36. The emigration of the Messenger ﷺ

1. Sirat Ibn Hisham 558No grade recorded

   هِجْرَةُ الرَّسُولِ ﷺ [ تَأَخُّرُ عَلِيٍّ وَأَبِي بَكْرٍ فِي الْهِجْرَةِ ] وَأَقَامَ رَسُولُ اللَّهِ ﷺ بِمَكَّةَ بَعْدَ أَصْحَابِهِ مِنْ الْمُهَاجِرِينَ يَنْتَظِرُ أَنْ يُؤْذَنَ لَهُ فِي الْهِجْرَةِ، وَلَمْ يَتَخَلَّفْ مَعَهُ بِمَكَّةَ أَحَدٌ مِنْ الْمُهَاجِرِينَ إلَّا مَنْ حُبِسَ أَوْ فُتِنَ، إلَّا عَلِيُّ بْنُ أَبِي طَالِبٍ، وَأَبُو بَكْرِ بْنِ أَبِي قُحَافَةَ الصِّدِّيقُ ؓ، وَكَانَ أَبُو بَكْرٍ كَثِيرًا مَا يَسْتَأْذِنُ رَسُولَ اللَّهِ ﷺ فِي الْهِجْرَةِ، فَيَقُولُ لَهُ رَسُولُ اللَّهِ ﷺ: لَا تَعْجَلْ لَعَلَّ اللَّهَ يَجْعَلُ لَكَ صَاحِبًا فَيَطْمَعُ أَبُو بَكْرٍ أَنْ يَكُونَهُ.

   ✧ The emigration of the Messenger ﷺ [the delaying of ʿAlī and Abū Bakr in the emigration]: The Messenger of Allah ﷺ remained in Makkah after his companions among the emigrants, waiting for permission to be given to him to emigrate. No one of the emigrants stayed behind with him in Makkah except one who was detained or persecuted, except ʿAlī b. Abī Ṭālib and Abū Bakr b. Abī Quḥāfah al-Ṣiddīq ؓ. Abū Bakr used often to ask the Messenger of Allah ﷺ for permission to emigrate, but the Messenger of Allah ﷺ would say to him: "Do not be hasty; perhaps Allah will make for you a companion." So Abū Bakr hoped that it would be him.

2. Sirat Ibn Hisham 559No grade recorded

   [ اجْتِمَاعُ الْمَلَأِ مِنْ قُرَيْشٍ، وَتَشَاوُرُهُمْ فِي أَمْرِ الرَّسُولِ ﷺ ] قَالَ ابْنُ إسْحَاقَ: وَلَمَّا رَأَتْ قُرَيْشٌ أَنَّ رَسُولَ اللَّهِ ﷺ قَدْ صَارَتْ لَهُ شِيعَةٌ وَأَصْحَابٌ مِنْ غَيْرِهِمْ بِغَيْرِ بَلَدِهِمْ، وَرَأَوْا خُرُوجَ أَصْحَابِهِ مِنْ الْمُهَاجِرِينَ إلَيْهِمْ، عَرَفُوا أَنَّهُمْ قَدْ نَزَلُوا دَارًا، وَأَصَابُوا مِنْهُمْ مَنَعَةً، فَحَذِرُوا خُرُوجَ رَسُولِ اللَّهِ ﷺ إلَيْهِمْ، وَعَرَفُوا أَنَّهُمْ قَدْ أَجَمَعَ لِحَرْبِهِمْ. فَاجْتَمَعُوا لَهُ فِي دَارِ النَّدْوَةِ - وَهِيَ دَارُ قُصَيِّ بْنِ كِلَابٍ الَّتِي كَانَتْ قُرَيْشٌ لَا تَقْضِي أَمْرًا إلَّا فِيهَا - يَتَشَاوَرُونَ فِيهَا مَا يَصْنَعُونَ فِي أَمْرِ رَسُولِ اللَّهِ ﷺ، حَيْنَ خَافُوهُ. قَالَ ابْنُ إسْحَاقَ: فَحَدَّثَنِي مَنْ لَا أَتَّهِمُ مِنْ أَصْحَابِنَا، عَنْ عَبْدِ اللَّهِ بْنِ أَبِي نَجِيحٍ، عَنْ مُجَاهِدِ بْنِ جُبَيْرٍ أَبِي الْحَجَّاجِ، وَغَيْرِهِ مِمَّنْ لَا أَتَّهِمُ، عَنْ عَبْدِ اللَّهِ بْنِ عَبَّاسٍ ؓ قَالَ: لَمَّا أَجَمَعُوا لِذَلِكَ، وَاتَّعَدُوا أَنْ يَدْخُلُوا فِي دَارِ النَّدْوَةِ لِيَتَشَاوَرُوا فِيهَا فِي أَمْرِ رَسُولِ اللَّهِ ﷺ، غَدَوْا فِي الْيَوْمِ الَّذِي اتَّعَدُوا لَهُ، وَكَانَ ذَلِكَ الْيَوْمُ يُسَمَّى يَوْمَ الزَّحْمَةِ، فَاعْتَرَضَهُمْ إبْلِيسُ فِي هَيْئَةِ شَيْخٍ جَلِيلٍ، عَلَيْهِ بَتْلَةٌ، فَوَقَفَ عَلَى بَابِ الدَّارِ، فَلَمَّا رَأَوْهُ وَاقِفًا عَلَى بَابِهَا، قَالُوا: مَنْ الشَّيْخُ ؟ قَالَ: شَيْخٌ مِنْ أَهْلِ نَجْدٍ سَمِعَ بِاَلَّذِي اتَّعَدْتُمْ لَهُ، فَحَضَرَ مَعَكُمْ لِيَسْمَعَ مَا تَقُولُونَ، وَعَسَى أَنْ لَا يُعْدِمَكُمْ مِنْهُ رَأْيًا وَنُصْحًا، قَالُوا: أَجَلْ، فَادْخُلْ، فَدَخَلَ مَعَهُمْ، وَقَدْ اجْتَمَعَ فِيهَا أَشْرَافُ قُرَيْشٍ، مِنْ بَنِي عَبْدِ شَمْسٍ: عُتْبَةُ بْنُ رَبِيعَةَ، وَشَيْبَةُ بْنُ رَبِيعَةَ، وَأَبُو سُفْيَانَ بْنُ حَرْبٍ. وَمِنْ بَنِي نَوْفَلِ بْنِ عَبْدِ مَنَافٍ: طُعَيْمَةُ بْنُ عَدِيٍّ، وَجُبَيْرُ بْنُ مُطْعَمٍ، وَالْحَارِثُ بْنُ عَامِرِ بْنِ نَوْفَلٍ. وَمِنْ بَنِي عَبْدِ الدَّارِ بْنِ قُصَيٍّ: النَّضْرُ بْنُ الْحَارِثِ بْنِ كِلْدَةَ. وَمِنْ بَنِي أَسَدِ بْنِ عَبْدِ الْعُزَّى: أَبُو الْبَخْتَرِيِّ بْنُ هِشَامٍ، وَزَمْعَةُ بْنُ الْأَسْوَدِ بْنِ الْمُطَّلِبِ وَحَكِيمُ بْنُ حِزَامٍ. وَمِنْ بَنِي مَخْزُومٍ: أَبُو جَهْلِ بْنِ هِشَامٍ. وَمِنْ بَنِي سَهْمٍ: نُبَيْهٌ وَمُنَبِّهٌ ابْنَا الْحَجَّاجِ، وَمِنْ بَنِي جُمَحٍ: أُمَيَّةُ بْنُ خَلَفٍ، وَمَنْ كَانَ مَعَهُمْ وَغَيْرُهُمْ مِمَّنْ لَا يُعَدُّ مِنْ قُرَيْشٍ. فَقَالَ بَعْضُهُمْ لِبَعْضٍ: إنَّ هَذَا الرَّجُلَ قَدْ كَانَ مِنْ أَمْرِهِ مَا قَدْ رَأَيْتُمْ، فَإِنَّا وَاَللَّهِ مَا نَأْمَنُهُ عَلَى الْوُثُوبِ عَلَيْنَا فِيمَنْ قَدْ اتَّبَعَهُ مِنْ غَيْرِنَا، فَأَجْمِعُوا فِيهِ رَأْيًا. قَالَ: فَتَشَاوَرُوا. ثُمَّ قَالَ قَائِلٌ مِنْهُمْ: احْبِسُوهُ فِي الْحَدِيدِ، وَأَغْلِقُوا عَلَيْهِ بَابًا، ثُمَّ تَرَبَّصُوا بِهِ مَا أَصَابَ أَشْبَاهَهُ مِنْ الشُّعَرَاءِ الَّذِينَ كَانُوا قَبْلَهُ، زُهَيْرًا وَالنَّابِغَةَ، وَمَنْ مَضَى مِنْهُمْ، مِنْ هَذَا الْمَوْتِ، حَتَّى يُصِيبَهُ مَا أَصَابَهُمْ، فَقَالَ الشَّيْخُ النَّجْدِيُّ: لَا وَاَللَّهِ، مَا هَذَا لَكُمْ بِرَأْيٍ. وَاَللَّهِ لَئِنْ حَبَسْتُمُوهُ كَمَا تَقُولُونَ لَيَخْرُجَنَّ أَمْرُهُ مِنْ وَرَاءِ الْبَابِ الَّذِي أَغْلَقْتُمْ دُونَهُ إلَى أَصْحَابِهِ، فَلَأَوْشَكُوا أَنْ يَثِبُوا عَلَيْكُمْ، فَيَنْزِعُوهُ مِنْ أَيْدِيكُمْ، ثُمَّ يُكَاثِرُوكُمْ بِهِ، حَتَّى يَغْلِبُوكُمْ عَلَى أَمْرِكُمْ، مَا هَذَا لَكُمْ بِرَأْيٍ، فَانْظُرُوا فِي غَيْرِهِ، فَتَشَاوَرُوا. ثُمَّ قَالَ قَائِلٌ مِنْهُمْ: نُخْرِجُهُ مِنْ بَيْنِ أَظْهُرِنَا، فَنَنْفِيهِ مِنْ بِلَادِنَا، فَإِذَا أُخْرِجَ عَنَّا فَوَاَللَّهِ مَا نُبَالِي أَيْنَ ذَهَبَ، وَلَا حَيْثُ وَقَعَ، إذَا غَابَ عَنَّا وَفَرَغْنَا مِنْهُ، فَأَصْلَحْنَا أَمْرَنَا وَأَلْفَتْنَا كَمَا كَانَتْ. فَقَالَ الشَّيْخُ النَّجْدِيُّ: لَا وَاَللَّهِ، مَا هَذَا لَكُمْ بِرَأْيٍ، أَلَمْ تَرَوْا حُسْنَ حَدِيثِهِ، وَحَلَاوَةَ مَنْطِقِهِ، وَغَلَبَتِهِ عَلَى قُلُوبِ الرِّجَالِ بِمَا يَأْتِي بِهِ، وَاَللَّهِ لَوْ فَعَلْتُمْ ذَلِكَ مَا أَمِنْتُمْ أَنْ يَحِلَّ عَلَى حَيٍّ مِنْ الْعَرَبِ، فَيَغْلِبَ عَلَيْهِمْ بِذَلِكَ مِنْ قَوْلِهِ وَحَدِيثِهِ حَتَّى يُتَابِعُوهُ عَلَيْهِ، ثُمَّ يَسِيرُ بِهِمْ إلَيْكُمْ حَتَّى يَطَأَكُمْ بِهِمْ فِي بِلَادِكُمْ، فَيَأْخُذَ أَمْرَكُمْ مِنْ أَيْدِيكُمْ، ثُمَّ يَفْعَلَ بِكَمْ مَا أَرَادَ، دَبِّرُوا فِيهِ رَأْيًا غَيْرَ هَذَا. قَالَ: فَقَالَ أَبُو جَهْلِ بْنُ هِشَامٍ: وَاَللَّهِ إنَّ لِي فِيهِ لَرَأْيًا مَا أَرَاكُمْ وَقَعْتُمْ عَلَيْهِ بَعْدُ، قَالُوا: وَمَا هُوَ يَا أَبَا الْحَكَمِ ؟ قَالَ: أَرَى أَنْ نَأْخُذَ مِنْ كُلِّ قَبِيلَةٍ فَتًى شَابًّا جَلِيدًا نَسِيبًا وَسِيطًا فِينَا، ثُمَّ نُعْطِي كُلَّ فَتًى مِنْهُمْ سَيْفًا صَارِمًا، ثُمَّ يَعْمِدُوا إلَيْهِ، فَيَضْرِبُوهُ بِهَا ضَرْبَةَ رَجُلٍ وَاحِدٍ، فَيَقْتُلُوهُ، فَنَسْتَرِيحَ مِنْهُ. فَإِنَّهُمْ إذَا فَعَلُوا ذَلِكَ تَفَرَّقَ دَمُهُ فِي الْقَبَائِلِ جَمِيعًا، فَلَمْ يَقْدِرْ بَنُو عَبْدِ مَنَافٍ عَلَى حَرْبِ قَوْمِهِمْ جَمِيعًا، فَرَضُوا مِنَّا بِالْعَقْلِ، فَعَقَلْنَاهُ لَهُمْ. قَالَ: فَقَالَ الشَّيْخُ النَّجْدِيُّ: الْقَوْلُ مَا قَالَ الرَّجُلُ، هَذَا الرَّأْيُ الَّذِي لَا رَأْيَ غَيْرُهُ، فَتَفَرَّقَ الْقَوْمُ عَلَى ذَلِكَ وَهُمْ مُجْمِعُونَ لَهُ

   ✧ [The gathering of the chiefs of Quraysh and their consultation concerning the matter of the Messenger ﷺ] Ibn Isḥāq said: When Quraysh saw that the Messenger of God ﷺ had a party and companions other than themselves and outside their own land, and saw his companions, the emigrants, going out to them, they realized that they had settled in a home and had obtained protection among them. So they feared the departure of the Messenger of God ﷺ to them, and they knew that he had resolved to make war on them. They gathered concerning him in Dār al-Nadwah — the house of Quṣayy b. Kilāb where Quraysh did not decide any matter except in it — to consult one another about what they should do regarding the Messenger of God ﷺ, since they feared him. Ibn Isḥāq said: There related to me one of our companions whom I do not suspect, from ʿAbd Allāh b. Abī Najīḥ, from Mujāhid b. Jubayr Abū al-Ḥajjāj, and others whom I do not suspect, from ʿAbd Allāh b. ʿAbbās ؓ, who said: When they resolved upon that and agreed to enter Dār al-Nadwah to consult about the matter of the Messenger of God ﷺ, they went early on the day they had agreed upon. That day was called the Day of al-Zaḥmah. Iblīs presented himself to them in the form of a venerable old man, wearing a rough cloak, and stood at the door of the house. When they saw him standing at its door, they said, "Who is the old man?" He said, "An old man from the people of Najd who heard of what you have agreed to meet about, and has come with you to hear what you say. Perhaps I will not fail to offer you an opinion and counsel." They said, "Indeed. Enter." So he entered with them. There had gathered in it the nobles of Quraysh: from Banū ʿAbd Shams: ʿUtbah b. Rabīʿah, Shaybah b. Rabīʿah, and Abū Sufyān b. Ḥarb. From Banū Nawfal b. ʿAbd Manāf: Ṭuʿaymah b. ʿAdī, Jubayr b. Muṭʿim, and al-Ḥārith b. ʿĀmir b. Nawfal. From Banū ʿAbd al-Dār b. Quṣayy: al-Naḍr b. al-Ḥārith b. Kildah. From Banū Asad b. ʿAbd al-ʿUzzā: Abū al-Bakhtarī b. Hishām, Zamʿah b. al-Aswad b. al-Muṭṭalib, and Ḥakīm b. Ḥizām. From Banū Makhzūm: Abū Jahl b. Hishām. From Banū Sahm: Nubayh and Munabbih, the two sons of al-Ḥajjāj. From Banū Jumaḥ: Umayyah b. Khalaf, and those who were with them and others who are not counted among Quraysh. Some of them said to one another: "This man's affair has reached what you have seen. By God, we do not feel safe from him leaping upon us with those from other than us who have followed him. So agree upon a course of action concerning him." He said: So they consulted. Then one of them said: "Imprison him in irons, and lock a door upon him. Then wait for him to meet the same fate as those like him among the poets before him — Zuhayr and al-Nābighah and those of them who have passed away from such death — until what befell them befalls him." The Najdī old man said: "No, by God, this is not a sound plan for you. By God, if you imprison him as you say, his matter will surely go out from behind the door that you have shut upon him to his companions, and they will be on the verge of leaping upon you and snatching him from your hands. Then they will multiply against you because of him until they overpower you in your own affair. This is not a sound plan for you. Consider something else." So they consulted again. Then one of them said: "Let us drive him out from among us and banish him from our land. When he is expelled from us, by God, we do not care where he goes or where he settles, as long as he is absent from us and we are free of him. Then we can set our affairs right and restore our unity as it was." The Najdī old man said: "No, by God, this is not a sound plan for you. Have you not seen the excellence of his speech, the sweetness of his discourse, and his conquest of men's hearts with what he brings? By God, if you did that, you would not be safe from his descending upon some tribe of the Arabs and overcoming them with that — with his words and his discourse — until they follow him in it. Then he would march with them against you until he tramples you with them in your own land, seizes your affair from your hands, and then does to you whatever he wishes. Devise another plan for him besides this." He said: Then Abū Jahl b. Hishām said: "By God, I have a plan for him that I do not think you have yet hit upon." They said, "What is it, O Abā al-Ḥakam?" He said: "I think we should take from every tribe a young man, strong, well-born, and of middling rank among us. Then give each young man of them a sharp sword. Then let them go to him and strike him with them with the blow of one man, and kill him. Thus we would be rid of him. For if they do that, his blood will be scattered among all the tribes, and Banū ʿAbd Manāf will not be able to wage war against all their people. They will accept blood-money from us, and we will pay it for them." He said: The Najdī old man said: "The word is what the man said. This is the plan; there is no plan other than it." So the people dispersed upon that, having agreed upon it.

3. Sirat Ibn Hisham 560No grade recorded

   [ خُرُوجُ النَّبِيِّ ﷺ وَاسْتِخْلَافُهُ عَلِيًّا عَلَى فِرَاشِهِ ] فَأَتَى جِبْرِيلُ عَلَيْهِ السِّلَامُ رَسُولَ اللَّهِ ﷺ، فَقَالَ: لَا تَبِتْ هَذِهِ اللَّيْلَةَ عَلَى فِرَاشِكَ الَّذِي كُنْتَ تَبِيتُ عَلَيْهِ. قَالَ: فَلَمَّا كَانَتْ عَتَمَةٌ مِنْ اللَّيْلِ اجْتَمَعُوا عَلَى بَابِهِ يَرْصُدُونَهُ مَتَى يَنَامُ، فَيَثِبُونَ عَلَيْهِ، فَلَمَّا رَأَى رَسُولُ اللَّهِ ﷺ مَكَانَهُمْ، قَالَ لِعَلِيِّ بْنِ أَبِي طَالِبٍ: نَمْ عَلَى فِرَاشِي وَتَسَجَّ بِبُرْدِي هَذَا الْحَضْرَمِيِّ الْأَخْضَرِ، فَنَمْ فِيهِ، فَإِنَّهُ لَنْ يَخْلُصَ إلَيْكَ شَيْءٌ تَكْرَهُهُ مِنْهُمْ وَكَانَ رَسُولُ اللَّهِ ﷺ يَنَامُ فِي بُرْدِهِ ذَلِكَ إذَا نَامَ. قَالَ ابْنُ إسْحَاقَ: فَحَدَّثَنِي يَزِيدُ بْنُ زِيَادٍ، عَنْ مُحَمَّدِ بْنِ كَعْبٍ الْقُرَظِيِّ قَالَ: لَمَّا اجْتَمَعُوا لَهُ، وَفِيهِمْ أَبُو جَهْلِ بْنُ هِشَامٍ، فَقَالَ وَهُمْ عَلَى بَابِهِ: إنَّ مُحَمَّدًا يَزْعُمُ أَنَّكُمْ إنْ تَابَعْتُمُوهُ عَلَى أَمْرِهِ، كُنْتُمْ مُلُوكَ الْعَرَبِ وَالْعَجَمِ، ثُمَّ بُعِثْتُمْ مِنْ بَعْدِ مَوْتِكُمْ، فَجُعِلَتْ لَكُمْ جِنَانٌ كَجِنَانِ الْأُرْدُنِّ، وَإِنْ لَمْ تَفْعَلُوا كَانَ لَهُ فِيكُمْ ذَبْحٌ، ثُمَّ بُعِثْتُمْ مِنْ بَعْدِ مَوْتِكُمْ، ثُمَّ جُعِلَتْ لَكُمْ نَارٌ تُحْرَقُونَ فِيهَا. قَالَ: وَخَرَجَ عَلَيْهِمْ رَسُولُ اللَّهِ ﷺ، فَأَخَذَ حَفْنَةً مِنْ تُرَابٍ فِي يَدِهِ، ثُمَّ قَالَ أَنَا أَقُولُ ذَلِكَ، أَنْتَ أَحَدُهُمْ. وَأَخَذَ اللَّهُ تَعَالَى عَلَى أَبْصَارِهِمْ عَنْهُ، فَلَا يَرَوْنَهُ، فَجَعَلَ يَنْثُرُ ذَلِكَ التُّرَابَ عَلَى رُءُوسِهِمْ وَهُوَ يَتْلُو هَؤُلَاءِ الْآيَاتِ مِنْ يس: يس وَالْقُرْآنِ الْحَكِيمِ إِنَّكَ لَمِنَ الْمُرْسَلِينَ عَلَى صِرَاطٍ مُسْتَقِيمٍ تَنْزِيلَ الْعَزِيزِ الرَّحِيمِ إلَى قَوْلِهِ: فَأَغْشَيْنَاهُمْ فَهُمْ لَا يُبْصِرُونَ حَتَّى فَرَغَ رَسُولُ اللَّهِ ﷺ مِنْ هَؤُلَاءِ الْآيَاتِ وَلَمْ يَبْقَ مِنْهُمْ رَجُلٌ إلَّا وَقَدْ وَضَعَ عَلَى رَأْسِهِ تُرَابًا، ثُمَّ انْصَرَفَ إلَى حَيْثُ أَرَادَ أَنْ يَذْهَبَ، فَأَتَاهُمْ آتٍ مِمَّنْ لَمْ يَكُنْ مَعَهُمْ، فَقَالَ: مَا تَنْتَظِرُونَ هَاهُنَا ؟ قَالُوا: مُحَمَّدًا؛ قَالَ: خَيَّبَكُمْ اللَّهُ قَدْ وَاَللَّهِ خَرَجَ عَلَيْكُمْ مُحَمَّدٌ، ثُمَّ مَا تَرَكَ مِنْكُمْ رَجُلًا إلَّا وَقَدْ وَضَعَ عَلَى رَأْسِهِ تُرَابًا، وَانْطَلَقَ لِحَاجَتِهِ، أَفَمَا تَرَوْنَ مَا بِكُمْ ؟ قَالَ: فَوَضَعَ كُلُّ رَجُلٍ مِنْهُمْ يَدَهُ عَلَى رَأْسِهِ، فَإِذَا عَلَيْهِ تُرَابٌ، ثُمَّ جَعَلُوا يَتَطَلَّعُونَ فَيَرَوْنَ عَلِيًّا عَلَى الْفِرَاشِ مُتَسَجِّيًا بِبُرْدِ رَسُولِ اللَّهِ ﷺ، فَيَقُولُونَ: وَاَللَّهِ إنَّ هَذَا لَمُحَمَّدٌ نَائِمًا، عَلَيْهِ بُرْدُهُ. فَلَمْ يَبْرَحُوا كَذَلِكَ حَتَّى أَصْبَحُوا فَقَامَ عَلِيٌّ ؓ عَنْ الْفِرَاشِ فَقَالُوا: وَاَللَّهِ لَقَدْ كَانَ صَدَقَنَا الَّذِي حَدَّثَنَا

   ✧ [The going forth of the Prophet ﷺ and his leaving ʿAlī behind in his bed] Jibrīl ﷺ came to the Messenger of Allah ﷺ and said: Do not spend this night on your bed on which you used to sleep. He said: When a part of the night had passed, they gathered at his door watching for him so that when he slept they would pounce upon him. When the Messenger of Allah ﷺ saw their place, he said to ʿAlī b. Abī Ṭālib: Sleep on my bed and cover yourself with this green Ḥaḍramī cloak of mine, and sleep in it, for nothing you dislike from them will reach you. And the Messenger of Allah ﷺ used to sleep in that cloak of his when he slept. Ibn Isḥāq said: Yazīd b. Ziyād narrated to me, from Muḥammad b. Kaʿb al-Quraẓī, who said: When they gathered for him, and among them was Abū Jahl b. Hishām, he said while they were at his door: Muḥammad claims that if you follow him in his affair, you will be kings of the Arabs and the non-Arabs, then you will be raised after your death and gardens like the gardens of Jordan will be made for you; and if you do not, he will have slaughter among you, then you will be raised after your death, and then a fire will be made for you in which you will burn. He said: The Messenger of Allah ﷺ came out upon them, took a handful of dust in his hand, then said: I say that—you are one of them. And Allah, exalted is He, took hold of their sight away from him, so they did not see him. He began to scatter that dust upon their heads while reciting these verses from Yā Sīn: Yā Sīn. By the wise Qurʾān, indeed you are among the messengers, on a straight path, a revelation of the Mighty, the Merciful, up to His saying: And We have covered them, so they do not see—until the Messenger of Allah ﷺ finished these verses, and there did not remain among them a man but that he had placed dust upon his head. Then he went away to where he intended to go. Someone who had not been with them came to them and said: What are you waiting for here? They said: Muḥammad. He said: May Allah disappoint you! By Allah, Muḥammad came out upon you, then he did not leave a man among you but that he placed dust upon his head, and he went off for his need. Do you not see what is upon you? He said: Each man of them put his hand on his head, and there was dust upon it. Then they began to peer and saw ʿAlī on the bed, covered with the cloak of the Messenger of Allah ﷺ, and they said: By Allah, this is Muḥammad sleeping, with his cloak upon him. They did not cease thus until morning came, then ʿAlī ؓ rose from the bed, and they said: By Allah, the one who told us was truthful.

4. Sirat Ibn Hisham 561No grade recorded

   [ مَا نَزَلَ مِنْ الْقُرْآنِ فِي تَرَبُّصِ الْمُشْرِكِينَ بِالنَّبِيِّ ] قَالَ ابْنُ إسْحَاقَ: وَكَانَ مِمَّا أَنْزَلَ اللَّهُ عَزَّ وَجَلَّ مِنْ الْقُرْآنِ فِي ذَلِكَ الْيَوْمِ، وَمَا كَانُوا أَجْمَعُوا لَهُ: وَإِذْ يَمْكُرُ بِكَ الَّذِينَ كَفَرُوا لِيُثْبِتُوكَ أَوْ يَقْتُلُوكَ أَوْ يُخْرِجُوكَ وَيَمْكُرُونَ وَيَمْكُرُ اللَّهُ وَاللَّهُ خَيْرُ الْمَاكِرِينَ وَقَوْلِ اللَّهِ عَزَّ وَجَلَّ: أَمْ يَقُولُونَ شَاعِرٌ نَتَرَبَّصُ بِهِ رَيْبَ الْمَنُونِ قُلْ تَرَبَّصُوا فَإِنِّي مَعَكُمْ مِنَ الْمُتَرَبِّصِينَ قَالَ ابْنُ هِشَامٍ: الْمَنُونُ: الْمَوْتُ. وَرَيْبُ الْمَنُونِ: مَا يَرِيبُ وَيَعْرِصُ مِنْهَا. قَالَ أَبُو ذُؤَيْبٍ الهُذَليُّ: أَمِنْ الْمَنُونِ وَرَيْبِهَا تَتَوَجَّعُ وَالدَّهْرُ لَيْسَ بِمُعْتِبٍ مَنْ يَجْزَعُ وَهَذَا الْبَيْتُ فِي قَصِيدَةٍ لَهُ. قَالَ ابْنُ إسْحَاقَ: وَأَذِنَ اللَّهُ تَعَالَى لِنَبِيِّهِ ﷺ عِنْدَ ذَلِكَ فِي الْهِجْرَةِ

   ✧ [What was revealed of the Qurʾān concerning the polytheists' lying in wait for the Prophet] Ibn Isḥāq said: Among what God (mighty and glorious is He) revealed of the Qurʾān concerning that day, and what they had resolved to do to him, was: "And when those who disbelieve plot against you, to confine you, or to kill you, or to expel you; they plot, and God plots, and God is the best of plotters" (Q 8:30), and the saying of God (mighty and glorious is He): "Or do they say, 'He is a poet; we wait for him the misfortune of fate'? Say, 'Wait; I am with you among those who wait'" (Q 52:30–31). Ibn Hishām said: al-manūn is death; and rayb al-manūn is what disquiets and disturbs from it. Abū Dhuʾayb al-Hudhalī said: "Do you grieve at fate and its misfortunes, while time does not restore one who complains?" This verse is in an ode of his. Ibn Isḥāq said: At that, God (exalted is He) permitted His Prophet ﷺ to emigrate.

5. Sirat Ibn Hisham 562No grade recorded

   [ طَمَعُ أَبِي بَكْرٍ فِي أَنْ يَكُونَ صَاحِبَ النَّبِيِّ فِي الْهِجْرَةِ، وَمَا أَعَدَّ لِذَلِكَ ] قَالَ ابْنُ إسْحَاقَ: وَكَانَ أَبُو بَكْرٍ ؓ رَجُلًا ذَا مَالٍ، فَكَانَ حَيْنَ اسْتَأْذَنَ رَسُولَ اللَّهِ ﷺ فِي الْهِجْرَةِ، فَقَالَ لَهُ رَسُولُ اللَّهِ ﷺ: لَا تَعْجَلْ، لَعَلَّ اللَّهَ يَجِدُ لَكَ صَاحِبًا، قَدْ طَمِعَ بِأَنْ يَكُونَ رَسُولُ اللَّهِ ﷺ، إنَّمَا يَعْنِي نَفْسَهُ، حَيْنَ قَالَ لَهُ ذَلِكَ، فَابْتَاعَ رَاحِلَتَيْنِ، فَاحْتَبَسَهُمَا فِي دَارِهِ، يَعْلِفُهُمَا إعْدَادًا لِذَلِكَ

   ✧ [Abū Bakr's hope to be the companion of the Prophet in the emigration, and what he prepared for that] Ibn Isḥāq said: Abū Bakr ؓ was a man of wealth. When he asked permission from the Messenger of Allah ﷺ to emigrate, the Messenger of Allah ﷺ said to him, "Do not hasten; perhaps Allah will find a companion for you." He hoped that the Messenger of Allah ﷺ meant himself when he said that to him, so he bought two riding camels and kept them in his house, feeding them in preparation for that.

6. Sirat Ibn Hisham 563No grade recorded

   [ حَدِيثُ هِجْرَتِهِ ﷺ إلَى الْمَدِينَةِ ] قَالَ ابْنُ إسْحَاقَ: فَحَدَّثَنِي مَنْ لَا أَتَّهِمُ، عَنْ عُرْوَةَ بْنِ الزُّبَيْرِ، عَنْ عَائِشَةَ أُمِّ الْمُؤْمِنِينَ أَنَّهَا قَالَتْ: كَانَ لَا يُخْطِئُ رَسُولُ اللَّهِ ﷺ أَنْ يَأْتِيَ بَيْتَ أَبِي بَكْرٍ أَحَدَ طَرَفَيْ النَّهَارِ، إمَّا بُكْرَةً، وَإِمَّا عَشِيَّةً، حَتَّى إذَا كَانَ الْيَوْمُ الَّذِي أُذِنَ فِيهِ لِرَسُولِ اللَّهِ ﷺ فِي الْهِجْرَةِ، وَالْخُرُوجِ مِنْ مَكَّةَ مِنْ بَيْنِ ظَهْرَيْ قَوْمِهِ، أَتَانَا رَسُولُ اللَّهِ ﷺ بِالْهَاجِرَةِ، فِي سَاعَةٍ كَانَ لَا يَأْتِي فِيهَا. قَالَتْ: فَلَمَّا رَآهُ أَبُو بَكْرٍ، قَالَ: مَا جَاءَ رَسُولُ اللَّهِ ﷺ هَذِهِ السَّاعَةَ إلَّا لِأَمْرٍ حَدَثَ. قَالَتْ: فَلَمَّا دَخَلَ، تَأَخَّرَ لَهُ أَبُو بَكْرٍ عَنْ سَرِيرِهِ، فَجَلَسَ رَسُولُ اللَّهِ ﷺ، وَلَيْسَ عِنْدَ أَبِي بَكْرٍ إلَّا أَنَا وَأُخْتِي أَسَمَاءُ بِنْتُ أَبِي بَكْرٍ، فَقَالَ رَسُولُ اللَّهِ ﷺ: أَخْرِجْ عَنِّي مَنْ عِنْدَكَ؛ فَقَالَ: يَا رَسُولَ اللَّهِ، إنَّمَا هُمَا ابْنَتَايَ، وَمَا ذَاكَ ؟ فِدَاكَ أَبِي وَأُمِّي فَقَالَ: إنَّ اللَّهَ قَدْ أَذِنَ لِي فِي الْخُرُوجِ وَالْهِجْرَةِ. قَالَتْ: فَقَالَ أَبُو بَكْرٍ: الصُّحْبَةَ يَا رَسُولَ اللَّهِ، قَالَ: الصُّحْبَةَ. قَالَتْ: فَوَاَللَّهِ مَا شَعُرْتُ قَطُّ قَبْلَ ذَلِكَ الْيَوْمِ أَنَّ أَحَدًا يَبْكِي مِنْ الْفَرَحِ، حَتَّى رَأَيْتُ أَبَا بَكْرٍ يَبْكِي يَوْمئِذٍ، ثُمَّ قَالَ: يَا نَبِيَّ اللَّهِ، إنَّ هَاتَيْنِ رَاحِلَتَانِ قَدْ كُنْتُ أَعْدَدْتهمَا لِهَذَا. فَاسْتَأْجَرَا عَبْدَ اللَّهِ بْنَ أَرْقَطِ - رَجُلًا مِنْ بَنِي الدُّئَلِ بْنِ بَكْرٍ، وَكَانَتْ أُمُّهُ امْرَأَةً مِنْ بَنِي سَهْمِ بْنِ عَمْرٍو، وَكَانَ مُشْرِكًا - يَدُلُّهُمَا عَلَى الطَّرِيقِ، فَدَفَعَا إلَيْهِ رَاحِلَتَيْهِمَا، فَكَانَتَا عِنْدَهُ يَرْعَاهُمَا لِمِيعَادِهِمَا

   ✧ [ The account of his ﷺ emigration to Madinah ] Ibn Isḥāq said: Someone I do not suspect narrated to me, from ʿUrwah b. al-Zubayr, from ʿĀʾishah, the Mother of the Believers, that she said: The Messenger of Allah ﷺ did not fail to come to the house of Abū Bakr at one of the two ends of the day, either in the morning or in the evening, until the day on which permission was given to the Messenger of Allah ﷺ for the emigration and departure from Makkah from among his people. The Messenger of Allah ﷺ came to us at midday, at an hour in which he would not come. She said: When Abū Bakr saw him, he said: The Messenger of Allah ﷺ has not come at this hour except for some matter that has occurred. She said: When he entered, Abū Bakr moved back for him from his couch, and the Messenger of Allah ﷺ sat down. There was no one with Abū Bakr except me and my sister Asmāʾ bt. Abū Bakr. The Messenger of Allah ﷺ said: Send out from me those who are with you. He said: O Messenger of Allah, they are only my two daughters, and what is that? May my father and mother be your ransom. He said: Indeed Allah has given me permission to depart and emigrate. She said: Abū Bakr said: Companionship, O Messenger of Allah? He said: Companionship. She said: By Allah, I never felt before that day that anyone wept from joy, until I saw Abū Bakr weeping on that day. Then he said: O Prophet of Allah, these two riding camels I had prepared for this. So they hired ʿAbd Allah b. Arqaṭ – a man from Banū al-Duʾil b. Bakr, whose mother was a woman from Banū Sahm b. ʿAmr, and he was a polytheist – to guide them on the way. They handed over to him their two riding camels, and they remained with him, pasturing them until their appointed time.

7. Sirat Ibn Hisham 564No grade recorded

   [ مَنْ كَانَ يَعْلَمُ بِهِجْرَةِ الرَّسُولِ ﷺ ] قَالَ ابْنُ إسْحَاقَ: وَلَمْ يَعْلَمْ فِيمَا بَلَغَنِي، بِخُرُوجِ رَسُولِ اللَّهِ ﷺ أَحَدٌ، حَيْنَ خَرَجَ، إلَّا عَلِيُّ بْنُ أَبِي طَالِبٍ، وَأَبُو بَكْرٍ الصِّدِّيقُ، وَآلُ أَبِي بَكْرٍ. أَمَا عَلِيٌّ فَإِنَّ رَسُولَ اللَّهِ ﷺ - فِيمَا بَلَغَنِي - أَخْبَرَهُ بِخُرُوجِهِ، وَأَمَرَهُ أَنْ يَتَخَلَّفَ بَعْدَهُ بِمَكَّةَ، حَتَّى يُؤَدِّيَ عَنْ رَسُولِ اللَّهِ ﷺ الْوَدَائِعَ، الَّتِي كَانَتْ عِنْدَهُ لِلنَّاسِ، وَكَانَ رَسُولُ اللَّهِ ﷺ لَيْسَ بِمَكَّةَ أَحَدٌ عِنْدَهُ شَيْءٌ يُخْشَى عَلَيْهِ إلَّا وَضَعَهُ عِنْدَهُ، لِمَا يُعْلَمُ مِنْ صِدْقِهِ وَأَمَانَتِهِ ﷺ

   ✧ [Those who knew of the emigration of the Messenger ﷺ] Ibn Isḥāq said: As far as I have been informed, no one knew of the departure of the Messenger of God ﷺ when he departed except ʿAlī b. Abī Ṭālib, Abū Bakr al-Ṣiddīq, and the family of Abū Bakr. As for ʿAlī, the Messenger of God ﷺ — as far as I have been informed — told him of his departure and commanded him to stay behind in Makkah until he should return the trusts that were in his possession for the people. There was no one in Makkah who had anything to be feared for but placed it with the Messenger of God ﷺ, because of what was known of his truthfulness and trustworthiness ﷺ.

8. Sirat Ibn Hisham 565No grade recorded

   [ قِصَّةُ الرَّسُولِ ﷺ مَعَ أَبِي بَكْرٍ فِي الْغَارِ ] قَالَ ابْنُ إسْحَاقَ: فَلَمَّا أَجْمَعَ رَسُولُ اللَّهِ ﷺ الْخُرُوجَ، أَتَى أَبَا بَكْرِ بْنِ أَبِي قُحَافَةَ، فَخَرَجَا مِنْ خَوْخَةٍ لِأَبِي بَكْرٍ فِي ظَهْرِ بَيْتِهِ، ثُمَّ عَمَدَ إلَى غَارٍ بِثَوْرٍ - جَبَلٍ بِأَسْفَلِ مَكَّةَ - فَدَخَلَاهُ، وَأَمَرَ أَبُو بَكْرٍ ابْنَهُ عَبْدَ اللَّهِ بْنَ أَبِي بَكْرٍ أَنْ يَتَسَمَّعَ لَهُمَا مَا يَقُولُ النَّاسُ فِيهِمَا نَهَارَهُ، ثُمَّ يَأْتِيهِمَا إذَا أَمْسَى بِمَا يَكُونُ فِي ذَلِكَ الْيَوْمِ مِنْ الْخَبَرِ؛ وَأَمَرَ عَامِرَ بْنَ فُهَيْرَةَ مَوْلَاهُ أَنْ يَرْعَى غَنَمَهُ نَهَارَهُ، ثُمَّ يُرِيحُهَا عَلَيْهِمَا، يَأْتِيهِمَا إذَا أَمْسَى فِي الْغَارِ. وَكَانَتْ أَسَمَاءُ بِنْتُ أَبِي بَكْرٍ تَأْتِيهِمَا مِنْ الطَّعَامِ إذَا أَمْسَتْ بِمَا يُصْلِحُهُمَا. قَالَ ابْنُ هِشَامٍ: وَحَدَّثَنِي بَعْضُ أَهْلِ الْعِلْمِ، أَنَّ الْحَسَنَ بْنَ أَبِي الْحَسَنِ الْبَصْرِيَّ قَالَ: انْتَهَى رَسُولُ اللَّهِ ﷺ وَأَبُو بَكْرٍ إلَى الْغَارِ لَيْلًا، فَدَخَلَ أَبُو بَكْرٍ ؓ قَبْلَ رَسُولِ اللَّهِ ﷺ، فَلَمَسَ الْغَارَ، لِيَنْظُرَ أَفِيهِ سَبُعٌ أَوْ حَيَّةٌ، يَقِي رَسُولَ اللَّهِ ﷺ بِنَفْسِهِ

   ✧ [The story of the Messenger ﷺ with Abū Bakr in the cave] Ibn Isḥāq said: When the Messenger of Allah ﷺ resolved to leave, he came to Abū Bakr b. Abī Quḥāfah, and they both went out through a small door in the back of Abū Bakr's house. Then he made for a cave in Thawr, a mountain at the lower part of Makkah, and they entered it. Abū Bakr ordered his son ʿAbdallāh b. Abī Bakr to listen during the day to what people were saying about them, then to come to them when evening fell with the news of that day; and he ordered ʿĀmir b. Fuhayrah, his freedman, to pasture his sheep during the day, then to rest them near them, coming to them when evening fell in the cave. Asmāʾ bt. Abī Bakr used to bring them food when evening fell, with what would set them aright. Ibn Hishām said: Some of the people of knowledge related to me that al-Ḥasan b. Abī al-Ḥasan al-Baṣrī said: The Messenger of Allah ﷺ and Abū Bakr reached the cave at night. Abū Bakr ؓ entered before the Messenger of Allah ﷺ, and he felt around the cave to see whether it contained a beast or a snake, protecting the Messenger of Allah ﷺ with his own person.

9. Sirat Ibn Hisham 566No grade recorded

   [ ابْنَا أَبِي بَكْرٍ وَابْنِ فُهَيْرَةَ يَقُومُونَ بِشُؤُونِ الرَّسُولِ وَصَاحِبِهِ وَهُمَا فِي الْغَارِ ] قَالَ ابْنُ إسْحَاقَ: فَأَقَامَ رَسُولُ اللَّهِ ﷺ فِي الْغَارِ ثَلَاثًا وَمَعَهُ أَبُو بَكْرٍ وَجَعَلَتْ قُرَيْشٌ فِيهِ حَيْنَ فَقَدُوهُ مِئَةَ نَاقَةٍ، لِمَنْ يَرُدُّهُ عَلَيْهِمْ. وَكَانَ عَبْدُ اللَّهِ بْنُ أَبِي بَكْرٍ يَكُونُ فِي قُرَيْشٍ نَهَارَهُ مَعَهُمْ، يَسْمَعُ مَا يَأْتَمِرُونَ بِهِ، وَمَا يَقُولُونَ فِي شَأْنِ رَسُولِ اللَّهِ ﷺ وَأَبِي بَكْرٍ، ثُمَّ يَأْتِيهِمَا إذَا أَمْسَى فَيُخْبِرُهُمَا الْخَبَرَ. وَكَانَ عَامِرُ بْنُ فُهَيْرَةَ، مَوْلَى أَبِي بَكْرٍ ؓ، يَرْعَى فِي رَعْيَانِ أَهْلِ مَكَّةَ، فَإِذَا أَمْسَى أَرَاحَ عَلَيْهِمَا غَنَمَ أَبِي بَكْرٍ، فَاحْتَلَبَا وَذَبَحَا، فَإِذَا عَبْدُ اللَّهِ بْنُ أَبِي بَكْرٍ غَدَا مِنْ عِنْدِهِمَا إلَى مَكَّةَ، اتَّبَعَ عَامِرُ بْنُ فُهَيْرَةَ أَثَرَهُ بِالْغَنَمِ حَتَّى يُعَفِّي عَلَيْهِ، حَتَّى إذَا مَضَتْ الثَّلَاثُ، وَسَكَنَ عَنْهُمَا النَّاسُ أَتَاهُمَا صَاحِبُهُمَا الَّذِي اسْتَأْجَرَاهُ بِبَعِيرَيْهِمَا وَبَعِيرٍ لَهُ، وَأَتَتْهُمَا أَسَمَاءُ بِنْتُ أَبِي بَكْرٍ ؓ بِسُفْرَتِهِمَا، وَنَسِيَتْ أَنْ تَجْعَلَ لَهَا عِصَامًا فَلَمَّا ارْتَحَلَا ذَهَبَتْ لِتُعَلِّقَ السُّفْرَةَ، فَإِذَا لَيْسَ لَهَا عِصَامٌ، فَتَحِلُّ نِطَاقَهَا فَتَجْعَلُهُ عِصَامًا، ثُمَّ عَلَّقَتْهَا بِهِ. [ سَبَبُ تَسْمِيَةِ أَسْمَاءَ بِذَاتِ النِّطَاقِ ] فَكَانَ يُقَالُ لِأَسْمَاءِ بِنْتِ أَبِي بَكْرٍ: ذَاتُ النِّطَاقِ، لِذَلِكَ. قَالَ ابْنُ هِشَامٍ: وَسَمِعْتُ غَيْرَ وَاحِدٍ مِنْ أَهْلِ الْعِلْمِ يَقُولُ: ذَاتُ النِّطَاقَيْنِ. وَتَفْسِيرُهُ: أَنَّهَا لَمَّا أَرَادَتْ أَنْ تُعَلِّقَ السُّفْرَةَ شَقَّتْ نِطَاقَهَا بِاثْنَيْنِ، فَعَلَّقَتْ السُّفْرَةَ بِوَاحِدٍ، وَانْتَطَقَتْ بِالْآخَرِ. [ أَبُو بَكْرٍ يُقَدِّمُ رَاحِلَةً لِلرَّسُولِ ﷺ ] قَالَ ابْنُ إسْحَاقَ: فَلَمَّا قَرَّبَ أَبُو بَكْرٍ، ؓ، الرَّاحِلَتَيْنِ إلَى رَسُولِ اللَّهِ ﷺ، قَدَّمَ لَهُ أَفَضْلَهُمَا، ثُمَّ قَالَ: ارْكَبْ، فِدَاكَ أَبِي وَأُمِّي؛ فَقَالَ رَسُولُ اللَّهِ ﷺ: إنِّي لَا أَرْكَبُ بَعِيرًا لَيْسَ لِي؛ قَالَ: فَهِيَ لَكَ يَا رَسُولَ اللَّهِ، بِأَبِي أَنْتَ وَأُمِّي، قَالَ: لَا، وَلَكِنْ مَا الثَّمَنُ الَّذِي ابْتَعْتهَا بِهِ ؟ قَالَ: كَذَا وَكَذَا، قَالَ: قَدْ أَخَذْتهَا بِهِ؛ قَالَ: هِيَ لَكَ يَا رَسُولَ اللَّهِ. فَرَكِبَا وَانْطَلَقَا وَأَرْدَفَ أَبُو بَكْرٍ الصِّدِّيقُ ؓ عَامِرَ بْنَ فُهَيْرَةَ مَوْلَاهُ خَلْفَهُ، لِيَخْدِمَهُمَا فِي الطَّرِيقِ

   ✧ [The two sons of Abū Bakr and Ibn Fuhayrah attending to the needs of the Messenger and his companion while they were in the cave] Ibn Isḥāq said: The Messenger of Allah ﷺ stayed in the cave for three nights, and Abū Bakr was with him. When Quraysh missed him, they offered a hundred camels for anyone who brought him back to them. ʿAbd Allāh b. Abī Bakr would spend his days among Quraysh, listening to what they were plotting and what they said concerning the Messenger of Allah ﷺ and Abū Bakr; then he would come to the two of them when evening fell and tell them the news. ʿĀmir b. Fuhayrah, the mawlā of Abū Bakr ؓ, would graze among the flocks of the people of Makkah, and when evening fell he would bring Abū Bakr's sheep to the two of them, and they would milk and slaughter. When ʿAbd Allāh b. Abī Bakr left them in the morning for Makkah, ʿĀmir b. Fuhayrah would follow his tracks with the sheep until he had effaced them. When the three nights had passed and the people had calmed down concerning them, their companion whom they had hired with their two camels and a camel of his own came to them, and Asmāʾ bt. Abī Bakr ؓ brought them their travelling provisions. She had forgotten to make a strap for them, and when they departed she went to hang up the provision bag, but it had no strap; so she undid her girdle and made it a strap, then hung it with it. [The reason Asmāʾ was called Dhāt al-Niṭāq] For that reason Asmāʾ bt. Abī Bakr was called Dhāt al-Niṭāq. Ibn Hishām said: I heard more than one of the people of knowledge say: Dhāt al-Niṭāqayn. Its explanation is that when she wanted to hang up the provision bag, she split her girdle in two: she hung the bag with one part and girded herself with the other. [Abū Bakr offers a riding camel to the Messenger ﷺ] Ibn Isḥāq said: When Abū Bakr ؓ brought the two riding camels near to the Messenger of Allah ﷺ, he presented the better of the two to him, then said: Mount, may my father and mother be your ransom. The Messenger of Allah ﷺ said: I will not ride a camel that is not mine. He said: It is yours, O Messenger of Allah, may my father and mother be your ransom. He said: No, but what was the price for which you bought it? He said: Such-and-such. He said: I have taken it for that price. He said: It is yours, O Messenger of Allah. So they mounted and departed, and Abū Bakr al-Ṣiddīq ؓ seated ʿĀmir b. Fuhayrah, his mawlā, behind him to serve them on the way.

10. Sirat Ibn Hisham 567No grade recorded

    [ ضَرْبُ أَبِي جَهْلٍ لِأَسْمَاءِ ] قَالَ ابْنُ إسْحَاقَ: فَحُدِّثْتُ عَنْ أَسْمَاءَ بِنْتِ أَبِي بَكْرٍ أَنَّهَا قَالَتْ: لَمَّا خَرَجَ رَسُولُ اللَّهِ ﷺ وَأَبُو بَكْرٍ ؓ، أَتَانَا نَفَرٌ مِنْ قُرَيْشٍ، فِيهِمْ أَبُو جَهْلِ بْنِ هِشَامٍ، فَوَقَفُوا عَلَى بَابِ أَبِي بَكْرٍ، فَخَرَجْتُ إلَيْهِمْ، فَقَالُوا: أَيْنَ أَبُوكَ يَا بِنْتَ أَبِي بَكْرٍ ؟ قَالَتْ: قُلْتُ: لَا أَدْرِي وَاَللَّهِ أَيْنَ أَبِي ؟ قَالَتْ: فَرَفَعَ أَبُو جَهْلٍ يَدَهُ، وَكَانَ فَاحِشًا خَبِيثًا، فَلَطَمَ خَدِّي لَطْمَةً طُرِحَ مِنْهَا قُرْطِي

    ✧ Ibn Isḥāq said: I was told on the authority of Asmāʾ bt. Abī Bakr that she said: When the Messenger of God ﷺ and Abū Bakr ؓ departed, a group of Quraysh came to us, among them Abū Jahl b. Hishām. They stopped at Abū Bakr’s door, so I went out to them. They said, “Where is your father, O daughter of Abū Bakr?” She said: I said, “By God, I do not know where my father is.” She said: Abū Jahl raised his hand—and he was foul and wicked—and slapped my cheek with a blow that knocked off my earring.

11. Sirat Ibn Hisham 568No grade recorded

    [ خَبَرُ الْهَاتِفِ مِنْ الْجِنِّ عَنْ طَرِيقِ الرَّسُولِ ﷺ فِي هِجْرَتِهِ ] قَالَتْ: ثُمَّ انْصَرَفُوا. فَمَكَثْنَا ثَلَاثَ لَيَالٍ. وَمَا نَدْرِي أَيْنَ وَجْهُ رَسُولِ اللَّهِ ﷺ، حَتَّى أَقْبَلَ رَجُلٌ مِنْ الْجِنِّ مِنْ أَسْفَلِ مَكَّةَ، يَتَغَنَّى بِأَبْيَاتٍ مِنْ شَعَرِ غِنَاءِ الْعَرَبِ، وَإِنَّ النَّاسَ لَيَتْبَعُونَهُ، يَسْمَعُونَ صَوْتَهُ وَمَا يَرَوْنَهُ، حَتَّى خَرَجَ مِنْ أَعَلَى مَكَّةَ وَهُوَ يَقُولُ:: جَزَى اللَّهُ رَبُّ النَّاسِ خَيْرَ جَزَائِهِ رَفِيقَيْنِ حَلَّا خَيْمَتَيْ أُمِّ مَعْبَدِ هُمَا نَزَلَا بِالْبَرِّ ثُمَّ تَرَوَّحَا فَأَفْلَحَ مَنْ أَمْسَى رَفِيقَ مُحَمَّدٍ لِيَهْنِ بَنِي كَعْبٍ مَكَانُ فَتَاتِهِمْ وَمَقْعَدُهَا لِلْمُؤْمِنَيْنِ بِمَرْصَدِ [ نَسَبُ أُمِّ مَعْبَدٍ ] قَالَ ابْنُ هِشَامٍ: أُمُّ مَعْبَدٍ بِنْتُ كَعْبٍ، امْرَأَةٌ مِنْ بَنِي كَعْبٍ، مِنْ خُزَاعَةَ. وَقَوْلُهُ حَلَّا خَيْمَتَيْ، وهُمَا نَزَلَا بِالْبَرِّ ثُمَّ تَرَوَّحَا عَنْ غَيْرِ ابْنِ إسْحَاقَ. قَالَ ابْنُ إسْحَاقَ: قَالَتْ أَسْمَاءُ بِنْتُ أَبِي بَكْرٍ ؓ: فَلَمَّا سَمِعْنَا قَوْلَهُ، عَرَفْنَا حَيْثُ وَجْهُ رَسُولِ اللَّهِ ﷺ، وَأَنَّ وَجْهَهُ إلَى الْمَدِينَةِ وَكَانُوا أَرْبَعَةً: رَسُولُ اللَّهِ ﷺ، وَأَبُو بَكْرٍ الصِّدِّيقُ ؓ، وَعَامِرُ بْنُ فُهَيْرَةَ مَوْلَى أَبِي بَكْرٍ، وَعَبْدُ اللَّهِ بْنُ أَرْقَطَ دَلِيلُهُمَا. قَالَ ابْنُ هِشَامٍ: وَيُقَالُ: عَبْدُ اللَّهِ بْنُ أُرَيْقِطٍ

    ✧ [The report of the jinn caller about the route of the Messenger ﷺ in his emigration] She said: Then they departed. We remained three nights, not knowing where the Messenger of Allah ﷺ had gone, until a man from the jinn came from the lower part of Makkah, chanting verses of the poetry sung by the Arabs. The people followed him, hearing his voice but not seeing him, until he emerged from the upper part of Makkah, saying: May Allah, Lord of the people, reward with the best of His reward two companions who alighted at the two tents of Umm Maʿbad. They halted at the desert, then went on in the evening; so may he prosper who spent the evening as the companion of Muhammad. May it bode well for Banū Kaʿb the place of their young woman and her seat as a lookout for the believers. [The lineage of Umm Maʿbad] Ibn Hishām said: Umm Maʿbad bt. Kaʿb, a woman of Banū Kaʿb, of Khuzāʿah. His saying "they alighted at the two tents" and "they halted at the desert, then went on in the evening" is from someone other than Ibn Isḥāq. Ibn Isḥāq said: Asmāʾ bt. Abī Bakr ؓ said: When we heard his words, we knew where the Messenger of Allah ﷺ had gone, and that his destination was Madinah. They were four: the Messenger of Allah ﷺ, Abū Bakr al-Ṣiddīq ؓ, ʿĀmir b. Fuhayrah, the mawlā of Abū Bakr, and ʿAbd Allāh b. Arqaṭ, their guide. Ibn Hishām said: It is also said: ʿAbd Allāh b. Urayqiṭ.

12. Sirat Ibn Hisham 569No grade recorded

    [ أَبُو قُحَافَةَ وَأَسْمَاءُ بَعْدَ هِجْرَةِ أَبِي بَكْرٍ ] قَالَ ابْنُ إسْحَاقَ: فَحَدَّثَنِي يَحْيَى بْنُ عَبَّادِ بْنِ عَبْدِ اللَّهِ بْنِ الزُّبَيْرِ أَنَّ أَبَاهُ عَبَّادًا حَدَّثَهُ عَنْ جَدَّتِهِ أَسْمَاءَ بِنْتِ أَبِي بَكْرٍ، قَالَتْ: لَمَّا خَرَجَ رَسُولُ اللَّهِ ﷺ، وَخَرَجَ أَبُو بَكْرٍ مَعَهُ، احْتَمَلَ أَبُو بَكْرٍ مَالَهُ كُلَّهُ، وَمَعَهُ خَمْسَةُ آلَافِ دِرْهَمٍ أَوْ سِتَّةُ آلَافٍ، فَانْطَلَقَ بِهَا مَعَهُ. قَالَتْ: فَدَخَلَ عَلَيْنَا جَدِّي أَبُو قُحَافَةَ، وَقَدْ ذَهَبَ بَصَرُهُ، فَقَالَ: وَاَللَّهِ إنِّي لَا أَرَاهُ قَدْ فَجَعَكُمْ بِمَالِهِ مَعَ نَفْسِهِ. قَالَتْ: قُلْتُ: كَلَّا يَا أَبَتِ إنَّهُ قَدْ تَرَكَ لَنَا خَيْرًا كَثِيرًا. قَالَتْ: فَأَخَذْتُ أَحْجَارًا فَوَضَعْتهَا فِي كُوَّةٍ فِي الْبَيْتِ الَّذِي كَانَ أَبِي يَضَعُ مَالَهُ فِيهَا، ثُمَّ وَضَعْتُ عَلَيْهَا ثَوْبًا، ثُمَّ أَخَذْتُ بِيَدِهِ، فَقُلْتُ: يَا أَبَتِ، ضَعْ يَدَكَ عَلَى هَذَا الْمَالِ. قَالَتْ: فَوَضَعَ يَدَهُ عَلَيْهِ، فَقَالَ: لَا بَأْسَ، إذَا كَانَ تَرَكَ لَكُمْ هَذَا فَقَدْ أَحْسَنَ، وَفِي هَذَا بَلَاغٌ لَكُمْ. وَلَا وَاَللَّهِ مَا تَرَكَ لَنَا شَيْئًا وَلَكِنِّي أَرَدْتُ أَنْ أُسَكِّنَ الشَّيْخَ بِذَلِكَ

    ✧ [Abū Quḥāfah and Asmāʾ after the emigration of Abū Bakr] Ibn Isḥāq said: Yaḥyā b. ʿAbbād b. ʿAbd Allāh b. al-Zubayr related to me that his father ʿAbbād related to him from his grandmother Asmāʾ bt. Abī Bakr, who said: When the Messenger of God ﷺ departed, and Abū Bakr departed with him, Abū Bakr took all his wealth, which was five thousand dirhams or six thousand, and went off with it. She said: My grandfather Abū Quḥāfah, who had lost his sight, came in to us and said, "By God, I think he has distressed you by taking his wealth with him." She said: I said, "Not at all, father; he has left us much good." She said: I took some stones and placed them in a recess in the house where my father used to put his wealth, then I covered them with a cloth, then I took his hand and said, "Father, put your hand on this wealth." She said: He put his hand on it and said, "It is no matter; if he left you this, he has done well, and in this there is enough for you." But by God, he left us nothing; I only wanted to reassure the old man with that.

13. Sirat Ibn Hisham 570No grade recorded

    [ سُرَاقَةُ وَرُكُوبُهُ فِي أَثَرِ الرَّسُولِ ﷺ ] قَالَ ابْنُ إسْحَاقَ: وَحَدَّثَنِي الزُّهْرِيُّ أَنَّ عَبْدَ الرَّحْمَنِ بْنَ مَالِكِ بْنِ جُعْشُمٍ حَدَّثَهُ. عَنْ أَبِيهِ، عَنْ عَمِّهِ سُرَاقَةَ بْنِ مَالِكِ بْنِ جُعْشُمٍ، قَالَ: لَمَّا خَرَجَ رَسُولُ اللَّهِ ﷺ مِنْ مَكَّةَ مُهَاجِرًا إلَى الْمَدِينَةِ، جَعَلَتْ قُرَيْشٌ فِيهِ مِئَةَ نَاقَةٍ لِمَنْ رَدَّهُ عَلَيْهِمْ. قَالَ: فَبَيْنَا أَنَا جَالِسٌ فِي نَادِي قَوْمِي إذْ أَقْبَلَ رَجُلٌ مِنَّا، حَتَّى وَقَفَ عَلَيْنَا، فَقَالَ: وَاَللَّهِ لَقَدْ رَأَيْتُ رَكْبَهُ ثَلَاثَةً مَرُّوا عَلَيَّ آنِفًا، إنِّي لَأَرَاهُمْ مُحَمَّدًا وَأَصْحَابَهُ، قَالَ: فَأَوْمَأْتُ إلَيْهِ بِعَيْنِي: أَنْ اُسْكُتْ، ثُمَّ قُلْتُ: إنَّمَا هُمْ بَنُو فُلَانٍ، يَبْتَغُونَ ضَالَّةً لَهُمْ، قَالَ: لَعَلَّهُ، ثُمَّ سَكَتَ. قَالَ: ثُمَّ مَكَثْتُ قَلِيلًا، ثُمَّ قُمْتُ فَدَخَلْتُ بَيْتِي، ثُمَّ أَمَرْتُ بِفَرَسِي، فَقُيِّدَ لِي إلَى بَطْنِ الْوَادِي، وَأَمَرْتُ بِسِلَاحِي، فَأُخْرِجَ لِي مِنْ دُبُرِ حُجْرَتِي، ثُمَّ أَخَذْتُ قِدَاحِي الَّتِي أَسَتَقْسِمُ بِهَا، ثُمَّ انْطَلَقْتُ، فَلَبِسْتُ لَأْمَتِي، ثُمَّ أَخَرَجْتُ قِدَاحِي، فَاسْتَقْسَمْتُ بِهَا، فَخَرَجَ السَّهْمُ الَّذِي أَكْرَهُ لَا يَضُرُّهُ. قَالَ: وَكُنْتُ أَرْجُو أَنْ أَرُدَّهُ عَلَى قُرَيْشٍ، فَآخُذَ الْمِئَةَ النَّاقَةِ. قَالَ: فَرَكِبْتُ عَلَى أَثَرِهِ، فَبَيْنَمَا فَرَسِي يَشْتَدُّ بِي عَثَرَ بِي، فَسَقَطْتُ عَنْهُ. قَالَ: فَقُلْتُ: مَا هَذَا ؟ قَالَ: ثُمَّ أَخَرَجْتُ قِدَاحِي فَاسْتَقْسَمْتُ بِهَا، فَخَرَجَ السَّهْمُ الَّذِي أَكْرَهُ لَا يَضُرُّهُ. قَالَ: فَأَبَيْتُ إلَّا أَنْ أَتَّبِعَهُ. قَالَ: فَرَكِبْتُ فِي أَثَرِهِ، فَبَيْنَا فَرَسِي يَشْتَدُّ بِي، عَثَرَ بِي، فَسَقَطْتُ عَنْهُ. قَالَ: فَقُلْتُ: مَا هَذَا ؟، قَالَ: ثُمَّ أَخَرَجْتُ قِدَاحِي فَاسْتَقْسَمْتُ بِهَا فَخَرَجَ السَّهْمُ الَّذِي أَكْرَهُ لَا يَضُرُّهُ، قَالَ: فَأَبَيْتُ إلَّا أَنْ أَتَّبِعَهُ، فَرَكِبْتُ فِي أَثَرِهِ. فَلَمَّا بَدَا لِي الْقَوْمُ وَرَأَيْتهمْ، عَثَرَ بِي فَرَسِي، فَذَهَبَتْ يَدَاهُ فِي الْأَرْضِ، وَسَقَطْتُ عَنْهُ، ثُمَّ انْتَزَعَ يَدَيْهِ مِنْ الْأَرْضِ، وَتَبِعَهُمَا دُخَانٌ كَالْإِعْصَارِ. قَالَ: فَعَرَفْتُ حَيْنَ رَأَيْتُ ذَلِكَ أَنَّهُ قَدْ مُنِعَ مِنِّي، وَأَنَّهُ ظَاهِرٌ. قَالَ: فَنَادَيْتُ الْقَوْمَ: فَقُلْتُ: أَنَا سُرَاقَةُ بْنُ جُعْشُمٍ: اُنْظُرُونِي أُكَلِّمْكُمْ، فَوَاَللَّهِ لَا أَرَيْبُكُمْ، وَلَا يَأْتِيكُمْ مِنِّي شَيْءٌ تَكْرَهُونَهُ. قَالَ: فَقَالَ رَسُولُ اللَّهِ ﷺ لِأَبِي بَكْرٍ: قُلْ لَهُ: وَمَا تَبْتَغِي مِنَّا ؟ قَالَ: فَقَالَ ذَلِكَ أَبُو بَكْرٍ، قَالَ: قُلْتُ: تَكْتُبُ لِي كِتَابًا يَكُونُ آيَةً بَيْنِي وَبَيْنَكَ. قَالَ: اُكْتُبْ لَهُ يَا أَبَا بَكْرٍ

    ✧ [Surāqah and his riding in pursuit of the Messenger ﷺ] Ibn Isḥāq said: al-Zuhrī narrated to me that ʿAbd al-Raḥmān b. Mālik b. Juʿshum narrated to him, from his father, from his paternal uncle Surāqah b. Mālik b. Juʿshum, who said: When the Messenger of God ﷺ left Makkah as an emigrant to Madinah, Quraysh set a reward of a hundred she-camels for anyone who brought him back to them. He said: While I was sitting in the assembly of my people, a man from among us came up and stood before us and said: By God, I have just seen three riders pass by me; I think they were Muḥammad and his companions. He said: I gestured to him with my eye to be silent. Then I said: They are only the sons of so-and-so, looking for a stray camel of theirs. He said: Perhaps. Then he fell silent. He said: Then I waited a little, then I got up and entered my house. Then I ordered my horse to be brought and it was tethered for me at the bottom of the valley. I ordered my weapons and they were brought out to me from behind my chamber. Then I took my divining arrows with which I sought omens, and I set off. I put on my armor, then I took out my arrows and sought omens with them, and the arrow that I disliked came out: "it will not harm him." He said: I was hoping to bring him back to Quraysh and take the hundred she-camels. He said: So I rode in pursuit of him. While my horse was galloping with me, it stumbled and I fell off it. He said: I said: What is this? He said: Then I took out my arrows and sought omens with them, and the arrow that I disliked came out: "it will not harm him." He said: But I insisted on following him. He said: So I rode in pursuit of him. While my horse was galloping with me, it stumbled and I fell off it. He said: I said: What is this? He said: Then I took out my arrows and sought omens with them, and the arrow that I disliked came out: "it will not harm him." He said: But I insisted on following him, so I rode in pursuit of him. When the group appeared to me and I saw them, my horse stumbled, its forelegs sank into the ground, and I fell off it. Then it pulled its forelegs out of the ground, and they were followed by a smoke like a whirlwind. He said: When I saw that, I knew that he had been protected from me, and that he would prevail. He said: I called out to the group: I am Surāqah b. Juʿshum: wait for me so that I may speak to you. By God, I will not cause you any harm, and nothing you dislike will come to you from me. He said: The Messenger of God ﷺ said to Abū Bakr: Tell him: What do you seek from us? He said: Abū Bakr said that to him. I said: Write for me a document that will be a sign between me and you. He said: Write it for him, O Abū Bakr.

14. Sirat Ibn Hisham 571No grade recorded

    [ إسْلَامُ سُرَاقَةَ ] ( قَالَ ): فَكَتَبَ لِي كِتَابًا فِي عَظْمٍ، أَوْ فِي رُقْعَةٍ، أَوْ فِي خَزَفَةٍ، ثُمَّ أَلْقَاهُ إلَيَّ، فَأَخَذَتْهُ، فَجَعَلْتُهُ فِي كِنَانَتِي، ثُمَّ رَجَعْتُ، فَسَكَتُّ فَلَمْ أَذْكُرْ شَيْئًا مِمَّا كَانَ حَتَّى إذَا كَانَ فَتْحُ مَكَّةَ عَلَى رَسُولِ اللَّهِ ﷺ، وَفَرَغَ مِنْ حُنَيْنٍ وَالطَّائِفِ، خَرَجْتُ وَمَعِي الْكِتَابَ لَأَلْقَاهُ، فَلَقِيتُهُ بِالْجِعْرَانَةِ. قَالَ: فَدَخَلْتُ فِي كَتِيبَةٍ مِنْ خَيْلِ الْأَنْصَارِ. قَالَ: فَجَعَلُوا يَقْرَعُونَنِي بِالرِّمَاحِ وَيَقُولُونَ: إلَيْكَ ( إلَيْكَ )، مَاذَا تُرِيدُ ؟ قَالَ: فَدَنَوْتُ مِنْ رَسُولِ اللَّهِ ﷺ وَهُوَ عَلَى نَاقَتِهِ، وَاَللَّهِ لَكَأَنِّي أَنْظُرُ إلَى سَاقِهِ فِي غَرْزِهِ كَأَنَّهَا جُمَّارَةٌ. قَالَ: فَرَفَعْتُ يَدِي بِالْكِتَابِ، ثُمَّ قُلْتُ: يَا رَسُولَ اللَّهِ، هَذَا كِتَابُكَ ( لِي )، أَنَا سُرَاقَةُ بْنُ جُعْشُمٍ، قَالَ: فَقَالَ رَسُولُ اللَّهِ ﷺ: يَوْمُ وَفَاءٍ وَبِرٍّ، ادْنُهْ. قَالَ: فَدَنَوْتُ مِنْهُ، فَأَسْلَمْتُ. ثُمَّ تَذَكَّرْتُ شَيْئًا أَسْأَلُ رَسُولَ اللَّهِ ﷺ عَنْهُ فَمَا أَذْكُرُهُ، إلَّا أَنِّي قُلْتُ: يَا رَسُولَ اللَّهِ، الضَّالَّةُ مِنْ الْإِبِلِ تَغْشَى حِيَاضِي، وَقَدْ مَلَأْتهَا لِإِبِلِي، هَلْ لِي مِنْ أَجْرٍ فِي أَنْ أَسْقِيَهَا ؟ قَالَ: نَعَمْ، فِي كُلِّ ذَاتِ كَبِدٍ حَرَّى أَجْرٌ قَالَ: ثُمَّ رَجَعْتُ إلَى قَوْمِي، فَسُقْتُ إلَى رَسُولِ اللَّهِ ﷺ صَدَقَتِي

    ✧ [The Conversion of Surāqah] (He said): He wrote for me a document on a bone, or on a patch, or on a potsherd, then threw it to me. I took it and placed it in my quiver, then returned. I kept silent and mentioned nothing of what had happened until the conquest of Makkah by the Messenger of God ﷺ, and he had finished with Ḥunayn and al-Ṭāʾif. I went out with the document to meet him, and I met him at al-Jiʿrānah. He said: I entered among a squadron of the Anṣār's cavalry. He said: They began striking me with their spears and saying, 'Away with you! Away with you! What do you want?' He said: I drew near to the Messenger of God ﷺ while he was on his she-camel. By God, it was as if I were looking at his shin in his stirrup, as if it were a palm pith. He said: I raised my hand with the document and said, 'O Messenger of God, this is your document to me. I am Surāqah b. Juʿshum.' He said: The Messenger of God ﷺ said, 'A day of fulfillment and righteousness. Draw near.' He said: I drew near to him and became a Muslim. Then I remembered something I wanted to ask the Messenger of God ﷺ about, but I do not remember it now, except that I said, 'O Messenger of God, stray camels come to my watering troughs, which I have filled for my own camels. Is there any reward for me if I give them water?' He said, 'Yes, in every living creature with a moist liver there is a reward.' He said: Then I returned to my people and sent my ṣadaqah to the Messenger of God ﷺ.

15. Sirat Ibn Hisham 572No grade recorded

    [ تَصْوِيبُ نَسَبِ عَبْدِ الرَّحْمَنِ الْجُعْشُمِيِّ ] قَالَ ابْنُ هِشَامٍ: عَبْدُ الرَّحْمَنِ بْنُ الْحَارِثِ بْنِ مَالِكِ بْنِ جُعْشُمٍ

    ✧ [Correction of the lineage of ʿAbd al-Raḥmān al-Juʿshumī] Ibn Hishām said: ʿAbd al-Raḥmān b. al-Ḥārith b. Mālik b. Juʿshum.

16. Sirat Ibn Hisham 573No grade recorded

    [ طَرِيقُهُ ﷺ فِي هِجْرَتِهِ ] قَالَ ابْنُ إسْحَاقَ: فَلَمَّا خَرَجَ بِهِمَا دَلِيلُهُمَا عَبْدُ اللَّهِ بْنُ أَرْقَطَ، سَلَكَ بِهِمَا أَسْفَلَ مَكَّةَ، ثُمَّ مَضَى بِهِمَا عَلَى السَّاحِلِ، حَتَّى عَارَضَ الطَّرِيقَ أَسْفَلَ مِنْ عُسْفَانَ، ثُمَّ سَلَكَ بِهِمَا عَلَى أَسْفَلِ أَمَجَ، ثُمَّ اسْتَجَازَ بِهِمَا، حَتَّى عَارَضَ بِهِمَا الطَّرِيقَ، بَعْدَ أَنْ أَجَازَ قُدَيْدًا، ثُمَّ أَجَازَ بِهِمَا مِنْ مَكَانِهِ ذَلِكَ، فَسَلَكَ بِهِمَا الْخَرَّارَ، ثُمَّ سَلَكَ بِهِمَا ثَنِيَّةَ الْمَرَّةِ، ثُمَّ سَلَكَ بِهِمَا لِقْفا. قَالَ ابْنُ هِشَامٍ: وَيُقَالُ، لَفْتَا. قَالَ مَعْقِلُ بْنُ خُوَيْلِدٍ الْهُذَلِيُّ:: نَزِيعًا مُحْلِبًا مِنْ أَهْلِ لَفْتٍ لِحَيٍّ بَيْنَ أَثْلَةَ وَالنِّحَامِ قَالَ ابْنُ إسْحَاقَ: ثُمَّ أَجَازَ بِهِمَا مَدْلَجَةَ لِقْفٍ ثُمَّ اسْتَبْطَنَ بِهِمَا مَدْلَجَةَ مَحَاجَّ - وَيُقَالُ: مِجَاجٍ، فِيمَا قَالَ ابْنُ هِشَامٍ - ثُمَّ سَلَكَ بِهِمَا مَرْجِحَ مَحَاجَّ، ثُمَّ تَبَطَّنَ بِهِمَا مَرْجِحَ مِنْ ذِي الْغَضْوَيْنِ - قَالَ ابْنُ هِشَامٍ: وَيُقَالُ: الْعُضْوَيْنِ - ثُمَّ بَطْنَ ذِي كَشْرٍ، ثُمَّ أَخَذَ بِهِمَا عَلَى الْجَدَاجِدِ، ثُمَّ عَلَى الْأَجْرَدِ، ثُمَّ سَلَكَ بِهِمَا ذَا سَلَمٍ، مِنْ بَطْنِ أَعْدَاءِ مَدْلِجَةٍ تِعْهِنِ، ثُمَّ عَلَى الْعَبَابِيدِ. قَالَ ابْنُ هِشَامٍ: وَيُقَالُ: الْعَبَابِيبُ، وَيُقَالُ: الْعِثْيَانَةَ. يُرِيدُ: الْعَبَابِيبَ قَالَ ابْنُ إسْحَاقَ: ثُمَّ أَجَازَ بِهِمَا الْفَاجَّةَ، وَيُقَالُ: الْقَاحَّةُ، فِيمَا قَالَ ابْنُ هِشَامٍ. قَالَ ابْنُ هِشَامٍ: ثُمَّ هَبَطَ بِهِمَا الْعَرْجَ، وَقَدْ أَبْطَأَ عَلَيْهِمَا بَعْضُ ظَهْرِهِمْ، فَحَمَلَ رَسُولَ اللَّهِ ﷺ رَجُلٌ مِنْ أَسْلَمَ، يُقَالُ لَهُ: أَوْسُ بْنُ حُجْرٍ، عَلَى جَمَلٍ لَهُ - يُقَالُ لَهُ: ابْنُ الرِّدَاءِ - إلَى الْمَدِينَةِ، وَبَعَثَ مَعَهُ غُلَامًا لَهُ، يُقَالُ لَهُ: مَسْعُودُ بْنُ هُنَيْدَةَ، ثُمَّ خَرَجَ بِهِمَا دَلِيلُهُمَا مِنْ الْعَرَجِ، فَسَلَكَ بِهِمَا ثَنِيَّةَ الْعَائِرِ، عَنْ يَمِينِ رَكُوبَةٍ - وَيُقَالُ: ثَنِيَّةُ الْغَائِرِ، فِيمَا قَالَ ابْنُ هِشَامٍ - حَتَّى هَبَطَ بِهِمَا بَطْنَ رِئْمٍ، ثُمَّ قَدِمَ بِهِمَا قُبَاءٍ، عَلَى بَنِي عَمْرِو بْنِ عَوْفٍ، لِاثْنَتَيْ عَشْرَةَ لَيْلَةٍ خَلَتْ مِنْ شَهْرِ رَبِيعٍ الْأَوَّلِ يَوْمَ الِاثْنَيْنِ، حِينَ اشْتَدَّ الضَّحَاءُ، وَكَادَتْ الشَّمْسُ تَعْتَدِلُ

    ✧ His ﷺ route in his emigration. Ibn Isḥāq said: When their guide ʿAbd Allāh b. Arqaṭ went forth with them, he took them below Makkah, then proceeded with them along the coast until he crossed the road below ʿUsfān, then took them below Amaj, then led them across until he crossed with them the road after passing Qudayd, then crossed with them from that place of his and took them through al-Kharrār, then took them through Thaniyyat al-Murrah, then took them through Liqfā. Ibn Hishām said: It is also said Laftā. Maʿqil b. Khuwaylid al-Hudhalī said: A stranger making his mother’s kin weep, from the people of Laft, for a tribe between Athlah and al-Niḥām. Ibn Isḥāq said: Then he crossed with them Madlajat Liqf, then took them inward by Madlajat Maḥājj—and it is said Mijāj, according to Ibn Hishām—then took them through Marjīḥ Maḥājj, then took them inward by Marjīḥ from Dhū al-Ghaḍwayn—Ibn Hishām said: It is also said al-ʿUḍwayn—then Baṭn Dhī Kashr, then he went with them over al-Jadājid, then over al-Ajrad, then took them through Dhā Salam from Baṭn Aʿdāʾ Madlijat Tiʿhin, then over al-ʿAbābīd. Ibn Hishām said: It is also said al-ʿAbābīb, and it is said al-ʿIthyānah, meaning al-ʿAbābīb. Ibn Isḥāq said: Then he crossed with them al-Fājjah—and it is said al-Qāḥḥah, according to Ibn Hishām. Ibn Hishām said: Then he descended with them to al-ʿArj. Some of their mounts had become slow for them, so a man of Aslam called Aws b. Ḥujr carried the Messenger of God ﷺ on a camel of his called Ibn al-Ridāʾ to Madinah, and sent with him a servant of his called Masʿūd b. Hunaydah. Then their guide went forth with them from al-ʿArj and took them through Thaniyyat al-ʿĀʾir, to the right of Rakūbah—and it is said Thaniyyat al-Ghāʾir, according to Ibn Hishām—until he descended with them to Baṭn Riʾm, then brought them to Qubāʾ, to the Banū ʿAmr b. ʿAwf, on Monday when twelve nights had passed of the month of Rabīʿ al-Awwal, when the forenoon had grown intense and the sun had almost reached its height.

17. Sirat Ibn Hisham 574No grade recorded

    [ قُدُومُهُ ﷺ قُبَاءَ ] قَالَ ابْنُ إسْحَاقَ: فَحَدَّثَنِي مُحَمَّدُ بْنُ جَعْفَرِ بْنِ الزُّبَيْرِ، عَنْ عُرْوَةَ بْنِ الزُّبَيْرِ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ عُوَيْمِرِ بْنِ سَاعِدَةَ، قَالَ: حَدَّثَنِي رِجَالٌ مِنْ قَوْمِي مِنْ أَصْحَابِ رَسُولِ اللَّهِ ﷺ، قَالُوا: لَمَّا سَمِعْنَا بِمَخْرَجِ رَسُولِ اللَّهِ ﷺ مِنْ مَكَّةَ، وَتَوَكَّفْنَا قُدُومَهُ، كُنَّا نَخْرُجُ إذَا صَلَّيْنَا الصُّبْحَ، إلَى ظَاهِرِ حَرَّتِنَا نَنْتَظِرُ رَسُولَ اللَّهِ ﷺ، فَوَاَللَّهِ مَا نَبْرَحُ حَتَّى تَغْلِبَنَا الشَّمْسُ عَلَى الظِّلَالِ فَإِذَا لَمْ نَجِدْ ظِلًّا دَخَلْنَا، وَذَلِكَ فِي أَيَّامٍ حَارَّةٍ. حَتَّى إذَا كَانَ الْيَوْمُ الَّذِي قَدِمَ فِيهِ رَسُولُ اللَّهِ ﷺ، جَلَسْنَا كَمَا كُنَّا نَجْلِسُ، حَتَّى إذَا لَمْ يَبْقَ ظِلٌّ دَخَلْنَا بُيُوتَنَا، وَقَدِمَ رَسُولُ اللَّهِ ﷺ حَيْنَ دَخَلْنَا الْبُيُوتَ، فَكَانَ أَوَّلُ مَنْ رَآهُ رَجُلٌ مِنْ الْيَهُودِ، وَقَدْ رَأَى مَا كُنَّا نَصْنَعُ، وَأَنَّا نَنْتَظِرُ قُدُومَ رَسُولِ اللَّهِ ﷺ عَلَيْنَا، فَصَرَخَ بِأَعْلَى صَوْتِهِ: يَا بَنِي قَيْلَةَ، هَذَا جَدُّكُمْ قَدْ جَاءَ. قَالَ: فَخَرَجْنَا إلَى رَسُولِ اللَّهِ ﷺ، وَهُوَ فِي ظِلِّ نَخْلَةٍ، وَمَعَهُ أَبُو بَكْرٍ ؓ فِي مِثْلِ سِنِّهِ، وَأَكْثَرُنَا لَمْ يَكُنْ رَأَى رَسُولَ اللَّهِ ﷺ قَبْلَ ذَلِكَ، وَرَكِبَهُ النَّاسُ وَمَا يَعْرِفُونَهُ مِنْ أَبِي بَكْرٍ، حَتَّى زَالَ الظِّلُّ عَنْ رَسُولِ اللَّهِ ﷺ، فَقَامَ أَبُو بَكْرٍ فَأَظَلَّهُ بِرِدَائِهِ، فَعَرَفْنَاهُ عِنْدَ ذَلِكَ

    ✧ [His ﷺ arrival at Qubāʾ] Ibn Isḥāq said: Muḥammad b. Jaʿfar b. al-Zubayr narrated to me, from ʿUrwah b. al-Zubayr, from ʿAbd al-Raḥmān b. ʿUwaymir b. Sāʿidah, who said: Men from my people among the Companions of the Messenger of God ﷺ narrated to me, saying: When we heard of the Messenger of God ﷺ’s departure from Makkah, and we eagerly awaited his arrival, we would go out after praying the morning prayer to the edge of our ḥarrah, waiting for the Messenger of God ﷺ. By God, we would not leave until the sun overpowered us over the shadows; when we found no shade, we would enter, and that was during hot days. Until the day on which the Messenger of God ﷺ arrived, we sat as we used to sit, until when no shade remained, we entered our houses. The Messenger of God ﷺ arrived just as we entered the houses. The first one to see him was a man from the Jews, who had seen what we used to do and that we were waiting for the arrival of the Messenger of God ﷺ upon us. So he shouted at the top of his voice: “O Banū Qaylah, this is your great one, he has come!” He said: So we went out to the Messenger of God ﷺ while he was in the shade of a palm tree, and with him was Abū Bakr ؓ, of similar age to him. Most of us had not seen the Messenger of God ﷺ before that. The people crowded around him, and they did not distinguish him from Abū Bakr, until the shade moved away from the Messenger of God ﷺ. Then Abū Bakr stood up and shaded him with his cloak, and then we recognized him.

18. Sirat Ibn Hisham 575No grade recorded

    [ مَنَازِلُهُ ﷺ بقُباءٍ ] قَالَ ابْنُ إسْحَاقَ: فَنَزَلَ رَسُولُ اللَّهِ ﷺ - فِيمَا يَذْكُرُونَ - عَلَى كُلْثُومِ بْنِ هِدْمٍ، أَخِي بَنِي عَمْرِو بْنِ عَوْفٍ، ثُمَّ أَحَدِ بَنِي عُبَيْدٍ: وَيُقَالُ: بَلْ نَزَلَ عَلَى سَعْدِ بْنِ خَيْثمةَ. وَيَقُولُ مَنْ يَذْكُرُ أَنَّهُ نَزَلَ عَلَى كُلْثُومِ بْنِ هِدْمٍ: إنَّمَا كَانَ رَسُولُ اللَّهِ ﷺ إذَا خَرَجَ مِنْ مَنْزِلِ كُلْثُومِ بْنِ هِدْمٍ جَلَسَ لِلنَّاسِ فِي بَيْتِ سَعْدِ بْنِ خَيْثمةَ وَذَلِكَ أَنَّهُ كَانَ عَزَبًا لَا أَهْلَ لَهُ، وَكَانَ مَنْزِلُ الْأَعْزَابِ مِنْ أَصْحَابِ رَسُولِ اللَّهِ ﷺ مِنْ الْمُهَاجِرِينَ، فَمِنْ هُنَالِكَ يُقَالُ: نَزَلَ عَلَى سَعْدِ بْنِ خَيْثمةَ، وَكَانَ يُقَالُ لِبَيْتِ سَعْدِ بْنِ خَيْثمةَ: بَيْتُ الْأَعْزَابِ. فَاَللَّهُ أَعْلَمُ أَيُّ ذَلِكَ كَانَ، كُلًّا قَدْ سَمِعْنَا. [ مَنْزِلُ أَبِي بَكْرٍ بقُباءٍ ] وَنَزَلَ أَبُو بَكْرٍ الصِّدِّيقُ ؓ عَلَى خُبَيْبِ بْنِ إِسَافٍ، أَحَدِ بَنِي الْحَارِثِ الْخَزْرَجَ بِالسُّنْحِ. وَيَقُولُ قَائِلٌ: كَانَ مَنْزِلُهُ عَلَى خَارِجَةَ بْنِ زَيْدِ بْنِ أَبِي زُهَيْرٍ، أَخِي بَنِي الْحَارِثِ بْنِ الْخَزْرَجِ. [ مَنْزِلُ عَلِيِّ بْنِ أَبِي طَالِبٍ بقُباءٍ ] وَأَقَامَ عَلِيُّ بْنُ أَبِي طَالِبٍ عَلَيْهِ السِّلَامُ بِمَكَّةَ ثَلَاثَ لَيَالٍ وَأَيَّامِهَا، حَتَّى أَدَّى عَنْ رَسُولِ اللَّهِ ﷺ الْوَدَائِعَ الَّتِي كَانَتْ عِنْدَهُ لِلنَّاسِ، حَتَّى إذَا فَرَغَ مِنْهَا، لَحِقَ بِرَسُولِ اللَّهِ ﷺ، فَنَزَلَ مَعَهُ عَلَى كُلْثُومِ بْنِ هِدْمٍ. [ ابْنُ حُنَيْفٍ وَتَكْسِيرُهُ الْأَصْنَامَ ] فَكَانَ عَلِيُّ بْنُ أَبِي طَالِبٍ، وَإِنَّمَا كَانَتْ إقَامَتُهُ بقُباءٍ لَيْلَةً أَوْ لَيْلَتَيْنِ يَقُولُ: كَانَتْ بقُباءٍ امْرَأَةٌ لَا زَوْجَ لَهَا، مُسْلِمَةٌ. قَالَ: فَرَأَيْتُ إنْسَانًا يَأْتِيهَا مِنْ جَوْفِ اللَّيْلِ، فَيَضْرِبُ عَلَيْهَا بَابَهَا، فَتَخْرَجُ إلَيْهِ فَيُعْطِيَهَا شَيْئًا مَعَهُ فَتَأْخُذَهُ. قَالَ: فَاسْتَرَبْتُ بِشَأْنِهِ، فَقُلْتُ لَهَا: يَا أَمَةَ اللَّهِ، مَنْ هَذَا الرَّجُلُ الَّذِي يَضْرِبُ عَلَيْكَ بَابَكَ كُلَّ لَيْلَةٍ، فَتَخْرُجِينَ إلَيْهِ فَيُعْطِيَكَ شَيْئًا لَا أَدْرِي مَا هُوَ، وَأَنْتِ امْرَأَةٌ مُسْلِمَةٌ لَا زَوْجَ لَكَ ؟ قَالَتْ: هَذَا سَهْلُ بْنُ حُنَيْفِ بْنِ وَاهِبٍ قَدْ عَرَفَ أَنِّي امْرَأَةٌ لَا أَحَدَ لِي، فَإِذَا أَمْسَى عَدَا عَلَى أَوْثَانِ قَوْمِهِ فَكَسَّرَهَا، ثُمَّ جَاءَنِي بِهَا، فَقَالَ: احْتَطِبِي بِهَذَا، فَكَانَ عَلِيٌّ ؓ يَأْثُرُ ذَلِكَ مِنْ أَمْرِ سَهْلِ بْنِ حُنَيْفٍ، حَتَّى هَلَكَ عِنْدَهُ بِالْعِرَاقِ. قَالَ ابْنُ إسْحَاقَ: وَحَدَّثَنِي هَذَا، مِنْ حَدِيثِ عَلِيٍّ ؓ، هِنْدُ بْنُ سَعْدِ بْنِ سَهْلِ بْنِ حُنَيْفٍ، ؓ

    ✧ [His ﷺ halting places at Qubāʾ] Ibn Isḥāq said: The Messenger of God ﷺ, as they relate, alighted with Kulthūm b. Hidm, the brother of the Banū ʿAmr b. ʿAwf, then one of the Banū ʿUbayd; and it is said: rather, he alighted with Saʿd b. Khaythama. Those who relate that he alighted with Kulthūm b. Hidm say: The Messenger of God ﷺ, when he left Kulthūm b. Hidm's dwelling, sat with the people in the house of Saʿd b. Khaythama, and that because Saʿd was an unmarried man with no family of his own, and the dwelling of the unmarried men among the companions of the Messenger of God ﷺ from the Emigrants was there; hence it is said: he alighted with Saʿd b. Khaythama. And the house of Saʿd b. Khaythama was called the House of the Unmarried Men. God knows best which of the two it was; we have heard both accounts. [Abū Bakr's halting place at Qubāʾ] Abū Bakr al-Ṣiddīq ؓ alighted with Khubayb b. Isāf, one of the Banū al-Ḥārith al-Khazraj, at al-Sunḥ. And one says: his dwelling was with Khārija b. Zayd b. Abī Zuhayr, the brother of the Banū al-Ḥārith b. al-Khazraj. [ʿAlī b. Abī Ṭālib's halting place at Qubāʾ] And ʿAlī b. Abī Ṭālib, upon him be peace, remained in Makkah for three nights and their days, until he had delivered the trusts that were with him for the people on behalf of the Messenger of God ﷺ; and when he had finished with them, he caught up with the Messenger of God ﷺ, and alighted with him at the house of Kulthūm b. Hidm. [Ibn Ḥunayf and his breaking of the idols] So ʿAlī b. Abī Ṭālib—and his stay at Qubāʾ was only a night or two—said: There was at Qubāʾ a woman without a husband, a Muslim woman. He said: I saw a man coming to her in the middle of the night, and he knocked on her door, and she came out to him, and he gave her something he had with him, and she took it. He said: I became suspicious of his affair, and I said to her: O handmaid of God, who is this man who knocks on your door every night, and you go out to him, and he gives you something I know not what, while you are a Muslim woman with no husband? She said: This is Sahl b. Ḥunayf b. Wāhib. He knows that I am a woman with no one, so when evening comes he goes at the idols of his people and breaks them, then brings them to me, and he says: Use these as firewood. So ʿAlī ؓ used to relate that concerning the affair of Sahl b. Ḥunayf, until the latter perished in his presence in Iraq. Ibn Isḥāq said: And this was related to me, from the account of ʿAlī ؓ, by Hind b. Saʿd b. Sahl b. Ḥunayf ؓ.

19. Sirat Ibn Hisham 576No grade recorded

    [ بِنَاءُ مَسْجِدِ قُبَاءٍ ] قَالَ ابْنُ إسْحَاقَ: فَأَقَامَ رَسُولُ اللَّهِ ﷺ بقُباءٍ، فِي بَنِي عَمْرِو بْنِ عَوْفٍ، يَوْمَ الِاثْنَيْنِ وَيَوْمَ الثُّلَاثَاءِ وَيَوْمَ الْأَرْبِعَاءِ وَيَوْمَ الْخَمِيسِ، وَأَسَّسَ مَسْجِدَهُ [ خُرُوجُهُ ﷺ مِنْ قُبَاءٍ وَسَفَرُهُ إلَى الْمَدِينَةِ ] ثُمَّ أَخْرَجَهُ اللَّهُ مِنْ بَيْنِ أَظْهُرِهِمْ يَوْمَ الْجُمُعَةِ. وَبَنُو عَمْرِو بْنِ عَوْفٍ يُزْعِمُونَ أَنَّهُ مَكَثَ فِيهِمْ أَكْثَرَ مِنْ ذَلِكَ، فَاَللَّهُ أَعْلَمُ أَيُّ ذَلِكَ كَانَ. فَأَدْرَكَتْ رَسُولَ اللَّهِ ﷺ الْجُمُعَةُ فِي بَنِي سَالِمِ بْنِ عَوْفٍ، فَصَلَّاهَا فِي الْمَسْجِدِ الَّذِي فِي بَطْنِ الْوَادِي، وَادِي رَانُونَاءَ، فَكَانَتْ أَوَّلَ جُمُعَةٍ صَلَّاهَا بِالْمَدِينَةِ. [ اعْتِرَاضُ الْقَبَائِلِ لَهُ ﷺ تَبْغِي نُزُولَهُ عِنْدَهَا ] فَأَتَاهُ عِتْبَانُ بْنُ مَالِكٍ، وَعَبَّاسُ بْنُ عُبَادَةَ بْنِ نَضْلَةَ فِي رِجَالٍ مِنْ بَنِي سَالِمِ بْنِ عَوْفٍ، فَقَالُوا: يَا رَسُولَ اللَّهِ. أَقِمْ عِنْدَنَا فِي الْعَدَدِ وَالْعِدَّةِ وَالْمَنَعَةِ، قَالَ: خَلُّوا سَبِيلَهَا، فَإِنَّهَا مَأْمُورَةٌ لِنَاقَتِهِ: فَخَلُّوا سَبِيلهَا، فَانْطَلَقَتْ حَتَّى إذَا وَازَنَتْ دَارَ بَنِي بَيَّاضَةَ، تَلَقَّاهُ زِيَادُ بْنُ لَبِيدٍ، وَفَرْوَةُ بْنُ عَمْرٍو، فِي رِجَالٍ مِنْ بَنِي بَيَّاضَةَ فَقَالُوا: يَا رَسُولَ اللَّهِ: هَلُمَّ إلَيْنَا، إلَى الْعَدَدِ وَالْعِدَّةِ وَالْمَنَعَةِ؛ قَالَ: خَلُّوا سَبِيلَهَا فَإِنَّهَا مَأْمُورَةٌ فَخَلَّوْا سَبِيلَهَا. فَانْطَلَقَتْ، حَتَّى إذَا مَرَّتْ بِدَارِ بَنِي سَاعِدَةَ، اعْتَرَضَهُ سَعْدُ بْنُ عُبَادَةَ، وَالْمُنْذِرُ بْنُ عَمْرٍو، فِي رِجَالٍ مِنْ بَنِي سَاعِدَةَ، فَقَالُوا: يَا رَسُولَ اللَّهِ، هَلُمَّ إلَيْنَا إلَى الْعَدَدِ وَالْعِدَّةِ وَالْمَنَعَةِ؛ قَالَ: خَلُّوا سَبِيلَهَا، فَإِنَّهَا مَأْمُورَةٌ فَخَلَّوْا سَبِيلَهَا، فَانْطَلَقَتْ، حَتَّى إذَا وَازَنَتْ دَارَ بَنِي الْحَارِثِ بْنِ الْخَزْرَجِ، اعْتَرَضَهُ سَعْدُ بْنُ الرَّبِيعِ، وَخَارِجَةُ بْنُ زَيْدٍ، وَعَبْدُ اللَّهِ بْنُ رَوَاحَةَ، فِي رِجَالٍ مِنْ بَنِي الْحَارِثِ بْنِ الْخَزْرَجِ فَقَالُوا: يَا رَسُولَ اللَّهِ هَلُمَّ إلَيْنَا إلَى الْعَدَدِ وَالْعِدَّةِ وَالْمَنَعَةِ قَالَ: خَلُّوا سَبِيلَهَا، فَإِنَّهَا مَأْمُورَةٌ فَخَلَّوْا سَبِيلَهَا. فَانْطَلَقَتْ، حَتَّى إذَا مَرَّتْ بِدَارِ بَنِي عَدِيِّ بْنِ النَّجَّارِ، وَهُمْ أَخْوَالُهُ دِنْيَا - أُمُّ عَبْدِ الْمُطَّلِبِ، سَلْمَى بِنْتُ عَمْرٍو، إحْدَى نِسَائِهِمْ - اعْتَرَضَهُ سَلِيطُ بْنُ قَيْسٍ، وَأَبُو سَلِيطٍ، أُسَيْرَةُ بْنُ أَبِي خَارِجَةَ، فِي رِجَالٍ مِنْ بَنِي عَدِيِّ بْنِ النَّجَّارِ، فَقَالُوا: يَا رَسُولَ اللَّهِ، هَلُمَّ إلَى أَخْوَالِكَ، إلَى الْعَدَدِ وَالْعِدَّةِ وَالْمَنَعَةِ، قَالَ: خَلُّوا سَبِيلَهَا فَإِنَّهَا مَأْمُورَةٌ فَخَلَّوْا سَبِيلَهَا، فَانْطَلَقَتْ

    ✧ [The building of the mosque of Qubāʾ] Ibn Isḥāq said: The Messenger of God ﷺ stayed at Qubāʾ, among the Banū ʿAmr b. ʿAwf, on Monday, Tuesday, Wednesday, and Thursday, and he laid the foundation of his mosque. [His departure ﷺ from Qubāʾ and his journey to Madinah] Then God brought him out from among them on Friday. The Banū ʿAmr b. ʿAwf claim that he remained among them longer than that; God knows best which of the two it was. Friday overtook the Messenger of God ﷺ among the Banū Sālim b. ʿAwf, and he prayed it in the mosque that is in the belly of the wādī, the wādī of Rānūnāʾ; it was the first Friday prayer he prayed in Madinah. [The tribes’ interception of him ﷺ, seeking his alighting among them] ʿItbān b. Mālik and ʿAbbās b. ʿUbāda b. Naḍla came to him with men of the Banū Sālim b. ʿAwf and said: O Messenger of God, stay with us in numbers, equipment, and protection. He said: Leave her way free, for she is commanded—meaning his she-camel. So they left her way free, and she went on until, when she came level with the abode of the Banū Bayāḍa, Ziyād b. Labīd and Farwa b. ʿAmr met him with men of the Banū Bayāḍa and said: O Messenger of God, come to us, to numbers, equipment, and protection. He said: Leave her way free, for she is commanded. So they left her way free, and she went on until, when she passed by the abode of the Banū Sāʿida, Saʿd b. ʿUbāda and al-Mundhir b. ʿAmr met him with men of the Banū Sāʿida and said: O Messenger of God, come to us, to numbers, equipment, and protection. He said: Leave her way free, for she is commanded. So they left her way free, and she went on until, when she came level with the abode of the Banū al-Ḥārith b. al-Khazraj, Saʿd b. al-Rabīʿ, Khārija b. Zayd, and ʿAbd Allāh b. Rawāḥa met him with men of the Banū al-Ḥārith b. al-Khazraj and said: O Messenger of God, come to us, to numbers, equipment, and protection. He said: Leave her way free, for she is commanded. So they left her way free, and she went on until, when she passed by the abode of the Banū ʿAdī b. al-Najjār—they were his maternal uncles on the near side: the mother of ʿAbd al-Muṭṭalib, Salmā bt. ʿAmr, was one of their women—Salīṭ b. Qays and Abū Salīṭ Usayra b. Abī Khārija met him with men of the Banū ʿAdī b. al-Najjār and said: O Messenger of God, come to your maternal uncles, to numbers, equipment, and protection. He said: Leave her way free, for she is commanded. So they left her way free, and she went on.

20. Sirat Ibn Hisham 577No grade recorded

    [ مَبْرَكَ نَاقَتهُ ﷺ بِدَارِ بَنِي مَالِكِ بْنِ النَّجَّارِ ] حَتَّى إذَا أَتَتْ دَارَ بَنِي مَالِكِ بْنِ النَّجَّارِ، بَرَكَتْ عَلَى بَابِ مَسْجِدِهِ ﷺ، وَهُوَ يَوْمئِذٍ مِرْبَدٌ لِغُلَامَيْنِ يَتِيمَيْنِ مِنْ بَنِي النَّجَّارِ، ثُمَّ مِنْ بَنِي مَالِكِ بْنِ النَّجَّارِ، وَهُمَا فِي حِجْرِ مُعَاذِ بْنِ عَفْرَاءَ، سَهْلٍ وَسُهَيْلٍ ابْنَيْ عَمْرٍو. فَلَمَّا بَرَكَتْ، وَرَسُولُ اللَّهِ ﷺ عَلَيْهَا لَمْ يَنْزِلْ، وَثَبَتَ فَسَارَتْ غَيْرَ بِعِيدٍ، وَرَسُولُ اللَّهِ ﷺ وَاضِعٌ لَهَا زِمَامَهَا لَا يَثْنِيهَا بِهِ، ثُمَّ الْتَفَتَتْ إلَى خَلْفِهَا، فَرَجَعَتْ إلَى مَبْرَكِهَا أَوَّلَ مَرَّةٍ، فَبَرَكَتْ فِيهِ، ثُمَّ تَحَلْحَلَتْ وَزَمَّتْ وَوَضَعَتْ جِرَانَهَا، فَنَزَلَ عَنْهَا رَسُولُ اللَّهِ ﷺ، فَاحْتَمَلَ أَبُو أَيُّوبَ خَالِدُ بْنُ زَيْدٍ رَحْلَهُ، فَوَضَعَهُ فِي بَيْتِهِ، وَنَزَلَ عَلَيْهِ رَسُولُ اللَّهِ ﷺ، وَسَأَلَ عَنْ الْمِرْبَدِ لِمَنْ هُوَ ؟ فَقَالَ لَهُ مَعَاذُ بْنُ عَفْرَاءَ: هُوَ يَا رَسُولَ اللَّهِ لِسَهْلٍ وَسُهَيْلٍ ابْنَيْ عَمْرٍو، وَهُمَا يَتِيمَانِ لِي، وَسَأُرْضِيهِمَا مِنْهُ، فَاِتَّخِذْهُ مَسْجِدًا

    ✧ [The kneeling place of his she-camel ﷺ at the home of Banū Mālik b. al-Najjār] Until when it came to the home of Banū Mālik b. al-Najjār, it knelt at the gate of his mosque ﷺ, which was on that day a drying-ground belonging to two orphan boys of Banū al-Najjār, then of Banū Mālik b. al-Najjār, who were under the guardianship of Muʿādh b. ʿAfrāʾ — Sahl and Suhayl, the two sons of ʿAmr. When it knelt, and the Messenger of God ﷺ was upon it, he did not dismount; it remained still for a moment, then moved on a little way, while the Messenger of God ﷺ was leaving its halter loose, not turning it back with it. Then it turned its head around behind it and returned to its first kneeling place, and knelt in it. Then it settled down, drew its legs beneath it, and placed its neck on the ground. The Messenger of God ﷺ dismounted from it, and Abū Ayyūb Khālid b. Zayd took up his saddle and placed it in his house, and the Messenger of God ﷺ lodged with him. He asked about the drying-ground, to whom it belonged? Muʿādh b. ʿAfrāʾ said to him: "It belongs, O Messenger of God, to Sahl and Suhayl, the two sons of ʿAmr, who are two orphans of mine, and I shall satisfy them for it, so take it as a mosque."

21. Sirat Ibn Hisham 578No grade recorded

    [ بِنَاءُ مَسْجِدِ الْمَدِينَةِ وَمَسَاكِنِهِ ﷺ ] قَالَ: فَأَمَرَ بِهِ رَسُولُ اللَّهِ ﷺ أَنْ يُبْنَى مَسْجِدًا، وَنَزَلَ رَسُولُ اللَّهِ ﷺ عَلَى أَبِي أَيُّوبَ حَتَّى بَنَى مَسْجِدَهُ وَمَسَاكِنَهُ، فَعَمِلَ فِيهِ رَسُولُ اللَّهِ ﷺ لِيُرَغِّبَ الْمُسْلِمِينَ فِي الْعَمَلِ فِيهِ، فَعَمِلَ فِيهِ الْمُهَاجِرُونَ وَالْأَنْصَارُ، وَدَأَبُوا فِيهِ فَقَالَ قَائِلٌ مِنْ الْمُسْلِمِينَ:: لَئِنْ قَعَدْنَا وَالنَّبِيُّ يَعْمَلُ لَذَاكَ مِنَّا الْعَمَلُ الْمُضَلِّلُ وَارْتَجَزَ الْمُسْلِمُونَ وَهُمْ يَبْنُونَهُ يَقُولُونَ:: لَا عَيْشَ إلَّا عَيْشَ الْآخِرَهْ اللَّهُمَّ ارْحَمْ الْأَنْصَارَ وَالْمُهَاجِرَهْ قَالَ ابْنُ هِشَامٍ: هَذَا كَلَامٌ وَلَيْسَ بِرَجَزٍ. قَالَ ابْنُ إسْحَاقَ: فَيَقُولُ رَسُولُ اللَّهِ ﷺ: لَا عَيْشَ إلَّا عَيْشَ الْآخِرَةِ، اللَّهُمَّ ارْحَمْ الْمُهَاجِرِينَ وَالْأَنْصَارِ

    ✧ [The building of the Madinah mosque and his dwellings ﷺ] He said: The Messenger of Allah ﷺ ordered that it be built as a mosque, and the Messenger of Allah ﷺ lodged with Abū Ayyūb until he built his mosque and his dwellings. The Messenger of Allah ﷺ worked on it to encourage the Muslims to work on it, so the Emigrants and the Helpers worked on it and labored diligently at it. One of the Muslims said: If we sit idle while the Prophet works, that would be from us misguided work. The Muslims chanted rajaz verses while building it, saying: There is no life but the life of the Hereafter; O Allah, have mercy on the Helpers and the Emigrants. Ibn Hishām said: This is prose, not rajaz. Ibn Isḥāq said: The Messenger of Allah ﷺ said: There is no life but the life of the Hereafter; O Allah, have mercy on the Emigrants and the Helpers.

22. Sirat Ibn Hisham 579No grade recorded

    [ إخْبَارُ الرَّسُولِ لِعَمَّارٍ بِقَتْلِ الْفِئَةِ الْبَاغِيَةِ لَهُ ] قَالَ: فَدَخَلَ عَمَّارُ بْنُ يَاسِرٍ، وَقَدْ أَثْقَلُوهُ بِاللَّبِنِ، فَقَالَ: يَا رَسُولَ اللَّهِ، قَتَلُونِي، يَحْمِلُونَ عَلَيَّ مَا لَا يَحْمِلُونَ. قَالَتْ أُمُّ سَلَمَةَ زَوْجُ النَّبِيِّ ﷺ: فَرَأَيْتُ رَسُولَ اللَّهِ ﷺ يَنْفُضُ وَفْرَتَهُ بِيَدِهِ، وَكَانَ رَجُلًا جَعْدًا، وَهُوَ يَقُولُ: وَيْحَ ابْنَ سُمَيَّةَ، لَيْسُوا بِاَلَّذِينَ يَقْتُلُونَكَ، إنَّمَا تَقْتُلُكَ الْفِئَةُ الْبَاغِيَةُ [ ارْتِجَازُ عَلِيِّ بْنِ أَبِي طَالِبٍ فِي بِنَاءِ الْمَسْجِدِ ] وَارْتَجَزَ عَلِيُّ بْنُ أَبِي طَالِبٍ ؓ يَوْمئِذٍ:: لَا يَسْتَوِي مَنْ يَعْمُرُ الْمَسَاجِدَا يَدْأَبُ فِيهِ قَائِمًا وَقَاعِدًا وَمَنْ يُرَى عَنْ الْغُبَارِ حَائِدًا قَالَ ابْنُ هِشَامٍ: سَأَلْتُ غَيْرَ وَاحِدٍ مِنْ أَهْلِ الْعِلْمِ بِالشِّعْرِ، عَنْ هَذَا الرَّجَزِ، فَقَالُوا: بَلَغَنَا أَنَّ عَلِيَّ بْنَ أَبِي طَالِبٍ ارْتَجَزَ بِهِ، فَلَا يُدْرَى: أَهُوَ قَائِلُهُ أَمْ غَيْرُهُ. [ مَا كَانَ بَيْنَ عَمَّارٍ وَأَحَدِ الصَّحَابَةِ مِنْ مُشَادَّةٍ ] قَالَ ابْنُ إسْحَاقَ: فَأَخَذَهَا عَمَّارُ بْنُ يَاسِرٍ، فَجَعَلَ يَرْتَجِزُ بِهَا. قَالَ ابْنُ هِشَامٍ: فَلَمَّا أَكْثَرَ، ظَنَّ رَجُلٌ مِنْ أَصْحَابِ رَسُولِ اللَّهِ ﷺ أَنَّهُ إنَّمَا يُعَرِّضُ بِهِ، فِيمَا حَدَّثَنَا زِيَادُ بْنُ عَبْدِ اللَّهِ الْبَكَّائِي، عَنْ ابْنِ إسْحَاقَ، وَقَدْ سَمَّى ابْنُ إسْحَاقَ الرَّجُلَ. [ وَصَاةُ الرَّسُولِ ﷺ بِعَمَّارٍ ] قَالَ ابْنُ إسْحَاقَ: فَقَالَ: قَدْ سَمِعْتُ مَا تَقُولُ مُنْذُ الْيَوْمِ يَا ابْنَ سُمَيَّةَ، وَاَللَّهِ إنِّي لَأُرَانِي سَأَعْرِضُ هَذِهِ الْعَصَا لِأَنْفِكَ. قَالَ: وَفِي يَدِهِ عَصًا. قَالَ: فَغَضِبَ رَسُولُ اللَّهِ ﷺ، ثُمَّ قَالَ: مَا لَهُمْ وَلِعَمَّارٍ، يَدْعُوهُمْ إلَى الْجَنَّةِ، وَيَدْعُونَهُ إلَى النَّارِ، إنَّ عَمَّارًا جِلْدَةٌ مَا بَيْنَ عَيْنِيَّ وَأَنْفِي، فَإِذَا بَلَغَ ذَلِكَ مِنْ الرَّجُلِ فَلَمْ يُسْتَبْقَ فَاجْتَنِبُوهُ

    ✧ [The Messenger's informing ʿAmmār of the killing of the transgressing party] He said: ʿAmmār b. Yāsir entered while they had overburdened him with bricks, and he said: O Messenger of God, they are killing me, loading on me what they do not carry. Umm Salamah, the wife of the Prophet ﷺ, said: I saw the Messenger of God ﷺ shaking his forelock with his hand—he was a man with curly hair—while saying: Woe to the son of Sumayyah! They are not the ones who will kill you; only the transgressing party will kill you. [ʿAlī b. Abī Ṭālib's rajaz verses during the building of the mosque] ʿAlī b. Abī Ṭālib ؓ recited rajaz that day: He who builds the mosques is not equal, striving in it standing and sitting, and he who is seen shunning the dust. Ibn Hishām said: I asked more than one of the people of knowledge of poetry about this rajaz, and they said: It has reached us that ʿAlī b. Abī Ṭālib recited it as rajaz, so it is not known whether he was its author or someone else. [What happened between ʿAmmār and one of the Companions of altercation] Ibn Isḥāq said: ʿAmmār b. Yāsir took it up and began reciting it as rajaz. Ibn Hishām said: When he recited it a lot, a man from the Companions of the Messenger of God ﷺ thought that he was only alluding to him, according to what Ziyād b. ʿAbd Allāh al-Bakkāʾī narrated to us from Ibn Isḥāq, and Ibn Isḥāq named the man. [The Messenger's ﷺ admonition concerning ʿAmmār] Ibn Isḥāq said: He said: I have heard what you have been saying since today, O son of Sumayyah. By God, I think I will present this staff to your nose. He said: And in his hand was a staff. He said: The Messenger of God ﷺ became angry, then said: What is it with them and ʿAmmār? He calls them to Paradise, and they call him to the Fire. Surely ʿAmmār is the skin between my two eyes and my nose. When that is reached from a man, he is not spared, so avoid him.

23. Sirat Ibn Hisham 580No grade recorded

    [ مَنْ بَنَى أَوَّلَ مَسْجِدٍ ] قَالَ ابْنُ هِشَامٍ: وَذَكَرَ سُفْيَانُ بْنُ عُييْنَةَ عَنْ زَكَرِيَّا، عَنْ الشَّعْبِيِّ، قَالَ: إنَّ أَوَّلَ مَنْ بَنَى مَسْجِدًا عَمَّارُ بْنُ يَاسِرٍ. [ مَنْزِلُهُ ﷺ مِنْ بَيْتِ أَبِي أَيُّوبَ وَشَيْءٌ مِنْ أَدَبِهِ فِي ذَلِكَ ] قَالَ ابْنُ إسْحَاقَ: فَأَقَامَ رَسُولُ اللَّهِ ﷺ فِي بَيْتِ أَبِي أَيُّوبَ، حَتَّى بُنِيَ لَهُ مَسْجِدُهُ وَمَسَاكِنُهُ، ثُمَّ انْتَقَلَ إلَى مَسَاكِنِهِ مِنْ بَيْتِ أَبِي أَيُّوبَ، رَحْمَةُ اللَّهِ عَلَيْهِ وَرِضْوَانُهُ. قَالَ ابْنُ إسْحَاقَ: وَحَدَّثَنِي يَزِيدُ بْنُ أَبِي حَبِيبٍ، عَنْ مَرْثَدِ بْنِ عَبْدِ اللَّهِ اليَزَنيِّ، عَنْ أَبِي رُهْمٍ السَّمَاعِيِّ، قَالَ: حَدَّثَنِي أَبُو أَيُّوبَ، قَالَ: لَمَّا نَزَلَ عَلَيَّ رَسُولُ اللَّهِ ﷺ فِي بَيْتِي، نَزَلَ فِي السُّفْلِ، وَأَنَا وَأُمُّ أَيُّوبَ فِي الْعُلْوِ، فَقُلْتُ لَهُ: يَا نَبِيَّ اللَّهِ، بِأَبِي أَنْتَ وَأُمِّي، إنِّي لَأَكْرَهُ وَأُعْظِمُ أَنْ أَكُونَ فَوْقَكَ، وَتَكُونَ تَحْتِي، فَاظْهَرْ أَنْتَ فَكُنْ فِي الْعُلْوِ، وَنَنْزِلَ نَحْنُ فَنَكُونَ فِي السُّفْلِ؛ فَقَالَ: يَا أَبَا أَيُّوبَ، إنَّ أَرْفَقَ بِنَا وَبِمَنْ يَغْشَانَا، أَنْ نَكُونَ فِي سُفْلِ الْبَيْتِ قَالَ: فَكَانَ رَسُولُ اللَّهِ ﷺ فِي سُفْلِهِ، وَكُنَّا فَوْقَهُ فِي الْمَسْكَنِ؛ فَلَقَدْ انْكَسَرَ حُبٌّ لَنَا فِيهِ مَاءٌ فَقُمْتُ أَنَا وَأُمُّ أَيُّوبَ بِقَطِيفَةٍ لَنَا، مَا لَنَا لِحَافٌ غَيْرَهَا، نُنَشِّفُ بِهَا الْمَاءَ، تَخَوُّفًا أَنْ يَقْطُرَ عَلَى رَسُولِ اللَّهِ ﷺ مِنْهُ شَيْءٌ فَيُؤْذِيَهُ. قَالَ: وَكُنَّا نَصْنَعُ لَهُ الْعَشَاءَ، ثُمَّ نَبْعَثُ بِهِ إلَيْهِ، فَإِذَا رَدَّ عَلَيْنَا فَضْلَهُ تَيَمَّمْتُ أَنَا وَأُمُّ أَيُّوبَ مَوْضِعَ يَدِهِ، فَأَكَلْنَا مِنْهُ نَبْتَغِي بِذَلِكَ الْبَرَكَةَ، حَتَّى بَعَثْنَا إلَيْهِ لَيْلَةً بِعَشَائِهِ وَقَدْ جَعَلْنَا لَهُ بَصَلًا أَوْ ثُومًا، فَرَدَّهُ رَسُولُ اللَّهِ ﷺ، وَلَمْ أَرَ لِيَدِهِ فِيهِ أَثَرًا. قَالَ: فَجِئْتُهُ فَزِعًا، فَقُلْتُ: يَا رَسُولَ اللَّهِ، بِأَبِي أَنْتَ وَأُمِّي، رَدَدْتَ عَشَاءَكَ، وَلَمْ أَرَ فِيهِ مَوْضِعَ يَدِكَ، وَكُنْتَ إذَا رَدَدْتُهُ عَلَيْنَا، تَيَمَّمْتُ أَنَا وَأُمُّ أَيُّوبَ مَوْضِعَ يَدِكَ، نَبْتَغِي بِذَلِكَ الْبَرَكَةَ؛ قَالَ: إنِّي وَجَدْتُ فِيهِ رِيحَ هَذِهِ الشَّجَرَةِ، وَأَنَا رَجُلٌ أُنَاجِي، فَأَمَّا أَنْتُمْ فَكُلُوهُ قَالَ: فَأَكَلْنَاهُ، وَلَمْ نَصْنَعْ لَهُ تِلْكَ الشَّجَرَةَ بَعْدُ

    ✧ [Who built the first mosque] Ibn Hisham said: Sufyan b. ʿUyaynah mentioned from Zakariyyāʾ, from al-Shaʿbī, who said: The first to build a mosque was ʿAmmār b. Yāsir. [His ﷺ residence in the house of Abū Ayyūb and something of his etiquette in that regard] Ibn Isḥāq said: The Messenger of God ﷺ stayed in the house of Abū Ayyūb until his mosque and his dwellings were built for him, then he moved to his dwellings from the house of Abū Ayyūb, may God's mercy and good pleasure be upon him. Ibn Isḥāq said: Yazīd b. Abī Ḥabīb narrated to me, from Marthad b. ʿAbd Allāh al-Yazanī, from Abū Ruhm al-Samāʿī, who said: Abū Ayyūb narrated to me, saying: When the Messenger of God ﷺ lodged with me in my house, he lodged in the lower floor, while I and Umm Ayyūb were in the upper floor. I said to him, "O Prophet of God, may my father and mother be your ransom, I dislike and deem it grave that I should be above you and you below me. So go up and be in the upper floor, and we will come down and be in the lower floor." He said, "O Abū Ayyūb, the most comfortable for us and for those who visit us is that we be in the lower part of the house." He said: So the Messenger of God ﷺ was in its lower part, and we were above him in the dwelling. A water jar of ours broke, and I and Umm Ayyūb got up with a velvet cloth of ours—we had no blanket other than it—to soak up the water with it, fearing that any of it might drip onto the Messenger of God ﷺ and harm him. He said: We used to prepare the evening meal for him, then send it to him. When he returned to us what remained of it, I and Umm Ayyūb would seek the spot where his hand had been and eat from it, seeking blessing thereby. One night we sent him his evening meal, having put onion or garlic in it for him. The Messenger of God ﷺ returned it, and I saw no trace of his hand in it. He said: I came to him in alarm and said, "O Messenger of God, may my father and mother be your ransom, you returned your evening meal, and I saw no spot of your hand in it. When you returned it to us before, I and Umm Ayyūb would seek the spot of your hand, seeking blessing thereby." He said, "I detected in it the smell of this plant, and I am a man who converses intimately, so as for you, eat it." He said: So we ate it, and we did not prepare that plant for him afterward.

24. Sirat Ibn Hisham 581No grade recorded

    [ تَلَاحُقُ الْمُهَاجِرِينَ إلَى الرَّسُولِ ﷺ بِالْمَدِينَةِ ] قَالَ ابْنُ إسْحَاقَ: وَتَلَاحَقَ الْمُهَاجِرُونَ إلَى رَسُولِ اللَّهِ ﷺ، فَلَمْ يَبْقَ بِمَكَّةَ مِنْهُمْ أَحَدٌ، إلَّا مَفْتُونٌ أَوْ مَحْبُوسٌ، وَلَمْ يُوعَبْ أَهْلُ هِجْرَةٍ مِنْ مَكَّةَ بِأَهْلِيهِمْ وَأَمْوَالِهِمْ إلَى اللَّهِ تَبَارَكَ وَتَعَالَى وَإِلَى رَسُولِ اللَّهِ ﷺ إلَّا أَهْلُ دُورٍ مُسَمَّوْنَ: بَنُو مَظْعُونٍ مِنْ بَنِي جُمَحٍ؛ وَبَنُو جَحْشِ بْنِ رِئَابٍ، حُلَفَاءُ بَنِي أُمَيَّةَ؛ وَبَنُو الْبُكَيْرِ، مِنْ بَنِي سَعْدِ بْنِ لَيْثٍ، حُلَفَاءُ بَنِي عَدِيِّ بْنِ كَعْبٍ، فَإِنَّ دُورَهُمْ غُلِّقَتْ بِمَكَّةَ هِجْرَةً، لَيْسَ فِيهَا سَاكِنٌ. [ عُدْوَانُ أَبِي سُفْيَانَ عَلَى دَارِ بَنِي جَحْشٍ، وَالْقِصَّةُ فِي ذَلِكَ ] وَلَمَّا خَرَجَ بَنُو جَحْشِ بْنِ رِئَابٍ مِنْ دَارِهِمْ، عَدَا عَلَيْهَا أَبُو سُفْيَانَ بْنُ حَرْبٍ، فَبَاعَهَا مِنْ عَمْرِو بْنِ عَلْقَمَةَ، أَخِي بَنِي عَامِرِ بْنِ لُؤَيٍّ؛ فَلَمَّا بَلَغَ بَنِي جَحْشٍ مَا صَنَعَ أَبُو سُفْيَانَ بِدَارِهِمْ، ذَكَرَ ذَلِكَ عَبْدُ اللَّهِ بْنُ جَحْشٍ لِرَسُولِ اللَّهِ ﷺ، فَقَالَ لَهُ رَسُولُ اللَّهِ ﷺ: أَلَا تَرْضَى يَا عَبْدَ اللَّهِ أَنْ يُعْطِيَكَ اللَّهُ بِهَا دَارًا خَيْرًا مِنْهَا فِي الْجَنَّةِ ؟ قَالَ: بَلَى، قَالَ: فَذَلِكَ لَكَ فَلَمَّا افْتَتَحَ رَسُولُ اللَّهِ ﷺ مَكَّةَ، كَلَّمَهُ أَبُو أَحْمَدَ فِي دَارِهِمْ. فَأَبْطَأَ عَلَيْهِ رَسُولُ اللَّهِ ﷺ، فَقَالَ النَّاسُ لِأَبِي أَحْمَدَ: يَا أَبَا أَحْمَدَ، إنَّ رَسُولَ اللَّهِ ﷺ يَكْرَهُ أَنْ تَرْجِعُوا فِي شَيْءٍ مِنْ أَمْوَالِكُمْ أُصِيبَ مِنْكُمْ فِي اللَّهِ عَزَّ وَجَلَّ، فَأَمْسَكَ عَنْ كَلَامِ رَسُولِ اللَّهِ ﷺ، وَقَالَ لِأَبِي سُفْيَانَ:: أَبْلِغْ أَبَا سُفْيَانَ عَنْ أَمْرٍ عَوَاقِبُهُ نَدَامَهْ دَارَ ابْنِ عَمِّكَ بِعْتَهَا تَقْضِي بِهَا عَنْكَ الْغَرَامَهْ وَحَلِيفُكُمْ بِاَللَّهِ رَبِّ النَّاسِ مُجْتَهَدُ الْقَسَامَهْ اذْهَبْ بِهَا، اذْهَبْ بِهَا طُوِّقْتَهَا طَوْقَ الْحَمَامَهْ [ انْتِشَارُ الْإِسْلَامَ وَمَنْ بَقِيَ عَلَى شِرْكِهِ ] قَالَ ابْنُ إسْحَاقَ: فَأَقَامَ رَسُولُ اللَّهِ ﷺ بِالْمَدِينَةِ إذْ قَدِمَهَا شَهْرَ رَبِيعٍ الْأَوَّلِ، إلَى صَفَرٍ مِنْ السَّنَةِ الدَّاخِلَةِ، حَتَّى بُنِيَ لَهُ فِيهَا مَسْجِدُهُ وَمَسَاكِنُهُ، وَاسْتَجْمَعَ لَهُ إسْلَامُ هَذَا الْحَيِّ مِنْ الْأَنْصَارِ، فَلَمْ يَبْقَ دَارٌ مِنْ دُورِ الْأَنْصَارِ إلَّا أَسْلَمَ أَهْلُهَا، إلَّا مَا كَانَ مِنْ خَطْمَةَ، وَوَاقِفٍ، وَوَائِلٍ، وَأُمَيَّةَ، وَتِلْكَ أَوْسُ اللَّهِ، وَهُمْ حَيٌّ مِنْ الْأَوْسِ، فَإِنَّهُمْ أَقَامُوا عَلَى شِرْكِهِمْ

    ✧ [The successive arrival of the emigrants to the Messenger ﷺ in Madinah] Ibn Isḥāq said: The emigrants followed one another to the Messenger of Allah ﷺ, and none of them remained in Makkah except one who was persecuted or imprisoned. No emigrating household left Makkah with their families and their wealth for Allah, blessed and exalted be He, and for the Messenger of Allah ﷺ except the people of named houses: the Banū Maẓʿūn of the Banū Jumaḥ; the Banū Jaḥsh b. Riʾāb, allies of the Banū Umayyah; and the Banū al-Bukayr of the Banū Saʿd b. Layth, allies of the Banū ʿAdī b. Kaʿb. Their houses in Makkah were closed shut because of the emigration, with no inhabitant in them. [The aggression of Abū Sufyān against the house of the Banū Jaḥsh, and the story regarding that] When the Banū Jaḥsh b. Riʾāb left their house, Abū Sufyān b. Ḥarb attacked it and sold it to ʿAmr b. ʿAlqamah, a brother of the Banū ʿĀmir b. Luʾayy. When news of what Abū Sufyān had done with their house reached the Banū Jaḥsh, ʿAbd Allāh b. Jaḥsh mentioned that to the Messenger of Allah ﷺ. The Messenger of Allah ﷺ said to him: “Are you not content, O ʿAbd Allāh, that Allah will give you in exchange for it a house better than it in Paradise?” He said: “Yes.” He said: “Then that is yours.” When the Messenger of Allah ﷺ conquered Makkah, Abū Aḥmad spoke to him about their house. The Messenger of Allah ﷺ delayed responding to him, so people said to Abū Aḥmad: “O Abū Aḥmad, the Messenger of Allah ﷺ dislikes that you should return to any of your property that was taken from you for the sake of Allah, mighty and majestic be He.” So he held back from speaking to the Messenger of Allah ﷺ, and said: Recite to Abū Sufyān about a matter whose outcome is remorse: The house of your cousin you sold, settling with it your debt, And your ally, by Allah, Lord of mankind, sworn by a solemn oath. Take it away, take it away—you have been given it as a collar like the collar of a dove. [The spread of Islam and those who remained upon their polytheism] Ibn Isḥāq said: The Messenger of Allah ﷺ stayed in Madinah from when he arrived there in the month of Rabīʿ al-Awwal until Ṣafar of the following year, until his mosque and his dwellings were built there, and the Islam of this tribe of the Anṣār was complete for him. No house of the Anṣār remained whose people had not become Muslims, except for some of Khaṭmah, Wāqif, Wāʾil, and Umayyah—those are Aws Allāh, and they are a clan of the Aws—for they remained upon their polytheism.

25. Sirat Ibn Hisham 582No grade recorded

    [ أَوَّلُ خُطَبِهِ عَلَيْهِ الصَّلَاةُ وَالسَّلَامُ ] وَكَانَتْ أَوَّلُ خُطْبَةٍ خَطَبَهَا رَسُولُ اللَّهِ ﷺ، فِيمَا بَلَغَنِي عَنْ أَبِي سَلَمَةَ بْنِ عَبْدِ الرَّحْمَنِ - نَعُوذُ بِاَللَّهِ أَنْ نَقُولَ عَلَى رَسُولِ اللَّهِ ﷺ مَا لَمْ يَقُلْ - أَنَّهُ قَامَ فِيهِمْ، فَحَمِدَ اللَّهَ وَأَثْنَى عَلَيْهِ بِمَا هُوَ أَهْلُهُ، ثُمَّ قَالَ: أَمَّا بَعْدُ، أَيُّهَا النَّاسُ، فَقَدِّمُوا لِأَنْفُسِكُمْ. تَعَلَّمُنَّ وَاَللَّهِ لَيُصْعَقَنَّ أَحَدُكُمْ، ثُمَّ لَيَدَعَنَّ غَنَمَهُ لَيْسَ لَهَا رَاعٍ، ثُمَّ لَيَقُولَنَّ لَهُ رَبُّهُ، وَلَيْسَ لَهُ تَرْجُمَانٌ وَلَا حَاجِبٌ يَحْجُبُهُ دُونَهُ: أَلَمْ يَأْتِكَ رَسُولِي فَبَلَّغَكَ، وَآتَيْتُكَ مَالًا وَأَفْضَلْتُ عَلَيْكَ ؟ فَمَا قَدَّمْتَ لِنَفْسِكَ ؟ فَلَيَنْظُرَنَّ يَمِينًا وَشِمَالًا فَلَا يَرَى شَيْئًا، ثُمَّ لَيَنْظُرَنَّ قُدَّامَهُ فَلَا يَرَى غَيْرَ جَهَنَّمَ. فَمَنْ اسْتَطَاعَ أَنْ يَقِيَ وَجْهَهُ مِنْ النَّارِ وَلَوْ بِشِقٍّ مِنْ تَمْرَةٍ فَلْيَفْعَلْ، وَمَنْ لَمْ يَجِدْ فَبِكَلِمَةٍ طَيِّبَةٍ، فَإِنَّ بِهَا تُجْزَى الْحَسَنَةُ عَشْرَ أَمْثَالِهَا، إلَى سَبْعِ ماِئَةِ ضَعْفٍ، وَالسَّلَامُ عَلَيْكُمْ وَرَحْمَةُ اللَّهِ وَبَرَكَاتُهُ

    ✧ [ The first of his sermons, peace and blessings be upon him ] The first sermon that the Messenger of God ﷺ delivered, according to what reached me from Abū Salamah b. ʿAbd al-Raḥmān — we seek refuge in God from saying about the Messenger of God ﷺ what he did not say — is that he stood among them, praised God, and lauded Him as He deserves, then said: "Now then, O people, send forth [good deeds] for yourselves. By God, one of you will surely be struck down, and then he will surely leave his sheep without a shepherd. Then his Lord will surely say to him, with no interpreter and no chamberlain to veil him from Him: 'Did My messenger not come to you and convey to you, and did I not give you wealth and bestow favors upon you? So what have you sent forth for yourself?' Then he will surely look to his right and to his left and see nothing, and then he will surely look before him and see nothing but Hell. So whoever can shield his face from the Fire, even with half a date, let him do so; and whoever cannot find that, then with a good word, for by it a good deed is repaid tenfold, up to seven hundred times. And peace be upon you and the mercy of God and His blessings."

26. Sirat Ibn Hisham 583No grade recorded

    [ خُطْبَتُهُ الثَّانِيَةُ ﷺ ] قَالَ ابْنُ إسْحَاقَ: ثُمَّ خَطَبَ رَسُولُ اللَّهِ ﷺ النَّاسَ مَرَّةً أُخْرَى، فَقَالَ: إنَّ الْحَمْدَ لِلَّهِ، أَحْمَدُهُ وَأَسْتَعِينُهُ، نَعُوذُ بِاَللَّهِ مِنْ شُرُورِ أَنْفُسِنَا، وَسَيِّئَاتِ أَعْمَالِنَا، مَنْ يَهْدِهِ اللَّهِ فَلَا مُضِلَّ لَهُ، وَمَنْ يُضْلِلْ فَلَا هَادِيَ لَهُ، وَأَشْهَدُ أَنَّ لَا إلَهَ إلَّا اللَّهُ وَحْدَهُ لَا شَرِيكَ لَهُ. إنَّ أَحْسَنَ الْحَدِيثِ كِتَابُ اللَّهِ تَبَارَكَ وَتَعَالَى، قَدْ أَفْلَحَ مَنْ زَيَّنَهُ اللَّهُ فِي قَلْبِهِ، وَأَدْخَلَهُ فِي الْإِسْلَامِ بَعْدَ الْكُفْرِ، وَاخْتَارَهُ عَلَى مَا سِوَاهُ مِنْ أَحَادِيثِ النَّاسِ، إنَّهُ أَحْسَنُ الْحَدِيثِ وَأَبْلَغُهُ، أَحِبُّوا مَا أَحَبَّ اللَّهُ، أَحِبُّوا اللَّهَ مِنْ كُلِّ قُلُوبِكُمْ، وَلَا تَمَلُّوا كَلَامَ اللَّهِ وَذِكْرَهُ، وَلَا تَقْسُ عَنْهُ قُلُوبُكُمْ، فَإِنَّهُ مِنْ كُلِّ مَا يَخْلُقُ اللَّهُ يَخْتَارُ وَيَصْطَفِي، قَدْ سَمَّاهُ اللَّهُ خِيرَتَهُ مِنْ الْأَعْمَالِ، وَمُصْطَفَاهُ مِنْ الْعِبَادِ، وَالصَّالِحَ مِنْ الْحَدِيثِ؛ وَمِنْ كُلِّ مَا أُوتِيَ النَّاسُ الْحَلَالُ وَالْحَرَامُ، فَاعْبُدُوا اللَّهَ وَلَا تُشْرِكُوا بِهِ شَيْئًا، وَاتَّقُوهُ حَقَّ تُقَاتِهِ، وَاصْدُقُوا اللَّهَ صَالِحَ مَا تَقُولُونَ بِأَفْوَاهِكُمْ، وَتَحَابُّوا بِرُوحِ اللَّهِ بَيْنَكُمْ، إنَّ اللَّهَ يَغْضَبُ أَنْ يُنْكَثَ عَهْدُهُ، وَالسِّلَامُ عَلَيْكُمْ

    ✧ [His second sermon ﷺ] Ibn Isḥāq said: Then the Messenger of God ﷺ addressed the people once more and said: Verily, praise belongs to God; I praise Him and seek His help. We seek refuge in God from the evils of our souls and the bad deeds of our actions. Whomever God guides, none can lead astray, and whomever He leads astray, none can guide. I bear witness that there is no god but God alone, with no partner. Verily, the best speech is the Book of God, blessed and exalted. He has prospered whom God has adorned with it in his heart and brought into Islam after unbelief, and chosen it over all other speech of people. It is the best speech and the most eloquent. Love what God loves; love God with all your hearts, and do not weary of God's word and remembrance, and let not your hearts harden against it. For from all that God creates, He chooses and selects. God has called it His choice among deeds, His chosen among servants, and the righteous speech; and from all that people have been given, the lawful and the unlawful. So worship God and do not associate anything with Him, and fear Him as He should be feared, and be truthful to God with the best of what you say with your mouths, and love one another by the spirit of God among you. Verily, God is angered that His covenant be broken. And peace be upon you.

27. Sirat Ibn Hisham 584No grade recorded

    [ كِتَابُهُ ﷺ بَيْنَ الْمُهَاجِرِينَ وَالْأَنْصَارِ وَمُوَادَعَةُ يَهُودَ ] قَالَ ابْنُ إسْحَاقَ: وَكَتَبَ رَسُولُ اللَّهِ ﷺ كِتَابًا بَيْنَ الْمُهَاجِرِينَ وَالْأَنْصَارِ، وَادَعَ فِيهِ يَهُودَ وَعَاهَدَهُمْ، وَأَقَرَّهُمْ عَلَى دِينِهِمْ وَأَمْوَالِهِمْ، وَشَرَطَ لَهُمْ، وَاشْتَرَطَ عَلَيْهِمْ: بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ، هَذَا كِتَابٌ مِنْ مُحَمَّدٍ النَّبِيِّ ﷺ، بَيْنَ الْمُؤْمِنِينَ وَالْمُسْلِمِينَ مِنْ قُرَيْشٍ وَيَثْرِبَ، وَمَنْ تَبِعَهُمْ، فَلَحِقَ بِهِمْ، وَجَاهَدَ مَعَهُمْ، إنَّهُمْ أُمَّةٌ وَاحِدَةٌ مِنْ دُونِ النَّاسِ، الْمُهَاجِرُونَ مِنْ قُرَيْشٍ عَلَى رِبْعَتِهِمْ يَتَعَاقَلُونَ بَيْنَهُمْ، وَهُمْ يَفْدُونَ عَانِيَهُمْ بِالْمَعْرُوفِ وَالْقِسْطِ بَيْنَ الْمُؤْمِنِينَ؛ وَبَنُو عَوْفٍ عَلَى رِبْعَتِهِمْ يَتَعَاقَلُونَ مَعَاقِلَهُمْ الْأُولَى، كُلُّ طَائِفَةٍ تَفْدِي عَانِيَهَا بِالْمَعْرُوفِ وَالْقِسْطِ بَيْنَ الْمُؤْمِنِينَ؛ وَبَنُو سَاعِدَةَ عَلَى رِبْعَتِهِمْ يَتَعَاقَلُونَ مَعَاقِلَهُمْ الْأُولَى، وَكُلُّ طَائِفَةٍ مِنْهُمْ تَفْدِي عَانِيَهَا بِالْمَعْرُوفِ وَالْقِسْطِ بَيْنَ الْمُؤْمِنِينَ، وَبَنُو الْحَارِثِ عَلَى رِبْعَتِهِمْ يَتَعَاقَلُونَ مَعَاقِلَهُمْ الْأُولَى، وَكُلُّ طَائِفَةٍ تَفْدِي عَانِيَهَا بِالْمَعْرُوفِ وَالْقِسْطِ بَيْنَ الْمُؤْمِنِينَ؛ وَبَنُو جُشَمٍ عَلَى رِبْعَتِهِمْ يَتَعَاقَلُونَ مَعَاقِلِهِمْ الْأُولَى، وَكُلُّ طَائِفَةٍ مِنْهُمْ تَفْدِي عَانِيَهَا بِالْمَعْرُوفِ وَالْقِسْطِ بَيْنَ الْمُؤْمِنِينَ؛ وَبَنُو النَّجَّارِ عَلَى رِبْعَتِهِمْ يَتَعَاقَلُونَ مَعَاقِلَهُمْ الْأُولَى، وَكُلُّ طَائِفَةٍ مِنْهُمْ تَفْدِي عَانِيَهَا بِالْمَعْرُوفِ وَالْقِسْطِ بَيْنَ الْمُؤْمِنِينَ، وَبَنُو عَمْرِو بْنِ عَوْفٍ عَلَى رِبْعَتِهِمْ يَتَعَاقَلُونَ مَعَاقِلَهُمْ الْأُولَى، وَكُلُّ طَائِفَةٍ تَفْدِي عَانِيَهَا بِالْمَعْرُوفِ وَالْقِسْطِ بَيْنَ الْمُؤْمِنِينَ؛ وَبَنُو النَّبِيتِ عَلَى رِبْعَتِهِمْ يَتَعَاقَلُونَ مَعَاقِلَهُمْ الْأُولَى، وَكُلُّ طَائِفَةٍ تَفْدِي عَانِيَهَا بِالْمَعْرُوفِ وَالْقِسْطِ بَيْنَ الْمُؤْمِنِينَ، وَبَنُو الْأَوْسِ عَلَى رِبْعَتِهِمْ يَتَعَاقَلُونَ مَعَاقِلَهُمْ الْأُولَى، وَكُلُّ طَائِفَةٍ مِنْهُمْ تَفْدِي عَانِيَهَا بِالْمَعْرُوفِ وَالْقِسْطِ بَيْنَ الْمُؤْمِنِينَ؛ وَإِنَّ الْمُؤْمِنِينَ لَا يَتْرُكُونَ مُفْرَحًا بَيْنَهُمْ أَنْ يُعْطُوهُ بِالْمَعْرُوفِ فِي فِدَاءٍ أَوْ عَقْلٍ

    ✧ Ibn Isḥāq said: The Messenger of God ﷺ wrote a document between the Emigrants and the Helpers, and in it he made a peace agreement with the Jews and covenanted with them, confirming them in their religion and their properties, and stated conditions for them and imposed conditions upon them: In the name of God, the Merciful, the Compassionate. This is a document from Muḥammad the Prophet ﷺ, between the believers and Muslims of Quraysh and Yathrib, and those who follow them, join them, and strive with them. They are one community to the exclusion of other people. The Emigrants of Quraysh, according to their custom, shall pay blood money among themselves, and they shall ransom their captives with kindness and justice among the believers. The Banū ʿAwf, according to their custom, shall pay their former blood money; each group shall ransom its captives with kindness and justice among the believers. The Banū Sāʿidah, according to their custom, shall pay their former blood money, and each group of them shall ransom its captives with kindness and justice among the believers. The Banū al-Ḥārith, according to their custom, shall pay their former blood money, and each group shall ransom its captives with kindness and justice among the believers. The Banū Jusham, according to their custom, shall pay their former blood money, and each group of them shall ransom its captives with kindness and justice among the believers. The Banū al-Najjār, according to their custom, shall pay their former blood money, and each group of them shall ransom its captives with kindness and justice among the believers. The Banū ʿAmr b. ʿAwf, according to their custom, shall pay their former blood money, and each group shall ransom its captives with kindness and justice among the believers. The Banū al-Nabīt, according to their custom, shall pay their former blood money, and each group shall ransom its captives with kindness and justice among the believers. The Banū al-Aws, according to their custom, shall pay their former blood money, and each group of them shall ransom its captives with kindness and justice among the believers. And the believers shall not leave any debtor among them without giving him what is customary for ransom or blood money.

28. Sirat Ibn Hisham 585No grade recorded

    قَالَ ابْنُ هِشَامٍ: الْمُفْرَحُ: الْمُثْقَلُ بِالدَّيْنِ وَالْكَثِيرُ الْعِيَالِ. قَالَ الشَّاعِرُ:: إذَا أَنْتَ لَمْ تَبْرَحْ تَوَدِّي أَمَانَةً وَتَحْمِلُ أُخْرَى أَفْرَحَتْكَ الْوَدَائِعُ وَأَنْ لَا يُحَالِفَ مُؤْمِنٌ مَوْلَى مُؤْمِنٍ دُونَهُ؛ وَإِنَّ الْمُؤْمِنِينَ الْمُتَّقِينَ عَلَى مَنْ بَغَى مِنْهُمْ، أَوْ ابْتَغَى دَسِيعَةَ ظُلْمٍ، أَوْ إثْمٍ، أَوْ عُدْوَانٍ، أَوْ فَسَادٍ بَيْنَ الْمُؤْمِنِينَ؛ وَإِنَّ أَيْدِيَهُمْ عَلَيْهِ جَمِيعًا، وَلَوْ كَانَ وَلَدَ أَحَدِهِمْ، وَلَا يَقْتُلُ مُؤْمِنٌ مُؤْمِنًا فِي كَافِرٍ، وَلَا يَنْصُرُ كَافِرًا عَلَى مُؤْمِنٍ، وَإِنَّ ذِمَّةَ اللَّهِ وَاحِدَةٌ، يُجِيرُ عَلَيْهِمْ أَدْنَاهُمْ، وَإِنَّ الْمُؤْمِنِينَ بَعْضُهُمْ مَوَالِي بَعْضٍ دُونَ النَّاسِ؛ وَإِنَّهُ مَنْ تَبِعَنَا مِنْ يَهُودَ فَإِنَّ لَهُ النَّصْرَ وَالْأُسْوَةَ، غَيْرَ مَظْلُومِينَ وَلَا مُتَنَاصَرِينَ عَلَيْهِمْ؛ وَإِنَّ سِلْمَ الْمُؤْمِنِينَ وَاحِدَةٌ، لَا يُسَالَمُ مُؤْمِنٌ دُونَ مُؤْمِنٍ فِي قِتَالٍ فِي سَبِيلِ اللَّهِ، إلَّا عَلَى سَوَاءٍ وَعَدْلٍ بَيْنَهُمْ، وَإِنَّ كُلَّ غَازِيَةٍ غَزَتْ مَعَنَا يُعْقِبُ بَعْضُهَا بَعْضًا، وَإِنَّ الْمُؤْمِنِينَ يُبِئْ بَعْضُهُمْ عَلَى بَعْضٍ بِمَا نَالَ دِمَاءَهُمْ فِي سَبِيلِ اللَّهِ؛ وَإِنَّ الْمُؤْمِنِينَ الْمُتَّقِينَ عَلَى أَحْسَنِ هُدًى وَأَقْوَمِهِ؛ وَإِنَّهُ لَا يُجِيرُ مُشْرِكٌ مَالًا لِقُرَيْشٍ وَلَا نَفْسَهَا، وَلَا يَحُولُ دُونَهُ عَلَى مُؤْمِنٍ؛ وَإِنَّهُ مَنْ اعْتَبَطَ مُؤْمِنًا قَتْلًا عَنْ بَيِّنَةٍ فَإِنَّهُ قَوَدٌ بِهِ إلَّا أَنْ يَرْضَى وَلِيُّ الْمَقْتُولِ، وَإِنَّ الْمُؤْمِنِينَ عَلَيْهِ كَافَّةٌ، وَلَا يَحِلُّ لَهُمْ إلَّا قِيَامٌ عَلَيْهِ؛ وَإِنَّهُ لَا يَحِلُّ لِمُؤْمِنٍ أَقَرَّ بِمَا فِي هَذِهِ الصَّحِيفَةِ، وَآمَنَ بِاَللَّهِ وَالْيَوْمِ الْآخِرِ، أَنْ يَنْصُرَ مُحْدِثًا وَلَا يُؤْوِيهِ؛ وَأَنَّهُ مَنْ نَصَرَهُ أَوْ آوَاهُ، فَإِنَّ عَلَيْهِ لَعْنَةَ اللَّهِ وَغَضَبَهُ يَوْمَ الْقِيَامَةِ.

    ✧ Ibn Hishām said: al-mufraḥ means the one weighed down by debt and with many dependents. The poet said: If you do not cease to discharge one trust, and you take up another, the trusts will gladden you. And that no believer shall make an alliance with the freedman of a believer without his consent; and that the God-fearing believers are against whoever among them transgresses, or seeks to give a bribe for injustice, or sin, or aggression, or corruption between the believers; and that their hands shall be all together against him, even if he be the son of one of them. And no believer shall kill a believer for the sake of an unbeliever, nor shall he help an unbeliever against a believer. And that the protection of God is one; the least of them may grant protection on their behalf. And that the believers are allies of one another to the exclusion of other people. And that whoever follows us from among the Jews shall have help and equality, not being wronged and not being helped against them. And that the peace of the believers is one; no believer shall make peace without another believer in fighting in the path of God, except on the basis of equality and justice among them. And that every raiding party that raids with us shall take turns, one after another. And that the believers shall avenge one another for their blood shed in the path of God. And that the God-fearing believers are upon the best and most upright guidance. And that no polytheist shall grant protection to the property of Quraysh or to its persons, nor shall he intervene between it and a believer. And that whoever kills a believer intentionally, upon clear proof, retaliation shall be due for him, unless the guardian of the slain is satisfied; and the believers shall be against him entirely, and it is not lawful for them except to stand against him. And that it is not lawful for a believer who affirms what is in this document and believes in God and the Last Day to help an innovator or give him refuge; and that whoever helps him or gives him refuge shall have upon him the curse of God and His wrath on the Day of Resurrection.

29. Sirat Ibn Hisham 586No grade recorded

    وَلَا يُؤْخَذُ مِنْهُ صَرْفٌ وَلَا عَدْلٌ؛ وَإِنَّكُمْ مَهْمَا اخْتَلَفْتُمْ فِيهِ مِنْ شَيْءٍ، فَإِنَّ مَرَدَّهُ إلَى اللَّهِ عَزَّ وَجَلَّ، وَإِلَى مُحَمَّدٍ ﷺ، وَإِنَّ الْيَهُودَ يُنْفِقُونَ مَعَ الْمُؤْمِنِينَ مَا دَامُوا مُحَارَبِينَ؛ وَإِنَّ يَهُودَ بَنِي عَوْفٍ أُمَّةٌ مَعَ الْمُؤْمِنِينَ، لِلْيَهُودِ دِينُهُمْ، وَلِلْمُسْلِمَيْنِ دِينُهُمْ، مَوَالِيهِمْ وَأَنْفُسُهُمْ، إلَّا مَنْ ظَلَمَ وَأَثِمَ، فَإِنَّهُ لَا يُوتِغُ إلَّا نَفْسَهُ، وَأَهْلَ بَيْتِهِ، وَإِنَّ لِيَهُودِ بَنِي النَّجَّارِ مِثْلَ مَا لِيَهُودِ بَنِي عَوْفٍ، وَإِنَّ لِيَهُودِ بَنِي الْحَارِثِ مِثْلَ مَا لِيَهُودِ بَنِي عَوْفٍ؛ وَإِنَّ لِيَهُودِ بَنِي سَاعِدَةَ مَا لِيَهُودِ بَنِي عَوْفٍ؛ وَإِنَّ لِيَهُودِ بَنِي جُشَمٍ مِثْلَ مَا لِيَهُودِ بَنِي عَوْفٍ؛ وَإِنَّ لِيَهُودِ بَنِي الْأَوْسِ مِثْلَ مَا لِيَهُودِ بَنِي عَوْفٍ؛ وَإِنَّ لِيَهُودِ بَنِي ثَعْلَبَةَ مِثْلَ مَا لِيَهُودِ بَنِي عَوْفٍ، إلَّا مَنْ ظَلَمَ وَأَثِمَ، فَإِنَّهُ لَا يُوتِغُ إلَّا نَفْسَهُ وَأَهْلَ بَيْتِهِ؛ وَإِنَّ جَفْنَةَ بَطْنٌ مِنْ ثَعْلَبَةَ كَأَنْفُسِهِمْ؛ وَإِنَّ لِبَنِي الشَّطِيبَةِ مِثْلَ مَا لِيَهُودِ بَنِي عَوْفٍ، وَإِنَّ الْبِرَّ دُونَ الْإِثْمِ، وَإِنَّ مَوَالِيَ ثَعْلَبَةَ كَأَنْفُسِهِمْ؛ وَإِنَّ بِطَانَةَ يَهُودَ كَأَنْفُسِهِمْ؛ وَإِنَّهُ لَا يَخْرَجُ مِنْهُمْ أَحَدٌ إلَّا بِإِذْنِ مُحَمَّدٍ ﷺ؛ وَإِنَّهُ لَا يُنْحَجَزُ عَلَى ثَأْرٍ جُرْحٌ، وَإِنَّهُ مَنْ فَتَكَ فَبِنَفْسِهِ فَتَكَ، وَأَهْلِ بَيْتِهِ، إلَّا مِنْ ظَلَمَ؛ وَإِنَّ اللَّهَ عَلَى أَبَرِّ هَذَا؛ وَإِنَّ عَلَى الْيَهُودِ نَفَقَتَهُمْ وَعَلَى الْمُسْلِمِينَ نَفَقَتَهُمْ؛ وَإِنَّ بَيْنَهُمْ النَّصْرَ عَلَى مَنْ حَارَبَ أَهْلَ هَذِهِ الصَّحِيفَةِ، وَإِنَّ بَيْنَهُمْ النُّصْحَ وَالنَّصِيحَةَ، وَالْبِرَّ دُونَ الْإِثْمِ؛ وَإِنَّهُ لَمْ يَأْثَمْ امْرُؤٌ بِحَلِيفِهِ؛ وَإِنَّ النَّصْرَ لِلْمَظْلُومِ، وَإِنَّ الْيَهُودَ يُنْفِقُونَ مَعَ الْمُؤْمِنِينَ مَا دَامُوا مُحَارَبِينَ، وَإِنَّ يَثْرِبَ حَرَامٌ جَوْفُهَا لِأَهْلِ هَذِهِ الصَّحِيفَةِ؛ وَإِنَّ الْجَارَ كَالنَّفْسِ غَيْرَ مُضَارٍّ وَلَا آثِمٌ، وَإِنَّهُ لَا تُجَارُ حُرْمَةٌ إلَّا بِإِذْنِ أَهْلِهَا، وَإِنَّهُ مَا كَانَ بَيْنَ أَهْلِ هَذِهِ الصَّحِيفَةِ مِنْ حَدَثٍ أَوْ اشْتِجَارٍ يُخَافُ فَسَادُهُ، فَإِنَّ مَرَدَّهُ إلَى اللَّهِ عَزَّ وَجَلَّ، وَإِلَى مُحَمَّدٍ رَسُولِ اللَّهِ ﷺ، وَإِنَّ اللَّهَ عَلَى أَتْقَى مَا فِي هَذِهِ الصَّحِيفَةِ وَأَبَرِّهِ؛ وَإِنَّهُ لَا تُجَارُ قُرَيْشٌ وَلَا مَنْ نَصَرَهَا. وَإِنَّ بَيْنَهُمْ النَّصْرَ عَلَى مَنْ دَهَمَ يَثْرِبَ، وَإِذَا دُعُوا إلَى صُلْحٍ يُصَالِحُونَهُ وَيَلْبَسُونَهُ، فَإِنَّهُمْ يُصَالِحُونَهُ وَيَلْبَسُونَهُ؛ وَإِنَّهُمْ إذَا دُعُوا إلَى مِثْلِ ذَلِكَ فَإِنَّهُ لَهُمْ عَلَى الْمُؤْمِنِينَ، إلَّا مَنْ حَارَبَ فِي الدِّينِ، عَلَى كُلِّ أُنَاسٍ حِصَّتُهُمْ مِنْ جَانِبِهِمْ الَّذِي قِبَلَهُمْ، وَإِنَّ يَهُودَ الْأَوْسِ، مَوَالِيَهُمْ وَأَنْفُسَهُمْ، عَلَى مِثْلِ مَا لِأَهْلِ هَذِهِ الصَّحِيفَةِ. مَعَ الْبِرِّ الْمَحْضِ ؟ مِنْ أَهْلِ هَذِهِ الصَّحِيفَةِ. قَالَ ابْنُ هِشَامٍ: وَيُقَالُ: مَعَ الْبِرِّ الْمُحْسِنُ مِنْ أَهْلِ هَذِهِ الصَّحِيفَةِ. قَالَ ابْنُ إسْحَاقَ: وَإِنَّ الْبِرَّ دُونَ الْإِثْمِ، لَا يَكْسِبُ كَاسِبٌ إلَّا عَلَى نَفْسِهِ، وَإِنَّ اللَّهَ عَلَى أَصْدَقِ مَا فِي هَذِهِ الصَّحِيفَةِ وَأَبَرِّهِ، وَإِنَّهُ لَا يَحُولُ هَذَا الْكِتَابُ دُونَ ظَالِمٍ وَآثِمٍ، وَإِنَّهُ مَنْ خَرَجَ آمِنٌ، وَمَنْ قَعَدَ آمِنٌ بِالْمَدِينَةِ، إلَّا مَنْ ظَلَمَ أَوْ أَثِمَ؛ وَإِنَّ اللَّهَ جَارٌ لِمَنْ بَرَّ وَاتَّقَى، وَمُحَمَّدٌ رَسُولُ اللَّهِ ﷺ.

    ✧ And no exchange or equivalent shall be taken from him. And whatever you disagree about in anything, its return is to God, Mighty and Majestic, and to Muḥammad ﷺ. And the Jews shall spend with the believers as long as they are at war. And the Jews of Banū ʿAwf are a community with the believers; to the Jews their religion, and to the Muslims their religion, their clients and themselves, except one who wrongs or commits sin, for he only brings ruin upon himself and his household. And the Jews of Banū al-Najjār have the like of what the Jews of Banū ʿAwf have. And the Jews of Banū al-Ḥārith have the like of what the Jews of Banū ʿAwf have. And the Jews of Banū Sāʿidah have what the Jews of Banū ʿAwf have. And the Jews of Banū Jusham have the like of what the Jews of Banū ʿAwf have. And the Jews of Banū al-Aws have the like of what the Jews of Banū ʿAwf have. And the Jews of Banū Thaʿlabah have the like of what the Jews of Banū ʿAwf have, except one who wrongs or commits sin, for he only brings ruin upon himself and his household. And Jafnah is a clan of Thaʿlabah, like themselves. And the Banū al-Shaṭībah have the like of what the Jews of Banū ʿAwf have. And righteousness is apart from sin. And the clients of Thaʿlabah are like themselves. And the close associates of the Jews are like themselves. And none of them shall go out except with the permission of Muḥammad ﷺ. And one shall not be prevented from retaliation for a wound. And whoever kills treacherously kills against himself and his household, except one who has been wronged. And God is over the most righteous of this. And the Jews have their expenses and the Muslims their expenses. And between them is support against whoever fights the people of this document. And between them is sincere counsel and advice, and righteousness apart from sin. And a man does not incur sin because of his ally. And support is for the wronged. And the Jews shall spend with the believers as long as they are at war. And Yathrib is inviolable; its interior belongs to the people of this document. And the neighbor is like oneself, not harming and not sinning. And no protected thing shall be granted protection except with the permission of its people. And whatever occurs between the people of this document of an incident or dispute whose corruption is feared, its return is to God, Mighty and Majestic, and to Muḥammad, the Messenger of God ﷺ. And God is over the most God-fearing and most righteous of what is in this document. And Quraysh shall not be granted protection, nor whoever helps them. And between them is support against whoever attacks Yathrib. And if they are called to a peace which they make and wear, then they make it and wear it. And if they are called to the like of that, then it belongs to them upon the believers, except one who fights in religion. Upon every people is their share from their side which is before them. And the Jews of al-Aws, their clients and themselves, have the like of what the people of this document have, along with pure righteousness from the people of this document. Ibn Hishām said: It is also said: along with the righteous benefactor from the people of this document. Ibn Isḥāq said: And righteousness is apart from sin; no earner earns except upon himself. And God is over the most truthful and most righteous of what is in this document. And this writing shall not stand between a wrongdoer and a sinner. And whoever goes out is safe, and whoever stays is safe in Madinah, except one who wrongs or commits sin. And God is protector of whoever is righteous and God-fearing, and Muḥammad is the Messenger of God ﷺ.

30. Sirat Ibn Hisham 587No grade recorded

    الْمُؤَاخَاةُ بَيْنَ الْمُهَاجِرِينَ وَالْأَنْصَارِ [ مَنْ آخَى بَيْنَهُمْ ﷺ ] قَالَ ابْنُ إسْحَاقَ: وَآخَى رَسُولُ اللَّهِ ﷺ بَيْنَ أَصْحَابِهِ مِنْ الْمُهَاجِرِينَ وَالْأَنْصَارِ، فَقَالَ - فِيمَا بَلَغَنَا، وَنَعُوذُ بِاَللَّهِ أَنْ نَقُولَ عَلَيْهِ مَا لَمْ يُقَلْ -: تَآخَوْا فِي اللَّهِ أَخَوَيْنِ أَخَوَيْنِ، ثُمَّ أَخَذَ بِيَدِ عَلِيِّ بْنِ أَبِي طَالِبٍ، فَقَالَ: هَذَا أَخِي فَكَانَ رَسُولُ اللَّهِ ﷺ سَيِّدَ الْمُرْسَلِينَ، وَإِمَامَ الْمُتَّقِينَ، وَرَسُولَ رَبِّ الْعَالَمِينَ، الَّذِي لَيْسَ لَهُ خَطِيرٌ وَلَا نَظِيرٌ مِنْ الْعِبَادِ، وَعَلِيُّ بْنُ أَبِي طَالِبٍ ؓ، أَخَوَيْنِ، وَكَانَ حَمْزَةُ بْنُ عَبْدِ الْمُطَّلِبِ، أَسَدُ اللَّهِ وَأَسَدُ رَسُولِهِ ﷺ، وَعَمُّ رَسُولِ اللَّهِ ﷺ، وَزَيْدُ بْنُ حَارِثَةَ، مَوْلَى رَسُولِ اللَّهِ ﷺ، أَخَوَيْنِ، وَإِلَيْهِ أَوْصَى حَمْزَةُ يَوْمَ أُحُدٍ حَيْنَ حَضَرَهُ الْقِتَالُ إنْ حَدَثَ بِهِ حَادِثُ الْمَوْتِ؛ وَجَعْفَرُ بْنُ أَبِي طَالِبٍ ذُو الْجَنَاحَيْنِ، الطَّيَّارُ فِي الْجَنَّةِ، وَمَعَاذُ بْنُ جَبَلٍ، أَخُو بَنِي سَلِمَةَ، أَخَوَيْنِ. قَالَ ابْنُ هِشَامٍ: وَكَانَ جَعْفَرُ بْنُ أَبِي طَالِبٍ يَوْمئِذٍ غَائِبًا بِأَرْضِ الْحَبَشَةِ. قَالَ ابْنُ إسْحَاقَ: وَكَانَ أَبُو بَكْرٍ الصِّدِّيقُ ؓ، ابْنُ أَبِي قُحَافَةَ، وَخَارِجَةُ بْنُ زُهَيْرٍ، أَخُو بَلْحَارِثِ بْنِ الْخَزْرَجِ، أَخَوَيْنِ، وَعُمَرُ بْنُ الْخَطَّابِ ؓ، وَعِتْبَانُ بْنُ مَالِكٍ، أَخُو بَنِي سَالِمِ بْنِ عَوْفِ بْنِ عَمْرِو بْنِ عَوْفِ بْنِ الْخَزْرَجِ أَخَوَيْنِ وَأَبُو عُبَيْدَةَ بْنُ عَبْدِ اللَّهِ بْنِ الْجَرَّاحِ، وَاسْمُهُ عَامِرُ بْنُ عَبْدِ اللَّهِ، وَسَعْدُ بْنُ مُعَاذِ بْنِ النُّعْمَانِ أَخُو بَنِي عَبْدِ الْأَشْهَلِ، أَخَوَيْنِ. وَعَبْدُ الرَّحْمَنِ بْنُ عَوْفٍ، وَسَعْدُ بْنُ الرَّبِيعِ، أَخُو بَلْحَارِثِ بْنِ الْخَزْرَجِ، أَخَوَيْنِ. وَالزُّبَيْرُ بْنُ الْعَوَّامِ، وَسَلَامَةُ بْنُ سَلَامَةَ بْنِ وَقْشٍ، أَخُو بَنِي عَبْدِ الْأَشْهَلِ، أَخَوَيْنِ. وَيُقَالُ: بَلْ الزُّبَيْرُ وَعَبْدُ اللَّهِ بْنُ مَسْعُودٍ، حَلِيفُ، بَنِي زُهْرَةَ، أَخَوَيْنِ، وَعُثْمَانُ بْنُ عَفَّانَ، وَأَوْسُ بْنُ ثَابِتِ بْنِ الْمُنْذِرِ، أَخُو بَنِي النَّجَّارِ، أَخَوَيْنِ. وَطَلْحَةُ بْنُ عُبَيْدِ اللَّهِ، وَكَعْبُ بْنُ مَالِكٍ، أَخُو بَنِي سَلِمَةَ، أَخَوَيْنِ. وَسَعْدُ بْنُ زَيْدِ بْنِ عَمْرِو بْنِ نُفَيْلٍ، وأُبَيُّ بْنُ كَعْبٍ، أَخُو بَنِي النَّجَّارِ: أَخَوَيْنِ وَمُصْعَبُ بْنُ عُمَيْرِ بْنِ هَاشِمٍ، وَأَبُو أَيُّوبَ خَالِدُ بْنُ زَيْدٍ، أَخُو بَنِي النَّجَّارِ: أَخَوَيْنِ، وَأَبُو حُذَيْفَةَ بْنُ عُتْبَةَ بْنِ رَبِيعَةَ، وَعَبَّادُ بْنُ بِشْرِ بْنِ وَقْشٍ، أَخُو بَنِي عَبْدِ الْأَشْهَلِ: أَخَوَيْنِ. وَعَمَّارُ بْنُ يَاسِرٍ، حَلِيفُ بَنِي مَخْزُومٍ، وَحُذَيْفَةُ بْنُ الْيَمَانِ، أَخُو بَنِي عَبْدِ عَبْسٍ، حَلِيفُ بَنِي عَبْدِ الْأَشْهَلِ: أَخَوَيْنِ. وَيُقَالُ: ثَابِتُ بْنُ قَيْسِ بْنِ الشَّمَّاسِ، أَخُو بَلْحَارِثِ بْنِ الْخَزْرَجِ، خَطِيبُ رَسُولِ اللَّهِ ﷺ، وَعَمَّارُ بْنُ يَاسِرٍ: أَخَوَيْنِ. وَأَبُو ذَرٍّ، وَهُوَ بُرَيْرُ بْنُ جُنَادَةَ الْغِفَارِيُّ، الْمُنْذِرُ بْنُ عَمْرٍو، الْمُعْنِقُ لِيَمُوتَ، أَخُو بَنِي سَاعِدَةَ بْنِ كَعْبِ بْنِ الْخَزْرَجِ: أَخَوَيْنِ. قَالَ ابْنُ هِشَامٍ: وَسَمِعْتُ غَيْرَ وَاحِدٍ مِنْ الْعُلَمَاءِ يَقُولُ: أَبُو ذَرٍّ: جُنْدَبُ بْنُ جُنَادَةَ. قَالَ ابْنُ إسْحَاقَ: وَكَانَ حَاطِبُ بْنُ أَبِي بَلْتَعَةَ، حَلِيفُ بَنِي أَسَدِ بْنِ عَبْدِ الْعُزَّى وَعُوَيْمُ بْنُ سَاعِدَةَ، أَخُو بَنِي عَمْرِو بْنِ عَوْفٍ، أَخَوَيْنِ؛ وَسَلْمَانُ الْفَارِسِيُّ، وَأَبُو الدَّرْدَاءِ، عُوَيْمِرُ بْنُ ثَعْلَبَةَ، أَخُو بَلْحَارِثِ بْنِ الْخَزْرَجِ، أَخَوَيْنِ. قَالَ ابْنُ هِشَامٍ: عُوَيْمِرُ بْنُ عَامِرٍ، وَيُقَالُ: عُوَيْمِرُ بْنُ زَيْدٍ. قَالَ ابْنُ إسْحَاقَ: وَبِلَالٌ، مَوْلَى أَبِي بَكْرٍ ؓ، مُؤَذِّنُ رَسُولِ اللَّهِ ﷺ، وَأَبُو رُوَيْحَةَ، عَبْدُ اللَّهِ بْنُ عَبْدِ الرَّحْمَنِ الْخَثْعَمِيُّ، ثُمَّ أَحَدُ الْفَزَعِ، أَخَوَيْنِ. فَهَؤُلَاءِ مَنْ سُمِّيَ لَنَا، مِمَّنْ كَانَ رَسُولُ اللَّهِ ﷺ آخَى بَيْنَهُمْ مِنْ أَصْحَابِهِ.

    ✧ THE BROTHERHOOD BETWEEN THE EMIGRANTS AND THE HELPERS [THOSE BETWEEN WHOM HE ﷺ MADE BROTHERHOOD] Ibn Isḥāq said: The Messenger of God ﷺ made brotherhood between his companions from the Emigrants and the Helpers. He said—as has reached us, and we seek refuge with God from saying about him what he did not say—: “Be brothers in God, two by two.” Then he took the hand of ʿAlī b. Abī Ṭālib and said: “This is my brother.” So the Messenger of God ﷺ, the master of the messengers, the imam of the God-fearing, the messenger of the Lord of the worlds, who has no equal and no peer among servants, and ʿAlī b. Abī Ṭālib ؓ were two brothers. Ḥamzah b. ʿAbd al-Muṭṭalib, the lion of God and the lion of His Messenger ﷺ, the paternal uncle of the Messenger of God ﷺ, and Zayd b. Ḥārithah, the client of the Messenger of God ﷺ, were two brothers. To him Ḥamzah entrusted on the day of Uḥud, when fighting was at hand, should the event of death befall him. Jaʿfar b. Abī Ṭālib, possessor of the two wings, the flyer in Paradise, and Muʿādh b. Jabal, brother of the Banū Salimah, were two brothers. Ibn Hishām said: Jaʿfar b. Abī Ṭālib was absent that day in the land of Abyssinia. Ibn Isḥāq said: Abū Bakr al-Ṣiddīq ؓ b. Abī Quḥāfah and Khārijah b. Zuhayr, brother of al-Ḥārith b. al-Khazraj, were two brothers. ʿUmar b. al-Khaṭṭāb ؓ and ʿItbān b. Mālik, brother of the Banū Sālim b. ʿAwf b. ʿAmr b. ʿAwf b. al-Khazraj, were two brothers. Abū ʿUbaydah b. ʿAbd Allāh b. al-Jarrāḥ—his name was ʿĀmir b. ʿAbd Allāh—and Saʿd b. Muʿādh b. al-Nuʿmān, brother of the Banū ʿAbd al-Ashhal, were two brothers. ʿAbd al-Raḥmān b. ʿAwf and Saʿd b. al-Rabīʿ, brother of al-Ḥārith b. al-Khazraj, were two brothers. Al-Zubayr b. al-ʿAwwām and Salāmah b. Salāmah b. Waqsh, brother of the Banū ʿAbd al-Ashhal, were two brothers. It is also said: rather al-Zubayr and ʿAbd Allāh b. Masʿūd, confederate of the Banū Zuhrah, were two brothers. ʿUthmān b. ʿAffān and Aws b. Thābit b. al-Mundhir, brother of the Banū al-Najjār, were two brothers. Ṭalḥah b. ʿUbayd Allāh and Kaʿb b. Mālik, brother of the Banū Salimah, were two brothers. Saʿd b. Zayd b. ʿAmr b. Nufayl and Ubayy b. Kaʿb, brother of the Banū al-Najjār, were two brothers. Muṣʿab b. ʿUmayr b. Hāshim and Abū Ayyūb Khālid b. Zayd, brother of the Banū al-Najjār, were two brothers. Abū Ḥudhayfah b. ʿUtbah b. Rabīʿah and ʿAbbād b. Bishr b. Waqsh, brother of the Banū ʿAbd al-Ashhal, were two brothers. ʿAmmār b. Yāsir, confederate of the Banū Makhzūm, and Ḥudhayfah b. al-Yamān, brother of the Banū ʿAbd ʿAbs, confederate of the Banū ʿAbd al-Ashhal, were two brothers. It is also said: Thābit b. Qays b. al-Shammās, brother of al-Ḥārith b. al-Khazraj, the orator of the Messenger of God ﷺ, and ʿAmmār b. Yāsir were two brothers. Abū Dharr—he was Burayr b. Junādah al-Ghifārī—and al-Mundhir b. ʿAmr, the one who hastens to die, brother of the Banū Sāʿidah b. Kaʿb b. al-Khazraj, were two brothers. Ibn Hishām said: I heard more than one of the scholars saying: Abū Dharr: Jundab b. Junādah. Ibn Isḥāq said: Ḥāṭib b. Abī Baltaʿah, confederate of the Banū Asad b. ʿAbd al-ʿUzzā, and ʿUwaym b. Sāʿidah, brother of the Banū ʿAmr b. ʿAwf, were two brothers. Salmān al-Fārisī and Abū al-Dardāʾ, ʿUwaymir b. Thaʿlabah, brother of al-Ḥārith b. al-Khazraj, were two brothers. Ibn Hishām said: ʿUwaymir b. ʿĀmir; and it is said: ʿUwaymir b. Zayd. Ibn Isḥāq said: Bilāl, the client of Abū Bakr ؓ, the muezzin of the Messenger of God ﷺ, and Abū Ruwayḥah, ʿAbd Allāh b. ʿAbd al-Raḥmān al-Khathʿamī, then one of the Fazʿ, were two brothers. These are those who have been named to us, of those among his companions between whom the Messenger of God ﷺ made brotherhood.

31. Sirat Ibn Hisham 588No grade recorded

    [ بِلَالٌ يُوصِي بِدِيوَانِهِ لِأَبِي رُوَيْحَةَ ] فَلَمَّا دَوَّنَ عُمَرُ بْنُ الْخَطَّابِ الدَّوَاوِينَ بِالشَّامِ، وَكَانَ بِلَالٌ قَدْ خَرَجَ إلَى الشَّامِ، فَأَقَامَ بِهَا مُجَاهِدًا، فَقَالَ عُمَرُ لِبِلَالٍ: إلَى مَنْ تَجْعَلُ دِيوَانَكَ يَا بِلَالُ ؟ قَالَ: مَعَ أَبِي رُوَيْحَةَ، لَا أُفَارِقُهُ أَبَدًا، لِلْأُخُوَّةِ الَّتِي كَانَ رَسُولُ اللَّهِ ﷺ عَقَدَ بَيْنَهُ وَبَيْنِي، فَضَمَّ إلَيْهِ، وَضُمَّ دِيوَانُ الْحَبَشَةِ إلَى خَثْعَمَ، لِمَكَانِ بِلَالٍ مِنْهُمْ، فَهُوَ فِي خَثْعَمَ إلَى هَذَا الْيَوْمِ بِالشَّامِ أَبُو أُمَامَةَ قَالَ ابْنُ إسْحَاقَ: وَهَلَكَ فِي تِلْكَ الْأَشْهُرِ أَبُو أُمَامَةَ، أَسَعْدُ بْنُ زُرَارَةَ، وَالْمَسْجِدُ يُبْنَى، أَخَذَتْهُ الذِّبْحَةُ أَوْ الشَّهْقَةُ. [ مَوْتُهُ وَمَا قَالَهُ الْيَهُودُ فِي ذَلِكَ أبو أمامة ] قَالَ ابْنُ إسْحَاقَ: وَحَدَّثَنِي عَبْدُ اللَّهِ بْنُ أَبِي بَكْرِ بْنِ مُحَمَّدِ بْنِ عَمْرِو بْنِ حَزْمٍ، عَنْ يَحْيَى بْنِ عَبْدِ اللَّهِ بْنِ عَبْدِ الرَّحْمَنِ بْنِ أَسْعَدَ بْنِ زُرَارَةَ: أَنَّ رَسُولَ اللَّهِ ﷺ، قَالَ: بِئْسَ الْمَيِّتُ أَبُو أُمَامَةَ، لَيَهُودُ وَمُنَافِقِي الْعَرَبِ يَقُولُونَ: لَوْ كَانَ نَبِيًّا لَمْ يَمُتْ صَاحِبُهُ، وَلَا أَمْلِكُ لِنَفْسِي وَلَا لِصَاحِبِي مِنْ اللَّهِ شَيْئًا

    ✧ [Bilāl entrusts his dīwān to Abū Ruwayḥah] When ʿUmar b. al-Khaṭṭāb established the dīwāns in Syria, and Bilāl had gone out to Syria and stayed there as a warrior, ʿUmar said to Bilāl: “To whom do you assign your dīwān, O Bilāl?” He said: “With Abū Ruwayḥah; I will never part from him, because of the brotherhood which the Messenger of God ﷺ concluded between him and me.” So he attached him to him, and the dīwān of the Abyssinians was attached to Khathʿam, because of Bilāl’s place among them; thus he is in Khathʿam to this day in Syria. Abū Umāmah. Ibn Isḥāq said: In those months Abū Umāmah, Asʿad b. Zurārah, died while the mosque was being built; the shudhbaqah or the shahqah took him. [His death and what the Jews said about it] Ibn Isḥāq said: ʿAbd Allāh b. Abī Bakr b. Muḥammad b. ʿAmr b. Ḥazm narrated to me, from Yaḥyā b. ʿAbd Allāh b. ʿAbd al-Raḥmān b. Asʿad b. Zurārah, that the Messenger of God ﷺ said: “Evil is the dead man Abū Umāmah, for the Jews and the hypocrites among the Arabs will say: ‘If he were a prophet, his companion would not have died’; and I possess no power for myself or for my companion from God in anything.”

32. Sirat Ibn Hisham 589No grade recorded

    [ بِمَوْتِهِ كَانَ النَّبِيُّ ﷺ نَقِيبًا لِبَنِي النَّجَّارِ ] قَالَ ابْنُ إسْحَاقَ: وَحَدَّثَنِي عَاصِمُ بْنُ عُمَرَ بْنِ قَتَادَةَ الْأَنْصَارِيُّ: أَنَّهُ لَمَّا مَاتَ أَبُو أُمَامَةَ، أَسْعَدُ بْنُ زُرَارَةَ، اجْتَمَعَتْ بَنُو النَّجَّارِ إلَى رَسُولِ اللَّهِ ﷺ، وَكَانَ أَبُو أُمَامَةَ نَقِيبَهُمْ، فَقَالُوا لَهُ: يَا رَسُولَ اللَّهِ، إنَّ هَذَا قَدْ كَانَ مِنَّا حَيْثُ قَدْ عَلِمْتَ، فَاجْعَلْ مِنَّا رَجُلًا مَكَانَهُ يُقِيمُ مِنْ أَمْرِنَا مَا كَانَ يُقِيمُ، فَقَالَ رَسُولُ اللَّهِ ﷺ لَهُمْ: أَنْتُمْ أَخْوَالِي، وَأَنَا بِمَا فِيكُمْ، وَأَنَا نَقِيبُكُمْ؛ وَكَرِهَ رَسُولُ اللَّهِ ﷺ أَنْ يَخُصَّ بِهَا بَعْضَهُمْ دُونَ بَعْضٍ فَكَانَ مِنْ فَضْلِ بَنِي النَّجَّارِ الَّذِي يَعُدُّونَ عَلَى قَوْمِهِمْ، أَنْ كَانَ رَسُولُ اللَّهِ ﷺ نَقِيبَهُمْ

    ✧ [By his death the Prophet ﷺ became the naqīb of the Banū al-Najjār] Ibn Isḥāq said: ʿĀṣim b. ʿUmar b. Qatādah al-Anṣārī related to me that when Abū Umāmah, Asʿad b. Zurārah, died, the Banū al-Najjār gathered before the Messenger of God ﷺ —Abū Umāmah had been their naqīb— and said to him, “O Messenger of God, this man was among us as you have known, so appoint a man from us in his place to carry out our affairs as he used to do.” The Messenger of God ﷺ said to them, “You are my maternal uncles, and I am one of you, and I am your naqīb”; the Messenger of God ﷺ disliked favoring some of them over others in that matter. Thus it was among the merits the Banū al-Najjār boast of over their people that the Messenger of God ﷺ was their naqīb.

33. Sirat Ibn Hisham 590No grade recorded

    [ التَّفْكِيرُ فِي اتِّخَاذِ بُوقٍ أَوْ نَاقُوسٍ ] قَالَ ابْنُ إسْحَاقَ: فَلَمَّا اطْمَأَنَّ رَسُولُ اللَّهِ ﷺ بِالْمَدِينَةِ، وَاجْتَمَعَ إلَيْهِ إخْوَانُهُ مِنْ الْمُهَاجِرِينَ، وَاجْتَمَعَ أَمْرُ الْأَنْصَارِ، اسْتَحْكَمَ أَمْرُ الْإِسْلَامِ، فَقَامَتْ الصَّلَاةُ، وَفُرِضَتْ الزَّكَاةُ وَالصِّيَامُ، وَقَامَتْ الْحُدُودُ، وَفُرِضَ الْحَلَالُ وَالْحَرَامُ، وَتَبَوَّأَ الْإِسْلَامُ بَيْنَ أَظْهُرِهِمْ، وَكَانَ هَذَا الْحَيُّ مِنْ الْأَنْصَارِ هُمْ الَّذِينَ تَبَوَّءُوا الدَّارَ وَالْإِيمَانَ. وَقَدْ كَانَ رَسُولُ اللَّهِ ﷺ حَيْنَ قَدِمَهَا إنَّمَا يَجْتَمِعُ النَّاسُ إلَيْهِ لِلصَّلَاةِ لِحِينِ مَوَاقِيتِهَا، بِغَيْرِ دَعْوَةٍ، فَهَمَّ رَسُولُ اللَّهِ ﷺ حَيْنَ قَدِمَهَا أَنْ يَجْعَلَ بُوقًا كَبُوقِ يَهُودَ الَّذِينَ يَدْعُونَ بِهِ لِصَلَاتِهِمْ، ثُمَّ كَرِهَهُ، ثُمَّ أَمَرَ بِالنَّاقُوسِ، فَنُحِتَ لِيُضْرَبَ بِهِ لِلْمُسْلِمَيْنِ لِلصَّلَاةِ

    ✧ [The deliberation over adopting a horn or a clapper] Ibn Isḥāq said: When the Messenger of God ﷺ was settled in Madinah, and his brethren from the Emigrants had gathered to him, and the affair of the Anṣār was brought together, the affair of Islam became firmly established. The prayer was instituted, the alms-tax and fasting were made obligatory, the legal punishments were established, the lawful and the unlawful were prescribed, and Islam took up its abode among them. It was this tribe of the Anṣār who had taken up the abode and the faith. When the Messenger of God ﷺ first came to it, the people used to gather to him for prayer at the times of its appointed periods, without any summons. So the Messenger of God ﷺ, when he came to it, considered making a horn like the horn of the Jews, with which they summon to their prayer; then he disliked it. Then he commanded the clapper, so it was carved in order to be struck for the Muslims for prayer.

34. Sirat Ibn Hisham 591No grade recorded

    [ رُؤْيَا عَبْدِ اللَّهِ بْنِ زَيْدٍ فِي الْأَذَانِ ] فَبَيْنَمَا هُمْ عَلَى ذَلِكَ، إذْ رَأَى عَبْدُ اللَّهِ بْنُ زَيْدِ بْنِ ثَعْلَبَةَ بْنِ عَبْدِ رَبِّهِ، أَخُو بَلْحَارِثِ بْنِ الْخَزْرَجِ، النِّدَاءَ، فَأَتَى رَسُولَ اللَّهِ ﷺ، فَقَالَ لَهُ: يَا رَسُولَ اللَّهِ، إنَّهُ طَافَ بِي هَذِهِ اللَّيْلَةَ طَائِفٌ: مَرَّ بِي رَجُلٌ عَلَيْهِ ثَوْبَانِ أَخْضَرَانِ، يَحْمِلُ نَاقُوسًا فِي يَدِهِ، فَقُلْتُ لَهُ: يَا عَبْدَ اللَّهِ، أَتَبِيعُ هَذَا النَّاقُوسَ ؟ قَالَ: وَمَا تَصْنَعُ بِهِ ؟ قَالَ: قُلْتُ: نَدْعُو بِهِ إلَى الصَّلَاةِ، قَالَ: أَفَلَا أَدُلّكَ عَلَى خَيْرٍ مِنْ ذَلِكَ ؟ قَالَ: قُلْتُ: وَمَا هُوَ ؟ قَالَ: تَقُولُ: اللَّهُ أَكْبَرُ اللَّهُ أَكْبَرُ، اللَّهُ أَكْبَرُ اللَّهُ أَكْبَرُ، أَشْهَدُ أَنَّ لَا إلَهَ إلَّا اللَّهُ، أَشْهَدُ أَنَّ لَا إلَهَ إلَّا اللَّهُ، أَشْهَدُ أَنَّ مُحَمَّدًا رَسُولُ اللَّهِ، أَشْهَدُ أَنَّ مُحَمَّدًا رَسُولُ اللَّهِ، حَيِّ عَلَى الصَّلَاةِ، حَيِّ عَلَى الصَّلَاةِ، حَيِّ عَلَى الْفَلَاحِ، حَيِّ عَلَى الْفَلَاحِ، اللَّهُ أَكْبَرُ اللَّهُ أَكْبَرُ، لَا إلَهَ إلَّا اللَّهُ

    ✧ [The dream of ʿAbd Allāh b. Zayd regarding the call to prayer] While they were upon that, ʿAbd Allāh b. Zayd b. Thaʿlabah b. ʿAbd Rabbih, the brother of al-Ḥārith b. al-Khazraj, saw the call in a dream. He came to the Messenger of God ﷺ and said to him: “O Messenger of God, a phantom visited me this night: a man passed by me wearing two green garments, carrying a bell in his hand. I said to him: ‘O servant of God, will you sell this bell?’ He said: ‘What will you do with it?’ I said: ‘We will summon to prayer with it.’ He said: ‘Shall I not guide you to something better than that?’ I said: ‘What is it?’ He said: ‘You say: God is most great, God is most great; God is most great, God is most great. I bear witness that there is no god but God; I bear witness that there is no god but God. I bear witness that Muḥammad is the Messenger of God; I bear witness that Muḥammad is the Messenger of God. Come to prayer; come to prayer. Come to success; come to success. God is most great, God is most great. There is no god but God.’”

35. Sirat Ibn Hisham 592No grade recorded

    [ تَعْلِيمُ بِلَالٍ الْأَذَانَ ] فَلَمَّا أَخْبَرَ بِهَا رَسُولَ اللَّهِ ﷺ، قَالَ: إنَّهَا لَرُؤْيَا حَقٍّ، إنْ شَاءَ اللَّهُ، فَقُمْ مَعَ بِلَالٍ فَأَلْقِهَا عَلَيْهِ، فَلْيُؤَذِّنْ بِهَا، فَإِنَّهُ أَنْدَى صَوْتًا مِنْكَ. فَلَمَّا أَذَّنَ بِهَا بِلَالٌ سَمِعَهَا عُمَرُ بْنُ الْخَطَّابِ، وَهُوَ فِي بَيْتِهِ، فَخَرَجَ إلَى رَسُولِ اللَّهِ ﷺ، وَهُوَ يَجُرُّ رِدَاءَهُ، وَهُوَ يَقُولُ: يَا نَبِيَّ اللَّهِ، وَاَلَّذِي بَعَثَكَ بِالْحَقِّ، لَقَدْ رَأَيْتُ مِثْلَ الَّذِي رَأَى؛ فَقَالَ رَسُولُ اللَّهِ ﷺ: فَلِلَّهِ الْحَمْدُ عَلَى ذَلِكَ

    ✧ [Teaching Bilāl the call to prayer] When he reported it to the Messenger of God ﷺ, he said: "It is indeed a true vision, if God wills. So rise with Bilāl and impart it to him, and let him call the prayer with it, for he has a clearer voice than you." When Bilāl called with it, ʿUmar b. al-Khaṭṭāb heard it while he was in his house, so he went out to the Messenger of God ﷺ, dragging his cloak, and he was saying: "O Prophet of God, by Him who sent you with the truth, I have indeed seen the like of what he saw." So the Messenger of God ﷺ said: "To God be all praise for that."

36. Sirat Ibn Hisham 593No grade recorded

    [ رُؤْيَا عُمَرُ فِي الْأَذَانِ وَسَبْقُ الْوَحْيِ بِهِ ] قَالَ ابْنُ إسْحَاقَ: حَدَّثَنِي بِهَذَا الْحَدِيثِ مُحَمَّدُ بْنُ إبْرَاهِيمَ بْنِ الْحَارِثِ، عَنْ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ بْنِ زَيْدِ بْنِ ثَعْلَبَةَ بْنِ عَبْدِ رَبِّهِ، عَنْ أَبِيهِ. قَالَ ابْنُ هِشَامٍ: وَذَكَرَ ابْنُ جُرَيْجٍ، قَالَ: قَالَ لِي عَطَاءٌ: سَمِعْتُ عُبَيْدَ بْنَ عُمَيْرٍ اللَّيْثِيَّ يَقُولُ: ائْتَمَرَ النَّبِيُّ ﷺ وَأَصْحَابُهُ بِالنَّاقُوسِ لِلِاجْتِمَاعِ لِلصَّلَاةِ، فَبَيْنَمَا عُمَرُ بْنُ الْخَطَّابِ يُرِيدُ أَنْ يَشْتَرِيَ خَشَبَتَيْنِ لِلنَّاقُوسِ، إذْ رَأَى عُمَرُ بْنُ الْخَطَّابِ فِي الْمَنَامِ: لَا تَجْعَلُوا النَّاقُوسَ، بَلْ أَذِّنُوا لِلصَّلَاةِ. فَذَهَبَ عُمَرُ إلَى النَّبِيِّ ﷺ لِيُخْبِرَهُ بِاَلَّذِي رَأَى، وَقَدْ جَاءَ النَّبِيَّ ﷺ الْوَحْيُ بِذَلِكَ، فَمَا رَاعَ عُمَرُ إلَّا بِلَالٌ يُؤَذِّنُ، فَقَالَ رَسُولُ اللَّهِ ﷺ حَيْنَ أَخْبَرَهُ بِذَلِكَ: قَدْ سَبَقَكَ بِذَلِكَ الْوَحْيُ. [ مَا كَانَ يَقُولُهُ بِلَالٌ قَبْلَ الْأَذَانِ ] قَالَ ابْنُ إسْحَاقَ: وَحَدَّثَنِي مُحَمَّدُ بْنُ جَعْفَرِ بْنِ الزُّبَيْرِ، عَنْ عُرْوَةَ بْنِ الزُّبَيْرِ، عَنْ امْرَأَةٍ مِنْ بَنِي النَّجَّارِ، قَالَتْ: كَانَ بَيْتِي مِنْ أَطْوَلِ بَيْتٍ حَوْلَ الْمَسْجِدِ، فَكَانَ بِلَالٌ يُؤَذِّنُ عَلَيْهِ لِلْفَجْرِ كُلَّ غَدَاةٍ، فَيَأْتِي بِسَحَرٍ، فَيَجْلِسُ عَلَى الْبَيْتِ يَنْتَظِرُ الْفَجْرَ، فَإِذَا رَآهُ تَمَطَّى، ثُمَّ قَالَ: اللَّهُمَّ إنِّي أَحَمْدُكَ وَأَسْتَعِينُكَ عَلَى قُرَيْشٍ أَنْ يُقِيمُوا عَلَى دِينِكَ. قَالَتْ: وَاَللَّهِ مَا عَلِمْتُهُ كَانَ يَتْرُكُهَا لَيْلَةً وَاحِدَةً

    ✧ [The dream of ʿUmar regarding the call to prayer and the revelation preceding it] Ibn Isḥāq said: Muḥammad b. Ibrāhīm b. al-Ḥārith related this ḥadīth to me, from Muḥammad b. ʿAbd Allāh b. Zayd b. Thaʿlabah b. ʿAbd Rabbih, from his father. Ibn Hishām said: And Ibn Jurayj mentioned, saying: ʿAṭāʾ said to me: I heard ʿUbayd b. ʿUmayr al-Laythī saying: The Prophet ﷺ and his companions took counsel about using a clapper (nāqūs) to gather for prayer. While ʿUmar b. al-Khaṭṭāb was about to buy two pieces of wood for the clapper, ʿUmar b. al-Khaṭṭāb saw in a dream: Do not make the clapper, but rather call to prayer. ʿUmar went to the Prophet ﷺ to inform him of what he had seen, and the revelation had already come to the Prophet ﷺ concerning that. ʿUmar was not startled except by Bilāl calling to prayer. The Messenger of God ﷺ said when ʿUmar informed him of that: The revelation has preceded you in that. [What Bilāl used to say before the call to prayer] Ibn Isḥāq said: And Muḥammad b. Jaʿfar b. al-Zubayr related to me, from ʿUrwah b. al-Zubayr, from a woman of Banū al-Najjār, she said: My house was among the tallest houses around the mosque. Bilāl used to give the call to prayer for dawn from it every morning. He would come at the time before dawn, sit on the house awaiting the dawn. When he saw it, he would stretch, then say: O God, I praise You and seek Your help against Quraysh, that they may uphold Your religion. She said: By God, I do not know him to have omitted it for a single night.

37. Sirat Ibn Hisham 594No grade recorded

    أَبُو قَيْسِ بْنُ أَبِي أَنَسٍ قَالَ ابْنُ إسْحَاقَ: فَلَمَّا اطْمَأَنَّتْ بِرَسُولِ اللَّهِ ﷺ دَارُهُ، وَأَظْهَرَ اللَّهُ بِهَا دِينَهُ، وَسَرَّهُ بِمَا جَمَعَ إلَيْهِ مِنْ الْمُهَاجِرِينَ وَالْأَنْصَارِ مِنْ أَهْلِ وِلَايَتِهِ، قَالَ أَبُو قَيْسٍ صِرْمَةُ بْنُ أَبِي أَنَسٍ، أَخُو بَنِي عَدِيِّ بْنِ النَّجَّارِ. [ نَسَبُهُ ] قَالَ ابْنُ هِشَامٍ: أَبُو قَيْسٍ، صِرْمَةُ بْنُ أَبِي أَنَسِ بْنِ صِرْمَةَ بْنِ مَالِكِ بْنِ عَدِيِّ بْنِ عَامِرِ بْنِ غَنْمِ بْنِ عَدِيِّ بْنِ النَّجَّارِ. [ إِسْلَامُهُ وَشَيْءٌ مِنْ شِعْرِهِ ] قَالَ ابْنُ إسْحَاقَ: وَكَانَ رَجُلًا قَدْ تَرَهَّبَ فِي الْجَاهِلِيَّةِ، وَلَبِسَ الْمُسُوحَ، وَفَارَقَ الْأَوْثَانَ، وَاغْتَسَلَ مِنْ الْجَنَابَةِ وَتَطَهَّرَ مِنْ الْحَائِضِ مِنْ النِّسَاءِ، وَهَمَّ بِالنَّصْرَانِيَّةِ، ثُمَّ أَمْسَكَ عَنْهَا، وَدَخَلَ بَيْتًا لَهُ، فَاِتَّخَذَهُ مَسْجِدًا لَا تَدْخُلُهُ عَلَيْهِ فِيهِ طَامِثٌ وَلَا جُنُبٌ، وَقَالَ: أَعْبُدُ رَبَّ إبْرَاهِيمَ، حَيْنَ فَارَقَ الْأَوْثَانَ وَكَرِهَهَا، حَتَّى قَدِمَ رَسُولُ اللَّهِ ﷺ الْمَدِينَةَ، فَأَسْلَمَ وَحَسُنَ إسْلَامُهُ، وَهُوَ شَيْخٌ كَبِيرٌ، وَكَانَ قَوَّالًا بِالْحَقِّ مُعَظِّمًا لِلَّهِ عَزَّ وَجَلَّ فِي جَاهِلِيَّتِهِ، يَقُولُ أَشْعَارًا فِي ذَلِكَ حِسَانًا - وَهُوَ الَّذِي يَقُولُ:: يَقُولُ أَبُو قَيْسٍ وَأَصْبَحَ غَادِيًا: أَلَا مَا اسْتَطَعْتُمْ مِنْ وَصَاتَى فَافْعَلُوا فَأُوصِيكُمْ بِاَللَّهِ وَالْبِرِّ وَالتُّقَى وَأَعْرَاضِكُمْ، وَالْبِرُّ بِاَللَّهِ أَوَّلُ وَإِنْ قَوْمُكُمْ سَادُوا فَلَا تَحْسُدُنَّهُمْ وَإِنْ كُنْتُمْ أَهْلَ الرِّيَاسَةِ فَاعْدِلُوا وَإِنْ نَزَلَتْ إحْدَى الدَّوَاهِي بِقَوْمِكُمْ فَأَنْفُسَكُمْ دُونَ الْعَشِيرَةِ فَاجْعَلُوا وَإِنْ نَابَ غُرْمٌ فَادِحٌ فَارْفُقُوهُمْ وَمَا حَمَّلُوكُمْ فِي الْمُلِمَّاتِ فَاحْمِلُوا وَإِنْ أَنْتُمْ أَمْعَرْتُمْ فَتَعَفَّفُوا وَإِنْ كَانَ فَضْلُ الْخَيْرِ فِيكُمْ فَأَفْضِلُوا قَالَ ابْنُ هِشَامٍ: وَيُرْوَى: وَإِنْ نَابَ أَمْرٌ فَادِحٌ فَارْفِدُوهُمْ

    ✧ Abū Qays b. Abī Anas. Ibn Isḥāq said: When the Messenger of God ﷺ was settled in his abode, and God made His religion manifest there, and gladdened him with the Emigrants and the Helpers whom He gathered to him from the people of his guardianship, Abū Qays Ṣirmah b. Abī Anas, brother of the Banū ʿAdī b. al-Najjār, said. [His lineage] Ibn Hishām said: Abū Qays, Ṣirmah b. Abī Anas b. Ṣirmah b. Mālik b. ʿAdī b. ʿĀmir b. Ghanm b. ʿAdī b. al-Najjār. [His Islam and something of his poetry] Ibn Isḥāq said: He was a man who had devoted himself to religion in the Jāhiliyyah, wore haircloth, abandoned idols, washed from major impurity, purified himself from menstruating women, and considered Christianity, then refrained from it. He entered a house of his and made it a mosque, into which no menstruating or ritually impure person entered upon him, and he said: 'I worship the Lord of Abraham when he abandoned the idols and disliked them,' until the Messenger of God ﷺ came to Madinah, whereupon he embraced Islam and his Islam was excellent, though he was an old man. He was a speaker of truth, magnifying God (mighty and glorious) in his Jāhiliyyah, saying beautiful poems about that—he is the one who said: Abū Qays says, and he set out in the morning: 'What you can of my counsel, do it. I counsel you by God, and piety, and godliness, and your honors—piety toward God is first. If your people have attained mastery, do not envy them, and if you are people of leadership, act justly. If one of the calamities befalls your people, place yourselves before the clan. If a heavy debt befalls them, be kind to them; and what they burden you with in misfortunes, bear. If you become poor, practice chastity; and if the surplus of good remains among you, give generously.' Ibn Hishām said: It is also related: 'If a momentous matter befalls, assist them.'

38. Sirat Ibn Hisham 595No grade recorded

    قَالَ ابْنُ إسْحَاقَ: وَقَالَ أَبُو قَيْسٍ صِرْمَةَ أَيْضًا:: سَبِّحُوا اللَّهَ شَرْقَ كُلِّ صَبَاحٍ طَلَعَتْ شَمْسُهُ وَكُلِّ هِلَالِ عَالِمَ السِّرِّ وَالْبَيَانِ لَدَيْنَا لَيْسَ مَا قَالَ رَبُّنَا بِضَلَالِ وَلَهُ الطَّيْرُ تَسْتَرِيدُ وَتَأْوِي فِي وُكُورٍ مِنْ آمِنَاتِ الْجِبَالِ وَلَهُ الْوَحْشُ بِالْفَلَاةِ تَرَاهَا فِي حِقَافٍ وَفِي ظِلَالِ الرِّمَالِ وَلَهُ هَوَّدَتْ يَهُودُ وَدَانَتْ كُلَّ دِينٍ إذَا ذَكَرْتَ عُضَالِ وَلَهُ شَمَّسَ النَّصَارَى وَقَامُوا كُلَّ عِيدٍ لِرَبِّهِمْ وَاحْتِفَالِ وَلَهُ الرَّاهِبُ الْحَبِيسُ تَرَاهُ رَهْنَ بُوْسٍ وَكَانَ نَاعِمَ بَالِ يَا بَنِيَّ الْأَرْحَامَ لَا تَقْطَعُوهَا وَصِلُوهَا قَصِيرَةً مِنْ طِوَالِ وَاتَّقُوا اللَّهَ فِي ضِعَافِ الْيَتَامَى رُبَّمَا يُسْتَحَلُّ غَيْرُ الْحَلَالِ وَاعْلَمُوا أَنَّ لِلْيَتِيمِ وَلِيًّا عَالِمًا يَهْتَدِي بِغَيْرِ السُّؤَالِ ثُمَّ مَالَ الْيَتِيمِ لَا تَأْكُلُوهُ إنَّ مَالَ الْيَتِيمِ يَرْعَاهُ وَالِي يَا بَنِيَّ، التُّخُومَ لَا تَخْزِلُوهَا إنَّ خَزْلَ التُّخُومِ ذُو عُقَّالِ يَا بَنِيَّ الْأَيَّامَ لَا تَأْمَنُوهَا وَاحْذَرُوا مَكْرَهَا وَمَرَّ اللَّيَالِي وَاعْلَمُوا أَنَّ مَرَّهَا لِنَفَادِ الْـ خَلْقُ مَا كَانَ مِنْ جَدِيدٍ وَبَالِي وَاجْمَعُوا أَمْرَكُمْ عَلَى الْبِرِّ وَالتَّقْـ وَى وَتَرْكِ الْخَنَا وَأَخْذِ الْحَلَالِ وَقَالَ أَبُو قَيْسٍ صِرْمَةُ أَيْضًا، يَذْكُرُ مَا أَكْرَمَهُمْ اللَّهُ تَبَارَكَ وَتَعَالَى بِهِ مِنْ الْإِسْلَامِ، وَمَا خَصَّهُمْ اللَّهُ بِهِ مِنْ نُزُولِ رَسُولِهِ ﷺ عَلَيْهِمْ:: ثَوَى فِي قُرَيْشٍ بِضْعَ عَشْرَةَ حِجَّةً يُذَكِّرُ لَوْ يَلْقَى صَدِيقًا مُوَاتِيَا وَيَعْرِضُ فِي أَهْلِ الْمَوَاسِمِ نَفْسَهُ فَلَمْ يَرَ مَنْ يُئوِي وَلَمْ يَرَ دَاعِيَا فَلَمَّا أَتَانَا أَظْهَرَ اللَّهُ دِينَهُ فَأَصْبَحَ مَسْرُورًا بطِيبةَ رَاضِيَا وَأَلْفَى صِدِّيقًا وَاطْمَأَنَّتْ بِهِ النَّوَى وَكَانَ لَهُ عَوْنًا مِنْ اللَّهِ بَادِيَا يَقُصُّ لَنَا مَا قَالَ نُوحٌ لِقَوْمِهِ وَمَا قَالَ مُوسَى إذْ أَجَابَ الْمُنَادِيَا فَأَصْبَحَ لَا يَخْشَى مِنْ النَّاسِ وَاحِدًا قَرِيبًا وَلَا يَخْشَى مِنْ النَّاسِ نَائِيَا بَذَلْنَا لَهُ الْأَمْوَالَ مِنْ حِلِّ مَالِنَا وَأَنْفُسَنَا عِنْدَ الْوَغَى والتَّآسِيا وَنَعْلَمُ أَنَّ اللَّهَ لَا شَيْءَ غَيْرُهُ وَنَعْلَمُ أَنَّ اللَّهَ أَفْضَلُ هَادِيَا نُعَادِي الَّذِي عَادَى مِنْ النَّاسِ كلِّهُمْ جَمِيعًا وَإِنْ كَانَ الْحَبِيبَ الْمُصَافِيَا أَقُولُ إذَا أَدْعُوكَ فِي كُلِّ بَيْعَةٍ: تَبَارَكْتَ قَدْ أَكْثَرْتُ لِاسْمِكَ دَاعِيَا أَقُولُ إذَا جَاوَزْتُ أَرْضًا مَخُوفَةً حَنانَيْكَ لَا تُظْهِرْ عَلَيَّ الْأَعَادِيَا فَطَأْ مُعْرِضًا إنَّ الْحُتُوفَ كَثِيرَةٌ وَإِنَّكَ لَا تُبْقِي لِنَفْسِكَ بَاقِيَا فَوَاَللَّهِ مَا يَدْرِي الْفَتَى كَيْفَ يَتَّقِي إذَا هُوَ لَمْ يَجْعَلْ لَهُ اللَّهُ وَاقِيَا وَلَا تَحْفِلُ النَّخْلُ الْمُعِيمَةُ رَبَّهَا إذَا أَصْبَحَتْ رِيًّا وَأَصْبَحَ ثَاوِيَا قَالَ ابْنُ هِشَامٍ: الْبَيْتُ الَّذِي أَوَّلُهُ: فَطَأْ مُعْرِضًا إنَّ الْحُتُوفَ كَثِيرَةٌ وَالْبَيْتُ الَّذِي يَلِيهِ: فَوَاَللَّهِ مَا يَدْرِي الْفَتَى كَيْفَ يَتَّقِي لِأَفْنُونَ التَّغْلِبِيِّ، وَهُوَ صُرَيْمُ بْنُ مَعْشَرٍ، فِي أَبْيَاتٍ لَهُ.

    ✧ Ibn Isḥāq said: And Abū Qays Ṣirmah also said:: Glorify God at the rising of every morning whose sun has risen, and at every crescent. The knower of the secret and the open is with us; what our Lord has said is not error. To Him belong the birds that seek sustenance and shelter in nests among the secure mountains. To Him belong the wild beasts in the desert—you see them on the sand-dunes and in the shade of the sands. To Him the Jews judaized and professed every religion, when you mention a grave matter. To Him the Christians raised their crosses and stood at every feast for their Lord, in celebration. To Him the secluded monk—you see him pledged to hardship, though he was once of easy mind. O sons of the womb, do not sever its ties, and join them, the short to the long. Fear God concerning the weak orphans; perhaps what is not lawful is deemed lawful. Know that the orphan has a guardian, knowing, who is guided without asking. Then do not consume the orphan's property; indeed the orphan's property is watched over by a protector. O my sons, do not displace the boundary markers; indeed displacing the markers carries a penalty. O my sons, do not trust the days, and beware of their guile and the passage of the nights. Know that their passing is for the end of creation, whether new or worn. Unite your affair upon piety and godfearing, and the renunciation of obscenity and the taking of what is lawful. And Abū Qays Ṣirmah also said, mentioning how God, Blessed and Exalted, honored them with Islam, and what God singled them out for with the descent of His Messenger ﷺ upon them:: He stayed in Quraysh some ten odd years, reminding, if he could meet a congenial friend. He presented himself to the people of the fairs, but saw none to give shelter, and saw no caller. When he came to us, God made His religion manifest, and he became joyful in Ṭaybah, content. He found a true friend, and the journey's distance was set at rest by him, and he had manifest help from God. He relates to us what Noah said to his people, and what Moses said when he answered the caller. He became one who fears no single person among the people, near or far. We gave him our wealth from the lawful portion of our property, and ourselves at the battle and in sharing. We know that God—there is nothing besides Him—and we know that God is the best of guides. We are enemies to whoever is an enemy among all the people together, even if he was the bosom friend. I say when I call upon you at every pledge: Blessed are You; I have called upon Your name much. I say when I traverse a fearful land: Your mercy, do not let the enemies prevail over me. Tread, turning aside; indeed deaths are many, and you leave no remnant for yourself. By God, the young man does not know how to be cautious if God has not appointed for him a protector. The abundant palm trees do not trouble their Lord when they become well-watered and he becomes a dweller. Ibn Hishām said: The verse that begins: 'Tread, turning aside; indeed deaths are many' and the verse that follows it: 'By God, the young man does not know how to be cautious' are by al-Afwūn al-Taghlibī, who is Ṣuraym b. Maʿshar, among some verses of his.