19. The first to recite the Qur'an aloud

1. Sirat Ibn Hisham 347No 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 Qur’an aloud [ʿAbd Allāh b. Masʿūd and what befell him from Quraysh on account of his proclaiming the Qur’an aloud]. Ibn Isḥāq said: Yaḥyā b. ʿUrwah b. al-Zubayr narrated to me from his father, who said: The first to proclaim the Qur’an 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 Qur’an recited aloud to them, so 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 wish him harm. He said: Leave me alone, for God will protect me. He said: So Ibn Masʿūd went out early until he came to the Maqām in the forenoon, while Quraysh were in their assemblies, until he stood at the Maqām, then recited: In the name of God, the Merciful, the Compassionate, raising his voice with it: The Merciful, He taught the Qur’an. He said: Then he turned to face them reciting it. He said: They looked at him and began saying: What did Ibn Umm ʿAbd say? He said: Then they said: He is reciting some of what Muḥammad has brought. So they rose up against him and began striking him in the face, while he continued reciting until he had reached of it what God willed that he reach. Then he went back to his Companions, and they had left marks on his face. They said to him: This is what we feared for you. He said: God’s enemies were never more insignificant to me than they are now, and if you wish I will confront them with the like of it tomorrow. They said: No, it is enough for you; you have made them hear what they dislike.

2. Sirat Ibn Hisham 348No grade recorded

   قِصَّةُ اسْتِمَاعِ قُرَيْشٍ إلَى قِرَاءَةِ النَّبِيِّ ﷺ [ أَبُو سُفْيَانَ وَأَبُو جَهْلٍ وَالْأَخْنَسُ، وَحَدِيثُ اسْتِمَاعِهِمْ لِلرَّسُولِ ﷺ ] قَالَ ابْنُ إسْحَاقَ: وَحَدَّثَنِي مُحَمَّدُ بْنُ مُسْلِمِ بْنِ شِهَابٍ الزُّهْرِيِّ أَنَّهُ حُدِّثَ: أَنَّ أَبَا سُفْيَانَ بْنَ حَرْبٍ، وَأَبَا جَهْلِ بْنَ هِشَامٍ، وَالْأَخْنَسَ بْنَ شَرِيقِ بْنِ عَمْرِو بْنِ وَهْبٍ الثَّقَفِيِّ، حَلِيفَ بَنِي زُهْرَةَ، خَرَجُوا لَيْلَةً لِيَسْتَمِعُوا مِنْ رَسُولِ اللَّهِ ﷺ، وَهُوَ يُصَلِّي مِنْ اللَّيْلِ فِي بَيْتِهِ، فَأَخَذَ كُلُّ رَجُلٍ مِنْهُمْ مَجْلِسًا يَسْتَمِعُ فِيهِ، وَكُلٌّ لَا يَعْلَمُ بِمَكَانِ صَاحِبِهِ، فَبَاتُوا يَسْتَمِعُونَ لَهُ، حَتَّى إذَا طَلَعَ الْفَجْرُ تَفَرَّقُوا. فَجَمَعَهُمْ الطَّرِيقُ، فَتَلَاوَمُوا، وَقَالَ بَعْضُهُمْ لِبَعْضِ: لَا تَعُودُوا، فَلَوْ رَآكُمْ بَعْضُ سُفَهَائِكُمْ لَأَوْقَعْتُمْ فِي نَفْسِهِ شَيْئًا، ثُمَّ انْصَرَفُوا. حَتَّى إذَا كَانَتْ اللَّيْلَةُ الثَّانِيَةُ، عَادَ كُلُّ رَجُلٍ مِنْهُمْ إلَى مَجْلِسِهِ، فَبَاتُوا يَسْتَمِعُونَ لَهُ، حَتَّى إذَا طَلَعَ الْفَجْرُ تَفَرَّقُوا، فَجَمَعَهُمْ الطَّرِيقُ، فَقَالَ بَعْضُهُمْ لِبَعْضِ مِثْلَ مَا قَالُوا أَوَّلَ مَرَّةٍ، ثُمَّ انْصَرَفُوا. حَتَّى إذَا كَانَتْ اللَّيْلَةُ الثَّالِثَةُ أَخَذَ كُلُّ رَجُلٍ مِنْهُمْ مَجْلِسَهُ، فَبَاتُوا يَسْتَمِعُونَ لَهُ، حَتَّى إذَا طَلَعَ الْفَجْرُ تَفَرَّقُوا، فَجَمَعَهُمْ الطَّرِيقُ، فَقَالَ بَعْضُهُمْ لِبَعْضِ: لَا نَبْرَحُ حَتَّى نَتَعَاهَدَ أَلَا نَعُودَ: فَتَعَاهَدُوا عَلَى ذَلِكَ، ثُمَّ تَفَرَّقُوا.

   ✧ The story of Quraysh listening to the Prophet's ﷺ recitation [Abū Sufyān, Abū Jahl, and al-Akhnas, and the account of their listening to the Messenger ﷺ]. Ibn Isḥāq said: Muḥammad b. Muslim b. Shihāb al-Zuhrī related to me that it was related to him: that Abū Sufyān b. Ḥarb, Abū Jahl b. Hishām, and al-Akhnas b. Sharīq b. ʿAmr b. Wahb al-Thaqafī, the ally of Banū Zuhrah, went out one night to listen to the Messenger of God ﷺ while he was praying at night in his house. Each man took a place to listen, and none of them knew where his companion was. They spent the night listening to him until, when dawn broke, they dispersed. The road brought them together, and they blamed one another, and some of them said to the others: Do not return; for if some of your foolish ones saw you, you would have put something into his mind. Then they left. When the second night came, each man returned to his place, and they spent the night listening to him until, when dawn broke, they dispersed. The road brought them together, and some of them said to the others the like of what they had said the first time. Then they left. When the third night came, each man took his place, and they spent the night listening to him until, when dawn broke, they dispersed. The road brought them together, and some of them said to the others: We will not leave until we make a pact not to return. So they made a pact on that, then they separated.

3. Sirat Ibn Hisham 349No grade recorded

   [ ذَهَابُ الْأَخْنَسِ إلَى أَبِي سُفْيَانَ يَسْأَلُهُ عَنْ مَعْنَى مَا سَمِعَ ] فَلَمَّا أَصْبَحَ الْأَخْنَسُ بْنُ شَرِيقٍ أَخَذَ عَصَاهُ، ثُمَّ خَرَجَ حَتَّى أَتَى أَبَا سُفْيَانَ فِي بَيْتِهِ، فَقَالَ: أَخْبِرْنِي يَا أَبَا حَنْظَلَةَ عَنْ رَأْيِكَ فِيمَا سَمِعْتَ مِنْ مُحَمَّدٍ ؟ فَقَالَ: يَا أَبَا ثَعْلَبَةَ وَاَللَّهِ لَقَدْ سَمِعْتُ أَشْيَاءَ أَعْرِفُهَا وَأَعْرِفُ مَا يُرَادُ بِهَا، وَسَمِعْتُ أَشْيَاءَ مَا عَرَفْتُ مَعْنَاهَا، وَلَا مَا يُرَادُ بِهَا؛ قَالَ الْأَخْنَسُ: وَأَنَا الَّذِي حَلَفْتَ بِهِ ( كَذَلِكَ ). [ ذَهَابُ الْأَخْنَسِ إلَى أَبِي جَهْلٍ يَسْأَلُهُ عَنْ مَعْنَى مَا سَمِعَ ] قَالَ: ثُمَّ خَرَجَ مِنْ عِنْدِهِ حَتَّى أَتَى أَبَا جَهْلٍ، فَدَخَلَ عَلَيْهِ بَيْتَهُ، فَقَالَ. يَا أَبَا الْحَكَمِ، مَا رَأْيُكَ فِيمَا سَمِعْتَ مِنْ مُحَمَّدٍ ؟ فَقَالَ: مَاذَا سَمِعْتُ، تَنَازَعْنَا نَحْنُ وَبَنُو عَبْدِ مَنَافٍ الشَّرَفَ، أَطْعَمُوا فَأَطْعَمْنَا، وَحَمَلُوا فَحَمَلْنَا، وَأَعْطَوْا فَأَعْطَيْنَا، حَتَّى إذَا تَجَاذَيْنَا عَلَى الرَّكْبِ، وَكُنَّا كَفَرَسَيْ رِهَانٍ، قَالُوا: مِنَّا نَبِيٌّ يَأْتِيهِ الْوَحْيُ مِنْ السَّمَاءِ، فَمَتَى نُدْرِكُ مِثْلَ هَذِهِ، وَاَللَّهِ لَا نُؤْمِنُ بِهِ أَبَدًا وَلَا نُصَدِّقُهُ. قَالَ: فَقَامَ عَنْهُ الْأَخْنَسُ وَتَرَكَهُ

   ✧ [Al-Akhnas's going to Abu Sufyan to ask him about the meaning of what he had heard] When morning came, al-Akhnas b. Shariq took his staff and went out until he came to Abu Sufyan in his house. He said: "Tell me, O Abu Hanzalah, what is your opinion of what you heard from Muhammad?" He replied: "O Abu Tha'labah, by Allah, I heard things I recognize and I know what is intended by them, and I heard things whose meaning I do not know, nor what is intended by them." Al-Akhnas said: "And I, by the One by whom you swore, [am] likewise." [Al-Akhnas's going to Abu Jahl to ask him about the meaning of what he had heard] He said: Then he left him and went until he came to Abu Jahl, and entered his house. He said: "O Abu al-Hakam, what is your opinion of what you heard from Muhammad?" He said: "What did I hear? We and Banu 'Abd Manaf contended for honor: they fed [people], so we fed [people]; they bore [burdens], so we bore [burdens]; they gave, so we gave; until, when we were side by side on our knees, and we were like two racehorses, they said: 'From among us is a prophet to whom revelation comes from heaven.' When will we attain the like of this? By Allah, we will never believe in him nor ever affirm him." He said: Then al-Akhnas rose from him and left him.

4. Sirat Ibn Hisham 350No grade recorded

   [ تَعَنُّتُ قُرَيْشٍ فِي عَدَمِ اسْتِمَاعِهِمْ لِلرَّسُولِ ﷺ، وَمَا أَنْزَلَهُ تَعَالَى ] قَالَ ابْنُ إسْحَاقَ: وَكَانَ رَسُولُ اللَّهِ ﷺ إذَا تَلَا عَلَيْهِمْ الْقُرْآنَ، وَدَعَاهُمْ إلَى اللَّهِ، قَالُوا يَهْزَءُونَ بِهِ: قُلُوبُنَا فِي أَكِنَّةٍ مِمَّا تَدْعُونَا إلَيْهِ لَا نَفْقَهُ مَا تَقُولُ وَفِي آذَانِنَا وَقْرٌ لَا نَسْمَعُ مَا تَقُولُ وَمِنْ بَيْنِنَا وَبَيْنِكَ حِجَابٌ قَدْ حَالَ بَيْنَنَا وَبَيْنَكَ ( فَاعْمَلْ ) بِمَا أَنْتَ عَلَيْهِ إنَّنَا عَامِلُونَ بِمَا نَحْنُ عَلَيْهِ، إنَّا لَا نَفْقَهُ عَنْكَ شَيْئًا، فَأَنْزَلَ اللَّهُ تَعَالَى ( عَلَيْهِ ) فِي ذَلِكَ مِنْ قَوْلِهِمْ: وَإِذَا قَرَأْتَ الْقُرْآنَ جَعَلْنَا بَيْنَكَ وَبَيْنَ الَّذِينَ لَا يُؤْمِنُونَ بِالْآخِرَةِ حِجَابًا مَسْتُورًا إلَى قَوْلِهِ وَإِذَا ذَكَرْتَ رَبَّكَ فِي الْقُرْآنِ وَحْدَهُ وَلَّوْا عَلَى أَدْبَارِهِمْ نُفُورًا أَيْ كَيْفَ فَهِمُوا تَوْحِيدَكَ رَبَّكَ إنْ كُنْتُ جَعَلْتُ عَلَى قُلُوبِهِمْ أَكِنَّةً، وَفِي آذَانِهِمْ وَقْرًا، وَبَيْنَكَ وَبَيْنَهُمْ حِجَابًا بِزَعْمِهِمْ؛ أَيْ إنِّي لَمْ أَفْعَلْ ذَلِكَ. نَحْنُ أَعْلَمُ بِمَا يَسْتَمِعُونَ بِهِ إِذْ يَسْتَمِعُونَ إِلَيْكَ وَإِذْ هُمْ نَجْوَى إِذْ يَقُولُ الظَّالِمُونَ إِنْ تَتَّبِعُونَ إِلَّا رَجُلًا مَسْحُورًا أَيْ ذَلِكَ مَا تَوَاصَوْا بِهِ مِنْ تَرْكِ مَا بَعَثْتُكَ بِهِ إلَيْهِمْ. انْظُرْ كَيْفَ ضَرَبُوا لَكَ الْأَمْثَالَ فَضَلُّوا فَلَا يَسْتَطِيعُونَ سَبِيلًا أَيْ أَخْطَئُوا الْمَثَلَ الَّذِي ضَرَبُوا ( لَكَ )، فَلَا يُصِيبُونَ بِهِ هُدًى، وَلَا يَعْتَدِلُ لَهُمْ فِيهِ قَوْلٌ وَقَالُوا أَئِذَا كُنَّا عِظَامًا وَرُفَاتًا أَئِنَّا لَمَبْعُوثُونَ خَلْقًا جَدِيدًا أَيْ قَدْ جِئْتَ تُخْبِرُنَا أَنَّا سَنُبْعَثُ بَعْدَ مَوْتِنَا إذَا كُنَّا عِظَامًا وَرُفَاتًا، وَذَلِكَ مَا لَا يَكُونُ. قُلْ كُونُوا حِجَارَةً أَوْ حَدِيدًا أَوْ خَلْقًا مِمَّا يَكْبُرُ فِي صُدُورِكُمْ فَسَيَقُولُونَ مَنْ يُعِيدُنَا قُلِ الَّذِي فَطَرَكُمْ أَوَّلَ مَرَّةٍ أَيْ الَّذِي خَلَقَكُمْ مِمَّا تَعْرِفُونَ، فَلَيْسَ خَلْقُكُمْ مِنْ تُرَابٍ بِأَعَزَّ مِنْ ذَلِكَ عَلَيْهِ. قَالَ ابْنُ إسْحَاقَ: حَدَّثَنِي عَبْدُ اللَّهِ بْنُ أَبِي نَجِيحٍ، عَنْ مُجَاهِدٍ، عَنْ ابْنِ عَبَّاسٍ ؓ، قَالَ: سَأَلْتُهُ عَنْ قَوْلِ اللَّهِ تَعَالَى: أَوْ خَلْقًا مِمَّا يَكْبُرُ فِي صُدُورِكُمْ مَا الَّذِي أَرَادَ اللَّهُ بِهِ ؟ فَقَالَ: الْمَوْتُ

   ✧ [The obstinacy of Quraysh in refusing to listen to the Messenger ﷺ, and what God Most High revealed concerning it] Ibn Isḥāq said: When the Messenger of God ﷺ recited the Qur'an to them and summoned them to God, they said in mockery of him: "Our hearts are in coverings from that to which you call us; we do not understand what you say. In our ears is a heaviness, and between us and you is a veil that has come between us and you, so act according to what you are upon; indeed we are acting according to what we are upon. We do not comprehend from you anything." So God Most High revealed concerning that saying of theirs: "When you recite the Qur'an, We place between you and those who do not believe in the Hereafter a hidden veil," up to His saying: "And when you mention your Lord alone in the Qur'an, they turn their backs in aversion" — that is, how could they have understood your declaring the oneness of your Lord if, by their claim, I had placed coverings on their hearts, heaviness in their ears, and a veil between you and them? That is, I did not do that. "We know best what they listen with when they listen to you, and when they are in private counsel, when the wrongdoers say: 'You are following none but a bewitched man'" — that is, that is what they enjoined upon one another of abandoning what I sent you with to them. "Look how they coin similitudes for you and have gone astray, so they cannot find a way" — that is, they missed the likeness they coined for you, so they attain no guidance by it, nor is speech sound for them in it. And they said: "What, when we are bones and dust, shall we be raised up as a new creation?" — that is, you have come to inform us that we shall be raised after our death, when we are bones and dust, and that is something that cannot be. "Say: Be stones or iron, or some creation of what is great in your breasts. Then they will say: Who shall restore us? Say: He who originated you the first time" — that is, He who created you from what you know; so creating you from dust is no mightier than that for Him. Ibn Isḥāq said: ʿAbd Allāh b. Abī Najīḥ narrated to me, from Mujāhid, from Ibn ʿAbbās ؓ, who said: I asked him about the saying of God Most High: "or some creation of what is great in your breasts" — what did God mean by it? He said: Death.

5. Sirat Ibn Hisham 351No 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

   ✧ Mention of the aggression of the polytheists against the weakened ones among those who embraced Islam, with harm and temptation. [Quraysh's harshness toward those who embraced Islam] Ibn Isḥāq said: Then they turned aggressively against those who embraced Islam and followed the Messenger of God ﷺ among his companions. Every tribe leaped upon the Muslims among them, and they began to imprison them and torment them with beating, hunger, thirst, and the scorching heat of Makkah when the heat grew intense—those among them who were deemed weak—tempting 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 held firm for them, and God protected them from them. [What Bilāl endured after his Islam, and what Abū Bakr did to free him] Bilāl, the freedman of Abū Bakr ؓ, belonged to some of the Banū Jumaḥ, being one of their home-born slaves. He is Bilāl b. Rabāḥ, and 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 blazed, and throw him on his back in the open valley floor of Makkah. Then he would order a great rock to be placed on his chest. Then he would say to him: "No, by God! You will remain like this until you die, or you disbelieve in Muḥammad and worship al-Lāt and al-ʿUzzā." But 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 in that way, and he was saying: "One, One." He would say: "One, One, by God, O Bilāl." Then he would turn to Umayyah b. Khalaf and those of the Banū Jumaḥ who were doing that to him, and say: "I swear by God, if you kill him for this, I will surely take him as a ḥanān." Until one day Abū Bakr al-Ṣiddīq (ibn Abī Quḥāfah) ؓ passed by him while they were doing that to him—Abū Bakr's house was among the Banū Jumaḥ—and he said to Umayyah b. Khalaf: "Will you not fear God regarding this poor man? Until when?" He said: "You are the one who corrupted him, so rescue him from what you see." Abū Bakr said: "I will do it. I have a black slave, 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 that slave of his and took Bilāl and freed him.

6. Sirat Ibn Hisham 352No grade recorded

   [ 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

   ✧ [Those whom Abū Bakr manumitted along with Bilāl] Then, along with him, before he emigrated to Madinah, he manumitted six slaves for the sake of Islam, Bilāl being the seventh of them: ʿĀmir b. Fuhayrah, who was present at Badr and Uḥud and was killed as a martyr on the day of Biʾr Maʿūnah; and Umm ʿUbayṣ and Zinnīrah, whose eyesight was afflicted when he manumitted her. Quraysh said, 'Nothing took away her eyesight except al-Lāt and al-ʿUzzā.' She said, 'They have lied, by the House of God; al-Lāt and al-ʿUzzā neither harm nor benefit.' And God restored her eyesight. And he manumitted al-Nahdiyyah and her daughter, who belonged to a woman of Banū ʿAbd al-Dār. He passed by them after their mistress had sent them with flour of hers, and she was saying, 'By God, I will never manumit you two.' Abū Bakr ؓ said, 'Release them, O Umm Fulān.' She said, 'Release them yourself; you have corrupted them, so manumit them.' He said, 'For how much are they?' She said, 'For such-and-such.' He said, 'I have taken them, and they are free women. Return her flour to her.' They said, 'Shall we finish with it, O Abū Bakr, and then return it to her?' He said, 'That is up to you, if you wish.' And he passed by the slave girl of Banū Muʾammil, a clan of Banū ʿAdī b. Kaʿb, and she was a Muslim, while ʿUmar b. al-Khaṭṭāb was torturing her to make her abandon Islam—he was then a polytheist—and he was beating her until, when he grew weary, he said, 'I apologize to you; I have only stopped out of weariness.' She would say, 'May God do the same to you.' Abū Bakr bought her and manumitted her.

7. Sirat Ibn Hisham 353No grade recorded

   [ 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

   ✧ Ibn Isḥāq said: Muḥammad b. ʿAbd Allāh b. Abī ʿAtīq related to me, from ʿĀmir b. ʿAbd Allāh b. al-Zubayr, from some of his family, who said: Abū Quḥāfah said to Abū Bakr: O my little son, I see you freeing weak necks. If, when you did what you did, you had freed strong men, they would defend you and stand in front of you. He said: So Abū Bakr ؓ said: O my father, I only desire what I desire for the sake of God (mighty and majestic is He). He said: It is related that these verses were sent down only about him and about what his father said to him: "As for him who gives and is God-fearing, and confirms the good..." up to His saying, may He be exalted: "...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."

8. Sirat Ibn Hisham 354No 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

   ✧ [THE TORTURE OF QURAYSH UPON IBN YĀSIR, AND THE PROPHET’S CONSOLATION OF HIM] Ibn Isḥāq said: The Banū Makhzūm used to take out ʿAmmār b. Yāsir, his father, and his mother—they were a household of Islam—when the midday heat grew intense, tormenting them on the scorching ground of Makkah. The Messenger of God ﷺ would pass by them and say, as it has reached me: “Patience, family of Yāsir! Your tryst is Paradise.” As for his mother, they killed her while she refused anything but Islam.

9. Sirat Ibn Hisham 355No 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 torment with those who embraced Islam] And Abu Jahl, the wicked, was the one who incited [others] against them among men of Quraysh. When he heard of a man who had embraced Islam, if he had nobility and protection, he rebuked him and disgraced him and said: "You have abandoned the religion of your father, and he is better than you. We will certainly make your forbearance appear foolish, we will certainly make your judgment appear flawed, and we will certainly lower your nobility." And if he was a merchant, he said: "By Allah, we will certainly make your trade stagnant, and we will certainly destroy your wealth." And if he was weak, he beat him and incited [others] against him.

10. Sirat Ibn Hisham 356No grade recorded

    [ 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

    ✧ [Ibn ʿAbbās was asked about the excuse of one who refrained from Islam due to being tortured, and he permitted it.] Ibn Isḥāq said: Ḥakīm b. Jubayr related to me from Saʿīd b. Jubayr, who said: I said to ʿAbd Allāh b. ʿAbbās: Did the polytheists inflict such torture on 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 and starve him and make him thirsty until he could not even sit upright from the severity of the harm that had befallen him, so that he would give them what they asked of him by way of trial, until they would say to him: Are al-Lāt and al-ʿUzzā your gods instead of God? And he would say: Yes. Even when a dung beetle passed by them, they would say to him: Is this dung beetle your god instead of God? And he would say: Yes, as a ransom from them against the hardship they were inflicting on him. [Hishām's refusal to hand over his brother to Quraysh for them to kill him for his Islam, and his poetry about that] Ibn Isḥāq said: al-Zubayr b. ʿUkāsha b. ʿAbd Allāh b. Abī Aḥmad related to me that he was told that some men of Banū Makhzūm went to Hishām b. al-Walīd when his brother al-Walīd b. al-Walīd (b. al-Mughīra) had become Muslim, and they had resolved to seize some young men of theirs who had become Muslim, among them Salama b. Hishām and ʿAyyāsh b. Abī Rabīʿa. He said: They said to him, fearing their evil: We want to rebuke these young men for this religion they have introduced, for by that we will be safe from others. He said: This, then go ahead with him, rebuke him, but beware of him and of harming him personally. And he began to say: Alas, let not my brother ʿUyays be killed, Lest mutual reproach remain between us forever. Beware for his sake, for I swear by God, If you kill him, I will kill the noblest man among you. He said: They said: O God, curse him! Who would risk this matter? By God, if he were struck down at our hands, the noblest of us would be killed as a man. He said: So they left him alone and turned away from him. He said: That was among what God used to ward off harm from them.

11. Sirat Ibn Hisham 357No grade recorded

    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.

    ✧ Mention of the First Hijrah to the Land of Abyssinia [The Messenger of Allah ﷺ pointing out to his Companions the Hijrah] Ibn Isḥāq said: When the Messenger of Allah ﷺ saw what was afflicting his Companions of tribulation, and that he himself was in security, by his standing with Allah and with his uncle Abū Ṭālib, and that he was not able to prevent them from the tribulation they were in, he said to them: "If you were to 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 Allah makes for you a way out from what you are in." So at that time the Muslims among the Companions of the Messenger of Allah ﷺ went out to the land of Abyssinia, fearing fitnah and fleeing to Allah with their religion. That was the first hijrah that occurred in Islam.

12. Sirat Ibn Hisham 358No grade recorded

    [ 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

    ✧ [Those who made the first emigration to Abyssinia] The first of the Muslims to leave from Banū Umayya b. ʿAbd Shams b. ʿAbd Manāf b. Quṣayy b. Kilāb b. Murra b. Kaʿb b. Luʾayy b. Ghālib b. Fihr was: ʿUthmān b. ʿAffān b. Abī al-ʿĀṣ b. Umayya, with his wife Ruqayya bt. the Messenger of Allah ﷺ. And from Banū ʿAbd Shams b. ʿAbd Manāf: Abū Ḥudhayfa b. ʿUtba b. Rabīʿa b. ʿAbd Shams, with his wife Sahla bt. Suhayl b. ʿAmr, one of Banū ʿĀmir b. Luʾayy; she bore him in the land of Abyssinia Muḥammad b. Abī Ḥudhayfa. And from Banū Asad b. ʿAbd al-ʿUzzā b. Quṣayy: al-Zubayr b. al-ʿAwwām b. Khuwaylid b. Asad. And from Banū ʿAbd al-Dār b. Quṣayy: Muṣʿab b. ʿUmayr b. Hāshim b. ʿAbd Manāf b. ʿAbd al-Dār. And from Banū Zuhra b. Kilāb: ʿAbd al-Raḥmān b. ʿAwf b. ʿAbd ʿAwf b. ʿAbd (b.) al-Ḥārith b. Zuhra. And from Banū Makhzūm b. Yaqaẓa b. Murra: Abū Salama b. ʿAbd al-Asad b. Hilāl b. ʿAbd Allāh b. ʿUmar b. Makhzūm, with his wife Umm Salama bt. Abī Umayya b. al-Mughīra b. ʿAbd Allāh b. ʿUmar b. Makhzūm. And from Banū Jumaḥ b. ʿAmr b. Huṣayṣ b. Kaʿb: ʿUthmān b. Maẓʿūn b. Ḥabīb b. Wahb b. Ḥudhāfa b. Jumaḥ. And from Banū ʿAdī b. Kaʿb: ʿĀmir b. Rabīʿa, confederate of the family of al-Khaṭṭāb, from ʿAnz b. Wāʾil — (Ibn Hishām said: And it is said: from ʿAnaza b. Asad b. Rabīʿa) — with his wife Laylā bt. Abī Ḥathma (b. Ḥudhāfa) b. Ghānim (b. ʿĀmir) b. ʿAbd Allāh b. ʿAwf b. ʿUbayd b. ʿUwayj b. ʿAdī b. Kaʿb. And from Banū ʿĀmir b. Luʾayy: Abū Sabra 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 Banū al-Ḥārith b. Fihr: Suhayl b. Bayḍāʾ, and he is Suhayl b. Wahb b. Rabīʿa b. Hilāl b. Uhayb b. Ḍabba b. al-Ḥārith. So these ten were the first of the Muslims to leave for the land of Abyssinia, according to what has reached me. Ibn Hishām said: ʿUthmān b. Maẓʿūn was in charge of them, according to what one of the people of knowledge mentioned to me.

13. Sirat Ibn Hisham 359No grade recorded

    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.

    ✧ Ibn Isḥāq said: Then Jaʿfar b. Abī Ṭālib ؓ went out, and the Muslims followed one after another until they gathered in the land of the Abyssinians, and they remained there. Among them were those who went out with their families, and among them were those who went out alone, with no family accompanying them. [Those who went out to the land of the Abyssinians from Banū Hāshim] (and) from 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 him in the land of the Abyssinians ʿAbd Allāh b. Jaʿfar, a man.

14. Sirat Ibn Hisham 360No grade recorded

    [ 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

    ✧ Among those who went forth to the land of Abyssinia from the Banū Umayyah: 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: It is also said Humaynah bt. Khalaf. Ibn Isḥāq said: She bore for him in the land of Abyssinia Saʿīd b. Khālid and Amah bt. Khālid. Then al-Zubayr b. al-ʿAwwām married Amah afterwards, and she bore for him ʿAmr b. al-Zubayr and Khālid b. al-Zubayr.

15. Sirat Ibn Hisham 361No grade recorded

    [ 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

    ✧ Those who emigrated to Abyssinia from Banū Asad—and from their allies, from 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 Banū Asad b. Khuzaymah, with him his wife Barakah bt. Yasār, the freedwoman of Abū Sufyān b. Ḥarb b. Umayyah; and Muʿayqīb b. Abī Fāṭimah. And these are the family of Saʿīd b. al-ʿĀṣ, seven persons. Ibn Hishām said: Muʿayqīb is from Daws.

16. Sirat Ibn Hisham 362No grade recorded

    [ 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

    ✧ Regarding those who emigrated to Abyssinia from Banū ʿAbd Shams. Ibn Isḥāq said: And from Banū ʿAbd Shams b. ʿAbd Manāf: Abū Ḥudhayfah b. ʿUtbah b. Rabīʿah b. ʿAbd Shams; and Abū Mūsā al-Ashʿarī, whose name is ʿAbd Allāh b. Qays, an ally of the family of ʿUtbah b. Rabīʿah — two men.

17. Sirat Ibn Hisham 363No grade recorded

    [ 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

    ✧ [ Those who journeyed to Abyssinia from Banū Nawfal ] And from 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.

18. Sirat Ibn Hisham 364No grade recorded

    [ 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

    ✧ Those who emigrated to Abyssinia from Banū Asad: And from 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. Zamaʿah b. al-Aswad b. al-Muṭṭalib b. Asad, and ʿAmr b. Umayyah b. al-Ḥārith b. Asad, four persons.

19. Sirat Ibn Hisham 365No grade recorded

    [ 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

    ✧ [Those who emigrated to Abyssinia from Banū ʿAbd b. Quṣayy] And from Banū ʿAbd b. Quṣayy: Ṭulayb b. ʿUmayr b. Wahb b. Abī Kabīr b. ʿAbd (b. Quṣayy), one man.

20. Sirat Ibn Hisham 366No grade recorded

    [ 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

    ✧ [Those who emigrated to Abyssinia from Banū ʿAbd al-Dār b. Quṣayy] And from Banū ʿAbd al-Dār b. Quṣayy: Muṣʿab b. ʿUmayr b. Hāshim b. ʿAbd Manāf b. ʿAbd al-Dār; Suwaybiṭ b. Saʿd b. Ḥarmala b. Mālik b. ʿUmayla b. al-Sabbāq b. ʿAbd al-Dār; Jahm b. Qays b. ʿAbd Shuraḥbīl b. Hāshim b. ʿAbd Manāf b. ʿAbd al-Dār, with him his wife Umm Ḥarmala bt. ʿAbd al-Aswad b. Judhayma b. Uqaysh b. ʿĀmir b. Bayāḍa b. Subayʿ b. Juʿthuma b. Saʿd b. Mulayḥ b. ʿAmr, of Khuzāʿa; and his two sons ʿAmr b. Jahm and Khuzayma b. Jahm; Abū al-Rūm b. ʿUmayr b. Hāshim b. ʿAbd Manāf b. ʿAbd al-Dār; and Firās b. al-Naḍr b. al-Ḥārith b. Kalada b. ʿAlqama b. ʿAbd Manāf b. ʿAbd al-Dār: five persons.

21. Sirat Ibn Hisham 367No grade recorded

    [ 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

    ✧ [Those who emigrated to Abyssinia from Banū Zuhrah] And from 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 to him in the land of Abyssinia ʿAbd Allāh b. al-Muṭṭalib.

22. Sirat Ibn Hisham 368No grade recorded

    [ 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

    ✧ [Those who emigrated to Abyssinia from Banū Hudhayl] And among 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.

23. Sirat Ibn Hisham 369No grade recorded

    [ 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

    ✧ [ Those who emigrated to Abyssinia from Bahrāʾ ] And from Bahrāʾ: al-Miqdād b. ʿAmr b. Thaʿlaba b. Mālik b. Rabīʿa b. Thumāma b. Maṭrūd b. ʿAmr b. Saʿd b. Zuhayr b. Luʾayy b. Thaʿlaba b. Mālik b. al-Sharīd b. Abī Ahwaz b. Abī Fāʾish b. Duraym b. al-Qayn b. Ahwad b. Bahrāʾ b. ʿAmr b. al-Ḥāff b. Quḍāʿa. Ibn Hishām said: And it is said: Hazl b. Fās b. Dharr, and Duhayr b. Thawr. Ibn Isḥāq said: He was called al-Miqdād b. al-Aswad b. ʿAbd Yaghūth ( b. Wahb ) b. ʿAbd Manāf b. Zuhra, because al-Aswad adopted him in the Jāhiliyya, and six persons allied themselves with him.

24. Sirat Ibn Hisham 370No grade recorded

    [ 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

    ✧ [ Those who emigrated to Abyssinia from Banū Taym ] And from 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 him in the land of Abyssinia Mūsā b. al-Ḥārith, ʿĀʾishah bt. al-Ḥārith, Zaynab bt. al-Ḥārith, Fāṭimah bt. al-Ḥārith, and ʿAmr b. ʿUthmān b. ʿAmr b. Kaʿb b. Saʿd b. Taym: two men.

25. Sirat Ibn Hisham 371No grade recorded

    [ 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

    ✧ [Those who emigrated to Abyssinia from Banū Makhzūm] And from Banū Makhzūm b. Yaqaẓah b. Murrah: Abū Salamah b. ʿAbd al-Asad b. Hilāl b. ʿAbd Allāh b. ʿUmar b. Makhzūm, and with him his wife Umm Salamah bt. Abī Umayyah b. al-Mughīrah b. ʿAbd Allāh b. ʿUmar b. Makhzūm. She bore him in the land of Abyssinia Zaynab bt. Abī Salamah. Abū Salamah's name is ʿAbd Allāh, and Umm Salamah's name is Hind; and Shammās b. ʿUthmān b. al-Sharīd b. Suwayd b. Harmī b. ʿĀmir b. Makhzūm.

26. Sirat Ibn Hisham 372No grade recorded

    [ 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

    ✧ [The name of Shammās and something about him] Ibn Hishām said: The name of Shammās was ʿUthmān. He was called Shammās only because a shammās (deacon) from among the deacons came to Makkah in the Jāhiliyyah, and he was handsome, so people marveled at his beauty. 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. This is according to what Ibn Shihāb and others mentioned. Ibn Isḥāq said: 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.

27. Sirat Ibn Hisham 373No grade recorded

    [ 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

    ✧ [ Those who emigrated to Abyssinia from the allies of 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: It is also said Ḥabashiyyah b. Salūl, and he is the one called Muʿattib b. Ḥamrāʾ.

28. Sirat Ibn Hisham 374No grade recorded

    [ 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

    ✧ [ Those who emigrated to Abyssinia from 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 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 the sons of 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.

29. Sirat Ibn Hisham 375No grade recorded

    [ 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

    ✧ Those who emigrated to Abyssinia from Banū Sahm. Ibn Isḥāq said: And ʿUthmān b. Rabīʿah b. Ahbān b. Wahb b. Ḥudhāfah b. Jumaḥ, eleven men. From Banū Sahm b. ʿAmr b. Huṣayṣ b. Kaʿb: Khunays b. Ḥudhāfah b. Qays b. ʿAdī b. Saʿd b. Sahm; 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; Abū Qays b. al-Ḥārith b. Qays b. ʿAdī b. Saʿd b. Sahm; ʿAbd Allāh b. Ḥudhāfah b. Qays b. ʿAdī b. Saʿd b. Sahm; al-Ḥārith b. al-Ḥārith b. Qays b. ʿAdī b. Saʿd b. Sahm; Maʿmar b. al-Ḥārith b. Qays b. ʿAdī b. Saʿd b. Sahm; Bishr b. al-Ḥārith b. Qays b. ʿAdī b. Saʿd b. Sahm; and a brother of his from his mother, from Banū Tamīm, called Saʿīd b. ʿAmr; Saʿīd b. al-Ḥārith b. Qays b. ʿAdī b. Saʿd b. Sahm; al-Sāʾib b. al-Ḥārith b. Qays b. ʿAdī b. Saʿd b. Sahm; ʿUmayr b. Riʾāb b. Ḥudhayfah b. Muhashshim b. Saʿd b. Sahm. Maḥmiyyah b. al-Jazāʾ, their confederate, from Banū Zubayd: fourteen men.

30. Sirat Ibn Hisham 376No grade recorded

    [ 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

    ✧ [Those who emigrated to Abyssinia from Banū ʿAdī] And from Banū ʿAdī b. Kaʿb: Maʿmar b. ʿAbd Allāh b. Naḍla b. ʿAbd al-ʿUzzā b. Ḥarthān b. ʿAwf b. ʿUbayd b. ʿUwayj b. ʿAdī; and ʿUrwa b. ʿAbd al-ʿUzzā b. Ḥarthān b. ʿAwf b. ʿUbayd b. ʿUwayj b. ʿAdī; and ʿAdī b. Naḍla b. ʿAbd al-ʿUzzā b. Ḥarthān b. ʿAwf b. ʿUbayd b. ʿUwayj b. ʿAdī, and his son al-Nuʿmān b. ʿAdī; and ʿĀmir b. Rabīʿa, an ally of the family of al-Khaṭṭāb, from ʿAnz b. Wāʾil, together with his wife Laylā bt. Abī Ḥathma b. Ghānim: five persons.

31. Sirat Ibn Hisham 377No grade recorded

    [ 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

    ✧ Mention of those who emigrated to Abyssinia from 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 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 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 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, their confederate. Eight persons. Ibn Hishām said: Saʿd b. Khawlah was from Yemen.

32. Sirat Ibn Hisham 378No grade recorded

    [ 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

    ✧ [Those who emigrated to Abyssinia from Banū al-Ḥārith] Ibn Isḥāq said: 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 prevailed over his lineage, so he is ascribed to her, and she is Daʿd bt. Jaḥdam b. Umayyah b. Ẓarib b. al-Ḥārith b. Fihr, and she used to be 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.

33. Sirat Ibn Hisham 379No grade recorded

    [ 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

    ✧ [The number of emigrants to Abyssinia] The total number of those Muslims who reached the land of Abyssinia and emigrated to it, excluding their sons whom they took with them as infants and who were born there, was eighty-three men, if ʿAmmār b. Yāsir was among them, though there is doubt about him.

34. Sirat Ibn Hisham 380No 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

    ✧ [THE POETRY OF ʿABD ALLĀH B. AL-ḤĀRITH ON THE EMIGRATION TO ABYSSINIA] Among the poetry that was composed regarding Abyssinia was what ʿAbd Allāh b. al-Ḥārith b. Qays b. ʿAdī b. Saʿd b. Sahm said when they found safety in the land of Abyssinia, praised the protection of the Negus, and worshipped God without fearing anyone for that, and the Negus had treated them well as neighbours when they settled with him. He said: O rider, convey from me a message that penetrates deep To whoever hopes for the deliverance of God and the religion: Every servant of God is oppressed In the belly of Makkah, subjugated and afflicted. We have found God's lands wide, Saving from humiliation, disgrace, and abasement. So do not remain upon the humiliation of life and disgrace In death and a reproach that is not secure. We have followed the Messenger of God, while they cast aside The word of the Prophet and tipped the scales. So make Your punishment upon the people who transgressed, And I seek refuge with You lest they rise up 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 liver refuses — I will not lie to you — to fight them On my behalf, and my fingertips also refuse it. How can I fight a people who disciplined you Upon the truth, that you should not mix it with falsehood? The servants of the jinn expelled them from the free part of their land, And they awoke upon a matter of severe tribulations. If there was any trustworthiness among the clan of ʿAdī, ʿAdī b. Saʿd, out of piety or close ties, I had indeed hoped that that would be found among you, By praise of the One who is not deceived by bribes. And I was replaced by a cub, the cub of every vile woman, With one of wickedness, the refuge of the weak and the widows. ʿAbd Allāh b. al-Ḥārith also said: Those are Quraysh, denying God His due As ʿĀd, Madyan, and al-Ḥijr denied. If I do not flash like lightning, then may no expanse of land Contain me, nor any sea, In a land where Muḥammad worshipped the Deity, I shall make clear what is in the soul when the matter is brought to a head. Thus ʿAbd Allāh b. al-Ḥārith — may God have mercy on him — was named al-Mubriq ("the Flashing One") because of his verse in which he said: ["If I do not flash like lightning…"].

35. Sirat Ibn Hisham 381No grade recorded

    [ شِعْرُ عُثْمَانَ بْنِ مَظْعُونٍ فِي ذَلِكَ في الهجرة إلى الحبشة ] 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

    ✧ [Poem of ʿUthmān b. Maẓʿūn on that matter, concerning the emigration to Abyssinia.] And ʿUthmān b. Maẓʿūn said, reproaching Umayyah b. Khalaf b. Wahb b. Ḥudhāfah b. Jumaḥ, who was his paternal cousin and used to harm him because of his Islam. Umayyah was a nobleman among his people in that time of his: O Taym b. ʿAmr, for the one who came with hatred— And beyond him are al-Sharmān and al-Bark, all together— Did you expel me from the belly of Makkah in safety, And lodge me in a court of shining white, one that drives away? You feather arrows whose feathers do not suit you, And you fashion arrows whose feathers are all for you. You fought against 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 been doing. And Taym b. ʿAmr, the one whom ʿUthmān addresses, is Jumaḥ; his name was Taym.

36. Sirat Ibn Hisham 382No 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.

    ✧ Quraysh’s dispatch to Abyssinia in pursuit of the emigrants to it [Quarysh’s two envoys to the Negus to demand the return of 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 found there a home and a settled abode, they took counsel among themselves to send against them two sturdy men of Quraysh to the Negus, so that he might send them back to them, that they might tempt them in their religion and expel them from their 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 gifts for the Negus and for his patricians, then they sent them to him concerning them.

37. Sirat Ibn Hisham 383No grade recorded

    [ 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

    ✧ [Abū Ṭālib’s verses to the Negus urging him to defend the emigrants] When Abū Ṭālib saw that from their opinion and what they had sent the two of them for, he composed some verses addressed to the Negus, urging him to treat them as good neighbours and to defend them: Alas, would that I knew how Jaʿfar and ʿAmr fare in exile, while the nearest kin are the enemies of the enemy! Have the Negus’s deeds reached Jaʿfar and his companions, or has some mischief-maker hindered that? Know, may you never be cursed, that you are a noble and generous man, so no one who seeks your protection will be wretched by you. Know that God has increased you in expansiveness and the means of all good, all of them cleaving to you, And that you are an overflowing giver of abundant buckets whose benefit reaches both enemies and kin.

38. Sirat Ibn Hisham 384No grade recorded

    [ 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 account of Umm Salamah concerning the two messengers of Quraysh to the Negus] Ibn Ishaq said: Muhammad b. Muslim al-Zuhri narrated to me, from Abu Bakr b. ʿAbd al-Rahman b. al-Harith b. Hisham al-Makhzumi, from Umm Salamah bt. Abi Umayyah b. al-Mughirah, the wife of the Messenger of God ﷺ. She said: When we alighted in the land of Abyssinia, we had there the best neighbor, the Negus. We were secure in our religion, and we worshipped God Almighty without being harmed or hearing anything we disliked. When that reached Quraysh, they conspired among themselves to send to the Negus two stalwart men from among them concerning us, and to send the Negus gifts from the choice goods of Makkah; and of the most admirable things that came to him from it were tanned hides. So they gathered for him many hides, and they did not leave any of his patricians without giving him a gift. Then they sent with that ʿAbd Allah b. Abi Rabiʿah and ʿAmr b. al-ʿAs, and they charged them with their affair, saying to them: Deliver to every patrician his gift before you speak to the Negus about the emigrants, then present the Negus his gifts, then ask him to surrender them to you before he speaks with them. She said: So they set out until they came to the Negus, while we were with him in the best abode, with the best neighbor. There remained none of his patricians to whom they did not deliver his gift before speaking to the Negus. And they said to every patrician among them: Verily, there have come to the king's land from us foolish youths who have abandoned the religion of their people and have not entered your religion, and they have brought an invented religion which neither we nor you know. The nobles of their people have sent us to the king concerning them, 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 are more aware of them and more knowledgeable of what they reproached against them. They said to the two: Yes. Then they presented their gifts to the Negus, and he accepted them from them. Then they spoke to him, and said: O king, there have come to your land from us foolish youths who have abandoned the religion of their people and have not entered your religion, and they have brought a religion they have invented, which neither we nor you know. The nobles of their people, among their fathers, uncles, and clans, have sent us to you concerning them, that you may return them to them, for they are more aware of them and more knowledgeable of what they reproached against them and admonished them for. She said: There was nothing more hateful to ʿAbd Allah b. Abi Rabiʿah and ʿAmr b. al-ʿAs than that the Negus should hear their words. She said: His patricians around him said: They have spoken truly, O king; their people are more aware of them and more knowledgeable of what they reproached against them, so surrender them to them, that they may return them to their lands and their people. She said: The Negus became angry, then said: No, by God, I will not surrender them to them. A people who have sought my protection, settled in my land, and chosen me over all others shall hardly be so until I summon them and ask them about what these two say concerning their affair. If they are as they say, I will surrender them to them and return them to their people. But if they are otherwise, I will protect them from them and treat them well as long as they seek my protection.

39. Sirat Ibn Hisham 385No 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

    ✧ [The Negus's summoning of the emigrants, his questioning them about their religion, and their answer to that] She said: Then he sent to the companions of the Messenger of God ﷺ and summoned them. When his messenger came to them, they gathered, and 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 God, we do not know, and what our Prophet ﷺ commanded us; let that be whatever it will be. So when they came, and the Negus had summoned his bishops, and they had spread their scriptures around him, he asked them and said to them: What is this religion for which you have parted from your people, and you have not entered into my religion or into the religion of any of these communities? She said: The one who spoke to him was Jaʿfar b. Abī Ṭālib (may God be pleased with him). He said to him: O king, we were a people of ignorance, worshipping idols, eating carrion, committing abominations, severing kinship ties, and mistreating neighbors; the strong among us devoured the weak. Thus we were until God sent to us a messenger from among us, whose lineage, truthfulness, trustworthiness, and chastity we knew. He called us to God, that we should declare Him one and worship Him, and renounce what we and our fathers worshipped besides Him of stones and idols. He commanded us to speak truthfully, to render trusts, to maintain kinship ties, to treat neighbors well, and to refrain from forbidden things and bloodshed. He forbade us abominations, false speech, consuming the orphan's property, and slandering chaste women. He commanded us to worship God alone, not associating anything with Him, and he commanded us to pray, give alms, and fast. She said: And he enumerated to him the matters of Islam. So we believed him and trusted him, and followed him in what he brought from God. Thus we worshipped God alone, not associating anything with Him, and we forbade what He forbade to us, and permitted what He permitted to us. Then our people rose against us, torturing us and tempting us away from our religion, to turn us back from the worship of God Almighty to the worship of idols, and to make us deem lawful the abominations we used to deem lawful. So when they overpowered us, wronged us, and straitened us, and came between us and our religion, we went forth to your land, and chose you over all 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 God? She said: Jaʿfar said to him: Yes. The Negus said to him: Then recite it to me. She said: So he recited to him a portion of: Kāf Hā Yā ʿAyn Ṣād. She said: By God, the Negus wept until his beard was wet, and his bishops wept until their scriptures were wet, when they heard what he recited to them. Then the Negus said to them: Truly this and what Jesus brought come forth from the same niche. Go, for by God, I will never hand them over to you two, and they are hardly—

40. Sirat Ibn Hisham 386No grade recorded

    [ 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

    ✧ [ The statement of the emigrants concerning Jesus ﷺ in the presence of the Negus ] She said: When they came out from his presence, ʿAmr b. al-ʿĀṣ said: By God, I will come to him tomorrow concerning them with what will utterly cut off their prosperity. She said: ʿAbd Allāh b. Abī Rabīʿah, who was the more God-fearing of the two men among us, said to him: Do not do that, for they have ties of kinship with us, even though they have opposed us. He said: By God, I will inform him that they assert that Jesus son of Mary is a servant. She said: Then on the morrow he went to him and said: O king, they say a tremendous thing concerning Jesus son of Mary; 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: And nothing like it had ever befallen us. The people gathered, then they said to one another: What will you say concerning Jesus son of Mary when he asks you about him? They said: By God, we will say what God has said, and what our Prophet brought us, whatever may be. She said: When they entered upon him, he said to them: What do you say concerning Jesus son of Mary? She said: Jaʿfar b. Abī Ṭālib said: We say concerning him that which our Prophet ﷺ brought us: he is the servant of God and His messenger and His spirit and His word, which He cast to Mary the pure virgin. She said: The Negus struck his hand to the ground and took from it a stick, then said: By God, Jesus son of Mary did not exceed what you have said by this stick. She said: His patriarchs snorted around him when he said what he said, and he said: Even if you snort, by God, go, for you are shyūm in my land—ash-shyūm 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 mountain of gold, and that I had harmed a man among you—Ibn Hishām said: It is said dabar of gold, and it is said: you are suyūm; and ad-dabar, in the language of the Abyssinians, means the mountain—return to the two men their gifts, for I have no need of them. By God, God did not take a bribe from me when He restored my kingdom to me, that I should take a bribe in this matter, and He did not make people obey me that I should obey them in it. She said: So the two men went out from his presence disgraced, with what they had brought returned to them, and we stayed with him in the best abode, with the best neighbor.

41. Sirat Ibn Hisham 387No 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

    ✧ She said: By God, while we were in that state, a man of Abyssinia descended upon him to contend with him for his kingship. She said: By God, I do not think we ever grieved with a grief more severe upon us than the grief we grieved at that time, fearing that that man would prevail over the Najāshī, and then there would come a man who did not know of our right what the Najāshī had known of it. She said: The Najāshī marched against him, and between the two of them lay the breadth 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 come to us with the news? She said: Al-Zubayr b. al-ʿAwwām said: I will. They said: Then you. And he was the youngest of the people in age. She said: So they blew up a water-skin for him, 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: We prayed to God Most High for the Najāshī to prevail over his enemy and to establish him firmly in his lands. She said: By God, while we were in that state, awaiting what was to come, al-Zubayr appeared, running; he flashed with his garment, saying: Be glad! The Najāshī has triumphed, and God has destroyed his enemy, and has established him firmly in his lands. She said: By God, I do not think we ever rejoiced with a joy like it. She said: The Najāshī returned, after God had destroyed his enemy and established him firmly in his lands, and the affair of Abyssinia became orderly under him, and we remained with him in the best of abodes, until we came to the Messenger of God ﷺ while he was in Makkah.

42. Sirat Ibn Hisham 388No 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.

    ✧ The story of the Negus's acquisition of sovereignty over Abyssinia [the killing of the Negus's father, and the appointment of his paternal 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: 'Allah took no bribe from me when He restored my kingdom to me, that I should take a bribe in it; and He did not make people obey me for my sake, that I should make myself obey people in it'? He said: I said: No. He said: ʿĀʾishah, the Mother of the Believers, told me that his father was the king of his people, and he had no child except the Negus. The Negus had a paternal uncle who had twelve men from his own loins, and they were the royal house of Abyssinia. The Abyssinians said among themselves: If we kill the Negus's father and make his brother king, for he has no child except this boy, while his brother has twelve men from his own loins, and they will inherit his kingdom after him, Abyssinia will remain for a long time after him. So they went in the morning against the Negus's father and killed him, and made his brother king. They remained in that state for a time.

43. Sirat Ibn Hisham 389No grade recorded

    [ 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

    ✧ The Najāshī's overcoming of his uncle in his affair, and the Abyssinians' effort to send him away. The Najāshī grew up with his uncle, and he was an intelligent, resolute man among men. He gained mastery over his uncle's affair and came to occupy every position with him. When the Abyssinians saw his standing with him, they said among themselves: 'By God, this young man has gained mastery over his uncle's affair, and we fear that he will make him king over us. If he makes him king over us, he will surely kill us all. He knows that we are the ones who killed his father.' So they went to his uncle and said: 'Either you kill this young man, or you expel him from among us, for we fear him for ourselves.' He said: 'Woe to you! I killed his father yesterday, and shall I kill him today? Rather, I will expel him from your land.' She said: So they took him out to the market and sold him to a man from 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 among the autumn clouds gathered, and his uncle went out to seek rain beneath it. A thunderbolt struck him and killed him. She said: So the Abyssinians turned in alarm to his son, and behold, he was a fool; there was no good in his son. Thus the affair of the Abyssinians fell into confusion.

44. Sirat Ibn Hisham 390No grade recorded

    [ 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

    ✧ [His assuming the kingship with the consent of the Abyssinians] When what they were in became unbearable for them, some of them said to others: “By God, you know that your king, without whom your affairs cannot be set right, is the very one you sold this morning. So if you have any need of the Abyssinians, catch up with him now.” She said: So they went out in search of him and of the man to whom they had sold him until they caught up with him. They took him back from him, then brought him and placed the crown upon him and seated him on the royal throne, and made him king.

45. Sirat Ibn Hisham 391No grade recorded

    [ 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 account of the merchant who bought from the Negus] The merchant to whom they had sold him came to them and said: “Either you give me my money, or shall I speak to him about this?” They said: “We will not give you anything.” He said: “Then, by God, I shall speak to him.” They said: “That is up to you and him.” She said: So 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, until when I had gone with my slave they caught up with me, took my slave, and withheld my dirhams from me.” She said: The Negus said to them: “You will either give him his dirhams, or his slave will 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 this reason that he used to say: “God did not take a bribe from me when He restored my kingdom to me, so that I should take bribes in it; and people did not obey me, so that I should obey people in it.” She said: That was the first thing known of his firmness in his religion and of 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 Negus died, it was reported that a light was always seen over his grave.

46. Sirat Ibn Hisham 392No 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

    ✧ The Departure of the Abyssinians Against the Najāshī Ibn Isḥāq said: Jaʿfar b. Muḥammad narrated to me, from his father, who said: The Abyssinians gathered and said to the Najāshī, “You have departed from our religion,” and they rose against him. He sent for Jaʿfar and his companions, 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; and if I prevail, then stay.” Then he turned to a document and wrote in it: “He bears witness that there is no god but God, 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 to Mary.” Then he placed it in his cloak at the right shoulder, and went out to the Abyssinians. They formed ranks before him, and he said, “O company of Abyssinians, am I not the most entitled of people to 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 departed from our religion, and you claim that Jesus is a servant.” He said, “Then what do you say of Jesus?” They said, “We say he is the son of God.” Then the Najāshī said, placing his hand on his chest over his cloak, “He bears witness that Jesus son of Mary,” and he added nothing to this, meaning only what he had written. So they were satisfied and departed from him. This reached the Prophet ﷺ, and when the Najāshī died he prayed over him and sought forgiveness for him.

47. Sirat Ibn Hisham 393No 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

    ✧ The Islam of ʿUmar b. al-Khaṭṭāb ؓ [The Muslims’ pride in the Islam of ʿUmar] Ibn Isḥāq said: When ʿAmr b. al-ʿĀṣ and ʿAbd Allāh b. Abī Rabīʿah came back to Quraysh and did not attain 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 accepted Islam—and he was a man of firm resolve whose back was not to be coveted—the companions of the Messenger of God ﷺ were protected by him and by Ḥamzah until they prevailed over Quraysh. And ʿAbd Allāh b. Masʿūd used to say: We were not able to pray at the Kaʿbah until ʿUmar b. al-Khaṭṭāb accepted Islam. When he accepted Islam, he fought Quraysh until he prayed at the Kaʿbah, and we prayed with him. And ʿUmar’s acceptance of Islam was after the departure of those of the companions of the Messenger of God ﷺ who departed to Abyssinia. Al-Bakkāʾī said, he said: Misʿar b. Kidām narrated to me, from Saʿd b. Ibrāhīm, who said: ʿAbd Allāh b. Masʿūd said: ʿUmar’s acceptance of Islam was a conquest, his emigration was a victory, and his rule was a mercy. We could not pray at the Kaʿbah until ʿUmar accepted Islam. When he accepted Islam, he fought Quraysh until he prayed at the Kaʿbah, and we prayed with him.

48. Sirat Ibn Hisham 394No grade recorded

    [ 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

    ✧ [The account of Umm ʿAbd Allāh regarding ʿUmar's conversion to Islam] 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 preparing to depart 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: And we used to meet from him affliction, harm to us, and severity against us. She said: He said: So it is indeed departure, O Umm ʿAbd Allāh? She said: I said: Yes, by God, we shall surely go forth in God's land, for 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 departed, grieved—as I saw—by our departure. She said: Then ʿĀmir came with that errand of his, and I said to him: O Abū ʿAbd Allāh, if you had seen ʿUmar just now, and his tenderness and his grief for us. He said: Do you have hope that he will embrace Islam? She said: I said: Yes. He said: The one you saw will not embrace Islam until the donkey of al-Khaṭṭāb embraces Islam. She said: [He said this] out of despair concerning him, because of what he saw of his harshness and severity against Islam.

49. Sirat Ibn Hisham 395No grade recorded

    [ 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

    ✧ [Another account of ʿUmar's Islam] Ibn Isḥāq said: The Islam of ʿUmar, as it has reached me, was that his sister Fāṭimah bt. al-Khaṭṭāb, who was married to Saʿīd b. Zayd b. ʿAmr b. Nufayl, had embraced Islam, and her husband Saʿīd b. Zayd had embraced Islam, while both were concealing their Islam from ʿUmar. And Nuʿaym b. ʿAbd Allāh al-Naḥḥām, a man of his people, of the Banū ʿAdī b. Kaʿb, had embraced Islam and was also hiding his Islam out of fear of his people. And Khabbāb b. al-Aratt used to visit Fāṭimah bt. al-Khaṭṭāb to teach her the Qurʾān. One day ʿUmar went out, girding on his sword, seeking the Messenger of Allāh ﷺ and a band of his companions who, he had been told, had gathered in a house near al-Ṣafā—they were nearly forty, between men and women—and with the Messenger of Allāh ﷺ were his uncle Ḥamzah b. ʿAbd al-Muṭṭalib, Abū Bakr b. Abī Quḥāfah al-Ṣiddīq, and ʿAlī b. Abī Ṭālib, among the Muslim men ؓ who had remained with the Messenger of Allāh ﷺ in Makkah and had not gone out with those who had emigrated to the land of Abyssinia. Then Nuʿaym b. ʿAbd Allāh met him and said to him: "Where are you heading, O ʿUmar?" He said: "I am heading for this Ṣābiʾ, Muḥammad, who has divided the affair of Quraysh, made fools of their minds, found fault with their religion, and reviled their gods, so that I may kill him." Nuʿaym said to him: "By Allāh, your own self has deceived you, O ʿUmar. Do you think the Banū ʿAbd Manāf would leave you to walk on the earth once you have killed Muḥammad? Will you not return to your own household and set their affair aright?" 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, for by Allāh they have embraced Islam and followed Muḥammad in his religion. So it is up to you to deal with them." He said: So ʿUmar returned, making for his sister and his brother-in-law. With them was Khabbāb b. al-Aratt, holding a sheet on which was [the sūrah] Ṭā Hā, teaching it to them. When they heard ʿUmar's approach, Khabbāb hid in a closet of theirs or in some part of the house, and Fāṭimah bt. al-Khaṭṭāb took the sheet and placed it under her thigh.

50. Sirat Ibn Hisham 396No grade recorded

    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.

    ✧ ʿUmar had heard, when he drew near to the house, the recitation of Khabbāb to them both. 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 son-in-law Saʿīd b. Zayd. His sister Fāṭimah bt. al-Khaṭṭāb rose to him to hold him back from her husband, and he struck her and wounded her head. When he had done that, his sister and his son-in-law said to him: “Yes, we have submitted and believed in God and His Messenger, so do what seems fit to you.” When ʿUmar saw the blood on his sister, he regretted what he had done and relented, and said to his sister: “Give me this page which I heard you reciting just now, that I may see what this thing brought by Muḥammad is.” ʿUmar was a scribe. When he said that, his sister said to him: “We fear for it on your account.” 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: “Brother, you are impure in your polytheism, and only the pure touches it.” So ʿUmar rose and performed the major ablution, and she gave him the page, in which was “Ṭā Hā.” He read it, and when he had 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 to him: “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, ʿUmar!” At that ʿUmar said to him: “Then guide me, Khabbāb, to Muḥammad, that I may come to him and submit.” Khabbāb said to him: “He is in a house at al-Ṣafā, and with him in it are a group of his companions.” So ʿUmar took his sword and girded it on, then made for the Messenger of God ﷺ and his companions and knocked at the door. When they heard his voice, a man of the companions of the Messenger of God ﷺ rose and looked through a chink of the door and saw him girt with the sword. He returned to the Messenger of God ﷺ in alarm and said: “Messenger of God, this is ʿUmar b. al-Khaṭṭāb girt with the sword?” Ḥamzah b. ʿAbd al-Muṭṭalib said: “Admit him. If he has come seeking good, we shall offer it to him, and if he has come seeking evil, we shall kill him with his own sword.” The Messenger of God ﷺ said: “Admit him.” The man admitted him, and the Messenger of God ﷺ rose to him until he met him in the chamber, and took hold of his belt, or of the gathered part of his cloak, then pulled him with a violent pull and said: “What has brought you, son of al-Khaṭṭāb? By God, I do not think you will desist until God sends down upon you a calamity.” ʿUmar said: “Messenger of God, I have come to you to believe in God and His Messenger and in what he has brought from God.” He said: The Messenger of God ﷺ uttered a takbīr, and the people of the house among the companions of the Messenger of God ﷺ knew that ʿUmar had submitted. The companions of the Messenger of God ﷺ dispersed from their places, and they were strengthened in themselves when ʿUmar submitted along with the submission 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 account of the transmitters of the people of Madinah concerning the conversion of ʿUmar b. al-Khaṭṭāb when he submitted.

51. Sirat Ibn Hisham 397No grade recorded

    [ 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

    ✧ [The narration of ʿAṭāʾ and Mujāhid concerning ʿUmar's Islam] Ibn Isḥāq said: ʿAbd Allāh b. Abī Najīḥ al-Makkī narrated to me, from his companions: ʿAṭāʾ and Mujāhid, or from someone who related that, that ʿUmar's Islam, as they talked about from him, was that he used to say: I was far from Islam, and I was a companion of wine in the Jāhiliyyah, loving it and delighting in it. We had a gathering where men of Quraysh met at al-Ḥazwarah, near the dwellings of the family of ʿUmar b. ʿAbd b. ʿImrān al-Makhzūmī. He said: I went out one night wanting those companions of mine in that gathering of theirs. He said: I came to them and found not one of them there. He said: I said to myself: If only I went to so-and-so the wine-merchant—he was in Makkah selling wine—perhaps I would find wine with him and drink some of it. He said: I went out and came to him, but I did not find him. He said: I said to myself: If only I went to the Kaʿbah and circumambulated it seven times or seventy. He said: I came to the mosque wanting to circumambulate the Kaʿbah, and there was the Messenger of God ﷺ standing praying. When he prayed, he faced Syria, and he placed the Kaʿbah between himself and Syria. His place of prayer was between the two corners: the Black Corner and the Yemeni Corner. He said: When I saw him, I said: By God, if only I listened to Muḥammad tonight until I hear what he says. He said: I said to myself: If I draw near to him to listen to him, I will startle him. So I came from the direction of the Ḥijr, and I entered beneath its coverings, and I began to walk slowly, while the Messenger of God ﷺ stood praying, reciting the Qurʾān, until I stood in his qiblah facing him, there being nothing between me and him but the coverings of the Kaʿbah. He said: When I heard the Qurʾān, my heart softened for it, and I wept, and Islam entered me. I remained standing in that place of mine until the Messenger of God ﷺ finished his prayer, then he departed. When he departed, he went out by the house of Ibn Abī Ḥusayn—that was his route—until he crossed the Masʿā, then he went 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 spotted house, 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 movement, he recognized me, and the Messenger of God ﷺ thought that I had only followed him to harm him, so he rebuked me. Then he said: What has brought you, O Ibn al-Khaṭṭāb, at this hour? He said: I said: I have come to believe in God and His Messenger and in 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 departed from the Messenger of God ﷺ, and the Messenger of God ﷺ entered his house. Ibn Isḥāq said: And God knows best which of that it was.

52. Sirat Ibn Hisham 398No grade recorded

    [ 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

    ✧ [Mention of ʿUmar's strength in Islam and his fortitude] Ibn Isḥāq said: Nāfiʿ, the mawlā of ʿAbd Allāh b. ʿUmar, related to me from Ibn ʿUmar, who said: When my father ʿUmar accepted Islam, he said: "Which man of Quraysh is the best transmitter of news?" It was said to him: "Jamīl b. Maʿmar al-Jumaḥī." He said: So he went to him in the morning. ʿAbd Allāh b. ʿUmar said: I went out in the morning following his trail, observing what he would do, while I was a boy who understood everything I saw, until he came to him and said to him: "Do you know, O Jamīl, that I have accepted Islam 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 out at the top of his voice: "O assembly of Quraysh!" while they were in their gatherings around the Kaʿbah, "Indeed ʿUmar b. al-Khaṭṭāb has apostatized." He said: And ʿUmar said from behind him: "He lies, but I have accepted Islam, and I bear witness that there is no god but God, and that Muḥammad is His servant and Messenger." And they rose against him, and he did not cease fighting them and they fighting him until the sun stood over their heads. He said: And he became exhausted, so he sat down, and they stood over his head while he said: "Do what seems fit to you, 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, there came forward an old man of Quraysh, wearing a striped ḥullah and an embroidered shirt, until he stopped over them and said: "What is the matter with you?" They said: "ʿUmar has apostatized." He said: "So what? A man has chosen something for himself; what do you want? Do you think the 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 had been a garment stripped away from him. He said: I said to my father after he had emigrated to Madinah: "O father, who was the man who rebuked the people away from you in Makkah on the day I accepted Islam, while they were fighting you?" He said: "That, my son, was al-ʿĀṣ b. Wāʾil al-Sahmī." Ibn Hishām said: Some of the people of knowledge related to me that he said: "O father, who was the man who rebuked the people away from you in Makkah on the day you accepted Islam, while they were fighting you? May God reward him well." He said: "My son, that was al-ʿĀṣ b. Wāʾil; may God 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 household, who said: ʿUmar said: When I accepted Islam that night, I thought about which of the people of Makkah was the most hostile to the Messenger of God ﷺ, so that I might go to him and tell him that I had accepted 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?" I said: "I have come to inform you that I have believed in God and in His Messenger Muḥammad, and I have affirmed what he has brought." He said: So he slammed the door in my face and said: "May God make you ugly, and ugly what you have brought."

53. Sirat Ibn Hisham 399No 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.

    ✧ The report of the scroll [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 found security and stability, and that the Negus had protected those of them who sought refuge with him, and that ʿUmar had become a Muslim, 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 plotted among themselves to write a document in which they would make a pact against the Banū Hāshim and the Banū al-Muṭṭalib: that they would not marry women to them nor marry their women, that they would not sell them anything nor buy from them. When they gathered for that, they wrote it on a scroll, then they covenanted and bound themselves firmly to that, and then they hung the scroll inside the Kaʿbah as a confirmation upon themselves. The writer of the scroll 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 supplicated against him, and some of his fingers became paralyzed. Ibn Isḥāq said: When Quraysh did that, the Banū Hāshim and the Banū al-Muṭṭalib withdrew to Abū Ṭālib b. ʿAbd al-Muṭṭalib, and they entered with him into his mountain pass and gathered around him. But Abū Lahab, ʿAbd al-ʿUzzā b. ʿAbd al-Muṭṭalib, went out from the Banū Hāshim to Quraysh and supported them.

54. Sirat Ibn Hisham 400No 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

    ✧ [Abu Lahab's mocking of the Messenger ﷺ, and what God revealed concerning him] Ibn Ishaq said: Husayn b. ʿAbd Allah narrated to me that Abu Lahab met Hind bt. ʿUtbah b. Rabiʿah, when she had parted from her people and had aided Quraysh against them, and he said: "O daughter of ʿUtbah, have you supported al-Lat and al-ʿUzza, and parted from those who parted from them and aided against them?" She said: "Yes, and may God reward you well, O Abu ʿUtbah." Ibn Ishaq said: I was told that he used to say, among other things he said: "Muhammad promises me things I do not see. He claims they will come to pass after death. What has he put in my hands after that?" Then he would blow into his hands and say: "Perish you both! I see in you nothing of what Muhammad says." So God most high revealed concerning him: "Perish the hands of Abu Lahab, and perish he!" Ibn Hisham said: tabbat means "she lost." And al-tabab means "loss." Habib b. Khudrah al-Khariji, one of the Banu Hilal b. ʿAmir b. Saʿsaʿah, said: O Tayyib, we are among a people whose efforts have gone into ruin and loss. And this verse is in a poem of his.

55. Sirat Ibn Hisham 401No 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

    ✧ [Poem of Abū Ṭālib concerning Quraysh when they conspired against the Messenger ﷺ] Ibn Isḥāq said: When Quraysh agreed upon that, and did to him what they did, Abū Ṭālib said: Alā ablightā ʿannī ʿalā dhāti bayninā Luʾayyan wa-khuṣṣā min Luʾayyin banī Kaʿbi A-lam 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 Amurra ʿalā man dhāqahu jalabu l-ḥarbi Fa-lasnā wa-rabbi l-bayti nuslimu Aḥmadan Li-ʿazzāʾi 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 They remained in that state for two or three years, until they were exhausted; nothing reached them except secretly and stealthily, brought by those of Quraysh who wished to maintain ties with them.

56. Sirat Ibn Hisham 402No 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

    ✧ [Abū Jahl's molestation of Ḥakīm b. Ḥizām, and Abū al-Bakhtarī's intervention] They recount that Abū Jahl b. Hishām encountered Ḥakīm b. Ḥizām b. Khuwaylid b. Asad, who had a servant carrying wheat intended for his aunt Khadījah bt. Khuwaylid—she being with the Messenger of God ﷺ, with him in the mountain pass. He grabbed hold of him and said: "Are you taking food to the Banū Hāshim? By God, neither you nor your food will 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 said: "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." Abū Jahl refused until one of them got at the other, and Abū al-Bakhtarī took 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 that, and they were loath for it to reach the Messenger of God ﷺ and his companions, lest they gloat over them. Meanwhile, the Messenger of God ﷺ kept calling his people night and day, secretly and openly, proclaiming God's command and fearing no one among the people in it.

57. Sirat Ibn Hisham 403No grade recorded

    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.

    ✧ An account of what the Messenger of God ﷺ encountered from his people in the way of harm. [What God Most High sent down concerning Abū Lahab.] So when God protected him from them, and his uncle and his people from the Banū Hāshim and the Banū al-Muṭṭalib stood in his defense and prevented them from what they intended in the way of seizing him, Quraysh began to revile him, mock him, and dispute with him. And the Qur’an began to come down concerning Quraysh's misdeeds, and concerning those among them who set themselves to oppose him. Among them were those who were named to us, and among them were those concerning whom the Qur’an came down among the generality of the disbelievers whom God mentioned. Among those of Quraysh who were named to us and concerning whom the Qur’an came down were his uncle Abū Lahab b. ʿAbd al-Muṭṭalib and his wife Umm Jamīl bt. Ḥarb b. Umayya, the carrier of firewood. God Most High called her the carrier of firewood because, as it has reached me, she used to carry thorns and cast them on the path of the Messenger of God ﷺ wherever he passed. So God Most High sent down concerning the two of them: 'Perish the hands of Abū Lahab, and perish he! His wealth and what he has earned will not avail him. He will burn in a fire with flames, and his wife, the carrier of firewood, with a rope of palm fiber around her neck.' Ibn Hishām said: al-jīd means the neck. Aʿshā Banī Qays b. Thaʿlaba said: 'The day when Qutayla reveals to us a slender neck that necklaces adorn.' And this verse is in a poem of his. Its plural is ajyād. And al-masad is a tree that is beaten as flax is beaten, and ropes are twisted from it. Al-Nābigha al-Dhubyānī, whose name was Ziyād b. ʿAmr b. Muʿāwiya, said: 'Hurled with the packed flesh of muscle, its mature she-camel has a creaking like the creaking of the pulley with palm-fiber rope.' And this verse is in a poem of his. Its singular is masada.

58. Sirat Ibn Hisham 404No grade recorded

    [ 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

    ✧ [Umm Jamīl and God'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 in the Qur'an concerning her and her husband, came to the Messenger of God ﷺ while he was sitting in the mosque near the Kaaba, and with him was Abū Bakr al-Ṣiddīq, and in her hand was a stone pestle (fihr) of rocks. When she stood over the two of them, God took hold of her sight away from the Messenger of God ﷺ, so she saw only Abū Bakr. She said: "O Abū Bakr, where is your companion? It has reached me that he is satirizing me. By God, if I found him, I would strike his mouth with this pestle. By God, I am indeed a poetess." Then she said: Mudhammaman we disobeyed, and his command we refused, and his religion we loathed. Then she departed. Abū Bakr said: "O Messenger of God, did you not see that she saw you?" He said: "She did not see me. God took hold of her sight away from me." Ibn Hishām said: Her saying "and his religion we loathed" is from other than Ibn Isḥāq. Ibn Isḥāq said: The Quraysh used to call the Messenger of God ﷺ Mudhammam, then they would revile him. The Messenger of God ﷺ used to say: "Do you not wonder at how God turns away from me the harm of Quraysh? They revile and satirize Mudhammam, while I am Muḥammad."

59. Sirat Ibn Hisham 405No 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

    ✧ [The mention of the harm with which Umayyah b. Khalaf used to afflict the Messenger of God ﷺ] And Umayyah b. Khalaf b. Wahb b. Ḥudhāfah b. Jumaḥ, when he saw the Messenger of God ﷺ, he would slander him and defame him, so God Almighty revealed concerning him: "Woe to every slanderer and defamer, who amasses wealth and counts it, thinking that his wealth will make him immortal. No! He will surely be cast into the Crusher. And what will make you know what the Crusher is? It is the kindled fire of God, which rises over the hearts. Indeed, it will be closed down upon them, in extended columns." Ibn Hishām said: al-humazah is the one who insults a man openly, narrowing his eyes at him, and winking at him. Ḥassān b. Thābit said: "I slandered you and abased myself to a contemptible soul with a rhyming verse blazing like a flame." And this verse is in a qaṣīdah of his. Its plural is hamazāt. And al-lumazah is the one who faults people secretly and harms them. Ruʾbah b. al-ʿAjjāj said: "In the shadow of my age, my falsehood and my defaming." And this verse is in an urjūzah of his, and its plural is lamazāt.

60. Sirat Ibn Hisham 406No 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

    ✧ [What al-ʿĀṣ used to harm the Messenger of God ﷺ with, 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 God ﷺ, was a blacksmith in Makkah who made swords, and 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, and he said to him, "O Khabbāb, does not Muḥammad, this companion of yours whose religion you follow, claim that in Paradise there is whatever its people desire of gold, silver, garments, or servants?" Khabbāb said, "Yes." He said, "Then grant me respite until the Day of Resurrection, O Khabbāb, so that I may return to that abode and pay you your due there. For by God, you and your companion, O Khabbāb, will not be more favored with God than I, nor greater in share in that." So God Almighty revealed concerning him: "Have you seen the one who disbelieved in Our signs and said, 'I will surely be given wealth and children'? Has he looked into the unseen?" up to His saying, Almighty: "And We will inherit from him what he says, and he will come to Us alone."

61. Sirat Ibn Hisham 407No grade recorded

    [ مَا كَانَ يُؤْذِي بِهِ أَبُو جَهْلٍ رَسُولَ اللَّهِ ﷺ، وَمَا نَزَلَ فِيهِ ] وَلَقِيَ أَبُو جَهْلِ بْنُ هِشَامٍ رَسُولَ اللَّهِ ﷺ - فِيمَا بَلَغَنِي - فَقَالَ لَهُ: وَاَللَّهِ يَا مُحَمَّدُ، لَتَتْرُكَنَّ سَبَّ آلِهَتِنَا، أَوْ لَنَسُبَّنَّ إلَهَكَ الَّذِي تَعْبُدُ. فَأَنْزَلَ اللَّهُ تَعَالَى فِيهِ: وَلَا تَسُبُّوا الَّذِينَ يَدْعُونَ مِنْ دُونِ اللَّهِ فَيَسُبُّوا اللَّهَ عَدْوًا بِغَيْرِ عِلْمٍ فَذُكِرَ لِي أَنَّ رَسُولَ اللَّهِ ﷺ كَفَّ عَنْ سَبِّ آلِهَتِهِمْ، وَجَعَلَ يَدْعُوهُمْ إلَى اللَّهِ

    ✧ [What Abu Jahl used to do to harm the Messenger of God ﷺ, and what was revealed concerning him] Abu Jahl b. Hisham met the Messenger of God ﷺ — as has reached me — and said to him: "By God, O Muhammad, you shall surely desist from reviling our gods, or we shall surely revile your God whom you worship." Then God Almighty revealed concerning him: "And do not revile those whom they call upon besides God, lest they revile God in enmity without knowledge." It has been mentioned to me that the Messenger of God ﷺ then desisted from reviling their gods, and began to call them to God.

62. Sirat Ibn Hisham 408No 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

    ✧ [The harm that al-Naḍr used to inflict on the Messenger of God 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 God ﷺ sat in a gathering, called therein to God Almighty, recited therein the Qur'an, and warned Quraysh therein of what had befallen the former nations, would take his place in the gathering after he rose, and would tell them about Rustum the mighty, about Isfandiyār, and the kings of Persia. Then he would say: 'By God, Muḥammad is no better a storyteller than I, and his talk is nothing but the fables of the ancients, which he has written down just as I have written them down.' So God revealed concerning him: 'And they say: "Fables of the ancients which he has written down, so they are recited 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"' (Q 25:5–6). And concerning him was revealed: 'When Our verses are recited to him, he says: "Fables of the ancients"' (Q 68:15). And concerning him was revealed: 'Woe to every sinful liar, who hears the verses of God recited to him, then persists arrogantly as if he had not heard them. So give him tidings of a painful punishment' (Q 45:7–8). Ibn Hishām said: al-affāk means the liar. In the Book of God Almighty: 'Indeed, it is of their falsehood that they say: "God has begotten," and indeed they are liars' (Q 37:151–152). Ruʾbah b. al-ʿAjjāj said: 'What is it to a man who tells lies, speaking falsehood?' This verse is in a long poem of his. Ibn Isḥāq said: The Messenger of God ﷺ sat one day—as I was told—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 man of Quraysh. The Messenger of God ﷺ spoke, and al-Naḍr b. al-Ḥārith confronted him. The Messenger of God spoke to him until he silenced him. Then he recited to him and to them: 'Indeed, you and what you worship besides God are the fuel of Hell. You will come to it. Had these been gods, they would not have come to it. And all will abide therein forever. For them therein is sighing, and they therein will not hear' (Q 21:98–100). Ibn Hishām said: ḥaṣab of Hell means everything with which it is kindled. Abū Dhuʾayb al-Hudhalī, whose name is Khuwaylid b. Khālid, said: 'So extinguish and do not kindle, and be not a stirrer of the fire of the enemies, lest their spite fly abroad.' This verse is among verses of his. It is also transmitted: 'and be not a stirrer.' Another poet said: 'I stirred up my fire for him, so he saw its light; had it not been for the stirring of the fire, he would not have been guided.'

63. Sirat Ibn Hisham 409No grade recorded

    [ 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

    ✧ [The statement of Ibn al-Zibaʿrā, and what God revealed concerning him] Ibn Isḥāq said: Then the Messenger of God ﷺ stood up, and ʿAbd Allāh b. al-Zibaʿrā al-Sahmī came forward and sat down. Al-Walīd b. al-Mughīrah said to ʿAbd Allāh b. al-Zibaʿrā: By God, al-Naḍr b. al-Ḥārith did not stand up for the son of ʿAbd al-Muṭṭalib just now, nor did he sit down. Muḥammad has claimed that we and what we worship of these gods of ours are fuel for Hell. So ʿAbd Allāh b. al-Zibaʿrā said: By God, if I found him, I would defeat him in argument. Ask Muḥammad: Is everything worshiped besides God in Hell with those who worshiped it? For we worship the angels, the Jews worship ʿUzayr, and the Christians worship Jesus son of Mary (peace be upon them both). Al-Walīd and those with him in the assembly marveled at the words of ʿAbd Allāh b. al-Zibaʿrā, and they thought that he had argued and contended well. That statement of Ibn al-Zibaʿrā was mentioned to the Messenger of God ﷺ, and the Messenger of God ﷺ said: Every one who loves to be worshiped besides God is with those who worshiped him; they only worship the devils and those who commanded them to worship them. Then God, exalted is He, revealed to him concerning that: "Indeed, those for whom the best [reward] has preceded from Us—they will be far removed from it. They will not hear its sound, and they will abide in what their souls desire"—meaning Jesus son of Mary, ʿUzayr, and those who were worshiped among the rabbis and monks who passed away in obedience to God, whom the people of error who worshiped them took as lords besides God. And it was revealed concerning what they mention, that they worship the angels and that they are daughters of God: "And they say, 'The Most Merciful has taken a son.' Glory be to Him! 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'—that one We will recompense with Hell. Thus do We recompense the wrongdoers." And it was revealed concerning what is mentioned about Jesus son of Mary, that he is worshiped besides God, and the marvel 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 him"—that is, they turn away from your command by that saying of theirs. Then He mentioned Jesus son of Mary and said: "He is only a servant upon whom We bestowed favor, and We made him an example for the Children of Israel. And if We willed, We could have made from you angels succeeding [one another] on the earth. And indeed, he is knowledge of the Hour, so do not doubt it, and follow Me. This is a straight path"—that is, the signs I placed upon his hands, of reviving the dead and curing diseases, suffice as a proof of knowledge of the Hour. He says: So do not doubt it, and follow Me. This is a straight path.

64. Sirat Ibn Hisham 410No 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. [ 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-Akhnas b. Sharīq, and what God revealed concerning him] (Ibn Isḥāq said): Al-Akhnas b. Sharīq b. ʿAmr b. Wahb al-Thaqafī, an ally of the Banū Zuhrah, was one of the nobles of the people and one of those to whom men listened. He used to assail the Messenger of God ﷺ and reply against him, so God Almighty revealed concerning him: “And do not obey every contemptible swearer, a defamer going about with slander” up to His Almighty saying: “zanīm.” He did not say “zanīm” as a defect in his lineage, because God does not defect anyone by lineage, but He thereby confirmed his description so that he might be known. Al-zanīm is the one attached to a people. Al-Khaṭīm al-Tamīmī said in the Jāhiliyyah: “A zanīm whom men claim as an addition, as the forelegs are added to the width of the tanned hide.” [Al-Walīd b. al-Mughīrah, and what God Almighty 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 God Almighty revealed concerning him, as it has reached me: “And they said, ‘Why was this Qurʾān not sent down upon a great man from one of the two towns?’” up to His Almighty saying: “from what they amass.”

65. Sirat Ibn Hisham 411No 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

    ✧ Ubayy b. Khalaf and ʿUqbah b. Abī Muʿayṭ, and what God revealed concerning them: Ubayy b. Khalaf b. Wahb b. Ḥudhāfah b. Jumaḥ, and ʿUqbah b. Abī Muʿayṭ. They were close friends, and the bond between them was good. ʿUqbah had sat with the Messenger of God ﷺ and listened to him. This 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—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 the enemy of God, ʿUqbah b. Abī Muʿayṭ, may God curse him, did that. Then God Most High revealed concerning them both: 'And on the day the wrongdoer will bite his hands, saying: Would that I had taken a path with the Messenger' up to His Most High saying: 'to man, a deserter.' And Ubayy b. Khalaf went 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 turned to dust?' Then he crushed it in his hand, then blew it into the wind toward the Messenger of God ﷺ. The Messenger of God ﷺ said: 'Yes, I say that. God will resurrect it and you after you both become like this, then God will make you enter the Fire.' Then God Most High revealed concerning him: 'And he strikes for Us a similitude and forgets his own creation. He says: 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 ignite.'

66. Sirat Ibn Hisham 412No grade recorded

    [ سَبَبُ نُزُولِ سُورَةِ قُلْ يَا أَيُّهَا الْكَافِرُونَ ] وَاعْتَرَضَ رَسُولَ اللَّهِ ﷺ، وَهُوَ يَطُوفُ بِالْكَعْبَةِ - فِيمَا بَلَغَنِي - الْأَسْوَدُ بْنُ الْمُطَّلِبِ بْنِ أَسَدِ بْنِ عَبْدِ الْعُزَّى، وَالْوَلِيدُ بْنُ الْمُغِيرَةِ، وَأُمَيَّةُ بْنُ خَلَفٍ، وَالْعَاصُ بْنُ وَائِلٍ السَّهْمِيُّ، وَكَانُوا ذَوِي أَسْنَانٍ فِي قَوْمِهِمْ، فَقَالُوا: يَا مُحَمَّدُ، هَلُمَّ فَلْنَعْبُدْ مَا تَعْبُدُ، وَتَعْبُدُ مَا نَعْبُدُ، فَنَشْتَرِكُ نَحْنُ وَأَنْتَ فِي الْأَمْرِ، فَإِنْ كَانَ الَّذِي تَعْبُدُ خَيْرًا مِمَّا نَعْبُدُ، كُنَّا قَدْ أَخَذْنَا بِحَظِّنَا مِنْهُ، وَإِنْ كَانَ مَا نَعْبُدُ خَيْرًا مِمَّا تَعْبُدُ، كُنْتَ قَدْ أَخَذْتَ بِحَظِّكَ مِنْهُ. فَأَنْزَلَ اللَّهُ تَعَالَى فِيهِمْ: قُلْ يَا أَيُّهَا الْكَافِرُونَ لَا أَعْبُدُ مَا تَعْبُدُونَ وَلَا أَنْتُمْ عَابِدُونَ مَا أَعْبُدُ وَلَا أَنَا عَابِدٌ مَا عَبَدْتُمْ وَلَا أَنْتُمْ عَابِدُونَ مَا أَعْبُدُ لَكُمْ دِينُكُمْ وَلِيَ دِينِ أَيْ إنْ كُنْتُمْ لَا تَعْبُدُونَ إلَّا اللَّهَ، إلَّا أَنْ أَعْبُدَ مَا تَعْبُدُونَ، فَلَا حَاجَةَ لِي بِذَلِكَ مِنْكُمْ، لَكُمْ دِينُكُمْ جَمِيعًا، وَلِي دِينِي

    ✧ [The reason for the revelation of the surah “Say: O disbelievers”] The Messenger of God ﷺ—while he was circumambulating the Kaaba, as has reached me—was intercepted by al-Aswad b. al-Muṭṭalib b. Asad b. ʿAbd al-ʿUzzā, al-Walīd b. al-Mughīrah, Umayyah b. Khalaf, and al-ʿĀṣ b. Wāʾil al-Sahmī, who were elders among their people. They said, “O Muḥammad, come, let us worship what you worship, and you worship what we worship, so that we and you share together in the matter. If what you worship is better than what we worship, we will have taken our share of it; and if what we worship is better than what you worship, you will have taken your share of it.” Then God, exalted be He, revealed concerning them: “Say: O disbelievers, I do not worship what you worship, nor are you worshippers of what I worship, nor am I a worshipper of what you have worshipped, nor are you worshippers of what I worship. To you your religion, and to me my religion.” That is, if you do not worship except God, except that I worship what you worship, then I have no need of that from you. To you your religion entirely, and to me my religion.

67. Sirat Ibn Hisham 413No grade recorded

    [ 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

    ✧ [Abū Jahl, and what God revealed concerning him] And Abū Jahl b. Hishām, when God (mighty and glorious is He) mentioned the Tree of Zaqqūm to frighten them with it, 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 ʿajwah dates of Yathrib with butter. By God, if we get hold of it, we shall indeed gobble it up greedily.” So God (exalted is He) revealed concerning him: “Indeed the Tree of Zaqqūm is the food of the sinful; like molten metal, it boils in the bellies, like the boiling of scalding water” — that is, it is not as he says. Ibn Hishām said: al-muhl is everything that you melt, whether copper, lead, or the like of that, according to what Abū ʿUbaydah informed me.

68. Sirat Ibn Hisham 414No grade recorded

    [ كَيْفَ فَسَّرَ ابْنُ مَسْعُودٍ الْمُهْلَ ] وَبَلَغَنَا عَنْ الْحَسَنِ ( الْبَصْرِيِّ ) أَنَّهُ قَالَ: كَانَ عَبْدُ اللَّهِ بْنُ مَسْعُودٍ وَالِيًا لِعُمَرِ بْنِ الْخَطَّابِ عَلَى بَيْتِ مَالِ الْكُوفَةِ، وَأَنَّهُ أَمَرَ يَوْمًا بِفِضَّةٍ فَأُذِيبَتْ، فَجُعِلَتْ تُلَوَّنُ أَلْوَانًا، فَقَالَ: هَلْ بِالْبَابِ مِنْ أَحَدٍ ؟ قَالُوا: نَعَمْ، قَالَ: فَأَدْخِلُوهُمْ، فَأُدْخِلُوا فَقَالَ: إنَّ أَدْنَى مَا أَنْتُمْ رَاءُونَ شَبَهًا بِالْمُهْلِ لَهَذَا وَقَالَ الشَّاعِرُ: يَسْقِيهِ رَبِّي حَمِيمَ الْمُهْلِ يَجْرَعُهُ يَشْوِي الْوُجُوهَ فَهُوَ فِي بَطْنِهِ صِهَرُ وَيُقَالُ: إنَّ الْمُهْلَ: صَدِيدُ الْجَسَدِ. [ اسْتِشْهَادٌ فِي تَفْسِيرِ الْمُهْلِ بِكَلَامِ لِأَبِي بَكْرٍ ] بَلَغَنَا أَنَّ أَبَا بَكْرٍ الصِّدِّيقَ ؓ لَمَّا حُضِرَ أَمَرَ بِثَوْبَيْنِ لَبِيسَيْنِ يُغْسَلَانِ فَيُكَفَّنُ فِيهِمَا، فَقَالَتْ لَهُ عَائِشَةُ: قَدْ أَغْنَاكَ اللَّهُ يَا أَبَتِ عَنْهُمَا، فَاشْتَرِ كَفَنًا، فَقَالَ: إنَّمَا هِيَ سَاعَةٌ حَتَّى يَصِيرَ إلَى الْمُهْلِ. قَالَ الشَّاعِرُ:: شَابَ بِالْمَاءِ مِنْهُ مُهْلًا كَرِيهًا ثُمَّ عَلَّ الْمُتُونَ بَعْدَ النِّهَالِ قَالَ ابْنُ إسْحَاقَ: فَأَنْزَلَ اللَّهُ تَعَالَى فِيهِ: وَالشَّجَرَةَ الْمَلْعُونَةَ فِي الْقُرْآنِ وَنُخَوِّفُهُمْ فَمَا يَزِيدُهُمْ إِلَّا طُغْيَانًا كَبِيرًا

    ✧ [How Ibn Masʿūd explained al-muhl] It has reached us from al-Ḥasan (al-Baṣrī) that he said: ʿAbd Allāh b. Masʿūd was the governor of ʿUmar b. al-Khaṭṭāb over the treasury of al-Kūfah, and that one day he ordered silver to be melted, and it was made to take on different colors, and he said: Is there anyone at the door? They said: Yes. He said: Admit them; so they were admitted, and he said: The least of what you will see resembling al-muhl is this. And the poet said: My Lord gives him to drink the hot water of al-muhl, he gulps it down; it roasts the faces, so it is in his belly a melting. And it is said that al-muhl is the pus of the body. [Citing the words of Abū Bakr in explanation of al-muhl] It has reached us that Abū Bakr al-Ṣiddīq ؓ, when he was near death, ordered two worn garments to be washed and he be shrouded in them. ʿĀʾishah said to him: God has made you free of need of them, O father, so buy a shroud. He said: It is only an hour until it becomes al-muhl. The poet said: He mixed with water from it a foul muhl, then he gave the backs to drink after the first watering. Ibn Isḥāq said: So God Most High sent down concerning him: And the accursed tree in the Qurʾān; and We frighten them, but it only increases them in great insolence.

69. Sirat Ibn Hisham 415No 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

    ✧ [Ibn Umm Maktūm and the Revelation of Sūrat ʿAbasa] Al-Walīd b. al-Mughīrah stopped with the Messenger of God ﷺ, while the Messenger of God ﷺ was speaking with him, having hoped for his submission to Islam. While he was thus engaged, Ibn Umm Maktūm the blind passed by him and spoke to the Messenger of God ﷺ, and began asking him to recite the Qurʾān to him. That distressed the Messenger of God ﷺ until it annoyed him, because he distracted him from the matter of al-Walīd and from the hope he had for his submission. When he persisted with him, he turned away from him frowning and left him. Then God Most High revealed concerning him: "He frowned and turned away because the blind man came to him" up to His saying: "in honored sheets, exalted and purified" (Q 80:1–14), meaning: I have only sent you as a bearer of good tidings and a warner; I have not singled you out for one person rather than another, so do not withhold it from one who seeks it, and do not devote yourself with it to one who does not desire it. Ibn Hishām said: Ibn Umm Maktūm was one of the Banū ʿĀmir b. Luʾayy; his name was ʿAbdullāh, and it is also said: ʿAmr.

70. Sirat Ibn Hisham 416No 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

    ✧ Mention of those who returned from the land of Abyssinia when news of the Islam of the people of Makkah 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 Islam of the people of Makkah, and they came back 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 Islam of the people of Makkah was false, so none of them entered except under protection or in concealment.

71. Sirat Ibn Hisham 417No 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

    ✧ [Those who returned from Banū ʿAbd Shams and their allies:] Among those who came to him at Makkah from them and stayed there until he emigrated to Madinah, and then witnessed with him Badr (and Uḥud); and those who were detained from him until they missed Badr and other events; and those who died in Makkah 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 among their allies: ʿAbd Allāh b. Jaḥsh b. Riʾāb.

72. Sirat Ibn Hisham 418No grade recorded

    [ 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

    ✧ [Those who returned from Banū Nawfal] And from Banū Nawfal b. ʿAbd Manāf: ʿUtbah b. Ghazwān, an ally of theirs, from Qays (b.) ʿAylān. [Those who returned from 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 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.

73. Sirat Ibn Hisham 419No grade recorded

    [ 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

    ✧ Those who returned from 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, their ally, and ʿAbd Allāh b. Masʿūd, their ally. Those who returned from 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. Abī 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 come until after Badr, Uḥud, and the Trench—and ʿAyyāsh b. Abī Rabīʿah b. al-Mughīrah; he emigrated with him to Madinah, and his maternal brothers caught up with him: Abū Jahl b. Hishām and al-Ḥārith b. Hishām, so they brought him back to Makkah and detained him there until Badr, Uḥud, and the Trench had passed. And of their allies: ʿAmmār b. Yāsir—there is doubt about him, whether he went out to Abyssinia or not—and Muʿattib b. ʿAwf b. ʿĀmir of Khuzāʿah.

74. Sirat Ibn Hisham 420No grade recorded

    [ 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

    ✧ [Those who returned from Banū Jumaḥ] And from Banū Jumaḥ b. ʿAmr b. Huṣayṣ b. Kaʿb: ʿUthmān b. Maẓʿūn b. Ḥabīb b. Wahb b. Ḥudhāfa b. Jumaḥ. And his son al-Sāʾib b. ʿUthmān, and Qudāma b. Maẓʿūn, and ʿAbd Allāh b. Maẓʿūn. [Those who returned from Banū Sahm] And from Banū Sahm b. ʿAmr b. Huṣayṣ b. Kaʿb: Khunays b. Ḥudhāfa b. Qays b. ʿAdī, and Hishām b. al-ʿĀṣ b. Wāʾil. He was detained in Makkah after the migration of the Messenger of Allah ﷺ to Madinah until he arrived after Badr, Uḥud, and the Trench. [Those who returned from Banū ʿAdī] And from Banū ʿAdī b. Kaʿb: ʿĀmir b. Rabīʿa, an ally of theirs, and with him his wife Laylā bt. Abī Ḥathma (b. Ḥudhāfa) b. Ghānim.

75. Sirat Ibn Hisham 421No grade recorded

    [ 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

    ✧ Among those who returned from Banū ʿĀmir and their allies: From Banū ʿĀmir b. Luʾayy: ʿAbd Allāh b. Makhrama b. ʿAbd al-ʿUzzā b. Abī Qays; and ʿAbd Allāh b. Suhayl b. ʿAmr, who had been detained from the Messenger of God ﷺ when he emigrated to Madinah, until the day of Badr, when he separated himself from the polytheists and joined the Messenger of God ﷺ, and he witnessed Badr with him; and Abū Sabra 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 Sawda bt. Zamʿa b. Qays. He died in Makkah before the emigration of the Messenger of God ﷺ to Madinah, and the Messenger of God ﷺ married his wife Sawda bt. Zamʿa after him. And among their allies: Saʿd b. Khawla.

76. Sirat Ibn Hisham 422No grade recorded

    [ 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

    ✧ [Those who returned from Banū al-Ḥārith] And among Banū al-Ḥārith b. Fihr: Abū ʿUbaydah b. al-Jarrāḥ, and he is ʿĀmir b. ʿAbd Allāh b. al-Jarrāḥ, and ʿAmr b. al-Ḥārith b. Zuhayr b. Abī Shaddād, and Suhayl b. Bayḍāʾ, and he is Suhayl b. Wahb b. Rabīʿah b. Hilāl, and ʿAmr b. Abī Sarḥ b. Rabīʿah b. Hilāl

77. Sirat Ibn Hisham 423No grade recorded

    [ عَدَدُ الْعَائِدِينَ مِنْ الْحَبَشَةِ، وَمَنْ دَخَلَ مِنْهُمْ فِي جِوَارٍ ] فَجَمِيعُ مَنْ قَدِمَ عَلَيْهِ مَكَّةَ مِنْ أَصْحَابِهِ مِنْ أَرْضِ الْحَبَشَةِ ثَلَاثَةٌ وَثَلَاثُونَ رَجُلًا فَكَانَ مَنْ دَخَلَ مِنْهُمْ 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

    ✧ [ The number of those returning from Abyssinia, and those among them who entered into protection ] All of his Companions who had come to him at Makkah from the land of Abyssinia were thirty-three men. Among those who entered into protection, as named to us, were: ʿUthmān b. Maẓʿūn b. Ḥabīb al-Jumaḥī, who entered into the protection of al-Walīd b. al-Mughīrah; and Abū Salamah b. ʿAbd al-Asad b. Hilāl b. ʿAbd Allāh b. ʿUmar b. Makhzūm, who entered into protection from Abū Ṭālib b. ʿAbd al-Muṭṭalib, who was his maternal uncle. Abū Salamah’s mother was Barrah bt. ʿAbd al-Muṭṭalib. The story of ʿUthmān b. Maẓʿūn in rejecting the protection of al-Walīd [ His distress at what befell his brethren 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 related to me from one who related 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 and came in security under the protection of al-Walīd b. al-Mughīrah, he said: By God, my going and coming in safety under the protection of a man from the people of polytheism, while my companions and the people of my religion meet of affliction and harm in God what does not befall me — that is 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. Al-Walīd said to him: Why, O son of my brother? Perhaps one of my people has harmed you? He said: No, but I am content with the protection of God, and I do not wish to seek protection from any other. He said: Then go to the mosque and return my protection to me publicly, just as I granted you protection publicly. So they departed together until they reached the mosque. Then al-Walīd said: This is ʿUthmān; he has come to return my protection to me. ʿUthmān said: He has spoken truthfully. I found him faithful and generous in protection, but I have chosen not to seek protection from any 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: “Indeed, everything except God is false.” ʿUthmān said: You have spoken truly. Labīd then said: “And every blessing must inevitably vanish.” ʿUthmān said: You have lied; the blessing of Paradise does not vanish. Labīd b. Rabīʿah said: O assembly of Quraysh, by God, your sitting companion was never harmed; when did this happen among you? A man from the group said: This man is a fool among fools with him; they have abandoned our religion, so do not let his words trouble you. ʿUthmān answered him back until their affair became heated. Then that man rose to him and struck his eye, blackening it, while al-Walīd b. al-Mughīrah was nearby, seeing what had befallen ʿUthmān. Al-Walīd said: Indeed, by God, O son of my brother, your eye had no need of what struck it; you were in a strong protection. He said: ʿUthmān said: Nay, by God, my sound eye is in need of the like of what struck its sister in God, and I am indeed in the protection of One who is mightier than you and more powerful, O Abū ʿAbd Shams. Al-Walīd said to him: Come, O son of my brother, if you wish, return to your protection. He said: No.

78. Sirat Ibn Hisham 424No 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 ؓ in his seeking protection [The polytheists' annoyance with Abū Ṭālib for his protection, and the defense of Abū Lahab, and the poetry of Abū Ṭālib concerning 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: When Abū Salamah sought the protection of Abū Ṭālib, men from Banū Makhzūm walked to him and said to him, "O Abū Ṭālib, you have protected your nephew Muḥammad from us. What is it with you and our companion that you protect him from us?" He said, "He sought my protection, and he is my sister's son. If I do not protect my sister's son, I would not protect my brother's son." Then Abū Lahab stood up and said, "O assembly of Quraysh, by God, you have gone too far against this old man. You keep attacking him over his protection among his people. By God, either you stop it, or we will stand with him in everything he stands for, until he achieves what he wants." They said, "Rather, we will turn away from what you dislike, O Abū ʿUtbah." He was a supporter and helper for him against the Messenger of God ﷺ, so they complied with that. Abū Ṭālib was encouraged when he heard him say what he said, and he hoped that he would stand with him concerning the affair of the Messenger of God ﷺ. So Abū Ṭālib said, urging Abū Lahab to support him and support the Messenger of God ﷺ: A man whose uncle is Abū ʿUtaybah is indeed in a meadow where wrongs are not imposed. I say to him—and where is my counsel to him?—O Abū Muʿṭib, keep your rank firm, And do not, as long as you live, accept from time a portion by which you are reviled, whether you descend to the fairs. Leave the path of incapacity to others among them, for you were not created to cling to incapacity. And fight, for war is half, and you will never see a brother of war given disgrace until he makes peace. And how, when they have not committed a grave offense against you, nor forsaken you in gain or loss? May God reward ʿAbd Shams and Nawfal and Taym and Makhzūm from us with disobedience and sin, For their splitting, after love and intimacy, our assembly, so that they might attain what is forbidden. You have lied, by the House of God; Muḥammad will be plundered, while you have not yet seen a day when he stands at the mountain pass. Ibn Hishām said: "nubzā" means "to be stripped, plundered." Ibn Hishām said: One verse remained from it which we omitted.

79. Sirat Ibn Hisham 425No grade recorded

    دُخُولُ أَبِي بَكْرٍ فِي جِوَارِ ابْنِ الدُّغُنَّةِ وَرَدُّ جِوَارِهِ عَلَيْهِ [ سَبَبُ جِوَارِ ابْنِ الدُّغُنَّةِ لِأَبِي بَكْرٍ ] قَالَ ابْنُ إسْحَاقَ: وَقَدْ كَانَ أَبُو بَكْرٍ الصِّدِّيقُ ؓ، كَمَا حَدَّثَنِي مُحَمَّدُ بْنُ مُسْلِمِ ( ابْنِ شِهَابٍ ) الزُّهْرِيُّ، عَنْ عُرْوَةَ، عَنْ عَائِشَةَ ؓ حِينَ ضَاقَتْ عَلَيْهِ مَكَّةُ وَأَصَابَهُ فِيهَا الْأَذَى، وَرَأَى مِنْ تَظَاهُرِ قُرَيْشٍ عَلَى رَسُولِ اللَّهِ ﷺ وَأَصْحَابِهِ مَا رَأَى، اسْتَأْذَنَ رَسُولَ اللَّهِ ﷺ فِي الْهِجْرَةِ فَأَذِنَ لَهُ، فَخَرَجَ أَبُو بَكْرٍ مُهَاجِرًا، حَتَّى إذَا سَارَ مِنْ مَكَّةَ يَوْمًا أَوْ يَوْمَيْنِ، لَقِيَهُ ابْنُ الدُّغُنَّةِ أَخُو بَنِي الْحَارِثِ بْنِ عَبْدِ مَنَاةَ بْنِ كِنَانَةَ، وَهُوَ يَوْمَئِذٍ سَيِّدُ الْأَحَابِيشِ.

    ✧ The entry of Abū Bakr into the protection of Ibn al-Dughunna and his returning of his protection to him [The reason for Ibn al-Dughunna's protection of Abū Bakr]. Ibn Isḥāq said: Abū Bakr al-Ṣiddīq ؓ, as Muḥammad b. Muslim (b. Shihāb) al-Zuhrī narrated to me, from ʿUrwa, from ʿĀʾisha ؓ, when Makkah became straitened for him and harm befell him in it, and he saw what he saw of Quraysh's banding together against the Messenger of Allah ﷺ and his companions, asked permission of the Messenger of Allah ﷺ to emigrate, and he granted him permission. So Abū Bakr went out as an emigrant, until, when he had traveled from Makkah for a day or two, Ibn al-Dughunna, the brother of Banū al-Ḥārith b. ʿAbd Manāt b. Kināna, met him; he was that day the chief of the Aḥābīsh.

80. Sirat Ibn Hisham 426No grade recorded

    [ الْأَحَابِيشُ ] قَالَ ابْنُ إسْحَاقَ: وَالْأَحَابِيشُ: بَنُو الْحَارِثِ بْنُ عَبْدِ مَنَاةَ بْنِ كِنَانَةَ، وَالْهُونُ بْنُ خُزَيْمَةَ بْنِ مُدْرِكَةَ، وَبَنُو الْمُصْطَلِقِ مِنْ خُزَاعَةَ. قَالَ ابْنُ هِشَامٍ: تَحَالَفُوا جَمِيعًا، فَسُمُّوا الْأَحَابِيشَ ( لِأَنَّهُمْ تَحَالَفُوا بِوَادٍ يُقَالُ لَهُ الْأَحْبَشُ بِأَسْفَلِ مَكَّةَ ) لِلْحِلْفِ وَيُقَالُ: ابْنُ الدُّغَيْنَةِ. قَالَ ابْنُ إسْحَاقَ: حَدَّثَنِي الزُّهْرِيُّ، عَنْ عُرْوَةَ ( بْنِ الزُّبَيْرِ ) عَنْ عَائِشَةَ ؓ قَالَتْ: فَقَالَ ابْنُ الدُّغُنَّةِ: أَيْنَ يَا أَبَا بَكْرٍ ؟ قَالَ: أَخْرَجَنِي قَوْمِي وَآذَوْنِي، وَضَيَّقُوا عَلَيَّ قَالَ: وَلِمَ ؟ فَوَاَللَّهِ إنَّكَ لَتَزِينُ الْعَشِيرَةَ، وَتُعِينُ عَلَى النَّوَائِبِ، وَتَفْعَلُ الْمَعْرُوفَ، وَتُكْسِبُ الْمَعْدُومَ ارْجِعْ فَأَنْتَ فِي جِوَارِي. فَرَجَعَ مَعَهُ، حَتَّى إذَا دَخَلَ مَكَّةَ، قَامَ ابْنُ الدُّغُنَّةِ فَقَالَ: يَا مَعْشَرَ قُرَيْشٍ، إنِّي قَدْ أَجَرْتُ ابْنَ أَبِي قُحَافَةَ، فَلَا يَعْرِضَنَّ لَهُ أَحَدٌ جوار ابن الدغنة إلَّا بِخَيْرِ. قَالَتْ: فَكَفُّوا عَنْهُ

    ✧ [Al-Aḥābīsh] Ibn Isḥāq said: The Aḥābīsh are: Banū al-Ḥārith b. ʿAbd Manāh b. Kinānah, al-Hūn b. Khuzaymah b. Mudrikah, and Banū al-Muṣṭaliq of Khuzāʿah. Ibn Hishām said: They all formed an alliance and were called al-Aḥābīsh because they allied at a valley called al-Aḥbash at the lower part of Makkah. It is also said: Ibn al-Dughaynah. Ibn Isḥāq said: Al-Zuhrī related to me, from ʿUrwah (b. al-Zubayr), from ʿĀʾishah ؓ, who said: Ibn al-Dughunnah said, “Where to, O Abā Bakr?” He said, “My people expelled me and harmed me and made things difficult for me.” He said, “And why? By Allah, you adorn the clan, help in calamities, do good deeds, and provide for the destitute. Return, for you are under my protection.” So he returned with him until, when he entered Makkah, Ibn al-Dughunnah stood and said, “O gathering of Quraysh, I have granted protection to Ibn Abī Quḥāfah, so let no one oppose him except with good.” She said: So they refrained from him.

81. Sirat Ibn Hisham 427No grade recorded

    [ سَبَبُ خُرُوجِ أَبِي بَكْرٍ مِنْ جِوَارِ ابْنِ الدُّغُنَّةِ ] قَالَتْ: وَكَانَ لِأَبِي بَكْرٍ مَسْجِدٌ عِنْدَ بَابِ دَارِهِ فِي بَنِي جُمَحٍ، فَكَانَ يُصَلِّي فِيهِ، وَكَانَ رَجُلًا رَقِيقًا، إذَا قَرَأَ الْقُرْآنَ اسْتَبْكَى. قَالَتْ: فَيَقِفُ عَلَيْهِ الصِّبْيَانُ وَالْعَبِيدُ وَالنِّسَاءُ، يَعْجَبُونَ لِمَا يَرَوْنَ مِنْ هَيْئَتِهِ. قَالَتْ: فَمَشَى رِجَالٌ مِنْ قُرَيْشٍ إلَى ابْنِ الدُّغُنَّةِ، فَقَالُوا ( لَهُ ) يَا ابْنَ الدُّغُنَّةِ، إنَّكَ لَمْ تُجِرْ هَذَا الرَّجُلَ لِيُؤْذِيَنَا إنَّهُ رَجُلٌ إذَا صَلَّى وَقَرَأَ مَا جَاءَ بَهْ مُحَمَّدٌ يَرِقُّ وَيَبْكِي، وَكَانَتْ لَهُ هَيْئَةٌ وَنَحْوٌ، فَنَحْنُ نَتَخَوَّفُ عَلَى صِبْيَانِنَا وَنِسَائِنَا وَضَعَفَتِنَا أَنْ يَفْتِنَهُمْ، فَأْتِهِ فَمُرْهُ أَنْ يَدْخُلَ بَيْتَهُ فَلْيَصْنَعْ فِيهِ مَا شَاءَ. قَالَتْ: فَمَشَى ابْنُ الدُّغُنَّةِ إلَيْهِ، فَقَالَ لَهُ: يَا أَبَا بَكْرٍ، إنِّي لَمْ أُجِرْكَ لِتُؤْذِيَ قَوْمَكَ، إنَّهُمْ قَدْ كَرِهُوا مَكَانَكَ الَّذِي أَنْتَ فِيهِ، وَتَأَذَّوْا بِذَلِكَ مِنْكَ، فَادْخُلْ بَيْتَكَ، فَاصْنَعْ فِيهِ مَا أَحْبَبْتَ، قَالَ: أَوَأَرُدُّ عَلَيْكَ جِوَارَكَ وَأَرْضَى بِجِوَارِ اللَّهِ ؟ قَالَ: فَارْدُدْ عَلَيَّ جِوَارِي، قَالَ: قَدْ رَدَدْتُهُ عَلَيْكَ قَالَتْ: فَقَامَ ابْنُ الدُّغُنَّةِ، فَقَالَ: يَا مَعْشَرَ قُرَيْشٍ، إنَّ ابْنَ أَبِي قُحَافَةَ قَدْ رَدَّ عَلَيَّ جِوَارِي فَشَأْنُكُمْ بِصَاحِبِكُمْ. قَالَ ابْنُ إسْحَاقَ: وَحَدَّثَنِي عَبْدُ الرَّحْمَنِ بْنُ الْقَاسِمِ، عَنْ أَبِيهِ الْقَاسِمِ بْنِ مُحَمَّدٍ، قَالَ: لَقِيَهُ سَفِيهٌ مِنْ سُفَهَاءِ قُرَيْشٍ، وَهُوَ عَامِدٌ إلَى الْكَعْبَةِ، فَحَثَا عَلَى رَأْسِهِ تُرَابًا. قَالَ: فَمَرَّ بِأَبِي بَكْرٍ الْوَلِيدُ بْنُ الْمُغِيرَةِ، أَوْ الْعَاصُ بْنُ وَائِلٍ. قَالَ: فَقَالَ أَبُو بَكْرٍ: أَلَا تَرَى إلَى مَا يَصْنَعُ هَذَا السَّفِيهُ ؟ قَالَ: أَنْتَ فَعَلْتَ ذَلِكَ بِنَفْسِكَ. قَالَ: وَهُوَ يَقُولُ: أَيْ رَبِّ، مَا أَحْلَمَكَ أَيْ رَبِّ، مَا أَحْلَمَكَ أَيْ رَبِّ، مَا أَحْلَمَكَ

    ✧ [The reason for Abū Bakr's departure from the protection of Ibn al-Dughunnah] She said: Abū Bakr had a mosque at the gate of his house in Banū Jumaḥ in which he used to pray, and he was a tender-hearted man; when he recited the Qurʾān he would weep. She said: The boys, the slaves, and the women would stop by him, marveling at what they saw of his manner. She said: Some men of Quraysh went to Ibn al-Dughunnah and said to him, 'O Ibn al-Dughunnah, you did not grant protection to this man so that he might harm us. He is a man who, when he prays and recites what Muḥammad ﷺ has brought, becomes tender and weeps. He has a manner and a way about him, and we fear for our boys, our women, and our weak ones that he may seduce them. So go to him and order him to enter his house and do there whatever he wishes.' She said: Ibn al-Dughunnah went to him and said, 'O Abū Bakr, I did not grant you protection so that you might harm your people. They have come to dislike the place where you are and have been hurt by that from you. So enter your house and do there whatever you like.' He said, 'Shall I return your protection to you and be content with the protection of God?' He said, 'Return my protection to me.' He said, 'I have returned it to you.' She said: Ibn al-Dughunnah stood up and said, 'O assembly of Quraysh, Ibn Abī Quḥāfah has returned my protection to me, so your affair with your companion is yours.' Ibn Isḥāq said: ʿAbd al-Raḥmān b. al-Qāsim related to me, from his father al-Qāsim b. Muḥammad, who said: A fool among the fools of Quraysh met him while he was heading to the Kaʿbah and threw dust on his head. He said: Al-Walīd b. al-Mughīrah, or al-ʿĀṣ b. Wāʾil, passed by Abū Bakr. He said: Abū Bakr said, 'Do you not see what this fool is doing?' He said, 'You did that to yourself.' He said: And he was saying, 'O Lord, how forbearing You are! O Lord, how forbearing You are! O Lord, how forbearing You are!'

82. Sirat Ibn Hisham 428No 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 sheet [the trial of Hishām b. ʿAmr in annulling the sheet] Ibn Isḥāq said: The Banū Hāshim and the Banū al-Muṭṭalib were in their abode, concerning which Quraysh had made a pact against them in the sheet they had written. Then a group of Quraysh rose to annul that sheet in which Quraysh had written against the Banū Hāshim and the Banū al-Muṭṭalib, and no one was tried in it more excellently than the trial of Hishām b. ʿAmr b. Rabīʿah b. al-Ḥārith b. Ḥabīb b. Naṣr b. (Judhaymah) b. Mālik b. Ḥisl b. ʿĀmir b. Luʾayy. That is because he was the son of the brother of Naḍlah b. Hāshim b. ʿAbd Manāf through his mother. Hishām was thus connected to the Banū Hāshim, and he was a man of nobility among his people. He would, as it has reached me, 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 it on its side, and it would enter the pass to them. Then he would bring it having loaded it with cloth, and he would do the like with it.

83. Sirat Ibn Hisham 429No 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 into the pact] 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, as you know, neither sold to nor bought from, neither marrying nor married to? By God, I swear that if they were the maternal uncles of Abū al-Ḥakam b. Hishām, and then you called him to the like of what he has called you to concerning them, he would never answer you to it." He said: "Woe to you, O Hishām, what can I do? I am only one man. By God, if there were another man with me, I would rise to break it until I broke 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."

84. Sirat Ibn Hisham 430No 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 secure al-Muṭʿim b. ʿAdī for himself] So 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 are witness to that, in agreement with Quraysh concerning it? By God, if you enable them in this, you will find them quicker than you to it." 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."

85. Sirat Ibn Hisham 431No 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

    ✧ [The effort of Hishām to win Abū al-Bakhtarī over to him] So he went to al-Bakhtarī b. Hishām, and asked of him something like what he had said to al-Muṭʿim b. ʿAdī. He said: "Is there anyone who would help in this?" He said: "Yes." He said: "Who is he?" He said: "Zuhayr b. Abī Umayyah, al-Muṭʿim b. ʿAdī, and I am with you." He said: "Find for us a fifth." [The effort of Hishām to win Zamʿah over to him] So he went to Zamʿah b. al-Aswad b. al-Muṭṭalib b. Asad, and spoke to him, mentioning to him their kinship and their rights. He said to him: "Is there anyone behind this matter to which you are summoning me?" He said: "Yes." Then he named the people for him.

86. Sirat Ibn Hisham 432No 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 happened between Hishām and his companions and Abū Jahl when they resolved to tear up the document] They made an appointment at the Khatm al-Ḥajūn by night in upper Makkah, and they gathered there. They settled their affair and pledged to one another to rise against the document until they annulled it. Zuhayr said: I will begin with you, and be the first to speak. When morning came, they went to their assemblies, and Zuhayr b. Abī Umayya went wearing a fine garment. He circumambulated the House seven times, then turned to the people and said: O people of Makkah, do we eat food and wear clothes while the Banū Hāshim perish, nothing being sold to them or bought from them? By God, I will not sit until this cutting, unjust document is torn up. Abū Jahl said—he was in a corner of the mosque: You lie; by God, it will not be torn. Zamʿa b. al-Aswad said: You, by God, are the greater liar. We did not approve of its writing when it was written. Abū al-Bakhtarī said: Zamʿa has spoken truly; we do not approve of what is written in it, nor do we acknowledge it. Al-Muṭʿim b. ʿAdī said: You two have spoken truly, and whoever says otherwise lies. We disavow before God it and what is written in it. Hishām b. ʿAmr said something similar. Abū Jahl said: This is a matter decided at night, counseled about in a place other than this one. He said: Abū Ṭālib was sitting in a corner of the mosque. Al-Muṭʿim rose to the document to tear it, and found that termites had eaten it except for "In Your name, O God." [The scribe of the document and the withering of his hand] The scribe of the document was Manṣūr b. ʿIkrima, and his hand withered, so they claim.

87. Sirat Ibn Hisham 433No 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 being told of the termite eating the sheet, and what happened among the people after that] Ibn Hisham said: Some of the people of knowledge mentioned that the Messenger of Allah ﷺ said to Abu Talib: O uncle, my Lord Allah has set the termite upon the sheet of Quraysh, and it did not leave in it any name that is Allah's except it confirmed it in it, and it removed from it the injustice, severance of ties, and false accusation. He said: Did your Lord inform you of this? He said: Yes. He said: By Allah, no one shall get to you. Then he went out to Quraysh and said: O assembly of Quraysh, my nephew has told me such-and-such, so bring your sheet. If it is as my nephew said, then desist from cutting us off and abandon what is in it; but 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 had said, but that only increased them in evil. At that point, the band of Quraysh did what they did in repudiating the sheet.

88. Sirat Ibn Hisham 434No 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 pact] Ibn Isḥāq said: When the pact was torn up and what was in it became void, Abū Ṭālib said, concerning the affair of those persons who arose to annul it, praising them: Alā hal atā baḥriyyanā ṣunʿu rabbinā ʿalā naʾyihim wa-llāhu bi-l-nāsi arwadū Fa-yukhbirahum anna al-ṣaḥīfata muzziqat wa-anna kulla mā lam yarḍahu Allāhu mufsadū Turāwiḥuhā ifkun wa-siḥrun mujammaʿun wa-lam yulfa siḥrun ākhira al-dahri yaṣʿadū Tadāʿā lahā man laysa fīhā bi-qarqarin fa-ṭāʾiruhā fī raʾsihā yataraddadū Wa-kānat kifāʾan ruqʿatun bi-athīmatin li-yuqṭaʿa minhā sāʿidun wa-muqalladū Wa-yaẓʿanu ahlu al-makkatayni fa-yahrabū farāʾiṣuhum min khashyati al-sharri turʿadū Wa-yutraku ḥarrāthun yuqallibu amrahu a-yutʾhimu fīhim ʿinda dhāka wa-yunjidū Wa-taṣʿadu bayna al-akhshabayni katībatun lahā ḥudujun sahmun wa-qawsun wa-mirhadū Fa-man yansha min ḥuḍḍāri Makkata ʿizzuhu fa-ʿizzatunā fī baṭni Makkata atladū Nashaʾnā bihā wa-l-nāsu fīhā qalāʾilu fa-lam nanfakik nazdādu khayran wa-naḥmadū Wa-nuṭʿimu ḥattā yatruka al-nāsu faḍlahum idhā juʿilat aydī al-mufīḍīna turʿadū Jazā Allāhu rahṭan bi-l-ḥajūni tabāyaʿū ʿalā malaʾin yuhdī li-ḥazmin wa-yurshidū Quʿūdan ladā khaṭmi al-ḥajūni ka-annahum maqāwilatun bal hum aʿazzu wa-amjadū Aʿāna ʿalayhā kullu ṣaqrin ka-annahu idhā mā mashā fī rafrafi al-dirʿi aḥradū Jariyyun ʿalā jullā al-khuṭūbi ka-annahu shihābun bi-kaffay qābisin yatawaqqadū Min al-akramīna min Luʾayyi bni Ghālibin idhā sīma khasfan wajhuhu yataraddadū Ṭawīlu al-nijādi khārijun niṣfu sāqihi ʿalā wajhihi yusqā al-ghamāmu wa-yusʿadū ʿAẓīmu al-ramādi sayyidun wa-bnu sayyidin yaḥuḍḍu ʿalā maqra al-ḍuyūfi wa-yaḥshidū Wa-yabnī li-abnāʾi al-ʿashīrati ṣāliḥan idhā naḥnu ṭufnā fī al-bilādi wa-yamhadū Alaẓẓa bi-hādhā al-ṣulḥi kullu mubarraʾin ʿaẓīmi al-liwāʾi amruhu thamma yuḥmadū Qaḍaw mā qaḍaw fī laylihim thumma aṣbaḥū ʿalā mahalin wa-sāʾiru al-nāsi ruqqadū Hum rajjaʿū Sahla bna Bayḍāʾa rāḍiyan wa-surra Abū Bakrin bihā wa-Muḥammadū Matā shurrika al-aqwāmu fī julli amrinā wa-kunnā qadīman qablahā nutawaddadū Wa-kunnā qadīman lā nuqirru ẓulāmatan wa-nudriku mā shiʾnā wa-lā natashaddadū Fa-yā la-Quṣayyin hal lakum fī nufūsikum wa-hal lakum fīmā yajīʾu bihi ghadū Fa-innī wa-iyyākum kamā qāla qāʾilun ladayka al-bayānu law takallamta aswadū

89. Sirat Ibn Hisham 435No 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

    ✧ [Hassan's poetry in mourning al-Mut'im, and mention of his annulment of the parchment] Hassan b. Thabit said, weeping for al-Mut'im b. 'Adi when he died, and mentioning his undertaking to annul the parchment: O eye, weep for the chief of the people, and pour forth tears; and if you exhaust it, then pour blood. And weep for the great one of both Mash'arays, both of them; his kindness to people, as long as he spoke. If any glory could be immortalized forever among people, his glory today would make Mut'im endure. You protected the Messenger of Allah from them, so they became your slaves, as long as a pilgrim chants the talbiyah and enters ihram. If all of Ma'add were asked about him, and Qahtan, 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 he is betrayed. The shining sun does not rise above them upon his like among them, more mighty and greater. And more refusing when he refuses, and gentler in nature, and more protective of a neighbor when the night grows dark. Ibn Hisham said: His saying 'both of them' is from other than Ibn Ishaq.

90. Sirat Ibn Hisham 436No grade recorded

    [ 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

    ✧ [How al-Muṭʿim gave protection to the Messenger of God ﷺ] Ibn Hishām said: As for his saying, “You protected the Messenger of God from them,” when the Messenger of God ﷺ turned away from the people of al-Ṭāʾif and they did not answer him to what he called them, of affirming him and supporting him, he went to Ḥirāʾ, then sent to al-Akhnas b. Sharīq to grant him protection. 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. ʿAdī, and he answered him to that. Then al-Muṭʿim armed himself and his household, and they went out until they came to the mosque. Then he sent to the Messenger of God ﷺ that he should enter. The Messenger of God ﷺ entered and circumambulated the House and prayed at it. Then he departed to his home. That is what Ḥassān b. Thābit meant.

91. Sirat Ibn Hisham 437No grade recorded

    [ 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

    ✧ [Hassan's praise of Hisham b. 'Amr for his role in the document] Ibn Ishaq said: Hassan b. Thabit (the Ansari) also said, praising Hisham b. 'Amr for his role in the document: Will Banu Umayyah ever fulfill a pact, a covenant, as the protection of Hisham fulfilled it? From a people who do not betray their neighbor— for al-Harith b. Hubayyib b. Sukham. When Banu Hisl grant protection, a covenant, they fulfill it and deliver their neighbor in peace. Hisham was one of Suham (with damma). Ibn Hisham said: It is also said: Sukham.