, Allah, Exalted is He, revealed concerning them, and concerning our saying and their saying about themselves: "Say, O My servants who have transgressed against themselves, do not despair of the mercy of Allah. Indeed, Allah forgives all sins. Indeed, it is He who is the Forgiving, the Merciful. And turn in repentance to your Lord and submit to Him before the punishment comes upon you; then you will not be helped. And follow the best of what has been revealed to you from your Lord before the punishment comes upon you suddenly while you do not perceive" [al-Zumar: 53, 54, 55]. ʿUmar b. al-Khaṭṭāb ؓ said: I wrote it with my own hand in a sheet and sent it to Hishām b. al-ʿĀṣī. He said: Hishām said: When it came to me, I began reading it at Dhū Ṭuwā, going up with it and down, and I did not understand it, until I said: "O Allah, make me understand it." He said: Then Allah, Exalted is He, cast into my heart that it was revealed concerning us and concerning what we used to say about ourselves. He said: So I returned to my camel, mounted it, and caught up with the Messenger of Allah ﷺ. This is what Ibn Isḥāq mentioned concerning Hishām. Ibn Hishām said: Someone I trust narrated to me that the Messenger of Allah ﷺ said while he was in Madinah: "Who will bring me ʿAyyāsh b. Abī Rabīʿah and Hishām b. al-ʿĀṣī?" Al-Walīd b. al-Walīd b. al-Mughīrah said: "I will bring them to you, O Messenger of Allah." He set out for Makkah and entered it secretly. He met a woman carrying food and said to her: "Where are you heading, O servant of Allah?" She said: "I am heading to these two prisoners," meaning them. He followed her until he learned their location. They were imprisoned in a house with no roof. When evening came, he climbed over to them, then took a flint stone and placed it under their shackles, then struck them with his sword and cut them. His sword was therefore called Dhū al-Marwah (Possessor of the Flint Stone). Then he carried them on his camel and drove them along. He stumbled, and his finger bled, and he said: Are you anything but a finger that has bled? And in the path of Allah what you have met. Then he brought them to the Messenger of Allah ﷺ. Then the emigrants followed in successive groups. Ṭalḥah b. ʿUbayd Allāh and Suhayb b. Sinān alighted with Khubayb—with ḍammah on the unpointed khāʾ and fatḥah on the unpointed bāʾ—b. Isāf—with kasrah on the hamzah—at al-Sunḥ. It is also said: Ṭalḥah b. ʿUbayd Allāh alighted with Asʿad b. Zurārah. The emigration of Suhayb b. Sinān ؓ Ibn Saʿd narrated from Saʿīd b. al-Musayyab that when Suhayb intended to emigrate, the disbelievers of Quraysh said to him: "You came to us as a lowly pauper, and your wealth increased among us, and you attained what you attained, and now you want to leave with your wealth and your self? By Allah, that will not happen." Suhayb said to them: "Tell me, if I give you my wealth, will you let me go?" They said: "Yes." He said: "Then I give you my wealth." He said: That reached the Messenger of Allah ﷺ, and he said: "Suhayb has profited, Suhayb has profited." Ibn Saʿd said: When the companions of the Messenger of Allah ﷺ came in successive groups, they alighted among the Anṣār in their homes, and they sheltered them, helped them, and consoled them. Sālim, client of Abū Ḥudhayfah, used to lead the emigrants in prayer at Qubāʾ before the Prophet ﷺ arrived. Ibn Saʿd said: A number of the Anṣār had pledged allegiance to the Messenger of Allah ﷺ at the second ʿAqabah, then returned to Madinah. When the first emigrants arrived at Qubāʾ, they went out to the Messenger of Allah ﷺ in Makkah, until they arrived with his companions in the emigration. Thus they were emigrants and Anṣār. They were: Dhakwān b. ʿAbd Qays [b. Khaladah al-Zuraqī], ʿUqbah b. Wahb b. Kaladah, al-ʿAbbās [b. ʿUbādah] b. Naḍlah, and Ziyād b. Labīd [b. Thaʿlabah al-Khazrajī al-Bayāḍī].

431. Tarikh (al-Tabari) 853No grade recorded

     [ تَأَخُّرُ عَلِيٍّ وَأَبِي بَكْرٍ فِي الْهِجْرَةِ   ] وَأَقَامَ رَسُولُ اللَّهِ ﷺ بِمَكَّةَ بَعْدَ أَصْحَابِهِ مِنْ الْمُهَاجِرِينَ يَنْتَظِرُ أَنْ يُؤْذَنَ لَهُ فِي الْهِجْرَةِ، وَلَمْ يَتَخَلَّفْ مَعَهُ بِمَكَّةَ أَحَدٌ مِنْ الْمُهَاجِرِينَ إلَّا مَنْ حُبِسَ أَوْ فُتِنَ، إلَّا عَلِيُّ بْنُ أَبِي طَالِبٍ، وَأَبُو بَكْرِ بْنِ أَبِي قُحَافَةَ الصِّدِّيقُ ؓ، وَكَانَ أَبُو بَكْرٍ كَثِيرًا مَا يَسْتَأْذِنُ رَسُولَ اللَّهِ ﷺ فِي الْهِجْرَةِ، فَيَقُولُ لَهُ رَسُولُ اللَّهِ ﷺ: لَا تَعْجَلْ لَعَلَّ اللَّهَ يَجْعَلُ لَكَ صَاحِبًا فَيَطْمَعُ أَبُو بَكْرٍ أَنْ يَكُونَهُ.

     ✧ [The delay of ʿAlī and Abū Bakr in the emigration] The Messenger of God ﷺ remained in Makkah after his companions among the emigrants, waiting for permission to be granted to him to emigrate. No one of the emigrants stayed behind with him in Makkah except those who had been detained or afflicted, except ʿAlī b. Abī Ṭālib and Abū Bakr b. Abī Quḥāfah al-Ṣiddīq ؓ. Abū Bakr often asked the Messenger of God ﷺ for permission to emigrate, and the Messenger of God ﷺ would say to him: "Do not be hasty; perhaps God will make for you a companion." So Abū Bakr hoped that he would be that one.

432. Tarikh (al-Tabari) 854No grade recorded

     [ اجْتِمَاعُ الْمَلَأِ مِنْ قُرَيْشٍ، وَتَشَاوُرُهُمْ فِي أَمْرِ الرَّسُولِ ﷺ   ] قَالَ ابْنُ إسْحَاقَ: وَلَمَّا رَأَتْ قُرَيْشٌ أَنَّ رَسُولَ اللَّهِ ﷺ قَدْ صَارَتْ لَهُ شِيعَةٌ وَأَصْحَابٌ مِنْ غَيْرِهِمْ بِغَيْرِ بَلَدِهِمْ، وَرَأَوْا خُرُوجَ أَصْحَابِهِ مِنْ الْمُهَاجِرِينَ إلَيْهِمْ، عَرَفُوا أَنَّهُمْ قَدْ نَزَلُوا دَارًا، وَأَصَابُوا مِنْهُمْ مَنَعَةً، فَحَذِرُوا خُرُوجَ رَسُولِ اللَّهِ ﷺ إلَيْهِمْ، وَعَرَفُوا أَنَّهُمْ قَدْ أَجَمَعَ لِحَرْبِهِمْ. فَاجْتَمَعُوا لَهُ فِي دَارِ النَّدْوَةِ - وَهِيَ دَارُ قُصَيِّ بْنِ كِلَابٍ الَّتِي كَانَتْ قُرَيْشٌ لَا تَقْضِي أَمْرًا إلَّا فِيهَا - يَتَشَاوَرُونَ فِيهَا مَا يَصْنَعُونَ فِي أَمْرِ رَسُولِ اللَّهِ ﷺ، حَيْنَ خَافُوهُ. قَالَ ابْنُ إسْحَاقَ: فَحَدَّثَنِي مَنْ لَا أَتَّهِمُ مِنْ أَصْحَابِنَا، عَنْ عَبْدِ اللَّهِ بْنِ أَبِي نَجِيحٍ، عَنْ مُجَاهِدِ بْنِ جُبَيْرٍ أَبِي الْحَجَّاجِ، وَغَيْرِهِ مِمَّنْ لَا أَتَّهِمُ، عَنْ عَبْدِ اللَّهِ بْنِ عَبَّاسٍ ؓ قَالَ: لَمَّا أَجَمَعُوا لِذَلِكَ، وَاتَّعَدُوا أَنْ يَدْخُلُوا فِي دَارِ النَّدْوَةِ لِيَتَشَاوَرُوا فِيهَا فِي أَمْرِ رَسُولِ اللَّهِ ﷺ، غَدَوْا فِي الْيَوْمِ الَّذِي اتَّعَدُوا لَهُ، وَكَانَ ذَلِكَ الْيَوْمُ يُسَمَّى يَوْمَ الزَّحْمَةِ، فَاعْتَرَضَهُمْ إبْلِيسُ فِي هَيْئَةِ شَيْخٍ جَلِيلٍ، عَلَيْهِ بَتْلَةٌ، فَوَقَفَ عَلَى بَابِ الدَّارِ، فَلَمَّا رَأَوْهُ وَاقِفًا عَلَى بَابِهَا، قَالُوا: مَنْ الشَّيْخُ ؟ قَالَ: شَيْخٌ مِنْ أَهْلِ نَجْدٍ سَمِعَ بِاَلَّذِي اتَّعَدْتُمْ لَهُ، فَحَضَرَ مَعَكُمْ لِيَسْمَعَ مَا تَقُولُونَ، وَعَسَى أَنْ لَا يُعْدِمَكُمْ مِنْهُ رَأْيًا وَنُصْحًا، قَالُوا: أَجَلْ، فَادْخُلْ، فَدَخَلَ مَعَهُمْ، وَقَدْ اجْتَمَعَ فِيهَا أَشْرَافُ قُرَيْشٍ، مِنْ بَنِي عَبْدِ شَمْسٍ: عُتْبَةُ بْنُ رَبِيعَةَ، وَشَيْبَةُ بْنُ رَبِيعَةَ، وَأَبُو سُفْيَانَ بْنُ حَرْبٍ. وَمِنْ بَنِي نَوْفَلِ بْنِ عَبْدِ مَنَافٍ: طُعَيْمَةُ بْنُ عَدِيٍّ، وَجُبَيْرُ بْنُ مُطْعَمٍ، وَالْحَارِثُ بْنُ عَامِرِ بْنِ نَوْفَلٍ. وَمِنْ بَنِي عَبْدِ الدَّارِ بْنِ قُصَيٍّ: النَّضْرُ بْنُ الْحَارِثِ بْنِ كِلْدَةَ. وَمِنْ بَنِي أَسَدِ بْنِ عَبْدِ الْعُزَّى: أَبُو الْبَخْتَرِيِّ بْنُ هِشَامٍ، وَزَمْعَةُ بْنُ الْأَسْوَدِ بْنِ الْمُطَّلِبِ وَحَكِيمُ بْنُ حِزَامٍ. وَمِنْ بَنِي مَخْزُومٍ: أَبُو جَهْلِ بْنِ هِشَامٍ. وَمِنْ بَنِي سَهْمٍ: نُبَيْهٌ وَمُنَبِّهٌ ابْنَا الْحَجَّاجِ، وَمِنْ بَنِي جُمَحٍ: أُمَيَّةُ بْنُ خَلَفٍ، وَمَنْ كَانَ مَعَهُمْ وَغَيْرُهُمْ مِمَّنْ لَا يُعَدُّ مِنْ قُرَيْشٍ. فَقَالَ بَعْضُهُمْ لِبَعْضٍ: إنَّ هَذَا الرَّجُلَ قَدْ كَانَ مِنْ أَمْرِهِ مَا قَدْ رَأَيْتُمْ، فَإِنَّا وَاَللَّهِ مَا نَأْمَنُهُ عَلَى الْوُثُوبِ عَلَيْنَا فِيمَنْ قَدْ اتَّبَعَهُ مِنْ غَيْرِنَا، فَأَجْمِعُوا فِيهِ رَأْيًا. قَالَ: فَتَشَاوَرُوا. ثُمَّ قَالَ قَائِلٌ مِنْهُمْ: احْبِسُوهُ فِي الْحَدِيدِ، وَأَغْلِقُوا عَلَيْهِ بَابًا، ثُمَّ تَرَبَّصُوا بِهِ مَا أَصَابَ أَشْبَاهَهُ مِنْ الشُّعَرَاءِ الَّذِينَ كَانُوا قَبْلَهُ، زُهَيْرًا وَالنَّابِغَةَ، وَمَنْ مَضَى مِنْهُمْ، مِنْ هَذَا الْمَوْتِ، حَتَّى يُصِيبَهُ مَا أَصَابَهُمْ، فَقَالَ الشَّيْخُ النَّجْدِيُّ: لَا وَاَللَّهِ، مَا هَذَا لَكُمْ بِرَأْيٍ. وَاَللَّهِ لَئِنْ حَبَسْتُمُوهُ كَمَا تَقُولُونَ لَيَخْرُجَنَّ أَمْرُهُ مِنْ وَرَاءِ الْبَابِ الَّذِي أَغْلَقْتُمْ دُونَهُ إلَى أَصْحَابِهِ، فَلَأَوْشَكُوا أَنْ يَثِبُوا عَلَيْكُمْ، فَيَنْزِعُوهُ مِنْ أَيْدِيكُمْ، ثُمَّ يُكَاثِرُوكُمْ بِهِ، حَتَّى يَغْلِبُوكُمْ عَلَى أَمْرِكُمْ، مَا هَذَا لَكُمْ بِرَأْيٍ، فَانْظُرُوا فِي غَيْرِهِ، فَتَشَاوَرُوا. ثُمَّ قَالَ قَائِلٌ مِنْهُمْ: نُخْرِجُهُ مِنْ بَيْنِ أَظْهُرِنَا، فَنَنْفِيهِ مِنْ بِلَادِنَا، فَإِذَا أُخْرِجَ عَنَّا فَوَاَللَّهِ مَا نُبَالِي أَيْنَ ذَهَبَ، وَلَا حَيْثُ وَقَعَ، إذَا غَابَ عَنَّا وَفَرَغْنَا مِنْهُ، فَأَصْلَحْنَا أَمْرَنَا وَأَلْفَتْنَا كَمَا كَانَتْ. فَقَالَ الشَّيْخُ النَّجْدِيُّ: لَا وَاَللَّهِ، مَا هَذَا لَكُمْ بِرَأْيٍ، أَلَمْ تَرَوْا حُسْنَ حَدِيثِهِ، وَحَلَاوَةَ مَنْطِقِهِ، وَغَلَبَتِهِ عَلَى قُلُوبِ الرِّجَالِ بِمَا يَأْتِي بِهِ، وَاَللَّهِ لَوْ فَعَلْتُمْ ذَلِكَ مَا أَمِنْتُمْ أَنْ يَحِلَّ عَلَى حَيٍّ مِنْ الْعَرَبِ، فَيَغْلِبَ عَلَيْهِمْ بِذَلِكَ مِنْ قَوْلِهِ وَحَدِيثِهِ حَتَّى يُتَابِعُوهُ عَلَيْهِ، ثُمَّ يَسِيرُ بِهِمْ إلَيْكُمْ حَتَّى يَطَأَكُمْ بِهِمْ فِي بِلَادِكُمْ، فَيَأْخُذَ أَمْرَكُمْ مِنْ أَيْدِيكُمْ، ثُمَّ يَفْعَلَ بِكَمْ مَا أَرَادَ، دَبِّرُوا فِيهِ رَأْيًا غَيْرَ هَذَا. قَالَ: فَقَالَ أَبُو جَهْلِ بْنُ هِشَامٍ: وَاَللَّهِ إنَّ لِي فِيهِ لَرَأْيًا مَا أَرَاكُمْ وَقَعْتُمْ عَلَيْهِ بَعْدُ، قَالُوا: وَمَا هُوَ يَا أَبَا الْحَكَمِ ؟ قَالَ: أَرَى أَنْ نَأْخُذَ مِنْ كُلِّ قَبِيلَةٍ فَتًى شَابًّا جَلِيدًا نَسِيبًا وَسِيطًا فِينَا، ثُمَّ نُعْطِي كُلَّ فَتًى مِنْهُمْ سَيْفًا صَارِمًا، ثُمَّ يَعْمِدُوا إلَيْهِ، فَيَضْرِبُوهُ بِهَا ضَرْبَةَ رَجُلٍ وَاحِدٍ، فَيَقْتُلُوهُ، فَنَسْتَرِيحَ مِنْهُ. فَإِنَّهُمْ إذَا فَعَلُوا ذَلِكَ تَفَرَّقَ دَمُهُ فِي الْقَبَائِلِ جَمِيعًا، فَلَمْ يَقْدِرْ بَنُو عَبْدِ مَنَافٍ عَلَى حَرْبِ قَوْمِهِمْ جَمِيعًا، فَرَضُوا مِنَّا بِالْعَقْلِ، فَعَقَلْنَاهُ لَهُمْ. قَالَ: فَقَالَ الشَّيْخُ النَّجْدِيُّ: الْقَوْلُ مَا قَالَ الرَّجُلُ، هَذَا الرَّأْيُ الَّذِي لَا رَأْيَ غَيْرُهُ، فَتَفَرَّقَ الْقَوْمُ عَلَى ذَلِكَ وَهُمْ مُجْمِعُونَ لَهُ. وَذَكَرَ ابْنُ الْكَلْبِيِّ أَنَّ إِبْلِيسَ لَمَّا حَمِدَ رَأْيَ أَبِي جَهْلٍ لَعَنَهُ اللَّهُ قَالَ: الرَّأْيُ رَأْيَانِ: رَأْيٌ لَيْسَ يَعْرِفُهُ هَادٍ وَرَأْيٌ كَنَصْلِ السَّيْفِ مَعْرُوفُ     يَكُونُ أَوَّلَهُ عِزٌّ وَمَكْرُمَةٌ يَوْمًا وَآخِرَهُ جِدٌّ وَتَشْرِيفُ.

     ✧ [The Assembly of the Quraysh Notables and Their Consultation Regarding the Messenger of Allah ﷺ] Ibn Isḥāq said: When the Quraysh saw that the Messenger of Allah ﷺ had gained a following and companions from others outside their own land, and they saw the departure of his companions, the emigrants, to them, they realized that they had settled in a place and had obtained protection from them. So they feared the departure of the Messenger of Allah ﷺ to them, and they knew that he had resolved to wage war against them. They gathered for this matter in Dār al-Nadwah—the house of Quṣayy b. Kilāb, in which the Quraysh would not decide any matter except there—to consult with one another about what they should do regarding the Messenger of Allah ﷺ, when they became afraid of him. Ibn Isḥāq said: Someone I do not suspect among our companions narrated to me, from ʿAbd Allāh b. Abī Najīḥ, from Mujāhid b. Jubayr Abū al-Ḥajjāj, and others whom I do not suspect, from ʿAbd Allāh b. ʿAbbās ؓ, who said: When they had resolved upon that and had agreed to enter Dār al-Nadwah to consult about the matter of the Messenger of Allah ﷺ, they went early on the day they had agreed upon, and that day was called Yawm al-Zaḥmah. Iblīs confronted them in the form of a venerable old man, wearing a cloak, and stood at the door of the house. When they saw him standing at its door, they said, "Who is the old man?" He said, "An old man from the people of Najd, who heard of what you have agreed upon, so he has come with you to hear what you say, and perhaps he will not withhold from you any opinion or advice." They said, "Indeed, enter." So he entered with them. The nobles of Quraysh had gathered there: from Banū ʿAbd Shams: ʿUtbah b. Rabīʿah, Shaybah b. Rabīʿah, and Abū Sufyān b. Ḥarb. From Banū Nawfal b. ʿAbd Manāf: Ṭuʿaymah b. ʿAdī, Jubayr b. Muṭʿim, and al-Ḥārith b. ʿĀmir b. Nawfal. From Banū ʿAbd al-Dār b. Quṣayy: al-Naḍr b. al-Ḥārith b. Kildah. From Banū Asad b. ʿAbd al-ʿUzzā: Abū al-Bakhtarī b. Hishām, Zamʿah b. al-Aswad b. al-Muṭṭalib, and Ḥakīm b. Ḥizām. From Banū Makhzūm: Abū Jahl b. Hishām. From Banū Sahm: Nubayh and Munabbih, the two sons of al-Ḥajjāj. From Banū Jumaḥ: Umayyah b. Khalaf, along with those who were with them and others besides them who are not counted among Quraysh. Then they said to one another: "This man has reached the state you have seen. By Allah, we do not feel safe from him springing upon us with those who have followed him from outside our people, so agree upon an opinion concerning him." He said: So they consulted. Then one of them said: "Imprison him in irons and lock a door upon him, then wait with him for the same fate that befell his likes among the poets before him—Zuhayr and al-Nābighah and those of them who passed away—of this death, until what befell them befalls him." The Najdī old man said: "No, by Allah, this is not a good opinion for you. By Allah, if you imprison him as you say, his affair will surely go out from behind the door you locked upon him to his companions, and they will almost certainly spring upon you, snatch him from your hands, and then overwhelm you with him until they overpower you in your own affair. This is not a good opinion for you, so consider something else." Then they consulted. Then one of them said: "We will expel him from among us and banish him from our land. If he is expelled from us, by Allah, we do not care where he goes or where he settles, as long as he is absent from us and we are rid of him. Then we will set our affairs right and restore our unity as it was." The Najdī old man said: "No, by Allah, this is not a good opinion for you. Have you not seen the excellence of his speech, the sweetness of his words, and his hold over men's hearts by what he brings? By Allah, if you do that, you will not be safe from him settling among some tribe of the Arabs and prevailing over them by that speech and discourse of his until they follow him in it, then he marches with them against you until he tramples you with them in your own land, takes your affair from your hands, and then does with you whatever he wishes. Plan some opinion concerning him other than this." He said: Then Abū Jahl b. Hishām said: "By Allah, I have an opinion concerning him that I do not see you have yet arrived at." They said, "And what is it, O Abū al-Ḥakam?" He said, "I think we should take from every tribe a young man, strong, well-born, and of middle standing among us, then give each of those young men a sharp sword, and then they should go to him and strike him with them as one man, killing him, so that we may be rid of him. For if they do that, his blood will be dispersed among all the tribes, and Banū ʿAbd Manāf will not be able to wage war against all their people; they will accept blood money from us, and we will pay it to them." He said: The Najdī old man said: "The word is what the man said. This is the opinion; there is no opinion other than it." So the people dispersed upon that, having agreed to it. Ibn al-Kalbī mentioned that when Iblīs praised the opinion of Abū Jahl, may Allah curse him, he said: The opinion is two opinions: an opinion no guide knows, and an opinion like the blade of a sword, well-known. Its beginning is glory and honor, one day, and its end is good fortune and nobility.

433. Tarikh (al-Tabari) 855No grade recorded

     [ استخلاف النبي ﷺ عليا على فراشه خُرُوجُ النَّبِيِّ ﷺ وَاسْتِخْلَافُهُ عَلِيًّا عَلَى فِرَاشِهِ   ] فَأَتَى جِبْرِيلُ عَلَيْهِ السِّلَامُ رَسُولَ اللَّهِ ﷺ، فَقَالَ: لَا تَبِتْ هَذِهِ اللَّيْلَةَ عَلَى فِرَاشِكَ الَّذِي كُنْتَ تَبِيتُ عَلَيْهِ. قَالَ: فَلَمَّا كَانَتْ عَتَمَةٌ مِنْ اللَّيْلِ اجْتَمَعُوا عَلَى بَابِهِ يَرْصُدُونَهُ مَتَى يَنَامُ، فَيَثِبُونَ عَلَيْهِ، فَلَمَّا رَأَى رَسُولُ اللَّهِ ﷺ مَكَانَهُمْ، قَالَ لِعَلِيِّ بْنِ أَبِي طَالِبٍ: نَمْ عَلَى فِرَاشِي وَتَسَجَّ بِبُرْدِي هَذَا الْحَضْرَمِيِّ الْأَخْضَرِ، فَنَمْ فِيهِ، فَإِنَّهُ لَنْ يَخْلُصَ إلَيْكَ شَيْءٌ تَكْرَهُهُ مِنْهُمْ وَكَانَ رَسُولُ اللَّهِ ﷺ يَنَامُ فِي بُرْدِهِ ذَلِكَ إذَا نَامَ. قَالَ ابْنُ إسْحَاقَ: فَحَدَّثَنِي يَزِيدُ بْنُ زِيَادٍ، عَنْ مُحَمَّدِ بْنِ كَعْبٍ الْقُرَظِيِّ قَالَ: لَمَّا اجْتَمَعُوا لَهُ، وَفِيهِمْ أَبُو جَهْلِ بْنُ هِشَامٍ، فَقَالَ وَهُمْ عَلَى بَابِهِ: إنَّ مُحَمَّدًا يَزْعُمُ أَنَّكُمْ إنْ تَابَعْتُمُوهُ عَلَى أَمْرِهِ، كُنْتُمْ مُلُوكَ الْعَرَبِ وَالْعَجَمِ، ثُمَّ بُعِثْتُمْ مِنْ بَعْدِ مَوْتِكُمْ، فَجُعِلَتْ لَكُمْ جِنَانٌ كَجِنَانِ الْأُرْدُنِّ، وَإِنْ لَمْ تَفْعَلُوا كَانَ لَهُ فِيكُمْ ذَبْحٌ، ثُمَّ بُعِثْتُمْ مِنْ بَعْدِ مَوْتِكُمْ، ثُمَّ جُعِلَتْ لَكُمْ نَارٌ تُحْرَقُونَ فِيهَا. قَالَ: وَخَرَجَ عَلَيْهِمْ رَسُولُ اللَّهِ ﷺ، فَأَخَذَ حَفْنَةً مِنْ تُرَابٍ فِي يَدِهِ، ثُمَّ قَالَ أَنَا أَقُولُ ذَلِكَ، أَنْتَ أَحَدُهُمْ. وَأَخَذَ اللَّهُ تَعَالَى عَلَى أَبْصَارِهِمْ عَنْهُ، فَلَا يَرَوْنَهُ، فَجَعَلَ يَنْثُرُ ذَلِكَ التُّرَابَ عَلَى رُءُوسِهِمْ وَهُوَ يَتْلُو هَؤُلَاءِ الْآيَاتِ مِنْ يس: يس وَالْقُرْآنِ الْحَكِيمِ إِنَّكَ لَمِنَ الْمُرْسَلِينَ عَلَى صِرَاطٍ مُسْتَقِيمٍ تَنْزِيلَ الْعَزِيزِ الرَّحِيمِ إلَى قَوْلِهِ: فَأَغْشَيْنَاهُمْ فَهُمْ لَا يُبْصِرُونَ حَتَّى فَرَغَ رَسُولُ اللَّهِ ﷺ مِنْ هَؤُلَاءِ الْآيَاتِ وَلَمْ يَبْقَ مِنْهُمْ رَجُلٌ إلَّا وَقَدْ وَضَعَ عَلَى رَأْسِهِ تُرَابًا، ثُمَّ انْصَرَفَ إلَى حَيْثُ أَرَادَ أَنْ يَذْهَبَ، فَأَتَاهُمْ آتٍ مِمَّنْ لَمْ يَكُنْ مَعَهُمْ، فَقَالَ: مَا تَنْتَظِرُونَ هَاهُنَا ؟ قَالُوا: مُحَمَّدًا؛ قَالَ: خَيَّبَكُمْ اللَّهُ قَدْ وَاَللَّهِ خَرَجَ عَلَيْكُمْ مُحَمَّدٌ، ثُمَّ مَا تَرَكَ مِنْكُمْ رَجُلًا إلَّا وَقَدْ وَضَعَ عَلَى رَأْسِهِ تُرَابًا، وَانْطَلَقَ لِحَاجَتِهِ، أَفَمَا تَرَوْنَ مَا بِكُمْ ؟ قَالَ: فَوَضَعَ كُلُّ رَجُلٍ مِنْهُمْ يَدَهُ عَلَى رَأْسِهِ، فَإِذَا عَلَيْهِ تُرَابٌ، ثُمَّ جَعَلُوا يَتَطَلَّعُونَ فَيَرَوْنَ عَلِيًّا عَلَى الْفِرَاشِ مُتَسَجِّيًا بِبُرْدِ رَسُولِ اللَّهِ ﷺ، فَيَقُولُونَ: وَاَللَّهِ إنَّ هَذَا لَمُحَمَّدٌ نَائِمًا، عَلَيْهِ بُرْدُهُ. فَلَمْ يَبْرَحُوا كَذَلِكَ حَتَّى أَصْبَحُوا فَقَامَ عَلِيٌّ ؓ عَنْ الْفِرَاشِ فَقَالُوا: وَاَللَّهِ لَقَدْ كَانَ صَدَقَنَا الَّذِي حَدَّثَنَا. وَرَوَى الْوَاقِدِيُّ عَنْ أَشْيَاخِهِ: أَنَّ الَّذِينَ كَانُوا يَنْتَظِرُونَ رَسُولَ اللَّهِ ﷺ تِلْكَ اللَّيْلَةَ مِنَ الْمُشْرِكِينَ: أَبُو جَهْلٍ، وَالْحَكَمُ بْنُ أَبِي الْعَاصِ، وَعُقْبَةُ بْنُ أَبِي مُعَيْطٍ، وَالنَّضْرُ بْنُ الْحَارِثِ، وَأُمَيَّةُ بْنُ خَلَفٍ، وَابْنُ الْعَيْطَلَةِ، وَزَمْعَةُ بْنُ الْأَسْوَدِ، وَطُعَيْمَةُ بْنُ عَدِيٍّ، وَأَبُو لَهَبٍ، وَأُبَيُّ بْنُ خَلَفٍ، وَنَبِيهٌ وَمُنَبِّهٌ ابْنَا الْحَجَّاجِ. فَلَمَّا أَصْبَحُوا قَامَ عَلِيٌّ ؓ عَنِ الْفِرَاشِ، فَسَأَلُوهُ عَنْ رَسُولِ اللَّهِ ﷺ فَقَالَ: لَا عِلْمَ لِي بِهِ. وَحَكَى جَرِيرٌ أَنَّهُمْ ضَرَبُوا عَلِيًّا وَحَبَسُوهُ سَاعَةً، ثُمَّ تَرَكُوهُ.

     ✧ [The Prophet's ﷺ leaving and his appointing ʿAlī over his bed] Jibrīl ﷺ came to the Messenger of Allah ﷺ and said: 'Do not sleep tonight on the bed on which you used to sleep.' He said: When it was the dark of night, they gathered at his door watching for when he would sleep, so that they might pounce upon him. When the Messenger of Allah ﷺ saw their place, he said to ʿAlī b. Abī Ṭālib: 'Sleep on my bed and cover yourself with this green Ḥaḍramī cloak of mine; sleep in it, for nothing you dislike from them will reach you.' The Messenger of Allah ﷺ used to sleep in that cloak of his when he slept. Ibn Isḥāq said: Yazīd b. Ziyād narrated to me, from Muḥammad b. Kaʿb al-Quraẓī, who said: When they gathered for him, and among them was Abū Jahl b. Hishām, he said while they were at his door: 'Muḥammad claims that if you follow him in his affair, you will be kings of the Arabs and the non-Arabs, then you will be raised after your death, and gardens like the gardens of Jordan will be made for you; and if you do not, he will have slaughter among you, then you will be raised after your death, and a fire will be made for you in which you will burn.' He said: And the Messenger of Allah ﷺ came out upon them and took a handful of dust in his hand, then said: 'I say that; you are one of them.' Allah, Exalted is He, took hold of their sight from him, so they could not see him. He began to scatter that dust upon their heads while reciting these verses from Yā Sīn: 'Yā Sīn. By the wise Qurʾān, indeed you are one of the messengers, upon a straight path. A revelation of the Mighty, the Merciful...' up to His saying: '...so We covered them, and they do not see,' until the Messenger of Allah ﷺ finished these verses, and there remained not one of them but had dust placed on his head. Then he departed to where he intended to go. A comer who had not been with them came to them and said: 'What are you waiting for here?' They said: 'Muḥammad.' He said: 'May Allah disappoint you. By Allah, Muḥammad came out upon you, then left not a man among you but placed dust on his head, and went off for his need. Do you not see what is upon you?' He said: Each man of them placed his hand on his head, and there was dust upon it. Then they began to look and saw ʿAlī on the bed, covered with the cloak of the Messenger of Allah ﷺ, and they said: 'By Allah, this is Muḥammad sleeping; his cloak is upon him.' They did not cease thus until morning came. Then ʿAlī ؓ rose from the bed, and they said: 'By Allah, the one who told us spoke truth.' Al-Wāqidī narrated from his shaykhs that the polytheists who were waiting for the Messenger of Allah ﷺ that night were: Abū Jahl, al-Ḥakam b. Abī al-ʿĀṣ, ʿUqbah b. Abī Muʿayṭ, al-Naḍr b. al-Ḥārith, Umayyah b. Khalaf, Ibn al-ʿAyṭalah, Zamʿah b. al-Aswad, Ṭuʿaymah b. ʿAdī, Abū Lahab, Ubayy b. Khalaf, and Nabīh and Munabbih, the two sons of al-Ḥajjāj. When morning came, ʿAlī ؓ rose from the bed, and they asked him about the Messenger of Allah ﷺ. He said: 'I have no knowledge of him.' Jarīr related that they struck ʿAlī and imprisoned him for a while, then left him.

434. Tarikh (al-Tabari) 856No grade recorded

     [ مَا نَزَلَ مِنْ الْقُرْآنِ فِي تَرَبُّصِ الْمُشْرِكِينَ بِالنَّبِيِّ   ] قَالَ ابْنُ إسْحَاقَ: وَكَانَ مِمَّا أَنْزَلَ اللَّهُ عَزَّ وَجَلَّ مِنْ الْقُرْآنِ فِي ذَلِكَ الْيَوْمِ، وَمَا كَانُوا أَجْمَعُوا لَهُ: وَإِذْ يَمْكُرُ بِكَ الَّذِينَ كَفَرُوا لِيُثْبِتُوكَ أَوْ يَقْتُلُوكَ أَوْ يُخْرِجُوكَ وَيَمْكُرُونَ وَيَمْكُرُ اللَّهُ وَاللَّهُ خَيْرُ الْمَاكِرِينَ وَقَوْلِ اللَّهِ عَزَّ وَجَلَّ: أَمْ يَقُولُونَ شَاعِرٌ نَتَرَبَّصُ بِهِ رَيْبَ الْمَنُونِ قُلْ تَرَبَّصُوا فَإِنِّي مَعَكُمْ مِنَ الْمُتَرَبِّصِينَ  قَالَ ابْنُ هِشَامٍ: الْمَنُونُ: الْمَوْتُ. وَرَيْبُ الْمَنُونِ: مَا يَرِيبُ وَيَعْرِصُ مِنْهَا. قَالَ أَبُو ذُؤَيْبٍ الهُذَليُّ: أَمِنْ الْمَنُونِ وَرَيْبِهَا تَتَوَجَّعُ وَالدَّهْرُ لَيْسَ بِمُعْتِبٍ مَنْ يَجْزَعُ وَهَذَا الْبَيْتُ فِي قَصِيدَةٍ لَهُ. قَالَ ابْنُ إسْحَاقَ: وَأَذِنَ اللَّهُ تَعَالَى لِنَبِيِّهِ ﷺ عِنْدَ ذَلِكَ فِي الْهِجْرَةِ.

     ✧ [What was revealed of the Qur'an regarding the polytheists' lying in wait for the Prophet] Ibn Isḥāq said: Among what God, Almighty and Glorious, sent down of the Qur'an concerning that day and what they had resolved for him was: "And when those who disbelieve plot against you to restrain you, or kill you, or drive you out—they plot and God plots, and God is the best of plotters" (Q 8:30), and the saying of God, Almighty and Glorious: "Or do they say, 'He is a poet for whom we await the misfortune of fate'? Say, 'Wait, for I am with you among those who wait'" (Q 52:30–31). Ibn Hishām said: al-manūn means death, and rayb al-manūn means the doubts and vicissitudes that come from it. Abū Dhuʾayb al-Hudhalī said: Is it at fate and its vicissitudes that you grieve, when time will not restore one who despairs? This verse is in a poem of his. Ibn Isḥāq said: God, Exalted, then gave permission to His Prophet ﷺ for the emigration.

435. Tarikh (al-Tabari) 857No grade recorded

     [ طَمَعُ أَبِي بَكْرٍ فِي أَنْ يَكُونَ صَاحِبَ النَّبِيِّ فِي الْهِجْرَةِ، وَمَا أَعَدَّ لِذَلِكَ   ] قَالَ ابْنُ إسْحَاقَ: وَكَانَ أَبُو بَكْرٍ ؓ رَجُلًا ذَا مَالٍ، فَكَانَ حَيْنَ اسْتَأْذَنَ رَسُولَ اللَّهِ ﷺ فِي الْهِجْرَةِ، فَقَالَ لَهُ رَسُولُ اللَّهِ ﷺ: لَا تَعْجَلْ، لَعَلَّ اللَّهَ يَجِدُ لَكَ صَاحِبًا، قَدْ طَمِعَ بِأَنْ يَكُونَ رَسُولُ اللَّهِ ﷺ، إنَّمَا يَعْنِي نَفْسَهُ، حَيْنَ قَالَ لَهُ ذَلِكَ، فَابْتَاعَ رَاحِلَتَيْنِ، فَاحْتَبَسَهُمَا فِي دَارِهِ، يَعْلِفُهُمَا إعْدَادًا لِذَلِكَ.

     ✧ [Abū Bakr's hope to be the companion of the Prophet in the emigration, and what he prepared for that] Ibn Isḥāq said: Abū Bakr ؓ was a man of wealth. When he asked permission from the Messenger of Allah ﷺ to emigrate, the Messenger of Allah ﷺ said to him: "Do not be hasty; perhaps Allah will find a companion for you." He hoped that it would be the Messenger of Allah ﷺ, meaning himself, when he said that to him. So he purchased two riding camels and kept them in his house, feeding them in preparation for that.

436. Tarikh (al-Tabari) 858No grade recorded

     بَابُ هِجْرَةِ رَسُولِ اللَّهِ ﷺ بِنَفْسِهِ الْكَرِيمَةِ مِنْ مَكَّةَ إِلَى الْمَدِينَةِ وَمَعَهُ أَبُو بَكْرٍ الصِّدِّيقُ   ؓ وَذَلِكَ أَوَّلُ التَّارِيخِ الْإِسْلَامِيِّ كَمَا اتَّفَقَ عَلَيْهِ الصَّحَابَةُ فِي الدَّوْلَةِ الْعُمَرِيَّةِ، كَمَا بَيَّنَاهُ فِي " سِيرَةِ عُمَرَ " ؓ وَعَنْهُمْ أَجْمَعِينَ. قَالَ الْبُخَارِيُّ: بسنده عَنِ ابْنِ عَبَّاسٍ، قَالَ: بُعِثَ النَّبِيُّ ﷺ لِأَرْبَعِينَ سَنَةً، فَمَكَثَ بِمَكَّةَ ثَلَاثَ عَشْرَةَ يُوحَى إِلَيْهِ، ثُمَّ أُمِرَ بِالْهِجْرَةِ فَهَاجَرَ عَشْرَ سِنِينَ، وَمَاتَ وَهُوَ ابْنُ ثَلَاثٍ وَسِتِّينَ. وَقَدْ كَانَتْ هِجْرَتُهُ، عَلَيْهِ السَّلَامُ، فِي شَهْرِ رَبِيعٍ الْأَوَّلِ سَنَةَ ثَلَاثَ عَشْرَةَ مِنْ بِعْثَتِهِ عَلَيْهِ السَّلَامُ، وَذَلِكَ فِي يَوْمِ الِاثْنَيْنِ كَمَّا رَوَاهُ الْإِمَامُ أَحْمَدُ، عَنِ ابْنِ عَبَّاسٍ، أَنَّهُ قَالَ: وُلِدَ نَبِيُّكُمْ يَوْمَ الِاثْنَيْنِ، وَخَرَجَ مِنْ مَكَّةَ يَوْمَ الِاثْنَيْنِ، وَنُبِّئَ يَوْمَ الِاثْنَيْنِ، وَدَخْلَ الْمَدِينَةَ يَوْمَ الِاثْنَيْنِ، وَتُوُفِّيَ يَوْمَ الِاثْنَيْنِ. قَالَ مُحَمَّدُ بْنُ إِسْحَاقَ: وَكَانَ أَبُو بَكْرٍ حِينَ اسْتَأْذَنَ رَسُولَ اللَّهِ ﷺ فِي الْهِجْرَةِ، فَقَالَ لَهُ: " لَا تَعْجَلْ، لَعَلَّ اللَّهَ أَنْ يَجْعَلَ لَكَ صَاحِبًا ". قَدْ طَمِعَ بِأَنْ يَكُونَ رَسُولُ اللَّهِ ﷺ إِنَّمَا يَعْنِي نَفْسَهُ، فَابْتَاعَ رَاحِلَتَيْنِ، فَحَبَسَهُمَا فِي دَارِهِ يَعْلِفُهُمَا إِعْدَادًا لِذَلِكَ. قَالَ الْوَاقِدِيُّ: اشْتَرَاهُمَا بِثَمَانِمِائَةِ دِرْهَمٍ. قَالَ ابْنُ إِسْحَاقَ: فَحَدَّثَنِي مَنْ لَا أَتَّهِمُ، عَنْ عُرْوَةَ بْنِ الزُّبَيْرِ، عَنْ عَائِشَةَ أُمِّ الْمُؤْمِنِينَ، أَنَّهَا قَالَتْ: كَانَ لَا يُخْطِئُ رَسُولُ اللَّهِ ﷺ أَنْ يَأْتِيَ بَيْتَ أَبِي بَكْرٍ أَحَدَ طَرَفَيِ النَّهَارِ، إِمَّا بُكْرَةً، وَإِمَّا عَشِيَّةً حَتَّى إِذَا كَانَ الْيَوْمُ الَّذِي أَذِنَ اللَّهُ فِيهِ لِرَسُولِهِ ﷺ فِي الْهِجْرَةِ، وَالْخُرُوجِ مِنْ مَكَّةَ مِنْ بَيْنِ ظَهْرَيْ قَوْمِهِ، أَتَانَا رَسُولُ اللَّهِ ﷺ بِالْهَاجِرَةِ فِي سَاعَةٍ كَانَ لَا يَأْتِي فِيهَا، قَالَتْ: فَلَمَّا رَآهُ أَبُو بَكْرٍ، قَالَ: مَا جَاءَ رَسُولُ اللَّهِ ﷺ هَذِهِ السَّاعَةَ إِلَّا لِأَمْرٍ حَدَثَ. قَالَتْ: فَلَمَّا دَخَلَ تَأَخَّرَ لَهُ أَبُو بَكْرٍ عَنْ سَرِيرِهِ، فَجَلَسَ رَسُولُ اللَّهِ ﷺ، وَلَيْسَ عِنْدَ أَبِي بَكْرٍ أَحَدٌ إِلَّا أَنَا وَأُخْتِي أَسْمَاءُ بِنْتُ أَبِي بَكْرٍ، فَقَالَ رَسُولُ اللَّهِ ﷺ: " أَخْرِجْ عَنِّي مَنْ عِنْدَكَ ". قَالَ: يَا رَسُولَ اللَّهِ، إِنَّمَا هُمَا ابْنَتَايَ وَمَا ذَاكَ: فِدَاكَ أَبِي وَأُمِّي ؟ قَالَ: " إِنَّ اللَّهَ قَدْ أَذِنَ لِي فِي الْخُرُوجِ وَالْهِجْرَةِ ". قَالَتْ: فَقَالَ أَبُو بَكْرٍ: الصُّحْبَةَ يَا رَسُولَ اللَّهِ ؟ قَالَ: " الصُّحْبَةَ ". قَالَتْ: فَوَاللَّهِ مَا شَعَرْتُ قَطُّ قَبْلَ ذَلِكَ الْيَوْمِ أَنَّ أَحَدًا يَبْكِي مِنَ الْفَرَحِ حَتَّى رَأَيْتُ أَبَا بَكْرٍ يَوْمَئِذٍ يَبْكِي. ثُمَّ قَالَ: يَا نَبِيَّ اللَّهِ، إِنَّ هَاتَيْنِ رَاحِلَتَانِ كُنْتُ أَعْدَدْتُهُمَا لِهَذَا. فَاسْتَأْجَرَا عَبْدَ اللَّهِ بْنَ أَرْقَطَ. قَالَ ابْنُ هِشَامٍ وَيُقَالُ: عَبْدُ اللَّهِ بْنُ أُرَيْقِطٍ. رَجُلًا مِنْ بَنِي الدِّيلِ بْنِ بَكْرٍ، وَكَانَتْ أُمُّهُ مِنْ بَنِي سَهْمِ بْنِ عَمْرٍو، وَكَانَ مُشْرِكًا - يَدُلُّهُمَا عَلَى الطَّرِيقِ، وَدَفَعَا إِلَيْهِ رَاحِلَتَيْهِمَا، فَكَانَتَا عِنْدَهُ يَرْعَاهُمَا لِمِيعَادِهِمَا.

     ✧ The Chapter on the Emigration of the Messenger of Allah ﷺ with His Noble Self from Makkah to Madinah, accompanied by Abu Bakr al-Siddiq ؓ This was the beginning of the Islamic calendar, as the Companions agreed upon it during the Umarite state, as we explained in the "Biography of Umar" ؓ and on their authority collectively. Al-Bukhari said: with his chain of transmission from Ibn Abbas, who said: The Prophet ﷺ was sent at the age of forty years; he stayed in Makkah for thirteen years receiving revelation; then he was commanded to emigrate, and he emigrated for ten years, and died when he was sixty-three. His emigration ﷺ was in the month of Rabi' al-Awwal in the thirteenth year of his mission ﷺ, and that was on a Monday, as narrated by Imam Ahmad from Ibn Abbas, who said: Your Prophet was born on a Monday, left Makkah on a Monday, was commissioned as a prophet on a Monday, entered Madinah on a Monday, and died on a Monday. Muhammad b. Ishaq said: When Abu Bakr asked the Messenger of Allah ﷺ for permission to emigrate, he said to him: "Do not be hasty; perhaps Allah will appoint for you a companion." He hoped that the Messenger of Allah ﷺ meant himself, so he bought two riding camels and kept them in his house, feeding them in preparation for that. Al-Waqidi said: He bought them for eight hundred dirhams. Ibn Ishaq said: He narrated to me someone I do not accuse, from Urwah b. al-Zubayr, from Aishah, the Mother of the Believers, that she said: The Messenger of Allah ﷺ did not fail to come to Abu Bakr's house at one of the two ends of the day, either in the early morning or in the evening, until the day on which Allah permitted His Messenger ﷺ to emigrate and depart from Makkah from among his people. The Messenger of Allah ﷺ came to us at noon, at an hour in which he would not come. She said: When Abu Bakr saw him, he said: The Messenger of Allah ﷺ has not come at this hour except for a matter that has occurred. She said: When he entered, Abu Bakr moved back from his bed for him, and the Messenger of Allah ﷺ sat down, and there was no one with Abu Bakr except me and my sister Asma' bt. Abi Bakr. The Messenger of Allah ﷺ said: "Send away from me whoever is with you." He said: O Messenger of Allah, they are only my two daughters; and what is that? May my father and mother be your ransom. He said: "Allah has permitted me to depart and emigrate." She said: Abu Bakr said: Companionship, O Messenger of Allah? He said: "Companionship." She said: By Allah, I never knew before that day that anyone wept from joy until I saw Abu Bakr weeping that day. Then he said: O Prophet of Allah, these two riding camels I have prepared for this. So they hired Abdullah b. Arqat—Ibn Hisham said: It is also said Abdullah b. Urayqit—a man from Banu al-Dil b. Bakr, whose mother was from Banu Sahm b. Amr, and he was a polytheist, to guide them on the road. They handed over to him their two riding camels, which remained with him, and he pastured them for their appointed time.

437. Tarikh (al-Tabari) 859No grade recorded

     [ مَنْ كَانَ يَعْلَمُ بِهِجْرَةِ الرَّسُولِ ﷺ   ] قَالَ ابْنُ إسْحَاقَ: وَلَمْ يَعْلَمْ فِيمَا بَلَغَنِي، بِخُرُوجِ رَسُولِ اللَّهِ ﷺ أَحَدٌ، حَيْنَ خَرَجَ، إلَّا عَلِيُّ بْنُ أَبِي طَالِبٍ، وَأَبُو بَكْرٍ الصِّدِّيقُ، وَآلُ أَبِي بَكْرٍ. أَمَا عَلِيٌّ فَإِنَّ رَسُولَ اللَّهِ ﷺ - فِيمَا بَلَغَنِي - أَخْبَرَهُ بِخُرُوجِهِ، وَأَمَرَهُ أَنْ يَتَخَلَّفَ بَعْدَهُ بِمَكَّةَ، حَتَّى يُؤَدِّيَ عَنْ رَسُولِ اللَّهِ ﷺ الْوَدَائِعَ، الَّتِي كَانَتْ عِنْدَهُ لِلنَّاسِ، وَكَانَ رَسُولُ اللَّهِ ﷺ لَيْسَ بِمَكَّةَ أَحَدٌ عِنْدَهُ شَيْءٌ يُخْشَى عَلَيْهِ إلَّا وَضَعَهُ عِنْدَهُ، لِمَا يُعْلَمُ مِنْ صِدْقِهِ وَأَمَانَتِهِ ﷺ.

     ✧ [ Those who knew of the Messenger's emigration ﷺ ] Ibn Isḥāq said: As far as I have been informed, no one knew of the departure of the Messenger of Allah ﷺ when he departed except ʿAlī b. Abī Ṭālib, Abū Bakr al-Ṣiddīq, and the family of Abū Bakr. As for ʿAlī, the Messenger of Allah ﷺ — as far as I have been informed — told him of his departure and ordered him to remain behind in Makkah until he should return, on behalf of the Messenger of Allah ﷺ, the trusts that people had placed with him. There was no one in Makkah who had anything that he feared for but he placed it with him, because of the truthfulness and trustworthiness that were known of him ﷺ.

438. Tarikh (al-Tabari) 860No grade recorded

     قَالَ ابْنُ إِسْحَاقَ: فَلَمَّا أَجْمَعَ رَسُولُ اللَّهِ ﷺ الْخُرُوجَ أَتَى أَبَا بَكْرِ بْنِ أَبِي قُحَافَةَ فَخَرَجَا مِنْ خَوْخَةٍ لِأَبِي بَكْرٍ فِي ظَهْرِ بَيْتِهِ. وَقَدْ رَوَى أَبُو نُعَيْمٍ مِنْ طَرِيقِ إِبْرَاهِيمَ بْنِ سَعْدٍ، عَنْ مُحَمَّدِ بْنِ إِسْحَاقَ، قَالَ: بَلَغَنِي أَنَّ رَسُولَ اللَّهِ ﷺ لَمَّا خَرَجَ مِنْ مَكَّةَ مُهَاجِرًا إِلَى اللَّهِ يُرِيدُ الْمَدِينَةَ، قَالَ: " الْحَمْدُ لِلَّهِ الَّذِي خَلَقَنِي وَلَمْ أَكُ شَيْئًا، اللَّهُمَّ أَعْنِي عَلَى هَوْلِ الدُّنْيَا، وَبَوَائِقِ الدَّهْرِ، وَمَصَائِبِ اللَّيَالِي وَالْأَيَّامِ، اللَّهُمَّ اصْحَبْنِي فِي سَفَرِي، وَاخْلُفْنِي فِي أَهْلِي، وَبَارِكْ لِي فِيمَا رَزَقْتَنِي، وَلَكَ فَذَلِّلْنِي، وَعَلَى صَالِحِ خُلُقِي فَقَوِّمِنِي، وَإِلَيْكَ رَبِّ فَحَبِّبْنِي، وَإِلَى النَّاسِ فَلَا تَكِلْنِي، رَبُّ الْمُسْتَضْعَفِينَ، وَأَنْتَ رَبِّي أَعُوذُ بِوَجْهِكَ الْكَرِيمِ الَّذِي أَشْرَقَتْ لَهُ السَّمَاوَاتُ وَالْأَرْضُ، وَكُشِفَتْ بِهِ الظُّلُمَاتُ، وَصَلَحَ عَلَيْهِ أَمْرُ الْأَوَّلِينَ وَالْآخِرِينَ، أَنْ تُحِلَّ عَلَيَّ غَضَبَكَ، وَتُنْزِلَ بِي سَخَطَكَ، أَعُوذُ بِكَ مِنْ زَوَالِ نِعْمَتِكَ، وَفَجْأَةِ نِقْمَتِكَ، وَتَحَوُّلِ عَافِيَتِكَ، وَجَمِيعِ سَخَطِكَ، لَكَ الْعُتْبَى عِنْدِي خَيْرَ مَا اسْتَطَعْتُ، لَا حَوْلَ وَلَا قُوَّةَ إِلَّا بِكَ ". قَالَ ابْنُ إِسْحَاقَ: ثُمَّ عَمَدَا إِلَى غَارٍ بِثَوْرٍ - جَبَلٍ بِأَسْفَلَ مَكَّةَ - فَدَخَلَاهُ، وَأَمَرَ أَبُو بَكْرٍ الصِّدِّيقُ ابْنَهُ عَبْدَ اللَّهِ أَنْ يَتَسَمَّعَ لَهُمَا مَا يَقُولُ النَّاسُ فِيهِمَا نَهَارَهُ، ثُمَّ يَأْتِيهِمَا إِذَا أَمْسَى بِمَا يَكُونُ فِي ذَلِكَ الْيَوْمِ مِنَ الْخَبَرِ، وَأَمَرَ عَامِرَ بْنَ فُهَيْرَةَ مَوْلَاهُ أَنْ يَرْعَى غَنَمَهُ نَهَارَهُ، ثُمَّ يُرِيحَهَا عَلَيْهِمَا إِذَا أَمْسَى فِي الْغَارِ. فَكَانَ عَبْدُ اللَّهِ بْنُ أَبِي بَكْرٍ يَكُونُ فِي قُرَيْشٍ نَهَارَهُ مَعَهُمْ، يَسْمَعُ مَا يَأْتَمِرُونَ بِهِ وَمَا يَقُولُونَ فِي شَأْنِ رَسُولِ اللَّهِ ﷺ وَأَبِي بَكْرٍ، ثُمَّ يَأْتِيهِمَا إِذَا أَمْسَى فَيُخْبِرُهُمَا الْخَبَرَ، وَكَانَ عَامِرُ بْنُ فُهَيْرَةَ يَرْعَى فِي رُعْيَانِ أَهْلِ مَكَّةَ، فَإِذَا أَمْسَى أَرَاحَ عَلَيْهِمَا غَنَمَ أَبِي بَكْرٍ فَاحْتَلَبَا وَذَبَحَا، فَإِذَا غَدَا عَبْدُ اللَّهِ بْنُ أَبِي بَكْرٍ مِنْ عِنْدِهِمَا إِلَى مَكَّةَ اتَّبَعَ عَامِرُ بْنُ فُهَيْرَةَ أَثَرَهُ بِالْغَنَمِ يُعْفِّي عَلَيْهِ. وَسَيَأْتِي فِي سِيَاقِ الْبُخَارِيِّ مَا يَشْهَدُ لِهَذَا. وَقَدْ حَكَى ابْنُ جَرِيرٍ عَنْ بَعْضِهِمْ أَنَّ رَسُولَ اللَّهِ ﷺ سَبَقَ الصِّدِّيقَ فِي الذَّهَابِ إِلَى غَارِ ثَوْرٍ، وَأَمَرَ عَلِيًّا أَنْ يَدُلَّهُ عَلَى مَسِيرِهِ لِيَلْحَقَهُ، فَلَحِقَهُ فِي أَثْنَاءِ الطَّرِيقِ. وَهَذَا غَرِيبٌ جِدًّا، وَخِلَافُ الْمَشْهُورِ مِنْ أَنَّهُمَا خَرَجَا مَعًا. قَالَ ابْنُ إِسْحَاقَ: وَكَانَتْ أَسْمَاءُ بِنْتُ أَبِي بَكْرٍ ؓ تَأْتِيهِمَا مِنَ الطَّعَامِ إِذَا أَمْسَتْ بِمَا يُصْلِحُهُمَا. قَالَتْ أَسْمَاءُ: وَلَمَّا خَرَجَ رَسُولُ اللَّهِ ﷺ وَأَبُو بَكْرٍ أَتَانَا نَفَرٌ مِنْ قُرَيْشٍ فِيهِمْ أَبُو جَهْلِ بْنُ هِشَامٍ، فَوَقَفُوا عَلَى بَابِ أَبِي بَكْرٍ، فَخَرَجْتُ إِلَيْهِمْ، فَقَالُوا: أَيْنَ أَبُوكِ يَا ابْنَةَ أَبِي بَكْرٍ ؟ قَالَتْ: قُلْتُ: لَا أَدْرِي وَاللَّهِ أَيْنَ أَبِي ؟ قَالَتْ: فَرَفَعَ أَبُو جَهْلٍ يَدَهُ - وَكَانَ فَاحِشًا خَبِيثًا - فَلَطَمَ خَدِّي لَطْمَةً طَرَحَ مِنْهَا قُرْطِي، ثُمَّ انْصَرَفُوا. قَالَ ابْنُ إِسْحَاقَ: وَحَدَّثَنِي يَحْيَى بْنُ عَبَّادِ بْنِ عَبْدِ اللَّهِ بْنِ الزُّبَيْرِ، أَنَّ أَبَاهُ حَدَّثَهُ عَنْ جَدَّتِهِ أَسْمَاءَ، قَالَتْ: لَمَّا خَرَجَ رَسُولُ اللَّهِ ﷺ وَخَرَجَ أَبُو بَكْرٍ مَعَهُ، احْتَمَلَ أَبُو بَكْرٍ مَالَهُ كُلَّهُ، مَعَهُ خَمْسَةَ آلَافِ دِرْهَمٍ أَوْ سِتَّةَ آلَافِ دِرْهَمٍ، فَانْطَلَقَ بِهَا مَعَهُ. قَالَتْ: فَدَخَلَ عَلَيْنَا جَدِّي أَبُو قُحَافَةَ - وَقَدْ ذَهَبَ بَصَرُهُ - فَقَالَ: وَاللَّهِ إِنِّي لَأَرَاهُ قَدْ فَجَعَكُمْ بِمَالِهِ مَعَ نَفْسِهِ. قَالَتْ: قُلْتُ: كَلَّا يَا أَبَتِ إِنَّهُ قَدْ تَرَكَ لَنَا خَيْرًا كَثِيرًا. قَالَتْ: وَأَخَذْتُ أَحْجَارًا، فَوَضَعْتُهَا فِي كُوَّةٍ فِي الْبَيْتِ الَّذِي كَانَ أَبِي يَضَعُ مَالَهُ فِيهَا، ثُمَّ وَضَعْتُ عَلَيْهَا ثَوْبًا، ثُمَّ أَخَذْتُ بِيَدِهِ، فَقُلْتُ: يَا أَبَتِ ضَعْ يَدَكَ عَلَى هَذَا الْمَالِ. قَالَتْ: فَوَضَعَ يَدَهُ عَلَيْهِ، فَقَالَ: لَا بَأْسَ إِذْ كَانَ قَدْ تَرَكَ لَكُمْ هَذَا فَقَدَ أَحْسَنَ، وَفِي هَذَا بَلَاغٌ لَكُمْ. وَلَا وَاللَّهِ مَا تَرَكَ لَنَا شَيْئًا، وَلَكِنْ أَرَدْتُ أَنْ أُسَكِّنَ الشَّيْخَ بِذَلِكَ. وَقَالَ ابْنُ هِشَامٍ: وَحَدَّثَنِي بَعْضُ أَهْلِ الْعِلْمِ، أَنَّ الْحَسَنَ بْنَ أَبِي الْحَسَنِ الْبَصْرِيَّ قَالَ: انْتَهَى رَسُولُ اللَّهِ ﷺ وَأَبُو بَكْرٍ إِلَى الْغَارِ لَيْلًا، فَدَخَلَ أَبُو بَكْرٍ قَبْلَ رَسُولِ اللَّهِ ﷺ فَلَمَسَ الْغَارَ; لِيَنْظُرَ أَفِيهِ سَبُعٌ أَوْ حَيَّةٌ، يَقِي رَسُولَ اللَّهِ ﷺ بِنَفْسِهِ. وَهَذَا فِيهِ انْقِطَاعٌ مِنْ طَرَفَيْهِ. وَقَدْ قَالَ أَبُو الْقَاسِمِ الْبَغَوِيُّ: حَدَّثَنَا دَاوُدُ بْنُ عَمْرٍو الضَّبِّيُّ، ثَنَا نَافِعُ بْنُ عُمَرَ الْجُمَحِيُّ، عَنِ ابْنِ أَبِي مُلَيْكَةَ،أَنَّ النَّبِيَّ ﷺ لَمَّا خَرَجَ هُوَ وَأَبُو بَكْرٍ إِلَى ثَوْرٍ، فَجَعَلَ أَبُو بَكْرٍ يَكُونُ أَمَامَ النَّبِيِّ ﷺ مَرَّةً، وَخَلْفَهُ مَرَّةً، فَسَأَلَهُ النَّبِيُّ ﷺ عَنْ ذَلِكَ، فَقَالَ: إِذَا كُنْتُ خَلْفَكَ خَشِيتُ أَنْ تُؤْتَى مِنْ أَمَامِكَ، وَإِذَا كُنْتُ أَمَامِكَ خَشِيتُ أَنْ تُؤْتَى مِنْ خَلْفِكَ، حَتَّى إِذَا انْتَهَى إِلَى الْغَارِ مِنْ ثَوْرٍ، قَالَ أَبُو بَكْرٍ: كَمَا أَنْتَ حَتَّى أُدْخِلَ يَدِي فَأُحِسَّهُ وَأَقُصَّهُ، فَإِنْ كَانَتْ فِيهِ دَابَّةٌ أَصَابَتْنِي قَبْلَكَ. قَالَ نَافِعٌ: فَبَلَغَنِي أَنَّهُ كَانَ فِي الْغَارِ جُحْرٌ فَأَلْقَمَ أَبُو بَكْرٍ رِجْلَهُ ذَلِكَ الْجُحْرَ، تَخَوُّفًا أَنْ يَخْرُجَ مِنْهُ دَابَّةٌ أَوْ شَيْءٌ يُؤْذِي رَسُولَ اللَّهِ ﷺ. وَهَذَا مُرْسَلٌ وَقَدْ ذَكَرْنَا لَهُ شَوَاهِدَ أُخَرَ فِي سِيرَةِ الصِّدِّيقِ ؓ. وَقَالَ الْبَيْهَقِيُّ: أَخْبَرَنَا أَبُو عَبْدِ اللَّهِ الْحَافِظُ، أَخْبَرَنَا أَبُو بَكْرٍ أَحْمَدُ بْنُ إِسْحَاقَ، أَنَا مُوسَى بْنُ الْحَسَنِ بْنِ عَبَّادٍ، ثَنَا عَفَّانُ بْنُ مُسْلِمٍ، ثَنَا السَّرِيُّ بْنُ يَحْيَى، ثَنَا مُحَمَّدُ بْنُ سِيرِينَ، قَالَ: ذَكَرَ رِجَالٌ عَلَى عَهْدِ عُمْرَ، فَكَأَنَّهُمْ فَضَّلُوا عُمَرَ عَلَى أَبِي بَكْرٍ، فَبَلَغَ ذَلِكَ عُمَرَ، فَقَالَ: وَاللَّهِ لَلَيْلَةٌ مِنْ أَبِي بَكْرٍ خَيْرٌ مِنْ آلِ عُمَرَ، وَلَيَوْمٌ مِنْ أَبِي بَكْرٍ خَيْرٌ مِنْ آلِ عُمَرَ، لَقَدْ خَرَجَ رَسُولُ اللَّهِ ﷺ لَيْلَةَ انْطَلَقَ إِلَى الْغَارِ، وَمَعَهُ أَبُو بَكْرٍ فَجَعَلَ يَمْشِي سَاعَةً بَيْنَ يَدَيْهِ، وَسَاعَةً خَلْفَهُ، حَتَّى فَطِنَ رَسُولُ اللَّهِ ﷺ، فَقَالَ: " يَا أَبَا بَكْرٍ، مَا لَكَ تَمْشِي سَاعَةً بَيْنَ يَدَيَّ، وَسَاعَةً خَلْفِي ". فَقَالَ: يَا رَسُولَ اللَّهِ، أَذْكُرُ الطَّلَبَ فَأَمْشِي خَلْفَكَ، ثُمَّ أَذْكُرُ الرَّصَدَ فَأَمْشِي بَيْنَ يَدَيْكَ. فَقَالَ: " يَا أَبَا بَكْرٍ، لَوْ كَانَ شَيْءٌ لَأَحْبَبْتَ أَنْ يَكُونَ بِكَ دُونِي ؟ " قَالَ: نَعَمْ وَالَّذِي بَعَثَكَ بِالْحَقِّ. فَلَمَّا انْتَهَيْنَا إِلَى الْغَارِ، قَالَ أَبُو بَكْرٍ: مَكَانَكَ يَا رَسُولَ اللَّهِ حَتَّى أَسْتَبْرِئَ لَكَ الْغَارَ. فَدَخَلَ فَاسْتَبْرَأَهُ حَتَّى إِذَا كَانَ فِي أَعْلَاهُ، ذَكَرَ أَنَّهُ لَمْ يَسْتَبْرِئِ الْجِحَرَةَ، فَقَالَ: مَكَانَكَ يَا رَسُولَ اللَّهِ حَتَّى أَسْتَبْرِئَ. فَدَخَلَ فَاسْتَبْرَأَ، ثُمَّ قَالَ: انْزِلْ يَا رَسُولَ اللَّهِ. فَنَزَلَ. ثُمَّ قَالَ عُمَرُ: وَالَّذِي نَفْسِي بِيَدِهِ لَتِلْكَ اللَّيْلَةُ خَيْرٌ مِنْ آلِ عُمَرَ. وَقَدْ رَوَاهُ الْبَيْهَقِيُّ مِنْ وَجْهٍ آخَرَ عَنْ عُمَرَ، وَفِيهِ أَنَّ أَبَا بَكْرٍ جَعَلَ يَمْشِي بَيْنَ يَدَيْ رَسُولِ اللَّهِ ﷺ تَارَةً، وَخَلْفَهُ أُخْرَى، وَعَنْ يَمِينِهِ، وَعَنْ شِمَالِهِ. وَفِيهِ أَنَّهُ لَمَّا حَفِيَتْ رِجْلَا رَسُولِ اللَّهِ ﷺ حَمَلَهُ الصِّدِّيقُ عَلَى كَاهِلِهِ، وَأَنَّهُ لَمَّا دَخَلَ الْغَارَ سَدَّدَ تِلْكَ الْجِحَرَةَ كُلَّهَا، وَبَقِيَ مِنْهَا جُحْرٌ وَاحِدٌ، فَأَلْقَمَهُ كَعْبَهُ، فَجَعَلَتِ الْأَفَاعِي تَنْهَشُهُ وَدُمُوعُهُ تَسِيلُ، فَقَالَ لَهُ رَسُولُ اللَّهِ ﷺ: " لَا تَحْزَنْ إِنَّ اللَّهَ مَعَنَا ". وَفِي هَذَا السِّيَاقِ غَرَابَةٌ وَنَكَارَةٌ. ثُمَّ قَالَ الْبَيْهَقِيُّ: أَخْبَرَنَا أَبُو عَبْدِ اللَّهِ الْحَافِظُ، وَأَبُو سَعِيدٍ ابْنُ أَبِي عَمْرٍو، قَالَا: ثَنَا أَبُو الْعَبَّاسِ الْأَصَمُّ، ثَنَا عَبَّاسٌ الدُّورِيُّ، ثَنَا أَسْوَدُ بْنُ عَامِرٍ شَاذَانُ، ثَنَا إِسْرَائِيلُ، عَنِ الْأَسْوَدِ، عَنْ جُنْدُبِ بْنِ عَبْدِ اللَّهِ قَالَ: كَانَ أَبُو بَكْرٍ مَعَ رَسُولِ اللَّهِ ﷺ فِي الْغَارِ  فَأَصَابَ يَدَهُ حَجَرٌ، فَقَالَ: إِنْ أَنْتِ إِلَّا أُصْبَعٌ دَمِيتِ وَفِي سَبِيلِ اللَّهِ مَا لَقِيتِ طلب قريش للنبي ﷺ في الغار وَقَالَ الْحَافِظُ أَبُو بَكْرٍ أَحْمَدُ بْنُ عَلِيِّ بْنِ سَعِيدٍ الْقَاضِي فِي " مُسْنَدِ أَبِي بَكْرٍ ": حَدَّثَنَا بَشَّارٌ الْخَفَّافُ، ثَنَا جَعْفَرُ بْنُ سُلَيْمَانَ، ثَنَا أَبُو عِمْرَانَ الْجَوْنِيُّ، حَدَّثَنَا الْمُعَلَّى بْنُ زِيَادٍ، عَنِ الْحَسَنِ الْبَصْرِيِّ، قَالَ: انْطَلَقَ النَّبِيُّ ﷺ وَأَبُو بَكْرٍ إِلَى الْغَارِ، وَجَاءَتْ قُرَيْشٌ يَطْلُبُونَ النَّبِيَّ ﷺ، وَكَانُوا إِذَا رَأَوْا عَلَى بَابِ الْغَارِ نَسْجَ الْعَنْكَبُوتِ، قَالُوا: لَمْ يَدْخُلْ أَحَدٌ. وَكَانَ النَّبِيُّ ﷺ قَائِمًا يُصَلِّي وَأَبُو بَكْرٍ يَرْتَقِبُ، فَقَالَ أَبُو بَكْرٍ لِلنَّبِيِّ ﷺ: هَؤُلَاءِ قَوْمُكَ يَطْلُبُونَكَ، أَمَا وَاللَّهِ مَا عَلَى نَفْسِي أَبْكِي، وَلَكِنْ مَخَافَةَ أَنْ أَرَى فِيكَ مَا أَكْرَهُ. فَقَالَ لَهُ النَّبِيُّ ﷺ: " يَا أَبَا بَكْرٍ، لَا تَخَفْ إِنَّ اللَّهَ مَعَنَا ". وَهَذَا مُرْسَلٌ عَنِ الْحَسَنِ، وَهُوَ حَسَنٌ بِحَالِهِ مِنَ الشَّاهِدِ. وَفِيهِ زِيَادَةُ صَلَاةِ النَّبِيِّ ﷺ فِي الْغَارِ، وَقَدْ كَانَ، عَلَيْهِ السَّلَامُ، إِذَا حَزَبَهُ أَمْرٌ صَلَّى. وَرَوَى هَذَا الرَّجُلُ - أَعْنِي أَبَا بَكْرٍ أَحْمَدَ بْنَ عَلِيٍّ الْقَاضِيَ - عَنْ عَمْرٍو النَّاقِدِ، عَنْ خَلَفِ بْنِ تَمِيمٍ، عَنْ مُوسَى بْنِ مُطَيْرٍ، عَنْ أَبِيهِ، عَنْ أَبِي هُرَيْرَةَ، أَنَّ أَبَا بَكْرٍ قَالَ لِابْنِهِ: يَا بُنَيَّ، إِذَا حَدَثَ فِي النَّاسِ حَدَثٌ، فَأْتِ الْغَارَ الَّذِي اخْتَبَأَتُ فِيهِ أَنَا وَرَسُولُ اللَّهِ ﷺ، فَكُنْ فِيهِ; فَإِنَّهُ سَيَأْتِيكَ رِزْقُكَ فِيهِ بُكْرَةً وَعَشِيًّا. وَقَدْ نَظَمَ بَعْضُهُمْ هَذَا فِي شِعْرِهِ حَيْثُ يَقُولُ: نَسْجُ دَاوُدَ مَا حَمَى صَاحِبَ الْغَا     رِ وَكَانَ الْفَخَارُ لِلْعَنْكَبُوتِ وَقَدْ وَرَدَ أَنَّ حَمَامَتَيْنِ عَشَّشَتَا عَلَى بَابِهِ أَيْضًا، وَقَدْ نَظَمَ ذَلِكَ الصَّرْصَرِيُّ فِي شِعْرِهِ حَيْثُ يَقُولُ: فَغَمَّى عَلَيْهِ الْعَنْكَبُوتُ بِنَسْجِهِ     وَظَلَّ عَلَى الْبَابِ الْحَمَامُ يَبِيضُ وَالْحَدِيثُ بِذَلِكَ رَوَاهُ الْحَافِظُ ابْنُ عَسَاكِرَ مِنْ طَرِيقِ يَحْيَى بْنِ مُحَمَّدِ بْنِ صَاعِدٍ، حَدَّثَنَا عَمْرُو بْنُ عَلِيٍّ، ثَنَا عَوْنُ بْنُ عَمْرٍو أَبُو عَمْرٍو الْقَيْسِيُّ - وَيُلَقَّبُ عُوَيْنًا - حَدَّثَنِي أَبُو مُصْعَبٍ الْمَكِّيُّ، قَالَ: أَدْرَكْتُ زَيْدَ بْنَ أَرْقَمَ، وَالْمُغِيرَةَ بْنَ شُعْبَةَ، وَأَنَسَ بْنَ مَالِكٍ، يَذْكُرُونَ أَنَّ النَّبِيَّ ﷺ لَيْلَةَ الْغَارِ أَمَرَ اللَّهُ شَجَرَةً فَخَرَجَتْ فِي وَجْهِ النَّبِيِّ ﷺ تَسْتُرُهُ، وَأَنَّ اللَّهَ بَعَثَ الْعَنْكَبُوتَ فَنَسَجَتْ مَا بَيْنَهُمَا فَسَتَرَتْ وَجْهَ رَسُولِ اللَّهِ ﷺ، وَأَمَرَ اللَّهُ حَمَامَتَيْنِ وَحْشِيَّتَيْنِ، فَأَقْبَلَتَا تَدُفَّانِ حَتَّى وَقَعَتَا بَيْنَ الْعَنْكَبُوتِ وَبَيْنَ الشَّجَرَةِ، وَأَقْبَلَتْ فِتْيَانُ قُرَيْشٍ مِنْ كُلِّ بَطْنٍ مِنْهُمْ رَجُلٌ، مَعَهُمْ عِصِيُّهُمْ وَقِسِيُّهُمْ وَهِرَاوَاتُهُمْ، حَتَّى إِذَا كَانُوا مِنْ رَسُولِ اللَّهِ ﷺ قَدْرَ مِائَتَيْ ذِرَاعٍ، قَالَ الدَّلِيلُ - وَهُوَ سُرَاقَةُ بْنُ مَالِكٍ بْنِ جُعْشُمٍ الْمُدْلِجِيُّ - هَذَا الْحَجَرُ، ثُمَّ لَا أَدْرِي أَيْنَ وَضَعَ رِجْلَهُ. فَقَالَ الْفِتْيَانُ: أَنْتَ لَمْ تُخْطِئْ مُنْذُ اللَّيْلَةِ. حَتَّى إِذَا أَصْبَحْنَا قَالَ: انْظُرُوا فِي الْغَارِ. فَاسْتَقْدَمَ الْقَوْمَ حَتَّى إِذَا كَانُوا مِنَ النَّبِيِّ ﷺ قَدْرَ خَمْسِينَ ذِرَاعًا، فَإِذَا الْحَمَامَتَانِ، فَرَجَعَ فَقَالُوا: مَا رَدَّكَ أَنْ تَنْظُرَ فِي الْغَارِ ؟ قَالَ: رَأَيْتُ حَمَامَتَيْنِ وَحْشِيَّتَيْنِ بِفَمِ الْغَارِ، فَعَرَفَتْ أَنْ لَيْسَ فِيهِ أَحَدٌ. فَسَمِعَهَا النَّبِيُّ ﷺ فَعَرَفَ أَنَّ اللَّهَ قَدْ دَرَأَ عَنْهُمَا بِهِمَا، فَسَمَّتَ عَلَيْهِمَا - أَيْ بَرَّكَ عَلَيْهِمَا - وَأَحْدَرَهُمَا اللَّهُ إِلَى الْحَرَمِ فَأَفْرَخَا كَمَا تَرَى. وَهَذَا حَدِيثٌ غَرِيبٌ جِدًّا مِنْ هَذَا الْوَجْهِ. وَقَدْ رَوَاهُ الْحَافِظُ أَبُو نُعَيْمٍ، مِنْ حَدِيثِ مُسْلِمِ بْنِ إِبْرَاهِيمَ وَغَيْرِهِ، عَنْ عَوْنِ بْنِ عَمْرٍو - وَهُوَ الْمُلَقَّبُ بِعُوَيْنٍ - بِإِسْنَادِهِ مِثْلَهُ، وَفِيهِ أَنَّ جَمِيعَ حَمَامِ مَكَّةَ مِنْ نَسْلِ تَيْنِكَ الْحَمَامَتَيْنِ، وَفِي هَذَا الْحَدِيثِ أَنَّ الْقَائِفَ الَّذِي اقْتَفَى لَهُمُ الْأَثَرَ سُرَاقَةُ بْنُ مَالِكٍ الْمُدْلَجِيُّ وَقَدْ رَوَى الْوَاقِدِيُّ عَنْ مُوسَى بْنِ مُحَمَّدِ بْنِ إِبْرَاهِيمَ، عَنْ أَبِيهِ أَنَّ الَّذِي اقْتَفَى لَهُمُ الْأَثَرَ كُرْزُ بْنُ عَلْقَمَةَ. قُلْتُ: وَيُحْتَمَلُ أَنْ يَكُونَا جَمِيعًا اقْتَفَيَا الْأَثَرَ. وَاللَّهُ أَعْلَمُ. وَقَدْ قَالَ اللَّهُ تَعَالَى: إِلَّا تَنْصُرُوهُ فَقَدْ نَصَرَهُ اللَّهُ إِذْ أَخْرَجَهُ الَّذِينَ كَفَرُوا ثَانِيَ اثْنَيْنِ إِذْ هُمَا فِي الْغَارِ إِذْ يَقُولُ لِصَاحِبِهِ لَا تَحْزَنْ إِنَّ اللَّهَ مَعَنَا فَأَنْزَلَ اللَّهُ سَكِينَتَهُ عَلَيْهِ وَأَيَّدَهُ بِجُنُودٍ لَمْ تَرَوْهَا وَجَعَلَ كَلِمَةَ الَّذِينَ كَفَرُوا السُّفْلَى وَكَلِمَةُ اللَّهِ هِيَ الْعُلْيَا وَاللَّهُ عَزِيزٌ حَكِيمٌ [ التَّوْبَةِ: 40 ] يَقُولُ تَعَالَى مُؤَنِّبًا لِمَنْ تَخَلَّفَ عَنِ الْجِهَادِ مَعَ الرَّسُولِ ﷺ إِلَّا تَنْصُرُوهُ أَنْتُمْ فَإِنَّ اللَّهَ نَاصِرُهُ، وَمُؤَيِّدُهُ، وَمُظْفِرُهُ، كَمَا نَصَرَهُ إِذْ أَخْرَجَهُ الَّذِينَ كَفَرُوا مِنْ أَهْلِ مَكَّةَ هَارِبًا لَيْسَ مَعَهُ غَيْرُ صَاحِبِهِ، وَصَدِيقِهِ أَبِي بَكْرٍ، لَيْسَ مَعَهُ غَيْرُهُ; وَلِهَذَا قَالَ: ثَانِيَ اثْنَيْنِ إِذْ هُمَا فِي الْغَارِ أَيْ: وَقَدْ لَجَأَ إِلَى الْغَارِ، فَأَقَامَا فِيهِ ثَلَاثَةَ أَيَّامٍ لِيَسْكُنَ الطَّلَبُ عَنْهُمَا; وَذَلِكَ لِأَنَّ الْمُشْرِكِينَ حِينَ فَقَدُوهُمَا كَمَا تَقَدَّمَ، ذَهَبُوا فِي طَلَبِهِمَا كُلَّ مَذْهَبٍ مِنْ سَائِرِ الْجِهَاتِ، وَجَعَلُوا لِمَنْ رَدَّهُمَا أَوْ أَحَدَهُمَا مِائَةً مِنَ الْإِبِلِ، وَاقْتَصُّوا آثَارَهُمَا حَتَّى اخْتَلَطَ عَلَيْهِمْ، وَكَانَ الَّذِي يَقْتَصُّ الْأَثَرَ لِقُرَيْشٍ سُرَاقَةَ بْنَ مَالِكِ بْنِ جُعْشُمٍ، كَمَا تَقَدَّمَ، فَصَعِدُوا الْجَبَلَ الَّذِي هُمَا فِيهِ، وَجَعَلُوا يَمُرُّونَ عَلَى بَابِ الْغَارِ، فَتُحَاذِي أَرْجُلُهُمْ لِبَابِ الْغَارِ وَلَا يَرَوْنَهُمَا; حِفْظًا مِنَ اللَّهِ لَهُمَا، كَمَا قَالَ الْإِمَامُ أَحْمَدُ: حَدَّثَنَا عَفَّانُ، ثَنَا هَمَّامٌ، أَنَا ثَابِتٌ، عَنْ أَنَسِ بْنِ مَالِكٍ، أَنَّ أَبَا بَكْرٍ حَدَّثَهُ، قَالَ: قُلْتُ لِلنَّبِيِّ ﷺ وَنَحْنُ فِي الْغَارِ: لَوْ أَنَّ أَحَدَهُمْ نَظَرَ إِلَى قَدَمَيْهِ لَأَبْصَرَنَا تَحْتَ قَدَمَيْهِ. فَقَالَ: يَا أَبَا بَكْرٍ، مَا ظَنُّكَ بِاثْنَيْنِ اللَّهُ ثَالِثُهُمَا. وَأَخْرَجَهُ الْبُخَارِيُّ وَمُسْلِمٌ فِي " صَحِيحَيْهِمَا " مِنْ حَدِيثِ هَمَّامٍ بِهِ. وَقَدْ ذَكَرَ بَعْضُ أَهْلِ السِّيَرِ أَنَّ أَبَا بَكْرٍ لَمَّا قَالَ ذَلِكَ، قَالَ النَّبِيُّ ﷺ: " لَوْ جَاءُونَا مِنْ هَاهُنَا لَذَهَبْنَا مِنْ هُنَا ". فَنَظَرَ الصِّدِّيقُ إِلَى الْغَارِ قَدِ انْفَرَجَ مِنَ الْجَانِبِ الْآخَرِ، وَإِذَا الْبَحْرُ قَدِ اتَّصَلَ بِهِ، وَسَفِينَةٌ مَشْدُودَةٌ إِلَى جَانِبِهِ. وَهَذَا لَيْسَ بِمُنْكَرٍ مِنْ حَيْثُ الْقُدْرَةُ الْعَظِيمَةُ، وَلَكِنْ لَمْ يَرِدْ ذَلِكَ بِإِسْنَادٍ قَوِيٍّ وَلَا ضَعِيفٍ، وَلَسْنَا نُثْبِتُ شَيْئًا مِنْ تِلْقَاءِ أَنْفُسِنَا، وَلَكِنْ مَا صَحَّ أَوْ حَسُنَ سَنَدُهُ قُلْنَا بِهِ. وَاللَّهُ أَعْلَمُ. وَقَدْ قَالَ الْحَافِظُ أَبُو بَكْرٍ الْبَزَّارُ: حَدَّثَنَا الْفَضْلُ بْنُ سَهْلٍ، ثَنَا خَلَفُ بْنُ تَمِيمٍ، ثَنَا مُوسَى بْنُ مُطَيْرٍ الْقُرَشِيُّ، عَنْ أَبِيهِ، عَنْ أَبِي هُرَيْرَةَ، أَنَّ أَبَا بَكْرٍ قَالَ: لِابْنِهِ: يَا بُنَيَّ إِنْ حَدَثَ فِي النَّاسِ حَدَثٌ فَأْتِ الْغَارَ الَّذِي رَأَيْتَنِي اخْتَبَأْتُ فِيهِ أَنَا وَرَسُولُ اللَّهِ ﷺ، فَكُنْ فِيهِ فَإِنَّهُ سَيَأْتِيكَ فِيهِ رِزْقُكَ غُدْوَةً وَعَشِيَّةً. ثُمَّ قَالَ الْبَزَّارُ: لَا نَعْلَمُ يَرْوِيهِ غَيْرُ خَلَفِ بْنِ تَمِيمٍ. قُلْتُ: وَمُوسَى بْنُ مُطَيْرٍ هَذَا ضَعِيفٌ مَتْرُوكٌ، كَذَّبَهُ يَحْيَى بْنُ مَعِينٍ فَلَا يُقْبَلُ حَدِيثُهُ. وَاللَّهُ أَعْلَمُ. وَقَدْ ذَكَرَ يُونُسُ بْنُ بُكَيْرٍ، عَنْ مُحَمَّدِ بْنِ إِسْحَاقَ، أَنَّ الصِّدِّيقَ قَالَ فِي دُخُولِهِمَا الْغَارَ، وَسَيْرِهِمَا بَعْدَ ذَلِكَ، وَمَا كَانَ مِنْ قِصَّةِ سُرَاقَةَ، كَمَا سَيَأْتِي، شِعْرًا فَمِنْهُ قَوْلُهُ: قَالَ النَّبِيُّ وَلَمْ أَجْزَعْ يُوَقِّرُنِي     وَنَحْنُ فِي سُدَفٍ مِنْ ظُلْمَةِ الْغَارِ لَا تَخْشَ شَيْئًا فَإِنَّ اللَّهَ ثَالِثُنَا     وَقَدْ تَوَكَّلَ لِي مِنْهُ بِإِظْهَارِ وَقَدْ رَوَى أَبُو نُعَيْمٍ هَذِهِ الْقَصِيدَةَ مِنْ طَرِيقِ زِيَادٍ، عَنْ مُحَمَّدِ بْنِ إِسْحَاقَ، فَذَكَرَهَا مُطَوَّلَةً جِدًّا، وَذَكَرَ مَعَهَا قَصِيدَةً أُخْرَى، وَاللَّهُ أَعْلَمُ.

     ✧ Ibn Isḥāq said: When the Messenger of God ﷺ resolved to depart, he came to Abū Bakr b. Abī Quḥāfah, and they went out through a small side door belonging to Abū Bakr at the back of his house. Abū Nuʿaym narrated from the route of Ibrāhīm b. Saʿd, from Muḥammad b. Isḥāq, who said: It has reached me that when the Messenger of God ﷺ set out from Makkah as an emigrant to God, intending al-Madīnah, he said: "Praise be to God who created me when I was nothing. O God, help me against the terror of this world, the calamities of time, and the misfortunes of nights and days. O God, accompany me in my journey, be my successor among my family, bless me in what You have provided me, humble me for Your sake, set aright my virtuous character for Your sake, make me beloved to You, my Lord, and do not entrust me to people. Lord of the downtrodden, You are my Lord. I seek refuge in Your noble face, by which the heavens and the earth are illumined, by which darkness is dispelled, and upon which the affair of the first and the last is set right, from Your letting Your wrath descend upon me and Your sending down Your displeasure upon me. I seek refuge in You from the removal of Your favor, the suddenness of Your vengeance, the turning away of Your well-being, and all of Your displeasure. To You belongs the utmost apology within my power. There is no might and no power except with You." Ibn Isḥāq said: Then they made for a cave in Thawr—a mountain at the lower part of Makkah—and entered it. Abū Bakr al-Ṣiddīq commanded his son ʿAbd Allāh to listen during the day to what people were saying about them, then to come to them at nightfall with whatever news there was that day. He commanded ʿĀmir b. Fuhayrah, his freedman, to graze his sheep during the day, then to bring them back to them at nightfall in the cave. ʿAbd Allāh b. Abī Bakr would spend his day among Quraysh with them, listening to what they were plotting and what they were saying concerning the Messenger of God ﷺ and Abū Bakr, then he would come to them at nightfall and tell them the news. ʿĀmir b. Fuhayrah would graze among the flocks of the people of Makkah, and at nightfall he would bring Abū Bakr's sheep back to them, and they would milk and slaughter. When ʿAbd Allāh b. Abī Bakr left them in the morning for Makkah, ʿĀmir b. Fuhayrah would follow his tracks with the sheep, effacing them. What will come in al-Bukhārī's narration will support this. Ibn Jarīr related from some of them that the Messenger of God ﷺ preceded al-Ṣiddīq in going to the cave of Thawr, and he commanded ʿAlī to guide him to his route so that he might catch up with him, and he caught up with him along the way. This is very strange and contrary to what is well known, that they went out together. Ibn Isḥāq said: Asmāʾ bt. Abī Bakr ؓ used to bring them food at nightfall, whatever was suitable for them. Asmāʾ said: When the Messenger of God ﷺ and Abū Bakr went out, a group of Quraysh came to us, among them Abū Jahl b. Hishām. They stood at the door of Abū Bakr, and I went out to them. They said: Where is your father, O daughter of Abū Bakr? I said: By God, I do not know where my father is. She said: Abū Jahl raised his hand—he was foul and wicked—and slapped my cheek with a blow that knocked off my earring. Then they left. Ibn Isḥāq said: Yaḥyā b. ʿAbbād b. ʿAbd Allāh b. al-Zubayr narrated to me that his father narrated to him from his grandmother Asmāʾ, who said: When the Messenger of God ﷺ departed and Abū Bakr departed with him, Abū Bakr took all his wealth with him—five thousand dirhams or six thousand dirhams—and went off with it. She said: My grandfather Abū Quḥāfah entered upon us—he had lost his sight—and said: By God, I think he has grieved you by taking his wealth with him. She said: I said: Not at all, my father; he has left us much good. She said: I took stones and placed them in a niche in the house where my father used to keep his wealth, then I put a cloth over them. Then I took his hand and said: Father, put your hand on this wealth. She said: He put his hand on it and said: No harm; if he has left you this, he has done well, and in this is sufficiency for you. By God, he left us nothing, but I wanted to reassure the old man with that. Ibn Hishām said: Some of the people of knowledge narrated to me that al-Ḥasan b. Abī al-Ḥasan al-Baṣrī said: The Messenger of God ﷺ and Abū Bakr reached the cave at night. Abū Bakr entered before the Messenger of God ﷺ and felt the cave with his hand to see whether there was a wild beast or a snake in it, protecting the Messenger of God ﷺ with his own self. This has interruption on both its ends. Abū al-Qāsim al-Baghawī said: Dāwūd b. ʿAmr al-Ḍabbī narrated to us: Nāfiʿ b. ʿUmar al-Jumaḥī narrated to us, from Ibn Abī Mulaykah, that when the Prophet ﷺ went out with Abū Bakr to Thawr, Abū Bakr would sometimes be in front of the Prophet ﷺ and sometimes behind him. The Prophet ﷺ asked him about that. He said: When I am behind you, I fear that you may be attacked from the front, and when I am in front of you, I fear that you may be attacked from behind. When they reached the cave at Thawr, Abū Bakr said: Stay where you are until I put my hand in and feel it and inspect it; if there is a creature in it, it will strike me before you. Nāfiʿ said: It has reached me that there was a hole in the cave, so Abū Bakr placed his foot over that hole, fearing that a creature or something harmful to the Messenger of God ﷺ might come out of it. This is mursal, and we have mentioned other supporting reports for it in the biography of al-Ṣiddīq ؓ. Al-Bayhaqī said: Abū ʿAbd Allāh al-Ḥāfiẓ informed us: Abū Bakr Aḥmad b. Isḥāq informed us: Mūsā b. al-Ḥasan b. ʿAbbād narrated to us: ʿAffān b. Muslim narrated to us: al-Sarī b. Yaḥyā narrated to us: Muḥammad b. Sīrīn narrated to us, saying: Some men in the time of ʿUmar mentioned [the two], and it was as though they preferred ʿUmar over Abū Bakr. That reached ʿUmar, and he said: By God, one night of Abū Bakr is better than the family of ʿUmar, and one day of Abū Bakr is better than the family of ʿUmar. The Messenger of God ﷺ went out on the night he set off for the cave, and Abū Bakr was with him. He would walk sometimes in front of him and sometimes behind him, until the Messenger of God ﷺ noticed and said: "O Abū Bakr, why do you walk sometimes in front of me and sometimes behind me?" He said: O Messenger of God, I think of the pursuers and I walk behind you; then I think of an ambush and I walk in front of you. He said: "O Abū Bakr, if something were to happen, would you prefer it to befall you rather than me?" He said: Yes, by the One who sent you with the truth. When we reached the cave, Abū Bakr said: Stay where you are, O Messenger of God, until I check the cave for you. He entered and examined it, and when he was in its upper part, he remembered that he had not checked the holes. He said: Stay where you are, O Messenger of God, until I examine it. He entered and examined it, then said: Come down, O Messenger of God. So he came down. Then ʿUmar said: By the One in whose hand is my soul, that night is better than the family of ʿUmar. Al-Bayhaqī narrated it from another route from ʿUmar, in which it is mentioned that Abū Bakr would walk sometimes in front of the Messenger of God ﷺ, sometimes behind him, and sometimes on his right and sometimes on his left. It also mentions that when the feet of the Messenger of God ﷺ became sore, al-Ṣiddīq carried him on his shoulders, and that when he entered the cave, he plugged all those holes, but one hole remained, and he placed his heel over it. Snakes began to bite him while his tears flowed. The Messenger of God ﷺ said to him: "Do not grieve; God is with us." In this account there is strangeness and unfamiliarity. Then al-Bayhaqī said: Abū ʿAbd Allāh al-Ḥāfiẓ and Abū Saʿīd b. Abī ʿAmr informed us, both saying: Abū al-ʿAbbās al-Aṣamm narrated to us: ʿAbbās al-Dūrī narrated to us: Aswad b. ʿĀmir Shādhān narrated to us: Isrāʾīl narrated to us, from al-Aswad, from Jundub b. ʿAbd Allāh, who said: Abū Bakr was with the Messenger of God ﷺ in the cave, and a stone struck his hand, and he said: You are but a finger that has bled, And in the path of God is whatever you have met. The pursuit of Quraysh for the Prophet ﷺ at the cave Al-Ḥāfiẓ Abū Bakr Aḥmad b. ʿAlī b. Saʿīd al-Qāḍī said in his Musnad of Abū Bakr: Bashshār al-Khaffāf narrated to us: Jaʿfar b. Sulaymān narrated to us: Abū ʿImrān al-Jawnī narrated to us: al-Muʿallā b. Ziyād narrated to us, from al-Ḥasan al-Baṣrī, who said: The Prophet ﷺ and Abū Bakr went off to the cave, and Quraysh came seeking the Prophet ﷺ. When they saw the spider's web at the mouth of the cave, they said: No one has entered. The Prophet ﷺ was standing in prayer, and Abū Bakr was keeping watch. Abū Bakr said to the Prophet ﷺ: These are your people seeking you. By God, I am not weeping for myself, but I fear that I may see in you what I would hate. The Prophet ﷺ said to him: "O Abū Bakr, do not be afraid; God is with us." This is mursal from al-Ḥasan, and it is fair in its state as a supporting report. It contains the addition of the Prophet's ﷺ praying in the cave, and he ﷺ used to pray when something distressed him. This same man—I mean Abū Bakr Aḥmad b. ʿAlī al-Qāḍī—narrated from ʿAmr al-Nāqid, from Khalaf b. Tamīm, from Mūsā b. Muṭayr, from his father, from Abū Hurayrah, that Abū Bakr said to his son: O my son, if something happens among the people, go to the cave in which I and the Messenger of God ﷺ hid, and stay in it, for your provision will come to you in it morning and evening. Some have versified this in their poetry, saying: Dāwūd's weaving did not protect the companion of the cave, And the honor was for the spider. It has been reported that two doves also nested at its entrance. Al-Ṣarṣarī versified that in his poetry, saying: The spider concealed him with its weaving, And doves remained on the door laying eggs. The ḥadīth about that was narrated by al-Ḥāfiẓ Ibn ʿAsākir from the route of Yaḥyā b. Muḥammad b. Ṣāʿid, who said: ʿAmr b. ʿAlī narrated to us: ʿAwn b. ʿAmr Abū ʿAmr al-Qaysī—and he was nicknamed ʿUwayn—narrated to us: Abū Muṣʿab al-Makkī narrated to me, saying: I met Zayd b. Arqam, al-Mughīrah b. Shuʿbah, and Anas b. Mālik, mentioning that on the night of the cave, God commanded a tree, and it came out in front of the Prophet ﷺ to conceal him, and that God sent the spider, and it wove between them and concealed the face of the Messenger of God ﷺ, and God commanded two wild doves, and they came fluttering until they alighted between the spider and the tree. The young men of Quraysh came—one man from each clan—with their staffs, bows, and clubs, until they were about two hundred cubits from the Messenger of God ﷺ. The tracker—who was Surāqah b. Mālik b. Juʿshum al-Mudlijī—said: This is the rock; then I do not know where he set his foot. The young men said: You have not erred since last night. When morning came, he said: Look in the cave. He went ahead of the people until they were about fifty cubits from the Prophet ﷺ, and there were the two doves. He turned back, and they said: What made you turn back from looking in the cave? He said: I saw two wild doves at the mouth of the cave, so I knew that no one was inside. The Prophet ﷺ heard them and knew that God had warded them off by means of them, and he blessed them (i.e., invoked blessing upon them). God brought them down to the sanctuary, and they hatched young as you see. This is a very strange ḥadīth from this route. Al-Ḥāfiẓ Abū Nuʿaym narrated it from the ḥadīth of Muslim b. Ibrāhīm and others, from ʿAwn b. ʿAmr—who is nicknamed ʿUwayn—with his chain, the like of it, and in it is mentioned that all the doves of Makkah are from the offspring of those two doves. In this ḥadīth, the tracker who followed the tracks for them was Surāqah b. Mālik al-Mudlijī. Al-Wāqidī narrated from Mūsā b. Muḥammad b. Ibrāhīm, from his father, that the one who followed the tracks for them was Kurz b. ʿAlqamah. I say: It is possible that both of them followed the tracks. And God knows best. God the Exalted said: If you do not help him, God has already helped him when those who disbelieved drove him out, one of two, when they were in the cave, when he said to his companion, "Do not grieve; God is with us." Then God sent down His tranquility upon him and supported him with hosts you did not see, and made the word of those who disbelieved the lowest, while the word of God—it is the highest. And God is Mighty and Wise [Qurʾān 9:40]. He says, the Exalted, rebuking those who held back from jihād with the Messenger ﷺ: If you do not help him, then God is his helper, supporter, and victor, just as He helped him when those who disbelieved from the people of Makkah drove him out as a fugitive, with no one but his companion and friend Abū Bakr, none other with him. For this reason He said: one of two, when they were in the cave—that is, he had taken refuge in the cave, and they stayed in it for three days so that the search for them might subside. That was because when the polytheists lost them as previously mentioned, they went in every direction seeking them, and they set a hundred camels as a reward for whoever brought them back or one of them. They followed their tracks until they became confused. The one who followed the tracks for Quraysh was Surāqah b. Mālik b. Juʿshum, as previously mentioned. They climbed the mountain where the two were, and they passed by the mouth of the cave, their feet coming level with the cave's mouth but not seeing them, as a protection from God for them. As Imām Aḥmad said: ʿAffān narrated to us: Hammām narrated to us: Thābit informed us, from Anas b. Mālik, that Abū Bakr narrated to him, saying: I said to the Prophet ﷺ while we were in the cave: If one of them looked down at his feet, he would see us beneath his feet. He said: "O Abū Bakr, what do you think of two when God is their third?" Al-Bukhārī and Muslim included it in their Ṣaḥīḥs from the ḥadīth of Hammām. Some of the people of biography have mentioned that when Abū Bakr said that, the Prophet ﷺ said: "If they come to us from here, we will go out from there." Al-Ṣiddīq looked at the cave, and it had opened up on the other side, and the sea had reached it, and a ship was tied to its side. This is not impossible from the standpoint of the great divine power, but that has not been transmitted with a strong or weak chain, and we do not affirm anything from our own minds, but only what is authentic or whose chain is good do we accept. And God knows best. Al-Ḥāfiẓ Abū Bakr al-Bazzār said: al-Faḍl b. Sahl narrated to us: Khalaf b. Tamīm narrated to us: Mūsā b. Muṭayr al-Qurashī narrated to us, from his father, from Abū Hurayrah, that Abū Bakr said to his son: O my son, if something happens among the people, go to the cave in which you saw me hide with the Messenger of God ﷺ, and stay in it, for your provision will come to you in it morning and evening. Then al-Bazzār said: We do not know anyone who narrated it other than Khalaf b. Tamīm. I say: This Mūsā b. Muṭayr is weak and abandoned; Yaḥyā b. Maʿīn called him a liar, so his ḥadīth is not accepted. And God knows best. Yūnus b. Bukayr mentioned, from Muḥammad b. Isḥāq, that al-Ṣiddīq said, concerning their entering the cave and their journey after that, and what happened in the story of Surāqah as will come, poetry, part of which is his saying: The Prophet ﷺ said, and I was not dismayed, he honors me, while we are in a darkness of the cave's gloom: "Fear nothing, for Allah is our Third, and He has assured me of His manifesting." Abū Nuʿaym narrated this poem through Ziyād from Muḥammad b. Isḥāq and cited it at great length, and along with it he cited another poem. And Allah knows best.

439. Tarikh (al-Tabari) 861No grade recorded

     [ ابْنَا أَبِي بَكْرٍ وَابْنِ فُهَيْرَةَ يَقُومُونَ بِشُؤُونِ الرَّسُولِ وَصَاحِبِهِ وَهُمَا فِي الْغَارِ   ] قَالَ ابْنُ إسْحَاقَ: فَأَقَامَ رَسُولُ اللَّهِ ﷺ فِي الْغَارِ ثَلَاثًا وَمَعَهُ أَبُو بَكْرٍ وَجَعَلَتْ قُرَيْشٌ فِيهِ حَيْنَ فَقَدُوهُ مِئَةَ نَاقَةٍ، لِمَنْ يَرُدُّهُ عَلَيْهِمْ. وَكَانَ عَبْدُ اللَّهِ بْنُ أَبِي بَكْرٍ يَكُونُ فِي قُرَيْشٍ نَهَارَهُ مَعَهُمْ، يَسْمَعُ مَا يَأْتَمِرُونَ بِهِ، وَمَا يَقُولُونَ فِي شَأْنِ رَسُولِ اللَّهِ ﷺ وَأَبِي بَكْرٍ، ثُمَّ يَأْتِيهِمَا إذَا أَمْسَى فَيُخْبِرُهُمَا الْخَبَرَ. وَكَانَ عَامِرُ بْنُ فُهَيْرَةَ، مَوْلَى أَبِي بَكْرٍ ؓ، يَرْعَى فِي رَعْيَانِ أَهْلِ مَكَّةَ، فَإِذَا أَمْسَى أَرَاحَ عَلَيْهِمَا غَنَمَ أَبِي بَكْرٍ، فَاحْتَلَبَا وَذَبَحَا، فَإِذَا عَبْدُ اللَّهِ بْنُ أَبِي بَكْرٍ غَدَا مِنْ عِنْدِهِمَا إلَى مَكَّةَ، اتَّبَعَ عَامِرُ بْنُ فُهَيْرَةَ أَثَرَهُ بِالْغَنَمِ حَتَّى يُعَفِّي عَلَيْهِ، حَتَّى إذَا مَضَتْ الثَّلَاثُ، وَسَكَنَ عَنْهُمَا النَّاسُ أَتَاهُمَا صَاحِبُهُمَا الَّذِي اسْتَأْجَرَاهُ بِبَعِيرَيْهِمَا وَبَعِيرٍ لَهُ، وَأَتَتْهُمَا أَسَمَاءُ بِنْتُ أَبِي بَكْرٍ ؓ بِسُفْرَتِهِمَا، وَنَسِيَتْ أَنْ تَجْعَلَ لَهَا عِصَامًا فَلَمَّا ارْتَحَلَا ذَهَبَتْ لِتُعَلِّقَ السُّفْرَةَ، فَإِذَا لَيْسَ لَهَا عِصَامٌ، فَتَحِلُّ نِطَاقَهَا فَتَجْعَلُهُ عِصَامًا، ثُمَّ عَلَّقَتْهَا بِهِ. فَكَانَ يُقَالُ لِأَسْمَاءِ بِنْتِ أَبِي بَكْرٍ: ذَاتُ النِّطَاقِ، لِذَلِكَ. قَالَ ابْنُ هِشَامٍ: وَسَمِعْتُ غَيْرَ وَاحِدٍ مِنْ أَهْلِ الْعِلْمِ يَقُولُ: ذَاتُ النِّطَاقَيْنِ. وَتَفْسِيرُهُ: أَنَّهَا لَمَّا أَرَادَتْ أَنْ تُعَلِّقَ السُّفْرَةَ شَقَّتْ نِطَاقَهَا بِاثْنَيْنِ، فَعَلَّقَتْ السُّفْرَةَ بِوَاحِدٍ، وَانْتَطَقَتْ بِالْآخَرِ.

     ✧ [The two sons of Abū Bakr and Ibn Fuhayrah attending to the affairs of the Messenger and his companion while they were in the cave] Ibn Isḥāq said: The Messenger of God ﷺ remained in the cave for three nights, and with him was Abū Bakr. Quraysh, when they lost him, set a reward of one hundred she-camels for whoever returned him to them. ʿAbd Allāh b. Abī Bakr would spend his day among Quraysh, listening to what they plotted and what they said concerning the Messenger of God ﷺ and Abū Bakr; then when evening came he would go to the two of them and tell them the news. ʿĀmir b. Fuhayrah, the freedman of Abū Bakr ؓ, would graze among the flocks of the people of Makkah. When evening came he would bring Abū Bakr's sheep back to them, and they would milk and slaughter. When ʿAbd Allāh b. Abī Bakr left them in the morning for Makkah, ʿĀmir b. Fuhayrah would follow his tracks with the sheep until he obliterated them. When the three nights had passed and the people had calmed down concerning them, their companion whom they had hired came to them with their two camels and a camel of his own, and Asmāʾ bt. Abī Bakr ؓ brought them their travelling provisions. She had forgotten to make a strap for them. When they set out, she went to hang up the provisions and found there was no strap, so she undid her waistband and made it into a strap, then hung them with it. Thus Asmāʾ bt. Abī Bakr came to be called "She of the Waistband" for that reason. Ibn Hishām said: I heard more than one of the people of knowledge say: "She of the Two Waistbands." Its explanation is that when she wanted to hang up the provisions, she tore her waistband in two, hung the provisions with one, and girded herself with the other.

440. Tarikh (al-Tabari) 862No grade recorded

     [ أَبُو بَكْرٍ يُقَدِّمُ رَاحِلَةً لِلرَّسُولِ ﷺ ]   قَالَ ابْنُ إسْحَاقَ: فَلَمَّا قَرَّبَ أَبُو بَكْرٍ، ؓ، الرَّاحِلَتَيْنِ إلَى رَسُولِ اللَّهِ ﷺ، قَدَّمَ لَهُ أَفَضْلَهُمَا، ثُمَّ قَالَ: ارْكَبْ، فِدَاكَ أَبِي وَأُمِّي؛ فَقَالَ رَسُولُ اللَّهِ ﷺ: إنِّي لَا أَرْكَبُ بَعِيرًا لَيْسَ لِي؛ قَالَ: فَهِيَ لَكَ يَا رَسُولَ اللَّهِ، بِأَبِي أَنْتَ وَأُمِّي، قَالَ: لَا، وَلَكِنْ مَا الثَّمَنُ الَّذِي ابْتَعْتهَا بِهِ ؟ قَالَ: كَذَا وَكَذَا، قَالَ: قَدْ أَخَذْتهَا بِهِ؛ قَالَ: هِيَ لَكَ يَا رَسُولَ اللَّهِ. فَرَكِبَا وَانْطَلَقَا وَأَرْدَفَ أَبُو بَكْرٍ الصِّدِّيقُ ؓ عَامِرَ بْنَ فُهَيْرَةَ مَوْلَاهُ خَلْفَهُ، لِيَخْدِمَهُمَا فِي الطَّرِيقِ.

     ✧ [Abū Bakr offers a mount to the Messenger ﷺ] Ibn Isḥāq said: When Abū Bakr ؓ brought the two mounts close to the Messenger of Allah ﷺ, he presented the better of them to him, then said: “Ride, may my father and mother be your ransom.” The Messenger of Allah ﷺ said: “I will not ride a camel that is not mine.” He said: “It is yours, O Messenger of Allah, may my father and mother be your ransom.” He said: “No, but what was the price for which you bought it?” He said: “Such and such.” He said: “I have taken it for that price.” He said: “It is yours, O Messenger of Allah.” So they rode and departed, and Abū Bakr al-Ṣiddīq ؓ mounted ʿĀmir b. Fuhayrah, his freedman, behind him to serve them on the way.

441. Tarikh (al-Tabari) 863No grade recorded

     [ ضَرْبُ أَبِي جَهْلٍ لِأَسْمَاءِ   ] قَالَ ابْنُ إسْحَاقَ: فَحُدِّثْتُ عَنْ أَسْمَاءَ بِنْتِ أَبِي بَكْرٍ أَنَّهَا قَالَتْ: لَمَّا خَرَجَ رَسُولُ اللَّهِ ﷺ وَأَبُو بَكْرٍ ؓ، أَتَانَا نَفَرٌ مِنْ قُرَيْشٍ، فِيهِمْ أَبُو جَهْلِ بْنِ هِشَامٍ، فَوَقَفُوا عَلَى بَابِ أَبِي بَكْرٍ، فَخَرَجْتُ إلَيْهِمْ، فَقَالُوا: أَيْنَ أَبُوكَ يَا بِنْتَ أَبِي بَكْرٍ ؟ قَالَتْ: قُلْتُ: لَا أَدْرِي وَاَللَّهِ أَيْنَ أَبِي ؟ قَالَتْ: فَرَفَعَ أَبُو جَهْلٍ يَدَهُ، وَكَانَ فَاحِشًا خَبِيثًا، فَلَطَمَ خَدِّي لَطْمَةً طُرِحَ مِنْهَا قُرْطِي.

     ✧ [Abū Jahl’s striking of Asmāʾ] Ibn Isḥāq said: I was told on the authority of Asmāʾ bt. Abī Bakr that she said: When the Messenger of Allah ﷺ and Abū Bakr ؓ departed, a group of Quraysh came to us, among them Abū Jahl b. Hishām. They stopped at Abū Bakr’s door, and I went out to them. They said, “Where is your father, O daughter of Abū Bakr?” She said: I said, “By Allah, I do not know where my father is.” She said: Abū Jahl raised his hand—and he was foul and wicked—and slapped my cheek with a blow that knocked off my earring.

442. Tarikh (al-Tabari) 864No grade recorded

     وَحَدَّثَنِي يَحْيَى بْنُ عَبَّادِ بْنِ عَبْدِ اللَّهِ بْنِ الزُّبَيْرِ، أَنَّ أَبَاهُ حَدَّثَهُ عَنْ جَدَّتِهِ أَسْمَاءَ، قَالَتْ: لَمَّا خَرَجَ رَسُولُ اللَّهِ ﷺ وَخَرَجَ أَبُو بَكْرٍ مَعَهُ، احْتَمَلَ أَبُو بَكْرٍ مَالَهُ كُلَّهُ، مَعَهُ خَمْسَةَ آلَافِ دِرْهَمٍ أَوْ سِتَّةَ آلَافِ دِرْهَمٍ، فَانْطَلَقَ بِهَا مَعَهُ. قَالَتْ: فَدَخَلَ عَلَيْنَا جَدِّي أَبُو قُحَافَةَ - وَقَدْ ذَهَبَ بَصَرُهُ - فَقَالَ: وَاللَّهِ إِنِّي لَأَرَاهُ قَدْ فَجَعَكُمْ بِمَالِهِ مَعَ نَفْسِهِ. قَالَتْ: قُلْتُ: كَلَّا يَا أَبَتِ إِنَّهُ قَدْ تَرَكَ لَنَا خَيْرًا كَثِيرًا. قَالَتْ: وَأَخَذْتُ أَحْجَارًا، فَوَضَعْتُهَا فِي كُوَّةٍ فِي الْبَيْتِ الَّذِي كَانَ أَبِي يَضَعُ مَالَهُ فِيهَا، ثُمَّ وَضَعْتُ عَلَيْهَا ثَوْبًا، ثُمَّ أَخَذْتُ بِيَدِهِ، فَقُلْتُ: يَا أَبَتِ ضَعْ يَدَكَ عَلَى هَذَا الْمَالِ. قَالَتْ: فَوَضَعَ يَدَهُ عَلَيْهِ، فَقَالَ: لَا بَأْسَ إِذْ كَانَ قَدْ تَرَكَ لَكُمْ هَذَا فَقَدَ أَحْسَنَ، وَفِي هَذَا بَلَاغٌ لَكُمْ. وَلَا وَاللَّهِ مَا تَرَكَ لَنَا شَيْئًا، وَلَكِنْ أَرَدْتُ أَنْ أُسَكِّنَ الشَّيْخَ بِذَلِكَ.

     ✧ Yaḥyā b. ʿAbbād b. ʿAbd Allāh b. al-Zubayr narrated to me that his father narrated to him from his grandmother Asmāʾ, who said: When the Messenger of God ﷺ went out, and Abū Bakr went out with him, Abū Bakr carried all his wealth with him — five thousand dirhams or six thousand dirhams — and departed with it. She said: Then my grandfather Abū Quḥāfah entered upon us — and his sight had gone — and said: By God, I see that he has bereaved you of his wealth along with himself. She said: I said: Not at all, father; he has left us much good. She said: I took some stones and placed them in a niche in the house where my father used to put his wealth, then I placed a cloth over them, then I took his hand and said: Father, put your hand on this wealth. She said: He put his hand on it and said: It is no harm; if he has left you this, he has done well, and in this is sufficiency for you. But by God, he left us nothing; I only wanted to reassure the old man with that.

443. Tarikh (al-Tabari) 865No grade recorded

     [ خَبَرُ الْهَاتِفِ مِنْ الْجِنِّ عَنْ طَرِيقِ الرَّسُولِ ﷺ فِي هِجْرَتِهِ   ] قَالَتْ: ثُمَّ انْصَرَفُوا. فَمَكَثْنَا ثَلَاثَ لَيَالٍ. وَمَا نَدْرِي أَيْنَ وَجْهُ رَسُولِ اللَّهِ ﷺ، حَتَّى أَقْبَلَ رَجُلٌ مِنْ الْجِنِّ مِنْ أَسْفَلِ مَكَّةَ، يَتَغَنَّى بِأَبْيَاتٍ مِنْ شَعَرِ غِنَاءِ الْعَرَبِ، وَإِنَّ النَّاسَ لَيَتْبَعُونَهُ، يَسْمَعُونَ صَوْتَهُ وَمَا يَرَوْنَهُ، حَتَّى خَرَجَ مِنْ أَعَلَى مَكَّةَ وَهُوَ يَقُولُ: : جَزَى اللَّهُ رَبُّ النَّاسِ خَيْرَ جَزَائِهِ رَفِيقَيْنِ حَلَّا خَيْمَتَيْ أُمِّ مَعْبَدِ     هُمَا نَزَلَا بِالْبَرِّ ثُمَّ تَرَوَّحَا فَأَفْلَحَ مَنْ أَمْسَى رَفِيقَ مُحَمَّدٍ     لِيَهْنِ بَنِي كَعْبٍ مَكَانُ فَتَاتِهِمْ وَمَقْعَدُهَا لِلْمُؤْمِنَيْنِ بِمَرْصَدِ

     ✧ [Report of the caller from the jinn about the route of the Messenger ﷺ during his emigration] She said: Then they departed. We remained for three nights, not knowing where the Messenger of Allah ﷺ was headed, until a man from the jinn approached from the lower part of Makkah, singing verses of the Arabs' song-poetry. The people were following him, hearing his voice but not seeing him, until he emerged from the upper part of Makkah, saying: May Allah, Lord of mankind, reward with the best of His reward two companions who alighted at the two tents of Umm Maʿbad. They stopped at the open land, then went on their way in the evening. So may he prosper who spent the evening as a companion of Muhammad. May it bring good fortune to Banū Kaʿb the place of their young woman, And her sitting-place as a lookout for the two believers.

444. Tarikh (al-Tabari) 866No grade recorded

     [ طَرِيقُهُ ﷺ فِي هِجْرَتِهِ   ] قَالَ ابْنُ إسْحَاقَ: فَلَمَّا خَرَجَ بِهِمَا دَلِيلُهُمَا عَبْدُ اللَّهِ بْنُ أَرْقَطَ، سَلَكَ بِهِمَا أَسْفَلَ مَكَّةَ، ثُمَّ مَضَى بِهِمَا عَلَى السَّاحِلِ، حَتَّى عَارَضَ الطَّرِيقَ أَسْفَلَ مِنْ عُسْفَانَ، ثُمَّ سَلَكَ بِهِمَا عَلَى أَسْفَلِ أَمَجَ، ثُمَّ اسْتَجَازَ بِهِمَا، حَتَّى عَارَضَ بِهِمَا الطَّرِيقَ، بَعْدَ أَنْ أَجَازَ قُدَيْدًا، ثُمَّ أَجَازَ بِهِمَا مِنْ مَكَانِهِ ذَلِكَ، فَسَلَكَ بِهِمَا الْخَرَّارَ، ثُمَّ سَلَكَ بِهِمَا ثَنِيَّةَ الْمَرَّةِ، ثُمَّ سَلَكَ بِهِمَا لِقْفا. قَالَ ابْنُ هِشَامٍ: وَيُقَالُ، لَفْتَا. قَالَ مَعْقِلُ بْنُ خُوَيْلِدٍ الْهُذَلِيُّ: : نَزِيعًا مُحْلِبًا مِنْ أَهْلِ لَفْتٍ لِحَيٍّ بَيْنَ أَثْلَةَ وَالنِّحَامِ قَالَ ابْنُ إسْحَاقَ: ثُمَّ أَجَازَ بِهِمَا مَدْلَجَةَ لِقْفٍ ثُمَّ اسْتَبْطَنَ بِهِمَا مَدْلَجَةَ مَحَاجَّ - وَيُقَالُ: مِجَاجٍ، فِيمَا قَالَ ابْنُ هِشَامٍ - ثُمَّ سَلَكَ بِهِمَا مَرْجِحَ مَحَاجَّ، ثُمَّ تَبَطَّنَ بِهِمَا مَرْجِحَ مِنْ ذِي الْغَضْوَيْنِ - قَالَ ابْنُ هِشَامٍ: وَيُقَالُ: الْعُضْوَيْنِ - ثُمَّ بَطْنَ ذِي كَشْرٍ، ثُمَّ أَخَذَ بِهِمَا عَلَى الْجَدَاجِدِ، ثُمَّ عَلَى الْأَجْرَدِ، ثُمَّ سَلَكَ بِهِمَا ذَا سَلَمٍ، مِنْ بَطْنِ أَعْدَاءِ مَدْلِجَةٍ تِعْهِنِ، ثُمَّ عَلَى الْعَبَابِيدِ. قَالَ ابْنُ هِشَامٍ: وَيُقَالُ: الْعَبَابِيبُ، وَيُقَالُ: الْعِثْيَانَةَ. يُرِيدُ: الْعَبَابِيبَ -. قَالَ ابْنُ إسْحَاقَ: ثُمَّ أَجَازَ بِهِمَا الْفَاجَّةَ، وَيُقَالُ: الْقَاحَّةُ، فِيمَا قَالَ ابْنُ هِشَامٍ. قَالَ ابْنُ هِشَامٍ: ثُمَّ هَبَطَ بِهِمَا الْعَرْجَ، وَقَدْ أَبْطَأَ عَلَيْهِمَا بَعْضُ ظَهْرِهِمْ، فَحَمَلَ رَسُولَ اللَّهِ ﷺ رَجُلٌ مِنْ أَسْلَمَ، يُقَالُ لَهُ: أَوْسُ بْنُ حُجْرٍ، عَلَى جَمَلٍ لَهُ - يُقَالُ لَهُ: ابْنُ الرِّدَاءِ - إلَى الْمَدِينَةِ، وَبَعَثَ مَعَهُ غُلَامًا لَهُ، يُقَالُ لَهُ: مَسْعُودُ بْنُ هُنَيْدَةَ، ثُمَّ خَرَجَ بِهِمَا دَلِيلُهُمَا مِنْ الْعَرَجِ، فَسَلَكَ بِهِمَا ثَنِيَّةَ الْعَائِرِ، عَنْ يَمِينِ رَكُوبَةٍ - وَيُقَالُ: ثَنِيَّةُ الْغَائِرِ، فِيمَا قَالَ ابْنُ هِشَامٍ - حَتَّى هَبَطَ بِهِمَا بَطْنَ رِئْمٍ، ثُمَّ قَدِمَ بِهِمَا قُبَاءٍ، عَلَى بَنِي عَمْرِو بْنِ عَوْفٍ، لِاثْنَتَيْ عَشْرَةَ لَيْلَةٍ خَلَتْ مِنْ شَهْرِ رَبِيعٍ الْأَوَّلِ يَوْمَ الِاثْنَيْنِ، حِينَ اشْتَدَّ الضَّحَاءُ، وَكَادَتْ الشَّمْسُ تَعْتَدِلُ.

     ✧ [His route ﷺ during the emigration] Ibn Isḥāq said: When their guide ʿAbd Allāh b. Arqaṭ set out with them, he took them through the lower part of Makkah, then proceeded with them along the coast until he crossed the road below ʿUsfān, then he took them through the lower part of Amaj, then he turned aside with them until he crossed the road after passing Qudayd, then he took them from that place and led them through al-Kharrār, then he led them through Thaniyyat al-Murrah, then he led them through Liqfā. Ibn Hishām said: It is also said Laftā. Maʿqil b. Khuwaylid al-Hudhalī said: : “A stranger bringing milk from the people of Laft, to a tribe between Athlah and al-Niḥām.” Ibn Isḥāq said: Then he took them through the night-road of Liqf, then he brought them into the night-road of Maḥājj — and it is said Mijāj, according to Ibn Hishām — then he led them through Marjīḥ Maḥājj, then he brought them into Marjīḥ from Dhū al-Ghaḍwayn — Ibn Hishām said: It is also said al-ʿUḍwayn — then the interior of Dhū Kashr, then he took them to al-Jadājid, then to al-Ajrad, then he led them through Dhū Salam, from the interior of Aʿdāʾ Madlijat Tiʿhin, then to al-ʿAbābīd. Ibn Hishām said: It is also said al-ʿAbābīb, and it is said al-ʿIthyānah, meaning al-ʿAbābīb. Ibn Isḥāq said: Then he took them through al-Fājjah, and it is said al-Qāḥḥah, according to Ibn Hishām. Ibn Hishām said: Then he brought them down to al-ʿArj, and some of their mounts had become slow, so a man from Aslam called Aws b. Ḥujr carried the Messenger of Allah ﷺ on a camel of his called Ibn al-Ridāʾ to al-Madīnah, and he sent with him a servant of his called Masʿūd b. Hunaydah. Then their guide set out with them from al-ʿArj, and led them through Thaniyyat al-ʿĀʾir, to the right of Rakūbah — and it is said Thaniyyat al-Ghāʾir, according to Ibn Hishām — until he brought them down to the interior of Riʾm, then he brought them to Qubāʾ, to the Banū ʿAmr b. ʿAwf, on the twelfth night of the month of Rabīʿ al-Awwal, on Monday, when the forenoon had grown intense and the sun had nearly reached its zenith.

445. Tarikh (al-Tabari) 867No grade recorded

     [ سُرَاقَةُ وَرُكُوبُهُ فِي أَثَرِ الرَّسُولِ ﷺ   ] قَالَ ابْنُ إسْحَاقَ: وَحَدَّثَنِي الزُّهْرِيُّ أَنَّ عَبْدَ الرَّحْمَنِ بْنَ مَالِكِ بْنِ جُعْشُمٍ حَدَّثَهُ. عَنْ أَبِيهِ، عَنْ عَمِّهِ سُرَاقَةَ بْنِ مَالِكِ بْنِ جُعْشُمٍ، قَالَ: لَمَّا خَرَجَ رَسُولُ اللَّهِ ﷺ مِنْ مَكَّةَ مُهَاجِرًا إلَى الْمَدِينَةِ، جَعَلَتْ قُرَيْشٌ فِيهِ مِئَةَ نَاقَةٍ لِمَنْ رَدَّهُ عَلَيْهِمْ. قَالَ: فَبَيْنَا أَنَا جَالِسٌ فِي نَادِي قَوْمِي إذْ أَقْبَلَ رَجُلٌ مِنَّا، حَتَّى وَقَفَ عَلَيْنَا، فَقَالَ: وَاَللَّهِ لَقَدْ رَأَيْتُ رَكْبَهُ ثَلَاثَةً مَرُّوا عَلَيَّ آنِفًا، إنِّي لَأَرَاهُمْ مُحَمَّدًا وَأَصْحَابَهُ، قَالَ: فَأَوْمَأْتُ إلَيْهِ بِعَيْنِي: أَنْ اُسْكُتْ، ثُمَّ قُلْتُ: إنَّمَا هُمْ بَنُو فُلَانٍ، يَبْتَغُونَ ضَالَّةً لَهُمْ، قَالَ: لَعَلَّهُ، ثُمَّ سَكَتَ. قَالَ: ثُمَّ مَكَثْتُ قَلِيلًا، ثُمَّ قُمْتُ فَدَخَلْتُ بَيْتِي، ثُمَّ أَمَرْتُ بِفَرَسِي، فَقُيِّدَ لِي إلَى بَطْنِ الْوَادِي، وَأَمَرْتُ بِسِلَاحِي، فَأُخْرِجَ لِي مِنْ دُبُرِ حُجْرَتِي، ثُمَّ أَخَذْتُ قِدَاحِي الَّتِي أَسَتَقْسِمُ بِهَا، ثُمَّ انْطَلَقْتُ، فَلَبِسْتُ لَأْمَتِي، ثُمَّ أَخَرَجْتُ قِدَاحِي، فَاسْتَقْسَمْتُ بِهَا، فَخَرَجَ السَّهْمُ الَّذِي أَكْرَهُ لَا يَضُرُّهُ. قَالَ: وَكُنْتُ أَرْجُو أَنْ أَرُدَّهُ عَلَى قُرَيْشٍ، فَآخُذَ الْمِئَةَ النَّاقَةِ. قَالَ: فَرَكِبْتُ عَلَى أَثَرِهِ، فَبَيْنَمَا فَرَسِي يَشْتَدُّ بِي عَثَرَ بِي، فَسَقَطْتُ عَنْهُ. قَالَ: فَقُلْتُ: مَا هَذَا ؟ قَالَ: ثُمَّ أَخَرَجْتُ قِدَاحِي فَاسْتَقْسَمْتُ بِهَا، فَخَرَجَ السَّهْمُ الَّذِي أَكْرَهُ لَا يَضُرُّهُ. قَالَ: فَأَبَيْتُ إلَّا أَنْ أَتَّبِعَهُ. قَالَ: فَرَكِبْتُ فِي أَثَرِهِ، فَبَيْنَا فَرَسِي يَشْتَدُّ بِي، عَثَرَ بِي، فَسَقَطْتُ عَنْهُ. قَالَ: فَقُلْتُ: مَا هَذَا ؟، قَالَ: ثُمَّ أَخَرَجْتُ قِدَاحِي فَاسْتَقْسَمْتُ بِهَا فَخَرَجَ السَّهْمُ الَّذِي أَكْرَهُ لَا يَضُرُّهُ، قَالَ: فَأَبَيْتُ إلَّا أَنْ أَتَّبِعَهُ، فَرَكِبْتُ فِي أَثَرِهِ. فَلَمَّا بَدَا لِي الْقَوْمُ وَرَأَيْتهمْ، عَثَرَ بِي فَرَسِي، فَذَهَبَتْ يَدَاهُ فِي الْأَرْضِ، وَسَقَطْتُ عَنْهُ، ثُمَّ انْتَزَعَ يَدَيْهِ مِنْ الْأَرْضِ، وَتَبِعَهُمَا دُخَانٌ كَالْإِعْصَارِ. قَالَ: فَعَرَفْتُ حَيْنَ رَأَيْتُ ذَلِكَ أَنَّهُ قَدْ مُنِعَ مِنِّي، وَأَنَّهُ ظَاهِرٌ. قَالَ: فَنَادَيْتُ الْقَوْمَ: فَقُلْتُ: أَنَا سُرَاقَةُ بْنُ جُعْشُمٍ: اُنْظُرُونِي أُكَلِّمْكُمْ، فَوَاَللَّهِ لَا أَرَيْبُكُمْ، وَلَا يَأْتِيكُمْ مِنِّي شَيْءٌ تَكْرَهُونَهُ. قَالَ: فَقَالَ رَسُولُ اللَّهِ ﷺ لِأَبِي بَكْرٍ: قُلْ لَهُ: وَمَا تَبْتَغِي مِنَّا ؟ قَالَ: فَقَالَ ذَلِكَ أَبُو بَكْرٍ، قَالَ: قُلْتُ: تَكْتُبُ لِي كِتَابًا يَكُونُ آيَةً بَيْنِي وَبَيْنَكَ. قَالَ: اُكْتُبْ لَهُ يَا أَبَا بَكْرٍ. [ إسْلَامُ سُرَاقَةَ   ] ( قَالَ ): فَكَتَبَ لِي كِتَابًا فِي عَظْمٍ، أَوْ فِي رُقْعَةٍ، أَوْ فِي خَزَفَةٍ، ثُمَّ أَلْقَاهُ إلَيَّ، فَأَخَذَتْهُ، فَجَعَلْتُهُ فِي كِنَانَتِي، ثُمَّ رَجَعْتُ، فَسَكَتُّ فَلَمْ أَذْكُرْ شَيْئًا مِمَّا كَانَ حَتَّى إذَا كَانَ فَتْحُ مَكَّةَ عَلَى رَسُولِ اللَّهِ ﷺ، وَفَرَغَ مِنْ حُنَيْنٍ وَالطَّائِفِ، خَرَجْتُ وَمَعِي الْكِتَابَ لَأَلْقَاهُ، فَلَقِيتُهُ بِالْجِعْرَانَةِ. قَالَ: فَدَخَلْتُ فِي كَتِيبَةٍ مِنْ خَيْلِ الْأَنْصَارِ. قَالَ: فَجَعَلُوا يَقْرَعُونَنِي بِالرِّمَاحِ وَيَقُولُونَ: إلَيْكَ ( إلَيْكَ )، مَاذَا تُرِيدُ ؟ قَالَ: فَدَنَوْتُ مِنْ رَسُولِ اللَّهِ ﷺ وَهُوَ عَلَى نَاقَتِهِ، وَاَللَّهِ لَكَأَنِّي أَنْظُرُ إلَى سَاقِهِ فِي غَرْزِهِ كَأَنَّهَا جُمَّارَةٌ. قَالَ: فَرَفَعْتُ يَدِي بِالْكِتَابِ، ثُمَّ قُلْتُ: يَا رَسُولَ اللَّهِ، هَذَا كِتَابُكَ ( لِي )، أَنَا سُرَاقَةُ بْنُ جُعْشُمٍ، قَالَ: فَقَالَ رَسُولُ اللَّهِ ﷺ: يَوْمُ وَفَاءٍ وَبِرٍّ، ادْنُهْ. قَالَ: فَدَنَوْتُ مِنْهُ، فَأَسْلَمْتُ. ثُمَّ تَذَكَّرْتُ شَيْئًا أَسْأَلُ رَسُولَ اللَّهِ ﷺ عَنْهُ فَمَا أَذْكُرُهُ، إلَّا أَنِّي قُلْتُ: يَا رَسُولَ اللَّهِ، الضَّالَّةُ مِنْ الْإِبِلِ تَغْشَى حِيَاضِي، وَقَدْ مَلَأْتهَا لِإِبِلِي، هَلْ لِي مِنْ أَجْرٍ فِي أَنْ أَسْقِيَهَا ؟ قَالَ: نَعَمْ، فِي كُلِّ ذَاتِ كَبِدٍ حَرَّى أَجْرٌ قَالَ: ثُمَّ رَجَعْتُ إلَى قَوْمِي، فَسُقْتُ إلَى رَسُولِ اللَّهِ ﷺ صَدَقَتِي.

     ✧ [Surāqah and His Riding in Pursuit of the Messenger ﷺ] Ibn Isḥāq said: Al-Zuhrī narrated to me that ʿAbd al-Raḥmān b. Mālik b. Juʿshum narrated to him, from his father, from his paternal uncle Surāqah b. Mālik b. Juʿshum, who said: When the Messenger of Allah ﷺ left Makkah as an emigrant to Madinah, Quraysh set a hundred she-camels for whoever brought him back to them. He said: While I was sitting in the assembly of my people, a man from among us approached until he stood before us and said: By Allah, I have just seen three riders pass by me; I think they are Muḥammad and his companions. He said: I gestured to him with my eye to be silent, then I said: They are only the sons of so-and-so, seeking a stray camel of theirs. He said: Perhaps. Then he fell silent. He said: Then I remained a little while, then I rose and entered my house, then I ordered my horse to be brought for me, and it was tethered for me at the bottom of the valley. I ordered my weapons, and they were brought out for me from behind my chamber. Then I took my divining arrows with which I sought omens, then I departed and put on my armor. Then I brought out my divining arrows and sought omens with them, and the arrow I disliked came out: that it would not harm him. He said: I was hoping to bring him back to Quraysh and take the hundred she-camels. He said: I mounted to follow his trail, and while my horse was galloping with me, it stumbled with me, and I fell from it. I said: What is this? He said: Then I brought out my divining arrows and sought omens with them, and the arrow I disliked came out: that it would not harm him. He said: But I refused to do anything but follow him. He said: I mounted to follow his trail, and while my horse was galloping with me, it stumbled with me, and I fell from it. I said: What is this? He said: Then I brought out my divining arrows and sought omens with them, and the arrow I disliked came out: that it would not harm him. He said: But I refused to do anything but follow him, and I mounted to follow his trail. When the group appeared to me and I saw them, my horse stumbled with me, and its forelegs sank into the ground, and I fell from it. Then it pulled its forelegs out of the ground, and smoke like a whirlwind followed them. He said: When I saw that, I knew that he had been protected from me and that he would prevail. He said: I called out to the group and said: I am Surāqah b. Juʿshum: wait for me so I may speak with you. By Allah, I will not cause you any doubt, and nothing you dislike will come to you from me. He said: The Messenger of Allah ﷺ said to Abū Bakr: Tell him: And what do you seek from us? He said: Abū Bakr said that. I said: Write for me a document that will be a sign between me and you. He said: Write it for him, O Abū Bakr. [The Conversion of Surāqah] (He said): He wrote for me a document on a bone, or on a piece of leather, or on a potsherd, then he threw it to me, and I took it and placed it in my quiver. Then I returned and kept silent, and I did not mention anything of what had happened until the conquest of Makkah by the Messenger of Allah ﷺ, and after he finished with Ḥunayn and al-Ṭāʾif, I went out with the document to meet him, and I met him at al-Jiʿrānah. He said: I entered among a squadron of the Anṣār's cavalry. He said: They began striking me with their spears and saying: Away, away, what do you want? He said: I drew near to the Messenger of Allah ﷺ while he was on his she-camel. By Allah, it is as if I am looking at his shin in his stirrup, as if it were a palm pith. He said: I raised my hand with the document, then I said: O Messenger of Allah, this is your document for me; I am Surāqah b. Juʿshum. He said: The Messenger of Allah ﷺ said: This is a day of fulfillment and kindness; come near. He said: I drew near to him and embraced Islam. Then I remembered something to ask the Messenger of Allah ﷺ about, but I do not recall it except that I said: O Messenger of Allah, stray camels come to my watering troughs, which I have filled for my own camels. Is there any reward for me in giving them water? He said: Yes, in every living being with a moist liver there is a reward. He said: Then I returned to my people and drove my ṣadaqah to the Messenger of Allah ﷺ.

446. Tarikh (al-Tabari) 868No grade recorded

     وَاجْتَازَ فِي مُرُورِهِ عَلَى أُمِّ مَعْبَدٍ بِنْتِ كَعْبٍ مِنْ بَنِي كَعْبِ بْنِ خُزَاعَةَ، قَالَهُ ابْنُ هِشَامٍ. وَقَالَ يُونُسُ، عَنِ ابْنِ إِسْحَاقَ: اسْمُهَا عَاتِكَةُ بِنْتُ خَالِدِ بْنِ مُنْقِذِ بْنِ رَبِيعَةَ بْنِ أَصْرَمَ. وَقَالَ الْأُمَوِيُّ: هِيَ عَاتِكَةُ بِنْتُ تَبِيعٍ حَلِيفِ بَنِي مُنْقِذِ بْنِ رَبِيعَةَ بْنِ أَصْرَمَ بْنِ ضَبِيسِ بْنِ حَرَامِ بْنِ حُبْشِيَّةَ بْنِ كَعْبِ بْنِ عَمْرٍو، وَلِهَذِهِ الْمَرْأَةِ مِنَ الْوَلَدِ، مَعْبَدٌ، وَنَضْرَةٌ، وَحُنَيْدَةُ، بَنُو أَبِي مَعْبَدٍ، وَاسْمُهُ أَكْثَمُ بْنُ عَبْدِ الْعُزَّى بْنِ مُنْقِذِ بْنِ رَبِيعَةَ بْنِ أَصْرَمَ بْنِ ضَبِيسٍ، وَقِصَّتُهَا مَشْهُورَةٌ مَرْوِيَّةٌ مِنْ طَرْقٍ يَشُدُّ بَعْضُهَا بَعْضًا. وَهَذِهِ قِصَّةُ أُمِّ مَعْبَدٍ الْخُزَاعِيَّةِ  : قَالَ يُونُسُ عَنِ ابْنِ إِسْحَاقَ، فَنَزَلَ رَسُولُ اللَّهِ ﷺ بِخَيْمَةِ أُمِّ مَعْبَدٍ، وَاسْمُهَا عَاتِكَةُ بِنْتُ خَالِدِ بْنِ مُنْقِذِ بْنِ رَبِيعَةَ بْنِ أَصْرَمَ، فَأَرَادُوا الْقِرَى، فَقَالَتْ: وَاللَّهِ مَا عِنْدَنَا طَعَامٌ وَلَا لَنَا مِنْحَةٌ، وَلَا لَنَا شَاةٌ إِلَّا حَائِلٌ. فَدَعَا رَسُولُ اللَّهِ ﷺ بِبَعْضِ غَنَمِهَا، فَمَسَحَ ضَرْعَهَا بِيَدِهِ، وَدَعَا اللَّهَ وَحَلَبَ فِي الْعُسِّ حَتَّى أَرْغَى، وَقَالَ: " اشْرَبِي يَا أُمَّ مَعْبَدٍ ". فَقَالَتْ: اشْرَبْ فَأَنْتَ أَحَقُّ بِهِ. فَرَدَّهُ عَلَيْهَا فَشَرِبَتْ، ثُمَّ دَعَا بِحَائِلٍ أُخْرَى، فَفَعَلَ مِثْلَ ذَلِكَ بِهَا، فَشَرِبَهُ ثُمَّ دَعَا بِحَائِلٍ أُخْرَى، فَفَعَلَ بِهَا مِثْلَ ذَلِكَ فَسَقَى دَلِيلَهُ، ثُمَّ دَعَا بِحَائِلٍ أُخْرَى فَفَعَلَ بِهَا مِثْلَ ذَلِكَ فَسَقَى عَامِرًا، ثُمَّ تَرَّوَحَ وَطَلَبَتْ قُرَيْشٌ رَسُولَ اللَّهِ ﷺ حَتَّى بَلَغُوا أُمَّ مَعْبَدٍ، فَسَأَلُوا عَنْهُ، فَقَالُوا: أَرَأَيْتِ مُحَمَّدًا ؟ مِنْ حِلْيَتِهِ كَذَا وَكَذَا فَوَصَفُوهُ لَهَا، فَقَالَتْ: مَا أَدْرِي مَا تَقُولُونَ قَدْ ضَافِنِي حَالِبُ الْحَائِلِ، قَالَتْ قُرَيْشٌ: فَذَاكَ الَّذِي نُرِيدُ. وَقَالَ الْحَافِظُ أَبُو بَكْرٍ الْبَزَّارُ: حَدَّثَنَا مُحَمَّدُ بْنُ مَعْمَرٍ، حَدَّثَنَا يَعْقُوبُ بْنُ مُحَمَّدٍ، حَدَّثَنَا عَبْدُ الرَّحْمَنِ بْنُ عُقْبَةَ بْنِ عَبْدِ الرَّحْمَنِ بْنِ جَابِرِ بْنِ عَبْدِ اللَّهِ، ثَنَا أَبِي، عَنْ أَبِيهِ، عَنْ جَابِرٍ، قَالَ: لَمَّا خَرَجَ رَسُولُ اللَّهِ ﷺ وَأَبُو بَكْرٍ مُهَاجِرَيْنِ فَدَخَلَا الْغَارَ، إِذَا فِي الْغَارِ جُحْرٌ فَأَلْقَمَهُ أَبُو بَكْرٍ عَقِبَهُ حَتَّى أَصْبَحَ; مَخَافَةَ أَنْ يَخْرُجَ عَلَى رَسُولِ اللَّهِ ﷺ مِنْهُ شَيْءٌ، فَأَقَامَا فِي الْغَارِ ثَلَاثَ لَيَالٍ، ثُمَّ خَرَجَا حَتَّى نَزَلَا بِخَيْمَاتِ أُمِّ مَعْبَدٍ، فَأَرْسَلَتْ إِلَيْهِ أُمُّ مَعْبَدٍ: إِنِّي أَرَى وُجُوهًا حِسَانًا، وَإِنَّ الْحَيَّ أَقْوَى عَلَى كَرَامَتِكُمْ مِنِّي. فَلَمَّا أَمْسَوْا عِنْدَهَا بَعَثَتْ مَعَ ابْنٍ لَهَا صَغِيرٍ بِشَفْرَةٍ وَشَاةٍ، فَقَالَ رَسُولُ اللَّهِ ﷺ: " ارْدُدِ الشَّفْرَةَ وَهَاتِ لِي فَرَقًا ". - يَعْنِي الْقَدَحَ - فَأَرْسَلَتْ إِلَيْهِ أَنْ لَا لَبَنَ فِيهَا وَلَا وَلَدَ. قَالَ: " هَاتِ لِي فَرَقًا، فَجَاءَتْ بِفَرَقٍ فَضَرَبَ ظَهْرَهَا فَاجْتَرَّتْ وَدَرَّتْ، فَحَلَبَ فَمَلَأَ الْقَدَحَ، فَشَرِبَ وَسَقَى أَبَا بَكْرٍ، ثُمَّ حَلَبَ فَبَعَثَ بِهِ إِلَى أُمِّ مَعْبَدٍ، ثُمَّ قَالَ الْبَزَّارُ: لَا نَعْلَمُهُ يُرْوَى إِلَّا بِهَذَا الْإِسْنَادِ، وَعَبْدُ الرَّحْمَنِ بْنُ عُقْبَةَ لَا نَعْلَمُ أَحَدًا حَدَّثَ عَنْهُ إِلَّا يَعْقُوبُ بْنُ مُحَمَّدٍ، وَإِنْ كَانَ مَعْرُوفًا فِي النَّسَبِ. وَرَوَى الْحَافِظُ الْبَيْهَقِيُّ مِنْ حَدِيثِ يَحْيَى بْنِ زَكَرِيَّا بْنِ أَبِي زَائِدَةَ، حَدَّثَنَا مُحَمَّدُ بْنُ عَبْدِ الرَّحْمَنِ بْنِ أَبِي لَيْلَى، ثَنَا عَبْدُ الرَّحْمَنِ ابْنِ الْأَصْبَهَانِيِّ، سَمِعْتُ عَبْدَ الرَّحْمَنِ بْنَ أَبِي لَيْلَى، يُحَدِّثُ عَنْ أَبِي بَكْرٍ الصِّدِّيقِ، قَالَ: خَرَجْتُ مَعَ رَسُولِ اللَّهِ ﷺ مِنْ مَكَّةَ فَانْتَهَيْنَا إِلَى حَيٍّ مِنْ أَحْيَاءِ الْعَرَبِ، فَنَظَرَ رَسُولُ اللَّهِ ﷺ إِلَى بَيْتٍ مُنْتَحِيًا، فَقَصَدَ إِلَيْهِ، فَلَمَّا نَزَلْنَا لَمْ يَكُنْ فِيهِ إِلَّا امْرَأَةٌ، فَقَالَتْ: يَا عَبْدَ اللَّهِ، إِنَّمَا أَنَا امْرَأَةٌ وَلَيْسَ مَعِي أَحَدٌ فَعَلَيْكُمَا بِعَظِيمِ الْحَيِّ إِنْ أَرَدْتُمُ الْقِرَى. قَالَ: فَلَمْ يُجِبْهَا، وَذَلِكَ عِنْدَ الْمَسَاءِ، فَجَاءَ ابْنٌ لَهَا بِأَعْنُزٍ يَسُوقُهَا، فَقَالَتْ: يَا بُنَيَّ انْطَلِقْ بِهَذِهِ الْعَنْزِ وَالشَّفْرَةِ إِلَى هَذَيْنَ الرَّجُلَيْنِ، فَقُلْ لَهُمَا: تَقُولُ لَكُمَا أُمِّي: اذْبَحَا هَذِهِ وَكُلَا وَأَطْعِمَانَا. فَلَمَّا جَاءَ، قَالَ لَهُ النَّبِيُّ ﷺ: " انْطَلِقْ بِالشَّفْرَةِ وَجِئْنِي بِالْقَدَحِ ". قَالَ: إِنَّهَا قَدْ عَزَبَتْ وَلَيْسَ بِهَا لَبَنٌ. قَالَ: " انْطَلَقْ ". فَجَاءَ بِقَدَحٍ فَمَسَحَ النَّبِيُّ ﷺ ضَرْعَهَا ثُمَّ حَلَبَ حَتَّى مَلَأَ الْقَدَحَ، ثُمَّ قَالَ: " انْطَلَقَ بِهِ إِلَى أُمِّكَ ". فَشَرِبَتْ حَتَّى رَوِيَتْ، ثُمَّ جَاءَ بِهِ، فَقَالَ: " انْطَلِقْ بِهَذِهِ وَجِئْنِي بِأُخْرَى ". فَفَعَلَ بِهَا كَذَلِكَ، ثُمَّ سَقَى أَبَا بَكْرٍ، ثُمَّ جَاءَ بِأُخْرَى فَفَعَلَ بِهَا كَذَلِكَ، ثُمَّ شَرِبَ النَّبِيُّ ﷺ، فَبِتْنَا لَيْلَتَنَا ثُمَّ انْطَلَقْنَا، فَكَانَتْ تُسَمِّيهِ الْمُبَارَكَ، وَكَثُرَتْ غَنَمُهَا حَتَّى جَلَبَتْ جَلْبًا إِلَى الْمَدِينَةِ، فَمَرَّ أَبُو بَكْرٍ فَرَآهُ ابْنُهَا فَعَرَفَهُ، فَقَالَ: يَا أُمَّهْ، هَذَا الرَّجُلُ الَّذِي كَانَ مَعَ الْمُبَارَكِ. فَقَامَتْ إِلَيْهِ فَقَالَتْ: يَا عَبْدَ اللَّهِ، مَنِ الرَّجُلُ الَّذِي كَانَ مَعَكَ ؟ قَالَ: أَوْ مَا تَدْرِينَ مَنْ هُوَ! قَالَتْ: لَا. قَالَ: هُوَ نَبِيُّ اللَّهِ. قَالَتْ: فَأَدْخِلْنِي عَلَيْهِ. قَالَ: فَأَدْخَلَهَا فَأَطْعَمَهَا رَسُولُ اللَّهِ ﷺ وَأَعْطَاهَا - زَادَ ابْنُ عَبْدَانِ فِي رِوَايَتِهِ - قَالَتْ: فَدُلَّنِي عَلَيْهِ فَانْطَلَقَتْ مَعِي، وَأَهْدَتْ لِرَسُولِ اللَّهِ ﷺ شَيْئًا مِنْ أَقِطٍ وَمَتَاعِ الْأَعْرَابِ. قَالَ: فَكَسَاهَا وَأَعْطَاهَا. قَالَ: وَلَا أَعْلَمُهُ إِلَّا قَالَ: وَأَسْلَمَتْ. إِسْنَادٌ حَسَنٌ. وَقَالَ الْبَيْهَقِيُّ: هَذِهِ الْقِصَّةُ شَبِيهَةٌ بِقِصَّةِ أُمِّ مَعْبَدٍ، وَالظَّاهِرُ أَنَّهَا هِيَ. وَاللَّهُ أَعْلَمُ. وَقَالَ الْبَيْهَقِيُّ: أَخْبَرَنَا أَبُو عَبْدِ اللَّهِ الْحَافِظُ وَأَبُو بَكْرٍ أَحْمَدُ بْنُ الْحَسَنِ الْقَاضِي، قَالَا: ثَنَا أَبُو الْعَبَّاسِ الْأَصَمُّ، ثَنَا الْحَسَنُ بْنُ مُكْرَمٍ، حَدَّثَنِي أَبُو أَحْمَدَ بِشْرُ بْنُ مُحَمَّدٍ السُّكَّرِيُّ، ثَنَا عَبْدُ الْمَلِكِ بْنُ وَهْبٍ الْمَذْحِجِيُّ، ثَنَا الْحُرُّ بْنُ الصَّيَّاحِ، عَنْ أَبِي مَعْبَدٍ الْخُزَاعِيِّ، أَنَّ رَسُولَ اللَّهِ ﷺ خَرَجَ لَيْلَةَ هَاجَرَ مِنْ مَكَّةَ إِلَى الْمَدِينَةِ هُوَ وَأَبُو بَكْرٍ، وَعَامِرُ بْنُ فُهَيْرَةَ مَوْلَى أَبِي بَكْرٍ، وَدَلِيلُهُمْ عَبْدُ اللَّهِ بْنُ أُرَيْقِطٍ اللَّيْثِيُّ، فَمَرُّوا بِخَيْمَتَيْ أُمِّ مَعْبَدٍ الْخُزَاعِيَّةِ، وَكَانَتْ أُمُّ مَعْبَدٍ امْرَأَةً بَرْزَةً جَلْدَةً، تَحْتَبِي وَتَجْلِسُ بِفَنَاءِ الْخَيْمَةِ، فَتُطْعِمُ وَتَسْقِي فَسَأَلُوهَا هَلْ عِنْدَهَا لَحْمٌ أَوْ لَبَنٌ يَشْتَرُونَهُ مِنْهَا ؟ فَلَمْ يَجِدُوا عِنْدَهَا شَيْئًا مِنْ ذَلِكَ. وَقَالَتْ: لَوْ كَانَ عِنْدَنَا شَيْءٌ مَا أَعْوَزَكُمُ الْقِرَى. وَإِذَا الْقَوْمُ مُرْمِلُونَ مُسْنِتُونَ، فَنَظَرَ رَسُولُ اللَّهِ ﷺ، فَإِذَا شَاةٌ فِي كَسْرِ خَيْمَتِهَا، فَقَالَ: مَا هَذِهِ الشَّاةُ يَا أُمَّ مَعْبَدٍ ؟ فَقَالَتْ: شَاةٌ خَلَّفَهَا الْجَهْدُ عَنِ الْغَنَمِ. قَالَ: " فَهَلْ بِهَا مِنْ لَبَنٍ ؟ " قَالَتْ: هِيَ أَجْهَدُ مِنْ ذَلِكَ. قَالَ: " تَأْذَنِينَ لِي أَنْ أَحْلُبَهَا ". قَالَتْ: إِنْ كَانَ بِهَا حَلْبٌ فَاحْلُبْهَا. فَدَعَا رَسُولُ اللَّهِ ﷺ بِالشَّاةِ فَمَسَحَهَا، وَذَكَرَ اسْمَ اللَّهِ وَمَسَحَ ضَرْعَهَا، وَذَكَرَ اسْمَ اللَّهِ وَدَعَا بِإِنَاءٍ لَهَا يُرْبِضُ الرَّهْطَ، فَتَفَاجَّتْ وَاجْتَرَّتْ، فَحَلَبَ فِيهَا ثَجًّا، حَتَّى عَلَاهُ الْبَهَاءُ، فَسَقَاهَا وَسَقَى أَصْحَابَهُ، فَشَرِبُوا عَلَلًا بَعْدَ نَهَلٍ، حَتَّى إِذَا رَوُوْا شَرِبَ آخِرَهُمْ، وَقَالَ: " سَاقِي الْقَوْمِ آخِرُهُمْ ". ثُمَّ حَلَبَ فِيهِ ثَانِيًا عَوْدًا عَلَى بَدْءٍ، فَغَادَرَهُ عِنْدَهَا، ثُمَّ ارْتَحَلُوا، قَالَ: فَقَلَّ مَا لَبِثَ أَنْ جَاءَ زَوْجُهَا أَبُو مَعْبَدٍ يَسُوقُ أَعَنُزًا عِجَافًا يَتَسَاوَكْنَ، هَزْلَى لَا نِقْيَ بِهِنَّ، مُخُّهُنَّ قَلِيلٌ، فَلَمَّا رَأَى اللَّبَنَ عَجِبَ، وَقَالَ: مِنْ أَيْنَ هَذَا اللَّبَنُ يَا أُمَّ مَعْبَدٍ، وَلَا حَلُوبَةَ فِي الْبَيْتِ وَالشَّاةُ عَازِبٌ ؟ فَقَالَتْ: لَا وَاللَّهِ، إِنَّهُ مَرَّ بِنَا رَجُلٌ مُبَارَكٌ كَانَ مِنْ حَدِيثِهِ كَيْتَ وَكَيْتَ. فَقَالَ صِفِيهِ لِي، فَوَاللَّهِ إِنِّي لَأَرَاهُ صَاحِبَ قُرَيْشٍ الَّذِي تَطْلُبُ. فَقَالَتْ: رَأَيْتُ رَجُلًا ظَاهِرَ الْوَضَاءَةِ، حَسَنَ الْخُلُقِ، مَلِيحَ الْوَجْهِ، لَمْ تَعِبْهُ ثُجْلَةٌ، وَلَمْ تُزْرِ بِهِ صَعْلَةٌ، قَسِيمٌ وَسِيمٌ، فِي عَيْنَيْهِ دَعَجٌ، وَفِي أَشْفَارِهِ وَطَفٌ، وَفِي صَوْتِهِ صَحَلٌ، أَحْوَرُ، أَكْحَلُ، أَزَجُّ، أَقْرَنُ، فِي عُنُقِهِ سَطَعٌ، وَفِي لِحْيَتِهِ كَثَافَةٌ، إِذَا صَمَتَ فَعَلَيْهِ الْوَقَارُ، وَإِذَا تَكَلَّمَ سَمَا وَعَلَاهُ الْبَهَاءُ، حُلْوُ الْمَنْطِقِ، فَصْلٌ; لَا نَزْرٌ وَلَا هَذَرٌ، كَأَنَّ مَنْطِقَهُ خَرَزَاتُ نَظْمٍ يَنْحَدِرْنَ، أَبْهَى النَّاسِ وَأَجْمَلُهُ مِنْ بَعِيدٍ، وَأَحْلَاهُ وَأَحْسَنُهُ مِنْ قَرِيبٍ، رَبْعَةٌ، لَا تَشْنَؤُهُ عَيْنٌ مِنْ طُولٍ، وَلَا تَقْتَحِمُهُ عَيْنٌ مَنْ قِصَرٍ، غُصْنٌ بَيْنَ غُصْنَيْنِ، فَهُوَ أَنْضَرُ الثَّلَاثَةِ مَنْظَرًا، وَأَحْسَنُهُمْ قَدًّا، لَهُ رُفَقَاءُ يَحُفُّونَ بِهِ، إِنْ قَالَ اسْتَمَعُوا لِقَوْلِهِ، وَإِنْ أَمَرَ تَبَادَرُوا لِأَمْرِهِ، مَحْفُودٌ مَحْشُودٌ، لَا عَابِسٌ وَلَا مُفَنَّدٌ. فَقَالَ - يَعْنِي بَعْلَهَا -: هَذَا وَاللَّهِ صَاحِبُ قُرَيْشٍ الَّذِي تَطْلُبُ، وَلَوْ صَادَفْتُهُ لَالْتَمَسْتُ أَنْ أَصْحَبَهُ، وَلَأَجْهَدَنَّ إِنْ وَجَدْتُ إِلَى ذَلِكَ سَبِيلًا قَالَ: وَأَصْبَحَ صَوْتٌ بِمَكَّةَ عَالٍ بَيْنَ السَّمَاءِ وَالْأَرْضِ يَسْمَعُونَهُ وَلَا يَرَوْنَ مَنْ يَقُولُ، وَهُوَ يَقُولُ: جَزَى اللَّهُ رَبُّ النَّاسِ خَيْرَ جَزَائِهِ رَفِيقَيْنِ حَلَّا خَيْمَتَيْ أُمِّ مَعْبَدِ     هُمَا نَزَلَا بِالْبِرِّ وَارْتَحَلَا بِهِ فَأَفْلَحَ مَنْ أَمْسَى رَفِيقَ مُحَمَّدِ     فَيَالَ قُصَيٍّ مَا زَوَى اللَّهُ عَنْكُمُ بِهِ مِنْ فِعَالٍ لَا تُجَارَى وَسُؤْدُدِ     سَلُوا أُخْتَكُمْ عَنْ شَاتِهَا وَإِنَائِهَا فَإِنَّكُمْ إِنْ تَسْأَلُوا الشَّاةَ تَشْهَدِ     دَعَاهَا بِشَاةٍ حَائِلٍ فَتَحَلَّبَتْ لَهُ بِصَرِيحٍ ضَرَّةُ الشَّاةِ مُزْبِدِ     فَغَادَرَهُ رَهْنًا لَدَيْهَا لِحَالِبٍ يَدُرُّ لَهَا فِي مَصْدَرٍ ثُمَّ مَوْرِدِ قَالَ: وَأَصْبَحَ النَّاسُ - يَعْنِي بِمَكَّةَ - وَقَدْ فَقَدُوا نَبِيَّهُمْ، فَأَخَذُوا عَلَى خَيْمَتَيْ أُمِّ مَعْبَدٍ، حَتَّى لَحِقُوا بِرَسُولِ اللَّهِ ﷺ قَالَ: وَأَجَابَهُ حَسَّانُ بْنُ ثَابِتٍ: لَقَدْ خَابَ قَوْمٌ زَالَ عَنْهُمْ نَبِيُّهُمْ     وَقُدِّسَ مَنْ يَسْرِي إِلَيْهِمْ وَيَغْتَدِي تَرَحَّلَ عَنْ قَوْمٍ فَزَالَتْ عُقُولُهُمْ     وَحَلَّ عَلَى قَوْمٍ بِنُورٍ مُجَدَّدِ وَهَلْ يَسْتَوِي ضُلَّالُ قَوْمٍ تَسَفَّهُوا     عَمًى وَهُدَاةٌ يَهْتَدُونَ بِمُهْتَدِ نَبِيٌّ يَرَى مَا لَا يَرَى النَّاسُ حَوْلَهُ     وَيَتْلُو كِتَابَ اللَّهِ فِي كُلِّ مَشْهَدِ وَإِنْ قَالَ فِي يَوْمٍ مَقَالَةَ غَائِبٍ     فَتَصْدِيقُهَا فِي الْيَوْمِ أَوْ فِي ضُحَى الْغَدِ لِيَهْنِ أَبَا بَكْرٍ سَعَادَةُ جَدِّهِ     بِصُحْبَتِهِ مَنْ يُسْعِدِ اللَّهُ يَسْعَدِ وَيَهْنِ بَنِي كَعْبٍ مَكَانُ فَتَاتِهِمْ     وَمَقْعَدُهَا لِلْمُسْلِمِينَ بِمَرْصَدِ إسلام أبا معبد قَالَ - يَعْنِي عَبْدَ الْمَلِكِ بْنَ وَهْبٍ -: فَبَلَغَنِي أَنَّ أَبَا مَعْبَدٍ أَسْلَمَ وَهَاجَرَ إِلَى النَّبِيِّ ﷺ. وَهَكَذَا رَوَاهُ الْحَافِظُ أَبُو نُعَيْمٍ، مِنْ طَرِيقِ عَبْدِ الْمَلِكِ بْنِ وَهْبٍ الْمَذْحِجِيِّ، فَذَكَرَ مِثْلَهُ سَوَاءً، وَزَادَ فِي آخِرِهِ: قَالَ عَبْدُ الْمَلِكِ: بَلَغَنِي أَنَّ أُمَّ مَعْبَدٍ هَاجَرَتْ وَأَسْلَمَتْ وَلَحِقَتْ بِرَسُولِ اللَّهِ ﷺ. ثُمَّ رَوَاهُ أَبُو نُعَيْمٍ مِنْ طُرُقٍ، عَنْ مُكَرَّمِ بْنِ مُحْرِزٍ الْكَعْبِيِّ الْخُزَاعِيِّ، عَنْ أَبِيهِ مُحْرِزِ بْنِ مَهْدِيٍّ، عَنْ حِزَامِ بْنِ هِشَامِ بْنِ حُبَيْشِ بْنِ خَالِدٍ، عَنْ أَبِيهِ، عَنْ جَدِّهِ حُبَيْشِ بْنِ خَالِدٍ صَاحِبِ رَسُولِ اللَّهِ ﷺ، أَنَّ رَسُولَ اللَّهِ ﷺ حِينَ أُخْرِجَ مِنْ مَكَّةَ خَرَجَ مِنْهَا مُهَاجِرًا، هُوَ وَأَبُو بَكْرٍ، وَعَامِرُ بْنُ فُهَيْرَةَ، وَدَلِيلُهُمَا عَبْدُ اللَّهِ بْنُ أُرَيْقِطٍ اللَّيْثِيُّ، فَمَرُّوا بِخَيْمَةِ أُمِّ مَعْبَدٍ، وَكَانَتِ امْرَأَةً بَرْزَةً جَلْدَةً تَحْتَبِي بِفِنَاءِ الْقُبَّةِ. وَذَكَرَ مِثْلَ مَا تَقَدَّمَ سَوَاءً. قَالَ: وَحَدَّثْنَاهُ فِيمَا أَظُنُّ مُحَمَّدُ بْنُ أَحْمَدَ بْنِ عَلِيِّ بْنِ مَخْلَدٍ، ثَنَا مُحَمَّدُ بْنُ يُونُسَ بْنِ مُوسَى يَعْنِي الْكُدَيْمِيَّ، ثَنَا عَبْدُ الْعَزِيزِ بْنُ يَحْيَى بْنِ عَبْدِ الْعَزِيزِ مَوْلَى الْعَبَّاسِ بْنِ عَبْدِ الْمُطَّلِبِ، ثَنَا مُحَمَّدُ بْنُ سُلَيْمَانَ بْنِ سَلِيطٍ الْأَنْصَارِيُّ، حَدَّثَنِي أَبِي، عَنْ أَبِيهِ سَلِيطٍ الْبَدْرِيِّ، قَالَ: لَمَّا خَرَجَ رَسُولُ اللَّهِ ﷺ فِي الْهِجْرَةِ وَمَعَهُ أَبُو بَكْرٍ، وَعَامِرُ بْنُ فُهَيْرَةَ، وَابْنُ أُرَيْقِطٍ، يَدُلُّهُمْ عَلَى الطَّرِيقِ، مَرَّ بِأُمِّ مَعْبَدٍ الْخُزَاعِيَّةِ، وَهِيَ لَا تَعْرِفُهُ، فَقَالَ لَهَا: " يَا أُمَّ مَعْبَدٍ، هَلْ عِنْدَكِ مِنْ لَبَنٍ ؟ " قَالَتْ: لَا وَاللَّهِ إِنَّ الْغَنَمَ لَعَازِبَةٌ. قَالَ: " فَمَا هَذِهِ الشَّاةُ ؟ " قَالَتْ: خَلَّفَهَا الْجَهْدُ عَنِ الْغَنَمِ. ثُمَّ ذَكَرَ تَمَامَ الْحَدِيثِ كَنَحْوِ مَا تَقَدَّمَ. ثُمَّ قَالَ الْبَيْهَقِيُّ: يُحْتَمَلُ أَنَّ هَذِهِ الْقِصَصَ كُلَّهَا وَاحِدَةٌ.

     ✧ He passed, on his way, by Umm Maʿbad bt. Kaʿb of Banū Kaʿb b. Khuzāʿah. This was said by Ibn Hishām. Yūnus said, from Ibn Isḥāq: Her name was ʿĀtikah bt. Khālid b. Munqidh b. Rabīʿah b. Aṣram. Al-Umawī said: She is ʿĀtikah bt. Tabīʿ, the ally of Banū Munqidh b. Rabīʿah b. Aṣram b. Ḍabīs b. Ḥarām b. Ḥubshiyyah b. Kaʿb b. ʿAmr. This woman had children: Maʿbad, Naḍrah, and Ḥunaydah, the sons of Abū Maʿbad, whose name was Aktham b. ʿAbd al-ʿUzzā b. Munqidh b. Rabīʿah b. Aṣram b. Ḍabīs. Her story is well-known and transmitted through paths that reinforce one another. This is the story of Umm Maʿbad al-Khuzāʿiyyah: Yūnus said, from Ibn Isḥāq: The Messenger of Allah ﷺ alighted at the tent of Umm Maʿbad, whose name was ʿĀtikah bt. Khālid b. Munqidh b. Rabīʿah b. Aṣram. They sought hospitality, but she said: "By Allah, we have no food, no milk-animal, and no sheep except a barren ewe." The Messenger of Allah ﷺ called for one of her sheep, wiped its udder with his hand, supplicated to Allah, and milked into the bowl until it frothed. He said: "Drink, O Umm Maʿbad." She said: "Drink, for you are more entitled to it." He returned it to her, and she drank. Then he called for another barren ewe and did the same with it, and drank its milk. Then he called for another barren ewe and did the same with it, and gave his guide to drink. Then he called for another barren ewe and did the same with it, and gave ʿĀmir to drink. Then he departed. Quraysh sought the Messenger of Allah ﷺ until they reached Umm Maʿbad and asked about him. They said: "Did you see Muḥammad?" They described his appearance to her in such-and-such terms. She said: "I do not know what you are saying. A milker of the barren ewe was a guest with me." Quraysh said: "That is the one we seek." Al-Ḥāfiẓ Abū Bakr al-Bazzār said: Muḥammad b. Maʿmar narrated to us, Yaʿqūb b. Muḥammad narrated to us, ʿAbd al-Raḥmān b. ʿUqbah b. ʿAbd al-Raḥmān b. Jābir b. ʿAbd Allāh narrated to us, my father narrated to me, from his father, from Jābir, who said: When the Messenger of Allah ﷺ and Abū Bakr went out as emigrants and entered the cave, there was a hole in the cave, so Abū Bakr plugged it with his heel until morning, fearing that something might come out of it upon the Messenger of Allah ﷺ. They stayed in the cave for three nights, then they departed until they alighted at the tents of Umm Maʿbad. Umm Maʿbad sent word to him: "I see handsome faces, but the tribe is better able to honor you than I am." When evening came upon them at her place, she sent with a young son of hers a knife and a sheep. The Messenger of Allah ﷺ said: "Return the knife and bring me a faraq"—meaning the bowl. She sent word to him that it had no milk and no young. He said: "Bring me a faraq." She brought a faraq, and he struck its back, and it chewed cud and gave milk. He milked and filled the bowl, drank, and gave Abū Bakr to drink. Then he milked again and sent it to Umm Maʿbad. Then al-Bazzār said: We do not know it to be transmitted except through this chain, and ʿAbd al-Raḥmān b. ʿUqbah—we know no one who narrated from him except Yaʿqūb b. Muḥammad, though he is known in lineage. Al-Ḥāfiẓ al-Bayhaqī narrated from the ḥadīth of Yaḥyā b. Zakariyyā b. Abī Zāʾidah: Muḥammad b. ʿAbd al-Raḥmān b. Abī Laylā narrated to us, ʿAbd al-Raḥmān b. al-Aṣbahānī narrated to us: I heard ʿAbd al-Raḥmān b. Abī Laylā narrating from Abū Bakr al-Ṣiddīq, who said: I went out with the Messenger of Allah ﷺ from Makkah, and we ended up at a settlement of the Arab settlements. The Messenger of Allah ﷺ looked toward a house set apart and made for it. When we alighted, there was no one in it but a woman. She said: "O servant of Allah, I am only a woman, and no one is with me, so upon you two is the chief of the settlement if you want hospitality." He did not answer her, and that was at evening. Then a son of hers came with goats driving them. She said: "O my son, take this goat and the knife to these two men and tell them: My mother says to you two: slaughter this and eat and feed us." When he came, the Prophet ﷺ said to him: "Take the knife and bring me the bowl." He said: "She has gone dry and has no milk." He said: "Go." He brought a bowl, and the Prophet ﷺ wiped its udder, then milked until he filled the bowl. Then he said: "Take it to your mother." She drank until she quenched her thirst. Then he brought it back, and he said: "Take this and bring me another." He did the same with it, then gave Abū Bakr to drink. Then he brought another and did the same with it, then the Prophet ﷺ drank. We spent our night, then departed. She used to call him al-Mubārak (the Blessed One), and her sheep multiplied until she brought a drove to Madinah. Abū Bakr passed by, and her son saw him and recognized him. He said: "O mother, this is the man who was with al-Mubārak." She stood up to him and said: "O servant of Allah, who is the man who was with you?" He said: "Do you not know who he is?" She said: "No." He said: "He is the Prophet of Allah." She said: "Then bring me to him." He said: So he brought her in, and the Messenger of Allah ﷺ fed her and gave her—Ibn ʿAbdān added in his version—She said: "Then show me to him," and she went with me, and she gave the Messenger of Allah ﷺ a gift of some dried curd and Bedouin goods. He said: He clothed her and gave her. He said: I do not think he said anything except: And she accepted Islam. The chain is good. Al-Bayhaqī said: This story is similar to the story of Umm Maʿbad, and it appears that it is her. And Allah knows best. Al-Bayhaqī said: Abū ʿAbd Allāh al-Ḥāfiẓ and Abū Bakr Aḥmad b. al-Ḥasan al-Qāḍī informed us, both saying: Abū al-ʿAbbās al-Aṣamm narrated to us, al-Ḥasan b. Mukram narrated to us, Abū Aḥmad Bishr b. Muḥammad al-Sukkarī narrated to me, ʿAbd al-Malik b. Wahb al-Madhḥijī narrated to us, al-Ḥurr b. al-Ṣayyāḥ narrated to us, from Abū Maʿbad al-Khuzāʿī, that the Messenger of Allah ﷺ went out on the night he emigrated from Makkah to Madinah, he and Abū Bakr, and ʿĀmir b. Fuhayrah, the freedman of Abū Bakr, and their guide ʿAbd Allāh b. Urayqiṭ al-Laythī. They passed by the two tents of Umm Maʿbad al-Khuzāʿiyyah. Umm Maʿbad was a sturdy, tough woman who would sit cross-legged in the courtyard of the tent, feeding and giving drink. They asked her whether she had any meat or milk that they could buy from her, but they found nothing of that with her. She said: "If we had anything, hospitality would not fail you." The people were exhausted and emaciated. The Messenger of Allah ﷺ looked and saw a sheep in the shelter of her tent. He said: "What is this sheep, O Umm Maʿbad?" She said: "A sheep left behind by hardship from the flock." He said: "Does it have any milk?" She said: "It is too weak for that." He said: "Do you permit me to milk it?" She said: "If it has any milk, milk it." The Messenger of Allah ﷺ called for the sheep and wiped it, mentioned the name of Allah, wiped its udder, mentioned the name of Allah, and called for a vessel of hers that could hold a group. It spread its legs and chewed cud, and he milked into it a flowing stream until froth rose above it. He gave her to drink and gave his companions to drink, and they drank again after first drinking, until when they had quenched their thirst, the last of them drank. He said: "The cupbearer of the people is the last of them." Then he milked into it a second time, returning after beginning, and left it with her. Then they departed. He said: It was not long before her husband Abū Maʿbad came driving lean goats, staggering, thin, with no marrow in them, their marrow was little. When he saw the milk, he marveled and said: "Where is this milk from, O Umm Maʿbad, when there is no milch animal in the house and the sheep is dry?" She said: "No, by Allah, a blessed man passed by us, and of his affair it was such-and-such." He said: "Describe him to me, for by Allah, I think he is the companion of Quraysh whom they seek." She said: I saw a man of evident purity, good character, handsome face. No paunch disfigured him, nor did a small head detract from him. He was comely and graceful. In his eyes there was deep blackness, in his eyelashes there was thickness, in his voice there was a slight hoarseness. He had large black eyes, naturally darkened eyelids, arched eyebrows, joined eyebrows. In his neck there was a shining smoothness, and in his beard there was thickness. When he was silent, dignity rested upon him, and when he spoke, he rose above, and splendor enveloped him. His speech was sweet and decisive, neither too little nor too much. His speech was like strung beads falling. He was the brightest and most beautiful of people from afar, and the sweetest and fairest of them from near. He was of medium height. No eye disdained him for tallness, nor did any eye dismiss him for shortness. He was a branch between two branches, and he was the freshest of the three in appearance and the best of them in stature. He had companions surrounding him. If he spoke, they listened to his words, and if he commanded, they hastened to his command. He was attended and surrounded, neither frowning nor feeble-minded. He said—meaning her husband—: "This, by Allah, is the companion of Quraysh whom they seek. If I had encountered him, I would have sought to accompany him, and I will strive if I find a way to that." He said: And a voice arose in Makkah, high between heaven and earth, which they heard but did not see who spoke, saying: May Allah, Lord of the people, reward with the best of His reward two companions who alighted at the two tents of Umm Maʿbad. They alighted with goodness and departed with it. May he prosper who becomes the companion of Muḥammad. O people of Quṣayy, what has Allah turned away from you of deeds that cannot be rivaled and of lordship. Ask your sister about her sheep and her vessel, for if you ask the sheep, it will testify. He called for a barren ewe, and it gave milk for him with pure milk, the udder of the sheep frothing. He left it as a pledge with her for a milker, flowing for her at the watering-place, then at the returning-place. He said: And the people arose—meaning in Makkah—having missed their Prophet, and they took to the two tents of Umm Maʿbad, until they caught up with the Messenger of Allah ﷺ. He said: And Ḥassān b. Thābit answered him: A people have failed from whom their Prophet departed, and sanctified is the one who travels by night to them and goes forth. He departed from a people whose minds departed, and he alighted upon a people with renewed light. Can the misguided of a people who act foolishly be equal to the blind, and the guided who are guided by a guide? A Prophet who sees what the people around him do not see, and recites the Book of Allah in every assembly. And if he speaks one day the speech of one who knows the unseen, its confirmation comes on that day or in the forenoon of the next. May it please Abū Bakr, the felicity of his fortune, with his companionship of him whom Allah makes happy, and he is happy. And may it please Banū Kaʿb the place of their young woman and her seat for the Muslims as a watch-post. The Islam of Abū Maʿbad: He said—meaning ʿAbd al-Malik b. Wahb—: It reached me that Abū Maʿbad accepted Islam and emigrated to the Prophet ﷺ. Thus al-Ḥāfiẓ Abū Nuʿaym narrated it from the path of ʿAbd al-Malik b. Wahb al-Madhḥijī, and he mentioned the same exactly, and added at its end: ʿAbd al-Malik said: It reached me that Umm Maʿbad emigrated and accepted Islam and joined the Messenger of Allah ﷺ. Then Abū Nuʿaym narrated it through paths from Mukarram b. Muḥriz al-Kaʿbī al-Khuzāʿī, from his father Muḥriz b. Mahdī, from Ḥizām b. Hishām b. Ḥubaysh b. Khālid, from his father, from his grandfather Ḥubaysh b. Khālid, the companion of the Messenger of Allah ﷺ, that when the Messenger of Allah ﷺ was expelled from Makkah, he went out from it as an emigrant, he and Abū Bakr, and ʿĀmir b. Fuhayrah, and their guide ʿAbd Allāh b. Urayqiṭ al-Laythī. They passed by the tent of Umm Maʿbad, and she was a sturdy, tough woman who sat cross-legged in the courtyard of the dome. And he mentioned the same as what preceded exactly. He said: And it was narrated to us, as I think, by Muḥammad b. Aḥmad b. ʿAlī b. Makhlad: Muḥammad b. Yūnus b. Mūsā, meaning al-Kudaymī, narrated to us, ʿAbd al-ʿAzīz b. Yaḥyā b. ʿAbd al-ʿAzīz, the freedman of al-ʿAbbās b. ʿAbd al-Muṭṭalib, narrated to us, Muḥammad b. Sulaymān b. Salīṭ al-Anṣārī narrated to us, my father narrated to me, from his father Salīṭ al-Badrī, who said: When the Messenger of Allah ﷺ went out in the Hijrah, and with him were Abū Bakr, ʿĀmir b. Fuhayrah, and Ibn Urayqiṭ guiding them on the way, he passed by Umm Maʿbad al-Khuzāʿiyyah, and she did not know him. He said to her: "O Umm Maʿbad, do you have any milk?" She said: "No, by Allah, the sheep are dry." He said: "What is this sheep?" She said: "Hardship left it behind from the flock." Then he mentioned the rest of the ḥadīth similar to what preceded. Then al-Bayhaqī said: It is possible that all these stories are one.

447. Tarikh (al-Tabari) 869No grade recorded

     رَوَى الْبُخَارِيُّ عَنْ عَائِشَةَ، وَابْنُ سَعْدٍ عَنْ عَبْدِ الرَّحْمَنِ بْنِ عُوَيْمِ بْنِ سَاعِدَةَ عَنْ جَمَاعَةٍ مِنَ الصَّحَابَةِ أَنَّ الْمُسْلِمِينَ بِالْمَدِينَةِ لَمَّا سَمِعُوا بِمَخْرَجِ رَسُولِ اللَّهِ ﷺ مِنْ مَكَّةَ وَتَوَكَّفُوا قُدُومَهُ كَانُوا يَخْرُجُونَ إِذَا صَلَّوُا الصُّبْحَ إِلَى ظَاهِرِ الْحَرَّةِ يَنْتَظِرُونَهُ حَتَّى تَغْلِبَهُمُ الشَّمْسُ عَلَى الظِّلَالِ، وَيُؤْذِيَهُمْ حَرُّ الظَّهِيرَةِ. فَإِذَا لَمْ يَجِدُوا ظِلًّا دَخَلُوا، وَذَلِكَ فِي أَيَّامٍ حَارَّةٍ حَتَّى كَانَ الْيَوْمُ الَّذِي قَدِمَ فِيهِ رَسُولُ اللَّهِ ﷺ حِينَ دَخَلُوا الْبُيُوتَ فَأَوْفَى رَجُلٌ مِنَ الْيَهُودِ عَلَى أُطُمٍ مِنْ آطَامِهِمْ لِأَمْرٍ يُنْظَرُ إِلَيْهِ، فَبَصَرَ بِرَسُولِ اللَّهِ ﷺ وَأَصْحَابِهِ مُبَيِّضِينَ، يَلُوحُ بِهِمُ السَّرَابُ، فَلَمْ يَمْلِكِ الْيَهُودِيُّ نَفْسَهُ فَصَرَخَ بِأَعْلَى صَوْتِهِ: «يَا بَنِي قَيْلَةَ»، وَفِي لَفْظٍ: يَا مَعْشَرَ الْعَرَبِ، «هَذَا جَدُّكُمْ»، وَفِي لَفْظٍ: هَذَا صَاحِبُكُمُ الَّذِي تَنْتَظِرُونَ، «قَدْ جَاءَ». فَثَارَ الْمُسْلِمُونَ إِلَى السِّلَاحِ، فَتَلَقَّوْا رَسُولَ اللَّهِ ﷺ بِظَهْرِ الْحَرَّةِ وَذَلِكَ يَوْمَ الِاثْنَيْنِ لِشَهْرِ رَبِيعٍ الْأَوَّلِ، فَخَرَجُوا إِلَى رَسُولِ اللَّهِ ﷺ وَهُوَ فِي ظِلِّ نَخْلَةٍ وَمَعَهُ أَبُو بَكْرٍ فِي مِثْلِ سِنِّهِ. وَقَامَ أَبُو بَكْرٍ لِلنَّاسِ، وَجَلَسَ رَسُولُ اللَّهِ ﷺ صَامِتًا، فَطَفِقَ مَنْ جَاءَ مِنَ الْأَنْصَارِ مِمَّنْ لَمْ يَرَ رَسُولَ اللَّهِ ﷺ يُحَيِّي أَبَا بَكْرٍ حَتَّى أَصَابَتِ الشَّمْسُ رَسُولَ اللَّهِ ﷺ فَأَقْبَلَ أَبُو بَكْرٍ حَتَّى ظَلَّلَ عَلَيْهِ بِرِدَائِهِ فَعَرَفَ النَّاسُ رَسُولَ اللَّهِ عِنْدَ ذَلِكَ. وَفِي رِوَايَةٍ: «فَلَمَّا رَأَوْا أَبَا بَكْرٍ يَنْحَازُ لَهُ عَنِ الظِّلِّ عَرَفُوا رَسُولَ اللَّهِ ﷺ فَعَدَلَ بِهِمْ رَسُولُ اللَّهِ ﷺ ذَاتَ الْيَمِينِ حَتَّى نَزَلَ بِهِمْ عُلُوَّ الْمَدِينَةِ بِقُبَاءَ فِي بَنِي عَمْرِو بْنِ عَوْفٍ عَلَى كُلْثُومِ بْنِ الْهِدْمِ بِكَسْرِ الْهَاءِ وَسُكُونِ الدَّالِ الْمُهْمَلَةِ، قِيلَ: «وَكَانَ يَوْمَئِذٍ مُشْرِكًا، وَبِهِ جَزَمَ مُحَمَّدُ بْنُ الْحَسَنِ بْنِ زُبَالَةَ»، وَقِيلَ: «إِنَّمَا نَزَلَ عَلَى سَعْدِ بْنِ خَيْثَمَةَ». قَالَ رَزِينٌ: «وَالْأَوَّلُ أَصَحُّ» وَقَالَ الْحَاكِمُ إِنَّهُ الْأَرْجَحُ، [قَالَ]: «وَقَدْ قَالَهُ ابْنُ شِهَابٍ وَهُوَ أَعْرَفُ بِذَلِكَ مِنْ غَيْرِهِ» وَقَالَ الدِّمْيَاطِيُّ: «إِنَّهُ أَثْبَتُ». وَقَالَ بَعْضُهُمْ «إِنَّ رَسُولَ اللَّهِ ﷺ نَزَلَ عَلَى كُلْثُومِ بْنِ الْهِدْمِ وَكَانَ يَخْرُجُ لِلنَّاسِ مِنْ مَنْزِلِهِ فَيَجْلِسُ لِلنَّاسِ فِي بَيْتِ سَعْدِ بْنِ خَيْثَمَةَ لِأَنَّهُ كَانَ عَزَبًا لَا أَهْلَ لَهُ هُنَاكَ وَكَانَ مَنْزِلُ الْعُزَّابِ مِنْ أَصْحَابِ رَسُولِ اللَّهِ ﷺ مِنَ الْمُهَاجِرِينَ فَمِنْ هُنَالِكَ يُقَالُ: نَزَلَ عَلَى سَعْدِ بْنِ خَيْثَمَةَ. وَنَزَلَ أَبُو بَكْرٍ عَلَى خُبَيْبِ بْنِ إِسَافَ أَحَدِ بَنِي الْحَارِثِ بِالسُّنْحِ- بِسِينٍ مُهْمَلَةٍ مَضْمُومَةٍ فَنُونٍ سَاكِنَةٍ فَحَاءٍ مُهْمَلَةٍ. وَيُقَالُ: عَلَى خَارِجَةَ بْنِ زَيْدِ بْنِ أَبِي زُهَيْرٍ أَخِي بَنِي الْحَارِثِ بْنِ الْخَزْرَجِ». وَرَوَى الزُّبَيْرُ بْنُ بَكَّارٍ عَنْ عَبْدِ اللَّهِ بْنِ حَارِثَةَ قَالَ: «نَزَلَ رَسُولُ اللَّهِ ﷺ عَلَى كُلْثُومِ بْنِ الْهِدْمِ، فَصَاحَ كُلْثُومٌ بِغُلَامٍ لَهُ فَقَالَ: يَا نَجِيحُ. فَقَالَ رَسُولُ اللَّهِ ﷺ: «أَنْجَحْتَ يَا أَبَا بَكْرٍ» وَأَقَامَ عَلِيُّ بْنُ أَبِي طَالِبٍ ؓ بِمَكَّةَ بَعْدَ مَخْرَجِ رَسُولِ اللَّهِ ﷺ أَيَّامًا- قَالَ بَعْضُهُمْ: ثَلَاثَةٌ- حَتَّى أَدَّى لِلنَّاسِ وَدَائِعَهُمُ الَّتِي كَانَتْ عِنْدَ رَسُولِ اللَّهِ ﷺ وَخَلَفَهُ لِيَرُدَّهَا، ثُمَّ خَرَجَ فَلَحِقَ بِرَسُولِ اللَّهِ ﷺ بِقُبَاءَ فَنَزَلَ عَلَى كُلْثُومِ بْنِ الْهِدْمِ. وَقَالَ عَلِيٌّ فِيمَا رَوَاهُ ابْنُ إِسْحَاقَ وَرَزِينٌ: «كُنْتُ نَزَلْتُ بِقُبَاءَ وَكَانَتِ امْرَأَةً مُسْلِمَةً لَا زَوْجَ لَهَا، فَرَأَيْتُ إِنْسَانًا يَأْتِيهَا مِنْ جَوْفِ اللَّيْلِ فَيَضْرِبُ عَلَيْهَا بَابَهَا، فَتَخْرُجُ إِلَيْهِ فَيُعْطِيهَا شَيْئًا مَعَهُ فَتَأْخُذُهُ فَاسْتَرَبْتُ شَأْنَهُ، فَقُلْتُ لَهَا: يَا أَمَةَ اللَّهِ، مَنْ هَذَا الرَّجُلُ الَّذِي يَضْرِبُ عَلَيْكِ بَابَكِ كُلَّ لَيْلَةٍ فَتَخْرُجِينَ إِلَيْهِ فَيُعْطِيكِ شَيْئًا لَا أَدْرِي مَا هُوَ، وَأَنْتِ امْرَأَةٌ مُسْلِمَةٌ لَا زَوْجَ لَكِ؟ قَالَتْ: هَذَا سَهْلُ بْنُ حُنَيْفٍ، قَدْ عَرَفَ أَنِّي امْرَأَةٌ لَا أَحَدَ لِي، فَإِذَا أَمْسَى عَدَا عَلَى أَوْثَانِ قَوْمِهِ فَكَسَرَهَا ثُمَّ جَاءَنِي بِهَا. فَقَالَ: احْتَطِبِي بِهَا، فَكَانَ عَلَيَّ يَأْثِرُ ذَلِكَ مِنْ أَمْرِ سَهْلِ بْنِ حُنَيْفٍ حِينَ هَلَكَ عِنْدَهُ بِالْعِرَاقِ.

     ✧ Al-Bukhārī narrated from ʿĀʾishah, and Ibn Saʿd from ʿAbd al-Raḥmān b. ʿUwaym b. Sāʿidah from a group of the Companions, that when the Muslims in Madinah heard of the departure of the Messenger of God ﷺ from Makkah and awaited his arrival, they would go out after praying the dawn prayer to the edge of the ḥarrah, waiting for him until the sun overcame them upon the shadows and the heat of midday harmed them. When they found no shade, they went in. That was during hot days, until the day on which the Messenger of God ﷺ arrived. When they had entered the houses, a man from the Jews climbed up on one of their fortresses for some matter he was looking at, and he caught sight of the Messenger of God ﷺ and his Companions, dressed in white, with the mirage shimmering around them. The Jew could not contain himself and shouted at the top of his voice: "O Banī Qaylah"—and in one wording: "O assembly of Arabs"—"This is your forefather"—and in one wording: "This is your companion whom you are waiting for"—"he has come." The Muslims rushed to their weapons and met the Messenger of God ﷺ at the edge of the ḥarrah, and that was on Monday of the month of Rabīʿ al-Awwal. They went out to the Messenger of God ﷺ while he was in the shade of a palm tree, and with him was Abū Bakr, who was of a similar age to him. Abū Bakr stood up for the people, and the Messenger of God ﷺ sat silent. Those of the Anṣār who came and had not seen the Messenger of God ﷺ began to greet Abū Bakr, until the sun struck the Messenger of God ﷺ. Then Abū Bakr came forward and shaded him with his cloak, and at that point the people recognized the Messenger of God. In one narration: "When they saw Abū Bakr moving aside for him from the shade, they recognized the Messenger of God ﷺ. The Messenger of God ﷺ turned with them to the right until he halted with them in the upper part of Madinah, at Qubāʾ among Banū ʿAmr b. ʿAwf, at the house of Kulthūm b. al-Hidm—with kasrah on the hāʾ and sukūn on the unpointed dāl. It was said: 'On that day he was a polytheist, and this was asserted by Muḥammad b. al-Ḥasan b. Zubālah.' It was also said: 'He only stayed at the house of Saʿd b. Khaythamah.' Razīn said: 'The first is more correct.' Al-Ḥākim said it is the more probable, [and he said]: 'Ibn Shihāb said it, and he is more knowledgeable about that than others.' Al-Dimyāṭī said: 'It is more firmly established.' Some of them said: 'The Messenger of God ﷺ stayed at the house of Kulthūm b. al-Hidm, and he would go out for the people from his dwelling and sit for the people in the house of Saʿd b. Khaythamah, because Saʿd was unmarried and had no family there. It was the dwelling of the unmarried men among the Companions of the Messenger of God ﷺ from the Muhājirūn, and from that it is said: He stayed at the house of Saʿd b. Khaythamah.' Abū Bakr stayed at the house of Khubayb b. Isāf, one of the Banū al-Ḥārith, in al-Sunḥ—with a ḍammah on the unpointed sīn, a sukūn on the nūn, and an unpointed ḥāʾ. It is also said: at the house of Khārijah b. Zayd b. Abī Zuhayr, brother of the Banū al-Ḥārith b. al-Khazraj." Al-Zubayr b. Bakkār narrated from ʿAbd Allāh b. Ḥārithah, who said: "The Messenger of God ﷺ stayed at the house of Kulthūm b. al-Hidm. Kulthūm called out to a servant boy of his and said: 'O Najīḥ.' The Messenger of God ﷺ said: 'You have succeeded, O Abū Bakr.'" ʿAlī b. Abī Ṭālib ؓ remained in Makkah after the departure of the Messenger of God ﷺ for some days—some said three—until he delivered to the people their trusts that had been with the Messenger of God ﷺ, and he stayed behind to return them. Then he left and caught up with the Messenger of God ﷺ at Qubāʾ and stayed at the house of Kulthūm b. al-Hidm. ʿAlī said, in what Ibn Isḥāq and Razīn narrated: "I stayed at Qubāʾ, and there was a Muslim woman who had no husband. I saw a man who would come to her in the middle of the night and knock on her door, and she would go out to him, and he would give her something he had with him, and she would take it. I found his affair suspicious, so I said to her: 'O servant of God, who is this man who knocks on your door every night, and you go out to him, and he gives you something I do not know what it is, while you are a Muslim woman with no husband?' She said: 'This is Sahl b. Ḥunayf. He knows that I am a woman with no one, so when evening comes, he goes against the idols of his people and breaks them, then brings them to me. He says: "Use them for firewood."'" ʿAlī said: "That deed of Sahl b. Ḥunayf remained in my memory when he died with him in Iraq."

448. Tarikh (al-Tabari) 870No grade recorded

     إسْلَامُ عَبْدِ اللَّهِ بْنِ سَلَامٍ   [ كَيْفَ أَسْلَمَ ] قَالَ ابْنُ إسْحَاقَ: وَكَانَ مِنْ حَدِيثِ عَبْدِ اللَّهِ بْنِ سَلَامٍ، كَمَا حَدَّثَنِي بَعْضُ أَهْلِهِ عَنْهُ وَعَنْ إسْلَامِهِ حَيْنَ أَسْلَمَ، وَكَانَ حَبْرًا عَالِمًا، قَالَ: لَمَّا سَمِعْتُ بِرَسُولِ اللَّهِ ﷺ عَرَفْتُ صِفَتَهُ وَاسْمَهُ وَزَمَانَهُ الَّذِي كُنَّا نَتَوَكَّفُ لَهُ، فَكُنْتُ مُسِرًّا لِذَلِكَ، صَامِتًا عَلَيْهِ، حَتَّى قَدِمَ رَسُولُ اللَّهِ ﷺ الْمَدِينَةَ، فَلَمَّا نَزَلَ بقُباءٍ، فِي بَنِي عَمْرِو بْنِ عَوْفٍ، أَقْبَلَ رَجُلٌ حَتَّى أَخْبَرَ بِقُدُومِهِ، وَأَنَا فِي رَأْسِ نَخْلَةٍ لِي أَعَمَلُ فِيهَا، وَعَمَّتِي خَالِدَةُ ابْنَةُ الْحَارِثِ تَحْتِي جَالِسَةٌ، فَلَمَّا سَمِعْتُ الْخَبَرَ بِقُدُومِ رَسُولِ اللَّهِ ﷺ كَبَّرْتُ؛ فَقَالَتْ لِي عَمَّتِي، حَيْنَ سَمِعَتْ تَكْبِيرِي: خَيَّبَكَ اللَّهُ، وَاَللَّهِ لَوْ كُنْتَ سَمِعْتَ بِمُوسَى بْنِ عِمْرَانَ قَادِمًا مَا زِدْتَ، قَالَ: فَقُلْتُ لَهَا: أَيْ عَمَّةُ، هُوَ وَاَللَّهِ أَخُو مُوسَى بْنِ عِمْرَانَ، وَعَلَى دِينِهِ، بُعِثَ بِمَا بُعِثَ بِهِ. قَالَ: فَقَالَتْ: أَيْ ابْنَ أَخِي، أَهُوَ النَّبِيُّ الَّذِي كُنَّا نُخْبَرُ أَنَّهُ يُبْعَثُ مَعَ نَفْسِ السَّاعَةِ ؟ قَالَ: فَقُلْتُ لَهَا: نَعَمْ. قَالَ: فَقَالَتْ: فَذَاكَ إذًا. قَالَ: ثُمَّ خَرَجْتُ إلَى رَسُولِ اللَّهِ ﷺ، فَأَسْلَمْتُ، ثُمَّ رَجَعْتُ إلَى أَهْلِ بَيْتِي، فَأَمَرْتُهُمْ فَأَسْلَمُوا [ قَوْمُهُ يُكَذِّبُونَهُ وَلَا يَتَّبِعُونَهُ ] قَالَ: وَكَتَمْتُ إسْلَامِي مِنْ يَهُودَ، ثُمَّ جِئْتُ رَسُولَ اللَّهِ ﷺ، فَقُلْتُ لَهُ: يَا رَسُولَ اللَّهِ، إنَّ يَهُودَ قَوْمٌ بُهْتٌ، وَإِنِّي أُحِبُّ أَنْ تُدْخِلَنِي فِي بَعْضِ بُيُوتِكَ، وَتُغَيِّبَنِي عَنْهُمْ، ثُمَّ تَسْأَلُهُمْ عَنِّي، حَتَّى يُخْبِرُوكَ كَيْفَ أَنَا فِيهِمْ، قَبْلَ أَنْ يَعْلَمُوا بِإِسْلَامِي، فَإِنَّهُمْ إنْ عَلِمُوا بِهِ بَهَتُونِي وَعَابُونِي. قَالَ: فَأَدْخَلَنِي رَسُولُ اللَّهِ ﷺ فِي بَعْضِ بُيُوتِهِ، وَدَخَلُوا عَلَيْهِ، فَكَلَّمُوهُ وَسَاءَلُوهُ، ثُمَّ قَالَ لَهُمْ: أَيُّ رَجُلٍ الْحُصَيْنُ بْنُ سَلَامٍ فِيكُمْ ؟ قَالُوا: سَيِّدُنَا وَابْنُ سَيِّدِنَا، وَحَبْرُنَا وَعَالِمُنَا. قَالَ: فَلَمَّا فَرَغُوا مِنْ قَوْلِهِمْ خَرَجْتُ عَلَيْهِمْ، فَقُلْتُ لَهُمْ: يَا مَعْشَرَ يَهُودَ، اتَّقُوا اللَّهَ وَاقْبَلُوا مَا جَاءَكُمْ بِهِ، فَوَاَللَّهِ إنَّكُمْ لَتَعْلَمُونَ إنَّهُ لَرَسُولُ اللَّهِ، تَجِدُونَهُ مَكْتُوبًا عِنْدَكُمْ فِي التَّوْرَاةِ بِاسْمِهِ وَصِفَتِهِ، فَإِنِّي أَشْهَدُ أَنَّهُ رَسُولُ اللَّهِ ﷺ، وَأُومِنُ بِهِ وَأُصَدِّقُهُ وَأَعْرِفُهُ، فَقَالُوا: كَذَبْتَ ثُمَّ وَقَعُوا بِي، قَالَ: فَقُلْتُ لِرَسُولِ اللَّهِ ﷺ أَلَمْ أُخْبِرْكَ يَا رَسُولَ اللَّهِ أَنَّهُمْ قَوْمٌ بُهْتٌ، أَهْلُ غَدْرٍ وَكَذِبٍ وَفُجُورٍ  قَالَ: فَأَظْهَرْتُ إسْلَامِي وَإِسْلَامُ أَهْلِ بَيْتِي، وَأَسْلَمَتْ عَمَّتِي خَالِدَةُ بِنْتُ الْحَارِثِ، فَحَسُنَ إسْلَامُهَا. وَعَنْ عَبْدِ اللَّهِ بْنِ سَلَامٍ، قَالَ: لَمَّا قَدِمَ رَسُولُ اللَّهِ ﷺ الْمَدِينَةَ، انْجَفَلَ النَّاسُ إِلَيْهِ، فَكُنْتُ فِيمَنِ انْجَفَلَ، فَلَمَّا تَبَيَّنْتُ وَجْهَهُ عَرَفْتُ أَنَّهُ لَيْسَ بِوَجْهِ كَذَّابٍ، فَكَانَ أَوَّلَ شَيْءٍ سَمِعْتُهُ يَقُولُ: " أَفْشُوا السَّلَامَ، وَأَطْعِمُوا الطَّعَامَ، وَصِلُوا الْأَرْحَامَ، وَصَلُّوا بِاللَّيْلِ وَالنَّاسُ نِيَامٍ، تَدْخُلُوا الْجَنَّةَ بِسَلَامٍ ". وَرَوَاهُ التِّرْمِذِيُّ، وَابْنُ مَاجَهْ، مِنْ طُرُقٍ عَنْ عَوْفٍ الْأَعْرَابِيِّ، عَنْ زُرَارَةَ بْنِ أَبِي أَوْفَى بِهِ عَنْهُ. وَقَالَ التِّرْمِذِيُّ: صَحِيحٌ. عَنْ أَنَسٍ، قَالَ: سَمِعَ عَبْدُ اللَّهِ بْنُ سَلَامٍ بِقُدُومِ النَّبِيِّ ﷺ، وَهُوَ فِي أَرْضٍ لَهُ، فَأَتَى النَّبِيَّ ﷺ فَقَالَ: إِنِّي سَائِلُكَ عَنْ ثَلَاثٍ لَا يَعْلَمُهُنَّ إِلَّا نَبِيٌّ; مَا أَوَّلُ أَشْرَاطِ السَّاعَةِ ؟ وَمَا أَوَّلُ طَعَامٍ يَأْكُلُهُ أَهْلُ الْجَنَّةِ ؟ وَمَا يَنْزِعُ الْوَلَدَ إِلَى أَبِيهِ أَوْ إِلَى أُمِّهِ ؟ قَالَ: " أَخْبَرَنِي بِهِنَّ جِبْرِيلُ آنِفًا ". قَالَ: جِبْرِيلُ ؟ قَالَ: " نَعَمْ ". قَالَ: عَدُوُّ الْيَهُودِ مِنَ الْمَلَائِكَةِ. ثُمَّ قَرَأَ: مَنْ كَانَ عَدُوًّا لِجِبْرِيلَ فَإِنَّهُ نَزَّلَهُ عَلَى قَلْبِكَ بِإِذْنِ اللَّهِ [ الْبَقَرَةِ: 97 ] قَالَ: " أَمَّا أَوَّلُ أَشْرَاطِ السَّاعَةِ فَنَارٌ تَخْرُجُ عَلَى النَّاسِ مِنَ الْمَشْرِقِ إِلَى الْمَغْرِبِ، وَأَمَّا أَوَّلُ طَعَامٍ يَأْكُلُهُ أَهْلُ الْجَنَّةِ، فَزِيَادَةُ كَبِدِ حُوتٍ، وَإِذَا سَبَقَ مَاءُ الرَّجُلِ مَاءَ الْمَرْأَةِ نَزَعَ الْوَلَدَ، وَإِذَا سَبَقَ مَاءُ الْمَرْأَةِ مَاءَ الرَّجُلِ نَزَعَتِ الْوَلَدَ ". قَالَ: أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَأَنَّكَ رَسُولُ اللَّهِ، يَا رَسُولَ اللَّهِ، إِنَّ الْيَهُودَ قَوْمٌ بُهُتٌ، وَإِنَّهُمْ إِنْ يَعْلَمُوا بِإِسْلَامِي قَبْلَ أَنْ تَسْأَلَهُمْ عَنِّي بَهَتُونِي. فَجَاءَتِ الْيَهُودُ فَقَالَ: " أَيُّ رَجُلٍ عَبْدُ اللَّهِ فِيكُمْ ؟ " قَالُوا: خَيْرُنَا وَابْنُ خَيْرِنَا، وَسَيِّدُنَا وَابْنُ سَيِّدِنَا. قَالَ: " أَرَأَيْتُمْ إِنْ أَسْلَمَ ؟ " قَالُوا: أَعَاذَهُ اللَّهُ مِنْ ذَلِكَ. فَخَرَجَ عَبْدُ اللَّهِ فَقَالَ: أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ، وَأَشْهَدُ أَنَّ مُحَمَّدًا رَسُولُ اللَّهِ. قَالُوا: شَرُّنَا وَابْنُ شَرِّنَا وَانْتَقَصُوهُ. قَالَ: هَذَا الَّذِي كُنْتُ أَخَافُ يَا رَسُولَ اللَّهِ. موقف زعماء اليهود من النبي ﷺ وَقَالَ يُونُسُ بْنُ بُكَيْرٍ، عَنْ مُحَمَّدِ بْنِ إِسْحَاقَ، حَدَّثَنِي عَبْدُ اللَّهِ بْنُ أَبِي بَكْرٍ، حَدَّثَنِي مُحَدِّثٌ عَنْ صَفِيَّةَ بِنْتِ حُيَيٍّ، قَالَتْ: لَمْ يَكُنْ أَحَدٌ مِنْ وَلَدِ أَبِي وَعَمِّي أَحَبَّ إِلَيْهِمَا مِنِّي، لَمْ أَلْقَهُمَا فِي وَلَدٍ لَهُمَا قَطُّ أَهِشُّ إِلَيْهِمَا إِلَّا أَخَذَانِي دُونَهُ، فَلَمَّا قَدِمَ رَسُولُ اللَّهِ ﷺ قُبَاءَ - قَرْيَةَ بَنِي عَمْرِو بْنِ عَوْفٍ - غَدَا إِلَيْهِ أَبِي وَعَمِّي أَبُو يَاسِرِ بْنِ أَخْطَبَ مُغَلِّسَيْنِ، فَوَاللَّهِ مَا جَاءَانَا إِلَّا مَعَ مَغِيبِ الشَّمْسِ، فَجَاءَانَا فَاتِرَيْنِ كَسْلَانَيْنِ سَاقِطَيْنِ يَمْشِيَانِ الْهُوَيْنَى، فَهَشِشْتُ إِلَيْهِمَا كَمَا كُنْتُ أَصْنَعُ، فَوَاللَّهِ مَا نَظَرَ إِلَيَّ وَاحِدٌ مِنْهُمَا، فَسَمِعْتُ عَمِّي أَبَا يَاسِرٍ يَقُولُ لِأَبِي: أَهْوَ هُوَ ؟ قَالَ: نَعَمْ وَاللَّهِ. قَالَ تَعْرِفُهُ بِعَيْنِهِ وَصِفَتِهِ ؟ قَالَ: نَعَمْ وَاللَّهِ. قَالَ: فَمَاذَا فِي نَفْسِكَ مِنْهُ ؟ قَالَ: عَدَاوَتُهُ وَاللَّهِ مَا بَقِيتُ. وَذَكَرَ مُوسَى بْنُ عُقْبَةَ، عَنِ الزُّهْرِيِّ، أَنَّ أَبَا يَاسِرِ بْنَ أَخْطَبَ حِينَ قَدِمَ رَسُولُ اللَّهِ ﷺ الْمَدِينَةَ ذَهَبَ إِلَيْهِ، وَسَمِعَ مِنْهُ، وَحَادَثَهُ، ثُمَّ رَجَعَ إِلَى قَوْمِهِ، فَقَالَ: يَا قَوْمِ، أَطِيعُونِي; فَإِنَّ اللَّهَ قَدْ جَاءَكُمْ بِالَّذِي كُنْتُمْ تَنْتَظِرُونَ، فَاتَّبِعُوهُ وَلَا تُخَالِفُوهُ. فَانْطَلَقَ أَخُوهُ حُيَيُّ بْنُ أَخْطَبَ - وَهُوَ يَوْمَئِذٍ سَيِّدُ الْيَهُودِ، وَهُمَا مِنْ بَنِي النَّضِيرِ - فَجَلَسَ إِلَى رَسُولِ اللَّهِ ﷺ وَسَمِعَ مِنْهُ، ثُمَّ رَجَعَ إِلَى قَوْمِهِ، وَكَانَ فِيهِمْ مُطَاعًا، فَقَالَ: أَتَيْتُ مِنْ عِنْدِ رَجُلٍ وَاللَّهِ لَا أَزَالُ لَهُ عَدُوًّا أَبَدًا. فَقَالَ لَهُ أَخُوهُ أَبُو يَاسِرٍ: يَا ابْنَ أُمِّ، أَطِعْنِي فِي هَذَا الْأَمْرِ وَاعْصِنِي فِيمَا شِئْتَ بَعْدَهُ، لَا تَهْلِكْ. قَالَ: وَاللَّهِ لَا أُطِيعُكَ أَبَدًا. وَاسْتَحْوَذَ عَلَيْهِ الشَّيْطَانُ وَاتَّبَعَهُ قَوْمُهُ عَلَى رَأْيِهِ. قُلْتُ: أَمَّا أَبُو يَاسِرِ بْنُ أَخْطَبَ فَلَا أَدْرِي مَا آلَ إِلَيْهِ أَمْرُهُ، وَأَمَّا حُيَيُّ بْنُ أَخْطَبَ وَالِدُ صَفِيَّةَ بِنْتِ حُيَيٍّ، فَشَرِبَ عَدَاوَةَ النَّبِيِّ ﷺ وَأَصْحَابِهِ، وَلَمْ يَزَلْ ذَلِكَ دَأْبَهُ حَتَّى قُتِلَ صَبْرًا بَيْنَ يَدَيْ رَسُولِ اللَّهِ ﷺ يَوْمَ قَتَلَ مُقَاتِلَةَ بَنِي قُرَيْظَةَ.

     ✧ The Islam of ʿAbd Allāh b. Salām [How he became Muslim] Ibn Isḥāq said: Part of the account of ʿAbd Allāh b. Salām, as one of his family related to me from him and about his Islam when he became Muslim—and he was a learned rabbi—he said: When I heard of the Messenger of God ﷺ, I recognized his description, his name, and the time for which we had been waiting, and I kept that secret and remained silent about it until the Messenger of God ﷺ arrived in Madinah. When he stopped at Qubāʾ among the Banū ʿAmr b. ʿAwf, a man came and announced his arrival while I was at the top of a date-palm of mine working in it, and my paternal aunt Khālidah bt. al-Ḥārith was sitting beneath me. When I heard the news of the Messenger of God's ﷺ arrival, I said “Allāhu akbar.” My aunt said to me when she heard my takbīr: “May God disappoint you! By God, if you had heard that Mūsā b. ʿImrān was coming, you would not have done more.” He said: I said to her: “Aunt, by God, he is the brother of Mūsā b. ʿImrān, and upon his religion; he has been sent with what Mūsā was sent with.” He said: She said: “Son of my brother, is he the prophet about whom we were told that he would be sent at the very end of time?” He said: I said to her: “Yes.” He said: She said: “Then that is he.” He said: Then I went out to the Messenger of God ﷺ and became Muslim, then I returned to my household and commanded them, and they became Muslim. [His people deny him and do not follow him] He said: I concealed my Islam from the Jews, then I came to the Messenger of God ﷺ and said to him: “O Messenger of God, the Jews are a slanderous people, and I would like you to admit me into one of your houses and hide me from them, then ask them about me, so that they may tell you what I am among them before they know of my Islam; for if they know of it, they will slander me and find fault with me.” He said: The Messenger of God ﷺ admitted me into one of his houses, and they came in to him and spoke with him and asked him questions. Then he said to them: “What kind of man is al-Ḥuṣayn b. Salām among you?” They said: “Our chief and the son of our chief, our rabbi and our scholar.” He said: When they had finished speaking, I came out to them and said: “O assembly of Jews, fear God and accept what he has brought you. By God, you know that he is the Messenger of God; you find him written with you in the Torah by his name and description. I bear witness that he is the Messenger of God ﷺ, and I believe in him, affirm him, and recognize him.” They said: “You lie,” and they fell upon me. He said: I said to the Messenger of God ﷺ: “Did I not tell you, O Messenger of God, that they are a slanderous people, people of treachery, lies, and wickedness?” He said: Then I made my Islam and the Islam of my household public, and my aunt Khālidah bt. al-Ḥārith became Muslim, and her Islam was good. And on the authority of ʿAbd Allāh b. Salām, he said: When the Messenger of God ﷺ came to Madinah, the people rushed to him, and I was among those who rushed. When I made out his face, I knew that it was not the face of a liar. The first thing I heard him say was: “Spread peace, feed food, maintain ties of kinship, and pray at night while people sleep; you will enter Paradise in peace.” Al-Tirmidhī and Ibn Mājah related it through channels from ʿAwf al-Aʿrābī, from Zurārah b. Abī Awfā, from him. Al-Tirmidhī said: It is authentic. On the authority of Anas, he said: ʿAbd Allāh b. Salām heard of the Prophet's ﷺ arrival while he was on some land of his, so he came to the Prophet ﷺ and said: “I will ask you about three things that only a prophet knows: What is the first sign of the Hour? What is the first food the people of Paradise will eat? And what makes a child resemble its father or its mother?” He said: “Jibrīl informed me of them just now.” He said: “Jibrīl?” He said: “Yes.” He said: “The enemy of the Jews among the angels.” Then he recited: “Whoever is an enemy to Jibrīl—for it is he who brought it down upon your heart by God's permission” [al-Baqarah: 97]. He said: “As for the first sign of the Hour, it is a fire that comes out upon the people from the east to the west. As for the first food the people of Paradise will eat, it is the extra lobe of a fish's liver. And when the man's fluid precedes the woman's fluid, the child resembles the father, and when the woman's fluid precedes the man's fluid, the child resembles the mother.” He said: “I bear witness that there is no god but God and that you are the Messenger of God. O Messenger of God, the Jews are a slanderous people, and if they learn of my Islam before you ask them about me, they will slander me.” The Jews came, and he said: “What kind of man is ʿAbd Allāh among you?” They said: “The best of us and the son of the best of us, our chief and the son of our chief.” He said: “What would you think if he became Muslim?” They said: “May God protect him from that.” Then ʿAbd Allāh came out and said: “I bear witness that there is no god but God, and I bear witness that Muḥammad is the Messenger of God.” They said: “The worst of us and the son of the worst of us,” and they disparaged him. He said: “This is what I feared, O Messenger of God.” The stance of the Jewish leaders toward the Prophet ﷺ Yūnus b. Bukayr said, from Muḥammad b. Isḥāq: ʿAbd Allāh b. Abī Bakr related to me: A transmitter related to me from Ṣafiyyah bt. Ḥuyayy, she said: None of my father's and uncle's children was dearer to them than I. Whenever I met them with any child of theirs, I would be cheerful toward them, but they would take me aside instead. When the Messenger of God ﷺ arrived at Qubāʾ—the village of the Banū ʿAmr b. ʿAwf—my father and my uncle Abū Yāsir b. Akhṭab went to him early in the morning before dawn. By God, they did not come back to us until sunset. They came to us weary, sluggish, dejected, walking slowly. I went to them cheerfully as I used to do, but by God, neither of them looked at me. I heard my uncle Abū Yāsir say to my father: “Is it he?” He said: “Yes, by God.” He said: “Do you recognize him by his exact appearance and description?” He said: “Yes, by God.” He said: “What is in your heart concerning him?” He said: “Enmity toward him, by God, as long as I live.” Mūsā b. ʿUqbah mentioned, from al-Zuhrī, that Abū Yāsir b. Akhṭab, when the Messenger of God ﷺ came to Madinah, went to him, listened to him, and conversed with him, then returned to his people and said: “O my people, obey me, for God has brought you the one you were awaiting. Follow him and do not oppose him.” His brother Ḥuyayy b. Akhṭab—who was then the chief of the Jews, and they were from the Banū al-Naḍīr—went and sat with the Messenger of God ﷺ and listened to him, then returned to his people, among whom he was obeyed, and said: “I have come from a man whom, by God, I will remain an enemy of forever.” His brother Abū Yāsir said to him: “Son of my mother, obey me in this matter and disobey me in whatever you wish after it; do not destroy yourself.” He said: “By God, I will never obey you.” Satan gained mastery over him, and his people followed him in his opinion. I say: As for Abū Yāsir b. Akhṭab, I do not know what became of his affair. As for Ḥuyayy b. Akhṭab, the father of Ṣafiyyah bt. Ḥuyayy, he drank enmity toward the Prophet ﷺ and his Companions, and that remained his custom until he was killed in captivity before the Messenger of God ﷺ on the day he executed the combatants of the Banū Qurayẓah.

449. Tarikh (al-Tabari) 871No grade recorded

     وَكَانَ لِكُلْثُومِ بْنِ الْهِدْمِ مَرْبِدٌ، وَالْمَرْبِدُ الْمَوْضِعُ الَّذِي يُبْسَطُ فِيهِ التَّمْرُ لِيَجِفَّ، فَأَخَذَهُ مِنْهُ رَسُولُ اللَّهِ ﷺ فَأَسَّسَهُ وَبَنَاهُ مَسْجِدًا. وَفِي الصَّحِيحِ عَنْ عُرْوَةَ: « فَلَبِثَ فِي بَنِي عَمْرِو بْنِ عَوْفٍ وَأَسَّسَ الْمَسْجِدَ الَّذِي أُسِّسَ عَلَى التَّقْوَى». وَفِي رِوَايَةِ عَبْدِ الرَّزَّاقِ عَنْهُ قَالَ: «الَّذِينَ بُنِيَ فِيهِمُ الْمَسْجِدُ الَّذِي أُسِّسَ عَلَى التَّقْوَى» هُمْ بَنُو عَمْرِو بْنِ عَوْفٍ وَكَذَا عِنْدَ ابْنِ عَائِذٍ وَلَفْظُهُ: «وَمَكَثَ فِي بَنِي عَمْرِو بْنِ عَوْفٍ ثَلَاثَ لَيَالٍ وَاتَّخَذَ مَكَانَهُ مَسْجِدًا فَكَانَ يُصَلِّي فِيهِ ثُمَّ بَنَاهُ بَنُو عَمْرِو بْنِ عَوْفٍ فَهُوَ الَّذِي أُسِّسَ عَلَى التَّقْوَى». وَرَوَى يُونُسُ بْنُ بُكَيْرٍ فِي زِيَادَاتِ الْمَغَازِي عَنِ الْمَسْعُودِيِّ عَنِ الْحَكَمِ بْنِ عُتَيْبَةَ- بِضَمِّ الْعَيْنِ الْمُهْمَلَةِ وَفَتْحِ الْفَوْقِيَّةِ وَسُكُونِ التَّحْتِيَّةِ وَبِالْمُوَحَّدَةِ- قَالَ: لَمَّاَ قَدِمَ النَّبِيُّ ﷺ فَنَزَلَ بِقُبَاءَ قَالَ عَمَّارُ بْنُ يَاسِرٍ: «مَا لِرَسُولِ اللَّهِ ﷺ بُدٌّ مِنْ أَنْ يَجْعَلَ لَهُ مَكَانًا يَسْتَظِلُّ بِهِ إِذَا اسْتَيْقَظَ وَيُصَلِّيَ فِيهِ». فَجَمَعَ حِجَارَةً فَبَنَى مَسْجِدَ قُبَاءَ فَهُوَ أَوَّلُ مَنْ بَنَى مَسْجِدًا-  رَوَى الْحَافِظُ وَالسَّيِّدُ- يَعْنِي لِعَامَّةِ الْمُسْلِمِينَ أَوْ لِلنَّبِيِّ ﷺ بِالْمَدِينَةِ، وَهُوَ فِي التَّحْقِيقِ أَوَّلُ مَسْجِدٍ صَلَّى فِيهِ بِأَصْحَابِهِ جَمَاعَةً ظَاهِرًا، وَإِنْ كَانَ قَدْ بُنِيَ غَيْرُهُ مِنَ الْمَسَاجِدِ، فَقَدْ رَوَى ابْنُ أَبِي شَيْبَةَ عَنْ جَابِرٍ ؓ قَالَ: لَقَدْ لَبِثْنَا بِالْمَدِينَةِ قَبْلَ أَنْ يَقْدَمَ عَلَيْنَا النَّبِيُّ ﷺ سَنَتَيْنِ نُعَمِّرُ الْمَسَاجِدَ وَنُقِيمُ الصَّلَاةَ، وَلِذَا قِيلَ: كَانَ الْمُتَقَدِّمُونَ فِي الْهِجْرَةِ مِنْ أَصْحَابِ رَسُولِ اللَّهِ ﷺ وَالْأَنْصَارِ بِقُبَاءَ قَدْ بَنَوْا مَسْجِدًا يُصَلُّونَ فِيهِ، يَعْنِي هَذَا الْمَسْجِدَ، فَلَمَّا هَاجَرَ رَسُولُ اللَّهِ ﷺ، وَوَرَدَ قُبَاءَ صَلَّى بِهِمْ فِيهِ إِلَى بَيْتِ الْمَقْدِسِ، وَلَمْ يُحَدِّثْ فِيهِ شَيْئًا أَيْ فِي أَوَّلِ الْأَمْرِ لِأَنَّ ابْنَ شَبَّةَ- بِالشِّينِ الْمُعْجَمَةِ وَالْمُوَحَّدَةِ الْمُشَدَّدَةِ الْمَفْتُوحَتَيْنِ- رَوَى ذَلِكَ، ثُمَّ رَوَى أَنَّ النَّبِيَّ ﷺ بَنَى مَسْجِدَ قُبَاءَ، وَقَدَّمَ الْقِبْلَةَ إِلَى مَوْضِعِهَا الْيَوْمَ وَقَالَ: «جِبْرِيلُ يَؤُمُّ بِي الْبَيْتَ». وَرَوَى الطَّبَرَانِيُّ عَنْ جَابِرِ بْنِ سَمُرَةَ ؓ قَالَ: لَمَّاَ سَأَلَ أَهْلُ قُبَاءَ النَّبِيَّ ﷺ أَنْ يَبْنِيَ لَهُمْ مَسْجِدًا قَالَ رَسُولُ اللَّهِ ﷺ: لِيَقُمْ بَعْضُكُمْ فَيَرْكَبُ النَّاقَةَ، فَقَامَ أَبُو بَكْرٍ ؓ فَرَكِبَهَا فَحَرَّكَهَا فَلَمْ تَنْبَعِثْ فَرَجَعَ فَقَعَدَ فَقَامَ عُمَرُ ؓ فَرَكِبَهَا فَلَمْ تَنْبَعِثْ فَرَجَعَ فَقَعَدَ فَقَالَ رَسُولُ اللَّهِ ﷺ لِأَصْحَابِهِ: «لِيَقُمْ بَعْضُكُمْ فَيَرْكَبُ النَّاقَةَ»، فَقَامَ عَلِيٌّ ؓ، فَلَمَّا وَضَعَ رِجْلَهُ فِي غَرْزِ الرُّكَّابِ وَثَبَتَ بِهِ فَقَالَ رَسُولُ اللَّهِ ﷺ: «أَرْخِ زِمَامَهَا وَابْنُوا عَلَى مَدَارِهَا فَإِنَّهَا مَأْمُورَةٌ». وَرَوَى الطَّبَرَانِيُّ بِسَنَدٍ رِجَالُهُ ثِقَاتٌ عَنِ الشَّمُوسِ- بِفَتْحِ الشِّينِ الْمُعْجَمَةِ- بِنْتِ النُّعْمَانِ ؓ قَالَتْ: «نَظَرْتُ إِلَى رَسُولِ اللَّهِ ﷺ حِينَ قَدِمَ وَنَزَلَ وَأَسَّسَ هَذَا الْمَسْجِدَ: مَسْجِدَ قُبَاءَ، فَرَأَيْتُهُ يَأْخُذُ الْحَجَرَ أَوِ الصَّخْرَةَ حَتَّى يَهْصِرَهُ الْحَجَرُ، وَأَنْظُرُ إِلَى بَيَاضِ التُّرَابِ عَلَى بَطْنِهِ أَوْ سُرَّتِهِ فَيَأْتِي الرَّجُلُ مِنْ أَصْحَابِهِ وَيَقُولُ: يَا رَسُولَ اللَّهِ بِأَبِي أَنْتَ وَأُمِّي أَعْطِنِي أَكُفَّكَ، فَيَقُولُ: «لَا خُذْ مِثْلَهُ»، حَتَّى أَسَّسَهُ، وَيَقُولُ: «إِنَّ جِبْرِيلَ عَلَيْهِ السَّلَامُ هُوَ يَؤُمُّ الْكَعْبَةَ» قَالَتْ: فَكَانَ يُقَالُ: إِنَّهُ أَقْوَمُ مَسْجِدٍ قِبْلَةً. قَالَ السَّيِّدُ: «قَدْ صَحَّ أَنَّهُ ﷺ كَانَ يَسْتَقْبِلُ بَيْتَ الْمَقْدِسِ حَتَّى نُسِخَ ذَلِكَ وَجَاءَ نُقَبَاؤُهُمْ فِي صَلَاةِ الصُّبْحِ فَأَخْبَرَهُمْ وَكَانَتْ وُجُوهُهُمْ إِلَى الشَّامِ فَاسْتَدَارُوا إِلَى الْكَعْبَةِ، فَيُحْتَمَلُ أَنَّ جِبْرِيلَ عَلَيْهِ السَّلَامُ كَانَ يَؤُمُّ [بِهِ] الْبَيْتَ لِيَسْتَدِلَّ بِهِ عَلَى جِهَةِ بَيْتِ الْمَقْدِسِ لِتُقَابِلَ الْجِهَتَيْنِ وَيُعْلِمَهُ بِمَا يَؤُولُ إِلَيْهِ الْأَمْرُ مِنِ اسْتِقْبَالِ الْكَعْبَةِ. أَوْ أَنَّهُ ﷺ كَانَ مُخَيَّرًا فِي ابْتِدَاءِ الْهِجْرَةِ فِي التَّوَجُّهِ إِلَى بَيْتِ الْمَقْدِسِ أَوْ إِلَى الْكَعْبَةِ، كَمَا قَالَهُ الرَّبِيعُ، فَأَمَّ بِهِ جِبْرِيلُ الْبَيْتَ لِذَلِكَ، سبب استقبال بيت المقدس أولا وَاخْتِيَارُهُ الصَّلَاةَ لِبَيْتِ الْمَقْدِسِ أَوَّلًا  لِاسْتِمَالَةِ الْيَهُودِ أَوْ أَنَّ اسْتِقْبَالَ الْكَعْبَةِ كَانَ مَشْرُوعًا فِي ذَلِكَ الْوَقْتِ ثُمَّ نُسِخَ بِبَيْتِ الْمَقْدِسِ  ثُمَّ نُسِخَ بِالْكَعْبَةِ كَمَا قَالَهُ الْقَاضِي أَبُو بَكْرِ بْنُ الْعَرَبِيِّ وَغَيْرُهُ مِنْ أَنَّ الْقِبْلَةَ نُسِخَتْ مَرَّتَيْنِ، أَوْ أَنَّ ذَلِكَ تَأْسِيسٌ آخَرُ غَيْرُ التَّأْسِيسِ الْأَوَّلِ. وَيَدُلُّ عَلَى هَذَا مَا قَدَّمْنَاهُ مِنْ رِوَايَةِ ابْنِ شَبَّةَ». وَرَوَى ابْنُ شَبَّةَ أَيْضًا أَنَّ عَبْدَ اللَّهِ بْنَ رَوَاحَةَ كَانَ يَقُولُ وَهُمْ يَبْنُونَ فِي مَسْجِدِ قُبَاءَ: «أَفْلَحَ مَنْ يُعَمِّرُ الْمَسَاجِدَا»، فَقَالَ رَسُولُ اللَّهِ ﷺ: «الْمَسَاجِدَا»، فَقَالَ عَبْدُ اللَّهِ: «وَيَقْرَأُ الْقُرْآنَ قَائِمًا وَقَاعِدًا»، فَقَالَ رَسُولُ اللَّهِ ﷺ: «وَقَاعِدًا» فَقَالَ عَبْدُ اللَّهِ: «وَلَا يَبِيتُ اللَّيْلَ عَنْهُ رَاقِدًا»، فَقَالَ رَسُولُ اللَّهِ ﷺ: «رَاقِدًا».

     ✧ Kulthūm b. al-Hidm had a murbad—and the murbad is the place where dates are spread out to dry—so the Messenger of God ﷺ took it from him, laid its foundation, and built it as a mosque. In the Ṣaḥīḥ, on the authority of ʿUrwah: “He stayed among the Banū ʿAmr b. ʿAwf and laid the foundation of the mosque that was founded on piety.” In the narration of ʿAbd al-Razzāq from him, he said: “Those among whom the mosque that was founded on piety was built are the Banū ʿAmr b. ʿAwf.” Likewise in Ibn ʿĀʾidh, whose wording is: “He remained among the Banū ʿAmr b. ʿAwf for three nights, took its place as a mosque, and used to pray in it; then the Banū ʿAmr b. ʿAwf built it, and it is the one founded on piety.” Yūnus b. Bukayr narrated in the additions to the Maghāzī from al-Masʿūdī, from al-Ḥakam b. ʿUtaybah—with ḍammah on the unpointed ʿayn, fatḥah on the pointed tāʾ, sukūn on the pointed yāʾ, and the pointed bāʾ—who said: When the Prophet ﷺ arrived and alighted at Qubāʾ, ʿAmmār b. Yāsir said: “The Messenger of God ﷺ must have a place where he can shade himself when he wakes and pray in it.” So he gathered stones and built the mosque of Qubāʾ. He was the first to build a mosque— al-Ḥāfiẓ and al-Sayyid narrated it—meaning for the Muslims in general or for the Prophet ﷺ in Madinah, and in reality it is the first mosque in which he prayed with his companions openly as a congregation, even though other mosques had been built. Ibn Abī Shaybah narrated from Jābir ؓ who said: “We stayed in Madinah for two years before the Prophet ﷺ came to us, building mosques and establishing prayer.” For this reason it was said: The early emigrants among the companions of the Messenger of God ﷺ and the Anṣār at Qubāʾ had built a mosque in which they prayed, meaning this mosque. When the Messenger of God ﷺ emigrated and arrived at Qubāʾ, he prayed with them in it facing the Sacred House [Bayt al-Maqdis], and he did not alter anything in it at first, because Ibn Shabbah—with the pointed shīn and the doubled pointed bāʾ, both with fatḥah—narrated that. Then he narrated that the Prophet ﷺ built the mosque of Qubāʾ, moved the qiblah to its place today, and said: “Gabriel is leading me in prayer toward the House.” Al-Ṭabarānī narrated from Jābir b. Samurah ؓ who said: When the people of Qubāʾ asked the Prophet ﷺ to build them a mosque, the Messenger of God ﷺ said: “Let one of you stand up and mount the she-camel.” So Abū Bakr ؓ stood up, mounted it, and urged it on, but it did not move; he returned and sat down. Then ʿUmar ؓ stood up, mounted it, and it did not move; he returned and sat down. The Messenger of God ﷺ said to his companions: “Let one of you stand up and mount the she-camel.” So ʿAlī ؓ stood up. When he placed his foot in the stirrup and was firmly seated, the Messenger of God ﷺ said: “Release its halter and build where it circles, for it is commanded.” Al-Ṭabarānī narrated with a chain whose men are trustworthy from al-Shamūs—with fatḥah on the pointed shīn—bt. al-Nuʿmān ؓ who said: “I looked at the Messenger of God ﷺ when he came, alighted, and laid the foundation of this mosque, the mosque of Qubāʾ. I saw him taking the stone or the rock until the stone bent him over, and I looked at the whiteness of the dust on his belly or his navel. A man from among his companions would come and say: ‘O Messenger of God, may my father and mother be your ransom, give it to me and I will spare you.’ He would say: ‘No, take one like it,’ until he laid its foundation. And he said: ‘Gabriel ﷺ is the one leading me in prayer toward the Kaʿbah.’” She said: It used to be said that it is the most accurate mosque in its qiblah. Al-Sayyid said: “It has been established that he ﷺ used to face the Sacred House [Bayt al-Maqdis] until that was abrogated. Their delegates came during the morning prayer and he informed them; their faces had been toward Syria, so they turned to the Kaʿbah. It is possible that Gabriel ﷺ was leading [him] in prayer toward the House so that he could use it to ascertain the direction of the Sacred House [Bayt al-Maqdis], so that the two directions would correspond, and to inform him of what the matter would ultimately lead to, namely facing the Kaʿbah. Or that he ﷺ was given a choice at the beginning of the emigration between facing the Sacred House [Bayt al-Maqdis] or the Kaʿbah, as al-Rabīʿ said, and so Gabriel led him in prayer toward the House for that reason. The reason for initially facing Bayt al-Maqdis and his choosing to pray toward it first was to win over the Jews. Or that facing the Kaʿbah was legislated at that time, then abrogated by Bayt al-Maqdis, then abrogated by the Kaʿbah, as al-Qāḍī Abū Bakr b. al-ʿArabī and others said, that the qiblah was abrogated twice. Or that this was another foundation different from the first foundation. What supports this is what we have already mentioned from the narration of Ibn Shabbah.” Ibn Shabbah also narrated that ʿAbd Allāh b. Rawāḥah used to say while they were building the mosque of Qubāʾ: “He prospers who builds the mosques,” and the Messenger of God ﷺ said: “The mosques.” Then ʿAbd Allāh said: “And recites the Qurʾān standing and sitting,” and the Messenger of God ﷺ said: “And sitting.” Then ʿAbd Allāh said: “And does not spend the night heedless of it, sleeping,” and the Messenger of God ﷺ said: “Sleeping.”

450. Tarikh (al-Tabari) 872No grade recorded

     رَوَى أَبُو جَعْفَرٍ ابْنُ جَرِيرٍ قَالَ: حَدَّثَنِي يُونُسُ بْنُ عَبْدِ الْأَعْلَى، عَنِ ابْنِ وَهْبٍ، عَنْ سَعِيدِ بْنِ عَبْدِ الرَّحْمَنِ الْجُمَحِيِّ: أَنَّهُ بَلَغَهُ عَنْ خُطْبَةِ رَسُولِ اللَّهِ ﷺ فِي أَوَّلِ جُمُعَةٍ صَلَّاهَا بِالْمَدِينَةِ فِي بَنِي سَالِمِ بْنِ عَوْفٍ  : الْحَمْدُ لِلَّهِ، أَحْمَدُهُ وَأَسْتَعِينُهُ، وَأَسْتَغْفِرُهُ وَأَسْتَهْدِيهِ [وَأُومِنُ بِهِ وَلَا أَكْفُرُهُ، وَأُعَادِي مَنْ يَكْفُرُهُ، ] وَأَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَحْدَهُ لَا شَرِيكَ لَهُ، وَأَنَّ مُحَمَّدًا عَبْدُهُ وَرَسُولُهُ، أَرْسَلَهُ بِالْهُدَى وَالنُّورِ وَالْمَوْعِظَةِ، عَلَى فَتْرَةٍ مِنَ الرُّسُلِ، وَقِلَّةٍ مِنَ الْعِلْمِ، وَضَلَالَةٍ مِنَ النَّاسِ، وَانْقِطَاعٍ عَنِ الزَّمَانِ، وَدُنُوٍّ مِنَ السَّاعَةِ، وَقُرْبٍ مِنَ الْأَجَلِ، مَنْ يُطِعِ اللَّهَ وَرَسُولَهُ فَقَدْ رَشَدَ، وَمَنْ يَعْصِ اللَّهَ وَرَسُولَهُ فَقَدْ غَوَى وَفَرَّطَ، وَضَلَّ ضَلَالًا بَعِيدًا، وَأُوصِيكُمْ بِتَقْوَى اللَّهِ، فَإِنَّهُ خَيْرُ مَا أَوْصَى بِهِ الْمُسْلِمُ الْمُسْلِمَ أَنْ يَحُضَّهُ عَلَى الْآخِرَةِ، وَأَنْ يَأْمُرَهُ بِتَقْوَى اللَّهِ، فَاحْذَرُوا مَا حَذَّرَكُمُ اللَّهُ مِنْ نَفْسِهِ، [وَلَا أَفْضَلُ مِنْ ذَلِكَ نَصِيحَةً] وَلَا أَفْضَلُ مِنْ ذَلِكَ ذِكْرًا، وَإِنَّ تَقْوَى اللَّهِ لِمَنْ عَمِلَ بِهِ عَلَى وَجَلٍ وَمَخَافَةٍ مِنْ رَبِّهِ، عَوْنُ صِدْقٍ عَلَى مَا تَبْغُونَ مِنْ أَمْرٍ الْآخِرَةِ، وَمَنْ يُصْلِحِ الَّذِي بَيْنَهُ وَبَيْنَ اللَّهِ مِنْ أَمْرِهِ فِي السِّرِّ وَالْعَلَانِيَةِ، لَا يَنْوِي بِذَلِكَ إِلَّا وَجْهَ اللَّهِ يَكُنْ لَهُ ذِكْرًا فِي عَاجِلِ أَمْرِهِ، وَذُخْرًا فِيمَا بَعْدَ الْمَوْتِ حِينَ يَفْتَقِرُ الْمَرْءُ إِلَى مَا قَدَّمَ، وَمَا كَانَ مِنْ سِوَى [ذَلِكَ] يَوَدُّ لَوْ أَنَّ بَيْنَهَا وَبَيْنَهُ أَمَدًا بَعِيدًا، وَيُحَذِّرُكُمُ اللَّهُ نَفْسَهُ، وَاللَّهُ رَءُوفٌ بِالْعِبَادِ. وَالَّذِي صَدَّقَ قَوْلَهُ، وَأَنْجَزَ وَعْدَهُ، لَا خُلْفَ لِذَلِكَ، فَإِنَّهُ يَقُولُ: مَا يُبَدَّلُ الْقَوْلُ لَدَيَّ وَمَا أَنَا بِظَلامٍ لِلْعَبِيدِ فَاتَّقُوا اللَّهَ فِي عَاجِلِ أَمْرِكُمْ وَآجِلِهِ فِي السِّرِّ وَالْعَلَانِيَةِ، فَإِنَّهُ مَنْ يَتَّقِ اللَّهَ يُكَفِّرْ عَنْ سَيِّئَاتِهِ، وَيُعْظِمْ لَهُ أَجْرًا، وَمَنْ يَتَّقِ اللَّهَ فَقَدْ فَازَ فَوْزًا عَظِيمًا، وَإِنَّ تَقْوَى اللَّهِ [يُوَقِّي] مَقْتَهُ، وَعُقُوبَتَهُ، وَسَخَطَهُ، وَيُبَيِّضُ الْوُجُوهَ، وَيُرْضِي الرَّبَّ، وَيَرْفَعُ الدَّرَجَةَ. [خُذُوا] بِحَظِّكُمْ، وَلَا تُفَرِّطُوا فِي جَنْبِ اللَّهِ، قَدْ عَلَّمَكُمُ اللَّهُ كِتَابَهُ وَنَهَجَ لَكُمْ سَبِيلَهُ، لِيَعْلَمَ الَّذِينَ صَدَقُوا وَلِيَعْلَمَ الْكَاذِبِينَ. فَأَحْسِنُوا كَمَا أَحْسَنَ اللَّهُ إِلَيْكُمْ، وَعَادُوا أَعْدَاءَهُ، وَجَاهِدُوا فِي اللَّهِ حَقَّ جِهَادِهِ، هُوَ اجْتَبَاكُمْ وَسَمَّاكُمُ الْمُسْلِمِينَ لِيَهْلِكَ مَنْ هَلَكَ عَنْ بَيِّنَةٍ، وَيَحْيَا مَنْ حَيَّ عَنْ بَيِّنَةٍ، وَلَا قُوَّةَ إِلَّا بِاللَّهِ، فَأَكْثِرُوا ذِكْرَ اللَّهِ، وَاعْلَمُوا أَنَّهُ خَيْرُ الدُّنْيَا وَمَا فِيهَا، وَاعْمَلُوا لِمَا بَعْدَ الْمَوْتِ، فَإِنَّهُ مَنْ يُصْلِحْ مَا بَيْنَهُ وَبْيَنَ اللَّهِ يَكْفِهِ اللَّهُ مَا بَيْنَهُ وَبَيْنَ النَّاسِ، ذَلِكَ بِأَنَّ اللَّهَ يَقْضِي الْحَقَّ عَلَى النَّاسِ وَلَا يَقْضُونَ، وَيَمْلِكُ مِنَ النَّاسِ وَلَا يَمْلِكُونَ مِنْهُ، اللَّهُ أَكْبَرُ وَلَا قُوَّةَ إِلَّا بِاللَّهِ الْعَلِيِّ الْعَظِيمِ. قَالَ ابْنُ إِسْحَاقَ: كَانَتْ أَوَّلَ خُطْبَةٍ خَطَبَهَا رَسُولُ اللَّهِ ﷺ فِيمَا بَلَغَنِي عَنْ أَبِي سَلَمَةَ بْنِ عَبْدِ الرَّحْمَنِ - وَنَعُوذُ بِاللَّهِ أَنْ نَقُولَ عَلَى رَسُولِ اللَّهِ ﷺ مَا لَمْ يَقُلْ - أَنَّهُ قَامَ فِيهِمْ خَطِيبًا، فَحَمِدَ اللَّهَ وَأَثْنَى عَلَيْهِ بِمَا هُوَ أَهْلُهُ، ثُمَّ قَالَ: ( أَمَّا بَعْدُ أَيُّهَا النَّاسُ، فَقَدِّمُوا لِأَنْفُسِكُمْ تَعْلَمُنَّ وَاللَّهِ لَيُصْعَقَنَّ أَحَدُكُمْ ثُمَّ لَيَدَعَنَّ غَنَمَهُ لَيْسَ لَهَا رَاعٍ، ثُمَّ لَيَقُولَنَّ لَهُ رَبُّهُ وَلَيْسَ لَهُ تُرْجُمَانٌ وَلَا حَاجِبٌ يَحْجُبُهُ دُونَهُ: أَلَمْ يَأْتِكَ رَسُولِي فَبَلَّغَكُ، وَآتَيْتُكَ مَالًا وَأَفْضَلْتُ عَلَيْكَ، فَمَا قَدَّمْتَ لِنَفْسِكَ فَلَيَنْظُرَنَّ يَمِينًا وَشِمَالًا، فَلَا يَرَى شَيْئًا ثُمَّ لَيَنْظُرَنَّ قُدَّامَهُ فَلَا يَرَى غَيْرَ جَهَنَّمَ، فَمَنِ اسْتَطَاعَ أَنْ يَقِيَ وَجْهَهُ مِنَ النَّارِ وَلَوْ بِشِقٍّ مِنْ تَمْرَةٍ فَلْيَفْعَلْ، وَمَنْ لَمْ يَجِدْ فَبِكَلِمَةٍ طَيِّبَةٍ، فَإِنَّ بِهَا تُجْزَى الْحَسَنَةُ بِعَشْرِ أَمْثَالِهَا إِلَى سَبْعِمِائَةِ ضِعْفٍ، وَالسَّلَامُ عَلَيْكُمْ وَرَحْمَةُ اللَّهِ وَبَرَكَاتُهُ ).

     ✧ Abū Jaʿfar b. Jarīr narrated, saying: Yūnus b. ʿAbd al-Aʿlā related to me, from Ibn Wahb, from Saʿīd b. ʿAbd al-Raḥmān al-Jumaḥī: that it reached him concerning the sermon of the Messenger of Allah ﷺ on the first Friday he prayed in Madinah among the Banū Sālim b. ʿAwf: Praise be to Allah. I praise Him and seek His help, and I seek His forgiveness and His guidance [and I believe in Him and do not disbelieve in Him, and I take as enemies those who disbelieve in Him,] and I bear witness that there is no deity but Allah, alone without partner, and that Muḥammad is His servant and His messenger. He sent him with guidance, light, and admonition, after a cessation of messengers, a paucity of knowledge, a straying of people, a severance from time, a nearness of the Hour, and a closeness of the appointed term. Whoever obeys Allah and His messenger has been guided aright, and whoever disobeys Allah and His messenger has erred and fallen short and strayed far astray. I enjoin you to fear Allah, for it is the best thing a Muslim enjoins upon a Muslim: that he urge him toward the Hereafter and command him to fear Allah. So beware of what Allah has warned you about from Himself, [and there is no counsel better than that] and no remembrance better than that. Indeed, fear of Allah for one who acts upon it with dread and fear of his Lord is a true aid in what you seek of the matter of the Hereafter. Whoever sets right what is between him and Allah in his affair, in secret and in public, intending thereby only the face of Allah, it will be a remembrance for him in his present affair and a store for what comes after death, when a person is in need of what he has sent ahead. And whatever is other than [that] he will wish that between it and him there were a far distance. And Allah warns you of Himself, and Allah is kind to His servants. And He who has confirmed His word and fulfilled His promise—there is no breach of that—for He says: “The word is not changed with Me, and I am not unjust to the servants.” So fear Allah in your present affair and your future one, in secret and in public, for whoever fears Allah, He will atone for his evil deeds and magnify his reward. Whoever fears Allah has attained a great attainment. Indeed, fear of Allah [wards off] His wrath, His punishment, and His anger, and it whitens faces, pleases the Lord, and raises one’s degree. [Take] your portion and do not be negligent in the cause of Allah. Allah has taught you His book and made plain for you His path, so that He may know those who are truthful and know the liars. So do good as Allah has been good to you, and take as enemies His enemies, and strive in the cause of Allah with a true striving. He has chosen you and named you Muslims, so that he who perishes might perish upon clear proof, and he who lives might live upon clear proof. And there is no power except with Allah. So remember Allah much, and know that it is the best of this world and what is in it. And work for what comes after death, for whoever sets right what is between him and Allah, Allah will suffice him in what is between him and people. That is because Allah judges the truth over people, and they do not judge, and He possesses people, and they possess nothing from Him. Allah is greater, and there is no power except with Allah, the Exalted, the Mighty. Ibn Isḥāq said: The first sermon the Messenger of Allah ﷺ delivered—as far as it has reached me from Abū Salamah b. ʿAbd al-Raḥmān—and we seek refuge with Allah from saying about the Messenger of Allah ﷺ what he did not say—is that he stood among them as a preacher, praised Allah and extolled Him with what He is worthy of, then said: “To proceed, O people, send forth for yourselves. By Allah, you will surely be struck down, then one of you will surely leave his sheep with no shepherd. Then his Lord will surely say to him, with no interpreter and no chamberlain to veil him from Him: ‘Did not My messenger come to you and convey to you, and I gave you wealth and bestowed favor upon you? So what have you sent forth for yourself?’ Then he will surely look right and left and see nothing. Then he will surely look before him and see nothing but Jahannam. So whoever can shield his face from the Fire, even with a piece of a date, let him do so. And whoever finds none, then with a good word, for by it a good deed is rewarded tenfold up to seven hundred times. And peace be upon you and the mercy of Allah and His blessings.”

451. Tarikh (al-Tabari) 873No grade recorded

     عَنْ عِمَارَةَ بْنِ خُزَيْمَةَ أَنَّ رَسُولَ اللَّهِ ﷺ لَمَّا أَرَادَ أَنْ يَدْخُلَ الْمَدِينَةَ أَرْسَلَ إِلَى بَنِي النَّجَّارِ، وَكَانُوا أَخْوَالَهُ لِأَنَّ أُمَّ عَبْدِ الْمُطَّلِبِ مِنْهُمْ كَمَا تَقَدَّمَ فِي بَابِ النَّسَبِ. فَجَاؤُوا مُتَقَلِّدِينَ السُّيُوفَ، فَقَالُوا لِرَسُولِ اللَّهِ ﷺ وَلِأَصْحَابِهِ: «ارْكَبُوا آمِنِينَ مُطَاعِينَ». وَكَانَ الْيَوْمُ يَوْمَ الْجُمُعَةِ فَلَمَّا ارْتَفَعَ النَّهَارُ دَعَا رَسُولُ اللَّهِ ﷺ بِرَاحِلَتِهِ وَحُشِدَ الْمُسْلِمُونَ وَلَبِسُوا السِّلَاحَ، وَرَكِبَ رَسُولُ اللَّهِ ﷺ نَاقَتَهُ الْقَصْوَاءَ وَالنَّاسُ مَعَهُ عَنْ يَمِينِهِ وَعَنْ شِمَالِهِ وَخَلْفَهُ مِنْهُمُ الْمَاشِي وَالرَّاكِبُ فَاجْتَمَعَتْ بَنُو عَمْرِو بْنِ عَوْفٍ فَقَالُوا: يَا رَسُولَ اللَّهِ أَخَرَجْتَ مَلَالًا لَنَا أَمْ تُرِيدُ دَارًا خَيْرًا مِنْ دَارِنَا؟ قَالَ: «إِنِّي أُمِرْتُ بِقَرْيَةٍ تَأْكُلُ الْقِرَى فَخَلُّوهَا- أَيْ نَاقَتَهُ- فَإِنَّهَا مَأْمُورَةٌ»، فَخَرَجَ رَسُولُ اللَّهِ ﷺ مِنْ قُبَاءَ يُرِيدُ الْمَدِينَةَ فَتَلَقَّاهُ النَّاسُ فَخَرَجُوا فِي الطُّرُقِ وَعَلَى الْأَبَاعِرِ وَصَارَ الْخَدَمُ وَالصِّبْيَانُ يَقُولُونَ: «اللَّهُ أَكْبَرُ، جَاءَنَا رَسُولُ اللَّهِ جَاءَ مُحَمَّدٌ» قَالَ أَنَسٌ فِيمَا رَوَاهُ الْبَيْهَقِيُّ: «إِنِّي لَأَسْعَى مَعَ الْغِلْمَانِ إِذْ قَالُوا: مُحَمَّدٌ جَاءَ فَنَنْطَلِقُ فَلَا نَرَى شَيْئًا، حَتَّى أَقْبَلَ وَصَاحِبُهُ أَبُو بَكْرٍ فَكَمِنَّا فِي بَعْضِ جُدُرِ الْمَدِينَةِ وَبَعَثَا رَجُلًا مِنْ أَهْلِ الْبَادِيَةِ لِيُؤْذِنَ بِهِمَا الْأَنْصَارَ فَاسْتَقْبَلَهُمَا زُهَاءُ خَمْسِمِائَةٍ مِنَ الْأَنْصَارِ، حَتَّى انْتَهَوْا إِلَيْهِمَا فَقَالَتِ الْأَنْصَارُ: انْطَلَقَا آمِنِينَ مُطَاعِينَ. فَأَقْبَلَ رَسُولُ اللَّهِ ﷺ وَصَاحَبَهُ بَيْنَ أَظْهُرِهِمْ، فَخَرَجَ أَهْلُ الْمَدِينَةِ حَتَّى أَنَّ الْعَوَاتِقَ لِفَوْقِ الْبُيُوتِ يَتَرَاءَيْنَهُ يَقُلْنَ: أَيُّهُمْ هُوَ؟ أَيُّهُمْ هُوَ؟ فَمَا رَأَيْنَا مَنْظَرًا شَبِيهًا بِهِ يَوْمَئِذٍ. وَرَوَى ابْنُ أَبِي خَيْثَمَةَ ؓ قَالَ: «شَهِدْتُ يَوْمَ دَخَلَ رَسُولُ اللَّهِ ﷺ الْمَدِينَةَ فَلَمْ أَرَ يَوْمًا أَحْسَنَ مِنْهُ وَلَا أَضْوَأَ». فَلَمْ يَمُرَّ رَسُولُ اللَّهِ ﷺ بِدَارٍ مِنْ دُورِ الْأَنْصَارِ إِلَّا قَالُوا: «هَلُمَّ يَا رَسُولَ اللَّهِ إِلَى الْعِزِّ وَالْمَنَعَةِ وَالثَّرْوَةِ». فَيَقُولُ لَهُمْ خَيْرًا وَيَدْعُو أَوْ يَقُولُ: «إِنَّهَا مَأْمُورَةٌ خَلُّوا سَبِيلَهَا»، فَمَرَّ بِبَنِي سَالِمٍ فَقَامَ إِلَيْهِ عِتْبَانُ- بِكَسْرِ الْعَيْنِ الْمُهْمَلَةِ- ابْنُ مَالِكٍ، وَنَوْفَلُ بْنُ عَبْدِ اللَّهِ بْنِ مَالِكِ بْنِ الْعَجْلَانِ، وَهُوَ آخِذٌ بِزِمَامِ رَاحِلَتِهِ، فَقَالَ: «يَا رَسُولَ اللَّهِ انْزِلْ فِينَا فَإِنَّ فِينَا الْعَدَدَ وَالْعَشِيرَةَ وَالْحَلْقَةَ، وَنَحْنُ أَصْحَابُ الْفَضَاءِ وَالْحَدَائِقِ وَالدَّرْكِ، يَا رَسُولَ اللَّهِ قَدْ كَانَ الرَّجُلُ مِنَ الْعَرَبِ يَدْخُلُ هَذِهِ الْبَحْرَةَ خَائِفًا فَيَلْجَأُ إِلَيْنَا فَنَقُولُ لَهُ: «قَوْقِلْ حَيْثُ شِئْتَ». فَجَعَلَ رَسُولُ اللَّهِ ﷺ يَتَبَسَّمُ وَيَقُولُ: «خَلُّوا سَبِيلَهَا فَإِنَّهَا مَأْمُورَةٌ»، فَقَامَ إِلَيْهِ عُبَادَةُ بْنُ الصَّامِتِ، وَعَبَّاسُ بْنُ عُبَادَةَ بْنِ نَضْلَةَ بْنِ مَالِكِ بْنِ الْعَجْلَانِ، فَجَعَلَا يَقُولَانِ: «يَا رَسُولَ اللَّهِ انْزِلْ فِينَا»، فَيَقُولُ النَّبِيُّ ﷺ: «بَارَكَ اللَّهُ عَلَيْكُمْ إِنَّهَا مَأْمُورَةٌ». فَلَمَّا أَتَى مَسْجِدَ بَنِي سَالِمٍ وَهُوَ الْمَسْجِدُ الَّذِي فِي الْوَادِي: وَادِي رَانُونَاءَ، أَدْرَكَتْهُ الْجُمُعَةُ هُنَاكَ فَصَلَّاهَا فِيهِ وَكَانَتْ أَوَّلَ جُمُعَةٍ صَلَّاهَا فِي الْمَدِينَةِ،  وَقِيلَ إِنَّهُ كَانَ يُصَلِّي الْجُمُعَةَ بِمَسْجِدِ قُبَاءَ، وَعِنْدَ ابْنِ سَعْدٍ أَنَّهُ صَلَّى مَعَهُ الْجُمْعَةَ مِائَةُ نَفْسٍ، ثُمَّ أَخَذَ رَسُولُ اللَّهِ ﷺ عَنْ يَمِينِ الطَّرِيقِ [حَتَّى جَاءَ بَنُو الْحُبْلَى]، فَأَرَادَ أَنْ يَنْزِلَ عَلَى عَبْدِ اللَّهِ بْنِ أُبَيِّ [بْنِ سَلُولَ]، وَهُوَ يَوْمَئِذٍ سَيِّدُ الْخَزْرَجِ فِي أَنْفُسِهَا فَقَالَ: اذْهَبْ إِلَى الَّذِينَ دَعَوْكَ فَانْزِلْ عَلَيْهِمْ. فَقَالَ سَعْدُ بْنُ عُبَادَةَ: «لَا تَجِدْ يَا رَسُولَ اللَّهِ فِي نَفْسِكَ مِنْ قَوْلِهِ، فَقَدْ قَدِمْتَ عَلَيْنَا وَالْخَزْرَجُ تُرِيدُ أَنْ تُمَلِّكَهُ عَلَيْهَا، فَلَمَّا رَدَّ اللَّهُ ذَلِكَ بِالْحَقِّ الَّذِي أَعْطَاكَ شَرَقَ بِذَلِكَ وَلَكِنَّ هَذِهِ دَارِي، مَرَّ رَسُولُ اللَّهِ ﷺ بِبَنِي سَاعِدَةَ فَقَالَ لَهُ سَعْدُ بْنُ عُبَادَةَ، وَالْمُنْذِرُ بْنُ عَمْرٍو، وَأَبُو دُجَانَةَ: «هَلُمَّ يَا رَسُولَ اللَّهِ إِلَى الْعِزِّ وَالثَّرْوَةِ وَالْقُوَّةِ وَالْجَلَدِ»، وَسَعْدٌ يَقُولُ: «يَا رَسُولَ اللَّهِ لَيْسَ مِنْ قَوْمِي رَجُلٌ أَكْثَرُ عَذْقًا وَلَا فَمَ بِئْرٍ مِنِّي مَعَ الثَّرْوَةِ وَالْجَلَدِ وَالْعَدَدِ فَيَقُولُ رَسُولُ اللَّهِ ﷺ: «يَا أَبَا ثَابِتٍ خَلِّ سَبِيلَهَا فَإِنَّهَا مَأْمُورَةٌ». فَمَضَى وَاعْتَرَضَهُ سَعْدُ بْنُ الرَّبِيعِ، وَعَبْدُ اللَّهِ بْنُ رَوَاحَةَ، وَبَشِيرُ بْنُ سَعْدٍ، فَقَالُوا: «يَا رَسُولَ اللَّهِ لَا تُجَاوِزْنَا فَإِنَّا أَهْلُ عَدَدٍ وَثَرْوَةٍ وَحَلْقَةٍ»، قَالَ: «بَارَكَ اللَّهُ فِيكُمْ، خَلُّوا سَبِيلَهَا فَإِنَّهَا مَأْمُورَةٌ»، وَاعْتَرَضَهُ زِيَادُ بْنُ لَبِيدٍ، وَفَرْوَةُ بْنُ عَمْرٍو، مِنْ بَنِي بَيَاضَةَ، فَقَالَا: «يَا رَسُولَ اللَّهِ هَلُمَّ إِلَى الْمُوَاسَاةِ وَالْعِزِّ وَالثَّرْوَةِ وَالْعَدَدِ وَالْقُوَّةِ، نَحْنُ أَهْلُ الدَّرْكِ يَا رَسُولَ اللَّهِ»، فَقَالَ رَسُولُ اللَّهِ: «خَلُّوا سَبِيلَهَا فَإِنَّهَا مَأْمُورَةٌ». وَفِي حَدِيثِ الْبَرَاءِ فَقَالَ: «إِنِّي أَنْزِلُ عَلَى أَخْوَالِ عَبْدِ الْمُطَّلِبِ أُكْرِمُهُمْ بِذَلِكَ». ثُمَّ مَرَّ بِبَنِي عَدِيِّ بْنِ النَّجَّارِ وَهُمْ أَخْوَالُهُ فَقَامَ أَبُو سَلِيطٍ وَصِرْمَةُ بْنُ أَبِي أَنَسٍ فِي قَوْمِهِمَا فَقَالَا: «يَا رَسُولَ اللَّهِ نَحْنُ أَخْوَالُكَ هَلُمَّ إِلَى الْعَدَدِ وَالْمَنَعَةِ وَالْقُوَّةِ مَعَ الْقَرَابَةِ، لَا تَجَاوِزْنَا إِلَى غَيْرِنَا يَا رَسُولَ اللَّهِ، لَيْسَ أَحَدٌ مِنْ قَوْمِنَا أَوْلَى بِكَ مِنَّا لِقَرَابَتِنَا بِكَ». فَقَالَ رَسُولُ اللَّهِ ﷺ: «خَلُّوا سَبِيلَهَا فَإِنَّهَا مَأْمُورَةٌ». فَسَارَ حَتَّى إِذَا أَتَتْ دَارَ بَنِي عَدِيِّ بْنِ النَّجَّارِ قَامَتْ إِلَيْهِ وُجُوهُهُمْ، ثُمَّ مَضَى حَتَّى انْتَهَى إِلَى بَابِ الْمَسْجِدِ، فَبَرَكَتْ رَاحِلَتُهُ عَلَى بَابِ مَسْجِدِهِ ﷺ وَذَكَرَ الْأَقْشَهَرِيُّ فِي رَوْضَتِهِ عَنِ ابْنِ نَافِعٍ صَاحِبِ مَالِكٍ فِي أَثْنَاءِ كَلَامٍ نَقَلَهُ عَنْ مَالِكٍ أَنَّ «نَاقَتَهُ ﷺ لَمَّا أَتَتْ مَوْضِعَ مَسْجِدِهِ بَرَكَتْ وَهُوَ عَلَيْهَا وَأَخَذَهُ الَّذِي كَانَ يَأْخُذُهُ عِنْدَ الْوَحْيِ». ثُمَّ وَثَبَتْ فَسَارَتْ غَيْرَ بَعِيدٍ، وَرَسُولُ اللَّهِ ﷺ وَاضِعٌ لَهَا زِمَامَهَا لَا يَثْنِيهَا بِهِ، ثُمَّ الْتَفَتَتْ خَلْفَهَا فَرَجَعَتْ إِلَى مَبْرَكِهَا أَوَّلَ مَرَّةٍ، فَبَرَكَتْ فِيهِ ثُمَّ تَلَحْلَحَتْ وَأَرْزَمَتْ، وَوَضَعَتْ جِرَانَهَا. وَجَعَلَ جَبَّارُ بْنُ صَخْرٍ يَنْخُسُهَا رَجَاءَ أَنْ تَقُومَ فَتَنْزِلَ فِي دَارِ بَنِي سَلِمَةَ فَلَمْ تَفْعَلْ. فَنَزَلَ رَسُولُ اللَّهِ ﷺ عَنْهَا وَقَالَ: «هُنَا الْمَنْزِلُ إِنْ شَاءَ اللَّهُ » وَقُلْ رَبِّ أَنْزِلْنِي مُنْزَلا مُبَارَكًا وَأَنْتَ خَيْرُ الْمُنْزِلِينَ [الْمُؤْمِنُونَ 29] وَجَاءَ أَبُو أَيُّوبَ فَكَلَّمُوهُ فِي النُّزُولِ عَلَيْهِمْ فَقَالَ رَسُولُ اللَّهِ ﷺ: «أَيُّ بُيُوتِ أَهْلِنَا أَقْرَبُ»؟ فَقَالَ أَبُو أَيُّوبَ: أَنَا يَا نَبِيَّ اللَّهِ، هَذِهِ دَارِي وَهَذَا بَابِي وَقَدْ حَطَطْنَا رَحْلَكَ فِيهَا. قَالَ: «فَانْطَلِقْ فَهَيِّئْ لَنَا مَقِيلًا»، فَذَهَبَ فَهَيَّأَ لَهُمَا مَقِيلًا. وَرَوَى الطَّبَرَانِيُّ عَنْ عَبْدِ اللَّهِ بْنِ الزُّبَيْرِ أَنَّهُ كَانَ هُنَاكَ عَرِيشٌ يَرُشُّونَهُ وَيُعَمِّرُونَهُ وَيَبْتَرِدُونَ فِيهِ حَتَّى نَزَلَ رَسُولُ اللَّهِ ﷺ عَنْ رَاحِلَتِهِ فَأَوَى إِلَى الظِّلِّ فَنَزَلَ فِيهِ فَأَتَاهُ أَبُو أَيُّوبَ الْأَنْصَارِيُّ فَقَالَ: يَا رَسُولَ اللَّهِ مَنْزِلِي أَقْرَبُ الْمَنَازِلِ إِلَيْهِ فَانْقُلْ رَحْلَكَ. قَالَ: «نَعَمْ»، فَذَهَبَ بِرَحْلِهِ إِلَى الْمَنْزِلِ، فَأَتَاهُ آخَرُ فَقَالَ: يَا رَسُولَ اللَّهِ انْزِلْ عَلَيَّ، فَقَالَ رَسُولُ اللَّهِ ﷺ: «الْمَرْءُ مَعَ رَحْلِهِ حَيْثُ كَانَ»، فَمَضَتْ مَثَلًا فَنَزَلَ رَسُولُ اللَّهِ ﷺ فِي مَنْزِلِ أَبِي أَيُّوبَ وَقَرَّ قَرَارُهُ وَاطْمَأَنَّتْ دَارُهُ وَنَزَلَ مَعَهُ زَيْدُ بْنُ حَارِثَةَ. وَذَكَرَ ابْنُ سَعْدٍ أَنَّ أَسْعَدَ بْنَ زُرَارَةَ أَخَذَ بِزِمَامِ النَّاقَةِ فَكَانَتْ عِنْدَهُ. وَعِنْدَ عَائِذٍ وَسَعِيدِ بْنِ مَنْصُورٍ أَنَّ نَاقَتَهُ اسْتَنَاخَتْ بِهِ أَوَّلًا فَجَاءَهُ نَاسٌ فَقَالُوا: الْمَنْزِلُ يَا رَسُولَ اللَّهِ، فَقَالَ: «دَعُوهَا»، فَانْبَعَثَتْ حَتَّى اسْتَنَاخَتْ عِنْدَ مَوْضِعِ الْمِنْبَرِ مِنَ الْمَسْجِدِ ثُمَّ تَلَحْلَحَتْ فَنَزَلَ عَنْهَا فَأَتَاهُ أَبُو أَيُّوبَ فَقَالَ: مَنْزِلِي أَقْرَبُ الْمَنَازِلِ فَائْذَنْ لِي أَنْ أَنْقُلَ رَحْلَكَ. قَالَ: «نَعَمْ»، فَنَقَلَ رَحْلَهُ وَأَنَاخَ النَّاقَةَ فِي مَنْزِلِهِ. وَرَوَى الْحَاكِمُ وَأَبُو سَعِيدٍ النَّيْسَابُورِيُّ أَنَّ رَسُولَ اللَّهِ ﷺ لَمَّاَ نَزَلَ عَلَى أَبِي أَيُّوبَ خَرَجَ جَوَارٍ مِنْ بَنِي النَّجَّارِ يَضْرِبْنَ بِالدُّفُوفِ وَيَقُلْنَ: نَحْنُ جَوَارٍ مَنْ بَنِي النَّجَّارِ يَا حَبَّذَا مُحَمَّدٌ مِنْ جَارِ فَقَالَ رَسُولُ اللَّهِ ﷺ: «أَتُحْبِبْنَنِي»؟ قُلْنَ: نَعَمْ يَا رَسُولَ اللَّهِ. فَقَالَ رَسُولُ اللَّهِ ﷺ: «وَأَنَا وَاللَّهُ أُحِبُّكُنَّ»، قَالَهَا ثَلَاثًا. وَذَكَرَ ابْنُ إِسْحَاقَ فِي الْمُبْتَدَأِ وَابْنُ هِشَامٍ فِي التِّيجَانِ أَنَّ بَيْتَ أَبِي أَيُّوبَ الَّذِي نَزَلَ فِيهِ رَسُولُ اللَّهِ ﷺ مَقْدَمَهُ الْمَدِينَةَ بَنَاهُ تُبَّعٌ الْأَوَّلُ وَاسْمُهُ تُبَانُ- بِضَمِّ الْمُثَنَّاةِ الْفَوْقِيَّةِ وَتَخْفِيفِ الْمُوَحَّدَةِ- أَسْعَدُ، وَكَانَ مَعَهُ أَرْبَعُمِائَةِ حَبْرٍ، فَتَعَاقَدُوا عَلَى أَلَّا يَخْرُجُوا مِنْهَا. فَسَأَلَهُمْ تُبَّعٌ عَنْ سِرِّ ذَلِكَ، فَقَالُوا: إِنَّا نَجِدُ فِي كُتُبِنَا أَنَّ نَبِيًّا اسْمُهُ مُحَمَّدٌ هَذِهِ دَارُ هِجْرَتِهِ، فَنَحْنُ نُقِيمُ لَعَلَّنَا نَلْقَاهُ. فَأَرَادَ تُبَّعٌ الْإِقَامَةَ مَعَهُمْ، ثُمَّ بَنَى لِكُلِّ وَاحِدٍ مِنْ أُولَئِكَ دَارًا وَاشْتَرَى لَهُ جَارِيَةً وَزَوَّجَهَا مِنْهُ وَأَعْطَاهُ مَالًا جَزِيلًا وَكَتَبَ كِتَابًا فِيهِ إِسْلَامُهُ وَمِنْهُ: شَهِدْتُ عَلَى أَحْمَدَ أَنَّهُ     رَسُولٌ مِنَ اللَّهِ بَارِي النَّسَمِ فَلَوْ مَدَّ عُمْرِي إِلَى عُمْرِهِ     لَكُنْتُ وَزِيرًا لَهُ وَابْنَ عَمٍّ [وَجَاهَدْتُ بِالسَّيْفِ أَعْدَاءَهُ     وَفَرَّجْتُ عَنْ صَدْرِهِ كُلَّ هَمٍّ] وَخَتَمَهُ بِالذَّهَبِ وَدَفَعَهُ إِلَى كَبِيرِهِمْ وَسَأَلَهُ أَنْ يَدْفَعَهُ إِلَى النَّبِيِّ ﷺ إِنْ أَدْرَكَهُ وَإِلَّا فَمَنْ أَدْرَكَهُ مِنْ وَلَدِهِ أَوْ وَلَدِ وَلَدِهِ، وَبَنَىَ لِلنَّبِيِّ ﷺ دَارًا يَنْزِلُهَا إِذَا قَدِمَ الْمَدِينَةَ، فَتَدَاوَلَ الدَّارَ الْمُلَّاكُ إِلَى أَنْ صَارَتْ لِأَبِي أَيُّوبَ، وَهُوَ مِنْ وَلَدِ ذَلِكَ الْعَالِمِ، وَأَهْلِ الْمَدِينَةِ الَّذِينَ نَصَرُوهُ كُلُّهُمْ مِنْ أَوْلَادِ أُولَئِكَ الْعُلَمَاءِ. وَيُقَالُ إِنَّ الْكِتَابَ الَّذِي فِيهِ الشِّعْرُ كَانَ عِنْدَ أَبِي أَيُّوبَ حَتَّى دَفَعَهُ إِلَى رَسُولِ اللَّهِ ﷺ، وَهُوَ غَرِيبٌ. فَمَا نَزَلَ رَسُولُ اللَّهِ ﷺ إِلَّا فِي بَيْتِهِ. وَرَوَى ابْنُ إِسْحَاقَ وَمُسْلِمٌ عَنْ أَبِي أَيُّوبَ ؓ قَالَ: «لَمَّا نَزَلَ عَلَيَّ رَسُولُ اللَّهِ ﷺ فِي بَيْتِي نَزَلَ فِي السُّفْلِ وَأَنَا وَأُمُّ أَيُّوبَ فِي الْعُلُوِّ: فَقُلْتُ لَهُ: يَا نَبِيَّ اللَّهِ، بِأَبِي أَنْتَ وَأُمِّي، إِنِّي لَأَكْرَهُ وَأُعَظِّمُ أَنْ أَكُونَ فَوْقَكَ وَتَكُونَ تَحْتِي، فَأَظْهِرْ أَنْتَ فَكُنْ فِي الْعُلُوِّ، وَنَنْزِلُ نَحْنُ فَنَكُونُ فِي السُّفْلِ، فَقَالَ: «إِنَّ أَرْفَقَ بِنَا وَبِمَنْ يَغْشَانَا أَنْ نَكُونَ فِي سُفْلِ الْبَيْتِ». قَالَ: فَكَانَ رَسُولُ اللَّهِ ﷺ فِي سُفْلِهِ وَكُنَّا فَوْقَهُ فِي الْمَسْكَنِ، فَلَقَدِ انْكَسَرَ حُبٌّ لَنَا فِيهِ مَاءٌ، فَقُمْتُ أَنَا وَأُمُّ أَيُّوبَ بِقَطِيفَةٍ لَنَا مَا لَنَا لِحَافٌ غَيْرُهَا نُنَشِّفُ بِهَا الْمَاءَ تَخَوُّفًا أَنْ يَقْطُرَ عَلَى رَسُولِ اللَّهِ- ﷺ مِنْهُ شَيْءٌ فَيُؤْذِيهِ. وَذَكَرَ أَنَّ أَبَا أَيُّوبَ لَمْ يَزَلْ يَتَضَرَّعُ إِلَى النَّبِيِّ ﷺ حَتَّى تَحَوَّلَ رَسُولُ اللَّهِ ﷺ فِي الْعُلُوِّ وَأَبُو أَيُّوبَ فِي السُّفْلِ. قَالَ أَبُو أَيُّوبَ: وَكُنَّا نَصْنَعُ لَهُ الْعَشَاءَ ثُمَّ نَبْعَثُ بِهِ إِلَيْهِ، فَإِذَا رَدَّ عَلَيْنَا فَضْلَهُ تَيَمَّمْتُ أَنَا وَأُمُّ أَيُّوبَ مَوْضِعَ يَدِهِ فَأَكَلْنَا مِنْهُ نَبْتَغِي بِذَلِكَ الْبَرَكَةَ، حَتَّى بَعَثْنَا إِلَيْهِ لَيْلَةً بِعَشَائِهِ وَقَدْ جَعَلْنَا لَهُ فِيهِ بَصَلًا أَوْ ثُومًا، فَرَدَّهُ رَسُولُ اللَّهِ ﷺ، وَلَمْ أَرَ لِيَدِهِ فِيهِ أَثَرًا. قَالَ: فَجِئْتُهُ فَزِعًا فَقُلْتُ: يَا رَسُولَ اللَّهِ بِأَبِي أَنْتَ وَأُمِّي رَدَدْتَ عَشَاءَكَ، وَلَمْ أَرَ فِيهِ مَوْضِعَ يَدِكَ وَكُنْتَ إِذَا رَدَدْتَهُ عَلَيْنَا تَيَمَّمْتُ أَنَا وَأُمُّ أَيُّوبَ مَوْضِعَ يَدِكَ نَبْتَغِي بِذَلِكَ الْبَرَكَةَ. قَالَ: «إِنِّي وَجَدْتُ فِيهِ رِيحَ هَذِهِ الشَّجَرَةِ وَأَنَا رَجُلٌ أُنَاجِي، فَأَمَّا أَنْتُمْ فَكُلُوهُ». قَالَ: فَأَكَلْنَاهُ وَلَمْ نَضَعْ لَهُ تِلْكَ الشَّجَرَةَ بَعْدُ.

     ✧ From ʿUmārah b. Khuzaymah: When the Messenger of Allah ﷺ wanted to enter Madinah, he sent to the Banū al-Najjār, who were his maternal uncles because the mother of ʿAbd al-Muṭṭalib was from them, as has been mentioned earlier in the chapter on genealogy. They came girded with swords and said to the Messenger of Allah ﷺ and his companions, "Mount in safety and obedience." It was a Friday. When the day had risen, the Messenger of Allah ﷺ called for his riding camel, and the Muslims gathered and donned their weapons. The Messenger of Allah ﷺ mounted his she-camel al-Qaṣwāʾ, with the people around him to his right, to his left, and behind him, some on foot and some riding. The Banū ʿAmr b. ʿAwf gathered and said, "O Messenger of Allah, have you come out in displeasure with us, or do you desire a home better than ours?" He said, "I have been commanded to go to a town that devours other towns. Leave her—meaning his she-camel—for she is under command." The Messenger of Allah ﷺ departed from Qubāʾ heading for Madinah, and the people met him, coming out into the roads and upon camels. Servants and children began saying, "Allāhu akbar! The Messenger of Allah has come to us! Muḥammad has come!" Anas, in what al-Bayhaqī narrated, said: "I was running with the boys when they said, 'Muḥammad has come,' so we would go off and see nothing, until he approached with his companion Abū Bakr. We hid behind some walls of Madinah. They sent a man from the desert people to announce their arrival to the Anṣār. About five hundred of the Anṣār came out to meet them until they reached the two of them. The Anṣār said, 'Go on in safety and obedience.' The Messenger of Allah ﷺ and his companion came forward among them. The people of Madinah came out, so much so that young women were above the rooftops looking at him, saying, 'Which one is he? Which one is he?' We have never seen a sight like that day." Ibn Abī Khaythamah narrated on the authority of someone (ؓ) who said: "I witnessed the day the Messenger of Allah ﷺ entered Madinah, and I have never seen a day more beautiful or more radiant than it." The Messenger of Allah ﷺ did not pass by any house of the Anṣār but they said, "Come, O Messenger of Allah, to honor, protection, and wealth." He would say good words to them and supplicate, or say, "She is under command; leave her way." He passed by the Banū Sālim, and ʿItbān—with kasrah on the unpointed ʿayn—b. Mālik stood up to him, as did Nawfal b. ʿAbd Allāh b. Mālik b. al-ʿAjlān, who was holding the reins of his riding camel. He said, "O Messenger of Allah, alight among us, for we have numbers, kinsfolk, and strength. We are people of open spaces, gardens, and pursuit. O Messenger of Allah, a man of the Arabs would enter this region in fear and seek refuge with us, and we would say to him, 'Settle wherever you wish.'" The Messenger of Allah ﷺ began to smile and said, "Leave her way, for she is under command." Then ʿUbādah b. al-Ṣāmit and ʿAbbās b. ʿUbādah b. Naḍlah b. Mālik b. al-ʿAjlān stood up to him, both saying, "O Messenger of Allah, alight among us." The Prophet ﷺ said, "May Allah bless you. She is under command." When he reached the mosque of the Banū Sālim—which is the mosque in the valley, Wādī Rānūnāʾ—the Friday prayer caught up with him there, and he prayed it there. It was the first Friday prayer he prayed in Madinah. It was also said that he used to pray Friday in the mosque of Qubāʾ. According to Ibn Saʿd, one hundred persons prayed the Friday prayer with him. Then the Messenger of Allah ﷺ took the right side of the road [until he came to the Banū al-Ḥublā], and wanted to alight with ʿAbd Allāh b. Ubayy [b. Salūl], who was then the chief of the Khazraj in their own estimation. He said, "Go to those who invited you and alight with them." Saʿd b. ʿUbādah said, "Do not take to heart what he said, O Messenger of Allah. You came to us while the Khazraj were about to crown him over themselves. When Allah turned that away with the truth He gave you, he was choked by that. But this is my home." The Messenger of Allah ﷺ passed by the Banū Sāʿidah, and Saʿd b. ʿUbādah, al-Mundhir b. ʿAmr, and Abū Dujānah said to him, "Come, O Messenger of Allah, to honor, wealth, strength, and endurance." Saʿd said, "O Messenger of Allah, there is no man among my people with more date-palm branches or more wells than I, along with wealth, endurance, and numbers." The Messenger of Allah ﷺ said, "O Abū Thābit, leave her way, for she is under command." He went on, and Saʿd b. al-Rabīʿ, ʿAbd Allāh b. Rawāḥah, and Bashīr b. Saʿd intercepted him. They said, "O Messenger of Allah, do not pass us by, for we are people of numbers, wealth, and strength." He said, "May Allah bless you. Leave her way, for she is under command." Ziyād b. Labīd and Farwah b. ʿAmr of the Banū Bayāḍah intercepted him and said, "O Messenger of Allah, come to consolation, honor, wealth, numbers, and strength. We are people of pursuit, O Messenger of Allah." The Messenger of Allah said, "Leave her way, for she is under command." In the ḥadīth of al-Barāʾ, he said, "I will alight with the maternal uncles of ʿAbd al-Muṭṭalib, honoring them by that." Then he passed by the Banū ʿAdī b. al-Najjār, who were his maternal uncles. Abū Sulayṭ and Ṣirmah b. Abī Anas stood up among their people and said, "O Messenger of Allah, we are your maternal uncles. Come to numbers, protection, and strength, along with kinship. Do not pass us by for others, O Messenger of Allah. No one among our people is more entitled to you than we are, because of our kinship with you." The Messenger of Allah ﷺ said, "Leave her way, for she is under command." He went on until, when he reached the abode of the Banū ʿAdī b. al-Najjār, their leaders stood up to him. Then he continued until he came to the gate of the mosque. His riding camel knelt at the gate of his mosque ﷺ. Al-Aqshahrī mentioned in his Rawḍah, on the authority of Ibn Nāfiʿ, the companion of Mālik, in the course of a report he transmitted from Mālik, that "his she-camel ﷺ, when she came to the site of his mosque, knelt while he was upon her, and he was seized by what used to seize him at the time of revelation." Then she sprang up and went a little way, while the Messenger of Allah ﷺ left her reins slack without pulling her back by them. Then she turned back and returned to her first kneeling place and knelt there. Then she shifted restlessly and made a rumbling sound, and put her neck on the ground. Jabbār b. Ṣakhr began to prod her, hoping that she would rise and alight in the abode of the Banū Salimah, but she did not. The Messenger of Allah ﷺ dismounted from her and said, "This is the stopping place, if Allah wills," and recited: "And say: My Lord, cause me to land at a blessed landing place, and You are the best of those who bring to land" [al-Muʾminūn 29]. Abū Ayyūb came, and they spoke to him about alighting with them. The Messenger of Allah ﷺ said, "Which of the houses of our people is nearest?" Abū Ayyūb said, "I, O Prophet of Allah. This is my house and this is my gate. We have placed your saddle inside it." He said, "Go and prepare a resting place for us." He went and prepared a resting place for the two of them. Al-Ṭabarānī narrated on the authority of ʿAbd Allāh b. al-Zubayr that there was an arbor there that they sprinkled with water, maintained, and cooled themselves in until the Messenger of Allah ﷺ dismounted from his riding camel. He went to the shade and alighted in it. Abū Ayyūb al-Anṣārī came to him and said, "O Messenger of Allah, my dwelling is the nearest of dwellings to it, so move your saddle." He said, "Yes." He took his saddle to the dwelling. Another man came and said, "O Messenger of Allah, alight with me." The Messenger of Allah ﷺ said: "A man is with his saddle wherever it is." It became a proverb. The Messenger of Allah ﷺ alighted in the dwelling of Abū Ayyūb, and his resting place was settled and his abode became tranquil. Zayd b. Ḥārithah alighted with him. Ibn Saʿd mentioned that Asʿad b. Zurārah took hold of the she-camel's reins, and she stayed with him. According to ʿĀʾidh and Saʿīd b. Manṣūr, his she-camel first knelt with him, and people came and said, "The stopping place, O Messenger of Allah." He said, "Leave her alone." She set off until she knelt at the site of the pulpit of the mosque. Then she shifted restlessly, and he dismounted from her. Abū Ayyūb came to him and said, "My dwelling is the nearest of dwellings, so permit me to move your saddle." He said, "Yes." He moved his saddle and made the she-camel kneel in his dwelling. Al-Ḥākim and Abū Saʿīd al-Naysābūrī narrated that when the Messenger of Allah ﷺ alighted with Abū Ayyūb, slave girls of the Banū al-Najjār came out beating tambourines and saying: "We are slave girls of the Banū al-Najjār. How wonderful is Muḥammad as a neighbor!" The Messenger of Allah ﷺ said, "Do you love me?" They said, "Yes, O Messenger of Allah." The Messenger of Allah ﷺ said, "And I, by Allah, love you," three times. Ibn Isḥāq mentioned in al-Mubtadaʾ and Ibn Hishām in al-Tījān that the house of Abū Ayyūb in which the Messenger of Allah ﷺ alighted upon his arrival in Madinah was built by Tubbaʿ the First, whose name was Tubān—with ḍammah on the pointed tāʾ and tashdīd on the bāʾ—Asʿad. He had four hundred rabbis with him, and they made a pact not to leave it. Tubbaʿ asked them about the secret of that, and they said, "We find in our books that a prophet named Muḥammad will have this as the abode of his emigration, so we are staying in the hope that we may meet him." Tubbaʿ wanted to stay with them. Then he built a house for each one of those men, bought a slave girl for each, married her to him, gave him abundant wealth, and wrote a document containing his acceptance of Islam, including: "I bear witness concerning Aḥmad that he is a messenger from Allah, the Creator of souls. If my life were extended to his life, I would be his minister and cousin. [And I would strive with the sword against his enemies, and relieve his breast of every sorrow.]" He sealed it with gold and handed it to their chief, asking him to deliver it to the Prophet ﷺ if he met him, or otherwise to whoever met him among his descendants or descendants of his descendants. He built a house for the Prophet ﷺ in which he would alight when he came to Madinah. The house passed through owners until it came to Abū Ayyūb, who was a descendant of that scholar. The people of Madinah who supported him were all descendants of those scholars. It is said that the document containing the poetry remained with Abū Ayyūb until he delivered it to the Messenger of Allah ﷺ, and this is unusual. The Messenger of Allah ﷺ did not alight except in his house. Ibn Isḥāq and Muslim narrated on the authority of Abū Ayyūb ؓ, who said: "When the Messenger of Allah ﷺ alighted with me in my house, he alighted in the lower floor, while I and Umm Ayyūb were in the upper floor. I said to him, 'O Prophet of Allah, may my father and mother be your ransom, I dislike and consider it too great that I should be above you and you beneath me. So you go up and be in the upper floor, and we will come down and be in the lower floor.' He said, 'It is gentler for us and for those who visit us that we be in the lower part of the house.'" He said: The Messenger of Allah ﷺ was in its lower floor and we were above him in the dwelling. A water jar of ours broke, and I and Umm Ayyūb got up with a velvet cloth of ours—we had no blanket other than it—and dried the water with it, fearing that anything might drip on the Messenger of Allah ﷺ and harm him. He mentioned that Abū Ayyūb kept pleading with the Prophet ﷺ until the Messenger of Allah ﷺ moved to the upper floor and Abū Ayyūb to the lower. Abū Ayyūb said: "We used to prepare his evening meal and send it to him. When he returned his leftovers to us, I and Umm Ayyūb would seek the place of his hand and eat from it, seeking blessing thereby. One night we sent him his evening meal, and we had put onion or garlic in it. The Messenger of Allah ﷺ returned it, and I did not see any trace of his hand in it." He said: "I came to him in alarm and said, 'O Messenger of Allah, may my father and mother be your ransom, you returned your evening meal and I did not see the place of your hand in it. When you returned it to us, I and Umm Ayyūb would seek the place of your hand, seeking blessing thereby.' He said, 'I found in it the smell of this plant, and I am a man who converses intimately. As for you, eat it.'" He said: "We ate it, and after that we did not put that plant in his food."

452. Tarikh (al-Tabari) 874No grade recorded

     بِنَاءِ مَسْجِدِهِ الشَّرِيفِ فِي مُدَّةِ مُقَامِهِ بِدَارِ أَبِي أَيُّوبَ ؓ  وَقَدِ اخْتُلِفَ فِي مُدَّةِ مُقَامِهِ بِهَا; فَقَالَ الْوَاقِدِيُّ: سَبْعَةُ أَشْهُرٍ. وَقَالَ غَيْرُهُ: أَقَلُّ مِنْ شَهْرٍ. وَاللَّهُ أَعْلَمُ. قَالَ الْبُخَارِيُّ: حَدَّثَنَا إِسْحَاقُ بْنُ مَنْصُورٍ، أَخْبَرَنَا عَبْدُ الصَّمَدِ، قَالَ: سَمِعْتُ أَبِي يُحَدِّثُ: حَدَّثَنَا أَبُو الْتَّيَّاحِ يَزِيدُ بْنُ حُمَيْدٍ الضُّبَعِيُّ، حَدَّثَنَا أَنَسُ بْنُ مَالِكٍ، قَالَ: لَمَّا قَدِمَ رَسُولُ اللَّهِ ﷺ الْمَدِينَةَ، نَزَلَ فِي عُلْوِ الْمَدِينَةِ فِي حَيٍّ يُقَالُ لَهُمْ: بَنُو عَمْرِو بْنِ عَوْفٍ، فَأَقَامَ فِيهِمْ أَرْبَعَ عَشْرَةَ لَيْلَةً، ثُمَّ أَرْسَلَ إِلَى مَلَأِ بَنِي النَّجَّارِ، فَجَاءُوا مُتَقَلِّدِي سُيُوفِهِمْ. قَالَ: وَكَأَنِّي أَنْظُرُ إِلَى رَسُولِ اللَّهِ ﷺ عَلَى رَاحِلَتِهِ، وَأَبُو بَكْرٍ رِدْفُهُ، وَمَلَأُ بَنِي النَّجَّارِ حَوْلَهُ، حَتَّى أَلْقَى بِفَنَاءِ أَبِي أَيُّوبَ. قَالَ: فَكَانَ يُصَلِّي حَيْثُ أَدْرَكَتْهُ الصَّلَاةُ، وَيُصَلِّي فِي مَرَابِضِ الْغَنَمِ، قَالَ: ثُمَّ أَمَرَ بِبِنَاءِ الْمَسْجِدِ، فَأَرْسَلَ إِلَى مَلَأِ بَنِي النَّجَّارِ فَجَاءُوا، فَقَالَ: " يَا بَنِي النَّجَّارِ، ثَامِنُونِي بِحَائِطِكُمْ هَذَا ". فَقَالُوا: لَا وَاللَّهِ لَا نَطْلُبُ ثَمَنَهُ إِلَّا إِلَى اللَّهِ عَزَّ وَجَلَّ. قَالَ: فَكَانَ فِيهِ مَا أَقُولُ لَكُمْ، كَانَتْ فِيهِ قُبُورُ الْمُشْرِكِينَ، وَكَانَتْ فِيهِ خِرَبٌ، وَكَانَ فِيهِ نَخْلٌ، فَأَمَرَ رَسُولُ اللَّهِ ﷺ بِقُبُورِ الْمُشْرِكِينَ فَنُبِشَتْ، وَبِالْخِرَبِ فَسُوِّيَتْ، وَبِالنَّخْلِ فَقُطِعَ. قَالَ: فَصَفُّوا النَّخْلَ قِبْلَةَ الْمَسْجِدِ، وَجَعَلُوا عِضَادَتَيْهِ حِجَارَةً. قَالَ: فَجَعَلُوا يَنْقُلُونَ ذَلِكَ الصَّخْرَ، وَهُمْ يَرْتَجِزُونَ، وَرَسُولُ اللَّهِ ﷺ مَعَهُمْ يَقُولُ: " اللَّهُمَّ إِنَّهُ لَا خَيْرَ إِلَّا خَيْرُ الْآخِرَهْ فَانْصُرِ الْأَنْصَارَ وَالْمُهَاجِرَهْ " وَرَوَى الْبَيْهَقِيُّ مِنْ طَرِيقِ أَبِي بَكْرِ بْنِ أَبِي الدُّنْيَا، حَدَّثَنَا الْحَسَنُ بْنُ حَمَّادٍ الضَّبِّيُّ، ثَنَا عَبْدُ الرَّحِيمِ بْنُ سُلَيْمَانَ، عَنْ إِسْمَاعِيلَ بْنِ مُسْلِمٍ، عَنِ الْحَسَنِ، قَالَ: لَمَّا بَنَى رَسُولُ اللَّهِ ﷺ الْمَسْجِدَ، أَعَانَهُ عَلَيْهِ أَصْحَابُهُ، وَهُوَ مَعَهُمْ يَتَنَاوَلُ اللَّبِنَ، حَتَّى اغْبَرَّ صَدْرُهُ فَقَالَ: " ابْنُوهُ عَرِيشًا كَعَرِيشِ مُوسَى ". فَقُلْتُ لِلْحَسَنِ: مَا عَرِيشُ مُوسَى ؟ قَالَ: " إِذَا رَفَعَ يَدَيْهِ بَلَغَ الْعَرِيشَ ". يَعْنِي السَّقْفَ. وَهَذَا مُرْسَلٌ. وَرَوَى مِنْ حَدِيثِ حَمَّادِ بْنِ سَلَمَةَ، عَنْ أَبِي سِنَانٍ، عَنْ يَعْلَى بْنِ شَدَّادِ بْنِ أَوْسٍ، عَنْ عُبَادَةَ، أَنَّ الْأَنْصَارَ جَمَعُوا مَالًا، فَأَتَوْا بِهِ النَّبِيَّ ﷺ، فَقَالُوا: يَا رَسُولَ اللَّهِ، ابْنِ هَذَا الْمَسْجِدَ وَزَيِّنْهُ، إِلَى مَتَى نُصَلِّي تَحْتَ هَذَا الْجَرِيدِ ؟ فَقَالَ: " مَا بِي رَغْبَةٌ عَنْ أَخِي مُوسَى، عَرِيشٌ كَعَرِيشِ مُوسَى ". وَهَذَا حَدِيثٌ غَرِيبٌ مِنْ هَذَا الْوَجْهِ. وَقَالَ أَبُو دَاوُدَ: حَدَّثَنَا مُحَمَّدُ بْنُ حَاتِمٍ، حَدَّثَنَا عُبَيْدُ اللَّهِ بْنُ مُوسَى، عَنْ شَيْبَانَ، عَنْ فِرَاسٍ، عَنْ عَطِيَّةَ الْعَوْفِيِّ، عَنِ ابْنِ عُمَرَ، أَنَّ مَسْجِدَ النَّبِيِّ ﷺ كَانَتْ سَوَارِيهِ عَلَى عَهْدِ رَسُولِ اللَّهِ ﷺ مِنْ جُذُوعِ النَّخْلِ، أَعْلَاهُ مُظَلَّلٌ بِجَرِيدِ النَّخْلِ، ثُمَّ إِنَّهَا نَخِرَتْ فِي خِلَافَةِ أَبِي بَكْرٍ، فَبَنَاهَا بِجُذُوعِ وَبِجَرِيدِ النَّخْلِ، ثُمَّ إِنَّهَا نَخَرَتْ فِي خِلَافَةِ عُثْمَانَ، فَبَنَاهَا بِالْآجُرِّ، فَمَا زَالَتْ ثَابِتَةً حَتَّى الْآنَ وَهَذَا غَرِيبٌ. وَقَدْ قَالَ أَبُو دَاوُدَ أَيْضًا: حَدَّثَنَا مُجَاهِدُ بْنُ مُوسَى، حَدَّثَنِي يَعْقُوبُ بْنُ إِبْرَاهِيمَ، حَدَّثَنِي أَبِي، عَنْ صَالِحٍ، ثَنَا نَافِعٌ، عَنِ ابْنِ عُمَرَ، أَخْبَرَهُ أَنَّ الْمَسْجِدَ كَانَ عَلَى عَهْدِ رَسُولِ اللَّهِ ﷺ مَبْنِيًّا بِاللَّبِنِ، وَسَقْفُهُ الْجَرِيدُ، وَعُمُدُهُ خَشَبُ النَّخْلِ، فَلَمْ يَزِدْ فِيهِ أَبُو بَكْرٍ شَيْئًا، وَزَادَ فِيهِ عُمَرُ، وَبَنَاهُ عَلَى بِنَائِهِ فِي عَهْدِ النَّبِيِّ ﷺ بِاللَّبِنِ وَالْجَرِيدِ، وَأَعَادَ عُمُدَهُ خَشَبًا، وَغَيَّرَهُ عُثْمَانُ ؓ، وَزَادَ فِيهِ زِيَادَةً كَثِيرَةً، وَبَنَى جِدَارَهُ بِالْحِجَارَةِ الْمَنْقُوشَةِ وَالْقَصَّةِ، وَجَعَلَ عُمُدَهُ مِنْ حِجَارَةٍ مَنْقُوشَةٍ، وَسَقْفَهُ بِالسَّاجِ. وَهَكَذَا رَوَاهُ الْبُخَارِيُّ عَنْ عَلِيِّ بْنِ الْمَدِينِيِّ، عَنْ يَعْقُوبَ بْنِ إِبْرَاهِيمَ بِهِ. قُلْتُ: زَادَهُ عُثْمَانُ بْنُ عَفَّانَ ؓ مُتَأَوِّلًا قَوْلَهُ ﷺ: " مَنْ بَنَى لِلَّهِ مَسْجِدًا وَلَوْ كَمَفْحَصِ قَطَاةٍ بَنَى اللَّهُ لَهُ بَيْتًا فِي الْجَنَّةِ ". وَوَافَقَهُ الصَّحَابَةُ الْمَوْجُودُونَ عَلَى ذَلِكَ، وَلَمْ يُغَيِّرُوهُ بَعْدَهُ، فَيُسْتَدَلُّ بِذَلِكَ عَلَى الرَّاجِحِ مِنْ قَوْلَيِ الْعُلَمَاءِ أَنَّ حُكْمَ الزِّيَادَةِ حُكْمُ الْمَزِيدِ، فَتَدْخُلُ الزِّيَادَةُ فِي حُكْمِ سَائِرِ الْمَسْجِدِ مِنْ تَضْعِيفِ الصَّلَاةِ فِيهِ، وَشَدِّ الرِّحَالِ إِلَيْهِ، وَقَدْ زِيدَ فِي زَمَانِ الْوَلِيدِ بْنِ عَبْدِ الْمَلِكِ بَانِي جَامِعِ دِمَشْقَ، زَادَهُ لَهُ بِأَمْرِهِ عُمَرُ بْنُ عَبْدِ الْعَزِيزِ حِينَ كَانَ نَائِبَهُ عَلَى الْمَدِينَةِ، وَأَدْخَلَ الْحُجْرَةَ النَّبَوِيَّةَ فِيهِ. [ ارْتِجَازُ عَلِيِّ بْنِ أَبِي طَالِبٍ فِي بِنَاءِ الْمَسْجِدِ   ] وَارْتَجَزَ عَلِيُّ بْنُ أَبِي طَالِبٍ ؓ يَوْمئِذٍ: : لَا يَسْتَوِي مَنْ يَعْمُرُ الْمَسَاجِدَا     يَدْأَبُ فِيهِ قَائِمًا وَقَاعِدًا وَمَنْ يُرَى عَنْ الْغُبَارِ حَائِدًا قَالَ ابْنُ هِشَامٍ: سَأَلْتُ غَيْرَ وَاحِدٍ مِنْ أَهْلِ الْعِلْمِ بِالشِّعْرِ، عَنْ هَذَا الرَّجَزِ، فَقَالُوا: بَلَغَنَا أَنَّ عَلِيَّ بْنَ أَبِي طَالِبٍ ارْتَجَزَ بِهِ، فَلَا يُدْرَى: أَهُوَ قَائِلُهُ أَمْ غَيْرُهُ.

     ✧ The construction of his noble mosque during the period of his stay at the house of Abū Ayyūb ؓ There is disagreement about the length of his stay there. Al-Wāqidī said: seven months. Others said: less than a month. And Allah knows best. Al-Bukhārī said: Isḥāq b. Manṣūr narrated to us, ʿAbd al-Ṣamad informed us, he said: I heard my father narrate: Abū al-Tayyāḥ Yazīd b. Ḥumayd al-Ḍubaʿī narrated to us, Anas b. Mālik narrated to us, he said: When the Messenger of Allah ﷺ came to Madinah, he alighted in the upper part of Madinah in a quarter called Banū ʿAmr b. ʿAwf. He stayed among them for fourteen nights, then he sent for the chiefs of Banū al-Najjār, and they came with their swords slung over their shoulders. He said: It is as if I can see the Messenger of Allah ﷺ on his mount, with Abū Bakr riding behind him, and the chiefs of Banū al-Najjār around him, until he alighted in the courtyard of Abū Ayyūb. He said: He used to pray wherever the prayer overtook him, and he prayed in sheepfolds. He said: Then he ordered the construction of the mosque. He sent for the chiefs of Banū al-Najjār, and they came. He said: "O Banū al-Najjār, sell me this walled garden of yours." They said: "No, by Allah, we do not seek its price except from Allah, the Mighty and Majestic." He said: In it there was what I tell you: there were graves of the polytheists, ruins, and date palms. The Messenger of Allah ﷺ ordered the graves of the polytheists to be dug up, the ruins to be leveled, and the date palms to be cut down. He said: They arranged the date-palm trunks as the qiblah of the mosque, and made its two side posts of stone. He said: They began carrying the rocks, chanting rajaz verses, while the Messenger of Allah ﷺ was with them, saying: "O Allah, there is no good but the good of the Hereafter, so grant victory to the Anṣār and the Muhājirūn." Al-Bayhaqī narrated through the route of Abū Bakr b. Abī al-Dunyā: Al-Ḥasan b. Ḥammād al-Ḍabbī narrated to us, ʿAbd al-Raḥīm b. Sulaymān narrated to us, from Ismāʿīl b. Muslim, from al-Ḥasan, who said: When the Messenger of Allah ﷺ built the mosque, his companions helped him, while he was with them handling the bricks, until his chest became dusty. He said: "Build it as an arbor like the arbor of Mūsā." I said to al-Ḥasan: What is the arbor of Mūsā? He said: "When he raised his hands, they reached the arbor," meaning the ceiling. This is mursal. He narrated from the ḥadīth of Ḥammād b. Salamah, from Abū Sinān, from Yaʿlā b. Shaddād b. Aws, from ʿUbādah, that the Anṣār gathered money and brought it to the Prophet ﷺ, saying: "O Messenger of Allah, build this mosque and adorn it. Until when shall we pray under these palm branches?" He said: "I have no desire to depart from my brother Mūsā; an arbor like the arbor of Mūsā." This is a gharīb ḥadīth from this route. Abū Dāwūd said: Muḥammad b. Ḥātim narrated to us, ʿUbayd Allāh b. Mūsā narrated to us, from Shaybān, from Firās, from ʿAṭiyyah al-ʿAwfī, from Ibn ʿUmar: The pillars of the Prophet's mosque ﷺ in the time of the Messenger of Allah ﷺ were of date-palm trunks, its top shaded with date-palm branches. Then they decayed during the caliphate of Abū Bakr, and he rebuilt it with date-palm trunks and branches. Then they decayed during the caliphate of ʿUthmān, and he rebuilt it with baked bricks, and it remained firm until now. This is gharīb. Abū Dāwūd also said: Mujāhid b. Mūsā narrated to us, Yaʿqūb b. Ibrāhīm narrated to me, my father narrated to me, from Ṣāliḥ, Nāfiʿ narrated to us, from Ibn ʿUmar, who informed him that the mosque in the time of the Messenger of Allah ﷺ was built of unbaked bricks, its roof of palm branches, and its pillars of palm wood. Abū Bakr did not add anything to it. ʿUmar added to it, and he rebuilt it according to its construction in the time of the Prophet ﷺ with unbaked bricks and palm branches, and restored its pillars of wood. ʿUthmān ؓ changed it, added a great deal, built its walls of carved stones and lime plaster, made its pillars of carved stones, and its roof of teak. Al-Bukhārī narrated it likewise from ʿAlī b. al-Madīnī, from Yaʿqūb b. Ibrāhīm. I say: ʿUthmān b. ʿAffān ؓ added to it, interpreting the saying of the Prophet ﷺ: "Whoever builds a mosque for Allah, even like the scrape of a sandgrouse, Allah builds for him a house in Paradise." The Companions present agreed with him on that, and they did not change it after him. This is used as evidence for the more correct of the two opinions of the scholars that the ruling of the addition is the same as the ruling of the original [mosque], so the addition enters into the ruling of the rest of the mosque regarding the multiplication of prayer in it and the undertaking of journeys to it. It was increased in the time of al-Walīd b. ʿAbd al-Malik, the builder of the mosque of Damascus. ʿUmar b. ʿAbd al-ʿAzīz, when he was his governor over Madinah, added to it by his command, and he incorporated the Prophet's chamber into it. [The rajaz of ʿAlī b. Abī Ṭālib during the construction of the mosque] On that day ʿAlī b. Abī Ṭālib ؓ chanted rajaz: : "He who builds the mosques is not equal— He toils in it, standing and sitting— to one who turns away from the dust." Ibn Hishām said: I asked more than one of the people of knowledge in poetry about this rajaz, and they said: We have heard that ʿAlī b. Abī Ṭālib chanted it, but it is not known whether he is its author or someone else.

453. Tarikh (al-Tabari) 875No grade recorded

     [ إخْبَارُ الرَّسُولِ لِعَمَّارٍ بِقَتْلِ الْفِئَةِ الْبَاغِيَةِ لَهُ   ] قَالَ: فَدَخَلَ عَمَّارُ بْنُ يَاسِرٍ، وَقَدْ أَثْقَلُوهُ بِاللَّبِنِ، فَقَالَ: يَا رَسُولَ اللَّهِ، قَتَلُونِي، يَحْمِلُونَ عَلَيَّ مَا لَا يَحْمِلُونَ. قَالَتْ أُمُّ سَلَمَةَ زَوْجُ النَّبِيِّ ﷺ: فَرَأَيْتُ رَسُولَ اللَّهِ ﷺ يَنْفُضُ وَفْرَتَهُ بِيَدِهِ، وَكَانَ رَجُلًا جَعْدًا، وَهُوَ يَقُولُ: وَيْحَ ابْنَ سُمَيَّةَ، لَيْسُوا بِاَلَّذِينَ يَقْتُلُونَكَ، إنَّمَا تَقْتُلُكَ الْفِئَةُ الْبَاغِيَةُ [ مَا كَانَ بَيْنَ عَمَّارٍ وَأَحَدِ الصَّحَابَةِ مِنْ مُشَادَّةٍ   ] قَالَ ابْنُ إسْحَاقَ: فَأَخَذَهَا عَمَّارُ بْنُ يَاسِرٍ، فَجَعَلَ يَرْتَجِزُ بِهَا. قَالَ ابْنُ هِشَامٍ: فَلَمَّا أَكْثَرَ، ظَنَّ رَجُلٌ مِنْ أَصْحَابِ رَسُولِ اللَّهِ ﷺ أَنَّهُ إنَّمَا يُعَرِّضُ بِهِ. [ وَصَاةُ الرَّسُولِ ﷺ بِعَمَّارٍ ] قَالَ ابْنُ إسْحَاقَ: فَقَالَ: قَدْ سَمِعْتُ مَا تَقُولُ مُنْذُ الْيَوْمِ يَا ابْنَ سُمَيَّةَ، وَاَللَّهِ إنِّي لَأُرَانِي سَأَعْرِضُ هَذِهِ الْعَصَا لِأَنْفِكَ. قَالَ: وَفِي يَدِهِ عَصًا. قَالَ: فَغَضِبَ رَسُولُ اللَّهِ ﷺ، ثُمَّ قَالَ: مَا لَهُمْ وَلِعَمَّارٍ، يَدْعُوهُمْ إلَى الْجَنَّةِ، وَيَدْعُونَهُ إلَى النَّارِ، إنَّ عَمَّارًا جِلْدَةٌ مَا بَيْنَ عَيْنِيَّ وَأَنْفِي، فَإِذَا بَلَغَ ذَلِكَ مِنْ الرَّجُلِ فَلَمْ يُسْتَبْقَ فَاجْتَنِبُوهُ.

     ✧ [ The Messenger's foretelling to ʿAmmār that the transgressing party would kill him ] He said: ʿAmmār b. Yāsir entered, and they had loaded him heavily with bricks, and he said: O Messenger of Allah, they have killed me; they load upon me what they do not load [upon others]. Umm Salamah, the wife of the Prophet ﷺ, said: I saw the Messenger of Allah ﷺ shaking his forelock with his hand—he was a man with tightly curled hair—while saying: Woe to the son of Sumayyah! It is not they who will kill you; rather the transgressing party will kill you. [ What occurred between ʿAmmār and one of the Companions of a quarrel ] Ibn Isḥāq said: So ʿAmmār b. Yāsir took it up and began to recite it as a rajaz verse. Ibn Hishām said: When he repeated it much, a man among the Companions of the Messenger of Allah ﷺ thought that he was only alluding to him. [ The Messenger's charge concerning ʿAmmār ] Ibn Isḥāq said: He said: I have heard what you have been saying since today, O son of Sumayyah. By Allah, I think I shall present this staff to your nose. He said: And in his hand was a staff. He said: The Messenger of Allah ﷺ became angry, then said: What is the matter with them and with ʿAmmār? He calls them to Paradise, and they call him to the Fire. Truly ʿAmmār is the skin between my two eyes and my nose. When it reaches that point with a man and he is not spared, then avoid him.

454. Tarikh (al-Tabari) 876No grade recorded

     مَوْتِ أَبِي أُمَامَةَ أَسْعَدَ بْنِ زُرَارَةَ بْنِ عُدَسِ بْنِ عُبَيْدِ بْنِ ثَعْلَبَةَ بْنِ غَنْمِ بْنِ مَالِكِ بْنِ النَّجَّارِ  أَحَدِ النُّقَبَاءِ الِاثْنَيْ عَشَرَ لَيْلَةَ الْعَقَبَةَ عَلَى قَوْمِهِ بَنِي النَّجَّارِ، وَقَدْ شَهِدَ الْعَقَبَاتِ الثَّلَاثَ، وَكَانَ أَوَّلَ مَنْ بَايَعَ رَسُولَ اللَّهِ ﷺ لَيْلَةَ الْعَقَبَةِ الثَّانِيَةِ فِي قَوْلٍ، وَكَانَ شَابًّا، وَهُوَ أَوَّلُ مَنْ جَمَّعَ بِالْمَدِينَةِ فِي نَقِيعَ الْخَضِمَاتِ فِي هَزْمِ النَّبِيتِ كَمَا تَقَدَّمَ. قَالَ مُحَمَّدُ بْنُ إِسْحَاقَ: وَهَلَكَ فِي تِلْكَ الْأَشْهُرِ أَبُو أُمَامَةَ أَسْعَدُ بْنُ زُرَارَةَ، وَالْمَسْجِدُ يُبْنَى، أَخَذَتْهُ الذُّبْحَةُ أَوِ الشَّهْقَةُ. وَقَالَ ابْنُ جَرِيرٍ فِي " التَّارِيخِ ": أَخْبَرَنَا مُحَمَّدُ بْنُ عَبْدِ الْأَعْلَى، ثَنَا يَزِيدُ بْنُ زُرَيْعٍ، عَنْ مَعْمَرٍ، عَنِ الزُّهْرِيِّ، عَنْ أَنَسٍ، أَنَّ رَسُولَ اللَّهِ ﷺ كَوَى أَسْعَدَ بْنَ زُرَارَةَ فِي الشَّوْكَةِ. رِجَالُهُ ثِقَاتٌ. قَالَ ابْنُ إِسْحَاقَ: حَدَّثَنِي عَبْدُ اللَّهِ بْنُ أَبِي بَكْرِ بْنِ مُحَمَّدِ بْنِ عَمْرِو بْنِ حَزْمٍ، عَنْ يَحْيَى بْنِ عَبْدِ اللَّهِ بْنِ عَبْدِ الرَّحْمَنِ بْنِ أَسْعَدَ بْنِ زُرَارَةَ، قَالَ: قَالَ رَسُولُ اللَّهِ ﷺ: " بِئْسَ الْمَيِّتُ أَبُو أُمَامَةَ لِيَهُودَ وَمُنَافِقِي الْعَرَبِ; يَقُولُونَ: لَوْ كَانَ نَبِيًّا لَمْ يَمُتْ صَاحِبُهُ. وَلَا أَمْلِكُ لِنَفْسِي وَلَا لِصَاحِبِي مِنَ اللَّهِ شَيْئًا ". وَهَذَا يَقْتَضِي أَنَّهُ أَوَّلُ مَنْ مَاتَ بَعْدَ مَقْدَمِ النَّبِيِّ ﷺ  . وَقَدْ زَعَمَ أَبُو الْحَسَنِ ابْنُ الْأَثِيرِ فِي " أُسْدِ الْغَابَةِ ": أَنَّهُ مَاتَ فِي شَوَّالٍ بَعْدَ مَقْدَمِ النَّبِيِّ ﷺ بِسَبْعَةِ أَشْهُرٍ. فَاللَّهُ أَعْلَمُ. وَذَكَرَ مُحَمَّدُ بْنُ إِسْحَاقَ، عَنْ عَاصِمِ بْنِ عُمَرَ بْنِ قَتَادَةَ، أَنَّ بَنِي النَّجَّارِ سَأَلُوا رَسُولَ اللَّهِ ﷺ أَنْ يُقِيمَ لَهُمْ نَقِيبًا بَعْدَ أَبِي أُمَامَةَ أَسْعَدَ بْنِ زُرَارَةَ، فَقَالَ: " أَنْتُمْ أَخْوَالِي، وَأَنَا بِمَا فِيكُمْ وَأَنَا نَقِيبُكُمْ ". وَكَرِهَ أَنْ يَخُصَّ بِهَا بَعْضَهُمْ دُونَ بَعْضٍ. فَكَانَ مِنْ فَضْلِ بَنِي النَّجَّارِ الَّذِي يَعْتَدُّونَ بِهِ عَلَى قَوْمِهِمْ، أَنْ كَانَ رَسُولُ اللَّهِ ﷺ نَقِيبَهُمْ. قَالَ ابْنُ الْأَثِيرِ: وَهَذَا يَرُدُّ قَوْلَ أَبِي نُعَيْمٍ وَابْنِ مَنْدَهْ، فِي قَوْلِهِمَا: إِنَّ أَسْعَدَ بْنَ زُرَارَةَ كَانَ نَقِيبًا عَلَى بَنِي سَاعِدَةَ. إِنَّمَا كَانَ عَلَى بَنِي النَّجَّارِ. وَصَدَقَ ابْنُ الْأَثِيرِ فِيمَا قَالَ. وَقَدْ قَالَ أَبُو جَعْفَرِ بْنُ جَرِيرٍ فِي " التَّارِيخِ ": كَانَ أَوَّلَ مَنْ تُوَفِّي بَعْدَ مَقْدَمِهِ عَلَيْهِ السَّلَامُ الْمَدِينَةَ مِنَ الْمُسْلِمِينَ - فِيمَا ذُكِرَ - صَاحِبُ مَنْزِلِهِ كُلْثُومُ بْنُ الْهِدْمِ، لَمْ يَلْبَثْ بَعْدَ مَقْدَمِهِ إِلَّا يَسِيرًا حَتَّى مَاتَ، ثُمَّ تُوُفِّيَ بَعْدَهُ أَسْعَدُ بْنُ زُرَارَةَ، وَكَانَتْ وَفَاتُهُ فِي سَنَةِ مَقْدَمِهِ قَبْلَ أَنْ يَفْرَغَ بِنَاءُ الْمَسْجِدِ بِالذُّبْحَةِ أَوِ الشَّهْقَةِ. قُلْتُ: وَكُلْثُومُ بْنُ الْهِدْمِ بْنِ امْرِئِ الْقَيْسِ بْنِ الْحَارِثِ بْنِ زَيْدِ بْنِ عُبَيْدِ بْنِ زَيْدِ بْنِ مَالِكِ بْنِ عَوْفِ بْنِ عَمْرِو بْنِ عَوْفِ بْنِ مَالِكِ بْنِ الْأَوْسِ الْأَنْصَارِيُّ الْأَوْسِيُّ، وَهُوَ مِنْ بَنِي عَمْرِو بْنِ عَوْفٍ، وَكَانَ شَيْخًا كَبِيرًا أَسْلَمَ قَبْلَ مَقْدَمِ رَسُولِ اللَّهِ ﷺ الْمَدِينَةَ، وَلَمَّا قَدِمَ رَسُولُ اللَّهِ ﷺ الْمَدِينَةَ وَنَزَلَ بِقُبَاءَ، نَزَلَ فِي مَنْزِلِ هَذَا فِي اللَّيْلِ، وَكَانَ يَتَحَدَّثُ بِالنَّهَارِ مَعَ أَصْحَابِهِ فِي مَنْزِلِ سَعْدِ بْنِ الرَّبِيعِ ؓ إِلَى أَنِ ارْتَحَلَ إِلَى دَارِ بَنِي النَّجَّارِ كَمَا تَقَدَّمَ. قَالَ ابْنُ الْأَثِيرِ: وَقَدْ قِيلَ: إِنَّهُ أَوَّلُ مَنْ مَاتَ مِنَ الْمُسْلِمِينَ بَعْدَ مَقْدَمِ رَسُولِ اللَّهِ ﷺ، ثُمَّ بَعْدَهُ أَسْعَدُ بْنُ زُرَارَةَ. ذَكَرَهُ الطَّبَرِيُّ.

     ✧ The death of Abu Umamah Asʿad b. Zurarah b. ʿUdas b. ʿUbayd b. Thaʿlabah b. Ghanm b. Malik b. al-Najjar, one of the twelve chiefs on the night of ʿAqabah over his people Banu al-Najjar. He had witnessed the three ʿAqabahs, and he was the first to give allegiance to the Messenger of Allah ﷺ on the night of the second ʿAqabah according to one report. He was a young man, and he was the first to lead the Friday prayer in Madinah at Naqiʿ al-Khadimat in Hazm al-Nabit, as has been mentioned earlier. Muhammad b. Ishaq said: In those months Abu Umamah Asʿad b. Zurarah died while the mosque was being built; he was seized by quinsy or a choking spasm. Ibn Jarir said in al-Tarikh: Muhammad b. ʿAbd al-Aʿla informed us, Yazid b. Zurayʿ narrated to us, from Maʿmar, from al-Zuhri, from Anas, that the Messenger of Allah ﷺ cauterized Asʿad b. Zurarah for a thorn wound. Its narrators are trustworthy. Ibn Ishaq said: ʿAbd Allah b. Abi Bakr b. Muhammad b. ʿAmr b. Hazm narrated to me, from Yahya b. ʿAbd Allah b. ʿAbd al-Rahman b. Asʿad b. Zurarah, who said: The Messenger of Allah ﷺ said: "What a bad dead man Abu Umamah is for the Jews and the hypocrites among the Arabs; they say: If he were a prophet, his companion would not have died. I have no power over myself or my companion from Allah in anything." This implies that he was the first to die after the Prophet's arrival ﷺ. Abu al-Hasan Ibn al-Athir claimed in Usd al-Ghabah that he died in Shawwal, seven months after the Prophet's arrival ﷺ. But Allah knows best. Muhammad b. Ishaq mentioned, from ʿAsim b. ʿUmar b. Qatadah, that Banu al-Najjar asked the Messenger of Allah ﷺ to appoint a chief for them after Abu Umamah Asʿad b. Zurarah. He said: "You are my maternal uncles, and I am among you, and I am your chief." He disliked to single out some of them over others. Thus it was among the merits of Banu al-Najjar that they counted over their people that the Messenger of Allah ﷺ was their chief. Ibn al-Athir said: This refutes the statement of Abu Nuʿaym and Ibn Mandah in their saying that Asʿad b. Zurarah was chief over Banu Saʿidah. He was only over Banu al-Najjar. Ibn al-Athir spoke truth in what he said. Abu Jaʿfar Ibn Jarir said in al-Tarikh: The first Muslim to die after his arrival ﷺ in Madinah was, as mentioned, the owner of his house Kulthum b. al-Hidm. He did not remain after his arrival except a short while until he died. Then after him Asʿad b. Zurarah died, and his death was in the year of his arrival before the construction of the mosque was completed, from quinsy or a choking spasm. I say: Kulthum b. al-Hidm b. Imriʾ al-Qays b. al-Harith b. Zayd b. ʿUbayd b. Zayd b. Malik b. ʿAwf b. ʿAmr b. ʿAwf b. Malik b. al-Aws al-Ansari al-Awsi, and he was of Banu ʿAmr b. ʿAwf. He was a very old man who embraced Islam before the arrival of the Messenger of Allah ﷺ in Madinah. When the Messenger of Allah ﷺ came to Madinah and stopped at Qubaʾ, he stayed in this man's house at night, and he would converse during the day with his companions in the house of Saʿd b. al-Rabiʿ ؓ until he departed to the dwellings of Banu al-Najjar, as has been mentioned earlier. Ibn al-Athir said: It has been said that he was the first Muslim to die after the arrival of the Messenger of Allah ﷺ, then after him Asʿad b. Zurarah. Al-Tabari mentioned this.

455. Tarikh (al-Tabari) 877No grade recorded

     وَبُنِيَ لِرَسُولِ اللَّهِ ﷺ، حَوْلَ مَسْجِدِهِ الشَّرِيفِ حُجَرٌ لِتَكُونَ مَسَاكِنَ لَهُ وَلِأَهْلِهِ،  وَكَانَتْ مَسَاكِنَ قَصِيرَةَ الْبِنَاءِ، قَرِيبَةَ الْفِنَاءِ، قَالَ الْحَسَنُ بْنُ أَبِي الْحَسَنِ الْبَصْرِيُّ - وَكَانَ غُلَامًا مَعَ أُمِّهِ خَيْرَةَ مُوْلَاةِ أُمِّ سَلَمَةَ -: لَقَدْ كُنْتُ أَنَالُ أَطْوَلَ سَقْفٍ فِي حُجَرِ النَّبِيِّ ﷺ بِيَدِي. قُلْتُ: إِلَّا أَنَّهُ قَدْ كَانَ الْحَسَنُ الْبَصْرِيُّ شَكِلًا ضَخْمًا طُوَالًا، رَحِمَهُ اللَّهُ. وَقَالَ السُّهَيْلِيُّ فِي " الرَّوْضِ ": كَانَتْ مَسَاكِنُهُ عَلَيْهِ الصَّلَاةُ وَالسَّلَامُ مَبْنِيَّةً مِنْ جَرِيدٍ عَلَيْهِ طِينٌ، بَعْضُهَا مِنْ حِجَارَةٍ مَرْضُومَةٍ، وَسُقُوفُهَا كُلُّهَا مِنْ جَرِيدٍ. وَقَدْ حَكَى عَنِ الْحَسَنِ الْبَصْرِيِّ مَا تَقَدَّمَ، قَالَ: وَكَانَتْ حُجَرُهُ مِنْ شَعَرٍ مَرْبُوطَةً بِخَشَبٍ مِنْ عَرْعَرٍ. قَالَ: وَفِي " تَارِيخِ الْبُخَارِيِّ " أَنَّ بَابَهُ عَلَيْهِ الصَّلَاةُ وَالسَّلَامُ كَانَ يُقْرَعُ بِالْأَظَافِيرِ. فَدَلَّ عَلَى أَنَّهُ لَمْ يَكُنْ لِأَبْوَابِهِ حَلَقٌ. قَالَ: وَقَدْ أُضِيفَتِ الْحُجَرُ كُلُّهَا بَعْدَ مَوْتِ أَزْوَاجِ رَسُولِ اللَّهِ ﷺ إِلَى الْمَسْجِدِ.

     ✧ And around the noble mosque of the Messenger of Allah ﷺ, chambers were built to serve as dwellings for him and his family. They were dwellings of low construction, with small courtyards. Al-Ḥasan b. Abī al-Ḥasan al-Baṣrī said—and he was a young boy with his mother Khayra, the freedwoman of Umm Salamah—: "I could reach the highest ceiling in the chambers of the Prophet ﷺ with my hand." I say: except that al-Ḥasan al-Baṣrī was indeed a large, tall figure, may Allah have mercy on him. Al-Suhaylī said in "al-Rawḍ": His dwellings (peace and blessings be upon him) were built of palm branches covered with clay, some of them of stacked stones, and their roofs were all of palm branches. He related from al-Ḥasan al-Baṣrī what has preceded, saying: And his chambers were of hair tied to wood of ʿarʿar. He said: And in the "Tārīkh" of al-Bukhārī, it is mentioned that his door (peace and blessings be upon him) was knocked upon with fingernails, which indicates that his doors had no rings. He said: And all the chambers were incorporated into the mosque after the death of the wives of the Messenger of Allah ﷺ.

456. Tarikh (al-Tabari) 878No grade recorded

     [ تَلَاحُقُ الْمُهَاجِرِينَ إلَى الرَّسُولِ ﷺ بِالْمَدِينَةِ   ] قَالَ ابْنُ إسْحَاقَ: وَتَلَاحَقَ الْمُهَاجِرُونَ إلَى رَسُولِ اللَّهِ ﷺ، فَلَمْ يَبْقَ بِمَكَّةَ مِنْهُمْ أَحَدٌ، إلَّا مَفْتُونٌ أَوْ مَحْبُوسٌ، وَلَمْ يُوعَبْ أَهْلُ هِجْرَةٍ مِنْ مَكَّةَ بِأَهْلِيهِمْ وَأَمْوَالِهِمْ إلَى اللَّهِ تَبَارَكَ وَتَعَالَى وَإِلَى رَسُولِ اللَّهِ ﷺ إلَّا أَهْلُ دُورٍ مُسَمَّوْنَ: بَنُو مَظْعُونٍ مِنْ بَنِي جُمَحٍ؛ وَبَنُو جَحْشِ بْنِ رِئَابٍ، حُلَفَاءُ بَنِي أُمَيَّةَ؛ وَبَنُو الْبُكَيْرِ، مِنْ بَنِي سَعْدِ بْنِ لَيْثٍ، حُلَفَاءُ بَنِي عَدِيِّ بْنِ كَعْبٍ، فَإِنَّ دُورَهُمْ غُلِّقَتْ بِمَكَّةَ هِجْرَةً، لَيْسَ فِيهَا سَاكِنٌ. [ عُدْوَانُ أَبِي سُفْيَانَ عَلَى دَارِ بَنِي جَحْشٍ  ، وَالْقِصَّةُ فِي ذَلِكَ ] وَلَمَّا خَرَجَ بَنُو جَحْشِ بْنِ رِئَابٍ مِنْ دَارِهِمْ، عَدَا عَلَيْهَا أَبُو سُفْيَانَ بْنُ حَرْبٍ، فَبَاعَهَا مِنْ عَمْرِو بْنِ عَلْقَمَةَ، أَخِي بَنِي عَامِرِ بْنِ لُؤَيٍّ؛ فَلَمَّا بَلَغَ بَنِي جَحْشٍ مَا صَنَعَ أَبُو سُفْيَانَ بِدَارِهِمْ، ذَكَرَ ذَلِكَ عَبْدُ اللَّهِ بْنُ جَحْشٍ لِرَسُولِ اللَّهِ ﷺ، فَقَالَ لَهُ رَسُولُ اللَّهِ ﷺ: أَلَا تَرْضَى يَا عَبْدَ اللَّهِ أَنْ يُعْطِيَكَ اللَّهُ بِهَا دَارًا خَيْرًا مِنْهَا فِي الْجَنَّةِ ؟ قَالَ: بَلَى، قَالَ: فَذَلِكَ لَكَ فَلَمَّا افْتَتَحَ رَسُولُ اللَّهِ ﷺ مَكَّةَ، كَلَّمَهُ أَبُو أَحْمَدَ فِي دَارِهِمْ. فَأَبْطَأَ عَلَيْهِ رَسُولُ اللَّهِ ﷺ، فَقَالَ النَّاسُ لِأَبِي أَحْمَدَ: يَا أَبَا أَحْمَدَ، إنَّ رَسُولَ اللَّهِ ﷺ يَكْرَهُ أَنْ تَرْجِعُوا فِي شَيْءٍ مِنْ أَمْوَالِكُمْ أُصِيبَ مِنْكُمْ فِي اللَّهِ عَزَّ وَجَلَّ، فَأَمْسَكَ عَنْ كَلَامِ رَسُولِ اللَّهِ ﷺ، وَقَالَ لِأَبِي سُفْيَانَ: : أَبْلِغْ أَبَا سُفْيَانَ عَنْ أَمْرٍ عَوَاقِبُهُ نَدَامَهْ     دَارَ ابْنِ عَمِّكَ بِعْتَهَا تَقْضِي بِهَا عَنْكَ الْغَرَامَهْ     وَحَلِيفُكُمْ بِاَللَّهِ رَبِّ النَّاسِ مُجْتَهَدُ الْقَسَامَهْ     اذْهَبْ بِهَا، اذْهَبْ بِهَا طُوِّقْتَهَا طَوْقَ الْحَمَامَهْ

     ✧ [The successive arrivals of the emigrants to the Messenger ﷺ in Madinah] Ibn Isḥāq said: The emigrants followed one another to the Messenger of Allah ﷺ, until none of them remained in Makkah except one who was afflicted [in his religion] or detained. And no household migrated from Makkah with their families and wealth to Allah, Blessed and Exalted, and to His Messenger ﷺ except named houses: Banū Maẓʿūn of Banū Jumaḥ; Banū Jaḥsh b. Riʾāb, allies of Banū Umayyah; and Banū al-Bukayr, of Banū Saʿd b. Layth, allies of Banū ʿAdī b. Kaʿb. Their houses were locked in Makkah as a result of migration, with no dweller in them. [Abū Sufyān's aggression against the house of Banū Jaḥsh, and the story concerning that] When Banū Jaḥsh b. Riʾāb left their house, Abū Sufyān b. Ḥarb pounced upon it and sold it to ʿAmr b. ʿAlqamah, a brother of Banū ʿĀmir b. Luʾayy. When Banū Jaḥsh learned what Abū Sufyān had done with their house, ʿAbd Allāh b. Jaḥsh mentioned that to the Messenger of Allah ﷺ. The Messenger of Allah ﷺ said to him: "Would you not be pleased, O ʿAbd Allāh, that Allah should give you instead a house better than it in Paradise?" He said: "Yes." He said: "That is yours." When the Messenger of Allah ﷺ conquered Makkah, Abū Aḥmad spoke to him about their house. The Messenger of Allah ﷺ delayed in responding to him. The people said to Abū Aḥmad: "O Abū Aḥmad, the Messenger of Allah ﷺ dislikes that you return to any of your property that was taken from you for the sake of Allah, Mighty and Majestic." So he refrained from speaking to the Messenger of Allah ﷺ, and said to Abū Sufyān: : Inform Abū Sufyān of a matter whose outcome is regret The house of your cousin you sold it To settle thereby your debt And your ally by Allah, Lord of Mankind, strives in the oath Go with it, go with it You have been encircled with it like the ring of a dove

457. Tarikh (al-Tabari) 879No grade recorded

     قَالَ الْوَاقِدِيُّ وَ ابْنُ جَرِيرٍ وَغَيْرُهُمَا: وَلَمَّا رَجَعَ عَبْدُ اللَّهِ بْنُ أُرَيْقِطٍ الدَّيْلِيُّ إِلَى مَكَّةَ، بَعَثَ مَعَهُ رَسُولُ اللَّهِ ﷺ وَأَبُو بَكْرٍ زَيْدَ بْنَ حَارِثَةَ وَأَبَا رَافِعٍ مَوْلَيَيْ رَسُولِ اللَّهِ ﷺ ; لِيَأْتُوا بِأَهَالِيهِمْ مِنْ مَكَّةَ، وَبَعَثَا مَعَهُمْ بِحِمْلَيْنِ وَخَمْسِمِائَةِ دِرْهَمٍ; لِيَشْتَرُوا بِهَا إِبِلًا مِنْ قُدَيْدٍ. فَذَهَبُوا فَجَاءُوا بِبِنْتَيِ النَّبِيِّ ﷺ فَاطِمَةَ وَأُمِّ كُلْثُومَ، وَزَوْجَتَيْهِ سَوْدَةَ وَعَائِشَةَ، وَأُمِّهَا أُمِّ رُومَانَ، وَأَهْلِ النَّبِيِّ ﷺ، وَآلِ أَبِي بَكْرٍ، صُحْبَةَ عَبْدِ اللَّهِ بْنِ أَبِي بَكْرٍ، وَقَدْ شَرَدَ بِعَائِشَةَ وَأُمِّهَا أُمِّ رُومَانَ الْجَمَلُ فِي أَثْنَاءِ الطَّرِيقِ، فَجَعَلَتْ أُمُّ رُومَانَ تَقُولُ: وَاعَرُوسَاهُ وَابِنْتَاهُ. قَالَتْ عَائِشَةُ: فَسَمِعْتُ قَائِلًا يَقُولُ: أَرْسِلِي خِطَامَهُ. فَأَرْسَلْتُ خِطَامَهُ، فَوَقَفَ بِإِذْنِ اللَّهِ وَسَلَّمَنَا اللَّهُ عَزَّ وَجَلَّ. فَتَقَدَّمُوا، فَنَزَلُوا بِالسَّنْحِ.

     ✧ Al-Wāqidī, Ibn Jarīr, and others said: When ʿAbd Allāh b. Urayqiṭ al-Daylī returned to Makkah, the Messenger of God ﷺ and Abū Bakr sent with him Zayd b. Ḥārithah and Abū Rāfiʿ, the two clients of the Messenger of God ﷺ, to bring their families from Makkah. They sent with them two loads and five hundred dirhams to buy camels from Qudayd with it. They went and brought the two daughters of the Prophet ﷺ, Fāṭimah and Umm Kulthūm, his two wives Sawdah and ʿĀʾishah, her mother Umm Rūmān, the family of the Prophet ﷺ, and the family of Abū Bakr, in the company of ʿAbd Allāh b. Abī Bakr. The camel bolted with ʿĀʾishah and her mother Umm Rūmān during the journey, and Umm Rūmān began to say: 'Alas for the bride! Alas for my daughter!' ʿĀʾishah said: I heard a voice saying: 'Let go of its halter.' I let go of its halter, and it stopped by God's permission, and God, Mighty and Majestic, delivered us. They went on and camped at al-Sunḥ.

458. Tarikh (al-Tabari) 880No grade recorded

     قَالَ ابْنُ إِسْحَاقَ: ثُمَّ خَطَبَ رَسُولُ اللَّهِ ﷺ مَرَّةً أُخْرَى فَقَالَ: ( إِنَّ الْحَمْدَ لِلَّهِ أَحْمَدُهُ وَأَسْتَعِينُهُ، نَعُوذُ بِاللَّهِ مِنْ شُرُورِ أَنْفُسِنَا وَسَيِّئَاتِ أَعْمَالِنَا، مَنْ يَهْدِهِ اللَّهُ فَلَا مُضِلَّ لَهُ، وَمَنْ يُضْلِلْ فَلَا هَادِيَ لَهُ، وَأَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَحْدَهُ لَا شَرِيكَ لَهُ، إِنَّ أَحْسَنَ الْحَدِيثِ كِتَابُ اللَّهِ، قَدْ أَفْلَحَ مَنْ زَيَّنَهُ اللَّهُ فِي قَلْبِهِ وَأَدْخَلَهُ فِي الْإِسْلَامِ بَعْدَ الْكُفْرِ، فَاخْتَارَهُ عَلَى مَا سِوَاهُ مِنْ أَحَادِيثِ النَّاسِ، إِنَّهُ أَحْسَنُ الْحَدِيثِ وَأَبْلَغُهُ، أَحِبُّوا مَا أَحَبَّ اللَّهُ، أَحِبُّوا اللَّهَ مِنْ كُلِّ قُلُوبِكُمْ، وَلَا تَمَلُّوا كَلَامَ اللَّهِ وَذِكْرَهُ، وَلَا تَقْسُ عَنْهُ قُلُوبُكُمْ، فَإِنَّهُ مِنْ كُلِّ مَا يَخْلُقُ اللَّهُ يَخْتَارُ وَيَصْطَفِي، قَدْ سَمَّاهُ اللَّهُ خِيرَتَهُ مِنَ الْأَعْمَالِ، وَمُصْطَفَاهُ مِنَ الْعِبَادِ وَالصَّالِحَ مِنَ الْحَدِيثِ، وَمِنْ كُلِّ مَا أُوتِيَ النَّاسُ مِنَ الْحَلَالِ وَالْحَرَامِ، فَاعْبُدُوا اللَّهَ وَلَا تُشْرِكُوا بِهِ شَيْئًا، وَاتَّقُوهُ حَقَّ تُقَاتِهِ وَاصْدُقُوا اللَّهَ صَالِحَ مَا تَقُولُونَ بِأَفْوَاهِكُمْ، وَتَحَابُّوا بِرُوحِ اللَّهِ بَيْنَكُمْ، إِنَّ اللَّهَ يَغْضَبُ أَنْ يُنْكَثَ عَهْدُهُ، وَالسَّلَامُ عَلَيْكُمْ وَرَحْمَةُ اللَّهِ وَبَرَكَاتُهُ ).

     ✧ Ibn Isḥāq said: Then the Messenger of Allah ﷺ delivered another sermon and said: "Praise belongs to Allah. I praise Him and seek His help. We seek refuge in Allah from the evils of our souls and the bad deeds of our actions. Whomsoever Allah guides, none can misguide, and whomsoever He misguides, none can guide. I bear witness that there is no god but Allah alone, with no partner. The best speech is the Book of Allah. He has succeeded whom Allah has adorned with it in his heart and brought into Islam after unbelief, so that he chose it over all other speech of people. It is the best and most eloquent speech. Love what Allah loves. Love Allah with all your hearts, and do not weary of Allah's word and His remembrance, and do not let your hearts become hard toward it. For, of everything Allah creates, He chooses and selects. Allah has named it His choice among deeds, His selected among servants, the righteous among speech, and from all that people have been given of the lawful and the unlawful. So worship Allah and associate nothing with Him. Fear Him as He should be feared, and be truthful to Allah in the good words you utter with your mouths. Love one another by the spirit of Allah among you. Allah is angered when His covenant is broken. Peace be upon you, and the mercy of Allah and His blessings."

459. Tarikh (al-Tabari) 881No grade recorded

     [الزِّيَادَةُ فِي صَلَاةِ الْحَضَرِ] وَفِي هَذِهِ السَّنَةِ: زِيدَ فِي صَلَاةِ الْحَضَرِ - وَكَانَتْ صَلَاةُ الْحَضَرِ وَالسَّفَرِ رَكْعَتَيْنِ   - وَذَلِكَ بَعْدَ مَقْدَمِ رَسُولِ اللَّهِ ﷺ بِشَهْرٍ، فِي رَبِيعٍ الْآخِرِ لِمُضِيِّ اثْنَتَيْ عَشْرَةَ لَيْلَةً. قَالَ الْوَاقِدِيُّ: لَا يَخْتَلِفُ أَهْلُ الْحِجَازِ فِي ذَلِكَ. عَنْ عُرْوَةَ، عَنْ عَائِشَةَ، قَالَتْ: فُرِضَتِ الصَّلَاةُ أَوَّلَ مَا فُرِضَتْ رَكْعَتَيْنِ، فَأُقِرَّتْ صَلَاةُ السَّفَرِ، وَزِيدَ فِي صَلَاةِ الْحَضَرِ. وَرُوِيَ مِنْ طَرِيقِ الشَّعْبِيِّ، عَنْ مَسْرُوقٍ، عَنْهَا. وَقَدْ حَكَى الْبَيْهَقِيُّ عَنِ الْحَسَنِ الْبَصْرِيِّ، أَنَّ صَلَاةَ الْحَضَرِ أَوَّلَ مَا فُرِضَتْ، فُرِضَتْ أَرْبَعًا.

     ✧ [The increase in the resident prayer] In this year: an increase was made in the resident prayer—previously, both the resident and the traveling prayer had been two rakʿahs—and that was one month after the arrival of the Messenger of Allah ﷺ, in Rabīʿ al-Ākhir, after twelve nights had passed. Al-Wāqidī said: The people of the Ḥijāz do not differ concerning that. On the authority of ʿUrwah, from ʿĀʾishah, she said: When prayer was first made obligatory, it was two rakʿahs; then the traveling prayer was confirmed as such, and an increase was made in the resident prayer. It was also narrated through the route of al-Shaʿbī, from Masrūq, from her. Al-Bayhaqī related from al-Ḥasan al-Baṣrī that when the resident prayer was first made obligatory, it was made obligatory as four [rakʿahs].

460. Tarikh (al-Tabari) 882No grade recorded

     [بِنَاؤُهُ ﷺ بِعَائِشَةَ ؓ ] وَفِي هَذِهِ السَّنَةِ: بَنَى رَسُولُ اللَّهِ ﷺ بِعَائِشَةَ ؓ فِي شَوَّالٍ.   وَقَدْ قِيلَ: فِي السَّنَةِ الثَّانِيَةِ. وَالْأَوَّلُ أَصَحُّ. وَكَانَ تَزَوَّجَهَا قَبْلَ الْهِجْرَةِ بِثَلَاثِ سِنِينَ. وَقِيلَ: كَانَ الْبِنَاءُ بِهَا يَوْمَ الْأَرْبِعَاءِ فِي مَنْزِلِ أَبِي بَكْرٍ ؓ بِالسَّنْحِ.

     ✧ [His consummation of marriage with ʿĀʾishah ؓ] In this year the Messenger of Allah ﷺ consummated his marriage with ʿĀʾishah ؓ in Shawwāl. It has also been said: in the second year. The former is more correct. He had married her three years before the Hijrah. It has also been said: the consummation with her took place on Wednesday in the dwelling of Abū Bakr ؓ at al-Sunḥ.

461. Tarikh (al-Tabari) 883No grade recorded

     مُؤَاخَاةِ النَّبِيِّ ﷺ بَيْنَ الْمُهَاجِرِينَ وَالْأَنْصَارِ   كَمَا قَالَ تَعَالَى: وَالَّذِينَ تَبَوَّءُوا الدَّارَ وَالْإِيمَانَ مِنْ قَبْلِهِمْ يُحِبُّونَ مَنْ هَاجَرَ إِلَيْهِمْ وَلَا يَجِدُونَ فِي صُدُورِهِمْ حَاجَةً مِمَّا أُوتُوا وَيُؤْثِرُونَ عَلَى أَنْفُسِهِمْ وَلَوْ كَانَ بِهِمْ خَصَاصَةٌ وَمَنْ يُوقَ شُحَّ نَفْسِهِ فَأُولَئِكَ هُمُ الْمُفْلِحُونَ [ الْحَشْرِ: 9 ] وَقَالَ تَعَالَى: وَالَّذِينَ عَقَدَتْ أَيْمَانُكُمْ فَآتُوهُمْ نَصِيبَهُمْ إِنَّ اللَّهَ كَانَ عَلَى كُلِّ شَيْءٍ شَهِيدًا [ النِّسَاءِ: 33 ] قَالَ الْبُخَارِيُّ: حَدَّثَنَا الصَّلْتُ بْنُ مُحَمَّدٍ، ثَنَا أَبُو أُسَامَةَ، عَنْ إِدْرِيسَ، عَنْ طَلْحَةَ بْنِ مُصَرِّفٍ، عَنْ سَعِيدِ بْنِ جُبَيْرٍ، عَنِ ابْنِ عَبَّاسٍ: وَلِكُلٍّ جَعَلْنَا مَوَالِيَ قَالَ: وَرَثَةً وَالَّذِينَ عَقَدَتْ أَيْمَانُكُمْ كَانَ الْمُهَاجِرُونَ لَمَّا قَدِمُوا الْمَدِينَةَ يَرِثُ الْمُهَاجِرِيُّ الْأَنْصَارِيَّ دُونَ ذَوِي رَحِمِهِ  لِلْأُخُوَّةِ الَّتِي آخَى النَّبِيُّ ﷺ بَيْنَهُمْ فَلَمَّا نَزَلَتْ وَلِكُلٍّ جَعَلْنَا مَوَالِيَ نُسِخَتْ ثُمَّ قَالَ وَالَّذِينَ عَقَدَتْ أَيْمَانُكُمْ فَآتُوهُمْ نَصِيبَهُمْ مِنَ النَّصْرِ وَالرِّفَادَةِ وَالنَّصِيحَةِ وَقَدْ ذَهَبَ الْمِيرَاثُ، وَيُوصَى لَهُ [ مَنْ آخَى بَيْنَهُمْ ﷺ   ] قَالَ ابْنُ إسْحَاقَ: وَآخَى رَسُولُ اللَّهِ ﷺ بَيْنَ أَصْحَابِهِ مِنْ الْمُهَاجِرِينَ وَالْأَنْصَارِ، فَقَالَ - فِيمَا بَلَغَنَا، وَنَعُوذُ بِاَللَّهِ أَنْ نَقُولَ عَلَيْهِ مَا لَمْ يُقَلْ -: تَآخَوْا فِي اللَّهِ أَخَوَيْنِ أَخَوَيْنِ، ثُمَّ أَخَذَ بِيَدِ عَلِيِّ بْنِ أَبِي طَالِبٍ، فَقَالَ: هَذَا أَخِي فَكَانَ رَسُولُ اللَّهِ ﷺ سَيِّدَ الْمُرْسَلِينَ، وَإِمَامَ الْمُتَّقِينَ، وَرَسُولَ رَبِّ الْعَالَمِينَ، الَّذِي لَيْسَ لَهُ خَطِيرٌ وَلَا نَظِيرٌ مِنْ الْعِبَادِ، وَعَلِيُّ بْنُ أَبِي طَالِبٍ ؓ، أَخَوَيْنِ، وَكَانَ حَمْزَةُ بْنُ عَبْدِ الْمُطَّلِبِ، أَسَدُ اللَّهِ وَأَسَدُ رَسُولِهِ ﷺ، وَعَمُّ رَسُولِ اللَّهِ ﷺ، وَزَيْدُ بْنُ حَارِثَةَ، مَوْلَى رَسُولِ اللَّهِ ﷺ، أَخَوَيْنِ، وَإِلَيْهِ أَوْصَى حَمْزَةُ يَوْمَ أُحُدٍ حَيْنَ حَضَرَهُ الْقِتَالُ إنْ حَدَثَ بِهِ حَادِثُ الْمَوْتِ؛ وَجَعْفَرُ بْنُ أَبِي طَالِبٍ ذُو الْجَنَاحَيْنِ، الطَّيَّارُ فِي الْجَنَّةِ، وَمَعَاذُ بْنُ جَبَلٍ، أَخُو بَنِي سَلِمَةَ، أَخَوَيْنِ. قَالَ ابْنُ هِشَامٍ: وَكَانَ جَعْفَرُ بْنُ أَبِي طَالِبٍ يَوْمئِذٍ غَائِبًا بِأَرْضِ الْحَبَشَةِ. قَالَ ابْنُ إسْحَاقَ: وَكَانَ أَبُو بَكْرٍ الصِّدِّيقُ ؓ، ابْنُ أَبِي قُحَافَةَ، وَخَارِجَةُ بْنُ زُهَيْرٍ، أَخُو بَلْحَارِثِ بْنِ الْخَزْرَجِ، أَخَوَيْنِ، وَعُمَرُ بْنُ الْخَطَّابِ ؓ، وَعِتْبَانُ بْنُ مَالِكٍ، أَخُو بَنِي سَالِمِ بْنِ عَوْفِ بْنِ عَمْرِو بْنِ عَوْفِ بْنِ الْخَزْرَجِ أَخَوَيْنِ وَأَبُو عُبَيْدَةَ بْنُ عَبْدِ اللَّهِ بْنِ الْجَرَّاحِ، وَاسْمُهُ عَامِرُ بْنُ عَبْدِ اللَّهِ، وَسَعْدُ بْنُ مُعَاذِ بْنِ النُّعْمَانِ أَخُو بَنِي عَبْدِ الْأَشْهَلِ، أَخَوَيْنِ. وَعَبْدُ الرَّحْمَنِ بْنُ عَوْفٍ، وَسَعْدُ بْنُ الرَّبِيعِ، أَخُو بَلْحَارِثِ بْنِ الْخَزْرَجِ، أَخَوَيْنِ. وَالزُّبَيْرُ بْنُ الْعَوَّامِ، وَسَلَامَةُ بْنُ سَلَامَةَ بْنِ وَقْشٍ، أَخُو بَنِي عَبْدِ الْأَشْهَلِ، أَخَوَيْنِ. وَيُقَالُ: بَلْ الزُّبَيْرُ وَعَبْدُ اللَّهِ بْنُ مَسْعُودٍ، حَلِيفُ، بَنِي زُهْرَةَ، أَخَوَيْنِ، وَعُثْمَانُ بْنُ عَفَّانَ، وَأَوْسُ بْنُ ثَابِتِ بْنِ الْمُنْذِرِ، أَخُو بَنِي النَّجَّارِ، أَخَوَيْنِ. وَطَلْحَةُ بْنُ عُبَيْدِ اللَّهِ، وَكَعْبُ بْنُ مَالِكٍ، أَخُو بَنِي سَلِمَةَ، أَخَوَيْنِ. وَسَعْدُ بْنُ زَيْدِ بْنِ عَمْرِو بْنِ نُفَيْلٍ، وأُبَيُّ بْنُ كَعْبٍ، أَخُو بَنِي النَّجَّارِ: أَخَوَيْنِ وَمُصْعَبُ بْنُ عُمَيْرِ بْنِ هَاشِمٍ، وَأَبُو أَيُّوبَ خَالِدُ بْنُ زَيْدٍ، أَخُو بَنِي النَّجَّارِ: أَخَوَيْنِ، وَأَبُو حُذَيْفَةَ بْنُ عُتْبَةَ بْنِ رَبِيعَةَ، وَعَبَّادُ بْنُ بِشْرِ بْنِ وَقْشٍ، أَخُو بَنِي عَبْدِ الْأَشْهَلِ: أَخَوَيْنِ. وَعَمَّارُ بْنُ يَاسِرٍ، حَلِيفُ بَنِي مَخْزُومٍ، وَحُذَيْفَةُ بْنُ الْيَمَانِ، أَخُو بَنِي عَبْدِ عَبْسٍ، حَلِيفُ بَنِي عَبْدِ الْأَشْهَلِ: أَخَوَيْنِ. وَيُقَالُ: ثَابِتُ بْنُ قَيْسِ بْنِ الشَّمَّاسِ، أَخُو بَلْحَارِثِ بْنِ الْخَزْرَجِ، خَطِيبُ رَسُولِ اللَّهِ ﷺ، وَعَمَّارُ بْنُ يَاسِرٍ: أَخَوَيْنِ. وَأَبُو ذَرٍّ، وَهُوَ بُرَيْرُ بْنُ جُنَادَةَ الْغِفَارِيُّ، الْمُنْذِرُ بْنُ عَمْرٍو، الْمُعْنِقُ لِيَمُوتَ، أَخُو بَنِي سَاعِدَةَ بْنِ كَعْبِ بْنِ الْخَزْرَجِ: أَخَوَيْنِ. قَالَ ابْنُ هِشَامٍ: وَسَمِعْتُ غَيْرَ وَاحِدٍ مِنْ الْعُلَمَاءِ يَقُولُ: أَبُو ذَرٍّ: جُنْدَبُ بْنُ جُنَادَةَ. قَالَ ابْنُ إسْحَاقَ: وَكَانَ حَاطِبُ بْنُ أَبِي بَلْتَعَةَ، حَلِيفُ بَنِي أَسَدِ بْنِ عَبْدِ الْعُزَّى وَعُوَيْمُ بْنُ سَاعِدَةَ، أَخُو بَنِي عَمْرِو بْنِ عَوْفٍ، أَخَوَيْنِ؛ وَسَلْمَانُ الْفَارِسِيُّ، وَأَبُو الدَّرْدَاءِ، عُوَيْمِرُ بْنُ ثَعْلَبَةَ، أَخُو بَلْحَارِثِ بْنِ الْخَزْرَجِ، أَخَوَيْنِ. قَالَ ابْنُ هِشَامٍ: عُوَيْمِرُ بْنُ عَامِرٍ، وَيُقَالُ: عُوَيْمِرُ بْنُ زَيْدٍ. قَالَ ابْنُ إسْحَاقَ: وَبِلَالٌ، مَوْلَى أَبِي بَكْرٍ ؓ، مُؤَذِّنُ رَسُولِ اللَّهِ ﷺ، وَأَبُو رُوَيْحَةَ، عَبْدُ اللَّهِ بْنُ عَبْدِ الرَّحْمَنِ الْخَثْعَمِيُّ، ثُمَّ أَحَدُ الْفَزَعِ، أَخَوَيْنِ. فَهَؤُلَاءِ مَنْ سُمِّيَ لَنَا، مِمَّنْ كَانَ رَسُولُ اللَّهِ ﷺ آخَى بَيْنَهُمْ مِنْ أَصْحَابِهِ. [ بِلَالٌ يُوصِي بِدِيوَانِهِ لِأَبِي رُوَيْحَةَ   ] فَلَمَّا دَوَّنَ عُمَرُ بْنُ الْخَطَّابِ الدَّوَاوِينَ بِالشَّامِ، وَكَانَ بِلَالٌ قَدْ خَرَجَ إلَى الشَّامِ، فَأَقَامَ بِهَا مُجَاهِدًا، فَقَالَ عُمَرُ لِبِلَالٍ: إلَى مَنْ تَجْعَلُ دِيوَانَكَ يَا بِلَالُ ؟ قَالَ: مَعَ أَبِي رُوَيْحَةَ، لَا أُفَارِقُهُ أَبَدًا، لِلْأُخُوَّةِ الَّتِي كَانَ رَسُولُ اللَّهِ ﷺ عَقَدَ بَيْنَهُ وَبَيْنِي، فَضَمَّ إلَيْهِ، وَضُمَّ دِيوَانُ الْحَبَشَةِ إلَى خَثْعَمَ، لِمَكَانِ بِلَالٍ مِنْهُمْ، فَهُوَ فِي خَثْعَمَ إلَى هَذَا الْيَوْمِ بِالشَّامِ أَبُو أُمَامَةَ

     ✧ The fraternization of the Prophet ﷺ between the Emigrants and the Helpers As Allah the Exalted said: “And those who had settled in the abode and in faith before them love those who emigrated to them, and find no want in their chests for what they were given, and prefer them over themselves, even if they were in privation. And whoever is guarded from the greed of his soul—those are the successful.” [Al-Ḥashr: 9] And Allah the Exalted said: “And those with whom your oaths are bound—give them their share. Indeed Allah is witness over all things.” [Al-Nisāʾ: 33] Al-Bukhārī said: Al-Ṣalt b. Muḥammad narrated to us: Abū Usāma narrated to us, from Idrīs, from Ṭalḥa b. Muṣarrif, from Saʿīd b. Jubayr, from Ibn ʿAbbās: “And for each We have made heirs” he said: “Heirs,” “and those with whom your oaths are bound”: When the Emigrants came to Madinah, an Emigrant would inherit from an Anṣārī to the exclusion of his own kin, because of the brotherhood that the Prophet ﷺ established between them. When “And for each We have made heirs” was revealed, it was abrogated. Then he said: “And those with whom your oaths are bound—give them their share” of support, aid, and counsel. Inheritance has passed away, and one may make a bequest for him. [The one between whom he ﷺ established brotherhood] Ibn Isḥāq said: The Messenger of Allah ﷺ established brotherhood between his Companions among the Emigrants and the Helpers. He said—as it has reached us, and we seek refuge with Allah from saying about him what he did not say—: “Become brothers in Allah, two by two.” Then he took ʿAlī b. Abī Ṭālib by the hand and said: “This is my brother.” Thus the Messenger of Allah ﷺ, the master of the Messengers, the Imām of the God-fearing, and the Messenger of the Lord of the worlds, who has no peer or equal among the servants, and ʿAlī b. Abī Ṭālib ؓ were two brothers. Ḥamza b. ʿAbd al-Muṭṭalib, the lion of Allah and the lion of His Messenger ﷺ, and the paternal uncle of the Messenger of Allah ﷺ, and Zayd b. Ḥāritha, the freedman of the Messenger of Allah ﷺ, were two brothers. To Zayd, Ḥamza entrusted his last will on the day of Uḥud when battle overtook him, in case a fatal event befell him. Jaʿfar b. Abī Ṭālib, possessor of the two wings, the flyer in Paradise, and Muʿādh b. Jabal, brother of the Banū Salima, were two brothers. Ibn Hishām said: Jaʿfar b. Abī Ṭālib was at that time absent in the land of Abyssinia. Ibn Isḥāq said: Abū Bakr al-Ṣiddīq ؓ, son of Abī Quḥāfa, and Khārija b. Zuhayr, brother of the Balḥārith b. al-Khazraj, were two brothers. ʿUmar b. al-Khaṭṭāb ؓ and ʿItbān b. Mālik, brother of the Banū Sālim b. ʿAwf b. ʿAmr b. ʿAwf b. al-Khazraj, were two brothers. Abū ʿUbayda b. ʿAbd Allāh b. al-Jarrāḥ—his name was ʿĀmir b. ʿAbd Allāh—and Saʿd b. Muʿādh b. al-Nuʿmān, brother of the Banū ʿAbd al-Ashhal, were two brothers. ʿAbd al-Raḥmān b. ʿAwf and Saʿd b. al-Rabīʿ, brother of the Balḥārith b. al-Khazraj, were two brothers. Al-Zubayr b. al-ʿAwwām and Salāma b. Salāma b. Waqsh, brother of the Banū ʿAbd al-Ashhal, were two brothers. It is said: Rather, al-Zubayr and ʿAbd Allāh b. Masʿūd, ally of the Banū Zuhra, were two brothers. ʿUthmān b. ʿAffān and Aws b. Thābit b. al-Mundhir, brother of the Banū al-Najjār, were two brothers. Ṭalḥa b. ʿUbayd Allāh and Kaʿb b. Mālik, brother of the Banū Salima, were two brothers. Saʿd b. Zayd b. ʿAmr b. Nufayl and Ubayy b. Kaʿb, brother of the Banū al-Najjār, were two brothers. Muṣʿab b. ʿUmayr b. Hāshim and Abū Ayyūb Khālid b. Zayd, brother of the Banū al-Najjār, were two brothers. Abū Ḥudhayfa b. ʿUtba b. Rabīʿa and ʿAbbād b. Bishr b. Waqsh, brother of the Banū ʿAbd al-Ashhal, were two brothers. ʿAmmār b. Yāsir, ally of the Banū Makhzūm, and Ḥudhayfa b. al-Yamān, brother of the Banū ʿAbd ʿAbs, ally of the Banū ʿAbd al-Ashhal, were two brothers. It is said: Thābit b. Qays b. al-Shammās, brother of the Balḥārith b. al-Khazraj, the orator of the Messenger of Allah ﷺ, and ʿAmmār b. Yāsir were two brothers. Abū Dharr—he was Burayr b. Junāda al-Ghifārī—and al-Mundhir b. ʿAmr, “the one who rushes to die,” brother of the Banū Sāʿida b. Kaʿb b. al-Khazraj, were two brothers. Ibn Hishām said: I heard more than one of the scholars say: Abū Dharr was Jundab b. Junāda. Ibn Isḥāq said: Ḥāṭib b. Abī Baltaʿa, ally of the Banū Asad b. ʿAbd al-ʿUzzā, and ʿUwaym b. Sāʿida, brother of the Banū ʿAmr b. ʿAwf, were two brothers. Salmān al-Fārisī and Abū al-Dardāʾ, ʿUwaymir b. Thaʿlaba, brother of the Balḥārith b. al-Khazraj, were two brothers. Ibn Hishām said: ʿUwaymir b. ʿĀmir; and it is said: ʿUwaymir b. Zayd. Ibn Isḥāq said: Bilāl, freedman of Abū Bakr ؓ, muezzin of the Messenger of Allah ﷺ, and Abū Ruwayḥa, ʿAbd Allāh b. ʿAbd al-Raḥmān al-Khathʿamī, then one of the Fazʿ, were two brothers. These are those who were named to us among those between whom the Messenger of Allah ﷺ established brotherhood among his Companions. [Bilāl bequeathed his register to Abū Ruwayḥa] When ʿUmar b. al-Khaṭṭāb established the registers in Syria—Bilāl had gone out to Syria and resided there as a warrior—ʿUmar said to Bilāl: “To whom do you assign your register, O Bilāl?” He said: “With Abū Ruwayḥa; I will never part from him, because of the brotherhood that the Messenger of Allah ﷺ bound between him and me.” So he attached him to him, and the register of the Abyssinians was attached to Khathʿam because of Bilāl's place among them. Thus he remains in Khathʿam to this day in Syria. Abū Umāma

462. Tarikh (al-Tabari) 884No grade recorded

     [ كِتَابُهُ ﷺ بَيْنَ الْمُهَاجِرِينَ وَالْأَنْصَارِ وَمُوَادَعَةُ يَهُودَ   ] قَالَ ابْنُ إسْحَاقَ: وَكَتَبَ رَسُولُ اللَّهِ ﷺ كِتَابًا بَيْنَ الْمُهَاجِرِينَ وَالْأَنْصَارِ، وَادَعَ فِيهِ يَهُودَ وَعَاهَدَهُمْ، وَأَقَرَّهُمْ عَلَى دِينِهِمْ وَأَمْوَالِهِمْ، وَشَرَطَ لَهُمْ، وَاشْتَرَطَ عَلَيْهِمْ: بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ، هَذَا كِتَابٌ مِنْ مُحَمَّدٍ النَّبِيِّ ﷺ، بَيْنَ الْمُؤْمِنِينَ وَالْمُسْلِمِينَ مِنْ قُرَيْشٍ وَيَثْرِبَ، وَمَنْ تَبِعَهُمْ، فَلَحِقَ بِهِمْ، وَجَاهَدَ مَعَهُمْ، إنَّهُمْ أُمَّةٌ وَاحِدَةٌ مِنْ دُونِ النَّاسِ، الْمُهَاجِرُونَ مِنْ قُرَيْشٍ عَلَى رِبْعَتِهِمْ يَتَعَاقَلُونَ بَيْنَهُمْ، وَهُمْ يَفْدُونَ عَانِيَهُمْ بِالْمَعْرُوفِ وَالْقِسْطِ بَيْنَ الْمُؤْمِنِينَ؛ وَبَنُو عَوْفٍ عَلَى رِبْعَتِهِمْ يَتَعَاقَلُونَ مَعَاقِلَهُمْ الْأُولَى، كُلُّ طَائِفَةٍ تَفْدِي عَانِيَهَا بِالْمَعْرُوفِ وَالْقِسْطِ بَيْنَ الْمُؤْمِنِينَ؛ وَبَنُو سَاعِدَةَ عَلَى رِبْعَتِهِمْ يَتَعَاقَلُونَ مَعَاقِلَهُمْ الْأُولَى، وَكُلُّ طَائِفَةٍ مِنْهُمْ تَفْدِي عَانِيَهَا بِالْمَعْرُوفِ وَالْقِسْطِ بَيْنَ الْمُؤْمِنِينَ، وَبَنُو الْحَارِثِ عَلَى رِبْعَتِهِمْ يَتَعَاقَلُونَ مَعَاقِلَهُمْ الْأُولَى، وَكُلُّ طَائِفَةٍ تَفْدِي عَانِيَهَا بِالْمَعْرُوفِ وَالْقِسْطِ بَيْنَ الْمُؤْمِنِينَ؛ وَبَنُو جُشَمٍ عَلَى رِبْعَتِهِمْ يَتَعَاقَلُونَ مَعَاقِلِهِمْ الْأُولَى، وَكُلُّ طَائِفَةٍ مِنْهُمْ تَفْدِي عَانِيَهَا بِالْمَعْرُوفِ وَالْقِسْطِ بَيْنَ الْمُؤْمِنِينَ؛ وَبَنُو النَّجَّارِ عَلَى رِبْعَتِهِمْ يَتَعَاقَلُونَ مَعَاقِلَهُمْ الْأُولَى، وَكُلُّ طَائِفَةٍ مِنْهُمْ تَفْدِي عَانِيَهَا بِالْمَعْرُوفِ وَالْقِسْطِ بَيْنَ الْمُؤْمِنِينَ، وَبَنُو عَمْرِو بْنِ عَوْفٍ عَلَى رِبْعَتِهِمْ يَتَعَاقَلُونَ مَعَاقِلَهُمْ الْأُولَى، وَكُلُّ طَائِفَةٍ تَفْدِي عَانِيَهَا بِالْمَعْرُوفِ وَالْقِسْطِ بَيْنَ الْمُؤْمِنِينَ؛ وَبَنُو النَّبِيتِ عَلَى رِبْعَتِهِمْ يَتَعَاقَلُونَ مَعَاقِلَهُمْ الْأُولَى، وَكُلُّ طَائِفَةٍ تَفْدِي عَانِيَهَا بِالْمَعْرُوفِ وَالْقِسْطِ بَيْنَ الْمُؤْمِنِينَ، وَبَنُو الْأَوْسِ عَلَى رِبْعَتِهِمْ يَتَعَاقَلُونَ مَعَاقِلَهُمْ الْأُولَى، وَكُلُّ طَائِفَةٍ مِنْهُمْ تَفْدِي عَانِيَهَا بِالْمَعْرُوفِ وَالْقِسْطِ بَيْنَ الْمُؤْمِنِينَ؛ وَإِنَّ الْمُؤْمِنِينَ لَا يَتْرُكُونَ مُفْرَحًا بَيْنَهُمْ أَنْ يُعْطُوهُ بِالْمَعْرُوفِ فِي فِدَاءٍ أَوْ عَقْلٍ قَالَ ابْنُ هِشَامٍ: الْمُفْرَحُ: الْمُثْقَلُ بِالدَّيْنِ وَالْكَثِيرُ الْعِيَالِ. قَالَ الشَّاعِرُ: : إذَا أَنْتَ لَمْ تَبْرَحْ تَوَدِّي أَمَانَةً وَتَحْمِلُ أُخْرَى أَفْرَحَتْكَ الْوَدَائِعُ وَأَنْ لَا يُحَالِفَ مُؤْمِنٌ مَوْلَى مُؤْمِنٍ دُونَهُ؛ وَإِنَّ الْمُؤْمِنِينَ الْمُتَّقِينَ عَلَى مَنْ بَغَى مِنْهُمْ، أَوْ ابْتَغَى دَسِيعَةَ ظُلْمٍ، أَوْ إثْمٍ، أَوْ عُدْوَانٍ، أَوْ فَسَادٍ بَيْنَ الْمُؤْمِنِينَ؛ وَإِنَّ أَيْدِيَهُمْ عَلَيْهِ جَمِيعًا، وَلَوْ كَانَ وَلَدَ أَحَدِهِمْ، وَلَا يَقْتُلُ مُؤْمِنٌ مُؤْمِنًا فِي كَافِرٍ، وَلَا يَنْصُرُ كَافِرًا عَلَى مُؤْمِنٍ  ، وَإِنَّ ذِمَّةَ اللَّهِ وَاحِدَةٌ، يُجِيرُ عَلَيْهِمْ أَدْنَاهُمْ، وَإِنَّ الْمُؤْمِنِينَ بَعْضُهُمْ مَوَالِي بَعْضٍ دُونَ النَّاسِ؛ وَإِنَّهُ مَنْ تَبِعَنَا مِنْ يَهُودَ فَإِنَّ لَهُ النَّصْرَ وَالْأُسْوَةَ، غَيْرَ مَظْلُومِينَ وَلَا مُتَنَاصَرِينَ عَلَيْهِمْ؛ وَإِنَّ سِلْمَ الْمُؤْمِنِينَ وَاحِدَةٌ، لَا يُسَالَمُ مُؤْمِنٌ دُونَ مُؤْمِنٍ فِي قِتَالٍ فِي سَبِيلِ اللَّهِ، إلَّا عَلَى سَوَاءٍ وَعَدْلٍ بَيْنَهُمْ، وَإِنَّ كُلَّ غَازِيَةٍ غَزَتْ مَعَنَا يُعْقِبُ بَعْضُهَا بَعْضًا، وَإِنَّ الْمُؤْمِنِينَ يُبِئْ بَعْضُهُمْ عَلَى بَعْضٍ بِمَا نَالَ دِمَاءَهُمْ فِي سَبِيلِ اللَّهِ؛ وَإِنَّ الْمُؤْمِنِينَ الْمُتَّقِينَ عَلَى أَحْسَنِ هُدًى وَأَقْوَمِهِ؛ وَإِنَّهُ لَا يُجِيرُ مُشْرِكٌ مَالًا لِقُرَيْشٍ وَلَا نَفْسَهَا، وَلَا يَحُولُ دُونَهُ عَلَى مُؤْمِنٍ؛ وَإِنَّهُ مَنْ اعْتَبَطَ مُؤْمِنًا قَتْلًا عَنْ بَيِّنَةٍ فَإِنَّهُ قَوَدٌ بِهِ إلَّا أَنْ يَرْضَى وَلِيُّ الْمَقْتُولِ، وَإِنَّ الْمُؤْمِنِينَ عَلَيْهِ كَافَّةٌ، وَلَا يَحِلُّ لَهُمْ إلَّا قِيَامٌ عَلَيْهِ؛ وَإِنَّهُ لَا يَحِلُّ لِمُؤْمِنٍ أَقَرَّ بِمَا فِي هَذِهِ الصَّحِيفَةِ، وَآمَنَ بِاَللَّهِ وَالْيَوْمِ الْآخِرِ، أَنْ يَنْصُرَ مُحْدِثًا وَلَا يُؤْوِيهِ؛ وَأَنَّهُ مَنْ نَصَرَهُ أَوْ آوَاهُ، فَإِنَّ عَلَيْهِ لَعْنَةَ اللَّهِ وَغَضَبَهُ يَوْمَ الْقِيَامَةِ. وَلَا يُؤْخَذُ مِنْهُ صَرْفٌ وَلَا عَدْلٌ؛ وَإِنَّكُمْ مَهْمَا اخْتَلَفْتُمْ فِيهِ مِنْ شَيْءٍ، فَإِنَّ مَرَدَّهُ إلَى اللَّهِ عَزَّ وَجَلَّ، وَإِلَى مُحَمَّدٍ ﷺ، وَإِنَّ الْيَهُودَ يُنْفِقُونَ مَعَ الْمُؤْمِنِينَ مَا دَامُوا مُحَارَبِينَ؛ وَإِنَّ يَهُودَ بَنِي عَوْفٍ أُمَّةٌ مَعَ الْمُؤْمِنِينَ، لِلْيَهُودِ دِينُهُمْ، وَلِلْمُسْلِمَيْنِ دِينُهُمْ، مَوَالِيهِمْ وَأَنْفُسُهُمْ، إلَّا مَنْ ظَلَمَ وَأَثِمَ، فَإِنَّهُ لَا يُوتِغُ إلَّا نَفْسَهُ، وَأَهْلَ بَيْتِهِ، وَإِنَّ لِيَهُودِ بَنِي النَّجَّارِ مِثْلَ مَا لِيَهُودِ بَنِي عَوْفٍ، وَإِنَّ لِيَهُودِ بَنِي الْحَارِثِ مِثْلَ مَا لِيَهُودِ بَنِي عَوْفٍ؛ وَإِنَّ لِيَهُودِ بَنِي سَاعِدَةَ مَا لِيَهُودِ بَنِي عَوْفٍ؛ وَإِنَّ لِيَهُودِ بَنِي جُشَمٍ مِثْلَ مَا لِيَهُودِ بَنِي عَوْفٍ؛ وَإِنَّ لِيَهُودِ بَنِي الْأَوْسِ مِثْلَ مَا لِيَهُودِ بَنِي عَوْفٍ؛ وَإِنَّ لِيَهُودِ بَنِي ثَعْلَبَةَ مِثْلَ مَا لِيَهُودِ بَنِي عَوْفٍ، إلَّا مَنْ ظَلَمَ وَأَثِمَ، فَإِنَّهُ لَا يُوتِغُ إلَّا نَفْسَهُ وَأَهْلَ بَيْتِهِ؛ وَإِنَّ جَفْنَةَ بَطْنٌ مِنْ ثَعْلَبَةَ كَأَنْفُسِهِمْ؛ وَإِنَّ لِبَنِي الشَّطِيبَةِ مِثْلَ مَا لِيَهُودِ بَنِي عَوْفٍ، وَإِنَّ الْبِرَّ دُونَ الْإِثْمِ، وَإِنَّ مَوَالِيَ ثَعْلَبَةَ كَأَنْفُسِهِمْ؛ وَإِنَّ بِطَانَةَ يَهُودَ كَأَنْفُسِهِمْ؛ وَإِنَّهُ لَا يَخْرَجُ مِنْهُمْ أَحَدٌ إلَّا بِإِذْنِ مُحَمَّدٍ ﷺ؛ وَإِنَّهُ لَا يُنْحَجَزُ عَلَى ثَأْرٍ جُرْحٌ، وَإِنَّهُ مَنْ فَتَكَ فَبِنَفْسِهِ فَتَكَ، وَأَهْلِ بَيْتِهِ، إلَّا مِنْ ظَلَمَ؛ وَإِنَّ اللَّهَ عَلَى أَبَرِّ هَذَا؛ وَإِنَّ عَلَى الْيَهُودِ نَفَقَتَهُمْ وَعَلَى الْمُسْلِمِينَ نَفَقَتَهُمْ؛ وَإِنَّ بَيْنَهُمْ النَّصْرَ عَلَى مَنْ حَارَبَ أَهْلَ هَذِهِ الصَّحِيفَةِ، وَإِنَّ بَيْنَهُمْ النُّصْحَ وَالنَّصِيحَةَ، وَالْبِرَّ دُونَ الْإِثْمِ؛ وَإِنَّهُ لَمْ يَأْثَمْ امْرُؤٌ بِحَلِيفِهِ؛ وَإِنَّ النَّصْرَ لِلْمَظْلُومِ، وَإِنَّ الْيَهُودَ يُنْفِقُونَ مَعَ الْمُؤْمِنِينَ مَا دَامُوا مُحَارَبِينَ، وَإِنَّ يَثْرِبَ حَرَامٌ جَوْفُهَا لِأَهْلِ هَذِهِ الصَّحِيفَةِ؛ وَإِنَّ الْجَارَ كَالنَّفْسِ غَيْرَ مُضَارٍّ وَلَا آثِمٌ، وَإِنَّهُ لَا تُجَارُ حُرْمَةٌ إلَّا بِإِذْنِ أَهْلِهَا،وَإِنَّهُ مَا كَانَ بَيْنَ أَهْلِ هَذِهِ الصَّحِيفَةِ مِنْ حَدَثٍ أَوْ اشْتِجَارٍ يُخَافُ فَسَادُهُ، فَإِنَّ مَرَدَّهُ إلَى اللَّهِ عَزَّ وَجَلَّ  ، وَإِلَى مُحَمَّدٍ رَسُولِ اللَّهِ ﷺ، وَإِنَّ اللَّهَ عَلَى أَتْقَى مَا فِي هَذِهِ الصَّحِيفَةِ وَأَبَرِّهِ؛ وَإِنَّهُ لَا تُجَارُ قُرَيْشٌ وَلَا مَنْ نَصَرَهَا. وَإِنَّ بَيْنَهُمْ النَّصْرَ عَلَى مَنْ دَهَمَ يَثْرِبَ، وَإِذَا دُعُوا إلَى صُلْحٍ يُصَالِحُونَهُ وَيَلْبَسُونَهُ، فَإِنَّهُمْ يُصَالِحُونَهُ وَيَلْبَسُونَهُ؛ وَإِنَّهُمْ إذَا دُعُوا إلَى مِثْلِ ذَلِكَ فَإِنَّهُ لَهُمْ عَلَى الْمُؤْمِنِينَ، إلَّا مَنْ حَارَبَ فِي الدِّينِ، عَلَى كُلِّ أُنَاسٍ حِصَّتُهُمْ مِنْ جَانِبِهِمْ الَّذِي قِبَلَهُمْ، وَإِنَّ يَهُودَ الْأَوْسِ، مَوَالِيَهُمْ وَأَنْفُسَهُمْ، عَلَى مِثْلِ مَا لِأَهْلِ هَذِهِ الصَّحِيفَةِ. مَعَ الْبِرِّ الْمَحْضِ ؟ مِنْ أَهْلِ هَذِهِ الصَّحِيفَةِ. قَالَ ابْنُ هِشَامٍ: وَيُقَالُ: مَعَ الْبِرِّ الْمُحْسِنُ مِنْ أَهْلِ هَذِهِ الصَّحِيفَةِ. قَالَ ابْنُ إسْحَاقَ: وَإِنَّ الْبِرَّ دُونَ الْإِثْمِ، لَا يَكْسِبُ كَاسِبٌ إلَّا عَلَى نَفْسِهِ، وَإِنَّ اللَّهَ عَلَى أَصْدَقِ مَا فِي هَذِهِ الصَّحِيفَةِ وَأَبَرِّهِ، وَإِنَّهُ لَا يَحُولُ هَذَا الْكِتَابُ دُونَ ظَالِمٍ وَآثِمٍ، وَإِنَّهُ مَنْ خَرَجَ آمِنٌ، وَمَنْ قَعَدَ آمِنٌ بِالْمَدِينَةِ، إلَّا مَنْ ظَلَمَ أَوْ أَثِمَ؛ وَإِنَّ اللَّهَ جَارٌ لِمَنْ بَرَّ وَاتَّقَى، وَمُحَمَّدٌ رَسُولُ اللَّهِ ﷺ.

     ✧ [His ﷺ document between the Muhājirūn and the Anṣār and his pact with the Jews] Ibn Isḥāq said: The Messenger of Allāh ﷺ wrote a document between the Muhājirūn and the Anṣār, in which he made a peace agreement with the Jews, covenanted with them, confirmed them in their religion and their properties, stipulated for them, and imposed conditions upon them: In the name of Allāh, the Most Merciful, the Most Compassionate. This is a document from Muḥammad the Prophet ﷺ, between the believers and Muslims of Quraysh and Yathrib, and those who follow them, join them, and strive with them. They are one community to the exclusion of other people. The Muhājirūn of Quraysh shall remain in their condition, paying blood money among themselves, and they shall ransom their captives in kindness and justice among the believers. The Banū ʿAwf shall remain in their condition, paying their former bloodwits; each group ransoms its captives in kindness and justice among the believers. The Banū Sāʿidah shall remain in their condition, paying their former bloodwits; each group among them ransoms its captives in kindness and justice among the believers. The Banū al-Ḥārith shall remain in their condition, paying their former bloodwits; each group ransoms its captives in kindness and justice among the believers. The Banū Jusham shall remain in their condition, paying their former bloodwits; each group among them ransoms its captives in kindness and justice among the believers. The Banū al-Najjār shall remain in their condition, paying their former bloodwits; each group among them ransoms its captives in kindness and justice among the believers. The Banū ʿAmr b. ʿAwf shall remain in their condition, paying their former bloodwits; each group ransoms its captives in kindness and justice among the believers. The Banū al-Nabīt shall remain in their condition, paying their former bloodwits; each group ransoms its captives in kindness and justice among the believers. The Banū al-Aws shall remain in their condition, paying their former bloodwits; each group among them ransoms its captives in kindness and justice among the believers. The believers shall not leave a mufraḥ among them without giving him what is customary for ransom or bloodwit. Ibn Hishām said: al-mufraḥ is the one burdened with debt and with many dependents. The poet said: When you do not cease to fulfill a trust, And you carry another, the deposits have rejoiced you. A believer shall not take as confederate the client of a believer without his consent. The God-fearing believers shall be against whoever of them acts wrongfully or seeks a gift of injustice, sin, aggression, or corruption among the believers. Their hands shall all be against him, even if he is the son of one of them. A believer shall not kill a believer for an unbeliever, nor help an unbeliever against a believer. The protection of Allāh is one; the least of them may grant protection to them. The believers are clients of one another to the exclusion of other people. Whoever of the Jews follows us shall have assistance and equal treatment, not wronged and not helped against. The peace of the believers is one; no believer shall be left out of a peace made with another believer in fighting in the way of Allāh, except on equal and just terms among them. Every raiding party that raids with us shall take turns, one after another. The believers shall exact retribution for one another for the blood shed in the way of Allāh. The God-fearing believers are upon the best and most upright guidance. A polytheist shall not grant protection to any property or person of Quraysh, nor shall he intervene between him and a believer. Whoever kills a believer deliberately with clear proof shall be slain for him, unless the guardian of the slain is satisfied. The believers shall all be against him, and it is not lawful for them except to stand against him. It is not lawful for a believer who affirms what is in this document and believes in Allāh and the Last Day to help an innovator or give him shelter. Whoever helps him or gives him shelter, upon him is the curse of Allāh and His wrath on the Day of Resurrection, and no compensation or equivalent shall be accepted from him. Whenever you differ about anything, its reference is to Allāh, the Mighty and Majestic, and to Muḥammad ﷺ. The Jews shall spend with the believers as long as they are at war. The Jews of Banū ʿAwf are a community with the believers; to the Jews their religion, and to the Muslims their religion, their clients and themselves, except whoever does wrong and sins, for he only harms himself and his household. The Jews of Banū al-Najjār shall have the like of what the Jews of Banū ʿAwf have. The Jews of Banū al-Ḥārith shall have the like of what the Jews of Banū ʿAwf have. The Jews of Banū Sāʿidah shall have what the Jews of Banū ʿAwf have. The Jews of Banū Jusham shall have the like of what the Jews of Banū ʿAwf have. The Jews of Banū al-Aws shall have the like of what the Jews of Banū ʿAwf have. The Jews of Banū Thaʿlabah shall have the like of what the Jews of Banū ʿAwf have, except whoever does wrong and sins, for he only harms himself and his household. Jafnah is a branch of Thaʿlabah, like themselves. The Banū al-Shaṭībah shall have the like of what the Jews of Banū ʿAwf have. Piety is better than sin. The clients of Thaʿlabah are like themselves. The intimate friends of the Jews are like themselves. None of them shall go out except with the permission of Muḥammad ﷺ. There shall be no preventing of retribution for a wound. Whoever acts treacherously does so against himself and his household, except whoever is wronged. Allāh is the best guardian of this. The Jews shall bear their expenses and the Muslims their expenses. Between them is mutual help against whoever fights the people of this document. Between them is sincere counsel and advice, and piety is better than sin. No man shall be held guilty for his confederate. Help is for the wronged. The Jews shall spend with the believers as long as they are at war. The inner part of Yathrib is inviolable for the people of this document. The neighbor is like oneself, not harmed and not sinned against. No protection shall be granted except with the permission of its people. Whatever incident or dispute arises among the people of this document, the corruption of which is feared, its reference is to Allāh, the Mighty and Majestic, and to Muḥammad the Messenger of Allāh ﷺ. Allāh is the most pious and most righteous guardian of what is in this document. No protection shall be granted to Quraysh or to whoever helps them. Between them is help against whoever suddenly attacks Yathrib. If they are called to make peace and to accept it, they shall make peace and accept it. If they are called to the like of that, then it will be for them upon the believers, except whoever fights in religion. Each people shall have their share from their own side. The Jews of al-Aws, their clients and themselves, shall have the like of what the people of this document have, with pure piety from the people of this document. Ibn Hishām said: It is also said: with the pure doer of good among the people of this document. Ibn Isḥāq said: Piety is better than sin. No earner earns except against himself. Allāh is the most truthful and most righteous guardian of what is in this document. This document shall not stand in the way of a wrongdoer or sinner. Whoever goes out is safe, and whoever stays in Madinah is safe, except whoever does wrong or sins. Allāh is the protector of whoever is pious and God-fearing, and Muḥammad is the Messenger of Allāh ﷺ.

463. Tarikh (al-Tabari) 885No grade recorded

     فَصْلٌ فِيمَا أَصَابَ الْمُهَاجِرِينَ مِنْ حُمَّى الْمَدِينَةِ   ؓ أَجْمَعِينَ وَقَدْ سَلِمَ الرَّسُولُ ﷺ بِحَوَلِ اللَّهِ وَقُوَّتِهِ، وَدَعَا اللَّهَ فَأَزَاحَهَا عَنِ الْمَدِينَةِ قَالَ الْبُخَارِيُّ: حَدَّثَنَا عَبْدُ اللَّهِ بْنُ يُوسُفَ، ثَنَا مَالِكٌ، عَنْ هِشَامِ بْنِ عُرْوَةَ، عَنْ أَبِيهِ، عَنْ عَائِشَةَ، أَنَّهَا قَالَتْ: لَمَّا قَدِمَ رَسُولُ اللَّهِ ﷺ الْمَدِينَةَ وُعِكَ أَبُو بَكْرٍ وَبِلَالٌ  . قَالَتْ: فَدَخَلْتُ عَلَيْهِمَا فَقُلْتُ: يَا أَبَهْ كَيْفَ تَجِدُكَ ؟ وَيَا بِلَالُ كَيْفَ تَجِدُكَ ؟ قَالَتْ: وَكَانَ أَبُو بَكْرٍ إِذَا أَخَذَتْهُ الْحُمَّى يَقُولُ: كُلُّ امْرِئٍ مُصَبِّحٌ فِي أَهْلِهِ وَالْمَوْتُ أَدْنَى مِنْ شِرَاكِ نَعْلِهِ وَكَانَ بِلَالٌ إِذَا أَقْلَعَ عَنْهُ الْحُمَّى يَرْفَعُ عَقِيرَتَهُ، وَيَقُولُ: أَلَا لَيْتَ شِعْرِي هَلْ أَبِيتَنَّ لَيْلَةً     بِوَادٍ وَحَوْلِي إِذْخِرٌ وَجَلِيلُ وَهَلْ أَرِدَنْ يَوْمًا مِيَاهَ مَجَنَّةٍ     وَهَلْ يَبْدُوَنْ لِي شَامَةٌ وَطَفِيلُ قَالَتْ عَائِشَةُ: فَجِئْتُ رَسُولَ اللَّهِ ﷺ فَأَخْبَرْتُهُ، فَقَالَ: " اللَّهُمَّ حَبِّبْ إِلَيْنَا الْمَدِينَةَ كَحُبِّنَا مَكَّةَ أَوْ أَشَدَّ، وَصَحِّحْهَا، وَبَارَكْ لَنَا فِي صَاعِهَا وَمُدِّهَا، وَانْقُلْ حُمَّاهَا فَاجْعَلْهَا بِالْجُحْفَةِ ". وَرَوَاهُ مُسْلِمٌ عَنْ أَبِي بَكْرِ بْنِ أَبِي شَيْبَةَ عَنْ عُبَيْدَةَ عَنْ هِشَامٍ مُخْتَصَرًا. وَفِي رِوَايَةِ الْبُخَارِيِّ لَهُ عَنْ أَبِي أُسَامَةَ، عَنْ هِشَامِ بْنِ عُرْوَةَ، عَنْ أَبِيهِ، عَنْ عَائِشَةَ، فَذَكَرَهُ. وَزَادَ بَعْدَ شِعْرِ بِلَالٍ، ثُمَّ يَقُولُ: اللَّهُمَّ الْعَنْ عُتْبَةَ بْنَ رَبِيعَةَ، وَشَيْبَةَ بْنَ رَبِيعَةَ، وَأُمَيَّةَ بْنَ خَلَفٍ، كَمَا أَخْرَجُونَا إِلَى أَرْضِ الْوَبَاءِ. فَقَالَ رَسُولُ اللَّهِ ﷺ: " اللَّهُمَّ حَبِّبْ إِلَيْنَا الْمَدِينَةَ كَحُبِّنَا مَكَّةَ أَوْ أَشَدَّ، اللَّهُمَّ بَارِكْ لَنَا فِي صَاعِهَا، وَفِي مُدِّهَا، وَصَحِّحْهَا لَنَا، وَانْقُلْ حُمَّاهَا إِلَى الْجُحْفَةِ ". وَقَدِمْنَا إِلَى الْمَدِينَةِ وَهِيَ أَوْبَأُ أَرْضِ اللَّهِ، وَكَانَ بُطْحَانُ يَجْرِي نَجْلًا. يَعْنِي مَاءً آجِنًا. وَقَالَ زِيَادٌ، عَنْ مُحَمَّدِ بْنِ إِسْحَاقَ، حَدَّثَنِي هِشَامُ بْنُ عُرْوَةَ وَعُمَرُ بْنُ عَبْدِ اللَّهِ، عَنْ عُرْوَةَ بْنِ الزُّبَيْرِ، عَنْ عَائِشَةَ، قَالَتْ: لَمَّا قَدِمَ رَسُولُ اللَّهِ ﷺ الْمَدِينَةَ، قَدِمَهَا وَهِيَ أَوْبَأُ أَرْضِ اللَّهِ، مِنَ الْحُمَّى، فَأَصَابَ أَصْحَابَهُ مِنْهَا بَلَاءٌ وَسَقَمٌ، وَصَرَفَ اللَّهُ ذَلِكَ عَنْ نَبِيِّهِ ﷺ. قَالَتْ: فَكَانَ أَبُو بَكْرٍ، وَعَامِرُ بْنُ فُهَيْرَةَ، وَبِلَالٌ; مَوْلَيَا أَبَى بَكْرٍ فِي بَيْتٍ وَاحِدٍ، فَأَصَابَتْهُمُ الْحُمَّى، فَدَخَلْتُ عَلَيْهِمْ أَعُودُهُمْ، وَذَلِكَ قَبْلَ أَنْ يُضْرَبَ عَلَيْنَا الْحِجَابُ، وَبِهِمْ مَا لَا يَعْلَمُهُ إِلَّا اللَّهُ مِنْ شِدَّةِ الْوَعْكِ، فَدَنَوْتُ مِنْ أَبِي بَكْرٍ، فَقُلْتُ: كَيْفَ تَجِدُكَ يَا أَبَهْ ؟ فَقَالَ: كُلُّ امْرِئٍ مُصَبِّحٌ فِي أَهْلِهِ     وَالْمَوْتُ أَدْنَى مِنْ شِرَاكِ نَعْلِهِ قَالَتْ: وَاللَّهِ مَا يَدْرِي أَبَى مَا يَقُولُ. قَالَتْ: ثُمَّ دَنَوْتُ إِلَى عَامِرِ بْنِ فُهَيْرَةَ فَقُلْتُ: كَيْفَ تَجِدُكَ يَا عَامِرُ ؟ قَالَ: لَقَدْ وَجَدْتُ الْمَوْتَ قَبْلَ ذَوْقِهِ     إِنَّ الْجَبَانَ حَتْفُهُ مِنْ فَوْقِهِ كُلُّ امْرِئٍ مُجَاهِدٌ بِطَوْقِهِ     كَالثَّوْرِ يَحْمِي جِلْدَهُ بِرَوْقِهِ قَالَتْ: فَقُلْتُ: وَاللَّهِ مَا يَدْرِي عَامِرٌ مَا يَقُولُ. قَالَتْ: وَكَانَ بِلَالٌ إِذَا أَدْرَكَتْهُ الْحُمَّى اضْطَجَعَ بِفِنَاءِ الْبَيْتِ، ثُمَّ رَفَعَ عَقِيرَتَهُ فَقَالَ: أَلَا لَيْتَ شِعْرِي هَلْ أَبِيتَنَّ لَيْلَةً     بِفَخٍّ وَحَوْلِي إِذْخِرٌ وَجَلِيلُ وَهَلْ أَرِدَنْ يَوْمًا مِيَاهَ مَجَنَّةٍ     وَهَلْ يَبْدُوَنْ لِي شَامَةٌ وَطَفِيلُ قَالَتْ عَائِشَةُ: فَذَكَرْتُ لِرَسُولِ اللَّهِ ﷺ مَا سَمِعْتُ مِنْهُمْ، وَقُلْتُ: إِنَّهُمْ لَيَهْذُونَ، وَمَا يَعْقِلُونَ مِنْ شِدَّةِ الْحُمَّى. فَقَالَ: " اللَّهُمَّ حَبِّبْ إِلَيْنَا الْمَدِينَةَ كَمَا حَبَّبْتَ إِلَيْنَا مَكَّةَ أَوْ أَشَدَّ، وَبَارَكْ لَنَا فِي مُدِّهَا، وَصَاعِهَا، وَانْقُلْ وَبَاءَهَا إِلَى مَهْيَعَةَ ". وَمَهْيَعَةُ هِيَ الْجُحْفَةُ. وَقَالَ الْبَيْهَقِيُّ: أَخْبَرَنَا أَبُو عَبْدِ اللَّهِ الْحَافِظُ وَأَبُو سَعِيدِ بْنُ أَبِي عَمْرٍو، قَالَا: ثَنَا أَبُو الْعَبَّاسِ الْأَصَمُّ، حَدَّثَنَا أَحْمَدُ بْنُ عَبْدِ الْجَبَّارِ، ثَنَا يُونُسُ بْنُ بُكَيْرٍ، عَنْ هِشَامِ بْنِ عُرْوَةَ، عَنْ أَبِيهِ، عَنْ عَائِشَةَ، قَالَتْ: قَدِمَ رَسُولُ اللَّهِ ﷺ الْمَدِينَةَ، وَهِيَ أَوْبَأُ أَرْضِ اللَّهِ، وَوَادِيهَا بُطْحَانُ نَجْلٌ. قَالَ هِشَامٌ: وَكَانَ وَبَاؤُهَا مَعْرُوفًا فِي الْجَاهِلِيَّةِ، وَكَانَ إِذَا كَانَ الْوَادِي وَبِيئًا، فَأَشْرَفَ عَلَيْهِ الْإِنْسَانُ، قِيلَ لَهُ أَنْ يَنْهَقَ نَهِيقَ الْحِمَارِ; فَإِذَا فَعَلَ ذَلِكَ لَمْ يَضُرَّهُ وَبَاءُ ذَلِكَ الْوَادِي، وَقَدْ قَالَ الشَّاعِرُ حِينَ أَشْرَفَ عَلَى الْمَدِينَةِ: لَعَمْرِي لَئِنْ عَشَّرْتُ مِنْ خِيفَةِ الرَّدَى     نَهِيقَ الْحِمَارِ إِنَّنِي لَجَزُوعُ وَرَوَى الْبُخَارِيُّ، مِنْ حَدِيثِ مُوسَى بْنِ عُقْبَةَ، عَنْ سَالِمٍ، عَنْ أَبِيهِ، أَنَّ النَّبِيَّ ﷺ قَالَ: " رَأَيْتُ كَأَنَّ امْرَأَةً سَوْدَاءَ ثَائِرَةَ الرَّأْسِ خَرَجَتْ مِنَ الْمَدِينَةِ حَتَّى قَامَتْ بِمَهْيَعَةَ - وَهِيَ الْجُحْفَةُ - فَأَوَّلْتُ أَنَّ وَبَاءَ الْمَدِينَةِ نُقِلَ إِلَيْهَا:. هَذَا لَفْظُ الْبُخَارِيِّ، وَلَمْ يُخْرِجْهُ مُسْلِمٌ. وَرَوَاهُ التِّرْمِذِيُّ وَصَحَّحَهُ، وَالنَّسَائِيُّ، وَابْنُ مَاجَهْ مِنْ حَدِيثِ مُوسَى بْنِ عُقْبَةَ. وَقَدْ رَوَى حَمَّادُ بْنُ زَيْدٍ، عَنْ هِشَامِ بْنِ عُرْوَةَ، عَنْ عَائِشَةَ، قَالَتْ: قَدِمَ رَسُولِ اللَّهِ ﷺ الْمَدِينَةَ وَهِيَ وَبِيئَةٌ. فَذَكَرَ الْحَدِيثَ بِطُولِهِ إِلَى قَوْلِهِ: " وَانْقُلْ حُمَّاهَا إِلَى الْجُحْفَةِ ". قَالَ هِشَامٌ: فَكَانَ الْمَوْلُودُ يُولَدُ بِالْجُحْفَةِ، فَلَا يَبْلُغُ الْحُلُمَ حَتَّى تَصْرَعَهُ الْحُمَّى. رَوَاهُ الْبَيْهَقِيُّ فِي " دَلَائِلِ النُّبُوَّةِ ". وَقَالَ يُونُسُ، عَنِ ابْنِ إِسْحَاقَ، قَدِمَ رَسُولُ اللَّهِ ﷺ الْمَدِينَةَ، وَهِيَ وَبِيئَةٌ، فَأَصَابَ أَصْحَابَهُ مِنْهَا بَلَاءٌ وَسَقَمٌ حَتَّى أَجْهَدَهُمْ ذَلِكَ، وَصَرَفَ اللَّهُ ذَلِكَ عَنْ نَبِيِّهِ ﷺ. وَقَدْ ثَبَتَ فِي " الصَّحِيحَيْنِ " عَنِ ابْنِ عَبَّاسٍ، قَالَ: قَدِمَ رَسُولُ اللَّهِ ﷺ وَأَصْحَابُهُ - صَبِيحَةَ رَابِعَةٍ يَعْنِي مَكَّةَ - عَامَ عُمْرَةِ الْقَضَاءِ، فَقَالَ الْمُشْرِكُونَ: إِنَّهُ يَقْدَمُ عَلَيْكُمْ وَفْدٌ قَدْ وَهَنَهُمْ حُمَّى يَثْرِبَ. فَأَمَرَهُمْ رَسُولُ اللَّهِ ﷺ أَنْ يَرْمُلُوا، وَأَنْ يَمْشُوا مَا بَيْنَ الرُّكْنَيْنِ. وَلَمْ يَمْنَعْهُ أَنْ يَرْمُلُوا الْأَشْوَاطَ كُلَّهَا إِلَّا الْإِبْقَاءُ عَلَيْهِمْ. قُلْتُ: وَعُمْرَةُ الْقَضَاءِ  كَانَتْ فِي سَنَةِ سَبْعٍ فِي ذِي الْقِعْدَةِ، فَإِمَّا أَنْ يَكُونَ تَأَخَّرَ دُعَاؤُهُ عَلَيْهِ الصَّلَاةُ وَالسَّلَامُ بِنَقْلِ الْوَبَاءِ إِلَى قَرِيبٍ مِنْ ذَلِكَ، أَوْ أَنَّهُ رُفِعَ وَبَقِيَ آثَارٌ مِنْهُ قَلِيلٌ، أَوْ أَنَّهُمْ بَقُوا فِي خُمَارِ مَا كَانَ أَصَابَهُمْ مِنْ ذَلِكَ إِلَى تِلْكَ الْمُدَّةِ. وَاللَّهُ أَعْلَمُ. وَقَالَ زِيَادٌ، عَنِ ابْنِ إِسْحَاقَ، وَذَكَرَ ابْنُ شِهَابٍ الزُّهْرِيُّ، عَنْ عَبْدِ اللَّهِ بْنِ عَمْرِو بْنِ الْعَاصِ، أَنَّ رَسُولَ اللَّهِ ﷺ لَمَّا قَدِمَ الْمَدِينَةَ هُوَ وَأَصْحَابُهُ، أَصَابَتْهُمْ حُمَّى الْمَدِينَةِ، حَتَّى جَهَدُوا مَرَضًا، وَصَرَفَ اللَّهُ ذَلِكَ عَنْ نَبِيِّهِ ﷺ، حَتَّى كَانُوا مَا يُصَلُّونَ إِلَّا وَهُمْ قُعُودٌ. قَالَ: فَخَرَجَ رَسُولُ اللَّهِ ﷺ وَهُمْ يُصَلُّونَ كَذَلِكَ، فَقَالَ لَهُمْ: " اعْلَمُوا أَنَّ صَلَاةَ الْقَاعِدِ  عَلَى النِّصْفِ مِنْ صَلَاةِ الْقَائِمِ ". فَتَجَشَّمَ الْمُسْلِمُونَ الْقِيَامَ، عَلَى مَا بِهِمْ مِنَ الضَّعْفِ وَالسَّقَمِ; الْتِمَاسَ الْفَضْلِ.

     ✧ Section on the fever of Madinah that afflicted the emigrants, ؓ, while the Messenger ﷺ remained safe by Allah's might and power, and he supplicated to Allah and removed it from Madinah. Al-Bukhari said: 'Abd Allah b. Yusuf narrated to us, Malik narrated to us, from Hisham b. 'Urwah, from his father, from 'A'ishah, that she said: When the Messenger of Allah ﷺ arrived in Madinah, Abu Bakr and Bilal fell ill with fever. She said: I entered upon them and said: O father, how do you find yourself? And O Bilal, how do you find yourself? She said: When Abu Bakr was seized by fever, he would say: Every man is greeted in the morning among his family, while death is nearer than his sandal's strap. And when the fever left Bilal, he would raise his voice and say: Would that I knew whether I shall spend a night in a valley, with idhkhir and jalil around me, And whether I shall one day go down to the waters of Majannah, and whether Shama and Tafil will appear to me. 'A'ishah said: I came to the Messenger of Allah ﷺ and informed him, and he said: "O Allah, make Madinah beloved to us as we love Makkah or more, make it healthy, bless us in its sa' and its mudd, and transfer its fever and place it in al-Juhfah." Muslim narrated it from Abu Bakr b. Abi Shaybah, from 'Ubaydah, from Hisham, in an abridged form. In the narration of al-Bukhari from Abu Usamah, from Hisham b. 'Urwah, from his father, from 'A'ishah, he mentioned it and added after Bilal's poetry, then he would say: O Allah, curse 'Utbah b. Rabi'ah, Shaybah b. Rabi'ah, and Umayyah b. Khalaf, as they expelled us to the land of plague. So the Messenger of Allah ﷺ said: "O Allah, make Madinah beloved to us as we love Makkah or more. O Allah, bless us in its sa' and its mudd, make it healthy for us, and transfer its fever to al-Juhfah." We arrived in Madinah when it was the most fever-ridden land of Allah, and Buthan was flowing with stagnant water, meaning foul water. Ziyad said, from Muhammad b. Ishaq: Hisham b. 'Urwah and 'Umar b. 'Abd Allah narrated to me, from 'Urwah b. al-Zubayr, from 'A'ishah, who said: When the Messenger of Allah ﷺ arrived in Madinah, he arrived while it was the most fever-ridden land of Allah, from fever, and his companions were afflicted with tribulation and illness, and Allah diverted that from His Prophet ﷺ. She said: Abu Bakr, 'Amir b. Fuhayrah, and Bilal, the two clients of Abu Bakr, were in one house, and fever afflicted them, so I entered upon them to visit them, and that was before the veil was imposed on us, and they had what no one knows but Allah of the severity of the fever. I approached Abu Bakr and said: How do you find yourself, O father? He said: Every man is greeted in the morning among his family, while death is nearer than his sandal's strap. She said: By Allah, my father does not know what he is saying. She said: Then I approached 'Amir b. Fuhayrah and said: How do you find yourself, O 'Amir? He said: I have found death before tasting it; the coward's fate comes from above him. Every man strives according to his capacity, like the bull that protects its skin with its horn. She said: I said: By Allah, 'Amir does not know what he is saying. She said: When fever overcame Bilal, he would lie down in the courtyard of the house, then raise his voice and say: Would that I knew whether I shall spend a night in Fakhkh, with idhkhir and jalil around me, And whether I shall one day go down to the waters of Majannah, and whether Shama and Tafil will appear to me. 'A'ishah said: I mentioned to the Messenger of Allah ﷺ what I heard from them, and I said: They are delirious and do not understand from the severity of the fever. He said: "O Allah, make Madinah beloved to us as You made Makkah beloved to us or more, bless us in its mudd and its sa', and transfer its plague to Mahya'ah." Mahya'ah is al-Juhfah. Al-Bayhaqi said: Abu 'Abd Allah al-Hafiz and Abu Sa'id b. Abi 'Amr informed us, they said: Abu al-'Abbas al-Asamm narrated to us, Ahmad b. 'Abd al-Jabbar narrated to us, Yunus b. Bukayr narrated to us, from Hisham b. 'Urwah, from his father, from 'A'ishah, who said: The Messenger of Allah ﷺ arrived in Madinah when it was the most fever-ridden land of Allah, and its valley Buthan was stagnant. Hisham said: Its fever was well known in pre-Islamic times, and when the valley was fever-ridden and a person looked over it, he was told to bray like a donkey; if he did that, the fever of that valley would not harm him. The poet said when he looked over Madinah: By my life, if I bray from fear of destruction, the braying of a donkey, I am indeed impatient. Al-Bukhari narrated, from the hadith of Musa b. 'Uqbah, from Salim, from his father, that the Prophet ﷺ said: "I saw as if a black woman with disheveled hair came out of Madinah until she stood at Mahya'ah—which is al-Juhfah—so I interpreted that the plague of Madinah was transferred to it." This is the wording of al-Bukhari, and Muslim did not narrate it. Al-Tirmidhi narrated it and declared it authentic, as did al-Nasa'i and Ibn Majah, from the hadith of Musa b. 'Uqbah. Hammad b. Zayd narrated, from Hisham b. 'Urwah, from 'A'ishah, who said: The Messenger of Allah ﷺ arrived in Madinah when it was fever-ridden. He mentioned the hadith in full up to his saying: "and transfer its fever to al-Juhfah." Hisham said: A newborn would be born in al-Juhfah and would not reach puberty before fever struck him down. Al-Bayhaqi narrated it in Dala'il al-Nubuwwah. Yunus said, from Ibn Ishaq: The Messenger of Allah ﷺ arrived in Madinah when it was fever-ridden, and his companions were afflicted with tribulation and illness until it exhausted them, and Allah diverted that from His Prophet ﷺ. It is established in the two Sahihs from Ibn 'Abbas, who said: The Messenger of Allah ﷺ and his companions arrived—on the morning of the fourth, meaning Makkah—in the year of the compensatory 'Umrah, and the polytheists said: A delegation is coming to you whom the fever of Yathrib has weakened. So the Messenger of Allah ﷺ commanded them to walk briskly and to walk between the two corners. Nothing prevented him from walking briskly in all the rounds except sparing them. I say: The compensatory 'Umrah was in the year seven, in Dhu al-Qi'dah. Either his supplication, peace and blessings be upon him, to transfer the plague was delayed until close to that time, or it was lifted but some traces of it remained, or they remained in the lingering effects of what had afflicted them until that period. And Allah knows best. Ziyad said, from Ibn Ishaq: Ibn Shihab al-Zuhri mentioned, from 'Abd Allah b. 'Amr b. al-'As, that when the Messenger of Allah ﷺ and his companions arrived in Madinah, the fever of Madinah afflicted them until they were exhausted by illness, and Allah diverted that from His Prophet ﷺ, until they would not pray except sitting. He said: The Messenger of Allah ﷺ came out while they were praying like that, and he said to them: "Know that the prayer of one sitting is half of the prayer of one standing." So the Muslims endured standing despite their weakness and illness, seeking the reward.

464. Tarikh (al-Tabari) 886No grade recorded

     [أَمْرُهُ ﷺ بِصِيَامِ عَاشُورَاءَ] وَفِي هَذِهِ السَّنَةِ: وَجَدَ الْيَهُودَ تَصُومُ عَاشُورَاءَ. أَخْبَرَنَا أَبُو الْحَسَنِ الْأَنْصَارِيُّ قَالَ: أَخْبَرَنَا عَلِيُّ بْنُ عَبْدِ اللَّهِ النَّيْسَابُورِيُّ قَالَ: أَخْبَرَنَا إِبْرَاهِيمُ بْنُ مُحَمَّدِ بْنِ سُفْيَانَ قَالَ: أَخْبَرَنَا مُسْلِمُ بْنُ الْحَجَّاجِ قَالَ: حَدَّثَنَا ابْنُ أَبِي سُفْيَانَ، عَنْ أَيُّوبَ، عَنْ عَبْدِ اللَّهِ بْنِ سَعِيدِ بْنِ جُبَيْرٍ، عَنْ أَبِيهِ، عَنِ ابْنِ عَبَّاسٍ: أَنَّ رَسُولَ اللَّهِ ﷺ قَدِمَ الْمَدِينَةَ فَوَجَدَ الْيَهُودَ صِيَامًا يَوْمَ عَاشُورَاءَ، فَقَالَ لَهُمْ: "مَا هَذَا الْيَوْمُ الَّذِي تَصُومُونَهُ؟" قَالُوا: هَذَا يَوْمٌ عَظِيمٌ، نَجَّى اللَّهُ فِيهِ مُوسَى وَقَوْمَهُ مِنْ فِرْعَوْنَ، وَأَغْرَقَ فِرْعَوْنَ وَقَوْمَهُ فَصَامَهُ مُوسَى شُكْرًا، فَنَحْنُ نَصُومُهُ. فَقَالَ رَسُولُ اللَّهِ ﷺ: "فَنَحْنُ أَحَقُّ وَأَوْلَى بِمُوسَى مِنْكُمْ" فَصَامَهُ وَأَمَرَ بِصِيَامِهِ  . أَخْرَجَاهُ فِي الصَّحِيحَيْنِ.

     ✧ [His command ﷺ to fast ʿĀshūrāʾ] In this year: he found the Jews fasting ʿĀshūrāʾ. Abū al-Ḥasan al-Anṣārī informed us, saying: ʿAlī b. ʿAbd Allāh al-Naysābūrī informed us, saying: Ibrāhīm b. Muḥammad b. Sufyān informed us, saying: Muslim b. al-Ḥajjāj informed us, saying: Ibn Abī Sufyān narrated to us, from Ayyūb, from ʿAbd Allāh b. Saʿīd b. Jubayr, from his father, from Ibn ʿAbbās: that the Messenger of Allah ﷺ came to Madinah and found the Jews fasting on the day of ʿĀshūrāʾ. He said to them, "What is this day that you fast?" They said, "This is a great day on which Allah saved Moses and his people from Pharaoh and drowned Pharaoh and his people. Moses fasted it out of gratitude, so we fast it." The Messenger of Allah ﷺ said, "We are more entitled and closer to Moses than you." So he fasted it and commanded its fasting. They both narrated it in the two Ṣaḥīḥs.

465. Tarikh (al-Tabari) 887No grade recorded

     قَالَ ابْنُ إِسْحَاقَ: فَلَمَّا اطْمَأَنَّ رَسُولُ اللَّهِ ﷺ بِالْمَدِينَةِ، وَاجْتَمَعَ إِلَيْهِ إِخْوَانُهُ مِنَ الْمُهَاجِرِينَ، وَاجْتَمَعَ أَمْرُ الْأَنْصَارِ، اسْتَحْكَمَ أَمْرُ الْإِسْلَامِ، فَقَامَتِ الصَّلَاةُ وَفُرِضَتِ الزَّكَاةُ وَالصِّيَامُ، وَقَامَتِ الْحُدُودُ، وَفُرِضَ الْحَلَالُ وَالْحَرَامُ، وَتَبَوَّأَ الْإِسْلَامُ بَيْنَ أَظْهُرِهِمْ، وَكَانَ هَذَا الْحَيُّ مِنَ الْأَنْصَارِ هُمُ الَّذِينَ تَبَوَّءُوا الدَّارَ وَالْإِيمَانَ، وَقَدْ كَانَ رَسُولُ اللَّهِ ﷺ حِينَ قَدِمَهَا، إِنَّمَا يَجْتَمِعُ النَّاسُ إِلَيْهِ لِلصَّلَاةِ لِحِينِ مَوَاقِيتِهَا بِغَيْرِ دَعْوَةٍ، فَهَمَّ رَسُولُ اللَّهِ ﷺ أَنْ يَجْعَلَ بُوقًا كَبُوقِ يَهُودَ الَّذِي يَدْعُونَ بِهِ لِصَلَاتِهِمْ، ثُمَّ كَرِهَهُ، ثُمَّ أَمَرَ بِالنَّاقُوسِ فَنُحِتَ لِيَضْرِبَ بِهِ لِلْمُسْلِمِينَ لِلصَّلَاةِ، فَبَيْنَا هُمْ عَلَى ذَلِكَ، رَأَى عَبْدُ اللَّهِ بْنُ زَيْدِ بْنِ ثَعْلَبَةَ بْنِ عَبْدِ رَبِّهِ أَخُو بَلْحَارِثِ بْنِ الْخَزْرَجِ النِّدَاءَ، فَأَتَى رَسُولَ اللَّهِ ﷺ، فَقَالَ: يَا رَسُولَ اللَّهِ، إِنَّهُ طَافَ بِي هَذِهِ اللَّيْلَةَ طَائِفٌ، مَرَّ بِي رَجُلٌ عَلَيْهِ ثَوْبَانِ أَخْضَرَانِ، يَحْمِلُ نَاقُوسًا فِي يَدِهِ، فَقُلْتُ: يَا عَبْدَ اللَّهِ، أَتَبِيعُ هَذَا النَّاقُوسَ ؟ فَقَالَ: وَمَا تَصْنَعُ بِهِ ؟ قَالَ: قُلْتُ: نَدْعُو بِهِ إِلَى الصَّلَاةِ. قَالَ: أَلَا أَدُلُّكَ عَلَى خَيْرٍ مِنْ ذَلِكَ ؟ قُلْتُ: وَمَا هُوَ ؟ قَالَ: تَقُولُ: اللَّهُ أَكْبَرُ اللَّهُ أَكْبَرُ، اللَّهُ أَكْبَرُ اللَّهُ أَكْبَرُ، أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ، أَشْهَدَ أَنْ لَا إِلَهَ إِلَّا اللَّهُ، أَشْهَدُ أَنَّ مُحَمَّدًا رَسُولُ اللَّهِ، أَشْهَدُ أَنَّ مُحَمَّدًا رَسُولُ اللَّهِ، حَيَّ عَلَى الصَّلَاةِ، حَيَّ عَلَى الصَّلَاةِ، حَيَّ عَلَى الْفَلَاحِ، حَيَّ عَلَى الْفَلَاحِ، اللَّهُ أَكْبَرُ اللَّهُ أَكْبَرُ، لَا إِلَهَ إِلَّا اللَّهُ. فَلَمَّا أَخْبَرَ بِهَا رَسُولَ اللَّهِ ﷺ، قَالَ: " إِنَّهَا لَرُؤْيَا حَقٍّ إِنْ شَاءَ اللَّهُ، فَقُمْ مَعَ بِلَالٍ فَأَلْقِهَا عَلَيْهِ فَلْيُؤَذِّنْ بِهَا; فَإِنَّهُ أَنْدَى صَوْتًا مِنْكَ ". فَلَمَّا أَذَّنَ بِهَا بِلَالٌ سَمِعَهُ عُمَرُ بْنُ الْخَطَّابِ وَهُوَ فِي بَيْتِهِ، فَخَرَجَ إِلَى رَسُولِ اللَّهِ ﷺ وَهُوَ يَجُرُّ رِدَاءَهُ، وَهُوَ يَقُولُ: يَا نَبِيَّ اللَّهِ، وَالَّذِي بَعَثَكَ بِالْحَقِّ، لَقَدْ رَأَيْتُ مِثْلَ الَّذِي رَأَى. فَقَالَ رَسُولُ اللَّهِ ﷺ: فَلِلَّهِ الْحَمْدُ ". وَعِنْدَ أَبِي دَاوُدَ أَنَّهُ عَلَّمَهُ الْإِقَامَةَ، قَالَ: ثُمَّ تَقُولُ إِذَا أَقَمْتَ الصَّلَاةَ: اللَّهُ أَكْبَرُ اللَّهُ أَكْبَرُ، أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ، أَشْهَدُ أَنَّ مُحَمَّدًا رَسُولُ اللَّهِ، حَيَّ عَلَى الصَّلَاةِ حَيَّ عَلَى الْفَلَاحِ، قَدْ قَامَتِ الصَّلَاةُ قَدْ قَامَتِ الصَّلَاةُ، اللَّهُ أَكْبَرُ اللَّهُ أَكْبَرُ، لَا إِلَهَ إِلَّا اللَّهُ. قَالَ أَبُو عُبَيْدٍ: وَأَخْبَرَنِي أَبُو بَكْرٍ الْحَكَمِيُّ، أَنَّ عَبْدَ اللَّهِ بْنَ زَيْدٍ الْأَنْصَارِيَّ، قَالَ فِي ذَلِكَ: أَحْمَدُ اللَّهَ ذَا الْجَلَالِ وَذَا الْإِ كْرَامِ حَمْدًا عَلَى الْأَذَانِ كَثِيرَا     إِذْ أَتَانِي بِهِ الْبَشِيرُ مِنَ اللَّهِ فَأَكْرِمْ بِهِ لَدَيَّ بَشِيرَا     فِي لَيَالٍ وَالَى بِهِنَّ ثَلَاثٍ كُلَّمَا جَاءَ زَادَنِي تَوْقِيرَا قُلْتُ: وَهَذَا الشِّعْرُ غَرِيبٌ، وَهُوَ يَقْتَضِي أَنَّهُ رَأَى ذَلِكَ ثَلَاثَ لَيَالٍ حَتَّى أَخْبَرَ بِهِ رَسُولَ اللَّهِ ﷺ. فَاللَّهُ أَعْلَمُ.. قَالَ الزُّهْرِيُّ: وَزَادَ بِلَالٌ فِي نِدَاءِ صَلَاةِ الْغَدَاةِ: الصَّلَاةُ خَيْرٌ مِنَ النَّوْمِ. مَرَّتَيْنِ فَأَقَرَّهَا رَسُولُ اللَّهِ ﷺ.

     ✧ Ibn Isḥāq said: When the Messenger of God ﷺ became settled in Madinah, and his brothers among the Emigrants had gathered to him, and the affair of the Anṣār had come together, the affair of Islam became firmly established. The prayer was instituted, and the zakāt and fasting were made obligatory, and the prescribed punishments were put in place, and the lawful and the unlawful were ordained, and Islam took up its abode among them. It was this clan of the Anṣār who had taken up the abode and the faith. When the Messenger of God ﷺ first arrived there, the people would simply gather to him for prayer at its appointed times, without any summons. The Messenger of God ﷺ considered making a horn like the horn of the Jews with which they called to their prayer, but then he disliked it. Then he ordered a clapper, so one was carved for him to strike for the Muslims to call them to prayer. While they were in that state, ʿAbd Allāh b. Zayd b. Thaʿlabah b. ʿAbd Rabbih, the brother of Balḥārith b. al-Khazraj, saw the call in a dream. He came to the Messenger of God ﷺ and said: O Messenger of God, a visitor came to me this night. A man passed by me wearing two green garments and carrying a clapper in his hand. I said: O servant of God, will you sell this clapper? He said: What will you do with it? I said: We will call to prayer with it. He said: Shall I not direct you to something better than that? I said: What is it? He said: You say: God is most great, God is most great, God is most great, God is most great. I bear witness that there is no god but God, I bear witness that there is no god but God. I bear witness that Muḥammad is the Messenger of God, I bear witness that Muḥammad is the Messenger of God. Come to prayer, come to prayer. Come to success, come to success. God is most great, God is most great. There is no god but God. When he told this to the Messenger of God ﷺ, he said: "It is a true vision, if God wills. Go with Bilāl and teach it to him, and let him call the adhān with it, for he has a clearer voice than you." So when Bilāl called the adhān with it, ʿUmar b. al-Khaṭṭāb heard him while he was in his house. He came out to the Messenger of God ﷺ dragging his cloak, saying: O Prophet of God, by the One who sent you with the truth, I have seen the like of what he saw. The Messenger of God ﷺ said: "So praise belongs to God." According to Abū Dāwūd, he also taught him the iqāmah. He said: Then when you establish the prayer, you say: God is most great, God is most great. I bear witness that there is no god but God. I bear witness that Muḥammad is the Messenger of God. Come to prayer, come to success. The prayer is established, the prayer is established. God is most great, God is most great. There is no god but God. Abū ʿUbayd said: Abū Bakr al-Ḥakamī informed me that ʿAbd Allāh b. Zayd al-Anṣārī said concerning that: I praise God, Possessor of majesty and generosity, with abundant praise for the adhān When the bearer of good tidings from God came to me with it So how honored he is in my sight as a bearer of good tidings In nights in which he came successively, three in a row Each time he came, he increased me in reverence. I say: This poetry is uncommon, and it indicates that he saw that for three nights until he reported it to the Messenger of God ﷺ. God knows best. Al-Zuhrī said: Bilāl added to the call of the dawn prayer: "Prayer is better than sleep," twice, and the Messenger of God ﷺ approved it.

466. Tarikh (al-Tabari) 888No grade recorded

     مِيلَادِ عَبْدِ اللَّهِ بْنِ الزُّبَيْرِ  فِي شَوَّالٍ سَنَةَ الْهِجْرَةِ، فَكَانَ أَوَّلَ مَوْلُودٍ وُلِدَ فِي الْإِسْلَامِ مِنَ الْمُهَاجِرِينَ، كَمَا أَنَّ النُّعْمَانَ بْنَ بَشِيرٍ أَوَّلُ مَوْلُودٍ وُلِدَ لِلْأَنْصَارِ بَعْدَ الْهِجْرَةِ ؓ. وَقَدْ زَعَمَ بَعْضُهُمْ أَنَّ ابْنَ الزُّبَيْرِ وُلِدَ بَعْدَ الْهِجْرَةِ بِعِشْرِينَ شَهْرًا. قَالَهُ أَبُو الْأَسْوَدِ. وَرَوَاهُ الْوَاقِدِيُّ، عَنْ مُحَمَّدِ بْنِ يَحْيَى بْنِ سَهْلِ بْنِ أَبِي حَثْمَةَ، عَنْ أَبِيهِ، عَنْ جَدِّهِ، وَزَعَمُوا أَنَّ النُّعْمَانَ وُلِدَ قَبْلَ الزُّبَيْرِ بِسِتَّةِ أَشْهُرٍ، عَلَى رَأْسِ أَرْبَعَةَ عَشَرَ شَهْرًا مِنَ الْهِجْرَةِ. وَالصَّحِيحُ مَا قَدَّمْنَاهُ. قَالَ الْبُخَارِيُّ: حَدَّثَنَا زَكَرِيَّا بْنُ يَحْيَى، ثَنَا أَبُو أُسَامَةَ، عَنْ هِشَامِ بْنِ عُرْوَةَ، عَنْ أَبِيهِ، عَنْ أَسْمَاءَ، أَنَّهَا حَمَلَتْ بِعَبْدِ اللَّهِ بْنِ الزُّبَيْرِ، قَالَتْ: فَخَرَجْتُ وَأَنَا مُتِمٌّ، فَأَتَيْتُ الْمَدِينَةَ، فَنَزَلْتُ بِقُبَاءَ فَوَلَدْتُهُ بِقُبَاءَ، ثُمَّ أَتَيْتُ بِهِ رَسُولَ اللَّهِ ﷺ فَوَضَعَهُ فِي حِجْرِهِ، ثُمَّ دَعَا بِتَمْرَةٍ فَمَضَغَهَا، ثُمَّ تَفَلَ فِي فِيهِ، فَكَانَ أَوَّلَ شَيْءٍ دَخَلَ جَوْفَهُ، رِيقُ رَسُولِ اللَّهِ ﷺ، ثُمَّ حَنَّكَهُ بِتَمْرَةٍ، ثُمَّ دَعَا لَهُ وَبَرِّكَ عَلَيْهِ. وَكَانَ أَوَّلَ مَوْلُودٍ وُلِدَ فِي الْإِسْلَامِ. تَابَعَهُ خَالِدُ بْنُ مَخْلَدٍ عَنْ عَلِيِّ بْنِ مُسْهِرٍ، عَنْ هِشَامٍ، عَنْ أَبِيهِ، عَنْ أَسْمَاءَ، أَنَّهَا هَاجَرَتْ إِلَى النَّبِيِّ ﷺ وَهِيَ حُبْلَى. حَدَّثَنَا قُتَيْبَةُ، عَنْ أَبِي أُسَامَةَ، عَنْ هِشَامِ بْنِ عُرْوَةَ، عَنْ أَبِيهِ، عَنْ عَائِشَةَ، قَالَتْ: أَوَّلُ مَوْلُودٍ وُلِدَ فِي الْإِسْلَامِ عَبْدُ اللَّهِ بْنُ الزُّبَيْرِ، أَتَوْا بِهِ النَّبِيَّ ﷺ، فَأَخَذَ النَّبِيُّ ﷺ تَمْرَةً فَلَاكَهَا، ثُمَّ أَدْخَلَهَا فِي فِيهِ، فَأَوَّلُ مَا دَخَلَ بَطْنَهُ رِيقُ النَّبِيِّ ﷺ. فَهَذَا حُجَّةٌ عَلَى الْوَاقِدِيِّ وَغَيْرِهِ; لِأَنَّهُ ذَكَرَ أَنَّ النَّبِيَّ ﷺ بَعَثَ مَعَ عَبْدِ اللَّهِ بْنِ أُرَيْقِطٍ - لَمَّا رَجَعَ إِلَى مَكَّةَ - زَيْدَ بْنَ حَارِثَةَ وَأَبَا رَافِعٍ; لِيَأْتُوا بِعِيَالِهِ وَعِيَالِ أَبِي بَكْرٍ، فَقَدِمُوا بِهِمْ أَثَرَ هِجْرَةِ النَّبِيِّ ﷺ، وَأَسْمَاءُ حَامِلٌ مُتِمٌّ أَيْ مُقْرِبٌ، قَدْ دَنَا وَضْعُهَا لِوَلَدِهَا، فَلَمَّا وَلَدَتْهُ كَبَّرَ الْمُسْلِمُونَ تَكْبِيرَةً عَظِيمَةً; فَرَحًا بِمَوْلِدِهِ، لِأَنَّهُ كَانَ قَدْ بَلَغَهُمْ عَنِ الْيَهُودِ أَنَّهُمْ سَحَرُوهُمْ، حَتَّى لَا يُولَدَ لَهُمْ بَعْدَ هِجْرَتِهِمْ وَلَدٌ، فَأَكْذَبَ اللَّهُ الْيَهُودَ فِيمَا زَعَمُوا.

     ✧ The birth of ʿAbd Allāh b. al-Zubayr in Shawwāl of the Hijrah year, so he was the first child born in Islam among the Emigrants, just as al-Nuʿmān b. Bashīr was the first child born to the Anṣār after the Hijrah ؓ. Some of them claimed that Ibn al-Zubayr was born twenty months after the Hijrah. This was said by Abū al-Aswad. Al-Wāqidī narrated it from Muḥammad b. Yaḥyā b. Sahl b. Abī Ḥathmah, from his father, from his grandfather. They claimed that al-Nuʿmān was born before al-Zubayr by six months, at the head of fourteen months from the Hijrah. The correct is what we presented first. Al-Bukhārī said: Zakariyyā b. Yaḥyā narrated to us, Abū Usāmah narrated to us, from Hishām b. ʿUrwah, from his father, from Asmāʾ, that she became pregnant with ʿAbd Allāh b. al-Zubayr. She said: I went out while I was full-term, and I came to al-Madīnah, and I stopped at Qubāʾ and gave birth to him at Qubāʾ. Then I brought him to the Messenger of Allah ﷺ and he placed him in his lap, then he called for a date and chewed it, then he spat into his mouth. So the first thing that entered his belly was the saliva of the Messenger of Allah ﷺ. Then he rubbed his palate with a date, then he supplicated for him and blessed him. He was the first child born in Islam. Khālid b. Makhlad followed him up from ʿAlī b. Mushir, from Hishām, from his father, from Asmāʾ, that she emigrated to the Prophet ﷺ while she was pregnant. Qutaybah narrated to us, from Abū Usāmah, from Hishām b. ʿUrwah, from his father, from ʿĀʾishah, she said: The first child born in Islam was ʿAbd Allāh b. al-Zubayr. They brought him to the Prophet ﷺ, and the Prophet ﷺ took a date and chewed it, then inserted it into his mouth. So the first thing that entered his belly was the saliva of the Prophet ﷺ. This is a proof against al-Wāqidī and others; because he mentioned that the Prophet ﷺ sent with ʿAbd Allāh b. Urayqiṭ—when he returned to Makkah—Zayd b. Ḥārithah and Abū Rāfiʿ; to bring his family and the family of Abū Bakr. They arrived with them right after the Hijrah of the Prophet ﷺ, while Asmāʾ was pregnant and full-term, i.e., near giving birth, her delivery of her child having drawn close. When she gave birth to him, the Muslims shouted a great takbīr; rejoicing at his birth, because it had reached them from the Jews that they had bewitched them, so that no child would be born to them after their Hijrah. Thus Allah proved the Jews false in what they claimed.

467. Tarikh (al-Tabari) 889No grade recorded

     وَقَدْ شُرِّفَتِ الْمَدِينَةُ أَيْضًا بِهِجْرَتِهِ عَلَيْهِ السَّلَامُ إِلَيْهَا  ، وَصَارَتْ كَهْفًا لِأَوْلِيَاءِ اللَّهِ وَعِبَادِهِ الصَّالِحِينَ، وَمَعْقِلًا وَحِصْنًا مَنِيعًا لِلْمُسْلِمِينَ، وَدَارَ هُدًى لِلْعَالَمِينَ، وَالْأَحَادِيثُ فِي فَضْلِهَا كَثِيرَةٌ جِدًّا لَهَا مَوْضِعٌ آخَرُ نُورِدُهَا فِيهِ إِنْ شَاءَ اللَّهُ. وَقَدْ ثَبَتَ فِي " الصَّحِيحَيْنِ " مِنْ طَرِيقِ خُبَيْبِ بْنِ عَبْدِ الرَّحْمَنِ بْنِ خُبَيْبِ بْنِ يِسَافٍ، عَنْ حَفْصِ بْنِ عَاصِمٍ، عَنْ أَبِي هُرَيْرَةَ، قَالَ: قَالَ رَسُولُ اللَّهِ ﷺ: إِنَّ الْإِيمَانَ لَيَأْرِزُ إِلَى الْمَدِينَةِ، كَمَا تَأْرِزُ الْحَيَّةُ إِلَى جُحْرِهَا ". وَرَوَاهُ مُسْلِمٌ أَيْضًا عَنْ مُحَمَّدِ بْنِ رَافِعٍ، عَنْ شَبَابَةَ، عَنْ عَاصِمِ بْنِ مُحَمَّدِ بْنِ زَيْدِ بْنِ عَبْدِ اللَّهِ بْنِ عُمَرَ، عَنْ أَبِيهِ، عَنِ ابْنِ عُمَرَ، عَنِ النَّبِيِّ ﷺ نَحْوَهُ. وَفِي " الصَّحِيحَيْنِ " أَيْضًا مِنْ حَدِيثِ مَالِكٍ، عَنْ يَحْيَى بْنِ سَعِيدٍ، أَنَّهُ سَمِعَ أَبَا الْحُبَابِ سَعِيدَ بْنَ يَسَارٍ، سَمِعْتُ أَبَا هُرَيْرَةَ يَقُولُ: قَالَ رَسُولُ اللَّهِ ﷺ: " أُمِرْتُ بِقَرْيَةٍ تَأْكُلُ الْقُرَى، يَقُولُونَ: يَثْرِبُ. وَهِيَ الْمَدِينَةُ، تَنْفِي النَّاسَ كَمَا يَنْفِي الْكِيرُ خَبَثَ الْحَدِيدِ ". وَقَدِ انْفَرَدَ الْإِمَامُ مَالِكٌ عَنْ بَقِيَّةِ الْأَئِمَّةِ الْأَرْبَعَةِ بِتَفْضِيلِهَا عَلَى مَكَّةَ. وَقَدْ قَالَ الْبَيْهَقِيُّ: أَخْبَرَنَا أَبُو عَبْدِ اللَّهِ الْحَافِظُ، أَخْبَرَنِي أَبُو الْوَلِيدِ وَأَبُو بَكْرِ بْنُ عَبْدِ اللَّهِ، قَالَا: ثَنَا الْحَسَنُ بْنُ سُفْيَانَ، ثَنَا أَبُو مُوسَى الْأَنْصَارِيُّ، ثَنَا سَعِيدُ بْنُ سَعِيدٍ، حَدَّثَنِي أَخِي، عَنْ أَبِي هُرَيْرَةَ، أَنَّ رَسُولَ اللَّهِ ﷺ قَالَ: " اللَّهُمَّ إِنَّكَ أَخْرَجْتَنِي مِنْ أَحَبِّ الْبِلَادِ إِلَيَّ، فَأَسْكِنِّي أَحَبَّ الْبِلَادِ إِلَيْكَ ". فَأَسْكَنَهُ اللَّهُ الْمَدِينَةَ. وَهَذَا حَدِيثٌ غَرِيبٌ جِدًّا. وَالْمَشْهُورُ عَنِ الْجُمْهُورِ أَنَّ مَكَّةَ أَفْضَلُ مِنَ الْمَدِينَةِ  ، إِلَّا الْمَكَانَ الَّذِي ضَمَّ جَسَدَ رَسُولِ اللَّهِ ﷺ. وَقَدِ اسْتَدَلَّ الْجُمْهُورُ عَلَى ذَلِكَ بِأَدِلَّةٍ يَطُولُ ذِكْرُهَا هَاهُنَا، وَمَحَلُّهَا فِي كِتَابِ الْمَنَاسِكِ مِنَ " الْأَحْكَامِ " إِنْ شَاءَ اللَّهُ تَعَالَى. وَأَشْهَرُ دَلِيلٍ لَهُمْ فِي ذَلِكَ، مَا قَالَ الْإِمَامُ أَحْمَدُ: حَدَّثَنَا أَبُو الْيَمَانِ، ثَنَا شُعَيْبٌ، عَنِ الزُّهْرِيِّ، أَخْبَرَنَا أَبُو سَلَمَةَ بْنُ عَبْدِ الرَّحْمَنِ، أَنَّ عَبْدَ اللَّهِ بْنَ عَدِيِّ بْنِ الْحَمْرَاءِ أَخْبَرَهُ، أَنَّهُ سَمِعَ النَّبِيَّ ﷺ وَهُوَ وَاقِفٌ بِالْحَزْوَرَةِ فِي سُوقِ مَكَّةَ يَقُولُ: " وَاللَّهِ إِنَّكِ لَخَيْرُ أَرْضِ اللَّهِ وَأَحَبُّ أَرْضِ اللَّهِ إِلَى اللَّهِ، وَلَوْلَا أَنِّي أُخْرِجْتُ مِنْكِ مَا خَرَجْتُ ".. تَنْبِيهٌ: قَالَ سُلْطَانُ الْعُلَمَاءِ الشَّيْخُ عِزُّ الدِّينِ بْنُ عَبْدِ السَّلَامِ: "مَعْنَى التَّفْضِيلِ بَيْنَ مَكَّةَ وَالْمَدِينَةِ  أَنَّ ثَوَابَ الْعَمَلِ فِي إِحْدَاهُمَا أَكْثَرُ مِنْ ثَوَابِ الْعَمَلِ فِي الْأُخْرَى، فَيُشْكِلُ قَوْلُ الْقَاضِي: "أَجْمَعَتِ الْأُمَّةُ عَلَى أَنَّ مَوْضِعَ الْقَبْرِ الشَّرِيفِ أَفْضَلُ"، إِذْ لَا يُمْكِنُ لِأَحَدٍ أَنْ يَعْبُدَ اللَّهَ فِيهِ. وَأَجَابَ غَيْرُهُ بِأَنَّ التَّفْضِيلَ فِي ذَلِكَ لِلْمُجَاوَرَةِ، وَلِذَا حَرُمَ عَلَى الْمُحْدِثِ مَسُّ جِلْدِ الْمُصْحَفِ،  لَا لِكَثْرَةِ الثَّوَابِ، وَإِلَّا فَلَا يَكُونُ جِلْدُ الْمُصْحَفِ بَلْ وَلَا الْمُصْحَفُ أَفْضَلَ مِنْ غَيْرِهِ لِتَعَذُّرِ الْعَمَلِ فِيهِ. وَقَالَ شَيْخُ الْإِسْلَامِ تَقِيُّ الدِّينِ السُّبْكِيُّ: قَدْ يَكُونُ التَّفْضِيلُ بِكَثْرَةِ الثَّوَابِ، وَقَدْ يَكُونُ لِأَمْرٍ آخَرَ، وَإِنْ لَمْ يَكُنْ عَمَلًا، فَإِنَّ الْقَبْرَ الشَّرِيفَ يَنْزِلُ عَلَيْهِ مِنَ الرَّحْمَةِ وَالرِّضْوَانِ وَالْمَلَائِكَةِ، وَلَهُ عِنْدَ اللَّهِ مِنَ الْمَحَبَّةِ وَلِسَاكِنِهِ مَا تَقْصُرُ الْعُقُولُ عَنْ إِدْرَاكِهِ، وَلَيْسَ ذَلِكَ لِمَكَانٍ غَيْرِهِ، فَكَيْفَ لَا يَكُونُ أَفْضَلَ الْأَمَاكِنِ؟ وَلَيْسَ مَحَلَّ عَمَلٍ لَنَا، فَهَذَا مَعْنًى غَيْرُ تَضْعِيفِ الْأَعْمَالِ فِيهِ، وَأَيْضًا فَبِاعْتِبَارِ مَا قِيلَ: أَنَّ كُلَّ أَحَدٍ يُدْفَنُ فِي الْمَوْضِعِ الَّذِي خُلِقَ مِنْهُ، [وَأَيْضًا فَقَدْ تَكُونُ الْأَعْمَالُ مُضَاعَفَةً فِيهَا، بِاعْتِبَارِ أَنَّ النَّبِيَّ ﷺ حَيٌّ وَأَنَّ أَعْمَالَهُ مُضَاعَفَةٌ] أَكْثَرَ مِنْ كُلِّ أَحَدٍ، فَلَا يَخْتَصُّ التَّضْعِيفُ بِأَعْمَالِنَا نَحْنُ. قَالَ السَّيِّدُ: " [وَهَذَا مِنَ النَّفَاسَةِ بِمَكَانٍ عَلَى أَنِّي أَقُولُ] الرَّحَمَاتُ وَالْبَرَكَاتُ النَّازِلَةُ بِذَلِكَ الْمَحَلِّ يَعُمُّ فَيْضُهَا الْأُمَّةَ، وَهِيَ غَيْرُ مُتَنَاهِيَةٍ لِدَوَامِ تَرْقِيَاتِهِ ﷺ [وَمَا تَنَالُهُ الْأُمَّةُ بِسَبَبِ نَبِيِّهَا هُوَ الْغَايَةُ فِي الْفَضْلِ، وَلِذَا كَانَتْ خَيْرَ أُمَّةٍ بِسَبَبِ كَوْنِ نَبِيِّهَا خَيْرَ الْأَنْبِيَاءِ، فَكَيْفَ لَا يَكُونُ الْقَبْرُ الشَّرِيفُ أَفْضَلَ الْبِقَاعِ مَعَ كَوْنِهِ] مَنْبَعَ فَيْضِ الْخَيْرَاتِ، [أَلَا تَرَى أَنَّ الْكَعْبَةَ عَلَى رَأْيِ مَنْ] مَنَعَ الصَّلَاةَ فِيهَا لَيْسَتْ مَحَلَّ عَمَلِنَا؟ أَفَيَقُولُ عَاقِلٌ بِتَفْضِيلِ الْمَسْجِدِ حَوْلَهَا عَلَيْهَا لِأَنَّهُ مَحَلُّ الْعَمَلِ، مَعَ أَنَّ الْكَعْبَةَ هِيَ السَّبَبُ فِي إِنَالَةِ تِلْكَ الْخَيْرَاتِ؟ وَسَيَأْتِي أَنَّ الْمَجِيءَ الْمَذْكُورَ فِي قَوْلِهِ تَعَالَى: وَلَوْ أَنَّهُمْ إِذْ ظَلَمُوا أَنْفُسَهُمْ جَاءُوكَ [النِّسَاءِ 64] الْآيَةُ، حَاصِلٌ بِالْمَجِيءِ إِلَى قَبْرِهِ الشَّرِيفِ، وَكَذَا زِيَارَتُهُ ﷺ، وَسُؤَالُ الشَّفَاعَةِ مِنْهُ، وَالتَّوَسُّلُ بِهِ إِلَى اللَّهِ، وَالْمُجَاوَرَةُ عِنْدَهُ مِنْ أَفْضَلِ الْقُرُبَاتِ، وَعِنْدَهُ تُجَابُ الدَّعَوَاتُ أَيْضًا، فَكَيْفَ لَا تَكُونُ أَفْضَلَ وَهُوَ السَّبَبُ فِي هَذِهِ الْخَيْرَاتِ؟ وَأَيْضًا فَهُوَ رَوْضَةٌ مِنْ رِيَاضِ الْجَنَّةِ، بَلْ أَفْضَلُ رِيَاضِهَا، وَفِي الْحَدِيثِ: "لَقَابُ قَوْسِ أَحَدِكُمْ [فِي الْجَنَّةِ] خَيْرٌ مِنَ الدُّنْيَا وَمَا فِيهَا".

     ✧ Madinah was also honored by his emigration ﷺ to it, and it became a refuge for the friends of Allah and His righteous servants, a stronghold and impregnable fortress for the Muslims, and a house of guidance for the worlds. The hadiths on its virtue are very numerous; they have another place where we shall cite them, if Allah wills. It is established in the two Sahihs, via Khubayb b. ʿAbd al-Raḥmān b. Khubayb b. Yasāf, from Ḥafṣ b. ʿĀṣim, from Abū Hurayrah, who said: The Messenger of Allah ﷺ said: "Faith will shrink back to Madinah as a snake shrinks back to its hole." Muslim also narrated it from Muḥammad b. Rāfiʿ, from Shabābah, from ʿĀṣim b. Muḥammad b. Zayd b. ʿAbd Allāh b. ʿUmar, from his father, from Ibn ʿUmar, from the Prophet ﷺ, similarly. In the two Sahihs also, from the hadith of Mālik, from Yaḥyā b. Saʿīd, that he heard Abū al-Ḥubāb Saʿīd b. Yasār say: I heard Abū Hurayrah say: The Messenger of Allah ﷺ said: "I was commanded to a town that devours other towns; they call it Yathrib, and it is Madinah. It expels people as the bellows expel the dross of iron." Imām Mālik alone among the four imāms held it superior to Makkah. Al-Bayhaqī said: Abū ʿAbd Allāh al-Ḥāfiẓ informed us, Abū al-Walīd and Abū Bakr b. ʿAbd Allāh informed me, they said: Al-Ḥasan b. Sufyān narrated to us, Abū Mūsā al-Anṣārī narrated to us, Saʿīd b. Saʿīd narrated to us, my brother narrated to me, from Abū Hurayrah, that the Messenger of Allah ﷺ said: "O Allah, You brought me out of the most beloved of lands to me, so settle me in the most beloved of lands to You." So Allah settled him in Madinah. This is a very strange hadith. The well-known position of the majority is that Makkah is superior to Madinah, except for the place that encloses the body of the Messenger of Allah ﷺ. The majority have adduced evidence for this whose mention would be lengthy here; its place is in the book of rites in al-Aḥkām, if Allah Most High wills. Their most famous evidence for this is what Imām Aḥmad said: Abū al-Yamān narrated to us, Shuʿayb narrated to us, from al-Zuhrī, Abū Salamah b. ʿAbd al-Raḥmān informed us, that ʿAbd Allāh b. ʿAdī b. al-Ḥamrāʾ informed him that he heard the Prophet ﷺ while he was standing at al-Ḥazwarah in the market of Makkah, saying: "By Allah, you are the best land of Allah and the most beloved land of Allah to Allah, and had I not been expelled from you, I would not have left." Note: The Sultan of the Scholars, Shaykh ʿIzz al-Dīn b. ʿAbd al-Salām, said: "The meaning of preferring between Makkah and Madinah is that the reward of deeds in one of them is greater than the reward of deeds in the other, so the saying of the Qāḍī is problematic: "The ummah has agreed that the place of the noble grave is superior," because no one can worship Allah in it. Another answered him that the preference in that is for proximity, and for this reason the one in a state of minor ritual impurity is forbidden from touching the cover of the muṣḥaf, not because of the abundance of reward; otherwise, the cover of the muṣḥaf, nay the muṣḥaf itself, would not be superior to anything else because deeds are impossible in it. Shaykh al-Islām Taqī al-Dīn al-Subkī said: Preference may be by abundance of reward, and it may be for another matter even if it is not a deed, for upon the noble grave descend mercy, divine pleasure, and angels, and it has with Allah, and its inhabitant has, love which minds fall short of comprehending, and that is not for any other place, so how could it not be the best of places? It is not a place of our deeds, so this is a meaning other than the multiplication of deeds in it. Also, considering what has been said, that every person is buried in the place from which he was created, [and also deeds may be multiplied therein, considering that the Prophet ﷺ is alive and his deeds are multiplied] more than anyone else, so the multiplication is not restricted to our own deeds. Al-Sayyid said: "[And this is of the highest value, even though I say] the mercies and blessings that descend upon that place, their effusion encompasses the ummah, and they are endless because of the perpetual ascensions of his rank ﷺ [and what the ummah attains because of its Prophet is the utmost in excellence, and for this it was the best ummah because its Prophet was the best of the prophets, so how could the noble grave not be the best of spots, being] the spring of the effusion of good things? [Do you not see that the Kaʿbah, according to the opinion of one who] forbids prayer inside it, is not a place of our deeds? Would any rational person say that the mosque around it is superior to it because it is a place of deeds, even though the Kaʿbah is the cause of attaining those good things? It will come that the coming mentioned in the Most High's saying: 'If only, when they wronged themselves, they came to you' [al-Nisāʾ: 64] and so on, occurs by coming to his noble grave, and likewise visiting him ﷺ, seeking intercession from him, seeking nearness to Allah through him, and staying near him are among the best acts of nearness, and with him supplications are answered as well, so how could it not be superior when it is the cause of these good things? Also, it is a garden from the gardens of Paradise, indeed the best of its gardens, and in the hadith: 'A bow's length of one of you [in Paradise] is better than the world and what is in it.'"

468. Tarikh (al-Tabari) 890No grade recorded

     اتَّفَقَ الصَّحَابَةُ ؓ فِي سَنَةِ سِتَّ عَشْرَةَ - وَقِيلَ: سَنَةَ سَبْعَ عَشْرَةَ أَوْ ثَمَانِيَ عَشْرَةَ - فِي الدَّوْلَةِ الْعُمَرِيَّةِ عَلَى جَعْلِ ابْتِدَاءِ التَّارِيخِ الْإِسْلَامِيِّ مِنْ سَنَةِ الْهِجْرَ ةِ،  وَذَلِكَ أَنَّ أَمِيرَ الْمُؤْمِنِينَ عُمَرَ ؓ، رُفِعَ إِلَيْهِ صَكٌّ، أَيْ حُجَّةٌ، لِرَجُلٍ عَلَى آخَرَ، وَفِيهِ أَنَّهُ يَحِلُّ عَلَيْهِ فِي شَعْبَانَ، فَقَالَ عُمَرُ: أَيُّ شَعْبَانَ ؟ أَشَعْبَانُ هَذِهِ السَّنَةِ الَّتِي نَحْنُ فِيهَا، أَوِ السَّنَةِ الْمَاضِيَةِ، أَوِ الْآتِيَةِ ؟ ثُمَّ جَمَعَ الصَّحَابَةَ فَاسْتَشَارَهُمْ فِي وَضْعِ تَأَرِيخٍ يَتَعَرَّفُونَ بِهِ حُلُولَ الدُّيُونِ، وَغَيْرَ ذَلِكَ، فَقَالَ قَائِلٌ: أَرِّخُوا كَتَارِيخِ الْفُرْسِ. فَكَرِهَ ذَلِكَ، وَكَانَتِ الْفُرْسُ يُؤَرِّخُونَ بِمُلُوكِهِمْ وَاحِدًا بَعْدَ وَاحِدٍ. وَقَالَ قَائِلٌ: أَرِّخُوا بِتَارِيخِ الرُّومِ. وَكَانُوا يُؤَرِّخُونَ بِمُلْكِ إِسْكَنْدَرَ بْنِ فِيلِيبُّسَ الْمَقْدُونِيِّ، فَكَرِهَ ذَلِكَ. وَقَالَ آخَرُونَ: أَرِّخُوا بِمَوْلِدِ رَسُولِ اللَّهِ ﷺ. وَقَالَ آخَرُونَ: بَلْ بِمَبْعَثِهِ. وَقَالَ آخَرُونَ: بَلْ بِهِجْرَتِهِ. وَقَالَ آخَرُونَ: بَلْ بِوَفَاتِهِ عَلَيْهِ السَّلَامُ. فَمَالَ عُمَرُ ؓ، إِلَى التَّأْرِيخِ بِالْهِجْرَةِ لِظُهُورِهِ وَاشْتِهَارِهِ وَاتَّفَقُوا مَعَهُ عَلَى ذَلِكَ. وَقَالَ الْبُخَارِيُّ فِي " صَحِيحِهِ ": التَّارِيخُ وَمَتَى أَرَّخُوا التَّارِيخَ: حَدَّثَنَا عَبْدُ اللَّهِ بْنُ مَسْلَمَةَ، ثَنَا عَبْدُ الْعَزِيزِ، عَنْ أَبِيهِ، عَنْ سَهْلِ بْنِ سَعْدٍ، قَالَ: مَا عَدُّوا مِنْ مَبْعَثِ النَّبِيِّ ﷺ وَلَا مِنْ وَفَاتِهِ، مَا عَدُّوا إِلَّا مِنْ مَقْدَمِهِ الْمَدِينَةَ. وَقَالَ الْوَاقِدِيُّ: حَدَّثَنَا ابْنُ أَبِي الزِّنَادِ، عَنْ أَبِيهِ، قَالَ: اسْتَشَارَ عُمَرُ فِي التَّأْرِيخِ فَأَجْمَعُوا عَلَى الْهِجْرَةِ. وَقَالَ أَبُو دَاوُدَ الطَّيَالِسِيُّ، عَنْ قُرَّةَ بْنِ خَالِدٍ السَّدُوسِيِّ، عَنْ مُحَمَّدِ بْنِ سِيرِينَ، قَالَ: قَامَ رَجُلٌ إِلَى عُمَرَ فَقَالَ: أَرِّخُوا. فَقَالَ: مَا أَرِّخُوا ؟ فَقَالَ: شَيْءٌ تَفْعَلُهُ الْأَعَاجِمُ يَكْتُبُونَ: فِي شَهْرِ كَذَا مِنْ سَنَةِ كَذَا. فَقَالَ عُمَرُ: حَسَنٌ فَأَرِّخُوا. فَقَالُوا: مِنْ أَيِّ السِّنِينَ نَبْدَأُ ؟ فَقَالُوا: مِنْ مَبْعَثِهِ. وَقَالُوا: مِنْ وَفَاتِهِ. ثُمَّ أَجْمَعُوا عَلَى الْهِجْرَةِ، ثُمَّ قَالُوا: وَأَيَّ الشُّهُورِ نَبْدَأُ ؟ فَقَالُوا: رَمَضَانَ. ثُمَّ قَالُوا: الْمُحَرَّمَ فَهُوَ مُنْصَرَفُ النَّاسِ مِنْ حَجِّهِمْ وَهُوَ شَهْرٌ حَرَامٌ. فَاجْتَمَعُوا عَلَى الْمُحَرَّمِ. وَقَالَ ابْنُ جَرِيرٍ، حَدَّثَنَا مُحَمَّدُ بْنُ إِسْمَاعِيلَ، حَدَّثَنَا قُتَيْبَةُ، ثَنَا نُوحُ بْنُ قَيْسٍ الطَّاحِيُّ، عَنْ عُثْمَانَ بْنِ مِحْصَنٍ، أَنَّ ابْنَ عَبَّاسٍ كَانَ يَقُولُ فِي قَوْلِهِ تَعَالَى: وَالْفَجْرِ وَلَيَالٍ عَشْرٍ [ الْفَجْرِ: 2، 1 ]. هُوَ الْمُحَرَّمُ فَجْرُ السَّنَةِ. وَرَوَى عَنْ عُبَيْدِ بْنِ عُمَيْرٍ قَالَ: إِنَّ الْمُحَرَّمَ شَهْرُ اللَّهِ، وَهُوَ رَأْسُ السَّنَةِ، يُكْسَى بِهِ الْبَيْتُ، وَيُؤَرِّخُ بِهِ النَّاسُ، وَيُضْرَبُ فِيهِ الْوَرِقُ. وَقَالَ أَحْمَدُ: حَدَّثَنَا رَوْحُ بْنُ عُبَادَةَ، ثَنَا زَكَرِيَّا بْنُ إِسْحَاقَ، عَنْ عَمْرِو بْنِ دِينَارٍ، قَالَ: إِنَّ أَوَّلَ مَنْ أَرَّخَ الْكُتُبَ يَعْلَى بْنُ أُمَيَّةَ بِالْيَمَنِ، وَإِنَّ رَسُولَ اللَّهِ ﷺ قَدِمَ الْمَدِينَةَ فِي رَبِيعٍ الْأَوَّلِ وَإِنَّ النَّاسَ أَرَّخُوا لِأَوَّلِ السَّنَةِ. وَرَوَى مُحَمَّدُ بْنُ إِسْحَاقَ، عَنِ الزُّهْرِيِّ، وَعَنْ مُحَمَّدِ بْنِ صَالِحٍ، عَنِ الشَّعْبِيِّ، أَنَّهُمَا قَالَا: أَرَّخَ بَنُو إِسْمَاعِيلَ مِنْ نَارِ إِبْرَاهِيمَ، ثُمَّ أَرَّخُوا مِنْ بُنْيَانِ إِبْرَاهِيمَ وَإِسْمَاعِيلَ الْبَيْتَ، ثُمَّ أَرَّخُوا مِنْ مَوْتِ كَعْبِ بْنِ لُؤَيٍّ، ثُمَّ أَرَّخُوا مِنَ الْفِيلِ، ثُمَّ أَرَّخَ عُمَرُ بْنُ الْخَطَّابِ مِنَ الْهِجْرَةِ، وَذَلِكَ سَنَةَ سَبْعَ عَشْرَةَ أَوْ ثَمَانِيَ عَشْرَةَ وَقَدْ ذَكَرْنَا هَذَا الْفَصْلَ مُحَرَّرًا بِأَسَانِيدِهِ وَطُرُقِهِ فِي " السِّيرَةِ الْعُمَرِيَّةِ ". وَلِلَّهِ الْحَمْدُ. وَالْمَقْصُودُ أَنَّهُمْ جَعَلُوا ابْتِدَاءَ التَّارِيخِ الْإِسْلَامِيِّ مِنْ سَنَةِ الْهِجْرَةِ، وَجَعَلُوا أَوَّلَهَا مِنَ الْمُحَرَّمِ، فِيمَا اشْتُهِرَ عَنْهُمْ، وَهَذَا هُوَ قَوْلُ جُمْهُورِ الْأَئِمَّةِ. وَحَكَى السُّهَيْلِيُّ وَغَيْرُهُ، عَنِ الْإِمَامِ مَالِكٍ أَنَّهُ قَالَ: أَوَّلُ السَّنَةِ الْإِسْلَامِيَّةِ رَبِيعٌ الْأَوَّلُ; لِأَنَّهُ الشَّهْرُ الَّذِي هَاجَرَ فِيهِ رَسُولُ اللَّهِ ﷺ. وَقَدِ اسْتَدَلَّ السُّهَيْلِيُّ عَلَى ذَلِكَ فِي مَوْضِعٍ آخَرَ، بِقَوْلِهِ تَعَالَى لَمَسْجِدٌ أُسِّسَ عَلَى التَّقْوَى مِنْ أَوَّلِ يَوْمٍ [ التَّوْبَةِ: 108 ] أَيْ; مِنْ أَوَّلِ يَوْمِ حُلُولِ النَّبِيِّ ﷺ الْمَدِينَةَ وَهُوَ أَوَّلُ يَوْمٍ مِنَ التَّارِيخِ، كَمَا اتَّفَقَ الصَّحَابَةُ عَلَى أَوَّلِ سِنِيِّ التَّارِيخِ عَامَ الْهِجْرَةِ. وَلَا شَكَّ أَنَّ هَذَا الَّذِي قَالَهُ الْإِمَامُ مَالِكٌ رَحِمَهُ اللَّهُ مُنَاسِبٌ، وَلَكِنَّ الْعَمَلَ عَلَى خِلَافِهِ، وَذَلِكَ لِأَنَّ أَوَّلَ شُهُورِ الْعَرَبِ الْمُحَرَّمُ، فَجَعَلُوا السَّنَةَ الْأُولَى سَنَةَ الْهِجْرَةِ، وَجَعَلُوا أَوَّلَهَا الْمُحَرَّمَ كَمَا هُوَ الْمَعْرُوفُ; لِئَلَّا يَخْتَلِطَ النِّظَامُ.

     ✧ The Companions ؓ agreed in the year sixteen—and it is said: in the year seventeen or eighteen—during the ʿUmarī state to make the beginning of the Islamic calendar from the year of the Hijrah. This was because a deed, that is, a legal instrument, was brought before the Commander of the Faithful ʿUmar ؓ, in which one man had a claim against another, and it stated that it was due in Shaʿbān. So ʿUmar said: Which Shaʿbān? Is it Shaʿbān of this year in which we are, or of the past year, or of the coming year? Then he assembled the Companions and consulted them about establishing a dating system by which they could know the due dates of debts and other matters. One person said: Date as the Persians date. He disliked that, for the Persians dated by their kings, one after another. Another said: Date by the calendar of the Romans. They used to date by the reign of Alexander son of Philip the Macedonian. He disliked that. Others said: Date from the birth of the Messenger of Allah ﷺ. Others said: Rather, from his sending as a prophet. Others said: Rather, from his emigration. Others said: Rather, from his death ﷺ. ʿUmar ؓ inclined toward dating by the Hijrah because of its clarity and fame, and they agreed with him on that. Al-Bukhārī said in his Ṣaḥīḥ: The calendar and when they began dating: ʿAbd Allāh b. Maslamah narrated to us; ʿAbd al-ʿAzīz narrated to us, from his father, from Sahl b. Saʿd, who said: They did not count from the sending of the Prophet ﷺ, nor from his death; they counted only from his arrival in Madinah. Al-Wāqidī said: Ibn Abī al-Zinād narrated to us, from his father, who said: ʿUmar consulted about the calendar, and they unanimously agreed on the Hijrah. Abū Dāwūd al-Ṭayālisī said, from Qurrah b. Khālid al-Sadūsī, from Muḥammad b. Sīrīn, who said: A man stood up to ʿUmar and said: Date. He said: How date? He said: Something the non-Arabs do; they write: in such-and-such a month of such-and-such a year. ʿUmar said: Good, so date. They said: From which year shall we begin? Some said: From his sending. Others said: From his death. Then they unanimously agreed on the Hijrah. Then they said: With which month shall we begin? Some said: Ramaḍān. Then they said: Al-Muḥarram, for it is when the people return from their pilgrimage, and it is a sacred month. So they agreed upon al-Muḥarram. Ibn Jarīr said: Muḥammad b. Ismāʿīl narrated to us; Qutaybah narrated to us; Nūḥ b. Qays al-Ṭāḥī narrated to us, from ʿUthmān b. Miḥṣan, that Ibn ʿAbbās used to say regarding His saying, exalted be He: "By the dawn and the ten nights" [al-Fajr: 1–2]: It is al-Muḥarram, the dawn of the year. And it is related from ʿUbayd b. ʿUmayr who said: Indeed al-Muḥarram is the month of Allah, and it is the head of the year; with it the House is clothed, and by it people date, and in it silver is minted. Aḥmad said: Rawḥ b. ʿUbādah narrated to us; Zakariyyā b. Isḥāq narrated to us, from ʿAmr b. Dīnār, who said: The first person to date documents was Yaʿlā b. Umayyah in Yemen, and the Messenger of Allah ﷺ arrived in Madinah in Rabīʿ al-Awwal, and the people dated from the beginning of the year. Muḥammad b. Isḥāq related, from al-Zuhrī, and from Muḥammad b. Ṣāliḥ, from al-Shaʿbī, that they both said: The descendants of Ismāʿīl dated from the fire of Ibrāhīm; then they dated from the building of the House by Ibrāhīm and Ismāʿīl; then they dated from the death of Kaʿb b. Luʾayy; then they dated from the Elephant; then ʿUmar b. al-Khaṭṭāb dated from the Hijrah. That was in the year seventeen or eighteen. We have mentioned this section in its redacted form with its chains of transmission and paths in "al-Sīrah al-ʿUmariyyah." And to Allah belongs praise. The point is that they made the beginning of the Islamic calendar from the year of the Hijrah, and made its first month al-Muḥarram, as is well known from them. This is the saying of the majority of the imams. Al-Suhaylī and others related from Imam Mālik that he said: The first month of the Islamic year is Rabīʿ al-Awwal, because it is the month in which the Messenger of Allah ﷺ emigrated. Al-Suhaylī adduced as evidence for that in another place the saying of the Exalted: "A mosque founded on piety from the first day" [al-Tawbah: 108]—that is, from the first day of the Prophet's ﷺ arrival in Madinah, which is the first day of the calendar, just as the Companions agreed on the first year of the calendar as the year of the Hijrah. There is no doubt that what Imam Mālik, may Allah have mercy on him, said is fitting, but the practice is contrary to it. That is because the first of the months of the Arabs is al-Muḥarram, so they made the first year the year of the Hijrah and made its beginning al-Muḥarram, as is well known, so that the system would not become confused.

469. Tarikh (al-Tabari) 891No grade recorded

     بَعْضُ أُمُورٍ دَارَتْ بَيْنَ الرَّسُولِ ﷺ وَبَيْنَ الْيَهُودِ وَالنَّصَارَى وَالْمُنَافِقِينَ بِالْمَدِينَةِ الْمُنَوَّرَةِ. لَقَدْ أَخَذَ اللَّهُ تَعَالَى الْعَهْدَ عَلَى الْأُمَمِ السَّابِقَةِ وَمِنْهُمُ الْيَهُودُ عَلَى الْإِيمَانِ بِمُحَمَّدٍ ﷺ، وَقَدْ أَقَرُّوا بِذَلِكَ فَقَالَ: وَإِذْ أَخَذَ اللَّهُ مِيثَاقَ النَّبِيِّينَ لَمَا آتَيْتُكُمْ مِنْ كِتَابٍ وَحِكْمَةٍ ثُمَّ جَاءَكُمْ رَسُولٌ مُصَدِّقٌ لِمَا مَعَكُمْ لَتُؤْمِنُنَّ بِهِ وَلَتَنْصُرُنَّهُ قَالَ أَأَقْرَرْتُمْ وَأَخَذْتُمْ عَلَى ذَلِكُمْ إِصْرِي قَالُوا أَقْرَرْنَا قَالَ فَاشْهَدُوا وَأَنَا مَعَكُمْ مِنَ الشَّاهِدِينَ بَلْ كَانَتِ الْيَهُودُ يَسْتَفْتِحُونَ عَلَى كُفَّارِ الْمَدِينَةِ وَغَيْرِهِمْ وَكَانُوا يَدْعُونَ اللَّهَ أَنْ يَبْعَثَهُ لِيُقَاتِلُوا بِهِ الْعَرَبَ وَكَانُوا كَثِيرًا مَا يَذْكُرُونَ ذَلِكَ لِلْعَرَبِ، فَلَمَّا أَكْرَمَ اللَّهُ الْعَرَبَ بِأَنْ خَرَجَ النَّبِيُّ ﷺ مِنْهُمْ نَاصَبَتْهُ الْيَهُودُ الْعَدَوَاةَ وَكَفَرُوا بِمَا كَانُوا يُؤْمِنُونَ بِهِ مِنْ قَبْلُ. وَقَدْ دَأَبَتْ يَهُودُ عَلَى كِتْمَانِ مَا أَنْزَلَ اللَّهُ سُبْحَانَهُ لَاسِيَّمَا مَا يَتَعَلَّقُ بِالنَّبِيِّ ﷺ وَصِفَتِهِ وَقَدْ وَعَظَهُمُ النَّبِيُّ ﷺ فِي ذَلِكَ وَلَمَّا مَنَّ اللَّهُ تَعَالَى بِالنَّصْرِ فِي غَزْوَةِ بَدْرٍ جَمَعَ بَنِي الْقَيْنُقَاعِ فِي سُوقِ الْمَدِينَةِ وَدَعَاهُمْ إِلَى الْإِسْلَامِ وَحَذَّرَهُمْ مِنْ مَصِيرٍ كَمَصِيرِ قُرَيْشٍ فَرَدُّوا عَلَيْهِ بِأَسْوَءِ رَدٍّ قَبَّحَهُمُ اللَّهُ. وَقَدْ كَانَ مِنْ أَشْهَرِ الْيَهُودِ عَدَاوَةً لِلنَّبِيِّ ﷺ وَالَّذِينَ آمَنُوا مَعَهُ: حُيَيُّ بْنُ أَخْطَبَ، وَأَخَوَاهُ أَبُو يَاسِرٍ وَجُدَيُّ ابْنَا أَخْطَبَ، وَسَلَّامُ بْنُ مِشْكَمٍ، وَكِنَانَةُ بْنُ الرَّبِيعِ بْنِ أَبِي الْحَقِيقِ، وَسَلَّامُ بْنُ أَبِي الْحَقِيقِ وَكَعْبُ بْنُ الْأَشْرَفِ... وَغَيْرُهُمْ. وَرَغْمَ مَا كَانَ عَلَيْهِ الْيَهُودُ مِنَ الْعَدَاوَةِ إِلَّا أَنَّ مِنْهُمْ مَنْ أَسْلَمَ كَعَبْدِ اللَّهِ بْنِ سَلَامٍ ؓ، وَلَهُ قِصَّةٌ فِي إِسْلَامِهِ وَمَدْحِ الْيَهُودِ إِيَّاهُ أَمَامَ النَّبِيِّ ﷺ ثُمَّ ذَمِّهِ عِنْدَمَا عَلِمُوا بِإِسْلَامِهِ، وَكَمُخَيْرِيقَ الَّذِي قَاتَلَ مَعَ النَّبِيِّ ﷺ فِي أُحُدٍ حَتَّى قُتِلَ وَقَدْ قَالَ فِيهِ النَّبِيُّ ﷺ: مُخَيْرِيقُ خَيْرُ الْيَهُودِ. كَمَا أَسْلَمَ جَمَاعَةٌ مِنْ أَحْبَارِ يَهُودَ تَقِيَّةً وَنِفَاقًا، مِنْهُمْ سَعْدُ بْنُ حُنَيْفٍ، وَزَيْدُ بْنُ اللَّصِيتِ، وَرَافِعُ بْنُ حُرَيْمِلَةَ وَغَيْرُهُمْ. كَمَا دَأَبَتْ يَهُودُ عَلَى اخْتِبَارِ النَّبِيِّ ﷺ بِالْأَسْئِلَةِ الَّتِي لَا يَعْرِفُهَا إِلَّا نَبِيٌّ فَكَانَ مِمَّا سَأَلُوا عَنْهُ النَّبِيَّ ﷺ: كَيْفَ يُشْبِهُ الْوَلَدُ أُمَّهُ وَإِنَّمَا النُّطْفَةُ مِنَ الرَّجُلِ، وَكَيْفَ نَوْمُكَ، وَسَأَلُوهُ عَمَّا حَرَّمَ إِسْرَائِيلُ عَلَى نَفْسِهِ، وَعَنِ الرُّوحِ. فَأَتَى الْوَحْيُ بِالْإِجَابَةِ إِلَّا أَنَّ مَنْ شَاءَ اللَّهُ هَدَاهُ وَمَنْ شَاءَ أَضَلَّهُ وَعَمَاهُ. كَمَا دَأَبَتْ يَهُودُ عَلَى مُحَاوَلَةِ إِثَارَةِ الْفِتْنَةِ بَيْنَ الْمُؤْمِنِينَ كَمَا حَدَثَ مِنْ شَاسِ بْنِ قَيْسٍ وَمُحَاوَلَتِهِ الْإِيقَاعَ بَيْنَ الْأَوْسِ وَالْخَزْرَجِ حَتَّى كَادَ يَقَعُ بَيْنَهُمَا شَرٌّ. وَقَدْ بَالَغَ الْيَهُودُ بِالشَّرِّ حَتَّى إِنَّهُمْ نَسَبُوا إِلَى اللَّهِ سُبْحَانَهُ النَّقْصَ - تَعَالَى اللَّهُ عَمَّا يَقُولُ الْكَافِرُونَ عُلُوًّا كَبِيرًا - كَمَا افْتَرَوْا عَلَيْهِ كَذِبًا فَقَالُوا مَا أَنْزَلَ اللَّهُ عَلَى بَشَرٍ مِنْ شَيْءٍ، وَقَدْ نَزَلَ الْقُرْآنُ بِتَكْذِيبِهِمْ وَتُنَاقِضِهِمْ، وَقَدْ بَلَغَتْ بِهِمُ الْعَدَاوَةُ إِلَى سِحْرِ النَّبِيِّ ﷺ وَقَدْ نَجَّاهُ اللَّهُ مِنْهُمْ وَأَبْطَلَ سِحْرَهُمْ. هَذَا وَقَدْ وَقَعَ مِنْ أَحْبَارِ يَهُودَ مَا يَدُلُّ عَلَى مَا كَانُوا عَلَيْهِ مِنَ الضَّلَالِ، فَادَّعَوْا قِلَّةَ الْعَذَابِ يَوْمَ الْقِيَامَةِ وَأَنَّهُ سَبْعَةُ أَيَّامٍ، كَمَا أَنْكَرُوا نُبُوَّةَ سُلَيْمَانَ عَلَيْهِ السَّلَامُ، وَنُبُوَّةَ عِيسَى عَلَيْهِ السَّلَامُ، وَمِنْهُمْ مَنْ طَلَبَ أَنْ يُكَلِّمَهُ اللَّهُ تَعَالَى، كَمَا أَنْكَرُوا نُزُولَ الْوَحْيِ بَعْدَ مُوسَى عَلَيْهِ السَّلَامُ، وَادَّعَوْا أَنَّهُمْ أَحِبَّاءُ اللَّهِ مَعَ ادِّعَائِهِمْ أَنَّ عُزَيْرًا ابْنُ اللَّهِ - تَعَالَى اللَّهُ عَمَّا يَقُولُونَ عُلُوًّا كَبِيرًا سُبْحَانَهُ - وَحَاوَلُوا الْغَدْرَ بِالنَّبِيِّ ﷺ وَقَتْلِهِ، إِلَى غَيْرِ ذَلِكَ مِنْ أَنْوَاعِ الضَّلَالِ. وَمِمَّا تَجْدُرُ الْإِشَارَةُ إِلَيْهِ أَنَّ عَدَدًا مِنَ الْمُنَافِقِينَ مِنَ الْأَوْسِ وَالْخَزْرَجِ قَدْ مَالُوا إِلَى الْيَهُودِ وَاتَّخَذُوهُمْ بِطَانَةً لَهُمْ مِنْ دُونِ الْمُؤْمِنِينَ، وَمِنْ هَؤُلَاءِ الْمُنَافِقِينَ: الْحَارِثُ بْنُ سُوِيدٍ، وَجُلَّاسُ بْنُ سُوِيدِ بْنِ الصَّامِتِ، وَمُعَتِّبُ بْنُ قُشَيْرٍ، وَثَعْلَبَةُ بْنُ حَاطِبٍ وَعَبْدُ اللَّهِ بْنُ أُبَيِّ ابْنِ سَلُولَ وَغَيْرُهُمْ.

     ✧ Some matters that occurred between the Messenger ﷺ and the Jews, Christians, and hypocrites in al-Madinah al-Munawwarah. Allah, may He be exalted, took the covenant from the previous nations, among them the Jews, to believe in Muhammad ﷺ, and they acknowledged that. For He said: "And when Allah took the covenant of the prophets: 'Whatever I give you of the Scripture and wisdom and then there comes to you a messenger confirming what is with you, you must believe in him and support him.' He said, 'Have you acknowledged and taken upon that My covenant?' They said, 'We have acknowledged.' He said, 'Then bear witness, and I am with you among the witnesses.'" (Qur'an 3:81) Indeed, the Jews used to seek victory over the disbelievers of al-Madinah and others, and they used to call upon Allah to send him so that they might fight the Arabs through him, and they frequently mentioned that to the Arabs. But when Allah honored the Arabs by bringing forth the Prophet ﷺ from among them, the Jews showed enmity to him and disbelieved in what they had previously believed in. The Jews persisted in concealing what Allah, glory be to Him, had revealed, especially what related to the Prophet ﷺ and his description. The Prophet ﷺ admonished them about that. When Allah, may He be exalted, granted victory at the battle of Badr, he gathered Banu Qaynuqa' in the market of al-Madinah and called them to Islam and warned them of a fate like the fate of Quraysh, but they replied to him with the worst reply—may Allah disfigure them. Among the most famous Jews in enmity toward the Prophet ﷺ and those who believed with him were: Huyayy b. Akhtab, and his two brothers Abu Yasir and Judayy, the two sons of Akhtab, Sallam b. Mishkam, Kinanah b. al-Rabi' b. Abi al-Huqayq, Sallam b. Abi al-Huqayq, and Ka'b b. al-Ashraf... and others. Despite the enmity of the Jews, some of them embraced Islam, such as 'Abd Allah b. Salam ؓ. There is a story about his conversion and the Jews' praise of him before the Prophet ﷺ, then their disparagement of him when they learned of his Islam, and Mukhayriq, who fought alongside the Prophet ﷺ at Uhud until he was killed. The Prophet ﷺ said about him: "Mukhayriq is the best of the Jews." Also, a group of Jewish rabbis embraced Islam out of dissimulation and hypocrisy, among them Sa'd b. Hunayf, Zayd b. al-Lasit, Rafi' b. Huraymilah, and others. The Jews also persisted in testing the Prophet ﷺ with questions that none but a prophet would know. Among what they asked the Prophet ﷺ: how a child resembles its mother when the seminal fluid is from the man, how is your sleep, they asked him about what Israel forbade upon himself, and about the spirit. Then revelation came with the answer, except that whomever Allah willed He guided, and whomever He willed He led astray and blinded. The Jews also persisted in attempting to stir up sedition among the believers, as happened with Shas b. Qays and his attempt to cause discord between al-Aws and al-Khazraj until evil almost occurred between them. The Jews went to extremes in evil, to the point that they attributed deficiency to Allah, glory be to Him—exalted is Allah above what the disbelievers say, in great sublimity—and they fabricated lies against Him, saying: "Allah has not sent down anything to any human being." The Qur'an came down to refute them and expose their contradictions. Their enmity reached the point of bewitching the Prophet ﷺ, and Allah delivered him from them and nullified their sorcery. Moreover, what occurred from the Jewish rabbis indicates the misguidance they were upon. They claimed that the punishment on the Day of Resurrection would be little, only seven days, and they denied the prophethood of Solomon ﷺ and the prophethood of Jesus ﷺ. Some of them asked that Allah, may He be exalted, speak to them, and they denied the descent of revelation after Moses ﷺ, and claimed that they were the beloved of Allah while also claiming that Ezra was the son of Allah—exalted is Allah above what they say, in great sublimity, glory be to Him. They attempted treachery against the Prophet ﷺ and sought to kill him, in addition to other forms of misguidance. It is worth noting that a number of hypocrites from al-Aws and al-Khazraj inclined toward the Jews and took them as intimates instead of the believers. Among these hypocrites were: al-Harith b. Suwayd, Julas b. Suwayd b. al-Samit, Mu'attib b. Qushayr, Tha'labah b. Hatib, 'Abd Allah b. Ubayy b. Salul, and others.

470. Tarikh (al-Tabari) 892No grade recorded

     قَالَ ابْنُ إسْحَاقَ: ثُمَّ ذَكَرَ مَا أَخَذَ اللَّهُ عَلَيْهِمْ، وَعَلَى أَنْبِيَائِهِمْ مِنْ الْمِيثَاقِ بِتَصْدِيقِهِ إذْ هُوَ جَاءَهُمْ، وَإِقْرَارَهُمْ، فَقَالَ: وَإِذْ أَخَذَ اللَّهُ مِيثَاقَ النَّبِيِّينَ لَمَا آتَيْتُكُمْ مِنْ كِتَابٍ وَحِكْمَةٍ ثُمَّ جَاءَكُمْ رَسُولٌ مُصَدِّقٌ لِمَا مَعَكُمْ لَتُؤْمِنُنَّ بِهِ وَلَتَنْصُرُنَّهُ قَالَ أَأَقْرَرْتُمْ وَأَخَذْتُمْ عَلَى ذَلِكُمْ إِصْرِي قَالُوا أَقْرَرْنَا قَالَ فَاشْهَدُوا وَأَنَا مَعَكُمْ مِنَ الشَّاهِدِينَ وقَالَ ابْنُ عَبَّاسٍ، ؓ: مَا بَعَثَ اللَّهُ نَبِيًّا إِلَّا أَخَذَ عَلَيْهِ الْمِيثَاقَ; لَئِنْ بُعِثَ مُحَمَّدٌ وَهُوَ حَيٌّ لَيُؤْمِنَنَّ بِهِ وَلَيَنْصُرَنَّهُ، وَأَمَرَهُ أَنْ يَأْخُذَ عَلَى أُمَّتِهِ الْمِيثَاقَ لَئِنْ بُعِثَ مُحَمَّدٌ وَهْمُ أَحْيَاءٌ لَيُؤْمِنُنَّ بِهِ وَلَيَتَّبِعُنَّهُ رَوَاهُ الْبُخَارِيُّ. فاللَّهِ سُبْحَانَهُ وَتَعَالَى أَخْذِ الْعَهْدَ عَلَيْهِمْ فِي كُتُبِهِمْ أَنْ يُؤْمِنُوا بِمُحَمَّدٍ ﷺ، إِذَا جَاءَهُمْ،  وَاعْتِرَافِ جَمَاعَةٍ مِنْهُمْ بِنُبُوَّتِهِ، ثُمَّ كُفْرِ كَثِيرٍ مِنْهُمْ بَغْيًا وَعِنَادًا قَالَ اللَّهُ سُبْحَانَهُ وَتَعَالَى: يَا بَنِي إِسْرَائِيلَ اذْكُرُوا نِعْمَتِيَ الَّتِي أَنْعَمْتُ عَلَيْكُمْ وَأَوْفُوا بِعَهْدِي أُوفِ بِعَهْدِكُمْ وَإِيَّايَ فَارْهَبُونِ [الْبَقَرَةِ 40] رَوَى ابْنُ إِسْحَاقَ وَابْنُ جَرِيرٍ وَابْنُ أَبِي حَاتِمٍ، عَنِ ابْنِ عَبَّاسٍ ؓ، وَابْنُ الْمُنْذِرِ عَنِ ابْنِ مَسْعُودٍ ؓ فِي الْآيَةِ، قَالَ اللَّهُ تَعَالَى لِلْأَحْبَارِ مِنْ يَهُودَ: اذْكُرُوا نِعْمَتِيَ الَّتِي أَنْعَمْتُ عَلَيْكُمْ أَيْ مِنْ بَلَائِي عِنْدَكُمْ وَعِنْدَ آبَائِكُمْ لِمَا كَانَ نَجَّاهُمْ بِهِ مِنْ فِرْعَوْنَ وَقَوْمِهِ: وَأَوْفُوا بِعَهْدِي الَّذِي أَخَذْتُ فِي أَعْنَاقِكُمْ لِلنَّبِيِّ مُحَمَّدٍ ﷺ إِذَا جَاءَكُمْ أُوفِ بِعَهْدِكُمْ يَقُولُ: أَرْضَ عَنْكُمْ وَأُدْخِلْكُمُ الْجَنَّةَ. وَرَوَى ابْنُ جَرِيرٍ عَنْ أَبِي الْعَالِيَةِ فِي الْآيَةِ قَالَ: يَقُولُ: يَا مَعْشَرَ أَهْلِ الْكِتَابِ، آمِنُوا بِمَا أَنْزَلْتُ عَلَى مُحَمَّدٍ مُصَدِّقًا لِمَا مَعَكُمْ، لِأَنَّهُمْ يَجِدُونَهُ عِنْدَهُمْ مَكْتُوبًا فِي التَّوْرَاةِ وَالْإِنْجِيلِ، وَلَا تَكُونُوا أَوَّلَ كَافِرٍ بِهِ، وَبِمُحَمَّدٍ ﷺ. وَرَوَى ابْنُ جَرِيرٍ عَنِ ابْنِ عَبَّاسٍ ؓ أَنَّهُ قَالَ: وَلا تَلْبِسُوا الْحَقَّ بِالْبَاطِلِ [الْبَقَرَةِ 42] أَيْ لَا تَخْلِطُوا الصِّدْقَ بِالْكَذِبِ وَتَكْتُمُوا الْحَقَّ وَأَنْتُمْ تَعْلَمُونَ [الْبَقَرَةِ 42] أَيْ لَا تَكْتُمُوا الْحَقَّ وَأَنْتُمْ قَدْ عَلِمْتُمْ أَنَّ مُحَمَّدًا ﷺ رَسُولُ اللَّهِ. وَرَوَى عَبْدُ بْنُ حُمَيْدٍ عَنْ قَتَادَةَ قَالَ: "لَا تَلْبِسُوا الْيَهُودِيَّةَ وَالنَّصْرَانِيَّةَ بِالْإِسْلَامِ وَأَنْتُمْ تَعْلَمُونَ أَنَّ دِينَ اللَّهِ الْإِسْلَامُ، وَأَنَّ الْيَهُودِيَّةَ وَالنَّصْرَانِيَّةَ بِدْعَةٌ لَيْسَتْ مِنَ اللَّهِ تَعَالَى: وَتَكْتُمُوا الْحَقَّ وَأَنْتُمْ تَعْلَمُونَ أَنَّهُ رَسُولُ اللَّهِ يَجِدُونَهُ مَكْتُوبًا عِنْدَهُمْ فِي التَّوْرَاةِ وَالإِنْجِيلِ، يَأْمُرُهُمْ بِالْمَعْرُوفِ وَيَنْهَاهُمْ عَنِ الْمُنْكَرِ وَيُحِلُّ لَهُمُ الطَّيِّبَاتِ وَيُحَرِّمُ عَلَيْهِمُ الْخَبَائِثَ [الْأَعْرَافِ 157] وَرَوَى ابْنُ جَرِيرٍ عَنِ السُّدِّيِّ فِي قَوْلِهِ "وَتَكْتُمُوا الْحَقَّ" قَالَ: هُوَ مُحَمَّدٌ ﷺ. وَرَوَى الْبَيْهَقِيُّ عَنِ ابْنِ عَبَّاسٍ ؓ قَالَ: وَصَفَ اللَّهُ مُحَمَّدًا فِي التَّوْرَاةِ، أَكْحَلَ الْعَيْنِ، رَبْعَةً، جَعْدَ الشَّعْرِ، حَسَنَ الْوَجْهِ، فَلَمَّا قَدِمَ رَسُولُ اللَّهِ ﷺ حَسَدَهُ أَحْبَارُ يَهُودَ، فَغَيَّرُوا صِفَتَهُ فِي كِتَابِهِمْ وَقَالُوا: لَا نَجِدُ نَعْتَهُ عِنْدَنَا، وَقَالُوا: نَجِدُ النَّبِيَّ الْأُمِّيَّ طَوِيلًا أَزْرَقَ سَبْطَ الشَّعْرِ، وَقَالُوا لِلسَّفْلَةِ: "لَيْسَ هَذَا نَعْتَ النَّبِيِّ الَّذِي يُحَرِّمُ كَذَا وَكَذَا" كَمَا كَتَبُوهُ، وَغَيَّرُوا نَعْتَ هَذَا كَمَا وُصِفَ، فَلَبَّسُوا بِذَلِكَ عَلَى النَّاسِ. وَإِنَّمَا فَعَلُوا ذَلِكَ لِأَنَّ الْأَحْبَارَ كَانَتْ لَهُمْ مَأْكَلَةٌ يُطْعِمُهُمْ إِيَّاهَا السَّفْلَةُ لِقِيَامِهِمْ عَلَى التَّوْرَاةِ، فَخَافُوا أَنْ يُؤْمِنَ السَّفْلَةُ فَتُقْطَعَ تِلْكَ الْمَأْكَلَةُ. وَرَوَى الْبَيْهَقِيُّ عَنِ ابْنِ عَبَّاسٍ وَابْنِ مَسْعُودٍ وَنَاسٍ مِنَ الصَّحَابَةِ ؓ قَالُوا: "كَانَتِ الْعَرَبُ تَمُرُّ بِالْيَهُودِ فَيُؤْذُونَهُمْ، وَكَانُوا يَجِدُونَ مُحَمَّدًا ﷺ فِي التَّوْرَاةِ، فَيَسْأَلُونَ اللَّهَ تَعَالَى أَنْ يَبْعَثَهُ فَيُقَاتِلُونَ مَعَهُ الْعَرَبَ، فَلَمَّا جَاءَهُمْ كَفَرُوا بِهِ حِينَ لَمْ يَكُنْ مِنْ بَنِي إِسْرَائِيلَ". وَرَوَى ابْنُ إِسْحَاقَ وَابْنُ جَرِيرٍ، وَابْنُ الْمُنْذِرِ، وَابْنُ أَبِي حَاتِمٍ عَنِ ابْنِ عَبَّاسٍ ؓ، وَأَبُو نُعَيْمٍ عَنْهُ مِنْ طُرُقٍ، وَعَبْدُ بْنُ حُمَيْدٍ، وَابْنُ جَرِيرٍ، وَأَبُو نُعَيْمٍ عَنْ قَتَادَةَ: أَنَّ يَهُودَ أَهْلِ الْمَدِينَةِ قَبْلَ قُدُومِ رَسُولِ اللَّهِ ﷺ، كَانُوا إِذَا قَاتَلُوا مَنْ يَلِيهِمْ مِنْ مُشْرِكِي الْعَرَبِ مِنْ أَسَدٍ وَغَطَفَانَ وَجُهَيْنَةَ وَعُذْرَةَ يَسْتَفْتِحُونَ يَدْعُونَ اللَّهَ عَلَى الَّذِينَ كَفَرُوا وَيَقُولُونَ: "اللَّهُمَّ إِنَّا نَسْتَنْصِرُ بِحَقِّ مُحَمَّدٍ النَّبِيِّ الْأُمِّيِّ إِلَّا نَصَرْتَنَا عَلَيْهِمْ"، فَيُنْصَرُونَ. وَكَانُوا يَقُولُونَ: "اللَّهُمَّ ابْعَثِ النَّبِيَّ الْأُمِّيَّ الَّذِي نَجِدُهُ فِي التَّوْرَاةِ الَّذِي وَعَدْتَنَا أَنَّكَ بَاعِثُهُ فِي آخِرِ الزَّمَانِ". فَلَمَّا جَاءَهُمْ مَا عَرَفُوا، كَفَرُوا بِهِ حَسَدًا لِلْعَرَبِ، وَهُمْ يَعْلَمُونَ أَنَّهُ رَسُولُ اللَّهِ ﷺ. فَقَالَ لَهُمْ مُعَاذُ بْنُ جَبَلٍ، وَبِشْرُ بْنُ الْبَرَاءِ أَخُو بَنِي سَلِمَةَ: يَا مَعْشَرَ يَهُودَ، اتَّقُوا اللَّهَ وَأَسْلِمُوا، فَقَدْ كُنْتُمْ تَسْتَفْتِحُونَ عَلَيْنَا بِمُحَمَّدٍ وَنَحْنُ أَهْلُ شِرْكٍ، وَتُخْبِرُونَنَا أَنَّهُ مَبْعُوثٌ، وَتَصِفُونَهُ لَنَا بِصِفَتِهِ. وقَالَ ابْنُ إسْحَاقَ: وَنَصَبَتْ عِنْدَ ذَلِكَ أَحْبَارُ يَهُودَ لِرَسُولِ اللَّهِ ﷺ الْعَدَاوَةَ، بَغْيًا وَحَسَدًا وَضِغْنًا، لِمَا خَصَّ اللَّهُ تَعَالَى بِهِ الْعَرَبَ مِنْ أَخْذِهِ رَسُولَهُ مِنْهُمْ، وَانْضَافَ إلَيْهِمْ رِجَالٌ مِنْ الْأَوْسِ وَالْخَزْرَجِ، مِمَّنْ كَانَ عَسِيَ عَلَى جَاهِلِيَّتِهِ فَكَانُوا أَهْلَ نِفَاقٍ عَلَى دِينِ آبَائِهِمْ مِنْ الشِّرْكِ وَالتَّكْذِيبِ بِالْبَعْثِ، إلَّا أَنَّ الْإِسْلَامَ قَهَرَهُمْ بِظُهُورِهِ وَاجْتِمَاعِ قَوْمِهِمْ عَلَيْهِ، فَظَهَرُوا بِالْإِسْلَامِ، وَاِتَّخَذُوهُ جُنَّةً مِنْ الْقَتْلِ وَنَافَقُوا فِي السِّرِّ، وَكَانَ هَوَاهُمْ مَعَ يَهُودَ، لِتَكْذِيبِهِمْ النَّبِيَّ ﷺ، وَجُحُودِهِمْ الْإِسْلَامَ. وَكَانَتْ أَحْبَارُ يَهُودَ هُمْ الَّذِينَ يَسْأَلُونَ رَسُولَ اللَّهِ ﷺ وَيَتَعَنَّتُونَهُ، وَيَأْتُونَهُ بِاللَّبْسِ، لِيَلْبِسُوا الْحَقَّ بِالْبَاطِلِ، فَكَانَ الْقُرْآنُ يَنْزِلُ فِيهِمْ فِيمَا يَسْأَلُونَ عَنْهُ، إلَّا قَلِيلًا مِنْ الْمَسَائِلِ فِي الْحَلَالِ وَالْحَرَامِ كَانَ الْمُسْلِمُونَ يَسْأَلُونَ عَنْهَا. وَرَوَى ابْنُ جَرِيرٍ، وَابْنُ الْمُنْذِرِ عَنِ ابْنِ جُرَيْجٍ عَنْ بَعْضِ مَنْ أَسْلَمَ مِنْ أَهْلِ الْكِتَابِ، قَالَ: "وَاللَّهِ لَنَحْنُ أَعْرَفُ بِرَسُولِ اللَّهِ مِنَّا بِأَبْنَائِنَا مِنْ أَجْلِ الصِّفَةِ وَالنَّعْتِ الَّذِي نَجِدُهُ فِي كِتَابِنَا، أَمَّا أَبْنَاؤُنَا فَلَا نَدْرِي مَا أَحْدَثَ النِّسَاءُ" وَرَوَى عَبْدُ اللَّهِ بْنُ الْإِمَامِ أَحْمَدَ فِي "زَوَائِدِ الْمُسْنَدِ" عَنْ جَابِرِ بْنِ سَمُرَةَ ؓ،أَنَّهُ قَدْ جَاءَ جَرْمَقَانِيٌّ إِلَى أَصْحَابِ مُحَمَّدٍ ﷺ فَقَالَ: أَيْنَ صَاحِبُكُمْ هَذَا الَّذِي يَزْعُمُ أَنَّهُ نَبِيٌّ، لَئِنْ سَأَلْتُهُ لَأَعْلَمَنِي نَبِيٌّ هُوَ أَوْ غَيْرُ نَبِيٍّ. ثُمَّ قَالَ الْجَرْمَقَانِيُّ: "هَذَا وَاللَّهِ الَّذِي جَاءَ بِهِ مُوسَى"، الْجَرْمَقَانِيُّ بِجِيمٍ مَفْتُوحَةٍ فَرَاءٍ سَاكِنَةٍ فَمِيمٍ مَفْتُوحَةٍ فَقَافٍ فَأَلِفٍ فَنُونٍ، مَنْسُوبٌ إِلَى الْجَرَامِقَةِ. قَالَ فِي "الصِّحَاحِ": قَوْمٌ بِالْمَوْصِلِ أَصْلُهُمْ مِنَ الْعَجَمِ، وَقَالَ غَيْرُهُ: وَجَرَامِقَةُ الشَّامِ أَنْبَاطُهَا. وَرَوَى الْبَيْهَقِيُّ عَنِ ابْنِ عَبَّاسٍ ؓ أَنَّ حَبْرًا مِنْ أَحْبَارِ الْيَهُودِ دَخَلَ عَلَى رَسُولِ اللَّهِ ﷺ فَوَافَقَهُ يَقْرَأُ سُورَةَ يُوسُفَ فَقَالَ: "يَا مُحَمَّدُ مَنْ عَلَّمَكَهَا" ؟ قَالَ: "اللَّهُ عَزَّ وَجَلَّ عَلَّمَنِيهَا"، فَعَجِبَ الْحَبْرُ لِمَا سَمِعَ مِنْهُ. فَرَجَعَ إِلَى الْيَهُودِ فَقَالَ: "إِنَّ مُحَمَّدًا لَيَقْرَأُ الْقُرْآنَ، كَمَا أُنْزِلَ فِي التَّوْرَاةِ". فَانْطَلَقَ جَمَاعَةٌ مِنْهُمْ حَتَّى دَخَلُوا عَلَيْهِ فَعَرَفُوهُ بِالصِّفَةِ، وَنَظَرُوا إِلَى خَاتَمِ النُّبُوَّةِ بَيْنَ كَتِفَيْهِ، فَجَعَلُوا يَسْتَمِعُونَ إِلَى قِرَاءَتِهِ لِسُورَةِ يُوسُفَ، فَتَعَجَّبُوا مِنْهُ وَأَسْلَمُوا عِنْدَ ذَلِكَ. وَذَكَرَ مُحَمَّدُ بْنُ عُمَرَ الْأَسْلَمِيُّ أَنَّ النُّعْمَانَ السَّبَئِيَّ وَكَانَ مِنْ أَحْبَارِ يَهُودِ الْيَمَنِ، فَلَمَّا سَمِعُوا بِرَسُولِ اللَّهِ ﷺ قَدِمَ عَلَيْهِ فَسَأَلَهُ عَنْ أَشْيَاءَ، ثُمَّ قَالَ لَهُ: "إِنَّ أَبِي كَانَ يَخْتِمُ عَلَى سِفْرٍ وَيَقُولُ: "لَا تَقْرَأْهُ عَلَى يَهُودَ حَتَّى تَسْمَعَ بِنَبِيٍّ قَدْ خَرَجَ بِيَثْرِبَ، فَإِذَا سَمِعْتَ بِهِ فَافْتَحْهُ". قَالَ النُّعْمَانُ: "فَلَمَّا سَمِعْتُ بِهِ فَتَحْتُ السِّفْرَ فَإِذَا فِيهِ صِفَتُكَ كَمَا أَرَاكَ السَّاعَةَ، وَإِذَا فِيهِ مَا تُحِلُّ وَمَا تُحَرِّمُ، وَإِذَا فِيهِ أَنَّكَ آخِرُ الْأَنْبِيَاءِ، وَأُمَّتُكَ آخِرُ الْأُمَمِ، وَاسْمُكَ أَحْمَدُ، وَأُمَّتُكَ قُرْبَانُهُمْ دِمَاؤُهُمْ، وَأَنَاجِيلُهُمْ صُدُورُهُمْ، لَا يَحْضُرُونَ قِتَالًا إِلَّا وَجِبْرِيلُ مَعَهُمْ، وَيَتَحَنَّنُ اللَّهُ تَعَالَى عَلَيْهِمْ كَتَحَنُّنِ الطَّيْرِ عَلَى أَفْرَاخِهِ، ثُمَّ قَالَ لِي: إِذَا سَمِعْتَ بِهِ فَاخْرُجْ إِلَيْهِ وَصَدِّقْهُ". وَكَانَ رَسُولُ اللَّهِ ﷺ يُحِبُّ أَنْ يُسْمِعَ أَصْحَابَهُ حَدِيثَهُ. فَأَتَاهُ يَوْمًا فَقَالَ: "يَا نُعْمَانُ حَدِّثْنَا"، فَابْتَدَأَ الْحَدِيثَ مِنْ أَوَّلِهِ، فَرَأَى رَسُولَ اللَّهِ ﷺ يَبْتَسِمُ، ثُمَّ قَالَ: "أَشْهَدُ أَنِّي رَسُولُ اللَّهِ". وَيُقَالُ إِنَّ النُّعْمَانَ هَذَا هُوَ الَّذِي قَتَلَهُ الْأَسْوَدُ الْعَنْسِيُّ الْكَذَّابُ وَقَطَّعَهُ عُضْوًا عُضْوًا، وَالنُّعْمَانُ يَقُولُ: "أَشْهَدُ أَلَّا إِلَهَ إِلَّا اللَّهُ، وَأَشْهَدُ أَنَّ مُحَمَّدًا رَسُولُ اللَّهِ، وَأَنَّكَ كَذَّابٌ مُفْتَرٍ عَلَى اللَّهِ عَزَّ وَجَلَّ". ثُمَّ حَرَّقَهُ بِالنَّارِ. وقَالَ ابْنُ إسْحَاقَ: وَقَالَ مَالِكُ بْنُ الصَّيْفِ، حَيْنَ بُعِثَ رَسُولُ اللَّهِ ﷺ وَذَكَرَ لَهُمْ مَا أُخِذَ عَلَيْهِمْ لَهُ مِنْ الْمِيثَاقِ، وَمَا عَهِدَ اللَّهُ إلَيْهِمْ فِيهِ: وَاَللَّهِ مَا عُهِدَ إلَيْنَا فِي مُحَمَّدٍ عَهْدٌ، وَمَا أُخِذَ لَهُ عَلَيْنَا مِنْ مِيثَاقٍ. فَأَنْزَلَ اللَّهُ فِيهِ: أَوَكُلَّمَا عَاهَدُوا عَهْدًا نَبَذَهُ فَرِيقٌ مِنْهُمْ بَلْ أَكْثَرُهُمْ لَا يُؤْمِنُونَ وَقَالَ أَبُو صَلُوبا الْفَطْيُونِيُّ لِرَسُولِ اللَّهِ ﷺ: يَا مُحَمَّدُ، مَا جِئْتَنَا بِشَيْءٍ نَعْرِفُهُ، وَمَا أَنْزَلَ اللَّهُ عَلَيْكَ مِنْ آيَةٍ فَنَتَّبِعَكَ لَهَا. فَأَنْزَلَ اللَّهُ تَعَالَى فِي ذَلِكَ مِنْ قَوْلِهِ: وَلَقَدْ أَنْزَلْنَا إِلَيْكَ آيَاتٍ بَيِّنَاتٍ وَمَا يَكْفُرُ بِهَا إِلَّا الْفَاسِقُونَ  قَالَ رَافِعُ بْنُ حُرَيْمِلَةَ، وَوَهْبُ بْنُ زَيْدٍ لِرَسُولِ اللَّهِ ﷺ: يَا مُحَمَّدُ، ائْتِنَا بِكِتَابٍ تُنَزِّلُهُ عَلَيْنَا مِنْ السَّمَاءِ نَقْرَؤُهُ، وَفَجِّرْ لَنَا أَنَهَارًا نَتَّبِعْكَ وَنُصَدِّقْكَ. فَأَنْزَلَ اللَّهُ تَعَالَى فِي ذَلِكَ مِنْ قَوْلِهِمَا: أَمْ تُرِيدُونَ أَنْ تَسْأَلُوا رَسُولَكُمْ كَمَا سُئِلَ مُوسَى مِنْ قَبْلُ وَمَنْ يَتَبَدَّلِ الْكُفْرَ بِالْإِيمَانِ فَقَدْ ضَلَّ سَوَاءَ السَّبِيلِ  وقَالَ ابْنُ إسْحَاقَ: وَكَانَ حُيَيُّ بْنُ أَخْطَبَ وَأَخُوهُ أَبُو يَاسِرِ بْنِ أَخْطَبَ، مِنْ أَشَدِّ يَهُودَ لِلْعَرَبِ حَسَدًا، إذْ خَصَّهُمْ اللَّهُ تَعَالَى بِرَسُولِهِ ﷺ وَكَانَا جَاهِدَيْنِ فِي رَدِّ النَّاسِ عَنْ الْإِسْلَامِ بِمَا اسْتَطَاعَا. فَأَنْزَلَ اللَّهُ تَعَالَى فِيهِمَا: وَدَّ كَثِيرٌ مِنْ أَهْلِ الْكِتَابِ لَوْ يَرُدُّونَكُمْ مِنْ بَعْدِ إِيمَانِكُمْ كُفَّارًا حَسَدًا مِنْ عِنْدِ أَنْفُسِهِمْ مِنْ بَعْدِ مَا تَبَيَّنَ لَهُمُ الْحَقُّ فَاعْفُوا وَاصْفَحُوا حَتَّى يَأْتِيَ اللَّهُ بِأَمْرِهِ إِنَّ اللَّهَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ شَهَادَةٌ عَنْ صَفِيَّةَ  قَالَ ابْنُ إسْحَاقَ: وَحَدَّثَنِي عَبْدُ اللَّهِ بْنُ أَبِي بَكْرِ بْنِ مُحَمَّدِ بْنِ عَمْرِو بْنِ حَزْمٍ قَالَ: حُدِّثْتُ عَنْ صَفِيَّةَ بِنْتِ حُيَيِّ بْنِ أَخْطَبَ أَنَّهَا قَالَتْ: كُنْتُ أَحَبَّ وَلَدِ أَبِي إلَيْهِ، وَإِلَى عَمِّي أَبِي يَاسِرٍ، لَمْ أَلْقَهُمَا قَطُّ مَعَ وَلَدٍ لَهُمَا إلَّا أَخَذَانِي دُونَهُ. قَالَتْ: فَلَمَّا قَدِمَ رَسُولُ اللَّهِ ﷺ الْمَدِينَةَ، وَنَزَلَ قُبَاءَ، فِي بَنِي عَمْرِو بْنِ عَوْفٍ، غَدَا عَلَيْهِ أَبِي، حُيَيُّ بْنُ أَخْطَبَ، وَعَمِّي أَبُو يَاسِرِ بْنِ أَخْطَبَ، مُغَلِّسَيْنِ. قَالَتْ: فَلَمْ يَرْجِعَا حَتَّى كَانَا مَعَ غُرُوبِ الشَّمْسِ. قَالَتْ: فَأَتَيَا كَالَّيْنِ كَسْلَانَيْنِ سَاقِطَيْنِ يَمْشِيَانِ الْهُوَيْنَى. قَالَتْ: فَهَشِشْتُ إلَيْهِمَا كَمَا كُنْتُ أَصْنَعُ، فَوَاَللَّهِ مَا الْتَفَتَ إلَيَّ وَاحِدٌ مِنْهُمَا، مَعَ مَا بِهِمَا مِنْ الْغَمِّ. قَالَتْ: وَسَمِعْتُ عَمِّي أَبَا يَاسِرٍ، وَهُوَ يَقُولُ لِأَبِي حُيَيِّ بْنِ أَخْطَبَ: أَهُوَ هُوَ ؟ قَالَ: نَعَمْ وَاَللَّهِ؛ قَالَ: أَتَعْرِفُهُ وَتُثْبِتُهُ ؟ قَالَ: نَعَمْ، قَالَ: فَمَا فِي نَفْسِكَ مِنْهُ ؟ قَالَ: عَدَاوَتُهُ وَاَللَّهِ مَا بَقِيتُ. وَذَكَرَ مُوسَى بْنُ عُقْبَةَ، عَنِ الزُّهْرِيِّ، أَنَّ أَبَا يَاسِرِ بْنَ أَخْطَبَ حِينَ قَدِمَ رَسُولُ اللَّهِ ﷺ الْمَدِينَةَ ذَهَبَ إِلَيْهِ، وَسَمِعَ مِنْهُ، وَحَادَثَهُ، ثُمَّ رَجَعَ إِلَى قَوْمِهِ، فَقَالَ: يَا قَوْمِ، أَطِيعُونِي; فَإِنَّ اللَّهَ قَدْ جَاءَكُمْ بِالَّذِي كُنْتُمْ تَنْتَظِرُونَ، فَاتَّبِعُوهُ وَلَا تُخَالِفُوهُ. فَانْطَلَقَ أَخُوهُ حُيَيُّ بْنُ أَخْطَبَ - وَهُوَ يَوْمَئِذٍ سَيِّدُ الْيَهُودِ، وَهُمَا مِنْ بَنِي النَّضِيرِ - فَجَلَسَ إِلَى رَسُولِ اللَّهِ ﷺ وَسَمِعَ مِنْهُ، ثُمَّ رَجَعَ إِلَى قَوْمِهِ، وَكَانَ فِيهِمْ مُطَاعًا، فَقَالَ: أَتَيْتُ مِنْ عِنْدِ رَجُلٍ وَاللَّهِ لَا أَزَالُ لَهُ عَدُوًّا أَبَدًا. فَقَالَ لَهُ أَخُوهُ أَبُو يَاسِرٍ: يَا ابْنَ أُمِّ، أَطِعْنِي فِي هَذَا الْأَمْرِ وَاعْصِنِي فِيمَا شِئْتَ بَعْدَهُ، لَا تَهْلِكْ. قَالَ: وَاللَّهِ لَا أُطِيعُكَ أَبَدًا. وَاسْتَحْوَذَ عَلَيْهِ الشَّيْطَانُ وَاتَّبَعَهُ قَوْمُهُ عَلَى رَأْيِهِ. قُلْتُ: أَمَّا أَبُو يَاسِرِ بْنُ أَخْطَبَ فَلَا أَدْرِي مَا آلَ إِلَيْهِ أَمْرُهُ، وَأَمَّا حُيَيُّ بْنُ أَخْطَبَ وَالِدُ صَفِيَّةَ بِنْتِ حُيَيٍّ، فَشَرِبَ عَدَاوَةَ النَّبِيِّ ﷺ وَأَصْحَابِهِ، وَلَمْ يَزَلْ ذَلِكَ دَأْبَهُ حَتَّى قُتِلَ صَبْرًا بَيْنَ يَدَيْ رَسُولِ اللَّهِ ﷺ يَوْمَ قَتَلَ مُقَاتِلَةَ بَنِي قُرَيْظَةَ،.

     ✧ Ibn Isḥāq said: Then he mentioned what Allah took from them and from their prophets of the covenant to believe in him when he came to them, and their acknowledgment, and said: “And when Allah took the covenant of the prophets: ‘Whatever I give you of the Scripture and wisdom and then there comes to you a messenger confirming what is with you, you [must] believe in him and support him.’ [Allah] said, ‘Have you acknowledged and taken upon that My covenant?’ They said, ‘We have acknowledged it.’ He said, ‘Then bear witness, and I am with you among the witnesses’” (Q 3:81). Ibn ʿAbbās, ؓ, said: Allah did not send any prophet except that He took from him the covenant: if Muḥammad is sent while he is alive, he will surely believe in him and support him, and He commanded him to take from his nation the covenant: if Muḥammad is sent while they are alive, they will surely believe in him and follow him. This was related by al-Bukhārī. So Allah, glorified and exalted be He, took the pledge from them in their scriptures that they would believe in Muḥammad ﷺ when he came to them, and the acknowledgment of a group of them of his prophethood, then the disbelief of many of them out of envy and obstinacy. Allah, glorified and exalted be He, said: “O Children of Israel, remember My favor which I have bestowed upon you and fulfill My covenant [upon you] that I will fulfill your covenant [from Me], and be afraid of [only] Me” (Q 2:40). Ibn Isḥāq, Ibn Jarīr, and Ibn Abī Ḥātim related from Ibn ʿAbbās, ؓ, and Ibn al-Mundhir from Ibn Masʿūd, ؓ, regarding the verse, they said: Allah, exalted be He, said to the rabbis of the Jews: “Remember My favor which I have bestowed upon you,” meaning My trials among you and among your fathers, because of what He saved them from Pharaoh and his people. “And fulfill My covenant” which I took upon your necks for the prophet Muḥammad ﷺ when he comes to you, “I will fulfill your covenant,” meaning: I will be pleased with you and admit you to Paradise. Ibn Jarīr related from Abū al-ʿĀliyah regarding the verse, he said: He says: O assembly of the People of the Book, believe in what I sent down upon Muḥammad, confirming what is with you, for they find him written with them in the Torah and the Gospel, and do not be the first to disbelieve in it and in Muḥammad ﷺ. Ibn Jarīr related from Ibn ʿAbbās, ؓ, that he said: “And do not mix the truth with falsehood” (Q 2:42), meaning do not mix truth with falsehood and “conceal the truth while you know [it]” (Q 2:42), meaning do not conceal the truth while you know that Muḥammad ﷺ is the Messenger of Allah. ʿAbd b. Ḥumayd related from Qatādah, he said: “Do not mix Judaism and Christianity with Islam while you know that the religion of Allah is Islam, and that Judaism and Christianity are an innovation not from Allah, exalted be He, and do not conceal the truth while you know that he is the Messenger of Allah, they find him written with them in the Torah and the Gospel, he commands them to what is right and forbids them from what is wrong and makes lawful for them the good things and forbids for them the evil things” (Q 7:157). Ibn Jarīr related from al-Suddī regarding His saying “and conceal the truth,” he said: It is Muḥammad ﷺ. Al-Bayhaqī related from Ibn ʿAbbās, ؓ, he said: Allah described Muḥammad in the Torah as kohl-eyed, of medium height, with curly hair, and handsome. When the Messenger of Allah ﷺ arrived, the rabbis of the Jews envied him, so they altered his description in their book and said: We do not find his characteristic with us, and they said: We find the unlettered prophet to be tall, blue-eyed, with straight hair, and they said to the common people: “This is not the characteristic of the prophet who forbids such and such,” as they had written it, and they altered the characteristic of this one as he was described, thus they confused the people thereby. They only did that because the rabbis had a source of food which the common people fed them in return for their standing over the Torah; so they feared that the common people would believe and that source of food would be cut off. Al-Bayhaqī related from Ibn ʿAbbās, Ibn Masʿūd, and a number of the Companions, ؓ, they said: The Arabs used to pass by the Jews and harm them, and they would find Muḥammad ﷺ in the Torah, so they would ask Allah, exalted be He, to send him so that they would fight the Arabs alongside him. When he came to them, they disbelieved in him because he was not from the Children of Israel. Ibn Isḥāq, Ibn Jarīr, Ibn al-Mundhir, and Ibn Abī Ḥātim related from Ibn ʿAbbās, ؓ, and Abū Nuʿaym from him through various routes, and ʿAbd b. Ḥumayd, Ibn Jarīr, and Abū Nuʿaym from Qatādah: that the Jews of al-Madinah before the arrival of the Messenger of Allah ﷺ, when they fought those adjacent to them from the polytheists of the Arabs—from Asad, Ghatafān, Juhaynah, and ʿUdhrah—used to seek victory by supplicating Allah against those who disbelieved, saying: “O Allah, we seek victory by the right of Muḥammad, the unlettered prophet, unless You grant us victory over them,” and they would be granted victory. They used to say: “O Allah, send the unlettered prophet whom we find in the Torah, whom You promised us that You would send at the end of time.” When there came to them what they recognized, they disbelieved in it out of envy of the Arabs, while they knew that he was the Messenger of Allah ﷺ. Muʿādh b. Jabal and Bishr b. al-Barāʾ, the brother of Banū Salimah, said to them: O assembly of Jews, fear Allah and submit, for you used to seek victory over us through Muḥammad while we were people of polytheism, and you used to inform us that he would be sent, and you described him to us by his description. Ibn Isḥāq said: At that time the rabbis of the Jews set up enmity against the Messenger of Allah ﷺ, out of envy, jealousy, and malice, because Allah, exalted be He, singled out the Arabs by taking His Messenger from among them. And there joined them men from the Aws and the Khazraj, from those who had remained upon their ignorance, and they were people of hypocrisy upon the religion of their fathers of polytheism and denial of the resurrection, except that Islam subdued them by its emergence and the gathering of their people upon it, so they displayed Islam and took it as a shield from killing, and they acted hypocritically in secret. Their inclination was with the Jews, because of their denial of the Prophet ﷺ and their rejection of Islam. The rabbis of the Jews were the ones who questioned the Messenger of Allah ﷺ and sought to entangle him, and they came to him with ambiguity in order to confuse the truth with falsehood. So the Qurʾān would descend concerning them regarding what they asked about, except for a few questions about the lawful and the unlawful which the Muslims asked about. Ibn Jarīr and Ibn al-Mundhir related from Ibn Jurayj from one of the People of the Book who had embraced Islam, he said: By Allah, we know the Messenger of Allah better than we know our own sons, because of the description and the characteristic which we find in our Book. As for our sons, we do not know what the women have brought forth. ʿAbd Allāh b. al-Imām Aḥmad related in “Zawāʾid al-Musnad” from Jābir b. Samurah, ؓ, that a Jarmaqānī came to the companions of Muḥammad ﷺ and said: Where is this companion of yours who claims that he is a prophet? If I ask him, he will inform me whether he is a prophet or not. Then the Jarmaqānī said: “This, by Allah, is the one whom Moses brought.” Jarmaqānī with a jīm with fatḥah, then a rāʾ with sukūn, then a mīm with fatḥah, then a qāf, then an alif, then a nūn, attributed to al-Jarāmiqah. He said in “al-Ṣiḥāḥ”: A people at al-Mawṣil whose origin is from the Persians. Another said: The Jarāmiqah of the Levant are its Nabataeans. Al-Bayhaqī related from Ibn ʿAbbās, ؓ, that a rabbi from the rabbis of the Jews entered upon the Messenger of Allah ﷺ and found him reciting Sūrat Yūsuf, so he said: “O Muḥammad, who taught you it?” He said: “Allah, mighty and majestic be He, taught it to me.” The rabbi was amazed at what he heard from him, so he returned to the Jews and said: “Muḥammad recites the Qurʾān as it was sent down in the Torah.” A group of them went off until they entered upon him, and they recognized him by the description, and they looked at the seal of prophethood between his shoulders, and they began to listen to his recitation of Sūrat Yūsuf, and they were amazed at it and embraced Islam at that time. Muḥammad b. ʿUmar al-Aslamī mentioned that al-Nuʿmān al-Sabaʾī, who was one of the rabbis of the Jews of Yemen, when they heard of the Messenger of Allah ﷺ, he came to him and asked him about things, then said to him: “My father used to seal a scroll and say: ‘Do not read it to the Jews until you hear of a prophet who has emerged in Yathrib; when you hear of him, open it.’” Al-Nuʿmān said: “When I heard of him, I opened the scroll, and there in it was your description as I see you now, and in it was what you make lawful and what you forbid, and in it was that you are the last of the prophets and your nation is the last of the nations, and your name is Aḥmad, and your nation’s offering is their blood, and their gospels are in their breasts, they do not attend a battle except that Gabriel is with them, and Allah, exalted be He, is compassionate toward them as a bird is compassionate toward its chicks. Then he said to me: ‘When you hear of him, go out to him and believe him.’” The Messenger of Allah ﷺ loved to let his companions hear his account. So one day he came to him and said: “O Nuʿmān, narrate to us.” So he began the account from its beginning, and the Messenger of Allah ﷺ was seen smiling, then he said: “I bear witness that I am the Messenger of Allah.” It is said that this Nuʿmān was the one whom al-Aswad al-ʿAnsī the liar killed and cut into pieces limb by limb, while Nuʿmān was saying: “I bear witness that there is no god but Allah, and I bear witness that Muḥammad is the Messenger of Allah, and that you are a liar, fabricating against Allah, mighty and majestic be He.” Then he burned him with fire. Ibn Isḥāq said: Mālik b. al-Ṣayf said, when the Messenger of Allah ﷺ was sent and he mentioned to them what was taken from them of the covenant for him, and what Allah had pledged to them regarding him: By Allah, no covenant was pledged to us regarding Muḥammad, and no covenant was taken from us for him. So Allah sent down concerning him: “And is it [not] that whenever they made a covenant, a party of them threw it away? But [in fact], most of them do not believe” (Q 2:100). Abū Ṣalūbā al-Faṭyūnī said to the Messenger of Allah ﷺ: O Muḥammad, you have not brought us anything we recognize, and Allah has not sent down upon you any sign that we might follow you for it. So Allah, exalted be He, sent down concerning that from his saying: “And We have certainly sent down to you distinct verses, and none disbelieves in them except the defiantly disobedient” (Q 2:99). Rāfiʿ b. Ḥuraymilah and Wahb b. Zayd said to the Messenger of Allah ﷺ: O Muḥammad, bring us a book which you send down upon us from the heaven that we may read it, and cause rivers to gush forth for us, and we will follow you and believe you. So Allah, exalted be He, sent down concerning that from their saying: “Or do you intend to ask your messenger as Moses was asked before? And whoever exchanges faith for disbelief has certainly strayed from the soundness of the way” (Q 2:108). Ibn Isḥāq said: Ḥuyayy b. Akhṭab and his brother Abū Yāsir b. Akhṭab were among the most severe of the Jews in envy of the Arabs, since Allah, exalted be He, singled them out with His Messenger ﷺ, and they were both striving in repelling people from Islam as much as they could. So Allah, exalted be He, sent down concerning them: “Many of the People of the Scripture wish they could turn you back to disbelief after you have believed, out of envy from themselves [even] after the truth has become clear to them. So pardon and overlook until Allah delivers His command. Indeed, Allah is over all things competent” (Q 2:109). A testimony from Ṣafiyyah Ibn Isḥāq said: ʿAbd Allāh b. Abī Bakr b. Muḥammad b. ʿAmr b. Ḥazm narrated to me, he said: I was told from Ṣafiyyah bt. Ḥuyayy b. Akhṭab that she said: I was the most beloved of my father’s children to him and to my uncle Abū Yāsir. I never met them with any child of theirs except that they took me instead of him. She said: When the Messenger of Allah ﷺ came to al-Madinah and alighted at Qubāʾ among Banū ʿAmr b. ʿAwf, my father Ḥuyayy b. Akhṭab and my uncle Abū Yāsir b. Akhṭab went out early in the morning before dawn. She said: They did not return until they came with the setting of the sun. She said: They came back weary, languid, drooping, walking slowly. She said: I hurried to them as I used to do, and by Allah, not one of them turned to me because of the grief they were in. She said: I heard my uncle Abū Yāsir saying to my father Ḥuyayy b. Akhṭab: Is it he? He said: Yes, by Allah. He said: Do you recognize him and affirm him? He said: Yes. He said: What is in your heart toward him? He said: Enmity toward him, by Allah, as long as I remain. Mūsā b. ʿUqbah mentioned from al-Zuhrī that Abū Yāsir b. Akhṭab, when the Messenger of Allah ﷺ came to al-Madinah, went to him, listened to him, and conversed with him, then returned to his people and said: O my people, obey me, for Allah has brought you the one you were awaiting, so follow him and do not oppose him. His brother Ḥuyayy b. Akhṭab went—he was that day the chief of the Jews, and they were from Banū al-Naḍīr—and sat with the Messenger of Allah ﷺ and listened to him, then returned to his people, and he was obeyed among them, and said: I have come from a man whom, by Allah, I will never cease to be an enemy of, ever. His brother Abū Yāsir said to him: O son of my mother, obey me in this matter and disobey me in whatever you wish after it; do not perish. He said: By Allah, I will never obey you, ever. Satan gained mastery over him, and his people followed him in his opinion. I say: As for Abū Yāsir b. Akhṭab, I do not know what became of his affair. As for Ḥuyayy b. Akhṭab, the father of Ṣafiyyah bt. Ḥuyayy, he drank enmity toward the Prophet ﷺ and his companions, and that remained his habit until he was killed patiently before the Messenger of Allah ﷺ on the day he killed the fighters of Banū Qurayẓah.

471. Tarikh (al-Tabari) 893No grade recorded

     [ كِتْمَانُهُمْ مَا فِي التَّوْرَاةِ مِنْ الْحَقِّ   ] وَسَأَلَ مُعَاذُ بْنُ جَبَلٍ، أَخُو بَنِي سَلِمَةَ، وَسَعْدُ بْنُ مُعَاذٍ، أَخُو بَنِي عَبْدِ الْأَشْهَلِ وَخَارِجَةُ بْنُ زَيْدٍ، أَخُو بَلْحَارِثِ بْنِ الْخَزْرَجِ، نَفَرًا مِنْ أَحْبَارِ يَهُودَ عَنْ بَعْضِ مَا فِي التَّوْرَاةِ، فَكَتَمُوهُمْ إيَّاهُ، وَأَبَوْا أَنْ يُخْبِرُوهُمْ عَنْهُ. فَأَنْزَلَ اللَّهُ تَعَالَى فِيهِمْ: إِنَّ الَّذِينَ يَكْتُمُونَ مَا أَنْزَلْنَا مِنَ الْبَيِّنَاتِ وَالْهُدَى مِنْ بَعْدِ مَا بَيَّنَّاهُ لِلنَّاسِ فِي الْكِتَابِ أُولَئِكَ يَلْعَنُهُمُ اللَّهُ وَيَلْعَنُهُمُ اللَّاعِنُونَ [ جَوَابُهُمْ لِلنَّبِيِّ عَلَيْهِ الصَّلَاةُ وَالسَّلَامُ حِينَ دَعَاهُمْ إِلَى الْإِسْلَامِ ] قَالَ: وَدَعَا رَسُولُ اللَّهِ ﷺ الْيَهُودَ مِنْ أَهْلِ الْكِتَابِ إلَى الْإِسْلَامِ وَرَغَّبَهُمْ فِيهِ، وَحَذَّرَهُمْ عَذَابَ اللَّهِ وَنِقْمَتَهُ، فَقَالَ لَهُ رَافِعُ بْنُ خَارِجَةَ، وَمَالِكُ بْنُ عَوْفٍ: بَلْ نَتْبَعُ يَا مُحَمَّدُ مَا وَجَدْنَا عَلَيْهِ آبَاءَنَا، فَهُمْ كَانُوا أَعْلَمَ وَخَيْرًا مِنَّا. فَأَنْزَلَ اللَّهُ - عَزَّ وَجَلَّ - فِي ذَلِكَ مِنْ قَوْلِهِمَا: وَإِذَا قِيلَ لَهُمُ اتَّبِعُوا مَا أَنْزَلَ اللَّهُ قَالُوا بَلْ نَتَّبِعُ مَا أَلْفَيْنَا عَلَيْهِ آبَاءَنَا أَوَلَوْ كَانَ آبَاؤُهُمْ لَا يَعْقِلُونَ شَيْئًا وَلَا يَهْتَدُونَ [ جَمْعُهُمْ فِي سُوقِ بَنِي قَيْنُقَاعَ ] وَلَمَّا أَصَابَ اللَّهُ - عَزَّ وَجَلَّ - قُرَيْشًا يَوْمَ بَدْرٍ جَمَعَ رَسُولُ اللَّهِ ﷺ يَهُودَ فِي سُوقِ بَنِي قَيْنُقَاعَ، حَيْنَ قَدِمَ الْمَدِينَةَ، فَقَالَ: يَا مَعْشَرَ يَهُودَ، احْذَرُوا مِنَ اللَّهِ مِثْلَ مَا نَزَلَ بِقُرَيْشٍ مِنَ النِّقْمَةِ وَأَسْلِمُوا ; فَإِنَّكُمْ قَدْ عَرَفْتُمْ أَنِّي نَبِيٌّ مُرْسَلٌ، تَجِدُونَ ذَلِكَ فِي كِتَابِكُمْ وَعَهْدِ اللَّهِ إِلَيْكُمْ. فَقَالُوا لَهُ: يَا مُحَمَّدُ، لَا يَغِرُّنَّكَ مِنْ نَفْسِكَ أَنَّكَ قَتَلْتَ نَفَرًا مِنْ قُرَيْشٍ، كَانُوا أَغْمَارًا لَا يَعْرِفُونَ الْقِتَالَ، إنَّكَ وَاَللَّهِ لَوْ قَاتَلْتنَا لَعَرَفْتَ أَنَّا نَحْنُ النَّاسُ، وَأَنَّكَ لَمْ تَلْقَ مِثْلَنَا فَأَنْزَلَ اللَّهُ تَعَالَى فِي ذَلِكَ مِنْ قَوْلِهِمْ قُلْ لِلَّذِينَ كَفَرُوا سَتُغْلَبُونَ وَتُحْشَرُونَ إِلَى جَهَنَّمَ وَبِئْسَ الْمِهَادُ قَدْ كَانَ لَكُمْ آيَةٌ فِي فِئَتَيْنِ الْتَقَتَا فِئَةٌ تُقَاتِلُ فِي سَبِيلِ اللَّهِ وَأُخْرَى كَافِرَةٌ يَرَوْنَهُمْ مِثْلَيْهِمْ رَأْيَ الْعَيْنِ وَاللَّهُ يُؤَيِّدُ بِنَصْرِهِ مَنْ يَشَاءُ إِنَّ فِي ذَلِكَ لَعِبْرَةً لِأُولِي الْأَبْصَارِ [ دُخُولُهُ ﷺ بَيْتَ الْمِدْرَاسِ   ] قَالَ: وَدَخَلَ رَسُولُ اللَّهِ ﷺ بَيْتَ الْمِدْرَاسِ عَلَى جَمَاعَةٍ مِنْ يَهُودَ، فَدَعَاهُمْ إلَى اللَّهِ، فَقَالَ لَهُ النُّعْمَانُ بْنُ عَمْرٍو، وَالْحَارِثُ بْنُ زَيْدٍ: عَلَى أَيِّ دِينٍ أَنْتَ يَا مُحَمَّدُ ؟ قَالَ: عَلَى مِلَّةِ إبْرَاهِيمَ وَدِينِهِ، قَالَا: فَإِنَّ إبْرَاهِيمَ كَانَ يَهُودِيًّا، فَقَالَ لَهُمَا رَسُولُ اللَّهِ ﷺ: فَهَلُمَّ إلَى التَّوْرَاةِ، فَهِيَ بَيْنَنَا وَبَيْنَكُمْ فَأَبَيَا عَلَيْهِ. فَأَنْزَلَ اللَّهُ تَعَالَى فِيهِمَا: أَلَمْ تَرَ إِلَى الَّذِينَ أُوتُوا نَصِيبًا مِنَ الْكِتَابِ يُدْعَوْنَ إِلَى كِتَابِ اللَّهِ لِيَحْكُمَ بَيْنَهُمْ ثُمَّ يَتَوَلَّى فَرِيقٌ مِنْهُمْ وَهُمْ مُعْرِضُونَ ذَلِكَ بِأَنَّهُمْ قَالُوا لَنْ تَمَسَّنَا النَّارُ إِلَّا أَيَّامًا مَعْدُودَاتٍ وَغَرَّهُمْ فِي دِينِهِمْ مَا كَانُوا يَفْتَرُونَ

     ✧ [Their Concealment of the Truth Contained in the Torah] Muʿādh b. Jabal, the brother of Banū Salimah, Saʿd b. Muʿādh, the brother of Banū ʿAbd al-Ashhal, and Khārijah b. Zayd, the brother of Balḥārith b. al-Khazraj, asked a group of Jewish rabbis about some of what was in the Torah, but they concealed it from them and refused to inform them about it. Then Allah, Exalted is He, revealed concerning them: "Indeed, those who conceal what We sent down of clear proofs and guidance after We made it clear to the people in the Scripture—those are cursed by Allah and cursed by those who curse" (Qurʾān 2:159). [Their Reply to the Prophet ﷺ When He Called Them to Islam] He said: The Messenger of Allah ﷺ called the Jews, the People of the Scripture, to Islam and made it desirable to them, warning them of Allah's punishment and His vengeance. Rāfiʿ b. Khārijah and Mālik b. ʿAwf said to him: "Rather, we follow, O Muḥammad, what we found our forefathers upon, for they were more knowledgeable and better than us." Then Allah, Mighty and Majestic is He, revealed concerning their saying: "And when it is said to them, 'Follow what Allah has sent down,' they say, 'Rather, we follow what we found our forefathers upon.' Even if their forefathers understood nothing and were not guided?" (Qurʾān 2:170). [His Gathering Them in the Market of Banū Qaynuqāʿ] When Allah, Mighty and Majestic is He, afflicted Quraysh on the day of Badr, the Messenger of Allah ﷺ gathered the Jews in the market of Banū Qaynuqāʿ, when he came to Madinah, and said: "O assembly of Jews, beware of Allah lest the like of the vengeance that befell Quraysh befall you, and submit! For you know that I am a sent prophet; you find that in your Book and Allah's covenant to you." They said to him: "O Muḥammad, do not be deceived by yourself because you killed a few men of Quraysh who were inexperienced and did not know warfare. By Allah, if you fight us, you will know that we are the real men, and that you have not met the like of us." Then Allah, Exalted is He, revealed concerning their saying: "Say to those who disbelieve, 'You will be defeated and gathered to Hell, and wretched is the resting place. There was already a sign for you in the two armies that met: one fighting in the cause of Allah and another disbelieving. They saw them as twice their number, with the sight of the eye. And Allah supports with His victory whom He wills. Indeed in that is a lesson for those of insight'" (Qurʾān 3:12–13). [His Entering the House of Study] He said: The Messenger of Allah ﷺ entered the house of study (bayt al-midrās) upon a group of Jews and called them to Allah. Al-Nuʿmān b. ʿAmr and al-Ḥārith b. Zayd said to him: "Upon what religion are you, O Muḥammad?" He said: "Upon the creed of Ibrāhīm and his religion." They said: "But Ibrāhīm was a Jew." The Messenger of Allah ﷺ said to them: "Then come to the Torah, for it is between us and you." But they refused him. Then Allah, Exalted is He, revealed concerning them both: "Have you not seen those who were given a portion of the Scripture? They are invited to the Book of Allah to judge between them, then a party of them turns away in aversion. That is because they said, 'The Fire will not touch us except for a limited number of days,' and they were deceived in their religion by what they used to invent" (Qurʾān 3:23–24).

472. Tarikh (al-Tabari) 894No grade recorded

     [ الْأَعْدَاءُ مِنْ بَنِي النَّضِيرِ   ] مِنْهُمْ: حُيَيُّ بْنُ أَخْطَبَ، وَأَخَوَاهُ أَبُو يَاسِرِ بْنِ أَخْطَبَ، وَجُدَيُّ بْنُ أَخْطَبَ، وَسَلَّامُ بْنُ مُشْكِمٍ، وَكِنَانَةُ بْنُ الرَّبِيعِ بْنِ أَبِي الْحُقَيْقِ وَسَلَّامُ بْنُ أَبِي الْحُقَيْقِ، أَبُو رَافِعٍ الْأَعْوَرُ، وَهُوَ الَّذِي قَتَلَهُ أَصْحَابُ رَسُولِ اللَّهِ ﷺ بِخَيْبَرٍ - وَالرَّبِيعُ بْنُ الرَّبِيعِ بْنِ أَبِي الْحُقَيْقِ، وَعَمْرُو بْنُ جَحَّاشٍ، وَكَعْبُ بْنُ الْأَشْرَفِ، وَهُوَ مِنْ طَيِّئ، ثُمَّ أَحَدُ بَنِي نَبْهَانَ، وَأُمُّهُ مِنْ بَنِي النَّضِيرِ، وَالْحَجَّاجُ بْنُ عَمْرٍو، حَلِيفُ كَعْبِ بْنِ الْأَشْرَفِ، وَكَرْدَمُ بْنُ قَيْسٍ، حَلِيفُ كَعْبِ بْنِ الْأَشْرَفِ، فَهَؤُلَاءِ مِنْ بَنِي النَّضِيرِ. [ مِنْ بَنِي ثَعْلَبَةَ   ] وَمِنْ بَنِي ثَعْلَبَةَ ابْنُ الفِطْيَوْنِ: عَبْدُ اللَّهِ بْنُ صُورِيَّا الْأَعْوَرُ، وَلَمْ يَكُنْ بِالْحِجَازِ فِي زَمَانِهِ أَحَدٌ أَعْلَمَ بِالتَّوْرَاةِ مِنْهُ، وَابْنُ صَلُوبا، وَمُخَيْرِيقٌ، وَكَانَ حَبْرَهُمْ، أَسْلَمَ. [ مِنْ بَنِي قَيْنُقَاعَ   ] وَمِنْ بَنِي قَيْنُقَاعَ: زَيْدُ بْنُ اللَّصِيتِ - وَيُقَالُ: ابْنُ اللُّصَيتِ - فِيمَا قَالَ ابْنُ هِشَامٍ - وَسَعْدُ بْنُ حُنَيْفٍ، وَمَحْمُودُ بْنُ سَيْحَانَ، وَعُزَيْزُ بْنُ أَبِي عُزَيْزٍ، وَعَبْدُ اللَّهِ بْنُ صَيْفٍ. قَالَ ابْنُ هِشَامٍ: وَيُقَالُ: ابْنُ ضَيْفٍ. قَالَ ابْنُ إسْحَاقَ: وَسُوَيْدُ بْنُ الْحَارِثِ، وَرِفَاعَةُ بْنُ قَيْسٍ، وَفِنْحَاصُ، وَأَشْيَعُ، وَنُعْمَانُ بْنُ أضَا، وَبَحْرِيُّ بْنُ عَمْرٍو، وَشَأْسُ بْنُ عَدِيٍّ، وَشَأْسُ بْنُ قَيْسٍ، وَزَيْدُ بْنُ الْحَارِثِ، وَنُعْمَانُ بْنُ عَمْرٍو، وَسُكَيْنُ بْنُ أَبِي سُكَيْنٍ، وَعَدِيُّ بْنُ زَيْدٍ، وَنُعْمَانُ بْنُ أَبِي أَوْفَى، أَبُو أَنَسٍ، وَمَحْمُودُ بْنُ دَحْيَةَ، وَمَالِكُ بْنُ صَيْفٍ. قَالَ ابْنُ هِشَامٍ: وَيُقَالُ: ابْنُ ضَيْفٍ. قَالَ ابْنُ إسْحَاقَ: وَكَعْبُ بْنُ رَاشِدٍ، وَعَازِرٌ، وَرَافِعُ بْنُ أَبِي رَافِعٍ، وَخَالِدٌ وَأَزَارُ بْنُ أَبِي أَزَارٍ. قَالَ ابْنُ هِشَامٍ: وَيُقَالُ: آزِرُ بْنُ آزِرُ. قَالَ ابْنُ إسْحَاقَ: وَرَافِعُ بْنُ حَارِثَةَ، وَرَافِعُ بْنُ حُرَيْمِلَةَ، وَرَافِعُ بْنُ خَارِجَةَ، وَمَالِكُ بْنُ عَوْفٍ، وَرِفَاعَةُ بْنُ زَيْدِ بْنِ التَّابُوتِ، وَعَبْدُ اللَّهِ بْنُ سَلَامِ بْنِ الْحَارِثِ، وَكَانَ حَبْرَهُمْ وَأَعْلَمَهُمْ، وَكَانَ اسْمُهُ الْحُصَيْنُ، فَلَمَّا أَسْلَمَ سَمَّاهُ رَسُولُ اللَّهِ ﷺ عَبْدَ اللَّهِ. فَهَؤُلَاءِ مِنْ بَنِي قَيْنُقَاعَ. [ مِنْ بَنِي قُرَيْظَةَ   ] وَمِنْ بَنِي قُرَيْظَةَ: الزُّبَيْرُ بْنُ بَاطَا بْنُ وَهْبٍ وَعَزَّالُ بْنُ شَمْوِيلٍ، وَكَعْبُ بْنُ أَسَدٍ، وَهُوَ صَاحِبُ عَقْدِ بَنِي قُرَيْظَةَ الَّذِي نُقِضَ عَامَ الْأَحْزَابِ، وَشَمْويِلُ بْنُ زَيْدٍ، وَجَبَلُ بْنُ عَمْرِو بْنِ سُكَيْنَةَ، وَالنَّحَّامُ بْنُ زَيْدٍ، وَقَرْدَمُ بْنُ كَعْبٍ، وَوَهْبُ بْنُ زَيْدٍ، وَنَافِعُ بْنُ أَبِي نَافِعٍ، وَأَبُو نَافِعٍ، وَعَدِيُّ بْنُ زَيْدٍ، وَالْحَارِثُ بْنُ عَوْفٍ، وَكَرْدَمُ بْنُ زَيْدٍ، وَأُسَامَةُ بْنُ حَبِيبٍ، وَرَافِعُ بْنُ رُمَيْلَةَ، وَجَبَلُ بْنُ أَبِي قُشَيْرٍ، وَوَهْبُ بْنُ يَهُوذَا، فَهَؤُلَاءِ مِنْ بَنِي قُرَيْظَةَ. [ مِنْ بَنِي زُرَيْقٍ   ] وَمِنْ يَهُودِ بَنِي زُرَيْقٍ: لَبِيدُ بْنُ أَعْصَمَ، وَهُوَ الَّذِي أَخَّذَ رَسُولَ اللَّهِ ﷺ عَنْ نِسَائِهِ. : [ مِنْ بَنِي حَارِثَةَ   ] وَمِنْ يَهُودِ بَنِي حَارِثَةَ: كِنَانَةُ بْنُ صُورِيَّا. [ مِنْ بَنِي عَمْرٍو   ] وَمِنْ يَهُودِ بَنِي عَمْرِو بْنِ عَوْفٍ: قَرْدَمُ بْنُ عَمْرٍو. [ مِنْ بَنِي النَّجَّارِ   ] وَمِنْ يَهُودِ بَنِي النَّجَّارِ: سِلْسِلَةُ بْنُ بَرْهَامَ. فَهَؤُلَاءِ أَحْبَارُ الْيَهُودِ، أَهْلُ الشُّرُورِ وَالْعَدَاوَةِ لِرَسُولِ اللَّهِ ﷺ وَأَصْحَابِهِ، وَأَصْحَابُ الْمَسْأَلَةِ، وَالنَّصْبُ لِأَمْرِ الْإِسْلَامِ الشُّرُورَ لِيُطْفِئُوهُ، إلَّا مَا كَانَ مِنْ عَبْدِ اللَّهِ بْنِ سَلَامٍ وَمُخَيْرِيقٍ.

     ✧ [The enemies from Banū al-Naḍīr] Among them: Ḥuyayy b. Akhṭab, and his two brothers Abū Yāsir b. Akhṭab and Judayy b. Akhṭab, and Sallām b. Mishkam, and Kinānah b. al-Rabīʿ b. Abī al-Ḥuqayq, and Sallām b. Abī al-Ḥuqayq, Abū Rāfiʿ al-Aʿwar—he is the one whom the Companions of the Messenger of God ﷺ killed at Khaybar—and al-Rabīʿ b. al-Rabīʿ b. Abī al-Ḥuqayq, and ʿAmr b. Jaḥḥāsh, and Kaʿb b. al-Ashraf—he was from Ṭayyiʾ, then one of Banū Nabhān, and his mother was from Banū al-Naḍīr—and al-Ḥajjāj b. ʿAmr, an ally of Kaʿb b. al-Ashraf, and Kardam b. Qays, an ally of Kaʿb b. al-Ashraf. These were from Banū al-Naḍīr. [From Banū Thaʿlabah] And from Banū Thaʿlabah ibn al-Fiṭyawn: ʿAbd Allāh b. Ṣūriyā al-Aʿwar—and in his time there was no one in the Ḥijāz more learned in the Torah than him—and Ibn Ṣalūbā, and Mukhayrīq, who was their rabbi and accepted Islam. [From Banū Qaynuqāʿ] And from Banū Qaynuqāʿ: Zayd b. al-Laṣīt—and it is said: Ibn al-Luṣayt—according to Ibn Hishām—and Saʿd b. Ḥunayf, and Maḥmūd b. Sayḥān, and ʿUzayz b. Abī ʿUzayz, and ʿAbd Allāh b. Ṣayf. Ibn Hishām said: And it is said: Ibn Ḍayf. Ibn Isḥāq said: And Suwayd b. al-Ḥārith, and Rifāʿah b. Qays, and Finḥāṣ, and Ashyaʿ, and Nuʿmān b. Aḍā, and Baḥrī b. ʿAmr, and Shaʾs b. ʿAdī, and Shaʾs b. Qays, and Zayd b. al-Ḥārith, and Nuʿmān b. ʿAmr, and Sukayn b. Abī Sukayn, and ʿAdī b. Zayd, and Nuʿmān b. Abī Awfā, Abū Anas, and Maḥmūd b. Daḥyah, and Mālik b. Ṣayf. Ibn Hishām said: And it is said: Ibn Ḍayf. Ibn Isḥāq said: And Kaʿb b. Rāshid, and ʿĀzir, and Rāfiʿ b. Abī Rāfiʿ, and Khālid and Azār b. Abī Azār. Ibn Hishām said: And it is said: Āzir b. Āzir. Ibn Isḥāq said: And Rāfiʿ b. Ḥārithah, and Rāfiʿ b. Ḥuraymilah, and Rāfiʿ b. Khārijah, and Mālik b. ʿAwf, and Rifāʿah b. Zayd b. al-Tābūt, and ʿAbd Allāh b. Salām b. al-Ḥārith—he was their rabbi and most learned among them, and his name was al-Ḥuṣayn, but when he accepted Islam the Messenger of God ﷺ named him ʿAbd Allāh. These were from Banū Qaynuqāʿ. [From Banū Qurayẓah] And from Banū Qurayẓah: al-Zubayr b. Bāṭā b. Wahb, and ʿAzzāl b. Shamwīl, and Kaʿb b. Asad—he was the holder of the pact of Banū Qurayẓah that was broken in the year of the Confederates—and Shamwīl b. Zayd, and Jabal b. ʿAmr b. Sukaynah, and al-Naḥḥām b. Zayd, and Qardam b. Kaʿb, and Wahb b. Zayd, and Nāfiʿ b. Abī Nāfiʿ, and Abū Nāfiʿ, and ʿAdī b. Zayd, and al-Ḥārith b. ʿAwf, and Kardam b. Zayd, and Usāmah b. Ḥabīb, and Rāfiʿ b. Rumaylah, and Jabal b. Abī Qushayr, and Wahb b. Yahūdhā. These were from Banū Qurayẓah. [From Banū Zurayq] And from the Jews of Banū Zurayq: Labīd b. Aʿṣam—he is the one who bewitched the Messenger of God ﷺ away from his wives. [From Banū Ḥārithah] And from the Jews of Banū Ḥārithah: Kinānah b. Ṣūriyā. [From Banū ʿAmr] And from the Jews of Banū ʿAmr b. ʿAwf: Qardam b. ʿAmr. [From Banū al-Najjār] And from the Jews of Banū al-Najjār: Silsilah b. Barhām. These were the rabbis of the Jews, the people of evil and enmity toward the Messenger of God ﷺ and his Companions, and the people of questioning and of setting up evils against the affair of Islam in order to extinguish it—except for ʿAbd Allāh b. Salām and Mukhayrīq.

473. Tarikh (al-Tabari) 895No grade recorded

     مُخَيْرِيقٍ   [ إِسْلَامُهُ وَمَوْتُهُ وَوُصَاتُهُ ] مُخَيْرِيقِ النَّضْرِيِّ الْإِسْرَائِيلِيِّ مِنْ بَنِي النَّضِيرِ - وَهُوَ بِمِيمٍ مَضْمُومَةٍ فَخَاءٍ مُعْجَمَةٍ مَفْتُوحَةٍ فَتَحْتِيَّةٍ سَاكِنَةٍ فَرَاءٍ فَتَحْتِيَّةٍ فَقَافٍ - ذَكَرَ مُحَمَّدُ بْنُ عُمَرَ الْأَسْلَمِيُّ أَنَّهُ أَسْلَمَ، وَيُقَالُ أَنَّهُ مِنْ بَنِي قَيْنُقَاعَ وَيُقَالُ مِنْ بَنِي ثَعْلَبَةَ بْنِ الْفِطْيَوْنِ وقَالَ ابْنُ إسْحَاقَ وَكَانَ مِنْ حَدِيثِ مُخَيْرِيقٍ، وَكَانَ حَبْرًا عَالِمًا، وَكَانَ رَجُلًا غَنِيًّا كَثِيرَ الْأَمْوَالِ مِنْ النَّخْلِ، وَكَانَ يَعْرِفُ رَسُولَ اللَّهِ ﷺ بِصِفَتِهِ، وَمَا يَجِدُ فِي عِلْمِهِ، وَغَلَبَ عَلَيْهِ إلْفُ دِينِهِ، فَلَمْ يَزَلْ عَلَى ذَلِكَ، حَتَّى إذَا كَانَ يَوْمُ أُحُدٍ، وَكَانَ يَوْمُ أُحُدٍ يَوْمَ السَّبْتِ، قَالَ: يَا مَعْشَرَ يَهُودَ، وَاَللَّهِ إنَّكُمْ لَتَعْلَمُونَ أَنَّ نَصْرَ مُحَمَّدٍ عَلَيْكُمْ لَحَقٌّ. قَالُوا: إنَّ الْيَوْمَ يَوْمُ السَّبْتِ، قَالَ: لَا سَبْتَ لَكُمْ. ثُمَّ أَخَذَ سِلَاحَهُ، فَخَرَجَ حَتَّى أَتَى رَسُولَ اللَّهِ ﷺ بِأُحُدٍ، وَعَهِدَ إلَى مَنْ وَرَاءَهُ مِنْ قَوْمِهِ: إنْ قُتِلْتُ هَذَا الْيَوْمَ، فَأَمْوَالِي لِمُحَمَّدٍ ( ﷺ ) يَصْنَعُ فِيهَا مَا أَرَاهُ اللَّهُ. فَلَمَّا اقْتَتَلَ النَّاسُ قَاتَلَ حَتَّى قُتِلَ. فَكَانَ رَسُولُ اللَّهِ ﷺ - فِيمَا بَلَغَنِي - يَقُولُ: مُخَيْرِيقُ خَيْرُ الْيَهُودِ قَالَ السُّهَيْلِيُّ: فَجَعَلَ رَسُولُ اللَّهِ ﷺ أَمْوَالَ مُخَيْرِيقَ - وَكَانَتْ سَبْعَ حَوَائِطَ - أَوْقَافًا بِالْمَدِينَةِ. قَالَ مُحَمَّدُ بْنُ كَعْبٍ الْقُرَظِيُّ: وَكَانَتْ أَوَّلَ وَقْفٍ بِالْمَدِينَةِ  .

     ✧ Mukhayrīq [His conversion, death, and bequest] Mukhayrīq al-Naḍrī al-Isrāʾīlī of Banū al-Naḍīr — and it is pronounced with a mīm bearing ḍammah, then a khāʾ with dot and fatḥah, then a yāʾ with sukūn, then a rāʾ, then a yāʾ, then a qāf — Muḥammad ibn ʿUmar al-Aslamī mentioned that he converted to Islam. It is said that he was of Banū Qaynuqāʿ, and it is said of Banū Thaʿlabah ibn al-Fiṭyūn. Ibn Isḥāq said: Among the accounts of Mukhayrīq — he was a learned rabbi, a wealthy man with many possessions of palm trees, and he recognized the Messenger of Allah ﷺ by his description and what he found in his knowledge, yet the familiarity of his religion prevailed over him, and he remained upon that until the day of Uḥud. The day of Uḥud was a Saturday. He said: "O assembly of Jews, by Allah, you know that the victory of Muḥammad over you is true." They said: "Today is the Sabbath." He said: "There is no Sabbath for you." Then he took his weapons and went out until he came to the Messenger of Allah ﷺ at Uḥud, and he charged those behind him among his people: "If I am killed this day, my wealth is for Muḥammad ﷺ, to do with it what Allah shows him." When the people fought, he fought until he was killed. The Messenger of Allah ﷺ, as it has reached me, used to say: "Mukhayrīq is the best of the Jews." Al-Suhaylī said: The Messenger of Allah ﷺ made the wealth of Mukhayrīq — which was seven orchards — endowments in al-Madinah. Muḥammad ibn Kaʿb al-Quraẓī said: It was the first endowment in al-Madinah.

474. Tarikh (al-Tabari) 896No grade recorded

     إسْلَامُ عَبْدِ اللَّهِ بْنِ سَلَامٍ   [ كَيْفَ أَسْلَمَ ] عَبْدِ اللَّهِ بْنِ سَلَامِ بْنِ الْحَارِثِ أَبِي يُوسُفَ   وَهُوَ مِنْ ذُرِّيَّةِ سَيِّدِنَا يُوسُفَ الصِّدِّيقِ عَلَيْهِ السَّلَامُ، حَلِيفُ الْقَوَاقِلِ مِنَ الْخَزْرَجِ، الْإِسْرَائِيلِيُّ ثُمَّ الْأَنْصَارِيُّ ؓ. كَانَ اسْمُهُ الْحُصَيْنَ فَغَيَّرَهُ النَّبِيُّ ﷺ وَكَانَ عَالِمَ أَهْلِ الْكِتَابِ، وَكَانَ إِسْلَامُهُ فِي الْيَوْمِ الَّذِي دَخَلَ فِيهِ رَسُولُ اللَّهِ ﷺ دَارَ أَبِي أَيُّوبَ أَوَّلَ مَا قَدِمَ، كَمَا فِي رِوَايَةِ عَبْدِ الْعَزِيزِ بْنِ صُهَيْبٍ عِنْدَ الْبَيْهَقِيِّ. وَرَوَى ابْنُ إِسْحَاقَ عَنْ رَجُلٍ مِنْ آلِ عَبْدِ اللَّهِ بْنِ سَلَامٍ ؓ قَالَ: "لَمَّا قَدِمَ رَسُولُ اللَّهِ ﷺ نَزَلَ بِقُبَاءٍ فِي بَنِي عَمْرِو بْنِ عَوْفٍ. فَأَقْبَلَ رَجُلٌ حَتَّى أَخْبَرَ بِقُدُومِهِ.. " الْحَدِيثُ. وَفِيهِ: "فَخَرَجْتُ إِلَى رَسُولِ اللَّهِ ﷺ - فَأَسْلَمْتُ وَرَجَعْتُ إِلَى أَهْلِ بَيْتِي. وَمُقْتَضَى هَذَا السِّيَاقِ يَقْتَضِي أَنَّهُ سَمِعَ بِالنَّبِيِّ ﷺ وَرَآهُ أَوَّلَ قُدُومِهِ حِينَ أَنَاخَ بِقُبَاءَ فِي بَنِي عَمْرِو بْنِ عَوْفٍ، وَتَقَدَّمَ فِي رِوَايَةِ عَبْدِ الْعَزِيزِ بْنِ صُهَيْبٍ عَنْ أَنَسٍ أَنَّهُ اجْتَمَعَ بِهِ حِينَ أَنَاخَ عِنْدَ دَارِ أَبِي أَيُّوبَ، بَعْدَ ارْتِحَالِهِ مَنْ قُبَاءَ إِلَى دَارِ بَنِي النَّجَّارِ. كَمَا تَقَدَّمَ، فَلَعَلَّهُ رَآهُ أَوَّلَ مَا رَآهُ بِقُبَاءَ، وَاجْتَمَعَ بِهِ بَعْدَمَا صَارَ إِلَى دَارِ بَنِي النَّجَّارِ. وَاللَّهُ أَعْلَمُ. وَرَوَى الْبُخَارِيُّ وَالْبَيْهَقِيُّ عَنْ أَنَسٍ، وَابْنُ إِسْحَاقَ عَنْ رَجُلٍ مِنْ آلِ عَبْدِ اللَّهِ بْنِ سَلَامٍ، وَالْإِمَامُ أَحْمَدُ، وَيَعْقُوبُ بْنُ سُفْيَانَ عَنْ عَبْدِ اللَّهِ بْنِ سَلَامٍ، وَالْبَيْهَقِيُّ عَنْ مُوسَى بْنِ عُقْبَةَ وَعَنِ ابْنِ شِهَابٍ، قَالَ: لَمَّا سَمِعْتُ بِرَسُولِ اللَّهِ ﷺ وَعَرَفْتُ صِفَتَهُ وَاسْمَهُ وَهَيْئَتَهُ وَزَمَانَهُ الَّذِي كُنَّا نَتَوَكَّفَ لَهُ، فَكُنْتُ مُسِرًّا بِذَلِكَ صَامِتًا عَلَيْهِ حَتَّى قَدِمَ رَسُولُ اللَّهِ ﷺ الْمَدِينَةَ، فَلَمَّا قَدِمَ نَزَلَ بِقُبَاءٍ فِي بَنِي عَمْرِو بْنِ عَوْفٍ، فَأَقْبَلَ رَجُلٌ حَتَّى أَخْبَرَ بِقُدُومِهِ، وَأَنَا فِي رَأْسِ نَخْلَةٍ لِي أَعْمَلُ فِيهَا، وَعَمَّتِي خَالِدَةُ بِنْتُ الْحَارِثِ تَحْتِي جَالِسَةٌ. فَلَمَّا سَمِعْتُ الْخَبَرَ بِقُدُومِ رَسُولِ اللَّهِ ﷺ كَبَّرْتُ. فَقَالَتْ عَمَّتِي حِينَ سَمِعَتْ تَكْبِيرِي: "خيبك الله والله لَوْ كُنْتَ سَمِعْتَ بِمُوسَى بْنِ عِمْرَانَ مَا زِدْتَ". قُلْتُ لَهَا: "أَيْ عَمَّةُ وَهُوَ، وَاللَّهِ أَخُو مُوسَى بْنِ عِمْرَانَ، وَعَلَى دِينِهِ، بُعِثَ بِمَا بُعِثَ بِهِ". فَقَالَتْ لَهُ: "يَا ابْنَ أَخِي، أَهُوَ النَّبِيُّ الَّذِي كُنَّا نُخْبَرُ أَنَّهُ يُبْعَثُ مَعَ نَفَسِ السَّاعَةِ" ؟ قُلْتُ لَهَا: "نَعَمْ". قَالَتْ: "فَذَاكَ إِذًا". قَالَ: "فَخَرَجْتُ إِلَى رَسُولِ اللَّهِ ﷺ فَلَمَّا تَبَيَّنْتُ وَجْهَهُ عَرَفْتُ أَنَّهُ لَيْسَ بِوَجْهِ كَذَّابٍ، فَكَانَ أَوَّلَ شَيْءٍ سَمِعْتُهُ يَقُولُ: "أَفْشُوا السَّلَامَ، وَأَطْعِمُوا الطَّعَامَ، وَصِلُوا الْأَرْحَامَ، وَصَلُّوا بِاللَّيْلِ وَالنَّاسُ نِيَامٌ، تَدْخُلُوا الْجَنَّةَ بِسَلَامٍ"  . وَعِنْدَ الْبَيْهَقِيِّ عَنْ أَنَسٍ قَالَ: سَمِعَ عَبْدُ اللَّهِ بْنُ سَلَامٍ بِقُدُومِ النَّبِيِّ ﷺ فَأَتَى النَّبِيَّ فَقَالَ: "إِنِّي سَائِلُكَ عَنْ خِلَالٍ لَا يَعْلَمُهُنَّ إِلَّا نَبِيٌّ: مَا أَوَّلُ أَشْرَاطِ السَّاعَةِ، وَمَا أَوَّلُ طَعَامِ أَهْلِ الْجَنَّةِ؟ وَمَا بَالُ الْوَلَدِ يَنْزِعُ إِلَى أَبِيهِ أَوْ إِلَى أُمِّهِ؟ وَمَا هَذَا السَّوَادُ الَّذِي فِي الْقَمَرِ؟" قَالَ: "أَخْبَرَنِي بِهِنَّ جِبْرِيلُ آنِفًا. قَالَ: "جِبْرِيلُ" ؟ قَالَ: "نَعَمْ". قَالَ "عَدُوُّ الْيَهُودِ مِنَ الْمَلَائِكَةِ". "ثُمَّ قَرَأَ: قُلْ مَنْ كَانَ عَدُوًّا لِجِبْرِيلَ فَإِنَّهُ نَزَّلَهُ عَلَى قَلْبِكَ بِإِذْنِ اللَّهِ مُصَدِّقًا لِمَا بَيْنَ يَدَيْهِ وَهُدًى وَبُشْرَى لِلْمُؤْمِنِينَ [الْبَقَرَةِ 97] قَالَ: "أَمَّا أَوَّلُ أَشْرَاطِ السَّاعَةِ: فَنَارٌ تَخْرُجُ عَلَى النَّاسِ مِنَ الْمَشْرِقِ [تَسُوقُهُمْ] إِلَى الْمَغْرِبِ، وَأَمَّا أَوَّلُ طَعَامٍ يَأْكُلُهُ أَهْلُ الْجَنَّةِ: فَزِيَادَةُ كَبِدِ حُوتٍ، وَأَمَّا الْوَلَدُ: فَإِذَا سَبَقَ مَاءُ الرَّجُلِ مَاءَ الْمَرْأَةِ نَزَعَ الْوَلَدَ، وَإِذَا سَبَقَ مَاءُ الْمَرْأَةِ مَاءَ الرَّجُلِ نَزَعَتِ الْوَلَدَ، وَأَمَّا السَّوَادُ الَّذِي فِي الْقَمَرِ: فَإِنَّهُمَا كَانَا شَمْسَيْنِ. قَالَ اللَّهُ تَعَالَى: وَجَعَلْنَا اللَّيْلَ وَالنَّهَارَ آيَتَيْنِ فَمَحَوْنَا آيَةَ اللَّيْلَ [الْإِسْرَاءِ 12] فَالسَّوَادُ الَّذِي رَأَيْتَ هُوَ الْمَحْوُ". فَقَالَ: "أَشْهَدُ أَلَّا إِلَهَ إِلَّا اللَّهُ وَأَنَّكَ رَسُولُ اللَّهِ". ثُمَّ رَجَعَ إِلَى أَهْلِ بَيْتِهِ فَأَمَرَهُمْ فَأَسْلَمُوا وَكَتَمَ إِسْلَامَهُ. ثُمَّ خَرَجَ إِلَى رَسُولِ اللَّهِ ﷺ فَقَالَ: "يَا رَسُولَ اللَّهِ، إِنَّ الْيَهُودَ قَدْ عَلِمَتْ أَنِّي سَيِّدُهُمْ وَابْنُ سَيِّدِهِمْ، وَأَعْلَمُهُمْ وَابْنُ أَعْلَمِهِمْ، وَأَنَّهُمْ قَوْمٌ بُهْتٌ، وَأَنَّهُمْ إِنْ يَعْلَمُوا بِإِسْلَامِي قَبْلَ أَنْ تَسْأَلَهُمْ عَنِّي بَهَتُونِي، وَقَالُوا فِيَّ مَا لَيْسَ فِيَّ، فَأُحِبُّ أَنْ تُدْخِلَنِي بَعْضَ بُيُوتِكَ". فَأَدْخَلَهُ رَسُولُ اللَّهِ بَعْضَ بُيُوتِهِ، وَأَرْسَلَ إِلَى الْيَهُودِ فَدَخَلُوا عَلَيْهِ فَقَالَ: "يَا مَعْشَرَ يَهُودَ يَا وَيْلَكُمُ اتَّقُوا اللَّهَ فَوَاللَّهِ الَّذِي لَا إِلَهَ إِلَّا هُوَ إِنَّكُمْ لَتَعْلَمُونَ أَنِّي رَسُولُ اللَّهِ قَدْ جِئْتُكُمْ بِالْحَقِّ فَأَسْلِمُوا". فَقَالُوا: مَا نَعْلَمُهُ. فَقَالَ: "أَيُّ رَجُلٍ فِيكُمُ الْحُصَيْنُ بْنُ سَلَامٍ" ؟ قَالُوا: "خَيْرُنَا وَابْنُ خَيْرِنَا وَسَيِّدُنَا وَابْنُ سَيِّدِنَا وَأَعْلَمُنَا وَابْنُ أَعْلَمِنَا". فَقَالَ: "أَرَأَيْتُمْ إِنْ أَسْلَمَ؟" قَالُوا: "أَعَاذَهُ اللَّهُ مِنْ ذَلِكَ". فَقَالَ: "يَا بْنَ سَلَامٍ اخْرُجْ إِلَيْهِمْ" فَخَرَجَ عَبْدُ اللَّهِ فَقَالَ: "أَشْهَدُ أَلَّا إِلَهَ إِلَّا اللَّهُ وَأَشْهَدُ أَنَّ مُحَمَّدًا رَسُولُ اللَّهِ، يَا مَعْشَرَ يَهُودَ اتَّقُوا اللَّهَ وَاقْبَلُوا مَا جَاءَكُمْ بِهِ، فَوَاللَّهِ إِنَّكُمْ لَتَعْلَمُونَ أَنَّهُ لَرَسُولُ اللَّهِ حَقًّا، تَجِدُونَهُ مَكْتُوبًا عِنْدَكُمْ فِي التَّوْرَاةِ: اسْمَهُ وَصِفَتَهُ، فَإِنِّي أَشْهَدُ أَنَّهُ رَسُولُ اللَّهِ، وَأُومِنُ بِهِ وَأُصَدِّقُهُ وَأَعْرِفُهُ. قَالُوا: "كَذَبْتَ، أَنْتَ شَرُّنَا وَابْنُ شَرِّنَا"، وَانْتَقَصُوهُ. قَالَ: "هَذَا الَّذِي كُنْتُ أَخَافُ يَا رَسُولَ اللَّهِ، أَلَمْ أُخْبِرْكَ أَنَّهُمْ قَوْمٌ بُهْتٌ، أَهْلُ غَدْرٍ وَكَذِبٍ وَفُجُورٍ"  ؟ قَالَ: "وَأَظْهَرْتُ إِسْلَامِي وَإِسْلَامَ أَهْلِ بَيْتِي، وَأَسْلَمَتْ عَمَّتِي خَالِدَةُ بِنْتُ الْحَارِثِ، وَحَسُنَ إِسْلَامُهَا".

     ✧ The Islam of ʿAbd Allāh b. Salām [How ʿAbd Allāh b. Salām b. al-Ḥārith Abū Yūsuf became Muslim] He was from the descendants of our master Yūsuf al-Ṣiddīq ﷺ, an ally of the Qawāqil of the Khazraj, the Israelite then the Anṣārī ؓ. His name was al-Ḥuṣayn, and the Prophet ﷺ changed it. He was the scholar of the People of the Book, and his Islam took place on the day the Messenger of Allah ﷺ entered the house of Abū Ayyūb when he first arrived, as in the narration of ʿAbd al-ʿAzīz b. Ṣuhayb according to al-Bayhaqī. Ibn Isḥāq narrated from a man of the family of ʿAbd Allāh b. Salām ؓ who said: "When the Messenger of Allah ﷺ arrived, he stayed at Qubāʾ among Banū ʿAmr b. ʿAwf. Then a man came until he informed of his arrival..." the ḥadīth. In it: "So I went out to the Messenger of Allah ﷺ, became Muslim, and returned to my household. The implication of this context requires that he heard of the Prophet ﷺ and saw him at the first arrival when he halted at Qubāʾ among Banū ʿAmr b. ʿAwf. It was previously mentioned in the narration of ʿAbd al-ʿAzīz b. Ṣuhayb from Anas that he met him when he halted at the house of Abū Ayyūb, after his departure from Qubāʾ to the house of Banū al-Najjār. As previously mentioned, perhaps he saw him the first time he saw him at Qubāʾ, and met with him after he came to the house of Banū al-Najjār. And Allah knows best. Al-Bukhārī and al-Bayhaqī narrated from Anas, Ibn Isḥāq from a man of the family of ʿAbd Allāh b. Salām, Imām Aḥmad and Yaʿqūb b. Sufyān from ʿAbd Allāh b. Salām, and al-Bayhaqī from Mūsā b. ʿUqbah and from Ibn Shihāb, who said: When I heard of the Messenger of Allah ﷺ and knew his description, his name, his appearance, and his time which we had been expecting for him, I kept that secret and remained silent about it until the Messenger of Allah ﷺ came to al-Madīnah. When he arrived, he stayed at Qubāʾ among Banū ʿAmr b. ʿAwf. Then a man came until he informed of his arrival, while I was at the top of a date palm of mine working in it, and my paternal aunt Khālidah bt. al-Ḥārith was sitting below me. When I heard the news of the arrival of the Messenger of Allah ﷺ, I said Allāhu akbar. My aunt said when she heard my takbīr: "May Allah disappoint you; by Allah, if you had heard of Mūsā b. ʿImrān you would not have done more." I said to her: "O aunt, he is, by Allah, the brother of Mūsā b. ʿImrān, and upon his religion, sent with what he was sent with." She said to him: "O son of my brother, is he the prophet whom we were told would be sent with the breath of the Hour?" I said to her: "Yes." She said: "Then that is he." He said: "So I went out to the Messenger of Allah ﷺ, and when I discerned his face, I knew that it was not the face of a liar. The first thing I heard him say was: 'Spread salām, feed food, maintain family ties, and pray at night while people sleep; you will enter Paradise in peace.'" According to al-Bayhaqī from Anas: ʿAbd Allāh b. Salām heard of the arrival of the Prophet ﷺ and came to the Prophet and said: "I will ask you about matters which only a prophet knows: What is the first of the signs of the Hour, what is the first food of the people of Paradise, why does a child resemble his father or his mother, and what is this blackness in the moon?" He said: "Jibrīl informed me of them just now." He said: "Jibrīl?" He said: "Yes." He said: "The enemy of the Jews among the angels." "Then he recited: Say: Whoever is an enemy to Jibrīl, for he brought it down upon your heart by Allah's permission, confirming what was before it, and as guidance and good tidings for the believers [al-Baqarah 97]. He said: 'As for the first of the signs of the Hour: a fire will emerge upon the people from the east [driving them] to the west; as for the first food the people of Paradise will eat: the extra lobe of a fish's liver; as for the child: if the man's fluid precedes the woman's fluid, the child resembles [the father], and if the woman's fluid precedes the man's fluid, the child resembles [the mother]; as for the blackness in the moon: they were two suns. Allah the Exalted said: And We made the night and the day two signs, and erased the sign of the night [al-Isrāʾ 12], so the blackness you saw is the erasure.'" He said: "I bear witness that there is no god but Allah and that you are the Messenger of Allah." Then he returned to his household and commanded them, and they became Muslim, but he concealed his Islam. Then he went out to the Messenger of Allah ﷺ and said: "O Messenger of Allah, the Jews know that I am their chief and the son of their chief, the most learned of them and the son of the most learned of them, and they are a slanderous people. If they learn of my Islam before you ask them about me, they will slander me and say about me what is not in me. I would like you to admit me into one of your rooms." So the Messenger of Allah admitted him into one of his rooms, and sent for the Jews. They entered upon him and he said: "O assembly of Jews, woe to you! Fear Allah, for by Allah, besides whom there is no god, you know that I am the Messenger of Allah and that I have come to you with the truth, so become Muslim." They said: We do not know that. He said: "Which man among you is al-Ḥuṣayn b. Salām?" They said: "Our best and the son of our best, our chief and the son of our chief, our most learned and the son of our most learned." He said: "What do you think if he becomes Muslim?" They said: "May Allah protect him from that." He said: "O Ibn Salām, come out to them." So ʿAbd Allāh came out and said: "I bear witness that there is no god but Allah and I bear witness that Muḥammad is the Messenger of Allah. O assembly of Jews, fear Allah and accept what he has brought to you, for by Allah you know that he is truly the Messenger of Allah; you find him written with you in the Torah: his name and his description. Indeed I bear witness that he is the Messenger of Allah, I believe in him, I affirm him, and I know him." They said: "You lie; you are our worst and the son of our worst," and they belittled him. He said: "This is what I feared, O Messenger of Allah. Did I not tell you that they are a slanderous people, people of treachery, lying, and wickedness?" He said: "And I made my Islam and the Islam of my household public, and my aunt Khālidah bt. al-Ḥārith became Muslim, and her Islam was good."

475. Tarikh (al-Tabari) 897No grade recorded

     [ سُؤَالُ الْيَهُودِ الرَّسُولَ وَإِجَابَتُهُ لَهُمْ عَلَيْهِ الصَّلَاةُ وَالسَّلَامُ   ] قَالَ ابْنُ إسْحَاقَ: حَدَّثَنِي عَبْدُ اللَّهِ بْنُ ( عَبْدِ ) الرَّحْمَنِ بْنِ أَبِي حُسَيْنٍ الْمَكِّيُّ، عَنْ شَهْرِ بْنِ حَوْشَبٍ الْأَشْعَرِيِّ: أَنَّ نَفَرًا مِنْ أَحْبَارِ يَهُودَ جَاءُوا رَسُولَ اللَّهِ ﷺ، فَقَالُوا: يَا مُحَمَّدُ، أَخْبِرْنَا عَنْ أَرْبَعٍ نَسْأَلُكَ عَنْهُنَّ، فَإِنْ فَعَلْتَ ذَلِكَ اتَّبَعْنَاكَ وَصَدَّقْنَاكَ، وَآمَنَّا بِكَ. قَالَ: فَقَالَ لَهُمْ رَسُولُ اللَّهِ ﷺ: عَلَيْكُمْ بِذَلِكَ عَهْدُ اللَّهِ وَمِيثَاقُهُ لَئِنْ أَنَا أَخْبَرْتُكُمْ بِذَلِكَ لَتُصَدِّقُنَّنِي، قَالُوا: نَعَمْ، قَالَ: فَاسْأَلُوا عَمَّا بَدَا لَكُمْ، قَالُوا: فَأَخْبِرْنَا كَيْفَ يُشْبِهُ الْوَلَدُ أُمَّهُ، وَإِنَّمَا النُّطْفَةُ مِنْ الرَّجُلِ ؟ قَالَ: فَقَالَ لَهُمْ رَسُولُ اللَّهِ ﷺ: أُنْشِدُكُمْ بِاَللَّهِ وَبِأَيَّامِهِ عِنْدَ بَنِي إسْرَائِيلَ، هَلْ تَعْلَمُونَ أَنَّ نُطْفَةَ الرَّجُلِ بَيْضَاءُ غَلِيظَةٌ، وَنُطْفَةَ الْمَرْأَةِ صَفْرَاءُ رَقِيقَةٌ، فَأَيَّتُهُمَا عَلَتْ صَاحِبَتَهَا كَانَ لَهَا الشَّبَهُ ؟ قَالُوا: اللَّهُمَّ نَعَمْ؛ قَالُوا: فَأَخْبِرْنَا كَيْفَ نَوْمُكَ ؟ فَقَالَ: أَنْشُدُكُمْ بِاَللَّهِ وَبِأَيَّامِهِ عِنْدَ بَنِي إسْرَائِيلَ، هَلْ تَعْلَمُونَ أَنَّ نَوْمَ الَّذِي تَزْعُمُونَ أَنِّي لَسْتُ بِهِ تَنَامُ عَيْنُهُ وَقَلْبُهُ يَقْظَانُ ؟ فَقَالُوا: اللَّهُمَّ نَعَمْ، قَالَ: فَكَذَلِكَ نَوْمِي، تَنَامُ عَيْنِيَّ وَقَلْبِي يَقْظَانُ، قَالُوا: فَأَخْبِرْنَا عَمَّا حَرَّمَ إسْرَائِيلُ عَلَى نَفْسِهِ ؟ قَالَ: أَنْشُدُكُمْ بِاَللَّهِ وَبِأَيَّامِهِ عِنْدَ بَنِي إسْرَائِيلَ، هَلْ تَعْلَمُونَ أَنَّهُ كَانَ أَحَبُّ الطَّعَامِ وَالشَّرَابِ إلَيْهِ أَلْبَانَ الْإِبِلِ وَلُحُومَهَا، وَأَنَّهُ اشْتَكَى شَكْوَى، فَعَافَاهُ اللَّهُ مِنْهَا، فَحَرَّمَ عَلَى نَفْسِهِ أَحَبَّ الطَّعَامِ وَالشَّرَابِ إلَيْهِ شُكْرًا لِلَّهِ، فَحَرَّمَ عَلَى نَفْسِهِ لُحُومَ الْإِبِلِ وَأَلْبَانَهَا ؟ قَالُوا: اللَّهُمَّ نَعَمْ، قَالُوا: فَأَخْبِرْنَا عَنْ الرُّوحِ ؟ قَالَ: أَنْشُدُكُمْ بِاَللَّهِ وَبِأَيَّامِهِ عِنْدَ بَنِي إسْرَائِيلَ، هَلْ تَعْلَمُونَهُ جِبْرِيلُ، وَهُوَ الَّذِي يَأْتِينِي ؟ قَالُوا: اللَّهُمَّ نَعَمْ، وَلَكِنَّهُ يَا مُحَمَّدُ لَنَا عَدُوٌّ، وَهُوَ مَلَكٌ، إنَّمَا يَأْتِي بِالشِّدَّةِ وَبِسَفْكِ الدِّمَاءِ، وَلَوْلَا ذَلِكَ لَاتَّبَعْنَاكَ، قَالَ: فَأَنْزَلَ اللَّهُ عَزَّ وَجَلَّ فِيهِمْ: قُلْ مَنْ كَانَ عَدُوًّا لِجِبْرِيلَ فَإِنَّهُ نَزَّلَهُ عَلَى قَلْبِكَ بِإِذْنِ اللَّهِ مُصَدِّقًا لِمَا بَيْنَ يَدَيْهِ وَهُدًى وَبُشْرَى لِلْمُؤْمِنِينَ إلَى قَوْلِهِ تَعَالَى: أَوَكُلَّمَا عَاهَدُوا عَهْدًا نَبَذَهُ فَرِيقٌ مِنْهُمْ بَلْ أَكْثَرُهُمْ لَا يُؤْمِنُونَ وَلَمَّا جَاءَهُمْ رَسُولٌ مِنْ عِنْدِ اللَّهِ مُصَدِّقٌ لِمَا مَعَهُمْ نَبَذَ فَرِيقٌ مِنَ الَّذِينَ أُوتُوا الْكِتَابَ كِتَابَ اللَّهِ وَرَاءَ ظُهُورِهِمْ كَأَنَّهُمْ لَا يَعْلَمُونَ وَاتَّبَعُوا مَا تَتْلُو الشَّيَاطِينُ عَلَى مُلْكِ سُلَيْمَانَ أَيْ السِّحْرُ وَمَا كَفَرَ سُلَيْمَانُ وَلَكِنَّ الشَّيَاطِينَ كَفَرُوا يُعَلِّمُونَ النَّاسَ السِّحْرَ. وَفِي رِوَايَةٍ فَقَالُوا: يَا أَبَا الْقَاسِمِ نَسْأَلُكَ عَنْ خَمْسَةِ أَشْيَاءَ. وَذَكَرَ نَحْوَ مَا تَقَدَّمَ. وَزَادَ: قَالُوا: أَخْبِرْنَا عَنْ هَذَا الرَّعْدِ. قَالَ: "مَلَكٌ مِنْ مَلَائِكَةِ اللَّهِ عَزَّ وَجَلَّ، مُوَكَّلٌ بِالْحِسَابِ، بِيَدِهِ- أَوْ قَالَ: فِي يَدِهِ- مِخْرَاقٌ مِنْ نَارٍ يَزْجُرُ بِهِ السَّحَابَ فَيَسُوقُهُ حَيْثُ أَمَرَهُ اللَّهُ". قَالُوا: فَمَا هَذَا الصَّوْتُ؟ قَالَ: "صَوْتُهُ". قَالُوا: صَدَقْتَ. وَرَوَى الْإِمَامُ أَحْمَدُ، وَالْبَزَّارُ، وَالطَّبَرَانِيُّ عَنِ ابْنِ مَسْعُودٍ ؓ أَنَّ يَهُودِيًّا قَالَ: يَا مُحَمَّدُ مِمَّ يُخْلَقُ الْإِنْسَانُ؟ قَالَ: "يَا يَهُودِيُّ، يُخْلَقُ مِنْ كُلٍّ مِنْ نُطْفَةِ الرَّجُلِ وَمِنْ نُطْفَةِ الْمَرْأَةِ، أَمَّا نُطْفَةُ الرَّجُلِ فَنُطْفَةٌ غَلِيظَةٌ مِنْهَا الْعَظْمُ وَالْعَصَبُ، وَأَمَّا نُطْفَةُ الْمَرْأَةِ فَنُطْفَةٌ رَقِيقَةٌ مِنْهَا اللَّحْمُ وَالدَّمُ". فَقَالَ الْيَهُودِيُّ: هَكَذَا كَانَ يَقُولُ مَنْ كَانَ قَبْلَكَ. وَرَوَى التِّرْمِذِيُّ، وَالنَّسَائِيُّ، وَابْنُ مَاجَهْ، وَالْحَاكِمُ وَصَحَّحَهُ، وَالْبَيْهَقِيُّ، وَأَبُو نُعَيْمٍ عَنْ صَفْوَانَ بْنِ عَسَّالٍ- بِعَيْنٍ فَسِينٍ مُشَدَّدَةٍ مَفْتُوحَتَيْنِ مُهْمَلَتَيْنِ- قَالَ: "قَالَ يَهُودِيٌّ لِصَاحِبِهِ: اذْهَبْ بِنَا إِلَى هَذَا النَّبِيِّ فَنَسْأَلُهُ. فَقَالَ لَهُ صَاحِبُهُ: لَا تَقُلْ نَبِيٌّ، فَإِنَّهُ لَوْ سَمِعَكَ تَقُولُ نَبِيٌّ كَانَ لَهُ أَرْبَعَةُ أَعْيُنٍ، فَانْطَلَقَا إِلَى رَسُولِ اللَّهِ ﷺ فَسَأَلَاهُ عَنْ قَوْلِ اللَّهِ عَزَّ وَجَلَّ: وَلَقَدْ آتَيْنَا مُوسَى تِسْعَ آيَاتٍ بَيِّنَاتٍ [الْإِسْرَاءِ 101] فَقَالَ: "لَا تُشْرِكُوا بِاللَّهِ شَيْئًا، وَلَا تَقْتُلُوا النَّفْسَ الَّتِي حَرَّمَ اللَّهُ إِلَّا بِالْحَقِّ، وَلَا تَزْنُوا، وَلَا تَسْرِقُوا، وَلَا تَسْحَرُوا، وَلَا تَمْشُوا بِبَرِيءٍ إِلَى ذِي سُلْطَانٍ فَيَقْتُلَهُ، وَلَا تَأْكُلُوا الرِّبَا، وَلَا تَقْذِفُوا مُحْصَنَةً، وَلَا تَفِرُّوا مِنَ الزَّحْفِ، وَعَلَيْكُمْ يَا مَعْشَرَ الْيَهُودِ خَاصَّةً أَلَّا تَعْدُوا فِي السَّبْتِ". فَقَبَّلَا يَدَيْهِ وَرِجْلَيْهِ وَقَالَا: "نَشْهَدُ أَنَّكَ نَبِيٌّ". قَالَ: "فَمَا يَمْنَعُكُمَا أَنْ تُسْلِمَا" ؟ فَقَالَا: "إِنَّ دَاوُدَ دَعَا اللَّهَ أَلَّا يَزَالَ فِي ذُرِّيَّتِهِ نَبِيٌّ، وَإِنَّا نَخَافُ إِنْ أَسْلَمْنَا أَنْ تَقْتُلَنَا يَهُودُ". وَرَوَى مُسْلِمٌ عَنْ ثَوْبَانَ ؓ قَالَ: كُنْتُ عِنْدَ النَّبِيِّ ﷺ، فَجَاءَ حَبْرٌ مِنَ الْيَهُودِ فَقَالَ: أَيْنَ النَّاسُ يَوْمَ تُبَدَّلُ الْأَرْضُ غَيْرَ الْأَرْضِ؟ فَقَالَ رَسُولُ اللَّهِ ﷺ: "فِي ظُلْمَةٍ دُونَ الْجِسْرِ". قَالَ: فَمَنْ أَوَّلُ النَّاسِ إِجَازَةً؟ قَالَ: "فُقَرَاءُ الْمُهَاجِرِينَ". فَقَالَ: فَمَا تُحْفَتُهُمْ حِينَ يَدْخُلُونَ الْجَنَّةَ؟ قَالَ: "زِيَادَةُ كَبِدِ نُونٍ". قَالَ: "فَمَا غِذَاؤُهُمْ عَلَى أَثَرِهِ" ؟ قَالَ: "يُنْحَرُ لَهُمْ ثَوْرُ الْجَنَّةِ الَّذِي كَانَ يَأْكُلُ مِنْ أَطْرَافِهَا". قَالَ: فَمَا شَرَابُهُمْ عَلَيْهِ؟ قَالَ: "مِنْ عَيْنٍ فِيهَا تُسَمَّى سَلْسَبِيلًا". قَالَ: صَدَقْتَ. قَالَ: وَجِئْتُ أَسْأَلُ عَنْ شَيْءٍ لَا يَعْلَمُهُ أَحَدٌ مِنْ أَهْلِ الْأَرْضِ إِلَّا نَبِيٌّ أَوْ رَجُلٌ أَوْ رَجُلَانِ، جِئْتُ أَسْأَلُ عَنِ الْوَلَدِ. قَالَ: "مَاءُ الرَّجُلِ أَبْيَضُ وَمَاءُ الْمَرْأَةِ أَصْفَرُ، فَإِذَا اجْتَمَعَا فَعَلَا مَنِيُّ الرَّجُلِ مَنِيَّ الْمَرْأَةِ فَذَكَرٌ بِإِذْنِ اللَّهِ عَزَّ وَجَلَّ، وَإِذَا عَلَا مَنِيُّ الْمَرْأَةِ مَنِيَّ الرَّجُلِ فَأُنْثَى بِإِذْنِ اللَّهِ عَزَّ وَجَلَّ". قَالَ الْيَهُودِيُّ: صَدَقْتَ وَإِنَّكَ لَنَبِيٌّ. ثُمَّ انْصَرَفَ. فَقَالَ رَسُولُ اللَّهِ ﷺ: "إِنَّهُ سَأَلَنِي عَنْ هَذَا الَّذِي سَأَلَنِي عَنْهُ، وَمَا أَعْلَمُ شَيْئًا مِنْهُ حَتَّى أَنْبَأَنِي اللَّهُ عَزَّ وَجَلَّ". وَرَوَى ابْنُ أَبِي شَيْبَةَ، وَأَحْمَدُ بْنُ مَنِيعٍ، وَعَبْدُ بْنُ حُمَيْدٍ، وَالنَّسَائِيُّ فِي "الْكُبْرَى"، وَالطَّبَرَانِيُّ بِسَنَدٍ صَحِيحٍ عَنْ زَيْدِ بْنِ أَرْقَمَ ؓ قَالَ: جَاءَ رَجُلٌ مِنَ الْيَهُودِ يُقَالُ لَهُ ثَعْلَبَةُ بْنُ الْحَارِثِ فَقَالَ: يَا أَبَا الْقَاسِمِ أَتَزْعُمُ أَنَّ أَهْلَ الْجَنَّةِ يَأْكُلُونَ وَيَشْرَبُونَ؟ وَقَالَ الْيَهُودِيُّ لِأَصْحَابِهِ: إِنْ أَقَرَّ بِهَا خَصِمْتُهُ. فَقَالَ رَسُولُ اللَّهِ ﷺ: "تُؤْمِنُ بِشَجَرِ الْمِسْكِ" ؟ قَالَ: نَعَمْ. قَالَ: "وَتَجِدُهَا فِي كِتَابِكُمْ" ؟ قَالَ: نَعَمْ. قَالَ: "وَالَّذِي نَفْسِي بِيَدِهِ إِنَّ أَحَدَهُمْ لَيُعْطَى قُوَّةَ مِائَةِ رَجُلٍ إِلَى الْمَطْعَمِ وَالْمَشْرَبِ وَالْجِمَاعِ". فَقَالَ الْيَهُودِيُّ: الَّذِي يَأْكُلُ وَيَشْرَبُ يَكُونُ لَهُ الْحَاجَةُ. فَقَالَ رَسُولُ اللَّهِ ﷺ: "حَاجَتُهُمْ عَرَقٌ يَفِيضُ مِنْ جُلُودِهِمْ مِثْلُ رِيحِ الْمِسْكِ، فَتَضْمُرُ بُطُونُهُمْ". وَرَوَى سَعِيدُ بْنُ مَنْصُورٍ وَأَبُو يَعْلَى، وَابْنُ جَرِيرٍ، وَابْنُ أَبِي حَاتِمٍ، وَالْبَزَّارُ، وَالْحَاكِمُ، وَالْبَيْهَقِيُّ، وَابْنُ جَرِيرٍ عَنْ جَابِرِ بْنِ عَبْدِ اللَّهِ ؓ قَالَ: أَتَى النَّبِيَّ ﷺ يَهُودِيٌّ فَقَالَ: يَا مُحَمَّدُ، أَخْبِرْنِي عَنِ النُّجُومِ الَّتِي رَآهَا يُوسُفُ عَلَيْهِ السَّلَامُ سَاجِدَةً لَهُ مَا أَسْمَاؤُهَا؟ فَلَمْ يُجِبْهُ بِشَيْءٍ. فَنَزَلَ عَلَيْهِ جِبْرِيلُ فَأَخْبَرَهُ [بِأَسْمَائِهَا]. فَبَعَثَ إِلَى الْيَهُودِيِّ وَقَالَ لَهُ: "أَتُسْلِمُ إِنْ أَخْبَرْتُكَ بِأَسْمَائِهَا" ؟ قَالَ: نَعَمْ، فَقَالَ: " [هِيَ]: حَرْثَانُ وَطَارِقٌ وَالذَّيَّالُ وَذُو الْكَنَفَاتِ وَذُو الْفَرْغِ وَوَثَّابٌ وَعَمُودَانِ وَقَابِسٌ وَالضَّرُوجُ وَالْمُصَبِّحُ وَالْفَلِيقُ وَالضِّيَاءُ وَالنُّورُ. رَآهَا يُوسُفُ عَلَيْهِ السَّلَامُ فِي أُفُقِ السَّمَاءِ سَاجِدَةً لَهُ". فَقَالَ الْيَهُودِيُّ: هَذِهِ وَاللَّهِ أَسْمَاؤُهَا. قَالَ الْحَكَمُ بْنُ ظُهَيْرٍ أَحَدُ رُوَاتِهِ: الضِّيَاءُ هُوَ الشَّمْسُ وَهُوَ أَبُوهُ، وَالنُّورُ هُوَ الْقَمَرُ وَهِيَ أُمُّهُ. قَالَ الْحَافِظُ فِي حَاشِيَةٍ كَتَبَهَا عَلَى "مَجْمَعِ الزَّوَائِدِ": رَأَيْتُ فِي نُسْخَةٍ مُصَحَّحَةٍ أَنَّهُ مِنْ ضُعَفَاءِ الْعُقَيْلِيِّ. سُؤَالِ الْيَهُودِ رَسُولَ اللَّهِ ﷺ عَنِ الرُّوحِ   رَوَى الْإِمَامُ أَحْمَدُ وَالشَّيْخَانِ وَالتِّرْمِذِيُّ وَالنَّسَائِيُّ وَابْنُ جَرِيرٍ وَابْنُ الْمُنْذِرِ وَغَيْرُهُمْ عَنِ ابْنِ مَسْعُودٍ ؓ أَنَّهُ قَالَ: "كُنْتُ أَمْشِي مَعَ رَسُولِ اللَّهِ ﷺ فِي حَرْثِ الْمَدِينَةِ- وَفِي لَفْظٍ: حَرْثِ الْأَنْصَارِ، وَفِي لَفْظٍ: فِي نَخْلٍ- وَهُوَ مُتَوَكِّئٌ عَلَى عَسِيبٍ- وَفِي لَفْظٍ: وَمَعَهُ جَرِيدَةٌ- إِذْ مَرَّ الْيَهُودُ- وَفِي لَفْظٍ: إِذْ مَرَّ بِنَفَرٍ مِنَ الْيَهُودِ- فَقَالَ بَعْضُهُمْ لِبَعْضٍ: سَلُوهُ عَنِ الرُّوحِ، وَقَالَ بَعْضُهُمْ: لَا تَسْأَلُوهُ، لَا يُسْمِعُكُمْ مَا تَكْرَهُونَ-وَفِي لَفْظٍ: لَا يَسْتَقْبِلُكُمْ بِشَيْءٍ تَكْرَهُونَهُ- فَقَالَ بَعْضُهُمْ لِبَعْضٍ: لَنَسْأَلَنَّهُ، فَقَامَ إِلَيْهِ رَجُلٌ- وَفِي لَفْظٍ: فَقَامُوا إِلَيْهِ فَقَالُوا: "يَا مُحَمَّدُ" - وَفِي لَفْظٍ: "يَا أَبَا الْقَاسِمِ مَا الرُّوحُ" ؟ - وَفِي لَفْظٍ: "فَأَخْبِرْنَا عَنِ الرُّوحِ، كَيْفَ تُعَذَّبُ الرُّوحُ الَّذِي فِي الْجَسَدِ؟ وَإِنَّمَا الرُّوحُ مِنَ اللَّهِ عَزَّ وَجَلَّ" فَسَكَتَ- وَفِي لَفْظٍ: فَمَا زَالَ مُتَّكِئًا عَلَى الْعَسِيبِ، فَعَلِمْتُ أَنَّهُ يُوحَى إِلَيْهِ، فَتَأَخَّرْتُ، فَلَمَّا نَزَلَ الْوَحْيُ قَالَ: وَيَسْأَلُونَكَ عَنِ الرُّوحِ قُلِ الرُّوحِ مِنْ أَمْرِ رَبِّي وَمَا أُوتِيتُمْ مِنْ الْعِلْمِ إِلا قَلِيلا. [الْإِسْرَاءِ: 85] وَفِي رِوَايَةٍ عِنْدَ ابْنِ جَرِيرٍ بِسَنَدٍ رِجَالُهُ ثِقَاتٌ عَنْ مُغِيرَةَ عَنْ إِبْرَاهِيمَ عَنْ عَلْقَمَةَ عَنِ ابْنِ مَسْعُودٍ ؓ: فَقَالُوا: "هَكَذَا نَجِدُهُ فِي كِتَابِنَا". فَقَالَ بَعْضُهُمْ لِبَعْضٍ: "وَقَدْ قُلْنَا لَكُمْ: لَا تَسْأَلُوهُ". تَنْبِيهَاتٌ الْأَوَّلُ: دَلَّ حَدِيثُ ابْنِ مَسْعُودٍ عَلَى أَنَّ نُزُولَ هَذِهِ الْآيَةِ كَانَ بِالْمَدِينَةِ،  وَرَوَى الْإِمَامُ أَحْمَدُ وَالتِّرْمِذِيُّ وَصَحَّحَهُ، وَالنَّسَائِيُّ وَابْنُ حِبَّانَ عَنِ ابْنِ عَبَّاسٍ قَالَ: قَالَتْ قُرَيْشٌ لِيَهُودَ: أَعْطُونَا شَيْئًا نَسْأَلُ عَنْهُ هَذَا الرَّجُلَ. فَقَالُوا: سَلُوهُ عَنِ الرُّوحِ. فَنَزَلَتْ: وَيَسْأَلُونَكَ عَنِ الرُّوحِ قُلِ الرُّوحِ مِنْ أَمْرِ رَبِّي وَمَا أُوتِيتُمْ مِنْ الْعِلْمِ إِلا قَلِيلا. قَالُوا: "أُوتِينَا عِلْمًا كَثِيرًا. أُوتِينَا التَّوْرَاةَ، وَمَنْ أُوتِيَ التَّوْرَاةَ فَقَدْ أُوتِيَ خَيْرًا كَثِيرًا". فَأَنْزَلَ اللَّهُ عَزَّ وَجَلَّ: قُلْ لَوْ كَانَ الْبَحْرُ مِدَادًا لِكَلِمَاتِ رَبِّي لَنَفِدَ الْبَحْرُ قَبْلَ أَنْ تَنْفَدَ كَلِمَاتُ رَبِّي وَلَوْ جِئْنَا بِمِثْلِهِ مَدَدًا [الْكَهْفِ 109] سَنَدُ رِجَالِهِ رِجَالُ صَحِيحِ مُسْلِمٍ، وَرَوَاهُ ابْنُ إِسْحَاقَ مِنْ وَجْهٍ آخَرَ نَحْوَهُ، وَسَبَقَ فِي بَابِ امْتِحَانِ الْمُشْرِكِينَ رَسُولَ اللَّهِ ﷺ بِأَشْيَاءَ لَا يَعْرِفُهَا إِلَّا نَبِيٌّ. وَرَوَى ابْنُ إِسْحَاقَ وَابْنُ جَرِيرٍ عَنْ عَطَاءِ بْنِ يَسَارٍ قَالَ: نَزَلَتْ بِمَكَّةَ: وَمَا أُوتِيتُمْ مِنَ الْعِلْمِ إِلا قَلِيلا فَلَمَّا هَاجَرَ رَسُولُ اللَّهِ ﷺ إِلَى الْمَدِينَةِ أَتَاهُ أَحْبَارُ يَهُودَ فَقَالُوا: يَا مُحَمَّدُ، بَلَغَنَا أَنَّكَ تَقُولُ: وَمَا أُوتِيتُمْ مِنَ الْعِلْمِ إِلا قَلِيلا أَفَعَنَيْتَنَا أَمْ عَنَيْتَ قَوْمَكَ؟ قَالَ: "لَا بَلْ عَنَيْتُكُمْ". فَقَالُوا: "إِنَّكَ تَتْلُو أَنَّا أُوتِينَا التَّوْرَاةَ وَفِيهَا تِبْيَانُ كُلِّ شَيْءٍ". فَقَالَ رَسُولُ اللَّهِ ﷺ: "هِيَ فِي عِلْمِ اللَّهِ قَلِيلٌ، وَقَدْ آتَاكُمُ اللَّهُ مَا إِنْ عَمِلْتُمْ بِهِ انْتَفَعْتُمْ"، وَأَنْزَلَ اللَّهُ عَزَّ وَجَلَّ: وَلَوْ أَنَّمَا فِي الأَرْضِ مِنْ شَجَرَةٍ أَقْلامٌ وَالْبَحْرُ يَمُدُّهُ مِنْ بَعْدِهِ سَبْعَةُ أَبْحُرٍ مَا نَفِدَتْ كَلِمَاتُ اللَّهِ إِنَّ اللَّهِ عَزِيزٌ حَكِيمٌ، مَا خَلْقُكُمْ وَلا بَعْثُكُمْ إِلا كَنَفْسٍ وَاحِدَةٍ إِنَّ اللَّهَ سَمِيعٌ بَصِيرٌ. [لُقْمَانَ 27، 28] وَدَلَّ حَدِيثُ ابْنِ مَسْعُودٍ، وَأَثَرُ عَطَاءٍ أَنَّ الْآيَةَ نَزَلَتْ بِمَكَّةَ، وَجُمِعَ بَيْنَهُمَا وَبَيْنَ حَدِيثِ ابْنِ مَسْعُودٍ ؓ بِتَعَدُّدِ النُّزُولِ، وَيُحْمَلُ سُكُوتُهُ فِي الْمَرَّةِ الثَّانِيَةِ عَلَى تَوَقُّعِ مَزِيدِ بَيَانٍ فِي ذَلِكَ إِنْ سَاغَ ذَلِكَ، وَإِلَّا فَمَا فِي الصَّحِيحِ أَصَحُّ. وَقَالَ الشَّيْخُ رَحِمَهُ اللَّهُ تَعَالَى فِي "الْإِتْقَانِ": "إِذَا اسْتَوَى الْإِسْنَادَانِ فِي الصِّحَّةِ فَيُرَجَّحُ أَحَدُهُمَا بِكَوْنِ رَاوِيهِ حَاضِرَ الْقِصَّةِ أَوْ نَحْوِ ذَلِكَ مِنْ وُجُوهِ التَّرْجِيحَاتِ"، ثُمَّ ذَكَرَ [مِثَالًا لَهُ] حَدِيثَ ابْنِ مَسْعُودٍ وَحَدِيثَ ابْنِ عَبَّاسٍ الْمَذْكُورَيْنِ. ثُمَّ قَالَ: "فَهَذَا- أَيْ حَدِيثُ ابْنِ عَبَّاسٍ- يَقْتَضِي أَنَّ الْآيَةَ نَزَلَتْ بِمَكَّةَ، وَالْحَدِيثُ الْأَوَّلُ خِلَافُهُ". وَقَدْ رَجَّحَ أَنَّ مَا رَوَاهُ الْبُخَارِيُّ أَصَحُّ مِنْ غَيْرِهِ، وَبِأَنَّ ابْنَ مَسْعُودٍ كَانَ حَاضِرَ الْقِصَّةِ. الثَّانِي: قَالَ أَبُو نُعَيْمٍ: "قِيلَ: مِنْ عَلَامَاتِ نُبُوَّةِ سَيِّدِنَا مُحَمَّدٍ ﷺ فِي الْكُتُبِ الْمُنَزَّلَةِ أَنَّهُ إِذَا سُئِلَ عَنِ الرُّوحِ فَوَّضَ الْعِلْمَ بِحَقِيقَتِهَا إِلَى مُنْشِئِهَا وَبَارِئِهَا، وَأَمْسَكَ عَمَّا خَاضَتْ فِيهِ الْفَلَاسِفَةُ وَأَهْلُ الْمَنْطِقِ الْقَائِلُونَ بِالْحَدْسِ وَالتَّخْمِينِ، فَامْتَحَنَهُ الْيَهُودُ بِالسُّؤَالِ عَنْهَا لِيَقِفُوا مِنْهُ عَلَى نَعْتِهِ الْمُثْبَتِ عِنْدَهُمْ فِي كِتَابِهِمْ، فَوَافَقَ كِتَابُهُ مَا ثَبَتَ فِي كُتُبِهِمْ". [ سُؤَالُهُمْ لَهُ ﷺ عَنْ ذِي الْقَرْنَيْنِ ] قَالَ ابْنُ إسْحَاقَ: وَقَالَ حُيَيُّ بْنُ أَخْطَبَ، وَكَعْبُ بْنُ أَسَدٍ، وَأَبُو رَافِعٍ، وَأَشْيَعُ، وَشَمْويِلُ بْنُ زَيْدٍ، لِعَبْدِ اللَّهِ بْنِ سَلَامٍ حِينَ أَسْلَمَ: مَا تَكُونُ النُّبُوَّةُ فِي الْعَرَبِ وَلَكِنَّ صَاحِبَكَ مَلَكٌ. ثُمَّ جَاءُوا رَسُولَ اللَّهِ ﷺ فَسَأَلُوهُ عَنْ ذِي الْقَرْنَيْنِ فَقَصَّ عَلَيْهِمْ مَا جَاءَهُ مِنْ اللَّهِ تَعَالَى فِيهِ، مِمَّا كَانَ قَصَّ عَلَى قُرَيْشٍ، وَهُمْ كَانُوا مِمَّنْ أَمَرَ قُرَيْشًا أَنْ يَسْأَلُوا رَسُولَ اللَّهِ ﷺ عَنْهُ، حَيْنَ بَعَثُوا إلَيْهِمْ النَّضْرَ بْنَ الْحَارِثِ، وعُتْبَةَ بْنَ أَبِي مُعَيْطٍ.

     ✧ [The Jews’ questioning of the Messenger and his answer to them ﷺ ] Ibn Isḥāq said: ʿAbd Allāh b. (ʿAbd) al-Raḥmān b. Abī Ḥusayn al-Makkī narrated to me, from Shahr b. Ḥawshab al-Ashʿarī: that a group of the Jewish rabbis came to the Messenger of God ﷺ and said, “O Muḥammad, tell us about four things we will ask you. If you do that, we will follow you and believe you, and we will have faith in you.” He said: So the Messenger of God ﷺ said to them, “For that, on you is the covenant of God and His pledge: if I tell you about that, you will surely believe me.” They said, “Yes.” He said, “Then ask about whatever occurs to you.” They said, “Tell us how the child resembles its mother, when the fluid is only from the man?” He said: So the Messenger of God ﷺ said to them, “I adjure you by God and by His days among the Children of Israel, do you know that the man’s fluid is white and thick, and the woman’s fluid is yellow and thin, and whichever of the two prevails over its companion, the resemblance belongs to it?” They said, “By God, yes.” They said, “Then tell us how your sleep is?” He said, “I adjure you by God and by His days among the Children of Israel, do you know that the sleep of the one whom you claim I am not, his eye sleeps while his heart is awake?” They said, “By God, yes.” He said, “So likewise is my sleep: my eyes sleep while my heart is awake.” They said, “Then tell us about what Israel forbade upon himself?” He said, “I adjure you by God and by His days among the Children of Israel, do you know that the food and drink most beloved to him was the milk of camels and their meat, and that he fell ill with an illness from which God healed him, so he forbade upon himself the food and drink most beloved to him, in gratitude to God, so he forbade upon himself the meat of camels and their milk?” They said, “By God, yes.” They said, “Then tell us about the Spirit?” He said, “I adjure you by God and by His days among the Children of Israel, do you know that it is Gabriel, and he is the one who comes to me?” They said, “By God, yes, but he, O Muḥammad, is an enemy to us, and he is an angel who brings severity and bloodshed, and were it not for that we would have followed you.” He said: So God, mighty and majestic, revealed concerning them: Say, whoever is an enemy to Gabriel—for he brought it down upon your heart by God’s permission, confirming what was before it, and as guidance and good tidings for the believers, up to His saying, exalted is He: Or is it that whenever they made a covenant, a party of them cast it aside? Rather, most of them do not believe. And when there came to them a messenger from God confirming what was with them, a party of those who had been given the Scripture cast the Scripture of God behind their backs as if they did not know. And they followed what the devils recited over the kingdom of Solomon, that is, sorcery; and Solomon did not disbelieve, but the devils disbelieved, teaching people sorcery. In another version, they said, “O Abū al-Qāsim, we ask you about five things,” and he mentioned similar to what preceded, and added: They said, “Tell us about this thunder.” He said, “An angel from the angels of God, mighty and majestic, entrusted with the reckoning. In his hand—or he said: in his hand—is a whip of fire with which he drives the clouds and leads them wherever God commands him.” They said, “Then what is this sound?” He said, “His voice.” They said, “You have spoken the truth.” Imām Aḥmad, al-Bazzār, and al-Ṭabarānī narrated from Ibn Masʿūd ؓ that a Jew said, “O Muḥammad, from what is man created?” He said, “O Jew, he is created from both: from the man’s fluid and from the woman’s fluid. As for the man’s fluid, it is a thick fluid from which come bone and sinew; and as for the woman’s fluid, it is a thin fluid from which come flesh and blood.” The Jew said, “Thus did the one before you say.” Al-Tirmidhī, al-Nasāʾī, Ibn Mājah, al-Ḥākim—who declared it sound—al-Bayhaqī, and Abū Nuʿaym narrated from Ṣafwān b. ʿAssāl—with ʿayn and sīn, both doubled and unpointed—who said: “A Jew said to his companion, ‘Come with us to this prophet so we may ask him.’ His companion said to him, ‘Do not say prophet, for if he hears you say prophet, he will have four eyes.’ So they went to the Messenger of God ﷺ and asked him about the saying of God, mighty and majestic: And We certainly gave Moses nine clear signs [al-Isrāʾ 101]. He said, ‘Do not associate anything with God, do not kill the soul which God has forbidden except by right, do not commit adultery, do not steal, do not practice sorcery, do not walk with an innocent person to a man of authority so that he kills him, do not consume usury, do not slander chaste women, and do not flee from the battlefield; and upon you, O assembly of Jews, specifically, that you not transgress in the Sabbath.’” So they kissed his hands and feet and said, “We bear witness that you are a prophet.” He said, “Then what prevents you from submitting?” They said, “David prayed to God that there should not cease to be a prophet among his progeny, and we fear that if we submit, the Jews will kill us.” Muslim narrated from Thawbān ؓ who said: I was with the Prophet ﷺ when a rabbi of the Jews came and said, “Where will the people be on the day when the earth is changed to other than the earth?” The Messenger of God ﷺ said, “In darkness short of the bridge.” He said, “Then who will be the first of the people to cross?” He said, “The poor among the emigrants.” He said, “Then what is their gift when they enter Paradise?” He said, “An extra portion of the liver of the whale.” He said, “Then what is their food after it?” He said, “The bull of Paradise, which used to eat from its edges, will be slaughtered for them.” He said, “Then what is their drink upon it?” He said, “From a spring therein called Salsabīl.” He said, “You have spoken the truth.” He said, “And I came to ask about something which no one on earth knows except a prophet, or one man, or two men. I came to ask about the child.” He said, “The man’s fluid is white, and the woman’s fluid is yellow. When they meet, if the man’s semen prevails over the woman’s semen, it is male by God’s permission, mighty and majestic; and if the woman’s semen prevails over the man’s semen, it is female by God’s permission, mighty and majestic.” The Jew said, “You have spoken the truth, and you are indeed a prophet.” Then he departed. The Messenger of God ﷺ said, “He asked me about this that he asked me, and I knew nothing of it until God, mighty and majestic, informed me.” Ibn Abī Shaybah, Aḥmad b. Manīʿ, ʿAbd b. Ḥumayd, al-Nasāʾī in al-Kubrā, and al-Ṭabarānī narrated with a sound chain from Zayd b. Arqam ؓ who said: A man of the Jews called Thaʿlabah b. al-Ḥārith came and said, “O Abū al-Qāsim, do you claim that the people of Paradise eat and drink?” The Jew said to his companions, “If he acknowledges it, I will refute him.” The Messenger of God ﷺ said, “Do you believe in the tree of musk?” He said, “Yes.” He said, “And do you find it in your Book?” He said, “Yes.” He said, “By the One in whose hand is my soul, one of them will be given the strength of a hundred men in eating, drinking, and intercourse.” The Jew said, “One who eats and drinks has need.” The Messenger of God ﷺ said, “Their need is sweat that flows from their skins like the fragrance of musk, and their bellies will shrink.” Saʿīd b. Manṣūr, Abū Yaʿlā, Ibn Jarīr, Ibn Abī Ḥātim, al-Bazzār, al-Ḥākim, al-Bayhaqī, and Ibn Jarīr narrated from Jābir b. ʿAbd Allāh ؓ who said: A Jew came to the Prophet ﷺ and said, “O Muḥammad, tell me about the stars which Joseph ﷺ saw prostrating to him—what are their names?” He did not answer him with anything. Then Gabriel descended upon him and informed him [of their names]. He sent for the Jew and said to him, “Will you submit if I tell you their names?” He said, “Yes.” He said, “[They are]: Ḥarthān, Ṭāriq, al-Dhayyāl, Dhū al-Kanafāt, Dhū al-Fargh, Waththāb, ʿAmūdān, Qābis, al-Ḍarūj, al-Muṣabbiḥ, al-Falīq, al-Ḍiyāʾ, and al-Nūr. Joseph ﷺ saw them in the horizon of the sky prostrating to him.” The Jew said, “These, by God, are their names.” Al-Ḥakam b. Ẓuhayr, one of its narrators, said: Al-Ḍiyāʾ is the sun, and it is his father; and al-Nūr is the moon, and it is his mother. Al-Ḥāfiẓ said in a marginal note he wrote on Majmaʿ al-Zawāʾid: I saw in a corrected copy that he is among the weak narrators of al-ʿUqaylī. The Jews’ questioning of the Messenger of God ﷺ about the Spirit Imām Aḥmad, the two Shaykhs, al-Tirmidhī, al-Nasāʾī, Ibn Jarīr, Ibn al-Mundhir, and others narrated from Ibn Masʿūd ؓ that he said: “I was walking with the Messenger of God ﷺ in a cultivated field of al-Madinah—and in one wording: a cultivated field of the Anṣār, and in another wording: among palm trees—while he was leaning on a palm stalk—and in one wording: and with him was a palm branch—when some Jews passed by—and in one wording: when he passed by a group of Jews—and some of them said to others, ‘Ask him about the Spirit,’ and some of them said, ‘Do not ask him, lest he say to you what you dislike’—and in one wording: ‘lest he confronts you with something you dislike’—then some of them said to others, ‘We will surely ask him.’ A man stood up to him—and in one wording: they stood up to him and said, ‘O Muḥammad’—and in one wording: ‘O Abū al-Qāsim, what is the Spirit?’—and in one wording: ‘Tell us about the Spirit, how is the spirit that is in the body punished? And the Spirit is only from God, mighty and majestic.’ So he remained silent—and in one wording: and he remained leaning on the palm stalk, and I knew that revelation was coming to him, so I drew back. When the revelation descended, he said: And they ask you about the Spirit. Say, the Spirit is from the command of my Lord, and you have not been given of knowledge except a little [al-Isrāʾ: 85]. In a version at Ibn Jarīr with a chain whose men are trustworthy, from Mughīrah, from Ibrāhīm, from ʿAlqamah, from Ibn Masʿūd ؓ: They said, ‘Thus we find it in our Book.’ Then some of them said to others, ‘Did we not tell you not to ask him?’” Notes First: The ḥadīth of Ibn Masʿūd indicates that the revelation of this verse was in al-Madinah. Imām Aḥmad, al-Tirmidhī—who declared it sound—al-Nasāʾī, and Ibn Ḥibbān narrated from Ibn ʿAbbās who said: “The Quraysh said to the Jews, ‘Give us something about which to ask this man.’ They said, ‘Ask him about the Spirit.’ So there was revealed: And they ask you about the Spirit. Say, the Spirit is from the command of my Lord, and you have not been given of knowledge except a little. They said, ‘We have been given abundant knowledge. We have been given the Torah, and whoever has been given the Torah has been given abundant good.’ Then God, mighty and majestic, revealed: Say, if the sea were ink for the words of my Lord, the sea would be exhausted before the words of my Lord were exhausted, even if We brought the like of it as replenishment [al-Kahf 109]. Its chain’s men are the men of Ṣaḥīḥ Muslim, and Ibn Isḥāq narrated something similar from another angle. It has already appeared in the chapter on the polytheists’ testing of the Messenger of God ﷺ with things that only a prophet would know. Ibn Isḥāq and Ibn Jarīr narrated from ʿAṭāʾ b. Yasār who said: It was revealed in Makkah: And you have not been given of knowledge except a little. So when the Messenger of God ﷺ emigrated to al-Madinah, the rabbis of the Jews came to him and said, “O Muḥammad, it has reached us that you say: And you have not been given of knowledge except a little. Did you mean us or your people?” He said, “No, I meant you.” They said, “You recite that we have been given the Torah, and in it is an explanation of everything.” The Messenger of God ﷺ said, “It is little in the knowledge of God, and God has given you that which, if you act upon it, you will benefit.” And God, mighty and majestic, revealed: And if whatever trees on the earth were pens, and the sea were replenished after it with seven seas, the words of God would not be exhausted. Indeed, God is mighty and wise. Your creation and your resurrection are not but as a single soul. Indeed, God is hearing and seeing [Luqmān 27–28]. The ḥadīth of Ibn Masʿūd and the report of ʿAṭāʾ indicate that the verse was revealed in Makkah, and reconciliation between them and the ḥadīth of Ibn Masʿūd ؓ is by multiple revelation, and his silence the second time is understood as awaiting further elaboration in that matter, if that is permissible; otherwise, what is in the Ṣaḥīḥ is more sound. The Shaykh, may God have mercy on him, said in al-Itqān: “If two chains are equal in soundness, one of them is given preference by the fact that its narrator was present at the event or the like among the aspects of preference,” then he mentioned [as an example] the aforementioned ḥadīth of Ibn Masʿūd and the ḥadīth of Ibn ʿAbbās. Then he said, “This—that is, the ḥadīth of Ibn ʿAbbās—requires that the verse was revealed in Makkah, and the first ḥadīth contradicts it.” He gave preference to that what al-Bukhārī narrated is more sound than others, and because Ibn Masʿūd was present at the event. Second: Abū Nuʿaym said: “It is said: among the signs of the prophethood of our master Muḥammad ﷺ in the revealed books is that when he was asked about the Spirit, he entrusted knowledge of its reality to its Originator and Creator, and refrained from what the philosophers and logicians who rely on conjecture and guesswork waded into. The Jews tested him by asking about it, so that they might ascertain the description established for them in their Book, and his Book agreed with what was established in their books.” [Their questioning of him ﷺ about Dhū al-Qarnayn] Ibn Isḥāq said: Ḥuyayy b. Akhṭab, Kaʿb b. Asad, Abū Rāfiʿ, Ashyaʿ, and Shamwīl b. Zayd said to ʿAbd Allāh b. Salām when he submitted: “Prophethood would not be among the Arabs, but your companion is a king.” Then they came to the Messenger of God ﷺ and asked him about Dhū al-Qarnayn, and he related to them what came to him from God, exalted is He, concerning him, from what he had related to the Quraysh, and they were among those who had instructed the Quraysh to ask the Messenger of God ﷺ about him, when they sent to them al-Naḍr b. al-Ḥārith and ʿUtbah b. Abī Muʿayṭ.

476. Tarikh (al-Tabari) 898No grade recorded

     مَنْ أَسْلَمَ مِنْ أَحْبَارِ يَهُودَ نِفَاقًا قَالَ ابْنُ إسْحَاقَ: وَكَانَ مِمَّنْ تَعَوَّذَ بِالْإِسْلَامِ، وَدَخَلَ فِيهِ مَعَ الْمُسْلِمِينَ وَأَظْهَرَهُ وَهُوَ مُنَافِقٌ، مِنْ أَحْبَارِ يَهُودَ. [ مِنْ بَنِي قَيْنُقَاعَ   ] مِنْ بَنِي قَيْنُقَاعَ: سَعْدُ بْنُ حُنَيْفٍ، وَزَيْدُ بْنُ اللُّصَيْتِ، وَهُوَ الَّذِي قَالَ حِينَ ضَلَّتْ نَاقَةُ رَسُولِ اللَّهِ ﷺ: يَزْعُمُ مُحَمَّدٌ أَنَّهُ يَأْتِيهِ خَبَرُ السَّمَاءِ، وَهُوَ لَا يَدْرِي أَيْنَ نَاقَتُهُ. فَقَالَ رَسُولُ اللَّهِ ﷺ: وَاللَّهِ لَا أَعْلَمُ إِلَّا مَا عَلَّمَنِي اللَّهُ، وَقَدْ دَلَّنِي اللَّهُ عَلَيْهَا، فَهِيَ فِي هَذَا الشِّعْبِ، قَدْ حَبَسَتْهَا شَجَرَةٌ بِزِمَامِهَا. فَذَهَبَ رِجَالٌ مِنَ الْمُسْلِمِينَ فَوَجَدُوهَا كَذَلِكَ. فَزَعَمَ بَعْضُ النَّاسِ أَنَّ زَيْدًا تَابَ بَعْدَ ذَلِكَ وَحَسُنَ إِسْلَامُهُ، وَقِيلَ: لَمْ يَزَلْ مُتَّهَمًا حَتَّى هَلَكَ. قَالَ: وَنُعْمَانُ بْنُ أَوْفَى، وَعُثْمَانُ بْنُ أَوْفَى، وَرَافِعُ بْنُ حُرَيْمِلَةَ، وَهُوَ الَّذِي قَالَ فِيهِ رَسُولُ اللَّهِ ﷺ يَوْمَ مَاتَ - فِيمَا بَلَغْنَا -: قَدْ مَاتَ الْيَوْمَ عَظِيمٌ مِنْ عُظَمَاءِ الْمُنَافِقِينَ. وَرِفَاعَةُ بْنُ زَيْدِ بْنِ التَّابُوتِ وَهُوَ الَّذِي هَبَّتِ الرِّيحُ الشَّدِيدَةُ يَوْمَ مَوْتِهِ عِنْدَ مَرْجِعِ رَسُولِ اللَّهِ ﷺ مِنْ تَبُوكَ فَقَالَ: إِنَّهَا هَبَّتْ لِمَوْتِ عَظِيمٍ مِنْ عُظَمَاءِ الْكُفَّارِ. فَلَمَّا قَدِمُوا الْمَدِينَةَ، وَجَدُوا رِفَاعَةَ قَدْ مَاتَ فِي ذَلِكَ الْيَوْمِ. وَسِلْسِلَةُ بْنُ بَرْهَامَ، وَكِنَانَةُ بْنُ صُورِيَا. فَهَؤُلَاءِ مِمَّنْ أَسْلَمَ مِنْ مُنَافِقِي الْيَهُودِ. [ طَرْدُ الْمُنَافِقِينَ مِنْ مَسْجِدِ الرَّسُولِ ﷺ   ] وَكَانَ هَؤُلَاءِ الْمُنَافِقُونَ يَحْضُرُونَ الْمَسْجِدَ فَيَسْتَمِعُونَ أَحَادِيثَ الْمُسْلِمِينَ، وَيَسْخَرُونَ وَيَسْتَهْزِئُونَ بِدِينِهِمْ، فَاجْتَمَعَ يَوْمًا فِي الْمَسْجِدِ مِنْهُمْ نَاسٌ، فَرَآهُمْ رَسُولُ اللَّهِ ﷺ يَتَحَدَّثُونَ بَيْنَهُمْ، خَافِضِي أَصْوَاتَهُمْ، قَدْ لَصِقَ بَعْضُهُمْ بِبَعْضٍ، فَأَمَرَ بِهِمْ رَسُولُ اللَّهِ ﷺ فَأُخْرِجُوا مِنْ الْمَسْجِدِ إخْرَاجًا عَنِيفًا، فَقَامَ أَبُو أَيُّوبَ، خَالِدُ بْنُ زَيْدِ بْنِ كُلَيْبٍ، إلَى عَمْرِو بْنِ قَيْسٍ، أَحَدِ بَنِي غَنْمِ بْنِ مَالِكِ بْنِ النَّجَّارِ - كَانَ صَاحِبَ آلِهَتِهِمْ فِي الْجَاهِلِيَّةِ فَأَخَذَ بِرِجْلِهِ فَسَحَبَهُ، حَتَّى أَخْرَجَهُ مِنْ الْمَسْجِدِ، وَهُوَ يَقُولُ: أَتُخْرِجُنِي يَا أَبَا أَيُّوبَ مِنْ مِرْبَدِ بَنِي ثَعْلَبَةَ ثُمَّ أَقْبَلَ أَبُو أَيُّوبَ أَيْضًا إلَى رَافِعِ بْنِ وَدِيعَةَ، أَحَدِ بَنِي النَّجَّارِ فَلَبَّبَهُ بِرِدَائِهِ ثمَ نَتَرَهُ نَتْرًا شَدِيدًا، وَلَطَمَ وَجْهَهُ، ثُمَّ أَخْرَجَهُ مِنْ الْمَسْجِدِ، وَأَبُو أَيُّوبَ يَقُولُ لَهُ: أُفٍّ لَكَ مُنَافِقًا خَبِيثًا: أَدْرَاجَكَ يَا مُنَافِقُ مِنْ مَسْجِدِ رَسُولِ اللَّهِ ﷺ. قَالَ ابْنُ هِشَامٍ: أَيْ ارْجِعْ مِنْ الطَّرِيقِ الَّتِي جِئْتَ مِنْهَا. قَالَ الشَّاعِرُ: : فَوَلَّى وَأَدْبَرَ أَدْرَاجَهُ وَقَدْ بَاءَ بِالظُّلْمِ مَنْ كَانَ ثَمَّ وَقَامَ عِمَارَةُ بْنُ حَزْمٍ إلَى زَيْدِ بْنِ عَمْرٍو، وَكَانَ رَجُلًا طَوِيلَ اللِّحْيَةِ، فَأَخَذَ بِلِحْيَتِهِ فَقَادَهُ بِهَا قَوْدًا عَنِيفًا حَتَّى أَخْرَجَهُ مِنْ الْمَسْجِدِ، ثُمَّ جَمَعَ عِمَارَةُ يَدَيْهِ فَلَدَمَهُ بِهِمَا فِي صَدْرِهِ لَدْمَةً خَرَّ مِنْهَا. قَالَ: يَقُولُ: خَدَشْتَنِي يَا عِمَارَةُ؛ قَالَ: أَبْعَدَكَ اللَّهُ يَا مُنَافِقُ، فَمَا أَعَدَّ اللَّهُ لَكَ مِنْ الْعَذَابِ أَشَدُّ مِنْ ذَلِكَ، فَلَا تَقْرَبَنَّ مَسْجِدَ رَسُولِ اللَّهِ ﷺ. قَالَ ابْنُ إسْحَاقَ: وَقَامَ أَبُو مُحَمَّدٍ، رَجُلٌ مِنْ بَنِي النَّجَّارِ، كَانَ بَدْرِيًّا، وَأَبُو مُحَمَّدٍ مَسْعُودُ بْنُ أَوْسِ بْنِ زَيْدِ بْنِ أَصْرَمِ بْنِ زَيْدِ بْنِ ثَعْلَبَةَ بْنِ غَنْمِ بْنِ مَالِكِ بْنِ النَّجَّارِ إلَى قَيْسِ بْنِ عَمْرِو بْنِ سَهْلٍ، وَكَانَ قَيْسٌ غُلَامًا شَابًّا، وَكَانَ لَا يُعْلَمُ فِي الْمُنَافِقِينَ شَابٌّ غَيْرُهُ، فَجَعَلَ يَدْفَعُ فِي قَفَاهُ حَتَّى أَخْرَجَهُ مِنْ الْمَسْجِدِ. وَقَامَ رَجُلٌ مِنْ بَلْخُدْرَةَ بْنِ الْخَزْرَجِ، رَهْطِ أَبِي سَعِيدٍ الْخُدْرِيِّ، يُقَالُ لَهُ: عَبْدُ اللَّهِ بْنُ الْحَارِثِ، حَيْنَ أَمَرَ رَسُولُ اللَّهِ ﷺ بِإِخْرَاجِ الْمُنَافِقِينَ مِنْ الْمَسْجِدِ إلَى رَجُلٍ يُقَالُ لَهُ: الْحَارِثُ بْنُ عَمْرٍو، وَكَانَ ذَا جُمَّةٍ، فَأَخَذَ بِجُمَّتِهِ فَسَحَبَهُ بِهَا سَحْبًا عَنِيفًا، عَلَى مَا مَرَّ بِهِ مِنْ الْأَرْضِ، حَتَّى أَخْرَجَهُ مِنْ الْمَسْجِدِ. قَالَ: يَقُولُ الْمُنَافِقُ: لَقَدْ أَغْلَظْتَ يَا ابْنَ الْحَارِثِ، فَقَالَ لَهُ؛ إنَّكَ أَهْلٌ لِذَلِكَ، أَيْ عَدُوُّ اللَّهِ لَمَّا أَنْزَلَ اللَّهُ فِيكَ، فَلَا تَقْرَبَنَّ مَسْجِدَ رَسُولِ اللَّهِ ﷺ، فَإِنَّكَ نَجِسٌ. وَقَامَ رَجُلٌ مِنْ بَنِي عَمْرِو بْنِ عَوْفٍ إلَى أَخِيهِ زُوَيِّ بْنِ الْحَارِثِ، فَأَخْرَجَهُ مِنْ الْمَسْجِدِ إخْرَاجًا عَنِيفًا، وَأَفَّفَ مِنْهُ، وَقَالَ: غَلَبَ عَلَيْكَ الشَّيْطَانُ وَأَمْرُهُ. فَهَؤُلَاءِ مَنْ حَضَرَ الْمَسْجِدَ يَوْمئِذٍ مِنْ الْمُنَافِقِينَ، وَأَمَرَ رَسُولُ اللَّهِ ﷺ بِإِخْرَاجِهِمْ. ثُمَّ ذَكَرَ ابْنُ إِسْحَاقَ مَا نَزَلَ فِيهِمْ مِنَ الْآيَاتِ مِنْ سُورَةِ " الْبَقَرَةِ "، وَتَكَلَّمَ عَلَى تَفْسِيرِ ذَلِكَ، فَفِي هَؤُلَاءِ مِنْ أَحْبَارِ يَهُودَ، وَالْمُنَافِقِينَ مِنْ الْأَوْسِ وَالْخَزْرَجِ، نَزَلَ صَدْرُ سُورَةِ الْبَقَرَةِ إلَى الْمِئَةِ مِنْهَا - فِيمَا بَلَغَنِي - وَاَللَّهُ أَعْلَمُ. يَقُولُ اللَّهُ سُبْحَانَهُ وَبِحَمْدِهِ: الم ذَلِكَ الْكِتَابُ لَا رَيْبَ فِيهِ أَيْ لَا شَكَّ فِيهِ. قَالَ ابْنُ هِشَامٍ: قَالَ سَاعِدَةُ بْنُ جُؤَيَةَ الْهُذَلِيُّ: : فَقَالُوا عَهِدْنَا الْقَوْمَ قَدْ حَصَرُوا بِهِ     فَلَا رَيْبَ أَنْ قَدْ كَانَ ثَمَّ لَحِيمُ وَهَذَا الْبَيْتُ فِي قَصِيدَةٍ لَهُ، وَالرَّيْبُ ( أَيْضًا ): الرِّيبَةُ. قَالَ خَالِدُ بْنُ زُهَيْرٍ الْهُذَلِيُّ: كَأَنَّنِي أَرْبِبُهُ بِرَيْبٍ قَالَ ابْنُ هِشَامٍ: وَمِنْهُمْ مَنْ يَرْوِيهِ: كَأَنَّنِي أَرَبْتُهُ بِرَيْبٍ وَهَذَا الْبَيْتُ فِي أَبْيَاتٍ لَهُ. وَهُوَ ابْنُ أَخِي أَبِي ذُؤَيْبٍ الْهُذَلِيُّ. هُدًى لِلْمُتَّقِينَ أَيْ الَّذِينَ يَحْذَرُونَ مِنْ اللَّهِ عُقُوبَتَهُ فِي تَرْكِ مَا يَعْرِفُونَ مِنْ الْهُدَى، وَيَرْجُونَ رَحْمَتَهُ بِالتَّصْدِيقِ بِمَا جَاءَهُمْ مِنْهُ. الَّذِينَ يُؤْمِنُونَ بِالْغَيْبِ وَيُقِيمُونَ الصَّلَاةَ وَمِمَّا رَزَقْنَاهُمْ يُنْفِقُونَ أَيْ يُقِيمُونَ الصَّلَاةَ بِفَرْضِهَا، وَيُؤْتَوْنَ الزَّكَاةَ احْتِسَابًا لَهَا. وَالَّذِينَ يُؤْمِنُونَ بِمَا أُنْزِلَ إِلَيْكَ وَمَا أُنْزِلَ مِنْ قَبْلِكَ أَيْ يُصَدِّقُونَكَ بِمَا جِئْتَ بِهِ مِنْ اللَّهِ عَزَّ وَجَلَّ، وَمَا جَاءَ بِهِ مَنْ قَبْلُكَ مِنْ الْمُرْسَلِينَ، لَا يُفَرِّقُونَ بَيْنَهُمْ، وَلَا يَجْحَدُونَ مَا جَاءُوهُمْ بِهِ مِنْ رَبِّهِمْ. وَبِالْآخِرَةِ هُمْ يُوقِنُونَ أَيْ بِالْبَعْثِ وَالْقِيَامَةِ وَالْجَنَّةِ وَالنَّارِ وَالْحِسَابِ وَالْمِيزَانِ، أَيْ هَؤُلَاءِ الَّذِينَ يَزْعُمُونَ أَنَّهُمْ آمَنُوا بِمَا كَانَ مِنْ قَبْلِكَ، وَبِمَا جَاءَكَ مِنْ رَبِّكَ أُولَئِكَ عَلَى هُدًى مِنْ رَبِّهِمْ أَيْ عَلَى نُورٍ مِنْ رَبِّهِمْ وَاسْتِقَامَةٍ عَلَى مَا جَاءَهُمْ وَأُولَئِكَ هُمُ الْمُفْلِحُونَ أَيْ الَّذِينَ أَدْرَكُوا مَا طَلَبُوا وَنَجَوْا مِنْ شَرِّ مَا مِنْهُ هَرَبُوا. إنَّ الَّذِينَ كَفَرُوا، أَيْ بِمَا أُنْزِلَ إلَيْكَ، وَإِنْ قَالُوا إنَّا قَدْ آمَنَّا بِمَا جَاءَنَا قَبْلَكَ سَوَاءٌ عَلَيْهِمْ أَأَنْذَرْتَهُمْ أَمْ لَمْ تُنْذِرْهُمْ لَا يُؤْمِنُونَ أَيْ أَنَّهُمْ قَدْ كَفَرُوا بِمَا عِنْدَهُمْ مِنْ ذِكْرِكَ، وَجَحَدُوا مَا أُخِذَ عَلَيْهِمْ الْمِيثَاقُ لَكَ، فَقَدْ كَفَرُوا بِمَا جَاءَكَ وَبِمَا عِنْدَهُمْ، مِمَّا جَاءَهُمْ بِهِ غَيْرُكَ، فَكَيْفَ يَسْتَمِعُونَ مِنْكَ إنْذَارًا أَوْ تَحْذِيرًا، وَقَدْ كَفَرُوا بِمَا عِنْدَهُمْ مِنْ عِلْمِكَ. خَتَمَ اللَّهُ عَلَى قُلُوبِهِمْ وَعَلَى سَمْعِهِمْ وَعَلَى أَبْصَارِهِمْ غِشَاوَةٌ أَيْ عَنْ الْهُدَى أَنْ يُصِيبُوهُ أَبَدًا، يَعْنِي بِمَا كَذَّبُوكَ بِهِ مِنْ الْحَقِّ الَّذِي جَاءَكَ مِنْ رَبِّكَ حَتَّى يُؤْمِنُوا بِهِ، وَإِنْ آمَنُوا بِكُلِّ مَا كَانَ قَبْلَكَ، وَلَهُمْ بِمَا هُمْ عَلَيْهِ مِنْ خِلَافِكَ عَذَابٌ عَظِيمٌ. فَهَذَا فِي الْأَحْبَارِ مِنْ يَهُودَ، فِيمَا كَذَّبُوا بِهِ مِنْ الْحَقِّ بَعْدَ مُعْرِفَتِهِ.

     ✧ Those who accepted Islam from the Jewish rabbis hypocritically Ibn Isḥāq said: Among those who sought protection in Islam, entered it alongside the Muslims, and displayed it while being a hypocrite, from the rabbis of the Jews, were: [From Banū Qaynuqāʿ] From Banū Qaynuqāʿ: Saʿd b. Ḥunayf; and Zayd b. al-Luṣayt, who said when the she-camel of the Messenger of Allah ﷺ went astray: “Muḥammad claims that news of heaven comes to him, yet he does not know where his she-camel is.” The Messenger of Allah ﷺ said: “By Allah, I know only what Allah has taught me, and Allah has guided me to it; it is in this mountain pass, held by a tree by its halter.” Some men of the Muslims went and found it just as he said. Some people alleged that Zayd repented after that and his Islam became good, while it was said: he remained suspect until he perished. He said: And Nuʿmān b. Awfā, ʿUthmān b. Awfā, and Rāfiʿ b. Ḥuraymilah, the one about whom the Messenger of Allah ﷺ said on the day he died—as has reached us—“Today a great one among the great hypocrites has died.” And Rifāʿah b. Zayd b. al-Tābūt, the one for whom the strong wind blew on the day of his death, upon the return of the Messenger of Allah ﷺ from Tabūk, and he said: “It has blown for the death of a great one among the great disbelievers.” When they arrived in al-Madinah, they found that Rifāʿah had died on that day. And Silsilah b. Barhām, and Kinānah b. Ṣūriyā. These are among those who accepted Islam from the hypocrites of the Jews. [The expulsion of the hypocrites from the mosque of the Messenger ﷺ] These hypocrites used to attend the mosque and listen to the conversations of the Muslims, mocking and ridiculing their religion. One day a group of them gathered in the mosque, and the Messenger of Allah ﷺ saw them talking among themselves, lowering their voices, some of them clinging to one another. So the Messenger of Allah ﷺ ordered that they be expelled from the mosque with a harsh expulsion. Abu Ayyūb, Khālid b. Zayd b. Kulayb, rose against ʿAmr b. Qays, one of Banū Ghanm b. Mālik b. al-Najjār—who had been the keeper of their idols in the Jāhiliyyah—seized him by the leg and dragged him until he expelled him from the mosque, while he was saying: “Will you expel me, O Abu Ayyūb, from the enclosure of Banū Thaʿlabah?” Then Abu Ayyūb turned also to Rāfiʿ b. Wadīʿah, one of Banū al-Najjār, seized him by his cloak, shook him violently, slapped his face, then expelled him from the mosque, while Abu Ayyūb was saying to him: “Uff to you, foul hypocrite: back the way you came, O hypocrite, from the mosque of the Messenger of Allah ﷺ.” Ibn Hishām said: meaning, return by the road from which you came. The poet said: : He turned away and retreated the way he had come, while he who was there bore the burden of wrongdoing. And ʿImārah b. Ḥazm rose against Zayd b. ʿAmr, who was a man with a long beard, seized him by the beard and led him by it with a rough dragging until he expelled him from the mosque. Then ʿImārah joined his hands and struck him with them on his chest, a blow by which he fell down. He said: He said: “You have scratched me, O ʿImārah.” He said: “May Allah distance you, O hypocrite, for what Allah has prepared for you of punishment is more severe than that; do not come near the mosque of the Messenger of Allah ﷺ.” Ibn Isḥāq said: Abu Muḥammad, a man of Banū al-Najjār who had been present at Badr—Abu Muḥammad Masʿūd b. Aws b. Zayd b. Aṣram b. Zayd b. Thaʿlabah b. Ghanm b. Mālik b. al-Najjār—rose against Qays b. ʿAmr b. Sahl. Qays was a young lad, and it was not known of any other young man among the hypocrites. He began pushing him on the back of his neck until he expelled him from the mosque. And a man of Balkhudrah b. al-Khazraj, the clan of Abu Saʿīd al-Khudrī, called ʿAbd Allah b. al-Ḥārith, rose—when the Messenger of Allah ﷺ ordered the expulsion of the hypocrites from the mosque—against a man called al-Ḥārith b. ʿAmr, who had long hair. He seized him by his hair and dragged him by it with a violent dragging, over whatever ground he passed, until he expelled him from the mosque. He said: The hypocrite said: “You have been harsh, O son of al-Ḥārith.” He said to him: “You deserve that, O enemy of Allah, because of what Allah has sent down concerning you; do not approach the mosque of the Messenger of Allah ﷺ, for you are impure.” And a man of Banū ʿAmr b. ʿAwf rose against his brother Zuwayy b. al-Ḥārith and expelled him from the mosque with a harsh expulsion, expressing disgust at him, and said: “Satan and his affair have overpowered you.” These were the hypocrites who were present in the mosque that day, and the Messenger of Allah ﷺ ordered their expulsion. Then Ibn Isḥāq mentioned what was revealed concerning them of the verses of Sūrat al-Baqarah, and spoke about their interpretation. For these among the rabbis of the Jews and the hypocrites of al-Aws and al-Khazraj, the beginning of Sūrat al-Baqarah up to the hundredth verse was revealed, as far as has reached me—and Allah knows best. Allah, glorified be He and praised, says: Alif Lām Mīm. That is the Book, in which there is no doubt, meaning no uncertainty about it. Ibn Hishām said: Sāʿidah b. Juʾayyah al-Hudhalī said: : They said: We knew the people had confined him, so there is no doubt that there was then a wise one. This verse is in a poem of his, and al-rayb (also) means suspicion. Khālid b. Zuhayr al-Hudhalī said: It is as if I cause him to doubt. Ibn Hishām said: Some of them narrate it as: It is as if I made him doubt. This verse is among verses of his. He is the nephew of Abu Dhuʾayb al-Hudhalī. A guidance for the God-fearing, meaning those who are wary of Allah's punishment for abandoning what they know of guidance, and who hope for His mercy by believing in what has come to them from Him. Those who believe in the unseen, establish prayer, and spend from what We have provided them, meaning they establish prayer with its obligation, and they give the zakāh seeking reward for it. And those who believe in what has been sent down to you and what was sent down before you, meaning they affirm your truth in what you have brought from Allah, Mighty and Majestic, and what those before you of the messengers brought, not making any distinction between them, and not denying what they brought them from their Lord. And in the Hereafter they are certain, meaning in the resurrection, the rising, Paradise, the Fire, the reckoning, and the balance. That is, these who claim that they believed in what was before you and in what has come to you from your Lord—those are upon guidance from their Lord, meaning upon light from their Lord and uprightness upon what has come to them, and those are the successful, meaning those who attained what they sought and were saved from the evil of what they fled. Indeed, those who disbelieve, meaning in what has been sent down to you, even if they say: We have believed in what came to us before you—it is the same to them whether you warn them or do not warn them; they will not believe. Meaning they have disbelieved in the mention of you that is with them, and they have denied the covenant that was taken upon them for you. So they have disbelieved in what came to you and in what is with them, from what others brought them, so how could they listen to a warning or caution from you, when they have disbelieved in the knowledge of you that is with them? Allah has sealed their hearts and their hearing, and over their eyes is a covering, meaning from guidance, so that they may never attain it. This means because of their denial of the truth that came to you from your Lord, until they believe in it, even if they believed in everything before you. And for them, because of their opposition to you, is a great punishment. This concerns the rabbis of the Jews, regarding the truth they denied after knowing it.

477. Tarikh (al-Tabari) 899No grade recorded

     تَحَيُّرِهِمْ فِي مُدَّةِ مُكْثِ هَذِهِ الْأُمَّةِ لَمَّا سَمِعُوا الْحُرُوفَ الْمُقَطَّعَةَ فِي أَوَائِلِ السُّوَرِ   قَالَ ابْنُ إِسْحَاقَ- فِيمَا ذُكِرَ لِي عَنْ عَبْدِ اللَّهِ بْنِ عَبَّاسٍ، وَجَابِرِ بْنِ عَبْدِ اللَّهِ بْنِ رِئَابٍ- "إِنَّ أَبَا يَاسِرِ بْنَ أَخْطَبَ مَرَّ بِرَسُولِ اللَّهِ ﷺ، وَهُوَ يَتْلُو فَاتِحَةَ الْبَقَرَةِ الم ذَلِكَ الْكِتَابُ لا رَيْبَ فِيهِ هُدًى لِلْمُتَّقِينَ [الْبَقَرَةِ 1، 2]، فَأَتَى أَخَاهُ حُيَيَّ بْنَ أَخْطَبَ فِي رِجَالٍ مِنْ يَهُودَ، فَقَالَ: تَعَلَّمُوا، وَاللَّهِ لَقَدْ سَمِعْتُ مُحَمَّدًا يَتْلُو فِيمَا أُنْزِلَ عَلَيْهِ: الم ذَلِكَ الْكِتَابُ، فَقَالُوا: أَنْتَ سَمِعْتَهُ؟ قَالَ: نَعَمْ. فَمَشَى حُيَيُّ بْنُ أَخْطَبَ فِي أُولَئِكَ النَّفَرِ مِنْ يَهُودَ إِلَى رَسُولِ اللَّهِ ﷺ، فَقَالُوا لَهُ: "يَا مُحَمَّدُ، أَلَمْ يُذْكَرْ لَنَا أَنَّكَ تَتْلُو فِيمَا أُنْزِلَ عَلَيْكَ الم ذَلِكَ الْكِتَابُ ؟ فَقَالَ رَسُولُ اللَّهِ ﷺ: "بَلَى". قَالُوا: "أَجَاءَكَ بِهَا جِبْرِيلُ مِنْ عِنْدِ اللَّهِ؟ قَالَ: "نَعَمْ". قَالُوا: "لَقَدْ بَعَثَ اللَّهُ قَبْلَكَ أَنْبِيَاءَ أَنْبِيَاءَ مَا نَعْلَمُهُ بَيَّنَ لِنَبِيٍّ مِنْهُمْ مَا مُدَّةُ مُلْكِهِ وَمَا أَجَلُ أُمَّتِهِ غَيْرِكَ". فَقَامَ حُيَيُّ بْنُ أَخْطَبَ، وَأَقْبَلَ عَلَى مَنْ مَعَهُ فَقَالَ لَهُمُ: "الْأَلِفُ وَاحِدَةٌ وَاللَّامُ ثَلَاثُونَ وَالْمِيمُ أَرْبَعُونَ، فَهَذِهِ إِحْدَى وَسَبْعُونَ سَنَةً، أَفَتَدْخُلُونَ فِي دِينِ [نَبِيٍّ] إِنَّمَا مُدَّةُ مُلْكِهِ وَأَجَلُ أُمَّتِهِ إِحْدَى وَسَبْعُونَ سَنَةً" ؟ ثُمَّ أَقْبَلَ عَلَى رَسُولِ اللَّهِ ﷺ فَقَالَ: "يَا مُحَمَّدُ هَلْ مَعَ هَذَا غَيْرُهُ" ؟ قَالَ: "نَعَمْ" قَالَ: مَاذَا؟ قَالَ: المص [الْأَعْرَافِ 1] قَالَ: هَذَا أَثْقَلُ وَأَطْوَلُ: الْأَلِفُ وَاحِدَةٌ وَاللَّامُ ثَلَاثُونَ وَالْمِيمُ أَرْبَعُونَ وَالصَّادُ تِسْعُونَ، فَهَذِهِ إِحْدَى وَسِتُّونَ وَمِائَةُ سَنَةٍ، هَلْ مَعَ هَذَا يَا مُحَمَّدُ غَيْرُهُ" ؟ قَالَ: "نَعَمْ". [قَالَ: وَمَا ذَاكَ؟] قَالَ: الر [يُوسُفَ: 1] قَالَ: "هَذِهِ أَثْقَلُ وَأَطْوَلُ: الْأَلِفُ وَاحِدَةٌ وَاللَّامُ ثَلَاثُونَ وَالرَّاءُ مِائَتَانِ، فَهَذِهِ إِحْدَى وَثَلَاثُونَ وَمِائَتَا سَنَةٍ فَهَلْ مَعَ هَذَا غَيْرُهُ يَا مُحَمَّدُ" ؟ قَالَ: "نَعَمْ" المر [الرَّعْدِ 1]. قَالَ: "هَذِهِ وَاللَّهِ أَثْقَلُ وَأَطْوَلُ: الْأَلِفُ وَاحِدَةٌ وَاللَّامُ ثَلَاثُونَ وَالْمِيمُ أَرْبَعُونَ وَالرَّاءُ مِائَتَانِ، فَهَذِهِ إِحْدَى وَسَبْعُونَ وَمِائَتَا سَنَةٍ". ثُمَّ قَالَ: "لَقَدْ لُبِّسَ عَلَيْنَا أَمْرُكَ يَا مُحَمَّدُ حَتَّى مَا نَدْرِي أَقَلِيلًا أُعْطِيتَ أَمْ كَثِيرًا". ثُمَّ قَامُوا عَنْهُ، فَقَالَ أَبُو يَاسِرٍ لِأَخِيهِ وَلِمَنْ مَعَهُ مِنَ الْأَحْبَارِ: "مَا يُدْرِيكُمْ لَعَلَّهُ قَدْ جُمِعَ هَذَا كُلُّهُ لِمُحَمَّدٍ: إِحْدَى وَسَبْعُونَ [وَإِحْدَى وَسِتُّونَ وَمِائَةٌ]، وَإِحْدَى وَثَلَاثُونَ وَمِائَتَانِ، وَإِحْدَى وَسَبْعُونَ وَمِائَتَانِ، فَذَلِكَ سَبْعُمِائَةٍ وَأَرْبَعٌ وَثَلَاثُونَ". فَقَالُوا: لَقَدْ تَشَابَهَ عَلَيْنَا أَمْرُهُ. فَيَزْعُمُونَ أَنَّ هَذِهِ الْآيَاتِ نَزَلَتْ فِيهِمْ: هُوَ الَّذِي أَنْزَلَ عَلَيْكَ الْكِتَابَ مِنْهُ آيَاتٌ مُحْكَمَاتٌ هُنَّ أُمُّ الْكِتَابَ وَأُخَرُ مُتَشَابِهَاتٌ [آلِ عِمْرَانَ 7]. [قَالَ ابْنُ إِسْحَاقَ]: "وَقَدْ سَمِعْتُ مَنْ لَا أَتَّهِمُ مِنْ أَهْلِ الْعِلْمِ يَذْكُرُ أَنَّ هَؤُلَاءِ الْآيَاتِ أُنْزِلَتْ فِي أَهْلِ نَجْرَانَ حِينَ قَدِمُوا عَلَى رَسُولِ اللَّهِ ﷺ لِيَسْأَلُوهُ عَنْ عِيسَى بْنِ مَرْيَمَ. وَقَدْ حَدَّثَنِي مُحَمَّدُ بْنُ أَبِي أُمَامَةَ بْنِ سَهْلِ بْنِ حُنَيْفٍ أَنَّهُ سَمِعَ أَنَّ هَؤُلَاءِ الْآيَاتِ إِنَّمَا أُنْزِلْنَ فِي نَفَرٍ مِنْ يَهُودَ  وَلَمْ يُفَسِّرْ ذَلِكَ لِي، فَاللَّهُ أَعْلَمُ أَيَّ ذَلِكَ كَانَ". قَالَ السُّهَيْلِيُّ: "وَهَذَا الْقَوْلُ مِنْ أَخْبَارِ يَهُودَ، وَمَا تَأَوَّلُوهُ مِنْ مَعَانِي هَذِهِ الْحُرُوفِ مُحْتَمَلٌ حَتَّى الْآنَ أَنْ يَكُونَ مِنْ بَعْضِ مَا دَلَّتْ عَلَيْهِ هَذِهِ الْحُرُوفُ الْمُقَطَّعَةُ،  فَإِنَّ رَسُولَ اللَّهِ ﷺ لَمْ يُكَذِّبْهُمْ، فِيمَا قَالُوا مِنْ ذَلِكَ وَلَا صَدَّقَهُمْ. وَقَالَ فِي حَدِيثٍ آخَرَ: "لَا تُصَدِّقُوا أَهْلَ الْكِتَابِ وَلَا تُكَذِّبُوهُمْ، وَقُولُوا آمَنَّا بِاللَّهِ وَبِرَسُولِهِ" . وَإِذَا كَانَ فِي حَدِّ الِاحْتِمَالِ وَجَبَ، أَيْ يُفْحَصُ عَنْهُ فِي الشَّرِيعَةِ، هَلْ يُشِيرُ إِلَى كِتَابٍ أَوْ سُنَّةٍ؟ فَوَجَدْنَا فِي التَّنْزِيلِ وَإِنَّ يَوْمًا عِنْدَ رَبِّكَ كَأَلْفِ سَنَةٍ مِمَّا تَعُدُّونَ [الْحَجِّ 47] وَوَجَدْنَا فِي حَدِيثِ زَمْلٍ الْخُزَاعِيِّ حِينَ قَصَّ عَلَى رَسُولِ اللَّهِ ﷺ رُؤْيَا قَالَ فِيهَا: "رَأَيْتُكَ يَا رَسُولَ اللَّهِ عَلَى مِنْبَرٍ لَهُ سَبْعُ دَرَجَاتٍ، وَإِلَى جَنْبِكَ نَاقَةٌ عَجْفَاءُ كَأَنَّكَ تَبْعَثُهَا". فَفَسَّرَ لَهُ النَّبِيُّ ﷺ النَّاقَةَ بِقِيَامِ السَّاعَةِ الَّتِي أَنْذَرَ بِهَا، وَقَالَ فِي الْمِنْبَرِ وَدَرَجَاتِهِ: "الدُّنْيَا سَبْعَةُ آلَافِ سَنَةٍ، بُعِثْتُ فِي آخِرِهَا أَلْفًا" وَالْحَدِيثُ وَإِنْ كَانَ ضَعِيفَ الْإِسْنَادِ، فَقَدْ رُوِيَ مَوْقُوفًا عَنِ ابْنِ عَبَّاسٍ مِنْ طُرُقٍ صِحَاحٍ أَنَّهُ قَالَ: "الدُّنْيَا سَبْعَةُ أَيَّامٍ، كُلُّ يَوْمٍ مِنْهَا أَلْفُ سَنَةٍ"، وَبُعِثَ رَسُولُ اللَّهِ ﷺ فِي آخِرِ يَوْمٍ مِنْهَا، وَقَدْ مَضَتْ [مِنْهُ] سِنُونَ أَوْ قَالَ مِئُونَ: [قَالَ السُّهَيْلِيُّ]: وَلَكِنْ إِذَا قُلْنَا: أَنَّهُ عَلَيْهِ الصَّلَاةُ وَالسَّلَامُ بُعِثَ فِي الْأَلْفِ الْأَخِيرَةِ بَعْدَ مَا مَضَتْ مِنْهُ سِنُونَ، وَنَظَرْنَا بَعْدُ إِلَى الْحُرُوفِ الْمُقَطَّعَةِ فِي أَوَائِلِ السُّوَرِ وَجَدْنَاهَا أَرْبَعَةَ عَشَرَ حَرْفًا يَجْمَعُهَا قَوْلُكَ: "أَلَمْ يَسْطَعْ نَصُّ حَقٍّ كُرِهْ"، ثُمَّ نَأْخُذُ الْعَدَدَ عَلَى حِسَابِ أَبِي جَادٍ، فَنَجِدُ "ق" مِائَةً وَ "ر" مِائَتَيْنِ وَ "س" ثَلَاثَمِائَةٍ، فَهَذِهِ سِتُّمِائَةٍ، وَ "ع" سَبْعِينَ، وَ "ص" سِتِّينَ، فَهَذِهِ سَبْعُمِائَةٍ وَثَلَاثُونَ، وَ "ن" خَمْسِينَ وَ "ك" عِشْرِينَ، فَهَذِهِ ثَمَانِمِائَةٍ وَ "م" أَرْبَعِينَ وَ "ل" ثَلَاثِينَ، فَهَذِهِ ثَمَانِمِائَةٍ وَسَبْعُونَ، وَ "ي" عَشَرَةً وَ "ط" تِسْعَةً وَ "ا" وَاحِدًا، فَهَذِهِ ثَمَانِمِائَةٍ وَتِسْعُونَ، وَ "ح" ثَمَانِيَةً وَ "هـ-" خَمْسَةً، فَهَذِهِ تِسْعُمِائَةٍ وَثَلَاثَةٌ. وَلَمْ يُسَمِّ اللَّهُ عَزَّ وَجَلَّ فِي أَوَائِلِ السُّوَرِ إِلَّا هَذِهِ الْحُرُوفَ، فَلَيْسَ يَبْعُدُ أَنْ يَكُونَ مِنْ بَعْضِ مُقْتَضَيَاتِهَا وَبَعْضِ فَوَائِدِهَا الْإِشَارَةُ إِلَى هَذَا الْعَدَدِ مِنَ السِّنِينَ، لِمَا قَدَّمْنَاهُ فِي حَدِيثِ الْأَلْفِ السَّابِعِ الَّذِي بُعِثَ فِيهِ رَسُولُ اللَّهِ ﷺ. غَيْرَ أَنَّ الْحِسَابَ يُحْتَمَلُ أَنْ يَكُونَ مِنْ مَبْعَثِهِ أَوْ مِنْ وَفَاتِهِ أَوْ مِنْ هِجْرَتِهِ، وَكُلٌّ قَرِيبٌ بَعْضُهُ مِنْ بَعْضٍ، فَقَدْ جَاءَتْ أَشْرَاطُ السَّاعَةِ، وَلَكِنْ لَا تَأْتِيكُمْ إِلَّا بَغْتَةً. وَقَدْ رُوِيَ أَنَّ الْمُتَوَكِّلَ الْعَبَّاسِيَّ سَأَلَ جَعْفَرَ بْنَ عَبْدِ الْوَاحِدِ الْقَاضِيَ، وَهُوَ عَبَّاسِيٌّ أَيْضًا، عَمَّا بَقِيَ مِنَ الدُّنْيَا، فَحَدَّثَهُ بِحَدِيثٍ رَفَعَهُ إِلَى رَسُولِ اللَّهِ ﷺ أَنَّهُ قَالَ: "إِنْ أَحْسَنَتْ أُمَّتِي فَبَقَاؤُهَا يَوْمٌ مِنْ أَيَّامِ الْآخِرَةِ وَذَلِكَ أَلْفُ سَنَةٍ، وَإِنْ أَسَاءَتْ فَنِصْفُ يَوْمٍ"، فَفِي هَذَا الْحَدِيثِ تَتْمِيمٌ لِلْحَدِيثِ الْمُتَقَدِّمِ وَبَيَانٌ لَهُ، إِذْ قَدِ انْقَضَتِ الْخَمْسُمِائَةٍ وَالْأُمَّةُ بَاقِيَةٌ وَالْحَمْدُ لِلَّهِ" ومَا ذَكَرَهُ فِي عَدَدِ الْحُرُوفِ مَبْنِيٌّ عَلَى طَرِيقَةِ الْمَغَارِبَةِ: السِّينُ بِثَلَاثِمِائَةٍ، وَالصَّادُ بِسِتِّينَ، وَعِنْدَ الْمَشَارِقَةِ: السِّينُ سِتُّونَ وَالصَّادُ تِسْعُونَ. فَيَكُونُ الْمِقْدَارُ عِنْدَهُمْ سِتَّمِائَةٍ وَثَلَاثَةً وَتِسْعِينَ، وَقَدْ مَضَتْ وَزِيَادَةٌ عَلَيْهَا، فَإِنَّهُ فِي سَنَةِ خَمْسٍ وَثَلَاثِينَ وَتِسْعِمِائَةٍ، فَالْجُمْلَةُ عَلَى ذَلِكَ مِنْ هَذِهِ الْحَيْثِيَّةِ بَاطِلَةٌ. وقد ثَبَتَ عَنِ ابْنِ عَبَّاسٍ الزَّجْرُ عَنْ عَدَدِ أَبِي جَادٍ، وَالْإِشَارَةُ إِلَى أَنَّ ذَلِكَ مِنْ جُمْلَةِ السِّحْرِ. قَالَ الْحَافِظُ: "وَلَيْسَ بِبَعِيدٍ، فَإِنَّهُ لَا أَصْلَ لَهُ فِي الشَّرِيعَةِ". وقَالَ الْقَاضِي أَبُو بَكْرِ بْنُ الْعَرَبِيِّ شَيْخُ السُّهَيْلِيِّ فِي قَوْلِهِ ﷺ: "بُعِثْتُ أَنَا وَالسَّاعَةُ كَهَاتَيْنِ"  ، وَأَشَارَ بِالسَّبَّابَةِ وَالْوُسْطَى. قِيلَ: الْوُسْطَى تَزِيدُ عَلَى السَّبَّابَةِ بِنِصْفِ سُبْعِ إِصْبَعٍ، وَكَذَلِكَ الْبَاقِي مِنَ الْبَعْثَةِ إِلَى قِيَامِ السَّاعَةِ". قَالَ "وَهَذَا بَعِيدٌ، وَلَا يُعْلَمُ مِقْدَارُ الدُّنْيَا، فَكَيْفَ يَتَحَصَّلُ لَنَا نِصْفُ سُبْعِ أَمَدٍ مَجْهُولٍ؟ فَالصَّوَابُ الْإِعْرَاضُ عَنْ ذَلِكَ". وَقَالَ الْقَاضِي فِي "الْإِكْمَالِ": "حَاوَلَ بَعْضُهُمْ فِي تَأْوِيلِهِ أَنَّ نِسْبَةَ مَا بَيْنَ الْإِصْبَعَيْنِ كَنِسْبَةِ مَا بَقِيَ مِنَ الدُّنْيَا إِلَى مَا مَضَى، وَأَنَّ جُمْلَتَهَا سَبْعَةُ آلَافِ سَنَةٍ، وَاسْتَنَدَ إِلَى أَخْبَارٍ لَا تَصِحُّ، وَذَكَرَ مَا أَخْرَجَهُ أَبُو دَاوُدَ فِي تَأَخُّرِ هَذِهِ الْأُمَّةِ نِصْفَ يَوْمٍ، وَفَسَّرَهُ بِخَمْسِمِائَةِ سَنَةٍ، فَيُؤْخَذُ مِنْ ذَلِكَ نِصْفُ سُبْعٍ، وَهُوَ قَرِيبٌ مِمَّا يَلِي السَّبَّابَةَ وَالْوُسْطَى فِي الطُّولِ". قَالَ: "وَقَدْ ظَهَرَ عَدَمُ صِحَّةِ ذَلِكَ لِوُقُوعِ خِلَافِهِ وَمُجَاوَزَةِ هَذَا الْمِقْدَارِ، وَلَوْ كَانَ ذَلِكَ ثَابِتًا لَمْ يَقَعْ خِلَافُهُ". انْتَهَى. وَقَدِ انْضَافَ إِلَى ذَلِكَ مُنْذُ عَهْدِ الْقَاضِي إِلَى هَذَا الْحِينِ نَحْوُ الْأَرْبَعِمِائَةِ سَنَةٍ. وَقَالَ ابْنُ الْعَرَبِيِّ أَيْضًا فِي فَوَائِدِ رِحْلَتِهِ: "وَمِنَ الْبَاطِلِ عِلْمُ الْحُرُوفِ الْمُقَطَّعَةِ فِي أَوَائِلِ السُّوَرِ، وَقَدْ تَحَصَّلَ لِي فِيهَا عِشْرُونَ قَوْلًا وَأَزْيَدُ، وَلَا أَعْرِفُ أَحَدًا يَحْكُمُ عَلَيْهَا بِعِلْمٍ، وَلَا يَصِلُ فِيهَا إِلَى فَهْمٍ" إِلَى آخِرِ مَا ذَكَرَهُ. وَقَدْ ذَكَرْتُهُ مَعَ فَوَائِدَ أُخْرَى فِي الْكَلَامِ عَلَى هَذِهِ الْحُرُوفِ فِي كِتَابِي: "الْقَوْلُ الْجَامِعُ الْوَجِيزُ الْخَادِمُ لِلْقُرْآنِ الْعَزِيزِ". لَا تُوجَدُ مَجْمُوعَةً فِي غَيْرِهِ. وقَالَ الْحَافِظُ: "وَأَمَّا عَدَدُ الْحُرُوفِ، فَإِنَّمَا جَاءَ عَنْ بَعْضِ الْيَهُودِ، وَعَلَى تَقْدِيرِ أَنْ يَكُونَ مَا ذُكِرَ فِي عَدَدِ الْحُرُوفِ، فَلْيُحْمَلْ عَلَى جَمِيعِ الْحُرُوفِ الْوَارِدَةِ وَلَا يُحْذَفُ الْمُكَرَّرُ، فَإِنَّهُ مَا مِنْ حَرْفٍ إِلَّا وَلَهُ سِرٌّ يَخُصُّهُ، أَوْ يُقْتَصَرُ عَلَى حَذْفِ الْمُكَرَّرِ مِنْ أَسْمَاءِ السُّوَرِ وَلَوْ تَكَرَّرَتِ الْحُرُوفُ فِيهَا، فَإِنَّ السُّوَرَ الَّتِي ابْتُدِئَتْ بِذَلِكَ تِسْعٌ وَعِشْرُونَ سُورَةً، وَعَدَدُ حُرُوفِ الْجَمِيعِ ثَمَانِيَةٌ وَسِتُّونَ حَرْفًا وَهِيَ: الم: سِتَّةٌ، وَحم: سَبْعَةٌ، وَالر: خَمْسَةٌ، وَطسم: اثْنَتَانِ وَالمص وَكهيعص وَطه وَطس وَيس وَص وَق وَن. فَإِذَا حُذِفَ مَا كُرِّرَ مِنَ السُّوَرِ وَهِيَ خَمْسٌ مِنْ الم وَسِتٌّ مِنْ حم، وَأَرْبَعٌ مِنْ الر وَوَاحِدَةٌ مِنْ طسم، بَقِيَ أَرْبَعَ عَشْرَةَ سُورَةً عَدَدُ حُرُوفِهَا ثَمَانِيَةٌ وَثَلَاثُونَ حَرْفًا. فَإِذَا حَسَبْتَ عَدَدَهَا بِالْجُمَّلِ الْمَغْرِبِيِّ بَلَغَتْ أَلْفَيْنِ وَسِتَّمِائَةٍ وَأَرْبَعَةً وَعِشْرِينَ، وَأَمَّا بِالْجُمَّلِ الْمَشْرِقِيِّ فَتَبْلُغُ أَلْفًا وَسَبْعَمِائَةٍ وَأَرْبَعَةً وَخَمْسِينَ. قَالَ الْحَافِظُ: "وَلَمْ أَذْكُرْ لِيُعْتَمَدَ عَلَيْهِ، وَإِنَّمَا لِيُتَبَيَّنَ أَنَّ الَّذِي جَنَحَ إِلَيْهِ السُّهَيْلِيُّ لَا يَنْبَغِي الِاعْتِمَادُ عَلَيْهِ لِشِدَّةِ التَّخَالُفِ فِيهِ". وفِي جَامِعِ مَعْمَرٍ عَنْ مُجَاهِدٍ وَعِكْرِمَةَ فِي قَوْلِهِ تَعَالَى: فِي يَوْمٍ كَانَ مِقْدَارُهُ خَمْسِينَ أَلْفَ سَنَةٍ [الْمَعَارِجِ 4] لَا يَدْرِي كَمْ مَضَى وَلَا كَمْ بَقِيَ إِلَّا اللَّهُ عَزَّ وَجَلَّ.

     ✧ Their confusion about the duration of this community's stay when they heard the disconnected letters at the beginnings of the surahs Ibn Isḥāq said—according to what was mentioned to me on the authority of ʿAbd Allāh b. ʿAbbās and Jābir b. ʿAbd Allāh b. Riʾāb—"Abū Yāsir b. Akhṭab passed by the Messenger of God ﷺ while he was reciting the opening of al-Baqarah: Alif Lām Mīm. That is the Book, in which there is no doubt, a guidance for the God-fearing [al-Baqarah 1, 2]. He went to his brother Ḥuyayy b. Akhṭab among a group of Jews and said: 'Learn, by God, I heard Muḥammad reciting among what was revealed to him: Alif Lām Mīm. That is the Book.' They said: 'You heard him?' He said: 'Yes.' So Ḥuyayy b. Akhṭab walked with that group of Jews to the Messenger of God ﷺ, and they said to him: 'O Muḥammad, has it not been mentioned to us that you recite among what was revealed to you: Alif Lām Mīm. That is the Book?' The Messenger of God ﷺ said: 'Yes.' They said: 'Did Gabriel bring it to you from God?' He said: 'Yes.' They said: 'God sent before you prophets, prophets—we do not know that He made clear to any prophet among them the duration of his kingdom or the term of his community, except you.' Then Ḥuyayy b. Akhṭab stood up and turned to those with him and said to them: 'The alif is one, the lām is thirty, and the mīm is forty, so these are seventy-one years. Will you enter the religion of a prophet whose kingdom's duration and whose community's term is only seventy-one years?' Then he turned to the Messenger of God ﷺ and said: 'O Muḥammad, is there anything else with this?' He said: 'Yes.' He said: 'What?' He said: 'Alif Lām Mīm Ṣād [al-Aʿrāf 1].' He said: 'This is heavier and longer: the alif is one, the lām is thirty, the mīm is forty, and the ṣād is ninety, so these are one hundred sixty-one years. Is there anything else with this, O Muḥammad?' He said: 'Yes.' He said: 'And what is that?' He said: 'Alif Lām Rā [Yūsuf 1].' He said: 'This is heavier and longer: the alif is one, the lām is thirty, and the rāʾ is two hundred, so these are two hundred thirty-one years. Is there anything else with this, O Muḥammad?' He said: 'Yes.' 'Alif Lām Mīm Rā [al-Raʿd 1].' He said: 'This, by God, is heavier and longer: the alif is one, the lām is thirty, the mīm is forty, and the rāʾ is two hundred, so these are two hundred seventy-one years.' Then he said: 'Your affair has been made ambiguous to us, O Muḥammad, so that we do not know whether you have been given little or much.' Then they rose from him, and Abū Yāsir said to his brother and to those with him from the rabbis: 'What lets you know? Perhaps all of this has been combined for Muḥammad: seventy-one, one hundred sixty-one, two hundred thirty-one, and two hundred seventy-one—so that is seven hundred thirty-four.' They said: 'His affair has become obscure to us.' They claim that these verses were revealed concerning them: It is He who sent down upon you the Book; among its verses are clear ones—they are the Mother of the Book—and others ambiguous [Āl ʿImrān 7]. Ibn Isḥāq said: "And I heard someone I do not suspect among the people of knowledge mention that these verses were revealed concerning the people of Najrān when they came to the Messenger of God ﷺ to ask him about Jesus son of Mary. And Muḥammad b. Abī Umāmah b. Sahl b. Ḥunayf narrated to me that he heard that these verses were revealed only concerning a group of Jews, but he did not explain that to me. So God knows best which of those it was." Al-Suhaylī said: "This statement is from the reports of the Jews, and what they interpreted from the meanings of these letters remains possible even now to be part of what these disconnected letters indicated, for the Messenger of God ﷺ neither called them liars in what they said about that nor confirmed them. And he said in another hadith: 'Do not believe the People of the Book and do not call them liars, but say: We believe in God and in His Messenger.' And when it is in the realm of possibility, it is obligatory—that is, to examine it in the Shariah—does it point to a Book or a Sunnah? We found in the revelation: And indeed a day with your Lord is like a thousand years of what you count [al-Ḥajj 47]. And we found in the hadith of Zaml al-Khuzāʿī, when he related to the Messenger of God ﷺ a vision in which he said: 'I saw you, O Messenger of God, upon a pulpit with seven steps, and beside you a lean camel, as if you were dispatching it.' The Prophet ﷺ interpreted the camel for him as the coming of the Hour about which he had warned, and he said about the pulpit and its steps: 'The world is seven thousand years; I was sent in the last of them: a thousand.' And although the hadith is weak in isnad, it has been narrated in mawqūf form from Ibn ʿAbbās through sound routes that he said: 'The world is seven days, each day of them a thousand years,' and the Messenger of God ﷺ was sent in the last day of them, and some years—or he said: hundreds—of it have passed. Al-Suhaylī said: 'But if we say that he (peace and blessings be upon him) was sent in the last thousand after some years of it had passed, and then look at the disconnected letters at the beginnings of the surahs, we find them fourteen letters, combined by your saying: "a-l-m y-s-ṭ-ʿ n-ṣ ḥ-q k-r-h". Then we take the numerical value according to the abjad reckoning, and we find "q" is one hundred, "r" two hundred, "s" three hundred—so these are six hundred; and "ʿ" seventy, "ṣ" sixty—so these are seven hundred thirty; and "n" fifty, "k" twenty—so these are eight hundred; and "m" forty, "l" thirty—so these are eight hundred seventy; and "y" ten, "ṭ" nine, "a" one—so these are eight hundred ninety; and "ḥ" eight, "h" five—so these are nine hundred three. And God (Mighty and Majestic) has not named in the openings of the surahs except these letters, so it is not far-fetched that among some of their requirements and some of their benefits is an indication of this number of years, because of what we have presented in the hadith of the seventh thousand in which the Messenger of God ﷺ was sent. However, the calculation could be from his mission or from his death or from his migration, and each is close to the others. The signs of the Hour have come, but it will not come to you except suddenly. It has been narrated that al-Mutawakkil al-ʿAbbāsī asked Jaʿfar b. ʿAbd al-Wāḥid the judge, who was also an ʿAbbāsid, about what remained of the world, and he narrated to him a hadith which he raised to the Messenger of God ﷺ that he said: 'If my community does good, its remaining is a day from the days of the Hereafter, which is a thousand years; and if it does evil, half a day.' In this hadith there is a completion and clarification of the preceding hadith, since the five hundred have elapsed and the community is still remaining, praise be to God." What he mentioned about the number of letters is based on the Maghribi method: the sīn is three hundred and the ṣād is sixty. According to the Easterners: the sīn is sixty and the ṣād is ninety. So the amount according to them would be six hundred ninety-three, and that has passed with more besides, for it was in the year nine hundred thirty-five, so the total from this perspective is invalid. It has been established from Ibn ʿAbbās the prohibition of the abjad reckoning and the indication that it is part of magic. Al-Ḥāfiẓ said: 'That is not far-fetched, for it has no basis in the Shariah.' And the judge Abū Bakr b. al-ʿArabī, the shaykh of al-Suhaylī, said regarding the saying of the Prophet ﷺ: 'I and the Hour were sent like these two,' and he gestured with the index and middle fingers. It was said: 'The middle finger exceeds the index by half of a seventh of a finger, and likewise what remains from the mission to the establishment of the Hour.' He said: 'This is far-fetched, and the duration of the world is not known, so how could we obtain half of a seventh of an unknown span? The correct view is to turn away from that.' And the judge said in al-Ikmāl: 'Some attempted in its interpretation that the ratio between the two fingers is like the ratio of what remains of the world to what has passed, and that its total is seven thousand years, and he relied on reports that are not sound, and he mentioned what Abū Dāwūd transmitted about this community's delay of half a day, and he interpreted it as five hundred years, so half of a seventh is taken from that, which is close to what follows the index and middle fingers in length.' He said: 'The invalidity of that has become apparent because its contradiction has occurred and this amount has been exceeded, and if that were established, its contradiction would not have occurred.' End. And since the time of the judge until now, about four hundred years have been added. Ibn al-ʿArabī also said in the benefits of his journey: 'Among the false things is the science of the disconnected letters at the beginnings of the surahs, and I have obtained in it twenty or more statements, and I do not know anyone who judges them with knowledge or reaches understanding in them,' until the end of what he mentioned. I have mentioned it with other benefits in the discussion of these letters in my book: 'Al-Qawl al-Jāmiʿ al-Wajīz al-Khādim lil-Qurʾān al-ʿAzīz.' It is not found collected elsewhere. Al-Ḥāfiẓ said: 'As for the number of letters, it only came from some of the Jews, and assuming that what is mentioned about the number of letters is considered, it should be applied to all the letters that occur without omitting the repeated ones, for there is no letter that does not have its own secret, or one may confine to omitting repetition from the names of the surahs even if the letters are repeated in them, for the surahs that begin with that are twenty-nine surahs, and the number of letters of all of them is sixty-eight letters, namely: alif-lām-mīm: six; ḥā-mīm: seven; alif-lām-rā: five; ṭā-sīn-mīm: two; and alif-lām-mīm-ṣād, kāf-hā-yā-ʿayn-ṣād, ṭā-hā, ṭā-sīn, yā-sīn, ṣād, qāf, and nūn. If one omits what is repeated among the surahs, namely five of alif-lām-mīm, six of ḥā-mīm, four of alif-lām-rā, and one of ṭā-sīn-mīm, there remain fourteen surahs whose letters number thirty-eight letters. If you calculate their number with the Maghribi gematria, they amount to two thousand six hundred twenty-four; as for the Eastern gematria, they amount to one thousand seven hundred fifty-four. Al-Ḥāfiẓ said: 'And I did not mention this to be relied upon, but only to make clear that what al-Suhaylī inclined to should not be relied upon because of the extreme discrepancy in it.' And in Jāmiʿ Maʿmar from Mujāhid and ʿIkrimah regarding the saying of the Exalted: In a day whose measure is fifty thousand years [al-Maʿārij 4]: No one knows how much has passed or how much remains except God (Mighty and Majestic).'

478. Tarikh (al-Tabari) 900No grade recorded

     رَوَى أَبُو الشَّيْخِ فِي الْعَظَمَةِ عَنْ أَنَسِ بْنِ مَالِكٍ، وَابْنُ أَبِي حَاتِمٍ، وَابْنُ عَدِيٍّ، وَالْبَيْهَقِيُّ فِي الْأَسْمَاءِ وَالصِّفَاتِ عَنِ ابْنِ عَبَّاسٍ، وَالطَّبَرَانِيُّ فِي السُّنَّةِ عَنِ الضَّحَّاكِ، وَابْنُ جَرِيرٍ، وَابْنُ الْمُنْذِرِ عَنْ قَتَادَةَ، أَنَّ رَهْطًا مِنَ الْيَهُودِ مِنْهُمْ كَعْبُ بْنُ الْأَشْرَفِ وَحُيَيُّ بْنُ أَخْطَبَ، جَاءُوا إِلَى رَسُولِ اللَّهِ ﷺ فَقَالُوا: "يَا مُحَمَّدُ، هَذَا اللَّهُ خَلَقَ الْخَلْقَ، فَمَنْ خَلَقَ اللَّهَ" ؟ فَغَضِبَ النَّبِيُّ ﷺ حَتَّى انْتُقِعَ لَوْنُهُ، ثُمَّ سَاوَرَهُمْ غَضَبًا لِرَبِّهِ، فَجَاءَ جِبْرِيلُ فَسَكَّنَهُ وَقَالَ: "خَفِّضْ عَلَيْكَ يَا مُحَمَّدُ"، وَجَاءَهُ مِنَ اللَّهِ عَزَّ وَجَلَّ بِجَوَابِ مَا سَأَلُوهُ [عَنْهُ] فَأَنْزَلَ اللَّهُ تَعَالَى: قُلْ هُوَ اللَّهُ أَحَدٌ [الْإِخْلَاصِ 1]، أَصْلُ أَحَدٍ هُنَا وَاحِدٌ، لِأَنَّهُ بِمَعْنَى الْوَاحِدِ، قُلِبَتِ الْوَاوُ هَمْزَةً، وَهُوَ دَالٌّ عَلَى جَمِيعِ صِفَاتِ الْجَلَالِ، كَمَا دَلَّ اللَّهُ عَلَى جَمِيعِ صِفَاتِ الْكَمَالِ، إِذِ الْوَاحِدُ الْحَقِيقِيُّ مَا يَكُونُ مُنَزَّهَ الذَّاتِ عَنِ اتِّحَادِ التَّرْكِيبِ وَالتَّعَدُّدِ، وَمَا يَسْتَلْزِمُهُ أَحَدُهُمَا كَالْجِسْمِيَّةِ وَالتَّحَيُّزِ (اللَّهُ الصَّمَدُ ): الْمَقْصُودُ فِي الْحَوَائِجِ عَلَى الدَّوَامِ، أَوْ هُوَ الَّذِي قَدِ انْتَهَى فِي سُؤْدُدِهِ، فَيَصْمُدُ النَّاسُ إِلَيْهِ فِي حَوَائِجِهِمْ، وَالْخَلَائِقُ يَفْتَقِرُونَ إِلَى رَحْمَتِهِ، أَوْ هُوَ مَنْ لَا جَوْفَ لَهُ، أَوْ هُوَ الْكَامِلُ فِي جَمِيعِ صِفَاتِهِ، أَوِ الَّذِي لَا يَطْعَمُ وَلَا يَخْرُجُ مِنْهُ شَيْءٌ، أَوِ الْبَاقِي بَعْدَ فَنَاءِ خَلْقِهِ، وَاللَّهُ تَعَالَى هُوَ الْمَوْصُوفُ بِهَذَا عَلَى الْإِطْلَاقِ، فَإِنَّهُ مُسْتَغْنٍ عَنْ غَيْرِهِ مُطْلَقًا، وَكُلُّ مَا عَدَاهُ يَحْتَاجُ إِلَيْهِ فِي جَمِيعِ جِهَاتِهِ، وَتَعْرِيفُهُ بِصَمَدِيَّتِهِ بِخِلَافِ أَحَدِيَّتِهِ. وَتَكَرَّرَ الِاسْمُ الْكَرِيمُ لِلْإِشْعَارِ بِأَنَّهُ مَنْ لَمْ يَتَّصِفْ بِهِ لَمْ يَسْتَحِقَّ الْأُلُوهِيَّةَ، وَإِخْلَاءُ الْجُمْلَةِ مِنَ الْعَاطِفِ، لِأَنَّهَا كَالنَّتِيجَةِ لِلْأُولَى، أَوِ الدَّلِيلِ عَلَيْهَا. (لَمْ يَلِدْ ): الْمَفْعُولُ مَحْذُوفٌ، أَيْ لَمْ يَلِدْ أَحَدًا، وَالْأَصْلُ يَوْلِدُ، حُذِفَتِ الْوَاوُ لِوُقُوعِهَا بَيْنَ يَاءٍ مَفْتُوحَةٍ وَلَامٍ مَكْسُورَةٍ فَصَارَ مِثْلَ "يَعِدُ". (وَلَمْ يُولَدْ ): النَّائِبُ عَنِ الْفَاعِلِ مَحْذُوفٌ، أَيْ لَمْ يَلِدْهُ أَحَدٌ، وَثَبَتَتِ الْوَاوُ فِي يُولَدْ لِأَنَّهَا لَمْ تَقَعْ بَيْنَ يَاءٍ مَفْتُوحَةٍ وَكَسْرَةٍ. وَلَمَّا كَانَ الرَّبُّ سُبْحَانَهُ وَتَعَالَى وَاجِبَ الْوُجُودِ لِذَاتِهِ قَدِيمًا، مَوْجُودًا قَبْلَ وُجُودِ الْأَشْيَاءِ، وَكَانَ كُلُّ مَوْلُودٍ مُحْدَثًا انْتَفَتْ عَنْهُ الْوَالِدِيَّةُ، وَلَمَّا كَانَ لَا يُشْبِهُهُ أَحَدٌ مِنْ خَلْقِهِ وَلَا يُجَانِسُهُ حَتَّى يَكُونَ لَهُ مِنْ جِنْسِهِ صَاحِبَةٌ فَيَتَوَالَدُ، انْتَفَتْ عَنْهُ الْوَالِدِيَّةُ، وَمِنْ هَذَا قَوْلُهُ تَعَالَى: أَنَّى يَكُونُ لَهُ وَلَدٌ وَلَمْ تَكُنْ لَهُ صَاحِبَةٌ [الْأَنْعَامِ 101]، وَلَمْ يَكُنْ لَهُ كُفُوًا أَحَدٌ: أَيْ لَمْ يَكُنْ لَهُ أَحَدٌ يُكَافِئُهُ، أَيْ يُمَاثِلُهُ مِنْ صَاحِبَةٍ وَغَيْرِهَا "وَلَهُ" مُتَعَلِّقٌ بِ- "كُفُوًا" وَقُدِّمَ عَلَيْهِ لِأَنَّهُ مَحَطُّ الْقَصْدِ، وَأَخَّرَ "أَحَدٌ" وَهُوَ اسْمُ "يَكُنْ" عَنْ خَبَرِهَا رِعَايَةً لِلْفَاصِلَةِ. وَلِاشْتِمَالِ هَذِهِ السُّورَةِ مَعَ قِصَرِهَا عَلَى جَمِيعِ الْمَعَارِفِ الْإِلَهِيَّةِ وَالرَّدِّ عَلَى مَنْ أَلْحَدَ فِيهَا، جَاءَ فِي الْحَدِيثِ أَنَّهَا تَعْدِلُ ثُلُثَ الْقُرْآنِ،  فَإِنَّ مَقَاصِدَهُ مَحْصُورَةٌ فِي بَيَانِ الْأَحْكَامِ وَالْقَصَصِ، وَمِنْ عَدْلِهَا اعْتُبِرَ الْمَقْصُودُ بِالذَّاتِ. قَالَ ابْنُ إِسْحَاقَ: "فَلَمَّا تَلَاهَا عَلَيْهِمْ، قَالُوا: "فَصِفْ لَنَا يَا مُحَمَّدُ رَبَّكَ كَيْفَ خَلْقُهُ، كَيْفَ ذَرْعُهُ، كَيْفَ عَضُدُهُ" ؟ فَغَضِبَ النَّبِيُّ ﷺ أَشَدَّ مِنْ غَضَبِهِ الْأَوَّلِ، وَسَاوَرَهُمْ غَضَبًا لِرَبِّهِ. فَأَتَاهُ جِبْرِيلُ، فَقَالَ لَهُ مِثْلَ مَقَالَتِهِ، وَجَاءَهُ مِنَ اللَّهِ تَعَالَى بِجَوَابِ مَا سَأَلُوهُ عَنْهُ: وَمَا قَدَرُوا اللَّهَ حَقَّ قَدْرِهِ، وَالأَرْضُ جَمِيعًا قَبْضَتُهُ يَوْمَ الْقِيَامَةِ وَالسَّمَاوَاتُ مَطْوِيَّاتٌ بِيَمِينِهِ سُبْحَانَهُ وَتَعَالَى عَمَّا يُشْرِكُونَ [الزُّمَرِ 67]، أَيْ مَا عَرَفُوهُ حَقَّ مَعْرِفَتِهِ وَمَا عَظَّمُوهُ حَقَّ عَظَمَتِهِ حِينَ أَشْرَكُوا بِهِ وَشَبَّهُوهُ بِخَلْقِهِ. وَالأَرْضُ جَمِيعًا، جَمِيعًا: حَالٌ، أَيِ السَّبْعُ، قَبْضَتُهُ أَيْ مَقْبُوضَةٌ لَهُ، أَيْ فِي مِلْكِهِ وَتَصَرُّفِهِ يَوْمَ الْقِيَامَةِ، وَالسَّمَاوَاتُ مَطْوِيَّاتٌ أَيْ مَجْمُوعَاتٌ، "بِيَمِينِهِ" أَيْ بِقُدْرَتِهِ، سُبْحَانَهُ وَتَعَالَى عَمَّا يُشْرِكُونَ مَعَهُ. قَالَ ابْنُ إسْحَاقَ: وَحَدَّثَنِي عُتْبَةُ بْنُ مُسْلِمٍ، مَوْلَى بَنِي تَيْمٍ، عَنْ أَبِي سَلَمَةَ بْنِ عَبْدِ الرَّحْمَنِ، عَنْ أَبِي هُرَيْرَةَ، قَالَ: سَمِعْتُ رَسُولَ اللَّهِ ﷺ يَقُولُ يُوشِكُ النَّاسُ أَنْ يَتَسَاءَلُوا بَيْنَهُمْ حَتَّى يَقُولَ قَائِلُهُمْ: هَذَا اللَّهُ خَلَقَ الْخَلْقَ، فَمَنْ خَلَقَ اللَّهَ ؟ فَإِذَا قَالُوا ذَلِكَ فَقُولُوا: قُلْ هُوَ اللَّهُ أَحَدٌ اللَّهُ الصَّمَدُ لَمْ يَلِدْ وَلَمْ يُولَدْ وَلَمْ يَكُنْ لَهُ كُفُوًا أَحَدٌ ثُمَّ لِيَتْفُلْ الرَّجُلُ عَنْ يَسَارِهِ ثَلَاثًا، وَلِيَسْتَعِذْ بِاَللَّهِ مِنْ الشَّيْطَانِ الرَّجِيمِ

     ✧ Abū al-Shaykh narrated in al-ʿAẓamah on the authority of Anas b. Mālik; Ibn Abī Ḥātim, Ibn ʿAdī, and al-Bayhaqī in al-Asmāʾ wa-al-Ṣifāt on the authority of Ibn ʿAbbās; al-Ṭabarānī in al-Sunnah on the authority of al-Ḍaḥḥāk; and Ibn Jarīr and Ibn al-Mundhir on the authority of Qatādah: A group of Jews, among them Kaʿb b. al-Ashraf and Ḥuyayy b. Akhṭab, came to the Messenger of God ﷺ and said: "O Muḥammad, this God created the creation, so who created God?" The Prophet ﷺ became angry until his color turned pale, then he rose against them in anger for his Lord. Gabriel came and calmed him, saying: "Take it easy, O Muḥammad," and brought him from God, Mighty and Majestic, the answer to what they had asked him about. God, Exalted is He, revealed: Say: He is God, the One [al-Ikhlāṣ 1]. The root of aḥad here is wāḥid, because it has the meaning of al-wāḥid; the wāw was changed to hamzah. It indicates all the attributes of majesty, just as God indicates all the attributes of perfection, since the true One is He whose essence is free from the union of composition and multiplicity, and from what either of them entails, such as corporeality and occupying space. (God, the Self-Sufficient): The one who is always sought in needs, or He who has reached the utmost in His sovereignty, so people resort to Him in their needs and creatures are in need of His mercy, or He who has no hollow, or He who is perfect in all His attributes, or He who does not eat and from whom nothing comes out, or the Everlasting after the annihilation of His creation. God, Exalted is He, is the one described with this absolutely, for He is absolutely independent of anything else, and everything besides Him needs Him in all its aspects. His description as al-Ṣamad is by way of definition, unlike His Oneness. The noble name is repeated to indicate that whoever is not characterized by it does not deserve divinity, and the sentence is devoid of a conjunction because it is like the result of the first, or the evidence for it. (He did not beget): the object is elided, meaning He did not beget anyone. The original form is yawlid; the wāw was dropped because it occurred between a fatḥah yāʾ and a kasrah lām, so it became like "yaʿidu." (Nor was He begotten): the subject substitute is elided, meaning no one begot Him. The wāw remains in yūlad because it did not occur between a fatḥah yāʾ and a kasrah. Since the Lord, Glorified and Exalted, is necessary of existence in His essence, eternal, existing before the existence of things, and every begotten thing is originated, fatherhood is negated from Him. And since none of His creation resembles Him or is of His kind such that He would have a mate of His genus and beget offspring, fatherhood is negated from Him. From this is His saying, Exalted is He: How can He have a son when He has no consort [al-Anʿām 101]. And there is none co-equal with Him: meaning there is none who equals Him, i.e., resembles Him, whether a consort or anything else. "Lahu" is attached to "kufuwan" and is placed before it because it is the focus of intent, and "aḥadun," the noun of "yakun," is placed after its predicate for the sake of the rhyme. Because this surah, despite its brevity, encompasses all the divine teachings and refutes those who deviate concerning them, it is said in the ḥadīth that it equals a third of the Qurʾān, for the purposes of the Qurʾān are confined to explaining rulings and stories, and by its equivalence the essential purpose is considered. Ibn Isḥāq said: "When he recited it to them, they said: 'Describe for us, O Muḥammad, your Lord: how is His form, how is His arm, how is His upper arm?' The Prophet ﷺ became angrier than his previous anger, and he rose against them in anger for his Lord. Gabriel came to him and said to him the like of what he had said before, and brought him from God, Exalted is He, the answer to what they had asked him about: They made not a just estimate of God, while the whole earth is His handful on the Day of Resurrection, and the heavens are rolled up in His right hand. Glorified and Exalted is He above what they associate [al-Zumar 67]. That is, they did not know Him as He should be known and did not magnify Him as He should be magnified when they associated partners with Him and likened Him to His creation. The whole earth: 'jamīʿan' is a circumstantial expression, i.e., the seven earths. 'His handful' means seized by Him, i.e., in His possession and disposal on the Day of Resurrection. 'The heavens are rolled up' means gathered together. 'In His right hand' means by His power. Glorified and Exalted is He above what they associate with Him. Ibn Isḥāq said: ʿUtbah b. Muslim, the client of Banū Taym, narrated to me from Abū Salamah b. ʿAbd al-Raḥmān from Abū Hurayrah, who said: I heard the Messenger of God ﷺ say: "People will soon question one another until one of them says: 'This God created the creation, so who created God?' If they say that, then say: Say: He is God, the One; God, the Self-Sufficient; He did not beget, nor was He begotten, and there is none co-equal with Him. Then let the man spit to his left three times and seek refuge in God from Satan the accursed."

479. Tarikh (al-Tabari) 901No grade recorded

     إِرَادَةِ شَأْسِ بْنِ قَيْسٍ إِيقَاعَ الْفِتْنَةِ بَيْنَ الْأَوْسِ وَالْخَزْرَجِ  لَمَّا رَأَى كَلِمَتَهُمْ مُجْتَمِعَةً رَوَى ابْنُ إِسْحَقَ وَابْنُ جَرِيرٍ وَابْنُ الْمُنْذِرِ وَغَيْرُهُمَا عَنْ زَيْدِ بْنِ أَسْلَمَ مُطَوَّلًا، وَالْفِرْيَابِيُّ وَابْنُ جَرِيرٍ وَغَيْرُهُمَا عَنِ ابْنِ عَبَّاسٍ مُخْتَصَرًا، وَابْنُ الْمُنْذِرِ عَنْ عِكْرِمَةَ، وَابْنُ جَرِيرٍ وَابْنُ أَبِي حَاتِمٍ عَنِ السُّدِّيِّ كَذَلِكَ وَاللَّفْظُ لِلْأَوَّلِ، قَالَ: كَانَ شَأْسُ بْنُ قَيْسٍ شَيْخًا قَدْ عَسَا، عَظِيمَ الْكُفْرِ، شَدِيدَ الضِّغْنِ عَلَى الْمُسْلِمِينَ، شَدِيدَ الْحَسَدِ لَهُمْ، فَمَرَّ عَلَى نَفَرٍ مِنْ أَصْحَابِ رَسُولِ اللَّهِ ﷺ مِنَ الْأَوْسِ وَالْخَزْرَجِ فِي مَجْلِسٍ قَدْ جَمَعَهُمْ يَتَحَدَّثُونَ فِيهِ، فَغَاظَهُ مَا رَأَى مِنْ أُلْفَتِهِمْ وَجَمَاعَتِهِمْ وَصَلَاحِ ذَاتِ بَيْنِهِمْ عَلَى الْإِسْلَامِ، بَعْدَ الَّذِي كَانَ بَيْنَهُمْ مِنَ الْعَدَاوَةِ فِي الْجَاهِلِيَّةِ. فَلَمَّا أَنْ جَاءَ الْإِسْلَامُ اصْطَلَحُوا وَأَلَّفَ اللَّهُ بَيْنَ قُلُوبِهِمْ. فَقَالَ: "لَقَدِ اجْتَمَعَ مَلَأُ بَنِي قَيْلَةَ بِهَذِهِ الْبِلَادِ، لَا وَاللَّهِ مَا لَنَا مَعَهُمْ إِذَا اجْتَمَعَ مَلَؤُهُمْ بِهَا مِنْ قَرَارٍ". فَأَمَرَ فَتًى شَابًّا مِنْ يَهُودَ كَانَ مَعَهُ فَقَالَ: "اعْمَدْ إِلَيْهِمْ فَاجْلِسْ مَعَهُمْ، ثُمَّ اذْكُرْ يَوْمَ بُعَاثٍ وَمَا كَانَ قَبْلَهُ، وَأَنْشِدْهُمْ بَعْضَ مَا كَانُوا تَقَاوَلُوا فِيهِ مِنَ الْأَشْعَارِ. فَفَعَلَ، فَأَنْشَدَهُمْ بَعْضَ مَا قَالَهُ أَحَدُ الْحَيَّيْنِ فِي حَرْبِهِمْ، فَكَأَنَّهُمْ دَخَلَهُمْ مِنْ ذَلِكَ [شَيْءٌ] فَقَالَ الْحَيُّ الْآخَرُونَ: وَقَدْ قَالَ شَاعِرُنَا فِي يَوْمِ كَذَا: كَذَا وَكَذَا [فَقَالَ الْآخَرُونَ: وَقَدْ قَالَ شَاعِرُنَا فِي يَوْمِ كَذَا: كَذَا وَكَذَا. فَتَكَلَّمَ الْقَوْمُ عِنْدَ ذَلِكَ، وَتَنَازَعُوا وَتَفَاخَرُوا، حَتَّى تَوَاثَبَ رَجُلَانِ مِنَ الْحَيَّيْنِ: أَوْسُ بْنُ قَيْظِيِّ [أَحَدُ بَنِي حَارِثَةَ بْنِ الْحَارِثِ] مِنَ الْأَوْسِ، وَجَبَّارُ بْنُ صَخْرٍ [أَحَدُ بَنِي سَلِمَةَ] مِنَ الْخَزْرَجِ، فَتَقَاوَلَا، ثُمَّ قَالَ أَحَدُهُمَا لِصَاحِبِهِ: "إِنْ شِئْتُمْ رَدَدْنَاهَا الْآنَ جَذَعَةً". فَغَضِبَ الْفَرِيقَانِ جَمِيعًا، وَقَالُوا: "قَدْ فَعَلْنَا، مَوْعِدُكُمُ الظَّاهِرَةُ- وَالظَّاهِرَةُ: الْحَرَّةُ- السِّلَاحَ السِّلَاحَ". فَخَرَجُوا إِلَيْهَا. [فَانْضَمَّتِ الْأَوْسُ وَالْخَزْرَجُ بَعْضُهَا إِلَى بَعْضٍ عَلَى دَعْوَاهُمُ الَّتِي كَانُوا عَلَيْهَا فِي الْجَاهِلِيَّةِ]. فَبَلَغَ ذَلِكَ رَسُولَ اللَّهِ ﷺ، فَخَرَجَ إِلَيْهِمْ فِيمَنْ مَعَهُ مِنَ الْمُهَاجِرِينَ مِنْ أَصْحَابِهِ حَتَّى جَاءَهُمْ فَقَالَ: "يَا مَعْشَرَ الْمُسْلِمِينَ: اللَّهَ اللَّهَ، أَبِدَعْوَى الْجَاهِلِيَّةِ وَأَنَا بَيْنَ أَظْهُرِكُمْ بَعْدَ أَنْ هَدَاكُمُ اللَّهُ لِلْإِسْلَامِ وَأَكْرَمَكُمْ بِهِ، وَقَطَعَ بِهِ عَنْكُمْ أَمْرَ الْجَاهِلِيَّةِ، وَاسْتَنْقَذَكُمْ بِهِ مِنَ الْكُفْرِ، وَأَلَّفَ بِهِ بَيْنَكُمْ، فَتَرْجِعُونَ إِلَى مَا كُنْتُمْ عَلَيْهِ كُفَّارًا" ؟ فَعَرَفَ الْقَوْمُ أَنَّهَا نَزْغَةٌ مِنَ الشَّيْطَانِ، وَكَيْدٌ مِنْ عَدُوِّهِمْ، فَأَلْقَوُا السِّلَاحَ مِنْ أَيْدِيهِمْ وَبَكَوْا، وَعَانَقَ الرِّجَالُ مِنَ الْأَوْسِ وَالْخَزْرَجِ بَعْضُهُمْ بَعْضًا، ثُمَّ انْصَرَفُوا مَعَ رَسُولِ اللَّهِ ﷺ سَامِعِينَ مُطِيعِينَ، قَدْ أَطْفَأَ اللَّهُ عَنْهُمْ كَيْدَ عَدُوِّهِمْ: عَدُوِّ اللَّهِ شَأْسِ بْنِ قَيْسٍ، فَأَنْزَلَ اللَّهُ تَعَالَى: قُلْ يَا أَهْلَ الْكِتَابِ لِمَ تَكْفُرُونَ بِآيَاتِ اللَّهِ وَاللَّهُ شَهِيدٌ عَلَى مَا تَعْمَلُونَ. قُلْ يَا أَهْلَ الْكِتَابِ لِمَ تَصُدُّونَ عَنْ سَبِيلِ اللَّهِ مَنْ آمَنَ تَبْغُونَهَا عِوَجًا وَأَنْتُمْ شُهَدَاءُ وَمَا اللَّهِ بِغَافِلٍ عَمَّا تَعْمَلُونَ [آلِ عِمْرَانَ 98، 99]. وَأَنْزَلَ اللَّهُ فِي أَوْسِ بْنِ قَيْظِيٍّ، وَجَبَّارِ بْنِ صَخْرٍ، وَمَنْ كَانَ مَعَهُمَا مِنْ قَوْمِهِمَا الَّذِينَ صَنَعُوا مَا صَنَعُوا مَا أَدْخَلَ عَلَيْهِمْ شَأْسٌ مِنْ أَمْرِ الْجَاهِلِيَّةِ: يَا أَيُّهَا الَّذِينَ آمَنُوا إِنْ تُطِيعُوا فَرِيقًا مِنَ الَّذِينَ أُوتُوا الْكِتَابَ يَرُدُّوكُمْ بَعْدَ إِيمَانِكُمْ كَافِرِينَ. وَكَيْفَ تَكْفُرُونَ وَأَنْتُمْ تُتْلَى عَلَيْكُمْ آيَاتُ اللَّهِ وَفِيكُمْ رَسُولُهُ، وَمَنْ يَعْتَصِمْ بِاللَّهِ فَقَدْ هُدِيَ إِلَى صِرَاطٍ مُسْتَقِيمٍ [آلِ عِمْرَانَ 100، 101]

     ✧ SHAS B. QAYS'S DESIRE TO INSTIGATE STRIFE BETWEEN THE AWS AND THE KHAZRAJ WHEN HE SAW THEIR WORD UNITED Ibn Isḥāq, Ibn Jarīr, Ibn al-Mundhir, and others narrated at length from Zayd b. Aslam, while al-Firyābī, Ibn Jarīr, and others narrated in abridged form from Ibn ʿAbbās, Ibn al-Mundhir from ʿIkrimah, and Ibn Jarīr and Ibn Abī Ḥātim from al-Suddī likewise, the wording being that of the first. He said: Shas b. Qays was an old man who had become stiff, of great unbelief, severe rancor against the Muslims, and intense envy of them. He passed by a group of the Companions of the Messenger of Allah ﷺ from the Aws and the Khazraj in a gathering that had brought them together conversing. What he saw of their affection, unity, and the soundness of their mutual relations upon Islam—after the enmity that had been between them in the Jāhiliyyah—enraged him. When Islam came, they made peace and Allah united their hearts. He said: "The assembly of Banū Qaylah has gathered in this land. No, by Allah, there is no abiding for us with them when their assembly gathers in it." So he ordered a young Jewish lad who was with him, saying: "Go to them and sit with them. Then mention the Day of Buʿāth and what was before it, and recite to them some of the poetry which they used to trade as insults." He did so, reciting to them some of what one of the two tribes had said in their war. It was as though something of that entered them. Then the other tribe said: "Our poet said on such-and-such a day such-and-such." Then the others said: "Our poet said on such-and-such a day such-and-such." At that the people spoke, disputed, and boasted against one another, until two men from the two tribes leaped up: Aws b. Qayẓī [one of Banū Ḥārithah b. al-Ḥārith] of the Aws, and Jabbār b. Ṣakhr [one of Banū Salamah] of the Khazraj. They traded insults, then one of them said to his companion: "If you wish, we will restore it now as a fresh matter." Both parties became angry and said: "We have done it. Your appointed place is al-Ẓāhirah—al-Ẓāhirah is the ḥarrah (lava field)—to arms, to arms." They went out to it. [The Aws and the Khazraj joined one another upon their old daʿwah (call) that they had followed in the Jāhiliyyah.] That reached the Messenger of Allah ﷺ, and he went out to them with those of his Companions from the Muhājirūn who were with him, until he came to them. He said: "O company of Muslims: Allah, Allah. Is it by the daʿwah of the Jāhiliyyah, while I am among you, after Allah has guided you to Islam, honored you with it, cut off from you by it the affair of the Jāhiliyyah, rescued you by it from unbelief, and united you by it? Do you return to what you were upon as disbelievers?" The people realized that it was a goad from Satan and a plot of their enemy. They threw down the weapons from their hands, wept, and the men of the Aws and the Khazraj embraced one another. Then they departed with the Messenger of Allah ﷺ, listening and obeying, for Allah had extinguished from them the plot of their enemy: the enemy of Allah, Shas b. Qays. Then Allah, exalted is He, sent down: Say, O People of the Book, why do you disbelieve in the signs of Allah while Allah is witness over what you do? Say, O People of the Book, why do you turn away from the path of Allah those who believe, seeking to make it crooked, while you are witnesses? And Allah is not unmindful of what you do [Āl ʿImrān 98, 99]. And Allah sent down concerning Aws b. Qayẓī, Jabbār b. Ṣakhr, and those of their people who were with them and did what they did as Shas introduced into them of the affair of the Jāhiliyyah: O you who believe, if you obey a party of those who were given the Book, they will turn you back after your belief into disbelievers. And how can you disbelieve while the signs of Allah are recited to you and His Messenger is among you? And whoever holds firmly to Allah has been guided to a straight path [Āl ʿImrān 100, 101]

480. Tarikh (al-Tabari) 902No grade recorded

     رَوَى ابْنُ إِسْحَاقَ، وَابْنُ جَرِيرٍ، وَابْنُ الْمُنْذِرِ، وَابْنُ أَبِي حَاتِمٍ عَنِ ابْنِ عَبَّاسٍ، وَابْنُ جَرِيرٍ عَنِ السُّدِّيِّ، وَابْنُ جَرِيرٍ عَنْ عِكْرِمَةَ أَنَّ أَبَا بَكْرٍ الصِّدِّيقَ ؓ دَخَلَ بَيْتَ الْمِدْرَاسِ بَعْدَ نُزُولِ قَوْلِهِ تَعَالَى: مَنْ ذَا الَّذِي يُقْرِضُ اللَّهَ قَرْضًا حَسَنًا [الْبَقَرَةِ 245] فَوَجَدَ يَهُودَ قَدِ اجْتَمَعُوا إِلَى رَجُلٍ مِنْهُمْ يُقَالُ لَهُ فِنْحَاصُ [بْنُ عَازُورَاءَ] وَكَانَ مِنْ عُلَمَائِهِمْ وَأَحْبَارِهِمْ. فَقَالَ أَبُو بَكْرٍ: وَيْلَكَ يَا فِنْحَاصُ: "اتَّقِ اللَّهَ عَزَّ وَجَلَّ وَأَسْلِمْ، فَوَاللَّهِ إِنَّكَ لَتَعْلَمُ أَنَّ مُحَمَّدًا رَسُولُ اللَّهِ قَدْ جَاءَكُمْ بِالْحَقِّ مِنْ عِنْدِ اللَّهِ تَجِدُونَهُ مَكْتُوبًا عِنْدَكُمْ فِي التَّوْرَاةِ". فَقَالَ فِنْحَاصُ لَعَنَهُ اللَّهُ: "وَاللَّهِ يَا أَبَا بَكْرٍ مَا بِنَا إِلَى اللَّهِ مِنْ فَقْرٍ، وَإِنَّهُ إِلَيْنَا لَفَقِيرٌ، وَمَا نَتَضَرَّعُ إِلَيْهِ كَمَا يَتَضَرَّعُ إِلَيْنَا، وَإِنَّا عَنْهُ لَأَغْنِيَاءُ [وَمَا هُوَ عَنَّا بِغَنِيٍّ] وَلَوْ كَانَ عَنَّا غَنِيًّا مَا اسْتَقْرَضَ مِنَّا أَمْوَالَنَا كَمَا يَزْعُمُ صَاحِبُكُمْ، يَنْهَاكُمْ عَنِ الرِّبَا وَيُعْطِينَاهُ، وَلَوْ كَانَ عَنَّا غَنِيًّا مَا أَعْطَانَا الرِّبَا". فَغَضِبَ أَبُو بَكْرٍ فَضَرَبَ وَجْهَ فِنْحَاصَ ضَرْبَةً شَدِيدَةً وَقَالَ: "وَالَّذِي نَفْسِي بِيَدِهِ لَوْلَا الْعَهْدُ الَّذِي بَيْنَنَا وَبَيْنَكَ لَضَرَبْتُ عُنُقَكَ أَيْ عَدُوَّ اللَّهِ". فَذَهَبَ فِنْحَاصُ إِلَى رَسُولِ اللَّهِ ﷺ فَقَالَ: يَا مُحَمَّدُ، انْظُرْ مَا فَعَلَ بِي صَاحِبُكَ. فَقَالَ رَسُولُ اللَّهِ ﷺ لِأَبِي بَكْرٍ: "مَا حَمَلَكَ عَلَى مَا صَنَعْتَ" ؟ فَقَالَ أَبُو بَكْرٍ: يَا رَسُولَ اللَّهِ [إِنَّ عَدُوَّ اللَّهِ] قَالَ قَوْلًا عَظِيمًا، إِنَّهُ زَعَمَ أَنَّ اللَّهَ عَزَّ وَجَلَّ فَقِيرٌ وَأَنَّهُمْ عَنْهُ أَغْنِيَاءُ، فَلَمَّا قَالَ ذَلِكَ غَضِبْتُ لِلَّهِ مِمَّا قَالَ فَضَرَبْتُ وَجْهَهُ. فَجَحَدَ ذَلِكَ فِنْحَاصُ، وَقَالَ: مَا قُلْتُ ذَلِكَ. فَأَنْزَلَ اللَّهُ تَعَالَى فِيمَا قَالَ فِنْحَاصُ [رَدًّا عَلَيْهِ] وَتَصْدِيقًا لِأَبِي بَكْرٍ ؓ: لَقَدْ سَمِعَ اللَّهُ قَوْلَ الَّذِينَ قَالُوا إِنَّ اللَّهُ فَقِيرٌ وَنَحْنُ أَغْنِيَاءُ سَنَكْتُبُ مَا قَالُوا وَقَتْلَهُمُ الأَنْبِيَاءَ بِغَيْرِ حَقٍّ وَنَقُولُ ذُوقُوا عَذَابَ الْحَرِيقِ [آلِ عِمْرَانَ 181] وَنَزَلَ فِي أَبِي بَكْرٍ الصِّدِّيقِ، وَمَا بَلَغَهُ فِي ذَلِكَ فِي الْغَضَبِ: وَلَتَسْمَعُنَّ مِنَ الَّذِينَ أُوتُوا الْكِتَابَ مِنَ قَبْلِكُمْ وَمِنَ الَّذِينَ أَشْرَكُوا أَذًى كَثِيرًا وَإِنْ تَصْبِرُوا وَتَتَّقُوا فَإِنَّ ذَلِكَ مِنَ عَزْمِ الأُمُورِ [آلِ عِمْرَانَ 186]. وَرَوَى ابْنُ أَبِي حَاتِمٍ، وَأَبُو الشَّيْخِ عَنِ السُّدِّيِّ فِي قَوْلِهِ تَعَالَى: إِذْ قَالُوا مَا أَنْزَلَ اللَّهُ عَلَى بَشَرٍ مِنْ شَيْءٍ، قُلْ مِنْ أَنْزَلَ الْكِتَابَ الَّذِي جَاءَ بِهِ مُوسَى [الْأَنْعَامِ 91]. قَالَ فِنْحَاصُ الْيَهُودِيُّ: مَا أَنْزَلَ اللَّهُ عَلَى مُحَمَّدٍ مِنْ شَيْءٍ. قَالَ السُّدِّيُّ: وَالْمَشْهُورُ أَنَّهَا نَزَلَتْ فِي مَالِكِ بْنِ الضَّيْفِ. وَرَوَى ابْنُ جَرِيرٍ، وَابْنُ الْمُنْذِرِ عَنْ عِكْرِمَةَ فِي الْآيَةِ قَالَ: نَزَلَتْ فِي مَالِكِ بْنِ الضَّيْفِ. وَرَوَى ابْنُ جَرِيرٍ وَابْنُ الْمُنْذِرِ وَابْنُ أَبِي حَاتِمٍ عَنْ سَعِيدِ بْنِ جُبَيْرٍ، وَابْنُ جَرِيرٍ عَنْ مُحَمَّدِ بْنِ كَعْبٍ الْقُرَظِيِّ قَالَ: جَاءَ رَجُلٌ مِنَ الْيَهُودِ يُقَالُ لَهُ مَالِكُ بْنُ الضَّيْفِ، وَمَعَهُ جَمَاعَةٌ، فَخَاصَمَ النَّبِيَّ ﷺ. وَفِي رِوَايَةٍ: فَقَالُوا: يَا أَبَا الْقَاسِمِ، أَلَا تَأْتِنَا بِكِتَابٍ مِنَ السَّمَاءِ كَمَا جَاءَ بِهِ مُوسَى أَلْوَاحًا. فَأَنْزَلَ اللَّهُ عَزَّ وَجَلَّ: يَسْأَلُكَ أَهْلُ الْكِتَابِ أَنْ تُنَزِّلَ عَلَيْهِمْ كِتَابًا مِنَ السَّمَاءِ فَقَدْ سَأَلُوا مُوسَى أَكْبَرَ مِنَ ذَلِكَ فَقَالُوا أَرِنَا اللَّهَ جَهْرَةً فَأَخَذَتْهُمُ الصَّاعِقَةُ بِظُلْمِهِمْ ثُمَّ اتَّخَذُوا الْعِجْلَ مِنَ بَعْدِ مَا جَاءَتْهُمُ الْبَيِّنَاتُ فَعَفَوْنَا عَنْ ذَلِكَ وَآتَيْنَا مُوسَى سُلْطَانًا مُبِينًا [النِّسَاءِ 153]. فَقَالَ لَهُ النَّبِيُّ ﷺ: "أَنْشُدُكَ بِالَّذِي أَنْزَلَ التَّوْرَاةَ عَلَى مُوسَى، أَمَا تَجِدُ فِي التَّوْرَاةِ أَنَّ اللَّهَ يَبْغَضُ الْحَبْرَ السَّمِينَ" ؟ وَكَانَ حَبْرًا سَمِينًا. فَغَضِبَ وَقَالَ: وَاللَّهِ مَا أَنْزَلَ اللَّهُ عَلَى بَشَرٍ مِنْ شَيْءٍ، فَقَالَ لَهُ أَصْحَابُهُ الَّذِينَ مَعَهُ: وَيْحَكَ! وَلَا عَلَى مُوسَى؟ فَقَالَ: وَاللَّهِ مَا أَنْزَلَ اللَّهُ عَلَى بَشَرٍ مِنْ شَيْءٍ، فَأَنْزَلَ اللَّهُ عَزَّ وَجَلَّ [نَقْضًا لِقَوْلِهِمْ وَرَدًّا عَلَيْهِمْ]: وَمَا قَدَرُوا اللَّهَ حَقَّ قَدْرِهِ إِذْ قَالُوا مَا أَنْزَلَ اللَّهَ عَلَى بَشَرٍ مِنْ شَيْءٍ قُلْ مِنْ أَنْزَلَ الْكِتَابَ الَّذِي جَاءَ بِهِ مُوسَى نُورًا وَهُدًى لِلنَّاسِ تَجْعَلُونَهُ قَرَاطِيسَ تُبْدُونَهَا وَتُخْفُونَ كَثِيرًا وَعُلِّمْتُمْ مَا لَمْ تَعْلَمُوا أَنْتُمْ وَلا آبَاؤُكُمْ قُلْ اللَّهَ ثُمَّ ذَرْهُمْ فِي خَوْضِهِمْ يَلْعَبُونَ [الْأَنْعَامِ 91]. ثُمَّ قَالَ الله تعالى فِيمَا قَالَ فِنْحَاصُ وَالْأَحْبَارُ مَعَهُ مِنْ يَهُودَ: وَإِذْ أَخَذَ اللَّهُ مِيثَاقَ الَّذِينَ أُوتُوا الْكِتَابَ لَتُبَيِّنُنَّهُ لِلنَّاسِ وَلَا تَكْتُمُونَهُ فَنَبَذُوهُ وَرَاءَ ظُهُورِهِمْ وَاشْتَرَوْا بِهِ ثَمَنًا قَلِيلًا فَبِئْسَ مَا يَشْتَرُونَ لَا تَحْسَبَنَّ الَّذِينَ يَفْرَحُونَ بِمَا أَتَوْا وَيُحِبُّونَ أَنْ يُحْمَدُوا بِمَا لَمْ يَفْعَلُوا فَلَا تَحْسَبَنَّهُمْ بِمَفَازَةٍ مِنَ الْعَذَابِ وَلَهُمْ عَذَابٌ أَلِيمٌ يَعْنِي فِنْحَاصَ، وَأَشْيَعَ وَأَشْبَاهَهُمَا مِنْ الْأَحْبَارِ، الَّذِينَ يَفْرَحُونَ بِمَا يُصِيبُونَ مِنْ الدُّنْيَا عَلَى مَا زَيَّنُوا لِلنَّاسِ مِنْ الضَّلَالَةِ، وَيُحِبُّونَ أَنْ يُحْمَدُوا بِمَا لَمْ يَفْعَلُوا، أَنْ يَقُولَ النَّاسُ: عُلَمَاءُ، وَلَيْسُوا بِأَهْلِ عِلْمٍ، لَمْ يَحْمِلُوهُمْ عَلَى هُدًى وَلَا حَقٍّ، وَيُحِبُّونَ أَنْ يَقُولَ النَّاسُ: قَدْ فَعَلُوا.

     ✧ Ibn Isḥāq, Ibn Jarīr, Ibn al-Mundhir, and Ibn Abī Ḥātim narrated from Ibn ʿAbbās; and Ibn Jarīr from al-Suddī; and Ibn Jarīr from ʿIkrimah that Abū Bakr al-Ṣiddīq ؓ entered the house of study (bayt al-midrās) after the revelation of His saying, Exalted is He: "Who is it that will lend Allah a goodly loan?" [al-Baqarah 245]. He found Jews gathered around a man of theirs called Finḥāṣ [b. ʿĀzūrāʾ], who was one of their scholars and rabbis. Abū Bakr said: "Woe to you, O Finḥāṣ: fear Allah, Mighty and Majestic, and submit. For by Allah, you know that Muḥammad is the Messenger of Allah, who has come to you with the truth from Allah, and you find him written in your scriptures in the Torah." Finḥāṣ, may Allah curse him, said: "By Allah, O Abū Bakr, we have no need of Allah; it is He who is in need of us. We do not humble ourselves to Him as He humbles Himself to us. We are rich beyond need of Him, [and He is not rich beyond need of us]. If He were rich beyond need of us, He would not ask us to lend Him our wealth, as your companion claims. He forbids you ribā (usury) yet gives it to us. If He were rich beyond need of us, He would not give us ribā." Abū Bakr became angry and struck Finḥāṣ's face with a severe blow, and said: "By the One in whose hand is my soul, were it not for the covenant between us and you, I would strike your neck, O enemy of Allah." Finḥāṣ went to the Messenger of Allah ﷺ and said: "O Muḥammad, see what your companion has done to me." The Messenger of Allah ﷺ said to Abū Bakr: "What made you do what you did?" Abū Bakr said: "O Messenger of Allah, [the enemy of Allah] said a terrible thing. He claimed that Allah, Mighty and Majestic, is poor and that they are rich beyond need of Him. When he said that, I became angry for the sake of Allah at what he said, so I struck his face." Finḥāṣ denied that, and said: "I did not say that." Then Allah, Exalted is He, revealed concerning what Finḥāṣ said [as a refutation of him] and in confirmation of Abū Bakr ؓ: "Allah has certainly heard the saying of those who said, 'Allah is poor and we are rich.' We shall record what they said and their killing of the prophets without right, and We shall say, 'Taste the punishment of the burning fire.'" [Āl ʿImrān 181]. And He revealed concerning Abū Bakr al-Ṣiddīq and the extent of his anger in that matter: "You will surely hear from those who were given the Scripture before you and from those who associate partners with Allah much abuse. But if you are patient and fear Allah, indeed that is of the matters of determination." [Āl ʿImrān 186]. Ibn Abī Ḥātim and Abū al-Shaykh narrated from al-Suddī concerning His saying, Exalted is He: "When they said, 'Allah has not sent down anything upon any human being.' Say, 'Who sent down the Scripture that Moses brought...'" [al-Anʿām 91]. He said: Finḥāṣ the Jew said: "Allah has not sent down anything upon Muḥammad." Al-Suddī said: "But the well-known view is that it was revealed concerning Mālik b. al-Ḍayf." Ibn Jarīr and Ibn al-Mundhir narrated from ʿIkrimah concerning the verse: he said: "It was revealed concerning Mālik b. al-Ḍayf." Ibn Jarīr, Ibn al-Mundhir, and Ibn Abī Ḥātim narrated from Saʿīd b. Jubayr; and Ibn Jarīr from Muḥammad b. Kaʿb al-Quraẓī: he said: "A man of the Jews named Mālik b. al-Ḍayf came with a group and disputed with the Prophet ﷺ." In another narration: "They said: 'O Abū al-Qāsim, will you not bring us a book from heaven as Moses brought tablets?' Then Allah, Mighty and Majestic, revealed: 'The People of the Scripture ask you to bring down to them a book from heaven. But they had asked Moses for even greater than that, and said, "Show us Allah outright," so the thunderbolt seized them for their wrongdoing. Then they took the calf [for worship] after clear proofs had come to them, and We pardoned that. And We gave Moses clear authority.'" [al-Nisāʾ 153]. The Prophet ﷺ said to him: "I adjure you by the One who sent down the Torah upon Moses: do you not find in the Torah that Allah hates the fat rabbi?" He was a fat rabbi. He became angry and said: "By Allah, Allah has not sent down anything upon any human being." His companions who were with him said: "Woe to you! Not even upon Moses?" He said: "By Allah, Allah has not sent down anything upon any human being." Then Allah, Mighty and Majestic, revealed [contradicting their statement and refuting them]: "They did not appraise Allah with true appraisal when they said, 'Allah has not sent down anything upon any human being.' Say, 'Who sent down the Scripture that Moses brought as a light and guidance for the people? You make it into pages, disclosing some and concealing much. And you were taught that which you knew not, neither you nor your fathers.' Say, 'Allah.' Then leave them to plunge in their vain discourse and play." [al-Anʿām 91]. Then Allah, Exalted is He, said concerning what Finḥāṣ and the rabbis with him among the Jews said: "And [recall] when Allah took a covenant from those who were given the Scripture, [saying], 'You must make it clear to the people and not conceal it.' But they threw it behind their backs and exchanged it for a small price. How evil is that which they purchase. Do not think that those who rejoice in what they have done and love to be praised for what they have not done—do not think they will escape the punishment; for them is a painful punishment." This means Finḥāṣ, Ashyaʿ, and their like among the rabbis who rejoice in what they obtain of worldly gain for having adorned misguidance for the people, and who love to be praised for what they have not done—that people say, "They are scholars," though they are not people of knowledge and have not guided people to guidance or truth—and who love that people say, "They have done."

481. Tarikh (al-Tabari) 903No grade recorded

     رُجُوعِهِمْ إِلَيْهِ ﷺ فِي عُقُوبَةِ الزَّانِي وَمَا ظَهَرَ فِي ذَلِكَ مِنْ كِتْمَانِهِمْ مَا أَنْزَلَ اللَّهُ عَزَّ وَجَلَّ فِي التَّوْرَاةِ مِنْ حُكْمِهِ وَصِفَةِ نَبِيِّهِ ﷺ   رَوَى ابْنُ إِسْحَاقَ وَابْنُ جَرِيرٍ، وَابْنُ الْمُنْذِرِ، وَالْبَيْهَقِيُّ فِي السُّنَنِ عَنْ أَبِي هُرَيْرَةَ ؓ، وَعَبْدُ الرَّزَّاقِ، وَأَحْمَدُ، وَعَبْدُ بْنُ حُمَيْدٍ، وَأَبُو دَاوُدَ، وَابْنُ جَرِيرٍ، وَالْبَيْهَقِيُّ فِي "الدَّلَائِلِ" مِنْ وَجْهٍ آخَرَ عَنْهُ، وَأَحْمَدُ، وَمُسْلِمٌ، وَأَبُو دَاوُدَ، وَالنَّحَّاسُ فِي نَاسِخِهِ، وَابْنُ جَرِيرٍ، وَابْنُ الْمُنْذِرِ، وَابْنُ أَبِي حَاتِمٍ عَنِ الْبَرَاءِ بْنِ عَازِبٍ، وَالشَّيْخَانِ عَنِ ابْنِ عُمَرَ، وَابْنُ جَرِيرٍ، وَالطَّبَرَانِيُّ عَنِ ابْنِ عَبَّاسٍ، وَعَبْدُ بْنُ حُمَيْدٍ فِي مُسْنَدِهِ، وَأَبُو دَاوُدَ، وَابْنُ مَاجَهْ وَابْنُ الْمُنْذِرِ عَنْ جَابِرِ بْنِ عَبْدِ اللَّهِ ؓ: أَنَّ أَحْبَارَ يَهُودَ اجْتَمَعُوا فِي بَيْتِ الْمِدْرَاسِ حِينَ قَدِمَ رَسُولُ اللَّهِ ﷺ، وَقَدْ زَنَى رَجُلٌ بَعْدَ إِحْصَانٍ بِامْرَأَةٍ مِنْ يَهُودَ قَدْ أَحْصَنَتْ- قَالَ جَابِرٌ: مِنْ أَهْلِ فَدَكَ، كَتَبَ أَهْلُهَا إِلَى أُنَاسٍ مِنْ يَهُودِ الْمَدِينَةِ "أَنْ سَلُوا مُحَمَّدًا عَنْ ذَلِكَ، فَإِنْ أَمَرَكُمْ بِالْجَلْدِ فَخُذُوهُ عَنْهُ، وَإِنْ أَمَرَكُمْ بِالرَّجْمِ فَلَا تَأْخُذُوهُ عَنْهُ". انْتَهَى. قَالَ أَبُو هُرَيْرَةَ: فَلَمَّا اجْتَمَعُوا فِي بَيْتِ الْمِدْرَاسِ قَالَ: ابْعَثُوا بِهَذَا الرَّجُلِ وَبِهَذِهِ الْمَرْأَةِ إِلَى مُحَمَّدٍ، وَفِي لَفْظٍ: اذْهَبُوا بِنَا إِلَى هَذَا النَّبِيِّ فَإِنَّهُ بُعِثَ بِتَخْفِيفٍ، فَإِنْ أَفْتَانَا بِفُتْيَا دُونَ الرَّجْمِ قَبِلْنَاهَا وَاحْتَجَجْنَا بِهَا عِنْدَ اللَّهِ وَقُلْنَا فُتْيَا نَبِيٍّ مِنْ أَنْبِيَائِكَ. وَفِي رِوَايَةٍ: فَقَالُوا: وَلُّوهُ الْحُكْمَ فِيهِمَا، فَإِنْ عَمِلَ فِيهِمَا بِعَمَلِكُمْ مِنَ التَّجْبِيَةِ- وَهِيَ الْجَلْدُ بِحَبْلٍ مِنْ لِيفٍ مَطْلِيٍّ بِقَارٍ ثُمَّ تُسَوَّدُ وُجُوهُهُمَا، ثُمَّ يُحْمَلَانِ عَلَى حِمَارَيْنِ وَتُجْعَلُ وُجُوهُهُمَا مِنْ قِبَلِ أَدْبَارِ الْحِمَارَيْنِ- فَاتَّبِعُوهُ فَإِنَّمَا هُوَ مَلِكٌ سَيِّدُ قَوْمٍ، وَإِنْ هُوَ حَكَمَ فِيهِمَا بِالرَّجْمِ فَإِنَّهُ نَبِيٌّ، فَاحْذَرُوهُ عَلَى مَا فِي أَيْدِيكُمْ أَنْ يَسْلُبَكُمُوهُ. فَأَتَوْا رَسُولَ اللَّهِ ﷺ وَهُوَ جَالِسٌ فِي الْمَسْجِدِ فِي أَصْحَابِهِ، فَقَالُوا: "يَا أَبَا الْقَاسِمِ هَذَا رَجُلٌ قَدْ زَنَى بَعْدَ إِحْصَانِهِ بِامْرَأَةٍ قَدْ أَحْصَنَتْ، فَاحْكُمْ فِيهِمَا فَقَدْ وَلَّيْنَاكَ الْحُكْمَ فِيهِمَا". فَقَالَ رَسُولُ اللَّهِ ﷺ: "مَا تَجِدُونَ فِي التَّوْرَاةِ؟" قَالُوا: نَفْضَحُهُمَا وَيُجْلَدَانِ. وَفِي رِوَايَةٍ قَالُوا: دَعْنَا مِنَ التَّوْرَاةِ وَقُلْ مَا عِنْدَكَ. فَأَفْتَاهُمْ بِالرَّجْمِ، فَأَنْكَرُوهُ. فَلَمْ يُكَلِّمْهُمْ رَسُولُ اللَّهِ ﷺ، حَتَّى أَتَى بَيْتَ مِدْرَاسِهِمْ، فَقَامَ عَلَى الْبَابِ فَقَالَ: "يَا مَعْشَرَ يَهُودَ أَخْرِجُوا إِلَيَّ عُلَمَاءَكُمْ". فَأَخْرَجُوا إِلَيْهِ عَبْدَ اللَّهِ بْنَ صُورِيَا وَأَبَا يَاسِرِ بْنَ أَخْطَبَ، وَوَهْبَ بْنَ يَهُوذَا، فَقَالُوا: إِنَّ هَؤُلَاءِ عُلَمَاؤُنَا. فَقَالَ رَسُولُ اللَّهِ ﷺ: "أَنْشُدُكُمُ اللَّهَ الَّذِي أَنْزَلَ التَّوْرَاةَ عَلَى مُوسَى، مَا تَجِدُونَ فِي التَّوْرَاةِ عَلَى مَنْ زَنَى بَعْدَ إِحْصَانٍ؟ قَالُوا: يُحَمَّمُ وَيُجَبَّبُ. فَقَالَ عَبْدُ اللَّهِ بْنُ سَلَامٍ: كَذَبْتُمْ إِنَّ فِيهَا آيَةَ الرَّجْمِ. فَأَتَوْهُ بِالتَّوْرَاةِ فَنَشَرُوهَا، فَوَضَعَ [أَحَدُهُمْ] يَدَهُ عَلَى آيَةِ الرَّجْمِ فَقَرَأَ مَا قَبْلَهَا وَمَا بَعْدَهَا، فَقَالَ عَبْدُ اللَّهِ بْنُ سَلَامٍ: ارْفَعْ يَدَكَ. فَرَفَعَهَا، فَإِذَا آيَةُ الرَّجْمِ تَلُوحُ. قَالَ: صَدَقَ مُحَمَّدٌ. وَفِي رِوَايَةٍ: أَنَّ رَسُولَ اللَّهِ ﷺ لَمَّا أَقْسَمَ عَلَيْهِمْ بِاللَّهِ عَزَّ وَجَلَّ سَكَتَ شَابٌّ مِنْهُمْ، فَلَمَّا رَآهُ رَسُولُ اللَّهِ ﷺ سَكَتَ أَلَظَّ بِهِ الْمَسْأَلَةَ، فَقَالَ: إِذْ نَشَدْتَنَا فَإِنَّا نَجِدُ فِي التَّوْرَاةِ الرَّجْمَ. فَقَالَ النَّبِيُّ ﷺ: "فَمَا أَوَّلُ مَا رَخَّصْتُمْ أَمْرَ اللَّهِ عَزَّ وَجَلَّ؟" قَالَ: زَنَى رَجُلٌ ذُو قَرَابَةٍ مِنْ مَلِكٍ مِنْ مُلُوكِنَا فَأُخِّرَ عَنْهُ الرَّجْمُ. ثُمَّ زَنَى رَجُلٌ فِي أُسْرَةٍ مِنَ النَّاسِ، فَأَرَادُوا رَجْمَهُ فَحَالَ قَوْمُهُ دُونَهُ وَقَالُوا: وَاللَّهِ لَا يُرْجَمُ صَاحِبُنَا حَتَّى تَجِيءَ بِصَاحِبِكَ فَتَرْجُمَهُ، فَاصْطَلَحُوا عَلَى هَذِهِ الْعُقُوبَةِ بَيْنَهُمْ. وَفِي رِوَايَةٍ: أَنَّ الزِّنَى كَثُرَ فِي أَشْرَافِنَا، فَكُنَّا إِذَا أَخَذْنَا الشَّرِيفَ تَرَكْنَاهُ، وَإِذَا أَخَذْنَا الضَّعِيفَ أَقَمْنَا عَلَيْهِ الْحَدَّ، فَقُلْنَا: تَعَالَوْا حَتَّى نَجْعَلَ شَيْئًا وَنُقِيمَهُ عَلَى الشَّرِيفِ وَالْوَضِيعِ. فَأَجْمَعْنَا عَلَى التَّحْمِيمِ وَالْجَلْدِ، أَمَا وَاللَّهِ يَا أَبَا الْقَاسِمِ إِنَّهُمْ لَيَعْرِفُونَ إِنَّكَ نَبِيٌّ مُرْسَلٌ، وَلَكِنَّهُمْ يَحْسُدُونَكَ. فَقَالَ النَّبِيُّ ﷺ: "اللَّهُمَّ إِنِّي أَوَّلُ مَنْ أَحْيَا أَمْرَكَ إِذْ أَمَاتُوهُ قَدِيمًا بِالشَّهْوَةِ". فَجَاؤُوا بِأَرْبَعَةِ شُهُودٍ، فَشَهِدُوا بِأَنَّهُمْ رَأَوْا ذَكَرَهُ فِي فَرْجِهَا مِثْلَ الْمِيلِ فِي الْمُكْحُلَةِ، فَأَمَرَ رَسُولُ اللَّهِ ﷺ بِهِمَا فَرُجِمَا عِنْدَ بَابِ مَسْجِدِهِ، وَفِي رِوَايَةٍ: بِالْبَلَاطِ. قَالَ ابْنُ عُمَرَ: فَرَأَيْتُ الرَّجُلَ يُجْنِئُ عَلَى الْمَرْأَةِ لِيَقِيَهَا الْحِجَارَةَ، وَفِي لَفْظٍ: فَكُنْتُ فِيمَنْ رَجَمَهُمَا، فَلَقَدْ رَأَيْتُهُ يَقِيهَا الْحِجَارَةَ بِنَفْسِهِ. قَالَ الزُّهْرِيُّ: وَبَلَغَنَا أَنَّ هَذِهِ الْآيَةَ نَزَلَتْ فِيهِمْ: إِنَّا أَنْزَلْنَا التَّوْرَاةَ فِيهَا هُدًى وَنُورٌ يَحْكُمُ بِهَا النَّبِيُّونَ الَّذِينَ أَسْلَمُوا لِلَّذِينَ هَادُوا [ الْمَائِدَةِ: 44 ]. وَلَهُ شَاهِدٌ فِي " الصَّحِيحَيْنِ " عَنِ ابْنِ عُمَرَ. قُلْتُ: وَقَدْ ذَكَرْنَا مَا وَرَدَ فِي هَذَا السِّيَاقِ مِنَ الْأَحَادِيثِ عِنْدَ قَوْلِهِ تَعَالَى: يَا أَيُّهَا الرَّسُولُ لَا يَحْزُنْكَ الَّذِينَ يُسَارِعُونَ فِي الْكُفْرِ مِنَ الَّذِينَ قَالُوا آمَنَّا بِأَفْوَاهِهِمْ وَلَمْ تُؤْمِنْ قُلُوبُهُمْ وَمِنَ الَّذِينَ هَادُوا سَمَّاعُونَ لِلْكَذِبِ سَمَّاعُونَ لِقَوْمٍ آخَرِينَ لَمْ يَأْتُوكَ يُحَرِّفُونَ الْكَلِمَ مِنْ بَعْدِ مَوَاضِعِهِ يَقُولُونَ إِنْ أُوتِيتُمْ هَذَا فَخُذُوهُ [ الْمَائِدَةِ: 41 - 43 ]. يَعْنِي الْجَلْدَ وَالتَّحْمِيمَ الَّذِي اصْطَلَحُوا عَلَيْهِ، وَابْتَدَعُوهُ مِنْ عِنْدِ أَنْفُسِهِمْ، يَعْنِي إِنْ حَكَمَ لَكُمْ مُحَمَّدٌ بِهَذَا فَخُذُوهُ وَإِنْ لَمْ تُؤْتَوْهُ فَاحْذَرُوا. يَعْنِي وَإِنْ لَمْ يَحْكُمْ لَكُمْ بِذَلِكَ فَاحْذَرُوا قَبُولَهُ. قَالَ اللَّهُ تَعَالَى وَمَنْ يُرِدِ اللَّهُ فِتْنَتَهُ فَلَنْ تَمْلِكَ لَهُ مِنَ اللَّهِ شَيْئًا أُولَئِكَ الَّذِينَ لَمْ يُرِدِ اللَّهُ أَنْ يُطَهِّرَ قُلُوبَهُمْ لَهُمْ فِي الدُّنْيَا خِزْيٌ وَلَهُمْ فِي الْآخِرَةِ عَذَابٌ عَظِيمٌ إِلَى أَنْ قَالَ وَكَيْفَ يُحَكِّمُونَكَ وَعِنْدَهُمُ التَّوْرَاةُ فِيهَا حُكْمُ اللَّهِ ثُمَّ يَتَوَلَّوْنَ مِنْ بَعْدِ ذَلِكَ وَمَا أُولَئِكَ بِالْمُؤْمِنِينَ فَذَمَّهُمُ اللَّهُ تَعَالَى عَلَى سُوءِ قَصْدِهِمْ بِالنِّسْبَةِ إِلَى اعْتِقَادِهِمْ فِي كِتَابِهِمْ، وَإِنَّ فِيهِ حُكْمَ اللَّهِ بِالرَّجْمِ، وَهُمْ مَعَ ذَلِكَ يَعْلَمُونَ صِحَّتَهُ، ثُمَّ يَعْدِلُونَ عَنْهُ إِلَى مَا ابْتَدَعُوهُ مِنَ الْجَلْدِ وَالتَّحْمِيمِ وَالتَّجْبِيَةِ. ثُمَّ كَفَرَ بَعْدَ ذَلِكَ ابْنُ صُورِيَّا، وَجَحَدَ نُبُوَّةَ رَسُولِ اللَّهِ ﷺ. قَالَ ابْنُ إسْحَاقَ: فَأَنْزَلَ اللَّهُ تَعَالَى فِيهِمْ: يَا أَيُّهَا الرَّسُولُ لَا يَحْزُنْكَ الَّذِينَ يُسَارِعُونَ فِي الْكُفْرِ مِنَ الَّذِينَ قَالُوا آمَنَّا بِأَفْوَاهِهِمْ وَلَمْ تُؤْمِنْ قُلُوبُهُمْ وَمِنَ الَّذِينَ هَادُوا سَمَّاعُونَ لِلْكَذِبِ سَمَّاعُونَ لِقَوْمٍ آخَرِينَ لَمْ يَأْتُوكَ أَيْ الَّذِينَ بَعَثُوا مِنْهُمْ مَنْ بَعَثُوا وَتَخَلَّفُوا، وَأَمَرُوهُمْ بِمَا أَمَرُوهُمْ بِهِ مِنْ تَحْرِيفِ الْحُكْمِ عَنْ مَوَاضِعِهِ. ثُمَّ قَالَ: يُحَرِّفُونَ الْكَلِمَ مِنْ بَعْدِ مَوَاضِعِهِ يَقُولُونَ إِنْ أُوتِيتُمْ هَذَا فَخُذُوهُ وَإِنْ لَمْ تُؤْتَوْهُ أَيْ الرَّجْمَ فَاحْذَرُوا إلَى آخِرِ الْقِصَّةِ. وَكَانَ ذَلِكَ مِمَّا صَنَعَ اللَّهُ لِرَسُولِهِ ﷺ فِي تَحْقِيقِ الزِّنَا مِنْهُمَا. وتَضَمَّنَتْ هَذِهِ الْحُكُومَةُ أَنَّ الْإِسْلَامَ لَيْسَ بِشَرْطٍ فِي الْإِحْصَانِ  ، وَأَنَّ الذِّمِّيَّ يُحَصِّنُ الذِّمِّيَّةَ، وَإِلَى هَذَا ذَهَبَ أحمد وَالشَّافِعِيُّ، وَمَنْ لَمْ يَقُلْ بِذَلِكَ اخْتَلَفُوا فِي وَجْهِ هَذَا الْحَدِيثِ، فَقَالَ مالك فِي غَيْرِ " الْمُوَطَّأِ ": لَمْ يَكُنِ الْيَهُودُ بِأَهْلِ ذِمَّةٍ. وَالَّذِي فِي " صَحِيحِ الْبُخَارِيِّ ": أَنَّهُمْ أَهْلُ ذِمَّةٍ، وَلَا شَكَّ أَنَّ هَذَا كَانَ بَعْدَ الْعَهْدِ الَّذِي وَقَعَ بَيْنَ النَّبِيِّ ﷺ وَبَيْنَهُمْ، وَلَمْ يَكُونُوا إِذْ ذَاكَ حَرْبًا، كَيْفَ وَقَدْ تَحَاكَمُوا إِلَيْهِ، وَرَضُوا بِحُكْمِهِ ؟ وَفِي بَعْضِ طُرُقِ الْحَدِيثِ: أَنَّهُمْ قَالُوا: اذْهَبُوا بِنَا إِلَى هَذَا النَّبِيِّ فَإِنَّهُ بُعِثَ بِالتَّخْفِيفِ، وَفِي بَعْضِ طُرُقِهِ: أَنَّهُمْ دَعَوْهُ إِلَى بَيْتِ مِدْرَاسِهِمْ، فَأَتَاهُمْ وَحَكَمَ بَيْنَهُمْ، فَهُمْ كَانُوا أَهْلَ عَهْدٍ وَصُلْحٍ بِلَا شَكٍّ. وَقَالَتْ طَائِفَةٌ أُخْرَى: إِنَّمَا رَجَمَهُمَا بِحُكْمِ التَّوْرَاةِ. قَالُوا: وَسِيَاقُ الْقِصَّةِ صَرِيحٌ فِي ذَلِكَ، وَهَذَا مِمَّا لَا يُجْدِي عَلَيْهِمْ شَيْئًا الْبَتَّةَ، فَإِنَّهُ حَكَمَ بَيْنَهُمْ بِالْحَقِّ الْمَحْضِ، فَيَجِبُ اتِّبَاعُهُ بِكُلِّ حَالٍ، فَمَاذَا بَعْدَ الْحَقِّ إِلَّا الضَّلَالُ. وَقَالَتْ طَائِفَةٌ: رَجَمَهُمَا سِيَاسَةً، وَهَذَا مِنْ أَقْبَحِ الْأَقْوَالِ، بَلْ رَجَمَهُمَا بِحُكْمِ اللَّهِ الَّذِي لَا حُكْمَ سِوَاهُ. وَتَضَمَّنَتْ هَذِهِ الْحُكُومَةُ أَنَّ أَهْلَ الذِّمَّةِ إِذَا تَحَاكَمُوا إِلَيْنَا  لَا نَحْكُمُ بَيْنَهُمْ إِلَّا بِحُكْمِ الْإِسْلَامِ. وَتَضَمَّنَتْ قَبُولَ شَهَادَةِ أَهْلِ الذِّمَّةِ بَعْضِهِمْ عَلَى بَعْضٍ  لِأَنَّ الزَّانِيَيْنِ لَمْ يُقِرَّا، وَلَمْ يَشْهَدْ عَلَيْهِمَا الْمُسْلِمُونَ، فَإِنَّهُمْ لَمْ يَحْضُرُوا زِنَاهُمَا، كَيْفَ وَفِي " السُّنَنِ " فِي هَذِهِ الْقِصَّةِ: فَدَعَا رَسُولُ اللَّهِ ﷺ بِالشُّهُودِ، فَجَاءُوا أَرْبَعَةً، فَشَهِدُوا أَنَّهُمْ رَأَوْا ذَكَرَهُ فِي فَرْجِهَا مِثْلَ الْمِيلِ فِي الْمُكْحُلَةِ. وَفِي بَعْضِ طُرُقِ هَذَا الْحَدِيثِ: فَجَاءَ أَرْبَعَةٌ مِنْهُمْ، وَفِي بَعْضِهَا: فَقَالَ لِلْيَهُودِ: ائْتُونِي بِأَرْبَعَةٍ مِنْكُمْ. وَتَضَمَّنَتِ الِاكْتِفَاءَ بِالرَّجْمِ، وَأَنْ لَا يُجْمَعَ بَيْنَهُ وَبَيْنَ الْجَلْدِ  ، قَالَ ابْنُ عَبَّاسٍ: الرَّجْمُ فِي كِتَابِ اللَّهِ لَا يَغُوصُ عَلَيْهِ إِلَّا غَوَّاصٌ، وَهُوَ قَوْلُهُ تَعَالَى: ( يَاأَهْلَ الْكِتَابِ قَدْ جَاءَكُمْ رَسُولُنَا يُبَيِّنُ لَكُمْ كَثِيرًا مِمَّا كُنْتُمْ تُخْفُونَ مِنَ الْكِتَابِ ) [ الْمَائِدَةِ: 15 ]، وَاسْتَنْبَطَهُ غَيْرُهُ مِنْ قَوْلِهِ: ( إِنَّا أَنْزَلْنَا التَّوْرَاةَ فِيهَا هُدًى وَنُورٌ يَحْكُمُ بِهَا النَّبِيُّونَ الَّذِينَ أَسْلَمُوا لِلَّذِينَ هَادُوا ) [ الْمَائِدَةِ: 44 ].

     ✧ Their returning to him ﷺ regarding the punishment of the adulterer, and what appeared in that of their concealing what God, Mighty and Majestic, had sent down in the Torah of its ruling and the description of His Prophet ﷺ Ibn Isḥāq, Ibn Jarīr, Ibn al-Mundhir, and al-Bayhaqī in al-Sunan related from Abū Hurayrah ؓ, and ʿAbd al-Razzāq, Aḥmad, ʿAbd b. Ḥumayd, Abū Dāwūd, Ibn Jarīr, and al-Bayhaqī in al-Dalāʾil from another route from him, and Aḥmad, Muslim, Abū Dāwūd, al-Naḥḥās in his Nāsikh, Ibn Jarīr, Ibn al-Mundhir, and Ibn Abī Ḥātim from al-Barāʾ b. ʿĀzib, and the two Shaykhs from Ibn ʿUmar, and Ibn Jarīr and al-Ṭabarānī from Ibn ʿAbbās, and ʿAbd b. Ḥumayd in his Musnad, Abū Dāwūd, Ibn Mājah, and Ibn al-Mundhir from Jābir b. ʿAbd Allāh ؓ: that the Jewish rabbis gathered in the house of study (bayt al-midrās) when the Messenger of God ﷺ arrived, and a married man had committed adultery with a married Jewish woman—Jābir said: from the people of Fadak. Her people wrote to some of the Jews of Madinah: "Ask Muḥammad about that. If he commands you with flogging, take it from him; but if he commands you with stoning, do not take it from him." End of quote. Abū Hurayrah said: When they gathered in the house of study, he said: Send this man and this woman to Muḥammad. In another wording: "Let us go to this Prophet, for he has been sent with leniency. If he gives us a ruling less than stoning, we will accept it and use it as an argument before God, and say: the ruling of a Prophet among Your prophets." In another narration: They said: Entrust the judgment concerning the two of them to him. If he deals with them according to your practice of tajbiyah—which is flogging with a rope of palm fiber coated with tar, then their faces are blackened, then they are carried on two donkeys with their faces set toward the hind parts of the donkeys—then follow him, for he is only a king, a leader of his people; but if he judges between them with stoning, then he is a Prophet, so beware of him lest he strip what is in your hands from you. So they came to the Messenger of God ﷺ while he was sitting in the mosque among his companions and said: "O Abū al-Qāsim, this is a man who has committed adultery after being married, with a woman who was married. Judge between them, for we have entrusted the judgment between them to you." The Messenger of God ﷺ said: "What do you find in the Torah?" They said: We disgrace them and they are flogged. In another narration they said: Leave the Torah aside and say what you have. So he ruled for them with stoning, but they denied it. The Messenger of God ﷺ did not speak to them until he went to their house of study and stood at the door and said: "O assembly of Jews, bring out your scholars to me." They brought out to him ʿAbd Allāh b. Ṣūriyā, Abū Yāsir b. Akhṭab, and Wahb b. Yahūdhā, and they said: These are our scholars. The Messenger of God ﷺ said: "I adjure you by God who sent down the Torah upon Moses, what do you find in the Torah concerning one who commits adultery after being married?" They said: He is blackened with charcoal and flogged. ʿAbd Allāh b. Salām said: You have lied; in it is the verse of stoning. So they brought the Torah and unrolled it, and one of them placed his hand over the verse of stoning and read what was before it and what was after it. ʿAbd Allāh b. Salām said: Raise your hand. So he raised it, and there was the verse of stoning shining. He said: Muḥammad has spoken the truth. In another narration: When the Messenger of God ﷺ adjured them by God, Mighty and Majestic, a young man among them remained silent. When the Messenger of God ﷺ saw that he remained silent, he pressed him with questions, and he said: Since you adjure us, we find stoning in the Torah. The Prophet ﷺ said: "What was the first matter by which you relaxed the command of God, Mighty and Majestic?" He said: A man who was a relative of one of our kings committed adultery, and stoning was deferred for him. Then a man from a family of the people committed adultery, and they wanted to stone him, but his people intervened and said: By God, our companion shall not be stoned until you bring your companion and stone him. So they agreed upon this punishment among themselves. In another narration: Adultery increased among our nobles, so when we seized a nobleman we left him alone, and when we seized a weak person we carried out the prescribed punishment on him. So we said: Come, let us make something and carry it out on the noble and the lowly alike. So we agreed upon blackening with charcoal and flogging. By God, O Abū al-Qāsim, they know that you are a sent Prophet, but they envy you. The Prophet ﷺ said: "O God, I am the first to revive Your command when they had killed it long ago out of desire." Then they brought four witnesses, and they testified that they had seen his penis in her vagina like the kohl stick in the kohl container. The Messenger of God ﷺ commanded that the two of them be stoned at the door of his mosque. In another narration: at al-Balāṭ. Ibn ʿUmar said: I saw the man bending over the woman to shield her from the stones. In another wording: I was among those who stoned them, and I saw him shielding her from the stones with his own body. Al-Zuhrī said: It has reached us that this verse was revealed concerning them: "Indeed, We sent down the Torah, in it is guidance and light; the prophets who submitted judged by it for those who were Jews" [al-Māʾidah: 44]. It has a corroborating witness in the two Ṣaḥīḥs from Ibn ʿUmar. I say: We have mentioned what came in this context of the ḥadīths at the saying of the Most High: "O Messenger, let not those who hasten into disbelief grieve you—from those who say, 'We believe' with their mouths but their hearts do not believe, and from those who are Jews—listeners to falsehood, listeners for other people who have not come to you. They distort words from after their proper places, saying, 'If you are given this, take it'" [al-Māʾidah: 41–43]. That is, the flogging and blackening with charcoal upon which they had agreed, which they innovated of their own accord. Meaning: if Muḥammad judges for you with this, take it; but if you are not given it—meaning stoning—then beware. Meaning: if he does not judge for you with that, then beware of accepting it. God the Most High said: "And whoever God wants to put to trial, you will never possess for him anything against God. Those are the ones whose hearts God did not want to purify. For them in this world is disgrace, and for them in the Hereafter is a great punishment." Until He said: "But how is it that they come to you for judgment while they have the Torah, in which is the judgment of God? Then they turn away after that. And those are not believers." So God, the Most High, condemned them for the evil of their intention with respect to their belief concerning their Book, and that in it is the judgment of God with stoning, while they nevertheless know its validity, then they turn away from it to what they innovated of flogging, blackening with charcoal, and tajbiyah. Then after that Ibn Ṣūriyā disbelieved and denied the prophethood of the Messenger of God ﷺ. Ibn Isḥāq said: So God the Most High revealed concerning them: "O Messenger, let not those who hasten into disbelief grieve you—from those who say, 'We believe' with their mouths but their hearts do not believe, and from those who are Jews—listeners to falsehood, listeners for other people who have not come to you." That is, those from among them who sent whom they sent and stayed behind, and commanded them with what they commanded them of distorting the ruling from its proper places. Then He said: "They distort words from after their proper places, saying, 'If you are given this, take it; but if you are not given it'—that is, stoning—'then beware.'" To the end of the story. And that was among what God did for His Messenger ﷺ in establishing the adultery of the two of them. This judgment included that Islam is not a condition in iḥṣān, and that a dhimmī makes a dhimmī woman muḥṣan. To this went Aḥmad and al-Shāfiʿī. Those who did not say that differed concerning the interpretation of this ḥadīth. Mālik said in other than al-Muwaṭṭaʾ: The Jews were not people of the dhimmah. What is in Ṣaḥīḥ al-Bukhārī is that they were people of the dhimmah. There is no doubt that this was after the pact that occurred between the Prophet ﷺ and them, and they were not at that time at war. How could it be, when they sought judgment from him and accepted his ruling? In some routes of the ḥadīth: they said: "Let us go to this Prophet, for he has been sent with leniency." In some of its routes: they invited him to their house of study, and he came to them and judged between them. So they were people of pact and peace without doubt. Another group said: He only stoned the two of them according to the ruling of the Torah. They said: The context of the story is explicit in that. But this does not avail them anything at all, for he judged between them with pure truth, and it is obligatory to follow him in every case. What is there after truth except error? Another group said: He stoned the two of them as a matter of policy. This is one of the ugliest of sayings. Rather, he stoned the two of them by the judgment of God, besides which there is no judgment. This judgment also included that the people of the dhimmah, when they seek judgment from us, we do not judge between them except by the judgment of Islam. It also included accepting the testimony of the people of the dhimmah, some of them against others, because the two adulterers did not confess, and no Muslims testified against them, for they had not attended their adultery. How is that when in the Sunan in this story: the Messenger of God ﷺ called for the witnesses, and four came and testified that they had seen his penis in her vagina like the kohl stick in the kohl container. In some routes of this ḥadīth: four of them came. In some of them: He said to the Jews: Bring me four from among you. It also included sufficing with stoning, and that it is not combined with flogging. Ibn ʿAbbās said: Stoning is in the Book of God; none plunges into it except a diver. It is His saying, the Most High: "O People of the Book, there has come to you Our Messenger making clear to you much of what you used to conceal of the Book" [al-Māʾidah: 15]. Another derived it from His saying: "Indeed, We sent down the Torah, in it is guidance and light; the prophets who submitted judged by it for those who were Jews" [al-Māʾidah: 44].

482. Tarikh (al-Tabari) 904No grade recorded

     سُؤَالِهِ لَهُمْ أَنْ يَتَمَنَّوُا الْمَوْتَ إِنْ كَانُوا صَادِقِينَ فِي دَعَاوَى ادَّعَوْهَا قَالَ اللَّهُ عَزَّ وَجَلَّ: قُلْ إِنْ كَانَتْ لَكُمُ الدَّارُ الآخِرَةُ عِنْدَ اللَّهِ خَالِصَةً مِنْ دُونِ النَّاسِ فَتَمَنَّوُا الْمَوْتَ إِنْ كُنْتُمْ صَادِقِينَ [سُورَةُ الْبَقَرَةِ، آيَةُ: 94] أَيْ اُدْعُوا بِالْمَوْتِ عَلَى أَيِّ الْفَرِيقَيْنِ أَكْذَبُ عِنْدَ اللَّهِ، فَأَبَوْا ذَلِكَ عَلَى رَسُولِ اللَّهِ ﷺ. يَقُولُ اللَّهُ جَلَّ ثَنَاؤُهُ لِنَبِيِّهِ عَلَيْهِ الصَّلَاةُ وَالسَّلَامُ: وَلَنْ يَتَمَنَّوْهُ أَبَدًا بِمَا قَدَّمَتْ أَيْدِيهِمْ أَيْ بِعِلْمِهِمْ بِمَا عِنْدَهُمْ مِنْ الْعِلْمِ بِكَ، وَالْكُفْرِ بِذَلِكَ، فَيُقَالُ: لَوْ تَمَنَّوْهُ يَوْمَ قَالَ ذَلِكَ لَهُمْ مَا بَقِيَ عَلَى وَجْهِ الْأَرْضِ يَهُودِيٌّ إلَّا مَاتَ. ورَوَى ابْنُ جَرِيرٍ عَنْ أَبِي الْعَالِيَةِ أَنَّهُ قَالَ: "قَالُوا: لَنْ يَدْخُلَ الْجَنَّةَ إِلَّا مَنْ كَانَ هُودًا أَوْ نَصَارَى، وَقَالُوا: نَحْنُ أَبْنَاءُ اللَّهِ وَأَحِبَّاؤُهُ". فَأَنْزَلَ اللَّهُ تَعَالَى الْآيَةَ الْأُولَى فَلَمْ يَفْعَلُوا.   وَرَوَى الْبَيْهَقِيُّ فِي "الدَّلَائِلِ" عَنِ ابْنِ عَبَّاسٍ ؓ أَنَّ الْآيَةَ الْأُولَى لَمَّا نَزَلَتْ قَالَ لَهُمْ رَسُولُ اللَّهِ ﷺ: "إِنْ كُنْتُمْ فِي مَقَالَتِكُمْ صَادِقِينَ قُولُوا اللَّهُمَّ أَمِتْنَا، فَوَالَّذِي نَفْسِي بِيَدِهِ لَا يَقُولُهَا رَجُلٌ مِنْكُمْ إِلَّا غَصَّ بِرِيقِهِ فَمَاتَ مَكَانَهُ"، فَأَبَوْا أَنْ يَفْعَلُوا وَكَرِهُوا مَا قَالَ لَهُمْ، فَنَزَلَ: وَلَنْ يَتَمَنَّوْهُ أَبَدًا بِمَا قَدَّمَتْ أَيْدِيهِمْ وَاللَّهُ عَلِيمٌ بِالظَّالِمِينَ [سُورَةُ الْبَقَرَةِ، آيَةُ: 95] يَعْنِي عَمِلَتْهُ أَيْدِيهِمْ. فَقَالَ رَسُولُ اللَّهِ ﷺ عِنْدَ نُزُولِ هَذِهِ الْآيَةِ: "وَاللَّهِ لَنْ يَتَمَنَّوْهُ أَبَدًا". وَرَوَى ابْنُ إِسْحَاقَ، وَابْنُ جَرِيرٍ، وَابْنُ أَبِي حَاتِمٍ مِنْ طَرِيقٍ آخَرَ عَنْهُ، قَالَ: "لَوْ تَمَنَّى الْيَهُودُ الْمَوْتَ لَشَرِقَ أَحَدُهُمْ بِرِيقِهِ". وَرَوَى الْإِمَامُ أَحْمَدُ، وَالْبُخَارِيُّ، وَالتِّرْمِذِيُّ، وَالنَّسَائِيُّ، وَابْنُ مَرْدَوَيْهِ، وَأَبُو نُعَيْمٍ، عَنِ ابْنِ عَبَّاسٍ ؓ عَنْ رَسُولِ اللَّهِ ﷺ أَنَّهُ قَالَ: "لَوْ أَنَّ الْيَهُودَ تَمَنَّوُا الْمَوْتَ، لَمَاتُوا وَلَرَأَوْا مَقَاعِدَهُمْ مِنَ النَّارِ"  .

     ✧ His ﷺ asking them to wish for death if they were truthful in claims they made Allah, Mighty and Majestic, said: Say, "If the abode of the Hereafter with Allah is for you alone and not for the [other] people, then wish for death, if you should be truthful" [Sūrat al-Baqarah, verse 94] i.e., invoke death upon whichever of the two parties is more false before Allah, but they refused that to the Messenger of Allah ﷺ. Allah, exalted be His praise, says to His Prophet ﷺ: But they will never wish for it, ever, because of what their hands have put forth, i.e., because of their knowledge of what they have of knowledge about you, and their disbelief in that. It is said: Had they wished for it on the day he said that to them, no Jew would have remained on the face of the earth but would have died. Ibn Jarīr narrated from Abū al-ʿĀliyah that he said: "They said: 'None will enter Paradise except one who is a Jew or a Christian,' and they said: 'We are the children of Allah and His beloved.'" So Allah, Most High, sent down the first verse, but they did not do it. Al-Bayhaqī narrated in "al-Dalāʾil" from Ibn ʿAbbās ؓ that when the first verse was sent down, the Messenger of Allah ﷺ said to them: "If you are truthful in your statement, say: O Allah, cause us to die. For by the One in whose hand is my soul, no man among you would say it except that he would choke on his saliva and die on the spot." But they refused to do it and disliked what he said to them. Then was sent down: But they will never wish for it, ever, because of what their hands have put forth. And Allah is Knowing of the wrongdoers [Sūrat al-Baqarah, verse 95], meaning what their hands had done. The Messenger of Allah ﷺ said when this verse was sent down: "By Allah, they will never wish for it, ever." Ibn Isḥāq, Ibn Jarīr, and Ibn Abī Ḥātim narrated from another chain from him, he said: "Had the Jews wished for death, one of them would have choked on his saliva." Imām Aḥmad, al-Bukhārī, al-Tirmidhī, al-Nasāʾī, Ibn Mardawayh, and Abū Nuʿaym narrated from Ibn ʿAbbās ؓ from the Messenger of Allah ﷺ that he said: "Had the Jews wished for death, they would have died and would have seen their places in the Fire."

483. Tarikh (al-Tabari) 905No grade recorded

     سِحْرِهِمْ إِيَّاهُ ﷺ   رَوَى الشَّيْخَانِ وَالْإِسْمَاعِيلِيُّ، وَابْنُ مَرْدَوَيْهِ، وَالْبَيْهَقِيُّ عَنْ عَائِشَةَ ؓ، وَالْإِمَامُ أَحْمَدُ، وَعَبْدُ بْنُ حُمَيْدٍ، وَالْبُخَارِيُّ، وَالنَّسَائِيُّ عَنْ زَيْدِ بْنِ أَرْقَمَ، وَابْنُ مَرْدَوَيْهِ عَنْ أَنَسِ بْنِ مَالِكٍ ؓ، وَابْنُ سَعْدٍ، وَالْبَيْهَقِيُّ، وَابْنُ مَرْدَوَيْهِ عَنِ ابْنِ عَبَّاسٍ ؓ، وَابْنُ سَعْدٍ عَنْ عُمَرَ بْنِ الْحَكَمِ مُرْسَلًا، قَالَ عُمَرُ بْنُ الْحَكَمِ: لَمَّا رَجَعَ رَسُولُ اللَّهِ ﷺ مِنَ الْحُدَيْبِيَةِ فِي ذِي الْحِجَّةِ، وَدَخَلَ الْمُحَرَّمُ سَنَةَ سَبْعٍ، جَاءَتْ رُؤَسَاءُ يَهُودَ [الَّذِينَ بَقَوْا فِي الْمَدِينَةِ مِمَّنْ يُظْهِرُ الْإِسْلَامَ وَهُوَ مُنَافِقٌ] إِلَى لَبِيدِ بْنِ الْأَعْصَمِ، وَكَانَ حَلِيفًا فِي بَنِي زُرَيْقٍ، وَكَانَ سَاحِرًا [قَدْ عَلِمَتْ ذَلِكَ يَهُودُ أَنَّهُ أَعْلَمُهُمْ بِالسِّحْرِ وَبِالسُّمُومِ] فَقَالُوا لَهُ: يَا أَبَا الْأَعْصَمِ أَنْتَ أَسْحَرُنَا، وَقَدْ سَحَرْنَا مُحَمَّدًا فَلَمْ نَصْنَعْ شَيْئًا، وَأَنْتَ تَرَى أَثَرَهُ فِينَا، وَخِلَافَهُ دِينَنَا، وَمَنْ قَتَلَ مِنَّا وَأَجْلَى، وَنَحْنُ نَجْعَلُ لَكَ عَلَى ذَلِكَ جُعْلًا عَلَى أَنْ تَسْحَرَهُ لَنَا سِحْرًا يَنْكَؤُهُ، فَجَعَلُوا لَهُ ثَلَاثَةَ دَنَانِيرَ عَلَى أَنْ يَسْحَرَ رَسُولَ اللَّهِ ﷺ. وَقَالَتْ عَائِشَةُ ؓ فِي رِوَايَةِ عَبْدِ اللَّهِ بْنِ عُمَيْرٍ: سَحَرَ رَسُولَ اللَّهِ ﷺ يَهُودِيٌّ مِنْ يَهُودِ بَنِي زُرَيْقٍ. وَفِي رِوَايَةِ ابْنِ عُيَيْنَةَ: رَجُلٌ مِنْ بَنِي زُرَيْقٍ حَلِيفُ يَهُودَ وَكَانَ مُنَافِقًا. وَفِي حَدِيثِ عَبْدِ الرَّحْمَنِ بْنِ كَعْبِ بْنِ مَالِكٍ عِنْدَ ابْنِ سَعْدٍ: إِنَّمَا سَحَرَهُ بَنَاتُ أَعْصَمَ أَخَوَاتُ لَبِيدٍ، وَكُنَّ أَسْحَرَ مِنْ لَبِيدٍ وَأَخْبَثَ، وَكَانَ لَبِيدٌ هُوَ الَّذِي ذَهَبَ بِهِ فَأَدْخَلَهُ تَحْتَ رَاعُوفَةِ الْبِئْرِ، فَلَمَّا عَقَدُوا تِلْكَ الْعُقَدَ أَنْكَرَ رَسُولُ اللَّهِ ﷺ تِلْكَ السَّاعَةَ بَصَرَهُ، وَدَسَّ بَنَاتُ أَعْصَمَ إِحْدَاهُنَّ، فَدَخَلَتْ عَلَى عَائِشَةَ ؓ، [فَخَبَّرَتْهَا عَائِشَةُ أَوْ سَمِعَتْ عَائِشَةَ تَذْكُرُ مَا أَنْكَرَ رَسُولُ اللَّهِ ﷺ مِنْ بَصَرِهِ] ثُمَّ خَرَجَتْ إِلَى أَخَوَاتِهَا [وَإِلَى لَبِيدٍ] ف?أَخْبَرَتْهُمْ بِذَلِكَ. فَقَالَتْ إِحْدَاهُنَّ: "إِنْ يَكُنْ نَبِيًّا فَسَيُخْبَرُ، وَإِنْ يَكُ غَيْرَ ذَلِكَ فَسَوْفَ يُدَلِّهُهُ هَذَا السِّحْرُ حَتَّى يَذْهَبَ عَقْلُهُ". وَفِي رِوَايَةٍ فِي الصَّحِيحِ [عَنْ عَائِشَةَ ؓ قَالَتْ: "كَانَ رَسُولُ اللَّهِ ﷺ سُحِرَ] حَتَّى كَانَ يَرَى أَنَّهُ يَأْتِي النِّسَاءَ وَلَا يَأْتِيهِنَّ". قَالَ سُفْيَانُ: وَهَذَا شَرُّ مَا يَكُونُ إِذَا كَانَ كَذَا. وَفِي مُرْسَلِ يَحْيَى بْنِ يَعْمُرَ عَنْ عَبْدِ الرَّزَّاقِ: حَتَّى أَنْكَرَ بَصَرَهُ، فَدَخَلَ عَلَيْهِ أَصْحَابُهُ يَعُودُونَهُ فَخَرَجُوا مِنْ عِنْدِهِ وَهُمْ يَرَوْنَ أَنَّهُ لِمَا بِهِ [مَطْبُوبٌ]. وَفِي رِوَايَةِ عَمْرَةَ عَنْ عَائِشَةَ عِنْدَ الْبَيْهَقِيِّ: فَكَانَ يَذُوبُ وَمَا يَدْرِي مَا وَجَعُهُ فَاشْتَكَى لِذَلِكَ أَيَّامًا. وَفِي رِوَايَةِ أَبِي ضَمْرَةَ عِنْدَ الْإِسْمَاعِيلِيِّ: مَكَثَ أَرْبَعِينَ لَيْلَةً. وَفِي رِوَايَةِ وُهَيْبٍ عِنْدَ الْإِمَامِ أَحْمَدَ: سِتَّةَ أَشْهُرٍ، حَتَّى إِذَا كَانَ ذَاتَ يَوْمٍ وَهُوَ عِنْدِي دَعَا اللَّهَ عَزَّ وَجَلَّ ثُمَّ دَعَا ثُمَّ قَالَ: "يَا عَائِشَةُ، أَشَعَرْتِ أَنَّ اللَّهَ أَفْتَانِي فِيمَا اسْتَفْتَيْتُهُ فِيهِ؟" قُلْتُ: وَمَا ذَاكَ يَا رَسُولَ اللَّهِ؟ قَالَ: "أَتَانِي رَجُلَانِ - وَفِي حَدِيثِ ابْنِ عَبَّاسٍ: جِبْرِيلُ وَمِيكَائِيلُ- فَقَعَدَ أَحَدُهُمَا عِنْدَ رَأْسِي- قَالَ الدِّمْيَاطِيُّ: هُوَ جِبْرِيلُ- وَالْآخَرُ عِنْدَ رِجْلَيَّ. ثُمَّ قَالَ أَحَدُهُمَا لِصَاحِبِهِ- وَفِي حَدِيثِ ابْنِ عَبَّاسٍ: فَقَالَ مِيكَائِيلُ: يَا جِبْرِيلُ، إِنَّ صَاحِبَكَ شَاكٍ. قَالَ: أَجَلْ. قَالَ: وَمَا وَجَعُ الرَّجُلِ؟ فَقَالَ: مَطْبُوبٌ. قَالَ: وَمَنْ طَبَّهُ؟ قَالَ: لَبِيدُ بْنُ الْأَعْصَمِ الْيَهُودِيُّ. قَالَ: فَبِمَاذَا؟ قَالَ: "فِي مُشْطٍ وَمُشَاطَةٍ- وَفِي لَفْظٍ: مُشْطٍ وَمُشَاقَةٍ وَجُفِّ طَلْعِ نَخْلَةٍ ذَكَرٍ". وَفِي حَدِيثِ عَائِشَةَ مِنْ طَرِيقِ ابْنِ عُيَيْنَةَ، "فَقَالَ الَّذِينَ عِنْدَ رَأْسِي". قَالَ الْحَافِظُ: "وَكَأَنَّهَا أَصْوَبُ". وَفِي حَدِيثِ ابْنِ عَبَّاسٍ عِنْدَ الْبَيْهَقِيِّ قَالَ: وَأَيْنَ هُوَ؟ قَالَ: فِي بِئْرِ ذِي أَرَوَانَ- وَفِي لَفْظٍ: بِئْرِ ذَرْوَانَ- وَفِي حَدِيثِ ابْنِ عَبَّاسٍ عِنْدَ ابْنِ مَرْدَوَيْهِ: وَهُوَ بِئْرُ مَيْمُونٍ فِي كُدْيَةٍ تَحْتَ صَخْرَةٍ فِي الْمَاءِ. قَالَ: فَمَا دَوَاءُ ذَلِكَ؟ قَالَ: تُنْزَحُ الْبِئْرُ، ثُمَّ تُقْلَبُ الصَّخْرَةُ فَتُؤْخَذُ الْكُدْيَةُ فِيهَا مِثَالُ إِحْدَى عَشْرَةَ عُقْدَةً فَتُحْرَقُ، فَإِنَّهُ يَبْرَأُ بِإِذْنِ اللَّهِ تَعَالَى. فَبَعَثَ رَسُولُ اللَّهِ ﷺ عَلِيًّا وَعَمَّارًا. وَفِي حَدِيثٍ آخَرَ: ذَهَبَ رَسُولُ اللَّهِ ﷺ فِي أُنَاسٍ مِنْ أَصْحَابِهِ إِلَى الْبِئْرِ، فَنَظَرَ إِلَيْهَا، وَعَلَيْهَا نَخْلٌ، فَدَخَلَ رَجُلٌ فَاسْتَخْرَجَ جُفَّ طَلْعَةِ [ذَكَرٍ] مِنْ تَحْتِ الرَّاعُوفَةِ، فَإِذَا فِيهَا مُشْطُ رَسُولِ اللَّهِ ﷺ، وَإِذَا وَتَرٌ مَعْقُودٌ فِيهِ إِحْدَى عَشْرَةَ عُقْدَةً مُغَرَّزَةً بِالْإِبَرِ، فَنَزَلَ جِبْرِيلُ عَلَيْهِ السَّلَامُ بِالْمُعَوِّذَتَيْنِ: سُورَةِ الْفَلَقِ وَسُورَةِ النَّاسِ [وَهُمَا إِحْدَى عَشْرَةَ آيَةً عَلَى عَدَدِ تِلْكَ الْعُقَدِ، وَأَمَرَ أَنْ يَتَعَوَّذَ بِهِمَا] فَجَعَلَ كُلَّمَا قَرَأَ آيَةً انْحَلَّتْ عُقْدَةٌ، وَكُلَّمَا نَزَعَ إِبْرَةً وَجَدَ لَهَا أَلَمًا وَيَجِدُ بَعْدَهَا رَاحَةً. فَقَامَ رَسُولُ اللَّهِ ﷺ كَأَنَّمَا أُنْشِطَ مِنْ عِقَالٍ. قَالَتْ عَائِشَةُ: فَلَمَّا رَجَعَ قَالَ: "لَكَأَنَّ مَاءَهَا نُقَاعَةُ الْحِنَّاءِ، وَكَأَنَّ رُؤُوسَ نَخْلِهَا الَّذِي يَشْرَبُ مَاءَهَا قَدِ الْتَوَى سَعَفُهُ كَأَنَّهُ رُؤُوسُ الشَّيَاطِينِ". قُلْتُ: يَا رَسُولَ اللَّهِ أَفَلَا اسْتَخْرَجْتَهُ؟ قَالَ: "لَا" - وَفِي رِوَايَةٍ مِنْ حَدِيثِ عَائِشَةَ فِي الصَّحِيحِ وَغَيْرِهِ: فَقُلْتُ يَا رَسُولَ اللَّهِ: أَفَلَا- قَالَ سُفْيَانُ: أَيْ تَنَشَّرْتَ- فَقَالَ: "أَمَا وَاللَّهِ" - وَفِي رِوَايَةٍ: "أَمَّا أَنَا فَقَدْ عَافَانِي اللَّهُ وَشَفَانِي، وَخَشِيتُ أَنْ أُثَوِّرَ- وَفِي رِوَايَةٍ أُثِيرَ- عَلَى النَّاسِ مِنْهُ شَرًّا". وَأَمَرَ بِهَا فَدُفِنَتْ. فَقِيلَ: يَا رَسُولَ اللَّهِ لَوْ قَتَلْتَهُ فَقَالَ: "مَا وَرَاءَهُ مِنْ عَذَابٍ أَشَدُّ". وَفِي رِوَايَةٍ: فَأَخَذَهُ رَسُولُ اللَّهِ ﷺ فَاعْتَرَفَ، فَعَفَا عَنْهُ وَلَمْ يَقْتُلْهُ. تَنْبِيهَاتٌ:... الْخَامِسُ: لَبِيدٌ- بِفَتْحِ اللَّامِ وَكَسْرِ الْمُوَحَّدَةِ بَعْدَهَا تَحْتِيَّةٌ سَاكِنَةٌ ثُمَّ مُهْمَلَةٌ- ابْنُ الْأَعْصَمِ بِوَزْنِ أَحْمَرَ بِمُهْمَلَتَيْنِ- وُصِفَ فِي رِوَايَةٍ بِأَنَّهُ مِنْ يَهُودِ بَنِي زُرَيْقٍ. وَفِي رِوَايَةٍ [أُخْرَى] بِأَنَّهُ رَجُلٌ مِنْ بَنِي زُرَيْقٍ حَلِيفُ يَهُودَ، وَكَانَ مُنَافِقًا. وَيُجْمَعُ بَيْنَهُمَا بِأَنَّ مَنْ أَطْلَقَ أَنَّهُ يَهُودِيٌّ نَظَرَ إِلَى مَا فِي نَفْسِ الْأَمْرِ، وَمَنْ أَطْلَقَ عَلَيْهِ مُنَافِقًا نَظَرَ إِلَى ظَاهِرِ أَمْرِهِ. قَالَ أَبُو الْفَرَجِ: وَهَذَا يَدُلُّ عَلَى أَنَّهُ أَسْلَمُ نِفَاقًا، وَهُوَ وَاضِحٌ. السَّادِسُ: فِي مُدَّةِ مُكْثِهِ ﷺ مَسْحُورًا: وَقَعَ فِي رِوَايَةِ أَبِي ضَمْرَةَ عِنْدَ الْإِسْمَاعِيلِيِّ فِي صَحِيحِهِ أَنَّهُ ﷺ مَكَثَ أَرْبَعِينَ لَيْلَةً. وَفِي رِوَايَةِ وُهَيْبٍ عَنْ هِشَامٍ عِنْدَ الْإِمَامِ أَحْمَدَ سِتَّةَ أَشْهُرٍ. وَيُمْكِنُ الْجَمْعُ بَيْنَهُمَا بِأَنْ تَكُونَ السِّتَّةُ أَشْهُرٍ مِنَ ابْتِدَاءِ تَغَيُّرِ مِزَاجِهِ، وَالْأَرْبَعُونَ يَوْمًا مِنَ اسْتِحْكَامِهِ. قَالَ السُّهَيْلِيُّ: لَمْ أَقِفْ عَلَى شَيْءٍ مِنَ الْأَحَادِيثِ الْمَشْهُورَةِ عَلَى قَدْرِ الْمُدَّةِ الَّتِي مَكَثَ ﷺ فِيهَا مِنَ السِّحْرِ، حَتَّى ظَفِرْتُ بِهِ فِي جَامِعِ مَعْمَرِ [بْنِ رَاشِدٍ] عَنِ الزُّهْرِيِّ قَالَ: "سُحِرَ رَسُولُ اللَّهِ ﷺ سَنَةً [يُخَيَّلُ إِلَيْهِ أَنَّهُ يَفْعَلُ الْفِعْلَ وَلَا يَفْعَلُهُ]. وَقَدْ وَجَدْنَاهُ مَوْصُولًا بِإِسْنَادٍ صَحِيحٍ، فَهُوَ الْمُعْتَمَدُ. السَّابِعُ: قَوْلُهُ: "فَدَعَا اللَّهَ عَزَّ وَجَلَّ، ثُمَّ دَعَا اللَّهَ عَزَّ وَجَلَّ": قَالَ الْإِمَامُ النَّوَوِيُّ: "فِيهِ اسْتِحْبَابُ الدُّعَاءِ عِنْدَ حُصُولِ الْأُمُورِ الْمَكْرُوهَاتِ وَتَكْرِيرِهِ،  وَحُسْنُ الِالْتِجَاءِ إِلَى اللَّهِ تَعَالَى فِي رَفْعِ ذَلِكَ". قَالَ الْحَافِظُ: "سَلَكَ النَّبِيُّ ﷺ فِي هَذِهِ الْقَضِيَّةِ مَسْلَكَيِ التَّفْوِيضِ وَتَعَاطِي الْأَسْبَابِ، فَفِي أَوَّلِ الْأَمْرِ فَوَّضَ وَسَلَّمَ لِأَمْرِ رَبِّهِ، وَاحْتَسَبَ الْأَجْرَ فِي صَبْرِهِ عَلَى بَلَائِهِ. ثُمَّ لَمَّا تَمَادَى ذَلِكَ وَخَشِيَ مِنْ تَمَادِيهِ أَنْ يَضْعُفَ عَنْ عِبَادَتِهِ جَنَحَ إِلَى التَّدَاوِي ثُمَّ إِلَى الدُّعَاءِ. وَكُلٌّ مِنَ الْمَقَامَيْنِ غَايَةٌ "فِي الْكَمَالِ". الثَّامِنُ: وَقَعَ فِي حَدِيثِ ابْنِ عَبَّاسٍ عِنْدَ ابْنِ سَعْدٍ: أَنَّ رَسُولَ اللَّهِ ﷺ أَرْسَلَ عَلِيًّا وَعَمَّارًا لِاسْتِخْرَاجِ السِّحْرِ. وَفِي رِوَايَةِ عَائِشَةَ فِي الصَّحِيحِ: أَنَّهُ ﷺ تَوَجَّهَ إِلَى الْبِئْرِ مَعَ جَمَاعَةٍ. وَعَنِ ابْنِ سَعْدٍ عَنْ عُمَرَ بْنِ الْحَكَمِ مُرْسَلًا: "فَدَعَا جُبَيْرَ بْنَ إِيَاسٍ الزُّرَقِيَّ فَدَلَّهُ عَلَى مَوْضِعِهِ فِي بِئْرِ ذَرْوَانَ تَحْتَ أُرْعُوفَةِ الْبِئْرِ، فَخَرَجَ جُبَيْرٌ حَتَّى اسْتَخْرَجَهُ. قَالَ ابْنُ سَعْدٍ: وَيُقَالُ: إِنَّ الَّذِي اسْتَخْرَجَ السِّحْرَ بِأَمْرِ رَسُولِ اللَّهِ ﷺ قَيْسُ بْنُ مِحْصَنٍ الزُّرَقِيُّ. وَيُجْمَعُ بِأَنَّهُ أَعَانَ جُبَيْرًا عَلَى ذَلِكَ وَبَاشَرَهُ بِنَفْسِهِ، فَنُسِبَ إِلَيْهِ. حُكْمِهِ ﷺ فِي السَّاحِرِ فِي الترمذي: عَنْهُ ﷺ: حَدُّ السَّاحِرِ  ضَرْبَةٌ بِالسَّيْفِ. وَالصَّحِيحُ أَنَّهُ مَوْقُوفٌ عَلَى جُنْدُبِ بْنِ عَبْدِ اللَّهِ. وَصَحَّ عَنْ عمر ؓ أَنَّهُ أَمَرَ بِقَتْلِهِ، وَصَحَّ عَنْ حفصة ؓ، أَنَّهَا قَتَلَتْ مُدَبَّرَةً سَحَرَتْهَا، فَأَنْكَرَ عَلَيْهَا عثمان إِذْ فَعَلَتْهُ دُونَ أَمْرِهِ. وَرُوِيَ عَنْ عائشة ؓ أَيْضًا أَنَّهَا قَتَلَتْ مُدَبَّرَةً سَحَرَتْهَا، وَرُوِيَ أَنَّهَا بَاعَتْهَا، ذَكَرَهُ ابن المنذر وَغَيْرُهُ. وَقَدْ صَحَّ أَنَّ رَسُولَ اللَّهِ ﷺ لَمْ يَقْتُلْ مَنْ سَحَرَهُ مِنَ الْيَهُودِ، فَأَخَذَ بِهَذَا الشَّافِعِيُّ، وأبو حنيفة - رَحِمَهُمَا اللَّهُ -، وَأَمَّا مالك، وأحمد - رَحِمَهُمَا اللَّهُ -، فَإِنَّهُمَا يَقْتُلَانِهِ، وَلَكِنْ مَنْصُوصُ أحمد - رَحِمَهُ اللَّهُ - أَنَّ سَاحِرَ أَهْلِ الذِّمَّةِ  لَا يُقْتَلُ، وَاحْتَجَّ بِأَنَّ النَّبِيَّ ﷺ لَمْ يَقْتُلْ لبيد بن الأعصم اليهودي حِينَ سَحَرَهُ، وَمَنْ قَالَ بِقَتْلِ سَاحِرِهِمْ يُجِيبُ عَنْ هَذَا بِأَنَّهُ لَمْ يُقِرَّ، وَلَمْ يَقُمْ عَلَيْهِ بَيِّنَةٌ، وَبِأَنَّهُ خَشِيَ ﷺ أَنْ يُثِيرَ عَلَى النَّاسِ شَرًّا بِتَرْكِ إِخْرَاجِ السِّحْرِ مِنَ الْبِئْرِ، فَكَيْفَ لَوْ قَتَلَهُ.

     ✧ Their bewitching him ﷺ Al-Bukhārī and Muslim, al-Ismāʿīlī, Ibn Mardawayh, and al-Bayhaqī narrated from ʿĀʾishah ؓ, and Imām Aḥmad, ʿAbd b. Ḥumayd, al-Bukhārī, and al-Nasāʾī from Zayd b. Arqam, and Ibn Mardawayh from Anas b. Mālik ؓ, and Ibn Saʿd, al-Bayhaqī, and Ibn Mardawayh from Ibn ʿAbbās ؓ, and Ibn Saʿd from ʿUmar b. al-Ḥakam as a mursal report. ʿUmar b. al-Ḥakam said: When the Messenger of Allah ﷺ returned from al-Ḥudaybiyah in Dhū al-Ḥijjah, and Muḥarram of the year seven began, the leaders of the Jews [who remained in Madinah among those who professed Islam while being hypocrites] came to Labīd b. al-Aʿṣam. He was an ally among the Banū Zurayq and was a sorcerer [the Jews knew that he was the most knowledgeable of them in sorcery and poisons]. They said to him: "O Abū al-Aʿṣam, you are the most skilled of us in sorcery. We have tried to bewitch Muḥammad but accomplished nothing. You see his impact on us, his opposition to our religion, and those of us he has killed or expelled. We will give you a compensation for that, on condition that you bewitch him for us with a debilitating spell." So they gave him three dinars to bewitch the Messenger of Allah ﷺ. ʿĀʾishah ؓ said in the narration of ʿAbd Allāh b. ʿUmayr: "A Jew from the Jews of Banū Zurayq bewitched the Messenger of Allah ﷺ." In the narration of Ibn ʿUyaynah: "A man from Banū Zurayq, an ally of the Jews, and he was a hypocrite." In the ḥadīth of ʿAbd al-Raḥmān b. Kaʿb b. Mālik according to Ibn Saʿd: "Only the daughters of Aʿṣam, the sisters of Labīd, bewitched him, and they were more skilled in sorcery and more wicked than Labīd. Labīd was the one who took it and placed it beneath the covering stone (rāʿūfah) of the well. When they tied those knots, the Messenger of Allah ﷺ immediately noticed a change in his eyesight. One of the daughters of Aʿṣam slipped in and entered upon ʿĀʾishah ؓ, [and ʿĀʾishah told her, or ʿĀʾishah was heard mentioning what the Messenger of Allah ﷺ had noticed in his eyesight]. Then she went out to her sisters [and to Labīd] and informed them of that. One of them said: "If he is a prophet, he will be informed; if he is otherwise, this sorcery will gradually confuse him until his intellect departs." In a narration in the Ṣaḥīḥ [from ʿĀʾishah ؓ, she said: "The Messenger of Allah ﷺ was bewitched] to the point that he would imagine that he had come to his wives while he had not." Sufyān said: "This is the worst form of it, if that is the case." In the mursal report of Yaḥyā b. Yaʿmur from ʿAbd al-Razzāq: "Until his eyesight became impaired. His companions entered to visit him and left thinking his condition was due to [being under a spell (maṭbūb)]." In the narration of ʿAmrah from ʿĀʾishah according to al-Bayhaqī: "He was wasting away and did not know what his ailment was. He complained of that for several days." In the narration of Abū Ḍamrah according to al-Ismāʿīlī: "He remained for forty nights." In the narration of Wuhayb according to Imām Aḥmad: "Six months," until one day while he was with me, he supplicated to Allah, Mighty and Majestic, then supplicated again, then said: "O ʿĀʾishah, did you realize that Allah has answered me concerning what I asked Him about?" I said: "What is that, O Messenger of Allah?" He said: "Two men came to me—and in the ḥadīth of Ibn ʿAbbās: Jibrīl and Mīkāʾīl—and one of them sat at my head—al-Dimyāṭī said: he is Jibrīl—and the other at my feet. Then one of them said to his companion—and in the ḥadīth of Ibn ʿAbbās: Mīkāʾīl said: 'O Jibrīl, your companion is complaining.' He said: 'Indeed.' He said: 'What is the man's ailment?' He said: 'He is under a spell (maṭbūb).' He said: 'Who bewitched him?' He said: 'Labīd b. al-Aʿṣam the Jew.' He said: "With what?" He said: 'In a comb and hair combings'—and in one wording: 'a comb and combed-out hair (mushāqah) and the spathe of a male date-palm.'" In the ḥadīth of ʿĀʾishah through Ibn ʿUyaynah, "then the one at my head said." Al-Ḥāfiẓ said: "This seems more correct." In the ḥadīth of Ibn ʿAbbās according to al-Bayhaqī: "He said: 'Where is it?' He said: 'In the well of Dhī Arwān'—and in one wording: 'the well of Dharwān.' In the ḥadīth of Ibn ʿAbbās according to Ibn Mardawayh: 'It is the well of Maymūn in a rocky hillock beneath a stone in the water.' He said: 'What is the remedy for that?' He said: 'The well is drained, then the stone is overturned, and the lump is taken, in which there is the like of eleven knots, and it is burned, for he will be cured by Allah's permission, Exalted is He.' So the Messenger of Allah ﷺ sent ʿAlī and ʿAmmār. In another ḥadīth: The Messenger of Allah ﷺ went with a group of his companions to the well. He looked at it, and there were date-palms over it. A man entered and extracted the spathe of a [male] date-palm from beneath the covering stone. In it was the comb of the Messenger of Allah ﷺ, and there was a string with eleven knots tied in it, pierced with needles. Then Jibrīl ﷺ descended with the two protective surahs: Sūrat al-Falaq and Sūrat al-Nās [which are eleven verses, matching the number of those knots, and he commanded him to seek protection by them]. Each time he recited a verse, a knot was loosened, and each time a needle was removed, he felt pain, and after it he found relief. The Messenger of Allah ﷺ stood up as if he had been released from a tether. ʿĀʾishah said: When he returned, he said: "It is as though its water was the infusion of henna, and as though the heads of its date-palms that drink its water had twisted fronds like the heads of devils." I said: "O Messenger of Allah, will you not have it extracted?" He said: "No"— In a narration from the ḥadīth of ʿĀʾishah in the Ṣaḥīḥ and elsewhere: I said: "O Messenger of Allah, will you not—" Sufyān said: meaning "will you not have it undone (tanshshart)?" He said: "By Allah—and in one narration: 'As for me, Allah has healed me and cured me, and I feared that I would stir up—and in one narration: that it would stir up—evil from it upon the people.'" He ordered it to be buried. It was said: "O Messenger of Allah, why not kill him?" He said: "What lies behind it of punishment is more severe." In one narration: The Messenger of Allah ﷺ seized him and he confessed, so he pardoned him and did not kill him. Notes:... The fifth: Labīd—with fatḥah on the lām and kasrah on the bāʾ, followed by a silent yāʾ, then an unpointed letter—b. al-Aʿṣam, in the pattern of aḥmar with two unpointed letters, is described in one narration as being from the Jews of Banū Zurayq. In another narration, as a man from Banū Zurayq, an ally of the Jews, and he was a hypocrite. The two are reconciled by saying that whoever called him a Jew looked at the reality of his inner state, and whoever called him a hypocrite looked at his outward condition. Abū al-Faraj said: This indicates that he had embraced Islam hypocritically, and that is clear. The sixth: Regarding the duration of his ﷺ remaining bewitched: In the narration of Abū Ḍamrah according to al-Ismāʿīlī in his Ṣaḥīḥ, he ﷺ remained forty nights. In the narration of Wuhayb from Hishām according to Imām Aḥmad, six months. It is possible to reconcile them by saying that six months is from the beginning of the change in his temperament, and forty days from its intensification. Al-Suhaylī said: I have not found in any of the well-known ḥadīths the length of the period during which he ﷺ remained under the spell, until I came across it in the Jāmiʿ of Maʿmar [b. Rāshid] from al-Zuhrī, who said: "The Messenger of Allah ﷺ was bewitched for a year [it was made to seem to him that he did an act while he did not do it]. And we have found it connected with a sound chain, so it is the relied-upon view. The seventh: His saying: "He supplicated to Allah, Mighty and Majestic, then supplicated to Allah, Mighty and Majestic." Imām al-Nawawī said: "It indicates the recommendation of supplication when disliked matters occur and of repeating it, and of good recourse to Allah, Exalted is He, in lifting that." Al-Ḥāfiẓ said: "The Prophet ﷺ followed in this matter the two paths of delegation (tafwīḍ) and undertaking means. At first he delegated and submitted to the command of his Lord, and sought reward in patience over his trial. Then when it persisted and he feared that from its persistence he might weaken in his worship, he inclined to treatment and then to supplication. Each of the two stations is an apex 'in perfection.' The eighth: In the ḥadīth of Ibn ʿAbbās according to Ibn Saʿd: The Messenger of Allah ﷺ sent ʿAlī and ʿAmmār to extract the spell. In the narration of ʿĀʾishah in the Ṣaḥīḥ: He ﷺ went to the well with a group. And from Ibn Saʿd from ʿUmar b. al-Ḥakam as a mursal report: "He summoned Jubayr b. Iyās al-Zuraqī, and he showed him its location in the well of Dharwān beneath the covering stone of the well. Jubayr went down and extracted it." Ibn Saʿd said: It is also said that the one who extracted the spell by the command of the Messenger of Allah ﷺ was Qays b. Miḥṣan al-Zuraqī. The two are reconciled by saying that he assisted Jubayr in that and carried it out himself, so it was attributed to him. His ﷺ ruling concerning the sorcerer In al-Tirmidhī, from him ﷺ: "The legal penalty for a sorcerer is a stroke with the sword." The correct view is that it is mawqūf on Jundub b. ʿAbd Allāh. It is authentically reported from ʿUmar ؓ that he ordered his execution, and it is authentically reported from Ḥafṣah ؓ that she killed a slave woman she had pledged to free after her death because she had bewitched her, and ʿUthmān disapproved of her doing so without his command. It is also reported from ʿĀʾishah ؓ that she killed a slave woman she had pledged to free after her death because she had bewitched her, and it is reported that she sold her. Ibn al-Mundhir and others mentioned it. It is authentically established that the Messenger of Allah ﷺ did not kill the Jew who bewitched him. Al-Shāfiʿī and Abū Ḥanīfah—may Allah have mercy on them—adopted this view. As for Mālik and Aḥmad—may Allah have mercy on them—they hold that he should be killed. However, Aḥmad's—may Allah have mercy on him—explicit position is that a sorcerer from among the people of the covenant (ahl al-dhimmah) is not killed. He cited as evidence that the Prophet ﷺ did not kill Labīd b. al-Aʿṣam the Jew when he bewitched him. Those who hold that their sorcerer should be killed respond that he did not confess, and no clear evidence was established against him, and that he ﷺ feared that he might stir up evil upon the people even by leaving the spell in the well unextracted, so how much more if he had killed him.

484. Tarikh (al-Tabari) 906No grade recorded

     [ دَعْوَى الْيَهُودَ قِلَّةَ الْعَذَابِ فِي الْآخِرَةِ، وَرَدُّ اللَّهِ عَلَيْهِمْ   ] قَالَ ابْنُ إسْحَاقَ: وَحَدَّثَنِي مَوْلًى لِزَيْدِ بْنِ ثَابِتٍ عَنْ عِكْرِمَةَ، أَوْ عَنْ سَعِيدِ بْنِ جُبَيْرٍ، عَنْ ابْنِ عَبَّاسٍ، قَالَ: قَدِمَ رَسُولُ اللَّهِ ﷺ الْمَدِينَةَ، وَالْيَهُودُ تَقُولُ: إنَّمَا مُدَّةُ الدُّنْيَا سَبْعَةُ آلَافِ سَنَةٍ، وَإِنَّمَا يُعَذِّبُ اللَّهُ النَّاسَ فِي النَّارِ بِكُلِّ أَلْفِ سَنَةٍ مِنْ أَيَّامِ الدُّنْيَا يَوْمًا وَاحِدًا فِي النَّارِ مِنْ أَيَّامِ الْآخِرَةِ، وَإِنَّمَا هِيَ سَبْعَةُ أَيَّامٍ ثُمَّ يَنْقَطِعُ الْعَذَابُ. فَأَنْزَلَ اللَّهُ فِي ذَلِكَ مِنْ قَوْلِهِمْ: وَقَالُوا لَنْ تَمَسَّنَا النَّارُ إِلَّا أَيَّامًا مَعْدُودَةً قُلْ أَتَّخَذْتُمْ عِنْدَ اللَّهِ عَهْدًا فَلَنْ يُخْلِفَ اللَّهُ عَهْدَهُ أَمْ تَقُولُونَ عَلَى اللَّهِ مَا لَا تَعْلَمُونَ بَلَى مَنْ كَسَبَ سَيِّئَةً وَأَحَاطَتْ بِهِ خَطِيئَتُهُ أَيْ مَنْ عَمِلَ بِمِثْلِ أَعْمَالِكُمْ، وَكَفَرَ بِمِثْلِ مَا كَفَرْتُمْ بِهِ، يُحِيطُ كُفْرُهُ بِمَا لَهُ عِنْدَ اللَّهِ مِنْ حَسَنَةٍ، فَأُولَئِكَ أَصْحَابُ النَّارِ هُمْ فِيهَا خَالِدُونَ أَيْ خُلْدٌ أَبَدًا. وَالَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ أُولَئِكَ أَصْحَابُ الْجَنَّةِ هُمْ فِيهَا خَالِدُونَ أَيْ مَنْ آمَنَ بِمَا كَفَرْتُمْ بِهِ، وَعَمِلَ بِمَا تَرَكْتُمْ مِنْ دِينِهِ، فَلَهُمْ الْجَنَّةُ خَالِدِينَ فِيهَا، يُخْبِرُهُمْ أَنَّ الثَّوَابَ بِالْخَيْرِ وَالشَّرِّ مُقِيمٌ عَلَى أَهْلِهِ أَبَدًا، لَا انْقِطَاعَ لَهُ. قَالَ ابْنُ إسْحَاقَ: ثُمَّ قَالَ ( اللَّهُ عَزَّ وَجَلَّ ) يُؤَنِّبُهُمْ: وَإِذْ أَخَذْنَا مِيثَاقَ بَنِي إِسْرَائِيلَ أَيْ مِيثَاقَكُمْ لَا تَعْبُدُونَ إِلَّا اللَّهَ وَبِالْوَالِدَيْنِ إِحْسَانًا وَذِي الْقُرْبَى وَالْيَتَامَى وَالْمَسَاكِينِ وَقُولُوا لِلنَّاسِ حُسْنًا وَأَقِيمُوا الصَّلَاةَ وَآتُوا الزَّكَاةَ ثُمَّ تَوَلَّيْتُمْ إِلَّا قَلِيلًا مِنْكُمْ وَأَنْتُمْ مُعْرِضُونَ أَيْ تَرَكْتُمْ ذَلِكَ كُلَّهُ لَيْسَ بِالتَّنَقُّصِ. وَإِذْ أَخَذْنَا مِيثَاقَكُمْ لَا تَسْفِكُونَ دِمَاءَكُمْ وقَالَ ابْنُ إسْحَاقَ: وَلَا تُخْرِجُونَ أَنْفُسَكُمْ مِنْ دِيَارِكُمْ ثُمَّ أَقْرَرْتُمْ وَأَنْتُمْ تَشْهَدُونَ عَلَى أَنَّ هَذَا حَقٌّ مِنْ مِيثَاقِي عَلَيْكُمْ، ثُمَّ أَنْتُمْ هَؤُلَاءِ تَقْتُلُونَ أَنْفُسَكُمْ وَتُخْرِجُونَ فَرِيقًا مِنْكُمْ مِنْ دِيَارِهِمْ تَظَاهَرُونَ عَلَيْهِمْ بِالْإِثْمِ وَالْعُدْوَانِ أَيْ أَهْلَ الشِّرْكِ، حَتَّى يَسْفِكُوا دِمَاءَهُمْ مَعَهُمْ، وَيُخْرِجُوهُمْ مِنْ دِيَارِهِمْ مَعَهُمْ. وَإِنْ يَأْتُوكُمْ أُسَارَى تُفَادُوهُمْ وَقَدْ عَرَفْتُمْ أَنَّ ذَلِكَ عَلَيْكُمْ فِي دِينِكُمْ وَهُوَ مُحَرَّمٌ عَلَيْكُمْ فِي كِتَابِكُمْ إخْرَاجُهُمْ، أَفَتُؤْمِنُونَ بِبَعْضِ الْكِتَابِ وَتَكْفُرُونَ بِبَعْضٍ ( أَيْ ) أَتُفَادُونَهُمْ مُؤْمِنِينَ بِذَلِكَ، وَتُخْرِجُونَهُمْ كُفَّارًا بِذَلِكَ. فَمَا جَزَاءُ مَنْ يَفْعَلُ ذَلِكَ مِنْكُمْ إِلَّا خِزْيٌ فِي الْحَيَاةِ الدُّنْيَا وَيَوْمَ الْقِيَامَةِ يُرَدُّونَ إِلَى أَشَدِّ الْعَذَابِ وَمَا اللَّهُ بِغَافِلٍ عَمَّا تَعْمَلُونَ أُولَئِكَ الَّذِينَ اشْتَرَوُا الْحَيَاةَ الدُّنْيَا بِالْآخِرَةِ فَلَا يُخَفَّفُ عَنْهُمُ الْعَذَابُ وَلَا هُمْ يُنْصَرُونَ فَأَنَّبَهُمْ اللَّهُ عَزَّ وَجَلَّ بِذَلِكَ مِنْ فِعْلهمْ، وَقَدْ حَرَّمَ عَلَيْهِمْ فِي التَّوْرَاةِ سَفْكَ دِمَائِهِمْ، وَافْتَرَضَ عَلَيْهِمْ فِيهَا فِدَاءَ أَسْرَاهُمْ. فَكَانُوا فَرِيقَيْنِ، مِنْهُمْ بَنُو قَيْنُقَاعَ وَلَفُّهُمْ، حُلَفَاءُ الْخَزْرَجِ، وَالنَّضِيرُ وَقُرَيْظَةَ وَلَفُّهُمْ، حُلَفَاءُ الْأَوْسِ. فَكَانُوا إذَا كَانَتْ بَيْنَ الْأَوْسِ وَالْخَزْرَجِ حَرْبٌ. خَرَجَتْ بَنُو قَيْنُقَاعَ مَعَ الْخَزْرَجِ وَخَرَجَتْ النَّضِيرُ وَقُرَيْظَةُ مَعَ الْأَوْسِ يُظَاهِرُ كُلُّ وَاحِدٍ مِنْ الْفَرِيقَيْنِ حُلَفَاءَهُ عَلَى إخْوَانِهِ، حَتَّى يَتَسَافَكُوا دِمَاءَهُمْ بَيْنَهُمْ، وَبِأَيْدِيهِمْ التَّوْرَاةُ يَعْرِفُونَ فِيهَا مَا عَلَيْهِمْ وَمَا لَهُمْ، وَالْأَوْسُ وَالْخَزْرَجُ أَهْلُ شِرْكٍ يَعْبُدُونَ الْأَوْثَانَ: لَا يَعْرِفُونَ جَنَّةً وَلَا نَارًا، وَلَا بَعْثًا وَلَا قِيَامَةً، وَلَا كِتَابًا، وَلَا حَلَالًا وَلَا حَرَامًا، فَإِذَا وَضَعَتْ الْحَرْبُ أَوْزَارَهَا افْتَدَوْا أُسَارَاهُمْ تَصْدِيقًا لِمَا فِي التَّوْرَاةِ، وَأَخَذَ بِهِ بَعْضُهُمْ مِنْ بَعْضٍ، يَفْتَدِي بَنُو قَيْنُقَاعَ مَنْ كَانَ مِنْ أَسْرَاهُمْ فِي أَيَدِي الْأَوْسِ وَتَفْتَدِي النَّضِيرُ وَقُرَيْظَةُ مَا فِي أَيَدِي الْخَزْرَجِ مِنْهُمْ. وَيُطِلُّونَ مَا أَصَابُوا مِنْ الدِّمَاءِ، وَقَتْلَى مَنْ قُتِلُوا مِنْهُمْ فِيمَا بَيْنَهُمْ، مُظَاهَرَةً لِأَهْلِ الشِّرْكِ عَلَيْهِمْ. يَقُولُ اللَّهُ تَعَالَى لَهُمْ حَيْنَ أَنَّبَهُمْ بِذَلِكَ: أَفَتُؤْمِنُونَ بِبَعْضِ الْكِتَابِ وَتَكْفُرُونَ بِبَعْضٍ أَيْ تُفَادِيهِ بِحُكْمِ التَّوْرَاةِ وَتَقْتُلُهُ، وَفِي حُكْمِ التَّوْرَاةِ أَنْ لَا تَفْعَلَ، تَقْتُلُهُ وَتُخْرِجُهُ مِنْ دَارِهِ وَتُظَاهِرُ عَلَيْهِ مَنْ يُشْرِكُ بِاَللَّهِ، وَيَعْبُدُ الْأَوْثَانَ مِنْ دُونِهِ، ابْتِغَاءَ عَرَضِ الدُّنْيَا. فَفِي ذَلِكَ مِنْ فِعْلِهِمْ مَعَ الْأَوْسِ وَالْخَزْرَجِ - فِيمَا بَلَغَنِي - نَزَلَتْ هَذِهِ الْقِصَّةُ. ثُمَّ قَالَ تَعَالَى: وَلَقَدْ آتَيْنَا مُوسَى الْكِتَابَ وَقَفَّيْنَا مِنْ بَعْدِهِ بِالرُّسُلِ وَآتَيْنَا عِيسَى ابْنَ مَرْيَمَ الْبَيِّنَاتِ أَيْ الْآيَاتُ الَّتِي وُضِعَتْ عَلَى يَدَيْهِ، مِنْ إحْيَاءِ الْمَوْتَى، وَخَلْقِهِ مِنْ الطِّينِ كَهَيْئَةِ الطَّيْرِ، ثُمَّ يَنْفُخُ فِيهِ فَيَكُونُ طَيْرًا بِإِذْنِ اللَّهِ، وَإِبْرَاءِ الْأَسْقَامِ، وَالْخَبَرِ بِكَثِيرٍ مِنْ الْغُيُوبِ مِمَّا يَدَّخِرُونَ فِي بُيُوتِهِمْ، وَمَا رَدَّ عَلَيْهِمْ مِنْ التَّوْرَاةِ مَعَ الْإِنْجِيلِ، الَّذِي أَحْدَثَ اللَّهُ إلَيْهِ. ثُمَّ ذَكَرَ كُفْرَهُمْ بِذَلِكَ كُلِّهِ، فَقَالَ: أَفَكُلَّمَا جَاءَكُمْ رَسُولٌ بِمَا لَا تَهْوَى أَنْفُسُكُمُ اسْتَكْبَرْتُمْ فَفَرِيقًا كَذَّبْتُمْ وَفَرِيقًا تَقْتُلُونَ ثُمَّ قَالَ تَعَالَى: وَقَالُوا قُلُوبُنَا غُلْفٌ فِي أَكِنَّةٍ. يَقُولُ اللَّهُ عَزَّ وَجَلَّ: بَلْ لَعَنَهُمُ اللَّهُ بِكُفْرِهِمْ فَقَلِيلًا مَا يُؤْمِنُونَ وَلَمَّا جَاءَهُمْ كِتَابٌ مِنْ عِنْدِ اللَّهِ مُصَدِّقٌ لِمَا مَعَهُمْ وَكَانُوا مِنْ قَبْلُ يَسْتَفْتِحُونَ عَلَى الَّذِينَ كَفَرُوا فَلَمَّا جَاءَهُمْ مَا عَرَفُوا كَفَرُوا بِهِ فَلَعْنَةُ اللَّهِ عَلَى الْكَافِرِينَ قَالَ ابْنُ إسْحَاقَ: حَدَّثَنِي عَاصِمُ بْنُ عُمَرَ بْنِ قَتَادَةَ عَنْ أَشْيَاخٍ مِنْ قَوْمِهِ، قَالَ: قَالُوا: فِينَا وَاَللَّهِ وَفِيهِمْ نَزَلَتْ هَذِهِ الْقِصَّةُ، كُنَّا قَدْ عَلَوْنَاهُمْ ظَهْرًا فِي الْجَاهِلِيَّةِ وَنَحْنُ أَهْلُ شِرْكٍ وَهُمْ أَهْلُ كِتَابٍ فَكَانُوا يَقُولُونَ لَنَا: إنَّ نَبِيًّا يُبْعَثُ الْآنَ نَتَّبِعُهُ قَدْ أَظَلَّ زَمَانَهُ، نَقْتُلُكُمْ مَعَهُ قَتْلَ عَادٍ وَإِرَمَ. فَلَمَّا بَعَثَ اللَّهُ رَسُولَهُ ﷺ مِنْ قُرَيْشٍ فَاتَّبَعْنَاهُ كَفَرُوا بِهِ. يَقُولُ اللَّهُ: فَلَمَّا جَاءَهُمْ مَا عَرَفُوا كَفَرُوا بِهِ فَلَعْنَةُ اللَّهِ عَلَى الْكَافِرِينَ بِئْسَمَا اشْتَرَوْا بِهِ أَنْفُسَهُمْ أَنْ يَكْفُرُوا بِمَا أَنْزَلَ اللَّهُ بَغْيًا أَنْ يُنَزِّلَ اللَّهُ مِنْ فَضْلِهِ عَلَى مَنْ يَشَاءُ مِنْ عِبَادِهِ أَيْ أَنْ جَعَلَهُ فِي غَيْرِهِمْ فَبَاءُوا بِغَضَبٍ عَلَى غَضَبٍ وَلِلْكَافِرِينَ عَذَابٌ مُهِينٌ وقَالَ ابْنُ إسْحَاقَ: فَالْغَضَبُ عَلَى الْغَضَبِ لِغَضَبِهِ عَلَيْهِمْ فِيمَا كَانُوا ضَيَّعُوا مِنْ التَّوْرَاةِ، وَهِيَ مَعَهُمْ، وَغَضَبٌ بِكُفْرِهِمْ بِهَذَا النَّبِيِّ ﷺ الَّذِي أَحْدَثَ اللَّهُ إلَيْهِمْ. ثُمَّ أَنَّبَهُمْ بِرَفْعِ الطُّورِ عَلَيْهِمْ، وَاِتِّخَاذِهِمْ الْعِجْلَ إلَهًا دُونَ رَبِّهِمْ، يَقُولُ اللَّهُ تَعَالَى لِمُحَمَّدٍ ﷺ: قُلْ إِنْ كَانَتْ لَكُمُ الدَّارُ الْآخِرَةُ عِنْدَ اللَّهِ خَالِصَةً مِنْ دُونِ النَّاسِ فَتَمَنَّوُا الْمَوْتَ إِنْ كُنْتُمْ صَادِقِينَ أَيْ اُدْعُوا بِالْمَوْتِ عَلَى أَيِّ الْفَرِيقَيْنِ أَكْذَبُ عِنْدَ اللَّهِ، فَأَبَوْا ذَلِكَ عَلَى رَسُولِ اللَّهِ ﷺ. يَقُولُ اللَّهُ جَلَّ ثَنَاؤُهُ لِنَبِيِّهِ عَلَيْهِ الصَّلَاةُ وَالسَّلَامُ: وَلَنْ يَتَمَنَّوْهُ أَبَدًا بِمَا قَدَّمَتْ أَيْدِيهِمْ أَيْ بِعِلْمِهِمْ بِمَا عِنْدَهُمْ مِنْ الْعِلْمِ بِكَ، وَالْكُفْرِ بِذَلِكَ، فَيُقَالُ: لَوْ تَمَنَّوْهُ يَوْمَ قَالَ ذَلِكَ لَهُمْ مَا بَقِيَ عَلَى وَجْهِ الْأَرْضِ يَهُودِيٌّ إلَّا مَاتَ. ثُمَّ ذَكَرَ رَغْبَتَهُمْ فِي الْحَيَاةِ الدُّنْيَا وَطُولَ الْعُمْرِ، فَقَالَ تَعَالَى: وَلَتَجِدَنَّهُمْ أَحْرَصَ النَّاسِ عَلَى حَيَاةٍ الْيَهُودَ وَمِنَ الَّذِينَ أَشْرَكُوا يَوَدُّ أَحَدُهُمْ لَوْ يُعَمَّرُ أَلْفَ سَنَةٍ وَمَا هُوَ بِمُزَحْزِحِهِ مِنَ الْعَذَابِ أَنْ يُعَمَّرَ أَيْ مَا هُوَ بِمُنْجِيهِ مِنْ الْعَذَابِ، وَذَلِكَ أَنَّ الْمُشْرِكَ لَا يَرْجُو بَعْثًا بَعْدَ الْمَوْتِ، فَهُوَ يُحِبُّ طُولَ الْحَيَاةِ، وَأَنَّ الْيَهُودِيَّ قَدْ عَرَفَ مَا لَهُ فِي الْآخِرَةِ مِنْ الْخِزْيِ بِمَا ضَيَّعَ مِمَّا عِنْدَهُ مِنْ الْعِلْمِ. ثُمَّ قَالَ اللَّهُ تَعَالَى: قُلْ مَنْ كَانَ عَدُوًّا لِجِبْرِيلَ فَإِنَّهُ نَزَّلَهُ عَلَى قَلْبِكَ بِإِذْنِ اللَّهِ

     ✧ [The Jews' claim of a short duration of punishment in the Hereafter, and Allah's refutation of them] Ibn Isḥāq said: A client of Zayd b. Thābit related to me from ʿIkrimah, or from Saʿīd b. Jubayr, from Ibn ʿAbbās, who said: The Messenger of Allah ﷺ came to al-Madinah while the Jews were saying: "The duration of this world is only seven thousand years, and Allah will punish people in the Fire for each thousand years of the days of this world with one day in the Fire of the days of the Hereafter. Thus it is only seven days, then the punishment will cease." So Allah sent down concerning that statement of theirs: And they said: The Fire will not touch us except for a limited number of days. Say: Have you taken a covenant with Allah? For Allah will never break His covenant. Or do you say about Allah that which you do not know? Nay, whoever earns evil and his sin has encompassed him — that is, whoever acts like your deeds and disbelieves like what you disbelieved in, so that his disbelief surrounds whatever good he has with Allah — those are the companions of the Fire; they will abide therein eternally — that is, an everlasting permanence. And those who believe and do righteous deeds — those are the companions of Paradise; they will abide therein eternally — that is, whoever believes in what you disbelieved in and acts according to what you abandoned of His religion, for them is Paradise, abiding therein eternally. He informs them that the reward for good and evil is everlasting upon its people forever, with no cessation. Ibn Isḥāq said: Then Allah (Mighty and Majestic) said, rebuking them: And when We took the covenant of the Children of Israel — that is, your covenant — "You shall not worship except Allah, and to parents do good, and to relatives, orphans, and the needy; and speak to people good; and establish prayer and give zakāh." Then you turned away, except a few of you, and you were averse — that is, you abandoned all of that without any diminution. And when We took your covenant: "You shall not shed your blood," and Ibn Isḥāq said: "nor expel yourselves from your homes," then you acknowledged and you bore witness — that this is true of My covenant upon you. Then you are those who kill yourselves and expel a party of you from their homes, supporting one another against them with sin and transgression — that is, the people of polytheism — until they shed their blood with them and expel them from their homes with them. And if they come to you as captives, you ransom them, while you knew that expelling them was forbidden to you in your religion and in your Book. Do you believe in part of the Book and disbelieve in part? — that is, you ransom them believing in that, and you expel them disbelieving in that. So what is the recompense of those among you who do that except disgrace in the life of this world, and on the Day of Resurrection they will be returned to the severest punishment. And Allah is not unaware of what you do. Those are the ones who purchased the life of this world for the Hereafter; so the punishment will not be lightened for them, nor will they be helped. Thus Allah (Mighty and Majestic) rebuked them for their action, while He had forbidden them in the Torah from shedding their blood and had made obligatory upon them therein the ransom of their captives. They were two parties: among them Banū Qaynuqāʿ and their affiliates, allies of the Khazraj; and al-Naḍīr and Qurayẓah and their affiliates, allies of the Aws. When war occurred between the Aws and the Khazraj, Banū Qaynuqāʿ went out with the Khazraj, and al-Naḍīr and Qurayẓah went out with the Aws, each of the two parties supporting its allies against its brethren, until they shed one another's blood among themselves, while the Torah was in their hands, and they knew in it what was upon them and what was for them. The Aws and the Khazraj were people of polytheism who worshipped idols: they knew nothing of Paradise or Fire, or resurrection or rising, or Book, or lawful or unlawful. When the war laid down its burdens, they ransomed their captives, confirming what was in the Torah, and each of them took it from the others: Banū Qaynuqāʿ ransomed those of their captives who were in the hands of the Aws, and al-Naḍīr and Qurayẓah ransomed those of theirs who were in the hands of the Khazraj. And they overlooked the blood that was shed and those of them who were killed among themselves, in support of the people of polytheism against them. Allah, Exalted is He, said to them when He rebuked them for that: Do you believe in part of the Book and disbelieve in part? — that is, you ransom him by the ruling of the Torah and you kill him, while in the ruling of the Torah you should not do that: you kill him, expel him from his home, and support against him those who associate partners with Allah and worship idols besides Him, seeking the fleeting goods of this world. So concerning that action of theirs with the Aws and the Khazraj — as it has reached me — this account was revealed. Then He, Exalted, said: And indeed We gave Moses the Book and sent messengers after him in succession, and We gave Jesus the son of Mary clear proofs — that is, the signs placed upon his hands, of raising the dead, and his creating from clay the form of a bird, then breathing into it so that it became a bird by Allah's permission, and healing diseases, and informing of many unseen matters of what they stored in their homes, and what he restored to them of the Torah along with the Gospel, which Allah originated to him. Then He mentioned their disbelief in all of that, and said: Is it that whenever a messenger came to you with what your souls did not desire, you were arrogant? So a party you denied and a party you killed. Then He, Exalted, said: And they said: Our hearts are wrapped in coverings. Allah (Mighty and Majestic) says: Rather, Allah has cursed them for their disbelief, so little do they believe. And when there came to them a Book from Allah confirming what was with them — while before they had been seeking victory over those who disbelieved — when there came to them what they recognized, they disbelieved in it; so the curse of Allah is upon the disbelievers. Ibn Isḥāq said: ʿĀṣim b. ʿUmar b. Qatādah related to me from elders of his people, who said: By Allah, concerning us and concerning them this account was revealed. We had overcome them in the Jāhiliyyah, while we were people of polytheism and they were people of the Book. They used to say to us: "A prophet will now be sent; we will follow him. His time has drawn near. We will kill you with him as ʿĀd and Iram were killed." When Allah sent His Messenger ﷺ from Quraysh and we followed him, they disbelieved in him. Allah says: When there came to them what they recognized, they disbelieved in it; so the curse of Allah is upon the disbelievers. Evil is that for which they sold their souls: that they disbelieved in what Allah sent down, out of envy that Allah should send down of His bounty upon whom He wills of His servants — that is, that He placed it in others besides them. So they incurred wrath upon wrath, and for the disbelievers is a humiliating punishment. Ibn Isḥāq said: The wrath upon wrath: His wrath upon them for what they had neglected of the Torah while it was with them, and wrath for their disbelief in this Prophet ﷺ whom Allah originated to them. Then He rebuked them for the raising of the mount over them and their taking the calf as a god besides their Lord. Allah, Exalted is He, says to Muhammad ﷺ: Say: If the home of the Hereafter with Allah is exclusively for you rather than for other people, then wish for death, if you are truthful — that is, call for death upon whichever of the two parties is more false before Allah. But they refused that to the Messenger of Allah ﷺ. Allah, glorified be His praise, says to His Prophet ﷺ: But they will never wish for it, ever, because of what their hands have put forth — that is, because of their knowledge of what they have of knowledge of you and their disbelief in that. It is said: Had they wished for it on the day he said that to them, no Jew would have remained on the face of the earth but would have died. Then He mentioned their desire for the life of this world and long life, and said, Exalted: And you will surely find them the most covetous of people for life, the Jews, and those who associate partners with Allah. One of them wishes that he could be granted a thousand years, but it will not remove him from the punishment that he should be granted long life — that is, it will not save him from the punishment. That is because the polytheist does not hope for resurrection after death, so he loves long life, and because the Jew has known what disgrace he has in the Hereafter for what he neglected of the knowledge he possessed. Then Allah, Exalted, said: Say: Whoever is an enemy to Gabriel — for indeed he brought it down upon your heart by Allah's permission.

485. Tarikh (al-Tabari) 907No grade recorded

     [ إنْكَارُ الْيَهُودِ نُبُوَّةَ سليمان - عَلَيْهِ السَّلَامُ - وَرَدُّ اللَّهِ عَلَيْهِمْ   ] قَالَ ابْنُ إسْحَاقَ: وَذَلِكَ أَنَّ رَسُولَ اللَّهِ ﷺ فِيمَا بَلَغَنِي - لَمَّا ذَكَرَ سُلَيْمَانَ بْنَ دَاوُدَ فِي الْمُرْسَلِينَ، قَالَ بَعْضُ أَحْبَارِهِمْ: أَلَا تَعْجَبُونَ مِنْ مُحَمَّدٍ، يَزْعُمُ أَنَّ سُلَيْمَانَ بْنَ دَاوُدَ كَانَ نَبِيًّا، وَاَللَّهِ مَا كَانَ إلَّا سَاحِرًا. فَأَنْزَلَ اللَّهُ تَعَالَى فِي ذَلِكَ مِنْ قَوْلِهِمْ وَمَا كَفَرَ سُلَيْمَانُ وَلَكِنَّ الشَّيَاطِينَ كَفَرُوا أَيْ بِاتِّبَاعِهِمْ السِّحْرَ وَعَمَلِهِمْ بِهِ. وَمَا أُنْزِلَ عَلَى الْمَلَكَيْنِ بِبَابِلَ هَارُوتَ وَمَارُوتَ وَمَا يُعَلِّمَانِ مِنْ أَحَدٍ

     ✧ [The Jews’ denial of the prophethood of Solomon ﷺ and God’s reply to them] Ibn Isḥāq said: That was because the Messenger of God ﷺ, as it has reached me, when he mentioned Solomon son of David among the messengers, some of their rabbis said: “Do you not wonder at Muḥammad? He claims that Solomon son of David was a prophet. By God, he was nothing but a sorcerer.” So God Almighty sent down concerning that, from their saying: “Solomon did not disbelieve, but the devils disbelieved” (Qurʾān 2:102), meaning by their following sorcery and their acting upon it. “And that which was sent down upon the two angels in Babylon, Hārūt and Mārūt, but they do not teach anyone” (Qurʾān 2:102).

486. Tarikh (al-Tabari) 908No grade recorded

     [ كِتَابُهُ ﷺ إلَى يَهُودِ خَيْبَرَ   ] قَالَ ابْنُ إسْحَاقَ: وَكَتَبَ رَسُولُ اللَّهِ ﷺ إلَى يَهُودِ خَيْبَرَ، فِيمَا حَدَّثَنِي مَوْلًى لِآلِ زَيْدِ بْنِ ثَابِتٍ، عَنْ عِكْرِمَةَ أَوْ عَنْ سَعِيدِ بْنِ جُبَيْرٍ، عَنْ ابْنِ عَبَّاسٍ: بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ، مِنْ مُحَمَّدٍ رَسُولِ اللَّهِ ﷺ صَاحِبِ مُوسَى وَأَخِيهِ، وَالْمُصَدِّقُ لِمَا جَاءَ بِهِ مُوسَى: أَلَا إنَّ اللَّهَ قَدْ قَالَ لَكُمْ يَا مَعْشَرَ أَهْلِ التَّوْرَاةِ، وَإِنَّكُمْ لَتَجِدُونَ ذَلِكَ فِي كِتَابِكُمْ: مُحَمَّدٌ رَسُولُ اللَّهِ وَالَّذِينَ مَعَهُ أَشِدَّاءُ عَلَى الْكُفَّارِ رُحَمَاءُ بَيْنَهُمْ تَرَاهُمْ رُكَّعًا سُجَّدًا يَبْتَغُونَ فَضْلًا مِنَ اللَّهِ وَرِضْوَانًا سِيمَاهُمْ فِي وُجُوهِهِمْ مِنْ أَثَرِ السُّجُودِ ذَلِكَ مَثَلُهُمْ فِي التَّوْرَاةِ وَمَثَلُهُمْ فِي الْإِنْجِيلِ كَزَرْعٍ أَخْرَجَ شَطْأَهُ فَآزَرَهُ فَاسْتَغْلَظَ فَاسْتَوَى عَلَى سُوقِهِ يُعْجِبُ الزُّرَّاعَ لِيَغِيظَ بِهِمُ الْكُفَّارَ وَعَدَ اللَّهُ الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ مِنْهُمْ مَغْفِرَةً وَأَجْرًا عَظِيمًا وَإِنِّي أَنْشُدُكُمْ بِاَللَّهِ، وَأَنْشُدُكُمْ بِمَا أُنْزِلَ عَلَيْكُمْ، وَأَنْشُدُكُمْ بِاَلَّذِي أَطْعَمَ مَنْ كَانَ قَبْلَكُمْ مِنْ أَسْبَاطِكُمْ الْمَنَّ وَالسَّلْوَى، وَأَنْشُدُكُمْ بِاَلَّذِي أَيْبَسَ الْبَحْرَ لِآبَائِكُمْ حَتَّى أَنَجَاهُمْ مِنْ فِرْعَوْنَ وَعَمَلِهِ، إلَّا أَخْبَرْتُمُونِي: هَلْ تَجِدُونَ فِيمَا أَنْزَلَ اللَّهُ عَلَيْكُمْ أَنْ تُؤْمِنُوا بِمُحَمِّدٍ ؟ فَإِنْ كُنْتُمْ لَا تَجِدُونَ ذَلِكَ فِي كِتَابِكُمْ فَلَا كُرْهَ عَلَيْكُمْ. قَدْ تَبَيَّنَ الرُّشْدُ مِنْ الْغَيِّ - فَأَدْعُوكُمْ إلَى اللَّهِ وَإِلَى نَبِيِّهِ.

     ✧ [His writing ﷺ to the Jews of Khaybar] Ibn Isḥāq said: The Messenger of Allah ﷺ wrote to the Jews of Khaybar, according to what a mawlā of the family of Zayd b. Thābit narrated to me, from ʿIkrimah or from Saʿīd b. Jubayr, from Ibn ʿAbbās: In the name of Allah, the Most Merciful, the Most Compassionate. From Muḥammad, the Messenger of Allah ﷺ, the companion of Mūsā and his brother, and the confirmer of what Mūsā brought. Indeed, Allah has said to you, O company of the people of the Torah, and you will find that in your Book: "Muḥammad is the Messenger of Allah, and those who are with him are harsh against the disbelievers, merciful among themselves. You see them bowing and prostrating, seeking bounty from Allah and [His] pleasure. Their mark is on their faces from the trace of prostration. That is their description in the Torah, and their description in the Gospel is like a seed that sends forth its shoot, then strengthens it, so it becomes thick and stands straight upon its stem, delighting the sowers—so that He may enrage the disbelievers by them. Allah has promised those who believe and do righteous deeds among them forgiveness and a great reward." And I adjure you by Allah, and I adjure you by what was sent down upon you, and I adjure you by the One who fed those before you from your tribes with manna and quails, and I adjure you by the One who dried up the sea for your fathers until He delivered them from Pharaoh and his work, unless you tell me: Do you find in what Allah has sent down upon you that you should believe in Muḥammad? If you do not find that in your Book, then there is no compulsion upon you. The right course has become clear from error—so I call you to Allah and to His Prophet.

487. Tarikh (al-Tabari) 909No grade recorded

     [ مَا نَزَلَ فِي طَلَبِ ابْنِ حُرَيْمِلَةَ أَنْ يُكَلِّمَهُ اللَّهُ   ] قَالَ ابْنُ إسْحَاقَ: وَقَالَ رَافِعُ بْنُ حُرَيْمِلَةَ لِرَسُولِ اللَّهِ ﷺ: يَا مُحَمَّدُ، إنْ كُنْتَ رَسُولًا مِنْ اللَّهِ كَمَا تَقُولُ، فَقُلْ لِلَّهِ فَلْيُكَلِّمْنَا حَتَّى نَسْمَعَ كَلَامَهُ. فَأَنْزَلَ اللَّهُ تَعَالَى فِي ذَلِكَ مِنْ قَوْلِهِ: وَقَالَ الَّذِينَ لَا يَعْلَمُونَ لَوْلَا يُكَلِّمُنَا اللَّهُ أَوْ تَأْتِينَا آيَةٌ كَذَلِكَ قَالَ الَّذِينَ مِنْ قَبْلِهِمْ مِثْلَ قَوْلِهِمْ تَشَابَهَتْ قُلُوبُهُمْ قَدْ بَيَّنَّا الْآيَاتِ لِقَوْمٍ يُوقِنُونَ [ مَا نَزَلَ فِي قَوْلِ ابْنِ حُرَيْمِلَةَ وَوَهْبٍ ] وَقَالَ رَافِعُ بْنُ حُرَيْمِلَةَ، وَوَهْبُ بْنُ زَيْدٍ لِرَسُولِ اللَّهِ ﷺ: يَا مُحَمَّدُ، ائْتِنَا بِكِتَابٍ تُنَزِّلُهُ عَلَيْنَا مِنْ السَّمَاءِ نَقْرَؤُهُ، وَفَجِّرْ لَنَا أَنَهَارًا نَتَّبِعْكَ وَنُصَدِّقْكَ. فَأَنْزَلَ اللَّهُ تَعَالَى فِي ذَلِكَ مِنْ قَوْلِهِمَا: أَمْ تُرِيدُونَ أَنْ تَسْأَلُوا رَسُولَكُمْ كَمَا سُئِلَ مُوسَى مِنْ قَبْلُ وَمَنْ يَتَبَدَّلِ الْكُفْرَ بِالْإِيمَانِ فَقَدْ ضَلَّ سَوَاءَ السَّبِيلِ

     ✧ [ What was revealed regarding the request of Ibn Ḥuraymilah that Allah should speak to him ] Ibn Isḥāq said: Rāfiʿ b. Ḥuraymilah said to the Messenger of Allah ﷺ: O Muḥammad, if you are a messenger from Allah as you say, then tell Allah to speak to us so that we may hear His speech. So Allah, Exalted is He, revealed concerning that, of His saying: And those who do not know said, “Why does Allah not speak to us or a sign come to us?” Thus said those before them, a saying like theirs. Their hearts are alike. We have made clear the signs for a people who are certain. [ What was revealed regarding the statement of Ibn Ḥuraymilah and Wahb ] Rāfiʿ b. Ḥuraymilah and Wahb b. Zayd said to the Messenger of Allah ﷺ: O Muḥammad, bring us a book that you send down upon us from the sky that we may read it, and cause rivers to gush forth for us, and we will follow you and believe you. So Allah, Exalted is He, revealed concerning that, of their statement: Or do you wish to ask your Messenger as Moses was asked before? And whoever exchanges disbelief for faith has certainly strayed from the sound path.

488. Tarikh (al-Tabari) 910No grade recorded

     [ ادِّعَاؤُهُمْ أَنَّهُمْ عَلَى الْحَقِّ   ] وَأَتَى رَسُولَ اللَّهِ ﷺ رَافِعُ بْنُ حَارِثَةَ، وَسَلَامُ بْنُ مِشْكَمٍ، وَمَالِكُ بْنُ الصَّيْفِ، وَرَافِعُ بْنُ حُرَيْمِلَةَ، فَقَالُوا: يَا مُحَمَّدُ، أَلَسْتَ تَزْعُمُ أَنَّكَ عَلَى مِلَّةِ إبْرَاهِيمَ وَدِينِهِ، وَتُؤْمِنُ بِمَا عِنْدَنَا مِنْ التَّوْرَاةِ، وَتَشْهَدُ أَنَّهَا مِنْ اللَّهِ حَقٌّ ؟ قَالَ: بَلَى، وَلَكِنَّكُمْ أَحْدَثْتُمْ وَجَحَدْتُمْ مَا فِيهَا مِمَّا أَخَذَ اللَّهُ عَلَيْكُمْ مِنْ الْمِيثَاقِ فِيهَا، وَكَتَمْتُمْ مِنْهَا مَا أُمِرْتُمْ أَنْ تُبَيِّنُوهُ لِلنَّاسِ، فَبَرِئْتُ مِنْ إحْدَاثِكُمْ، قَالُوا: فَإِنَّا نَأْخُذُ بِمَا فِي أَيْدِينَا، فَإِنَّا عَلَى الْهُدَى وَالْحَقِّ، وَلَا نُؤْمِنُ بِكَ، وَلَا نَتَّبِعُكَ. فَأَنْزَلَ اللَّهُ تَعَالَى فِيهِمْ: قُلْ يَا أَهْلَ الْكِتَابِ لَسْتُمْ عَلَى شَيْءٍ حَتَّى تُقِيمُوا التَّوْرَاةَ وَالْإِنْجِيلَ وَمَا أُنْزِلَ إِلَيْكُمْ مِنْ رَبِّكُمْ وَلَيَزِيدَنَّ كَثِيرًا مِنْهُمْ مَا أُنْزِلَ إِلَيْكَ مِنْ رَبِّكَ طُغْيَانًا وَكُفْرًا فَلَا تَأْسَ عَلَى الْقَوْمِ الْكَافِرِينَ [ سُؤَالِ ابْنِ صُورِيَّا لِلنَّبِيِّ عَلَيْهِ الصَّلَاةُ وَالسَّلَامُ بِأَنْ يَتَهَوَّدَ   ] وَقَالَ عَبْدُ اللَّهِ بْنُ صُورِيَّا الْأَعْوَرُ الْفَطْيُونِيُّ لِرَسُولِ اللَّهِ ﷺ: مَا الْهُدَى إلَّا مَا نَحْنُ عَلَيْهِ، فَاتَّبِعْنَا يَا مُحَمَّدُ تَهْتَدِ، وَقَالَتْ النَّصَارَى مِثْلَ ذَلِكَ. فَأَنْزَلَ اللَّهُ تَعَالَى فِي ذَلِكَ مِنْ قَوْلِ عَبْدِ اللَّهِ بْنِ صُورِيَّا وَمَا قَالَتْ النَّصَارَى: وَقَالُوا كُونُوا هُودًا أَوْ نَصَارَى تَهْتَدُوا قُلْ بَلْ مِلَّةَ إِبْرَاهِيمَ حَنِيفًا وَمَا كَانَ مِنَ الْمُشْرِكِينَ ثُمَّ الْقِصَّةَ إلَى قَوْلِ اللَّهِ تَعَالَى: تِلْكَ أُمَّةٌ قَدْ خَلَتْ لَهَا مَا كَسَبَتْ وَلَكُمْ مَا كَسَبْتُمْ وَلَا تُسْأَلُونَ عَمَّا كَانُوا يَعْمَلُونَ

     ✧ [Their Claim That They Are upon the Truth] Rāfiʿ b. Ḥārithah, Sallām b. Mishkam, Mālik b. al-Ṣayf, and Rāfiʿ b. Ḥuraymilah came to the Messenger of God ﷺ and said: “O Muḥammad, do you not claim that you are upon the religion of Abraham and his faith, and that you believe in what we have of the Torah, and that you bear witness that it is truly from God?” He said: “Yes, but you have introduced innovations and denied what is in it concerning the covenant God took from you regarding it, and you have concealed from it what you were commanded to make clear to the people. I am quit of your innovations.” They said: “Then we hold to what is in our hands, for we are upon guidance and truth, and we will not believe in you or follow you.” Then God, exalted is He, revealed concerning them: “Say: O People of the Scripture, you are not [standing] on anything until you uphold the Torah and the Gospel and what was sent down to you from your Lord. But that which has been sent down to you from your Lord will surely increase many of them in transgression and disbelief. So grieve not over the disbelieving people.” [Ibn Ṣūriyā’s asking the Prophet ﷺ to become Jewish] ʿAbd Allāh b. Ṣūriyā al-Aʿwar al-Faṭyūnī said to the Messenger of God ﷺ: “Guidance is nothing other than what we are upon, so follow us, O Muḥammad, and you will be guided.” And the Christians said the like of that. Then God, exalted is He, revealed concerning that, from the saying of ʿAbd Allāh b. Ṣūriyā and what the Christians said: “And they say: ‘Be Jews or Christians, and you will be guided.’ Say: ‘Rather, the religion of Abraham, a ḥanīf, and he was not of the polytheists.’” Then the account continues to the saying of God, exalted is He: “That was a community which has passed away. To it belongs what it earned, and to you belongs what you have earned, and you will not be asked about what they used to do.”

489. Tarikh (al-Tabari) 911No grade recorded

     [ مَقَالَةُ الْيَهُودِ عِنْدَ صَرْفِ الْقِبْلَةِ إلَى الْكَعْبَةِ   ] قَالَ ابْنُ إسْحَاقَ: وَلَمَّا صُرِفَتْ الْقِبْلَةُ عَنْ الشَّامِ إلَى الْكَعْبَةِ، وَصُرِفَتْ فِي رَجَبٍ عَلَى رَأْسِ سَبْعَةَ عَشَرَ شَهْرًا مِنْ مَقْدَمِ رَسُولِ اللَّهِ ﷺ الْمَدِينَةَ، أَتَى رَسُولَ اللَّهِ ﷺ رِفَاعَةُ بْنُ قَيْسٍ، وَقَرْدَمُ بْنُ عَمْرٍو، وَكَعْبُ بْنُ الْأَشْرَفِ، وَرَافِعُ بْنُ أَبِي رَافِعٍ، وَالْحَجَّاجُ بْنُ عَمْرٍو، حَلِيفُ كَعْبِ بْنِ الْأَشْرَفِ، وَالرَّبِيعُ بْنُ الرَّبِيعِ بْنِ أَبِي الْحُقَيْقِ، وَكِنَانَةُ بْنُ الرَّبِيعِ بْنِ أَبِي الْحُقَيْقِ، فَقَالُوا: يَا مُحَمَّدُ، مَا وَلَّاكَ عَنْ قِبْلَتِكَ الَّتِي كُنْتَ عَلَيْهَا وَأَنْتَ تَزْعُمُ أَنَّكَ عَلَى مِلَّةِ إبْرَاهِيمَ وَدِينِهِ ؟ ارْجِعْ إلَى قِبْلَتِكَ الَّتِي كُنْتَ عَلَيْهَا نَتَّبِعْكَ وَنُصَدِّقْكَ، وَإِنَّمَا يُرِيدُونَ بِذَلِكَ فِتْنَتَهُ عَنْ دِينِهِ. وَالْكَفَرَةُ مِنْ أَهْلِ الْكِتَابِ يَعْلَمُونَ أَنَّ ذَلِكَ مِنَ اللَّهِ، لِمَا يَجِدُونَهُ مِنْ صِفَةِ مُحَمَّدٍ ﷺ فِي كُتُبِهِمْ، مِنْ أَنَّ الْمَدِينَةَ مُهَاجَرُهُ، وَأَنَّهُ سَيُؤْمَرُ بِالِاسْتِقْبَالِ إِلَى الْكَعْبَةِ كَمَا قَالَ: وَإِنَّ الَّذِينَ أُوتُوا الْكِتَابَ لَيَعْلَمُونَ أَنَّهُ الْحَقُّ مِنْ رَبِّهِمْ الْآيَةَ [ الْبَقَرَةِ: 144 ] وَقَدْ أَجَابَهُمُ اللَّهُ تَعَالَى مَعَ هَذَا كُلِّهِ عَنْ سُؤَالِهِمْ وَتَعَنُّتِهِمْ، فَقَالَ: سَيَقُولُ السُّفَهَاءُ مِنَ النَّاسِ مَا وَلَّاهُمْ عَنْ قِبْلَتِهِمُ الَّتِي كَانُوا عَلَيْهَا قُلْ لِلَّهِ الْمَشْرِقُ وَالْمَغْرِبُ يَهْدِي مَنْ يَشَاءُ إِلَى صِرَاطٍ مُسْتَقِيمٍ وَكَذَلِكَ جَعَلْنَاكُمْ أُمَّةً وَسَطًا لِتَكُونُوا شُهَدَاءَ عَلَى النَّاسِ وَيَكُونَ الرَّسُولُ عَلَيْكُمْ شَهِيدًا وَمَا جَعَلْنَا الْقِبْلَةَ الَّتِي كُنْتَ عَلَيْهَا إِلَّا لِنَعْلَمَ مَنْ يَتَّبِعُ الرَّسُولَ مِمَّنْ يَنْقَلِبُ عَلَى عَقِبَيْهِ أَيْ ابْتِلَاءً وَاخْتِبَارًا وَإِنْ كَانَتْ لَكَبِيرَةً إِلَّا عَلَى الَّذِينَ هَدَى اللَّهُ أَيْ مِنْ الْفِتَنِ: أَيْ الَّذِينَ ثَبَّتَ اللَّهُ وَمَا كَانَ اللَّهُ لِيُضِيعَ إِيمَانَكُمْ أَيْ إيمَانَكُمْ بِالْقِبْلَةِ الْأُولَى، وَتَصْدِيقَكُمْ نَبِيَّكُمْ، وَاتِّبَاعَكُمْ إيَّاهُ إلَى الْقِبْلَةِ الْآخِرَةِ، وَطَاعَتَكُمْ نَبِيَّكُمْ فِيهَا: أَيْ لَيُعْطِيَنَّكُمْ أَجْرَهُمَا جَمِيعًا إِنَّ اللَّهَ بِالنَّاسِ لَرَءُوفٌ رَحِيمٌ ثُمَّ قَالَ تَعَالَى: قَدْ نَرَى تَقَلُّبَ وَجْهِكَ فِي السَّمَاءِ فَلَنُوَلِّيَنَّكَ قِبْلَةً تَرْضَاهَا فَوَلِّ وَجْهَكَ شَطْرَ الْمَسْجِدِ الْحَرَامِ وَحَيْثُمَا كُنْتُمْ فَوَلُّوا وُجُوهَكُمْ شَطْرَهُ 30 وَإِنَّ الَّذِينَ أُوتُوا الْكِتَابَ لَيَعْلَمُونَ أَنَّهُ الْحَقُّ مِنْ رَبِّهِمْ وَمَا اللَّهُ بِغَافِلٍ عَمَّا يَعْمَلُونَ وَلَئِنْ أَتَيْتَ الَّذِينَ أُوتُوا الْكِتَابَ بِكُلِّ آيَةٍ مَا تَبِعُوا قِبْلَتَكَ وَمَا أَنْتَ بِتَابِعٍ قِبْلَتَهُمْ وَمَا بَعْضُهُمْ بِتَابِعٍ قِبْلَةَ بَعْضٍ وَلَئِنِ اتَّبَعْتَ أَهْوَاءَهُمْ مِنْ بَعْدِ مَا جَاءَكَ مِنَ الْعِلْمِ إِنَّكَ إِذًا لَمِنَ الظَّالِمِينَ قَالَ ابْنُ إسْحَاقَ: إلَى قَوْلِهِ تَعَالَى: الْحَقُّ مِنْ رَبِّكَ فَلَا تَكُونَنَّ مِنَ الْمُمْتَرِينَ

     ✧ [The statement of the Jews when the qiblah was turned to the Kaaba] Ibn Isḥāq said: When the qiblah was turned from Syria to the Kaaba, and it was turned in Rajab at the head of seventeen months from the arrival of the Messenger of God ﷺ in al-Madinah, there came to the Messenger of God ﷺ Rifāʿah b. Qays, Qardam b. ʿAmr, Kaʿb b. al-Ashraf, Rāfiʿ b. Abī Rāfiʿ, al-Ḥajjāj b. ʿAmr, the ally of Kaʿb b. al-Ashraf, al-Rabīʿ b. al-Rabīʿ b. Abī al-Ḥuqayq, and Kinānah b. al-Rabīʿ b. Abī al-Ḥuqayq. They said: O Muḥammad, what has turned you away from your qiblah that you were upon, while you claim that you are upon the religion of Abraham and his faith? Return to your qiblah that you were upon, and we will follow you and believe you. By that they only intended to tempt him away from his religion. The disbelievers among the People of the Book know that this is from God, because of what they find in the description of Muḥammad ﷺ in their books, namely that al-Madinah is his place of emigration, and that he will be commanded to face the Kaaba, as He said: “Indeed, those who were given the Scripture know that it is the truth from their Lord” [al-Baqarah: 144]. God, exalted is He, answered them, in addition to all this, regarding their question and their obstinacy, and said: “The foolish among the people will say: What has turned them away from their qiblah, which they were upon? Say: To God belong the east and the west; He guides whom He wills to a straight path. Thus We have made you a middle community, so that you may be witnesses over the people, and the Messenger may be a witness over you. And We did not make the qiblah which you were upon except that We might know who follows the Messenger from him who turns back on his heels” — that is, as a trial and a test — “and indeed, it was a great thing except for those whom God has guided” — that is, among the trials — “that is, those whom God has made firm. And God would not cause your faith to be lost” — that is, your faith in the first qiblah, your belief in your Prophet, and your following him to the other qiblah, and your obedience to your Prophet in it — “that is, He will surely give you the reward of both of them. Indeed, God is to people Kind and Merciful.” Then He, exalted is He, said: “We have seen the turning of your face toward the heaven, so We will surely turn you to a qiblah that pleases you. So turn your face toward the Sacred Mosque. And wherever you are, turn your faces toward it.” 30 “Indeed, those who were given the Scripture know that it is the truth from their Lord. And God is not unaware of what they do. And if you should bring to those who were given the Scripture every sign, they will not follow your qiblah, nor will you follow their qiblah, nor will some of them follow the qiblah of others. And if you should follow their desires after what has come to you of knowledge, indeed, you would then be among the wrongdoers.” Ibn Isḥāq said: Up to His, exalted is He, saying: “the truth from your Lord, so do not be among the doubters.”

490. Tarikh (al-Tabari) 912No grade recorded

     وَقَالَ عَبْدُ اللَّهِ بْنُ صَيْفٍ، وَعَدِيُّ بْنُ زَيْدٍ، وَالْحَارِثُ بْنُ عَوْفٍ، بَعْضُهُمْ لِبَعْضٍ: تَعَالَوْا نُؤْمِنْ بِمَا أُنْزِلَ عَلَى مُحَمَّدٍ وَأَصْحَابِهِ غُدْوَةً، وَنَكْفُرْ بِهِ عَشِيَّةً، حَتَّى نَلْبِسَ عَلَيْهِمْ دِينَهُمْ لَعَلَّهُمْ يَصْنَعُونَ كَمَا نَصْنَعُ، وَيَرْجِعُونَ عَنْ دِينِهِ. فَأَنْزَلَ اللَّهُ تَعَالَى فِيهِمْ: يَا أَهْلَ الْكِتَابِ لِمَ تَلْبِسُونَ الْحَقَّ بِالْبَاطِلِ وَتَكْتُمُونَ الْحَقَّ وَأَنْتُمْ تَعْلَمُونَ وَقَالَتْ طَائِفَةٌ مِنْ أَهْلِ الْكِتَابِ آمِنُوا بِالَّذِي أُنْزِلَ عَلَى الَّذِينَ آمَنُوا وَجْهَ النَّهَارِ وَاكْفُرُوا آخِرَهُ لَعَلَّهُمْ يَرْجِعُونَ وَلَا تُؤْمِنُوا إِلَّا لِمَنْ تَبِعَ دِينَكُمْ قُلْ إِنَّ الْهُدَى هُدَى اللَّهِ أَنْ يُؤْتَى أَحَدٌ مِثْلَ مَا أُوتِيتُمْ أَوْ يُحَاجُّوكُمْ عِنْدَ رَبِّكُمْ قُلْ إِنَّ الْفَضْلَ بِيَدِ اللَّهِ يُؤْتِيهِ مَنْ يَشَاءُ وَاللَّهُ وَاسِعٌ عَلِيمٌ

     ✧ ʿAbd Allāh b. Ṣayf, ʿAdī b. Zayd, and al-Ḥārith b. ʿAwf said to one another: "Come, let us believe in what was sent down upon Muḥammad and his companions in the morning, and disbelieve in it in the evening, so that we may confound their religion for them, perhaps they will do as we do and turn back from their religion." Then God, exalted is He, revealed concerning them: "O People of the Scripture, why do you confuse the truth with falsehood and conceal the truth while you know?" And a party of the People of the Scripture said: "Believe in what was sent down upon those who believe at the beginning of the day and disbelieve at its end, perhaps they will turn back. And do not believe except in those who follow your religion." Say: "Indeed, guidance is the guidance of God—that anyone should be given the like of what you were given, or that they should dispute with you before your Lord." Say: "Indeed, bounty is in the hand of God; He gives it to whom He wills. And God is all-encompassing, all-knowing."

491. Tarikh (al-Tabari) 913No grade recorded

     قَالَ ابْنُ إسْحَاقَ: وَلَمَّا أَسْلَمَ عَبْدُ اللَّهِ بْنُ سَلَامٍ، وَثَعْلَبَةُ بْنُ سَعْيَةَ، وَأُسَيْدُ بْنُ سَعْيَةَ. وَأَسَدُ بْنُ عُبَيْدٍ. وَمَنْ أَسْلَمَ مِنْ يَهُودَ مَعَهُمْ. فَآمَنُوا وَصَدَّقُوا وَرَغِبُوا فِي الْإِسْلَامِ. وَرَسَخُوا فِيهِ، قَالَتْ أَحْبَارُ يَهُودَ، أَهْلِ الْكُفْرِ مِنْهُمْ: مَا آمَنَ بِمُحَمَّدٍ وَلَا اتَّبَعَهُ إلَّا شِرَارُنَا، وَلَوْ كَانُوا مِنْ أَخْيَارِنَا مَا تَرَكُوا دِينَ آبَائِهِمْ وَذَهَبُوا إلَى غَيْرِهِ. فَأَنْزَلَ اللَّهُ تَعَالَى فِي ذَلِكَ مِنْ قَوْلِهِمْ: لَيْسُوا سَوَاءً مِنْ أَهْلِ الْكِتَابِ أُمَّةٌ قَائِمَةٌ يَتْلُونَ آيَاتِ اللَّهِ آنَاءَ اللَّيْلِ وَهُمْ يَسْجُدُونَ. يُؤْمِنُونَ بِاللَّهِ وَالْيَوْمِ الْآخِرِ وَيَأْمُرُونَ بِالْمَعْرُوفِ وَيَنْهَوْنَ عَنِ الْمُنْكَرِ وَيُسَارِعُونَ فِي الْخَيْرَاتِ وَأُولَئِكَ مِنَ الصَّالِحِينَ

     ✧ Ibn Isḥāq said: When ʿAbd Allāh b. Salām, Thaʿlabah b. Saʿyah, Usayd b. Saʿyah, Asad b. ʿUbayd, and those Jews who accepted Islam with them became Muslims—believing, affirming the truth, desiring Islam, and becoming firm in it—the Jewish rabbis, the people of disbelief among them, said: “None have believed in Muḥammad or followed him except the worst of us. Had they been among the best of us, they would not have abandoned the religion of their forefathers and gone to something else.” So God, Exalted is He, sent down concerning their saying: “They are not all alike: among the People of the Scripture is an upright community who recite God’s verses throughout the hours of the night while they prostrate. They believe in God and the Last Day, enjoin what is right, forbid what is wrong, and hasten to good deeds. Those are among the righteous.”

492. Tarikh (al-Tabari) 914No grade recorded

     قَالَ ابْنُ إسْحَاقَ: وَكَانَ رِجَالٌ مِنْ الْمُسْلِمِينَ يُوَاصِلُونَ رِجَالًا مِنْ الْيَهُودِ، لِمَا كَانَ بَيْنَهُمْ مِنْ الْجِوَارِ وَالْحِلْفِ، فَأَنْزَلَ اللَّهُ تَعَالَى فِيهِمْ يَنْهَاهُمْ عَنْ مُبَاطَنَتِهِمْ: يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَتَّخِذُوا بِطَانَةً مِنْ دُونِكُمْ لَا يَأْلُونَكُمْ خَبَالًا وَدُّوا مَا عَنِتُّمْ قَدْ بَدَتِ الْبَغْضَاءُ مِنْ أَفْوَاهِهِمْ وَمَا تُخْفِي صُدُورُهُمْ أَكْبَرُ قَدْ بَيَّنَّا لَكُمُ الْآيَاتِ إِنْ كُنْتُمْ تَعْقِلُونَ هَا أَنْتُمْ أُولَاءِ تُحِبُّونَهُمْ وَلَا يُحِبُّونَكُمْ وَتُؤْمِنُونَ بِالْكِتَابِ كُلِّهِ أَيْ تُؤْمِنُونَ بِكِتَابِكُمْ، وَبِمَا مَضَى مِنْ الْكُتُبِ قَبْلَ ذَلِكَ وَهُمْ يَكْفُرُونَ بِكِتَابِكُمْ، فَأَنْتُمْ كُنْتُمْ أَحَقَّ بِالْبَغْضَاءِ لَهُمْ مِنْهُمْ لَكُمْ وَإِذَا لَقُوكُمْ قَالُوا آمَنَّا وَإِذَا خَلَوْا عَضُّوا عَلَيْكُمُ الْأَنَامِلَ مِنَ الْغَيْظِ قُلْ مُوتُوا بِغَيْظِكُمْ إلَى آخِرِ الْقِصَّةِ. [ نَهْيُهُ تَعَالَى لِلْمُؤْمِنِينَ عَنْ مُوَادَّتِهِمْ ] وَكَانَ رِفَاعَةُ بْنُ زَيْدِ بْنِ التَّابُوتِ، وَسُوَيْدُ بْنُ الْحَارِثِ قَدْ أَظْهَرَا الْإِسْلَامَ وَنَافَقَا فَكَانَ رِجَالٌ مِنْ الْمُسْلِمِينَ يُوَادُّونَهُمَا. فَأَنْزَلَ اللَّهُ تَعَالَى فِيهِمَا: يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَتَّخِذُوا الَّذِينَ اتَّخَذُوا دِينَكُمْ هُزُوًا وَلَعِبًا مِنَ الَّذِينَ أُوتُوا الْكِتَابَ مِنْ قَبْلِكُمْ وَالْكُفَّارَ أَوْلِيَاءَ وَاتَّقُوا اللَّهَ إِنْ كُنْتُمْ مُؤْمِنِينَ إلَى قَوْلِهِ: وَإِذَا جَاءُوكُمْ قَالُوا آمَنَّا وَقَدْ دَخَلُوا بِالْكُفْرِ وَهُمْ قَدْ خَرَجُوا بِهِ وَاللَّهُ أَعْلَمُ بِمَا كَانُوا يَكْتُمُونَ

     ✧ Ibn Isḥāq said: There were men among the Muslims who kept close ties with men among the Jews because of the neighborliness and alliance between them. So God Almighty revealed concerning them, prohibiting them from taking them as intimates: “O you who believe, do not take as intimates those other than yourselves; they will not spare any effort to ruin you. They wish you to suffer. Hatred has already appeared from their mouths, and what their breasts conceal is greater. We have made clear to you the signs, if you understand. Here you are, you love them, but they do not love you, and you believe in the whole Book”—that is, you believe in your Book and in the scriptures that came before it, while they disbelieve in your Book, so you are more entitled to hate them than they are to hate you. “And when they meet you, they say, ‘We believe,’ but when they are alone, they bite their fingertips at you in rage. Say, ‘Die in your rage’” to the end of the story. [His prohibition, exalted is He, to the believers against befriending them] Rifāʿah b. Zayd b. al-Tābūt and Suwayd b. al-Ḥārith had professed Islam and acted as hypocrites. Some men among the Muslims used to befriend them. So God Almighty revealed concerning the two of them: “O you who believe, do not take as allies those who have taken your religion in mockery and play, from among those who were given the Book before you and the disbelievers. And fear God, if you are believers” up to His saying: “And when they come to you, they say, ‘We believe,’ but they entered with disbelief and they left with it. And God knows best what they conceal.”

493. Tarikh (al-Tabari) 915No grade recorded

     [ أَمْرُهُمُ الْمُؤْمِنِينَ بِالْبُخْلِ   ] قَالَ ابْنُ إسْحَاقَ: وَكَانَ كَرْدَمُ بْنُ قَيْسٍ، حَلِيفُ كَعْبِ بْنِ الْأَشْرَفِ، وَأُسَامَةُ بْنُ حَبِيبٍ، وَنَافِعُ بْنُ أَبِي نَافِعٍ، وَبَحْرِيُّ بْنُ عَمْرٍو، وَحُيَيُّ بْنُ أَخْطَبَ، وَرِفَاعَةُ بْنُ زَيْدِ بْنِ التَّابُوتِ، يَأْتُونَ رِجَالًا مِنْ الْأَنْصَارِ كَانُوا يُخَالِطُونَهُمْ، يَنْتَصِحُونَ لَهُمْ، مِنْ أَصْحَابِ رَسُولِ اللَّهِ ﷺ، فَيَقُولُونَ لَهُمْ: لَا تُنْفِقُوا أَمْوَالَكُمْ فَإِنَّا نَخْشَى عَلَيْكُمْ الْفَقْرَ فِي ذَهَابِهَا، وَلَا تُسَارِعُوا فِي النَّفَقَةِ فَإِنَّكُمْ لَا تَدْرُونَ عَلَامَ يَكُونُ. فَأَنْزَلَ اللَّهُ فِيهِمْ: الَّذِينَ يَبْخَلُونَ وَيَأْمُرُونَ النَّاسَ بِالْبُخْلِ وَيَكْتُمُونَ مَا آتَاهُمُ اللَّهُ مِنْ فَضْلِهِ أَيْ مِنْ التَّوْرَاةِ، الَّتِي فِيهَا تَصْدِيقُ مَا جَاءَ بِهِ مُحَمَّدٌ ﷺ وَأَعْتَدْنَا لِلْكَافِرِينَ عَذَابًا مُهِينًا وَالَّذِينَ يُنْفِقُونَ أَمْوَالَهُمْ رِئَاءَ النَّاسِ وَلَا يُؤْمِنُونَ بِاللَّهِ وَلَا بِالْيَوْمِ الْآخِرِ إلَى قَوْلِهِ: وَكَانَ اللَّهُ بِهِمْ عَلِيمًا [ جَحْدُهُمُ الْحَقَّ ] قَالَ ابْنُ إسْحَاقَ: وَكَانَ رِفَاعَةُ بْنُ زَيْدِ بْنِ التَّابُوتِ مِنْ عُظَمَاءِ يَهُودَ، إذَا كَلَّمَ رَسُولَ اللَّهِ ﷺ لَوَى لِسَانَهُ، وَقَالَ: أَرْعِنَا سَمْعَكَ يَا مُحَمَّدُ، حَتَّى نُفْهِمَكَ، ثُمَّ طَعَنَ فِي الْإِسْلَامِ وَعَابَهُ. فَأَنْزَلَ اللَّهُ فِيهِ: أَلَمْ تَرَ إِلَى الَّذِينَ أُوتُوا نَصِيبًا مِنَ الْكِتَابِ يَشْتَرُونَ الضَّلَالَةَ وَيُرِيدُونَ أَنْ تَضِلُّوا السَّبِيلَ وَاللَّهُ أَعْلَمُ بِأَعْدَائِكُمْ وَكَفَى بِاللَّهِ وَلِيًّا وَكَفَى بِاللَّهِ نَصِيرًا مِنَ الَّذِينَ هَادُوا يُحَرِّفُونَ الْكَلِمَ عَنْ مَوَاضِعِهِ وَيَقُولُونَ سَمِعْنَا وَعَصَيْنَا وَاسْمَعْ غَيْرَ مُسْمَعٍ وَرَاعِنَا ( أَيْ رَاعِنَا سَمْعَكَ ) لَيًّا بِأَلْسِنَتِهِمْ وَطَعْنًا فِي الدِّينِ وَلَوْ أَنَّهُمْ قَالُوا سَمِعْنَا وَأَطَعْنَا وَاسْمَعْ وَانْظُرْنَا لَكَانَ خَيْرًا لَهُمْ وَأَقْوَمَ وَلَكِنْ لَعَنَهُمُ اللَّهُ بِكُفْرِهِمْ فَلَا يُؤْمِنُونَ إِلَّا قَلِيلًا. وَكَلَّمَ رَسُولُ اللَّهِ ﷺ رُؤَسَاءَ مِنْ أَحْبَارِ يَهُودَ، مِنْهُمْ: عَبْدُ اللَّهِ بْنُ صُورِيَّا الْأَعْوَرُ، وَكَعْبُ بْنُ أَسَدٍ. فَقَالَ لَهُمْ: يَا مَعْشَرَ يَهُودَ، اتَّقُوا اللَّهَ وَأَسْلِمُوا، فَوَاَللَّهِ إنَّكُمْ لَتَعْلَمُونَ أَنَّ الَّذِي جِئْتُكُمْ بِهِ لَحَقٌّ قَالُوا: مَا نَعْرِفُ ذَلِكَ يَا مُحَمَّدُ: فَجَحَدُوا مَا عَرَفُوا، وَأَصَرُّوا عَلَى الْكُفْرِ فَأَنْزَلَ اللَّهُ تَعَالَى فِيهِمْ يَا أَيُّهَا الَّذِينَ أُوتُوا الْكِتَابَ آمِنُوا بِمَا نَزَّلْنَا مُصَدِّقًا لِمَا مَعَكُمْ مِنْ قَبْلِ أَنْ نَطْمِسَ وُجُوهًا فَنَرُدَّهَا عَلَى أَدْبَارِهَا أَوْ نَلْعَنَهُمْ كَمَا لَعَنَّا أَصْحَابَ السَّبْتِ وَكَانَ أَمْرُ اللَّهِ مَفْعُولًا.

     ✧ [Their commanding the believers to be miserly] Ibn Isḥāq said: Kardam b. Qays, the ally of Kaʿb b. al-Ashraf, and Usāmah b. Ḥabīb, and Nāfiʿ b. Abī Nāfiʿ, and Baḥrī b. ʿAmr, and Ḥuyayy b. Akhṭab, and Rifāʿah b. Zayd b. al-Tābūt used to come to men of the Anṣār who were mixing with them, advising them, from among the Companions of the Messenger of Allah ﷺ, and say to them: Do not spend your wealth, for we fear poverty for you in its going away, and do not hasten in spending, for you do not know what will happen. So Allah revealed concerning them: Those who are miserly and enjoin miserliness upon people and conceal what Allah has given them of His bounty, that is, of the Torah, in which is the confirmation of what Muḥammad ﷺ has brought, and We have prepared for the disbelievers a humiliating punishment. And those who spend their wealth to be seen by people and do not believe in Allah or in the Last Day, up to His saying: and Allah is ever Knowing of them. [Their denial of the truth] Ibn Isḥāq said: Rifāʿah b. Zayd b. al-Tābūt was one of the great ones of the Jews. When he spoke to the Messenger of Allah ﷺ, he twisted his tongue and said: "Grant us your hearing, O Muḥammad, so that we may make you understand," then he attacked Islam and disparaged it. So Allah revealed concerning him: Have you not seen those who were given a portion of the Scripture, purchasing error and wishing that you should stray from the way? And Allah is most knowing of your enemies, and sufficient is Allah as an ally, and sufficient is Allah as a helper. Among those who are Jews are those who distort the word from its places and say, "We hear and we disobey," and "Hear, may you not hear," and "Rāʿinā" (that is, "attend to our hearing"), twisting with their tongues and defaming the religion. And if they had said, "We hear and we obey," and "Hear," and "Look at us," it would have been better for them and more upright. But Allah has cursed them for their disbelief, so they do not believe except a few. And the Messenger of Allah ﷺ spoke to leaders from among the rabbis of the Jews, among them ʿAbd Allāh b. Ṣūriyā al-Aʿwar and Kaʿb b. Asad. He said to them: "O assembly of Jews, fear Allah and submit, for by Allah, you know that what I have brought to you is the truth." They said: "We do not know that, O Muḥammad." So they denied what they knew and persisted in disbelief. So Allah, exalted be He, revealed concerning them: O you who have been given the Scripture, believe in what We have sent down, confirming what is with you, before We efface faces and turn them backward or curse them as We cursed the companions of the Sabbath, and the command of Allah is ever executed.

494. Tarikh (al-Tabari) 916No grade recorded

     [ النَّفَرُ الَّذِينَ حَزَّبُوا الْأَحْزَابَ   ] قَالَ ابْنُ إسْحَاقَ: وَكَانَ الَّذِينَ حَزَّبُوا الْأَحْزَابَ مِنْ قُرَيْشٍ وَغَطَفَانَ وَبَنْي قُرَيْظَةَ: حُيَيُّ بْنُ أَخْطَبَ، وَسِلَامُ بْنُ أَبِي الْحُقَيْقِ، أَبُو رَافِعٍ، وَالرَّبِيعُ بْنُ الرَّبِيعِ بْنِ أَبِي الْحُقَيْقِ، وَأَبُو عَمَّارٍ، وَوَحْوَحُ بْنُ عَامِرٍ، وَهَوْذَةُ بْنُ قَيْسٍ. فَأَمَّا وَحْوَحُ، وَأَبُو عَمَّارٍ، وَهَوْذَةُ، فَمِنْ بَنِي وَائِلٍ، وَكَانَ سَائِرُهُمْ مِنْ بَنِي النَّضِيرِ. فَلَمَّا قَدِمُوا عَلَى قُرَيْشٍ قَالُوا: هَؤُلَاءِ أَحْبَارُ يَهُودَ، وَأَهْلُ الْعِلْمِ بِالْكِتَابِ الْأَوَّلِ، فَسَلُوهُمْ: دِينُكُمْ خَيْرٌ أَمْ دِينُ مُحَمَّدٍ ؟ فَسَأَلُوهُمْ، فَقَالُوا: بَلْ دِينُكُمْ خَيْرٌ مِنْ دِينِهِ، وَأَنْتُمْ أَهْدَى مِنْهُ وَمِمَّنْ اتَّبَعَهُ. فَأَنْزَلَ اللَّهُ تَعَالَى فِيهِمْ: أَلَمْ تَرَ إِلَى الَّذِينَ أُوتُوا نَصِيبًا مِنَ الْكِتَابِ يُؤْمِنُونَ بِالْجِبْتِ وَالطَّاغُوتِ وَيَقُولُونَ لِلَّذِينَ كَفَرُوا هَؤُلَاءِ أَهْدَى مِنَ الَّذِينَ آمَنُوا سَبِيلًا قَالَ ابْنُ إسْحَاقَ: إلَى قَوْلِهِ تَعَالَى: أَمْ يَحْسُدُونَ النَّاسَ عَلَى مَا آتَاهُمُ اللَّهُ مِنْ فَضْلِهِ فَقَدْ آتَيْنَا آلَ إِبْرَاهِيمَ الْكِتَابَ وَالْحِكْمَةَ وَآتَيْنَاهُمْ مُلْكًا عَظِيمًا

     ✧ [The group that formed the confederates] Ibn Isḥāq said: Those who formed the confederates from Quraysh, Ghaṭafān, and Banū Qurayẓah were: Ḥuyayy b. Akhṭab, Sallām b. Abī al-Ḥuqayq, Abū Rāfiʿ, al-Rabīʿ b. al-Rabīʿ b. Abī al-Ḥuqayq, Abū ʿAmmār, Waḥwaḥ b. ʿĀmir, and Hawdhah b. Qays. As for Waḥwaḥ, Abū ʿAmmār, and Hawdhah, they were from Banū Wāʾil, while the rest of them were from Banū al-Naḍīr. When they came to Quraysh, they said: 'These are the rabbis of the Jews and the people of knowledge of the earlier scripture, so ask them: Is your religion better or the religion of Muḥammad?' They asked them, and they said: 'Rather, your religion is better than his religion, and you are more rightly guided than him and than those who follow him.' Then God, exalted is He, revealed concerning them: 'Have you not seen those who were given a portion of the scripture, believing in al-jibt and al-ṭāghūt, and saying to those who disbelieve, "These are more rightly guided than those who believe as to the way"?' Ibn Isḥāq said: up to His saying, exalted is He: 'Or do they envy people for what God has given them of His bounty? For We gave the family of Abraham the scripture and wisdom, and We gave them a great kingdom.'

495. Tarikh (al-Tabari) 917No grade recorded

     [ إِنْكَارُهُمُ التَّنْزِيلَ ] قَالَ ابْنُ إسْحَاقَ: وَقَالَ سُكَيْنٌ وَعَدِيُّ بْنُ زَيْدٍ: يَا مُحَمَّدُ، مَا نَعْلَمُ أَنَّ اللَّهَ أَنْزَلَ عَلَى بَشَرٍ مِنْ شَيْءٍ بَعْدَ مُوسَى. فَأَنْزَلَ اللَّهُ تَعَالَى فِي ذَلِكَ مِنْ قَوْلِهِمَا: إِنَّا أَوْحَيْنَا إِلَيْكَ كَمَا أَوْحَيْنَا إِلَى نُوحٍ وَالنَّبِيِّينَ مِنْ بَعْدِهِ وَأَوْحَيْنَا إِلَى إِبْرَاهِيمَ وَإِسْمَاعِيلَ وَإِسْحَاقَ وَيَعْقُوبَ وَالْأَسْبَاطِ وَعِيسَى وَأَيُّوبَ وَيُونُسَ وَهَارُونَ وَسُلَيْمَانَ وَآتَيْنَا دَاوُدَ زَبُورًا وَرُسُلًا قَدْ قَصَصْنَاهُمْ عَلَيْكَ مِنْ قَبْلُ وَرُسُلًا لَمْ نَقْصُصْهُمْ عَلَيْكَ وَكَلَّمَ اللَّهُ مُوسَى تَكْلِيمًا رُسُلًا مُبَشِّرِينَ وَمُنْذِرِينَ لِئَلَّا يَكُونَ لِلنَّاسِ عَلَى اللَّهِ حُجَّةٌ بَعْدَ الرُّسُلِ وَكَانَ اللَّهُ عَزِيزًا حَكِيمًا وَدَخَلَتْ عَلَى رَسُولِ اللَّهِ ﷺ جَمَاعَةٌ مِنْهُمْ، فَقَالَ لَهُمْ: أَمَا وَاَللَّهِ إنَّكُمْ لَتَعْلَمُونَ أَنِّي رَسُولٌ مِنْ اللَّهِ إلَيْكُمْ، قَالُوا: مَا نَعْلَمُهُ، وَمَا نَشْهَدُ عَلَيْهِ فَأَنْزَلَ اللَّهُ تَعَالَى فِي ذَلِكَ مِنْ قَوْلِهِمْ: لَكِنِ اللَّهِ يَشْهَدُ بِمَا أَنْزَلَ إِلَيْكَ أَنْزَلَهُ بِعِلْمِهِ وَالْمَلَائِكَةُ يَشْهَدُونَ وَكَفَى بِاللَّهِ شَهِيدًا وقَالَ ابْنُ إسْحَاقَ: وَدَعَا رَسُولُ اللَّهِ ﷺ يَهُودَ إلَى الْإِسْلَامِ وَرَغَّبَهُمْ فِيهِ، وَحَذَّرَهُمْ غَيْرَ اللَّهِ وَعُقُوبَتَهُ، فَأَبَوْا عَلَيْهِ، وَكَفَرُوا بِمَا جَاءَهُمْ بِهِ، فَقَالَ لَهُمْ مُعَاذُ بْنُ جَبَلٍ، وَسَعْدُ بْنُ عُبَادَةَ وَعُقْبَةُ بْنُ وَهْبٍ: يَا مَعْشَرَ يَهُودَ، اتَّقُوا اللَّهَ، فَوَاَللَّهِ إنَّكُمْ لَتَعْلَمُونَ أَنَّهُ رَسُولُ اللَّهِ، وَلَقَدْ كُنْتُمْ تَذْكُرُونَهُ لَنَا قَبْلَ مَبْعَثِهِ، وَتَصِفُونَهُ لَنَا بِصِفَتِهِ. فَقَالَ رَافِعُ بْنُ حُرَيْمِلَةَ، وَوَهْبُ بْنُ يَهُوذَا: مَا قُلْنَا لَكُمْ هَذَا قَطُّ، وَمَا أَنْزَلَ اللَّهُ مِنْ كِتَابٍ بَعْدَ مُوسَى، وَلَا أَرْسَلَ بَشِيرًا وَلَا نَذِيرًا بَعْدَهُ. فَأَنْزَلَ اللَّهُ تَعَالَى فِي ذَلِكَ مِنْ قَوْلِهِمَا: يَا أَهْلَ الْكِتَابِ قَدْ جَاءَكُمْ رَسُولُنَا يُبَيِّنُ لَكُمْ عَلَى فَتْرَةٍ مِنَ الرُّسُلِ أَنْ تَقُولُوا مَا جَاءَنَا مِنْ بَشِيرٍ وَلَا نَذِيرٍ فَقَدْ جَاءَكُمْ بَشِيرٌ وَنَذِيرٌ وَاللَّهُ عَلَى كُلِّ شَيْءٍ قَدِيرٌ ثُمَّ قَصَّ عَلَيْهِمْ خَبَرَ مُوسَى وَمَا لَقِيَ مِنْهُمْ، وَانْتِقَاضَهُمْ عَلَيْهِ، وَمَا رَدُّوا عَلَيْهِ مِنْ أَمْرِ اللَّهِ حَتَّى تَاهُوا فِي الْأَرْضِ أَرْبَعِينَ سَنَةً عُقُوبَةً.

     ✧ [Their Denial of Revelation] Ibn Isḥāq said: Sukayn and ʿAdī b. Zayd said: O Muḥammad, we do not know that God has sent down anything upon any human after Moses. So God, exalted is He, sent down concerning that statement of theirs: Indeed, We have revealed to you as We revealed to Noah and the prophets after him, and We revealed to Abraham, Ishmael, Isaac, Jacob, the tribes, Jesus, Job, Jonah, Aaron, and Solomon, and We gave David the Psalms; and messengers We have recounted to you before, and messengers We have not recounted to you; and God spoke to Moses directly—messengers bearing good tidings and warning, so that mankind might have no argument against God after the messengers; and God is mighty, wise. And a group of them entered upon the Messenger of God ﷺ, and he said to them: Indeed, by God, you know that I am a messenger from God to you. They said: We do not know it, and we do not testify to it. So God, exalted is He, sent down concerning that statement of theirs: But God bears witness to what He has sent down to you; He sent it down with His knowledge, and the angels bear witness; and God suffices as a witness. And Ibn Isḥāq said: The Messenger of God ﷺ called the Jews to Islam and encouraged them therein, and warned them against other than God and His punishment, but they refused him and disbelieved in what he brought them. So Muʿādh b. Jabal, Saʿd b. ʿUbādah, and ʿUqbah b. Wahb said to them: O assembly of Jews, fear God, for by God, you know that he is the Messenger of God. You used to mention him to us before his sending, and describe him to us by his description. Then Rāfiʿ b. Ḥuraymilah and Wahb b. Yahūdhā said: We never said this to you, and God has not sent down any book after Moses, nor sent any bearer of good tidings or any warner after him. So God, exalted is He, sent down concerning that statement of theirs: O People of the Book, there has come to you Our Messenger, making clear to you after a cessation of the messengers, lest you say: There came to us no bearer of good tidings and no warner. Indeed, there has come to you a bearer of good tidings and a warner, and God is capable of all things. Then He recounted to them the story of Moses and what he encountered from them, their breaking away from him, and how they rejected the command of God until they wandered in the earth for forty years as a punishment.

496. Tarikh (al-Tabari) 918No grade recorded

     [ اجْتِمَاعُهُمْ عَلَى طَرْحِ الصَّخْرَةِ عَلَى رَسُولِ اللَّهِ ﷺ   ] وَخَرَجَ رَسُولُ اللَّهِ ﷺ إلَى بَنِي النَّضِيرِ يَسْتَعِينُهُمْ فِي دِيَةِ الْعَامِرِيَّيْنِ اللَّذَيْنِ قَتَلَ عَمْرُو بْنُ أُمَيَّةَ الضَّمْرِيُّ. لِلْعَهْدِ الَّذِي كَانَ ﷺ أَعْطَاهُمَا، وَكَانَ بَيْنَ بَنِي النَّضِيرِ وَبَيْنَ بَنِي عَامِرٍ عَهْدٌ وَحِلْفٌ وَمَعَهُ جَمَاعَةٌ مِنْ أَصْحَابِهِ فِيهِمْ أَبُو بَكْرٍ وَعُمَرُ وَعَلِيٌّ، فَقَالُوا: نَعَمْ نُعِينُكَ عَلَى مَا أَحْبَبْتَ، فَلَمَّا خَلَا بَعْضُهُمْ بِبَعْضٍ وَسَوَّلَ لَهُمُ الشَّيْطَانُ الشَّقَاءَ الَّذِي كُتِبَ عَلَيْهِمْ، فَتَآمَرُوا بِقَتْلِهِ ﷺ، فَقَالَ حُيَيُّ بْنُ أَخْطَبَ: يَا مَعْشَرَ يَهُودَ قَدْ جَاءَكُمْ مُحَمَّدٌ فِي نَفَرٍ مِنْ أَصْحَابِهِ لَا يَبْلُغُونَ عَشَرَةً- وَمَعَهُ أَبُو بَكْرٍ، وَعُمَرُ، وَعُثْمَانُ، وَعَلِيٌّ، وَالزُّبَيْرُ، وَطَلْحَةُ، وَسَعْدُ بْنُ مُعَاذٍ، وَأُسَيْدُ بْنُ الْحُضَيْرِ، وَسَعْدُ بْنُ عُبَادَةَ - فَاطَّرَحُوا عَلَيْهِ حِجَارَةً مِنْ فَوْقِ هَذَا الْبَيْتِ الَّذِي هُوَ تَحْتَهُ فَاقْتُلُوهُ، وَلَنْ تَجِدُوهُ أَخْلَى مِنْهُ السَّاعَةَ، فَإِنَّهُ إِنْ قُتِلَ تَفَرَّقَ عَنْهُ أَصْحَابُهُ، فَلَحِقَ مَنْ كَانَ مَعَهُ [مِنْ قُرَيْشٍ] بِحَرَمِهِمْ، وَبَقِيَ مَنْ كَانَ هَا هُنَا مِنَ الْأَوْسِ وَالْخَزْرَجِ، فَمَا كُنْتُمْ تُرِيدُونَ أَنْ تَصْنَعُوا يَوْمًا مِنَ الدَّهْرِ فَمِنَ الْآنَ، فَقَالَ عَمْرُو بْنُ جَحَّاشٍ- بِفَتْحِ الْجِيمِ وَتَشْدِيدِ الْحَاءِ الْمُهْمَلَةِ وَآخِرُهُ شِينٌ مُعْجَمَةٌ- النَّضْرِيُّ: إِذَا أَظْهَرَ عَلَى الْبَيْتِ فَأَطْرَحُ عَلَيْهِ صَخْرَةً، قَالَ سَلَّامُ بْنُ مِشْكَمٍ: يَا قَوْمِ أَطِيعُونِي هَذِهِ الْمَرَّةَ وَخَالِفُونِي الدَّهْرَ، وَاللَّهِ لَئِنْ فَعَلْتُمْ لَيُخْبَرَنَّ بِأَنَّا قَدْ غَدَرْنَا بِهِ، وَإِنَّ هَذَا نَقْضٌ لِلْعَهْدِ الَّذِي بَيْنَنَا وَبَيْنَهُ، فَلَا تَفْعَلُوا، وَهَيَّأَ عَمْرُو بْنُ جَحَّاشٍ الصَّخْرَةَ لِيُرْسِلَهَا عَلَى رَسُولِ اللَّهِ ﷺ وَيُدَحْرِجَهَا، فَلَمَّا أَشْرَفَ بِهَا جَاءَ رَسُولَ اللَّهِ ﷺ الْخَبَرُ مِنَ السَّمَاءِ بِمَا هَمُّوا بِهِ، فَنَهَضَ رَسُولُ اللَّهِ ﷺ سَرِيعًا، كَأَنَّهُ يُرِيدُ حَاجَةً، وَتَوَجَّهَ نَحْوَ الْمَدِينَةِ، وَجَلَسَ أَصْحَابُهُ يَتَحَدَّثُونَ وَهُمْ يَظُنُّونَ أَنَّهُ قَامَ يَقْضِي حَاجَةً. وَرَوَى عَبْدُ بْنُ حُمَيْدٍ عَنْ عِكْرِمَةَ، قَالَ: فَبَيْنَمَا الْيَهُودُ عَلَى ذَلِكَ إِذْ جَاءَ جَاءٍ مِنَ الْيَهُودِ مِنَ الْمَدِينَةِ فَلَمَّا رَأَى أَصْحَابَهُ يَأْتَمِرُونَ بِأَمْرِ النَّبِيِّ ﷺ، قَالَ لَهُمْ: مَا تُرِيدُونَ ؟ قَالُوا: نُرِيدُ أَنْ نَقْتُلَ مُحَمَّدًا وَنَأْخُذَ أَصْحَابَهُ، فَقَالَ لَهُمْ: وَأَيْنَ مُحَمَّدُ ؟ قَالُوا: هَذَا مُحَمَّدٌ قَرِيبٌ، فَقَالَ لَهُمْ صَاحِبُهُمْ: وَاللَّهِ لَقَدْ تَرَكْتُ مُحَمَّدًا دَاخِلَ الْمَدِينَةِ، فَسَقَطَ فِي أَيْدِيهِمْ. وَاسْتَبْطَأَ الصَّحَابَةُ الَّذِينَ كَانُوا مَعَ رَسُولِ اللَّهِ ﷺ النَّبِيَّ ﷺ، وَرَاثَ عَلَيْهِمْ خَبَرُهُ، فَلَمَّا يَئِسُوا مِنْ ذَلِكَ قَالَ أَبُو بَكْرٍ: مَا مُقَامُنَا هَا هُنَا بِشَيْءٍ، لَقَدْ تَوَجَّهَ رَسُولُ اللَّهِ ﷺ لِأَمْرٍ، فَقَامُوا فِي طَلَبِهِ، فَقَالَ حُيَيُّ بْنُ أَخْطَبَ: لَقَدْ عَجِلَ أَبُو الْقَاسِمِ، كُنَّا نُرِيدُ أَنْ نَقْضِيَ حَاجَتَهُ وَنَقْرِيَهُ، وَنَدِمَتْ يَهُودُ عَلَى مَا صَنَعُوا. فَقَالَ لَهُمْ كِنَانَةُ بْنُ صُوَيْرَاءَ: «هَلْ تَدْرُونَ لِمَ قَامَ مُحَمَّدٌ ؟ » قَالُوا: لَا وَاللَّهِ مَا نَدْرِي، وَمَا تَدْرِي أَنْتَ ؟ ! قَالَ: بَلَى وَالتَّوْرَاةِ إِنِّي لَأَدْرِي، قَدْ أُخْبِرَ مُحَمَّدٌ بِمَا هَمَمْتُمْ بِهِ مِنَ الْغَدْرِ، فَلَا تَخْدَعُوا أَنْفُسَكُمْ، وَاللَّهِ إِنَّهُ لَرَسُولُ اللَّهِ، وَمَا قَامَ إِلَّا أَنَّهُ أُخْبِرَ بِمَا هَمَمْتُمْ بِهِ مِنَ الْغَدْرِ، وَإِنَّهُ لَآخِرُ الْأَنْبِيَاءِ، وَكُنْتُمْ تَطْمَعُونَ أَنْ يَكُونَ مِنْ بَنِي هَارُونَ، فَجَعَلَهُ اللَّهُ حَيْثُ شَاءَ. وَإِنَّ كُتُبَنَا وَالَّذِي دَرَسْنَا فِي التَّوْرَاةِ الَّتِي لَمْ تُغَيَّرْ، وَلَمْ تُبَدَّلْ: أَنَّ مَوْلِدَهُ بِمَكَّةَ، وَأَنَّ دَارَ هِجْرَتِهِ يَثْرِبُ، وَصِفَتَهُ بِعَيْنِهَا مَا تُخَالِفُ حَرْفًا مِمَّا فِي كِتَابِنَا، وَمَا يَأْتِيكُمْ بِهِ أَوْلَى فِي مُحَارَبَتِهِ إِيَّاكُمْ، وَلَكَأَنِّي أَنْظُرُ إِلَيْكُمْ ظَاعِنِينَ يَتَضَاغَى صِبْيَانُكُمْ قَدْ تَرَكْتُمْ دَوْرَكُمْ خُلُوفًا وَأَمْوَالَكُمْ، وَإِنَّمَا هِيَ شَرَفُكُمْ، فَأَطِيعُونِي فِي خَصْلَتَيْنِ، وَالثَّالِثَةُ لَا خَيْرَ فِيهَا». قَالُوا: مَا هُمَا ؟ قَالَ: «تُسْلِمُونَ وَتَدْخُلُونَ مَعَ مُحَمَّدٍ، فَتَأْمَنُونَ عَلَى أَمْوَالِكُمْ وَأَوْلَادِكُمْ، وَتَكُونُونَ مِنْ عِلْيَةِ أَصْحَابِهِ، وَتَبْقَى بِأَيْدِيكُمْ أَمْوَالُكُمْ، وَلَا تَخْرُجُونَ مِنْ دِيَارِكُمْ»، قَالُوا: لَا نُفَارِقُ التَّوْرَاةَ وَعَهْدَ مُوسَى. قَالَ: «فَإِنَّهُ مُرْسَلٌ إِلَيْكُمْ: اخْرُجُوا مِنْ بَلَدِي فَقُولُوا: نَعَمْ، فَإِنَّهُ لَا يَسْتَحِلُّ لَكُمْ دَمًا وَلَا مَالًا، وَتَبْقَى أَمْوَالُكُمْ لَكُمْ، إِنْ شِئْتُمْ بِعْتُمْ، وَإِنْ شِئْتُمْ أَمْسَكْتُمْ»، قَالُوا: أَمَّا هَذَا فَنَعَمْ. قَالَ سَلَّامُ بْنُ مِشْكَمٍ: «قَدْ كُنْتُ لِمَا صَنَعْتُمْ كَارِهًا، وَهُوَ مُرْسَلٌ إِلَيْنَا أَنِ اخْرُجُوا مِنْ دَارِي، فَلَا تُعَقِّبْ يَا حُيَيُّ كَلَامَهُ، وَأَنْعِمْ لَهُ بِالْخُرُوجِ، وَاخْرُجْ مِنْ بِلَادِهِ». قَالَ: افْعَلْ، أَنَا أَخْرُجُ. فَلَمَّا دَخَلَ رَسُولُ اللَّهِ ﷺ الْمَدِينَةَ تَبِعَهُ أَصْحَابُهُ، فَلَقُوا رَجُلًا خَارِجًا مِنَ الْمَدِينَةِ، فَسَأَلُوهُ: هَلْ لَقِيتَ رَسُولَ اللَّهِ ﷺ ؟ فَقَالَ: نَعَمْ، لَقِيتُهُ بِالْجِسْرِ دَاخِلًا. فَأَنْزَلَ اللَّهُ تَعَالَى فِيهِ، وَفِيمَا أَرَادَ هُوَ وَقَوْمُهُ: يَا أَيُّهَا الَّذِينَ آمَنُوا اذْكُرُوا نِعْمَةَ اللَّهِ عَلَيْكُمْ إِذْ هَمَّ قَوْمٌ أَنْ يَبْسُطُوا إِلَيْكُمْ أَيْدِيَهُمْ فَكَفَّ أَيْدِيَهُمْ عَنْكُمْ وَاتَّقُوا اللَّهَ وَعَلَى اللَّهِ فَلْيَتَوَكَّلِ الْمُؤْمِنُونَ

     ✧ [Their gathering to cast the rock upon the Messenger of Allah ﷺ] And the Messenger of Allah ﷺ went out to Banū al-Naḍīr seeking their assistance with the blood-money for the two ʿĀmirīs whom ʿAmr b. Umayyah al-Ḍamrī had killed, because of the pact that he ﷺ had given them, and there was a pact and alliance between Banū al-Naḍīr and Banū ʿĀmir. With him was a group of his Companions, among them Abū Bakr, ʿUmar, and ʿAlī. They said: "Yes, we will assist you in whatever you wish." Then when some of them were alone with one another and Satan made attractive to them the wretchedness that had been decreed for them, they conspired to kill him ﷺ. Ḥuyayy b. Akhṭab said: "O assembly of Jews, Muḥammad has come to you with a small band of his Companions, not reaching ten—and with him are Abū Bakr, ʿUmar, ʿUthmān, ʿAlī, al-Zubayr, Ṭalḥah, Saʿd b. Muʿādh, Usayd b. al-Ḥuḍayr, and Saʿd b. ʿUbādah—so cast stones upon him from above this house beneath which he is, and kill him. You will not find him more vulnerable than at this hour, for if he is killed, his Companions will scatter from him, and those who were with him from Quraysh will join their sanctuary, while those who are here from al-Aws and al-Khazraj will remain. Whatever you have ever wanted to do on any day of the age, now is the time." ʿAmr b. Jaḥḥāsh—with a fatḥah on the jīm and a doubled ḥāʾ with no dot and a dotted shīn at the end—al-Naḍrī said: "When he appears on the house, I will cast a rock upon him." Sallām b. Mishkam said: "O my people, obey me this time and disobey me for the rest of the age. By Allah, if you do this, he will surely be informed that we have betrayed him, and this is a violation of the pact between us and him. So do not do it." And ʿAmr b. Jaḥḥāsh prepared the rock to send it upon the Messenger of Allah ﷺ and roll it down. When he was about to drop it, the Messenger of Allah ﷺ received the news from heaven of what they intended, so the Messenger of Allah ﷺ rose quickly, as if he needed something, and headed toward Madinah. His Companions remained sitting and conversing, thinking that he had risen to relieve himself. And ʿAbd b. Ḥumayd narrated from ʿIkrimah, who said: While the Jews were engaged in that, a Jew came from Madinah. When he saw his companions conspiring about the Prophet ﷺ, he said to them: "What do you want?" They said: "We want to kill Muḥammad and seize his Companions." He said to them: "And where is Muḥammad?" They said: "This is Muḥammad, nearby." Their companion said to them: "By Allah, I left Muḥammad inside Madinah." Then they were struck with regret. The Companions who were with the Messenger of Allah ﷺ thought the Prophet ﷺ was delayed, and news of him was slow in coming to them. When they despaired of that, Abū Bakr said: "Our remaining here is pointless. The Messenger of Allah ﷺ has gone off for some matter." So they arose in search of him. Ḥuyayy b. Akhṭab said: "Abū al-Qāsim has been hasty. We wanted to fulfill his need and honor him as a guest." And the Jews regretted what they had done. Kinānah b. Ṣuwayrāʾ said to them: "Do you know why Muḥammad arose?" They said: "No, by Allah, we do not know, and do you know?!" He said: "Indeed, by the Torah, I do know. Muḥammad has been informed of the treachery you intended. So do not deceive yourselves. By Allah, he is indeed the Messenger of Allah, and he did not arise except because he was informed of the treachery you intended. He is the last of the prophets, and you were hoping that he would be from the sons of Hārūn, but Allah placed him wherever He willed. And in our books, and in what we have studied in the Torah that has not been altered or changed: his birthplace is Makkah, and the abode of his emigration is Yathrib, and his description is exactly as it is, not differing by a single letter from what is in our Book. What he brings against you is more fitting in his fighting you. It is as if I see you departing, your children wailing, having left your homes empty and your wealth behind—that which is your honor. So obey me in two matters, and the third has no good in it." They said: "What are the two?" He said: "You become Muslims and join with Muḥammad, so you will be safe regarding your wealth and your children, and you will be among the elite of his Companions; your wealth will remain in your hands, and you will not leave your homes." They said: "We will not part with the Torah and the covenant of Moses." He said: "Then he is sent to you: 'Depart from my land,' so say: 'Yes,' for he will not deem it lawful to shed your blood or take your wealth, and your wealth will remain yours; if you wish, you may sell it, and if you wish, you may keep it." They said: "As for this, yes." Sallām b. Mishkam said: "I had been averse to what you have done. He is sent to us: 'Depart from my abode,' so do not dispute his words, O Ḥuyayy. Grant him the departure, and leave his lands." He said: "I will do it. I will depart." When the Messenger of Allah ﷺ entered Madinah, his Companions followed him, and they met a man coming out of Madinah. They asked him: "Did you meet the Messenger of Allah ﷺ?" He said: "Yes, I met him at the bridge, entering." Then Allah, exalted is He, revealed concerning him and what he and his people intended: "O you who have believed, remember the favor of Allah upon you when a people determined to stretch forth their hands toward you, but He withheld their hands from you. And fear Allah. And upon Allah let the believers rely."

497. Tarikh (al-Tabari) 919No grade recorded

     [ ادِّعَاؤُهُمْ أَنَّهُمْ أَحِبَّاءُ اللَّهِ ] وَأَتَى رَسُولَ اللَّهِ ﷺ نُعْمَانُ بْنُ أَضَاءَ، وَبَحْرِيُّ بْنُ عَمْرٍو، وَشَأْسُ بْنُ عَدِيٍّ، فَكَلَّمُوهُ وَكَلَّمَهُمْ رَسُولُ اللَّهِ ﷺ، وَدَعَاهُمْ إلَى اللَّهِ، وَحَذَّرَهُمْ نِقْمَتَهُ؛ فَقَالُوا مَا تُخَوِّفُنَا يَا مُحَمَّدُ، نَحْنُ وَاَللَّهِ أَبْنَاءُ اللَّهِ وَأَحِبَّاؤُهُ، كَقَوْلِ النَّصَارَى. فَأَنْزَلَ اللَّهُ تَعَالَى فِيهِمْ وَقَالَتِ الْيَهُودُ وَالنَّصَارَى نَحْنُ أَبْنَاءُ اللَّهِ وَأَحِبَّاؤُهُ قُلْ فَلِمَ يُعَذِّبُكُمْ بِذُنُوبِكُمْ بَلْ أَنْتُمْ بَشَرٌ مِمَّنْ خَلَقَ يَغْفِرُ لِمَنْ يَشَاءُ وَيُعَذِّبُ مَنْ يَشَاءُ وَلِلَّهِ مُلْكُ السَّمَاوَاتِ وَالْأَرْضِ وَمَا بَيْنَهُمَا وَإِلَيْهِ الْمَصِيرُ

     ✧ [ Their Claim That They Are the Beloved of Allah ] Al-Nuʿmān b. Aḍāʾ, Baḥrī b. ʿAmr, and Shaʾs b. ʿAdī came to the Messenger of Allah ﷺ and spoke with him, and the Messenger of Allah ﷺ spoke with them, called them to Allah, and warned them of His punishment. They said, "What do you frighten us with, O Muḥammad? By Allah, we are the sons of Allah and His beloved ones," like the saying of the Christians. So Allah, Exalted is He, revealed concerning them: "The Jews and the Christians say, 'We are the children of Allah and His beloved ones.' Say, 'Then why does He punish you for your sins? Rather, you are human beings from among those He has created. He forgives whom He wills and punishes whom He wills. And to Allah belongs the dominion of the heavens and the earth and whatever is between them, and to Him is the final return.'"

498. Tarikh (al-Tabari) 920No grade recorded

     [ ظُلْمُهُمْ فِي الدِّيَةِ   ] قَالَ ابْنُ إسْحَاقَ: وَحَدَّثَنِي داوُدَ بْنُ الْحُصَيْنِ عَنْ عِكْرِمَةَ، عَنْ ابْنِ عَبَّاسٍ: أَنَّ الْآيَاتِ مِنْ الْمَائِدَةِ الَّتِي قَالَ اللَّهُ فِيهَا: فَاحْكُمْ بَيْنَهُمْ أَوْ أَعْرِضْ عَنْهُمْ وَإِنْ تُعْرِضْ عَنْهُمْ فَلَنْ يَضُرُّوكَ شَيْئًا وَإِنْ حَكَمْتَ فَاحْكُمْ بَيْنَهُمْ بِالْقِسْطِ إِنَّ اللَّهَ يُحِبُّ الْمُقْسِطِينَ إنَّمَا أُنْزِلَتْ فِي الدِّيَةِ بَيْنَ بَنِي النَّضِيرِ وَبَيْنَ بَنِي قُرَيْظَةَ، وَذَلِكَ أَنَّ قَتْلَى بَنِي النَّضِيرِ، وَكَانَ لَهُمْ شَرَفٌ، يُؤَدُّونَ الدِّيَةَ كَامِلَةً، وَأَنَّ بَنِي قُرَيْظَةَ ( كَانُوا ) يُؤَدُّونَ نِصْفَ الدِّيَةِ، فَتَحَاكَمُوا فِي ذَلِكَ إلَى رَسُولِ اللَّهِ ﷺ، فَأَنْزَلَ اللَّهُ ذَلِكَ فِيهِمْ، فَحَمَلَهُمْ رَسُولُ اللَّهِ ﷺ عَلَى الْحَقِّ فِي ذَلِكَ، فَجَعَلَ الدِّيَةَ سَوَاءً. قَالَ ابْنُ إسْحَاقَ: فَاَللَّهُ أَعْلَمُ أَيُّ ذَلِكَ كَانَ.

     ✧ [Their injustice regarding blood money] Ibn Isḥāq said: Dāwūd b. al-Ḥuṣayn narrated to me, from ʿIkrimah, from Ibn ʿAbbās: The verses of al-Māʾidah in which Allah said: “So judge between them or turn away from them. And if you turn away from them, they will never harm you at all. And if you judge, then judge between them with justice. Indeed, Allah loves those who act justly” were revealed concerning blood money between the Banū al-Naḍīr and the Banū Qurayẓah. That is because the slain of the Banū al-Naḍīr, who had nobility, were paid full blood money, while the Banū Qurayẓah were paid half the blood money. So they took the matter to the Messenger of Allah ﷺ for judgment. Allah then revealed this regarding them, and the Messenger of Allah ﷺ made them adhere to the truth in that matter, making the blood money equal. Ibn Isḥāq said: Allah knows best which of these it was.

499. Tarikh (al-Tabari) 921No grade recorded

     [ قَصْدُهُمُ الْفِتْنَةَ بِرَسُولِ اللَّهِ ﷺ   ] قَالَ ابْنُ إسْحَاقَ: وَقَالَ كَعْبُ بْنُ أَسَدٍ، وَابْنُ صَلُوبَا، وَعَبْدُ اللَّهِ بْنُ صُورِيَّا، وَشَأْسُ بْنُ قَيْسٍ، بَعْضُهُمْ لِبَعْضٍ: اذْهَبُوا بِنَا إلَى مُحَمَّدٍ، لَعَلَّنَا نَفْتِنَهُ عَنْ دِينِهِ، فَإِنَّمَا هُوَ بَشَرٌ، فَأَتَوْهُ، فَقَالُوا لَهُ: يَا مُحَمَّدُ، إنَّكَ قَدْ عَرَفْتَ أَنَّا أَحْبَارُ يَهُودَ وَأَشْرَافُهُمْ وَسَادَتُهُمْ، وَأَنَّا إنْ اتَّبَعْنَاكَ اتَّبَعَتْكَ يَهُودُ، وَلَمْ يُخَالِفُونَا، وَأَنَّ بَيْنَنَا وَبَيْنَ بَعْضِ قَوْمِنَا خُصُومَةٌ، أَفَنُحَاكِمُهُمْ إلَيْكَ فَتَقْضِيَ لَنَا عَلَيْهِمْ، وَنُؤْمِنُ بِكَ وَنُصَدِّقُكَ، فَأَبَى ذَلِكَ رَسُولُ اللَّهِ ﷺ عَلَيْهِمْ. فَأَنْزَلَ اللَّهُ فِيهِمْ: وَأَنِ احْكُمْ بَيْنَهُمْ بِمَا أَنْزَلَ اللَّهُ وَلَا تَتَّبِعْ أَهْوَاءَهُمْ وَاحْذَرْهُمْ أَنْ يَفْتِنُوكَ عَنْ بَعْضِ مَا أَنْزَلَ اللَّهُ إِلَيْكَ فَإِنْ تَوَلَّوْا فَاعْلَمْ أَنَّمَا يُرِيدُ اللَّهُ أَنْ يُصِيبَهُمْ بِبَعْضِ ذُنُوبِهِمْ وَإِنَّ كَثِيرًا مِنَ النَّاسِ لَفَاسِقُونَ أَفَحُكْمَ الْجَاهِلِيَّةِ يَبْغُونَ وَمَنْ أَحْسَنُ مِنَ اللَّهِ حُكْمًا لِقَوْمٍ يُوقِنُونَ

     ✧ [Their aim to tempt the Messenger of Allah ﷺ] Ibn Isḥāq said: Kaʿb b. Asad, Ibn Ṣalūbā, ʿAbd Allāh b. Ṣūriyā, and Shaʾs b. Qays said to one another: “Come with us to Muḥammad; perhaps we can tempt him away from his religion, for he is only a human.” So they came to him and said: “O Muḥammad, you know that we are the rabbis of the Jews and their nobles and leaders, and that if we follow you, the Jews will follow you and will not oppose us. Between us and some of our people there is a dispute; shall we bring them to you for judgment so that you rule in our favor against them, and we will believe in you and affirm you?” The Messenger of Allah ﷺ refused that against them. Then Allah revealed concerning them: “And judge between them by what Allah has revealed, and do not follow their desires, and beware of them lest they tempt you away from some of what Allah has revealed to you. If they turn away, then know that Allah intends to afflict them for some of their sins. And indeed, many of the people are disobedient. Is it the judgment of ignorance they seek? And who is better than Allah in judgment for a people who are certain?”

500. Tarikh (al-Tabari) 922No grade recorded

     [ إِشْرَاكُهُمْ بِاللَّهِ ] قَالَ ابْنُ إسْحَاقَ: وَأَتَى رَسُولَ اللَّهِ ﷺ النَّحَّامُ بْنُ زَيْدٍ، وَقَرْدَمُ بْنُ كَعْبٍ، وَبَحْرِيُّ بْنُ عَمْرٍو، فَقَالُوا لَهُ: يَا مُحَمَّدُ، أَمَا تَعْلَمُ مَعَ اللَّهِ إلَهًا غَيْرَهُ ؟ فَقَالَ رَسُولُ اللَّهِ ﷺ: اللَّهُ لَا إلَهَ إلَّا هُوَ، بِذَلِكَ بُعِثْتُ، وَإِلَى ذَلِكَ أَدْعُو. فَأَنْزَلَ اللَّهُ فِيهِمْ وَفِي قَوْلِهِمْ: قُلْ أَيُّ شَيْءٍ أَكْبَرُ شَهَادَةً قُلِ اللَّهِ شَهِيدٌ بَيْنِي وَبَيْنَكُمْ وَأُوحِيَ إِلَيَّ هَذَا الْقُرْآنُ لِأُنْذِرَكُمْ بِهِ وَمَنْ بَلَغَ أَئِنَّكُمْ لَتَشْهَدُونَ أَنَّ مَعَ اللَّهِ آلِهَةً أُخْرَى قُلْ لَا أَشْهَدُ قُلْ إِنَّمَا هُوَ إِلَهٌ وَاحِدٌ وَإِنَّنِي بَرِيءٌ مِمَّا تُشْرِكُونَ الَّذِينَ آتَيْنَاهُمُ الْكِتَابَ يَعْرِفُونَهُ كَمَا يَعْرِفُونَ أَبْنَاءَهُمُ الَّذِينَ خَسِرُوا أَنْفُسَهُمْ فَهُمْ لَا يُؤْمِنُونَ. [ ادِّعَاؤُهُمْ أَنَّ عُزَيْرًا ابْنُ اللَّهِ ] قَالَ ابْنُ إسْحَاقَ: وَأَتَى رَسُولَ اللَّهِ ﷺ سَلَامُ بْنُ مِشْكَمٍ، وَنُعْمَانُ بْنُ أَوْفَى أَبُو أَنَسٍ، وَمَحْمُودُ بْنُ دِحْيَةَ، وَشَأْسُ بْنُ قَيْسٍ، وَمَالِكُ بْنُ الصَّيْفِ، فَقَالُوا لَهُ: كَيْفَ نَتَّبِعُكَ وَقَدْ تَرَكْتَ قِبْلَتَنَا، وَأَنْتَ لَا تَزْعُمُ أَنَّ عُزَيْرًا ابْنُ اللَّهِ ؟ فَأَنْزَلَ اللَّهُ عَزَّ وَجَلَّ فِي ذَلِكَ مِنْ قَوْلِهِمْ: وَقَالَتِ الْيَهُودُ عُزَيْرٌ ابْنُ اللَّهِ وَقَالَتِ النَّصَارَى الْمَسِيحُ ابْنُ اللَّهِ ذَلِكَ قَوْلُهُمْ بِأَفْوَاهِهِمْ يُضَاهِئُونَ قَوْلَ الَّذِينَ كَفَرُوا مِنْ قَبْلُ قَاتَلَهُمُ اللَّهُ أَنَّى يُؤْفَكُونَ إلَى آخِرِ الْقِصَّةِ.

     ✧ [Their association of partners with Allah] Ibn Isḥāq said: Al-Naḥḥām b. Zayd, Qardam b. Kaʿb, and Baḥrī b. ʿAmr came to the Messenger of Allah ﷺ and said to him: “O Muḥammad, do you not know that there is a god other than Allah?” The Messenger of Allah ﷺ said: “Allah—there is no god but He. With that I have been sent, and to that I call.” So Allah revealed concerning them and their statement: “Say, ‘What thing is greatest as testimony?’ Say, ‘Allah is witness between me and you. And this Qur’an was revealed to me that I may warn you thereby and whomever it reaches. Do you indeed testify that there are other gods with Allah?’ Say, ‘I do not testify.’ Say, ‘He is only One God, and indeed I am free of what you associate.’ Those to whom We gave the Book recognize him as they recognize their own sons. Those who have lost their own selves—they do not believe.” [Their claim that ʿUzayr is the son of Allah] Ibn Isḥāq said: Salām b. Mishkam, Nuʿmān b. Awfā Abū Anas, Maḥmūd b. Diḥyah, Sha’s b. Qays, and Mālik b. al-Ṣayf came to the Messenger of Allah ﷺ and said to him: “How can we follow you when you have abandoned our qiblah, and you do not claim that ʿUzayr is the son of Allah?” So Allah, Mighty and Majestic, revealed concerning that statement of theirs: “The Jews said, ‘ʿUzayr is the son of Allah,’ and the Christians said, ‘The Messiah is the son of Allah.’ That is their statement from their mouths, imitating the statement of those who disbelieved before. May Allah fight them; how are they deluded?” to the end of the narrative.

Showing the first 500 hadith of this chapter.