14. The Messenger of Allah ﷺ proclaiming his message openly to his people and what came of it
Sirat Ibn Hisham 290No 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 hid 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, and they reproached them and blamed them for what they were doing until they fought them. On that day, Saʿd b. Abī Waqqāṣ struck a man among the polytheists with a camel's jawbone and split his head open. This was the first blood shed in Islam.
Sirat Ibn Hisham 291No 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
✧ [His people's ﷺ showing enmity toward him, and the protective affection of his uncle Abu Talib for him] Ibn Ishaq said: When the Messenger of Allah ﷺ confronted his people with Islam and proclaimed it openly as Allah commanded him, his people did not distance themselves from him, nor did they oppose him—as far as has reached me—until he mentioned their gods and found fault with them. When he did that, they regarded it as a grave matter, disavowed him, and agreed upon opposing him and showing enmity toward him, except those whom Allah, exalted is He, protected from among them through Islam; they were few and kept themselves hidden. His uncle Abu Talib showed protective affection for the Messenger of Allah ﷺ, defended him, and stood in his way. The Messenger of Allah ﷺ continued with the command of Allah, openly proclaiming His command, nothing turning him back from it. When Quraysh saw that the Messenger of Allah ﷺ would not oblige them in anything they disapproved of him for, of his separating from them and his finding fault with their gods, and they saw that his uncle Abu Talib had shown protective affection for him, stood in his way, and would not hand him over to them, some men among the nobles of Quraysh walked to Abu Talib: 'Utbah and Shaybah, the two sons of Rabi'ah b. 'Abd Shams b. 'Abd Manaf b. Qusayy b. Kilab b. Murrah b. Ka'b b. Lu'ayy b. Ghalib; Abu Sufyan b. Harb b. Umayyah b. 'Abd Shams b. 'Abd Manaf b. Qusayy b. Kilab b. Murrah b. Ka'b b. Lu'ayy b. Ghalib b. Fihr. Ibn Hisham said: Abu Sufyan's name was Sakhr. Ibn Ishaq said: And Abu al-Bakhtari, whose name was al-'As b. Hisham b. al-Harith b. Asad b. 'Abd al-'Uzza b. Qusayy b. Kilab b. Murrah b. Ka'b b. Lu'ayy. Ibn Hisham said: Abu al-Bakhtari: al-'As b. Hisham. Ibn Ishaq said: And al-Aswad b. al-Muttalib b. Asad b. 'Abd al-'Uzza b. Qusayy b. Kilab b. Murrah b. Ka'b b. Lu'ayy; Abu Jahl—whose name was 'Amr, and he was given the kunya Abu al-Hakam—b. Hisham b. al-Mughirah b. 'Abd Allah b. 'Umar b. Makhzum b. Yaqazah b. Murrah b. Ka'b b. Lu'ayy; al-Walid b. al-Mughirah b. 'Abd Allah b. 'Umar b. Makhzum b. Yaqazah b. Murrah b. Ka'b b. Lu'ayy; Nabih and Munabbih, the two sons of al-Hajjaj b. 'Amir b. Hudhayfah b. Sa'd b. Sahm b. 'Amr b. Husays b. Ka'b b. Lu'ayy; and al-'As b. Wa'il. Ibn Hisham said: al-'As b. Wa'il b. Hisham b. Sa'id b. Sahm b. 'Amr b. Husays b. Ka'b b. Lu'ayy.
Sirat Ibn Hisham 292No grade recorded
[ 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 delegation of Quraysh with Abu Talib concerning the Messenger ﷺ Ibn Ishaq said: or those of them who walked. They said: “O Abu Talib, your brother’s son has reviled our gods, and found fault with our religion, and called our forbearance foolishness, and led our fathers astray. Either you restrain him from us, or you leave the way open between us and him, for you are upon the like of what we are upon in opposing him, and we will spare you him.” So Abu Talib said to them a gentle word, and sent them back with a goodly return, and they turned away from him. The Messenger of Allah ﷺ continuing in his call, and the delegation of Quraysh returning to Abu Talib a second time And the Messenger of Allah ﷺ went on with what he was upon, showing the religion of Allah and calling to it. Then the affair grew worse between him and them until the men drew apart and bore mutual hatred, and Quraysh increased their mention of the Messenger of Allah ﷺ among themselves, and they urged one another against him, and incited one another to oppose him. Then they walked to Abu Talib another time, and said to him: “O Abu Talib, indeed you have age and honour and standing among us, and we have asked you to restrain your brother’s son, but you have not restrained him from us. And, by Allah, we will not endure this reviling of our fathers, and calling our forbearance foolishness, and finding fault with our gods, until you restrain him from us, or we fight him and you over that, until one of the two parties perishes” — or as they said to him. Then they turned away from him, and it became grievous for Abu Talib the parting of his people and their enmity, and his soul was not pleased to surrender the Messenger of Allah ﷺ to them, nor to forsake him.
Sirat Ibn Hisham 293No 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 narrated to me that he was told that 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 to me such-and-such" — referring to what they had said to him — "so spare me and 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 support him and stand with him. He said: So the Messenger of Allah ﷺ said: "O uncle, by Allah, if they placed the sun in my right hand and the moon in my left on condition that I abandon this matter until Allah makes it prevail or I perish in it, I would not abandon it." He said: Then the Messenger of Allah ﷺ wept, and then he rose. When he turned away, Abu Talib called him and said: "Come back, O son of my brother." He said: So the Messenger of Allah ﷺ came back to him, and he said: "Go, O son of my brother, and say what you wish. For by Allah, I will never hand you over for anything, ever."
Sirat Ibn Hisham 294No 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
✧ Quraysh's going to Abu Talib a third time with ʿUmarah b. al-Walid al-Makhzumi Ibn Ishaq said: Then Quraysh, when they knew that Abu Talib had refused to abandon the Messenger of Allah ﷺ and to surrender him, and that he was determined to part with them in that and to be their enemy, they went to him with ʿUmarah b. al-Walid b. al-Mughirah, and they said to him—as it reached me—'O Abu Talib, this is ʿUmarah b. al-Walid, the strongest and most handsome young man among Quraysh. Take him, and you will have his intellect and his support; adopt him as a son, for he is yours, and hand over to us this son of your brother, 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 but one man for another.' He said, 'By God, what a vile thing you demand of me. Would you give me your son to feed for you, and I give you my son to kill? By God, this shall never ever be.' He said: Then al-Mutʿim b. ʿAdiyy b. Nawfal b. ʿAbd Manaf b. Qusayy said, 'By God, O Abu Talib, your people have treated you fairly, and they have striven to deliver you from what you dislike, but I do not see that you wish to accept anything from them.' Abu Talib said to al-Mutʿim, 'By God, they have not treated me fairly, but you have resolved to abandon me and to side with the people against me. So do what seems best to you,' or as he said. Then the affair became serious, war became heated, the people renounced one another, and some showed open enmity to others.
Sirat Ibn Hisham 295No grade recorded
[ 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:: أَلَاقُلْ 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
✧ [Abu Talib's poetry alluding to al-Mutʿim and those of Banu ʿAbd Manaf who abandoned him] Abu Talib then said, alluding to al-Mutʿim b. ʿAdiyy, and including those who had abandoned him from Banu ʿAbd Manaf, and those who had opposed him from the tribes of Quraysh, and mentioning what they had asked of him and how far removed he was from their matter: Would that I could say to ʿAmr, al-Walid and Mutʿim, would that my share of your protection were a young camel of the Khūr, a bleating one, much of whose bellowing sprinkles drops of its urine upon the two legs. It lags behind the water, unable to catch up; when it climbs the open desert, it is called a wild cat. I see our two brothers from our father and our mother, when they are asked, they say: "The matter belongs to other than us." Yes, they have a matter, but they drew back, as a stone is drawn back from the head of a clinging one. I single out particularly ʿAbd Shams and Nawfal; they cast us out like a coal is cast out. They winked at the people concerning their two brothers, so their two hands have become empty of them. They associated in glory one who has no father among the people, unless a mention be established for him. And Taym, Makhzum and Zuhrah are among them; they were allies to us when help was sought. By Allah, enmity will not cease from us nor from them, as long as any of our offspring remains. Their clemencies and their minds have become foolish, and they were like Jafr; evil is what Jafr has done. Ibn Hisham said: We have omitted two verses from it in which he spoke coarsely.
Sirat Ibn Hisham 296No 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
✧ [Mention of what Quraysh used to persecute the believers with and torment them for their faith] Ibn Isḥāq said: Then Quraysh incited one another against those of their tribesmen among the companions of the Messenger of Allah ﷺ who had accepted Islam with him. Each tribe leapt upon the Muslims among them, torturing them and trying to turn them away from their religion. Allah protected His Messenger ﷺ from them through his uncle Abū Ṭālib. Abū Ṭālib, when he saw what Quraysh were doing to Banū Hāshim and Banū al-Muṭṭalib, arose and called them to what he was upon, namely protecting the Messenger of Allah ﷺ and standing in his defense. They gathered to him, stood with him, and answered his call, except for Abū Lahab, the enemy of Allah, the accursed.
Sirat Ibn Hisham 297No grade recorded
[ 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
✧ [Poetry of Abū Ṭālib in praise of his people for their affection toward him] When Abū Ṭālib saw from his people what pleased him in their striving alongside him, and their affection toward him, he began praising them and recalling their ancient virtue, and recalling the merit of the Messenger of Allah ﷺ among them, and his standing with them, to strengthen their resolve, and so that they would show affection with him in his affair. He said: When one day Quraysh gather for boasting, ʿAbd Manāf is its heart and its core. And if the nobles of its ʿAbd Manāf are reckoned, then in Hāshim are its nobles and its ancient ones. And if one day they boast, then Muḥammad is the chosen one of its heart and its noble one. Quraysh called one another, its lean and its fat, against us, yet did not prevail, and their forbearance ran wild. We were of old such that we would not countenance an injustice; when they turned aside the cheeks of the proud, we would straighten them. We protect its sanctuary every day of calamity, and we strike from its stones whoever seeks them. Through us the withered branch revived, and only in our shelter do its roots become moist and grow.
Sirat Ibn Hisham 298No 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
✧ The perplexity of al-Walīd b. al-Mughīrah concerning how he should describe the Qurʾān [his meeting with a group of Quraysh to oppose the Prophet ﷺ and the agreement of Quraysh that they should describe the Messenger ﷺ as a sorcerer, and what God revealed concerning them]. Then al-Walīd b. al-Mughīrah gathered a group of Quraysh around him, and he was an elder among them. The season of pilgrimage was near, and he said to them: "O company of Quraysh, this season of pilgrimage is at hand, and the delegations of the Arabs will come to you during it. They have heard about the matter of this companion of yours, so agree on one opinion about him and do not disagree, lest some of you call others liars and your statements contradict one another." They said: "So you, O Abū ʿAbd Shams, speak and set for us an opinion that we may hold." He said: "No, you speak and I will listen." They said: "We will say he is a soothsayer." He said: "No, by God, he is not a soothsayer. We have seen soothsayers, and he is not like the muttering of a soothsayer or his rhymed speech." They said: "Then we will say he is possessed." He said: "He is not possessed. We have seen possession and know it, and he is not like its choking, its jerking, or its whispering." They said: "Then we will 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 curtailed, and its extended—and he is not that poetry." They said: "Then we will 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 on knots or their tying." They said: "Then what shall we say, O Abū ʿAbd Shams?" He said: "By God, his speech has sweetness, its root is laden with fruit, and its branches are abundant—Ibn Hishām said: it is also said 'abundant with moisture'—and whatever of this you say will be known to be false. The closest thing you can say about him is that he is a sorcerer who has brought words that are 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. Then they began to sit by the paths where people passed when they came to the season, and no one passed by them but that they warned him against him and mentioned his matter to them. So God—exalted is He—revealed concerning al-Walīd b. al-Mughīrah and about that, from His words: "Leave Me with him whom I created alone, and to whom I gave abundant wealth, and sons before him, and made things smooth for him. Then he desires that I should add more. No! Indeed, he was stubborn toward Our signs—that is, an adversary." Ibn Hishām said: "ʿanīd means obstinate, opposing." Ruʾbah b. al-ʿAjjāj said: "And we are strikers of the heads of the obstinate." This verse is in a rajaz poem of his. "I will burden him with an ascent. Indeed, he thought and determined. May he be killed—how he determined! Again, may he be killed—how he determined! Then he looked, then he frowned and scowled." Ibn Hishām said: "basara means he made his face ugly." Al-ʿAjjāj said: "Compact-jawed, scowling, gourmand," describing the ugliness of his face. This verse is in a rajaz poem of his. "Then he turned his back and was arrogant, and said: 'This is nothing but sorcery handed down. This is nothing but the speech of a human being.'"
Sirat Ibn Hisham 299No grade recorded
[ 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
✧ What God revealed concerning the group who were with al-Mughīrah: Ibn Isḥāq said: And God, may He be exalted, revealed concerning the group who were with him, who were classifying the speech about the Messenger of God ﷺ and about what he brought from God, may He be exalted: "Just as We sent down upon those who apportioned, who made the Qur'an into parts. So by your Lord, We will surely question them all about what they used to do." Ibn Hishām said: One of 'iḍīn is 'iḍah; he says: 'aḍḍawhu: they divided it. Ru'bah b. al-ʿAjjāj said: "And God's religion is not the divided one." And this verse is in a long poem of his.
Sirat Ibn Hisham 300No grade recorded
[ 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
✧ [Dispersion of the group among Quraysh distorting the Messenger's ﷺ message] Ibn Isḥāq said: Those individuals began saying that about the Messenger of Allah ﷺ to whomever they met among the people, and the Arabs departed from that season with knowledge of the Messenger of Allah's ﷺ affair, and his mention spread throughout all the lands of the Arabs.
Sirat Ibn Hisham 301No 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
✧ [Poetry of Abū Ṭālib seeking the affection of Quraysh] When Abū Ṭālib feared the gathered masses of the Arabs, that they might assail him together with his people, he recited his ode in which he sought protection by the sanctuary of Makkah and by his standing in it, and in which he sought the affection of the nobles of his people. And in that, he informs them and others besides them in this poetry of his that he would not surrender the Messenger of Allah ﷺ nor ever leave him for anything until he perished in his defense. So he said: And when I saw the people, there is no affection among them, And they have severed every bond and every means, And they have confronted us openly with enmity and harm, And they have obeyed the command of the enemy who has withdrawn, And they have allied with a people against us, suspicious of us, Who bite their fingertips in rage behind our backs, I steeled myself for them with a smooth brown spear And a sharp white sword from the inheritance of the chieftains. And I brought at the House my kinsmen and my brothers, And I clung to its curtains by the hangings, Standing together, facing its gate, At the place where every one who makes a vow fulfills his oath, And where the Ashʿarūn make their camels kneel At the broad channel of the torrents, from Isāf and Nāʾil, Their shoulders branded, or their necks, Pierced and haltered, between the six-year-old and the nine-year-old camels. You see the cowrie shells upon them and the marble and ornament On their necks, strung like clusters of dates. I seek refuge in the Lord of mankind from every one who attacks Us with evil, or who insists upon falsehood, And from every rancorous one who strives to bring us disgrace, And from one who attaches to the religion what we have not sought. And by Thawr, and by Him who fixed Thabīr in its place, And by him who ascends to climb in Ḥirāʾ and him who descends, And by the House—the right of the House—from the hollow of Makkah, And by Allah: indeed Allah 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 Under his feet, barefoot, not shod.
Sirat Ibn Hisham 302No grade recorded
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
✧ And the running between al-Marwā and al-Ṣafā, and whatever images and likenesses are in them; and those who perform the pilgrimage to the House of God from every rider, from every one under a vow, and from every walker; and by the farthest Mashʿar, when they set out for it, to the open course of the water channels; and their halting upon the mountains in the evening, holding with their hands the chests of their mounts; and the night of Jamʿ and the encampments of Minā—is there above them any sacredness or encampments?—and Jamʿ, when the near-offered beasts cross it swiftly, as they come out from the fall of a downpour; and by the greatest Jamrah, when they make for it, aiming to cast the top of it with stones; and Kindah, when they are in al-Ḥiṣāb in the evening, the pilgrims of Bakr b. Wāʾil passing with them—two allies who bound the covenant they disagreed over, and restored to it the affectionate means of approach; and their crushing of the tawny broad-bladed swords, and its pasturing, and their šabriqah like the striding of startled ostriches. Is there, after this, any protection for one seeking refuge? Is there any protector who fears God against a censurer? We are obeyed by the enemies, and they wished that with us the doors of Turk and Kābul were closed. You have lied—by the House of God—that we would abandon Makkah and depart except at your command, in confusion; you have lied—by the House of God—that we would give up Muḥammad before we thrust spears for him and shoot arrows, and that we would surrender him until we are thrown down around him and become heedless of our sons and wives. A people will rise against you in iron, as water-skins rise beneath a load with rattles, until you see the rancorous one riding upon the stain of piercing, like the act of the weary one toiling under his burden. By the life of God, if what I see becomes serious, our swords will surely be mixed with the nobles, in the hands of a youth like the shooting star, a generous chief, a trusted brother, protecting the truth, a brave one—for months and days and a whole year upon us—and a pilgrimage will come after the next. What people—may you be fatherless!—leave a chief who protects the honor without being sharp or relying on others? And a fair one by whose face rain-clouds are sought, a support for orphans, a protection for widows, to whom the needy of the family of Hāshim resort, so they are with him in mercy and kindness. By my life, Usayd and his son have run to hating us, and they recompensed us for eating; and ʿUthmān did not spare us, nor Qunfudh, but they obeyed the command of those tribes; they obeyed Ubayy and Ibn ʿAbd Yaghūth, and did not heed the saying of any speaker among us.
Sirat Ibn Hisham 303No grade recorded
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
✧ Just as we have encountered from Subayʿ and Nawfal, and each turned away, averting, not courteous. If the two meet us, or God gives us power over them, we shall repay them measure for measure of the measurers. And that is Abū ʿAmr—he refused aught but hatred of us, that he might remove us to a people of sheep and camels. He conspires with them against us every evening and morning; so conspire, Abū ʿAmr, against us, then deceive. He swears to us by God that he does not deceive us; nay, indeed we see him openly, without any veil. Hatred of us has made narrow for him every watercourse of the land, between Akhshab and Mujādil. Ask Abū al-Walīd what he has favored us with by your effort against us, turning away like a deceiver. You were a man of those whose opinion and mercy among us gave life, and you were not ignorant. So ʿUtbah, do not let us hear the words of a rancorous one, envious, lying, hateful, full of hidden malice. And Abū Sufyān passed by me, turning away, as Qayl of the great chieftains passed. He flees to Najd and the coolness of its waters, and claims that I am not heedless of you. He tells us the deeds of a sincere adviser, that he is compassionate, and conceals the raging inner hatreds. O Muṭʿim, I did not abandon you on a day of distress, nor in any grave matter of the momentous affairs; nor on a day of dispute, when they came to you as stubborn adversaries, masters of argument among the disputing opponents. O Muṭʿim, the people have imposed on you a plan, and whenever I am entrusted to another, I am not one who can escape. May God requite ʿAbd Shams and Nawfal on our behalf with the punishment of evil, swift, not delayed, by a balance of justice that does not stint a barleycorn, with a witness from Himself, not unjust. The forbearances of a people have become foolish who exchanged Banū Khalaf as a substitute for us, and the riffraff. We are the pure stock from the forelock of Hāshim and the family of Quṣayy in the foremost calamities. And Sahm and Makhzūm plotted 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 misses the joints. You were lately firewood of a pot, and now you are gatherers of firewood for pots and cauldrons. May the ingratitude of the Banū ʿAbd Manāf to us, and their abandonment of us, and their leaving us in the strongholds, be gratifying to them. If we are a people, we shall take vengeance for what you have done, and you will milk it as a milch camel, not left unmilked. Middle groups that were in Luʾayy b. Ghālib—every noble, settled falcon drove them out to us. And the clan of Nufayl are the worst who trod the pebbles, and the most base, barefoot or sandaled, of Maʿadd. So convey to Quṣayy that our affair will be spread, and give Quṣayy glad tidings after us of mutual betrayal. If a great calamity had come to Quṣayy by night, then we would not have sought refuge besides them in the entrances. If they had struck truly amid their houses, we would have been as foundations before the women with young children. Every friend and sister's son whom we count—by my life, we have found its outcome to be worthless.
Sirat Ibn Hisham 304No grade recorded
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.
✧ Except that a band from Kilāb b. Murrah are innocent toward us of the disgrace of a deserter. We were gentle with them until their assembly scattered, and every transgressor and ignoramus withdrew from us. Ours among them was the watering-trough of the cup, and we are the heights of Ghālib and the withers. Youths from al-Muṭayyibūn and Hāshim, like white swords in the hands of polishers. They achieved no vengeance, nor shed blood, nor allied except with the worst of tribes. With a strike in which you would see the young men as though they were lions preying on chopped flesh. Sons of a beloved Indian slave woman, sons of Jumaḥ, slaves of Qays b. ʿĀqil. But we are a noble offspring of lords by whom the peoples are lamented in times of falsehood. And excellent is the sister's son of the people, not belied, Zuhayr, a single sharp sword from the baldrics. Loftier than the lofty generous nobles, traced to a lineage surpassing in the arena of glory. By my life, I have been charged with love for Aḥmad and his brothers, in the manner of a devoted, constant lover. May he remain in this world a beauty for its people, and an adornment for those whom the Lord of creation befriends. Who among the people is like him—what hopeful one—when judges compare him in excellence? Forbearing, upright, just, not reckless, he devotes himself to a God from whom he is not heedless. By God, were it not that I would bring a custom that would drag upon our elders in the assemblies, we would have followed him in every state of time, earnestly, not the speech of jesting. They knew that our son is not belied among us, nor does he concern himself with the sayings of falsehood. So Aḥmad became among us in a stock whose ascent the ambitious cannot reach. I devoted myself for him 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 false. Noble men, not inclined to tyranny, whom noble fathers of pure lineage raised to goodness. And if Kaʿb of Luʾayy is a branch, then one day inevitably the time of separation must come. Ibn Hishām said: This is what has been authenticated for me from this ode, and some of the people of knowledge of poetry deny most of it.
Sirat Ibn Hisham 305No grade recorded
[ 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 قَالَ ابْنُ هِشَامٍ: وَقَوْلُهُ وَشَبْرِقَهٌ عَنْ غَيْرِ ابْنِ إسْحَاقَ
✧ [He ﷺ supplicated for the people when they were afflicted by drought, and rain fell; and he wished Abū Ṭālib were alive to see that] Ibn Hishām said: A person I trust narrated to me, saying: The people of Madinah were afflicted by drought. They came to the Messenger of Allah ﷺ and complained to him about that. The Messenger of Allah ﷺ ascended the pulpit and prayed for rain. It was not long before so much rain came that the people of the outskirts came to him complaining of flooding. The Messenger of Allah ﷺ said: "O Allah, around us and not upon us." The clouds dispersed from Madinah and gathered around it like a crown. The Messenger of Allah 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 Allah, meant his saying: And a fair-faced one by whose face rain is sought from the clouds, A sustainer of orphans, a protection for widows. He said: "Indeed." Ibn Hishām said: His saying "and shabriqah" is from other than Ibn Isḥāq.
Sirat Ibn Hisham 306No grade recorded
[ الْأَسْمَاءُ الَّتِي وَرَدَتْ فِي قَصِيدَةِ أَبِي طَالِبٍ ] قَالَ ابْنُ إسْحَاقَ: وَالْغَيَاطِلِ: مِنْ بَنِي سَهْمِ بْنِ عَمْرِو بْنُ هُصَيْصٍ، وَأَبُو سُفْيَانَ بْنُ حَرْبِ بْنِ أُمَيَّةَ. وَمُطْعِمُ بْنُ عَدِيِّ بْنِ نَوْفَلِ بْنِ عَبْدِ مَنَافٍ. وَزُهَيْرُ بْنُ أَبِي أُمَيَّةَ بْنِ الْمُغِيرَةِ بْنِ عَبْدِ اللَّهِ بْنِ عُمَرَ بْنِ مَخْزُومٍ، وَأُمُّهُ عَاتِكَةُ بِنْتُ عَبْدِ الْمُطَّلِبِ قَالَ ابْنُ إسْحَاقَ: وَأَسِيدٌ، وَبِكْرُهُ: عَتَّابُ بْنُ أَسِيدِ بْنِ أَبِي الْعَيْصِ بْنِ أُمَيَّةَ بْنِ عَبْدِ شَمْسِ بْنِ عَبْدِ مَنَافِ بْنِ قُصَيٍّ. وَعُثْمَانُ بْنُ عُبَيْدِ اللَّهِ، أَخُو طَلْحَةَ بْنِ عُبَيْدِ اللَّهِ التَّيْمِيِّ. وَقُنْفُذُ بْنُ عُمَيْرِ بْنِ جُدْعَانَ بْنِ عُمَرَ بْنِ كَعْبِ بْنِ سَعْدِ بْنِ تَيْمِ بْنِ مُرَّةَ. وَأَبُو الْوَلِيدِ عُتْبَةُ بْنُ رَبِيعَةَ. وَأُبَيٌّ الْأَخْنَسُ بْنُ شَرِيقٍ الثَّقَفِيُّ، حَلِيفُ بَنِي زُهْرَةَ بْنِ كِلَابٍ. قَالَ ابْنُ هِشَامٍ: وَإِنَّمَا سُمِّيَ الْأَخْنَسُ. لِأَنَّهُ خَنَسَ بِالْقَوْمِ يَوْمَ بَدْرٍ، وَإِنَّمَا اسْمُهُ أُبَيٌّ، وَهُوَ مِنْ بَنِي عِلَاجٍ، وَهُوَ عِلَاجُ بْنُ أَبِي سَلَمَةَ بْنِ عَوْفِ بْنِ عُقْبَةَ. وَالْأَسْوَدُ بْنُ عَبْدِ يَغُوثَ بْنِ وَهْبِ بْنِ عَبْدِ مَنَافِ بْنِ زُهْرَةَ بْنِ كِلَابٍ. وَسُبَيْعُ بْنُ خَالِدٍ، أَخُو بَلْحَارِثِ بْنِ فِهْرٍ. وَنَوْفَلُ بْنُ خُوَيْلِدِ بْنِ أَسَدِ بْنِ عَبْدِ الْعُزَّى بْنِ قُصَيٍّ، وَهُوَ ابْنُ الْعَدَوِيَّةِ. وَكَانَ مِنْ شَيَاطِينِ قُرَيْشٍ، وَهُوَ الَّذِي قَرَنَ بَيْنَ أَبِي بَكْرٍ الصِّدِّيقِ وَطَلْحَةَ بْنِ عُبَيْدِ اللَّهِ ؓ فِي حَبْلٍ حِينَ أَسْلَمَا، فَبِذَلِكَ كَانَا يُسَمَّيَانِ الْقَرِينَيْنِ، قَتَلَهُ عَلِيُّ بْنُ أَبِي طَالِبٍ ؓ يَوْمَ بَدْرٍ وَأَبُو عَمْرٍو قَرَظَةُ بْنُ عَبْدِ عَمْرِو بْنِ نَوْفَلِ بْنِ عَبْدِ مَنَافٍ. وَقَوْمٌ عَلَيْنَا أَظِنَّةٌ: بَنُو بَكْرِ بْنِ عَبْدِ مَنَاةَ بْنِ كِنَانَةَ، فَهَؤُلَاءِ الَّذِينَ عَدَّدَ أَبُو طَالِبٍ فِي شِعْرِهِ مِنْ الْعَرَبِ
✧ [The names that occurred in the poem of Abū Ṭālib] Ibn Isḥāq said: And al-Ghayāṭil: from Banū Sahm b. ʿAmr b. Huṣayṣ, and Abū Sufyān b. Ḥarb b. Umayyah. And Muṭʿim b. ʿAdī b. Nawfal b. ʿAbd Manāf. And Zuhayr b. Abī Umayyah b. al-Mughīrah b. ʿAbd Allāh b. ʿUmar b. Makhzūm, and his mother was ʿĀtikah bt. ʿAbd al-Muṭṭalib. Ibn Isḥāq said: And Usayd, and his eldest son was ʿAttāb b. Usayd b. Abī al-ʿĪṣ b. Umayyah b. ʿAbd Shams b. ʿAbd Manāf b. Quṣayy. And ʿUthmān b. ʿUbayd Allāh, the brother of Ṭalḥah b. ʿUbayd Allāh al-Taymī. And Qunfudh b. ʿUmayr b. Judʿān b. ʿUmar b. Kaʿb b. Saʿd b. Taym b. Murrah. And Abū al-Walīd ʿUtbah b. Rabīʿah. And Ubayy al-Akhnas b. Sharīq al-Thaqafī, an ally of Banū Zuhrah b. Kilāb. Ibn Hishām said: He was only called al-Akhnas because he held back with the people on the day of Badr; his name was Ubayy, and he was from Banū ʿIlāj, that is ʿIlāj b. Abī Salamah b. ʿAwf b. ʿUqbah. And al-Aswad b. ʿAbd Yaghūth b. Wahb b. ʿAbd Manāf b. Zuhrah b. Kilāb. And Subayʿ b. Khālid, the brother of Balḥārith b. Fihr. And Nawfal b. Khuwaylid b. Asad b. ʿAbd al-ʿUzzā b. Quṣayy, and he was the son of al-ʿAdawiyyah. He was one of the devils of Quraysh, and he was the one who tied together Abū Bakr al-Ṣiddīq and Ṭalḥah b. ʿUbayd Allāh ؓ with a rope when they embraced Islam, and for that reason they were called al-Qarīnayn (the two bound together). ʿAlī b. Abī Ṭālib ؓ killed him on the day of Badr. And Abū ʿAmr Qaraẓah b. ʿAbd ʿAmr b. Nawfal b. ʿAbd Manāf. And people against us bearing rancor: Banū Bakr b. ʿAbd Manāt b. Kinānah. These are those whom Abū Ṭālib enumerated in his poetry from the Arabs.
Sirat Ibn Hisham 307No 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
✧ [Spread of the Messenger's mention among the tribes, especially among al-Aws and al-Khazraj] When the matter of the Messenger of Allah ﷺ spread among the Arabs and reached the lands, he was mentioned in Madinah. There was no Arab tribe more knowledgeable about the matter of the Messenger of Allah ﷺ when he was mentioned, and before he was mentioned, than this tribe of al-Aws and al-Khazraj, because of what they used to hear from the Jewish religious scholars, and they were their allies and with them in their lands. When his mention occurred in Madinah, they spoke about what was between Quraysh regarding him of disagreement. Abū Qays b. al-Aslat, the brother of Banū Wāqif, said:
Sirat Ibn Hisham 308No grade recorded
[ نَسَبُ أَبِي قَيْسِ بْنِ الْأَسْلَتِ ] قَالَ ابْنُ هِشَامٍ: نَسَبُ ابْنِ إسْحَاقَ أَبَا قَيْسٍ هَذَا هَاهُنَا إلَى بَنِي وَاقِفٍ، وَنَسَبُهُ فِي حَدِيثِ الْفِيلِ إلَى خَطْمَةَ، لِأَنَّ الْعَرَبَ قَدْ تَنْسِبُ الرَّجُلَ إلَى أَخِي جَدِّهِ الَّذِي هُوَ أَشْهَرُ مِنْهُ. قَالَ ابْنُ هِشَامٍ: حَدَّثَنِي أَبُو عُبَيْدَةَ: أَنَّ الْحَكَمَ بْنَ عَمْرٍو الْغِفَارِيَّ مِنْ وَلَدِ نُعَيْلَةَ أَخِي غِفَارٍ. وَهُوَ غِفَارُ بْنُ مُلَيْلٍ، وَنُعَيْلَةُ بْنُ مُلَيْلِ بْنِ ضَمْرَةَ بْنِ بَكْرِ بْنِ عَبْدِ مَنَاةَ، وَقَدْ قَالُوا عُتْبَةُ بْنُ غَزْوَانَ السُّلَمِيُّ، وَهُوَ مِنْ وَلَدِ مَازِنِ بْنِ مَنْصُورٍ وَسُلَيْمِ بْنِ مَنْصُورٍ. قَالَ ابْنُ هِشَامٍ: فَأَبُو قَيْسِ بْنِ الْأَسْلَتِ: مِنْ بَنِي وَائِلٍ؛ وَوَائِلٌ، وَوَاقِفٌ، وَخَطْمَةُ إخْوَةٌ مِنْ الْأَوْسِ
✧ [The lineage of Abū Qays b. al-Aslat] Ibn Hishām said: Ibn Isḥāq ascribed this Abū Qays here to the Banū Wāqif, and he ascribed him in the account of the Elephant to Khaṭmah, because the Arabs may ascribe a man to the brother of his grandfather who is more famous than he. Ibn Hishām said: Abū ʿUbaydah narrated to me that al-Ḥakam b. ʿAmr al-Ghifārī was from the descendants of Nuʿaylah, the brother of Ghifār. He is Ghifār b. Mulayl, and Nuʿaylah b. Mulayl b. Ḍamrah b. Bakr b. ʿAbd Manāh, and they have said ʿUtbah b. Ghazwān al-Sulamī, and he is from the descendants of Māzin b. Manṣūr and Sulaym b. Manṣūr. Ibn Hishām said: So Abū Qays b. al-Aslat is from the Banū Wāʾil; and Wāʾil, Wāqif, and Khaṭmah are brothers from al-Aws.
Sirat Ibn Hisham 309No grade recorded
[ شِعْرُ ابْنُ الْأَسْلَتِ فِي الدِّفَاعِ عَنْ الرَّسُولِ ﷺ ] قَالَ ابْنُ إسْحَاقَ: فَقَالَ أَبُو قَيْسِ بْنِ الْأَسْلَتِ - وَكَانَ يُحِبُّ قُرَيْشًا، وَكَانَ لَهُمْ صِهْرًا، كَانَتْ عِنْدَهُ أَرْنَبُ بِنْتُ أَسَدِ بْنِ عَبْدِ الْعُزَّى بْنِ قُصَيٍّ، وَكَانَ يُقِيمُ عِنْدَهُمْ السِّنِينَ بِامْرَأَتِهِ - 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
✧ [Poetry of Ibn al-Aslat in defense of the Messenger ﷺ] Ibn Isḥāq said: Abū Qays b. al-Aslat—who loved Quraysh and was related to them by marriage, for Arnab bt. Asad b. ʿAbd al-ʿUzzā b. Quṣayy was his wife, and he would stay with them for years on account of his wife—composed a qaṣīdah in which he magnified the sacred territory, forbade Quraysh therein from war, commanded them to restrain one another, mentioned their merit and their forbearance, commanded them to refrain from the Messenger of Allah ﷺ, and reminded them of God's favor toward them and His repelling the Elephant from them and His foiling its scheme against them. He said: O rider, if you are exposed, convey from me with thoroughness to Luʾayy b. Ghālib A message of a man whom the discord among you has alarmed, despite the distance, grieved and wearied thereby. There had been with me a lodging-place for cares, but I did not fulfill from them my need and my desires. We see you as two parties, every tribe having 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 hiding of scorpions, And the displaying of base morals and sickly secret talk, whose impact is like the piercing of iron skewers, a true and unerring hit. So remind them of Allah at the first moment, and of the making lawful of the sacred antelopes, the lean ones. And say to them—and Allah judges with His judgment—leave war; it will depart from you into the wide lands. Whenever you send it forth, you send it forth blameworthy; it is the ghoul for the far-off and the near kin. It severs wombs, destroys a community, and cuts off the hump-fat from the camel's hump and withers. And after it you would exchange the red striped garments for tattered rags and scraps as the clothing of the warrior, And for musk and camphor, dusty long coats of mail, whose two rows of rings are like the eyes of locusts. Beware of war; let it not cling to you, and a watering-trough of foul water and bitter drinking-places. It adorns itself for peoples, then they see it with a final outcome when it becomes clear, a mother of calamity. It burns and does not leave a weak person half-roasted, and it aims at the mighty among you with unerring deadly fates. Did you not know what happened in the war of Dāḥis, so that you might take heed, or what was in the war of Ḥāṭib? How many a noble, black-clad chief of lofty tent-pole, whose guest was not disappointed, Great of fire-ashes, whose affair was praiseworthy, and of pure character and generous in his striking-places, And water poured out in error, as if the east wind and the southern winds had broadcast it— A truly knowledgeable man will tell you about 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 reckoner, The guardian of a man who chose a religion, so let there not be over you a watcher other than the Lord of the piercing stars. Establish for us a ḥanīf religion, for you are for us a goal by which the forelocks may be guided. And you are for these people a light and a protection; you are sought, and the forbearing minds are not absent. And you, when people are assayed, are pure substance; yours is the center of the valley, high-nosed of the rabbits. You guard noble, ancient bodies, of refined lineages, not mixed. You see the seeker of needs heading toward your houses in bands of the perishing, guided by bands. The peoples have known that your chiefs are, in every condition, the best of the people of the cooking-pits, And the best of them in judgment, the highest in custom, and the most truthful in speech for the truth amid the processions. So arise and pray to your Lord and touch the corners of this House between the rugged mountains, For with you there is from Him a favor and a proof on the morning of Abū Yaksūm, the leader of the battalions. His battalion in the plain comes to evening and his foot-soldiers are on the high rugged passes on the heads of the mountain-roads. When the help of the Lord of the Throne came to you, the armies of the King turned them back amid dust and pebbles. They fled swiftly in flight, and none of the Ethiopian host returned to his family except bands. If you perish, we perish, and the seasons by which people live perish—the saying of a man who is not a liar. Ibn Hishām said: Abū Zayd al-Anṣārī and others recited to me his verse: "And water poured out," and his verse: "So sell the spears," and his saying: "The guardian of a man who chose," and his saying: "on the high rugged passes on the heads of the mountain-roads."
Sirat Ibn Hisham 310No grade recorded
[ حَرْبٌ دَاحِسً ] قَالَ ابْنُ هِشَامٍ: وَأَمَّا قَوْلُهُ: أَلَمْ تَعْلَمُوا مَا كَانَ فِي حَرْبِ دَاحِسٍ فَحَدَّثَنِي أَبُو عُبَيْدَةَ النَّحَوِيُّ: أَنَّ دَاحِسًا فَرَسٌ كَانَ لِقَيْسِ بْنِ زُهَيْرِ بْنِ جَذِيمَةَ بْنِ رَوَاحَةَ بْنِ رَبِيعَةَ بْنِ الْحَارِثِ بْنِ مَازِنِ بْنِ قُطَيْعَةَ بْنِ عَبْسِ بْنِ بَغِيضِ بْنِ رَيْثِ بْنِ غَطَفَانَ؛ أَجْرَاهُ مَعَ فَرَسٍ لِحُذَيْفَةَ بْنِ بَدْرِ بْنِ عَمْرِو بْنِ زَيْدِ بْنِ جُؤَيَّةَ بْنِ لَوْذَانِ بْنِ ثَعْلَبَةَ بْنِ عَدِيِّ بْنِ فَزَارَةَ بْنِ ذُبْيَانَ بْنِ بَغِيضِ بْنِ رَيْثِ بْنِ غَطَفَانَ، يُقَالُ لَهَا: الْغَبْرَاءُ. فَدَسَّ حُذَيْفَةُ قَوْمًا وَأَمَرَهُمْ أَنْ يَضْرِبُوا وَجْهَ دَاحِسٍ إنْ رَأَوْهُ قَدْ جَاءَ سَابِقًا، فَجَاءَ دَاحِسٌ سَابِقًا فَضَرَبُوا وَجْهَهُ، وَجَاءَتْ الْغَبْرَاءُ. فَلَمَّا جَاءَ فَارِسُ دَاحِسٍ أَخْبَرَ قَيْسًا الْخَبَرَ، فَوَثَبَ أَخُوهُ مَالِكُ بْنُ زُهَيْرٍ فَلَطَمَ وَجْهَ الْغَبْرَاءِ، فَقَامَ حَمَلُ بْنُ بَدْرٍ فَلَطَمَ مَالِكًا. ثُمَّ إنَّ أَبَا الْجُنَيْدِبِ الْعَبْسِيَّ لَقِيَ عَوْفَ بْنَ حُذَيْفَةَ فَقَتَلَهُ، ثُمَّ لَقِيَ رَجُلٌ مِنْ بَنِي فَزَارَةَ مَالِكًا فَقَتَلَهُ، فَقَالَ حَمَلُ بْنُ بَدْرٍ أَخُو حُذَيْفَةَ بْنِ بَدْرٍ:: قَتَلْنَا بِعَوْفٍ مَالِكًا وَهُوَ ثَأْرُنَا فَإِنْ تَطْلُبُوا مِنَّا سِوَى الْحَقِّ تَنْدَمُوا وَهَذَا الْبَيْتُ فِي أَبْيَاتٍ لَهُ. وَقَالَ الرَّبِيعُ بْنُ زِيَادٍ الْعَبْسِيُّ:: أَفَبَعْدَ مَقْتَلِ مَالِكِ بْنِ زُهَيْرٍ تَرْجُو النِّسَاءُ عَوَاقِبَ الْأَطْهَارِ
✧ Ibn Hishām said: As for his saying, “Did you not know what occurred in the war of Dāḥis,” Abū ʿUbaydah al-Naḥwī narrated to me that Dāḥis was a horse belonging to Qays b. Zuhayr b. Jadhīmah b. Rawāḥah b. Rabīʿah b. al-Ḥārith b. Māzin b. Quṭayʿah b. ʿAbs b. Baghīḍ b. Rayth b. Ghaṭafān. He raced it against a horse of Ḥudhayfah b. Badr b. ʿAmr b. Zayd b. Juʾayyah b. Lawdhān b. Thaʿlabah b. ʿAdī b. Fazārah b. Dhubyān b. Baghīḍ b. Rayth b. Ghaṭafān, called al-Ghabrāʾ. Ḥudhayfah secretly dispatched a group and ordered them to strike Dāḥis’s face if they saw him come in as the winner. Dāḥis came in as the winner, so they struck his face, and al-Ghabrāʾ came. When Dāḥis’s rider came, he told Qays the news. His brother Mālik b. Zuhayr leapt up and slapped the face of al-Ghabrāʾ. Ḥamal b. Badr stood up and slapped Mālik. Then Abū al-Junaydib al-ʿAbsī met ʿAwf b. Ḥudhayfah and killed him. Then a man from Banū Fazārah met Mālik and killed him. Ḥamal b. Badr, the brother of Ḥudhayfah b. Badr, said: “We killed Mālik in retaliation for ʿAwf, and he is our blood-revenge; If you seek from us anything other than the right, you will regret it.” This verse is among verses of his. Al-Rabīʿ b. Ziyād al-ʿAbsī said: “After the killing of Mālik b. Zuhayr, Do women still hope for the outcomes of the pure?”
Sirat Ibn Hisham 311No grade recorded
وَهَذَا الْبَيْتُ فِي قَصِيدَةٍ لَهُ. فَوَقَعَتْ الْحَرْبُ بَيْنَ عَبْسٍ وَفَزَارَةَ، فَقُتِلَ حُذَيْفَةُ بْنُ بَدْرٍ وَأَخُوهُ حَمَلُ بْنُ بَدْرٍ، فَقَالَ قَيْسُ بْنُ زُهَيْرِ بْنِ جَذِيمَةَ يَرْثِي حُذَيْفَةَ، وَجَزِعَ عَلَيْهِ:: كَمْ فَارِسٍ يُدْعَى وَلَيْسَ بِفَارِسٍ وَعَلَى الْهَبَاءَةِ فَارِسٌ ذُو مَصْدَقِ فَابْكُوا حُذَيْفَةَ لَنْ تُرَثُّوا مِثْلَهُ حَتَّى تَبِيدَ قَبَائِلٌ لَمْ تُخْلَقْ وَهَذَانِ الْبَيْتَانِ فِي أَبْيَاتٍ لَهُ. وَقَالَ قَيْسُ ( بْنُ ) زُهَيْرٍ:: عَلَى أَنَّ الْفَتَى حَمَلَ بْنَ بَدْرٍ بَغَى وَالظُّلْمُ مَرْتَعُهُ وَخِيمُ وَهَذَا الْبَيْتُ فِي أَبْيَاتٍ لَهُ. وَقَالَ الْحَارِثُ بْنُ زُهَيْرٍ أَخُو قَيْسِ بْنِ زُهَيْرٍ:: تَرَكْتُ عَلَى الْهَبَاءَةِ غَيْرَ فَخْرٍ حُذَيْفَةُ عِنْدَهُ قَصْدُ الْعَوَالِي وَهَذَا الْبَيْتُ فِي أَبْيَاتٍ لَهُ. قَالَ ابْنُ هِشَامٍ: وَيُقَالُ: أَرْسَلَ قَيْسٌ دَاحِسًا وَالْغَبْرَاءَ، وَأَرْسَلَ حُذَيْفَةُ الْخَطَّارَ وَالْحَنْفَاءَ، وَالْأَوَّلُ أَصَحُّ الْحَدِيثَيْنِ. وَهُوَ حَدِيثٌ طَوِيلٌ مَنَعَنِي مِنْ اسْتِقْصَائِهِ قَطْعُهُ حَدِيثَ سِيرَةِ رَسُولِ اللَّهِ ﷺ.
✧ And this verse is in a poem of his. Then the war took place between ʿAbs and Fazārah, and Ḥudhayfah b. Badr and his brother Ḥamal b. Badr were killed. Then Qays b. Zuhayr b. Jadhīmah said, elegizing Ḥudhayfah, and he grieved over him: How many a horseman is called one, yet is no horseman, While upon al-Habāʾah is a horseman true in valor. So weep for Ḥudhayfah, you shall never be consoled for his like, Until tribes not yet created pass away. And these two verses are in some verses of his. And Qays b. Zuhayr said: Because the young man Ḥamal b. Badr acted wrongfully, And wrongdoing’s pasture is harmful. And this verse is in some verses of his. And al-Ḥārith b. Zuhayr, the brother of Qays b. Zuhayr, said: I left upon al-Habāʾah, without boasting, Ḥudhayfah, by whom were the shafts of the tall spears. And this verse is in some verses of his. Ibn Hishām said: And it is said: Qays sent Dāḥis and al-Ghabrāʾ, and Ḥudhayfah sent al-Khaṭṭār and al-Ḥanfāʾ, but the former is the more authentic of the two accounts. And it is a long account, which I have been prevented from pursuing fully because it would interrupt the account of the life of the Messenger of God ﷺ.
Sirat Ibn Hisham 312No grade recorded
[ حَرْبُ حَاطِبٍ ] قَالَ ابْنُ هِشَامٍ: وَأَمَّا قَوْلُهُ: حَرْبُ حَاطِبٍ. فَيَعْنِي حَاطِبَ بْنَ الْحَارِثِ بْنِ قَيْسِ بْنِ هَيْشَةَ بْنِ الْحَارِثِ بْنِ أُمَيَّةَ بْنِ مُعَاوِيَةَ بْنِ مَالِكِ بْنِ عَوْفِ بْنِ عَمْرِو بْنِ عَوْفِ بْنِ مَالِكِ بْنِ الْأَوْسِ، كَانَ قَتَلَ يَهُودِيَّا جَارًا لِلْخَزْرَجِ، فَخَرَجَ إلَيْهِ يَزِيدُ بْنُ الْحَارِثِ بْنِ قَيْسِ بْنِ مَالِكِ بْنِ أَحْمَرَ بْنِ حَارِثَةَ بْنِ ثَعْلَبَةَ بْنِ كَعْبِ بْنِ الْخَزْرَجِ بْنِ الْحَارِثِ بْنِ الْخَزْرَجِ - وَهُوَ الَّذِي يُقَالُ لَهُ: ابْنُ فُسْحُمٍ، وَفُسْحُمٌ أُمُّهُ، وَهِيَ امْرَأَةٌ مِنْ الْقَيْنِ بْنِ جَسْرٍ - لَيْلًا فِي نَفَرٍ مِنْ بَنِي الْحَارِثِ بْنِ الْخَزْرَجِ فَقَتَلُوهُ، فَوَقَعَتْ الْحَرْبُ بَيْنَ الْأَوْسِ وَالْخَزْرَجِ فَاقْتَتَلُوا قِتَالًا شَدِيدًا، فَكَانَ الظَّفَرُ لِلْخَزْرَجِ عَلَى الْأَوْسِ، وَقُتِلَ يَوْمئِذٍ سُوَيْدُ بْنُ صَامِتِ بْنِ خَالِدِ بْنِ عَطِيَّةَ بْنِ حَوْطِ بْنِ حَبِيبِ بْنِ عَمْرِو بْنِ عَوْفِ بْنِ مَالِكِ بْنِ الْأَوْسِ، قَتَلَهُ الْمُجَذَّرُ بْنُ ذِيَادٍ الْبَلَوِيُّ، وَاسْمُهُ عَبْدُ اللَّهِ، حَلِيفُ بَنِي عَوْفِ بْنِ الْخَزْرَجِ. فَلَمَّا كَانَ يَوْمُ أُحُدٍ خَرَجَ الْمُجَذَّرُ بْنُ ذِيَادٍ مَعَ رَسُولِ اللَّهِ ﷺ، وَخَرَجَ مَعَهُ الْحَارِثُ بْنُ سُوَيْدِ بْنِ صَامِتٍ، فَوَجَدَ الْحَارِثَ بْنَ سُوَيْدٍ غِرَّةً مِنْ الْمُجَذَّرِ فَقَتَلَهُ بِأَبِيهِ. وَسَأَذْكُرُ حَدِيثَهُ فِي مَوْضِعِهِ إنْ شَاءَ اللَّهُ تَعَالَى. ثُمَّ كَانَتْ بَيْنَهُمْ حُرُوبٌ مَنَعَنِي مِنْ ذِكْرِهَا وَاسْتِقْصَاءِ هَذَا الْحَدِيثِ مَا ذَكَرْتُ فِي ( حَدِيثِ ) حَرْبِ دَاحِسٍ
✧ [The War of Ḥāṭib] Ibn Hishām said: As for his saying, “the War of Ḥāṭib,” he means Ḥāṭib b. al-Ḥārith b. Qays b. Haysha b. al-Ḥārith b. Umayya b. Muʿāwiya b. Mālik b. ʿAwf b. ʿAmr b. ʿAwf b. Mālik b. al-Aws. He had killed a Jew who was a neighbor of the Khazraj, so Yazīd b. al-Ḥārith b. Qays b. Mālik b. Aḥmar b. Ḥāritha b. Thaʿlaba b. Kaʿb b. al-Khazraj b. al-Ḥārith b. al-Khazraj — he is the one called Ibn Fusḥum, and Fusḥum was his mother, a woman of al-Qayn b. Jasr — went out against him by night with a group of Banū al-Ḥārith b. al-Khazraj, and they killed him. Then war broke out between the Aws and the Khazraj, and they fought a fierce battle, in which the Khazraj gained victory over the Aws. On that day Suwayd b. Ṣāmit b. Khālid b. ʿAṭiyya b. Ḥawṭ b. Ḥabīb b. ʿAmr b. ʿAwf b. Mālik b. al-Aws was killed; al-Mujadhdhar b. Dhiyād al-Balawī, whose name was ʿAbd Allāh, an ally of Banū ʿAwf b. al-Khazraj, killed him. When the Day of Uḥud came, al-Mujadhdhar b. Dhiyād went out with the Messenger of Allah ﷺ, and al-Ḥārith b. Suwayd b. Ṣāmit went out with him. Al-Ḥārith b. Suwayd found al-Mujadhdhar off guard and killed him in revenge for his father. I shall mention his account in its proper place, if Allah Almighty wills. Then there were wars between them, but what I have mentioned in the account of the War of Dāḥis has prevented me from recounting them and from exhaustively treating this narrative.
Sirat Ibn Hisham 313No grade recorded
[ 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
✧ [Poetry of Ḥakīm b. Umayyah in restraining his people from enmity toward the Prophet ﷺ] Ibn Isḥāq said: Ḥakīm b. Umayyah b. Ḥārithah b. al-Awqaṣ al-Sulamī, confederate of the Banū Umayyah, who had become a Muslim, said, restraining his people from what they had resolved upon of enmity toward the Messenger of Allah ﷺ—and he was among them a noble, obeyed leader: Will a sayer say a word that is the truth while he sits upon it, and will an angered one for right guidance listen? And will a chief whose benefit the clan hopes for—gathering the farthest clients and kinsmen—absolve me? I have cleared myself except toward the face of Him who owns the youth, and I will shun you as long as one lowers a rope and one contends. I submit my face to God and my speech, even if startling things from the friend alarm me.
Sirat Ibn Hisham 289No grade recorded
[ أَمْرُ اللَّهِ لَهُ ﷺ بِمُبَادَاةِ قَوْمِهِ ] قَالَ ابْنُ إسْحَاقَ: ثُمَّ دَخَلَ النَّاسُ فِي الْإِسْلَامِ أَرْسَالًا مِنْ الرِّجَالِ وَالنِّسَاءِ، حَتَّى فَشَا ذِكْرُ الْإِسْلَامِ بِمَكَّةَ، وَتُحَدِّثَ بِهِ. ثُمَّ إنَّ اللَّهَ عَزَّ وَجَلَّ أَمَرَ رَسُولَهُ ﷺ أَنْ يَصْدَعَ بِمَا جَاءَهُ مِنْهُ، وَأَنْ يُبَادِيَ النَّاسَ بِأَمْرِهِ، وَأَنْ يَدْعُوَ إلَيْهِ؛ وَكَانَ بَيْنَ مَا أَخْفَى رَسُولُ اللَّهِ ﷺ أَمْرَهُ وَاسْتَتَرَ بِهِ إلَى أَنْ أَمَرَهُ اللَّهُ تَعَالَى بِإِظْهَارِ دِينِهِ ثَلَاثَ سِنِينَ - فِيمَا بَلَغَنِي - مِنْ مَبْعَثِهِ؛ ثُمَّ قَالَ اللَّهُ تَعَالَى لَهُ: فَاصْدَعْ بِمَا تُؤْمَرُ وَأَعْرِضْ عَنِ الْمُشْرِكِينَ وَقَالَ تَعَالَى: وَأَنْذِرْ عَشِيرَتَكَ الْأَقْرَبِينَ وَاخْفِضْ جَنَاحَكَ لِمَنِ اتَّبَعَكَ مِنَ الْمُؤْمِنِينَ وَقُلْ إِنِّي أَنَا النَّذِيرُ الْمُبِينُ [ تَفْسِيرُ ابْنِ هِشَامٍ لِبَعْضِ الْمُفْرَدَاتِ ] قَالَ ابْنُ هِشَامٍ: اصْدَعْ: اُفْرُقْ بَيْنَ الْحَقِّ وَالْبَاطِلِ. قَالَ أَبُو ذُؤَيْبٍ الْهُذَلِيُّ، وَاسْمُهُ خُوَيْلِدُ بْنُ خَالِدٍ، يَصِفُ أُتُنَ وَحْشٍ وَفَحْلَهَا:: وَكَأَنَّهُنَّ رِبَابَةٌ وَكَأَنَّهُ يَسَرٌ يُفِيضُ عَلَى الْقِدَاحِ وَيَصْدَعُ أَيْ يُفَرَّقُ عَلَى الْقِدَاحِ وَيُبَيِّنُ أَنْصِبَاءَهَا. وَهَذَا الْبَيْتُ فِي قَصِيدَةٍ لَهُ. وَقَالَ رُؤْبَةُ بْنُ الْعَجَّاجِ: أَنْتَ الْحَلِيمُ وَالْأَمِيرُ الْمُنْتَقِمُ تَصْدَعُ بِالْحَقِّ وَتَنْفِي مَنْ ظَلِمْ وَهَذَانِ الْبَيْتَانِ فِي أُرْجُوزَةٍ لَهُ
✧ [The command of Allah to him ﷺ to confront his people publicly] Ibn Isḥāq said: Then the people entered into Islam in droves, men and women, until mention of Islam spread throughout Makkah and was talked about. Then Allah, Mighty and Majestic, commanded His Messenger ﷺ to proclaim openly what had come to him from Him, and to confront the people with his affair, and to call them to it. Between the time when the Messenger of Allah ﷺ concealed his affair and kept it secret and the time when Allah, Exalted, commanded him to make his religion public, there were three years—as far as has reached me—from his mission. Then Allah, Exalted, said to him: "So proclaim openly what you are commanded, and turn away from the polytheists" [Q 15:94]. And He, Exalted, said: "And warn your nearest kindred. And lower your wing to those who follow you of the believers. And say: Indeed, I am the clear warner" [Q 26:214–215]. [Ibn Hishām's explanation of some terms] Ibn Hishām said: iṣdaʿ means "distinguish between truth and falsehood." Abū Dhuʾayb al-Hudhalī—whose name is Khuwaylid b. Khālid—said, describing wild asses and their stallion: "And it is as if they are a lyre, and it is as if he is a player who casts upon the arrows and iṣdaʿ—that is, he distributes upon the arrows and clarifies their shares." This verse is in a qaṣīdah of his. And Ruʾbah b. al-ʿAjjāj said: "You are the forbearing one and the avenging emir; you proclaim the truth openly and banish the one who wrongs." These two verses are in a rajaz poem of his.