29. God’s sufficing against the mockers
Sirat Ibn Hisham 481No grade recorded
قِصَّةُ أَبِي أُزَيْهِرٍ الدَّوْسِيِّ [ وُصَاتُهُ لِبَنِيهِ ] قَالَ ابْنُ إسْحَاقَ: فَلَمَّا حَضَرَتْ الْوَلِيدَ الْوَفَاةُ دَعَا بَنِيهِ، وَكَانُوا ثَلَاثَةً: هِشَامَ بْنَ الْوَلِيدِ، وَالْوَلِيدَ بْنَ الْوَلِيدِ وَخَالِدَ بْنَ الْوَلِيدِ، فَقَالَ لَهُمْ: أَيْ بَنِيَّ أُوصِيكُمْ بِثَلَاثِ، فَلَا تُضَيِّعُوا فِيهِنَّ دَمِي فِي خُزَاعَةَ فَلَا تَطُلُّنَّهُ، وَاَللَّهِ إنِّي لَأَعْلَمُ أَنَّهُمْ مِنْهُ بُرَآءُ، وَلَكِنِّي أَخْشَى أَنْ تُسَبُّوا بِهِ بَعْدَ الْيَوْمِ؛ وَرِبَايَ فِي ثَقِيفٍ، فَلَا تَدَعُوهُ حَتَّى تَأْخُذُوهُ ؟ وَعُقْرِي عِنْدَ أَبِي أُزَيْهِرٍ، فَلَا يَفُوتَنَّكُمْ بِهِ. وَكَانَ أَبُو أُزَيْهِرٍ قَدْ زَوَّجَهُ بِنْتًا، ثُمَّ أَمْسَكَهَا عَنْهُ، فَلَمْ يُدْخِلْهَا عَلَيْهِ حَتَّى مَاتَ.
✧ The story of Abū Uzayhir al-Dawsī [and his testament to his sons]. Ibn Isḥāq said: When al-Walīd was near death, he summoned his sons—they were three: Hishām b. al-Walīd, al-Walīd b. al-Walīd, and Khālid b. al-Walīd—and said to them: “My sons, I enjoin upon you three things, so do not neglect them: my blood in Khuzāʿah—do not let it go unavenged. By God, I indeed know that they are innocent of it, but I fear that you will be reviled because of it after today. And my usurious wealth in Thaqīf—do not leave it until you take it. And my bride-price with Abū Uzayhir—do not let it escape you.” Abū Uzayhir had married him to a daughter, then withheld her from him and did not bring her to him until he died.
Sirat Ibn Hisham 482No grade recorded
[ مُطَالَبَةُ بَنِي مَخْزُومٍ خُزَاعَةَ بِدَمِ أَبِي أُزَيْهِرٍ ] فَلَمَّا هَلَكَ الْوَلِيدُ بْنُ الْمُغِيرَةِ، وَثَبَتْ بَنُو مَخْزُومٍ عَلَى خُزَاعَةَ يَطْلُبُونَ مِنْهُمْ عَقْلَ الْوَلِيدِ وَقَالُوا: إنَّمَا قَتَلَهُ سَهْمُ صَاحِبِكُمْ - وَكَانَ لِبَنِي كَعْبٍ حِلْفٌ مِنْ بَنِي عَبْدِ الْمُطَّلِبِ بْنِ هَاشِمٍ - فَأَبَتْ عَلَيْهِمْ خُزَاعَةُ ذَلِكَ، حَتَّى تَقَاوَلُوا أَشْعَارًا، وَغَلُظَ بَيْنَهُمْ الْأَمْرُ - وَكَانَ الَّذِي أَصَابَ الْوَلِيدَ سَهْمُهُ رَجُلًا مِنْ بَنِي كَعْبِ بْنِ عَمْرٍو، مِنْ خُزَاعَةَ - فَقَالَ عَبْدُ اللَّهِ بْنُ أَبِي أُمَيَّةَ بْنِ الْمُغِيرَةِ بْنِ عَبْدِ اللَّهِ بْنِ عَمْرِو بْنِ مَخْزُومٍ:: إنِّي زَعِيمٌ أَنْ تَسِيرُوا فَتَهْرُبُوا وَأَنْ تَتْرُكُوا الظَّهْرَانَ تَعْوِي ثَعَالِبُهُ وَأَنْ تَتْرُكُوا مَاءً بِجِزْعَةِ أَطْرِقَا وَأَنْ تَسْأَلُوا: أَيُّ الْأَرَاكِ أَطَايِبُهُ ؟ فَإِنَّا أَنَاسٌ لَا تُطَلُّ دِمَاؤُنَا وَلَا، يَتَعَالَى صَاعِدًا مَنْ نُحَارِبُهُ وَكَانَتْ الظَّهْرَانُ وَالْأَرَاكُ مَنَازِلَ بَنِي كَعْبٍ، مِنْ خُزَاعَةَ. فَأَجَابَهُ الْجَوْنُ بْنُ أَبِي الْجَوْنِ، أَخُو بَنِي كَعْبِ بْنِ عَمْرِو الْخُزَاعِيِّ، فَقَالَ:: وَاَللَّهِ لَا نُؤْتِي الْوَلِيدَ ظُلَامَةً وَلَمَّا تَرَوْا يَوْمًا تَزُولُ كَواكِبُهْ وَيُصْرَعُ مِنْكُمْ مُسْمِنٌ بَعْدَ مُسْمِنٍ وَتُفْتَحُ بَعْدَ الْمَوْتِ قَسْرًا مَشَارِبُهْ إذَا مَا أَكَلْتُمْ خُبْزَكُمْ وَخَزِيرَكُمْ فَكُلُّكُمْ بَاكِي الْوَلِيدِ، وَنَادِبُهْ ثُمَّ إنَّ النَّاسَ تَرَادُّوا وَعَرَفُوا أَنَّمَا يَخْشَى الْقَوْمُ السُّبَّةَ، فَأَعْطَتْهُمْ خُزَاعَةُ بَعْضَ الْعَقْلِ، وَانْصَرَفُوا عَنْ بَعْضٍ. فَلَمَّا اصْطَلَحَ الْقَوْمُ قَالَ الْجَوْنُ بْنُ أَبِي الْجَوْنِ:: وَقَائِلَةٍ لَمَّا اصْطَلَحْنَا تَعَجُّبًا لِمَا قَدْ حَمَلْنَا لِلْوَلِيدِ وَقَائِلِ أَلَمْ تُقْسِمُوا تُؤْتُوا الْوَلِيدَ ظُلَامَةً وَلَمَّا تَرَوْا يَوْمًا كَثِيرَ الْبَلَابِلِ فَنَحْنُ خَلَطْنَا الْحَرْبَ بِالسِّلْمِ فَاسْتَوَتْ فَأَمَّ هَوَاهُ آمِنًا كُلُّ رَاحِلِ ثُمَّ لَمْ يَنْتَهِ الْجَوْنُ بْنُ أَبِي الْجَوْنِ حَتَّى افْتَخَرَ بِقَتْلِ الْوَلِيدِ وَذَكَرَ أَنَّهُمْ أَصَابُوهُ وَكَانَ ذَلِكَ بَاطِلًا. فَلَحِقَ بِالْوَلِيدِ ( وَ ) بِوَلَدِهِ وَقَوْمِهِ مِنْ ذَلِكَ مَا حَذَّرَهُ. فَقَالَ الْجَوْنُ بْنُ أَبِي الْجَوْنِ:: أَلَا زَعَمَ الْمُغِيرَةُ أَنَّ كَعْبًا بِمَكَّةَ مِنْهُمْ قَدْرٌ كَثِيرُ فَلَا تَفْخَرْ مُغِيرَةُ أَنْ تَرَاهَا بِهَا يَمْشِي الْمُعَلْهَجُ وَالْمَهِيرُ بِهَا آبَاؤُنَا وَبِهَا وُلِدْنَا كَمَا أَرْسَى بِمَثْبَتِهِ ثَبِيرُ وَمَا قَالَ الْمُغِيرَةُ ذَاكَ إلَّا لِيَعْلَمَ شَأْنَنَا أَوْ يَسْتَثِيرُ فَإِنَّ دَمَ الْوَلِيدِ يُطَلُّ إنَّا نَطُلُّ دِمَاءً أَنْتَ بِهَا خَبِيرُ كَسَاهُ الْفَاتِكُ الْمَيْمُونُ سَهْمًا زُعَافًا وَهْوَ مُمْتَلِئٌ بَهِيرُ فَخَرَّ بِبَطْنِ مَكَّةَ مُسْلَحِبًّا كَأَنَّهُ عِنْدَ وَجْبَتِهِ بَعِيرُ سَيَكْفِينِي مِطَالَ أَبِي هِشَامٍ صِغَارٌ جَعْدَةُ الْأَوْبَارِ خُورُ قَالَ ابْنُ هِشَامٍ: تَرَكْنَا مِنْهَا بَيْتًا وَاحِدًا أُقْذِعَ فِيهِ
✧ [The Banū Makhzūm's demand from Khuzāʿah for the blood of Abū Uzayhir] When al-Walīd b. al-Mughīrah perished, the Banū Makhzūm set upon Khuzāʿah, seeking from them the blood-money for al-Walīd and said: "It was only the arrow of your companion that killed him"—and the Banū Kaʿb had a confederacy with the Banū ʿAbd al-Muṭṭalib b. Hāshim—but Khuzāʿah refused them that, until they exchanged verses and the matter became harsh between them. The one whose arrow struck al-Walīd was a man of the Banū Kaʿb b. ʿAmr, of Khuzāʿah. ʿAbd Allāh b. Abī Umayyah b. al-Mughīrah b. ʿAbd Allāh b. ʿAmr b. Makhzūm said: I am guarantor that you will depart and flee, and that you will leave al-Ẓahrān with its foxes howling, and that you will leave water at the bend of Aṭriqā, and that you will ask: which of the arāk trees is the most fragrant? For we are a people whose blood is not shed with impunity, nor does he who fights us ascend proudly. Al-Ẓahrān and al-Arāk were the dwelling places of the Banū Kaʿb, of Khuzāʿah. Al-Jawn b. Abī al-Jawn, brother of the Banū Kaʿb b. ʿAmr al-Khuzāʿī, answered him, saying: By God, we will not give al-Walīd's blood as a wrong, not until you see a day when its stars set, and fat man after fat man of you is struck down, and after death your drinking places are forcibly opened. When you have eaten your bread and your khazīrah, then every one of you will be weeping for al-Walīd and mourning him. Then the people reconciled, and they realized that the people feared disgrace, so Khuzāʿah gave them part of the blood-money, and they turned away from part of it. When the people made peace, al-Jawn b. Abī al-Jawn said: A woman said, when we made peace, in wonder at what we had borne for al-Walīd and his sayer: Did you not swear that you would not give al-Walīd's blood as a wrong, not until you saw a day of many confusions? We have mixed war with peace, and they have become equal, so let every rider set out on his way secure. Then al-Jawn b. Abī al-Jawn did not stop until he boasted of killing al-Walīd and claimed that they had struck him, and that was false. Thus there befell al-Walīd, his son, and his people from that what he had warned them of. Al-Jawn b. Abī al-Jawn said: Did al-Mughīrah claim that the Kaʿb in Makkah have among them a great number? Do not boast, Mughīrah, that you see them there, where the pampered and the well-fed walk. There are our fathers, and there we were born, just as Thabīr is fixed in its place. Al-Mughīrah said that only to make known our standing or to stir up trouble. The blood of al-Walīd is shed with impunity; we shed bloods of which you are well aware. The auspicious assassin clothed him with a deadly arrow while he was full and panting. He fell in the belly of Makkah, stretched out, as if at his fall he were a camel. The pursuit of Abū Hishām's claim will be enough for me with small, curly-haired, weak ones. Ibn Hishām said: We have omitted one verse from them in which he spoke obscenely.
Sirat Ibn Hisham 483No grade recorded
[ مَقْتَلُ أَبِي أُزَيْهِرٍ وَثَوْرَةُ بَنِي عَبْدِ مَنَافٍ لِذَلِكَ ] قَالَ ابْنُ إسْحَاقَ: ثُمَّ عَدَا هِشَامُ بْنُ الْوَلِيدِ عَلَى أَبِي أُزَيْهِرٍ. وَهُوَ بِسُوقِ ذِي الْمَجَازِ وَكَانَتْ عِنْدَ أَبِي سُفْيَانَ بْنِ حَرْبٍ ( عَاتِكَةُ ) بِنْتُ أَبِي أُزَيْهِرٍ وَكَانَ أَبُو أُزَيْهِرٍ رَجُلًا شَرِيفًا فِي قَوْمِهِ - فَقَتَلَهُ بِعُقْرِ الْوَلِيدِ الَّذِي كَانَ عِنْدَهُ، لِوَصِيَّةِ أَبِيهِ إيَّاهُ. وَذَلِكَ بَعْدَ أَنْ هَاجَرَ رَسُولُ اللَّهِ ﷺ إلَى الْمَدِينَةِ وَمَضَى بَدْرٌ، وَأُصِيبَ بَهْ مَنْ أُصِيبَ مِنْ أَشْرَافِ قُرَيْشٍ مِنْ الْمُشْرِكِينَ، فَخَرَجَ يَزِيدُ بْنُ أَبِي سُفْيَانَ فَجَمَعَ بَنِي عَبْدِ مَنَافٍ. وَأَبُو سُفْيَانَ بِذِي الْمَجَازِ، فَقَالَ النَّاسُ: أَخْفَرَهُ أَبُو سُفْيَانَ فِي صِهْرِهِ، فَهُوَ ثَائِرٌ بِهِ. فَلَمَّا سَمِعَ أَبُو سُفْيَانَ بِاَلَّذِي صَنَعَ ابْنُهُ يَزِيدُ - وَكَانَ أَبُو سُفْيَانَ رَجُلًا حَلِيمًا مُنْكَرًا يُحِبُّ قَوْمَهُ حُبًّا شَدِيدًا - انْحَطَّ سَرِيعًا إلَى مَكَّةَ. وَخَشِيَ أَنْ يَكُونَ بَيْنَ قُرَيْشٍ حَدَثٌ فِي أَبِي أُزَيْهِرٍ، فَأَتَى ابْنَهُ وَهُوَ فِي الْحَدِيدِ، فِي قَوْمِهِ مِنْ بَنِي عَبْدِ مَنَافٍ وَالْمُطَيِّبِينَ، فَأَخَذَ الرُّمْحَ مِنْ يَدِهِ. ثُمَّ ضَرَبَ بِهِ عَلَى رَأْسِهِ ضَرْبَةً هَدَّهُ مِنْهَا، ثُمَّ قَالَ لَهُ؛ قَبَّحَكَ اللَّهُ أَتُرِيدُ أَنْ تَضْرِبَ قُرَيْشًا بَعْضَهُمْ بِبَعْضِ فِي رَجُلٍ مِنْ دَوْسٍ. سَنُؤْتِيهِمْ الْعَقْلَ إنْ قَبِلُوهُ، وَأَطْفَأَ ذَلِكَ الْأَمْرَ. فَانْبَعَثَ حَسَّانُ بْنُ ثَابِتٍ يُحَرِّضُ فِي دَمِ أَبِي أُزَيْهِرٍ، وَيُعَيِّرُ أَبَا سُفْيَانَ خُفْرَتَهُ وَيُجْبِنُهُ. فَقَالَ:: غَدَا أَهْلُ ضَوْجَيْ ذِي الْمَجَازِ كِلَيْهِمَا وَجَارَ ابْنُ حَرْبٍ بِالْمُغَمَّسِ مَا يَغْدُو وَلَمْ يَمْنَعْ الْعَيْرُ الضَّرُوطُ ذِمَارَهُ وَمَا مَنَعَتْ مَخْزَاةَ وَالِدِهَا هِنْدُ كَسَاكَ هِشَامُ بْنُ الْوَلِيدِ ثِيَابَهُ فَأَبْلِ وَأَخْلِفْ مِثْلَهَا جُدُدًا بَعْدُ قَضَى وَطَرًا مِنْهُ فَأَصْبَحَ مَاجِدًا وَأَصْبَحْتَ رَخْوًا مَا تُخِبُّ وَمَا تَعْدُو فَلَوْ أَنَّ أَشْيَاخًا بِبَدْرٍ تَشَاهَدُوا لَبَلَّ نِعَالَ الْقَوْمِ مُعْتَبِطٌ وَرْدُ فَلَمَّا بَلَغَ أَبَا سُفْيَانَ قَوْلُ حَسَّانَ قَالَ: يُرِيدُ حَسَّانُ أَنْ يَضْرِبَ بَعْضَنَا بِبَعْضِ فِي رَجُلٍ مِنْ دَوْسٍ بِئْسَ وَاَللَّهِ مَا ظَنَّ
✧ [The killing of Abū Uzayhir and the uprising of the Banū ʿAbd Manāf for that] Ibn Isḥāq said: Then Hishām b. al-Walīd attacked Abū Uzayhir while he was in the market of Dhū al-Majāz. Abū Sufyān b. Ḥarb had as wife ʿĀtikah bt. Abū Uzayhir, and Abū Uzayhir was a noble man among his people. He killed him in retaliation for the blood of al-Walīd that was upon him, according to the testament of his father to him. That was after the Messenger of Allah ﷺ had emigrated to Madinah, and after Badr had passed, and after those of the noble polytheists of Quraysh who were struck down had been struck down. Then Yazīd b. Abī Sufyān went out and gathered the Banū ʿAbd Manāf while Abū Sufyān was at Dhū al-Majāz. The people said: Abū Sufyān has broken his protection of his son-in-law, so he is the one rising in vengeance for him. When Abū Sufyān heard of what his son Yazīd had done—and Abū Sufyān was a forbearing, prudent man who loved his people with a strong love—he went down quickly to Makkah, fearing that there might be an incident among Quraysh over Abū Uzayhir. He came to his son while he was in iron armor, among his people of the Banū ʿAbd Manāf and the Muṭayyibūn, and he took the spear from his hand. Then he struck him on the head with it, a blow that nearly felled him. Then he said to him: May Allah disgrace you! Do you want Quraysh to strike one another over a man of Daws? We will give them the blood money if they accept it. And that calmed the matter. Then Ḥassān b. Thābit arose, inciting revenge for the blood of Abū Uzayhir, reproaching Abū Sufyān for his breaking of protection, and calling him cowardly. He said: The people of the two sides of Dhū al-Majāz both went forth, while Ibn Ḥarb wronged at al-Mughammas, not going forth. The braying donkey did not protect his women, nor did Hind prevent the disgrace of her father. Hishām b. al-Walīd clothed you in his garments, so wear them out and replace them with new ones after. He fulfilled a desire of his, and became glorious, while you became slack, neither trotting nor running. If only the elders at Badr had witnessed, a vigorous lion would have wetted the sandals of the people. When Ḥassān's words reached Abū Sufyān, he said: Ḥassān wants to set some of us against others over a man of Daws. Evil, by Allah, is what he thought.
Sirat Ibn Hisham 484No grade recorded
[ مُطَالَبَةُ خَالِدٍ بِرِبَا أَبِيهِ، وَمَا نَزَلَ فِي ذَلِكَ ] وَلَمَّا أَسْلَمَ أَهْلُ الطَّائِفِ كَلَّمَ رَسُولَ اللَّهِ ﷺ خَالِدُ بْنُ الْوَلِيدِ فِي رِبَا الْوَلِيدِ، الَّذِي كَانَ فِي ثَقِيفٍ لِمَا كَانَ أَبُوهُ أَوْصَاهُ بِهِ. قَالَ ابْنُ إسْحَاقَ: فَذَكَرَ لِي بَعْضُ أَهْلِ الْعِلْمِ أَنَّ هَؤُلَاءِ الْآيَاتِ مِنْ تَحْرِيمِ مَا بَقِيَ مِنْ الرِّبَا بِأَيْدِي النَّاسِ نَزَلْنَ فِي ذَلِكَ مِنْ طَلَبِ خَالِدٍ الرِّبَا يَاأَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللَّهَ وَذَرُوا مَا بَقِيَ مِنَ الرِّبَا إِنْ كُنْتُمْ مُؤْمِنِينَ إلَى آخِرِ الْقِصَّةِ فِيهَا
✧ [Khālid's demand for his father's usury, and what was revealed concerning that] When the people of al-Ṭāʾif embraced Islam, Khālid b. al-Walīd spoke to the Messenger of God ﷺ about the usury of al-Walīd, which was owed by Thaqīf, because his father had bequeathed it to him. Ibn Isḥāq said: Some people of knowledge mentioned to me that these verses prohibiting what remained of usury in people's hands were revealed concerning that, from Khālid's demand for the usury: "O you who believe, fear God and give up what remains of usury, if you are believers" to the end of the passage concerning it.
Sirat Ibn Hisham 485No grade recorded
[ ثَوْرَةُ دَوْسٍ لِلْأَخْذِ بِثَأْرِ أَبِي أُزَيْهِرٍ، وَحَدِيثُ أُمِّ غَيْلَانَ ] وَلَمْ يَكُنْ فِي أَبِي أُزَيْهِرٍ ثَأْرٌ نَعْلَمُهُ، حَتَّى حَجَزَ الْإِسْلَامُ بَيْنَ النَّاسِ، إلَّا أَنَّ ضِرَارَ بْنَ الْخَطَّابِ بْنِ مِرْدَاسٍ الْفِهْرِيَّ خَرَجَ فِي نَفَرٍ مِنْ قُرَيْشٍ إلَى أَرْضِ دَوْسٍ، فَنَزَلُوا عَلَى امْرَأَةٍ يُقَالُ لَهَا أُمُّ غَيْلَانَ، مَوْلَاةٌ لِدَوْسٍ، وَكَانَتْ تَمْشُطُ النِّسَاءَ وَتُجَهِّزُ الْعَرَائِسَ، فَأَرَادَتْ دَوْسٌ قَتْلَهُمْ بِأَبِي أُزَيْهِرٍ، فَقَامَتْ دُونَهُمْ أُمُّ غَيْلَانَ وَنِسْوَةٌ مَعَهَا حَتَّى مَنَعَتْهُمْ، فَقَالَ ضِرَارُ بْنُ الْخَطَّابِ فِي ذَلِكَ:: جَزَى اللَّهُ عَنَّا أُمَّ غَيْلَانَ صَالِحًا وَنِسْوَتَهَا إذْ هُنَّ شُعْثٌ عَوَاطِلُ فَهُنَّ دَفَعْنَ الْمَوْتَ بَعْدَ اقْتِرَابِهِ وَقَدْ بَرَزَتْ لِلثَّائِرِينَ الْمَقَاتِلُ دَعَتْ دَعْوَةً دَوْسًا فَسَالَتْ شِعَابُهَا بِعِزٍّ وَأَدَّتْهَا الشَّرَاجُ الْقَوَابِلُ وَعَمْرًا جًزًاهُ اللهُ خَيْرًا فَمَا وَنَى وَمَا بَردَتْ مِنْهُ لَدَيَّ الْمَفَاصِلُ فَجَرَّدْتُ سَيْفِي ثُمَّ قُمْتُ بِنَصْلِهِ وَعَنْ أَيِّ نَفْسٍ بَعْدَ نَفْسِي أُقَاتِلُ قَالَ ابْنُ هِشَامٍ: حَدَّثَنِي أَبُو عُبَيْدَةَ: أَنَّ الَّتِي قَامَتْ دُونَ ضِرَارٍ أُمُّ جَمِيلٍ. وَيُقَالُ أُمُّ غَيْلَانَ، قَالَ: وَيَجُوزُ أَنْ تَكُونَ أُمُّ غَيْلَانَ قَامَتْ مَعَ أُمِّ جَمِيلٍ فِيمَنْ قَامَ دُونَهُ. [ أُمُّ جَمِيلٍ وَعُمَرُ بْنُ الْخَطَّابِ ] فَلَمَّا قَامَ عُمَرُ بْنُ الْخَطَّابِ أَتَتْهُ أُمُّ جَمِيلٍ، وَهِيَ تُرَى أَنَّهُ أَخُوهُ: فَلَمَّا انْتَسَبَتْ لَهُ عَرَفَ الْقِصَّةَ، فَقَالَ: إنِّي لَسْتُ بِأَخِيهِ إلَّا فِي الْإِسْلَامِ، وَهُوَ غَازٍ وَقَدْ عَرَفْتُ مِنَّتَكَ عَلَيْهِ فَأَعْطَاهَا عَلَى أَنَّهَا ابْنَةُ سَبِيلٍ. [ ضِرَارٌ وَعُمَرُ بْنُ الْخَطَّابِ ] قَالَ الرَّاوِي: قَالَ ابْنُ هِشَامٍ: وَكَانَ ضِرَارٌ لَحِقَ عُمَرَ بْنَ الْخَطَّابِ يَوْمَ أُحُدٍ. فَجَعَلَ يَضْرِبُهُ بِعَرْضِ الرُّمْحِ وَيَقُولُ: اُنْجُ يَا ابْنَ الْخَطَّابِ لَا أَقْتُلُكَ فَكَانَ عُمَرُ يَعْرِفُهَا لَهُ بَعْدَ إسْلَامِهِ
✧ [The uprising of Daws to take vengeance for Abū Uzayhir, and the account of Umm Ghaylān] There was no vengeance known to us for Abū Uzayhir until Islam intervened among the people, except that Ḍirār b. al-Khaṭṭāb b. Mirdās al-Fihrī went forth among a group of Quraysh to the land of Daws. They alighted at a woman called Umm Ghaylān, a client of Daws, who used to comb women's hair and prepare brides. Daws wanted to kill them on account of Abū Uzayhir, but Umm Ghaylān and some women with her stood in their defence until they protected them. Ḍirār b. al-Khaṭṭāb said concerning that:: 'May God reward Umm Ghaylān well on our behalf, and her women, when they were dishevelled and unadorned. For they warded off death after it had drawn near, and the battle-fields had appeared to the vengeance-seekers. She called Daws with a call, and its ravines flowed with might, and the channels in the valleys conveyed it. And ʿAmr—may God reward him well—for he did not flag, nor did the joints grow cold from him with me. I drew my sword, then I rose with its blade; and for which soul after my own shall I fight?' Ibn Hishām said: Abū ʿUbaydah related to me that the one who stood in defence of Ḍirār was Umm Jamīl. And it is also said: Umm Ghaylān. He said: It is possible that Umm Ghaylān stood with Umm Jamīl among those who stood in his defence. [Umm Jamīl and ʿUmar b. al-Khaṭṭāb] When ʿUmar b. al-Khaṭṭāb rose to power, Umm Jamīl came to him, believing that he was his brother. When she traced her lineage to him, he recognized the story and said: 'I am not his brother except in Islam. He is away on a raid, and I have acknowledged your favour to him.' So he gave her provision as a daughter of the road (wayfarer). [Ḍirār and ʿUmar b. al-Khaṭṭāb] The narrator said: Ibn Hishām said: Ḍirār had caught up with ʿUmar b. al-Khaṭṭāb on the day of Uḥud. He began striking him with the broad side of the spear, saying: 'Escape, O son of al-Khaṭṭāb; I will not kill you.' ʿUmar used to acknowledge that for him after his conversion to Islam.
Sirat Ibn Hisham 479No grade recorded
كِفَايَةُ اللَّهِ أَمْرَ الْمُسْتَهْزِئِينَ قَالَ ابْنُ إسْحَاقَ: فَأَقَامَ رَسُولُ اللَّهِ ﷺ عَلَى أَمْرِ اللَّهِ تَعَالَى صَابِرًا مُحْتَسِبًا، مُؤَدِّيًا إلَى قَوْمِهِ النَّصِيحَةَ عَلَى مَا يَلْقَى مِنْهُمْ مِنْ التَّكْذِيبِ وَالْأَذَى ( وَالِاسْتِهْزَاءِ ). وَكَانَ عُظَمَاءُ الْمُسْتَهْزِئِينَ، كَمَا حَدَّثَنِي يَزِيدُ بْنُ رُومَانَ عَنْ عُرْوَةَ بْنِ الزُّبَيْرِ خَمْسَةَ نَفَرٍ مِنْ قَوْمِهِمْ وَكَانُوا ذَوِي أَسْنَانٍ وَشَرَفٍ فِي قَوْمِهِمْ. [ الْمُسْتَهْزِئُونَ بِالرَّسُولِ مِنْ بَنِي أَسَدٍ ] مِنْ بَنِي أَسَدِ بْنِ عَبْدِ الْعُزَّى بْنِ قُصَيِّ بْنِ كِلَابٍ: الْأَسْوَدُ بْنُ الْمُطَّلِبِ بْنِ أَسَدِ أَبُو زَمَعَةَ، وَكَانَ رَسُولُ اللَّهِ ﷺ - فِيمَا بَلَغَنِي - قَدْ دَعَا عَلَيْهِ لِمَا كَانَ يَبْلُغُهُ مِنْ أَذَاهُ وَاسْتِهْزَائِهِ بِهِ، فَقَالَ: اللَّهُمَّ أَعْمِ بَصَرَهُ، وَأَثْكِلْهُ وَلَدَهُ. [ الْمُسْتَهْزِئُونَ بِالرَّسُولِ مِنْ بَنِي زُهْرَةَ ] وَمِنْ بَنِي زُهْرَةَ بْنِ كِلَابٍ: الْأَسْوَدُ بْنُ عَبْدِ يَغُوثَ بْنِ وَهْبِ بْنِ عَبْدِ مَنَافِ بْنِ زُهْرَةَ. [ الْمُسْتَهْزِئُونَ بِالرَّسُولِ مِنْ مَخْزُومٍ ] وَمِنْ بَنِي مَخْزُومِ بْنِ يَقَظَةَ بْنِ مُرَّةَ: الْوَلِيدُ بْنُ الْمُغِيرَةِ بْنِ عَبْدِ اللَّهِ بْنِ عُمَرَ بْنِ مَخْزُومٍ. [ الْمُسْتَهْزِئُونَ بِالرَّسُولِ مِنْ سَهْمٍ ] وَمِنْ بَنِي سَهْمِ بْنِ عَمْرِو بْنِ هُصَيْصِ بْنِ كَعْبٍ: الْعَاصُ بْنُ وَائِلِ بْنِ هِشَامٍ قَالَ ابْنُ هِشَامٍ: الْعَاصُ بْنُ وَائِلِ بْنِ هِشَامِ بْنِ سُعَيْدِ بْنِ سَهْمٍ. [ الْمُسْتَهْزِئُونَ بِالرَّسُولِ مِنْ خُزَاعَةَ ] وَمِنْ بَنِي خُزَاعَةَ: الْحَارِثُ بْنُ الطُّلَاطِلَةِ بْنِ عَمْرِو بْنِ الْحَارِثِ بْنِ عَبْدِ عَمْرِو بْنِ ( لُؤَيِّ بْنِ ) مَلَكَانَ فَلَمَّا تَمَادَوْا فِي الشَّرِّ، وَأَكْثَرُوا بِرَسُولِ اللَّهِ ﷺ الِاسْتِهْزَاءَ، أَنْزَلَ اللَّهُ تَعَالَى عَلَيْهِ فَاصْدَعْ بِمَا تُؤْمَرُ وَأَعْرِضْ عَنِ الْمُشْرِكِينَ إِنَّا كَفَيْنَاكَ الْمُسْتَهْزِئِينَ الَّذِينَ يَجْعَلُونَ مَعَ اللَّهِ إِلَهًا آخَرَ فَسَوْفَ يَعْلَمُونَ.
✧ Allah's sufficiency in the matter of the mockers Ibn Isḥāq said: The Messenger of Allah ﷺ remained upon the command of Allah, Exalted is He, patient and seeking reward, delivering sincere counsel to his people despite the denial, harm, and mockery he met from them. The chief mockers, as Yazīd b. Rūmān narrated to me from ʿUrwah b. al-Zubayr, were five men from their people, men of age and honor among their people. [The mockers of the Messenger from Banū Asad] From Banū Asad b. ʿAbd al-ʿUzzā b. Quṣayy b. Kilāb: al-Aswad b. al-Muṭṭalib b. Asad Abū Zamʿah. The Messenger of Allah ﷺ, as it has reached me, had supplicated against him because of the harm and mockery that reached him from him, saying: "O Allah, blind his sight and bereave him of his child." [The mockers of the Messenger from Banū Zuhrah] And from Banū Zuhrah b. Kilāb: al-Aswad b. ʿAbd Yaghūth b. Wahb b. ʿAbd Manāf b. Zuhrah. [The mockers of the Messenger from Makhzūm] And from Banū Makhzūm b. Yaqaẓah b. Murrah: al-Walīd b. al-Mughīrah b. ʿAbd Allāh b. ʿUmar b. Makhzūm. [The mockers of the Messenger from Sahm] And from Banū Sahm b. ʿAmr b. Huṣayṣ b. Kaʿb: al-ʿĀṣ b. Wāʾil b. Hishām. Ibn Hishām said: al-ʿĀṣ b. Wāʾil b. Hishām b. Suʿayd b. Sahm. [The mockers of the Messenger from Khuzāʿah] And from Banū Khuzāʿah: al-Ḥārith b. al-Ṭulāṭilah b. ʿAmr b. al-Ḥārith b. ʿAbd ʿAmr b. (Luʾayy b.) Malakān. When they persisted in evil and increased their mockery of the Messenger of Allah ﷺ, Allah, Exalted is He, sent down upon him: "Proclaim what you are commanded and turn away from the polytheists. Indeed, We are sufficient for you against the mockers, who set up another god with Allah; soon they will know."
Sirat Ibn Hisham 480No grade recorded
[ مَا أَصَابَ الْمُسْتَهْزِئِينَ ] قَالَ ابْنُ إسْحَاقَ: فَحَدَّثَنِي يَزِيدُ بْنُ رُومَانَ، عَنْ عُرْوَةَ بْنِ الزُّبَيْرِ، أَوْ غَيْرِهِ مِنْ الْعُلَمَاءِ: أَنَّ جِبْرِيلَ أَتَى رَسُولَ اللَّهِ ﷺ، وَهُمْ يَطُوفُونَ بِالْبَيْتِ، فَقَامَ وَقَامَ رَسُولُ اللَّهِ ﷺ إلَى جَنْبِهِ، فَمَرَّ بَهْ الْأَسْوَدُ بْنُ الْمُطَّلِبِ، فَرَمَى فِي وَجْهِهِ بِوَرَقَةِ خَضْرَاءَ، فَعَمِيَ. وَمَرَّ بَهْ الْأَسْوَدُ بْنُ عَبْدِ يَغُوثَ، فَأَشَارَ إلَى بَطْنِهِ، فَاسْتَسْقَى ( بَطْنُهُ ) فَمَاتَ مِنْهُ حَبَنًا وَمَرَّ بِهِ الْوَلِيدُ بْنُ الْمُغِيرَةِ، فَأَشَارَ إلَى أَثَرِ جُرْحٍ بِأَسْفَلِ كَعْبِ رِجْلِهِ، كَانَ أَصَابَهُ قَبْلَ ذَلِكَ بِسِنِينَ وَهُوَ يَجُرُّ سَبَلَهُ، وَذَلِكَ أَنَّهُ مَرَّ بِرَجُلِ مِنْ خُزَاعَةَ وَهُوَ يَرِيشُ نَبْلًا لَهُ، فَتَعَلَّقَ سَهْمٌ مِنْ نَبْلِهِ بِإِزَارِهِ، فَخَدَشَ فِي رِجْلِهِ ذَلِكَ الْخَدْشَ، وَلَيْسَ بِشَيْءِ، فَانْتَقَضَ بِهِ فَقَتَلَهُ. وَمَرَّ بَهْ الْعَاصُ بْنُ وَائِلٍ، فَأَشَارَ إلَى أَخْمَصِ رِجْلِهِ وَخَرَجَ عَلَى حِمَارٍ لَهُ يُرِيدُ الطَّائِفَ، فَرَبَضَ بِهِ عَلَى شُبَارِقَةٍ فَدَخَلَتْ فِي أَخْمَصِ رِجْلِهِ شَوْكَةٌ فَقَتَلَتْهُ. وَمَرَّ بِهِ الْحَارِثُ بْنُ الطُّلَاطِلَةِ، فَأَشَارَ إلَى رَأْسِهِ، فَامْتَخَضَ قَيْحًا، فَقَتَلَهُ
✧ [What befell the mockers] Ibn Isḥāq said: Yazīd b. Rūmān related to me, from ʿUrwah b. al-Zubayr, or another of the scholars: that Gabriel came to the Messenger of God ﷺ while they were circumambulating the House. He stood, and the Messenger of God ﷺ stood at his side. Al-Aswad b. al-Muṭṭalib passed by him, and he threw a green leaf in his face, and he became blind. Al-Aswad b. ʿAbd Yaghūth passed by him, and he pointed to his belly, and his belly became dropsical, so he died of dropsy. Al-Walīd b. al-Mughīrah passed by him, and he pointed to the trace of a wound on the lower part of the ankle of his foot, which he had received years before while dragging his robe; that was because he had passed by a man of Khuzāʿah while he was feathering arrows for him, and an arrow from his arrows caught on his waist-wrapper and scratched that scratch on his foot, which was nothing, but it broke open and killed him. Al-ʿĀṣ b. Wāʾil passed by him, and he pointed to the sole of his foot. He went out on a donkey of his, wanting to go to al-Ṭāʾif, and it made him lie down on a thorny plant, and a thorn entered the sole of his foot and killed him. Al-Ḥārith b. al-Ṭulāṭilah passed by him, and he pointed to his head, and it became filled with pus, and it killed him.