59. The expedition of Uḥud

1. Sirat Ibn Hisham 932No grade recorded

   غَزْوَةُ أُحُدٍ وَكَانَ مِنْ حَدِيثِ أُحُدٍ، كَمَا حَدَّثَنِي مُحَمَّدُ بْنُ مُسْلِمٍ الزُّهْرِيُّ وَمُحَمَّدُ بْنُ يَحْيَى بْنِ حِبَّانَ وَعَاصِمُ بْنُ عُمَرَ بْنِ قَتَادَةَ وَالْحُصَيْنُ بْنُ عَبْدِ الرَّحْمَنِ بْنِ عَمْرِو بْنِ سَعْدِ بْنِ مُعَاذٍ وَغَيْرُهُمْ مِنْ عُلَمَائِنَا، كُلُّهُمْ قَدْ حَدَّثَ بَعْضَ الْحَدِيثِ عَنْ يَوْمِ أُحُدٍ، وَقَدْ اجْتَمَعَ حَدِيثُهُمْ كُلُّهُ فِيمَا سُقْتُ مِنْ هَذَا الْحَدِيثِ عَنْ يَوْمِ أُحُدٍ قَالُوا، أَوْ مَنْ قَالَهُ مِنْهُمْ. [ التَّحْرِيضُ عَلَى غَزْوِ الرَّسُولِ ] لَمَّا أُصِيبَ يَوْمَ بَدْرٍ مِنْ كُفَّارِ قُرَيْشٍ أَصْحَابِ الْقَلِيبِ، وَرَجَعَ فَلُّهُمْ إلَى مَكَّةَ، وَرَجَعَ أَبُو سُفْيَانَ بْنُ حَرْبٍ بِعِيرِهِ، مَشَى عَبْدُ اللَّهِ بْنُ أَبِي رَبِيعَةَ، وَعِكْرِمَةُ بْنُ أَبِي جَهْلٍ، وَصَفْوَانُ بْنُ أُمَيَّةَ، فِي رِجَالٍ مِنْ قُرَيْشٍ، مِمَّنْ أُصِيبَ آبَاؤُهُمْ وَأَبْنَاؤُهُمْ وَإِخْوَانُهُمْ يَوْمَ بَدْرٍ، فَكَلَّمُوا أَبَا سُفْيَانَ بْنَ حَرْبٍ، وَمَنْ كَانَتْ لَهُ فِي تِلْكَ الْعِيرِ مِنْ قُرَيْشٍ تِجَارَةٌ، فَقَالُوا: يَا مَعْشَرَ قُرَيْشٍ، إنَّ مُحَمَّدًا قَدْ وَتَرَكُمْ، وَقَتَلَ خِيَارَكُمْ، فَأَعِينُونَا بِهَذَا الْمَالِ عَلَى حَرْبِهِ، فَلَعَلَّنَا نُدْرِكُ مِنْهُ ثَأْرَنَا بِمَنْ أَصَابَ مِنَّا، فَفَعَلُوا. [ مَا نَزَلَ فِي ذَلِكَ مِنْ الْقُرْآنِ ] قَالَ ابْنُ إسْحَاقَ: فَفِيهِمْ، كَمَا ذَكَرَ لِي بَعْضُ أَهْلِ الْعِلْمِ، أَنَزَلَ اللَّهُ تَعَالَى: إِنَّ الَّذِينَ كَفَرُوا يُنْفِقُونَ أَمْوَالَهُمْ لِيَصُدُّوا عَنْ سَبِيلِ اللَّهِ فَسَيُنْفِقُونَهَا ثُمَّ تَكُونُ - عَلَيْهِمْ حَسْرَةً ثُمَّ يُغْلَبُونَ وَالَّذِينَ كَفَرُوا إِلَى جَهَنَّمَ يُحْشَرُونَ

   ✧ The Expedition of Uḥud. And as for the account of Uḥud, as it was related to me by Muḥammad b. Muslim al-Zuhrī, and Muḥammad b. Yaḥyā b. Ḥibbān, and ʿĀṣim b. ʿUmar b. Qatādah, and al-Ḥuṣayn b. ʿAbd al-Raḥmān b. ʿAmr b. Saʿd b. Muʿādh, and others from our scholars — each of them related part of the account of the Day of Uḥud, and their accounts have all been gathered together in what I have related of this account of the Day of Uḥud — they said, or whoever of them said it: [The Incitement to Fight the Messenger] When the disbelievers of Quraysh, the men of the pit, were struck down on the Day of Badr, and their defeated remnant returned to Makkah, and Abū Sufyān b. Ḥarb returned with his caravan, ʿAbd Allāh b. Abī Rabīʿah, and ʿIkrimah b. Abī Jahl, and Ṣafwān b. Umayyah, walked among men of Quraysh whose fathers, sons, and brothers had been struck down on the Day of Badr. They spoke to Abū Sufyān b. Ḥarb and to those of Quraysh who had merchandise in that caravan, and they said: "O assembly of Quraysh, Muḥammad has bereaved you and killed the best of you, so assist us with this wealth to wage war against him, so that perhaps we may attain from him our revenge for those of us he has struck down." And they did so. [What Was Revealed in the Qurʾān Regarding That] Ibn Isḥāq said: Regarding them, as some of the people of knowledge have mentioned to me, God Most High revealed: "Indeed, those who disbelieve spend their wealth to bar from the way of God. They will spend it, then it will be a regret upon them, then they will be overcome; and those who disbelieve will be gathered to Hell."

2. Sirat Ibn Hisham 933No grade recorded

   [ اجْتِمَاعُ قُرَيْشٍ لِلْحَرْبِ ] فَاجْتَمَعَتْ قُرَيْشٌ لِحَرْبِ رَسُولِ اللَّهِ ﷺ حِينَ فَعَلَ ذَلِكَ أَبُو سُفْيَانَ ابْنُ حَرْبٍ، وَأَصْحَابُ الْعِيرِ بِأَحَابِيشِهَا، وَمَنْ أَطَاعَهَا مِنْ قَبَائِلِ كِنَانَةَ، وَأَهْلِ تِهَامَةَ. وَكَانَ أَبُو عَزَّةَ عَمْرُو بْنُ عَبْدِ اللَّهِ الْجُمَحِيُّ قَدْ مَنَّ عَلَيْهِ رَسُولُ اللَّهِ ﷺ يَوْمَ بَدْرٍ، وَكَانَ فَقِيرًا ذَا عِيَالٍ وَحَاجَةٍ، وَكَانَ فِي الْأُسَارَى فَقَالَ: إنِّي فَقِيرٌ ذُو عِيَالٍ وَحَاجَةٍ قَدْ عَرَفْتَهَا فَامْنُنْ عَلَيَّ صَلَّى اللَّهُ عَلَيْكَ وَسَلَّمَ؛ فَمَنَّ عَلَيْهِ رَسُولُ اللَّهِ ﷺ. فَقَالَ لَهُ صَفْوَانُ بْنُ أُمَيَّةَ: يَا أَبَا عَزَّةَ إنَّكَ امْرُؤٌ شَاعِرٌ، فَأُعِنَّا بِلِسَانِكَ، فَاخْرُجْ مَعَنَا؛ فَقَالَ: إنَّ مُحَمَّدًا قَدْ مَنَّ عَلَيَّ فَلَا أُرِيدُ أَنْ أُظَاهِرَ عَلَيْهِ؛ قَالَ: ( بَلَى ) فَأَعِنَّا بِنَفْسِكَ، فَلَكَ اللَّهُ عَلَيَّ إنْ رَجَعْتُ أَنْ أُغْنِيَكَ، وَإِنْ أُصِبْتَ أَنْ أَجَعَلَ بَنَاتِكَ مَعَ بَنَاتِي، يُصِيبُهُنَّ مَا أَصَابَهُنَّ مِنْ عُسْرٍ وَيُسْرٍ. فَخَرَجَ أَبُو عَزَّةَ فِي تِهَامَةَ، وَيَدْعُو بَنِي كِنَانَةَ وَيَقُولُ. إيهًا بَنِي عَبْدِ مَنَاةَ الرُّزَّامِ أَنْتُمْ حُمَاةٌ وَأَبُوكُمْ حَامْ لَا تَعْدُونِي نَصَّرَكُمْ بَعْدَ الْعَامِ لَا تُسْلِمُونِي لَا يَحِلُّ إسْلَامْ وَخَرَجَ مُسَافِعُ بْنُ عَبْدِ مَنَافِ بْنِ وَهْبِ بْنِ حُذَافَةَ بْنِ جُمَحٍ إلَى بَنِي مَالِكِ بْنِ كِنَانَةَ، يُحَرِّضُهُمْ وَيَدْعُوهُمْ إلَى حَرْبِ رَسُولِ اللَّهِ ﷺ، فَقَالَ: يَا مَالُ، مَالُ الْحَسَبَ الْمُقَدَّمِ أَنْشُدُ ذَا الْقُرْبَى وَذَا التَّذَمُّمْ مَنْ كَانَ ذَا رَحِمٍ وَمَنْ لَمْ يَرْحَمْ الْحِلْفَ وَسْطَ الْبَلَدِ الْمُحَرَّمْ عِنْدَ حَطِيمِ الْكَعْبَةِ الْمُعَظَّمْ وَدَعَا جُبَيْرُ بْنُ مُطْعِمٍ غُلَامًا لَهُ حَبَشِيًّا يُقَالُ لَهُ: وَحْشِيٌّ، يَقْذِفُ بِحَرْبَةِ لَهُ قَذْفَ الْحَبَشَةِ، قَلَّمَا يُخْطِئُ بِهَا، فَقَالَ لَهُ: اُخْرُجْ مَعَ النَّاسِ، فَإِنْ أَنْتَ قَتَلْتُ حَمْزَةَ عَمَّ مُحَمَّدٍ بِعَمِّي طُعَيْمَةَ بْنِ عَدِيٍّ، فَأَنْتَ عَتِيقٌ

   ✧ [The gathering of Quraysh for war] Quraysh gathered for war against the Messenger of God ﷺ when Abū Sufyān b. Ḥarb and the owners of the caravan did that, with their Aḥābīsh and those of the tribes of Kinānah and the people of Tihāmah who obeyed them. Abū ʿAzzah ʿAmr b. ʿAbd Allāh al-Jumaḥī had been shown favor by the Messenger of God ﷺ on the day of Badr. He was poor, with a family and in need, and was among the captives. He said: 'I am poor, with a family and need that you know of, so show me favor, may God bless you and grant you peace.' So the Messenger of God ﷺ showed him favor. Ṣafwān b. Umayyah said to him: 'O Abū ʿAzzah, you are a poet, so help us with your tongue and come out with us.' He said: 'Muḥammad has shown me favor, and I do not wish to oppose him.' He said: 'Yes, help us with your person. I promise you by God that if I return I will enrich you, and if you are struck down I will place your daughters with my daughters, so that they share with them whatever hardship or ease befalls them.' So Abū ʿAzzah went out in Tihāmah, calling upon the Banū Kinānah and saying: 'Ho, Banū ʿAbd Manāt al-ruzzām, You are protectors and your father is a protector. Let not my helping you after this year exceed me, Do not abandon me; abandonment is not lawful.' Musāfiʿ b. ʿAbd Manāf b. Wahb b. Ḥudhāfah b. Jumaḥ went out to the Banū Mālik b. Kinānah, inciting them and calling them to war against the Messenger of God ﷺ. He said: 'O Māl, Māl of the foremost noble lineage, I appeal by kinship and by solemn covenant, Whoever has kinship and whoever does not show mercy, To the alliance in the midst of the sacred sanctuary, At the Ḥaṭīm of the venerated Kaʿbah.' Jubayr b. Muṭʿim called a slave of his, an Abyssinian named Waḥshī, who threw with a javelin of his in the manner of the Abyssinians and rarely missed with it. He said to him: 'Go out with the people, and if you kill Ḥamzah, the paternal uncle of Muḥammad, in revenge for my uncle Ṭuʿaymah b. ʿAdī, then you are free.'

3. Sirat Ibn Hisham 934No grade recorded

   [ خُرُوجُ قُرَيْشٍ مَعَهُمْ نِسَاؤُهُمْ ] ( قَالَ ) فَخَرَجَتْ قُرَيْشٌ بِحَدِّهَا وَجَدِّهَا وَحَدِيدِهَا وَأَحَابِيشِهَا، وَمَنْ تَابَعَهَا مِنْ بَنِي كِنَانَةَ، وَأَهْلِ تِهَامَةَ، وَخَرَجُوا مَعَهُمْ بِالظُّعْنِ ؟ الْتِمَاسَ الْحَفِيظَةِ، وَأَلَّا يَفِرُّوا. فَخَرَجَ أَبُو سُفْيَانَ بْنُ حَرْبٍ، وَهُوَ قَائِدُ النَّاسِ، بِهِنْدٍ بْنَةِ عُتْبَةَ وَخَرَجَ عِكْرِمَةُ بْنُ أَبِي جَهْلٍ بِأُمِّ حَكِيمٍ بِنْتِ الْحَارِثِ بْنِ هِشَامِ بْنِ الْمُغِيرَةِ وَخَرَجَ الْحَارِثُ بْنُ هِشَامِ بْنِ الْمُغِيرَةِ بِفَاطِمَةَ بِنْتِ الْوَلِيدِ بْنِ الْمُغِيرَةِ، وَخَرَجَ صَفْوَانُ بْنُ أُمَيَّةَ بِبَرْزَةَ بِنْتِ مَسْعُودِ بْنِ عَمْرِو بْنِ عُمَيْرٍ الثَّقَفِيَّةِ، وَهِيَ أُمُّ عَبْدِ اللَّهِ بْنِ صَفْوَانَ بْنِ أُمَيَّةَ. قَالَ ابْنُ هِشَامٍ: وَيُقَالُ: رُقَيَّةُ. قَالَ ابْنُ إسْحَاقَ: وَخَرَجَ عَمْرُو بْنُ الْعَاصِ بِرَيْطَةَ بِنْتِ مُنَبِّهِ بْنِ الْحَجَّاجِ وَهِيَ أُمُّ عَبْدِ اللَّهِ بْنِ عَمْرٍو، وَخَرَجَ طَلْحَةُ بْنُ أَبِي طَلْحَةَ وَأَبُو طَلْحَةَ عَبْدُ اللَّهِ بْنُ عَبْدِ الْعُزَّى بْنِ عُثْمَانَ بْنِ عَبْدِ الدَّارِ، بِسُلَافَةَ بِنْتِ سَعْدِ بْنِ شَهِيدٍ الْأَنْصَارِيَّةِ وَهِيَ أُمُّ بَنِي طَلْحَةَ: مُسَافِعُ وَالْجُلَاسُ وَكِلَابٌ، قُتِلُوا يَوْمئِذٍ ( هُمْ ) وَأَبُوهُمْ؛ وَخَرَجَتْ خُنَاسُ بِنْتُ مَالِكٍ بْنِ الْمُضْرِبِ إحْدَى نِسَاءِ بَنِي مَالِكِ بْنِ حِسْلٍ مَعَ ابْنِهَا أَبِي عَزِيزِ بْنِ عُمَيْرٍ، وَهِيَ أُمُّ مُصْعَبِ بْنِ عُمَيْرٍ، وَخَرَجَتْ عَمْرَةُ بِنْتُ عَلْقَمَةَ إحْدَى نِسَاءِ بَنِي الْحَارِثِ بْنِ عَبْدِ مَنَاةَ بْنِ كِنَانَةَ. وَكَانَتْ هِنْدُ بِنْتُ عُتْبَةَ كُلَّمَا مَرَّتْ بِوَحْشِيٍّ أَوْ مَرَّ بِهَا، قَالَتْ: وَيْهَا أَبَا دَسْمَةَ اشْفِ وَاسْتَشْفِ، وَكَانَ وَحْشِيٌّ يُكَنَّى بِأَبِي دَسْمَةَ، فَأَقْبَلُوا حَتَّى نَزَلُوا بِعَيْنَيْنِ، بِجَبَلٍ بِبَطْنِ السَّبْخَةِ مِنْ قَنَاةٍ عَلَى شَفِيرِ الْوَادِي، مُقَابِلَ الْمَدِينَةِ. [ رُؤْيَا رَسُولِ اللَّهِ ﷺ ] ( قَالَ ) فَلَمَّا سَمِعَ بِهِمْ رَسُولُ اللَّهِ ﷺ وَالْمُسْلِمُونَ قَدْ نَزَلُوا حَيْثُ نَزَلُوا، قَالَ رَسُولُ اللَّهِ ﷺ لِلْمُسْلِمِينَ: إنِّي قَدْ رَأَيْتُ وَاَللَّهِ خَيْرًا، رَأَيْتُ بَقَرًا، وَرَأَيْتُ فِي ذُبَابِ سَيْفِي ثَلْمًا، وَرَأَيْتُ أَنِّي أَدْخَلْتُ يَدِي فِي دِرْعٍ حَصِينَةٍ، فَأَوَّلْتُهَا الْمَدِينَةَ قَالَ ابْنُ هِشَامٍ: وَحَدَّثَنِي بَعْضُ أَهْلِ الْعِلْمِ، أَنَّ رَسُولَ اللَّهِ ﷺ قَالَ: رَأَيْتُ بَقَرًا لِي تُذْبَحُ ؟ قَالَ: فَأَمَّا الْبَقَرُ فَهِيَ نَاسٌ مِنْ أَصْحَابِي يُقْتَلُونَ، وَأَمَّا الثَّلْمُ الَّذِي رَأَيْتُ فِي ذُبَابِ سَيْفِي، فَهُوَ رَجُلٌ مِنْ أَهْلِ بَيْتِي يُقْتَلُ

   ✧ [The departure of Quraysh with their women] (He said) Quraysh went forth with all their might, determination, arms, and allies, and those of Banū Kinānah and the people of Tihāmah who followed them. They brought the women in litters, seeking to prevent flight. Abū Sufyān b. Ḥarb, the leader of the people, went out with Hind bt. ʿUtbah; ʿIkrimah b. Abī Jahl went out with Umm Ḥakīm bt. al-Ḥārith b. Hishām b. al-Mughīrah; al-Ḥārith b. Hishām b. al-Mughīrah went out with Fāṭimah bt. al-Walīd b. al-Mughīrah; Ṣafwān b. Umayyah went out with Barzah bt. Masʿūd b. ʿAmr b. ʿUmayr al-Thaqafiyyah, who was the mother of ʿAbd Allāh b. Ṣafwān b. Umayyah. Ibn Hishām said: It is also said: Ruqayyah. Ibn Isḥāq said: ʿAmr b. al-ʿĀṣ went out with Rayṭah bt. Munabbih b. al-Ḥajjāj, who was the mother of ʿAbd Allāh b. ʿAmr; Ṭalḥah b. Abī Ṭalḥah and Abū Ṭalḥah ʿAbd Allāh b. ʿAbd al-ʿUzzā b. ʿUthmān b. ʿAbd al-Dār went out with Sulāfah bt. Saʿd b. Shahīd al-Anṣāriyyah, who was the mother of the sons of Ṭalḥah: Musāfiʿ, al-Julās, and Kilāb. They were killed that day—they and their father—; Khunās bt. Mālik b. al-Muḍrib, one of the women of Banū Mālik b. Ḥisl, went out with her son Abū ʿAzīz b. ʿUmayr, and she was the mother of Muṣʿab b. ʿUmayr; ʿAmrah bt. ʿAlqamah, one of the women of Banū al-Ḥārith b. ʿAbd Manāh b. Kinānah, went out. Hind bt. ʿUtbah, whenever she passed by Waḥshī or he passed by her, would say: "Come on, Abū Dismah! Strike and seek healing!" Waḥshī was nicknamed Abū Dismah. They advanced until they halted at ʿAynayn, by a mountain in the interior of al-Sabkhah of Qanāh, on the edge of the valley, facing Madinah. [The dream of the Messenger of Allah ﷺ] (He said) When the Messenger of Allah ﷺ and the Muslims heard that they had camped where they camped, the Messenger of Allah ﷺ said to the Muslims: "By Allah, I have seen good: I saw cows, and I saw a notch in the edge of my sword, and I saw that I inserted my hand into a strong coat of mail, which I interpreted as Madinah." Ibn Hishām said: Some people of knowledge told me that the Messenger of Allah ﷺ said: "I saw cows of mine being slaughtered." He said: "As for the cows, they are people of my companions who will be killed; as for the notch I saw in the edge of my sword, it is a man of my household who will be killed."

4. Sirat Ibn Hisham 935No grade recorded

   [ مُشَاوَرَةُ الرَّسُولِ الْقَوْمَ فِي الْخُرُوجِ أَوْ الْبَقَاءِ ] قَالَ ابْنُ إسْحَاقَ: فَإِنْ رَأَيْتُمْ أَنْ تُقِيمُوا بِالْمَدِينَةِ وَتَدْعُوهُمْ حَيْثُ نَزَلُوا، فَإِنْ أَقَامُوا أَقَامُوا بِشَرِّ مُقَامٍ، وَإِنْ هُمْ دَخَلُوا عَلَيْنَا قَاتَلْنَاهُمْ فِيهَا وَكَانَ رَأْيُ عَبْدِ اللَّهِ بْنِ أُبَيٍّ ابْنِ سَلُولَ مَعَ رَأْيِ رَسُولِ اللَّهِ ﷺ، يَرَى رَأْيَهُ فِي ذَلِكَ، وَأَلَّا يَخْرَجَ إلَيْهِمْ، وَكَانَ رَسُولُ اللَّهِ ﷺ يَكْرَهُ الْخُرُوجَ، فَقَالَ رِجَالٌ مِنْ الْمُسْلِمِينَ، مِمَّنْ أَكْرَمَ اللَّهُ بِالشَّهَادَةِ يَوْمَ أُحُدٍ وَغَيْرِهِ، مِمَّنْ كَانَ فَاتَهُ بَدْرٌ: يَا رَسُولَ اللَّهِ، اُخْرُجْ بِنَا إلَى أَعْدَائِنَا، لَا يَرَوْنَ أَنَّا جَبُنَّا عَنْهُمْ وَضَعُفْنَا ؟ فَقَالَ عَبْدُ اللَّهِ بْنُ أُبَيٍّ ابْنُ سَلُولَ: يَا رَسُولَ اللَّهِ، أَقِمْ بِالْمَدِينَةِ لَا تَخْرُجْ إلَيْهِمْ، فَوَاَللَّهِ مَا خَرَجْنَا مِنْهَا إلَى عَدُوٍّ لَنَا قَطُّ إلَّا أَصَابَ مِنَّا، وَلَا دَخَلَهَا عَلَيْنَا إلَّا أَصَبْنَا مِنْهُ، فَدَعْهُمْ يَا رَسُولَ اللَّهِ، فَإِنْ أَقَامُوا أَقَامُوا بِشَرِّ مَحْبِسٍ وَإِنْ دَخَلُوا قَاتَلَهُمْ الرِّجَالُ فِي وَجْهِهِمْ، وَرَمَاهُمْ النِّسَاءُ وَالصِّبْيَانُ بِالْحِجَارَةِ مِنْ فَوْقِهِمْ، وَإِنْ رَجَعُوا رَجَعُوا خَائِبِينَ كَمَا جَاءُوا. فَلَمْ يَزَلْ النَّاسُ بِرَسُولِ اللَّهِ ﷺ، الَّذِينَ كَانَ مِنْ أَمْرِهِمْ حُبُّ لِقَاءِ الْقَوْمِ، حَتَّى دَخَلَ رَسُولُ اللَّهِ ﷺ بَيْتَهُ، فَلَبِسَ لَأْمَتَهُ، وَذَلِكَ يَوْمَ الْجُمُعَةِ حَيْنَ فَرَغَ مِنْ الصَّلَاةِ. وَقَدْ مَاتَ فِي ذَلِكَ الْيَوْمِ رَجُلٌ مِنْ الْأَنْصَارِ يُقَالُ لَهُ: مَالِكُ بْنُ عَمْرٍو، أَحَدُ بَنِي النَّجَّارِ، فَصَلَّى عَلَيْهِ رَسُولُ ﷺ، ثُمَّ خَرَجَ عَلَيْهِمْ، وَقَدْ نَدِمَ النَّاسُ، وَقَالُوا: اسْتَكْرَهْنَا رَسُولَ اللَّهِ ﷺ، وَلَمْ يَكُنْ لَنَا ذَلِكَ. فَلَمَّا خَرَجَ عَلَيْهِمْ رَسُولُ اللَّهِ ﷺ، قَالُوا: يَا رَسُولَ اللَّهِ: اسْتَكْرَهْنَاكَ وَلَمْ يَكُنْ ذَلِكَ لَنَا، فَإِنْ شِئْتَ فَاقْعُدْ صَلَّى اللَّهُ عَلَيْكَ، فَقَالَ رَسُولُ اللَّهِ ﷺ: مَا يَنْبَغِي لِنَبِيٍّ إذَا لَبِسَ لَأَمْتَهُ أَنْ يَضَعَهَا حَتَّى يُقَاتِلَ فَخَرَجَ رَسُولُ اللَّهِ ﷺ فِي أَلْفٍ مِنْ أَصْحَابِهِ. قَالَ ابْنُ هِشَامٍ: وَاسْتَعْمَلَ ابْنَ أُمِّ مَكْتُومٍ عَلَى الصَّلَاةِ بِالنَّاسِ

   ✧ [Consultation of the Messenger with the people about going out or remaining] Ibn Isḥāq said: “If you think it best to remain in Madinah and leave them where they have camped, then if they stay, they stay in the worst place, and if they enter upon us, we will fight them in it.” The opinion of ʿAbd Allāh b. Ubayy b. Salūl agreed with the opinion of the Messenger of God ﷺ, he held his view on that, and that he should not go out to them. The Messenger of God ﷺ disliked going out. Then men of the Muslims, among those whom God honoured with martyrdom on the day of Uḥud and elsewhere, among those who had missed Badr, said: “O Messenger of God, lead us out to our enemies, lest they think that we have been cowardly towards them and weak?” ʿAbd Allāh b. Ubayy b. Salūl said: “O Messenger of God, stay in Madinah; do not go out to them. By God, we have never gone out of it against an enemy of ours but that he struck at us, and none has ever entered it upon us but that we struck at him. Leave them, O Messenger of God; for if they stay, they stay in the worst confinement, and if they enter, the men will fight them face to face, and the women and boys will throw stones at them from above; and if they withdraw, they will withdraw disappointed, just as they came.” The people whose desire was to meet the enemy kept pressing the Messenger of God ﷺ until the Messenger of God ﷺ entered his house and put on his coat of mail—that was on Friday when he had finished the prayer. On that day a man of the Anṣār named Mālik b. ʿAmr, one of the Banū al-Najjār, had died, and the Messenger ﷺ prayed over him, then went out to them. The people had regretted it and said: “We have pressed the Messenger of God ﷺ, and that was not for us to do.” When the Messenger of God ﷺ came out to them, they said: “O Messenger of God, we pressed you, and that was not for us to do; if you wish, stay, may God bless you.” The Messenger of God ﷺ said: “It is not fitting for a prophet, once he has put on his coat of mail, to take it off until he fights.” Then the Messenger of God ﷺ went out with a thousand of his companions. Ibn Hishām said: He appointed Ibn Umm Maktūm to lead the people in prayer.

5. Sirat Ibn Hisham 936No grade recorded

   [ انْخِذَالُ الْمُنَافِقِينَ ] قَالَ ابْنُ إسْحَاقَ: حَتَّى إذَا كَانُوا بِالشَّوْطِ بَيْنَ الْمَدِينَةِ وَأُحُدٍ، انْخَزَلَ عَنْهُ عَبْدُ اللَّهِ بْنُ أُبَيٍّ ابْنُ سَلُولَ بِثُلُثِ النَّاسِ، وَقَالَ: أَطَاعَهُمْ وَعَصَانِي، مَا نَدْرِي عَلَامَ نَقْتُلُ أَنْفُسَنَا هَاهُنَا أَيُّهَا النَّاسُ فَرَجَعَ بِمَنْ اتَّبَعَهُ مِنْ قَوْمِهِ مِنْ أَهْلِ النِّفَاقِ وَالرَّيْبِ، وَاتَّبَعَهُمْ عَبْدُ اللَّهِ بْنُ عَمْرِو بْنِ حَرَامٍ، أَخُو بَنِي سَلِمَةَ، يَقُولُ: يَا قَوْمِ، أُذَكِّرُكُمْ اللَّهَ أَلَّا تَخْذُلُوا قَوْمَكُمْ وَنَبِيَّكُمْ عِنْدَمَا حَضَرَ مِنْ عَدُوِّهِمْ؛ فَقَالُوا: لَوْ نَعْلَمُ أَنَّكُمْ تُقَاتِلُونَ لَمَا أَسْلَمْنَاكُمْ، وَلَكِنَّا لَا نَرَى أَنَّهُ يَكُونُ قِتَالٌ. قَالَ: فَلَمَّا اسْتَعْصَوْا عَلَيْهِ وَأَبَوْا إلَّا الِانْصِرَافَ عَنْهُمْ، قَالَ: أَبْعَدَكُمْ اللَّهُ أَعْدَاءَ اللَّهِ، فَسَيُغْنِي اللَّهُ عَنْكُمْ نَبِيَّهُ. قَالَ ابْنُ هِشَامٍ: وَذَكَرَ غَيْرُ زِيَادٍ، عَنْ مُحَمَّدِ بْنِ إسْحَاقَ عَنْ الزُّهْرِيِّ: أَنَّ الْأَنْصَارَ يَوْمَ أُحُدٍ، قَالُوا لِرَسُولِ اللَّهِ ﷺ: يَا رَسُولَ اللَّهِ أَلَا نَسْتَعِينُ بِحُلَفَائِنَا مِنْ يَهُودَ ؟ فَقَالَ: لَا حَاجَةَ لَنَا فِيهِمْ [ حَادِثَةٌ تَفَاءَلَ بِهَا الرَّسُولُ ] قَالَ زِيَادٌ: حَدَّثَنِي مُحَمَّدُ بْنُ إسْحَاقَ، قَالَ: وَمَضَى رَسُولُ اللَّهِ ﷺ حَتَّى سَلَكَ فِي حَرَّةِ بَنِي حَارِثَةَ، فَذَبَّ فَرَسُ بِذَنَبِهِ، فَأَصَابَ كَلَّابَ سَيْفٍ فَاسْتَلَّهُ. قَالَ ابْنُ هِشَامٍ: وَيُقَالُ: كِلَابُ سَيْفٍ. قَالَ ابْنُ إسْحَاقَ: فَقَالَ رَسُولُ اللَّهِ ﷺ، وَكَانَ يُحِبُّ الْفَأْلَ وَلَا يَعْتَافُ، لِصَاحِبِ السَّيْفِ: شِمْ سَيْفَكَ، فَإِنِّي أَرَى السُّيُوفَ سَتُسَلُّ الْيَوْمَ

   ✧ [The Withdrawal of the Hypocrites] Ibn Isḥāq said: When they were at al-Shawṭ, between Madinah and Uḥud, ʿAbd Allāh b. Ubayy b. Salūl withdrew from him with a third of the people, and said: "He obeyed them and disobeyed me. We do not know why we should kill ourselves here, O people." So he returned with those who followed him from his people, from the people of hypocrisy and doubt. ʿAbd Allāh b. ʿAmr b. Ḥarām, brother of the Banū Salimah, followed them, saying: "O my people, I remind you of God, that you should not desert your people and your Prophet when their enemy has come upon them." They said: "If we knew that you would fight, we would not abandon you, but we do not think there will be any fighting." He said: When they defied him and refused anything but to turn away from them, he said: "May God make you distant, enemies of God. God will suffice His Prophet against you." Ibn Hishām said: Someone other than Ziyād mentioned, from Muḥammad b. Isḥāq, from al-Zuhrī, that the Anṣār on the day of Uḥud said to the Messenger of God ﷺ: "O Messenger of God, shall we seek help from our allies among the Jews?" He said: "We have no need of them." [An Incident from Which the Messenger Drew an Omen] Ziyād said: Muḥammad b. Isḥāq related to me, saying: The Messenger of God ﷺ went on until he entered the lava field of the Banū Ḥārithah. A horse lashed with its tail and struck the scabbard of a sword, drawing it out. Ibn Hishām said: It is also said: "kilāb of a sword." Ibn Isḥāq said: The Messenger of God ﷺ, who loved good omens and did not practice augury, said to the owner of the sword: "Sheathe your sword, for I see that swords will be drawn today."

6. Sirat Ibn Hisham 937No grade recorded

   [ مَا كَانَ مِنْ مِرْبَعٍ حِينَ سَلَكَ الْمُسْلِمُونَ حَائِطَهُ ] ثُمَّ قَالَ رَسُولُ اللَّهِ ﷺ لِأَصْحَابِهِ: مَنْ رَجُلٌ يَخْرُجُ بِنَا عَلَى الْقَوْمِ مِنْ كَثَبٍ: أَيْ مِنْ قُرْبٍ، مِنْ طَرِيقٍ لَا يَمُرُّ بِنَا عَلَيْهِمْ ؟ فَقَالَ أَبُو خَيْثَمَةَ أَخُو بَنِي حَارِثَةَ بْنِ الْحَارِثِ: أَنَا يَا رَسُولَ اللَّهِ، فَنَفَذَ بِهِ فِي حَرَّةِ بَنِي حَارِثَةَ، وَبَيْنَ أَمْوَالِهِمْ، حَتَّى سَلَكَ فِي مَالٍ لِمِرْبَعِ بْنِ قَيْظِيٍّ، وَكَانَ رَجُلًا مُنَافِقًا ضَرِيرَ الْبَصَرِ، فَلَمَّا سَمِعَ حِسَّ رَسُولِ اللَّهِ ﷺ وَمَنْ مَعَهُ مِنْ الْمُسْلِمِينَ، قَامَ يَحْثِي فِي وُجُوهِهِمْ التُّرَابَ، وَيَقُولُ: إنْ كُنْتَ رَسُولَ اللَّهِ فَإِنِّي لَا أُحِلُّ لَكَ أَنْ تَدْخُلَ حَائِطِي. وَقَدْ ذُكِرَ لِي أَنَّهُ أَخَذَ حَفْنَةً مِنْ تُرَابٍ فِي يَدِهِ، ثُمَّ قَالَ: وَاَللَّهِ لَوْ أَعْلَمُ أَنِّي لَا أُصِيبُ بِهَا غَيْرَكَ يَا مُحَمَّدُ لَضَرَبْتُ بِهَا وَجْهَكَ. فَابْتَدَرَهُ الْقَوْمُ لِيَقْتُلُوهُ، فَقَالَ رَسُولُ اللَّهِ ﷺ: لَا تَقْتُلُوهُ، فَهَذَا الْأَعْمَى أَعْمَى الْقَلْبِ، أَعْمَى الْبَصَرِ وَقَدْ بَدَرَ إلَيْهِ سَعْدُ بْنُ زَيْدٍ، أَخُو بَنِي عَبْدِ الْأَشْهَلِ، قَبْلَ نَهْيِ رَسُولِ اللَّهِ ﷺ عَنْهُ، فَضَرَبَهُ بِالْقَوْسِ فِي رَأْسِهِ، فَشَجَّهُ

   ✧ [What happened with Mirbaʿ when the Muslims went through his walled garden] Then the Messenger of God ﷺ said to his companions: "Which man will bring us out against the people from a close distance—that is, from near—by a path that does not take us past them?" Abū Khaythamah, the brother of the Banū Ḥārithah b. al-Ḥārith, said: "I will, O Messenger of God." So he took him through the ḥarrah of the Banū Ḥārithah and among their properties, until he went into a property belonging to Mirbaʿ b. Qayẓī, who was a hypocrite, blind of sight. When he heard the sound of the Messenger of God ﷺ and the Muslims with him, he stood up throwing dust in their faces and saying: "If you are the Messenger of God, then I will not permit you to enter my walled garden." It has been mentioned to me that he took a handful of dust in his hand, then said: "By God, if I knew that I would strike no one but you with it, O Muḥammad, I would strike your face with it." The people rushed to kill him, but the Messenger of God ﷺ said: "Do not kill him, for this blind man is blind of heart, blind of sight." Saʿd b. Zayd, the brother of the Banū ʿAbd al-Ashhal, had already rushed at him before the Messenger of God ﷺ forbade it, and struck him with a bow on his head, wounding him.

7. Sirat Ibn Hisham 938No grade recorded

   [ نُزُولُ الرَّسُولِ بِالشِّعْبِ وَتَعْبِيَتُهُ لِلْقِتَالِ ] قَالَ: وَمَضَى رَسُولُ اللَّهِ ﷺ حَتَّى نَزَلَ الشِّعْبَ مِنْ أُحُدٍ، فِي عُدْوَةِ الْوَادِي إلَى الْجَبَلِ، فَجَعَلَ ظَهْرَهُ وَعَسْكَرَهُ إلَى أُحُدٍ، وَقَالَ: لَا يُقَاتِلُنَّ أَحَدٌ مِنْكُمْ حَتَّى نَأْمُرُهُ بِالْقِتَالِ وَقَدْ سَرَّحَتْ قُرَيْشٌ الظَّهْرَ وَالْكُرَاعَ فِي زُرُوعٍ كَانَتْ بِالصَّمْغَةِ، مِنْ قَنَاةِ لِلْمُسْلِمِينَ: فَقَالَ رَجُلٌ مِنْ الْأَنْصَارِ حِينَ نَهَى رَسُولُ اللَّهِ ﷺ عَنْ الْقِتَالِ: أَتُرْعَى زُرُوعُ بَنِي قَيْلَةَ وَلِمَا نُضَارِبُ وَتُعَبَّى رَسُولُ اللَّهِ ﷺ لِلْقِتَالِ، وَهُوَ فِي سَبْعِ مِئَةِ رَجُلٍ، وَأَمَّرَ عَلَى الرُّمَاةِ عَبْدَ اللَّهِ بْنَ جُبَيْرٍ، أَخَا بَنِي عَمْرِو بْنِ عَوْفٍ وَهُوَ مُعْلَمٌ يَوْمئِذٍ بِثِيَابِ بِيضٍ، وَالرُّمَاةُ خَمْسُونَ رَجُلًا، فَقَالَ: انْضَحْ الْخَيْلَ عَنَّا بِالنَّبْلِ، لَا يَأْتُونَا مِنْ خَلْفِنَا، إنْ كَانَتْ لَنَا أَوْ عَلَيْنَا، فَاثْبُتْ مَكَانَكَ لَا نُؤْتَيَنَّ مِنْ قِبَلِكِ وَظَاهَرَ رَسُولُ اللَّهِ ﷺ بَيْنَ دِرْعَيْنِ، وَدَفَعَ اللِّوَاءَ إلَى مُصْعَبِ بْنِ عُمَيْرٍ، أَخِي بَنِي عَبْدِ الدَّارِ

   ✧ [The Messenger's encampment in the mountain pass and his preparation for battle] He said: The Messenger of God ﷺ went on until he encamped at the mountain pass of Uḥud, on the side of the valley facing the mountain, and he placed his back and his army toward Uḥud. He said: 'Let none of you fight until we command him to fight.' Quraysh had sent out the baggage animals and horses into crops that belonged to the Muslims at al-Ṣamghah, part of Qanāh. A man of the Anṣār said when the Messenger of God ﷺ forbade fighting: 'Are the crops of Banū Qaylah to be grazed, and we have not yet struck?' And the Messenger of God ﷺ arrayed his forces for battle, he being among seven hundred men, and he placed over the archers ʿAbd Allāh b. Jubayr, the brother of Banū ʿAmr b. ʿAwf, who was marked that day with white garments, and the archers were fifty men. He said: 'Keep the cavalry away from us with arrows; let them not come upon us from behind. Whether it be for us or against us, remain in your place, that we may not be approached from your direction.' The Messenger of God ﷺ put on two coats of mail, and he handed the banner to Muṣʿab b. ʿUmayr, the brother of Banū ʿAbd al-Dār.

8. Sirat Ibn Hisham 939No grade recorded

   [ مَنْ أَجَازَهُمْ الرَّسُولُ وَهُمْ فِي الْخَامِسَةَ عَشْرَةَ ] قَالَ ابْنُ هِشَامٍ: وَأَجَازَ رَسُولُ اللَّهِ ﷺ يَوْمئِذٍ سَمُرَةَ بْنَ جُنْدُبٍ الْفَزَارِيَّ، وَرَافِعَ بْنَ خَدِيجٍ، أَخَا بَنِي حَارِثَةَ، وَهُمَا ابْنَا خَمْسَ عَشْرَةَ سَنَةً، وَكَانَ قَدْ رَدَّهُمَا، فَقِيلَ لَهُ: يَا رَسُولَ اللَّهِ إنَّ رَافِعًا رَامٍ، فَأَجَازَهُ، فَلَمَّا أَجَازَ رَافِعًا، قِيلَ لَهُ: يَا رَسُولَ اللَّهِ، فَإِنَّ سَمُرَةَ يَصْرَعُ رَافِعًا، فَأَجَازَهُ وَرَدَّ رَسُولُ اللَّهِ ﷺ: أُسَامَةَ بْنَ زَيْدٍ، وَعَبْدَ اللَّهِ بْنَ عُمَرَ بْنِ الْخَطَّابِ وَزَيْدَ بْنَ ثَابِتٍ، أَحَدَ بَنِي مَالِكِ بْنِ النَّجَّارِ، وَالْبَرَاءَ بْنَ عَازِبٍ، أَحَدَ بَنِي حَارِثَةَ، وَعَمْرَو بْنَ حَزْمٍ، أَحَدَ بَنِي مَالِكِ بْنِ النَّجَّارِ، وَأُسَيْدَ بْنَ ظُهَيْرٍ، أَحَدَ بَنِي حَارِثَةَ، ثُمَّ أَجَازَهُمْ يَوْمَ الْخَنْدَقِ، وَهُمْ أَبْنَاءُ خَمْسَ عَشْرَةَ سَنَةً. قَالَ ابْنُ إسْحَاقَ: وَتَعَبَّأَتْ قُرَيْشٌ، وَهُمْ ثَلَاثَةُ آلَافِ رَجُلٍ، وَمَعَهُمْ مِئَتَا فَرَسٍ قَدْ جَنَبُوهَا، فَجَعَلُوا عَلَى مَيْمَنَةِ الْخَيْلِ خَالِدَ بْنَ الْوَلِيدِ، وَعَلَى مَيْسَرَتِهَا عِكْرِمَةَ بْنَ أَبِي جَهْلٍ

   ✧ [Those whom the Messenger allowed while they were fifteen] Ibn Hishām said: The Messenger of God ﷺ allowed that day Samurah b. Jundub al-Fazārī and Rāfiʿ b. Khadīj, the brother of the Banū Ḥārithah, both being fifteen years old; he had previously turned them back. It was said to him, 'O Messenger of God, Rāfiʿ is an archer,' so he allowed him. When he allowed Rāfiʿ, it was said to him, 'O Messenger of God, Samurah can throw Rāfiʿ down,' so he allowed him. The Messenger of God ﷺ turned back Usāmah b. Zayd, ʿAbd Allāh b. ʿUmar b. al-Khaṭṭāb, Zayd b. Thābit, one of the Banū Mālik b. al-Najjār, al-Barāʾ b. ʿĀzib, one of the Banū Ḥārithah, ʿAmr b. Ḥazm, one of the Banū Mālik b. al-Najjār, and Usayd b. Ẓuhayr, one of the Banū Ḥārithah. Then he allowed them on the day of the Trench, they being fifteen years old. Ibn Isḥāq said: Quraysh drew up in battle order, they being three thousand men, with two hundred horses which they had led along. They placed Khālid b. al-Walīd on the right wing of the cavalry and ʿIkrimah b. Abī Jahl on its left wing.

9. Sirat Ibn Hisham 940No grade recorded

   [ أَمْرُ أَبِي دُجَانَةَ ] وَقَالَ رَسُولُ اللَّهِ ﷺ: مَنْ يَأْخُذُ هَذَا السَّيْفَ بِحَقِّهِ ؟ فَقَامَ إلَيْهِ رِجَالٌ، فَأَمْسَكَهُ عَنْهُمْ؛ حَتَّى قَامَ إلَيْهِ أَبُو دُجَانَةَ سِمَاكُ بْنُ خَرَشَةَ، أَخُو بَنِي سَاعِدَةَ، فَقَالَ: وَمَا حَقُّهُ يَا رَسُولَ اللَّهِ ؟ قَالَ: أَنْ تضْرَبَ بِهِ الْعَدُوَّ حَتَّى يَنْحَنِيَ، قَالَ: أَنَا آخُذُهُ يَا رَسُولَ اللَّهِ بِحَقِّهِ، فَأَعْطَاهُ إيَّاهُ وَكَانَ أَبُو دُجَانَةَ رَجُلًا شُجَاعًا يَخْتَالُ عِنْدَ الْحَرْبِ، إذَا كَانَتْ، وَكَانَ إذَا أَعُلِمَ بِعِصَابَةِ لَهُ حَمْرَاءَ، فَاعْتَصَبَ بِهَا عَلِمَ النَّاسُ أَنَّهُ سَيُقَاتِلُ؛ فَلَمَّا أَخَذَ السَّيْفَ مِنْ يَدِ رَسُولِ اللَّهِ ﷺ أَخْرَجَ عِصَابَتَهُ تِلْكَ، فَعَصَبَ بِهَا رَأْسَهُ، وَجَعَلَ يَتَبَخْتَرُ بَيْنَ الصَّفَّيْنِ. قَالَ ابْنُ إسْحَاقَ: فَحَدَّثَنِي جَعْفَرُ بْنُ عَبْدِ اللَّهِ بْنِ أَسْلَمَ، مَوْلَى عُمَرَ بْنِ الْخَطَّابِ، عَنْ رَجُلٍ مِنْ الْأَنْصَارِ مِنْ بَنِي سَلِمَةَ، قَالَ: قَالَ رَسُولُ اللَّهِ ﷺ، حِينَ رَأَى أَبَا دُجَانَةَ يَتَبَخْتَرُ: إنَّهَا لَمِشْيَةٌ يُبْغِضُهَا اللَّهُ، إلَّا فِي مِثْلِ هَذَا الْمَوْطِنِ. [ أَمْرُ أَبِي عَامِرٍ الْفَاسِقُ ] قَالَ ابْنُ إسْحَاقَ: وَحَدَّثَنِي عَاصِمُ بْنُ عُمَرَ بْنِ قَتَادَةَ: أَنَّ أَبَا عَامِرٍ، عَبْدَ عَمْرِو بْنِ صَيْفِيِّ بْنِ مَالِكِ بْنِ النُّعْمَانِ، أَحَدَ بَنِي ضُبَيْعَةَ، وَقَدْ كَانَ خَرَجَ حِينَ خَرَجَ إلَى مَكَّةَ مُبَاعِدًا لِرَسُولِ اللَّهِ ﷺ، مَعَهُ خَمْسُونَ غُلَامًا مِنْ الْأَوْسِ، وَبَعْضُ النَّاسِ كَانَ يَقُولُ: كَانُوا خَمْسَةَ عَشَرَ رَجُلًا، وَكَانَ يَعِدُ قُرَيْشًا أَنْ لَوْ قَدْ لَقِيَ قَوْمَهُ لَمْ يَخْتَلِفْ عَلَيْهِ مِنْهُمْ رَجُلَانِ؛ فَلَمَّا الْتَقَى النَّاسُ كَانَ أَوَّلَ مَنْ لَقِيَهُمْ أَبُو عَامِرٍ فِي الْأَحَابِيشِ وَعُبْدَانُ أَهْلِ مَكَّةَ، فَنَادَى: يَا مَعْشَرَ الْأَوْسِ، أَنَا أَبُو عَامِرٍ؛ قَالُوا: فَلَا أَنْعَمَ اللَّهُ بِكَ عَيْنًا يَا فَاسِقُ - وَكَانَ أَبُو عَامِرٍ يُسَمَّى فِي الْجَاهِلِيَّةِ: الرَّاهِبَ، فَسَمَّاهُ رَسُولُ اللَّهِ ﷺ: الْفَاسِقَ - فَلَمَّا سَمِعَ رَدَّهُمْ عَلَيْهِ قَالَ: لَقَدْ أَصَابَ قَوْمِي بَعْدِي شَرٌّ، ثُمَّ قَاتَلَهُمْ قِتَالًا شَدِيدًا، ثُمَّ رَاضَخَهُمْ بِالْحِجَارَةِ

   ✧ [The affair of Abū Dujānah] The Messenger of God ﷺ said: “Who will take this sword with its due?” Some men stood up to him, but he withheld it from them; until Abū Dujānah Simāk b. Kharashah, brother of the Banū Sāʿidah, stood up to him and said: “And what is its due, O Messenger of God?” He said: “That you strike the enemy with it until it bends.” He said: “I will take it, O Messenger of God, with its due.” So he gave it to him. Abū Dujānah was a brave man who swaggered at war, when it occurred. When he was marked with a red band of his and he bound it on, people knew that he would fight. When he took the sword from the hand of the Messenger of God ﷺ, he brought out that band of his and bound it on his head, and began to strut between the two ranks. Ibn Isḥāq said: Jaʿfar b. ʿAbd Allāh b. Aslam, client of ʿUmar b. al-Khaṭṭāb, related to me, from a man of the Anṣār from the Banū Salimah, who said: The Messenger of God ﷺ said, when he saw Abū Dujānah strutting: “That is a gait God detests, except in a place like this.” [The affair of Abū ʿĀmir the transgressor] Ibn Isḥāq said: ʿĀṣim b. ʿUmar b. Qatādah related to me: Abū ʿĀmir, ʿAbd ʿAmr b. Ṣayfī b. Mālik b. al-Nuʿmān, one of the Banū Ḍubayʿah, had gone out when he went out to Makkah, separating himself from the Messenger of God ﷺ, with fifty young men of the Aws—and some people said: they were fifteen men. He used to promise Quraysh that if he met his people, not two men among them would differ against him. When the people met, the first of them whom Abū ʿĀmir encountered was among the Aḥābīsh and the slaves of the people of Makkah. He called out: “O company of the Aws, I am Abū ʿĀmir.” They said: “May God not delight an eye with you, O transgressor”—Abū ʿĀmir used to be called in the Jāhiliyyah “the monk,” but the Messenger of God ﷺ named him “the transgressor.” When he heard their reply to him, he said: “My people have been stricken with evil after me.” Then he fought them fiercely, then he pelted them with stones.

10. Sirat Ibn Hisham 941No grade recorded

    [ أُسْلُوبُ أَبِي سُفْيَانَ فِي تَحْرِيضِ قُرَيْشٍ ] قَالَ ابْنُ إسْحَاقَ: وَقَدْ قَالَ أَبُو سُفْيَانَ لِأَصْحَابِ اللِّوَاءِ مِنْ بَنِي عَبْدِ الدَّارِ يُحَرِّضُهُمْ بِذَلِكَ عَلَى الْقِتَالِ: يَا بَنِي عَبْدِ الدَّارِ، إنَّكُمْ قَدْ وَلَّيْتُمْ لِوَاءَنَا يَوْمَ بَدْرٍ، فَأَصَابَنَا مَا قَدْ رَأَيْتُمْ، وَإِنَّمَا يُؤْتَى النَّاسُ مِنْ قِبَلِ رَايَاتِهِمْ إذَا زَالَتْ زَالُوا، فَإِمَّا أَنْ تَكْفُونَا لِوَاءَنَا، وَإِمَّا أَنْ تُخَلُّوا بَيْنَنَا وَبَيْنَهُ فَنَكْفِيكُمُوهُ، فَهَمُّوا بِهِ وَتُوَاعَدُوهُ، وَقَالُوا: نَحْنُ نُسْلِمُ إلَيْكَ لِوَاءَنَا، سَتَعْلَمُ غَدًا إذَا الْتَقَيْنَا كَيْفَ نَصْنَعُ وَذَلِكَ أَرَادَ أَبُو سُفْيَانَ. [ تَحْرِيضُ هِنْدَ وَالنِّسْوَةِ مَعَهَا ] فَلَمَّا الْتَقَى النَّاسُ، وَدَنَا بَعْضُهُمْ مِنْ بَعْضٍ، قَامَتْ هِنْدُ بِنْتُ عُتْبَةَ فِي النِّسْوَةِ اللَّاتِي مَعَهَا، وَأَخَذْنَ الدُّفُوفَ يَضْرِبْنَ بِهَا خَلَفَ الرِّجَالِ، وَيُحَرِّضْنَهُمْ، فَقَالَتْ هِنْدُ فِيمَا تَقُولُ: وَيْهَا بَنِي عَبْدِ الدَّارْ وَيْهَا حُمَاةَ الْأَدْبَارْ ضَرْبًا بِكُلِّ بَتَّارْ وَتَقُولُ: إنْ تُقْبِلُوا نُعَانِقْ وَنَفْرِشُ النَّمَارِقْ أَوْ تُدْبِرُوا نُفَارِقْ فِرَاقَ غَيْرَ وَامِقْ [ شِعَارُ الْمُسْلِمِينَ ] وَكَانَ شِعَارُ أَصْحَابِ رَسُولِ اللَّهِ ﷺ يَوْمَ أُحُدٍ: أَمِتْ، أَمِتْ فِيمَا قَالَ ابْنُ هِشَامٍ

    ✧ Abū Sufyān's method in inciting Quraysh Ibn Isḥāq said: Abū Sufyān said to the banner-bearers of Banū ʿAbd al-Dār, inciting them thereby to fight: O Banū ʿAbd al-Dār, you bore our banner on the day of Badr, and what you saw befell us. People are only assailed from the direction of their banners: when they falter, they falter. Either you suffice us in bearing our banner, or make way between us and it, and we shall suffice you in that. They took offense at him and banded together against him, saying: We shall hand over our banner to you? Tomorrow, when we meet, you will see how we act. That was what Abū Sufyān wanted. Hind and the women with her incite When the people met and drew near one another, Hind bt. ʿUtbah arose among the women who were with her, and they took up tambourines, striking them behind the men and inciting them. Hind said among what she said: Woe to you, Banū ʿAbd al-Dār! Woe to you, defenders of the rear! Strike with every cutting sword! And she said: If you advance, we embrace you, and spread the cushions; Or if you retreat, we part from you, the parting of one who is not loving. The Muslims' watchword The watchword of the companions of the Messenger of God ﷺ on the day of Uḥud was: "Amit, amit," according to what Ibn Hishām said.

11. Sirat Ibn Hisham 942No grade recorded

    [ تَمَامُ قِصَّةِ أَبِي دُجَانَةَ ] قَالَ ابْنُ إسْحَاقَ: فَاقْتَتَلَ النَّاسُ حَتَّى حَمِيَتْ الْحَرْبُ، وَقَاتَلَ أَبُو دُجَانَةَ حَتَّى أَمْعَنَ فِي النَّاسِ. قَالَ ابْنُ هِشَامٍ: حَدَّثَنِي غَيْرُ وَاحِدٍ، مِنْ أَهْلِ الْعِلْمِ، أَنَّ الزُّبَيْرَ بْنَ الْعَوَّامِ قَالَ: وَجِدْتُ فِي نَفْسِي حِينَ سَأَلْتُ رَسُولَ اللَّهِ ﷺ السَّيْفَ فَمَنَعْنِيهِ وَأَعْطَاهُ أَبَا دُجَانَةَ، وَقُلْتُ: أَنَا ابْنُ صَفِيَّةَ عَمَّتَهِ، وَمِنْ قُرَيْشٍ، وَقَدْ قُمْتُ إلَيْهِ فَسَأَلْتُهُ إيَّاهُ قَبْلَهُ، فَأَعْطَاهُ إيَّاهُ وَتَرَكَنِي، وَاَللَّهِ لَأَنْظُرَنَّ مَا يَصْنَعُ؛ فَاتَّبَعَتْهُ، فَأَخْرَجَ عِصَابَةً لَهُ حَمْرَاءَ، فَعَصَبَ بِهَا رَأْسَهُ، فَقَالَتْ الْأَنْصَارُ: أَخْرِجْ أَبُو دُجَانَةَ عِصَابَةَ الْمَوْتِ، وَهَكَذَا كَانَتْ تَقُولُ لَهُ إذَا تَعَصَّبَ بِهَا فَخَرَجَ وَهُوَ يَقُولُ: أَنَا الَّذِي عَاهَدَنِي خَلِيلِي وَنَحْنُ بِالسَّفْحِ لَدَى النَّخِيلِ أَلَّا أَقَوْمَ الدَّهْرَ فِي الْكَيُّولِ أَضْرِبُ بِسَيْفِ اللَّهِ وَالرَّسُولِ قَالَ ابْنُ هِشَامٍ: وَيُرْوَى فِي الْكُبُولِ. قَالَ ابْنُ إسْحَاقَ: فَجَعَلَ لَا يَلْقَى أَحَدًا إلَّا قَتَلَهُ. وَكَانَ فِي الْمُشْرِكِينَ رَجُلٌ لَا يَدَعُ لَنَا جَرِيحًا إلَّا ذَفَّفَ عَلَيْهِ، فَجَعَلَ كُلَّ وَاحِدٍ مِنْهُمَا يَدْنُو مِنْ صَاحِبِهِ. فَدَعَوْتُ اللَّهَ أَنْ يَجْمَعَ بَيْنَهُمَا، فَالْتَقَيَا، فَاخْتَلَفَا ضَرْبَتَيْنِ، فَضَرَبَ الْمُشْرِكُ أَبَا دُجَانَةَ، فَاتَّقَاهُ بِدَرَقَتِهِ، فَعَضَّتْ بِسَيْفِهِ، وَضَرَبَهُ أَبُو دُجَانَةَ فَقَتَلَهُ ثُمَّ رَأَيْتُهُ قَدْ حَمَلَ السَّيْفَ عَلَى مَفْرِقِ رَأْسِ هِنْدِ بِنْتِ عُتْبَةَ، ثُمَّ عَدَلَ السَّيْفَ عَنْهَا. قَالَ الزَّبِيرُ فَقُلْتُ: اللَّهُ وَرَسُولُهُ أَعْلَمُ. قَالَ ابْنُ إسْحَاقَ: وَقَالَ أَبُو دُجَانَةَ سِمَاكُ بْنُ خَرَشَةَ: رَأَيْتُ إنْسَانًا يَخْمُشُ النَّاسَ خَمْشًا شَدِيدًا، فَصَمَدْتُ لَهُ، فَلَمَّا حَمَلْتُ عَلَيْهِ السَّيْفَ وَلْوَلَ فَإِذَا امْرَأَةٌ، فَأَكْرَمْتُ سَيْفَ رَسُولِ اللَّهِ ﷺ أَنْ أَضْرِبَ بِهِ امْرَأَةً

    ✧ [The completion of the story of Abū Dujānah] Ibn Isḥāq said: Then the people fought until the battle grew hot, and Abū Dujānah fought until he penetrated deep into the enemy. Ibn Hishām said: More than one of the people of knowledge related to me that al-Zubayr b. al-ʿAwwām said: I felt something within myself when I asked the Messenger of God ﷺ for the sword and he withheld it from me and gave it to Abū Dujānah, and I said: I am the son of Ṣafiyyah, his paternal aunt, and of Quraysh, and I had gone to him and asked him for it before him, yet he gave it to him and left me. By God, I will watch what he does. So I followed him, and he took out a red headband of his and bound his head with it. The Anṣār said: Abū Dujānah has brought out the headband of death, and this is what they used to say to him when he bound his head with it. Then he went forth saying: I am the one whose intimate friend made a pact with me, while we were at the foot of the mountain among the palm trees, that I would not stand forever in the rear ranks, striking with the sword of God and the Messenger. Ibn Hishām said: And it is also related as “in fetters.” Ibn Isḥāq said: Then he did not meet anyone but he killed him. Among the polytheists there was a man who did not leave any wounded of ours but he finished him off. Each of the two began to draw near to his companion. I prayed to God to bring them together, and they met and exchanged two blows. The polytheist struck Abū Dujānah, who warded it off with his shield, and his sword bit into it. Abū Dujānah struck him and killed him. Then I saw him raise the sword against the crown of the head of Hind bt. ʿUtbah, then he turned the sword away from her. Al-Zubayr said: And I said: God and His Messenger know best. Ibn Isḥāq said: And Abū Dujānah Simāk b. Kharashah said: I saw a person slashing the people with terrible slashing, so I made straight for him. When I raised the sword against him, he shrieked, and behold, it was a woman. So I deemed it too noble for the sword of the Messenger of God ﷺ to strike a woman with it.

12. Sirat Ibn Hisham 943No grade recorded

    [ مَقْتَلُ حَمْزَةَ ] وَقَاتَلَ حَمْزَةُ بْنُ عَبْدِ الْمُطَّلِبِ حَتَّى قَتَلَ أَرْطَاةَ بْنَ عَبْدِ شُرَحْبِيلَ بْنِ هَاشِمِ بْنِ عَبْدِ مَنَافِ بْنِ عَبْدِ الدَّارِ، وَكَانَ أَحَدَ النَّفَرِ الَّذِينَ يَحْمِلُونَ اللِّوَاءَ ثُمَّ مَرَّ بِهِ سِبَاعُ بْنُ عَبْدِ الْعُزَّى الْغُبْشَانِيُّ، وَكَانَ يُكَنَّى بِأَبِي نِيَارٍ، فَقَالَ لَهُ حَمْزَةُ: هَلُمَّ إلَيَّ يَا ابْنَ مُقَطِّعَةِ الْبُظُورِ - وَكَانَتْ أُمُّهُ أُمَّ أَنْمَارٍ مَوْلَاةُ شَرِيقِ بْنِ عَمْرِو بْنِ وَهْبٍ الثَّقَفِيِّ. ( قَالَ ابْنُ هِشَامٍ: شَرِيقُ بْنُ الْأَخْنَسِ بْنِ شَرِيقٍ ). وَكَانَتْ خَتَّانَةً بِمَكَّةَ - فَلَمَّا الْتَقَيَا ضَرَبَهُ حَمْزَةُ فَقَتَلَهُ. قَالَ وَحْشِيٌّ، غُلَامُ جُبَيْرِ بْنِ مُطْعِمٍ: وَاَللَّهِ إنِّي لَأَنْظُرُ إلَى حَمْزَةَ يَهُدُّ النَّاسَ بِسَيْفِهِ مَا يُلِيقُ بِهِ شَيْئًا، مِثْلَ الْجَمَلِ الْأَوْرَقِ إذْ تَقَدَّمَنِي إلَيْهِ سِبَاعُ بْنُ عَبْدِ الْعُزَّى، فَقَالَ لَهُ حَمْزَةُ: هَلُمَّ إلَيَّ يَا ابْنَ مُقَطِّعَةِ الْبُظُورِ، فَضَرَبَهُ ضَرْبَةً، فَكَأَنَّ مَا أَخْطَأَ رَأْسَهُ، وَهَزَزْتُ حَرْبَتِي حَتَّى إذَا رَضِيتُ مِنْهَا دَفَعْتُهَا عَلَيْهِ، فَوَقَعَتْ فِي ثُنَّتِهِ حَتَّى خَرَجَتْ مِنْ بَيْنَ رِجْلَيْهِ، فَأَقْبَلَ نَحْوِي، فَغُلِبَ فَوَقَعَ، وَأَمْهَلْتُهُ حَتَّى إذَا مَاتَ جِئْتُ فَأَخَذْتُ حَرْبَتِي، ثُمَّ تَنَحَّيْتُ إلَى الْعَسْكَرِ، وَلَمْ تَكُنْ لِي بِشَيْءِ حَاجَةٌ غَيْرَهُ

    ✧ [The killing of Ḥamzah] Ḥamzah b. ʿAbd al-Muṭṭalib fought until he killed Arṭāh b. ʿAbd Shuraḥbīl b. Hāshim b. ʿAbd Manāf b. ʿAbd al-Dār, who was one of the group carrying the banner. Then Sibāʿ b. ʿAbd al-ʿUzzā al-Ghubshānī, who was nicknamed Abū Niyār, passed by him. Ḥamzah said to him: “Come to me, O son of the cutter of clitorises”—his mother was Umm Anmār, the client of Sharīq b. ʿAmr b. Wahb al-Thaqafī. (Ibn Hishām said: Sharīq b. al-Akhnas b. Sharīq.) She was a female circumciser in Makkah. When they met, Ḥamzah struck him and killed him. Waḥshī, the slave of Jubayr b. Muṭʿim, said: By God, I was looking at Ḥamzah as he cut down the people with his sword, sparing nothing, like a dusty-colored camel, when Sibāʿ b. ʿAbd al-ʿUzzā went ahead of me toward him. Ḥamzah said to him: “Come to me, O son of the cutter of clitorises,” and struck him a blow that seemed to miss his head. I shook my javelin until I was satisfied with it, then hurled it at him. It struck him in the groin and came out between his legs. He came toward me, but was overcome and fell. I gave him time until he died, then went and took my javelin and withdrew to the camp. I had no need of anything but that.

13. Sirat Ibn Hisham 944No grade recorded

    [ وَحْشِيٌّ يُحَدِّثُ الضَّمْرِيَّ وَابْنَ الْخِيَارِ عَنْ قَتْلِهِ حَمْزَةَ ] قَالَ ابْنُ إسْحَاقَ: وَحَدَّثَنِي عَبْدُ اللَّهِ بْنُ الْفَضْلِ بْنِ عَبَّاسِ بْنِ رَبِيعَةَ بْنِ الْحَارِثِ عَنْ سُلَيْمَانَ بْنِ يَسَارٍ عَنْ جَعْفَرِ بْنِ عَمْرِو بْنِ أُمِّيَّةَ الضَّمْرِيَّ قَالَ: خُرِجْتُ أَنَا وَعُبَيْدُ اللَّهِ بْنُ عَدِيِّ بْنِ الْخِيَارِ، أَخُو بَنِي نَوْفَلِ بْنِ عَبْدِ مَنَافٍ، فِي زَمَانِ مُعَاوِيَةَ بْنِ أَبِي سُفْيَانَ، فَأَدْرَبْنَا مَعَ النَّاسِ، فَلَمَّا قَفَلْنَا مَرَرْنَا بِحِمْصَ - وَكَانَ وَحْشِيٌّ، مَوْلَى جُبَيْرِ بْنِ مُطْعِمٍ، قَدْ سَكَنَهَا، وَأَقَامَ بِهَا - فَلَمَّا قَدِمْنَاهَا، قَالَ لِي عُبَيْدُ اللَّهِ بْنُ عَدِيٍّ: هَلْ لَكَ فِي أَنْ نَأْتِيَ وَحْشِيًّا فَنَسْأَلَهُ عَنْ قَتْلِ حَمْزَةَ كَيْفَ قَتَلَهُ ؟ قَالَ: قُلْتُ لَهُ: إنْ شِئْتَ. فَخَرَجْنَا نَسْأَلُ عَنْهُ بِحِمْصَ، فَقَالَ لَنَا رَجُلٌ، وَنَحْنُ نَسْأَلُ عَنْهُ: إنَّكُمَا سَتَجِدَانِهِ بِفِنَاءِ دَارِهِ، وَهُوَ رَجُلٌ قَدْ غَلَبَتْ عَلَيْهِ الْخَمْرُ، فَإِنْ تَجِدَاهُ صَاحِيًا تَجِدَا رَجُلًا عَرَبِيًّا، وَتَجِدَا عِنْدَهُ بَعْضَ مَا تُرِيدَانِ، وَتُصِيبَا عِنْدَهُ مَا شِئْتُمَا مِنْ حَدِيثٍ تَسْأَلَانِهِ عَنْهُ، وَإِنْ تَجِدَاهُ وَبَهْ بَعْضُ مَا يَكُونُ بِهِ، فَانْصَرَفَا عَنْهُ وَدَعَاهُ، قَالَ: فَخَرَجْنَا نَمْشِي حَتَّى جِئْنَاهُ، فَإِذَا هُوَ بِفِنَاءِ دَارِهِ عَلَى طَنْفَسَةٍ لَهُ، فَإِذَا شَيْخٌ كَبِيرٌ مِثْلُ الْبُغَاثِ قَالَ ابْنُ هِشَامٍ: الْبُغَاثُ: ضَرْبٌ مِنْ الطَّيْرِ إلَى السَّوَادِ - فَإِذَا هُوَ صَاحٍ لَا بَأْسَ بِهِ. قَالَ: فَلَمَّا انْتَهَيْنَا إلَيْهِ سَلَّمْنَا عَلَيْهِ، فَرَفَعَ رَأْسَهُ إلَى عُبَيْدِ اللَّهِ بْنِ عَدِيٍّ، فَقَالَ: ابْنٌ لِعَدِيِّ بْنِ الْخِيَارِ أَنْتَ ؟ قَالَ: نَعَمْ؛ قَالَ: أَمَا وَاَللَّهِ مَا رَأَيْتُكَ مُنْذُ نَاوَلْتُكَ أُمَّكَ السَّعْدِيَّةَ الَّتِي أَرْضَعَتْكَ بِذِي طُوًى، فَإِنِّي نَاوَلْتُكهَا وَهِيَ عَلَى بَعِيرِهَا، فَأَخَذَتْكَ بِعُرْضَيْكَ، فَلَمَعَتْ لِي قَدَمَاكَ حِينَ رَفَعْتُكَ إلَيْهَا، فَوَاَللَّهِ مَا هُوَ إلَّا أَنْ وَقَفْتَ عَلَيَّ فَعَرَفْتُهُمَا. قَالَ: فَجَلَسْنَا إلَيْهِ، فَقُلْنَا لَهُ: جِئْنَاكَ لِتُحَدِّثَنَا عَنْ قَتْلِكَ حَمْزَةَ، كَيْفَ قَتَلْتَهُ ؟ فَقَالَ: أَمَا إنِّي سَأُحَدِّثُكُمَا كَمَا حَدَّثْتُ رَسُولَ اللَّهِ ﷺ حِينَ سَأَلَنِي عَنْ ذَلِكَ، كُنْتُ غُلَامًا لِجُبَيْرِ بْنِ مُطْعِمٍ، وَكَانَ عَمُّهُ طُعَيْمَةَ بْنَ عَدِيٍّ قَدْ أُصِيبَ يَوْمَ بَدْرٍ؛ فَلَمَّا سَارَتْ قُرَيْشٌ إلَى أُحُدٍ، قَالَ لِي جُبَيْرٌ: إنْ قَتَلْتَ حَمْزَةَ عَمَّ مُحَمَّدٍ بِعَمِّي فَأَنْتَ عَتِيقٌ قَالَ: فَخَرَجْتُ مَعَ النَّاسِ، وَكُنْتُ رَجُلًا حَبَشِيًّا أَقْذِفُ بِالْحَرْبَةِ قَذْفَ الْحَبَشَةِ، قَلَّمَا أُخْطِئُ بِهَا شَيْئًا؛ فَلَمَّا الْتَقَى النَّاسُ خَرَجْتُ أَنْظُرُ حَمْزَةَ وَأَتَبَصَّرُهُ، حَتَّى رَأَيْتُهُ فِي عُرْضِ النَّاسِ مِثْلَ الْجَمْلِ الْأَوْرَقِ، يَهُدُّ النَّاسَ بِسَيْفِهِ هَدًّا، مَا يَقُومُ لَهُ شَيْءٌ، فَوَاَللَّهِ إنِّي لَأَتَهَيَّأُ لَهُ، أُرِيدُهُ وَأَسْتَتِرُ مِنْهُ بِشَجَرَةِ أَوْ حَجَرٍ لِيَدْنُوَ مِنِّي إذْ تَقَدَّمَنِي إلَيْهِ سِبَاعُ بْنُ عَبْدِ الْعُزَّى، فَلَمَّا رَآهُ حَمْزَةُ قَالَ لَهُ: هَلُمَّ إلَيَّ يَا ابْنَ مُقَطِّعَةِ الْبُظُورِ. قَالَ: فَضَرَبَهُ ضَرْبَةً كَأَنَّ مَا أَخَطَأَ رَأْسَهُ. قَالَ: وَهَزَّزَتْ حَرْبَتِي، حَتَّى إذَا رَضِيتُ مِنْهَا، دَفَعْتُهَا عَلَيْهِ، فَوَقَعَتْ فِي ثُنَّتِهِ، حَتَّى خَرَجَتْ مِنْ بَيْنَ رِجْلَيْهِ، وَذَهَبَ لِيَنُوءَ نَحْوِي، فَغُلِبَ، وَتَرَكْتُهُ وَإِيَّاهَا حَتَّى مَاتَ، ثُمَّ أَتَيْتُهُ فَأَخَذْتُ حَرْبَتِي، ثُمَّ رَجَعْتُ إلَى الْعَسْكَرِ، فَقَعَدْتُ فِيهِ، وَلَمْ يَكُنْ لِي بِغَيْرِهِ حَاجَةٌ، وَإِنَّمَا قَتَلْتُهُ لِأُعْتَقَ. فَلَمَّا قَدِمْتُ مَكَّةَ أُعْتِقْتُ، ثُمَّ أَقَمْتُ حَتَّى إذَا افْتَتَحَ رَسُولُ اللَّهِ ﷺ مَكَّةَ هَرَبْتُ إلَى الطَّائِفِ، فَمَكَثْتُ بِهَا، فَلَمَّا خَرَجَ وَفْدُ الطَّائِفِ إلَى رَسُولِ اللَّهِ ﷺ لِيُسْلِمُوا تَعَيَّتْ عَلَيَّ الْمَذَاهِبُ، فَقُلْتُ: أَلْحَقُ بِالشَّأْمِ، أَوْ الْيَمَنِ، أَوْ بِبَعْضِ الْبِلَادِ؛ فَوَاَللَّهِ إنِّي لَفِي ذَلِكَ مِنْ هَمِّي، إذْ قَالَ لِي رَجُلٌ: وَيْحَكَ إنَّهُ وَاَللَّهِ مَا يَقْتُلُ أَحَدًا مِنْ النَّاسِ دَخَلَ فِي دِينِهِ، وَتَشَهَّدَ شَهَادَتَهُ

    ✧ [Waḥshī relates to al-Ḍamrī and Ibn al-Khiyār concerning his killing of Ḥamzah] Ibn Isḥāq said: ʿAbd Allāh b. al-Faḍl b. ʿAbbās b. Rabīʿah b. al-Ḥārith related to me from Sulaymān b. Yasār from Jaʿfar b. ʿAmr b. Umayyah al-Ḍamrī, who said: I went out, I and ʿUbayd Allāh b. ʿAdī b. al-Khiyār, brother of the Banū Nawfal b. ʿAbd Manāf, in the time of Muʿāwiyah b. Abī Sufyān, and we accompanied the people on a raid into Byzantine territory. When we returned, we passed by Ḥimṣ—and Waḥshī, the freedman of Jubayr b. Muṭʿim, had settled there and taken up residence in it. When we arrived there, ʿUbayd Allāh b. ʿAdī said to me: Would you like us to go to Waḥshī and ask him about the killing of Ḥamzah, how he killed him? He said: I said to him: If you wish. So we went out asking about him in Ḥimṣ. A man said to us, while we were asking about him: You will find him in the courtyard of his house. He is a man who has been overcome by wine. If you find him sober, you will find an Arab man, and you will find with him some of what you desire, and you will obtain from him whatever you wish of the account you ask him about. But if you find him with some of what afflicts him, then turn away from him and leave him. He said: So we went out walking until we came to him. There he was in the courtyard of his house on a rug of his, an old man like a bughāth. Ibn Hishām said: al-bughāth is a kind of bird tending to blackness. And he was sober, with nothing wrong with him. He said: When we reached him, we greeted him. He raised his head toward ʿUbayd Allāh b. ʿAdī and said: Are you a son of ʿAdī b. al-Khiyār? He said: Yes. He said: By God, I have not seen you since I handed you to your mother al-Saʿdiyyah, who suckled you, at Dhū Ṭuwā. I handed you to her while she was on her camel, and she took you by your flanks, and your feet shone before me when I lifted you up to her. By God, it was only when you stood before me that I recognized them. He said: Then we sat down with him, and we said to him: We have come to you so that you may relate to us about your killing of Ḥamzah, how you killed him. He said: I will relate to you as I related to the Messenger of God ﷺ when he asked me about that. I was a slave of Jubayr b. Muṭʿim, and his uncle Ṭuʿaymah b. ʿAdī had been killed on the day of Badr. When Quraysh marched to Uḥud, Jubayr said to me: If you kill Ḥamzah, the uncle of Muḥammad, in revenge for my uncle, then you are free. He said: So I went out with the people, and I was an Abyssinian man who hurled the javelin as the Abyssinians hurl, seldom missing anything with it. When the people met, I went out looking for Ḥamzah and watching for him, until I saw him in the midst of the people like a gray camel, striking down the people with his sword, nothing withstanding him. By God, I was preparing for him, seeking him and shielding myself from him behind a tree or a rock so that he might come near me, when Sibāʿ b. ʿAbd al-ʿUzzā advanced before me toward him. When Ḥamzah saw him, he said: Come to me, O son of the cutter of clitorises. He said: And he struck him a blow as if he had not missed his head. He said: And I shook my javelin until I was satisfied with it, then I thrust it at him, and it fell into his groin until it came out between his legs. He went to rise toward me but was overcome, and I left him and it until he died. Then I came to him and took my javelin, then returned to the camp and sat in it. I had no need of anything else; I killed him only to be freed. When I came to Makkah, I was freed. Then I stayed until the Messenger of God ﷺ conquered Makkah, and I fled to al-Ṭāʾif and remained there. When the delegation of al-Ṭāʾif went out to the Messenger of God ﷺ to become Muslims, the ways became difficult for me, and I said: I will join Syria, or Yemen, or some other land. By God, while I was in that anxiety, a man said to me: Woe to you! By God, he does not kill anyone of the people who enters his religion and bears witness to his testimony.

14. Sirat Ibn Hisham 945No grade recorded

    [ وَحْشِيٌّ بَيْنَ يَدَيْ الرَّسُولِ يُسْلِمُ ] فَلَمَّا قَالَ لِي ذَلِكَ، خَرَجْتُ حَتَّى قَدِمْتُ عَلَى رَسُولِ اللَّهِ ﷺ الْمَدِينَةَ، فَلَمْ يَرُعْهُ إلَّا بِي قَائِمًا عَلَى رَأْسِهِ أَتَشَهَّدُ بِشَهَادَةِ الْحَقِّ؛ فَلَمَّا رَآنِي قَالَ: أَوَحْشِيٌّ ؟ قُلْتُ: نَعَمْ يَا رَسُولَ اللَّهِ. قَالَ: اُقْعُدْ فَحَدِّثْنِي كَيْفَ قَتَلْتَ حَمْزَةَ قَالَ: فَحَدَّثْتُهُ كَمَا حَدَّثْتُكُمَا، فَلَمَّا فَرَغْتُ مِنْ حَدِيثِي قَالَ: وَيْحَكَ غَيِّبْ عَنِّي وَجْهَكَ، فَلَا أُرَيَنَّكَ. قَالَ: فَكُنْتُ أَتَنَكَّبُ رَسُولَ اللَّهِ ﷺ حَيْثُ كَانَ لِئَلَّا يَرَانِي، حَتَّى قَبَضَهُ اللَّهُ ﷺ

    ✧ [Waḥshī before the Messenger submits] When he said that to me, I went out until I came to the Messenger of God ﷺ in Medina, and he was startled only by me standing at his head, testifying with the testimony of truth. When he saw me, he said, “Are you Waḥshī?” I said, “Yes, O Messenger of God.” He said, “Sit and tell me how you killed Ḥamzah.” So I told him as I told you two. When I finished my account, he said, “Woe to you! Hide your face from me, that I may not see you.” So I kept avoiding the Messenger of God ﷺ wherever he was, lest he should see me, until God took him ﷺ.

15. Sirat Ibn Hisham 946No grade recorded

    [ قَتْلُ وَحْشِيٍّ لَمُسَيْلِمَةَ ] فَلَمَّا خَرَجَ الْمُسْلِمُونَ إلَى مُسَيْلِمَةَ الْكَذَّابِ صَاحِبِ الْيَمَامَةِ خَرَجْتُ مَعَهُمْ، وَأَخَذْتُ حَرْبَتِي الَّتِي قَتَلْتُ بِهَا حَمْزَةَ، فَلَمَّا الْتَقَى النَّاسُ رَأَيْتُ مُسَيْلِمَةَ الْكَذَّابَ قَائِمًا فِي يَدِهِ السَّيْفَ، وَمَا أَعْرِفُهُ، فَتَهَيَّأْتُ لَهُ، وَتَهَيَّأَ لَهُ رَجُلٌ مِنْ الْأَنْصَارِ مِنْ النَّاحِيَةِ الْأُخْرَى، كِلَانَا يُرِيدُهُ، فَهَزَزْتُ حَرْبَتِي حَتَّى إذَا رَضِيتُ مِنْهَا دَفَعْتُهَا عَلَيْهِ، فَوَقَعَتْ فِيهِ، وَشَدَّ عَلَيْهِ الْأَنْصَارِيُّ فَضَرَبَهُ بِالسَّيْفِ، فَرَبُّكَ أَعْلَمُ أَيُّنَا قَتَلَهُ، فَإِنْ كُنْتُ قَتَلْتَهُ، فَقَدْ قَتَلْتُ خَيْرَ النَّاسِ بَعْدَ رَسُولِ اللَّهِ ﷺ، وَقَدْ قَتَلْتُ شَرَّ النَّاسِ. قَالَ ابْنُ إسْحَاقَ: وَحَدَّثَنِي عَبْدُ اللَّهِ بْنُ الْفَضْلِ، عَنْ سُلَيْمَانَ بْنِ يَسَارٍ، عَنْ عَبْدِ اللَّهِ بْنِ عُمَرَ بْنِ الْخَطَّابِ، وَكَانَ قَدْ شَهِدَ الْيَمَامَةَ، قَالَ: سَمِعْتُ يَوْمئِذٍ صَارِخًا يَقُولُ: قَتَلَهُ الْعَبْدُ الْأَسْوَدُ. [ خَلْعُ وَحْشِيٍّ مِنْ الدِّيوَانِ ] قَالَ ابْنُ هِشَامٍ: فَبَلَغَنِي أَنَّ وَحْشِيًّا لَمْ يَزَلْ يُحَدُّ فِي الْخَمْرِ حَتَّى خُلِعَ مِنْ الدِّيوَانِ، فَكَانَ عُمَرُ بْنُ الْخَطَّابِ يَقُولُ: قَدْ عَلِمْتُ أَنَّ اللَّهَ تَعَالَى لَمْ يَكُنْ لِيَدَعَ قَاتِلَ حَمْزَةَ

    ✧ [THE KILLING OF MUSAYLIMAH BY WAḤSHĪ] When the Muslims went forth against Musaylimah the liar, the man of al-Yamāmah, I went out with them, and I took my spear with which I had killed Ḥamzah. When the people met, I saw Musaylimah the liar standing with a sword in his hand, and I did not know him. I prepared myself for him, and a man from the Anṣār prepared himself for him from the other side—both of us wanted him. I shook my spear until, when I was satisfied with it, I thrust it at him, and it struck him. The Anṣārī attacked him and struck him with the sword. Your Lord knows best which of us killed him. If I killed him, then I have killed the best of people after the Messenger of God ﷺ, and I have killed the worst of people. Ibn Isḥāq said: ʿAbd Allāh b. al-Faḍl related to me, from Sulaymān b. Yasār, from ʿAbd Allāh b. ʿUmar b. al-Khaṭṭāb, who had witnessed al-Yamāmah. He said: I heard a crier on that day saying: 'The black slave killed him.' [THE DISMISSAL OF WAḤSHĪ FROM THE REGISTER] Ibn Hishām said: It reached me that Waḥshī did not cease to be punished for wine-drinking until he was dismissed from the register. And ʿUmar b. al-Khaṭṭāb used to say: 'I knew that God Most High would not leave the killer of Ḥamzah.'

16. Sirat Ibn Hisham 947No grade recorded

    [ مَقْتَلُ مُصْعَبِ بْنِ عُمَيْرٍ ] قَالَ ابْنُ إسْحَاقَ: وَقَاتَلَ مُصْعَبُ بْنُ عُمَيْرٍ دُونَ رَسُولِ اللَّهِ ﷺ حَتَّى قُتِلَ، وَكَانَ الَّذِي قَتَلَهُ ابْنُ قَمِئَةَ اللَّيْثِيُّ، وَهُوَ يَظُنُّ أَنَّهُ رَسُولُ اللَّهِ ﷺ، فَرَجَعَ إلَى قُرَيْشٍ فَقَالَ: قَتَلْتُ مُحَمَّدًا. فَلَمَّا قُتِلَ مُصْعَبُ بْنُ عُمَيْرٍ أَعْطَى رَسُولُ اللَّهِ ﷺ اللِّوَاءَ عَلِيَّ بْنَ أَبِي طَالِبٍ، وَقَاتَلَ عَلِيُّ بْنُ أَبِي طَالِبٍ وَرِجَالٌ مِنْ الْمُسْلِمِينَ. قَالَ ابْنُ هِشَامٍ: وَحَدَّثَنِي مَسْلَمَةُ بْنُ عَلْقَمَةَ الْمَازِنِيَّ، قَالَ: لَمَّا اشْتَدَّ الْقِتَالُ يَوْمَ أُحُدٍ، جَلَسَ رَسُولُ اللَّهِ ﷺ تَحْتَ رَايَةِ الْأَنْصَارِ، وَأَرْسَلَ رَسُولُ اللَّهِ ﷺ إلَى عَلِيِّ بْنِ أَبِي طَالِبٍ رِضْوَانُ اللَّهِ عَلَيْهِ: أَنْ قَدَّمَ الرَّايَةَ فَتَقَدَّمَ عَلِيٌّ، فَقَالَ: أَنَا أَبُو الْفُصَمِ، وَيُقَالُ: أَبُو الْقُصَمِ، فِيمَا قَالَ ابْنُ هِشَامٍ - فَنَادَاهُ أَبُو سَعْدِ بْنِ أَبِي طَلْحَةَ، وَهُوَ صَاحِبُ لِوَاءِ الْمُشْرِكِينَ: أَنْ هَلْ لَكَ يَا أَبَا الْقُصَمِ فِي الْبِرَازِ مِنْ حَاجَةٍ ؟ قَالَ: نَعَمْ. فَبَرَزَا بَيْنَ الصَّفَّيْنِ، فَاخْتَلَفَا ضَرْبَتَيْنِ فَضَرَبَهُ عَلِيٌّ فَصَرَعَهُ، ثُمَّ انْصَرَفَ عَنْهُ وَلَمْ يُجْهَزْ عَلَيْهِ؛ فَقَالَ لَهُ أَصْحَابُهُ: أَفَلَا أُجْهِزْتُ عَلَيْهِ ؟ فَقَالَ: إنَّهُ اسْتَقْبَلَنِي بِعَوْرَتِهِ، فَعَطَفَتْنِي عَنْهُ الرَّحِمُ، وَعَرَفْتُ أَنَّ اللَّهَ عَزَّ وَجَلَّ قَدْ قَتَلَهُ. وَيُقَالُ: إنَّ أَبَا سَعْدِ بْنِ أَبِي طَلْحَةَ خَرَجَ بَيْنَ الصَّفَّيْنِ، فَنَادَى: [ أَنَا قَاصِمٌ ] مَنْ يُبَارِزُ بِرَازًا، فَلَمْ يَخْرَجْ إلَيْهِ أَحَدٌ. فَقَالَ: يَا أَصْحَابَ مُحَمَّدٍ، زَعَمْتُمْ أَنَّ قَتْلَاكُمْ فِي الْجَنَّةِ، وَأَنَّ قَتْلَانَا فِي النَّارِ، كَذَبْتُمْ وَاَللَّاتِي لَوْ تَعْلَمُونَ ذَلِكَ حَقًّا لَخَرَجَ إلَيَّ بَعْضُكُمْ، فَخَرَجَ إلَيْهِ عَلِيُّ بْنُ أَبِي طَالِبٍ، فَاخْتَلَفَا ضَرْبَتَيْنِ، فَضَرَبَهُ عَلِيٌّ فَقَتَلَهُ. قَالَ ابْنُ إسْحَاقَ: قَتَلَ أَبَا سَعْدِ بْنِ أَبِي طَلْحَةَ سَعْدُ بْنُ أَبِي وَقَّاصٍ

    ✧ The killing of Muṣʿab b. ʿUmayr Ibn Isḥāq said: Muṣʿab b. ʿUmayr fought in defense of the Messenger of God ﷺ until he was killed. The one who killed him was Ibn Qamiʾah al-Laythī, who thought he was the Messenger of God ﷺ, so he returned to Quraysh and said, “I have killed Muḥammad.” When Muṣʿab b. ʿUmayr was killed, the Messenger of God ﷺ gave the banner to ʿAlī b. Abī Ṭālib, and ʿAlī b. Abī Ṭālib and men from the Muslims fought. Ibn Hishām said: Maslamah b. ʿAlqamah al-Māzinī narrated to me saying: When the fighting grew fierce on the day of Uḥud, the Messenger of God ﷺ sat beneath the banner of the Anṣār, and the Messenger of God ﷺ sent to ʿAlī b. Abī Ṭālib (may God be pleased with him): “Advance with the banner.” So ʿAlī advanced and said: “I am Abū al-Fuṣam”—or it is said Abū al-Quṣam, according to what Ibn Hishām said—then Abū Saʿd b. Abī Ṭalḥah, the bearer of the polytheists’ banner, called out to him: “Would you, O Abā al-Quṣam, have any need for single combat?” He said: “Yes.” They came forth between the two lines and exchanged two blows; ʿAlī struck him and threw him down, then turned away from him and did not finish him off. His companions said to him: “Why did you not finish him off?” He said: “He faced me with his private parts, and kinship moved me away from him, and I knew that God, mighty and majestic, had killed him.” It is said that Abū Saʿd b. Abī Ṭalḥah came out between the two lines and called: “I am a breaker! Who will come out for single combat?” No one came out to him. Then he said: “O companions of Muḥammad, you claim that your slain are in Paradise and our slain are in the Fire. By al-Lāt, you have lied! If you truly knew that, some of you would have come out against me.” So ʿAlī b. Abī Ṭālib went out to him; they exchanged two blows, and ʿAlī struck him and killed him. Ibn Isḥāq said: Saʿd b. Abī Waqqāṣ killed Abū Saʿd b. Abī Ṭalḥah.

17. Sirat Ibn Hisham 948No grade recorded

    [ شَأْنُ عَاصِمِ بْنِ ثَابِتٍ ] وَقَاتَلَ عَاصِمُ بْنُ ثَابِتِ بْنِ أَبِي الْأَقْلَحِ، فَقَتَلَ مُسَافِعَ بْنَ طَلْحَةَ وَأَخَاهُ الْجُلَاسَ بْنَ طَلْحَةَ، كِلَاهُمَا يَشْعُرُهُ سَهْمًا، فَيَأْتِي أُمَّهُ سُلَافَةَ، فَيَضَعُ رَأْسَهُ فِي حِجْرِهَا فَتَقُولُ: يَا بُنَيَّ، مَنْ أَصَابَكَ ؟ فَيَقُولُ: سَمِعْتُ رَجُلًا حِينَ رَمَانِي وَهُوَ يَقُولُ: خُذْهَا وَأَنَا ابْنُ أَبِي الْأَقْلَحِ. فَنَذَرْتُ إنْ أَمْكَنَهَا اللَّهُ مِنْ رَأْسِ عَاصِمٍ أَنْ تُشْرَبَ فِيهِ الْخَمْرُ، وَكَانَ عَاصِمٌ قَدْ عَاهَدَ اللَّهَ أَنْ لَا يَمَسَّ مُشْرِكًا أَبَدًا، وَلَا يَمَسَّهُ مُشْرِكٌ. وَقَالَ عُثْمَانُ بْنُ أَبِي طَلْحَةَ يَوْمئِذٍ، وَهُوَ يَحْمِلُ لِوَاءَ الْمُشْرِكِينَ: إنَّ عَلَى أَهْلِ اللِّوَاءِ حَقَّا أَنْ يَخْضِبُوا الصَّعْدَةَ أَوْ تَنْدَقَّا فَقَتَلَهُ حَمْزَةُ بْنُ عَبْدِ الْمُطَّلِبِ

    ✧ [ The affair of ʿĀṣim b. Thābit ] And ʿĀṣim b. Thābit b. Abī al-Aqlaḥ fought and killed Musāfiʿ b. Ṭalḥah and his brother al-Julās b. Ṭalḥah, each of them he pierced with an arrow. Then he went to their mother Sulāfah and placed his head in her lap, and she said: "O my son, who struck you?" He said: "I heard a man when he shot me saying: 'Take it, and I am the son of Abī al-Aqlaḥ.'" So she vowed that if God granted her power over the head of ʿĀṣim, she would drink wine from it. ʿĀṣim had made a covenant with God that he would never touch a polytheist, nor would a polytheist ever touch him. And ʿUthmān b. Abī Ṭalḥah said on that day, while he was carrying the banner of the polytheists: "Surely the bearers of the banner have a duty, that they dye the spear-point or it be shattered." And Ḥamzah b. ʿAbd al-Muṭṭalib killed him.

18. Sirat Ibn Hisham 949No grade recorded

    [ حَنْظَلَةُ غَسِيلُ الْمَلَائِكَةِ ] وَالْتَقَى حَنْظَلَةُ بْنُ أَبِي عَامِرٍ الْغَسِيلُ وَأَبُو سُفْيَانَ، فَلَمَّا اسْتَعْلَاهُ حَنْظَلَةُ بْنُ أَبِي عَامِرٍ رَآهُ شَدَّادُ بْنُ الْأَسْوَدِ، وَهُوَ ابْنُ شَعُوبٍ، قَدْ عَلَا أَبَا سُفْيَانَ. فَضَرَبَهُ شَدَّادٌ فَقَتَلَهُ. فَقَالَ رَسُولُ اللَّهِ ﷺ: إنَّ صَاحِبَكُمْ، يَعْنِي حَنْظَلَةَ لَتُغَسِّلَهُ الْمَلَائِكَةُ. فَسَأَلُوا أَهْلَهُ مَا شَأْنُهُ ؟ فَسُئِلَتْ صَاحِبَتُهُ عَنْهُ. فَقَالَتْ: خَرَجَ وَهُوَ جُنُبٌ حِينَ سَمِعَ الْهَاتِفَةَ قَالَ ابْنُ هِشَامٍ: وَيُقَالُ: الْهَائِعَةُ. وَجَاءَ فِي الْحَدِيثِ: خَيْرُ النَّاسِ رَجُلٌ مُمْسِكٌ بِعِنَانِ فَرَسِهِ، كُلَّمَا سَمِعَ هَيْعَةَ طَارَ إلَيْهَا قَالَ الطِّرِمَّاحُ بْنُ حَكِيمٍ الطَّائِيُّ، وَالطِّرِمَّاحُ: الطَّوِيلُ مِنْ الرِّجَالِ -: أَنَا ابْنُ حُمَاةَ الْمَجْدِ مِنْ آلِ مَالِكٍ إذَا جَعَلَتْ خُورُ الرِّجَالِ تَهِيعُ ( وَالْهَيْعَةُ: الصَّيْحَةُ الَّتِي فِيهَا الْفَزَعُ ) قَالَ ابْنُ إسْحَاقَ: فَقَالَ رَسُولُ اللَّهِ ﷺ: لِذَلِكَ غَسَّلَتْهُ الْمَلَائِكَةُ

    ✧ Ḥanẓalah, the one washed by the angels. Ḥanẓalah b. Abī ʿĀmir the washed one met Abū Sufyān. When Ḥanẓalah b. Abī ʿĀmir got above him, Shaddād b. al-Aswad —and he is the son of Shaʿūb— saw him standing over Abū Sufyān, so Shaddād struck him and killed him. The Messenger of God ﷺ said: Verily your companion, meaning Ḥanẓalah, the angels are washing him. So they asked his family what his affair was. His wife was asked about him, and she said: He went out when he was in a state of major ritual impurity when he heard the caller. Ibn Hishām said: It is also said: al-hāʾiʿah. And in the ḥadīth it comes: The best of people is a man holding the rein of his horse; whenever he hears a hīʿah, he flies to it. Al-Ṭirimmāḥ b. Ḥakīm al-Ṭāʾī —and al-Ṭirimmāḥ is the tall one among men— said: I am the son of the protectors of glory from the house of Mālik, when the weak among men begin to be alarmed. (And al-hayʿah is the shout in which there is fright.) Ibn Isḥāq said: The Messenger of God ﷺ said: For that reason the angels washed him.

19. Sirat Ibn Hisham 950No grade recorded

    [ شِعْرُ الْأَسْوَدِ فِي قَتْلِهِمَا حَنْظَلَةَ وَأَبَا سُفْيَانَ ] ( قَالَ ابْنُ إسْحَاقَ ): وَقَالَ شَدَّادُ بْنُ الْأَسْوَدِ فِي قَتْلِهِ حَنْظَلَةَ: لَأَحْمِيَنَّ صَاحِبِي وَنَفْسِي بِطَعْنَةِ مِثْلِ شُعَاعِ الشَّمْسِ وَقَالَ أَبُو سُفْيَانَ بْنُ حَرْبٍ، وَهُوَ يَذْكُرُ صَبْرَهُ فِي ذَلِكَ الْيَوْمِ، وَمُعَاوَنَةَ ابْنِ شَعُوبٍ إيَّاهُ عَلَى حَنْظَلَةَ: وَلَوْ شِئْتُ نَجَّتْنِي كُمَيْتٌ طِمَرَّةٍ وَلَمْ أَحْمِلْ النَّعْمَاءَ لِابْنِ شَعُوبِ وَمَا زَالَ مُهْرِي مَزْجَرَ الْكَلْبِ مِنْهُمْ لَدُنْ غُدْوَةٍ حَتَّى دَنَتْ لِغُرُوبِ أُقَاتِلُهُمْ وَأَدَّعِي يَا لَغَالِبٍ وَأَدْفَعُهُمْ عَنِّي بِرُكْنٍ صَلِيبِ فَبَكِّي وَلَا تَرْعَى مَقَالَةَ عَاذِلٍ وَلَا تَسْأَمِي مِنْ عَبْرَةٍ وَنَحِيبِ أَبَاكِ وَإِخْوَانًا لَهُ قَدْ تَتَابَعُوا وَحُقَّ لَهُمْ مِنْ عَبْرَةٍ بِنَصِيبِ وَسَلَّى الَّذِي قَدْ كَانَ فِي النَّفْسِ أَنَّنِي قَتَلْتُ مِنْ النَّجَّارِ كُلَّ نَجِيبِ وَمِنْ هَاشِمٍ قَرْمًا كَرِيمًا وَمُصْعَبًا وَكَانَ لَدَى الْهَيْجَاءِ غَيْرُ هَيُوبِ وَلَوْ أَنَّنِي لَمْ أَشْفِ نَفْسِي مِنْهُمْ لَكَانَتْ شَجًا فِي الْقَلْبِ ذَاتَ نُدُوبِ فَآبَوْا وَقَدْ أَوْدَى الْجَلَابِيبُ مِنْهُمْ بِهِمْ خَدَبٌ مِنْ مُعْطِبٍ وَكَئِيبِ أَصَابَهُمْ مَنْ لَمْ يَكُنْ لِدِمَائِهِمْ كِفَاءً وَلَا فِي خُطَّةٍ بِضَرِيبِ

    ✧ [Poem of al-Aswad on their killing Ḥanẓalah and Abū Sufyān] (Ibn Isḥāq said): Shaddād b. al-Aswad said concerning his killing Ḥanẓalah: I will surely protect my companion and myself With a thrust like the rays of the sun. And Abū Sufyān b. Ḥarb said, mentioning his steadfastness on that day and the assistance of Ibn Shaʿūb to him against Ḥanẓalah: Had I wished, a dark bay long-bodied mare would have saved me, And I would not have borne the favour to Ibn Shaʿūb. My colt did not cease to be the place where the dog of them is driven away, From early morning until it drew near to setting. I fight them and call out, "O for Ghālib!", And I push them away from me with a firm pillar. So weep, and do not heed the words of a censurer, And do not weary of tears and wailing. For your father and brothers who followed one another, For them tears were due as a share. And what was in the soul was consoled that I Killed every noble one of the Najjār. And from Hāshim a noble chief and Muṣʿab, He was not a coward in the battle. Had I not assuaged my soul of them, It would have been a splinter in the heart with scars. They returned, and the cloaks among them had been destroyed; Upon them was a calamity of one who perishes and is grieved. There befell them one who was not a match for their blood, Nor in a plan was he a striker.

20. Sirat Ibn Hisham 951No grade recorded

    [ شِعْرُ حَسَّانَ فِي الرَّدِّ عَلَى أَبِي سُفْيَانَ ] فَأَجَابَهُ حَسَّانُ بْنُ ثَابِتٍ، فِيمَا ذَكَرَ ابْنُ هِشَامٍ ؟ فَقَالَ: ذَكَرْتَ الْقُرُومَ الصَّيْدَ مِنْ آلِ هَاشِمٍ وَلَسْتَ لِزُورٍ قُلْتَهُ بِمُصِيبِ أَتَعْجَبُ أَنْ أَقَصَدْتُ حَمْزَةَ مِنْهُمْ نَجِيبًا وَقَدْ سَمَّيْتَهُ بِنَجِيبِ أَلَمْ يَقْتُلُوا عَمْرًا وَعُتْبَةُ وَابْنَهُ وَشَيْبَةَ وَالْحَجَّاجَ وَابْنَ حَبِيبِ غَدَاةَ دَعَا الْعَاصِي عَلِيًّا فَرَاعَهُ بِضَرْبَةِ عَضْبٍ بَلَّهُ بِخَضِيبِ قَالَ ابْنُ إسْحَاقَ: وَقَالَ ابْنُ شَعُوبٍ يَذْكُرُ يَدَهُ عِنْدَ أَبِي سُفْيَانَ فِيمَا دَفَعَ عَنْهُ، فَقَالَ: وَلَوْلَا دِفَاعِي يَا ابْنَ حَرْبٍ وَمَشْهَدِي لَأُلْفِيَتْ يَوْمَ النَّعْفِ غَيْرَ مُجِيبِ وَلَوْلَا مَكَرِّي الْمُهْرَ بِالنَّعْفِ قَرْقَرَتْ ضِبَاعٌ عَلَيْهِ أَوْ ضِرَاءُ كَلِيبِ قَالَ ابْنُ هِشَامٍ: قَوْلُهُ عَلَيْهِ أَوْ ضِرَاءُ عَنْ غَيْرِ ابْنِ إسْحَاقَ. [ شِعْرُ الْحَارِثِ فِي الرَّدِّ عَلَى أَبِي سُفْيَانَ أَيْضًا ] قَالَ ابْنُ إسْحَاقَ: وَقَالَ الْحَارِثُ بْنُ هِشَامٍ يُجِيبُ أَبَا سُفْيَانَ: جَزَيْتهمْ يَوْمًا بِبَدْرٍ كَمِثْلِهِ عَلَى سَابِحٍ ذِي مَيْعَةٍ وَشَبِيبِ لَدَى صَحْنِ بَدْرٍ أَوْ أَقَمْتُ نَوَائِحًا عَلَيْكَ وَلَمْ تَحْفِلْ مُصَابَ حَبِيبِ وَإِنَّكَ لَوْ عَايَنْتَ مَا كَانَ مِنْهُمْ لَأُبْتَ بِقَلْبِ مَا بَقِيتُ نَخِيبُ قَالَ ابْنُ هِشَامٍ: وَإِنَّمَا أَجَابَ الْحَارِثُ بْنُ هِشَامٍ أَبَا سُفْيَانَ لِأَنَّهُ ظَنَّ أَنَّهُ عَرَّضَ بِهِ فِي قَوْلِهِ: وَمَا زَالَ مُهْرِي مَزْجَرَ الْكَلْبِ مِنْهُمْ لِفِرَارِ الْحَارِثِ يَوْمِ بَدْرٍ

    ✧ [The poetry of Ḥassān in reply to Abū Sufyān] Ḥassān b. Thābit, as Ibn Hishām mentioned, answered him, saying: You mentioned the noble chiefs from the family of Hāshim, yet you are not, for a falsehood you spoke, one to hit the mark. Do you marvel that I singled out Ḥamzah from among them, a noble one, when you yourself called him noble? Did they not kill ʿAmr, ʿUtbah and his son, Shaybah, al-Ḥajjāj, and Ibn Ḥabīb, on the morning when al-ʿĀṣī called upon ʿAlī and startled him with a blow of a sharp sword that he dyed with blood? Ibn Isḥāq said: Ibn Shaʿūb said, mentioning his hand in the presence of Abū Sufyān for what he had warded off from him, saying: Were it not for my defense, O son of Ḥarb, and my being present, you would have been found on the day of al-Naʿf unable to answer. And were it not for my wheeling the colt at al-Naʿf, hyenas would have gathered over him, or the hounds of Kulayb. Ibn Hishām said: His words "over him, or the hounds" are from other than Ibn Isḥāq. [The poetry of al-Ḥārith in reply to Abū Sufyān as well] Ibn Isḥāq said: Al-Ḥārith b. Hishām said, answering Abū Sufyān: I repaid them one day at Badr with the like of it, upon a swift horse with flowing pace and youthful vigor, at the field of Badr, or else I would have set up wailing women over you, and you would not have heeded the loss of a loved one. And had you witnessed what came from them, you would have returned with a heart, as long as I live, pierced with terror. Ibn Hishām said: Al-Ḥārith b. Hishām answered Abū Sufyān only because he thought that Abū Sufyān had alluded to him in his saying: "My colt did not cease to be a place where the dogs were driven away from them," referring to the flight of al-Ḥārith on the day of Badr.

21. Sirat Ibn Hisham 952No grade recorded

    [ حَدِيثُ الزُّبَيْرِ عَنْ سَبَبِ الْهَزِيمَةِ ] قَالَ ابْنُ إسْحَاقَ: ثُمَّ أَنْزَلَ اللَّهُ نَصْرَهُ عَلَى الْمُسْلِمِينَ وَصَدَقَهُمْ وَعْدَهُ، فَحَسُّوهُمْ بِالسُّيُوفِ حَتَّى كَشَفُوهُمْ عَنْ الْعَسْكَرِ، وَكَانَتْ الْهَزِيمَةُ لَا شَكَّ فِيهَا. قَالَ ابْنُ إسْحَاقَ: وَحَدَّثَنِي يَحْيَى بْنُ عَبَّادِ بْنِ عَبْدِ اللَّهِ بْنِ الزُّبَيْرِ، عَنْ أَبِيهِ عَبَّادٍ، عَنْ عَبْدِ اللَّهِ بْنِ الزُّبَيْرِ، عَنْ الزُّبَيْرِ، أَنَّهُ قَالَ: وَاَللَّهِ لَقَدْ رَأَيْتنِي أَنْظُرُ إلَى خَدَمِ هِنْدِ بِنْتِ عُتْبَةُ وَصَوَاحِبُهَا مُشَمَّرَاتٌ هَوَارِبُ، مَا دُونِ أَخْذِهِنَّ قَلِيلٌ وَلَا كَثِيرٌ إذْ مَالَتْ الرُّمَاةُ إلَى الْعَسْكَرِ، حِينَ كَشَفْنَا الْقَوْمَ عَنْهُ وَخَلَّوْا ظُهُورَنَا لِلْخَيْلِ، فَأُتِينَا مِنْ خَلْفِنَا، وَصَرَخَ صَارِخٌ: أَلَا إنَّ مُحَمَّدًا قَدْ قُتِلَ؛ فَانْكَفَأْنَا وَانْكَفَأَ عَلَيْنَا الْقَوْمُ بَعْدَ أَنْ أَصَبْنَا أَصْحَابَ اللِّوَاءِ حَتَّى مَا يَدْنُو مِنْهُ أَحَدٌ مِنْ الْقَوْمِ قَالَ ابْنُ هِشَامٍ: الصَّارِخُ: أَزَبُّ الْعَقَبَةِ، يَعْنِي الشَّيْطَانَ. [ شَجَاعَةُ صُؤَابٍ وَشِعْرُ حَسَّانَ فِي ذَلِكَ ] قَالَ ابْنُ إسْحَاقَ: وَحَدَّثَنِي بَعْضُ أَهْلِ الْعِلْمِ: أَنَّ اللِّوَاءَ لَمْ يَزَلْ صَرِيعًا حَتَّى أَخَذَتْهُ عَمْرَةُ بِنْتُ عَلْقَمَةَ الْحَارِثِيَّةُ، فَرَفَعَتْهُ لِقُرَيْشِ، فَلَاثُوا بِهِ. وَكَانَ اللِّوَاءُ مَعَ صُؤَابٍ، غُلَامٌ لِبَنِي أَبِي طَلْحَةَ، حَبَشِيٌّ وَكَانَ آخِرُ مَنْ أَخَذَهُ مِنْهُمْ، فَقَاتَلَ بِهِ حَتَّى قُطِعَتْ يَدَاهُ، ثُمَّ بَرَكَ عَلَيْهِ، فَأَخَذَ اللِّوَاءَ بِصَدْرِهِ وَعُنُقِهِ حَتَّى قُتِلَ عَلَيْهِ، وَهُوَ يَقُولُ: اللَّهُمَّ هَلْ أَعْزَرْتُ - يَقُولُ: أَعَذَرْتُ - فَقَالَ حَسَّانُ بْنُ ثَابِتٍ فِي ذَلِكَ: فَخَرْتُمْ بِاللِّوَاءِ وَشَرُّ فَخْرٍ لِوَاءٌ حِينَ رُدَّ إلَى صُؤَابِ جَعَلْتُمْ فَخَرَكُمْ فِيهِ بِعَبْدٍ وَأَلْأَمُ مَنْ يَطَا عَفَرَ التُّرَابِ ظَنَنْتُمْ، وَالسَّفِيهُ لَهُ ظُنُونُ وَمَا إنْ ذَاكَ مِنْ أَمْرِ الصَّوَابِ بِأَنَّ جِلَادَنَا يَوْمَ الْتَقَيْنَا بِمَكَّةَ بَيْعُكُمْ حُمْرَ الْعِيَابِ أَقَرَّ الْعَيْنَ أَنْ عُصِبَتْ يَدَاهُ وَمَا إنْ تُعْصَبَانِ عَلَى خِضَابِ قَالَ ابْنُ هِشَامٍ: آخِرُهَا بَيْتًا يُرْوَى لِأَبِي خِرَاشٍ الْهُذَلِيِّ، وَأَنْشَدَنِيهِ لَهُ خَلَفٌ الْأَحْمَرُ: أَقَرَّ الْعَيْنَ أَنْ عُصِبَتْ يَدَاهَا وَمَا إنْ تُعْصَبَانِ عَلَى خِضَابِ فِي أَبْيَاتٍ لَهُ، يَعْنِي امْرَأَتَهُ، فِي غَيْرِ حَدِيثِ أُحُدٍ. وَتُرْوَى الْأَبْيَاتُ أَيْضًا لِمَعْقِلِ بْنِ خُوَيْلِدٍ الْهُذَلِيُّ

    ✧ [Al-Zubayr's account of the cause of the defeat] Ibn Isḥāq said: Then God sent down His help to the Muslims and fulfilled His promise to them, and they struck them with swords until they drove them from the camp, and the defeat was without doubt. Ibn Isḥāq said: Yaḥyā b. ʿAbbād b. ʿAbd Allāh b. al-Zubayr related to me, from his father ʿAbbād, from ʿAbd Allāh b. al-Zubayr, from al-Zubayr, that he said: By God, I saw myself looking at the anklets of Hind bt. ʿUtbah and her companions, with their garments tucked up, fleeing; there was little or nothing to prevent taking them when the archers turned toward the camp, when we had driven the people away from it and left our backs exposed to the cavalry. Then we were attacked from behind, and a crier cried out: 'Indeed Muḥammad has been killed!' So we turned back, and the people turned upon us after we had struck down the bearers of the banner, until no one of the people came near it. Ibn Hishām said: The crier was Azabb al-ʿAqabah, meaning the devil. [The bravery of Ṣuʾāb and Ḥassān's poetry about that] Ibn Isḥāq said: Some of the people of knowledge related to me that the banner remained lying on the ground until ʿAmrah bt. ʿAlqamah al-Ḥārithiyyah took it up and raised it for Quraysh, and they gathered around it. The banner had been with Ṣuʾāb, a slave of Banū Abī Ṭalḥah, an Abyssinian, and he was the last of them to take it up. He fought with it until both his hands were cut off, then he knelt upon it and held the banner to his chest and neck until he was killed upon it, saying: 'O God, have I excused myself?'—he means, have I made my excuse? Ḥassān b. Thābit said about that: You boasted of the banner, and the worst boasting is a banner when it was returned to Ṣuʾāb. You made your boasting in it through a slave, and the meanest of those who tread the dust of the earth. You thought—and the foolish has thoughts—and that is not of the matter of right, that our fighting on the day we met at Makkah was your selling of red saddlebags. It delighted the eye that his hands were bound, though they were not bound for dyeing. Ibn Hishām said: The last two verses are transmitted on the authority of Abū Khirāsh al-Hudhalī, and Khalaf al-Aḥmar recited them to me as his: It delighted the eye that her hands were bound, though they were not bound for dyeing, in some verses of his, meaning his wife, in a context other than the account of Uḥud. The verses are also transmitted on the authority of Maʿqil b. Khuwaylid al-Hudhalī.

22. Sirat Ibn Hisham 953No grade recorded

    [ شِعْرُ حَسَّانَ فِي عَمْرَةِ الْحَارِثِيَّةِ ] قَالَ ابْنُ إسْحَاقَ: وَقَالَ حَسَّانُ بْنُ ثَابِتٍ فِي شَأْنِ عَمْرَةَ بِنْتِ عَلْقَمَةَ الْحَارِثِيَّةِ وَرَفْعِهَا اللِّوَاءِ: إذَا عَضَلٌ سِيقَتْ إلَيْنَا كَأَنَّهَا جِدَايَةُ شِرْكٍ مُعْلِمَاتِ الْحَوَاجِبِ أَقَمْنَا لَهُمْ طَعْنًا مُبِيرًا مُنَكِّلًا وَحُزْنَاهُمْ بِالضَّرْبِ مِنْ كُلِّ جَانِبِ فَلَوْلَا لِوَاءُ الْحَارِثِيَّةِ أَصْبَحُوا يُبَاعُونَ فِي الْأَسْوَاقِ بَيْعَ الْجَلَائِبِ قَالَ ابْنُ هِشَامٍ: وَهَذِهِ الْأَبْيَاتُ فِي أَبْيَاتٍ لَهُ

    ✧ [Ḥassān's poetry concerning ʿAmrah al-Ḥārithiyyah] Ibn Isḥāq said: Ḥassān b. Thābit said concerning the affair of ʿAmrah bt. ʿAlqamah al-Ḥārithiyyah and her raising of the banner: "When ʿAḍal were driven to us, as if she were a young gazelle of a hunting ground, marked by eyebrows, We made for them a destroying and exemplary thrust, and we grieved them with smiting from every side. Were it not for the banner of al-Ḥārithiyyah, they would have become sold in the markets as the sale of wretched slaves." Ibn Hishām said: These verses are among other verses of his.

23. Sirat Ibn Hisham 954No grade recorded

    [ مَا لَقِيَهُ الرَّسُولُ يَوْمَ أُحُدٍ ] قَالَ ابْنُ إسْحَاقَ: وَانْكَشَفَ الْمُسْلِمُونَ، فَأَصَابَ فِيهِمْ الْعَدُوَّ، وَكَانَ يَوْمَ بَلَاءٍ وَتَمْحِيصٍ، أَكْرَمَ اللَّهُ فِيهِ مَنْ أَكْرَمَ مِنْ الْمُسْلِمِينَ بِالشَّهَادَةِ، حَتَّى خَلَصَ الْعَدُوُّ إلَى رَسُولِ اللَّهِ ﷺ. فَدُثَّ بِالْحِجَارَةِ حَتَّى وَقَعَ لِشِقِّهِ، فَأُصِيبَتْ رَبَاعِيَتُهُ، وَشُجَّ فِي وَجْهِهِ، وَكُلِمَتْ شَفَتُهُ، وَكَانَ الَّذِي أَصَابَهُ عُتْبَةُ بْنُ أَبِي وَقَّاصٍ. قَالَ ابْنُ إسْحَاقَ: فَحَدَّثَنِي حُمَيْدُ الطَّوِيلُ، عَنْ أَنَسِ بْنِ مَالِكٍ، قَالَ: كُسِرَتْ رَبَاعِيَةُ النَّبِيِّ ﷺ يَوْمَ أُحُدٍ، وَشُجَّ فِي وَجْهِهِ، فَجَعَلَ الدَّمُ يَسِيلُ عَلَى وَجْهِهِ، وَجَعَلَ يَمْسَحُ الدَّمَ وَهُوَ يَقُولُ: كَيْفَ يُفْلِحُ قَوْمٌ خَضَبُوا وَجْهَ نَبِيِّهِمْ، وَهُوَ يَدْعُوهُمْ إلَى رَبِّهِمْ فَأَنْزَلَ اللَّهُ عَزَّ وَجَلَّ فِي ذَلِكَ: لَيْسَ لَكَ مِنَ الْأَمْرِ شَيْءٌ أَوْ يَتُوبَ عَلَيْهِمْ أَوْ يُعَذِّبَهُمْ فَإِنَّهُمْ ظَالِمُونَ. قَالَ ابْنُ هِشَامٍ: وَذَكَرَ رُبَيْحُ بْنُ عَبْدِ الرَّحْمَنِ بْنِ أَبِي سَعِيدٍ الْخُدْرِيِّ عَنْ أَبِيهِ، عَنْ أَبِي سَعِيدٍ الْخُدْرِيِّ: أَنَّ عُتْبَةُ بْنَ أَبِي وَقَّاصٍ رَمَى رَسُولَ اللَّهِ ﷺ يَوْمئِذٍ، فَكَسَرَ رَبَاعِيَتَهُ الْيُمْنَى السُّفْلَى، وَجَرَحَ شَفَتَهُ السُّفْلَى، وَأَنَّ عَبْدَ اللَّهِ بْنَ شِهَابٍ الزُّهْرِيَّ شَجَّهُ فِي جَبْهَتِهِ، وَأَنَّ ابْنَ قَمِئَةَ جَرَحَ وَجْنَتَهُ فَدَخَلَتْ حَلْقَتَانِ مِنْ حَلَقِ الْمِغْفَرِ وَجْنَتَهُ، وَوَقَعَ رَسُولُ اللَّهِ ﷺ فِي حُفْرَةٍ مِنْ الْحُفَرِ الَّتِي عَمِلَ أَبُو عَامِرٍ لِيَقَعَ فِيهَا الْمُسْلِمُونَ، وَهُمْ لَا يَعْلَمُونَ، فَأَخَذَ عَلِيُّ بْنُ أَبِي طَالِبٍ بِيَدِ رَسُولِ اللَّهِ ﷺ، وَرَفَعَهُ طَلْحَةُ بْنُ عُبَيْدِ اللَّهِ حَتَّى اسْتَوَى قَائِمًا، وَمَصَّ مَالِكُ بْنُ سِنَانٍ، أَبُو أَبِي سَعِيدٍ الْخُدْرِيِّ الدَّمَّ: عَنْ وَجْهِ رَسُولِ اللَّهِ ﷺ، ثُمَّ ازْدَرَدَهُ، فَقَالَ رَسُولُ اللَّهِ ﷺ مَنْ مَسَّ دَمِي دَمَهُ لَمْ تُصِبْهُ النَّارُ. قَالَ ابْنُ هِشَامٍ: وَذَكَرَ عَبْدُ الْعَزِيزِ بْنُ مُحَمَّدٍ الدَّرَاوَرْدِيُّ: أَنَّ النَّبِيَّ ﷺ قَالَ: مَنْ أَحَبَّ أَنْ يَنْظُرَ إلَى شَهِيدٍ يَمْشِي عَلَى وَجْهِ الْأَرْضِ فَلْيَنْظُرْ إلَى طَلْحَةَ بْنِ عُبَيْدِ اللَّهِ وَذَكَرَ، يَعْنِي عَبْدَ الْعَزِيزِ الدَّرَاوَرْدِيَّ، عَنْ إسْحَاقَ بْنِ يَحْيَى بْنِ طَلْحَةَ، عَنْ عِيسَى بْنِ طَلْحَةَ، عَنْ عَائِشَةَ، عَنْ أَبِي بَكْرٍ الصِّدِّيقِ: أَنَّ أَبَا عُبَيْدَةَ بْنِ الْجَرَّاحِ نَزَعَ إحْدَى الْحَلْقَتَيْنِ مِنْ وَجْهِ رَسُولِ اللَّهِ ﷺ، فَسَقَطَتْ ثَنِيَّتُهُ، ثُمَّ نَزَعَ الْأُخْرَى، فَسَقَطَتْ ثَنِيَّتُهُ الْأُخْرَى، فَكَانَ سَاقِطَ الثَّنِيَّتَيْنِ

    ✧ Ibn Isḥāq said: The Muslims were routed, and the enemy struck among them. It was a day of trial and purification, on which God honored with martyrdom those of the Muslims whom He honored, until the enemy reached the Messenger of God ﷺ. He was pelted with stones until he fell on his side. His front tooth was broken, his face was gashed, and his lip was wounded. The one who struck him was ʿUtbah b. Abī Waqqāṣ. Ibn Isḥāq said: Ḥumayd al-Ṭawīl related to me, from Anas b. Mālik, who said: The Prophet’s ﷺ front tooth was broken on the day of Uḥud and his face was gashed. Blood began to flow down his face, and he began wiping away the blood while saying: “How can a people prosper who have stained the face of their Prophet while he calls them to their Lord?” Thus God, Mighty and Majestic, sent down concerning that: “You have no part in the matter, whether He turns to them or punishes them, for they are wrongdoers.” Ibn Hishām said: Rubayḥ b. ʿAbd al-Raḥmān b. Abī Saʿīd al-Khudrī mentioned, from his father, from Abū Saʿīd al-Khudrī: that ʿUtbah b. Abī Waqqāṣ shot at the Messenger of God ﷺ that day, breaking his lower right front tooth and wounding his lower lip; that ʿAbd Allāh b. Shihāb al-Zuhrī gashed his forehead; and that Ibn Qamiʾah wounded his cheek, so that two rings from the helmet entered his cheek. The Messenger of God ﷺ fell into one of the pits which Abū ʿĀmir had dug for the Muslims to fall into, they not knowing. ʿAlī b. Abī Ṭālib took the hand of the Messenger of God ﷺ, and Ṭalḥah b. ʿUbayd Allāh lifted him up until he stood upright. Mālik b. Sinān, Abū Abī Saʿīd al-Khudrī, sucked the blood from the face of the Messenger of God ﷺ and swallowed it. The Messenger of God ﷺ said: “Whoever’s blood touches my blood, the Fire will not touch him.” Ibn Hishām said: ʿAbd al-ʿAzīz b. Muḥammad al-Darāwardī mentioned that the Prophet ﷺ said: “Whoever wishes to look at a martyr walking on the face of the earth, let him look at Ṭalḥah b. ʿUbayd Allāh.” And he mentioned, meaning ʿAbd al-ʿAzīz al-Darāwardī, from Isḥāq b. Yaḥyā b. Ṭalḥah, from ʿĪsā b. Ṭalḥah, from ʿĀʾishah, from Abū Bakr al-Ṣiddīq: that Abū ʿUbaydah b. al-Jarrāḥ pulled out one of the two rings from the face of the Messenger of God ﷺ, and his front tooth fell out; then he pulled out the other, and his other front tooth fell out. Thus he was missing both front teeth.

24. Sirat Ibn Hisham 955No grade recorded

    [ شِعْرُ حَسَّانَ فِي عُتْبَةَ وَمَا أَصَابَ بِهِ الرَّسُولَ ] قَالَ ابْنُ إسْحَاقَ: وَقَالَ حَسَّانُ بْنُ ثَابِتٍ لِعُتْبَةَ بْنِ أَبِي وَقَّاصٍ: إذَا اللَّهُ جَازَى مَعْشَرًا بِفِعَالِهِمْ وَضَرَّهُمْ الرَّحْمَنُ رَبُّ الْمَشَارِقِ فَأَخْزَاكَ رَبِّي يَا عُتَيْبُ بْنَ مَالِكٍ وَلَقَّاكَ قَبْلَ الْمَوْتِ إحْدَى الصَّوَاعِقِ بَسَطْتَ يَمِينًا لِلنَّبِيِّ تَعَمُّدًا فَأَدْمَيْتُ فَاهُ، قُطِّعَتْ بِالْبَوَارِقِ فَهَلَّا ذَكَرْتَ اللَّهَ وَالْمَنْزِلَ الَّذِي تَصِيرُ إلَيْهِ عِنْدَ إحْدَى الْبَوَائِقِ قَالَ ابْنُ هِشَامٍ: تَرَكْنَا مِنْهَا بَيْتَيْنِ أَقْذَعَ فِيهِمَا. [ ابْنُ السَّكَنِ وَبَلَاؤُهُ يَوْمَ أُحُدٍ ] قَالَ ابْنُ إسْحَاقَ: وَقَالَ رَسُولُ اللَّهِ ﷺ، حِينَ غَشِيَهُ الْقَوْمُ: مَنْ رَجُلٌ يَشْرِي لَنَا نَفْسَهُ ؟ كَمَا حَدَّثَنِي الْحُصَيْنُ بْنُ عَبْدِ الرَّحْمَنِ بْنِ عَمْرِو بْنِ سَعْدِ بْنِ مَعَاذٍ، عَنْ مَحْمُودِ بْنِ عَمْرٍو، قَالَ: فَقَامَ زِيَادُ بْنُ السَّكَنِ فِي نَفَرٍ خَمْسَةٍ مِنْ الْأَنْصَارِ - وَبَعْضُ النَّاسِ يَقُولُ: إنَّمَا هُوَ عُمَارَةُ بْنُ يَزِيدَ بْنِ السَّكَنِ - فَقَاتَلُوا دُونَ رَسُولِ اللَّهِ ﷺ، رَجُلًا ثُمَّ رَجُلًا، يُقْتَلُونَ دُونَهُ، حَتَّى كَانَ آخِرُهُمْ زِيَادَ أَوْ عُمَارَةَ، فَقَاتَلَ حَتَّى أَثَبَتَتْهُ الْجِرَاحَةُ، ثُمَّ فَاءَتْ فِئَةٌ مِنْ الْمُسْلِمِينَ، فَأَجْهَضُوهُمْ عَنْهُ، فَقَالَ رَسُولُ اللَّهِ: أَدْنُوهُ مِنِّي، فَأَدْنَوْهُ مِنْهُ، فَوَسَّدَهُ قَدِمَهُ، فَمَاتَ وَخَدُّهُ عَلَى قَدَمِ رَسُولِ اللَّهِ ﷺ

    ✧ [Ḥassān's poetry about ʿUtbah and what he did to the Messenger] Ibn Isḥāq said: Ḥassān b. Thābit said about ʿUtbah b. Abī Waqqāṣ: When God recompenses a people for their deeds and the Merciful, Lord of the easts, harms them, then may my Lord disgrace you, O ʿUtayb b. Mālik, and make you meet before death one of the thunderbolts. You stretched out a right hand deliberately against the Prophet, and made his mouth bleed — may it be cut off by the lightnings. Why did you not remember God and the abode to which you will go at one of the calamities? Ibn Hishām said: We have omitted two verses in which he used foul language. [Ibn al-Sakan and his bravery on the day of Uḥud] Ibn Isḥāq said: The Messenger of God ﷺ said, when the people overwhelmed him: “Who is a man who will sell his life for us?” as al-Ḥuṣayn b. ʿAbd al-Raḥmān b. ʿAmr b. Saʿd b. Muʿādh narrated to me, from Maḥmūd b. ʿAmr. He said: Ziyād b. al-Sakan stood up among a group of five of the Anṣār — and some people say: it was only ʿUmārah b. Yazīd b. al-Sakan — and they fought in defense of the Messenger of God ﷺ, one man after another, being killed in his defense, until the last of them was Ziyād or ʿUmārah. He fought until wounds disabled him, then a band of the Muslims returned and drove them away from him. The Messenger of God said: “Bring him close to me.” So they brought him close to him, and he placed his foot as a pillow for him, and he died with his cheek on the foot of the Messenger of God ﷺ.

25. Sirat Ibn Hisham 956No grade recorded

    [ حَدِيثُ أُمِّ سَعْدٍ عَنْ نَصِيبِهَا فِي الْجِهَادِ يَوْمَ أُحُدٍ ] قَالَ ابْنُ هِشَامٍ: وَقَاتَلَتْ أُمُّ عُمَارَةَ، نُسَيْبَةُ بِنْتُ كَعْبٍ الْمَازِنِيَّةُ يَوْمَ أُحُدٍ. فَذَكَرَ سَعِيدُ بْنُ أَبِي زَيْدٍ الْأَنْصَارِيُّ: أَنَّ أُمَّ سَعْدِ بِنْتِ سَعْدِ بْنِ الرَّبِيعِ كَانَتْ تَقُولُ: دَخَلْتُ عَلَى أُمِّ عُمَارَةَ، فَقُلْتُ لَهَا: يَا خَالَةُ، أَخْبِرِينِي خَبَرَكَ؛ فَقَالَتْ: خَرَجْتُ أَوَّلَ النَّهَارِ وَأَنَا أَنْظُرُ مَا يَصْنَعُ النَّاسُ، وَمَعِي سِقَاءٌ فِيهِ مَاءٌ، فَانْتَهَيْتُ إلَى رَسُولِ اللَّهِ ﷺ، وَهُوَ فِي أَصْحَابِهِ، وَالدَّوْلَةُ وَالرِّيحُ لِلْمُسْلِمِينَ. فَلَمَّا انْهَزَمَ الْمُسْلِمُونَ، انْحَزْتُ إلَى رَسُولِ اللَّهِ ﷺ، فَقُمْتُ أُبَاشِرُ الْقِتَالَ، وَأَذُبُّ عَنْهُ بِالسَّيْفِ، وَأَرْمِي عَنْ الْقَوْسِ، حَتَّى خَلَصَتْ الْجِرَاحُ إلَيَّ. قَالَتْ: فَرَأَيْتُ عَلَى عَاتِقِهَا جُرْحًا أَجْوَفَ لَهُ غَوْرٌ، فَقُلْتُ: مَنْ أَصَابَكَ بِهَذَا ؟ قَالَتْ: ابْنُ قَمِئَةَ، أَقْمَأَهُ اللَّهُ لَمَّا وَلَّى النَّاسُ عَنْ رَسُولِ اللَّهِ ﷺ أَقْبَلَ يَقُولُ: دُلُّونِي عَلَى مُحَمَّدٍ، فَلَا نَجَوْتُ إنْ نَجَا، فَاعْتَرَضْتُ لَهُ أَنَا وَمُصْعَبُ بْنُ عُمَيْرٍ، وَأُنَاسٌ مِمَّنْ ثَبَتَ مَعَ رَسُولِ اللَّهِ ﷺ، فَضَرَبَنِي هَذِهِ الضَّرْبَةَ وَلَكِنْ فَلَقَدْ ضَرَبْتُهُ عَلَى ذَلِكَ ضَرْبَاتٍ، وَلَكِنَّ عَدُوَّ اللَّهِ كَانَ عَلَيْهِ دِرْعَانِ [ أَبُو دُجَانَةَ وَابْنُ أَبِي وَقَّاصٍ يَدْفَعَانِ عَنْ الرَّسُولِ ] قَالَ ابْنُ إسْحَاقَ: وَتَرَّسَ دُونَ رَسُولِ اللَّهِ ﷺ أَبُو دُجَانَةَ بِنَفْسِهِ، يَقَعُ النَّبْلُ فِي ظَهْرِهِ، وَهُوَ مُنْحَنٍ عَلَيْهِ، حَتَّى كَثُرَ فِيهِ النَّبْلُ. وَرَمَى سَعْدُ بْنُ أَبِي وَقَّاصٍ دُونَ رَسُولِ اللَّهِ. قَالَ سَعْدٌ: فَلَقَدْ رَأَيْتُهُ يُنَاوِلُنِي النَّبْلَ وَهُوَ يَقُولُ: ارْمِ، فِدَاكَ أَبِي وَأُمِّي، حَتَّى إنَّهُ لَيُنَاوِلُنِي السَّهْمَ مَا لَهُ نَصْلٌ، فَيَقُولُ: ارْمِ بِهِ

    ✧ [The account of Umm Saʿd concerning her share in the struggle on the day of Uḥud] Ibn Hishām said: Umm ʿUmārah, Nusaybah bt. Kaʿb al-Māzinīyah, fought on the day of Uḥud. Saʿīd b. Abī Zayd al-Anṣārī mentioned that Umm Saʿd bt. Saʿd b. al-Rabīʿ used to say: I entered upon Umm ʿUmārah and said to her, “O maternal aunt, tell me your news.” She said: I went out at the beginning of the day, and I was looking at what the people were doing, and with me was a waterskin containing water. I came to the Messenger of God ﷺ while he was among his companions, and the turn and the wind were for the Muslims. When the Muslims were defeated, I withdrew to the Messenger of God ﷺ and stood to engage directly in the fighting, defending him with the sword and shooting with the bow, until the wounds reached me. She said: I saw on her shoulder a gaping wound with a deep cavity, and I said, “Who struck you with this?” She said: Ibn Qamiʾah—may God abase him. When the people turned away from the Messenger of God ﷺ, he came forward saying, “Show me Muḥammad; I will not survive if he survives.” I confronted him, along with Muṣʿab b. ʿUmayr and some people who stood firm with the Messenger of God ﷺ, and he struck me this blow. But I struck him several blows in return. However, the enemy of God had on two coats of mail. [Abū Dujānah and Ibn Abī Waqqāṣ defending the Messenger] Ibn Isḥāq said: Abū Dujānah shielded the Messenger of God ﷺ with his own body, with arrows falling on his back while he was bent over him, until the arrows became numerous in him. And Saʿd b. Abī Waqqāṣ shot in defense of the Messenger of God. Saʿd said: I saw him handing me arrows and saying, “Shoot, may my father and mother be your ransom,” until he handed me an arrow that had no arrowhead, and he said, “Shoot with it.”

26. Sirat Ibn Hisham 957No grade recorded

    [ بَلَاءُ قَتَادَةَ وَحَدِيثُ عَيْنِه ] قَالَ ابْنُ إسْحَاقَ: وَحَدَّثَنِي عَاصِمُ بْنُ عُمَرَ بْنِ قَتَادَةَ: أَنَّ رَسُولَ اللَّهِ ﷺ: رَمَى عَنْ قَوْسِهِ حَتَّى انْدَقَّتْ سِيَتُهَا، فَأَخَذَهَا قَتَادَةَ بْنُ النُّعْمَانِ، فَكَانَتْ عِنْدَهُ، وَأُصِيبَتْ يَوْمئِذٍ عَيْنُ قَتَادَةَ بْنِ النُّعْمَانِ، حَتَّى وَقَعَتْ عَلَى وَجْنَتِهِ. قَالَ ابْنُ إسْحَاقَ: فَحَدَّثَنِي عَاصِمُ بْنُ عُمَرَ بْنِ قَتَادَةَ: أَنَّ رَسُولَ اللَّهِ ﷺ رَدَّهَا بِيَدِهِ، فَكَانَتْ أَحْسَنَ عَيْنَيْهِ وَأَحَدَّهُمَا. [ شَأْنُ أَنَسِ بْنِ النَّضْرِ ] قَالَ ابْنُ إسْحَاقَ: وَحَدَّثَنِي الْقَاسِمُ بْنُ عَبْدِ الرَّحْمَنِ بْنِ رَافِعٍ أَخُو بَنِي عَدِيِّ بْنِ النَّجَّارِ، قَالَ: انْتَهَى أَنَسُ بْنُ النَّضْرِ، عَمُّ أَنَسِ بْنِ مَالِكٍ، إلَى عُمَرَ بْنِ الْخَطَّابِ، وَطَلْحَةُ بْنُ عُبَيْدِ اللَّهِ، فِي رِجَالٍ مِنْ الْمُهَاجِرِينَ وَالْأَنْصَارِ، وَقَدْ أَلْقَوْا بِأَيْدِيهِمْ، فَقَالَ: مَا يُجْلِسُكُمْ ؟ قَالُوا: قُتِلَ رَسُولُ اللَّهِ ﷺ؛ قَالَ: فَمَاذَا تَصْنَعُونَ بِالْحَيَاةِ بَعْدَهُ ؟ ( قُومُوا ) فَمُوتُوا عَلَى مَا مَاتَ عَلَيْهِ رَسُولُ اللَّهِ ﷺ، ثُمَّ اسْتَقْبَلَ الْقَوْمَ، فَقَاتَلَ حَتَّى قُتِلَ وَبَهْ سُمِّيَ أَنَسُ بْنُ مَالِكٍ. قَالَ ابْنُ إسْحَاقَ: فَحَدَّثَنِي حُمَيْدُ الطَّوِيلُ، عَنْ أَنَسِ بْنِ مَالِكٍ، قَالَ: لَقَدْ وَجَدْنَا بِأَنَسِ بْنِ النَّضْرِ يَوْمئِذٍ سَبْعِينَ ضَرْبَةً، فَمَا عَرَفَهُ إلَّا أُخْتُهُ، عَرَفَتْهُ بِبَنَاتِهِ

    ✧ [The trial of Qatādah and the account of his eye] Ibn Isḥāq said: ʿĀṣim b. ʿUmar b. Qatādah related to me that the Messenger of God ﷺ shot from his bow until its siyah broke, and Qatādah b. al-Nuʿmān took it, and it remained with him. On that day the eye of Qatādah b. al-Nuʿmān was struck until it fell onto his cheek. Ibn Isḥāq said: ʿĀṣim b. ʿUmar b. Qatādah related to me that the Messenger of God ﷺ put it back with his hand, and it became the better of his two eyes and the sharper of them. [The affair of Anas b. al-Naḍr] Ibn Isḥāq said: al-Qāsim b. ʿAbd al-Raḥmān b. Rāfiʿ, the brother of the Banū ʿAdī b. al-Najjār, related to me, saying: Anas b. al-Naḍr, the paternal uncle of Anas b. Mālik, came upon ʿUmar b. al-Khaṭṭāb and Ṭalḥah b. ʿUbayd Allāh among men of the Muhājirūn and the Anṣār, and they had thrown down their hands. He said: "What keeps you sitting?" They said: "The Messenger of God ﷺ has been killed." He said: "Then what will you do with life after him? Rise, and die upon that upon which the Messenger of God ﷺ died." Then he faced the people and fought until he was killed. And after him Anas b. Mālik was named. Ibn Isḥāq said: Ḥumayd al-Ṭawīl related to me from Anas b. Mālik, who said: We found on Anas b. al-Naḍr on that day seventy wounds, and no one recognized him except his sister; she recognized him by his fingertips.

27. Sirat Ibn Hisham 958No grade recorded

    [ مَا أَصَابَ ابْنَ عَوْفٍ مِنْ الْجِرَاحَاتِ ] قَالَ ابْنُ هِشَامٍ: حَدَّثَنِي بَعْضُ أَهْلِ الْعِلْمِ:. أَنَّ عَبْدَ الرَّحْمَنِ بْنَ عَوْفٍ أُصِيبَ فُوهُ يَوْمئِذٍ فَهُتِمَ، وَجُرِحَ عِشْرِينَ جِرَاحَةً أَوْ أَكْثَرَ، أَصَابَهُ بَعْضُهَا فِي رِجْلِهِ فَعَرِجَ. [ أَوَّلُ مَنْ عَرَفَ الرَّسُولَ بَعْدَ الْهَزِيمَةِ ] قَالَ ابْنُ إسْحَاقَ: وَكَانَ أَوَّلَ مَنْ عَرَفَ رَسُولَ اللَّهِ ﷺ بَعْدَ الْهَزِيمَةِ، وَقَوْلُ النَّاسِ: قُتِلَ رَسُولُ اللَّهِ ﷺ، كَمَا ذَكَرَ لِي ابْنُ شِهَابٍ الزُّهْرِيُّ كَعْبُ بْنُ مَالِكٍ، قَالَ: عَرَفْتُ عَيْنَيْهِ تَزْهَرَانِ مِنْ تَحْتِ الْمِغْفَرِ، فَنَادَيْتُ بِأَعْلَى صَوْتِي: يَا مَعْشَرَ الْمُسْلِمِينَ، أَبْشِرُوا، هَذَا رَسُولُ اللَّهِ ﷺ، فَأَشَارَ إلَيَّ رَسُولُ اللَّهِ ﷺ: أَنْ أَنْصِتْ. قَالَ ابْنُ إسْحَاقَ: فَلَمَّا عَرَفَ الْمُسْلِمُونَ رَسُولَ اللَّهِ ﷺ نَهَضُوا بِهِ، وَنَهَضَ مَعَهُمْ نَحْوَ الشِّعْبِ، مَعَهُ أَبُو بَكْرٍ الصِّدِّيقُ، وَعُمَرُ بْنُ الْخَطَّابِ، وَعَلِيُّ بْنُ أَبِي طَالِبٍ، وَطَلْحَةُ بْنُ عُبَيْدِ اللَّهِ، وَالزُّبَيْرُ بْنُ الْعَوَّامِ، رِضْوَانُ اللَّهِ عَلَيْهِمْ، وَالْحَارِثُ بْنُ الصِّمَّةِ، وَرَهْطٌ مِنْ الْمُسْلِمِينَ

    ✧ [ What wounds Ibn ʿAwf suffered ] Ibn Hishām said: One of the people of knowledge related to me that ʿAbd al-Raḥmān b. ʿAwf was struck in the mouth that day and had his front teeth broken, and he received twenty wounds or more, some of which struck his leg, leaving him lame. [ The first to recognize the Messenger after the rout ] Ibn Isḥāq said: The first to recognize the Messenger of God ﷺ after the rout and the people's saying “the Messenger of God ﷺ has been killed,” as Ibn Shihāb al-Zuhrī mentioned to me, was Kaʿb b. Mālik. He said: I recognized his eyes gleaming from beneath the helmet, and I called out at the top of my voice: “O company of Muslims, rejoice! This is the Messenger of God ﷺ.” The Messenger of God ﷺ gestured to me to be silent. Ibn Isḥāq said: When the Muslims recognized the Messenger of God ﷺ, they rose with him, and he moved with them toward the mountain pass, accompanied by Abū Bakr al-Ṣiddīq, ʿUmar b. al-Khaṭṭāb, ʿAlī b. Abī Ṭālib, Ṭalḥa b. ʿUbayd Allāh, al-Zubayr b. al-ʿAwwām, may God be pleased with them, al-Ḥārith b. al-Ṣimma, and a group of Muslims.

28. Sirat Ibn Hisham 959No grade recorded

    [ مَقْتَلُ أُبَيِّ بْنِ خَلَفٍ ] قَالَ ): فَلَمَّا أُسْنِدَ رَسُولُ اللَّهِ ﷺ فِي الشِّعْبِ أَدْرَكَهُ أُبَيُّ بْنُ خَلَفٍ وَهُوَ يَقُولُ: أَيْ مُحَمَّدُ، لَا نَجَوْتُ إنْ نَجَوْتَ، فَقَالَ الْقَوْمُ: يَا رَسُولَ اللَّهِ، أَيَعْطِفُ عَلَيْهِ رَجُلٌ مِنَّا ؟ فَقَالَ رَسُولُ اللَّهِ: دَعُوهُ، فَلَمَّا دَنَا، تَنَاوَلَ رَسُولُ اللَّهِ ﷺ الْحَرْبَةَ مِنْ الْحَارِثِ بْنِ الصِّمَّةِ؛ يَقُولُ بَعْضُ الْقَوْمِ، فِيمَا ذُكِرَ لِي: فَلَمَّا أَخَذَهَا رَسُولُ اللَّهِ ﷺ مِنْهُ انْتَفَضَ بِهَا انْتِفَاضَةً، تَطَايَرْنَا عَنْهُ تَطَايُرَ الشَّعْرَاءِ عَنْ ظَهْرِ الْبَعِيرِ إذَا انْتَفَضَ بِهَا - قَالَ ابْنُ هِشَامٍ: الشَّعْرَاءُ: ذُبَابٌ لَهُ لَدْغٌ - ثُمَّ اسْتَقْبَلَهُ فَطَعَنَهُ فِي عُنُقِهِ طَعْنَةً تَدَأْدَأَ مِنْهَا عَنْ فَرَسِهِ مِرَارًا. قَالَ ابْنُ هِشَامٍ: تَدَأْدَأَ، يَقُولُ: تَقَلَّبَ عَنْ فَرَسِهِ فَجَعَلَ يَتَدَحْرَجُ. قَالَ ابْنُ إسْحَاقَ: وَكَانَ أُبَيُّ بْنُ خَلَفٍ، كَمَا حَدَّثَنِي صَالِحُ بْنُ إبْرَاهِيمَ بْنِ عَبْدِ الرَّحْمَنِ بْنِ عَوْفٍ، يَلْقَى رَسُولَ اللَّهِ ﷺ بِمَكَّةَ، فَيَقُولُ: يَا مُحَمَّدُ إنَّ عِنْدِي الْعَوْذَ، فَرَسًا أَعْلِفُهُ كُلَّ يَوْمٍ فَرَقًا مِنْ ذُرَةٍ، أَقْتُلُكَ عَلَيْهِ؛ فَيَقُولُ رَسُولُ اللَّهِ ﷺ: بَلْ أَنَا أَقْتُلُكَ إنْ شَاءَ اللَّهُ. فَلَمَّا رَجَعَ إلَى قُرَيْشٍ وَقَدْ خَدَشَهُ فِي عُنُقِهِ خَدْشًا غَيْرَ كَبِيرٍ، فَاحْتَقَنَ الدَّمُ، قَالَ: قَتَلَنِي وَاَللَّهِ مُحَمَّدٌ قَالُوا لَهُ: ذَهَبَ وَاَللَّهِ فُؤَادُكَ وَاَللَّهِ إنْ بِكَ مِنْ بَأْسٍ، قَالَ: إنَّهُ قَدْ كَانَ قَالَ لِي بِمَكَّةَ: أَنَا أَقْتُلُكَ، فَوَاَللَّهِ لَوْ بَصَقَ عَلَيَّ لَقَتَلَنِي. فَمَاتَ عَدُوُّ اللَّهِ سَرِفَ وَهُمْ قَافِلُونَ بِهِ إلَى مَكَّةَ

    ✧ [The killing of Ubayy b. Khalaf] He said: When the Messenger of God ﷺ was given support in the mountain pass, Ubayy b. Khalaf caught up with him, saying: "O Muhammad, may I not escape if you escape." The people said: "O Messenger of God, shall one of us turn on him?" The Messenger of God said: "Leave him." When he drew near, the Messenger of God ﷺ took the spear from al-Ḥārith b. al-Ṣimmah; some of the people say, as was mentioned to me: When the Messenger of God ﷺ took it from him, he shook it with a shake, and we scattered from him like the scattering of the shuʿrāʾ flies from a camel's back when it shakes them off. Ibn Hishām said: The shuʿrāʾ is a fly that has a sting. Then he faced him and thrust him in his neck with a thrust from which he fell from his horse several times. Ibn Hishām said: Tadʾadaʾa, that is, he tumbled from his horse and began to roll over. Ibn Isḥāq said: Ubayy b. Khalaf, as Ṣāliḥ b. Ibrāhīm b. ʿAbd al-Raḥmān b. ʿAwf related to me, used to meet the Messenger of God ﷺ in Makkah and say: "O Muhammad, I have al-ʿAwdh, a horse which I feed every day a faraq of dhurah, and on it I will kill you." The Messenger of God ﷺ would say: "Rather, I will kill you, if God wills." When he returned to Quraysh and he had scratched him in his neck, a scratch not large, and the blood had congested, he said: "Muhammad has killed me, by God." They said to him: "By God, your heart has gone; by God, there is no harm in you." He said: "He had said to me in Makkah: 'I will kill you.' By God, if he had spat on me, it would have killed me." So the enemy of God died at Sarif while they were returning with him to Makkah.

29. Sirat Ibn Hisham 960No grade recorded

    [ شِعْرُ حَسَّانَ فِي مَقْتَلِ أُبَيِّ بْنِ خَلَفٍ ] قَالَ ابْنُ إسْحَاقَ: فَقَالَ حَسَّانُ بْنُ ثَابِتٍ فِي ذَلِكَ: لَقَدْ وَرِثَ الضَّلَالَةَ عَنْ أَبِيهِ أُبَيٌّ يَوْمَ بَارَزَهُ الرَّسُولُ أَتَيْتَ إلَيْهِ تَحْمِلُ رِمَّ عَظْمٍ وَتُوعِدُهُ وَأَنْتَ بِهِ جَهُولُ وَقَدْ قَتَلَتْ بَنُو النَّجَّارِ مِنْكُمْ أُمَيَّةَ إذْ يُغَوَّثُ: يَا عَقِيلُ وَتَبَّ ابْنَا رَبِيعَةَ إذْ أَطَاعَا أَبَا جَهْلٍ، لِأُمِّهِمَا الْهَبُولُ وَأَفْلَتْ حَارِثٌ لَمَّا شَغَلْنَا بِأَسْرِ الْقَوْمِ، أُسْرَتُهُ فَلَيْلُ قَالَ ابْنُ هِشَامٍ: أُسْرَتُهُ: قَبِيلَتُهُ. وَقَالَ حَسَّانُ بْنُ ثَابِتٍ أَيْضًا فِي ذَلِكَ: أَلَا مَنْ مُبْلِغٌ عَنِّي أُبَيَّا لَقَدْ أُلْقِيَتْ فِي سُحْقِ السَّعِيرِ تَمَنَّى بِالضَّلَالَةِ مِنْ بَعِيدٍ وَتُقْسِمُ أَنْ قَدَرْتُ مَعَ النُّذُورِ تَمَنِّيكَ الْأَمَانِيِّ مِنْ بَعِيدٍ وَقَوْلُ الْكُفْرِ يَرْجِعُ فِي غُرُورِ فَقَدْ لَاقَتْكَ طَعْنَةُ ذِي حِفَاظٍ كَرِيمِ الْبَيْتِ لَيْسَ بِذِي فُجُورِ لَهُ فَضْلٌ عَلَى الْأَحْيَاءِ طُرَّا إذَا نَابَتْ مُلِمَّاتُ الْأُمُورِ

    ✧ [The poetry of Ḥassān concerning the slaying of Ubayy b. Khalaf] Ibn Isḥāq said: Ḥassān b. Thābit said concerning that: Ubayy inherited error from his father on the day the Messenger fought him in single combat. You came to him carrying decayed bone, threatening him, while you were ignorant of him. The Banū al-Najjār killed among you Umayyah when he cried for help: “O ʿAqīl!” And the two sons of Rabīʿah perished when they obeyed Abū Jahl—for their mother is the bereft one. Ḥārith escaped when we were occupied with capturing the people; his clan is a long night. Ibn Hishām said: usratuhu means his tribe. And Ḥassān b. Thābit also said concerning that: Is there none to convey from me to Ubayy that you have been cast into the farthest reaches of the blaze? You wished for error from afar and swore that you had power alongside the vows. Your wishing of wishes from afar, and the word of disbelief returns in deception. The spear-thrust of a protector met you—noble of house, not one of wickedness. He has virtue over all the living tribes when momentous affairs befall.

30. Sirat Ibn Hisham 961No grade recorded

    [ انْتِهَاءُ الرَّسُولِ إلَى الشِّعْبِ ] ( قَالَ ): فَلَمَّا انْتَهَى رَسُولُ اللَّهِ ﷺ إلَى فَمِ الشِّعْبِ خَرَجَ عَلِيُّ بْنُ أَبِي طَالِبٍ، حَتَّى مَلَأَ دَرَقَتَهُ مَاءً مِنْ الْمِهْرَاسِ، فَجَاءَ بِهِ إلَى رَسُولِ اللَّهِ ﷺ لِيَشْرَبَ مِنْهُ، فَوَجَدَ لَهُ رِيحًا، فَعَافَهُ، فَلَمْ يَشْرَبْ مِنْهُ، وَغَسَلَ عَنْ وَجْهِهِ الدَّمَ، وَصَبَّ عَلَى رَأْسِهِ وَهُوَ يَقُولُ: اشْتَدَّ غَضَبُ اللَّهِ عَلَى مَنْ دَمَّى وَجْهَ نَبِيِّهِ [ حِرْصُ ابْنِ أَبِي وَقَّاصٍ عَلَى قَتْلِ عُتْبَةَ ] قَالَ ابْنُ إسْحَاقَ: فَحَدَّثَنِي صَالِحُ بْنُ كَيْسَانَ عَمَّنْ حَدَّثَهُ عَنْ سَعْدِ بْنِ أَبِي وَقَّاصٍ أَنَّهُ كَانَ يَقُولُ: وَاَللَّهِ مَا حَرَصْتُ عَلَى قَتْلِ رَجُلٍ قَطُّ كَحِرْصِي عَلَى قَتْلِ عُتْبَةَ بْنِ أَبِي وَقَّاصٍ، وَإِنْ كَانَ مَا عَلِمْتُ لِسَيِّئِ الْخَلْقِ مُبْغَضًا فِي قَوْمِهِ، وَلَقَدْ كَفَانِي مِنْهُ قَوْلُ رَسُولِ اللَّهِ ﷺ: اشْتَدَّ غَضَبُ اللَّهِ عَلَى مَنْ دَمَّى وَجْهَ رَسُولِهِ

    ✧ [The Messenger's reaching the mountain pass] (He said): When the Messenger of God ﷺ reached the mouth of the mountain pass, ʿAlī b. Abī Ṭālib went out and filled his shield with water from al-Mihrās, then brought it to the Messenger of God ﷺ to drink. He found it had an odor, so he found it unpalatable and did not drink from it, but washed the blood from his face and poured it over his head, saying: "God's wrath is severe upon him who made the face of His Prophet bleed." [Ibn Abī Waqqāṣ's eagerness to kill ʿUtbah] Ibn Isḥāq said: Ṣāliḥ b. Kaysān related to me from someone who related to him from Saʿd b. Abī Waqqāṣ that he used to say: "By God, I was never as eager to kill any man as I was to kill ʿUtbah b. Abī Waqqāṣ, even though I knew he was of bad character and hated among his people. And the saying of the Messenger of God ﷺ suffices me concerning him: 'God's wrath is severe upon him who made the face of His Messenger bleed.'"

31. Sirat Ibn Hisham 962No grade recorded

    [ صُعُودُ قُرَيْشٍ الْجَبَلَ وَقِتَالُ عُمَرَ لَهُمْ ] قَالَ ابْنُ إسْحَاقَ: فَبَيْنَا رَسُولُ اللَّهِ ﷺ بِالشِّعْبِ، مَعَهُ أُولَئِكَ النَّفَرُ مِنْ أَصْحَابِهِ، إذْ عَلَتْ عَالِيَةٌ مِنْ قُرَيْشٍ الْجَبَلَ. قَالَ ابْنُ هِشَامٍ: كَانَ عَلَى تِلْكَ الْخَيْلِ خَالِدُ بْنُ الْوَلِيدِ. قَالَ ابْنُ إسْحَاقَ: فَقَالَ رَسُولُ اللَّهِ ﷺ: اللَّهُمَّ إنَّهُ لَا يَنْبَغِي لَهُمْ أَنْ يَعْلُونَا فَقَاتَلَ عُمَرُ بْنُ الْخَطَّابِ وَرَهْطٌ مَعَهُ مِنْ الْمُهَاجِرِينَ حَتَّى أَهْبَطُوهُمْ مِنْ الْجَبَلِ [ ضَعْفُ الرَّسُولِ عَنْ النُّهُوضِ وَمُعَاوَنَةُ طَلْحَةَ لَهُ ] قَالَ ابْنُ إسْحَاقَ: وَنَهَضَ رَسُولُ اللَّهِ ﷺ إلَى صَخْرَةٍ مِنْ الْجَبَلِ لِيَعْلُوَهَا، وَقَدْ كَانَ بَدُنَ رَسُولُ اللَّهِ ﷺ، وَظَاهَرَ بَيْنَ دِرْعَيْنِ، فَلَمَّا ذَهَبَ لِيَنْهَضَ ﷺ لَمْ يَسْتَطِعْ، فَجَلَسَ تَحْتَهُ طَلْحَةُ بْنُ عُبَيْدِ اللَّهِ، فَنَهَضَ بِهِ، حَتَّى اسْتَوَى عَلَيْهَا. فَقَالَ رَسُولُ اللَّهِ ﷺ، كَمَا حَدَّثَنِي يَحْيَى بْنُ عَبَّادِ بْنِ عَبْدِ اللَّهِ بْنِ الزُّبَيْرِ، عَنْ أَبِيهِ، عَنْ عَبْدِ اللَّهِ بْنِ الزُّبَيْرِ، عَنْ الزُّبَيْرِ، قَالَ: سَمِعْتُ رَسُولَ اللَّهِ ﷺ يَوْمئِذٍ يَقُولُ: أَوْجَبَ طَلْحَةُ حِينَ صَنَعَ بِرَسُولِ اللَّهِ ﷺ مَا صَنَعَ: قَالَ ابْنُ هِشَامٍ: وَبَلَغَنِي عَنْ عِكْرِمَةَ عَنْ ابْنِ عَبَّاسٍ: أَنَّ رَسُولَ اللَّهِ ﷺ لَمْ يَبْلُغْ الدَّرَجَةَ الْمَبْنِيَّةَ فِي الشِّعْبِ

    ✧ [The Quraysh's ascending the mountain and ʿUmar's fighting them] Ibn Isḥāq said: While the Messenger of God ﷺ was in the mountain pass, with him those few of his companions, a troop of Quraysh cavalry ascended the mountain. Ibn Hishām said: Over that cavalry was Khālid b. al-Walīd. Ibn Isḥāq said: The Messenger of God ﷺ said: "O God, it is not fitting for them to rise above us." ʿUmar b. al-Khaṭṭāb and a band with him of the Emigrants fought until they made them descend from the mountain. [The Messenger's weakness from rising and Ṭalḥah's assistance to him] Ibn Isḥāq said: The Messenger of God ﷺ rose toward a rock of the mountain to climb it. The Messenger of God ﷺ had become heavy, and he had put on two coats of mail, one over the other. When he went to rise, he was not able. Ṭalḥah b. ʿUbayd Allāh sat beneath him and lifted him until he stood upright upon it. The Messenger of God ﷺ said, as Yaḥyā b. ʿAbbād b. ʿAbd Allāh b. al-Zubayr related to me, from his father, from ʿAbd Allāh b. al-Zubayr, from al-Zubayr: I heard the Messenger of God ﷺ say on that day: "Ṭalḥah has made paradise obligatory by what he did for the Messenger of God ﷺ." Ibn Hishām said: It reached me from ʿIkrimah, from Ibn ʿAbbās: that the Messenger of God ﷺ did not reach the built step in the mountain pass.

32. Sirat Ibn Hisham 963No grade recorded

    [ صَلَاةُ الرَّسُولِ قَاعِدًا ] قَالَ ابْنُ هِشَامٍ: وَذَكَرَ عُمَرُ مَوْلَى غُفْرَةَ: أَنَّ النَّبِيَّ ﷺ صَلَّى الظُّهْرَ يَوْمَ أُحُدٍ قَاعِدًا مِنْ الْجِرَاحِ الَّتِي أَصَابَتْهُ، وَصَلَّى الْمُسْلِمُونَ خَلْفَهُ قُعُودًا [ مَقْتَلُ الْيَمَانِ وَابْنِ وَقْشٍ ] قَالَ ابْنُ إسْحَاقَ: وَقَدْ كَانَ النَّاسُ انْهَزَمُوا عَنْ رَسُولِ اللَّهِ ﷺ حَتَّى انْتَهَى بَعْضُهُمْ إلَى الْمُنَقَّى، دُونَ الْأَعْوَصِ. قَالَ ابْنُ إسْحَاقَ: وَحَدَّثَنِي عَاصِمُ بْنُ عُمَرَ بْنِ قَتَادَةَ، عَنْ مَحْمُودِ بْنِ لَبِيدٍ، قَالَ: لَمَّا خَرَجَ رَسُولُ اللَّهِ ﷺ إلَى أُحُدٍ، رَفَعَ حُسَيْلُ بْنُ جَابِرٍ، وَهُوَ الْيَمَانُ أَبُو حُذَيْفَةَ بْنُ الْيَمَانِ، وَثَابِتُ بْنُ وَقْشٍ فِي الْآطَامِ مَعَ النِّسَاءِ وَالصِّبْيَانِ، فَقَالَ أَحَدُهُمَا لِصَاحِبِهِ، وَهُمَا شَيْخَانِ كَبِيرَانِ: مَا أَبَا لَكَ، مَا تَنْتَظِرُ ؟ فَوَاَللَّهِ لَا بَقِيَ لِوَاحِدِ مِنَّا مِنْ عُمْرِهِ إلَّا ظِمْءُ حِمَارٍ، إنَّمَا نَحْنُ هَامَةُ الْيَوْمِ أَوْ غَدٍ، أَفَلَا نَأْخُذُ أَسْيَافَنَا، ثُمَّ نَلْحَقُ بِرَسُولِ اللَّهِ ﷺ، لَعَلَّ اللَّهَ يَرْزُقُنَا شَهَادَةً مَعَ رَسُولِ اللَّهِ ﷺ ؟ فَأَخَذَا أَسْيَافَهُمَا ثُمَّ خَرَجَا، حَتَّى دَخَلَا فِي النَّاسِ، وَلَمْ يُعْلَمْ بِهِمَا، فَأَمَّا ثَابِتُ بْنُ وَقْشٍ فَقَتَلَهُ الْمُشْرِكُونَ، وَأَمَّا حُسَيْلُ بْنُ جَابِرٍ، فَاخْتَلَفَتْ عَلَيْهِ أَسْيَافُ الْمُسْلِمِينَ، فَقَتَلُوهُ وَلَا يَعْرِفُونَهُ، فَقَالَ حُذَيْفَةُ: أَبِي؛ فَقَالُوا: وَاَللَّهِ إنْ عَرَفْنَاهُ، وَصَدَقُوا قَالَ حُذَيْفَةُ: يَغْفِرُ اللَّهُ لَكُمْ وَهُوَ أَرْحَمُ الرَّاحِمِينَ، فَأَرَادَ رَسُولُ اللَّهِ ﷺ أَنْ يَدِيَهُ؛ فَتَصَدَّقَ حُذَيْفَةُ بِدِيَتِهِ عَلَى الْمُسْلِمِينَ؛ فَزَادَهُ ذَلِكَ عِنْدَ رَسُولِ اللَّهِ ﷺ خَيْرًا

    ✧ [The Messenger's prayer sitting down] Ibn Hishām said: ʿUmar, the freedman of Ghufrah, mentioned that the Prophet ﷺ prayed the noon prayer on the day of Uḥud sitting down because of the wounds that had afflicted him, and the Muslims prayed behind him seated. [The killing of al-Yamān and Ibn Waqsh] Ibn Isḥāq said: The people had fled from the Messenger of God ﷺ until some of them reached al-Munaqqā, short of al-Aʿwaṣ. Ibn Isḥāq said: ʿĀṣim b. ʿUmar b. Qatādah related to me, from Maḥmūd b. Labīd, who said: When the Messenger of God ﷺ went out to Uḥud, Ḥusayl b. Jābir—who is al-Yamān, the father of Ḥudhayfah b. al-Yamān—and Thābit b. Waqsh had been left in the strongholds with the women and children. One of them said to his companion, both being old men: What is the matter with you? What are you waiting for? By God, there remains for either of us of his life only the interval between two waterings of a donkey. We are but a skull today or tomorrow. Shall we not take our swords and then join the Messenger of God ﷺ, that perhaps God may grant us martyrdom with the Messenger of God ﷺ? So they took their swords and went out until they entered among the people, without being noticed. As for Thābit b. Waqsh, the polytheists killed him. As for Ḥusayl b. Jābir, the swords of the Muslims fell upon him, and they killed him without recognizing him. Ḥudhayfah said: My father! They said: By God, we did not recognize him—and they spoke the truth. Ḥudhayfah said: May God forgive you, and He is the Most Merciful of the merciful. The Messenger of God ﷺ wanted to pay his blood-money, but Ḥudhayfah gave his blood-money as alms for the Muslims, and that increased him in goodness in the sight of the Messenger of God ﷺ.

33. Sirat Ibn Hisham 964No grade recorded

    [ مَقْتَلُ حَاطِبٍ وَمَقَالَةُ أَبِيهِ ] قَالَ ابْنُ إسْحَاقَ: وَحَدَّثَنِي عَاصِمُ بْنُ عُمَرَ بْنِ قَتَادَةَ: أَنَّ رَجُلًا مِنْهُمْ كَانَ يُدْعَى حَاطِبَ بْنَ أُمِّيَّةَ بْنِ رَافِعٍ، وَكَانَ لَهُ ابْنٌ يُقَالُ لَهُ يَزِيدُ بْنُ حَاطِبٍ، أَصَابَتْهُ جِرَاحَةٌ يَوْمَ أُحُدٍ، فَأُتِيَ بِهِ إلَى دَارِ قَوْمِهِ وَهُوَ بِالْمَوْتِ، فَاجْتَمَعَ إلَيْهِ أَهْلُ الدَّارِ، فَجَعَلَ الْمُسْلِمُونَ يَقُولُونَ لَهُ مِنْ الرِّجَالِ وَالنِّسَاءِ: أَبْشِرْ يَا ابْنَ حَاطِبٍ بِالْجَنَّةِ قَالَ: وَكَانَ حَاطِبٌ شَيْخًا قَدْ عَسَا فِي الْجَاهِلِيَّةِ، فَنَجَمَ يَوْمئِذٍ نِفَاقُهُ، فَقَالَ: بِأَيِّ شَيْءٍ تُبَشِّرُونَهُ ؟ بِجَنَّةٍ مِنْ حَرْمَلٍ غَرَرْتُمْ وَاَللَّهِ هَذَا الْغُلَامَ مِنْ نَفْسِهِ. [ مَقْتَلُ قُزْمَانَ مُنَافِقًا كَمَا حَدَّثَ الرَّسُولُ بِذَلِكَ ] قَالَ ابْنُ إسْحَاقَ: وَحَدَّثَنِي عَاصِمُ بْنُ عُمَرَ بْنِ قَتَادَةَ، قَالَ: كَانَ فِينَا رَجُلٌ أَتَى لَا يُدْرَى مِمَّنْ هُوَ، يُقَالُ لَهُ: قُزْمَانُ، وَكَانَ رَسُولُ اللَّهِ ﷺ يَقُولُ، إذَا ذُكِرَ لَهُ: إنَّهُ لَمِنْ أَهْلِ النَّارِ، قَالَ: فَلَمَّا كَانَ يَوْمُ أُحُدٍ قَاتَلَ قِتَالًا شَدِيدًا، فَقَتَلَ وَحْدَهُ ثَمَانِيَةً أَوْ سَبْعَةً مِنْ الْمُشْرِكِينَ، وَكَانَ ذَا بَأْسٍ، فَأَثْبَتَتْهُ الْجِرَاحَةُ، فَاحْتُمِلَ إلَى دَارِ بَنِي ظَفَرٍ، قَالَ: فَجَعَلَ رِجَالٌ مِنْ الْمُسْلِمِينَ يَقُولُونَ لَهُ: وَاَللَّهِ لَقَدْ أَبْلَيْتَ الْيَوْمَ يَا قُزْمَانُ، فَأَبْشِرْ، قَالَ: بِمَاذَا أَبْشِرُ ؟ فَوَاَللَّهِ إنْ قَاتَلْتُ إلَّا عَنْ أَحْسَابِ قَوْمِي، وَلَوْلَا ذَلِكَ مَا قَاتَلْتُ. قَالَ: فَلَمَّا اشْتَدَّتْ عَلَيْهِ جِرَاحَتُهُ أَخَذَ سَهْمًا مِنْ كِنَانَتِهِ، فَقَتَلَ بِهِ نَفْسَهُ

    ✧ [The killing of Ḥāṭib and his father's saying] Ibn Isḥāq said: ʿĀṣim b. ʿUmar b. Qatādah related to me that a man among them was called Ḥāṭib b. Umayyah b. Rāfiʿ, and he had a son named Yazīd b. Ḥāṭib, who was wounded on the day of Uḥud. He was brought to the abode of his people while he was on the point of death. The people of the abode gathered around him, and the Muslims, men and women, began saying to him: Rejoice, O son of Ḥāṭib, in Paradise. He said: Ḥāṭib was an old man who had grown old in the age of ignorance, and on that day his hypocrisy emerged, and he said: With what do you give him glad tidings? With a garden of ḥarmal? By God, you have deceived this lad about himself. [The killing of Quzmān as a hypocrite, as the messenger related] Ibn Isḥāq said: ʿĀṣim b. ʿUmar b. Qatādah related to me, saying: There was among us a man who had come, it was not known from whom he was, called Quzmān. The Messenger of God ﷺ used to say, whenever he was mentioned to him: He is indeed one of the people of the Fire. He said: When the day of Uḥud came, he fought fiercely, and alone he killed eight or seven of the polytheists, for he was possessed of great courage. Then wounds disabled him, and he was carried to the abode of Banū Ẓafar. He said: Some of the Muslim men began saying to him: By God, you have fought valiantly today, O Quzmān, so rejoice. He said: In what should I rejoice? By God, I fought only for the honor of my people, and had it not been for that, I would not have fought. He said: When his wounds became severe, he took an arrow from his quiver and killed himself with it.

34. Sirat Ibn Hisham 965No grade recorded

    [ قَتْلُ مُخَيْرِيقٍ ] قَالَ ابْنُ إسْحَاقَ: وَكَانَ مِمَّنْ قُتِلَ يَوْمَ أُحُدٍ مُخَيْرِيقَ، وَكَانَ أَحَدَ بَنِي ثَعْلَبَةَ بْنِ الْفِطْيُونِ، قَالَ: لَمَّا كَانَ يَوْمُ أُحُدٍ، قَالَ: يَا مَعْشَرَ يَهُودَ، وَاَللَّهِ لَقَدْ عَلِمْتُمْ أَنَّ نَصْرَ مُحَمَّدٍ عَلَيْكُمْ لَحَقٌّ، قَالُوا: إنَّ الْيَوْمَ يَوْمُ السَّبْتِ، قَالَ: لَا سَبْتَ لَكُمْ. فَأَخَذَ سَيْفَهُ وَعُدَّتَهُ، وَقَالَ: إنْ أُصِبْتُ فَمَالِي لِمُحَمَّدٍ يَصْنَعُ فِيهِ مَا شَاءَ، ثُمَّ غَدَا إلَى رَسُولِ اللَّهِ ﷺ، فَقَاتَلَ مَعَهُ حَتَّى قُتِلَ؛ فَقَالَ رَسُولُ اللَّهِ ﷺ - فِيمَا بَلَغَنَا - مُخَيْرِيقَ خَيْرُ يَهُودٍ [ أَمْرُ الْحَارِثِ بْنِ سُوَيْدٍ ] قَالَ ابْنُ إسْحَاقَ: وَكَانَ الْحَارِثُ بْنُ سُوَيْدِ بْنِ صَامَتْ مُنَافِقًا، فَخَرَجَ يَوْمَ أُحُدٍ مَعَ الْمُسْلِمِينَ، فَلَمَّا الْتَقَى النَّاسُ، عَدَا عَلَى الْمُجَذَّرِ بْنِ ذِيَادٍ الْبَلَوِيِّ، وَقَيْسِ بْنِ زَيْدٍ، أَحَدِ بَنِي ضُبَيْعَةَ، فَقَتَلَهُمَا، ثُمَّ لَحِقَ بِمَكَّةَ بِقُرَيْشٍ؛ وَكَانَ رَسُولُ اللَّهِ ﷺ - فِيمَا يَذْكُرُونَ - قَدْ أَمَرَ عُمَرُ بْنُ الْخَطَّابِ بِقَتْلِهِ إنْ هُوَ ظَفِرَ بِهِ، فَفَاتَهُ، فَكَانَ بِمَكَّةَ؛ ثُمَّ بَعَثَ إلَى أَخِيهِ الْجُلَاسِ بْنِ سُوَيْدٍ يَطْلُبُ التَّوْبَةَ، لِيَرْجِعَ إلَى قَوْمِهِ. فَأَنْزَلَ اللَّهُ تَعَالَى فِيهِ، فِيمَا بَلَغَنِي، عَنْ ابْنِ عَبَّاسٍ: كَيْفَ يَهْدِي اللَّهُ قَوْمًا كَفَرُوا بَعْدَ إِيمَانِهِمْ وَشَهِدُوا أَنَّ الرَّسُولَ حَقٌّ وَجَاءَهُمُ الْبَيِّنَاتُ وَاللَّهُ لَا يَهْدِي الْقَوْمَ الظَّالِمِينَ إلَى آخِرِ الْقِصَّةِ

    ✧ [The killing of Mukhayrīq] Ibn Isḥāq said: Among those killed on the day of Uḥud was Mukhayrīq, who was one of the Banū Thaʿlabah b. al-Fiṭyūn. He said: When it was the day of Uḥud, he said: "O assembly of Jews, by Allah, you know that the victory of Muḥammad over you is certain." They said: "Today is the Sabbath." He said: "There is no Sabbath for you." Then he took his sword and his equipment and said: "If I am struck down, then my wealth is for Muḥammad, to do with it as he wills." Then he went early to the Messenger of Allah ﷺ and fought with him until he was killed. The Messenger of Allah ﷺ said—as it has reached us—"Mukhayrīq is the best of the Jews." [The affair of al-Ḥārith b. Suwayd] Ibn Isḥāq said: Al-Ḥārith b. Suwayd b. Ṣāmit was a hypocrite. He went out on the day of Uḥud with the Muslims, and when the people met in battle, he attacked al-Mujadhdhar b. Dhiyād al-Balawī and Qays b. Zayd, one of the Banū Ḍubayʿah, and killed them both. Then he joined Quraysh in Makkah. The Messenger of Allah ﷺ—as they mention—had ordered ʿUmar b. al-Khaṭṭāb to kill him if he got hold of him, but he escaped him, and he remained in Makkah. Then he sent to his brother al-Julās b. Suwayd seeking repentance, so that he might return to his people. Then Allah, exalted is He, revealed concerning him—as it has reached me—on the authority of Ibn ʿAbbās: "How shall Allah guide a people who disbelieved after their belief and bore witness that the Messenger is true, and clear proofs came to them? And Allah does not guide the wrongdoing people" to the end of the narrative.

35. Sirat Ibn Hisham 966No grade recorded

    [ تَحْقِيقُ ابْنِ هِشَامٍ فِيمَنْ قَتَلَ الْمُجَذَّرَ ] قَالَ ابْنُ هِشَامٍ: حَدَّثَنِي مَنْ أَثِقُ بِهِ مِنْ أَهْلِ الْعِلْمِ: أَنَّ الْحَارِثَ بْنَ سُوَيْدٍ قَتَلَ الْمُجَذَّرَ بْنَ ذِيَادٍ، وَلَمْ يَقْتُلْ قِيسَ بْنَ زَيْدٍ، وَالدَّلِيلُ عَلَى ذَلِكَ: أَنَّ ابْنَ إسْحَاقَ لَمْ يَذْكُرْهُ فِي قَتْلَى أُحُدٍ؛ وَإِنَّمَا قَتَلَ الْمُجَذَّرَ، لِأَنَّ الْمُجَذَّرَ بْنَ ذِيَادٍ كَانَ قَتَلَ أَبَاهُ سُوَيْدًا فِي بَعْضِ الْحُرُوبِ الَّتِي كَانَتْ بَيْنَ الْأَوْسِ وَالْخَزْرَجِ، وَقَدْ ذَكَرْنَا ذَلِكَ فِيمَا مَضَى مِنْ هَذَا الْكِتَابِ. فَبَيْنَا رَسُولُ اللَّهِ ﷺ، فِي نَفَرٍ مِنْ أَصْحَابِهِ، إذْ خَرَجَ الْحَارِثُ بْنُ سُوَيْدٍ مِنْ بَعْضِ حَوَائِطِ الْمَدِينَةِ، وَعَلَيْهِ ثَوْبَانِ مُضَرَّجَانِ، فَأَمَرَ بِهِ رَسُولُ اللَّهِ ﷺ عُثْمَانَ بْنَ عَفَّانَ، فَضَرَبَ عُنُقَهُ؛ وَيُقَالُ: بَعْضُ الْأَنْصَارِ. قَالَ ابْنُ إسْحَاقَ: قَتَلَ سُوَيْدَ بْنَ الصَّامِتِ مَعَاذُ بْنُ عَفْرَاءَ غِيلَةً، فِي غَيْرِ حَرْبٍ رَمَاهُ بِسَهْمٍ فَقَتَلَهُ قَبْلَ يَوْمِ بُعَاثٍ [ أَمْرُ أُصَيْرِمٍ ] قَالَ ابْنُ إسْحَاقَ: وَحَدَّثَنِي الْحُصَيْنُ بْنُ عَبْدِ الرَّحْمَنِ بْنِ عَمْرِو بْنِ سَعْدِ بْنِ مَعَاذٍ عَنْ أَبِي سُفْيَانَ، مَوْلَى ابْنِ أَبِي أَحْمَدَ، عَنْ أَبِي هُرَيْرَةَ قَالَ: كَانَ يَقُولُ: حَدِّثُونِي عَنْ رَجُلٍ دَخَلَ الْجَنَّةَ لَمْ يُصَلِّ قَطُّ، فَإِذَا لَمْ يَعْرِفْهُ النَّاسُ سَأَلُوهُ: مَنْ هُوَ ؟ فَيَقُولُ: أُصَيْرِمٌ، بَنِي عَبْدِ الْأَشْهَلِ، عَمْرُو بْنُ ثَابِتِ بْنِ وَقْشٍ قَالَ الْحُصَيْنُ: فَقُلْتُ لِمَحْمُودِ بْنِ أَسَدٍ: كَيْفَ كَانَ شَأْنُ الْأُصَيْرِمِ ؟ قَالَ: كَانَ يَأْبَى الْإِسْلَامَ عَلَى قَوْمِهِ. فَلَمَّا كَانَ يَوْمُ خَرَجَ رَسُولُ اللَّهِ ﷺ إلَى أُحُدٍ بَدَا لَهُ فِي الْإِسْلَامِ فَأَسْلَمَ، ثُمَّ أَخَذَ سَيْفَهُ، فَعَدَا حَتَّى دَخَلَ فِي عُرْضِ النَّاسِ، فَقَاتَلَ حَتَّى أَثْبَتَتْهُ الْجِرَاحَةُ. قَالَ: فَبَيْنَا رِجَالٌ مِنْ بَنِي عَبْدِ الْأَشْهَلِ يَلْتَمِسُونَ قَتَلَاهُمْ فِي الْمَعْرَكَةِ إذَا هُمْ بِهِ، فَقَالُوا: وَاَللَّهِ إنَّ هَذَا لَلْأُصَيْرِمُ، مَا جَاءَ بِهِ ؟ لَقَدْ تَرَكْنَاهُ وَإِنَّهُ لِمُنْكِرٍ لِهَذَا الْحَدِيثَ، فَسَأَلُوهُ مَا جَاءَ بِهِ؛ فَقَالُوا: مَا جَاءَ بِكَ يَا عَمْرُو ؟ أَحَدَبٌ عَلَى قَوْمِكَ أَمْ رَغْبَةً فِي الْإِسْلَامِ ؟ قَالَ: بَلْ رَغْبَةً فِي الْإِسْلَامِ، آمَنْتُ بِاَللَّهِ وَبِرَسُولِهِ وَأَسْلَمْتُ، ثُمَّ أَخَذْتُ سَيْفِي، فَغَدَوْتُ مَعَ رَسُولِ اللَّهِ ﷺ، ثُمَّ قَاتَلْتُ حَتَّى أَصَابَنِي مَا أَصَابَنِي، ثُمَّ لَمْ يَلْبَثْ أَنْ مَاتَ فِي أَيْدِيهِمْ. فَذَكَرُوهُ لِرَسُولِ اللَّهِ ﷺ، فَقَالَ: إنَّهُ لَمِنْ أَهْلِ الْجَنَّةِ

    ✧ Ibn Hishām's verification concerning who killed al-Mujadhdhar: Ibn Hishām said: Someone I trust among the people of knowledge related to me that al-Ḥārith b. Suwayd killed al-Mujadhdhar b. Dhiyād, and did not kill Qays b. Zayd. The evidence for that is that Ibn Isḥāq did not mention him among the slain of Uḥud. He only killed al-Mujadhdhar because al-Mujadhdhar b. Dhiyād had killed his father Suwayd in one of the wars that took place between the Aws and the Khazraj, and we have already mentioned that earlier in this book. While the Messenger of God ﷺ was among a group of his companions, al-Ḥārith b. Suwayd came out from one of the gardens of Madinah wearing two garments dyed red. The Messenger of God ﷺ ordered ʿUthmān b. ʿAffān concerning him, and he struck his neck; and it is said: one of the Anṣār. Ibn Isḥāq said: Muʿādh b. ʿAfrāʾ killed Suwayd b. al-Ṣāmit by treachery, not in war, shooting him with an arrow and killing him before the Day of Buʿāth. The affair of Uṣayrim: Ibn Isḥāq said: al-Ḥuṣayn b. ʿAbd al-Raḥmān b. ʿAmr b. Saʿd b. Muʿādh related to me from Abū Sufyān, the client of Ibn Abī Aḥmad, from Abū Hurayrah, who said: He used to say: Tell me about a man who entered Paradise without ever having prayed. When the people did not know him, they asked: Who is he? He would say: Uṣayrim of the Banū ʿAbd al-Ashhal, ʿAmr b. Thābit b. Waqsh. Al-Ḥuṣayn said: I said to Maḥmūd b. Asad: How was the affair of al-Uṣayrim? He said: He used to refuse Islam against his people. Then on the day when the Messenger of God ﷺ went out to Uḥud, the idea of Islam occurred to him, and he became a Muslim. Then he took his sword and ran until he entered among the mass of the people, and he fought until wounds disabled him. He said: While men of the Banū ʿAbd al-Ashhal were seeking their slain in the battlefield, they came upon him and said: By God, this is al-Uṣayrim! What brought him? We left him while he was a denier of this matter. They asked him what brought him; they said: What brought you, O ʿAmr? Concern for your people or desire for Islam? He said: Rather desire for Islam. I believed in God and His Messenger, and I became a Muslim. Then I took my sword and went forth with the Messenger of God ﷺ, then I fought until what befell me befell me. Then he did not linger before he died in their hands. They mentioned him to the Messenger of God ﷺ, and he said: He is indeed among the people of Paradise.

36. Sirat Ibn Hisham 967No grade recorded

    [ مَقْتَلُ عَمْرِو بْنِ الْجَمُوحِ ] قَالَ ابْنُ إسْحَاقَ: وَحَدَّثَنِي أَبِي إسْحَاقُ بْنُ يَسَارٍ، عَنْ أَشْيَاخٍ مِنْ بَنِي سَلِمَةَ: أَنَّ عَمْرَو بْنَ الْجَمُوحِ كَانَ رَجُلًا أَعْرَجَ شَدِيدَ الْعَرَجِ، وَكَانَ لَهُ بَنُونَ أَرْبَعَةٌ مِثْلَ الْأُسْدِ، يَشْهَدُونَ مَعَ رَسُولِ اللَّهِ ﷺ الْمَشَاهِدَ، فَلَمَّا كَانَ يَوْمُ أُحُدٍ أَرَادُوا حَبْسَهُ، وَقَالُوا لَهُ: إنَّ اللَّهَ عَزَّ وَجَلَّ: قَدْ عَذَرَكَ، فَأَتَى رَسُولَ اللَّهِ ﷺ، فَقَالَ: إنَّ بَنِيَّ يُرِيدُونَ أَنْ يَحْبِسُونِي عَنْ هَذَا الْوَجْهِ، وَالْخُرُوجِ مَعَكَ فِيهِ. فَوَاَللَّهِ إنِّي لَأَرْجُو أَنْ أَطَأَ بِعَرْجَتِي هَذِهِ فِي الْجَنَّةِ، فَقَالَ رَسُولُ اللَّهِ ﷺ: أَمَّا أَنْتَ فَقَدْ عَذَرَكَ اللَّهُ فَلَا جِهَادَ عَلَيْكَ، وَقَالَ لِبَنِيهِ: مَا عَلَيْكُمْ أَنْ لَا تَمْنَعُوهُ، لَعَلَّ اللَّهَ أَنْ يَرْزُقَهُ الشَّهَادَةَ فَخَرَجَ مَعَهُ فَقُتِلَ يَوْمَ أُحُدٍ

    ✧ [The killing of ʿAmr b. al-Jamūḥ] Ibn Isḥāq said: My father Isḥāq b. Yasār narrated to me, from elders of the Banū Salamah: that ʿAmr b. al-Jamūḥ was a man with a severe limp, and he had four sons like lions, who attended the expeditions with the Messenger of God ﷺ. When the day of Uḥud came, they wanted to detain him, and they said to him: God, Mighty and Majestic, has excused you. So he went to the Messenger of God ﷺ and said: My sons want to detain me from this campaign and from going out with you in it. By God, I hope to tread with this limp of mine in Paradise. The Messenger of God ﷺ said: As for you, God has excused you, so no jihād is incumbent upon you. And he said to his sons: What harm is there for you if you do not prevent him? Perhaps God will grant him martyrdom. So he went out with him, and he was killed on the day of Uḥud.

37. Sirat Ibn Hisham 968No grade recorded

    [ هِنْدُ وَتَمْثِيلُهَا بِحَمْزَةِ ] قَالَ ابْنُ إسْحَاقَ: وَوَقَعَتْ هِنْدُ بِنْتُ عُتْبَةَ، كَمَا حَدَّثَنِي صَالِحُ بْنُ كَيْسَانَ، وَالنِّسْوَةُ اللَّاتِي مَعَهَا، يُمَثِّلْنَ بِالْقَتْلَى مِنْ أَصْحَابِ رَسُولِ اللَّهِ ﷺ، يَجْدَعْنَ الْآذَانَ وَالْأُنُفَ، حَتَّى اتَّخَذَتْ هِنْدُ مِنْ آذَانِ الرِّجَالِ وَآنُفِهِمْ خَدَمًا وَقَلَائِدَ، وَأَعْطَتْ خَدَمَهَا وَقَلَائِدَهَا وَقِرَطَتَهَا وَحْشِيًّا، غُلَامَ جُبَيْرِ بْنِ مُطْعِمٍ، وَبَقَرَتْ عَنْ كَبِدِ حَمْزَةَ، فَلَاكَتْهَا، فَلَمْ تَسْتَطِعْ أَنْ تُسِيغَهَا، فَلَفَظَتْهَا، ثُمَّ عَلَتْ عَلَى صَخْرَةٍ مُشْرِفَةٍ، فَصَرَخَتْ بِأَعْلَى صَوْتِهَا فَقَالَتْ: نَحْنُ جَزَيْنَاكُمْ بِيَوْمِ بَدْرٍ وَالْحَرْبُ بَعْدَ الْحَرْبِ ذَاتِ سُعْرِ مَا كَانَ عَنْ عُتْبَةَ لِي مِنْ صَبْرِ وَلَا أَخِي وَعَمِّهِ وَبَكْرِي شَفَيْتُ نَفْسِي وَقَضَيْتُ نَذْرِي شَفَيْتَ وَحْشِيُّ غَلِيلَ صَدْرِي فَشُكْرُ وَحْشِيٍّ عَلَيَّ عُمْرِي حَتَّى تَرُمَّ أَعْظُمِي فِي قَبْرِي [ شِعْرُ هِنْدَ بِنْتِ أُثَاثَةَ فِي الرَّدِّ عَلَى هِنْدِ بِنْتِ عُتْبَةَ ] فَأَجَابَتْهَا هِنْدُ بِنْتُ أُثَاثَةَ بْنِ عَبَّادِ بْنِ الْمُطَّلِبِ، فَقَالَتْ: خَزِيتُ فِي بَدْرٍ وَبَعْدَ بَدْرٍ يَا بِنْتَ وَقَّاعٍ عَظِيمِ الْكُفْرِ صَبَّحَكَ اللَّهُ غَدَاةَ الْفَجْرِ مَلْهَاشِمَيَّيْنِ الطِّوَالِ الزُّهْرِ بِكُلِّ قَطَّاعٍ حُسَامٍ يَفْرِي حَمْزَةُ لَيْثِي وَعَلِيٌّ صَقْرِي إذْ رَامَ شَيْبٌ وَأَبُوكَ غَدْرِي فَخَضَّبَا مِنْهُ ضَوَاحِي النَّحْرِ وَنَذْرُكَ السُّوءَ فَشَرُّ نَذْرِ قَالَ ابْنُ هِشَامٍ: تَرَكْنَا مِنْهَا ثَلَاثَةَ أَبْيَاتٍ أَقْذَعَتْ فِيهَا. [ شِعْرُ لِهِنْدِ بِنْتِ عُتْبَةَ أَيْضًا ] قَالَ ابْنُ إسْحَاقَ: وَقَالَتْ هِنْدُ بِنْتُ عُتْبَةَ أَيْضًا: شَفَيْتُ مِنْ حَمْزَةَ نَفْسِي بِأُحُدْ حَتَّى بَقَرْتُ بَطْنَهُ عَنِ الْكَبِدْ أَذْهَبَ عَنِّي ذَاكَ مَا كُنْتُ أَجِدْ مِنْ لَذْعَةِ الْحُزْنِ الشَّدِيدِ الْمُعْتَمِدْ وَالْحَرْبُ تَعْلُوكُمْ بِشَؤْبُوبِ بَرِدْ تُقْدِمُ إقْدَامًا عَلَيْكُمْ كَالْأَسَدْ

    ✧ Hind and her mutilation of Ḥamzah Ibn Isḥāq said: Hind bt. ʿUtbah, as Ṣāliḥ b. Kaysān related to me, and the women who were with her fell to mutilating the slain among the companions of the Messenger of God ﷺ, cutting off ears and noses, until Hind made of the men’s ears and noses anklets and necklaces, and she gave her anklets, her necklaces, and her earrings to Waḥshī, the slave of Jubayr b. Muṭʿim. And she ripped open the liver of Ḥamzah and chewed it, but she could not swallow it, so she spat it out. Then she climbed onto a high rock and screamed at the top of her voice, saying: We have repaid you for the day of Badr, and war after war is blazing. I had no endurance for ʿUtbah, nor for my brother, his uncle, and my first-born. I have healed my soul and fulfilled my vow; you have healed, Waḥshī, the burning in my breast. So thanks to Waḥshī be upon me as long as I live, until my bones decay in my grave. Poem of Hind bt. Uthāthah in reply to Hind bt. ʿUtbah Hind bt. Uthāthah b. ʿAbbād b. al-Muṭṭalib answered her, saying: You were disgraced at Badr and after Badr, O daughter of a great traducer of unbelief. God brought upon you at dawn of the morning the two Hāshimīs, tall and radiant, with every cutting sharp sword that slices. Ḥamzah is my lion and ʿAlī is my falcon, when Shaybah and your father resolved on treachery; they dyed from him the sides of the throat. And your vow was an evil one, so the worst of vows. Ibn Hishām said: We have omitted three verses from it in which she used obscene language. Another poem by Hind bt. ʿUtbah Ibn Isḥāq said: Hind bt. ʿUtbah also said: I healed my soul from Ḥamzah at Uḥud, until I ripped open his belly for the liver. That removed from me what I had been feeling of the sting of intense, overwhelming grief. And war assails you with a cold downpour, advancing upon you like a lion.

38. Sirat Ibn Hisham 969No grade recorded

    [ تَحْرِيضُ عُمَرَ لِحَسَّانَ عَلَى هَجْوِ هِنْدَ بِنْتِ عُتْبَةَ ] قَالَ ابْنُ إسْحَاقَ: فَحَدَّثَنِي صَالِحُ بْنُ كَيْسَانَ أَنَّهُ حُدِّثَ: أَنَّ عُمْرَ بْنَ الْخَطَّابِ قَالَ لِحَسَّانَ بْنِ ثَابِتٍ: يَا ابْنَ الْفُرَيْعَةِ - قَالَ ابْنُ هِشَامٍ: الْفُرَيْعَةُ بِنْتُ خَالِدِ بْنِ خُنَيْسٍ، وَيُقَالُ: خُنَيْسٌ: ابْنُ حَارِثَةَ بْنِ لَوْذَانَ بْنِ عَبْدِ وُدِّ بْنِ زَيْدِ بْنِ ثَعْلَبَةَ بْنِ الْخَزْرَجِ بْنِ سَاعِدَةَ بْنِ كَعْبِ بْنِ الْخَزْرَجِ - لَوْ سَمِعْتَ مَا تَقُولُ هِنْدُ، وَرَأَيْتُ أَشْرَهَا قَائِمَةً عَلَى صَخْرَةٍ تَرْتَجِزُ بِنَا، وَتَذْكُرُ مَا صَنَعَتْ بِحَمْزَةِ ؟ قَالَ لَهُ حَسَّانُ: وَاَللَّهِ إنِّي لَأَنْظُرُ إلَى الْحَرْبَةِ تَهْوِي وَأَنَا عَلَى رَأْسِ فَارِعٍ - يَعْنِي أُطُمَهُ - فَقُلْتُ: وَاَللَّهِ إنَّ هَذِهِ لَسِلَاحٌ مَا هِيَ بِسِلَاحِ الْعَرَبِ، وَكَأَنَّهَا إنَّمَا تَهْوِي إلَى حَمْزَةَ وَلَا أَدْرِي، لَكِنْ أَسْمِعْنِي بَعْضَ قَوْلِهَا أَكْفِكُمُوهَا، قَالَ: فَأَنْشَدَهُ عُمَرُ بْنُ الْخَطَّابِ بَعْضَ مَا قَالَتْ؛ فَقَالَ حَسَّانُ بْنُ ثَابِتٍ: أَشْرَتْ لَكَاعُ وَكَانَ عَادَتُهَا لُؤْمًا إذَا أَشْرَتْ مَعَ الْكُفْرِ قَالَ ابْنُ هِشَامٍ: وَهَذَا الْبَيْتُ فِي أَبْيَاتٍ لَهُ تَرَكْنَاهَا، وَأَبْيَاتًا أَيْضًا لَهُ عَلَى الدَّالِ. وَأَبْيَاتًا أُخَرَ عَلَى الذَّالِ، لِأَنَّهُ أَقْذَعَ فِيهَا

    ✧ [Umar's urging of Hassān to satirize Hind bt. ʿUtbah] Ibn Isḥāq said: Ṣāliḥ b. Kaysān related to me that it was related to him that ʿUmar b. al-Khaṭṭāb said to Ḥassān b. Thābit: O son of al-Furayʿah—Ibn Hishām said: al-Furayʿah is bt. Khālid b. Khunays, and it is said: Khunays: b. Ḥārithah b. Lawdhān b. ʿAbd Wudd b. Zayd b. Thaʿlabah b. al-Khazraj b. Sāʿidah b. Kaʿb b. al-Khazraj—if you had heard what Hind says, and I saw her most insolent, standing upon a rock chanting rajz against us and mentioning what she did to Ḥamzah? Ḥassān said to him: By God, I was looking at the spear descending while I was on the top of Fāriʿ—meaning his fort—and I said: By God, this is a weapon that is not a weapon of the Arabs, and it seems that it was descending only toward Ḥamzah, and I do not know; but let me hear some of her words, and I will suffice you against her. He said: So ʿUmar b. al-Khaṭṭāb recited to him some of what she said; then Ḥassān b. Thābit said: Al-Furayʿah's son displayed malice, and her custom was baseness when she displayed malice along with disbelief. Ibn Hishām said: This verse is among verses of his that we have omitted, and also verses of his rhyming in dāl, and other verses rhyming in dhāl, because he used obscene language in them.

39. Sirat Ibn Hisham 970No grade recorded

    [ اسْتِنْكَارُ الْحُلَيْسِ عَلَى أَبِي سُفْيَانَ تَمْثِيلَهُ بِحَمْزَةِ ] قَالَ ابْنُ إسْحَاقَ: وَقَدْ كَانَ الْحُلَيْسُ بْنُ زَبَّانٍ، أَخُو بَنُو الْحَارِثِ بْنِ عَبْدِ مَنَاةَ، وَهُوَ يَوْمئِذٍ سَيِّدُ الْأُبَيْشِ، قَدْ مَرَّ بِأَبِي سُفْيَانَ، وَهُوَ يَضْرِبُ فِي شَدْقِ حَمْزَةَ بْنِ عَبْدِ الْمُطَّلِبِ بِزُجِّ الرُّمْحِ وَيَقُولُ: ذُقْ عُقَقُ، فَقَالَ الْحُلَيْسُ: يَا بَنِي كِنَانَةَ، هَذَا سَيِّدُ قُرَيْشٍ يَصْنَعُ بِابْنِ عَمِّهِ مَا تَرَوْنَ لَحْمًا ؟ فَقَالَ: وَيْحَكَ اُكْتُمْهَا عَنِّي، فَإِنَّهَا كَانَتْ زَلَّةً. [ شَمَاتَةُ أَبِي سُفْيَانَ بِالْمُسْلِمِينَ بَعْدَ أُحُدٍ وَحَدِيثُهُ مَعَ عُمَرَ ] ثُمَّ إنَّ أَبَا سُفْيَانَ بْنَ حَرْبٍ، حِينَ أَرَادَ الِانْصِرَافَ، أَشْرَفَ عَلَى الْجَبَلِ، ثُمَّ صَرَخَ بِأَعْلَى صَوْتِهِ فَقَالَ: أَنْعَمْتَ فَعَالِ، وَإِنَّ الْحَرْبَ سِجَالٌ يَوْمٌ بِيَوْمِ، أُعْلُ هُبَلُ، أَيْ أَظْهِرْ دِينَكَ؛ فَقَالَ رَسُولُ اللَّهِ ﷺ: قُمْ يَا عُمَرُ فَأَجِبْهُ، فَقُلْ: اللَّهُ أَعَلَى وَأَجَلُّ، لَا سَوَاءَ، قَتَلَانَا فِي الْجَنَّةِ، وَقَتْلَاكُمْ فِي النَّارِ. فَلَمَّا أَجَابَ عُمَرُ أَبَا سُفْيَانَ، قَالَ لَهُ أَبُو سُفْيَانَ: هَلُمَّ إلَيَّ يَا عُمَرُ ؟ فَقَالَ رَسُولُ اللَّهِ ﷺ لِعُمَرِ: ائْتِهِ فَانْظُرْ مَا شَأْنُهُ؛ فَجَاءَهُ، فَقَالَ لَهُ أَبُو سُفْيَانَ: أَنْشُدُكَ اللَّهَ يَا عُمَرُ، أَقَتَلْنَا مُحَمَّدًا ؟ قَالَ عُمَرُ: اللَّهُمَّ لَا، وَإِنَّهُ لَيَسْمَعُ كَلَامَكَ الْآنَ؛ قَالَ: أَنْتَ أَصْدَقُ عِنْدِي مِنْ ابْنِ قَمِئَةَ وَأَبَرُّ لِقَوْلِ ابْنِ قَمِئَةَ لَهُمْ: إنِّي قَدْ قَتَلْتُ مُحَمَّدًا. قَالَ ابْنُ هِشَامٍ: وَاسْمُ ابْنِ قَمِئَةَ عَبْدُ اللَّهِ

    ✧ [Al-Ḥulays's objection to Abū Sufyān's mutilation of Ḥamzah] Ibn Isḥāq said: Al-Ḥulays b. Zabbān, brother of Banū al-Ḥārith b. ʿAbd Manāh, who was that day chief of the Abīsh, had passed by Abū Sufyān while he was striking the cheek of Ḥamzah b. ʿAbd al-Muṭṭalib with the butt of a spear and saying, "Taste that, you rebel!" Al-Ḥulays said, "O Banū Kinānah, is this the chief of Quraysh doing what you see to his cousin's flesh?" He said, "Woe to you! Keep it hidden from me, for it was a slip." [Abū Sufyān's gloating over the Muslims after Uḥud and his exchange with ʿUmar] Then Abū Sufyān b. Ḥarb, when he wanted to depart, climbed the mountain, then shouted at the top of his voice, saying: "You have done well; war is a series of alternating fortunes, day for day. Exalted be Hubal!"—that is, "Make your religion prevail." The Messenger of God ﷺ said, "Rise, ʿUmar, and answer him. Say: God is higher and more glorious. It is not equal: our slain are in Paradise, and your slain are in the Fire." When ʿUmar answered Abū Sufyān, Abū Sufyān said to him, "Come over to me, ʿUmar." The Messenger of God ﷺ said to ʿUmar, "Go to him and see what his matter is." So he went to him, and Abū Sufyān said to him, "I adjure you by God, ʿUmar, have we killed Muḥammad?" ʿUmar said, "O God, no, and he is listening to your words right now." He said, "You are more truthful to me than Ibn Qamiʾah and more righteous, for Ibn Qamiʾah said to them, 'I have killed Muḥammad.'" Ibn Hishām said: The name of Ibn Qamiʾah was ʿAbd Allāh.

40. Sirat Ibn Hisham 971No grade recorded

    [ تَوَعُّدُ أَبِي سُفْيَانَ الْمُسْلِمِينَ ] قَالَ ابْنُ إسْحَاقَ: ثُمَّ نَادَى أَبُو سُفْيَانَ: إنَّهُ قَدْ كَانَ فِي قَتْلَاكُمْ مُثُلٌ، وَاَللَّهِ مَا رَضِيتُ، وَمَا سَخِطْتُ، وَمَا نَهَيْتُ، وَمَا أَمَرْتُ. وَلَمَّا انْصَرَفَ أَبُو سُفْيَانَ وَمَنْ مَعَهُ، نَادَى: إنَّ مَوْعِدَكُمْ بَدْرٌ لِلْعَامِ الْقَابِلِ؛ فَقَالَ رَسُولُ اللَّهِ ﷺ لِرَجُلِ مِنْ أَصْحَابِهِ: قُلْ: نَعَمْ، هُوَ بَيْنَنَا وَبَيْنَكُمْ مَوْعِدٌ [ خُرُوجُ عَلِيٍّ فِي آثَارِ الْمُشْرِكِينَ ] ثُمَّ بَعَثَ رَسُولُ اللَّهِ ﷺ عَلِيَّ بْنَ أَبِي طَالِبٍ، فَقَالَ: اُخْرُجْ فِي آثَارِ الْقَوْمِ، فَانْظُرْ مَاذَا يَصْنَعُونَ وَمَا يُرِيدُونَ فَإِنْ كَانُوا قَدْ جَنَّبُوا الْخَيْلَ، وَامْتَطَوْا الْإِبِلَ، فَإِنَّهُمْ يُرِيدُونَ مَكَّةَ، وَإِنْ رَكِبُوا الْخَيْلَ وَسَاقُوا الْإِبِلَ، فَإِنَّهُمْ يُرِيدُونَ الْمَدِينَةَ، وَاَلَّذِي نَفْسِي بِيَدِهِ، لَئِنْ أَرَادُوهَا لَأَسِيرَنَّ إلَيْهِمْ فِيهَا، ثُمَّ لَأُنَاجِزَنَّهُمْ قَالَ عَلِيٌّ: فَخَرَجْتُ فِي آثَارِهِمْ أَنْظُرُ مَاذَا يَصْنَعُونَ، فَجَنَّبُوا الْخَيْلَ، وَامْتَطَوْا الْإِبِلَ، وَوَجَّهُوا إلَى مَكَّةَ

    ✧ [Abū Sufyān's threat to the Muslims] Ibn Isḥāq said: Then Abū Sufyān called out: "Indeed there has been mutilation among your slain. By God, I did not approve of it, nor did I dislike it, nor did I forbid it, nor did I command it." When Abū Sufyān and those with him departed, he called out: "Your appointed time is Badr next year." So the Messenger of God ﷺ said to a man from his companions: "Say: Yes, it is an appointment between us and you." [ʿAlī's going out in the tracks of the polytheists] Then the Messenger of God ﷺ sent ʿAlī b. Abī Ṭālib and said: "Go out in the tracks of the people and see what they are doing and what they intend. If they have turned the horses aside and ridden the camels, they are heading for Makkah. If they have ridden the horses and driven the camels, they are heading for Madinah. By Him in whose hand is my soul, if they intend it, I will march against them therein, then I will engage them." ʿAlī said: I went out in their tracks to see what they were doing. They had turned the horses aside, ridden the camels, and headed for Makkah.

41. Sirat Ibn Hisham 972No grade recorded

    [ أَمْرُ الْقَتْلَى بِأُحُدِ ] وَفَرَغَ النَّاسُ لِقَتْلَاهُمْ، فَقَالَ رَسُولُ اللَّهِ ﷺ كَمَا حَدَّثَنِي مُحَمَّدُ بْنُ عَبْدِ اللَّهِ بْنِ عَبْدِ الرَّحْمَنِ بْنِ أَبِي صَعْصَعَةَ الْمَازِنِيَّ، أَخُو بَنِي النَّجَّارِ: مَنْ رَجُلٌ يَنْظُرُ لِي مَا فَعَلَ سَعْدُ بْنُ الرَّبِيعِ ؟ أَفِي الْأَحْيَاءِ هُوَ أَمْ فِي الْأَمْوَاتِ ؟ فَقَالَ رَجُلٌ مِنْ الْأَنْصَارِ: أَنَا أَنْظُرُ لَكَ يَا رَسُولَ اللَّهِ مَا فَعَلَ سَعْدٌ، فَنَظَرَ فَوَجَدَهُ جَرِيحًا فِي الْقَتْلَى وَبِهِ رَمَقٌ. قَالَ: فَقُلْتُ لَهُ: إنَّ رَسُولَ اللَّهِ ﷺ، أَمَرَنِي أَنْ أَنْظُرَ، أَفِي الْأَحْيَاءِ أَنْتَ أَمْ فِي الْأَمْوَاتِ ؟ قَالَ: أَنَا فِي الْأَمْوَاتِ، فَأَبْلِغْ رَسُولَ اللَّهِ ﷺ عَنِّي السَّلَامَ، وَقُلْ لَهُ: إنَّ سَعْدَ بْنَ الرَّبِيعِ يَقُولُ لَكَ: جَزَاكَ اللَّهُ عَنَّا خَيْرَ مَا جَزَى نَبِيًّا عَنْ أُمَّتِهِ، وَأَبْلِغْ قَوْمَكَ عَنِّي السَّلَامَ وَقُلْ لَهُمْ: إنَّ سَعْدَ بْنَ الرَّبِيعِ يَقُولُ لَكُمْ: إنَّهُ لَا عُذْرَ لَكُمْ عِنْدَ اللَّهِ إنْ خَلُصَ إلَى نَبِيِّكُمْ ﷺ وَمِنْكُمْ عَيْنٌ تَطْرِفُ قَالَ: ثُمَّ لَمْ أَبْرَحْ حَتَّى مَاتَ؛ قَالَ: فَجِئْتُ رَسُولَ اللَّهِ ﷺ فَأَخْبَرْتُهُ خَبَرَهُ. قَالَ ابْنُ هِشَامٍ: وَحَدَّثَنِي أَبُو بَكْرٍ الزُّبَيْرِيُّ: أَنَّ رَجُلًا دَخَلَ عَلَى أَبِي بَكْرٍ الصِّدِّيقِ، وَبِنْتٌ لِسَعْدِ بْنِ الرَّبِيعِ جَارِيَةٌ صَغِيرَةٌ عَلَى صَدْرِهِ يَرْشُفُهَا وَيُقَبِّلُهَا، فَقَالَ لَهَ الرَّجُلُ: مَنْ هَذِهِ ؟ قَالَ: هَذِهِ بِنْتُ رَجُلٍ خَيْرٍ مِنِّي، سَعْدِ بْنِ الرَّبِيعِ، كَانَ مِنْ النُّقَبَاءِ يَوْمَ الْعَقَبَةِ، وَشَهِدَ بَدْرًا، وَاسْتُشْهِدَ يَوْمَ أُحُدٍ

    ✧ [The matter of the slain at Uḥud] The people turned to their slain, and the Messenger of God ﷺ said, as Muḥammad b. ʿAbd Allāh b. ʿAbd al-Raḥmān b. Abī Ṣaʿṣaʿah al-Māzinī, brother of the Banū al-Najjār, related to me: "Who is a man who will look for me what Saʿd b. al-Rabīʿ has done? Is he among the living or among the dead?" A man from the Anṣār said: "I will look for you, O Messenger of God, what Saʿd has done." So he looked and found him wounded among the slain, and there was still a spark of life in him. He said: I said to him: "The Messenger of God ﷺ commanded me to look whether you are among the living or among the dead." He said: "I am among the dead, so convey my greeting to the Messenger of God ﷺ, and say to him: 'Saʿd b. al-Rabīʿ says to you: May God reward you on our behalf with the best reward He has rewarded any prophet on behalf of his community.' And convey my greeting to your people, and say to them: 'Saʿd b. al-Rabīʿ says to you: You have no excuse before God if any harm reaches your Prophet ﷺ while a single eye among you blinks.'" He said: Then I did not leave until he died. He said: Then I came to the Messenger of God ﷺ and informed him of his news. Ibn Hishām said: Abū Bakr al-Zubayrī related to me that a man entered upon Abū Bakr al-Ṣiddīq, while a daughter of Saʿd b. al-Rabīʿ, a little girl, was on his chest and he was sucking her and kissing her. The man said to him: "Who is this?" He said: "This is the daughter of a man better than me, Saʿd b. al-Rabīʿ, who was one of the nuqabāʾ on the Day of al-ʿAqabah, witnessed Badr, and was martyred on the Day of Uḥud."

42. Sirat Ibn Hisham 973No grade recorded

    [ حُزْنُ الرَّسُولِ عَلَى حَمْزَةَ وَتَوَعُّدُهُ الْمُشْرِكِينَ بِالْمُثْلَةِ ] قَالَ ابْنُ إسْحَاقَ: وَخَرَجَ رَسُولُ اللَّهِ ﷺ، فِيمَا بَلَغَنِي، يَلْتَمِسُ حَمْزَةَ بْنَ عَبْدِ الْمُطَّلِبِ، فَوَجَدَهُ بِبَطْنِ الْوَادِي قَدْ بُقِرَ بَطْنُهُ عَنْ كَبِدِهِ، وَمُثِّلَ بِهِ، فَجُدِعَ أَنْفُهُ وَأُذُنَاهُ. فَحَدَّثَنِي مُحَمَّدُ بْنُ جَعْفَرِ بْنِ الزُّبَيْرِ: أَنَّ رَسُولَ اللَّهِ ﷺ قَالَ حِينَ رَأَى مَا رَأَى: لَوْلَا أَنْ تَحْزَنَ صَفِيَّةُ، وَيَكُونُ سُنَّةً مِنْ بَعْدِي لَتَرَكْتُهُ، حَتَّى يَكُونَ فِي بِطُونِ السِّبَاعِ، وَحَوَاصِلِ الطَّيْرِ، وَلَئِنْ أَظْهَرنِي اللَّهُ عَلَى قُرَيْشٍ فِي مَوْطِنٍ مِنْ الْمَوَاطِنِ لَأُمَثِّلَنَّ بِثَلَاثِينَ رَجُلًا مِنْهُمْ. فَلَمَّا رَأَى الْمُسْلِمُونَ حُزْنَ رَسُولِ اللَّهِ ﷺ وَغَيْظَهُ عَلَى مَنْ فَعَلَ بِعَمِّهِ مَا فَعَلَ، قَالُوا: وَاَللَّهِ لَئِنْ أَظْفَرَنَا اللَّهُ بِهِمْ يَوْمًا مِنْ الدَّهْرِ لَنُمَثِّلَنَّ بِهِمْ مُثْلَةً لَمْ يُمَثِّلْهَا أَحَدٌ مِنْ الْعَرَبِ. قَالَ ابْنُ هِشَامٍ: وَلَمَّا وَقَفَ رَسُولُ اللَّهِ ﷺ عَلَى حَمْزَةَ قَالَ: لَنْ أُصَابَ بِمِثْلِكَ أَبَدًا مَا وَقَفْتُ مَوْقِفًا قَطُّ أَغْيَظَ إلَيَّ مِنْ هَذَا ثُمَّ قَالَ: جَاءَنِي جِبْرِيلُ فَأَخْبَرَنِي أَنَّ حَمْزَةَ بْنَ عَبْدِ الْمُطَّلِبِ مَكْتُوبٌ فِي أَهْلِ السَّمَوَاتِ السَّبْعِ: حَمْزَةُ بْنُ عَبْدِ الْمُطَّلِبِ، أَسَدُ اللَّهِ، وَأَسَدُ رَسُولِهِ وَكَانَ رَسُولُ اللَّهِ ﷺ وَحَمْزَةُ وَأَبُو سَلَمَةَ بْنَ عَبْدِ الْأَسَدِ، إخْوَةٌ مِنْ الرَّضَاعَةِ، أَرْضَعَتْهُمْ مَوْلَاةٌ لِأَبِي لَهَبٍ

    ✧ [The Messenger's grief over Ḥamzah and his threat to the polytheists with mutilation] Ibn Isḥāq said: The Messenger of God ﷺ went out, as it has reached me, looking for Ḥamzah b. ʿAbd al-Muṭṭalib. He found him in the belly of the valley with his belly split open for his liver and mutilated: his nose and ears had been cut off. Muḥammad b. Jaʿfar b. al-Zubayr related to me that the Messenger of God ﷺ said, when he saw what he saw: Were it not that Ṣafiyyah would grieve, and it would become a custom after me, I would leave him until he would be in the bellies of beasts and the crops of birds. And if God gives me victory over Quraysh in any place of the places, I will mutilate thirty men of them. When the Muslims saw the Messenger of God ﷺ's grief and his anger at those who did to his uncle what they did, they said: By God, if God grants us victory over them one day in the course of time, we will mutilate them with a mutilation that no one of the Arabs has ever done. Ibn Hishām said: When the Messenger of God ﷺ stood over Ḥamzah, he said: I shall never be afflicted with the like of you ever. I have never stood in a situation more angering to me than this. Then he said: Gabriel came to me and informed me that Ḥamzah b. ʿAbd al-Muṭṭalib is written among the inhabitants of the seven heavens: Ḥamzah b. ʿAbd al-Muṭṭalib, the lion of God and the lion of His Messenger. The Messenger of God ﷺ, Ḥamzah, and Abū Salamah b. ʿAbd al-Asad were brothers by suckling; a freedwoman of Abū Lahab suckled them.

43. Sirat Ibn Hisham 974No grade recorded

    [ مَا نَزَلَ فِي النَّهْيِ عَنْ الْمُثْلَةِ ] قَالَ ابْنُ إسْحَاقَ: وَحَدَّثَنِي بُرَيْدَةُ بْنُ سُفْيَانَ بْنِ فَرْوَةَ الْأَسْلَمِيُّ، عَنْ مُحَمَّدِ بْنِ كَعْبٍ الْقُرَظِيُّ، وَحَدَّثَنِي مَنْ لَا أَتَّهِمُ، عَنْ ابْنِ عَبَّاسٍ: أَنَّ اللَّهَ عَزَّ وَجَلَّ أَنْزَلَ فِي ذَلِكَ، مِنْ قَوْلِ رَسُولِ اللَّهِ ﷺ وَقَوْلِ أَصْحَابِهِ: وَإِنْ عَاقَبْتُمْ فَعَاقِبُوا بِمِثْلِ مَا عُوقِبْتُمْ بِهِ وَلَئِنْ صَبَرْتُمْ لَهُوَ خَيْرٌ لِلصَّابِرِينَ وَاصْبِرْ وَمَا صَبْرُكَ إِلَّا بِاللَّهِ وَلَا تَحْزَنْ عَلَيْهِمْ وَلَا تَكُ فِي ضَيْقٍ مِمَّا يَمْكُرُونَ فَعَفَا رَسُولُ اللَّهِ ﷺ، وَصَبَرَ وَنَهَى عَنْ الْمُثْلَةِ قَالَ ابْنُ إسْحَاقَ: وَحَدَّثَنِي حُمَيْدُ الطَّوِيلُ، عَنْ الْحَسَنِ، عَنْ سَمُرَةَ بْنِ جُنْدُبٍ، قَالَ: مَا قَامَ رَسُولُ اللَّهِ ﷺ فِي مَقَامٍ قَطُّ فَفَارَقَهُ، حَتَّى يَأْمُرَنَا بِالصَّدَقَةِ، وَيَنْهَانَا عَنْ الْمُثْلَةِ

    ✧ [What was revealed concerning the prohibition of mutilation] Ibn Isḥāq said: Buraydah b. Sufyān b. Farwah al-Aslamī related to me, from Muḥammad b. Kaʿb al-Quraẓī, and one whom I do not suspect related to me, from Ibn ʿAbbās: that God, mighty and majestic be He, revealed concerning that, from the saying of the Messenger of God ﷺ and the saying of his companions: “And if you punish, punish with the like of that with which you were afflicted. But if you endure patiently, verily it is better for the patient. And endure patiently; your patience is only by God. And do not grieve over them, and do not be in distress over what they plot” (Q 16:126–127). So the Messenger of God ﷺ pardoned, endured patiently, and forbade mutilation. Ibn Isḥāq said: Ḥumayd al-Ṭawīl related to me, from al-Ḥasan, from Samurah b. Jundub, who said: The Messenger of God ﷺ never stood in any place and then left it without commanding us to give charity and forbidding us from mutilation.

44. Sirat Ibn Hisham 975No grade recorded

    [ صَلَاةُ الرَّسُولِ عَلَى حَمْزَةَ وَالْقَتْلَى ] قَالَ ابْنُ إسْحَاقَ: وَحَدَّثَنِي مَنْ لَا أَتَّهِمُ عَنْ مِقْسَمٍ، مَوْلَى عَبْدِ اللَّهِ بْنِ الْحَارِثِ، عَنْ ابْنِ عَبَّاسٍ، قَالَ: أَمَرَ رَسُولُ اللَّهِ ﷺ بِحَمْزَةِ فَسُجِّيَ بِبُرْدَةِ ثُمَّ صَلَّى عَلَيْهِ، فَكَبَّرَ سَبْعَ تَكْبِيرَاتٍ، ثُمَّ أُتِيَ بِالْقَتْلَى فَيُوضَعُونَ إلَى حَمْزَةَ، فَصَلَّى عَلَيْهِمْ وَعَلَيْهِ مَعَهُمْ، حَتَّى صَلَّى عَلَيْهِ ثِنْتَيْنِ وَسَبْعِينَ صَلَاةً

    ✧ [The Messenger's prayer over Ḥamzah and the slain] Ibn Isḥāq said: And he whom I do not distrust narrated to me from Miqsam, the mawlā of ʿAbd Allāh b. al-Ḥārith, from Ibn ʿAbbās, who said: The Messenger of God ﷺ gave orders concerning Ḥamzah, and he was covered with a burdah; then he prayed over him, saying seven takbīrs. Then the slain were brought and placed beside Ḥamzah, and he prayed over them and over him together with them, until he had prayed over him seventy-two prayers.

45. Sirat Ibn Hisham 976No grade recorded

    [ صَفِيَّةُ وَحُزْنُهَا عَلَى حَمْزَةَ ] قَالَ ابْنُ إسْحَاقَ: وَقَدْ أَقْبَلَتْ فِيمَا بَلَغَنِي، صَفِيَّةُ بِنْتُ عَبْدِ الْمُطَّلِبِ لِتَنْظُرَ إلَيْهِ، وَكَانَ أَخَاهَا لِأَبِيهَا وَأُمِّهَا، فَقَالَ رَسُولُ اللَّهِ ﷺ لِابْنِهَا الزُّبَيْرِ بْنِ الْعَوَّامِ: الْقَهَا فَأَرْجِعْهَا، لَا تَرَى مَا بِأَخِيهَا؛ فَقَالَ لَهَا: يَا أُمَّهُ، إنَّ رَسُولَ اللَّهِ ﷺ يَأْمُرُكَ أَنْ تَرْجِعِي، قَالَتْ: وَلِمَ ؟ وَقَدْ بَلَغَنِي أَنْ قَدْ مُثِّلَ بِأَخِي، وَذَلِكَ فِي اللَّهِ، فَمَا أَرْضَانَا بِمَا كَانَ مِنْ ذَلِكَ لَأَحْتَسِبَنَّ وَلَأَصْبِرَنَّ إنْ شَاءَ اللَّهُ. فَلَمَّا جَاءَ الزُّبَيْرُ إلَى رَسُولِ اللَّهِ ﷺ فَأَخْبَرَهُ بِذَلِكَ؛ قَالَ: خَلِّ سَبِيلَهَا، فَأَتَتْهُ، فَنَظَرَتْ إلَيْهِ، فَصَلَّتْ عَلَيْهِ، وَاسْتَرْجَعَتْ، وَاسْتَغْفَرَتْ لَهُ، ثُمَّ أَمَرَ بِهِ رَسُولُ اللَّهِ ﷺ فَدُفِنَ

    ✧ Ṣafiyyah and her grief over Ḥamzah Ibn Isḥāq said: As I have been told, Ṣafiyyah bt. ʿAbd al-Muṭṭalib came forward to look at him—he was her full brother through father and mother—so the Messenger of God ﷺ said to her son al-Zubayr b. al-ʿAwwām, “Meet her and turn her back, so that she does not see what has befallen her brother.” He said to her, “O mother, the Messenger of God ﷺ commands you to return.” She said, “Why? It has reached me that my brother has been mutilated, and that was for God’s sake. We are content with what happened. I shall certainly seek reward and be patient, if God wills.” When al-Zubayr came to the Messenger of God ﷺ and told him that, he said, “Let her go.” So she came to him, looked at him, prayed over him, said the istirjāʿ, and sought forgiveness for him. Then the Messenger of God ﷺ commanded that he be buried.

46. Sirat Ibn Hisham 977No grade recorded

    [ دَفْنُ عَبْدِ اللَّهِ بْنِ جَحْشٍ مَعَ حَمْزَةَ ] قَالَ: فَزَعَمَ لِي آلُ عَبْدِ اللَّهِ بْنِ جَحْشٍ - وَكَانَ لِأُمَيْمَةِ بِنْتِ عَبْدِ الْمُطَّلِبِ حَمْزَةُ خَالُهُ، وَقَدْ كَانَ مُثِّلَ بِهِ كَمَا مُثِّلَ بِحَمْزَةِ، إلَّا أَنَّهُ لَمْ يُبْقَرْ عَنْ كَبِدِهِ - أَنَّ رَسُولَ اللَّهِ ﷺ دَفَنَهُ مَعَ حَمْزَةَ فِي قَبْرِهِ، وَلَمْ أَسْمَعْ ذَلِكَ إلَّا عَنْ أَهْلِهِ

    ✧ [The burial of ʿAbd Allāh b. Jaḥsh with Ḥamzah] He said: The family of ʿAbd Allāh b. Jaḥsh asserted to me—Ḥamzah was his maternal uncle, for Umaymah bt. ʿAbd al-Muṭṭalib was his mother, and he had been mutilated as Ḥamzah was mutilated, except that his liver was not cut out—that the Messenger of God ﷺ buried him with Ḥamzah in his grave. I heard that only from his family.

47. Sirat Ibn Hisham 978No grade recorded

    [ دَفْنُ الشُّهَدَاءِ ] قَالَ ابْنُ إسْحَاقَ: وَكَانَ قَدْ احْتَمَلَ نَاسٌ مِنْ الْمُسْلِمِينَ قَتْلَاهُمْ إلَى الْمَدِينَةِ، فَدَفَنُوهُمْ بِهَا، ثُمَّ نَهَى رَسُولُ اللَّهِ ﷺ عَنْ ذَلِكَ، وَقَالَ: ادْفِنُوهُمْ حَيْثُ صُرِعُوا. قَالَ ابْنُ إسْحَاقَ: وَحَدَّثَنِي مُحَمَّدُ بْنُ مُسْلِمٍ الزُّهْرِيُّ، عَنْ عَبْدِ اللَّهِ بْنِ ثَعْلَبَةَ بْنِ صُعَيْرٍ الْعُذْرِيِّ، حَلِيفِ بَنِي زُهْرَةَ: أَنَّ رَسُولَ اللَّهِ ﷺ لَمَّا أَشْرَفَ عَلَى الْقَتْلَى يَوْمَ أُحُدٍ، قَالَ: أَنَا شَهِيدٌ عَلَى هَؤُلَاءِ، إنَّهُ مَا مِنْ جَرِيحٍ يُجْرَحُ فِي اللَّهِ، إلَّا وَاَللَّهُ يَبْعَثُهُ يَوْمَ الْقِيَامَةِ يَدْمَى جُرْحُهُ، اللَّوْنُ لَوْنُ دَمٍ وَالرِّيحُ رِيحُ مِسْكٍ، اُنْظُرُوا أَكْثَرَ هَؤُلَاءِ جَمْعًا لِلْقُرْآنِ، فَاجْعَلُوهُ أَمَامَ أَصْحَابِهِ فِي الْقَبْرِ - وَكَانُوا يَدْفِنُونَ الِاثْنَيْنِ وَالثَّلَاثَةَ فِي الْقَبْرِ الْوَاحِدِ قَالَ: وَحَدَّثَنِي عَمِّي مُوسَى بْنُ يَسَارٍ، أَنَّهُ سَمِعَ أَبَا هُرَيْرَةَ يَقُولُ: قَالَ أَبُو الْقَاسِمِ ﷺ: مَا مِنْ جَرِيحٍ يُجْرَحُ فِي اللَّهِ إلَّا وَاَللَّهُ يَبْعَثُهُ يَوْمَ الْقِيَامَةِ وَجُرْحُهُ يَدْمَى، اللَّوْنُ لَوْنُ دَمٍ، وَالرِّيحُ رِيحُ مِسْكٍ قَالَ ابْنُ إسْحَاقَ: وَحَدَّثَنِي أَبِي إسْحَاقُ بْنُ يَسَارٍ، عَنْ أَشْيَاخٍ مِنْ بَنِي سَلَمَةَ: أَنَّ رَسُولَ اللَّهِ ﷺ، قَالَ يَوْمَئِذٍ، حِينَ أَمَرَ بِدَفْنِ الْقَتْلَى: اُنْظُرُوا إلَى عَمْرِو بْنِ الْجَمُوحِ، وَعَبْدِ اللَّهِ بْنِ عَمْرِو بْنِ حَرَامٍ، فَإِنَّهُمَا كَانَا مُتَصَافِيَيْنِ فِي الدُّنْيَا، فَاجْعَلُوهُمَا فِي قَبْرٍ وَاحِدٍ

    ✧ [The Burial of the Martyrs] Ibn Isḥāq said: Some of the Muslims had carried their slain to Madinah and buried them there. Then the Messenger of God ﷺ forbade that and said: “Bury them where they fell.” Ibn Isḥāq said: Muḥammad b. Muslim al-Zuhrī related to me, from ʿAbd Allāh b. Thaʿlabah b. Ṣuʿayr al-ʿUdhrī, an ally of the Banū Zuhrah: When the Messenger of God ﷺ looked over the slain on the day of Uḥud, he said: “I am a witness over these. There is no one wounded for the sake of God but God will raise him on the Day of Resurrection with his wound bleeding—the color the color of blood and the scent the scent of musk. Look for the one among these who has memorized the most of the Qurʾān, and place him ahead of his companions in the grave.” They used to bury two or three in a single grave. He said: My uncle Mūsā b. Yasār related to me that he heard Abū Hurayrah say: Abū al-Qāsim ﷺ said: “There is no one wounded for the sake of God but God will raise him on the Day of Resurrection with his wound bleeding—the color the color of blood and the scent the scent of musk.” Ibn Isḥāq said: My father Isḥāq b. Yasār related to me, from elders of the Banū Salamah: The Messenger of God ﷺ said that day, when he ordered the burial of the slain: “Consider ʿAmr b. al-Jamūḥ and ʿAbd Allāh b. ʿAmr b. Ḥarām, for they were close friends in this world, so place them in a single grave.”

48. Sirat Ibn Hisham 979No grade recorded

    [ حُزْنُ حَمْنَةَ عَلَى حَمْزَةَ ] قَالَ ابْنُ إسْحَاقَ: ثُمَّ انْصَرَفَ رَسُولُ اللَّهِ ﷺ رَاجِعًا إلَى الْمَدِينَةِ، فَلَقِيَتْهُ حَمْنَةُ بِنْتُ جَحْشٍ، كَمَا ذُكِرَ لِي، فَلَمَّا لَقِيَتْ النَّاسَ نُعِيَ إلَيْهَا أَخُوهَا عَبْدُ اللَّهِ بْنُ جَحْشٍ، فَاسْتَرْجَعَتْ وَاسْتَغْفَرَتْ لَهُ، ثُمَّ نُعِيَ لَهَا خَالُهَا حَمْزَةُ بْنُ عَبْدِ الْمُطَّلِبِ فَاسْتَرْجَعَتْ وَاسْتَغْفَرَتْ لَهُ، ثُمَّ نُعِيَ لَهَا زَوْجُهَا مُصْعَبُ بْنُ عُمَيْرٍ، فَصَاحَتْ وَوَلْوَلَتْ فَقَالَ رَسُولُ اللَّهِ ﷺ: إنَّ زَوْجَ الْمَرْأَةِ مِنْهَا لَبِمَكَانِ لِمَا رَأَى مِنْ تَثَبُّتِهَا عِنْدَ أَخِيهَا وَخَالِهَا، وَصِيَاحِهَا عَلَى زَوْجِهَا

    ✧ Ḥamnah's grief over Ḥamzah. Ibn Isḥāq said: Then the Messenger of God ﷺ turned back, returning to Madinah. Ḥamnah bt. Jaḥsh met him, as was mentioned to me. When she met the people, her brother ʿAbd Allāh b. Jaḥsh was announced dead to her, so she said 'We belong to God and to Him we return,' and she asked forgiveness for him. Then her maternal uncle Ḥamzah b. ʿAbd al-Muṭṭalib was announced dead to her, so she said 'We belong to God and to Him we return,' and she asked forgiveness for him. Then her husband Muṣʿab b. ʿUmayr was announced dead to her, so she cried out and wailed. The Messenger of God ﷺ said: 'The woman's husband is indeed in a special place from her, because of what was seen of her composure regarding her brother and maternal uncle, and her crying out over her husband.'

49. Sirat Ibn Hisham 980No grade recorded

    [ بُكَاءُ نِسَاءِ الْأَنْصَارِ عَلَى حَمْزَةَ ] قَالَ ابْنُ إسْحَاقَ: وَمَرَّ رَسُولُ اللَّهِ ﷺ بِدَارِ مِنْ دُورِ الْأَنْصَارِ مِنْ بَنِي عَبْدِ الْأَشْهَلِ وَظَفَرٍ، فَسَمِعَ الْبُكَاءَ وَالنَّوَائِحَ عَلَى قَتْلَاهُمْ، فَذَرَفَتْ عَيْنَا رَسُولِ اللَّهِ ﷺ، فَبَكَى، ثُمَّ قَالَ: لَكِنَّ حَمْزَةَ لَا بَوَاكِيَ لَهُ فَلَمَّا رَجَعَ سَعْدُ بْنُ مُعَاذٍ وَأُسَيْدُ بْنُ حُضَيْرٍ إلَى دَارِ بَنِي عَبْدِ الْأَشْهَلِ أَمَرَا نِسَاءَهُمْ أَنْ يَتَحَزَّمْنَ، ثُمَّ يَذْهَبْنَ فَيَبْكِينَ عَلَى عَمِّ رَسُولِ اللَّهِ ﷺ. قَالَ ابْنُ إسْحَاقَ: حَدَّثَنِي حَكِيمُ بْنُ حَكِيمٍ عَنْ عَبَّادِ بْنِ حُنَيْفٍ، عَنْ بَعْضِ رِجَالِ بَنِي عَبْدِ الْأَشْهَلِ، قَالَ: لَمَّا سَمِعَ رَسُولُ اللَّهِ ﷺ بُكَاءَهُنَّ عَلَى حَمْزَةَ خَرَجَ عَلَيْهِنَّ وَهُنَّ عَلَى بَابِ مَسْجِدِهِ يَبْكِينَ عَلَيْهِ، فَقَالَ: ارْجِعْنَ يَرْحَمْكُنَّ اللَّهُ فَقَدْ آسَيْتُنَّ بِأَنْفُسِكُنَّ قَالَ ابْنُ هِشَامٍ: وَنُهِيَ يَوْمَئِذٍ عَنْ النَّوْحِ. قَالَ ابْنُ هِشَامٍ: وَحَدَّثَنِي أَبُو عُبَيْدَةَ: أَنَّ رَسُولَ اللَّهِ ﷺ لَمَّا سَمِعَ بُكَاءَهُنَّ، قَالَ رَحِمَ اللَّهُ الْأَنْصَارَ فَإِنَّ الْمُوَاسَاةَ مِنْهُمْ مَا عَتَّمَتْ لَقَدِيمَةٌ، مُرُوهُنَّ فَلْيَنْصَرِفْنَ

    ✧ [The weeping of the Anṣār women over Ḥamzah] Ibn Isḥāq said: The Messenger of God ﷺ passed by a house of the houses of the Anṣār, belonging to the Banū ʿAbd al-Ashhal and Ẓafar, and heard weeping and wailing over their slain. The eyes of the Messenger of God ﷺ shed tears, and he wept. Then he said: 'But Ḥamzah has no weepers.' When Saʿd b. Muʿādh and Usayd b. Ḥuḍayr returned to the dwellings of the Banū ʿAbd al-Ashhal, they ordered their women to gird themselves, then go and weep over the uncle of the Messenger of God ﷺ. Ibn Isḥāq said: Ḥakīm b. Ḥakīm related to me, from ʿAbbād b. Ḥunayf, from one of the men of the Banū ʿAbd al-Ashhal, who said: When the Messenger of God ﷺ heard their weeping over Ḥamzah, he went out to them while they were at the door of his mosque, weeping over him, and said: 'Return, may God have mercy on you. You have indeed consoled one another with your own selves.' Ibn Hishām said: Wailing was forbidden on that day. Ibn Hishām said: Abū ʿUbaydah related to me that when the Messenger of God ﷺ heard their weeping, he said: 'May God have mercy on the Anṣār, for consoling one another is indeed an ancient custom of theirs. Order them to depart.'

50. Sirat Ibn Hisham 981No grade recorded

    [ شَأْنُ الْمَرْأَةِ الدِّينَارِيَّةِ ] قَالَ ابْنُ إسْحَاقَ: وَحَدَّثَنِي عَبْدُ الْوَاحِدِ بْنُ أَبِي عَوْنٍ، عَنْ إسْمَاعِيلَ بْنِ مُحَمَّدٍ، عَنْ سَعْدِ بْنِ أَبِي وَقَّاصٍ، قَالَ: مَرَّ رَسُولُ اللَّهِ ﷺ بِامْرَأَةِ مِنْ بَنِي دِينَارٍ، وَقَدْ أُصِيبَ زَوْجُهَا وَأَخُوهَا وَأَبُوهَا مَعَ رَسُولِ اللَّهِ ﷺ بِأُحُدٍ، فَلَمَّا نُعُوا لَهَا، قَالَتْ: فَمَا فَعَلَ رَسُولُ اللَّهِ ﷺ ؟ قَالُوا: خَيْرًا يَا أُمَّ فُلَانٍ، هُوَ بِحَمْدِ اللَّهِ كَمَا تُحِبِّينَ، قَالَتْ: أَرُونِيهِ حَتَّى أَنْظُرَ إلَيْهِ ؟ قَالَ: فَأُشِيرَ لَهَا إلَيْهِ، حَتَّى إذَا رَأَتْهُ قَالَتْ: كُلُّ مُصِيبَةٍ بَعْدَكَ جَلَلٌ تُرِيدُ صَغِيرَةً قَالَ ابْنُ هِشَامٍ: الْجَلَلُ: يَكُونُ مِنْ الْقَلِيلِ، وَمِنْ الْكَثِيرِ، وَهُوَ هَاهُنَا مِنْ الْقَلِيلِ. قَالَ امْرُؤُ الْقَيْسِ فِي الْجَلَلِ الْقَلِيلِ: لَقَتْلُ بَنِي أَسَدٍ رَبَّهُمْ أَلَا كُلُّ شَيْءٍ سِوَاهُ جَلَلُ قَالَ ابْنُ هِشَامٍ: وَأَمَّا قَوْلُ الشَّاعِرِ، وَهُوَ الْحَارِثُ بْنُ وَعْلَةَ الْجَرْمِيُّ وَلَئِنْ عَفَوْتُ لَأَعْفُوَنَّ جَلَلًا وَلَئِنْ سَطَوْتُ لَأُوْهِنَنْ عَظْمِي ( فَهُوَ مِنْ الْكَثِيرِ )

    ✧ [The account of the woman from the Banū Dīnār] Ibn Isḥāq said: ʿAbd al-Wāḥid b. Abī ʿAwn related to me, from Ismāʿīl b. Muḥammad, from Saʿd b. Abī Waqqāṣ, who said: The Messenger of God ﷺ passed by a woman of the Banū Dīnār whose husband, brother, and father had been struck down alongside the Messenger of God ﷺ at Uḥud. When they were announced dead to her, she said: 'What then has happened to the Messenger of God ﷺ?' They said: 'He is well, O mother of so-and-so; he is, by God's praise, as you would wish.' She said: 'Show him to me so that I may look at him?' He said: So he was pointed out to her, until when she saw him she said: 'Every misfortune after you is jalā'—meaning small. Ibn Hishām said: al-jalā may be from the little and from the much, and here it is from the little. Imruʾ al-Qays said concerning al-jalā meaning little: 'The killing of the Banū Asad their lord— lo, everything other than him is jalā.' Ibn Hishām said: As for the poet's saying—and he is al-Ḥārith b. Waʿla al-Jarmī— 'If I pardon, I will surely pardon jalā, and if I strike, I will surely weaken my bone,' it is from the much.

51. Sirat Ibn Hisham 982No grade recorded

    [ غَسْلُ السُّيُوفِ ] قَالَ ابْنُ إسْحَاقَ: فَلَمَّا انْتَهَى رَسُولُ اللَّهِ ﷺ إلَى أَهْلِهِ نَاوَلَ سَيْفَهُ ابْنَتَهُ فَاطِمَةَ، فَقَالَ: اغْسِلِي عَنْ هَذَا دَمَهُ يَا بُنَيَّةَ، فَوَاَللَّهِ لَقَدْ صَدَقَنِي الْيَوْمَ؛ وَنَاوَلَهَا عَلِيُّ بْنُ أَبِي طَالِبٍ سَيْفَهُ، فَقَالَ: وَهَذَا أَيْضًا، فَاغْسِلِي عَنْهُ دَمَهُ، فَوَاَللَّهِ لَقَدْ صَدَقَنِي الْيَوْمَ؛ فَقَالَ رَسُولُ اللَّهِ ﷺ: لَئِنْ كُنْتُ صَدَقْتَ الْقِتَالَ لَقَدْ صَدَقَ مَعَكَ سَهْلُ بْنُ حُنَيْفٍ وَأَبُو دُجَانَةَ قَالَ ابْنُ هِشَامٍ: وَكَانَ يُقَالُ لِسَيْفِ رَسُولِ اللَّهِ ﷺ: ذُو الْفَقَارِ. قَالَ ابْنُ هِشَامٍ: وَحَدَّثَنِي بَعْضُ أَهْلِ الْعِلْمِ، أَنَّ ابْنَ أَبِي نَجِيحٍ قَالَ: نَادَى مُنَادٍ يَوْمَ أُحُدٍ: لَا سَيْفَ إلَّا ذُو الْفَقَارِ، وَلَا فَتَى إلَّا عَلِيٌّ قَالَ ابْنُ هِشَامٍ: وَحَدَّثَنِي بَعْضُ أَهْلِ الْعِلْمِ: أَنَّ رَسُولَ اللَّهِ ﷺ قَالَ لِعَلِيِّ بْنِ أَبِي طَالِبٍ: لَا يُصِيبُ الْمُشْرِكُونَ مِنَّا مِثْلَهَا حَتَّى يَفْتَحَ اللَّهُ عَلَيْنَا قَالَ ابْنُ إسْحَاقَ: وَكَانَ يَوْمُ أُحُدٍ يَوْمَ السَّبْتِ لِلنِّصْفِ مِنْ شَوَّالٍ

    ✧ [The washing of the swords] Ibn Isḥāq said: When the Messenger of God ﷺ reached his family, he handed his sword to his daughter Fāṭimah and said, “Wash the blood from this, my little daughter, for by God it has served me well today.” ʿAlī b. Abī Ṭālib also handed her his sword and said, “And this one too—wash the blood from it, for by God it has served me well today.” The Messenger of God ﷺ said, “If you have fought well, then Saḥl b. Ḥunayf and Abū Dujānah fought well alongside you.” Ibn Hishām said: The sword of the Messenger of God ﷺ was called Dhū al-Faqār. Ibn Hishām said: Someone knowledgeable told me that Ibn Abī Najīḥ said: A caller called out on the day of Uḥud: “There is no sword but Dhū al-Faqār and no young warrior but ʿAlī.” Ibn Hishām said: Someone knowledgeable told me that the Messenger of God ﷺ said to ʿAlī b. Abī Ṭālib: “The polytheists will not afflict us with its like again until God grants us victory.” Ibn Isḥāq said: The day of Uḥud was Saturday, the middle of Shawwāl.

52. Sirat Ibn Hisham 983No grade recorded

    [ خُرُوجُ الرَّسُولِ فِي أَثَرِ الْعَدُوِّ لِيُرْهِبَهُ ] قَالَ: فَلَمَّا كَانَ الْغَدُ ( مِنْ ) يَوْمِ الْأَحَدِ لِسِتَّ عَشْرَةَ لَيْلَةً مَضَتْ مِنْ شَوَّالٍ، أَذَّنَ مُؤَذِّنُ رَسُولِ اللَّهِ ﷺ فِي النَّاسِ بِطَلَبِ الْعَدُوِّ، فَأَذَّنَ مُؤَذِّنُهُ أَنْ لَا يَخْرُجَنَّ مَعَنَا أَحَدٌ إلَّا أَحَدٌ حَضَرَ يَوْمَنَا بِالْأَمْسِ. فَكَلَّمَهُ جَابِرُ بْنُ عَبْدِ اللَّهِ بْنِ عَمْرِو بْنِ حَرَامٍ، فَقَالَ: يَا رَسُولَ اللَّهِ، إنَّ أَبِي كَانَ خَلَّفَنِي عَلَى أَخَوَاتٍ لِي سَبْعٍ، وَقَالَ: يَا بُنَيَّ، إنَّهُ لَا يَنْبَغِي لِي وَلَا لَكَ أَنْ نَتْرُكَ هَؤُلَاءِ النِّسْوَةَ لَا رَجُلَ فِيهِنَّ، وَلَسْتُ بِاَلَّذِي أُوثِرُكَ بِالْجِهَادِ مَعَ رَسُولِ اللَّهِ ﷺ عَلَى نَفْسِي، فَتَخَلَّفْ عَلَى أَخَوَاتِكَ، فَتَخَلَّفْتُ عَلَيْهِنَّ. فَأَذِنَ لَهُ رَسُولُ اللَّهِ ﷺ، فَخَرَجَ مَعَهُ وَإِنَّمَا خَرَجَ رَسُولُ اللَّهِ ﷺ مُرْهِبًا لِلْعَدُوِّ، وَلِيُبَلِّغَهُمْ أَنَّهُ خَرَجَ فِي طَلَبِهِمْ، لِيَظُنُّوا بِهِ قُوَّةً، وَأَنَّ الَّذِي أَصَابَهُمْ لَمْ يُوهِنْهُمْ عَنْ عَدُوِّهِمْ

    ✧ [The Messenger's going out after the enemy to overawe them] He said: When it was the morrow, Sunday, sixteen nights having passed of Shawwāl, the muʾadhdhin of the Messenger of God ﷺ called out among the people to seek the enemy. His muʾadhdhin announced that none should go out with us except one who had been present with us yesterday. Jābir b. ʿAbd Allāh b. ʿAmr b. Ḥarām spoke to him, saying: O Messenger of God, my father left me behind over seven sisters of mine, and said: O my little son, it is not fitting for me or for you to leave these women with no man among them. I am not one to prefer you over myself for striving alongside the Messenger of God ﷺ, so stay behind over your sisters. So I stayed behind over them. The Messenger of God ﷺ gave him permission, and he went out with him. The Messenger of God ﷺ went out only to overawe the enemy, and to let them know that he had gone out in pursuit of them, so that they would think him strong, and that what had befallen them had not weakened them against their enemy.

53. Sirat Ibn Hisham 984No grade recorded

    [ مَثَلٌ مِنْ اسْتِمَاتَةِ الْمُسْلِمِينَ فِي نُصْرَةِ الرَّسُولِ ] قَالَ ابْنُ إسْحَاقَ: فَحَدَّثَنِي عَبْدُ اللَّهِ بْنُ خَارِجَةَ بْنِ زَيْدِ بْنِ ثَابِتٍ، عَنْ أَبِي السَّائِبِ مَوْلَى عَائِشَةَ بِنْتِ عُثْمَانَ: أَنَّ رَجُلًا مِنْ أَصْحَابِ رَسُولِ اللَّهِ ﷺ، مِنْ بَنِي عَبْدِ الْأَشْهَلِ، كَانَ شَهِدَ أُحُدًا مَعَ رَسُولِ اللَّهِ، قَالَ: شَهِدْتُ أُحُدًا مَعَ رَسُولِ اللَّهِ ﷺ، أَنَا وَأَخٌ لِي، فَرَجَعْنَا جَرِيحَيْنِ، فَلَمَّا أَذَّنَ مُؤَذِّنُ رَسُولِ اللَّهِ ﷺ بِالْخُرُوجِ فِي طَلَبِ الْعَدُوِّ، قُلْتُ لِأَخِي أَوْ قَالَ لِي: أَتَفُوتُنَا غَزْوَةٌ مَعَ رَسُولِ اللَّهِ ﷺ ؟ وَاَللَّهِ مَا لَنَا مِنْ دَابَّةٍ نَرْكَبُهَا، وَمَا مِنَّا إلَّا جَرِيحٌ ثَقِيلٌ، فَخَرَجْنَا مَعَ رَسُولِ اللَّهِ ﷺ وَكُنْتُ أَيْسَرَ جُرْحًا، فَكَانَ إذَا غُلِبَ حَمَلْتُهُ عُقْبَةً، وَمَشَى عُقْبَةً، حَتَّى انْتَهَيْنَا إلَى مَا انْتَهَى إلَيْهِ الْمُسْلِمُونَ

    ✧ [An example of the Muslims' self-sacrifice in support of the Messenger] Ibn Isḥāq said: ʿAbd Allāh b. Khārija b. Zayd b. Thābit related to me, from Abū al-Sāʾib, the mawlā of ʿĀʾisha bt. ʿUthmān: A man from the companions of the Messenger of God ﷺ, of the Banū ʿAbd al-Ashhal, who was present at Uḥud with the Messenger of God, said: I was present at Uḥud with the Messenger of God ﷺ, I and a brother of mine, and we returned wounded. When the Messenger of God's ﷺ muezzin called for going out in pursuit of the enemy, I said to my brother—or he said to me—'Will a raid with the Messenger of God ﷺ elude us? By God, we have no mount to ride, and none of us is anything but severely wounded.' So we went out with the Messenger of God ﷺ. I was the lighter in wound, so when he was overcome, I carried him for a stretch, and he walked for a stretch, until we reached what the Muslims reached.

54. Sirat Ibn Hisham 985No grade recorded

    [ اسْتِعْمَالُ ابْنِ أُمِّ مَكْتُومٍ عَلَى الْمَدِينَةِ ] قَالَ ابْنُ إسْحَاقَ: فَخَرَجَ رَسُولُ اللَّهِ ﷺ حَتَّى انْتَهَى إلَى حَمْرَاءِ الْأَسَدِ، وَهِيَ مِنْ الْمَدِينَةِ عَلَى ثَمَانِيَةِ أَمْيَالٍ، وَاسْتَعْمَلَ عَلَى الْمَدِينَةِ ابْنَ أُمِّ مَكْتُومٍ، فِيمَا قَالَ ابْنُ هِشَامٍ: قَالَ ابْنُ إسْحَاقَ: فَأَقَامَ بِهَا الِاثْنَيْنِ وَالثُّلَاثَاءَ وَالْأَرْبِعَاءَ، ثُمَّ رَجَعَ إلَى الْمَدِينَةِ

    ✧ [The appointment of Ibn Umm Maktūm over Madinah] Ibn Isḥāq said: The Messenger of God ﷺ went out until he reached Ḥamrāʾ al-Asad, which is eight miles from Madinah, and he appointed Ibn Umm Maktūm over Madinah, according to what Ibn Hishām said: Ibn Isḥāq said: He stayed there Monday, Tuesday, and Wednesday, then returned to Madinah.

55. Sirat Ibn Hisham 986No grade recorded

    [ شَأْنُ مَعْبَدٍ الْخُزَاعِيِّ ] قَالَ: وَقَدْ مَرَّ بِهِ كَمَا حَدَّثَنِي عَبْدُ اللَّهِ بْنُ أَبِي بَكْرٍ، مَعْبَدُ بْنُ أَبِي مَعْبَدٍ الْخُزَاعِيُّ، وَكَانَتْ خُزَاعَةُ، مُسْلِمُهُمْ وَمُشْرِكُهُمْ عَيْبَةَ نُصْحٍ لِرَسُولِ اللَّهِ ﷺ، بِتِهَامَةَ، صَفْقَتُهُمْ مَعَهُ، لَا يُخْفُونَ عَنْهُ شَيْئًا كَانَ بِهَا، وَمَعْبَدٌ يَوْمَئِذٍ مُشْرِكٌ، فَقَالَ: يَا مُحَمَّدُ، أَمَا وَاَللَّهِ لَقَدْ عَزَّ عَلَيْنَا مَا أَصَابَكَ، وَلَوَدِدْنَا أَنَّ اللَّهَ عَافَاكَ فِيهِمْ، ثُمَّ خَرَجَ وَرَسُولُ اللَّهِ ﷺ بِحَمْرَاءِ الْأَسَدِ، حَتَّى لَقِيَ أَبَا سُفْيَانَ بْنَ حَرْبٍ وَمَنْ مَعَهُ بِالرَّوْحَاءِ، وَقَدْ أَجْمَعُوا الرَّجْعَةَ إلَى رَسُولِ اللَّهِ ﷺ وَأَصْحَابِهِ، وَقَالُوا: أَصَبْنَا حَدَّ أَصْحَابِهِ وَأَشْرَافَهُمْ وَقَادَتَهُمْ، ثُمَّ نَرْجِعُ قَبْلَ أَنْ نَسْتَأْصِلَهُمْ لَنَكُرَنَّ عَلَى بَقِيَّتِهِمْ، فَلَنَفْرُغَنَّ مِنْهُمْ. فَلَمَّا رَأَى أَبُو سُفْيَانَ مَعْبَدًا، قَالَ: مَا وَرَاءَكَ يَا مَعْبَدُ ؟ قَالَ: مُحَمَّدٌ قَدْ خَرَجَ فِي أَصْحَابِهِ يَطْلُبُكُمْ فِي جَمْعٍ لَمْ أَرَ مِثْلَهُ قَطُّ، يَتَحَرَّقُونَ عَلَيْكُمْ تَحَرُّقًا، قَدْ اجْتَمَعَ مَعَهُ مَنْ كَانَ تَخَلَّفَ عَنْهُ فِي يَوْمِكُمْ، وَنَدِمُوا عَلَى مَا صَنَعُوا، فِيهِمْ مِنْ الْحَنَقِ عَلَيْكُمْ شَيْءٌ لَمْ أَرَ مِثْلَهُ قَطُّ؛ قَالَ: وَيْحكَ مَا تَقُولُ ؟ قَالَ: وَاَللَّهِ مَا أَرَى أَنْ تَرْتَحِلَ حَتَّى أَرَى نَوَاصِيَ الْخَيْلِ، قَالَ: فَوَاَللَّهِ لَقَدْ أَجْمَعْنَا الْكَرَّةَ عَلَيْهِمْ، لِنَسْتَأْصِلَ بَقِيَّتَهُمْ: قَالَ: فَإِنِّي أَنْهَاكَ عَنْ ذَلِكَ، قَالَ: وَاَللَّهِ لَقَدْ حَمَلَنِي مَا رَأَيْتُ عَلَى أَنْ قُلْتُ فِيهِمْ أَبْيَاتًا مِنْ شِعْرٍ؛ قَالَ: وَمَا قُلْتُ ؟ قَالَ: قُلْتُ: كَادَتْ تُهَدُّ مِنْ الْأَصْوَاتِ رَاحِلَتِي إذْ سَالَتْ الْأَرْضُ بِالْجُرْدِ الْأَبَابِيلِ تَرْدِى بِأُسْدٍ كَرَامٍ لَا تَنَابِلَةٍ عِنْدَ اللِّقَاءِ وَلَا مِيلٍ مَعَازِيلِ فَظَلْتُ عَدْوًا أَظُنُّ الْأَرْضَ مَائِلَةً لَمَّا سَمَوْا بِرَئِيسٍ غَيْرِ مَخْذُولِ فَقُلْتُ: وَيْلَ ابْنِ حَرْبٍ مِنْ لِقَائِكُمْ إذَا تَغَطمطتُ الْبَطْحَاءُ بِالْجِيلِ إنِّي نَذِيرٌ لِأَهْلِ الْبَسْلِ ضَاحِيَةً لِكُلِّ ذِي إرْبَةٍ مِنْهُمْ وَمَعْقُولِ مِنْ جَيْشِ أَحْمَدَ لَا وَخَشٍ تَنَابِلَةٍ وَلَيْسَ يُوصَفُ مَا أَنْذَرْتُ بِالْقِيلِ فَثَنَى ذَلِكَ أَبَا سُفْيَانَ وَمَنْ مَعَهُ

    ✧ [The affair of Maʿbad al-Khuzāʿī] He said: And Maʿbad b. Abī Maʿbad al-Khuzāʿī passed by him, as ʿAbd Allāh b. Abī Bakr narrated to me. The Khuzāʿah—their Muslims and their polytheists—were a repository of sincere counsel for the Messenger of God ﷺ in Tihāmah, their pact was with him; they concealed nothing from him concerning what was there. Maʿbad that day was a polytheist. He said: "O Muḥammad, by God, what has befallen you has distressed us, and we would have wished that God had granted you safety among them." Then he departed, and the Messenger of God ﷺ was at Ḥamrāʾ al-Asad, until he met Abū Sufyān b. Ḥarb and those with him at al-Rawḥāʾ. They had resolved to return against the Messenger of God ﷺ and his companions, and said: "We have struck the pick of his companions, their nobles, and their leaders; then shall we turn back before we destroy them utterly? We shall return against the rest of them and finish them off." When Abū Sufyān saw Maʿbad, he said: "What is behind you, O Maʿbad?" He said: "Muḥammad has come out with his companions seeking you in a host the like of which I have never seen. They burn against you with burning. Those who had stayed behind from him on your day have joined him, and they regret what they did. Among them is rancor against you the like of which I have never seen." He said: "Woe to you! What are you saying?" He said: "By God, I think you will not depart until I see the forelocks of the horses." He said: "By God, we had resolved to make a return attack upon them, to destroy the rest of them utterly." He said: "Then I forbid you from that." He said: "By God, what I saw impelled me to speak verses of poetry about them." He said: "And what did you say?" He said: "I said: My riding-camel almost collapsed from the voices, when the earth overflowed with the noble, swift horses, They trot with lions, generous, not weaklings, not slack at the encounter, nor unarmed cowards. I remained running, thinking the earth was tilting, when they raised a chief not forsaken. I said: Woe to Ibn Ḥarb from meeting you, when the valley floor roars with the multitude. I am a warner to the people of adversity, openly, to every one among them of intelligence and reason, Of the army of Aḥmad, not weaklings or laggards; and what I warn of cannot be described in words." So that turned back Abū Sufyān and those with him.

56. Sirat Ibn Hisham 987No grade recorded

    [ رِسَالَةُ أَبِي سُفْيَانَ إلَى الرَّسُولِ عَلَى لِسَانِ رَكْبٍ ] وَمَرَّ بِهِ رَكْبٌ مِنْ عَبْدِ الْقَيْسِ، فَقَالَ: أَيْنَ تُرِيدُونَ ؟ قَالُوا: نُرِيدُ الْمَدِينَةَ ؟ قَالَ: وَلِمَ ؟ قَالُوا: نُرِيدُ الْمِيرَةَ، قَالَ: فَهَلْ أَنْتُمْ مُبَلِّغُونَ عَنِّي مُحَمَّدًا رِسَالَةً أُرْسِلُكُمْ بِهَا إلَيْهِ، وَأُحَمِّلُ لَكُمْ هَذِهِ غَدًا زَبِيبًا بِعُكَاظٍ إذَا وَافَيْتُمُوهَا ؟ قَالُوا نَعَمْ ؟ قَالَ: فَإِذَا وَافَيْتُمُوهُ فَأَخْبِرُوهُ أَنَّا قَدْ أَجْمَعْنَا السَّيْرَ إلَيْهِ وَإِلَى أَصْحَابِهِ لِنَسْتَأْصِلَ بَقِيَّتَهُمْ، فَمَرَّ الرَّكْبُ بِرَسُولِ اللَّهِ ﷺ وَهُوَ بِحَمْرَاءِ الْأَسَدِ، فَأَخْبَرُوهُ بِاَلَّذِي قَالَ أَبُو سُفْيَانَ، فَقَالَ: حَسْبُنَا اللَّهُ وَنِعْمَ الْوَكِيلُ

    ✧ [The message of Abū Sufyān to the Messenger on the tongue of a caravan] A caravan from ʿAbd al-Qays passed by him, and he said: "Where do you intend to go?" They said: "We intend to go to Madinah." He said: "And why?" They said: "We intend to get provisions." He said: "Would you convey a message from me to Muḥammad, which I shall send you with to him, and I shall load for you these raisins tomorrow at ʿUkāẓ when you arrive there?" They said: "Yes." He said: "When you meet him, tell him that we have resolved to march against him and his companions to extirpate the remnant of them." The caravan passed by the Messenger of God ﷺ while he was at Ḥamrāʾ al-Asad, and they told him what Abū Sufyān had said. He said: "Sufficient for us is God, and He is the best disposer of affairs."

57. Sirat Ibn Hisham 988No grade recorded

    [ كَفُّ صَفْوَانَ لِأَبِي سُفْيَانَ عَنْ مُعَاوَدَةِ الْكَرَّةِ ] قَالَ ابْنُ هِشَامٍ: حَدَّثَنَا أَبُو عُبَيْدَةَ: أَنَّ أَبَا سُفْيَانَ بْنَ حَرْبٍ لَمَّا انْصَرَفَ يَوْمَ أُحُدٍ، أَرَادَ الرُّجُوعَ إلَى الْمَدِينَةِ، لِيَسْتَأْصِلَ بَقِيَّةَ أَصْحَابِ رَسُولِ اللَّهِ ﷺ، فَقَالَ لَهُمْ صَفْوَانُ بْنُ أُمَيَّةَ بْنِ خَلَفٍ: لَا تَفْعَلُوا، فَإِنَّ الْقَوْمَ قَدْ حَرِبُوا، وَقَدْ خَشِينَا أَنْ يَكُونَ لَهُمْ قِتَالٌ غَيْرُ الَّذِي كَانَ، فَارْجِعُوا، فَرَجَعُوا. فَقَالَ النَّبِيُّ ﷺ، وَهُوَ بِحَمْرَاءِ الْأَسَدِ، حِينَ بَلَغَهُ أَنَّهُمْ هَمُّوا بِالرَّجْعَةِ: وَاَلَّذِي نَفْسِي بِيَدِهِ، لَقَدْ سُوِّمَتْ لَهُمْ حِجَارَةٌ، لَوْ صُبِّحُوا بِهَا لَكَانُوا كَأَمْسِ الذَّاهِبِ

    ✧ [Ṣafwān’s restraining Abū Sufyān from renewing the attack] Ibn Hishām said: Abū ʿUbaydah narrated to us: When Abū Sufyān b. Ḥarb withdrew on the day of Uḥud, he intended to return to Madinah to exterminate the remainder of the companions of the Messenger of God ﷺ. Ṣafwān b. Umayyah b. Khalaf said to them: Do not do it, for the people have been provoked to war, and we fear that there may be fighting for them other than what took place. So return. And they returned. The Prophet ﷺ said, while he was at Ḥamrāʾ al-Asad, when news reached him that they had resolved to return: By Him in whose hand is my soul, stones were marked out for them; had they been met with them in the morning, they would have been like yesterday that has passed.

58. Sirat Ibn Hisham 989No grade recorded

    [ مَقْتَلُ أَبِي عَزَّةَ وَمُعَاوِيَةَ بْنِ الْمُغِيرَةِ ] قَالَ أَبُو عُبَيْدَةَ: وَأَخَذَ رَسُولُ اللَّهِ ﷺ فِي جِهَةِ ذَلِكَ، قَبْلَ رُجُوعِهِ إلَى الْمَدِينَةِ، مُعَاوِيَةَ بْنَ الْمُغِيرَةِ بْنَ أَبِي الْعَاصِ بْنِ أُمَيَّةَ بْنِ عَبْدِ شَمْسٍ، وَهُوَ جَدُّ عَبْدِ الْمَلِكِ بْنِ مَرْوَانَ، أَبُو أُمِّهِ عَائِشَةَ بِنْتِ مُعَاوِيَةَ، وَأَبَا عَزَّةَ الْجُمَحِيَّ، وَكَانَ رَسُولُ اللَّهِ ﷺ أَسَرَهُ بِبَدْرِ، ثُمَّ مَنَّ عَلَيْهِ، فَقَالَ: يَا رَسُولَ اللَّهِ، أَقِلْنِي، فَقَالَ رَسُولُ اللَّهِ ﷺ: وَاَللَّهِ لَا تَمْسَحْ عَارِضَيْكَ بِمَكَّةَ بَعْدَهَا وَتَقُولُ: خَدَعْتُ مُحَمَّدًا مَرَّتَيْنِ، اضْرِبْ عُنُقَهُ يَا زُبَيْرُ. فَضَرَبَ عُنُقَهُ قَالَ ابْنُ هِشَامٍ: وَبَلَغَنِي عَنْ سَعِيدِ بْنِ الْمُسَيِّبِ أَنَّهُ قَالَ: قَالَ لَهُ رَسُولُ اللَّهِ ﷺ: إنَّ الْمُؤْمِنَ لَا يُلْدَغُ مِنْ جُحْرٍ مَرَّتَيْنِ اضْرِبْ عُنُقَهُ يَا عَاصِمُ بْنُ ثَابِتٍ، فَضَرَبَ عُنُقَهُ

    ✧ The killing of Abū ʿAzzah and Muʿāwiyah b. al-Mughīrah Abū ʿUbaydah said: On that expedition, before his return to Madinah, the Messenger of Allah ﷺ took Muʿāwiyah b. al-Mughīrah b. Abī al-ʿĀṣ b. Umayyah b. ʿAbd Shams—he is the grandfather of ʿAbd al-Malik b. Marwān, the father of his mother ʿĀʾishah bt. Muʿāwiyah—and Abū ʿAzzah al-Jumaḥī. The Messenger of Allah ﷺ had taken him prisoner at Badr, then showed him favor. He said: "O Messenger of Allah, spare me." The Messenger of Allah ﷺ said: "By Allah, you shall not wipe your cheeks in Makkah after this and say, 'I deceived Muḥammad twice.' Strike his neck, O Zubayr." So he struck his neck. Ibn Hishām said: It reached me from Saʿīd b. al-Musayyib that he said: The Messenger of Allah ﷺ said to him: "The believer is not stung from the same hole twice. Strike his neck, O ʿĀṣim b. Thābit." So he struck his neck.

59. Sirat Ibn Hisham 990No grade recorded

    [ مَقْتَلُ مُعَاوِيَةَ بْنِ الْمُغِيرَةِ ] قَالَ ابْنُ هِشَامٍ: وَيُقَالُ: إنَّ زَيْدَ بْنَ حَارِثَةَ وَعَمَّارَ بْنَ يَاسِرٍ قَتَلَا مُعَاوِيَةَ بْنَ الْمُغِيرَةِ بَعْدَ حَمْرَاءِ الْأَسَدِ، كَانَ لَجَأَ إلَى عُثْمَانَ بْنِ عَفَّانَ فَاسْتَأْمَنَ لَهُ رَسُولَ اللَّهِ ﷺ فَأَمَّنَهُ، عَلَى أَنَّهُ إنْ وُجِدَ بَعْدَ ثَلَاثٍ قُتِلَ، فَأَقَامَ بَعْدَ ثَلَاثٍ وَتَوَارَى فَبَعَثَهُمَا النَّبِيُّ ﷺ، وَقَالَ: إنَّكُمَا سَتَجِدَانِهِ بِمَوْضِعِ كَذَا وَكَذَا، فَوَجَدَاهُ فَقَتَلَاهُ

    ✧ [ The killing of Muʿāwiyah b. al-Mughīrah ] Ibn Hishām said: It is said that Zayd b. Ḥārithah and ʿAmmār b. Yāsir killed Muʿāwiyah b. al-Mughīrah after Ḥamrāʾ al-Asad. He had sought refuge with ʿUthmān b. ʿAffān, who sought security for him from the Messenger of God ﷺ, and he granted him security on the condition that if he were found after three days, he would be killed. He stayed on after three days and went into hiding, so the Prophet ﷺ sent the two of them and said: 'You will find him at such-and-such a place.' They found him and killed him.

60. Sirat Ibn Hisham 991No grade recorded

    [ شَأْنُ عَبْدِ اللَّهِ بْنِ أُبَيٍّ بَعْدَ ذَلِكَ ] قَالَ ابْنُ إسْحَاقَ: فَلَمَّا قَدِمَ رَسُولُ اللَّهِ ﷺ الْمَدِينَةَ، وَكَانَ عَبْدُ اللَّهِ بْنُ أُبَيِّ ابْنِ سَلُولَ، كَمَا حَدَّثَنِي ابْنُ شِهَابٍ الزُّهْرِيُّ، لَهُ مَقَامٌ يَقُومُهُ كُلَّ جُمُعَةٍ لَا يُنْكَرُ، شَرَفًا لَهُ فِي نَفْسِهِ وَفِي قَوْمِهِ، وَكَانَ فِيهِمْ شَرِيفًا، إذَا جَلَسَ رَسُولُ اللَّهِ ﷺ يَوْمَ الْجُمُعَةِ وَهُوَ يَخْطُبُ النَّاسَ، قَامَ فَقَالَ: أَيُّهَا النَّاسُ، هَذَا رَسُولُ اللَّهِ ﷺ بَيْنَ أَظْهُرِكُمْ، أَكْرَمَكُمْ اللَّهُ وَأَعَزَّكُمْ بِهِ، فَانْصُرُوهُ وَعَزِّرُوهُ، وَاسْمَعُوا لَهُ وَأَطِيعُوا، ثُمَّ يَجْلِسُ حَتَّى إذَا صَنَعَ يَوْمَ أُحُدٍ مَا صَنَعَ، وَرَجَعَ بِالنَّاسِ، قَامَ يَفْعَلُ ذَلِكَ كَمَا كَانَ يَفْعَلُهُ، فَأَخَذَ الْمُسْلِمُونَ بِثِيَابِهِ مِنْ نَوَاحِيهِ، وَقَالُوا: اجْلِسْ، أَيْ عَدُوَّ اللَّهِ، لَسْتُ لِذَلِكَ بِأَهْلِ، وَقَدْ صَنَعْتَ مَا صَنَعْتَ، فَخَرَجَ يَتَخَطَّى رِقَابَ النَّاسِ وَهُوَ يَقُولُ: وَاَللَّهِ لَكَأَنَّمَا قُلْتُ بَجْرًا أَنْ قُمْتُ أُشَدِّدُ أَمْرَهُ. فَلَقِيَهُ رَجُلٌ مِنْ الْأَنْصَارِ بِبَابِ الْمَسْجِدِ، فَقَالَ: مَا لَكَ ؟ وَيْلَكَ قَالَ: قُمْتُ أُشَدِّدُ أَمْرَهُ، فَوَثَبَ عَلَيَّ رِجَالٌ مِنْ أَصْحَابِهِ يَجْذِبُونَنِي وَيُعَنِّفُونَنِي، لَكَأَنَّمَا قُلْتُ بَجْرًا أَنْ قُمْتُ أُشَدِّدُ أَمْرَهُ. قَالَ: وَيْلَكَ ارْجِعْ يَسْتَغْفِرْ لَكَ رَسُولُ اللَّهِ ﷺ، قَالَ: وَاَللَّهِ مَا أَبْتَغِي أَنْ يَسْتَغْفِرَ لِي

    ✧ The affair of ʿAbd Allāh b. Ubayy after that. Ibn Isḥāq said: When the Messenger of God ﷺ arrived in Madinah, ʿAbd Allāh b. Ubayy b. Salūl—as Ibn Shihāb al-Zuhrī narrated to me—had a standing position he would take every Friday, not disapproved of, out of honor for himself in his own eyes and among his people, for he was a noble among them. When the Messenger of God ﷺ sat on Friday while he was addressing the people, he would stand and say: "O people, this is the Messenger of God ﷺ among you. God has honored you and exalted you through him, so help him and honor him, and listen to him and obey." Then he would sit down. When he did what he did on the day of Uḥud and returned with the people, he stood to do that as he used to do it. The Muslims seized his clothes from all sides and said: "Sit down, O enemy of God! You are not fit for that, after what you have done." He went out stepping over the people's necks, saying: "By God, it is as if I had uttered a calamity, that I stood to strengthen his cause." A man of the Anṣār met him at the door of the mosque and said: "What is the matter with you? Woe to you!" He said: "I stood to strengthen his cause, and men of his companions leapt upon me, pulling me and rebuking me, as if I had uttered a calamity in standing to strengthen his cause." He said: "Woe to you! Go back, and the Messenger of God ﷺ will ask forgiveness for you." He said: "By God, I do not seek that he ask forgiveness for me."

61. Sirat Ibn Hisham 992No grade recorded

    [ كَانَ يَوْمُ أُحُدٍ يَوْمَ مِحْنَةٍ ] قَالَ ابْنُ إسْحَاقَ: كَانَ يَوْمُ أُحُدٍ يَوْمَ بَلَاءٍ وَمُصِيبَةٍ وَتَمْحِيصٍ، اخْتَبَرَ اللَّهُ بِهِ الْمُؤْمِنِينَ، وَمَحَنَ بِهِ الْمُنَافِقِينَ، مِمَّنْ كَانَ يُظْهِرُ الْإِيمَانَ بِلِسَانِهِ، وَهُوَ مُسْتَخْفٍ بِالْكُفْرِ فِي قَلْبِهِ، وَيَوْمًا أَكْرَمَ اللَّهُ فِيهِ مَنْ أَرَادَ كَرَامَتَهُ بِالشَّهَادَةِ مِنْ أَهْلِ وِلَايَتِهِ

    ✧ Ibn Isḥāq said: The day of Uḥud was a day of trial, affliction, and purification, by which God tested the believers and tried the hypocrites—those who professed faith with their tongues but hid disbelief in their hearts—and a day on which God honored whomever He willed to honor with martyrdom from among the people of His friendship.

62. Sirat Ibn Hisham 993No grade recorded

    ذِكْرُ مَا أَنْزَلَ اللَّهُ فِي أُحُدٍ مِنْ الْقُرْآنِ بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ قَالَ: حَدَّثَنَا أَبُو مُحَمَّدِ عَبْدُ الْمَلِكِ بْنُ هِشَامٍ. قَالَ: حَدَّثَنَا زِيَادُ بْنُ عَبْدِ اللَّهِ الْبَكَّائِيُّ عَنْ مُحَمَّدِ بْنِ إسْحَاقَ الْمُطَّلِبِيِّ، قَالَ: فَكَانَ مِمَّا أَنْزَلَ اللَّهُ تَبَارَكَ وَتَعَالَى فِي يَوْمِ أُحُدٍ مِنْ الْقُرْآنِ سِتُّونَ آيَةً مِنْ آلِ عِمْرَانَ، فِيهَا صِفَةُ مَا كَانَ فِي يَوْمِهِمْ ذَلِكَ، وَمُعَاتَبَةُ مَنْ عَاتَبَ مِنْهُمْ، يَقُولُ اللَّهُ تَبَارَكَ وَتَعَالَى لِنَبِيِّهِ ﷺ: وَإِذْ غَدَوْتَ مِنْ أَهْلِكَ تُبَوِّئُ الْمُؤْمِنِينَ مَقَاعِدَ لِلْقِتَالِ وَاللَّهُ سَمِيعٌ عَلِيمٌ قَالَ ابْنُ هِشَامٍ: تُبَوِّئُ الْمُؤْمِنِينَ: تَتَّخِذُ لَهُمْ مَقَاعِدَ وَمَنَازِلَ. قَالَ الْكُمَيْتُ بْنُ زَيْدٍ: لَيْتَنِي كُنْتُ قَبْلَهُ قَدْ تَبَوَّأْتُ مَضْجَعَا وَهَذَا الْبَيْتُ فِي أَبْيَاتٍ لَهُ. أَيْ سَمِيعٌ بِمَا تَقُولُونَ، عَلِيمٌ بِمَا تُخْفُونَ.

    ✧ Mention of what Allah revealed in the Qurʾān concerning Uḥud. In the name of Allah, the Compassionate, the Merciful. He said: Abū Muḥammad ʿAbd al-Malik b. Hishām related to us. He said: Ziyād b. ʿAbd Allāh al-Bakkāʾī related to us from Muḥammad b. Isḥāq al-Muṭṭalibī, who said: Among what Allah, blessed and exalted is He, revealed in the Qurʾān concerning the day of Uḥud were sixty verses of Āl ʿImrān, containing a description of what happened on that day of theirs and the reproof of those among them whom He reproved. Allah, blessed and exalted is He, says to His Prophet ﷺ: “And when you went forth early from your family to assign the believers their positions for battle; Allah is Hearing, Knowing.” Ibn Hishām said: “to assign the believers their positions” means you took for them positions and stations. Al-Kumayt b. Zayd said: “Would that I had, before it, taken a resting place.” This verse is among other verses of his. That is: He is Hearing of what you say, Knowing of what you conceal.

63. Sirat Ibn Hisham 994No grade recorded

    إِذْ هَمَّتْ طَائِفَتَانِ مِنْكُمْ أَنْ تَفْشَلَا أَنْ تَتَخَاذَلَا، وَالطَّائِفَتَانِ: بَنُو سَلَمَةَ بْنِ جُشَمِ بْنِ الْخَزْرَجِ، وَبَنُو حَارِثَةَ بْنِ النَّبِيتُ مِنْ الْأَوْسِ، وَهُمَا الْجَنَاحَانِ يَقُولُ اللَّهُ تَعَالَى: وَاللَّهُ وَلِيُّهُمَا أَيْ الْمُدَافِعُ عَنْهُمَا مَا هَمَّتَا بِهِ مِنْ فَشَلِهِمَا، وَذَلِكَ أَنَّهُ إنَّمَا كَانَ ذَلِكَ مِنْهُمَا عَنْ ضَعْفٍ وَوَهَنٍ أَصَابَهُمَا غَيْرَ شَكٍّ فِي دِينِهِمَا، فَتَوَلَّى دَفْعَ ذَلِكَ عَنْهُمَا بِرَحْمَتِهِ وَعَائِدَتِهِ، حَتَّى سَلِمَتَا مِنْ وُهُونِهِمَا وَضَعْفِهِمَا، وَلَحِقَتَا بِنَبِيِّهِمَا ﷺ. قَالَ ابْنُ هِشَامٍ: حَدَّثَنِي رَجُلٌ مِنْ الْأَسْدِ مِنْ أَهْلِ الْعِلْمِ، قَالَ: قَالَتْ الطَّائِفَتَانِ: مَا نُحِبُّ أَنَّا لَمْ نَهُمَّ بِمَا هَمَمْنَا بِهِ، لَتَوَلَّى اللَّهُ إيَّانَا فِي ذَلِكَ قَالَ ابْنُ إسْحَاقَ: يَقُولُ اللَّهُ تَعَالَى: وَعَلَى اللَّهِ فَلْيَتَوَكَّلِ الْمُؤْمِنُونَ أَيْ مَنْ كَانَ بِهِ ضَعْفٌ مِنْ الْمُؤْمِنِينَ فَلْيَتَوَكَّلْ عَلَيَّ، وَلْيَسْتَعِنْ بِي، أُعِنْهُ عَلَى أَمْرِهِ، وَأُدَافِعْ عَنْهُ، حَتَّى أَبْلُغَ بِهِ، وَأَدْفَعَ عَنْهُ، وَأُقَوِّيَهُ عَلَى نِيَّتِهِ. وَلَقَدْ نَصَرَكُمُ اللَّهُ بِبَدْرٍ وَأَنْتُمْ أَذِلَّةٌ فَاتَّقُوا اللَّهَ لَعَلَّكُمْ تَشْكُرُونَ أَيْ فَاتَّقُونِي، فَإِنَّهُ شُكْرُ نِعْمَتِي. وَلَقَدْ نَصَرَكُمُ اللَّهُ بِبَدْرٍ وَأَنْتُمْ أَقَلُّ عَدَدًا وَأَضْعَفُ قُوَّةً إِذْ تَقُولُ لِلْمُؤْمِنِينَ أَلَنْ يَكْفِيَكُمْ أَنْ يُمِدَّكُمْ رَبُّكُمْ بِثَلَاثَةِ آلَافٍ مِنَ الْمَلَائِكَةِ مُنْزَلِينَ بَلَى إِنْ تَصْبِرُوا وَتَتَّقُوا وَيَأْتُوكُمْ مِنْ فَوْرِهِمْ هَذَا يُمْدِدْكُمْ رَبُّكُمْ بِخَمْسَةِ آلَافٍ مِنَ الْمَلَائِكَةِ مُسَوِّمِينَ أَيْ إنْ تَصْبِرُوا لِعَدُوِّي، وَتُطِيعُوا أَمْرِي، وَيَأْتُوكُمْ مِنْ وَجْهِهِمْ هَذَا، أُمِدُّكُمْ بِخَمْسَةِ آلَافٍ مِنْ الْمَلَائِكَةِ مُسَوِّمِينَ.

    ✧ When two parties among you were about to lose heart—that is, to desert one another. The two parties were Banū Salamah b. Jusham b. al-Khazraj and Banū Ḥārithah b. al-Nabīt of al-Aws; they were the two wings. Allah, exalted is He, says: “And Allah was their protector”—that is, the one who defended them from the failure they had resolved upon. That was only because what came from them arose from weakness and frailty that befell them, not from doubt in their religion; so He undertook to ward that off from them by His mercy and His gracious care, until they were safe from their frailty and weakness and caught up with their Prophet ﷺ. Ibn Hishām said: A man of al-Asd, one of the people of knowledge, related to me; he said: The two parties said: “We would not like that we had not resolved upon what we resolved upon, for Allah took charge of us in that matter.” Ibn Isḥāq said: Allah, exalted is He, says: “And upon Allah let the believers rely”—that is, whoever among the believers has weakness, let him rely upon Me and seek My aid; I will help him in his affair, defend him, until I bring him through, ward off from him, and strengthen him in his intention. “And Allah already gave you victory at Badr while you were weak; so fear Allah that you may be grateful”—that is, fear Me, for that is gratitude for My favor. “And Allah already gave you victory at Badr while you were fewer in number and weaker in strength, when you said to the believers: Is it not enough for you that your Lord should reinforce you with three thousand angels sent down? Yes, if you are patient and fear Allah and they come upon you in this their fury, your Lord will reinforce you with five thousand angels, marked”—that is, if you are patient before My enemy and obey My command, and they come upon you from this direction of theirs, I will reinforce you with five thousand angels, marked.

64. Sirat Ibn Hisham 995No grade recorded

    [ تَفْسِيرُ ابْنِ هِشَامٍ لِبَعْضِ الْغَرِيبِ ] قَالَ ابْنُ هِشَامٍ: مُسَوِّمِينَ: مُعْلَمِينَ. بَلَغَنَا عَنْ الْحَسَنِ بْنِ أَبِي الْحَسَنِ الْبَصْرِيِّ أَنَّهُ قَالَ: أَعْلَمُوا عَلَى أَذْنَابِ خَيْلِهِمْ وَنَوَاصِيهَا بِصُوفِ أَبْيَضَ فَأَمَّا ابْنُ إسْحَاقَ فَقَالَ: كَانَتْ سِيمَاهُمْ يَوْمَ بَدْرٍ عَمَائِمَ بِيضًا. وَقَدْ ذَكَرْتُ ذَلِكَ فِي حَدِيثِ بَدْرٍ. وَالسِّيمَا: الْعَلَامَةُ. وَفِي كِتَابِ اللَّهِ عَزَّ وَجَلَّ: سِيمَاهُمْ فِي وُجُوهِهِمْ مِنْ أَثَرِ السُّجُودِ: أَيْ عَلَامَتُهُمْ. وَ حِجَارَةً مِنْ سِجِّيلٍ مَنْضُودٍ مُسَوَّمَةً يَقُولُ: مُعْلَمَةً. بَلَغَنَا عَنْ الْحَسَنِ بْنِ أَبِي الْحَسَنِ الْبَصْرِيِّ أَنَّهُ قَالَ: عَلَيْهَا عَلَامَةٌ، أَنَّهَا لَيْسَتْ مِنْ حِجَارَةِ الدُّنْيَا، وَأَنَّهَا مِنْ حِجَارَةِ الْعَذَابِ. قَالَ رُؤْبَةُ بْنُ الْعَجَّاجِ: فَالْآنَ تُبْلَى بِي الْجِيَادُ السَّهَمُ وَلَا تُجَارِينِي إذَا مَا سَوَّمُوا وَشَخَصَتْ أَبْصَارُهُمْ وَأَجْذَمُوا أَجْذَمُوا بِالذَّالِ الْمُعْجَمَةِ: أَيْ أَسْرَعُوا، وَأَجْدَمُوا بِالدَّالِ الْمُهْمَلَةِ: أَقْطَعُوا ). وَهَذِهِ الْأَبْيَاتُ فِي أُرْجُوزَةٍ لَهُ. وَالْمُسَوَّمَةُ ( أَيْضًا ): الْمَرْعِيَّةُ. وَفِي كِتَابِ اللَّهِ تَعَالَى: وَالْخَيْلِ الْمُسَوَّمَةِ و شَجَرٌ فِيهِ تُسِيمُونَ تَقُولُ الْعَرَبُ: سَوَّمَ خَيْلَهُ وَإِبِلَهُ، وَأَسَامَهَا: إذَا رَعَاهَا. قَالَ الْكُمَيْتُ بْنُ زَيْدٍ: رَاعِيًا كَانَ مُسْجِحًا فَفَقَدْنَاهُ وَفَقْدُ الْمُسِيمِ هُلْكُ السَّوَامِ قَالَ ابْنُ هِشَامٍ: مُسْجِحًا: سَلِسُ السِّيَاسَةِ مُحْسِنٌ ( إلَى الْغَنَمِ ). وَهَذَا الْبَيْتُ فِي قَصِيدَةٍ لَهُ. وَمَا جَعَلَهُ اللَّهُ إِلَّا بُشْرَى لَكُمْ وَلِتَطْمَئِنَّ قُلُوبُكُمْ بِهِ وَمَا النَّصْرُ إِلَّا مِنْ عِنْدِ اللَّهِ الْعَزِيزِ الْحَكِيمِ أَيْ مَا سَمَّيْتُ لَكُمْ مَنْ سَمَّيْتُ مِنْ جُنُودِ مَلَائِكَتِي إلَّا بُشْرَى لَكُمْ، وَلِتَطْمَئِنَّ قُلُوبُكُمْ بِهِ، لِمَا أَعْرِفُ مِنْ ضَعْفِكُمْ، وَمَا النَّصْرُ إلَّا مِنْ عِنْدِي، لِسُلْطَانِي وَقُدْرَتِي، وَذَلِكَ أَنَّ الْعِزَّ وَالْحُكْمَ إلَيَّ، لَا إلَى أَحَدٍ مِنْ خَلْقِي. ثُمَّ قَالَ: لِيَقْطَعَ طَرَفًا مِنَ الَّذِينَ كَفَرُوا أَوْ يَكْبِتَهُمْ فَيَنْقَلِبُوا خَائِبِينَ أَيْ لِيَقْطَعَ طَرَفًا مِنْ الْمُشْرِكِينَ بِقَتْلٍ يَنْتَقِمُ بِهِ مِنْهُمْ أَوْ يَرُدَّهُمْ خَائِبِينَ: أَيْ وَيَرْجِعُ مَنْ بَقِيَ مِنْهُمْ فَلًّا خَائِبِينَ، لَمْ يَنَالُوا شَيْئًا مِمَّا كَانُوا يَأْمُلُونَ

    ✧ Ibn Hishām’s commentary on some rare words Ibn Hishām said: musawwimīn means muʿlamīn (marked). It has come down to us from al-Ḥasan b. Abī al-Ḥasan al-Baṣrī that he said: They marked the tails and forelocks of their horses with white wool. As for Ibn Isḥāq, he said: Their distinguishing mark on the day of Badr was white turbans. I have already mentioned that in the account of Badr. And al-sīmā means the mark. In the Book of Allah, Mighty and Majestic: “Their mark is on their faces from the trace of prostration” (Q 48:29), that is, their sign. And “stones of baked clay, marked” (Q 51:33–34) means muʿlama (marked). It has come down to us from al-Ḥasan b. Abī al-Ḥasan al-Baṣrī that he said: On them is a mark, that they are not of the stones of this world, and that they are of the stones of punishment. Ruʾba b. al-ʿAjjāj said: So now the swift, light steeds are tested by me, and they do not vie with me when they mark themselves, and their eyes stared and they ajdhamū. Ajdhamū, with the pointed dhāl, means they hastened; and ajdamū, with the unpointed dāl, means they cut off). These verses are in a long rajaz poem of his. And al-musawwama (also) means the pastured. In the Book of Allah, Exalted: “and horses marked” (Q 3:14), and “and a tree from which you pasture” (Q 16:10). The Arabs say: sawwama his horses and camels, and asāmahā, when he pastured them. Al-Kumayt b. Zayd said: A shepherd he was, gentle; and we have lost him, and the loss of the tender is the destruction of the flock. Ibn Hishām said: musjiḥan means easy of management, kind (to the sheep). This verse is in a qaṣīdah of his. “And Allah did not make it except as good tidings for you and that your hearts might be assured by it; and victory is not except from Allah, the Mighty, the Wise” (Q 3:126). That is, I have not named for you those I have named of the hosts of My angels except as good tidings for you, and that your hearts might be assured by it, because of what I know of your weakness; and victory is not except from Me, through My authority and My power, for might and judgment belong to Me, not to any of My creatures. Then He said: “That He might cut off a part of those who disbelieve or suppress them, so that they turn back disappointed” (Q 3:127). That is, that He might cut off a part of the polytheists by a killing by which He exacts retribution from them, or turn them back disappointed: that is, that the remnant of them might return as fugitives, disappointed, having attained nothing of what they had hoped.

65. Sirat Ibn Hisham 996No grade recorded

    [ تَفْسِيرُ ابْنِ هِشَامٍ لِبَعْضِ الْغَرِيبِ ] قَالَ ابْنُ هِشَامٍ: يَكْبِتُهُمْ: يَغُمُّهُمْ أَشَدَّ الْغَمِّ، وَيَمْنَعُهُمْ مَا أَرَادُوا. قَالَ ذُو الرُّمَّةِ: مَا أَنْسَ مِنْ شَجَنٍ لَا أَنْسَ مَوْقِفَنَا فِي حَيْرَةٍ بَيْنَ مَسْرُورٍ وَمَكْبُوتِ وَيَكْبِتُهُمْ ( أَيْضًا ): يَصْرَعُهُمْ لِوُجُوهِهِمْ. قَالَ ابْنُ إسْحَاقَ: ثُمَّ قَالَ لِمُحَمَّدٍ رَسُولِ اللَّهِ ﷺ: لَيْسَ لَكَ مِنَ الْأَمْرِ شَيْءٌ أَوْ يَتُوبَ عَلَيْهِمْ أَوْ يُعَذِّبَهُمْ فَإِنَّهُمْ ظَالِمُونَ: أَيْ لَيْسَ لَكَ مِنْ الْحُكْمِ شَيْءٌ فِي عِبَادِي، إلَّا مَا أَمَرْتُكَ بِهِ فِيهِمْ، أَوْ أَتُوبُ عَلَيْهِمْ بِرَحْمَتِي، فَإِنْ شِئْتُ فَعَلْتُ، أَوْ أُعَذِّبُهُمْ بِذُنُوبِهِمْ فَبِحَقِّي فَإِنَّهُمْ ظَالِمُونَ: أَيْ قَدْ اسْتَوْجَبُوا ذَلِكَ بِمَعْصِيَتِهِمْ إيَّايَ وَاَللَّهُ غَفُورٌ رَحِيمٌ: أَيْ يَغْفِرُ الذَّنْبَ وَيَرْحَمُ الْعِبَادَ، عَلَى مَا فِيهِمْ

    ✧ [Ibn Hishām's explanation of some obscure words] Ibn Hishām said: yakbituhum means: He grieves them with the severest grief, and prevents them from what they sought. Dhu al-Rummah said: I do not forget a cause of grief, but I shall never forget our halting place, in perplexity between one made glad and one made grieved. And yakbituhum (also) means: He throws them down upon their faces. Ibn Isḥāq said: Then He said to Muḥammad, the Messenger of God ﷺ: 'You have no part in the matter, whether He turns to them or punishes them, for they are evildoers'—that is, you have no share in the judgment concerning My servants, except what I have commanded you regarding them; either I turn to them in My mercy, if I will, and do it, or I punish them for their sins, as is My right, for they are evildoers—that is, they have deserved that because of their disobedience to Me. 'And God is forgiving, merciful'—that is, He forgives sin and has mercy on His servants, despite what is in them.

66. Sirat Ibn Hisham 997No grade recorded

    [ النَّهْيُ عَنْ الرِّبَا ] ثُمَّ قَالَ: يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَأْكُلُوا الرِّبَا أَضْعَافًا مُضَاعَفَةً؛ أَيْ لَا تَأْكُلُوا فِي الْإِسْلَامِ، إذْ هَدَاكُمْ اللَّهُ بِهِ مَا كُنْتُمْ تَأْكُلُونَ إذْ أَنْتُمْ عَلَى غَيْرِهِ، مِمَّا لَا يَحِلُّ لَكُمْ فِي دِينِكُمْ وَاتَّقُوا اللَّهَ لَعَلَّكُمْ تُفْلِحُونَ أَيْ فَأَطِيعُوا اللَّهَ لَعَلَّكُمْ تَنْجُونَ مِمَّا حَذَّرَكُمْ اللَّهُ مِنْ عَذَابِهِ، تُدْرِكُونَ مَا رَغَّبَكُمْ اللَّهُ فِيهِ مِنْ ثَوَابِهِ، وَاتَّقُوا النَّارَ الَّتِي أُعِدَّتْ لِلْكَافِرِينَ أَيْ الَّتِي جُعِلَتْ دَارًا لِمِنْ كَفَرَ بِي

    ✧ [The prohibition of usury] Then He said: O you who believe, do not consume usury, doubled and multiplied; that is, do not consume in Islam—since Allah has guided you by it—what you used to consume when you were upon other than it, of that which is not lawful for you in your religion. And fear Allah, that you may succeed; that is, obey Allah, that you may be saved from what Allah has warned you of His punishment, and attain what Allah has made you desirous of His reward. And fear the Fire which has been prepared for the disbelievers; that is, which has been made an abode for those who disbelieve in Me.

67. Sirat Ibn Hisham 998No grade recorded

    [ الْحَضُّ عَلَى الطَّاعَةِ ] ثُمَّ قَالَ: وَأَطِيعُوا اللَّهَ وَالرَّسُولَ لَعَلَّكُمْ تُرْحَمُونَ مُعَاتَبَةً لِلَّذِينَ عَصَوْا رَسُولَ اللَّهِ ﷺ حِينَ أَمَرَهُمْ بِمَا أَمَرَهُمْ بِهِ فِي ذَلِكَ الْيَوْمِ وَفِي غَيْرِهِ. ثُمَّ قَالَ: وَسَارِعُوا إِلَى مَغْفِرَةٍ مِنْ رَبِّكُمْ وَجَنَّةٍ عَرْضُهَا السَّمَاوَاتُ وَالْأَرْضُ أُعِدَّتْ لِلْمُتَّقِينَ أَيْ دَارًا لِمَنْ أَطَاعَنِي وَأَطَاعَ رَسُولِي. الَّذِينَ يُنْفِقُونَ فِي السَّرَّاءِ وَالضَّرَّاءِ وَالْكَاظِمِينَ الْغَيْظَ وَالْعَافِينَ عَنِ النَّاسِ وَاللَّهُ يُحِبُّ الْمُحْسِنِينَ أَيْ وَذَلِكَ هُوَ الْإِحْسَانُ، وَأَنَا أُحِبُّ مَنْ عَمِلَ بِهِ، وَالَّذِينَ إِذَا فَعَلُوا فَاحِشَةً أَوْ ظَلَمُوا أَنْفُسَهُمْ ذَكَرُوا اللَّهَ فَاسْتَغْفَرُوا لِذُنُوبِهِمْ وَمَنْ يَغْفِرُ الذُّنُوبَ إِلَّا اللَّهُ وَلَمْ يُصِرُّوا عَلَى مَا فَعَلُوا وَهُمْ يَعْلَمُونَ أَيْ إنْ أَتَوْا فَاحِشَةً، أَوْ ظَلَمُوا أَنْفُسَهُمْ بِمَعْصِيَةٍ ذَكَرُوا نَهْيَ اللَّهِ عَنْهَا، وَمَا حَرَّمَ عَلَيْهِمْ، فَاسْتَغْفِرُوهُ لَهَا، وَعَرَفُوا أَنَّهُ لَا يَغْفِرُ الذُّنُوبَ إلَّا هُوَ. وَلَمْ يُصِرُّوا عَلَى مَا فَعَلُوا وَهُمْ يَعْلَمُونَ: أَيْ لَمْ يُقِيمُوا عَلَى مَعْصِيَتِي كَفِعْلِ مَنْ أَشْرَكَ بِي فِيمَا غَلَوْا بِهِ فِي كُفْرِهِمْ، وَهُمْ يَعْلَمُونَ مَا حَرَّمْتُ عَلَيْهِمْ مِنْ عِبَادَةِ غَيْرِي. أُولَئِكَ جَزَاؤُهُمْ مَغْفِرَةٌ مِنْ رَبِّهِمْ وَجَنَّاتٌ تَجْرِي مِنْ تَحْتِهَا الْأَنْهَارُ خَالِدِينَ فِيهَا وَنِعْمَ أَجْرُ الْعَامِلِينَ أَيْ ثَوَابُ الْمُطِيعِينَ

    ✧ [Encouragement to obedience] Then He said: And obey Allah and the Messenger, that you may receive mercy — as a reproof to those who disobeyed the Messenger of Allah ﷺ when he commanded them what he commanded them with on that day and on other occasions. Then He said: And hasten to forgiveness from your Lord and a garden whose width is the heavens and the earth, prepared for the God-fearing — meaning, as an abode for whoever obeys Me and obeys My Messenger. Those who spend in ease and hardship, and who restrain anger, and who pardon people — and Allah loves the doers of good — meaning, that is excellence, and I love whoever acts upon it. And those who, when they commit an indecency or wrong themselves, remember Allah and seek forgiveness for their sins — and who forgives sins but Allah? — and do not persist in what they did while they know — meaning, if they commit an indecency, or wrong themselves through an act of disobedience, they remember Allah's prohibition of it and what He has forbidden them, and seek His forgiveness for it, and they know that none forgives sins but He. And they do not persist in what they did while they know: meaning, they do not remain upon disobedience to Me, as does the one who associates partners with Me in the excesses of their disbelief, while they know what I have forbidden them of worship of other than Me. Those — their reward is forgiveness from their Lord and gardens beneath which rivers flow, abiding therein forever; and excellent is the reward of the workers — meaning, the recompense of the obedient.

68. Sirat Ibn Hisham 999No grade recorded

    [ ذِكْرُ مَا أَصَابَهُمْ وَتَعْزِيَتُهُمْ عَنْهُ ] ثُمَّ اسْتَقْبَلَ ذِكْرَ الْمُصِيبَةِ الَّتِي نَزَلَتْ بِهِمْ، وَالْبَلَاءَ الَّذِي أَصَابَهُمْ، وَالتَّمْحِيصَ لِمَا كَانَ فِيهِمْ، وَاِتِّخَاذَهُ الشُّهَدَاءَ مِنْهُمْ، فَقَالَ: تَعْزِيَةً لَهُمْ، وَتَعْرِيفًا لَهُمْ فِيمَا صَنَعُوا، وَفِيمَا هُوَ صَانِعٌ بِهِمْ: قَدْ خَلَتْ مِنْ قَبْلِكُمْ سُنَنٌ فَسِيرُوا فِي الْأَرْضِ فَانْظُروا كَيْفَ كَانَ عَاقِبَةُ الْمُكَذِّبِينَ أَيْ قَدْ مَضَتْ مِنِّي وَقَائِعُ نِقْمَةٍ فِي أَهْلِ التَّكْذِيبِ لِرُسُلِي وَالشِّرْكِ بِي: عَادٍ وَثَمُودَ وَقَوْمِ لُوطٍ وَأَصْحَابِ مَدْيَنَ، فَرَأَوْا مَثُلَاتٍ قَدْ مَضَتْ مِنِّي فِيهِمْ، وَلِمَنْ هُوَ عَلَى مِثْلِ مَا هُمْ عَلَيْهِ مِنْ ذَلِكَ مِنِّي، فَإِنِّي أَمْلَيْتُ لَهُمْ: أَيْ لِئَلَّا يَظُنُّوا أَنَّ نِقْمَتِي انْقَطَعَتْ عَنْ عَدُوِّكُمْ وَعَدُوِّي، لِلدَّوْلَةِ الَّتِي أَدْلَتْهُمْ بِهَا عَلَيْكُمْ، لِيَبْتَلِيَكُمْ بِذَلِكَ، لِيُعَلِّمَكُمْ مَا عِنْدَكُمْ. ثُمَّ قَالَ تَعَالَى: هَذَا بَيَانٌ لِلنَّاسِ وَهُدًى وَمَوْعِظَةٌ لِلْمُتَّقِينَ أَيْ هَذَا تَفْسِيرٌ لِلنَّاسِ إنْ قَبِلُوا الْهُدَى وَهُدًى وَمَوْعِظَةٌ: أَيْ نُورٌ وَأَدَبٌ لِلْمُتَّقِينَ أَيْ لِمَنْ أَطَاعَنِي وَعَرَفَ أَمْرِي. وَلَا تَهِنُوا وَلَا تَحْزَنُوا أَيْ لَا تَضْعُفُوا وَلَا تَبْتَئِسُوا عَلَى مَا أَصَابَكُمْ، وَأَنْتُمُ الْأَعْلَوْنَ أَيْ لَكُمْ تَكُونُ الْعَاقِبَةُ وَالظُّهُورُ إِنْ كُنْتُمْ مُؤْمِنِينَ أَيْ إنْ كُنْتُمْ صَدَّقْتُمْ نَبِيِّي بِمَا جَاءَكُمْ بِهِ عَنِّي. إِنْ يَمْسَسْكُمْ قَرْحٌ فَقَدْ مَسَّ الْقَوْمَ قَرْحٌ مِثْلُهُ أَيْ جِرَاحُ مِثْلُهَا، وَتِلْكَ الْأَيَّامُ نُدَاوِلُهَا بَيْنَ النَّاسِ أَيْ نُصَرِّفُهَا بَيْنَ النَّاسِ لِلْبَلَاءِ وَالتَّمْحِيصِ وَلِيَعْلَمَ اللَّهُ الَّذِينَ آمَنُوا وَيَتَّخِذَ مِنْكُمْ شُهَدَاءَ وَاللَّهُ لَا يُحِبُّ الظَّالِمِينَ أَيْ لِيُمَيِّزَ بَيْنَ الْمُؤْمِنِينَ وَالْمُنَافِقِينَ، وَلِيُكْرِمَ مَنْ أَكْرَمَ مِنْ أَهْلِ الْإِيمَانِ بِالشَّهَادَةِ وَاللَّهُ لَا يُحِبُّ الظَّالِمِينَ أَيْ الْمُنَافِقِينَ الَّذِينَ يُظْهِرُونَ بِأَلْسِنَتِهِمْ الطَّاعَةَ وَقُلُوبُهُمْ مُصِرَّةٌ عَلَى الْمَعْصِيَةِ وَلِيُمَحِّصَ اللَّهُ الَّذِينَ آمَنُوا أَيْ يَخْتَبِرَ الَّذِينَ آمَنُوا حَتَّى يُخَلِّصَهُمْ بِالْبَلَاءِ الَّذِي نَزَلَ بِهِمْ، وَكَيْفَ صَبْرُهُمْ وَيَقِينُهُمْ وَيَمْحَقَ الْكَافِرِينَ أَيْ يُبْطِلَ مِنْ الْمُنَافِقِينَ قَوْلَهُمْ بِأَلْسِنَتِهِمْ مَا لَيْسَ فِي قُلُوبِهِمْ، حَتَّى يَظْهَرَ مِنْهُمْ كُفْرُهُمْ الَّذِي يَسْتَتِرُونَ بِهِ

    ✧ Mention of what befell them and His consolation of them for it. Then He turned to mention the affliction that descended upon them, the trial that struck them, the purging of what was in them, and His taking martyrs from among them. He said, as a consolation to them and as an instruction to them concerning what they had done and what He would do with them: “Ways of life have passed away before you; so travel in the earth and behold how was the end of those who denied” — that is, punitive events of Mine have already passed against the people who denied My messengers and associated others with Me: ʿĀd, Thamūd, the people of Lūṭ, and the men of Madyan. They saw exemplary punishments that had already come from Me upon them, and upon whoever is upon the like of what they were upon of that from Me; for I granted them respite — that is, lest they suppose that My vengeance has been cut off from your enemy and My enemy because of the turn of fortune with which they prevailed over you, that He might try you thereby, to teach you what is with you. Then He, exalted be He, said: “This is an exposition for mankind, and a guidance and an admonition for the God-fearing” — that is, this is an explanation for mankind if they accept the guidance, and a guidance and an admonition: that is, a light and a discipline for the God-fearing, that is, for whoever obeys Me and knows My command. “And do not weaken, nor grieve” — that is, do not become feeble and do not despair over what has befallen you, “while you are the uppermost” — that is, yours shall be the final outcome and the victory, “if you are believers” — that is, if you have believed My prophet in what he brought you from Me. “If a wound touches you, a like wound has already touched the people” — that is, wounds like them. “And these days We alternate among mankind” — that is, We turn them among mankind for trial and purging, “and that Allah may know those who believe and take martyrs from among you; and Allah does not love the wrongdoers” — that is, that He may distinguish between the believers and the hypocrites, and that He may honor whom He honors of the people of faith with martyrdom; “and Allah does not love the wrongdoers” — that is, the hypocrites who show obedience with their tongues while their hearts persist in disobedience. “And that Allah may purge those who believe” — that is, that He may test those who believe until He purifies them through the trial that descended upon them, and how their patience and certainty are. “And that He may efface the disbelievers” — that is, that He may nullify the saying of the hypocrites with their tongues of what is not in their hearts, until their disbelief, which they conceal, becomes manifest from them.

69. Sirat Ibn Hisham 1000No grade recorded

    [ دَعْوَةُ الْجَنَّةِ لِلْمُجَاهِدِينَ ] ثُمَّ قَالَ تَعَالَى: أَمْ حَسِبْتُمْ أَنْ تَدْخُلُوا الْجَنَّةَ وَلَمَّا يَعْلَمِ اللَّهُ الَّذِينَ جَاهَدُوا مِنْكُمْ وَيَعْلَمَ الصَّابِرِينَ أَيْ حَسِبْتُمْ أَنْ تَدْخُلُوا الْجَنَّةَ، فَتُصِيبُوا مِنْ ثَوَابِي الْكَرَامَةَ، وَلَمْ أَخْتَبِرْكُمْ بِالشِّدَّةِ، وَأَبْتَلِيَكُمْ بِالْمَكَارِهِ، حَتَّى أَعْلَمَ صِدْقَ ذَلِكَ مِنْكُمْ بِالْإِيمَانِ بِي، وَالصَّبْرَ عَلَى مَا أَصَابَكُمْ فِيَّ، وَلَقَدْ كُنْتُمْ تَمَنَّوْنَ الشَّهَادَةَ عَلَى الَّذِي أَنْتُمْ عَلَيْهِ مِنْ الْحَقِّ قَبْلَ أَنْ تَلْقَوْا عَدُوَّكُمْ، يَعْنِي الَّذِينَ اسْتَنْهَضُوا رَسُولَ اللَّهِ ﷺ إلَى خُرُوجِهِ بِهِمْ إلَى عَدُوِّهِمْ، لِمَا فَاتَهُمْ مِنْ حُضُورِ الْيَوْمِ الَّذِي كَانَ قَبْلَهُ بِبَدْرٍ، وَرَغْبَةً فِي الشَّهَادَةِ الَّتِي فَاتَتْهُمْ بِهَا، فَقَالَ: وَلَقَدْ كُنْتُمْ تَمَنَّوْنَ الْمَوْتَ مِنْ قَبْلِ أَنْ تَلْقَوْهُ يَقُولُ: فَقَدْ رَأَيْتُمُوهُ وَأَنْتُمْ تَنْظُرُونَ أَيْ الْمَوْتُ بِالسُّيُوفِ فِي أَيْدِي الرِّجَالِ قَدْ خُلِّيَ بَيْنَكُمْ وَبَيْنَهُمْ وَأَنْتُمْ تَنْظُرُونَ إلَيْهِمْ، ثُمَّ صَدَّهُمْ عَنْكُمْ. وَمَا مُحَمَّدٌ إِلَّا رَسُولٌ قَدْ خَلَتْ مِنْ قَبْلِهِ الرُّسُلُ أَفَإِنْ مَاتَ أَوْ قُتِلَ انْقَلَبْتُمْ عَلَى أَعْقَابِكُمْ وَمَنْ يَنْقَلِبْ عَلَى عَقِبَيْهِ فَلَنْ يَضُرَّ اللَّهَ شَيْئًا وَسَيَجْزِي اللَّهُ الشَّاكِرِينَ أَيْ لِقَوْلِ النَّاسِ: قُتِلَ مُحَمَّدٌ ﷺ، وَانْهِزَامُهُمْ عِنْدَ ذَلِكَ، وَانْصِرَافُهُمْ عَنْ عَدُوِّهِمْ أَفَإِنْ مَاتَ أَوْ قُتِلَ رَجَعْتُمْ عَنْ دِينِكُمْ كُفَّارًا كَمَا كُنْتُمْ، وَتَرَكْتُمْ جِهَادَ عَدُوِّكُمْ، وَكِتَابَ اللَّهِ. وَمَا خَلَّفَ نَبِيُّهُ ﷺ مِنْ دِينِهِ مَعَكُمْ وَعِنْدَكُمْ، وَقَدْ بَيَّنَ لَكُمْ فِيمَا جَاءَكُمْ بِهِ عَنِّي أَنَّهُ مَيِّتٌ وَمُفَارِقُكُمْ، وَمَنْ يَنْقَلِبْ عَلَى عَقِبَيْهِ أَيْ يَرْجِعُ عَنْ دِينِهِ فَلَنْ يَضُرَّ اللَّهَ شَيْئًا أَيْ لَيْسَ يُنْقِصُ ذَلِكَ عِزَّ اللَّهِ تَعَالَى وَلَا مُلْكَهُ وَلَا سُلْطَانَهُ وَلَا قُدْرَتَهُ، وَسَيَجْزِي اللَّهُ الشَّاكِرِينَ: أَيْ مَنْ أَطَاعَهُ وَعَمِلَ بِأَمْرِهِ

    ✧ [The Call of Paradise for the Strivers] Then He, exalted be He, said: 'Or did you think that you would enter Paradise while Allah has not yet made known those among you who have striven and made known the patient?' That is, did you think that you would enter Paradise and attain the honour of My reward while I have not tested you with hardship and tried you with adversities, until I know the truth of that from you through faith in Me and patience in what befalls you for My sake? 'And you had been longing for martyrdom' upon the truth that you were following 'before you met your enemy' – meaning those who urged the Messenger of Allah ﷺ to lead them out to their enemy, because they had missed being present on the day before it at Badr, and out of desire for the martyrdom that had escaped them there. So He said: 'And you had been longing for death before you met it.' He says: 'Now you have seen it while you were looking on' – that is, death by the swords in the hands of men; it was left between you and them while you were looking at them, then He turned them away from you. 'And Muhammad is but a messenger; messengers have passed away before him. If then he dies or is killed, will you turn back on your heels? And whoever turns back on his heels will not harm Allah in anything; and Allah will reward the thankful.' That is, concerning the people's saying 'Muhammad has been killed ﷺ', and their defeat at that moment, and their withdrawal from their enemy: if he dies or is killed, will you return from your religion as disbelievers as you were before, and abandon the struggle against your enemy and the Book of Allah and what His Prophet ﷺ left among you and with you of his religion, when He has made clear to you in what he brought you from Me that he would die and part from you? 'And whoever turns back on his heels' – that is, turns away from his religion – 'will not harm Allah in anything' – that is, that does not diminish the might of Allah, exalted be He, nor His dominion, nor His authority, nor His power. 'And Allah will reward the thankful' – that is, those who obey Him and act according to His command.

70. Sirat Ibn Hisham 1001No grade recorded

    [ ذِكْرُهُ أَنَّ الْمَوْتَ بِإِذْنِ اللَّهِ ] ثُمَّ قَالَ: وَمَا كَانَ لِنَفْسٍ أَنْ تَمُوتَ إِلَّا بِإِذْنِ اللَّهِ كِتَابًا مُؤَجَّلًا أَيْ أَنَّ لِمُحَمَّدِ ﷺ أَجَلًا هُوَ بَالِغُهُ، فَإِذَا أَذِنَ اللَّهُ عَزَّ وَجَلَّ فِي ذَلِكَ كَانَ. وَمَنْ يُرِدْ ثَوَابَ الدُّنْيَا نُؤْتِهِ مِنْهَا وَمَنْ يُرِدْ ثَوَابَ الْآخِرَةِ نُؤْتِهِ مِنْهَا وَسَنَجْزِي الشَّاكِرِينَ أَيْ مَنْ كَانَ مِنْكُمْ يُرِيدُ الدُّنْيَا، لَيْسَتْ لَهُ رَغْبَةٌ فِي الْآخِرَةِ، نُؤْتِهِ مِنْهَا مَا قُسِمَ لَهُ مِنْ رِزْقٍ، وَلَا يَعْدُوهُ فِيهَا، وَلَيْسَ لَهُ فِي الْآخِرَةِ مِنْ حَظٍّ وَمَنْ يُرِدْ ثَوَابَ الْآخِرَةِ نُؤْتِهِ مِنْهَا مَا وُعِدَ بِهِ، مَعَ مَا يُجْزَى عَلَيْهِ مِنْ رِزْقِهِ فِي دُنْيَاهُ، وَذَلِكَ جَزَاءُ الشَّاكِرِينَ، أَيْ الْمُتَّقِينَ

    ✧ [Mention that death is by Allah's permission] Then He said: And it is not for a soul to die except by Allah's permission, as a decree determined—that is, that Muhammad ﷺ has an appointed term which he will reach; and when Allah, Mighty and Majestic, grants permission for that, it occurs. And whoever desires the reward of this world, We grant him from it; and whoever desires the reward of the Hereafter, We grant him from it; and We will recompense the grateful—that is, whoever among you desires this world and has no desire for the Hereafter, We grant him from it what has been allotted to him of provision, and he will not exceed his share in it; and he has no portion in the Hereafter. And whoever desires the reward of the Hereafter, We grant him from it what has been promised to him, together with the provision he is requited with in his worldly life; and that is the recompense of the grateful—that is, the God-fearing.

71. Sirat Ibn Hisham 1002No grade recorded

    [ ذِكْرُ شَجَاعَةِ الْمُجَاهِدِينَ مِنْ قَبْلُ مَعَ الْأَنْبِيَاءِ ] ثُمَّ قَالَ: وَكَأَيِّنْ مِنْ نَبِيٍّ قَاتَلَ مَعَهُ رِبِّيُّونَ كَثِيرٌ فَمَا وَهَنُوا لِمَا أَصَابَهُمْ فِي سَبِيلِ اللَّهِ وَمَا ضَعُفُوا وَمَا اسْتَكَانُوا وَاللَّهُ يُحِبُّ الصَّابِرِينَ أَيْ وَكَأَيِّنْ مِنْ نَبِيٍّ أَصَابَهُ الْقَتْلُ، وَمَعَهُ رِبِّيُّونَ كَثِيرٌ: أَيْ جَمَاعَةٌ، فَمَا وَهَنُوا لِفَقْدِ نَبِيِّهِمْ وَمَا ضَعُفُوا عَنْ عَدُوِّهِمْ، وَمَا اسْتَكَانُوا لِمَا أَصَابَهُمْ فِي الْجِهَادِ عَنْ اللَّهِ تَعَالَى وَعَنْ دِينِهِمْ، وَذَلِكَ الصَّبْرُ، وَاَللَّهُ يُحِبُّ الصَّابِرِينَ وَمَا كَانَ قَوْلَهُمْ إِلَّا أَنْ قَالُوا رَبَّنَا اغْفِرْ لَنَا ذُنُوبَنَا وَإِسْرَافَنَا فِي أَمْرِنَا وَثَبِّتْ أَقْدَامَنَا وَانْصُرْنَا عَلَى الْقَوْمِ الْكَافِرِينَ [ تَفْسِيرُ ابْنِ هِشَامٍ لِبَعْضِ الْغَرِيبِ ] قَالَ ابْنُ هِشَامٍ: وَاحِدُ الرِّبِّيِّينَ: رِبِّيٌّ؛ وَقَوْلُهُمْ: الرِّبَابُ، لِوَلَدِ عَبْدِ مَنَاةَ بْنِ أَدِّ بْنِ طَانِجَةَ بْنِ إلْيَاسَ، وَلِضَبَّةَ، لِأَنَّهُمْ تَجَمَّعُوا وَتَحَالَفُوا، مِنْ هَذَا، يُرِيدُونَ الْجَمَاعَاتِ. وَوَاحِدَةُ الرِّبَابِ: رِبَّةٌ ( وَرِبَابَةٌ ) وَهِيَ جَمَاعَاتُ قِدَاحٍ أَوْ عِصِيٍّ وَنَحْوِهَا، فَشَبَّهُوهَا بِهَا. قَالَ أَبُو ذُؤَيْبٍ الْهُذَلِيُّ: وَكَأَنَّهُنَّ رِبَابَةٌ وَكَأَنَّهُ يَسَرٌ يَفِيصُ عَلَى الْقِدَاحِ وَيَصْدَعُ وَهَذَا الْبَيْتُ فِي أَبْيَاتٍ لَهُ. وَقَالَ أُمَيَّةُ بْنُ أَبِي الصَّلْتِ: حَوْلَ شَيَاطِينِهِمْ أَبَابِيلُ رِبِّيُّونَ شَدُّوا سَنَوَّرًا مَدْسُورَا وَهَذَا الْبَيْتُ فِي قَصِيدَةٍ لَهُ: قَالَ ابْنُ هِشَامٍ: وَالرِّبَابَةُ ( أَيْضًا ): الْخِرْقَةُ الَّتِي تُلَفُّ فِيهَا الْقِدَاحُ. قَالَ ابْنُ هِشَامٍ: والسَّنَوَّرُ: الدُّرُوعُ. وَالدُّسُرُ، هِيَ الْمَسَامِيرُ الَّتِي فِي الْحِلَقِ، يَقُولُ اللَّهُ عَزَّ وَجَلَّ وَحَمَلْنَاهُ عَلَى ذَاتِ أَلْوَاحٍ وَدُسُرٍ قَالَ الشَّاعِرُ، وَهُوَ أَبُو الْأَخْزَرِ الْحِمَّانِيُّ، مِنْ تَمِيمٍ: دَسْرًا بِأَطْرَافِ الْقَنَا الْمُقَوَّمِ قَالَ ابْنُ إسْحَاقَ: أَيْ فَقُولُوا مِثْلَ مَا قَالُوا، وَاعْلَمُوا أَنَّمَا ذَلِكَ بِذُنُوبِ مِنْكُمْ، وَاسْتَغْفِرُوهُ كَمَا اسْتَغْفَرُوهُ، وَامْضُوا عَلَى دِينِكُمْ كَمَا مَضَوْا عَلَى دِينِهِمْ، وَلَا تَرْتَدُّوا عَلَى أَعْقَابِكُمْ رَاجِعِينَ، وَاسْأَلُوهُ كَمَا سَأَلُوهُ أَنْ يُثَبِّتَ أَقْدَامَكُمْ، وَاسْتَنْصِرُوهُ كَمَا اسْتَنْصَرُوهُ عَلَى الْقَوْمِ الْكَافِرِينَ، فَكُلُّ هَذَا مِنْ قَوْلِهِمْ قَدْ كَانَ؛ وَقَدْ قُتِلَ نَبِيُّهُمْ، فَلَمْ يَفْعَلُوا كَمَا فَعَلْتُمْ، فَآتَاهُمُ اللَّهُ ثَوَابَ الدُّنْيَا بِالظُّهُورِ عَلَى عَدُوِّهِمْ، وَحُسْنَ ثَوَابِ الْآخِرَةِ وَمَا وَعَدَ اللَّهُ فِيهَا، وَاللَّهُ يُحِبُّ الْمُحْسِنِينَ

    ✧ [Mention of the courage of the strivers of old with the prophets] Then He said: And how many a prophet has fought, with whom were many ribbiyyūn, yet they did not waver because of what befell them in the way of Allah, nor did they weaken, nor did they humble themselves; and Allah loves the patient — that is, how many a prophet suffered death, and with him were many ribbiyyūn, meaning a company; yet they did not waver at the loss of their prophet, nor did they weaken before their enemy, nor did they humble themselves because of what befell them in striving for Allah, exalted is He, and for their religion. That is patience, and Allah loves the patient. And their saying was nothing but that they said: Our Lord, forgive us our sins and our excess in our affair, and make firm our feet, and help us against the disbelieving people. [Ibn Hishām’s explanation of some of the rare words] Ibn Hishām said: The singular of al-ribbiyyūn is ribbī; and their saying al-ribāb for the descendants of ʿAbd Manāt b. Udd b. Ṭābijah b. Ilyās, and for Ḍabbah, because they gathered together and swore allegiance, is from this, meaning the companies. And the singular of al-ribāb is ribbah (and ribābah), which are bundles of arrows or sticks and the like, so they likened them to it. Abū Dhuʾayb al-Hudhalī said: And it is as if they were a ribābah, and as if he were a yasar who draws the arrows and splits. And this verse is among verses of his. And Umayyah b. Abī al-Ṣalt said: Around their devils are hosts, ribbiyyūn who fastened a riveted coat of mail. And this verse is in an ode of his. Ibn Hishām said: And al-ribābah also is the rag in which the arrows are wrapped. Ibn Hishām said: And al-sannawwar is coats of mail. And al-dusur are the nails in the rings; Allah, mighty and glorious is He, says: And We carried him upon [a craft] of planks and nails. The poet said, and he is Abū al-Akhzar al-Ḥimmānī, of Tamīm: Nails in the points of the straightened spear-shafts. Ibn Isḥāq said: That is, say the like of what they said, and know that this is but because of sins among you, and seek His forgiveness as they sought His forgiveness, and go on in your religion as they went on in their religion, and do not turn back on your heels retreating, and ask Him as they asked Him to make firm your feet, and seek His help as they sought His help against the disbelieving people. All of this was from their saying, and their prophet had been killed, yet they did not do as you did, so Allah gave them the reward of this world by victory over their enemy, and the good reward of the Hereafter and what Allah has promised therein, and Allah loves the doers of good.

72. Sirat Ibn Hisham 1003No grade recorded

    [ تَحْذِيرُهُ إيَّاهُمْ مِنْ إطَاعَةِ الْكُفَّارِ ] يَا أَيُّهَا الَّذِينَ آمَنُوا إِنْ تُطِيعُوا الَّذِينَ كَفَرُوا يَرُدُّوكُمْ عَلَى أَعْقَابِكُمْ فَتَنْقَلِبُوا خَاسِرِينَ أَيْ عَنْ عَدُوِّكُمْ، فَتَذْهَبُ دُنْيَاكُمْ وآخِرَتُكُمْ بَلِ اللَّهُ مَوْلَاكُمْ وَهُوَ خَيْرُ النَّاصِرِينَ فَإِنْ كَانَ مَا تَقُولُونَ بِأَلْسِنَتِكُمْ صِدْقًا فِي قُلُوبِكُمْ فَاعْتَصِمُوا بِهِ، وَلَا تَسْتَنْصِرُوا بِغَيْرِهِ، وَلَا تَرْجِعُوا عَلَى أَعْقَابِكُمْ مُرْتَدِّينَ عَنْ دِينِهِ. سَنُلْقِي فِي قُلُوبِ الَّذِينَ كَفَرُوا الرُّعْبَ أَيْ الَّذِي بِهِ كُنْتُ أَنْصُرُكُمْ عَلَيْهِمْ بِمَا أَشْرَكُوا بِي مَا لَمْ أَجْعَلْ لَهُمْ مِنْ حُجَّةٍ، أَيْ فَلَا تَظُنُّوا أَنَّ لَهُمْ عَاقِبَةَ نَصْرٍ وَلَا ظُهُورٍ عَلَيْكُمْ مَا اعْتَصَمْتُمْ بِي، وَاتَّبَعْتُمْ أَمْرِي، لِلْمُصِيبَةِ الَّتِي أَصَابَتْكُمْ مِنْهُمْ بِذُنُوبٍ قَدَّمْتُمُوهَا لِأَنْفُسِكُمْ، خَالَفْتُمْ بِهَا أَمْرِي لِلْمَعْصِيَةِ، وَعَصَيْتُمْ بِهَا النَّبِيَّ ﷺ. وَلَقَدْ صَدَقَكُمُ اللَّهُ وَعْدَهُ إِذْ تَحُسُّونَهُمْ بِإِذْنِهِ حَتَّى إِذَا فَشِلْتُمْ وَتَنَازَعْتُمْ فِي الْأَمْرِ وَعَصَيْتُمْ مِنْ بَعْدِ مَا أَرَاكُمْ مَا تُحِبُّونَ مِنْكُمْ مَنْ يُرِيدُ الدُّنْيَا وَمِنْكُمْ مَنْ يُرِيدُ الْآخِرَةَ ثُمَّ صَرَفَكُمْ عَنْهُمْ لِيَبْتَلِيَكُمْ وَلَقَدْ عَفَا عَنْكُمْ وَاللَّهُ ذُو فَضْلٍ عَلَى الْمُؤْمِنِينَ أَيْ وَقَدْ وَفَّيْتُ لَكُمْ بِمَا وَعَدْتُكُمْ مِنْ النَّصْرِ عَلَى عَدُوِّكُمْ، إذْ تُحِسُّونَهُمْ بِالسُّيُوفِ، أَيْ الْقَتْلِ، بِإِذْنِي وَتَسْلِيطِي أَيْدِيكُمْ عَلَيْهِمْ، وَكَفَّى أَيْدِيَهُمْ عَنْكُمْ. قَالَ ابْنُ هِشَامٍ: الْحَسُّ: الِاسْتِئْصَالُ: يُقَالُ: حَسَسْتُ الشَّيْءَ: أَيْ اسْتَأْصَلْتُهُ بِالسَّيْفِ وَغَيْرِهِ. قَالَ جَرِيرٌ: تَحُسُّهُمْ السُّيُوفُ كَمَا تَسَامَى حَرِيقُ النَّارِ فِي الْأَجَمِ الْحَصِيدِ وَهَذَا الْبَيْتُ فِي قَصِيدَةٍ لَهُ. وَقَالَ رُؤْبَةُ بْنُ الْعَجَّاجِ إذَا شَكَوْنَا سَنَةً حَسُوسا تَأْكُلُ بَعْدَ الْأَخْضَرِ الْيَبِيسَا وَهَذَانِ الْبَيْتَانِ فِي أُرْجُوزَةٍ لَهُ. قَالَ ابْنُ إسْحَاقَ: حَتَّى إِذَا فَشِلْتُمْ أَيْ تَخَاذَلْتُمْ وَتَنَازَعْتُمْ فِي الْأَمْرِ أَيْ اخْتَلَفْتُمْ فِي أَمْرِي، أَيْ تَرَكْتُمْ أَمْرَ نَبِيِّكُمْ وَمَا عَهِدَ إلَيْكُمْ، يَعْنِي الرُّمَاةَ وَعَصَيْتُمْ مِنْ بَعْدِ مَا أَرَاكُمْ مَا تُحِبُّونَ أَيْ الْفَتْحُ، لَا شَكَّ فِيهِ، وَهَزِيمَةُ الْقَوْمِ عَنْ نِسَائِهِمْ وَأَمْوَالِهِمْ، مِنْكُمْ مَنْ يُرِيدُ الدُّنْيَا أَيْ الَّذِينَ أَرَادُوا النَّهْبَ فِي الدُّنْيَا وَتَرْكَ مَا أُمِرُوا بِهِ مِنْ الطَّاعَةِ الَّتِي عَلَيْهَا ثَوَابُ الْآخِرَةِ وَمِنْكُمْ مَنْ يُرِيدُ الْآخِرَةَ أَيْ الَّذِينَ جَاهَدُوا فِي اللَّهِ، وَلَمْ يُخَالِفُوا إلَى مَا نُهُوا عَنْهُ، لِعَرَضٍ مِنْ الدُّنْيَا، رَغْبَةً فِيهَا، رَجَاءَ مَا عِنْدِ اللَّهِ مِنْ حُسْنِ ثَوَابِهِ فِي الْآخِرَةِ؛ أَيْ الَّذِينَ جَاهَدُوا فِي الدِّينِ وَلَمْ يُخَالِفُوا إلَى مَا نُهُوا عَنْهُ، لِعَرَضِ مِنْ الدُّنْيَا، لِيَخْتَبِرَكُمْ، وَذَلِكَ بِبَعْضِ ذُنُوبِكُمْ، وَلَقَدْ عَفَا اللَّهُ عَنْ عَظِيمِ ذَلِكَ، أَنْ لَا يُهْلِكَكُمْ بِمَا أَتَيْتُمْ مِنْ مَعْصِيَةِ نَبِيِّكُمْ، وَلَكِنِّي عُدْتُ بِفَضْلِي عَلَيْكُمْ، وَكَذَلِكَ مَنَّ اللَّهُ عَلَى الْمُؤْمِنِينَ أَنْ عَاقَبَ بِبَعْضِ الذُّنُوبِ فِي عَاجِلِ الدُّنْيَا أَدَبًا وَمَوْعِظَةً، فَإِنَّهُ غَيْرُ مُسْتَأْصِلٍ لِكُلِّ مَا فِيهِمْ مِنْ الْحَقِّ لَهُ عَلَيْهِمْ، بِمَا أَصَابُوا مِنْ مَعْصِيَتِهِ، رَحْمَةً لَهُمْ، وَعَائِدَةً عَلَيْهِمْ، لِمَا فِيهِمْ مِنْ الْإِيمَانِ

    ✧ [His warning to them against obeying the disbelievers] “O you who believe, if you obey those who disbelieve, they will turn you back on your heels, and you will turn back losers” — that is, from your enemy, so your worldly life and your hereafter will be lost. “Rather, Allah is your protector, and He is the best of helpers.” If what you say with your tongues is true in your hearts, then hold fast to Him, and do not seek help from other than Him, and do not turn back on your heels, apostatizing from His religion. “We will cast terror into the hearts of those who disbelieve” — that is, the terror by which I was helping you against them — “because they associated with Me that for which I have not sent down any authority,” so do not think that they will have any outcome of victory or triumph over you as long as you hold fast to Me and follow My command — on account of the affliction that befell you from them because of sins you had committed against yourselves, by which you opposed My command through disobedience, and by which you disobeyed the Prophet ﷺ. “And Allah had certainly fulfilled His promise to you when you were slaying them by His permission, until, when you lost heart and disputed about the command and disobeyed after He had shown you that which you love. Among you are some who desire this world, and among you are some who desire the Hereafter. Then He turned you away from them to test you; and He has certainly forgiven you. And Allah is full of bounty to the believers” — that is, I have fulfilled for you what I promised you of victory over your enemy, when you were slaying them with swords, that is, killing, by My permission and My empowering your hands over them, and He restrained their hands from you. Ibn Hishām said: al-ḥass means extermination; one says “ḥasastu al-shayʾ,” that is, I exterminated it with the sword or otherwise. Jarīr said: “The swords slay them as the fire of burning spreads through the thicket of dried reeds.” This verse is in an ode of his. And Ruʾbah b. al-ʿAjjāj said: “When we complain of a year that is ḥasūs, eating after the green the dry.” These two verses are in a rajaz poem of his. Ibn Isḥāq said: “until, when you lost heart,” that is, you deserted one another and disputed about the command, that is, you differed concerning My command, that is, you abandoned the command of your Prophet and what he had charged you with, meaning the archers, “and disobeyed after He had shown you that which you love,” that is, the victory, about which there is no doubt, and the rout of the people from their women and property. “Among you are some who desire this world,” that is, those who desired the spoil in this world and abandoned what they were commanded of obedience, upon which lies the reward of the Hereafter. “And among you are some who desire the Hereafter,” that is, those who strove for Allah and did not turn aside to what they were forbidden from, for an advantage of this world, out of desire for it, hoping for what is with Allah of the excellence of His reward in the Hereafter; that is, those who strove in religion and did not turn aside to what they were forbidden from, for an advantage of this world — to test you, and that for some of your sins; “and He has certainly forgiven you” the great part of that, that He does not destroy you for the disobedience you committed against your Prophet, but I have returned with My bounty upon you. Likewise Allah bestowed favor on the believers, that He punishes for some sins in the present world as a discipline and admonition; for He does not utterly destroy all the right they have against Him by the disobedience they committed, as a mercy to them and a return upon them, because of the faith that is in them.

73. Sirat Ibn Hisham 1004No grade recorded

    [ تَأْنِيبُهُ إيَّاهُمْ لِفِرَارِهِمْ عَنْ نَبِيِّهِمْ ] ثُمَّ أَنَّبَهُمْ بِالْفِرَارِ عَنْ نَبِيِّهِمْ ﷺ، وَهُمْ يُدْعَوْنَ لَا يَعْطِفُونَ عَلَيْهِ لِدُعَائِهِ إيَّاهُمْ، فَقَالَ: إِذْ تُصْعِدُونَ وَلَا تَلْوُونَ عَلَى أَحَدٍ وَالرَّسُولُ يَدْعُوكُمْ فِي أُخْرَاكُمْ فَأَثَابَكُمْ غَمًّا بِغَمٍّ لِكَيْلَا تَحْزَنُوا عَلَى مَا فَاتَكُمْ وَلَا مَا أَصَابَكُمْ أَيْ كَرْبًا بَعْدَ كَرْبٍ، بِقَتْلِ مَنْ قُتِلَ مِنْ إخْوَانِكُمْ، وَعُلُوِّ عَدُوِّكُمْ عَلَيْكُمْ، وَبِمَا وَقَعَ فِي أَنْفُسِكُمْ مِنْ قَوْلِ مَنْ قَالَ: قُتِلَ نَبِيُّكُمْ، فَكَانَ ذَلِكَ مِمَّا تَتَابَعَ عَلَيْكُمْ غَمًّا بِغَمٍّ؛ لِكَيْلَا تَحْزَنُوا عَلَى مَا فَاتَكُمْ مِنْ ظُهُورِكُمْ عَلَى عَدُوِّكُمْ، بَعْدَ أَنْ رَأَيْتُمُوهُ بِأَعْيُنِكُمْ، وَلَا مَا أَصَابَكُمْ مِنْ قَتْلِ إخْوَانِكُمْ، حَتَّى فَرَّجْتُ ذَلِكَ الْكَرْبَ عَنْكُمْ وَاَللَّهُ خَبِيرٌ بِمَا تَعْمَلُونَ. وَكَانَ الَّذِي فَرَّجَ اللَّهُ بِهِ عَنْهُمْ مَا كَانُوا فِيهِ مِنْ الْكَرْبِ وَالْغَمِّ الَّذِي أَصَابَهُمْ، أَنَّ اللَّهَ عَزَّ وَجَلَّ رَدَّ عَنْهُمْ كِذْبَةَ الشَّيْطَانِ بِقَتْلِ نَبِيِّهِمْ ﷺ، فَلَمَّا رَأَوْا رَسُولَ اللَّهِ ﷺ حَيًّا بَيْنَ أَظْهُرِهِمْ، هَانَ عَلَيْهِمْ مَا فَاتَهُمْ مِنْ الْقَوْمِ بَعْدَ الظُّهُورِ عَلَيْهِمْ، وَالْمُصِيبَةُ الَّتِي أَصَابَتْهُمْ فِي إخْوَانِهِمْ، حِينَ صَرَفَ اللَّهُ الْقَتْلَ عَنْ نَبِيِّهِمْ ﷺ. ثُمَّ أَنْزَلَ عَلَيْكُمْ مِنْ بَعْدِ الْغَمِّ أَمَنَةً نُعَاسًا يَغْشَى طَائِفَةً مِنْكُمْ وَطَائِفَةٌ قَدْ أَهَمَّتْهُمْ أَنْفُسُهُمْ يَظُنُّونَ بِاللَّهِ غَيْرَ الْحَقِّ ظَنَّ الْجَاهِلِيَّةِ يَقُولُونَ هَلْ لَنَا مِنَ الْأَمْرِ مِنْ شَيْءٍ قُلْ إِنَّ الْأَمْرَ كُلَّهُ لِلَّهِ يُخْفُونَ فِي أَنْفُسِهِمْ مَا لَا يُبْدُونَ لَكَ يَقُولُونَ لَوْ كَانَ لَنَا مِنَ الْأَمْرِ شَيْءٌ مَا قُتِلْنَا هَاهُنَا قُلْ لَوْ كُنْتُمْ فِي بُيُوتِكُمْ لَبَرَزَ الَّذِينَ كُتِبَ عَلَيْهِمُ الْقَتْلُ إِلَى مَضَاجِعِهِمْ وَلِيَبْتَلِيَ اللَّهُ مَا فِي صُدُورِكُمْ وَلِيُمَحِّصَ مَا فِي قُلُوبِكُمْ وَاللَّهُ عَلِيمٌ بِذَاتِ الصُّدُورِ فَأَنْزَلَ اللَّهُ النُّعَاسَ أَمَنَةً مِنْهُ عَلَى أَهْلِ الْيَقِينِ بِهِ، فَهُمْ نِيَامٌ لَا يَخَافُونَ، وَأَهْلُ النِّفَاقِ قَدْ أَهَمَّتْهُمْ أَنْفُسُهُمْ، يَظُنُّونَ بِاَللَّهِ غَيْرَ الْحَقِّ ظَنَّ الْجَاهِلِيَّةِ، تَخَوُّفَ الْقَتْلِ، وَذَلِكَ أَنَّهُمْ لَا يَرْجُونَ عَاقِبَةً، فَذَكَرَ اللَّهُ عَزَّ وَجَلَّ تَلَاوُمَهُمْ وَحَسْرَتَهُمْ عَلَى مَا أَصَابَهُمْ. ثُمَّ قَالَ اللَّهُ سُبْحَانَهُ لِنَبِيِّهِ ﷺ: قُلْ لَوْ كُنْتُمْ فِي بُيُوتِكُمْ لَمْ تَحْضُرُوا هَذَا الْمَوْطِنَ الَّذِي أَظْهَرَ اللَّهُ فِيهِ مِنْكُمْ مَا أَظْهَرَ مِنْ سَرَائِرِكُمْ لَبَرَزَ لَأَخْرَجَ الَّذِينَ كُتِبَ عَلَيْهِمْ الْقَتْلُ إلَى مَضَاجِعِهِمْ إلَى مَوْطِنٍ غَيْرِهِ يُصْرَعُونَ فِيهِ، حَتَّى يُبْتَلَى بِهِ مَا فِي صُدُورِهِمْ وَلِيُمَحِّصَ مَا فِي قُلُوبِكُمْ وَاللَّهُ عَلِيمٌ بِذَاتِ الصُّدُورِ أَيْ لَا يَخْفَى عَلَيْهِ مَا فِي صُدُورِهِمْ مِمَّا اسْتَخْفَوْا بِهِ مِنْكُمْ

    ✧ [His rebuking them for fleeing from their Prophet] Then He rebuked them for fleeing from their Prophet ﷺ, while they were being called and they did not turn back to him despite his calling them. He said: "When you were climbing [the hill] and did not turn around for anyone, while the Messenger was calling you from behind you, so He repaid you with distress upon distress, so that you would not grieve over what had escaped you or what had befallen you" (Q 3:153). That is, grief upon grief: by the killing of those of your brethren who were killed, and the ascendancy of your enemy over you, and what fell into your souls from the saying of those who said, "Your Prophet has been killed." Thus that was among what followed upon you as distress upon distress—so that you would not grieve over what had escaped you of victory over your enemy, after you had seen it with your own eyes, nor over what had befallen you of the killing of your brethren—until I relieved that distress from you. And Allah is Aware of what you do (Q 3:153). What Allah relieved them from, of the distress and sorrow that had befallen them, was that Allah, Mighty and Majestic, turned away from them the lie of Satan about the killing of their Prophet ﷺ. When they saw the Messenger of Allah ﷺ alive among them, what had escaped them of victory over the people, after having prevailed over them, and the affliction that had befallen them in their brethren, became easy for them, when Allah diverted the killing from their Prophet ﷺ. Then He sent down upon you, after the distress, a security—drowsiness—overcoming a party of you, while another party was anxious about themselves, thinking of Allah other than the truth, the thought of the Age of Ignorance. They say, "Do we have any part in the affair?" Say, "The affair belongs entirely to Allah." They conceal within themselves what they do not reveal to you. They say, "If we had any part in the affair, we would not have been killed here." Say, "Even if you had been in your houses, those for whom killing was decreed would have gone forth to their places of lying down." And that Allah might test what is in your breasts, and that He might purify what is in your hearts. And Allah is Knowing of what is in the breasts (Q 3:154). Allah sent down drowsiness as a security from Him upon the people of certainty in Him, so they slept, not fearing. The people of hypocrisy were anxious about themselves, thinking of Allah other than the truth, the thought of the Age of Ignorance, fearing killing. That is because they did not hope for any final outcome. Allah, Mighty and Majestic, mentioned their mutual blame and their regret over what had befallen them. Then Allah, Glorified be He, said to His Prophet ﷺ: Say, "Even if you had been in your houses, and had not attended this place where Allah brought to light from you what He brought to light of your secret thoughts, those for whom killing was decreed would have gone forth—would have been brought out—to their places of lying down, to another place where they would be struck down, until He might test what is in their breasts and might purify what is in your hearts. And Allah is Knowing of what is in the breasts" (Q 3:154). That is, what is in their breasts of what they concealed from you is not hidden from Him.

74. Sirat Ibn Hisham 1005No grade recorded

    [ تَحْذِيرُهُمْ أَنْ يَكُونُوا مِمَّنْ يَخْشَوْنَ الْمَوْتَ فِي اللَّهِ ] ثُمَّ قَالَ: يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَكُونُوا كَالَّذِينَ كَفَرُوا وَقَالُوا لِإِخْوَانِهِمْ إِذَا ضَرَبُوا فِي الْأَرْضِ أَوْ كَانُوا غُزًّى لَوْ كَانُوا عِنْدَنَا مَا مَاتُوا وَمَا قُتِلُوا لِيَجْعَلَ اللَّهُ ذَلِكَ حَسْرَةً فِي قُلُوبِهِمْ وَاللَّهُ يُحْيِي وَيُمِيتُ وَاللَّهُ بِمَا تَعْمَلُونَ بَصِيرٌ أَيْ لَا تَكُونُوا كَالْمُنَافِقِينَ الَّذِينَ يَنْهَوْنَ إخْوَانَهُمْ عَنْ الْجِهَادِ فِي سَبِيلِ اللَّهِ، وَالضَّرْبِ فِي الْأَرْضِ فِي طَاعَةِ اللَّهِ عَزَّ وَجَلَّ، وَطَاعَةِ رَسُولِهِ ﷺ، وَيَقُولُونَ إذَا مَاتُوا أَوْ قُتِلُوا: لَوْ أَطَاعُونَا مَا مَاتُوا وَمَا قُتِلُوا لِيَجْعَلَ اللَّهُ ذَلِكَ حَسْرَةً فِي قُلُوبِهِمْ لِقِلَّةِ الْيَقِينِ بِرَبِّهِمْ، وَاللَّهُ يُحْيِي وَيُمِيتُ أَيْ يُعَجِّلُ مَا يَشَاءُ وَيُؤَخِّرُ مَا يَشَاءُ مِنْ ذَلِكَ مِنْ آجَالِهِمْ بِقُدْرَتِهِ. قَالَ تَعَالَى: وَلَئِنْ قُتِلْتُمْ فِي سَبِيلِ اللَّهِ أَوْ مُتُّمْ لَمَغْفِرَةٌ مِنَ اللَّهِ وَرَحْمَةٌ خَيْرٌ مِمَّا يَجْمَعُونَ أَيْ إنَّ الْمَوْتَ لَكَائِنٌ لَا بُدَّ مِنْهُ، فَمَوْتٌ فِي سَبِيلِ اللَّهِ، أَوْ قَتْلٌ، خَيْرٌ لَوْ عَلِمُوا وَأَيْقَنُوا مِمَّا يَجْمَعُونَ مِنْ الدُّنْيَا الَّتِي لَهَا يَتَأَخَّرُونَ عَنْ الْجِهَادِ، تَخَوُّفَ الْمَوْتِ وَالْقَتْلِ لِمَا جَمَعُوا مِنْ زَهْرَةِ الدُّنْيَا زَهَادَةً فِي الْآخِرَةِ وَلَئِنْ مُتُّمْ أَوْ قُتِلْتُمْ أَيُّ ذَلِكَ كَانَ لَإِلَى اللَّهِ تُحْشَرُونَ أَيْ أَنَّ إلَى اللَّهِ الْمَرْجِعَ، فَلَا تَغُرَّنَّكُمْ الدُّنْيَا، وَلَا تَغْتَرُّوا بِهَا، وَلْيَكُنْ الْجِهَادُ وَمَا رَغَّبَكُمْ اللَّهُ فِيهِ مِنْ ثَوَابِهِ آثَرَ عِنْدَكُمْ مِنْهَا

    ✧ [Warning them against being among those who fear death for the sake of Allah] Then He said: "O you who believe, do not be like those who disbelieved and said of their brethren when they traveled in the land or went on raids: 'Had they been with us, they would not have died and would not have been killed'—so that Allah may make that a cause of regret in their hearts. And Allah gives life and causes death, and Allah is Seeing of what you do." That is, do not be like the hypocrites who forbid their brethren from striving in the way of Allah, and from traveling in the land in obedience to Allah, Mighty and Majestic, and obedience to His Messenger ﷺ, and who say, when they die or are killed: "Had they obeyed us, they would not have died and would not have been killed"—so that Allah may make that a cause of regret in their hearts because of their weak certainty in their Lord. And Allah gives life and causes death, that is, He hastens what He wills and delays what He wills of that, of their appointed terms, by His power. He, Exalted is He, said: "And if you are killed in the way of Allah or die, forgiveness from Allah and mercy are better than what they amass." That is, death is indeed inevitable, there is no escape from it. So death in the way of Allah, or being killed, is better, if they only knew and were certain, than what they amass of this world, for the sake of which they hold back from striving, fearing death and being killed, because of what they have amassed of the splendor of this world, showing little desire for the Hereafter. "And if you die or are killed, whichever of those it may be, to Allah you will be gathered." That is, to Allah is the return, so let not this world deceive you, and do not be deluded by it. Let striving and the reward that Allah has made desirable to you be more preferable to you than it.

75. Sirat Ibn Hisham 1006No grade recorded

    [ ذِكْرُهُ رَحْمَةَ الرَّسُولِ عَلَيْهِمْ ] ثُمَّ قَالَ تَبَارَكَ وَتَعَالَى: فَبِمَا رَحْمَةٍ مِنَ اللَّهِ لِنْتَ لَهُمْ وَلَوْ كُنْتَ فَظًّا غَلِيظَ الْقَلْبِ لَانْفَضُّوا مِنْ حَوْلِكَ أَيْ لَتَرَكُوكَ فَاعْفُ عَنْهُمْ أَيْ فَتَجَاوَزْ عَنْهُمْ وَاسْتَغْفِرْ لَهُمْ وَشَاوِرْهُمْ فِي الْأَمْرِ فَإِذَا عَزَمْتَ فَتَوَكَّلْ عَلَى اللَّهِ إِنَّ اللَّهَ يُحِبُّ الْمُتَوَكِّلِينَ فَذَكَرَ لِنَبِيِّهِ ﷺ لِينَهُ لَهُمْ، وَصَبْرَهُ عَلَيْهِمْ، لِضَعْفِهِمْ، وَقِلَّةِ صَبْرِهِمْ عَلَى الْغِلْظَةِ لَوْ كَانَتْ مِنْهُ عَلَيْهِمْ فِي كُلِّ مَا خَالَفُوا عَنْهُ مِمَّا افْتَرَضَ عَلَيْهِمْ مِنْ طَاعَةِ نَبِيِّهِمْ ﷺ. ثُمَّ قَالَ تَبَارَكَ وَتَعَالَى: فَاعْفُ عَنْهُمْ أَيْ تَجَاوَزْ عَنْهُمْ، وَاسْتَغْفِرْ لَهُمْ ذُنُوبَهُمْ، مَنْ قَارَفَ مِنْ أَهْلِ الْإِيمَانِ مِنْهُمْ وَشَاوِرْهُمْ فِي الْأَمْرِ أَيْ لِتُرِيهِمْ أَنَّكَ تَسْمَعُ مِنْهُمْ، وَتَسْتَعِينُ بِهِمْ، وَإِنْ كُنْتُ غَنِيًّا عَنْهُمْ، تَأَلُّفًا لَهُمْ بِذَلِكَ عَلَى دِينِهِمْ فَإِذَا عَزَمْتَ أَيْ عَلَى أَمْرٍ جَاءَكَ مِنِّي وَأَمْرٍ مِنْ دِينِكَ فِي جِهَادِ عَدُوِّكَ لَا يُصْلِحُكَ وَلَا يُصْلِحُهُمْ إلَّا ذَلِكَ، فَامْضِ عَلَى مَا أُمِرْتَ بِهِ، عَلَى خِلَافِ مَنْ خَالَفَكَ، وَمُوَافَقَةِ مَنْ وَافَقَكَ، وَتَوَكَّلْ عَلَى اللَّهِ، أَيْ ارْضَ بِهِ مِنْ الْعِبَادِ، إِنَّ اللَّهَ يُحِبُّ الْمُتَوَكِّلِينَ إِنْ يَنْصُرْكُمُ اللَّهُ فَلَا غَالِبَ لَكُمْ وَإِنْ يَخْذُلْكُمْ فَمَنْ ذَا الَّذِي يَنْصُرُكُمْ مِنْ بَعْدِهِ أَيْ لِئَلَّا تَتْرُكَ أَمْرِي لِلنَّاسِ، وَارْفُضْ أَمْرَ النَّاسِ إلَى أَمْرِي، وَعَلَى اللَّهِ لَا عَلَى النَّاسِ، فَلْيَتَوَكَّلِ الْمُؤْمِنُونَ

    ✧ [Mention of his mercy, the Messenger’s mercy upon them] Then He, blessed and exalted, said: “So by mercy from Allah you were lenient with them, and if you had been harsh and hard-hearted, they would have dispersed from around you,” that is, they would have abandoned you, “so pardon them,” that is, overlook them, “and ask forgiveness for them, and consult them in the matter. Then when you have resolved, rely upon Allah. Indeed, Allah loves those who rely upon Him.” Thus He mentioned to His Prophet ﷺ His leniency toward them, and His patience with them, because of their weakness, and their little patience with harshness if it had come from him upon them in all that they opposed him concerning what He had obligated upon them of obedience to their Prophet ﷺ. Then He, blessed and exalted, said: “So pardon them,” that is, overlook them, “and ask forgiveness for them” for their sins, those of the people of faith among them who committed them, “and consult them in the matter,” that is, so that you show them that you listen to them and seek their help, even though you are independent of them, in order to win their hearts thereby to their religion. “Then when you have resolved,” that is, upon a matter that has come to you from Me and a matter of your religion in striving against your enemy, which nothing will make right for you or for them except that, then proceed upon what you have been commanded, contrary to those who oppose you and in agreement with those who agree with you, “and rely upon Allah,” that is, be content with Him instead of the servants, “Indeed, Allah loves those who rely upon Him.” “If Allah helps you, none can overcome you; but if He forsakes you, who is there who can help you after Him?” that is, so that you do not abandon My command for the people, and cast aside the command of the people to My command, and upon Allah, not upon the people, “let the believers rely.”

76. Sirat Ibn Hisham 1007No grade recorded

    [ مَا نَزَلَ فِي الْغُلُولِ ] ثُمَّ قَالَ: وَمَا كَانَ لِنَبِيٍّ أَنْ يَغُلَّ وَمَنْ يَغْلُلْ يَأْتِ بِمَا غَلَّ يَوْمَ الْقِيَامَةِ ثُمَّ تُوَفَّى كُلُّ نَفْسٍ مَا كَسَبَتْ وَهُمْ لَا يُظْلَمُونَ أَيْ مَا كَانَ لِنَبِيٍّ أَنْ يَكْتُمَ النَّاسَ مَا بَعَثَهُ اللَّهُ بِهِ إلَيْهِمْ، عَنْ رَهْبَةٍ مِنْ النَّاسِ وَلَا رَغْبَةٍ، وَمَنْ يَفْعَلْ ذَلِكَ يَأْتِ يَوْمَ الْقِيَامَةِ بِهِ، ثُمَّ يُجْزَى بِكَسْبِهِ، غَيْرَ مَظْلُومٍ وَلَا مُعْتَدًى عَلَيْهِ أَفَمَنِ اتَّبَعَ رِضْوَانَ اللَّهِ عَلَى مَا أَحَبَّ النَّاسُ أَوْ سَخِطُوا كَمَنْ بَاءَ بِسَخَطٍ مِنَ اللَّهِ لِرِضَا النَّاسِ أَوْ لِسَخَطِهِمْ. يَقُولُ: أَفَمَنْ كَانَ عَلَى طَاعَتِي، فَثَوَابُهُ الْجَنَّةُ وَرِضْوَانٌ مِنْ اللَّهِ كَمَنْ بَاءَ بِسَخَطٍ مِنَ اللَّهِ وَاسْتَوْجَبَ سَخَطَهُ، فَكَانَ مَأْوَاهُ جَهَنَّمَ وَبِئْسَ الْمَصِيرُ، أَسَوَاءٌ الْمِثْلَانِ فَاعْرِفُوا. هُمْ دَرَجَاتٌ عِنْدَ اللَّهِ وَاللَّهُ بَصِيرٌ بِمَا يَعْمَلُونَ لِكُلٍّ دَرَجَاتٌ مِمَّا عَمِلُوا فِي الْجَنَّةِ وَالنَّارِ: أَيْ إنَّ اللَّهَ لَا يَخْفَى عَلَيْهِ أَهْلُ طَاعَتِهِ مِنْ أَهْلِ مَعْصِيَتِهِ

    ✧ [What was revealed concerning the illicit taking of spoils] Then He said: It is not for a prophet to act dishonestly (yaghulla); whoever acts dishonestly will bring what he dishonestly took on the Day of Resurrection. Then every soul will be paid in full what it earned, and they will not be wronged. That is, it is not for a prophet to conceal from the people what Allah sent him with to them, out of fear of the people or desire (for their favor). Whoever does that will bring it on the Day of Resurrection, then he will be recompensed for his earning, neither wronged nor transgressed against. Is then one who follows the good pleasure of Allah, whether people love or hate (what he does), like one who has incurred wrath from Allah to please the people or to avoid their displeasure? He says: Is one who is upon obedience to Me, whose reward is the Garden and good pleasure from Allah, like one who has incurred wrath from Allah and made himself deserving of His wrath, so that his abode is Jahannam—and evil is the destination? Are the two likenesses equal? So know (the difference). They are degrees (darajāt) with Allah, and Allah is Seeing of what they do. For each there are degrees according to what they have done, in the Garden and the Fire: that is, Allah does not fail to distinguish the people of His obedience from the people of His disobedience.

77. Sirat Ibn Hisham 1008No grade recorded

    [ فَضْلُ اللَّهِ عَلَى النَّاسِ بِبَعْثِ الرُّسُلِ ] ثُمَّ قَالَ: لَقَدْ مَنَّ اللَّهُ عَلَى الْمُؤْمِنِينَ إِذْ بَعَثَ فِيهِمْ رَسُولًا مِنْ أَنْفُسِهِمْ يَتْلُو عَلَيْهِمْ آيَاتِهِ وَيُزَكِّيهِمْ وَيُعَلِّمُهُمُ الْكِتَابَ وَالْحِكْمَةَ وَإِنْ كَانُوا مِنْ قَبْلُ لَفِي ضَلَالٍ مُبِينٍ أَيْ لَقَدْ مَنَّ اللَّهُ عَلَيْكُمْ يَا أَهْلَ الْإِيمَانِ، إذْ بَعَثَ فِيكُمْ رَسُولًا مِنْ أَنْفُسِكُمْ يَتْلُو عَلَيْكُمْ آيَاتِهِ فِيمَا أَحْدَثْتُمْ، وَفِيمَا عَمِلْتُمْ، فَيُعَلِّمَكُمْ الْخَيْرَ وَالشَّرَّ، لِتَعْرِفُوا الْخَيْرَ فَتَعْمَلُوا بِهِ، وَالشَّرَّ فَتَتَّقُوهُ، وَيُخْبِرَكُمْ بِرِضَاهُ عَنْكُمْ إذَا أَطَعْتُمُوهُ فَتَسْتَكْثِرُوا مِنْ طَاعَتِهِ وَتَجْتَنِبُوا مَا سَخِطَ مِنْكُمْ مِنْ مَعْصِيَتِهِ، لِتَتَخَلَّصُوا بِذَلِكَ مِنْ نِقْمَتِهِ، وَتُدْرِكُوا بِذَلِكَ ثَوَابَهُ مِنْ جَنَّتِهِ وَإِنْ كُنْتُمْ مِنْ قَبْلُ لَفِي ضَلَالٍ مَبِينٍ،: أَيْ لَفِي عَمْيَاءَ مِنْ الْجَاهِلِيَّةِ، أَيْ لَا تَعْرِفُونَ حَسَنَةً و لَا تَسْتَغْفِرُونَ مِنْ سَيِّئَةٍ، صُمٌّ عَنْ الْخَيْرِ، بُكْمٌ عَنْ الْحَقِّ، عُمْيٌ عَنْ الْهُدَى

    ✧ [Allah's favor upon people by sending messengers] Then He said: Verily Allah conferred a favor upon the believers when He sent among them a messenger from themselves, reciting to them His verses and purifying them, and teaching them the Book and wisdom, though they had been before in manifest error. That is, Allah conferred a favor upon you, O people of faith, when He sent among you a messenger from yourselves, reciting to you His verses concerning what you have brought about and what you have done, so that He teaches you good and evil, that you may recognize good and act upon it, and evil and avoid it; and He informs you of His pleasure with you when you obey Him, so that you may increase in obedience to Him and avoid what He dislikes from you of disobedience to Him, that by that you may be delivered from His vengeance and attain His reward of His garden. Though you had been before in manifest error—that is, in blindness of the Age of Ignorance, not knowing a good deed and not seeking forgiveness for an evil deed, deaf to good, dumb to truth, blind to guidance.

78. Sirat Ibn Hisham 1009No grade recorded

    [ ذِكْرُهُ الْمُصِيبَةَ الَّتِي أَصَابَتْهُمْ ] ثُمَّ ذَكَرَ الْمُصِيبَةَ الَّتِي أَصَابَتْهُمْ، فَقَالَ: أَوَلَمَّا أَصَابَتْكُمْ مُصِيبَةٌ قَدْ أَصَبْتُمْ مِثْلَيْهَا قُلْتُمْ أَنَّى هَذَا قُلْ هُوَ مِنْ عِنْدِ أَنْفُسِكُمْ إِنَّ اللَّهَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ أَيْ إنْ تَكُ قَدْ أَصَابَتْكُمْ مُصِيبَةٌ فِي إخْوَانِكُمْ بِذُنُوبِكُمْ فَقَدْ أَصَبْتُمْ مِثْلَيْهَا قَبْلُ مِنْ عَدُوِّكُمْ، فِي الْيَوْمِ الَّذِي كَانَ قَبْلَهُ بِبَدْرِ، قَتْلًا وَأَسْرًا وَنَسِيتُمْ مَعْصِيَتَكُمْ وَخِلَافَكُمْ عَمَّا أَمَرَكُمْ بِهِ نَبِيُّكُمْ ﷺ، أَنْتُمْ أَحْلَلْتُمْ ذَلِكَ بِأَنْفُسِكُمْ إِنَّ اللَّهَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ أَيْ إنَّ اللَّهَ عَلَى مَا أَرَادَ بِعِبَادِهِ مِنْ نِقْمَةٍ أَوْ عَفْوٍ قَدِيرٌ وَمَا أَصَابَكُمْ يَوْمَ الْتَقَى الْجَمْعَانِ فَبِإِذْنِ اللَّهِ وَلِيَعْلَمَ الْمُؤْمِنِينَ أَيْ مَا أَصَابَكُمْ حِينَ الْتَقَيْتُمْ أَنْتُمْ وَعَدُوُّكُمْ فَبِإِذْنِي، كَانَ ذَلِكَ حِينَ فَعَلْتُمْ مَا فَعَلْتُمْ بَعْدَ أَنْ جَاءَكُمْ نَصْرِي، وَصَدَقَتْكُمْ وَعْدِي، لِيُمَيِّزَ بَيْنَ الْمُؤْمِنِينَ وَالْمُنَافِقِينَ، وَلِيَعْلَمَ الَّذِينَ نَافَقُوا مِنْكُمْ: أَيْ لِيُظْهِرَ مَا فِيهِمْ. وَقِيلَ لَهُمْ تَعَالَوْا قَاتِلُوا فِي سَبِيلِ اللَّهِ أَوِ ادْفَعُوا يَعْنِي عَبْدَ اللَّهِ بْنَ أُبَيٍّ وَأَصْحَابَهُ الَّذِينَ رَجَعُوا عَنْ رَسُولِ اللَّهِ ﷺ، حِينَ سَارَ إلَى عَدُوِّهِ مِنْ الْمُشْرِكِينَ بِأُحُدِ، وَقَوْلَهُمْ: لَوْ نَعْلَمُ أَنَّكُمْ تُقَاتِلُونَ لَسِرْنَا مَعَكُمْ، وَلَدَفَعْنَا عَنْكُمْ، وَلَكِنَّا لَا نَظُنُّ أَنَّهُ يَكُونُ قِتَالٌ. فَأَظْهَرَ مِنْهُمْ مَا كَانُوا يُخْفُونَ فِي أَنْفُسِهِمْ. يَقُولُ اللَّهُ عَزَّ وَجَلَّ: هُمْ لِلْكُفْرِ يَوْمَئِذٍ أَقْرَبُ مِنْهُمْ لِلْإِيمَانِ يَقُولُونَ بِأَفْواهِهِمْ مَا لَيْسَ فِي قُلُوبِهِمْ أَيْ يُظْهِرُونَ لَكَ الْإِيمَانَ وَلَيْسَ فِي قُلُوبِهِمْ وَاللَّهُ أَعْلَمُ بِمَا يَكْتُمُونَ أَيْ مَا يُخْفُونَ الَّذِينَ قَالُوا لِإِخْوَانِهِمْ الَّذِينَ أُصِيبُوا مَعَكُمْ مِنْ عَشَائِرِهِمْ وَقَوْمِهِمْ: لَوْ أَطَاعُونَا مَا قُتِلُوا قُلْ فَادْرَءُوا عَنْ أَنْفُسِكُمُ الْمَوْتَ إِنْ كُنْتُمْ صَادِقِينَ أَيْ أَنَّهُ لَا بُدَّ مِنْ الْمَوْتِ، فَإِنْ اسْتَطَعْتُمْ أَنْ تَدْفَعُوهُ عَنْ أَنْفُسِكُمْ فَافْعَلُوا، وَذَلِكَ أَنَّهُمْ إنَّمَا نَافَقُوا وَتَرَكُوا الْجِهَادَ فِي سَبِيلِ اللَّهِ، حِرْصًا عَلَى الْبَقَاءِ فِي الدُّنْيَا، وَفِرَارًا مِنْ الْمَوْتِ

    ✧ Mention of the calamity that befell them: Then He mentioned the calamity that befell them, saying: “And when a calamity befell you, though you had inflicted twice as much, you said, ‘How is this?’ Say, ‘It is from yourselves. Indeed, Allah is capable of all things’” [Q 3:165], meaning: if a calamity has befallen you in your brothers because of your sins, then you had previously inflicted twice as much upon your enemy, on the day before it at Badr, in killing and captivity, and you forgot your disobedience and your opposition to what your Prophet ﷺ commanded you; you brought this upon yourselves. Indeed, Allah is capable of all things, meaning: Allah is capable of whatever He wills for His servants, of punishment or pardon. “And what befell you on the day the two armies met was by Allah’s permission, and so that He might know the believers” [Q 3:166], meaning: what befell you when you and your enemy met was by My permission. That happened when you did what you did after My help had come to you and My promise had been fulfilled to you, in order to distinguish between the believers and the hypocrites, and so that He might know those who acted hypocritically among you, meaning: to bring out what was in them. “And when it was said to them, ‘Come, fight in the way of Allah or defend yourselves’” [Q 3:167], meaning ʿAbd Allah b. Ubayy and his companions who turned back from the Messenger of Allah ﷺ when he marched to his enemy from the polytheists at Uḥud, and their saying: “If we knew that you would fight, we would go with you and defend you, but we do not think there will be any fighting.” Thus He brought out from them what they had been concealing in themselves. Allah, Mighty and Majestic, says: “They were closer that day to disbelief than to faith. They say with their mouths what is not in their hearts. And Allah knows best what they conceal” [Q 3:167], meaning: they show you faith while it is not in their hearts. And Allah knows best what they hide. “Those who said of their brothers, while staying behind, ‘If they had obeyed us, they would not have been killed.’ Say, ‘Then avert death from yourselves, if you are truthful’” [Q 3:168], meaning: death is inevitable; if you can ward it off from yourselves, then do so. That is because they only acted hypocritically and abandoned jihād in the way of Allah out of eagerness to remain in this world and flight from death.

79. Sirat Ibn Hisham 1010No grade recorded

    [ التَّرْغِيبُ فِي الْجِهَادِ ] ثُمَّ قَالَ لِنَبِيِّهِ ﷺ، يُرَغِّبُ الْمُؤْمِنِينَ فِي الْجِهَادِ، وَيُهَوِّنُ عَلَيْهِمْ الْقَتْلَ: وَلَا تَحْسَبَنَّ الَّذِينَ قُتِلُوا فِي سَبِيلِ اللَّهِ أَمْوَاتًا بَلْ أَحْيَاءٌ عِنْدَ رَبِّهِمْ يُرْزَقُونَ فَرِحِينَ بِمَا آتَاهُمُ اللَّهُ مِنْ فَضْلِهِ وَيَسْتَبْشِرُونَ بِالَّذِينَ لَمْ يَلْحَقُوا بِهِمْ مِنْ خَلْفِهِمْ أَلَّا خَوْفٌ عَلَيْهِمْ وَلَا هُمْ يَحْزَنُونَ أَيْ لَا تَظُنَّنَّ الَّذِينَ قُتِلُوا فِي سَبِيلِ اللَّهِ أَمْوَاتًا: أَيْ قَدْ أَحْيَيْتهمْ، فَهُمْ عِنْدِي يُرْزَقُونَ فِي رَوْحِ الْجَنَّةِ وَفَضْلِهَا، مَسْرُورِينَ بِمَا آتَاهُمْ اللَّهُ مِنْ فَضْلِهِ عَلَى جِهَادِهِمْ عَنْهُ. وَيَسْتَبْشِرُونَ بِالَّذِينَ لَمْ يَلْحَقُوا بِهِمْ مِنْ خَلْفِهِمْ أَيْ وَيُسَرُّونَ بِلُحُوقِ مَنْ لَحِقَهُمْ مِنْ إخْوَانِهِمْ عَلَى مَا مَضَوْا عَلَيْهِ مِنْ جِهَادِهِمْ، لِيَشْرَكُوهُمْ فِيمَا هُمْ فِيهِ مِنْ ثَوَابِ اللَّهِ الَّذِي أَعْطَاهُمْ، قَدْ أَذْهَبَ اللَّهُ عَنْهُمْ الْخَوْفَ وَالْحَزَنَ. يَقُولُ اللَّهُ تَعَالَى: يَسْتَبْشِرُونَ بِنِعْمَةٍ مِنَ اللَّهِ وَفَضْلٍ وَأَنَّ اللَّهَ لَا يُضِيعُ أَجْرَ الْمُؤْمِنِينَ لِمَا عَايَنُوا مِنْ وَفَاءِ الْمَوْعُودِ وَعَظِيمِ الثَّوَابِ

    ✧ [Encouragement to jihād] Then He said to His Prophet ﷺ, encouraging the believers to jihād and making light of being killed for them: “And do not reckon those who have been killed in the way of God as dead; rather, they are alive with their Lord, provided for, rejoicing in what God has given them of His bounty, and rejoicing in good tidings for those who have not yet joined them from behind them, that no fear shall be upon them, nor shall they grieve” (Qurʾān 3:169–170). That is, do not reckon those who have been killed in the way of God as dead; rather, I have given them life, and they are with Me, provided for in the comfort of Paradise and its bounty, delighted with what God has given them of His bounty for their jihād on His behalf. “And rejoicing in good tidings for those who have not yet joined them from behind them”: that is, they are gladdened by the joining of those of their brethren who will join them, following the jihād on which they went forth, so that they may share with them in the reward of God that He has given them. God has removed from them fear and sorrow. God, exalted be He, says: “They rejoice in good tidings of a blessing from God and bounty, and that God does not cause the reward of the believers to be lost” (Qurʾān 3:171), because of what they have witnessed of the fulfillment of the promise and the greatness of the reward.

80. Sirat Ibn Hisham 1011No grade recorded

    [ مَصِيرُ قَتْلَى أُحُدٍ ] قَالَ ابْنُ إسْحَاقَ: وَحَدَّثَنِي إسْمَاعِيلُ بْنُ أُمَيَّةَ، عَنْ أَبِي الزُّبَيْرِ، عَنْ ابْنِ عَبَّاسٍ، قَالَ: قَالَ رَسُولُ اللَّهِ ﷺ: لَمَّا أُصِيبَ إخْوَانُكُمْ بِأُحُدٍ، جَعَلَ اللَّهُ أَرْوَاحَهُمْ فِي أَجْوَافِ طَيْرِ خُضْرٍ، تَرِدُ أَنْهَارَ الْجَنَّةِ، وَتَأْكُلُ مِنْ ثِمَارِهَا، وَتَأْوِي إلَى قَنَادِيلَ مِنْ ذَهَبٍ، فِي ظِلِّ الْعَرْشِ، فَلَمَّا وَجَدُوا طِيبَ مَشْرَبِهِمْ وَمَأْكَلِهِمْ، وَحُسْنَ مَقِيلِهِمْ، قَالُوا: يَا لَيْتَ إخْوَانَنَا يَعْلَمُونَ مَا صَنَعَ اللَّهُ بِنَا، لِئَلَّا يَزْهَدُوا فِي الْجِهَادِ، وَلَا يَنْكُلُوا عَنْ الْحَرْبِ؛ فَقَالَ اللَّهُ تَعَالَى: فَأَنَا أُبَلِّغُهُمْ عَنْكُمْ، فَأَنْزَلَ اللَّهُ عَلَى رَسُولِهِ ﷺ هَؤُلَاءِ الْآيَاتِ: وَلَا تَحْسَبَنَّ قَالَ ابْنُ إسْحَاقَ: وَحَدَّثَنِي الْحَارِثُ بْنُ الْفَضِيلِ عَنْ مَحْمُودِ بْنِ لَبِيَدٍ الْأَنْصَارِيِّ عَنْ ابْنِ عَبَّاسٍ أَنَّهُ قَالَ: قَالَ رَسُولُ اللَّهِ ﷺ: الشُّهَدَاءُ عَلَى بَارِقِ نَهْرٍ بِبَابِ الْجَنَّةِ، فِي قُبَّةٍ خَضْرَاءَ، يَخْرُجُ عَلَيْهِمْ رِزْقُهُمْ مِنْ الْجَنَّةِ بُكْرَةً وَعَشِيًّا قَالَ ابْنُ إسْحَاقَ: وَحَدَّثَنِي مَنْ لَا أَتَّهِمُ، عَنْ عَبْدِ اللَّهِ بْنِ مَسْعُودٍ أَنَّهُ سُئِلَ عَنْ هَؤُلَاءِ الْآيَاتِ: وَلَا تَحْسَبَنَّ الَّذِينَ قُتِلُوا فِي سَبِيلِ اللَّهِ أَمْوَاتًا بَلْ أَحْيَاءٌ عِنْدَ رَبِّهِمْ يُرْزَقُونَ فَقَالَ: أَمَا إنَّا قَدْ سَأَلْنَا عَنْهَا فَقِيلَ لَنَا: إنَّهُ لَمَّا أُصِيبَ إخْوَانُكُمْ بِأُحُدٍ جَعَلَ اللَّهُ أَرْوَاحَهُمْ فِي أَجْوَافِ طَيْرٍ خُضْرٍ، تَرِدُ أَنْهَارَ الْجَنَّةِ، وَتَأْكُلُ مِنْ ثِمَارِهَا، وَتَأْوِي إلَى قَنَادِيلَ مِنْ ذَهَبٍ فِي ظِلِّ الْعَرْشِ، فَيَطَّلِعُ اللَّهُ عَزَّ وَجَلَّ عَلَيْهِمْ اطِّلَاعَةً فَيَقُولُ: يَا عِبَادِي، مَا تَشْتَهُونَ فَأَزِيدَكُمْ ؟ قَالَ: فَيَقُولُونَ رَبَّنَا لَا فَوْقَ مَا أَعْطَيْتنَا، الْجَنَّةُ نَأْكُلُ مِنْهَا حَيْثُ شِئْنَا قَالَ: ثُمَّ يَطَّلِعُ اللَّهُ عَلَيْهِمْ اطِّلَاعَةً، فَيَقُولُ: يَا عِبَادِي، مَا تَشْتَهُونَ، فَأَزِيدَكُمْ ؟ فَيَقُولُونَ: رَبَّنَا لَا فَوْقَ مَا أَعْطَيْتنَا، الْجَنَّةُ نَأْكُلُ مِنْهَا حَيْثُ شِئْنَا قَالَ: ثُمَّ يَطَّلِعُ عَلَيْهِمْ اطِّلَاعَةً، فَيَقُولُ: يَا عِبَادِي، مَا تَشْتَهُونَ فَأَزِيدَكُمْ ؟ فَيَقُولُونَ: رَبَّنَا لَا فَوْقَ مَا أَعْطَيْتنَا، الْجَنَّةُ نَأْكُلُ مِنْهَا حَيْثُ شِئْنَا. إلَّا أَنَّا نُحِبُّ أَنْ تَرُدَّ أَرْوَاحَنَا فِي أَجْسَادِنَا، ثُمَّ نُرَدُّ إلَى الدُّنْيَا، فَنُقَاتِلُ فِيكَ، حَتَّى نُقْتَلَ مَرَّةً أُخْرَى قَالَ ابْنُ إسْحَاقَ: وَحَدَّثَنِي بَعْضُ أَصْحَابِنَا، عَنْ عَبْدِ اللَّهِ بْنِ مُحَمَّدِ بْنِ عُقَيْلٍ، قَالَ: سَمِعْتُ جَابِرَ بْنَ عَبْدِ اللَّهِ يَقُولُ: قَالَ لِي رَسُولُ اللَّهِ ﷺ: أَلَا أُبَشِّرُكَ يَا جَابِرُ ؟ قَالَ: قُلْتُ: بَلَى يَا نَبِيَّ اللَّهِ؛ قَالَ: إنَّ أَبَاكَ حَيْثُ أُصِيبَ بِأُحُدٍ أَحْيَاهُ اللَّهُ عَزَّ وَجَلَّ، ثُمَّ قَالَ لَهُ: مَا تُحِبُّ يَا عَبْدَ اللَّهِ بْنَ عَمْرٍو أَنْ أَفْعَلَ بِكَ ؟ قَالَ: أَيْ رَبِّ، أُحِبُّ أَنْ تَرُدَّنِي إلَى الدُّنْيَا فَأُقَاتِلَ فِيكَ، فَأُقْتَلَ مَرَّةً أُخْرَى قَالَ ابْنُ إسْحَاقَ: وَحَدَّثَنِي عَمْرُو بْنُ عُبَيْدٍ، عَنْ الْحَسَنِ، قَالَ: قَالَ رَسُولُ اللَّهِ ﷺ: وَاَلَّذِي نَفْسِي بِيَدِهِ، مَا مِنْ مُؤْمِنٍ يُفَارِقُ الدُّنْيَا يُحِبُّ أَنْ يَرْجِعَ إلَيْهَا سَاعَةً مِنْ نَهَارٍ، وَأَنَّ لَهُ الدُّنْيَا وَمَا فِيهَا إلَّا الشَّهِيدُ، فَإِنَّهُ يُحِبُّ أَنْ يُرَدَّ إلَى الدُّنْيَا، فَيُقَاتِلَ فِي سَبِيلِ اللَّهِ، فَيُقْتَلَ مَرَّةً أُخْرَى

    ✧ [The destination of the slain of Uḥud] Ibn Isḥāq said: Ismāʿīl b. Umayyah narrated to me, from Abū al-Zubayr, from Ibn ʿAbbās, who said: The Messenger of God ﷺ said: When your brethren were struck down at Uḥud, God placed their spirits in the crops of green birds that come to the rivers of Paradise, eat of its fruits, and shelter in lanterns of gold in the shade of the Throne. When they found the pleasantness of their drinking and eating, and the excellence of their resting place, they said: Would that our brethren knew what God has done with us, so that they would not abstain from jihād or hold back from war. God, exalted be He, said: I shall convey it to them on your behalf. And God sent down upon His Messenger ﷺ these verses: "Do not reckon..." Ibn Isḥāq said: Al-Ḥārith b. al-Fuḍayl narrated to me, from Maḥmūd b. Labīd al-Anṣārī, from Ibn ʿAbbās, that he said: The Messenger of God ﷺ said: The martyrs are on the bank of a river at the gate of Paradise, in a green pavilion; their provision comes out to them from Paradise morning and evening. Ibn Isḥāq said: One whom I do not distrust narrated to me, from ʿAbd Allāh b. Masʿūd, that he was asked about these verses: "Do not reckon those who have been killed in the way of God as dead; rather, they are alive with their Lord, provided for." He said: Indeed, we asked about it, and it was said to us: When your brethren were struck down at Uḥud, God placed their spirits in the crops of green birds that come to the rivers of Paradise, eat of its fruits, and shelter in lanterns of gold in the shade of the Throne. God, mighty and glorious be He, looks upon them with a glance and says: O My servants, what do you desire, that I may increase you? He said: They say: Our Lord, there is nothing above what You have given us; Paradise, we eat from it wherever we wish. He said: Then God looks upon them with a glance, and says: O My servants, what do you desire, that I may increase you? They say: Our Lord, there is nothing above what You have given us; Paradise, we eat from it wherever we wish. He said: Then He looks upon them with a glance, and says: O My servants, what do you desire, that I may increase you? They say: Our Lord, there is nothing above what You have given us; Paradise, we eat from it wherever we wish. Except that we would love for You to return our spirits to our bodies, and then we would be sent back to the world, and we would fight for You until we are killed once more. Ibn Isḥāq said: Some of our companions narrated to me, from ʿAbd Allāh b. Muḥammad b. ʿAqīl, who said: I heard Jābir b. ʿAbd Allāh say: The Messenger of God ﷺ said to me: Shall I give you good tidings, O Jābir? He said: I said: Yes, O Prophet of God. He said: As for your father, when he was struck down at Uḥud, God, mighty and glorious be He, brought him to life, then said to him: What would you love, O ʿAbd Allāh b. ʿAmr, for Me to do with you? He said: My Lord, I would love for You to return me to the world, and I would fight for You, and be killed once more. Ibn Isḥāq said: ʿAmr b. ʿUbayd narrated to me, from al-Ḥasan, who said: The Messenger of God ﷺ said: By Him in whose hand is my soul, there is no believer who departs the world who would love to return to it for an hour of the day, even if he had the world and all that is in it, except the martyr; for he would love to be returned to the world, and fight in the way of God, and be killed once more.

81. Sirat Ibn Hisham 1012No grade recorded

    [ ذِكْرُ مَنْ خَرَجُوا مَعَ الرَّسُولِ إلَى حَمْرَاءِ الْأَسَدِ ] قَالَ ابْنُ إسْحَاقَ: ثُمَّ قَالَ تَعَالَى: الَّذِينَ اسْتَجَابُوا لِلَّهِ وَالرَّسُولِ مِنْ بَعْدِ مَا أَصَابَهُمُ الْقَرْحُ أَيْ الْجِرَاحُ، وَهُمْ الْمُؤْمِنُونَ الَّذِينَ سَارُوا مَعَ رَسُولِ اللَّهِ ﷺ الْغَدَ مِنْ يَوْمِ أُحُدٍ إلَى حَمْرَاءِ الْأَسَدِ عَلَى مَا بِهِمْ مِنْ أَلَمِ الْجِرَاحِ: لِلَّذِينَ أَحْسَنُوا مِنْهُمْ وَاتَّقَوْا أَجْرٌ عَظِيمٌ الَّذِينَ قَالَ لَهُمُ النَّاسُ إِنَّ النَّاسَ قَدْ جَمَعُوا لَكُمْ فَاخْشَوْهُمْ فَزَادَهُمْ إِيمَانًا وَقَالُوا حَسْبُنَا اللَّهُ وَنِعْمَ الْوَكِيلُ وَالنَّاسُ الَّذِينَ قَالُوا لَهُمْ مَا قَالُوا، النَّفَرُ مِنْ عَبْدِ الْقَيْسِ، الَّذِينَ قَالَ لَهُمْ أَبُو سُفْيَانَ مَا قَالَ ؟ قَالُوا إنَّ أَبَا سُفْيَانَ وَمَنْ مَعَهُ رَاجِعُونَ إلَيْكُمْ. يَقُولُ اللَّهُ عَزَّ وَجَلَّ: فَانْقَلَبُوا بِنِعْمَةٍ مِنَ اللَّهِ وَفَضْلٍ لَمْ يَمْسَسْهُمْ سُوءٌ وَاتَّبَعُوا رِضْوَانَ اللَّهِ وَاللَّهُ ذُو فَضْلٍ عَظِيمٍ لِمَا صَرَفَ اللَّهُ عَنْهُمْ مِنْ لِقَاءِ عَدُوِّهِمْ، إِنَّمَا ذَلِكُمُ الشَّيْطَانُ أَيْ لِأُولَئِكَ الرَّهْطِ وَمَا أَلْقَى الشَّيْطَانُ عَلَى أَفْوَاهِهِمْ يُخَوِّفُ أَوْلِيَاءَهُ أَيْ يُرْهِبُكُمْ بِأَوْلِيَائِهِ، فَلَا تَخَافُوهُمْ وَخَافُونِ إِنْ كُنْتُمْ مُؤْمِنِينَ وَلَا يَحْزُنْكَ الَّذِينَ يُسَارِعُونَ فِي الْكُفْرِ أَيْ الْمُنَافِقُونَ إِنَّهُمْ لَنْ يَضُرُّوا اللَّهَ شَيْئًا يُرِيدُ اللَّهُ أَلَّا يَجْعَلَ لَهُمْ حَظًّا فِي الْآخِرَةِ وَلَهُمْ عَذَابٌ عَظِيمٌ إِنَّ الَّذِينَ اشْتَرَوُا الْكُفْرَ بِالْإِيمَانِ لَنْ يَضُرُّوا اللَّهَ شَيْئًا وَلَهُمْ عَذَابٌ أَلِيمٌ وَلَا يَحْسَبَنَّ الَّذِينَ كَفَرُوا أَنَّمَا نُمْلِي لَهُمْ خَيْرٌ لِأَنْفُسِهِمْ إِنَّمَا نُمْلِي لَهُمْ لِيَزْدَادُوا إِثْمًا وَلَهُمْ عَذَابٌ مُهِينٌ مَا كَانَ اللَّهُ لِيَذَرَ الْمُؤْمِنِينَ عَلَى مَا أَنْتُمْ عَلَيْهِ حَتَّى يَمِيزَ الْخَبِيثَ مِنَ الطَّيِّبِ أَيْ الْمُنَافِقِينَ وَمَا كَانَ اللَّهُ لِيُطْلِعَكُمْ عَلَى الْغَيْبِ أَيْ فِيمَا يُرِيدُ أَنْ يَبْتَلِيَكُمْ بِهِ، لِتَحْذَرُوا مَا يَدْخُلُ عَلَيْكُمْ فِيهِ وَلَكِنَّ اللَّهَ يَجْتَبِي مِنْ رُسُلِهِ مَنْ يَشَاءُ أَيْ يُعَلِّمُهُ ذَلِكَ فَآمِنُوا بِاللَّهِ وَرُسُلِهِ وَإِنْ تُؤْمِنُوا وَتَتَّقُوا أَيْ تَرْجِعُوا وَتَتُوبُوا فَلَكُمْ أَجْرٌ عَظِيمٌ

    ✧ [Mention of those who went out with the Messenger to Ḥamrāʾ al-Asad] Ibn Isḥāq said: Then He, exalted is He, said: “Those who responded to God and the Messenger after the wound had befallen them”—that is, the injuries—and they are the believers who marched with the Messenger of God ﷺ on the morrow of the day of Uḥud to Ḥamrāʾ al-Asad despite the pain of their wounds: “For those of them who did good and feared God, there is a great reward. Those to whom the people said, ‘The people have gathered against you, so fear them,’ but it increased them in faith, and they said, ‘God is sufficient for us, and excellent is the Guardian.’” And the people who said to them what they said were the party of ʿAbd al-Qays, to whom Abū Sufyān said what he said. They said: “Abū Sufyān and those with him are returning to you.” God, mighty and glorious is He, says: “So they returned with favor from God and bounty, no harm touched them, and they followed the good pleasure of God, and God is possessor of great bounty” because God turned away from them the encounter with their enemy. “That is only Satan”—that is, for that band—“and what Satan cast upon their tongues to frighten his allies”—that is, to terrify you through his allies—“so do not fear them, but fear Me, if you are believers. And let not those who hasten into disbelief grieve you”—that is, the hypocrites—“they will not harm God at all. God intends that He should give them no share in the Hereafter, and for them is a great punishment. Those who purchase disbelief with faith will not harm God at all, and for them is a painful punishment. And let not those who disbelieve think that Our granting them respite is better for themselves; We grant them respite only that they may increase in sin, and for them is a humiliating punishment. God would not leave the believers in the state you are in until He separates the wicked from the good”—that is, the hypocrites—“and God would not acquaint you with the unseen”—that is, in what He intends to test you with, so that you may beware of what may befall you therein—“but God chooses of His messengers whom He wills”—that is, He teaches him that—“so believe in God and His messengers, and if you believe and fear”—that is, turn back and repent—“then for you is a great reward.”

82. Sirat Ibn Hisham 1013No grade recorded

    ذِكْرُ مَنْ اُسْتُشْهِدَ بِأُحُدِ مِنْ الْمُهَاجِرِينَ [ مِنْ بَنِي هَاشِمٍ ] قَالَ ابْنُ إسْحَاقَ: وَاسْتُشْهِدَ مِنْ الْمُسْلِمِينَ يَوْمَ أُحُدٍ مَعَ رَسُولِ اللَّهِ ﷺ مِنْ الْمُهَاجِرِينَ مِنْ قُرَيْشٍ، ثُمَّ مِنْ بَنِي هَاشِمِ بْنِ عَبْدِ مَنَافٍ: حَمْزَةُ بْنُ عَبْدِ الْمُطَّلِبِ بْنِ هَاشِمٍ، ؓ؛ قَتَلَهُ وَحْشِيٌّ، غُلَامُ جُبَيْرِ بْنِ مُطْعِمٍ. [ مِنْ بَنِي أُمَيَّةَ ] وَمِنْ بَنِي أُمَيَّةَ بْنِ عَبْدِ شَمْسٍ: عَبْدُ اللَّهِ بْنُ جَحْشٍ، حَلِيفٌ لَهُمْ مِنْ بَنِي أَسَدِ ابْنِ خُزَيْمَةَ. [ مِنْ بَنِي عَبْدِ الدَّارِ ] وَمِنْ بَنِي عَبْدِ الدَّارِ بْنِ قُصَيٍّ: مُصْعَبُ بْنُ عُمَيْرٍ، قَتَلَهُ ابْنُ قَمِئَةَ اللَّيْثِيُّ. [ مِنْ بَنِي مَخْزُومٍ ] وَمِنْ بَنِي مَخْزُومِ بْنِ يَقَظَةَ: شَمَّاسُ بْنُ عُثْمَانَ. أَرْبَعَةُ نَفَرٍ.

    ✧ Mention of those among the Emigrants who were martyred at Uḥud, of Banū Hāshim. Ibn Isḥāq said: Among the Muslims who were martyred on the day of Uḥud with the Messenger of God ﷺ, of the Emigrants from Quraysh, then of Banū Hāshim b. ʿAbd Manāf: Ḥamzah b. ʿAbd al-Muṭṭalib b. Hāshim, ؓ; Waḥshī, the slave of Jubayr b. Muṭʿim, killed him. Of Banū Umayyah. And of Banū Umayyah b. ʿAbd Shams: ʿAbd Allāh b. Jaḥsh, their confederate from Banū Asad b. Khuzaymah. Of Banū ʿAbd al-Dār. And of Banū ʿAbd al-Dār b. Quṣayy: Muṣʿab b. ʿUmayr; Ibn Qamiʾah al-Laythī killed him. Of Banū Makhzūm. And of Banū Makhzūm b. Yaqaẓah: Shammās b. ʿUthmān. Four persons.

83. Sirat Ibn Hisham 1014No grade recorded

    [ مِنَ الْأَنْصَارِ من قتل يوم أحد ] وَمِنْ الْأَنْصَارِ، ثُمَّ مِنْ بَنِي عَبْدِ الْأَشْهَلِ: عَمْرُو بْنُ مُعَاذِ بْنِ النُّعْمَانِ، وَالْحَارِثُ بْنُ أَنَسِ بْنِ رَافِعٍ، وَعُمَارَةُ بْنُ زِيَادِ بْنِ السَّكَنِ. قَالَ ابْنُ هِشَامٍ: السَّكَنُ: ابْنُ رَافِعِ بْنُ امْرِئِ الْقَيْسِ، وَيُقَالُ: السَّكْنُ. قَالَ ابْنُ إسْحَاقَ: وَسَلَمَةُ بْنُ ثَابِتِ بْنِ وَقْشٍ، وَعَمْرُو بْنُ ثَابِتِ بْنِ وَقْشٍ. رَجُلَانِ. قَالَ ابْنُ إسْحَاقَ: وَقَدْ زَعَمَ لِي عَاصِمُ بْنُ عُمَرَ بْنِ قَتَادَةَ: أَنَّ أَبَاهُمَا ثَابِتًا قُتِلَ يَوْمَئِذٍ. وَرِفَاعَةُ بْنُ وَقْشٍ. وَحُسَيْلُ بْنُ جَابِرٍ، أَبُو حُذَيْفَةَ وَهُوَ الْيَمَانُ، أَصَابَهُ الْمُسْلِمُونَ فِي الْمَعْرَكَةِ وَلَا يَدْرُونَ، فَتَصَدَّقَ حُذَيْفَةُ بِدِيَتِهِ عَلَى مَنْ أَصَابَهُ وَصَيْفِيُّ بْنُ قَيْظِي. وَحَبَابُ بْنُ قَيْظِي. وَعَبَّادُ بْنُ سَهْلٍ، وَالْحَارِثُ بْنُ أَوْسِ بْنِ مُعَاذٍ. اثْنَا عَشَرَ رَجُلًا. [ مِنْ رَاتِجٍ ] وَمِنْ أَهْلِ رَاتِجٍ من قتل يوم أحد: إيَاسُ بْنُ أَوْسِ بْنِ عَتِيكِ بْنِ عَمْرِو بْنِ عَبْدِ الْأَعْلَمِ بْنِ زَعُوراء بْنِ جُشَمِ بْنِ عَبْدِ الْأَشْهَلِ؛ وَعُبَيْدُ بْنُ التَّيْهَانِ. قَالَ ابْنُ هِشَامٍ: وَيُقَالُ: عَتِيكُ بْنُ التَّيْهَانِ. وَحَبِيبُ بْنُ يَزِيدَ بْنِ تَيْمٍ. ثَلَاثَةُ نَفَرٍ

    ✧ [Of the Anṣār who were killed at Uḥud] And of the Anṣār, then of the Banū ʿAbd al-Ashhal: ʿAmr b. Muʿādh b. al-Nuʿmān, al-Ḥārith b. Anas b. Rāfiʿ, and ʿUmārah b. Ziyād b. al-Sakan. Ibn Hishām said: al-Sakan: he is the son of Rāfiʿ b. Imriʾ al-Qays, and it is also said al-Sakn. Ibn Isḥāq said: And Salamah b. Thābit b. Waqsh, and ʿAmr b. Thābit b. Waqsh — two men. Ibn Isḥāq said: ʿĀṣim b. ʿUmar b. Qatādah asserted to me that their father Thābit was killed on that day. And Rifāʿah b. Waqsh. And Ḥusayl b. Jābir, Abū Ḥudhayfah — and he is al-Yamān — the Muslims struck him in the battle without knowing, so Ḥudhayfah gave his blood money in charity to those who struck him. And Ṣayfī b. Qayẓī. And Ḥabāb b. Qayẓī. And ʿAbbād b. Sahl. And al-Ḥārith b. Aws b. Muʿādh — twelve men. [Of Rātij] And of the people of Rātij who were killed at Uḥud: Iyās b. Aws b. ʿAtīk b. ʿAmr b. ʿAbd al-Aʿlam b. Zaʿūrāʾ b. Jusham b. ʿAbd al-Ashhal; and ʿUbayd b. al-Tayhān. Ibn Hishām said: And it is also said ʿAtīk b. al-Tayhān. And Ḥabīb b. Yazīd b. Taym — three persons.

84. Sirat Ibn Hisham 1015No grade recorded

    [ مِنْ بَنِي ظُفَرَ من قتل يوم أحد ] وَمِنْ بَنِي ظَفَرٍ: يَزِيدُ بْنُ خَاطِبِ بْنِ أُمَيَّةَ بْنِ رَافِعٍ. رَجُلٌ. [ مِنْ بَنِي ضَبِيعَةَ من قتل يوم أحد ] وَمِنْ بَنِي عَمْرِو بْنِ عَوْفٍ، ثُمَّ مِنْ بَنِي ضُبَيْعَةَ بْنِ زَيْدٍ: أَبُو سُفْيَانَ بْنُ الْحَارِثِ بْنِ قَيْسِ بْنِ زَيْدٍ وَحَنْظَلَةُ بْنُ أَبِي عَامِرِ بْنِ صَيْفِيِّ بْنِ نُعْمَانَ بْنِ مَالِكِ بْنِ أَمَةَ، وَهُوَ غَسِيلُ الْمَلَائِكَةِ، قَتَلَهُ شَدَّادُ بْنُ الْأَسْوَدِ بْنِ شُعُوبٍ اللَّيْثِيُّ. رَجُلَانِ. قَالَ ابْنُ هِشَامٍ: قَيْسُ: ابْنُ زَيْدِ بْنِ ضُبَيْعَةَ، وَمَالِكُ: ابْنُ أَمَةَ بْنِ ضُبَيْعَةَ. [ مِنْ بَنِي عُبَيْدٍ من قتل يوم أحد ] قَالَ ابْنُ إسْحَاقَ: وَمِنْ بَنِي عُبَيْدِ بْنِ زَيْدٍ: أُنَيْسُ بْنُ قَتَادَةَ. رَجُلٌ. وَمِنْ بَنِي ثَعْلَبَةَ بْنِ عَمْرِو بْنِ عَوْفٍ: أَبُو حَيَّةَ، وَهُوَ أَخُو سَعْدِ بْنِ خَيْثَمَةَ لِأُمِّهِ. قَالَ ابْنُ هِشَامٍ: أَبُو حَيَّةَ: ابْنُ عَمْرِو بْنِ ثَابِتٍ. قَالَ ابْنُ إسْحَاقَ: وَعَبْدُ اللَّهِ بْنُ جُبَيْرِ بْنِ النُّعْمَانِ، وَهُوَ أَمِيرُ الرُّمَاةِ. رَجُلَانِ. [ مِنْ بَنِي السَّلَمِ من قتل يوم أحد ] وَمِنْ بَنِي السَّلْمِ بْنِ امْرِئِ الْقَيْسِ بْنِ مَالِكِ بْنِ الْأَوْسِ: خَيْثَمَةُ أَبُو سَعْدِ بْنُ خَيْثَمَةَ. رَجُلٌ. [ مِنْ بَنِي الْعَجْلَانِ من قتل يوم أحد ] وَمِنْ حُلَفَائِهِمْ مِنْ بَنِي الْعَجْلَانِ: عَبْدُ اللَّهِ بْنُ سَلَمَةَ. رَجُلٌ

    ✧ [Of the Banū Ẓafar, those killed on the day of Uḥud] And of the Banū Ẓafar: Yazīd b. Khāṭib b. Umayya b. Rāfiʿ. One man. [Of the Banū Ḍabīʿa, those killed on the day of Uḥud] And of the Banū ʿAmr b. ʿAwf, then of the Banū Ḍubayʿa b. Zayd: Abū Sufyān b. al-Ḥārith b. Qays b. Zayd, and Ḥanẓala b. Abī ʿĀmir b. Ṣayfī b. Nuʿmān b. Mālik b. Ama—he is Ghasīl al-Malāʾika; Shaddād b. al-Aswad b. Shuʿūb al-Laythī killed him. Two men. Ibn Hishām said: Qays is b. Zayd b. Ḍubayʿa, and Mālik is b. Ama b. Ḍubayʿa. [Of the Banū ʿUbayd, those killed on the day of Uḥud] Ibn Isḥāq said: And of the Banū ʿUbayd b. Zayd: Unays b. Qatāda. One man. And of the Banū Thaʿlaba b. ʿAmr b. ʿAwf: Abū Ḥayya, and he is the brother of Saʿd b. Khaythama through his mother. Ibn Hishām said: Abū Ḥayya is b. ʿAmr b. Thābit. Ibn Isḥāq said: And ʿAbd Allāh b. Jubayr b. al-Nuʿmān, and he was the commander of the archers. Two men. [Of the Banū al-Salam, those killed on the day of Uḥud] And of the Banū al-Salm b. Imriʾ al-Qays b. Mālik b. al-Aws: Khaythama, father of Saʿd b. Khaythama. One man. [Of the Banū al-ʿAjlān, those killed on the day of Uḥud] And of their allies from the Banū al-ʿAjlān: ʿAbd Allāh b. Salama. One man.

85. Sirat Ibn Hisham 1016No grade recorded

    [ مِنْ بَنِي مُعَاوِيَةَ من قتل يوم أحد ] وَمِنْ بَنِي مُعَاوِيَةَ بْنِ مَالِكٍ: سُبَيْعُ بْنُ حَاطِبِ بْنِ الْحَارِثِ بْنِ قَيْسِ بْنِ هَيْشَةَ. رَجُلٌ. [ مِنْ بَنِي النَّجَّارِ من قتل يوم أحد ] قَالَ ابْنُ هِشَامٍ: وَيُقَالُ: سُويْبِقُ بْنُ الْحَارِثِ بْنِ حَاطِبِ بْنِ هَيْشَةَ قَالَ ابْنُ إسْحَاقَ: وَمِنْ بَنِي النَّجَّارِ: ثُمَّ مِنْ بَنِي سَوَادِ بْنِ مَالِكِ بْنِ غَنِيٍّ: عَمْرُو بْنُ قَيْسٍ؛ وَابْنُهُ قَيْسُ بْنُ عَمْرٍو. قَالَ ابْنُ هِشَامٍ: عَمْرُو بْنُ قَيْسٍ: ابْنُ زَيْدِ بْنِ سَوَادٍ. قَالَ ابْنُ إسْحَاقَ: وَثَابِتُ بْنُ عَمْرِو بْنِ زَيْدٍ؛ وَعَامِرُ بْنُ مَخْلَدٍ. أَرْبَعَةُ نَفَرٍ. [ مِنْ بَنِي مَبْذُولٍ من قتل يوم أحد ] وَمِنْ بَنِي مَبْذُولٍ: أَبُو هُبَيْرَةَ بْنُ الْحَارِثِ بْنِ عَلْقَمَةَ بْنِ عَمْرِو بْنِ ثَقْفِ بْنِ مَالِكِ بْنِ مَبْذُولٍ وَعَمْرُو بْنُ مُطَرِّفِ بْنِ عَلْقَمَةَ بْنِ عَمْرٍو رَجُلَانِ

    ✧ [ Those of Banū Muʿāwiyah who were killed on the day of Uḥud ] And of Banū Muʿāwiyah b. Mālik: Subayʿ b. Ḥāṭib b. al-Ḥārith b. Qays b. Hayshah. One man. [ Those of Banū al-Najjār who were killed on the day of Uḥud ] Ibn Hishām said: It is also said: Suwaybiq b. al-Ḥārith b. Ḥāṭib b. Hayshah. Ibn Isḥāq said: And of Banū al-Najjār, then of Banū Sawād b. Mālik b. Ghanī: ʿAmr b. Qays, and his son Qays b. ʿAmr. Ibn Hishām said: ʿAmr b. Qays: the son of Zayd b. Sawād. Ibn Isḥāq said: And Thābit b. ʿAmr b. Zayd, and ʿĀmir b. Makhlad. Four persons. [ Those of Banū Mabdhūl who were killed on the day of Uḥud ] And of Banū Mabdhūl: Abū Hubayrah b. al-Ḥārith b. ʿAlqamah b. ʿAmr b. Thaqf b. Mālik b. Mabdhūl, and ʿAmr b. Muṭarrif b. ʿAlqamah b. ʿAmr. Two men.

86. Sirat Ibn Hisham 1017No grade recorded

    [ مِنْ بَنِي عَمْرٍو من قتل يوم أحد ] وَمِنْ بَنِي عَمْرِو بْنِ مَالِكِ: أَوْسُ بْنُ ثَابِتِ بْنِ الْمُنْذِرِ. رَجُلٌ. قَالَ ابْنُ هِشَامٍ: أَوْسُ بْنُ ثَابِتٍ، أَخُو حَسَّانِ بْنِ ثَابِتٍ [ مِنْ بَنِي عَدِيٍّ من قتل يوم أحد ] قَالَ ابْنُ إسْحَاقَ: وَمِنْ بَنِي عَدِيِّ بْنِ النَّجَّارِ: أَنَسُ بْنُ النَّضْرِ بْنِ ضَمْضَمِ بْنِ زَيْدِ بْنِ حَرَامِ بْنِ جُنْدُبِ بْنِ عَامِرِ بْنِ غَنْمِ بْنِ عَدِيِّ بْنِ النَّجَّارِ. رَجُلٌ. قَالَ ابْنُ هِشَامٍ: أَنَسُ بْنُ النَّضْرِ، عَمُّ أَنَسِ بْنِ مَالِكٍ: خَادِمُ رَسُولِ اللَّهِ ﷺ. [ مِنْ بَنِي مَازِنٍ من قتل يوم أحد ] وَمِنْ بَنِي مَازِنِ بْنِ النَّجَّارِ: قَيْسُ بْنُ مَخْلَدٍ؛ وَكَيْسَانُ، عَبْدٌ لَهُمْ. رَجُلَانِ

    ✧ [From the Banū ʿAmr of those killed on the day of Uḥud] And from the Banū ʿAmr b. Mālik: Aws b. Thābit b. al-Mundhir. One man. Ibn Hishām said: Aws b. Thābit, brother of Ḥassān b. Thābit. [From the Banū ʿAdī of those killed on the day of Uḥud] Ibn Isḥāq said: And from the Banū ʿAdī b. al-Najjār: Anas b. al-Naḍr b. Ḍamḍam b. Zayd b. Ḥarām b. Jundub b. ʿĀmir b. Ghanm b. ʿAdī b. al-Najjār. One man. Ibn Hishām said: Anas b. al-Naḍr, paternal uncle of Anas b. Mālik: servant of the Messenger of God ﷺ. [From the Banū Māzin of those killed on the day of Uḥud] And from the Banū Māzin b. al-Najjār: Qays b. Makhlad; and Kaysān, a slave of theirs. Two men.

87. Sirat Ibn Hisham 1018No grade recorded

    [ مِنْ بَنِي دِينَارٍ من قتل يوم أحد ] وَمِنْ بَنِي دِينَارِ بْنِ النَّجَّارِ: سُلَيْمُ بْنُ الْحَارِثِ؛ وَنُعْمَانُ بْنُ عَبْدِ عَمْرٍو. رَجُلَانِ. [ مِنْ بَنِي الْحَارِثِ من قتل يوم أحد ] وَمِنْ بَنِي الْحَارِثِ بْنِ الْخَزْرَجِ: خَارِجَةُ بْنُ زَيْدِ بْنِ أَبِي زُهَيْرٍ؛ وَسَعْدُ بْنُ الرَّبِيعِ بْنِ عَمْرِو بْنِ أَبِي زُهَيْرٍ دُفِنَا فِي قَبْرٍ وَاحِدٍ، وَأَوْسُ بْنُ الْأَرْقَمِ بْنِ زَيْدِ بْنِ قَيْسِ بْنِ النُّعْمَانِ بْنِ مَالِكِ بْنِ ثَعْلَبَةَ بْنِ كَعْبٍ. ثَلَاثَةُ نَفَرٍ. [ مِنْ بَنِي الْأَبْجَرِ من قتل يوم أحد ] وَمِنْ بَنِي الْأَبْجَرِ، وَهُمْ بَنُو خُدْرَةَ: مَالِكُ بْنُ سِنَانِ بْنِ عُبَيْدِ بْنِ ثَعْلَبَةَ بْنِ عُبَيْدِ بْنِ الْأَبْجَرِ وَهُوَ أَبُو أَبِي سَعِيدٍ الْخُدْرِيِّ. قَالَ ابْنُ هِشَامٍ: اسْمُ أَبِي سَعِيدٍ الْخُدْرِيِّ: سِنَانُ؛ وَيُقَالُ: سَعْدٌ. قَالَ ابْنُ إسْحَاقَ: وَسَعِيدُ بْنُ سُوَيْدِ بْنِ قَيْسِ بْنِ عَامِرِ بْنِ عَبَّادِ بْنِ الْأَبْجَرِ وَعُتْبَةُ بْنُ رَبِيعِ بْنِ رَافِعِ؛ بْنِ مُعَاوِيَةَ، بْنِ عُبَيْدِ، بْنِ ثَعْلَبَةَ، بْنِ عُبَيْدِ، بْنِ الْأَبْجَرِ ثَلَاثَةُ نَفَرٍ

    ✧ From the Banū Dīnār, those killed at Uḥud: And from the Banū Dīnār b. al-Najjār: Sulaym b. al-Ḥārith; and Nuʿmān b. ʿAbd ʿAmr. Two men. From the Banū al-Ḥārith, those killed at Uḥud: And from the Banū al-Ḥārith b. al-Khazraj: Khārija b. Zayd b. Abī Zuhayr; and Saʿd b. al-Rabīʿ b. ʿAmr b. Abī Zuhayr—they were buried in a single grave—and Aws b. al-Arqam b. Zayd b. Qays b. al-Nuʿmān b. Mālik b. Thaʿlaba b. Kaʿb. Three persons. From the Banū al-Abjar, those killed at Uḥud: And from the Banū al-Abjar, who are the Banū Khudra: Mālik b. Sinān b. ʿUbayd b. Thaʿlaba b. ʿUbayd b. al-Abjar, and he is the father of Abū Saʿīd al-Khudrī. Ibn Hishām said: The name of Abū Saʿīd al-Khudrī is Sinān; and it is also said: Saʿd. Ibn Isḥāq said: And Saʿīd b. Suwayd b. Qays b. ʿĀmir b. ʿAbbād b. al-Abjar, and ʿUtba b. Rabīʿ b. Rāfiʿ; b. Muʿāwiya, b. ʿUbayd, b. Thaʿlaba, b. ʿUbayd, b. al-Abjar. Three persons.

88. Sirat Ibn Hisham 1019No grade recorded

    [ مِنْ بَنِي سَاعِدَةَ من قتل يوم أحد ] وَمِنْ بَنِي سَاعِدَةَ بْنِ كَعْبِ بْنِ الْخَزْرَجِ: ثَعْلَبَةُ بْنُ سَعْدِ بْنِ مَالِكِ بْنِ خَالِدِ بْنِ ثَعْلَبَةَ بْنِ حَارِثَةَ بْنِ عَمْرِو بْنِ الْخَزْرَجِ بْنِ سَاعِدَةَ؛ وَثَقْفُ بْنُ فَرْوَةَ بْنِ الْبَدِيِّ. رَجُلَانِ. [ مِنْ بَنِي طَرِيفٍ من قتل يوم أحد ] وَمِنْ بَنِي طَرِيفٍ، رَهْطُ سَعْدِ بْنِ عُبَادَةَ: عَبْدُ اللَّهِ بْنُ عَمْرِو بْنِ وَهْبِ بْنِ ثَعْلَبَةَ بْنِ وَقْشِ بْنِ ثَعْلَبَةَ بْنِ طَرِيفٍ؛ وَضَمْرَةُ، حَلِيفٌ لَهُمْ مِنْ بَنِي جُهَيْنَةَ. رَجُلَانِ. [ مِنْ بَنِي عَوْفٍ من قتل يوم أحد ] وَمِنْ بَنِي عَوْفِ بْنِ الْخَزْرَجِ، ثُمَّ مِنْ بَنِي سَالِمٍ، ثُمَّ مِنْ بَنِي مَالِكِ بْنِ الْعَجْلَانِ بْنِ زَيْدِ بْنِ غَنْمِ بْنِ سَالِمٍ: نَوْفَلُ بْنُ عَبْدِ اللَّهِ؛ وَعَبَّاسُ بْنُ عُبَادَةَ بْنِ نَضْلَةَ بْنِ مَالِكِ بْنِ الْعَجْلَانِ؛ وَنُعْمَانُ بْنُ مَالِكِ بْنِ ثَعْلَبَةَ بْنِ فِهْرِ بْنِ غَنْمِ بْنِ سَالِمٍ؛ وَالْمُجَذَّرُ بْنُ ذِيَادٍ، حَلِيفٌ لَهُمْ مِنْ بَلِيٍّ، وَعُبَادَةُ بْنُ الْحَسْحَاسِ. دُفِنَ النُّعْمَانُ بْنُ مَالِكٍ، وَالْمُجَذَّرُ، وَعُبَادَةُ فِي قَبْرٍ وَاحِدٍ. خَمْسَةُ نَفَرٍ. [ مِنْ بَنِي الْحُبْلَى من قتل يوم أحد ] وَمِنْ بَنِي الْحُبْلَى: رِفَاعَةُ بْنُ عَمْرٍو. رَجُلٌ

    ✧ [Of the Banū Sāʿidah who were killed on the day of Uḥud] And of the Banū Sāʿidah b. Kaʿb b. al-Khazraj: Thaʿlabah b. Saʿd b. Mālik b. Khālid b. Thaʿlabah b. Ḥārithah b. ʿAmr b. al-Khazraj b. Sāʿidah; and Thaqf b. Farwah b. al-Badī. Two men. [Of the Banū Ṭarīf who were killed on the day of Uḥud] And of the Banū Ṭarīf, the clan of Saʿd b. ʿUbādah: ʿAbd Allāh b. ʿAmr b. Wahb b. Thaʿlabah b. Waqsh b. Thaʿlabah b. Ṭarīf; and Ḍamrah, an ally of theirs from the Banū Juhaynah. Two men. [Of the Banū ʿAwf who were killed on the day of Uḥud] And of the Banū ʿAwf b. al-Khazraj, then of the Banū Sālim, then of the Banū Mālik b. al-ʿAjlān b. Zayd b. Ghanm b. Sālim: Nawfal b. ʿAbd Allāh; and ʿAbbās b. ʿUbādah b. Naḍlah b. Mālik b. al-ʿAjlān; and Nuʿmān b. Mālik b. Thaʿlabah b. Fihr b. Ghanm b. Sālim; and al-Mujadhdhar b. Dhiyād, an ally of theirs from Balī; and ʿUbādah b. al-Ḥasḥās. Nuʿmān b. Mālik, al-Mujadhdhar, and ʿUbādah were buried in one grave. Five persons. [Of the Banū al-Ḥublā who were killed on the day of Uḥud] And of the Banū al-Ḥublā: Rifāʿah b. ʿAmr. One man.

89. Sirat Ibn Hisham 1020No grade recorded

    [ مِنْ بَنِي سَلَمَةَ من قتل يوم أحد ] وَمِنْ بَنِي سَلِمَةَ، ثُمَّ مِنْ بَنِي حَرَامٍ: عَبْدُ اللَّهِ بْنُ عَمْرِو بْنِ حَرَامِ بْنِ ثَعْلَبَةَ بْنِ حَرَامٍ؛ وَعَمْرُو بْنُ الْجَمُوحِ بْنِ زَيْدِ بْنِ حَرَامٍ؛ دُفِنَا فِي قَبْرٍ وَاحِدٍ؛ وَخَلَّادُ بْنُ عَمْرِو بْنِ الْجَمُوحِ بْنِ زَيْدِ بْنِ حَرَامٍ؛ وَأَبُو أَيْمَنَ، مَوْلَى عَمْرِو بْنِ الْجَمُوحِ. أَرْبَعَةُ نَفَرٍ. [ مِنْ بَنِي سَوَادٍ من قتل يوم أحد ] وَمِنْ بَنِي سَوَادِ بْنِ غَنْمٍ: سُلَيْمُ بْنُ عَمْرِو بْنِ حَدِيدَةَ؛ وَمَوْلَاهُ عَنْتَرَةُ؛ وَسَهْلُ بْنُ قَيْسِ بْنِ أَبِي كَعْبِ بْنِ الْقَيْنِ. ثَلَاثَةُ نَفَرٍ. [ مِنْ بَنِي زُرَيْقٍ من قتل يوم أحد ] وَمِنْ بَنِي زُرَيْقِ بْنِ عَامِرٍ: ذَكْوَانُ بْنُ عَبْدِ قَيْسٍ؛ وَعُبَيْدُ بْنُ الْمُعَلَّى بْنِ لَوْذَانَ. رَجُلَانِ. قَالَ ابْنُ هِشَامٍ: عُبَيْدُ بْنُ الْمُعَلَّى، مِنْ بَنِي حَبِيبٍ

    ✧ [Those of Banū Salamah who were killed on the day of Uḥud] And of Banū Salimah, then of Banū Ḥarām: ʿAbd Allāh b. ʿAmr b. Ḥarām b. Thaʿlabah b. Ḥarām; and ʿAmr b. al-Jamūḥ b. Zayd b. Ḥarām—they were buried in one grave; and Khallād b. ʿAmr b. al-Jamūḥ b. Zayd b. Ḥarām; and Abū Ayman, the mawlā of ʿAmr b. al-Jamūḥ. Four persons. [Those of Banū Sawād who were killed on the day of Uḥud] And of Banū Sawād b. Ghanm: Sulaym b. ʿAmr b. Ḥadīdah; and his mawlā ʿAntarah; and Sahl b. Qays b. Abī Kaʿb b. al-Qayn. Three persons. [Those of Banū Zurayq who were killed on the day of Uḥud] And of Banū Zurayq b. ʿĀmir: Dhakwān b. ʿAbd Qays; and ʿUbayd b. al-Muʿallā b. Lawdhān. Two men. Ibn Hishām said: ʿUbayd b. al-Muʿallā, of Banū Ḥabīb.

90. Sirat Ibn Hisham 1021No grade recorded

    [ عَدَدُ الشُّهَدَاء يوم أحد ] قَالَ ابْنُ إسْحَاقَ: فَجَمِيعُ مَنْ اُسْتُشْهِدَ مِنْ الْمُسْلِمِينَ مَعَ رَسُولِ اللَّهِ ﷺ مِنْ الْمُهَاجِرِينَ وَالْأَنْصَارِ. خَمْسَةٌ وَسِتُّونَ رَجُلًا. [ مِنْ بَنِي مُعَاوَيِةَ ] قَالَ ابْنُ هِشَامٍ: وَمِمَّنْ لَمْ يَذْكُرْ ابْنُ إسْحَاقَ مِنْ السَّبْعِينَ الشُّهَدَاءِ الَّذِينَ ذَكَرْنَا، مِنْ الْأَوْسِ، ثُمَّ مِنْ بَنِي مُعَاوِيَةَ بْنِ مَالِكٍ: مَالِكُ بْنُ نُمَيْلَةَ، حَلِيفٌ لَهُمْ مِنْ مُزَيْنَةَ. [ مِنْ بَنِي خُطَمَةَ من قتل يوم أحد ] وَمِنْ بَنِي خَطْمَةَ - وَاسْمُ خَطْمَةَ: عَبْدُ اللَّهِ بْنُ جُشَمِ بْنِ مَالِكِ بْنِ الْأَوْسِ الْحَارِثِ بْنِ عَدِيِّ بْنِ خَرَشَةَ بْنِ أُمَيَّةَ بْنِ عَامِرِ بْنِ خَطْمَةَ. [ مِنْ بَنِي الْخَزَرَجِ من قتل يوم أحد ] وَمِنْ الْخَزْرَجِ، ثُمَّ مِنْ بَنِي سَوَادِ بْنِ مَالِكِ: مَالِكُ بْنُ إيَاسٍ. [ مِنْ بَنِي عَمْرٍو من قتل يوم أحد ] وَمِنْ بَنِي عَمْرِو بْنِ مَالِكِ بْنِ النَّجَّارِ: إيَاسُ بْنُ عَدِيٍّ. [ مِنْ بَنِي سَالِمٍ من قتل يوم أحد ] وَمِنْ بَنِي سَالِمِ بْنِ عَوْفٍ: عَمْرُو بْنُ إيَاسٍ

    ✧ [The number of the martyrs on the day of Uḥud] Ibn Isḥāq said: The total of those who were martyred among the Muslims with the Messenger of God ﷺ, from the Emigrants and the Helpers, was sixty-five men. [From the Banū Muʿāwiyah] Ibn Hishām said: And among those of the seventy martyrs whom we mentioned whom Ibn Isḥāq did not mention, from the Aws, then from the Banū Muʿāwiyah b. Mālik: Mālik b. Numaylah, an ally of theirs from Muzaynah. [From the Banū Khaṭmah among those killed on the day of Uḥud] And from the Banū Khaṭmah—and the name of Khaṭmah is ʿAbd Allāh b. Jusham b. Mālik b. al-Aws al-Ḥārith b. ʿAdī b. Kharashah b. Umayyah b. ʿĀmir b. Khaṭmah. [From the Banū al-Khazraj among those killed on the day of Uḥud] And from the Khazraj, then from the Banū Sawād b. Mālik: Mālik b. Iyās. [From the Banū ʿAmr among those killed on the day of Uḥud] And from the Banū ʿAmr b. Mālik b. al-Najjār: Iyās b. ʿAdī. [From the Banū Sālim among those killed on the day of Uḥud] And from the Banū Sālim b. ʿAwf: ʿAmr b. Iyās

91. Sirat Ibn Hisham 1022No grade recorded

    ذِكْرُ مَنْ قُتِلَ مِنْ الْمُشْرِكِينَ يَوْمَ أُحُدٍ [ مِنْ بَنِي عَبْدِ الدَّارِ من قتل من المشركين يوم أحد ] قَالَ ابْنُ إسْحَاقَ: وَقُتِلَ مِنْ الْمُشْرِكِينَ يَوْمَ أُحُدٍ مِنْ قُرَيْشٍ، ثُمَّ مِنْ بَنِي عَبْدِ الدَّارِ بْنِ قُصَيٍّ مِنْ أَصْحَابِ اللِّوَاءِ: طَلْحَةُ بْنُ أَبِي طَلْحَةَ، وَاسْمُ أَبِي طَلْحَةَ: عَبْدُ اللَّهِ بْنُ عَبْدِ الْعُزَّى بْنِ عُثْمَانَ بْنِ عَبْدِ الدَّارِ، قَتَلَهُ عَلِيُّ بْنُ أَبِي طَالِبٍ؛ ( و ) أَبُو سَعِيدِ بْنُ أَبِي طَلْحَةَ، قَتَلَهُ سَعْدُ بْنُ أَبِي وَقَّاصٍ. قَالَ ابْنُ هِشَامٍ: وَيُقَالُ: قَتَلَهُ عَلِيُّ بْنُ أَبِي طَالِبٍ. قَالَ ابْنُ إسْحَاقَ: وَعُثْمَانُ بْنُ أَبِي طَلْحَةَ، قَتَلَهُ حَمْزَةُ بْنُ عَبْدِ الْمُطَّلِبِ؛ وَمُسَافِعُ بْنُ طَلْحَةَ، وَالْجُلَّاسُ بْنُ طَلْحَةَ، قَتَلَهُمَا عَاصِمُ بْنُ ثَابِتِ بْنِ أَبِي الْأَقْلَحِ. وَكِلَابُ بْنُ طَلْحَةَ؛ وَالْحَارِثُ بْنُ طَلْحَةَ، قَتَلَهُمَا قُزْمَانُ، حَلِيفٌ لِبَنِي ظَفَرٍ. قَالَ ابْنُ هِشَامٍ: وَيُقَالُ: قَتَلَ كِلَابًا عَبْدُ الرَّحْمَنِ بْنُ عَوْفٍ. قَالَ ابْنُ إسْحَاقَ: وَأَرْطَاةُ بْنُ عَبْدِ شُرَحْبِيلَ بْنِ هَاشِمِ بْنِ عَبْدِ مَنَافِ بْنِ عَبْدِ الدَّارِ قَتَلَهُ حَمْزَةُ بْنُ عَبْدِ الْمُطَّلِبِ، وَأَبُو يَزِيدَ بْنُ عُمَيْرِ بْنِ هَاشِمِ بْنِ عَبْدِ مَنَافِ بْنِ عَبْدِ الدَّارِ قَتَلَهُ قُزْمَانُ؛ وَصُؤَابُ: غُلَامٌ لَهُ حَبَشِيٌّ، قَتَلَهُ قُزْمَانُ. قَالَ ابْنُ هِشَامٍ: وَيُقَالُ: قَتَلَهُ عَلِيُّ بْنُ أَبِي طَالِبٍ، وَيُقَالُ: سَعْدُ بْنُ أَبِي وَقَّاصٍ وَيُقَالُ: أَبُو دُجَانَةَ. قَالَ ابْنُ إسْحَاقَ: وَالْقَاسِطُ بْنُ شُرَيْحِ بْنِ هَاشِمِ بْنِ عَبْدِ مَنَافِ بْنِ عَبْدِ الدَّارِ، قَتَلَهُ قُزْمَانُ. أَحَدَ عَشَرَ رَجُلًا

    ✧ Mention of those of the polytheists killed on the day of Uḥud [from Banū ʿAbd al-Dār of those of the polytheists killed on the day of Uḥud]. Ibn Isḥāq said: And there were killed of the polytheists on the day of Uḥud from Quraysh, then from Banū ʿAbd al-Dār b. Quṣayy, among the bearers of the banner: Ṭalḥah b. Abī Ṭalḥah—and Abū Ṭalḥah's name was ʿAbd Allāh b. ʿAbd al-ʿUzzā b. ʿUthmān b. ʿAbd al-Dār—ʿAlī b. Abī Ṭālib killed him; (and) Abū Saʿīd b. Abī Ṭalḥah, Saʿd b. Abī Waqqāṣ killed him. Ibn Hishām said: It is said: ʿAlī b. Abī Ṭālib killed him. Ibn Isḥāq said: And ʿUthmān b. Abī Ṭalḥah, Ḥamzah b. ʿAbd al-Muṭṭalib killed him; and Musāfiʿ b. Ṭalḥah, and al-Jullās b. Ṭalḥah, ʿĀṣim b. Thābit b. Abī al-Aqlaḥ killed them both. And Kilāb b. Ṭalḥah; and al-Ḥārith b. Ṭalḥah, Quzmān, an ally of Banū Ẓafar, killed them both. Ibn Hishām said: It is said: ʿAbd al-Raḥmān b. ʿAwf killed Kilāb. Ibn Isḥāq said: And Arṭāh b. ʿAbd Shuraḥbīl b. Hāshim b. ʿAbd Manāf b. ʿAbd al-Dār, Ḥamzah b. ʿAbd al-Muṭṭalib killed him, and Abū Yazīd b. ʿUmayr b. Hāshim b. ʿAbd Manāf b. ʿAbd al-Dār, Quzmān killed him; and Ṣuʾāb, an Abyssinian slave of his, Quzmān killed him. Ibn Hishām said: It is said: ʿAlī b. Abī Ṭālib killed him, and it is said: Saʿd b. Abī Waqqāṣ, and it is said: Abū Dujānah. Ibn Isḥāq said: And al-Qāsiṭ b. Shurayḥ b. Hāshim b. ʿAbd Manāf b. ʿAbd al-Dār, Quzmān killed him. Eleven men.

92. Sirat Ibn Hisham 1023No grade recorded

    [ مِنْ بَنِي أَسَدٍ من قتل من المشركين يوم أحد ] وَمِنْ بَنِي أَسَدِ بْنِ عَبْدِ الْعُزَّى بْنِ قُصَيِّ: عَبْدُ اللَّهِ بْنُ حُمَيْدِ بْنِ زُهَيْرِ بْنِ الْحَارِثِ بْنِ أَسَدٍ. قَتَلَهُ عَلِيُّ بْنُ أَبِي طَالِبٍ. رَجُلٌ. [ مِنْ بَنِي زُهْرَةَ من قتل من المشركين يوم أحد ] وَمِنْ بَنِي زُهْرَةَ بْنِ كِلَابٍ: أَبُو الْحَكَمِ بْنُ الْأَخْنَسِ بْنِ شَرِيقِ بْنِ عَمْرِو بْنِ وَهْبٍ الثَّقَفِيُّ، حَلِيفٌ لَهُمْ، قَتَلَهُ عَلِيُّ بْنُ أَبِي طَالِبٍ؛ وَسِبَاعُ بْنُ عَبْدِ الْعُزَّى - وَاسْمُ عَبْدِ الْعُزَّى: عَمْرُو بْنُ نَضْلَةَ بْنِ غُبْشَانَ بْنِ سُلَيْمِ بْنِ مَلَكَانِ بْنِ أَفْصَى - حَلِيفٌ لَهُمْ مِنْ خُزَاعَةَ، قَتَلَهُ حَمْزَةُ بْنُ عَبْدِ الْمُطَّلِبِ. رَجُلَانِ. [ مِنْ بَنِي مَخْزُومٍ من قتل من المشركين يوم أحد ] وَمِنْ بَنِي مَخْزُومِ بْنِ يَقَظَةَ، هِشَامُ بْنُ أَبِي أُمَيَّةَ بْنِ الْمُغِيرَةِ، قَتَلَهُ قُزْمَانُ؛ وَالْوَلِيدُ بْنُ الْعَاصِ بْنِ هِشَامِ بْنِ الْمُغِيرَةِ، قَتَلَهُ قُزْمَانُ: وَأَبُو أُمَيَّةَ بْنُ أَبِي حُذَيْفَةَ بْنِ الْمُغِيرَةِ، قَتَلَهُ عَلِيُّ بْنُ أَبِي طَالِبٍ، وَخَالِدُ بْنُ الْأَعْلَمِ، حَلِيفٌ لَهُمْ، قَتَلَهُ قُزْمَانُ. أَرْبَعَةُ نَفَرٍ

    ✧ [From Banū Asad: those of the polytheists killed on the day of Uḥud] And from Banū Asad b. ʿAbd al-ʿUzzā b. Quṣayy: ʿAbd Allāh b. Ḥumayd b. Zuhayr b. al-Ḥārith b. Asad. ʿAlī b. Abī Ṭālib killed him. One man. [From Banū Zuhrah: those of the polytheists killed on the day of Uḥud] And from Banū Zuhrah b. Kilāb: Abū al-Ḥakam b. al-Akhnas b. Sharīq b. ʿAmr b. Wahb al-Thaqafī, an ally of theirs. ʿAlī b. Abī Ṭālib killed him; and Sibāʿ b. ʿAbd al-ʿUzzā — and the name of ʿAbd al-ʿUzzā is ʿAmr b. Naḍlah b. Ghubshān b. Sulaym b. Malakān b. Afṣā — an ally of theirs from Khuzāʿah. Ḥamzah b. ʿAbd al-Muṭṭalib killed him. Two men. [From Banū Makhzūm: those of the polytheists killed on the day of Uḥud] And from Banū Makhzūm b. Yaqaẓah: Hishām b. Abī Umayyah b. al-Mughīrah, Quzmān killed him; and al-Walīd b. al-ʿĀṣ b. Hishām b. al-Mughīrah, Quzmān killed him; and Abū Umayyah b. Abī Ḥudhayfah b. al-Mughīrah, ʿAlī b. Abī Ṭālib killed him; and Khālid b. al-Aʿlam, an ally of theirs, Quzmān killed him. Four individuals.

93. Sirat Ibn Hisham 1024No grade recorded

    [ مِنْ بَنِي جُمَحَ من قتل من المشركين يوم أحد ] وَمِنْ بَنِي جُمَحَ بْنِ عَمْرٍو: عَمْرُو بْنُ عَبْدِ اللَّهِ بْنِ عُمَيْرِ بْنِ وَهْبِ بْنِ حُذَافَةَ بْنِ جُمَحَ، وَهُوَ أَبُو عَزَّةَ، قَتَلَهُ رَسُولُ اللَّهِ ﷺ صَبْرًا؛ وَأُبَيُّ بْنُ خَلَفِ بْنِ وَهْبِ بْنِ حُذَافَةَ بْنِ جُمَحَ، قَتَلَهُ رَسُولُ اللَّهِ ﷺ بِيَدِهِ. ( رَجُلَانِ ). [ مِنْ بَنِي عَامِرٍ من قتل من المشركين يوم أحد ] وَمِنْ بَنِي عَامِرِ بْنِ لُؤَيٍّ: عُبَيْدَةُ بْنُ جَابِرٍ؛ وَشَيْبَةُ بْنُ مَالِكِ بْنِ الْمُضَرَّبِ، قَتَلَهُمَا قُزْمَانُ. ( رَجُلَانِ ) قَالَ ابْنُ هِشَامٍ: وَيُقَالُ: قَتَلَ عُبَيْدَةَ بْنَ جَابِرٍ عَبْدُ اللَّهِ بْنُ مَسْعُودٍ

    ✧ From the Banū Jumaḥ of those of the polytheists killed on the day of Uḥud: From the Banū Jumaḥ b. ʿAmr: ʿAmr b. ʿAbd Allāh b. ʿUmayr b. Wahb b. Ḥudhāfah b. Jumaḥ, and he is Abū ʿAzzah; the Messenger of Allah ﷺ killed him in retaliation; and Ubayy b. Khalaf b. Wahb b. Ḥudhāfah b. Jumaḥ; the Messenger of Allah ﷺ killed him with his own hand. (Two men.) From the Banū ʿĀmir of those of the polytheists killed on the day of Uḥud: From the Banū ʿĀmir b. Luʾayy: ʿUbaydah b. Jābir; and Shaybah b. Mālik b. al-Muḍarrab; Quzmān killed both of them. (Two men.) Ibn Hishām said: And it is said: ʿAbd Allāh b. Masʿūd killed ʿUbaydah b. Jābir.

94. Sirat Ibn Hisham 1025No grade recorded

    [ عَدَدُ قَتْلَى الْمُشْرِكِينَ يوم أحد ] قَالَ ابْنُ إسْحَاقَ: فَجَمِيعُ مَنْ قَتَلَ اللَّهُ تَبَارَكَ وَتَعَالَى يَوْمَ أُحُدٍ مِنْ الْمُشْرِكِينَ، اثْنَانِ وَعِشْرُونَ رَجُلًا

    ✧ Ibn Isḥāq said: The total number of those whom God, Blessed and Exalted is He, killed on the day of Uḥud from the polytheists was twenty-two men.

95. Sirat Ibn Hisham 1026No grade recorded

    ذِكْرُ مَا قِيلَ مِنْ الشِّعْرِ يَوْمَ أُحُدٍ [ شِعْرُ هُبَيْرَةَ ] قَالَ ابْنُ إسْحَاقَ: وَكَانَ مِمَّا قِيلَ مِنْ الشِّعْرِ فِي يَوْمِ أُحُدٍ، قَوْلُ هُبَيْرَةَ بْنِ أَبِي وَهْبِ بْنِ عَمْرِو بْنِ عَائِذِ بْنِ عَبْدِ بْنِ عِمْرَانَ بْنِ مَخْزُومٍ - قَالَ ابْنُ هِشَامٍ: عَائِذٌ: ابْنُ عِمْرَانَ بْنُ مَخْزُومٍ: مَا بَالُ هَمٍّ عَمِيدٍ بَاتَ يَطْرُقنِي بِالْوُدِّ مِنْ هِنْدَ إذْ تَعْدُو عَوَادِيهَا بَاتَتْ تُعَاتِبنِي هِنْدٌ وَتَعْذُلُنِي وَالْحَرْبُ قَدْ شُغِلَتْ عَنِّي مَوَالِيهَا مَهْلًا فَلَا تَعْذُلِينِي إنَّ مِنْ خُلُقِي مَا قَدْ عَلِمْتِ وَمَا إنْ لَسْتُ أُخْفِيهَا مُسَاعِفٌ لِبَنِي كَعْبٍ بِمَا كَلِفُوا حَمَّالُ عِبْءٍ وَأَثْقَالٌ أُعَانِيهَا وَقَدْ حَمَلْتُ سِلَاحِي فَوْقَ مُشْتَرَفٍ سَاطٍ سَبُوحٍ إذَا تَجْرِي يُبَارِيهَا كَأَنَّهُ إذْ جَرَى عَيْرٌ بِفَدْفَدَةٍ مُكَدَّمٌ لَاحِقٌ بِالْعُونِ يَحْمِيهَا مِنْ آلِ أَعْوَجَ يَرْتَاحُ النَّدِيُّ لَهُ كَجِذْعِ شَعْرَاءَ مُسْتَعْلٍ مَرَاقِيهَا أَعْدَدْتُهُ وَرِقَاقَ الْحَدِّ مُنْتَخَلًا وَمَارِنًا لِخُطُوبٍ قَدْ أُلَاقِيهَا هَذَا وَبَيْضَاءَ مِثْلَ النِّهْيِ مُحْكَمَةٌ نِيطَتْ عَلَيَّ فَمَا تَبْدُو مَسَاوِيهَا سُقْنَا كِنَانَةَ مِنْ أَطْرَافِ ذِي يَمَنٍ عُرْضُ الْبِلَادِ عَلَى مَا كَانَ يُزْجِيهَا قَالَتْ كِنَانَةُ: أنَّي تَذْهَبُونَ بِنَا ؟ قُلْنَا: النُّخَيْلُ، فَأَمُّوهَا وَمَنْ فِيهَا نَحْنُ الْفَوَارِسُ يَوْمَ الْجَرِّ مِنْ أُحُدٍ هَابَتْ مَعَدٌّ فَقُلْنَا نَحْنُ نَأْتِيهَا هَابُوا ضِرَابًا وَطَعْنًا صَادِقًا خَذِمًا مِمَّا يَرَوْنَ وَقَدْ ضُمَّتْ قَوَاصِيهَا ثُمَّتَ رُحْنَا كَأَنَّا عَارِضٌ بَرِدٌ وَقَامَ هَامُ بَنِي النَّجَّارِ يَبْكِيهَا كَأَنَّ هَامَهُمْ عِنْدَ الْوَغَى فِلَقٌ مِنْ قَيْضِ رُبْدٍ نَفَتْهُ عَنْ أَدَاحِيهَا أَوْ حَنْظَلُ ذَعْذَعَتْهُ الرِّيحُ فِي غُصُنٍ بَالٍ تَعَاوَرَهُ مِنْهَا سَوَافِيهَا قَدْ نَبْذُلُ الْمَالَ سَحًّا لَا حِسَابَ لَهُ وَنَطْعَنُ الْخَيْلَ شَزْرًا فِي مَآقِيُهَا وَلَيْلَةٍ يَصْطَلِي بِالْفَرْثِ جَازِرُهَا يَخْتَصُّ بِالنَّقَرَى الْمُثَرِينَ دَاعِيهَا وَلَيْلَةٍ مِنْ جُمَادَى ذَاتِ أَنْدِيَةٍ جَرْبَا جُمَادِيَّةٍ قَدْ بِتُّ أَسْرِيهَا لَا يَنْبَحُ الْكَلْبُ فِيهَا غَيْرَ وَاحِدَةٍ مِنْ الْقَرِيسِ وَلَا تَسْرَى أَفَاعِيهَا أَوْقَدْتُ فِيهَا لِذِي الضَّرَّاءِ جَاحِمَةً كَالْبَرْقِ ذَاكِيَةَ الْأَرْكَانِ أَحْمِيهَا أَوْرَثَنِي ذَاكُمْ عَمْروٌ وَوَالِدُهُ مِنْ قَبْلِهِ كَانَ بِالْمَثْنَى يُغَالِيهَا كَانُوا يُبَارُونَ أَنْوَاءَ النُّجُومِ فَمَا دَنَّتْ عَنْ السَّوْرَةِ الْعُلْيَا مَسَاعِيهَا

    ✧ Mention of the poetry composed on the day of Uḥud [Poetry of Hubayrah]. Ibn Isḥāq said: Among the poetry composed on the day of Uḥud was the verse of Hubayrah b. Abī Wahb b. ʿAmr b. ʿĀʾidh b. ʿAbd b. ʿImrān b. Makhzūm. Ibn Hishām said: ʿĀʾidh: son of ʿImrān b. Makhzūm: What is the matter with a grievous care that comes to me at night, with love for Hind as her misfortunes rush on? Hind spent the night reproaching me and blaming me, while war has distracted me from its masters. Gently! Do not blame me, for among my character is what you know, and I am not one to hide it: A helper to the Banū Kaʿb in what they undertake, a bearer of burdens and heavy loads I shoulder. And I have carried my weapons upon a towering, long-striding, swift horse; when it runs, it races with them. As if, when it gallops, it were a wild ass on hard ground, bitten, overtaking the mature females, protecting them, of the stock of Aʿwaj; the assembly rises for him, like the trunk of a hairy palm tree, lofty its climbing-steps. I prepared it, and thin, sharp-edged, well-chosen swords, and pliant spears for the calamities I shall meet. This, and a white coat of mail like a pool, firmly made, fastened upon me, so that its flaws do not appear. We drove Kinānah from the borders of Dhū Yaman across the breadth of the land, as it was driven on. Kinānah said: 'Where are you taking us?' We said: 'Al-Nukhayl, so make for it and whoever is in it.' We are the horsemen on the day of the charge at Uḥud; Maʿadd feared it, but we said: 'We will come to it.' They feared striking and true, sharp thrusting from what they saw, when its extremes were joined. Then we departed as if we were a cold cloud, and the skulls of the Banū al-Najjār rose lamenting them. As if their skulls in battle were fragments of speckled eggshells, which the wind had blown from their nests, or colocynth shaken by the wind on a worn branch, which the gales had buffeted from it. We pour out wealth lavishly, without reckoning, and we thrust the horses obliquely in the corners of their eyes. And a night when the slaughterer warms himself by the paunch, its caller invites the wealthy to the choice morsel. And a night of Jumādā with heavy rains, raw and cold; I passed it travelling by night. No dog barks in it except once, from the intense cold, and no snakes crawl. I kindled in it for the one in distress a great fire, like lightning, blazing in its pillars; I guarded it. That legacy was left to me by ʿAmr, and his father before him used to vie for it with double stakes. They used to compete with the rains of the stars, and my efforts never fell short of the highest peak.

96. Sirat Ibn Hisham 1027No grade recorded

    [ شِعْرُ حَسَّانٍ فِي الرَّدِّ عَلَى هُبَيْرَةَ ] قَالَ ابْنُ إسْحَاقَ: فَأَجَابَهُ حَسَّانُ بْنُ ثَابِتٍ، فَقَالَ: سُقْتُمْ كِنَانَةَ جَهْلًا مِنْ سَفَاهَتِكُمْ إلَى الرَّسُولِ فَجُنْدُ اللَّهِ مُخْزِيهَا أَوْرَدْتُمُوهَا حِيَاضَ الْمَوْتِ ضَاحِيَةً فَالنَّارُ مَوْعِدُهَا، وَالْقَتْلُ لَاقِيهَا جَمَّعْتُمُوهَا أحابِيشًا بِلَا حَسَبٍ أَئِمَّةَ الْكُفْرِ غَرَّتْكُمْ طَوَاغِيهَا أَلَا اعْتَبَرْتُمْ بِخَيْلِ اللَّهِ إذْ قَتَلَتْ أَهْلَ الْقَلِيبِ وَمَنْ أَلْقَيْنَهُ فِيهَا كَمْ مِنْ أَسِيرٍ فَكَكْنَاهُ بِلَا ثَمَنٍ وَجَزِّ نَاصِيَةٍ كُنَّا مَوَالِيهَا قَالَ ابْنُ هِشَامٍ: أَنْشَدَنِيهَا أَبُو زَيْدٍ الْأَنْصَارِيُّ لِكَعْبِ بْنِ مَالِكٍ: قَالَ ابْنُ هِشَامٍ: وَبَيْتُ هُبَيْرَةَ بْنِ أَبِي وَهْبٍ الَّذِي يَقُولُ فِيهِ: وَلَيْلَةٍ يَصْطَلِي بِالْفَرْثِ جَازِرُهَا يَخْتَصُّ بِالنَّقَرَى الْمُثَرِينَ دَاعِيهَا يُرْوَى لِجَنُوبٍ، أُخْتِ عَمْرِو ذِي الْكَلْبِ الْهُذَلِيِّ، فِي أَبْيَاتٍ لَهَا فِي غَيْرِ يَوْمِ أُحُدٍ

    ✧ [The poetry of Ḥassān in reply to Hubayrah] Ibn Isḥāq said: Ḥassān b. Thābit answered him, saying: You drove Kinānah in ignorance, out of your folly, to the Messenger, so God’s army is the one disgracing her. You brought her to the pools of death in open daylight; the Fire is her appointed place, and slaughter will meet her. You gathered them, a motley band without noble lineage, leaders of unbelief; their tyrants deluded you. Will you not take warning from God’s cavalry when it slew the people of al-Qalīb and those whom they cast into it? How many a captive we ransomed without price, and cutting the forelock—we were their masters. Ibn Hishām said: Abū Zayd al-Anṣārī recited it to me as being by Kaʿb b. Mālik. Ibn Hishām said: And the verse of Hubayrah b. Abī Wahb in which he says: And a night whose slaughterer warms himself by the paunch, whose caller invites only the rich to the chosen portions, is related from Janūb, sister of ʿAmr Dhū al-Kalb al-Hudhalī, in verses of hers on a day other than Uḥud.

97. Sirat Ibn Hisham 1028No grade recorded

    [ شِعْرُ كَعْبٍ فِي الرَّدِّ عَلَى هُبَيْرَةَ ] قَالَ ابْنُ إسْحَاقَ: وَقَالَ كَعْبُ بْنُ مَالِكٍ يُجِيبُ هُبَيْرَةَ بْنَ أَبِي وَهْبٍ أَيْضًا: أَلَا هَلْ أَتَى غَسَّانَ عَنَّا وَدُونَهُمْ مِنْ الْأَرْضِ خَرْقٌ سَيْرُهُ مُتَنَعْنِعُ صَحَارٍ وَأَعْلَامٌ كَأَنَّ قَتَامَهَا مِنْ الْبُعْدِ نَقْعٌ هَامِدٌ مُتَقَطِّعُ تَظَلُّ بِهِ الْبُزَّلُ العَرامِيسُ رُزَّحًا وَيَخْلُو بِهِ غَيْثُ السِّنِينَ فَيُمْرِعُ بِهِ جِيَفُ الْحَسْرَى يَلُوحُ صَلِيبُهَا كَمَا لَاحَ كَتَّانُ التِّجَارِ الْمُوَضَّعُ بِهِ الْعَيْنُ وَالْآرَامُ يَمْشِينَ خِلْفَةً وَبَيْضُ نَعَامٍ قَيْضُهُ يَتَقَلَّعُ مُجَالَدُنَا عَنْ دِينِنَا كُلُّ فَخْمَةٍ مُذَرَّبَةٍ فِيهَا الْقَوَانِسُ تَلْمَعُ وَكُلُّ صَمُوتٍ فِي الصِّوَانِ كَأَنَّهَا إذَا لُبِسَتْ تَهْىٌ مِنْ الْمَاءِمُتْرَعُ وَلَكِنْ بِبَدْرٍ سَائِلُوا مَنْ لَقِيُتمُ مِنْ النَّاسِ وَالْأَنْبَاءُ بِالْغَيْبِ تَنْفَعُ وَإِنَّا بِأَرْضِ الْخَوْفِ لَوْ كَانَ أَهْلُهَا سِوَانَا لَقَدْ أَجْلَوْا بِلَيْلٍ فَأَقْشَعُوا إذَا جَاءَ مِنَّا رَاكِبٌ كَانَ قَوْلُهُ أَعِدُّوا لِمَا يُزْجِي ابْنُ حَرْبٍ وَيَجْمَعُ فَمَهْمَا يُهِمُّ النَّاسَ مِمَّا يَكِيدُنَا فَنَحْنُ لَهُ مِنْ سَائِرِ النَّاسِ أَوْسَعُ فَلَوْ غَيْرُنَا كَانَتْ جَمِيعًا تَكِيدُهُ قَدْ أَعْطَوْا يَدًا وَتَوَزَّعُوا نُجَالِدُ لَا تَبْقَى عَلَيْنَا قَبِيلَةٌ مِنْ النَّاسِ إلَّا أَنْ يَهَابُوا وَيَفْظُعُوا وَلَمَّا ابْتَنَوْا بِالْعَرْضِ قَالَ سَرَاتُنَا عَلَامَ إذَا لَمْ تَمْنَعْ الْعِرْضَ نَزْرَعُ وَفِينَا رَسُولُ اللَّهِ نَتْبَعُ أَمْرَهُ إذَا قَالَ فِينَا الْقَوْلَ لَا نَتَطَلَّعُ تَدَلَّى عَلَيْهِ الرُّوحُ مِنْ عِنْدِ رَبِّهِ يُنَزَّلُ مِنْ جَوِّ السَّمَاءِ وَيُرْفَعُ نُشَاوِرُهُ فِيمَا نُرِيدُ وَقَصْرُنَا إذَا مَا اشْتَهَى أَنَّا نُطِيعُ وَنَسْمَعُ وَقَالَ رَسُولُ اللَّهِ لَمَّا بَدَوْا لَنَا ذَرُوا عَنْكُمْ هَوْلَ الْمَنِيَّاتِ وَاطْمَعُوا وَكُونُوا كَمَنْ يَشْرِي الْحَيَاةَ تَقَرُّبًا إلَى مَلِكٍ يُحْيَا لَدَيْهِ وَيُرْجَعُ وَلَكِنْ خُذُوا أَسْيَافَكُمْ وَتَوَكَّلُوا عَلَى اللَّهِ إنَّ الْأَمْرَ لِلَّهِ أَجْمَعُ فَسِرْنَا إلَيْهِمْ جَهْرَةً فِي رِحَالهِمْ ضُحَيًّا عَلَيْنَا الْبِيضُ لَا نَتَخَشَّعُ بِمَلْمُومَةٍ فِيهَا السَّنَوُّرُ وَالْقَنَا إذَا ضَرَبُوا أَقْدَامَهَا لَا تَوَرَّعُ فَجِئْنَا إلَى مَوْجٍ مِنْ الْبَحْرِ وَسْطَهُ أَحَابِيشُ مِنْهُمْ حَاسِرٌ وَمُقَنَّعُ ثَلَاثَةُ آلَافٍ وَنَحْنُ نَصِيَّةٌ ثَلَاثُ مِئِينٍ إنْ كَثُرْنَا وَأَرْبَعُ نُغَاوِرهُمْ تَجْرِي الْمَنِيَّةُ بَيْنَنَا نُشَارِعُهُمْ حَوْضَ الْمَنَايَا وَنَشْرَعُ تَهَادَى قِسِيُّ النَّبْعِ فِينَا وَفِيّهُمْ وَمَا هُوَ إلَّا الْيَثْرِبِيُّ الْمُقَطَّعُ وَمَنْجُوفَةٌ حَمِيَّةٌ صَاعِدِيَّةٌ يُذَرُّ عَلَيْهَا السَّمُّ سَاعَةَ تُصْنَعُ تَصُوبُ بِأَبْدَانِ الرِّجَالِ وَتَارَةً تَمُرُّ بِأَعْرَاضِ الْبِصَارِ تَقَعْقَعُ وَخَيْلٌ تَرَاهَا بِالْفَضَاءِ كَأَنَّهَا جَرَادٌ صَبًا فِي قَرَّةٍ يَتَرَيَّعُ فَلَمَّا تَلَاقَيْنَا وَدَارَتْ بِنَا الرَّحَى وَلَيْسَ لِأَمْرٍ حَمَّهُ اللَّهُ مَدْفَعُ ضَرَبْنَاهُمْ حَتَّى تَرَكْنَا سَرَاتَهُمْ كَأَنَّهُمْ بِالْقَاعِ خُشْبٌ مُصَرَّعُ لَدُنْ غُدْوَةً حَتَّى اسْتَفَقْنَا عَشِيَّةً كَأَنَّ ذَكَانَا حَرُّ نَارٍ تَلَفَّعُ وَرَاحُوا سِرَاعًا مُوجِفِينَ كَأَنَّهُمْ جَهَامٌ هَرَاقَتْ مَاءَهُ الرِّيحُ مُقْلَعُ وَرُحْنَا وَأُخْرَانَا بِطَاءٌ كَأَنَّنَا أُسُودٌ عَلَى لَحْمٍ بِبِيشَةَ ظُلَّعُ فَنِلْنَا وَنَالَ الْقَوْمُ مِنَّا وَرُبَّمَا فَعَلْنَا وَلَكِنْ مَا لَدَى اللَّهِ أَوْسَعُ وَدَارَتْ رَحَانَا وَاسْتَدَارَتْ رَحَاهُمْ وَقَدْ جُعِلُوا كُلٌّ مِنْ الشَّرِّ يَشْبَعُ وَنَحْنُ أُنَاسٌ لَا نَرَى الْقَتْلَ سُبَّةً عَلَى كُلِّ مَنْ يَحْمِي الذِّمَارَ وَيَمْنَعُ جِلَادٌ عَلَى رَيْبِ الْحَوَادِثِ لَا نَرَى عَلَى هَالِكٍ عَيْنًا لَنَا الدَّهْرَ تَدْمَعُ بَنُو الْحَرْبِ لَا نَعْيَا بِشَيْءٍ نَقُولُهُ وَلَا نَحْنُ مِمَّا جَرَّتْ الْحَرْبُ نَجْزَعُ بَنُو الْحَرْبِ إنْ نَظْفَرْ فَلَسْنَا بِفُحَّشٍ وَلَا نَحْنُ مِنْ أَظْفَارِهَا نَتَوَجَّعُ وَكُنَّا شِهَابًا يُتَّقَى النَّاسُ حَرُّهُ وَيَفْرُجُ عَنْهُ مَنْ يَلِيهِ وَيَسْفَعُ فَخَرْتَ عَلَيَّ ابْنَ الزِّبَعْرَى وَقَدْ سَرَى لَكُمْ طَلَبٌ مِنْ آخِرِ اللَّيْلِ مُتْبَعُ فَسَلْ عَنْكَ فِي عُلْيَا مَعَدٍّ وَغَيْرِهَا مِنْ النَّاسِ مَنْ أَخْزَى مَقَامًا وَأَشْنَعُ وَمَنْ هُوَ لَمْ تَتْرُكْ لَهُ الْحَرْبُ مَفْخَرًا وَمَنْ خَدُّهُ يَوْمَ الْكَرِيهَةِ أَضْرَعُ شَدَدْنَا بِحَوْلِ اللَّهِ وَالنَّصْرِ شَدَّةً عَلَيْكُمْ وَأَطْرَافُ الْأَسِنَّةِ سُرَّعُ تَكُرُّ الْقَنَا فِيكُمْ كَأَنَّ فُرُوعَهَا عَزَالِي مَزَادٍ مَاؤُهَا يَتَهَزَّعُ عَمَدْنَا إلَى أَهْلِ اللِّوَاءِ وَمَنْ يَطِرْ بِذِكْرِ اللِّوَاءِ فَهُوَ فِي الْحَمْدِ أَسْرَعُ فَخَانُوا وَقَدْ أَعْطَوْا يَدًا وَتَخَاذَلُوا أَبَى اللَّهُ إلَّا أَمْرَهُ وَهُوَ أَصْنَعُ قَالَ ابْنُ هِشَامٍ: وَكَانَ كَعْبُ بْنُ مَالِكٍ قَدْ قَالَ: مُجَالَدُنَا عَنْ جِذْمِنَا كُلُّ فَخْمَةٍ فَقَالَ رَسُولُ اللَّهِ ﷺ: أَيَصْلُحُ أَنْ تَقُولَ: مُجَالَدُنَا عَنْ دِينِنَا ؟ فَقَالَ كَعْبٌ: نَعَمْ، فَقَالَ رَسُولُ اللَّهِ ﷺ: فَهُوَ أَحْسَنُ؛ فَقَالَ كَعْبٌ: مُجَالَدُنَا عَنْ دِينِنَا

    ✧ [Kaʿb's poetry in reply to Hubayrah] Ibn Isḥāq said: Kaʿb b. Mālik also said, replying to Hubayrah b. Abī Wahb: Alā hal atā Ghassāna ʿannā wa-dūnahum mina l-arḍi kharqun sayruhu mutanaʿniʿū Ṣaḥārī wa-aʿlāmun kaʾanna qatāmahā mina l-buʿdi naqʿun hāmidun mutaqaṭṭiʿū Taẓallu bihi l-buzzalu l-ʿarāmīsu ruzziḥan wa-yakhlū bihi ghaythu l-sinīna fa-yumriʿū Bihi jiyafu l-ḥasrā yalūḥu ṣalībuhā kamā lāḥa kattānu l-tijāri l-muwaḍḍaʿū Bihi l-ʿīnu wa-l-ārāmu yamshīna khilfatan wa-bayḍu naʿāmin qayḍuhu yataqallaʿū Mujālidunā ʿan dīninā kullu fakhmatin mudharrabatin fīhā l-qawānisu talmaʿū Wa-kullu ṣamūtin fī l-ṣiwāni kaʾannahā idhā lubisat tahyan mina l-māʾi mutraʿū Wa-lākin bi-Badrin sāʾilū man laqītum mina l-nāsi wa-l-anbāʾu bi-l-ghaybi tanfaʿū Wa-innā bi-arḍi l-khawfi law kāna ahluhā siwānā la-qad ajlaw bi-laylin fa-aqshaʿū Idhā jāʾa minnā rākibun kāna qawluhu aʿiddū li-mā yuzjī bnu Ḥarbin wa-yajmaʿū Fa-mahmā yuhimmu l-nāsa mimmā yakīdunā fa-naḥnu lahu min sāʾiri l-nāsi awsaʿū Fa-law ghayrunā kānat jamīʿan takīduhu qad aʿṭaw yadan wa-tawazzaʿū Nujālidu lā tabqā ʿalaynā qabīlatun mina l-nāsi illā an yahābū wa-yafẓaʿū Wa-lammā btanaw bi-l-ʿarḍi qāla sarātunā ʿalāma idhā lam tamnaʿi l-ʿarḍa nazraʿū Wa-fīnā rasūlu llāhi nattabiʿu amrahu idhā qāla fīnā l-qawla lā nataṭallaʿū Tadallā ʿalayhi l-rūḥu min ʿindi rabbihi yunazzalu min jawwi l-samāʾi wa-yurfaʿū Nushāwiruhu fīmā nurīdu wa-qaṣrunā idhā mā shtahā annā nuṭīʿu wa-nasmaʿū Wa-qāla rasūlu llāhi lammā badaw lanā dharū ʿankum hawla l-maniyyāti wa-ṭmaʿū Wa-kūnū ka-man yashrī l-ḥayāta taqarruban ilā malikin yuḥyā ladayhi wa-yurjaʿū Wa-lākin khudhū asyāfakum wa-tawakkalū ʿalā llāhi inna l-amra li-llāhi ajmaʿū Fa-sirnā ilayhim jahratan fī riḥālihim ḍuḥayyan ʿalaynā l-bīḍu lā natakhashshaʿū Bi-malmūmatin fīhā l-sanawwaru wa-l-qanā idhā ḍarabū aqdāmahā lā tawarraʿū Fa-jiʾnā ilā mawjin mina l-baḥri wasṭahu aḥābīshu minhum ḥāsirun wa-muqannaʿū Thalāthatu ālāfin wa-naḥnu naṣiyyatun talāthu miʾīnin in kathurnā wa-arbaʿū Nughāwiruhum tajrī l-maniyyatu baynanā nushāriʿuhum ḥawḍa l-manāyā wa-nashraʿū Tahādā qisiyyu l-nabʿi fīnā wa-fīhum wa-mā huwa illā l-yathribiyyu l-muqaṭṭaʿū Wa-manjūfatun ḥamiyyatun ṣāʿidiyyatun yudharru ʿalayhā l-summu sāʿata tuṣnaʿū Taṣūbu bi-abdāni l-rijāli wa-tāratan tamurru bi-aʿrāḍi l-biṣāri taqaʿqaʿū Wa-khaylun tarāhā bi-l-faḍāʾi kaʾannahā jarādun ṣaban fī qarratin yatarayyaʿū Fa-lammā talāqaynā wa-dārat bi-nā l-raḥā wa-laysa li-amrin ḥammahu llāhu madfaʿū Ḍarabnāhum ḥattā taraknā sarātahum kaʾannahum bi-l-qāʿi khushbun muṣarraʿū Ladun ghadwatan ḥattā stafaqnā ʿashiyyatan kaʾanna dhakānā ḥarru nārin talaffaʿū Wa-rāḥū sirāʿan mūjifīna kaʾannahum jahāmun harāqat māʾahu l-rīḥu muqlaʿū Wa-ruḥnā wa-ukhrānā biṭāʾun kaʾannanā usūdun ʿalā laḥmin bi-Bīshata ẓullaʿū Fa-nilnā wa-nāla l-qawmu minnā wa-rubbamā faʿalnā wa-lākin mā ladā llāhi awsaʿū Wa-dārat raḥānā wa-stadārat raḥāhum wa-qad juʿilū kullun mina l-sharri yashbaʿū Wa-naḥnu unāsun lā narā l-qatla subbatan ʿalā kulli man yaḥmī l-dhimāra wa-yamnaʿū Jilādun ʿalā raybi l-ḥawādithi lā narā ʿalā hālikin ʿaynan lanā l-dahra tadmaʿū Banū l-ḥarbi lā naʿyā bi-shayʾin naqūluhu wa-lā naḥnu mimmā jarrati l-ḥarbu najzaʿū Banū l-ḥarbi in naẓfar fa-lasnā bi-fuḥḥashin wa-lā naḥnu min aẓfārihā natawajjaʿū Wa-kunnā shihāban yuttaqā l-nāsu ḥarrahu wa-yafruju ʿanhu man yalīhi wa-yasfaʿū Fa-kharta ʿalayya bna l-Zibaʿrā wa-qad sarā lakum ṭalabun min ākhiri l-layli mutbaʿū Fa-sal ʿanka fī ʿulyā Maʿaddin wa-ghayrihā mina l-nāsi man akhzā maqāman wa-ashnaʿū Wa-man huwa lam tarku lahu l-ḥarbu mafkharā wa-man khadduhu yawma l-karīhati aḍraʿū Shadadnā bi-ḥawli llāhi wa-l-naṣri shaddatan ʿalaykum wa-aṭrāfu l-asinnati surraʿū Takurru l-qanā fīkum kaʾanna furūʿahā ʿazālī mazādin māʾuhā yatahazzaʿū ʿAmadnā ilā ahli l-liwāʾi wa-man yaṭir bi-dhikri l-liwāʾi fa-huwa fī l-ḥamdi asraʿū Fa-khānū wa-qad aʿṭaw yadan wa-takhādhalū abā llāhu illā amrahu wa-huwa aṣnaʿū Ibn Hishām said: Kaʿb b. Mālik had said: 'Mujālidunā ʿan jidhminā kullu fakhmatin' (Our fighting in defense of our stock, every huge one), and the Messenger of God ﷺ said: 'Would it be right for you to say: Mujālidunā ʿan dīninā (Our fighting in defense of our religion)?' Kaʿb said: 'Yes.' The Messenger of God ﷺ said: 'That is better.' So Kaʿb said: 'Mujālidunā ʿan dīninā.'

98. Sirat Ibn Hisham 1029No grade recorded

    [ شِعْرٌ لِابْنِ الزِّبَعْرَى ] قَالَ ابْنُ إسْحَاقَ: وَقَالَ عَبْدُ اللَّهِ بْنُ الزِّبَعْرَى فِي يَوْمِ أُحُدٍ: يَا غُرَابَ الْبَيْنِ أَسْمَعْتَ فَقُلْ إنَّمَا تَنْطِقُ شَيْئًا قَدْ فُعِلْ إنَّ لِلْخَيْرِ وَلِلشَّرِّ مَدًى وَكِلَا ذَلِكَ وَجْهٌ وَقَبَلْ وَالْعَطِيَّاتُ خِسَاسٌ بَيْنَهُمْ وَسَوَاءٌ قَبْرٌ مُثْرٍ وَمُقِلْ كُلُّ عَيْشٍ وَنَعِيمٍ زَائِلٌ وَبَنَاتُ الدَّهْرِ يَلْعَبْنَ بِكُلْ أَبْلِغْنَ حَسَّانَ عَنِّي آيَةً فَقَرِيضُ الشِّعْرِ يَشْفِي ذَا الْغُلَلْ كَمْ تَرَى بِالْجَرِّ مِنْ جُمْجُمَةٍ وَأَكُفٍّ قَدْ أُتِرَّتْ وَرِجِلْ وَسَرَابِيلَ حِسَانٍ سُرِيَتْ عَنْ كُمَاةٍ أُهْلِكُوا فِي الْمُنْتَزَلْ كَمْ قَتَلْنَا مِنْ كَرِيمٍ سَيِّدٍ مَاجِدْ الْجَدَّيْنِ مِقْدَامٍ بَطَلْ صَادِقِ النَّجْدَةِ قَرْمٍ بَارِعٍ غَيْرِ مُلْتَاثٍ لَدَى وَقْعِ الْأَسَلْ فَسَلْ الْمِهْرَاسَ مَنْ سَاكِنُهُ ؟ بَيْنَ أَقْحَافٍ وَهَامٍ كَالْحَجَلْ لَيْتُ أَشْيَاخِي بِبَدْرٍ شَهِدُوا جَزَعَ الْخَزْرَجِ مِنْ وَقْعِ الْأَسَلْ حِينَ حَكَّتْ بِقُبَاءٍ بَرْكَهَا وَاسْتَحَرَّ الْقَتْلُ فِي عَبْدِ الْأَشهَلْ ثُمَّ خَفُّوا عَنْ ذَاكُمْ رُقَّصًا رَقَصَ الْحَفَّانِ يَعْلُو فِي الْجَبَلْ فَقَتَلْنَا الضِّعْفَ مِنْ أَشْرَافِهِمْ وَعَدَلْنَا مَيْلَ بَدْرٍ فَاعْتَدَلْ لَا أَلُومُ النَّفْسَ إلَّا أَنَّنَا لَوْ كَرَرْنَا لَفَعَلْنَا الْمُفْتَعَلْ بِسُيُوفِ الْهِنْدِ تَعْلُو هَامَهُمْ عَلَلًا تَعْلُوهُمْ بَعْدَ نَهَلْ

    ✧ [Poetry of Ibn al-Zibaʿrā] Ibn Isḥāq said: And ʿAbd Allāh b. al-Zibaʿrā said on the day of Uḥud: O raven of separation, you have heard, so say; you only utter something that has already been done. For good and for evil there is a term, and both of these have a direction and a destination. And gifts are paltry among them, and equal are the grave of the rich and the poor. Every life and delight is transient, and the daughters of time play with all. Convey from me to Ḥassān a sign, for the composition of poetry heals the one with burning thirst. How many do you see at al-Jarr of skulls, and hands that have been severed, and legs; and fine coats of mail stripped from warriors destroyed at the halting-place. How many we killed of noble lords, mighty in both lineages, bold heroes; truly courageous, a perfect chief, not confused at the falling of the spears. Ask al-Mihrās who dwells in it, among skulls and heads like quails. Would that my elders at Badr had witnessed the panic of al-Khazraj at the falling of the spears; when they rubbed their breasts at Qubāʾ, and slaughter raged among ʿAbd al-Ashhal. Then they scampered away from that, dancing, the dance of ostriches climbing the mountain. We slew double the number of their nobles, and we matched the imbalance of Badr, so it was evened. I do not blame myself except that we, had we returned, would have done the utmost. With Indian swords rising over their heads, drinking again, after they had drunk their fill.

99. Sirat Ibn Hisham 1030No grade recorded

    [ رَدُّ حَسَّانٍ عَلَى ابْنِ الزِّبَعْرَى ] فَأَجَابَهُ حَسَّانُ بْنُ ثَابِتٍ الْأَنْصَارِيُّ ؓ، قَالَ: ذَهَبْتُ يَا بْنَ الزِّبَعْرَى وَقْعَةٌ كَانَ مِنَّا الْفَضْلُ فِيهَا لَوْ عَدَلْ وَلَقَدْ نِلْتُمْ وَنِلْنَا مِنْكُمْ وَكَذَاكَ الْحَرْبُ أَحْيَانًا دُوَلْ نَضَعُ الْأَسْيَافَ فِي أَكْتَافِكُمْ حَيْثُ نَهْوِى عَلَلًا بَعْدَ نَهَلْ نُخْرِجُ الْأَضْيَاحَ مِنْ أَسْتَاهِكُمْ كَسُلَاحِ النِّيبِ يَأْكُلْنَ الْعَصَلْ إذْ تُوَلُّونَ عَلَى أَعْقَابِكُمْ هُرَّبًا فِي الشِّعْبِ أَشْبَاهَ الرَّسَلْ إذْ شَدَدْنَا شَدَّةً صَادِقَةً فَأَجَأْنَاكُمْ إلَى سَفْحِ الْجَبَلْ بِخَنَاطِيلَ كَأَشْدَافِ الْمَلَا مَنْ يُلَاقُوهُ مِنْ النَّاسِ يُهَلْ ضَاقَ عَنَّا الشِّعْبُ إذْ نَجْزَعُهُ وَمَلَأْنَا الْفَرْطَ مِنْهُ وَالرَّجَلْ بِرِجَالٍ لَسْتُمْ أَمْثَالَهُمْ أُيِّدُوا جِبْرِيلَ نَصْرًا فَنَزَلْ وَعَلَوْنَا يَوْمَ بَدْرٍ بِالتُّقَى طَاعَةِ اللَّهِ وَتَصْدِيقِ الرُّسُلْ وَقَتَلْنَا كُلَّ رَأْسٍ مِنْهُمْ وَقَتَلْنَا كُلَّ جَحْجَاحٍ رِفَلْ وَتَرَكْنَا فِي قُرَيْشٍ عَوْرَةً يَوْمَ بَدْرٍ وَأَحَادِيثَ الْمَثَلْ وَرَسُولُ اللَّهِ حَقًّا شَاهِدٌ يَوْمَ بَدْرٍ وَالتَّنَابِيلُ الْهُبُلْ فِي قُرَيْشٍ مِنْ جُمُوعٍ جُمِّعُوا مِثْلَ مَا يُجْمَعُ فِي الْخِصْبِ الْهَمَلْ نَحْنُ لَا أَمْثَالُكُمْ وُلْدَ اسْتِهَا نَحْضُرُ النَّاسَ إذَا الْبَأْسُ نَزَلْ قَالَ ابْنُ هِشَامٍ: وَأَنْشَدَنِي أَبُو زَيْدٍ الْأَنْصَارِيُّ: وَأَحَادِيثَ الْمَثَلْ وَالْبَيْتَ الَّذِي قَبْلَهُ. وَقَوْلَهُ: فِي قُرَيْشٍ مِنْ جُمُوعٍ جُمِّعُوا عَنْ غَيْرِ ابْنِ إسْحَاقَ

    ✧ [Ḥassān's reply to Ibn al-Zibaʿrā] Ḥassān b. Thābit al-Anṣārī ؓ answered him, saying: You have gone, O Ibn al-Zibaʿrā, to a battle in which we had the merit, had it been just. You attained something, and we attained something from you; and thus war is sometimes turns of fortune. We place the swords upon your shoulders wherever we wish, drinking again after drinking. We bring out the foul matter from your anuses like the dung of old camels eating the ʿaṣal. When you turn on your heels fleeing in the mountain pass like herds of sheep. When we made a true onslaught, we drove you to the foot of the mountain with squadrons like the edges of the desert; whoever of the people meets them perishes. The pass was too narrow for us when we traversed it, and we filled its breadth and its flank with men whose like you are not; they were aided by Gabriel as a support, so he descended. And we prevailed on the day of Badr through piety, obedience to Allah, and belief in the messengers. And we killed every chief among them, and we killed every mighty, long-bodied lord. And we left in Quraysh a disgrace on the day of Badr and proverbial tales. And the Messenger of Allah ﷺ was truly present on the day of Badr, while the fools were the stupid ones. In Quraysh, from hosts they had gathered, like what is gathered in fertile pasture of neglected camels. We are not your like, O son of his mother's vulva; we attend the people when hardship descends. Ibn Hishām said: Abū Zayd al-Anṣārī recited to me: "and proverbial tales" and the verse before it. And his saying: "In Quraysh, from hosts they had gathered," [was transmitted] from other than Ibn Isḥāq.

100. Sirat Ibn Hisham 1031No grade recorded

     [ شِعْرُ كَعْبٍ فِي بُكَاءِ حَمْزَةَ وَقَتْلَى أُحُدٍ ] قَالَ ابْنُ إسْحَاقَ: وَقَالَ كَعْبُ بْنُ مَالِكٍ يَبْكِي حَمْزَةَ بْنَ عَبْدِ الْمُطَّلِبِ وَقَتْلَى أُحُدٍ مِنْ الْمُسْلِمِينَ. نَشَجْتَ وَهَلْ لَكَ مِنْ مَنْشجِ وَكُنْتَ مَتَى تَذَّكِرْ تَلْجَجْ تَذَكُّرَ قَوْمٍ أَتَانِي لَهُمْ أَحَادِيثُ فِي الزَّمَنِ الْأَعْوَجْ فَقَلْبُكَ مِنْ ذِكْرِهِمْ خَافِقٌ مِنْ الشَّوْقِ وَالْحَزَنِ الْمُنْضِجْ وَقَتْلَاهُمْ فِي جِنَانِ النَّعِيمِ كِرَامُ الْمَدَاخِلِ وَالْمَخْرَجْ بِمَا صَبَرُوا تَحْتَ ظِلِّ اللِّوَاءِ لِوَاءِ الرَّسُولِ بِذِي الْأَضْوُجْ غَدَاةَ أَجَابَتْ بِأَسْيَافِهَا جَمِيعًا بَنُو الْأَوْسِ وَالْخَزْرَجْ وَأَشْيَاعُ أَحْمَدَ إذْ شَايَعُوا عَلَى الْحَقِّ ذِي النُّورِ وَالْمَنْهَجْ فَمَا بَرِحُوا يَضْرِبُونَ الْكُمَاةَ وَيَمْضُونَ فِي الْقَسْطَلِ الْمُرْهَجْ كَذَلِكَ حَتَّى دَعَاهُمْ مَلِيكٌ إلَى جَنَّةِ دَوْحَةِ الْمَوْلِجْ فَكُلُّهُمْ مَاتَ حُرَّ الْبَلَاء عَلَى مِلَّةِ اللَّهِ لَمْ يَحْرَجْ كَحَمْزَةِ لَمَّا وَفَى صَادِقًا بِذِي هَبَّةٍ صَارِمٍ سَلْجَجْ فَلَاقَاهُ عَبْدُ بَنِي نَوْفَلٍ يُبَرْبِرُ كَالْجَمَلِ الْأَدْعَجْ فَأَوْجَرَهُ حَرْبَةً كَالشِّهَابِ تَلَهَّبُ فِي اللَّهَبِ الْمُوهَجْ وَنُعْمَانُ أَوْفَى بِمِيثَاقِهِ وَحَنْظَلَةُ الْخَيْرِ لَمْ يُحْنِجْ عَنْ الْحَقِّ حَتَّى غَدَتْ رُوحُهُ إلَى مَنْزِلٍ فَاخِرْ الزِّبْرِجْ أُولَئِكَ لَا مَنْ ثَوَى مِنْكُمْ مِنْ النَّارِ فِي الدَّرْكِ الْمُرْتَجْ

     ✧ [Poetry of Kaʿb in weeping over Ḥamzah and those killed at Uḥud] Ibn Isḥāq said: Kaʿb b. Mālik said, weeping over Ḥamzah b. ʿAbd al-Muṭṭalib and the Muslims who were killed on the day of Uḥud: You sobbed—is there any sob for you?—and whenever you remember, you stick fast. Remembering a people whose tales came to me in the crooked time. Your heart, from remembering them, is throbbing with longing and with ripening grief— and their slain are in the gardens of bliss, noble of entry and of exit— because they endured under the shadow of the banner, the banner of the Messenger, at Dhū al-Aḍwuj, the morning when all the sons of Aws and Khazraj answered with their swords, and the followers of Aḥmad, when they followed the truth, possessor of light and of the clear path. They did not cease striking the champions and pressing on in the dust stirred up, thus until a king called them to a garden whose entry is a luxuriant tree. All of them died free of affliction, upon the religion of God, not distressed, like Ḥamzah when he fulfilled faithfully, with a keen sharp sword, and the slave of Banū Nawfal met him, roaring like a black camel. Then he thrust into him a javelin like a shooting star, blazing in the kindled flame; and Nuʿmān fulfilled his covenant, and Ḥanẓalah the good did not turn aside from the truth until his spirit went to an abode magnificent in adornment. Those are the ones—not any of you who stayed behind—in the fire, in the locked-up bottom.

101. Sirat Ibn Hisham 1032No grade recorded

     [ شِعْرُ ضِرَارٍ فِي الرَّدِّ عَلَى كَعْبٍ ] فَأَجَابَهُ ضِرَارُ بْنُ الْخَطَّابِ الْفِهْرِيُّ فَقَالَ أَيَجْزَعُ كَعْبٌ لِأَشْيَاعِهِ وَيَبْكِي مِنْ الزَّمَنِ الْأَعْوَجْ عَجِيجَ الْمُذَكِّي رَأَى إلْفَهُ تَرَوَّحَ فِي صَادِرٍ مُحْنَجْ فَرَاحَ الرَّوَايَا وَغَادَرْنَهُ يُعَجْعِجُ قَسْرًا وَلَمْ يُحْدَجْ فَقُولَا لِكَعْبٍ يُثَنِّي اُلْبُكَا وَلِلنِّيءِ مِنْ لَحْمِهِ يَنْضَجْ لِمَصْرَعِ إخْوَانِهِ فِي مَكَرٍّ مِنْ الْخَيْلِ ذِي قَسْطَلٍ مُرْهَجْ فَيَا لَيْتَ عَمْرًا وَأَشْيَاعَهُ وَعُتْبَةَ فِي جَمْعِنَا السَّوْرَجْ فَيَشْفُوا النُّفُوسَ بِأَوْتَارِهَا بِقَتْلَى أُصِيبَتْ مِنْ الْخَزْرَجْ وَقَتْلَى مِنْ الْأَوْسِ فِي مَعْرَكٍ أُصِيبُوا جَمِيعًا بِذِي الْأَضْوُجْ وَمَقْتَلِ حَمْزَةَ تَحْتَ اللِّوَاءِ بِمُطَّرِدِ، مَارِنٍ، مُخْلَجْ وَحَيْثُ انْثَنَى مُصْعَبٌ ثَاوِيًا بِضَرْبَةٍ ذِي هَبَّةٍ سَلْجَجْ بِأُحُدٍ وَأَسْيَافُنَا فِيهِمْ تَلَهَّبُ كَاللَّهَبِ الْمُوهَجِ غَدَاةَ لَقِينَاكُمْ فِي الْحَدِيدِ كَأُسْدِ الْبَرَاحِ فَلَمْ تُعْنَجْ بِكُلِّ مُجَلِّحَةٍ كَالْعُقَابِ وَأَجْرَدَ ذِي مَيْعَةٍ مُسْرَجْ فَدُسْنَاهُمْ ثَمَّ حَتَّى انْثَنَوْا سِوَى زَاهِقِ النَّفْسِ أَوْ مُحْرَجْ قَالَ ابْنُ هِشَامٍ: وَبَعْضُ أَهْلِ الْعِلْمِ بِالشِّعْرِ يُنْكِرُهَا لِضِرَارٍ. وَقَوْلُ كَعْبٍ: ذِي النُّورِ وَالْمَنْهَجْ عَنْ أَبِي زَيْدٍ الْأَنْصَارِيِّ

     ✧ [Poetry of Ḍirār in reply to Kaʿb] Ḍirār b. al-Khaṭṭāb al-Fihrī answered him, saying: Does Kaʿb grieve for his partisans and weep at the crookedness of time— The clamor of a slaughtered beast that sees its mate go off with a departing, hobbled drove, While the water-bearers depart and leave it bawling under compulsion, not yet loaded with a howdah? Say to Kaʿb: let him resume the weeping, and for the raw of his flesh let it be cooked— For the slaying-place of his brothers, in a charge of horses through a dense, dust-whirling cloud. Would that ʿAmr and his partisans and ʿUtbah were in our assembled host, To heal the souls with their rancor by slain men struck down from the Khazraj, And slain men of the Aws in a battle-field, all struck down together at Dhū al-Aḍwaj, And the killing of Ḥamzah beneath the standard by a straight, pliant, well-tempered spear, And where Muṣʿab turned, laid low by the blow of a keen, swift sword— At Uḥud, while our swords among them blazed like a fierce, glowing flame— On the morning we met you in iron, like lions of the open plain, and we were not held back, With every short-eared mare like an eagle, and a smooth, swift, saddled steed. We trampled them there until they turned away, save one whose soul was departing or one sorely wounded. Ibn Hishām said: Some of the people of knowledge in poetry reject that these are by Ḍirār. And the saying of Kaʿb, "of light and of the path," is on the authority of Abū Zayd al-Anṣārī.

102. Sirat Ibn Hisham 1033No grade recorded

     [ شِعْرُ ابْنِ الزِّبَعْرَى فِي يَوْمِ أُحُدٍ ] قَالَ ابْنُ إسْحَاقَ: وَقَالَ عَبْدُ اللَّهِ بْنُ الزِّبَعْرَى فِي يَوْمِ أُحُدٍ، يَبْكِي الْقَتْلَى أَلَا ذَرَفَتْ مِنْ مُقْلَتَيْكَ دُمُوعُ وَقَدْ بَانَ مِنْ حَبْلِ الشَّبَابِ قُطُوعُ وَشَطَّ بِمَنْ تَهْوَى الْمَزَارُ وَفَرَّقَتْ نَوَى الْحَيِّ دَارٌ بِالْحَبِيبِ فَجُوعُ وَلَيْسَ لِمَا وَلَّى عَلَى ذِي حَرَارَةٍ وَإِنْ طَالَ تذْرَافُ الدُّمُوعِ رُجُوعُ فَذَرْ ذَا وَلَكِنْ هَلْ أَتَى أُمَّ مَالِكٍ أَحَادِيثُ قَوْمِي وَالْحَدِيثُ يَشِيعُ وَمُجْنَبُنَا جُرْدًا إلَى أَهْلِ يَثْرِبَ عَناجيجَ مِنْهَا مُتْلَدٌ وَنَزِيعُ عَشِيَّةَ سِرْنَا فِي لُهَامٍ يَقُودُنَا ضَرُورُ الْأَعَادِي لِلصَّدِيقِ نَفُوعُ نَشُدُّ عَلَيْنَا كُلَّ زَغْفٍ كَأَنَّهَا غَدِيرٌ بِضَوْجِ الْوَادِيَيْنِ نَقِييعُ فَلَمَّا رَأَوْنَا خَالَطَتْهُمْ مَهَابَةٌ وَعَايَنَهُمْ أَمْرٌ هُنَاكَ فَظِيعُ وَوَدُّوا لَوْ أَنَّ الْأَرْضَ يَنْشَقُّ ظَهْرُهَا بِهِمْ وَصَبُورُ الْقَوْمِ ثَمَّ جَزُوعُ وَقَدْ عُرِّيَتْ بِيضٌ كَأَنَّ وَمِيضَهَا حَرِيقٌ تَرَقَّى فِي الْآبَاءِ سَرِيعُ بِأَيْمَانِنَا نَعْلُو بِهَا كُلَّ هَامَةٍ وَمِنْهَا سِمَامٌ لِلْعَدُوِّ ذَرِيعُ فَغَادَرْنَ قَتْلَى الْأَوْسِ غَاصِبَةً بِهِمْ ضِبَاعٌ وَطَيْرٌ يَعْتَفِيَنَ وُقُوعُ وَجَمْعُ بَنِي النَّجَّارِ فِي كُلِّ تَلْعَةٍ بِأَبْدَانِهِمْ مِنْ وَقْعِهِنَّ نَجِيعُ وَلَوْلَا عُلُوُّ الشِّعْبِ غَادَرْنَ أَحْمَدَا وَلَكِنْ عَلَا والسَّمْهَرِيُّ شُرُوعُ كَمَا غَادَرَتْ فِي الْكَرِّ حَمْزَةَ ثَاوِيًا وَفِي صَدْرِهِ مَاضِي الشَّبَاةِ وَقِيعُ قَدْ غَادَرْنَ تَحْتَ لِوَائِهِ عَلَى لَحْمِهِ طَيْرٌ يَجُفْنَ وُقُوعُ بِأُحُدِ وَأَرْمَاحُ الْكُمَاةِ يُرِدْنَهُمْ كَمَا غَالَ أَشْطَانَ الدِّلَاءِ نُزُوعُ

     ✧ [The poetry of Ibn al-Zibaʿrā on the day of Uḥud] Ibn Isḥāq said: ʿAbd Allāh b. al-Zibaʿrā said on the day of Uḥud, weeping over the slain: Lo, tears have flowed from your two eyes, and from the rope of youth has come severance. And the place of visitation has become far from the one you love, and the dispersal of the tribe has separated a home from the beloved, so it is made hungry. And for what has passed, for one of burning grief there is no return, though the shedding of tears be long. So leave that, but has Umm Mālik received reports of my people, and the report spreads? And our drawing up of sleek horses against the people of Yathrib— noble steeds, among them native and imported— on the evening we journeyed amid a host, led by one who harms enemies and benefits the friend. We girded on every coat of mail as though it were a pool in the bend of the two valleys, a reservoir. When they saw us, awe mingled with them, and a dreadful matter confronted them there. They wished that the earth's back would split open with them— and the steadfast of the people then was impatient. White swords were bared, as though their flashing were a fire climbing swiftly into the thickets. In our right hands we raised with them every crown, and from them were deadly poisons to the foe, swift-acting. They left the slain of Aws with hyenas seizing them, and birds seeking them out, alighting. And the host of the Banū al-Najjār in every watercourse, upon their bodies from their blows, blood. Had it not been for the height of the mountain pass, they would have left Aḥmad, but he climbed while the spearheads were raised. As they left Ḥamzah lying in the charge, and in his breast was the thrust of sharp lance-points. They left beneath his banner birds hovering over his flesh, alighting. At Uḥud, and the spears of the champions were visiting them, as the drawing of ropes snatches the well-buckets.

103. Sirat Ibn Hisham 1034No grade recorded

     [ شِعْرُ حَسَّانٍ فِي الرَّدِّ عَلَى ابْنِ الزِّبَعْرَى ] فَأَجَابَهُ حَسَّانُ بْنُ ثَابِتٍ، فَقَالَ: أَشَاقَكَ مِنْ أُمِّ الْوَلِيدِ رُبُوعٌ بَلَاقِعُ مَا مِنْ أَهْلِهِنَّ جَمِيعُ عَفَاهُنَّ صَيْفِيُّ الرِّيَاحِ وَوَاكِفٌ مِنْ الدَّلْوِ رَجَّافُ السَّحَابِ هَمُوعُ فَلَمْ يَبْقَ إلَّا مَوْقِدُ النَّارِ حَوْلَهُ رَوَاكِدُ أَمْثَالِ الْحَمَامِ كُنُوعُ فَدَعْ ذِكْرَ دَارٍ بَدَّدَتْ بَيْنَ أَهْلِهَا نَوًى لِمَتِينَاتِ الْحِبَالِ قَطُوعُ وَقُلْ إنْ يَكُنْ يَوْمٌ بِأُحْدٍ يَعُدُّهُ سَفِيهٌ فَإِنَّ الْحَقَّ سَوْفَ يَشِيعُ فَقَدْ صَابَرَتْ فِيهِ بَنُو الْأَوْسِ كُلُّهُمْ وَكَانَ لَهُمْ ذِكْرٌ هُنَاكَ رَفِيعُ وَحَامَى بَنُو النَّجَّارِ فِيهِ وَصَابَرُوا وَمَا كَانَ مِنْهُمْ فِي اللِّقَاءِ جَزُوعُ أَمَامَ رَسُولِ اللَّهِ لَا يَخْذُلُونَهُ لَهُمْ نَاصِرٌ مِنْ رَبِّهِمْ وَشَفِيعُ وَفَوْا إذْ كَفَرْتُمْ يَا سَخِينَ بِرَبِّكُمْ وَلَا يَسْتَوِي عَبْدٌ وَفَى وَمُضِيعُ بِأَيْدِيهِمْ بِيضٌ إذَا حَمِشَ الْوَغَى بُدَّ أَنْ يَرْدَى لَهُنَّ صَرِيعُ كَمَا غَادَرَتْ فِي النَّقْعِ عُتْبَةَ ثَاوِيًا وَسَعْدًا صَرِيعًا وَالْوَشِيجُ شُرُوعُ وَقَدْ غَادَرَتْ تَحْتَ الْعَنَاجَةِ مُسْنَدًا أَبِيًّا وَقَدْ بَلَّ الْقَمِيصَ نَجِيعُ يَكُفُّ رَسُولُ اللَّهِ حَيْثُ تَنَصَّبَتْ عَلَى الْقَوْمِ مِمَّا قَدْ يُثِرْنَ نُقُوعُ أُولَئِكَ قَوْمٌ سَادَةٌ مِنْ فُرُوعِكُمْ وَفِي كُلِّ قَوْمٍ سَادَةٌ وَفُرُوعُ بِهِنَّ نُعِزُّ اللَّهَ حَتَّى يُعَزِّنَا وَإِنْ كَانَ أَمْرٌ يَا سَخِينَ فَظِيعُ فَلَا تَذْكُرُوا قَتْلَى وَحَمْزَةُ فِيهُمُ قَتِيلٌ ثَوَى لِلَّهِ وَهْوَ مُطِيعُ فَإِنَّ جِنَانَ الْخُلْدِ مَنْزِلَةٌ لَهُ وَأَمْرُ الَّذِي يَقْضِي الْأُمُورَ سَرِيعُ وَقَتْلَاكُمْ فِي النَّارِ أَفْضَلُ رِزْقِهِمْ حَمِيمٌ مَعَا فِي جَوْفِهَا وَضَرِيعُ

     ✧ Ḥassān's poetry in reply to Ibn al-Zibaʿrā Ḥassān b. Thābit replied to him, saying: Has the abodes of Umm al-Walīd stirred your longing— empty ruins, with none of their people gathered there? The summer winds have effaced them, and a pouring cloud, heavily laden, with thunderous downpour. Nothing remains but the fire's hearth, around it ashes settled, like crouching doves. So leave off mentioning a dwelling whose people were scattered by a separation that severs the strongest ropes. And say: if there was a day at Uḥud that a fool recounts, yet the truth shall soon be spread abroad. For there Banū al-Aws all bore it patiently, and theirs was there a lofty remembrance. And Banū al-Najjār defended there and bore it patiently, and none of them was dismayed in the encounter, before the Messenger of God ﷺ, not forsaking him; they had a helper from their Lord and an intercessor. They were faithful when you disbelieved, O Sakhr, in your Lord; and a faithful servant and a wastrel are not equal. In their hands were gleaming swords; when the battle blazed, they had to bring down whoever they struck, prostrate. So they left ʿUtbah lying in the dust, and Saʿd prostrate, while the spears were planted. They left beneath the dust, propped up, a noble one, while his shirt was soaked with blood, shielding the Messenger of God ﷺ where the horses kicked up dust against the people. Those are a people, chiefs among your branches; and in every people there are chiefs and branches. With these we honour God until He honours us, even if a matter, O Sakhr, is terrible. So do not mention your slain, while Ḥamzah is among them, a slain man who lay down for God, obedient. For the gardens of eternity are his abode, and the command of Him who decrees all matters is swift. And your slain are in the Fire; the best of their provision is boiling water and thorny plants, together in its midst.

104. Sirat Ibn Hisham 1035No grade recorded

     [ شِعْرُ عَمْرِو بْنِ الْعَاصِ فِي يَوْمِ أُحُدٍ ] قَالَ ابْنُ هِشَامٍ: وَبَعْضُ أَهْلِ الْعِلْمِ بِالشِّعْرِ يُنْكِرُهُمَا لِحَسَّانٍ وَابْنِ الزِّبَعْرَى. وَقَوْلُهُ: مَاضِي الشَّبَاةِ، وَطَيْرٌ يَجِفْنَ عَنْ غَيْرِ ابْنِ إسْحَاقَ. وَقَالَ ابْنُ إسْحَاقَ: وَقَالَ عَمْرُو بْنُ الْعَاصِ ( فِي ) يَوْمِ أُحُدٍ خَرَجْنَا مِنْ الْفَيْفَا عَلَيْهِمْ كَأَنَّنَا مَعَ الصُّبْحِ مِنْ رَضْوَى الْحَبِيكِ الْمُنَطَّقِ تَمَنَّتْ بَنُو النَّجَّارِ جَهْلًا لِقَاءَنَا لَدَى جَنْبِ سَلْعٍ وَالْأَمَانِيُّ تَصْدُقُ فَمَا رَاعَهُمْ بِالشَّرِّ إلَّا فُجَاءَةَ كَرَادِيسُ خَيْلٍ فِي الْأَزِقَّةِ تَمْرُقُ أَرَادُوا لِكَيْمَا يَسْتَبِيحُوا قِبَابَنَا وَدُونِ الْقِبَابِ الْيَوْمَ ضَرْبٌ مُحَرَّقُ وَكَانَتْ قِبَابًا أُومِنَتْ قَبْلَ مَا تَرَى إذْ رَامَهَا قَوْمٌ أُبِيحُوا وَأُحْنِقُوا كَأَنَّ رُءُوسَ الْخَزْرَجِيَّيْنِ غَدْوَةً وَأَيْمَانَهُمْ بِالْمُشْرِفِيَّةِ بَرْوَقُ

     ✧ [The poetry of ʿAmr b. al-ʿĀṣ on the day of Uḥud] Ibn Hishām said: Some of the people of knowledge in poetry deny these two poems to Ḥassān and Ibn al-Zibaʿrā. And his saying: "māḍī al-shabāh" and "ṭayr yajifna" are from other than Ibn Isḥāq. Ibn Isḥāq said: ʿAmr b. al-ʿĀṣ said on the day of Uḥud: We went out from al-Fayfāʾ upon them, as if we, with the dawn, were from Raḍwā the closely woven, girded sandhill. The Banū al-Najjār foolishly wished to meet us by the side of Salʿ, but wishes may come true. Nothing startled them with evil except the sudden rush of squadrons of horses, through the alleys, darting. They intended to make our tents lawful spoil, but before the tents that day there was burning striking. The tents were secure before what you see, when a people sought them they were given as spoil and enraged. As if the heads of the two Khazrajites in the morning, and their right hands with the Mushrafī swords, were the stalks of the asphodel.

105. Sirat Ibn Hisham 1036No grade recorded

     [ شِعْرُ كَعْبٍ فِي الرَّدِّ عَلَى ابْنِ الْعَاصِ ] فَأَجَابَهُ كَعْبُ بْنُ مَالِكٍ، فِيمَا ذَكَرَ ابْنُ هِشَامٍ، فَقَالَ: أَلَا أَبْلَغَا فِهْرًا عَلَى نَأْيِ دَارِهَا وَعِنْدَهُمْ مِنْ عِلْمِنَا الْيَوْمَ مَصْدَقُ بِأَنَّا غَدَاةَ السَّفْحِ مِنْ بَطْنِ يَثْرِبِ صَبَرْنَا وَرَايَاتُ الْمَنِيَّةِ تَخْفِقُ صَبَرْنَا لَهُمْ وَالصَّبْرُ مِنَّا سَجِيَّةٌ إذَا طَارَتْ الْأَبْرَامُ نَسْمُو وَنَرْتُقُ عَلَى عَادَةِ تِلْكُمْ جَرَيْنَا بِصَبْرِنَا وَقِدْمًا لَدَى الْغَايَاتِ نَجْرِي فَنَسْبِقُ لَنَا حَوْمَةٌ لَا تُسْتَطَاعُ يَقُودُهَا نَبِيٌّ أَتَى بِالْحَقِّ عَفٌّ مُصَدَّقُ أَلَا هَلْ أَتَى أَفْنَاءَ فِهْرِ بْنِ مَالِكٍ مُقَطَّعُ أَطْرَافٍ وَهَامٌ مُفَلَّقُ

     ✧ [Kaʿb's poetry in reply to Ibn al-ʿĀṣ] And Kaʿb b. Mālik replied to him, as Ibn Hishām mentioned, saying: Alā ablaghā Fihran ʿalā naʾyi dārihā wa-ʿindahum min ʿilminā al-yawma maṣdaqu bi-annā ghadāta al-safḥi min baṭni Yathriba ṣabarnā wa-rāyātu al-maniyyati takhriqu ṣabarnā lahum wa-al-ṣabru minnā sajiyyatun idhā ṭārat al-abrāmu nasmū wa-nartuqu ʿalā ʿādati tilkum jaraynā bi-ṣabrinā wa-qidman ladā al-ghāyāti najrī fa-nasbiqu lanā ḥawmatun lā tustaṭāʿu yaqūduhā nabiyyun atā bi-al-ḥaqqi ʿaffun muṣaddaqu alā hal atā afnāʾa Fihri b. Mālikin muqaṭṭaʿu aṭrāfin wa-hāmun mufallaqu

106. Sirat Ibn Hisham 1037No grade recorded

     [ شِعْرُ ضِرَارٍ فِي يَوْمِ أُحُدٍ ] قَالَ ابْنُ إسْحَاقَ: وَقَالَ ضِرَارُ بْنُ الْخَطَّابِ: إنِّي وَجَدُّكَ لَوْلَا مُقْدَمِي فَرَسِي إذْ جَالَتْ الْخَيْلُ بَيْنَ الْجِزْعِ وَالْقَاعِ مَا زَالَ مِنْكُمْ بِجَنْبِ الْجَزْعِ مِنْ أُحُدٍ أَصْوَاتُ هَامٍ تَزَاقى أَمْرُهَا شَاعِي وَفَارِسٌ قَدْ أَصَابَ السَّيْفُ مَفْرِقَهُ أَفْلَاقُ هَامَتِهِ كَفَرْوَةِ الرَّاعِي إنِّي وَجَدُّكَ لَا أَنْفَكَ مُنْتَطِقًا بِصَارِمٍ مِثْلَ لَوْنِ الْمِلْحِ قَطَّاعِ عَلَى رِحَالَةِ مِلْوَاحٍ مُثَابِرَةٍ نَحْوَ الصَّرِيخِ إذَا مَا ثَوَّبَ الدَّاعِي وَمَا انْتَمَيْتُ إلَى خُورٍ وَلَا كُشُفٍ وَلَا لِئَامٍ غَدَاةَ الْبَأْسِ أَوْرَاعِ بَلْ ضَارِبِينَ حَبِيكَ الْبِيضِ إذْ لَحِقُوا شُمَّ الْعَرَانِينِ عِنْدَ الْمَوْتِ لُذَّاعِ شُمٌّ بَهَالِيلُ مُسْتَرْخٍ حَمَائِلُهُمْ يَسْعَوْنَ لِلْمَوْتِ سَعْيًا غَيْرَ دَعْدَاعِ

     ✧ [The poetry of Ḍirār on the day of Uḥud] Ibn Isḥāq said: Ḍirār b. al-Khaṭṭāb said: By your grandfather, were it not for my horse’s advance, when the horses milled between the bend and the open plain, There would not have ceased from you, by the side of the bend of Uḥud, the voices of skulls whose affair is clamorous, vying with one another, And a horseman whose crown the sword struck—the clefts of his skull like a shepherd’s woolen mantle. By your grandfather, I shall never cease girding on a sharp-edged blade like the color of salt, ever-cutting, Upon the saddle of a hardy, long-striding mount, persevering toward the war-cry when the summoner raises the call. I have not traced my lineage to weaklings, nor to those who shrink back, nor to base cowards on the day of battle; Rather, to strikers with the weave-patterned white blades, when they close in—lofty-nosed, pungent at the moment of death— Lofty, generous chiefs, whose sword-straps hang loose, they hasten toward death with an unhesitating haste.

107. Sirat Ibn Hisham 1038No grade recorded

     وَقَالَ ضِرَارُ بْنُ الْخَطَّابِ غزوة أحد أَيْضًا: لَمَّا أَتَتْ مِنْ بَنِي كَعْبٍ مُزَيَّنَةً وَالْخَزْرَجِيَّةُ فِيهَا الْبِيضُ تَأْتَلِقُ وَجَرَّدُوا مَشْرَفِيَّاتٍ مُهَنَّدَةً وَرَايَةً كَجَنَاحِ النَّسْرِ تَخْتَفِقُ فَقُلْتُ يَوْمٌ بَأيَّامٍ وَمَعْرَكَةٌ تُنْبِى لِمَا خَلْفَهَا مَا هُزْهِزَ الْوَرَقُ قَدْ عُوِّدُوا كُلَّ يَوْمٍ أَنْ تَكُونَ لَهُمْ رِيحُ الْقِتَالِ وَأَسْلَابُ الَّذِينَ لَقُوا خَيَّرْتُ نَفْسِي عَلَى مَا كَانَ مِنْ وَجَلٍ مِنْهَا وَأَيْقَنْتُ أَنَّ الْمَجْدَ مُسْتَبَقُ أَكْرَهْتُ مُهْرِي حَتَّى خَاضَ غَمْرَتَهُمْ وَبَلَّهُ مِنْ نَجِيعٍ عَانِكٍ عَلَقُ فَظَلَّ مُهْرِي وَسِرْبَالِي جَسِيدُهُمَا نَفْخُ الْعُرُوقِ رِشَاشُ الطَّعْنِ وَالْوَرَقُ أَيْقَنْتُ أَنِّي مُقِيمٌ فِي دِيَارِهُمُ حَتَّى يُفَارِقَ مَا فِي جَوْفِهِ الْحَدَقُ لَا تَجْزَعُوا يَا بَنِي مَخْزُومَ إنَّ لَكُمْ مِثْلَ الْمُغِيرَةِ فِيكُمْ مَا بِهِ زَهَقُ صَبْرًا فِدًى لَكُمْ أُمِّي وَمَا وَلَدَتْ تَعَاوَرُوا الضَّرْبَ حَتَّى يُدْبِرَ الشَّفَقُ

     ✧ Ḍirār b. al-Khaṭṭāb also said concerning the expedition of Uḥud: When there came from Banū Kaʿb, adorned, the Khazrajī woman among whom the white ones gleam, and they unsheathed polished Mashrafī swords and a banner like the wing of an eagle fluttering, I said: A day for days, and a battle that will tell what is behind it, as the leaves were shaken. They have been accustomed every day to have the wind of battle and the spoils of those they meet. I chose for myself despite the fear that was in me, and I knew that glory is to be striven for. I urged on my colt until it plunged into their crush, and it was wetted from dark blood by clots. My colt and my coat of mail remained, their two bodies smeared with the pulsing of veins, the spray of thrusting, and the leaves. I knew that I would stay in their abode until what is in its interior parted from the pupils. Do not be dismayed, O Banū Makhzūm; you have among you one like al-Mughīrah, in whom there is no faltering. Patience, may my mother and what she bore be your ransom; take turns at striking until the twilight retreats.

108. Sirat Ibn Hisham 1039No grade recorded

     [ شِعْرُ عَمْرٍو فِي يَوْمِ أُحُدٍ ] وَقَالَ عَمْرُو بْنُ الْعَاصِ: لَمَّا رَأَيْتُ الْحَرْبَ يَنْ زُو شَرُّهَا بِالرَّضْفِ نَزْوَا وَتَنَاوَلَتْ شَهْبَاءُ تَلْ حْو النَّاسَ بِالضَّرَّاءِ لَحْوَا أَيْقَنْتُ أَنَّ الْمَوْتَ حَقٌّ وَالْحَيَاةُ تَكُونُ لَغْوَا حَمَّلْتُ أَثْوَابِي عَلَى عَتَدٍ يَبُذُّ الْخَيْلَ رَهْوَا سَلِسٍ إذَا نُكِبْنَ فِي الْبَيْ دَاءِ يَعْلُو الطِّرْفَ عُلْوَا وَإِذَا تَنَزَّلَ مَاؤُهُ مِنْ عِطْفِهِ يَزْدَادُ زَهْوَا رَبِذٍ كَيَعْفُورِ الصَّرِي مَةِ رَاعَهُ الرَّامُونَ دَحْوَا شَنِجٍ نَسَاهُ ضَابِطٍ لِلْخَيْلِ إرْخَاءً وَعَدْوَا فَفِدًى لَهُمْ أُمِّي غَدَا ةَ الرَّوْعِ إذْ يَمْشُونَ قَطْوَا سَيْرًا إلَى كَبْشِ الْكَتِي بَةِ إذْ جَلَتْهُ الشَّمْسُ جَلْوَا قَالَ ابْنُ هِشَامٍ: وَبَعْضُ أَهْلِ الْعِلْمِ بِالشِّعْرِ يُنْكِرُهَا لِعَمْرِو

     ✧ [Poetry of ʿAmr on the day of Uḥud] ʿAmr b. al-ʿĀṣ said: When I saw war—its evil leaping with heated stones, leaping— and a gray she-camel took to blaming people with harm, blaming, I knew that death is true and life becomes vain. I loaded my garments upon a vigorous mount that outruns horses effortlessly, easy to handle when they strike into the desert, it rises above the steed, rising, and when its water descends from its side it increases in pride, swift like the fawn of the ṣarīmah, whom the archers startled, a startler, with taut sinews, controlling the horses in slackness and running. May my mother be ransom for them on the morning of terror when they walked with short steps, marching toward the ram of the battalion when the sun revealed it, revealing. Ibn Hishām said: Some scholars of poetry deny this poem to ʿAmr.

109. Sirat Ibn Hisham 1040No grade recorded

     [ شِعْرُ كَعْبٍ فِي الرَّدِّ عَلَى عَمْرِو بْنِ الْعَاصِ ] قَالَ ابْنُ إسْحَاقَ: فَأَجَابَهُمَا كَعْبُ بْنُ مَالِكٍ، فَقَالَ: أَبْلِغْ قُرَيْشًا وَخَيْرُ الْقَوْلِ أَصْدَقُهُ وَالصِّدْقُ عِنْدَ ذَوِي الْأَلْبَابِ مَقْبُولُ أَنْ قَدْ قَتَلْنَا بِقَتْلَانَا سَرَاتَكُمْ أَهْلَ اللِّوَاءِ فَفِيمَا يَكْثُرُ الْقِيلُ وَيَوْمَ بَدْرٍ لَقِينَاكُمْ لَنَا مَدَدٌ فِيهِ مَعَ النَّصْرِ مِيكَالُ وَجِبْرِيلُ إنْ تَقْتُلُونَا فَدِينُ الْحَقِّ فِطْرَتُنَا وَالْقَتْلُ فِي الْحَقِّ عِنْدَ اللَّهِ تَفْضِيلُ وَإِنْ تَرَوْا أَمْرَنَا فِي رَأْيِكُمْ سَفَهًا فَرَأْيُ مَنْ خَالَفَ الْإِسْلَامَ تَضْلِيلُ فَلَا تَمَنَّوْا لِقَاحَ الْحَرْبِ وَاقْتَعِدُوا إنَّ أَخَا الْحَرْبِ أَصْدَى اللَّوْنِ مَشْغُولُ إنَّ لَكُمْ عِنْدَنَا ضَرْبًا تَرَاحُ لَهُ عُرْجُ الضِّبَاعِ لَهُ خَذْمٌ رَعَابِيلُ إنَّا بَنُو الْحَرْبِ نَمْرِيهَا وَنَنْتِجُهَا وَعِنْدَنَا لِذَوِي الْأَضْغَانِ تَنْكِيلُ إنْ يَنْجُ مِنْهَا ابْنُ حَرْبٍ بَعْدَ مَا بَلَغَتْ مِنْهُ التَّرَاقِي وَأَمْرُ اللَّهِ مَفْعُولُ فَقَدْ أَفَادَتْ لَهُ حِلْمًا وَمَوْعِظَةً لِمَنْ يَكُونُ لَهُ لُبٌّ وَمَعْقُولُ وَلَوْ هَبَطْتُمْ بِبَطْنِ السَّيْلِ كَافَحَكُمْ ضَرْبٌ بِشَاكِلَةِ الْبَطْحَاءِ تَرْعِيلُ تَلْقَاكُمْ عُصَبٌ حَوْلَ النَّبِيِّ لَهُمْ مِمَّا يُعِدُّونَ لِلْهَيْجَا سَرَابِيلُ مِنْ جِذْمِ غَسَّانَ مُسْتَرْخٍ حَمَائِلُهُمْ لَا جُبَنَاءُ وَلَا مِيلٌ مَعَازِيلُ يَمْشُونَ تَحْتَ عَمَايَاتِ الْقِتَالِ كَمَا تَمْشِي الْمَصَاعِبَةُ الْأُدْمُ الْمَرَاسِيلُ أَوْ مِثْلُ مَشْيِ أُسُودِ الظِّلِّ أَلْثَقَهَا يَوْمُ رَذَاذٍ مِنْ الْجَوْزَاءِ مَشْمُولُ فِي كُلِّ سَابِغَةٍ كَالنِّهْيِ مُحْكَمَةٍ قِيَامُهَا فَلَجٌ كَالسَّيْفِ بُهْلُولُ تَرُدُّ حَدَّ قِرَامِ النَّبْلِ خَاسِئَةً وَيَرْجِعُ السَّيْفُ عَنْهَا وَهُوَ مَفْلُولُ وَلَوْ قَذَفْتُمْ بِسَلْعِ عَنْ ظُهُورِكُمْ وَلِلْحَيَاةِ وَدَفْعِ الْمَوْتِ تَأْجِيلُ مَا زَالَ فِي الْقَوْمِ وِتْرٌ مِنْكُمْ أَبَدًا تَعْفُو السِّلَامَ عَلَيْهِ وَهُوَ مَطْلُولُ عَبْدٌ وَحُرٌّ كَرِيمٌ مُوثِقٌ قَنَصًا شَطْرَ الْمَدِينَةِ مَأْسُورٌ وَمَقْتُولُ كُنَّا نُؤَمِّلُ أُخْرَاكُمْ فَأَعْجَلَكُمْ مِنَّا فَوَارِسُ لَا عُزْلٌ وَلَا مِيلُ إذَا جَنَى فِيهِمْ الْجَانِي فَقَدْ عَلِمُوا حَقًّا بِأَنَّ الَّذِي قَدْ جَرَّ مَحْمُولُ مَا نَحْنُ لَا نَحْنُ مِنْ إثْمٍ مُجَاهَرَةً وَلَا مَلُومٌ وَلَا فِي الْغُرْمِ مَخْذُولُ

     ✧ [Kaʿb's poetry in reply to ʿAmr b. al-ʿĀṣ] Ibn Isḥāq said: Kaʿb b. Mālik answered them, saying: Convey to Quraysh, and the best speech is its most truthful, and truthfulness with possessors of hearts is accepted: That we have slain in return for our slain your nobles, the bearers of the standard, so in what does much talk abound? And on the day of Badr we met you, we had reinforcement therein, with victory, Mīkāl and Jibrīl. If you kill us, the religion of truth is our innate nature, and killing in the truth with God is a merit. And if you see our affair, in your opinion, as foolishness, the opinion of one who opposes Islam is misguidance. Do not wish for the war's pregnant camels, and sit firmly; the brother of war is rust-colored and occupied. You have with us a striking at which the lame hyenas rejoice, with swift, lean ones. We are the sons of war, we stir it and bring it forth, and with us for the malicious is exemplary punishment. If Ibn Ḥarb escapes from it after it reached his collarbones, and God's command is executed, It has given him forbearance and admonition to one who has a mind and reason. And had you descended into the valley's bottom, a strike at the edge of al-Baṭḥāʾ, in formation, would have confronted you, Troops around the Prophet meet you, having for what they prepare for battle, coats of mail, From the stock of Ghassān, their sword belts loose, not cowards nor unarmed laggards. They walk beneath the dust-clouds of battle as walk the strong, dark, swift camels, Or like the walk of shadow lions on a drizzly day of al-Jawzāʾ, with a north wind. In every ample coat like a pool, perfected, whose standing is a split like a shining sword. It repels the edge of the arrow's shaft, driven back, and the sword returns from it, notched. And had you cast Salʿ behind your backs, with postponement for life and warding off death, There ever remained among the people a blood-price from you, over which peace passes, but it is unavenged; A slave and a noble freeman, bound as captives, half of Madinah, prisoners and slain. We had hoped for your end, but our horsemen hastened you, not unarmed nor laggards. When a wrongdoer commits a crime among them, they know truly that what he has brought is borne. We are not, we are not of sin openly, nor blamed, nor forsaken in the fine.

110. Sirat Ibn Hisham 1041No grade recorded

     [ شِعْرُ حَسَّانٍ فِي أَصْحَابِ اللِّوَاءِ ] وَقَالَ حَسَّانُ بْنُ ثَابِتٍ، يَذْكُرُ عُدَّةَ أَصْحَابِ اللِّوَاءِ يَوْمَ أُحُدٍ: - قَالَ ابْنُ هِشَامٍ: هَذِهِ أَحْسَنُ مَا قِيلَ مَنَعَ النَّوْمَ بِالْعَشَاءِ الْهُمُومُ وَخَيَّالٌ إذَا تَغُورُ النُّجُومُ مِنْ حَبِيبٍ أَضَافَ قَلْبَكَ مِنْهُ سَقَمٌ فَهُوَ دَاخِلٌ مَكْتُومُ يَا لَقَوْمِي هَلْ يَقْتُلُ الْمَرْءَ مِثْلِي وَاهِنُ الْبَطْشِ وَالْعِظَامِ سَؤُومُ لَوْ يَدِبُّ الْحَوْلِيُّ مِنْ وَلَدِ الذَّ رِّ عَلَيْهَا لَأَنْدَبَتْهَا الْكُلُومُ شَأْنُهَا الْعِطْرُ وَالْفِرَاشُ وَيَعْلُو هَا لُجَيْنٌ وَلُؤْلُؤٌ مَنْظُومُ لَمْ تَفُتْهَا شَمْسُ النَّهَارِ بِشَيْءٍ غَيْرَ أَنَّ الشَّبَابَ لَيْسَ يَدُومُ إنَّ خَالِي خَطِيبُ جَابِيَةِ الْجَوْ لَانِ عِنْدَ النُّعْمَانِ حِينَ يَقُومُ وَأَنَا الصَّقْرُ عِنْدَ بَابِ ابْنِ سَلْمَى يَوْمَ نُعْمَانَ فِي الْكُبُولِ سَقِيمُ وَأَبِيٌّ وَوَاقِدٌ أُطْلِقَا لِي يَوْمَ رَاحَا وَكَبْلُهُمْ مَخْطُومُ وَرَهَنْتُ الْيَدَيْنِ عَنْهُمْ جَمِيعًا كُلُّ كَفِّ جُزْءٍ لَهَا مَقْسُومُ وَسَطَتْ نِسْبَتِي الذَّوَائِبَ مِنْهُمْ كُلَّ دَارٍ فِيهَا أَبٌ لِي عَظِيمُ وَأُبَيٌّ فِي سُمَيْحَةِ الْقَائِلِ الْفاَ صِلِ يَوْمَ الْتَقَتْ عَلَيْهِ الْخُصُومُ تِلْكَ أَفْعَالُنَا وَفِعْلُ الزِّبَعْرَى خَامِلٌ فِي صَدِيقِهِ مَذْمُومُ رُبَّ حِلْمٍ أَضَاعَهُ عَدَمُ الْمَ الِ وَجَهْلٌ غَطَّى عَلَيْهِ النَّعِيمُ لَا تُسَبَّنَّني فَلَسْتَ بِسَبِّي إنَّ سَبِّي مِنْ الرِّجَالِ الْكَرِيمُ مَا أُبَالِي أَنَبَّ بِالْحَزْنِ تَيْسٌ أَمْ لَحَانِي بِظَهْرِ غَيْبٍ لَئِيمُ وَلِيَ الْبَأْسَ مِنْكُمْ إذْ رَحَلْتُمْ أَسِرَّةٌ مِنْ بَنِي قُصَيٍّ صَمِيمُ تِسْعَةٌ تَحْمِلُ اللِّوَاءَ وَطَارَتْ فِي رَعَاعٍ مِنْ الْقَنَا مَخْزُومُ وَأَقَامُوا حَتَّى أُبِيحُوا جَمِيعًا فِي مَقَامٍ وَكُلُّهُمْ مَذْمُومُ بِدَمٍ عَانِكٍ وَكَانَ حِفَاظًا أَنْ يُقِيمُوا إنَّ الْكَرِيمَ كَرِيمُ وَأَقَامُوا حَتَّى أُزِيروا شَعُوبًا وَالْقَنَا فِي نُحُورِهِمْ مَحْطُومُ وَقُرَيْشٌ تَفِرُّ مِنَّا لِوَاذًا أَنْ يُقِيمُوا وَخَفَّ مِنْهَا الْحُلُومُ لَمْ تُطِقْ حَمْلَهُ الْعَوَاتِقُ مِنْهُمْ إنَّمَا يَحْمِلُ اللِّوَاءَ النُّجُومُ قَالَ ابْنُ هِشَامٍ: قَالَ حَسَّانٌ هَذِهِ الْقَصِيدَةَ: مَنَعَ النَّوْمَ بِالْعِشَاءِ الْهُمُومُ لَيْلًا، فَدَعَا قَوْمَهُ، فَقَالَ لَهُمْ: خَشِيتُ أَنْ يُدْرِكَنِي أَجَلِي قَبْلَ أَنْ أُصْبِحَ، فَلَا تَرْوُوهَا عَنِّي

     ✧ Hassan b. Thabit's poetry concerning the standard-bearers. Hassan b. Thabit said, mentioning the number of the standard-bearers on the day of Uḥud: Ibn Hisham said: This is the finest thing composed on the subject: Sorrows forbade sleep at nightfall, and a phantom when the stars set, from a beloved one from whom a sickness has entered your heart, so it is hidden within. O my people, can the like of me be slain, weak of grip and of bones, weary? If the yearling ant crawled upon her, the wounds would mark her. Her concern is perfume and the couch, and she is adorned with silver and strung pearls. The sun of day has missed nothing in her except that youth does not last. My maternal uncle is the orator of Jābiyat al-Jawlān before al-Nuʿmān when he stands, and I am the falcon at the gate of Ibn Salmā, on the day of Nuʿmān, sick in fetters. And Ubayy and Wāqid were released for me on the day they went forth, their shackles bound. I pledged both hands for them all, every palm allotted its share. My lineage ascended to the forelocks among them, every abode in which I have a noble father. And Ubayy is in Sumayḥa, the decisive sayer on the day when the adversaries met against him. Those are our deeds, and the deed of al-Zibaʿrā is obscure, blamed in his friend. Many a forbearance has been ruined by lack of wealth, and ignorance has been covered over by ease. Do not revile me, for you are not one to revile me; reviling me belongs to noble men. I care not whether a billy goat bleats in rugged ground or a base man slanders me behind my back. I took on the might among you when you departed: a line of pure stock from Banū Quṣayy. Nine carried the standard, and a snub-nosed one flew amid a rabble of spears. And they stood firm until they were all slain in one station, and all of them were blamed, with dark blood, and it was a protection that they stood firm: the noble one is noble. And they stood firm until they were made to visit Shuʿūb, the spears shattered in their throats. And Quraysh fled from us, turning aside from standing firm, and their minds grew light. The young women among them could not bear it; it is only the stars who carry the standard. Ibn Hisham said: Hassan composed this poem, 'Sorrows forbade sleep at nightfall,' by night, and he called his people and said to them: I feared that my appointed time would overtake me before morning, so that you would not transmit it from me.

111. Sirat Ibn Hisham 1042No grade recorded

     قَالَ ابْنُ هِشَامٍ: أَنْشَدَنِي أَبُو عُبَيْدَةَ لِلْحَجَّاحِ بْنِ عِلَاطٍ السُّلَمِيِّ يَمْدَحُ ( أَبَا الْحَسَنِ أَمِيرَ الْمُؤْمِنِينَ ) عَلِيَّ بْنَ أَبِي طَالِبٍ، وَيَذْكُرُ قَتْلَهُ طَلْحَةَ بْنَ أَبِي طَلْحَةَ بْنِ عَبْدِ الْعُزَّى بْنِ عُثْمَانَ بْنِ عَبْدِ الدَّارِ، صَاحِبِ لِوَاءِ الْمُشْرِكِينَ يَوْمَ أُحُدٍ: لِلَّهِ أَيُّ مُذَبِّبٍ عَنْ حُرْمَةٍ أَعْنِي ابْنَ فَاطِمَةَ الْمُعَمَّ الْمُخْوِلَا سَبَقَتْ يَدَاكَ لَهُ بِعَاجِلِ طَعْنَةٍ تَرَكَتْ طُلَيْحَةَ لِلْجَبِينِ مُجَدَّلَا وَشَدَدْتَ شَدَّةَ بَاسِلٍ فَكَشَفْتهمْ بِالْجَرِّ إذْ يَهْوُونَ أَخْوَلَ أَخْوَلَا

     ✧ Ibn Hishām said: Abū ʿUbaydah recited to me for al-Ḥajjāj b. ʿIlāṭ al-Sulamī, praising Abū al-Ḥasan, the Commander of the Faithful, ʿAlī b. Abī Ṭālib, and mentioning his killing of Ṭalḥah b. Abī Ṭalḥah b. ʿAbd al-ʿUzzā b. ʿUthmān b. ʿAbd al-Dār, the bearer of the banner of the polytheists on the day of Uḥud: For God, what a defender of the sacred precinct! I mean the son of Fāṭimah, the uncle on the maternal side, the noble on both sides. Your two hands preceeded for him with a swift thrust that left Ṭulayḥah stretched out on his brow. And you pressed the charge of a brave man and scattered them in the rout, when they fell one after another.

112. Sirat Ibn Hisham 1043No grade recorded

     [ شِعْرُ حَسَّانٍ فِي قَتْلَى يَوْمِ أُحُدٍ ] قَالَ ابْنُ إسْحَاقَ: وَقَالَ حَسَّانُ بْنُ ثَابِتٍ يَبْكِي حَمْزَةَ بْنَ عَبْدِ الْمُطَّلِبِ وَمَنْ أُصِيبَ مِنْ أَصْحَابِ رَسُولِ اللَّهِ ﷺ يَوْمَ أُحُدٍ: يَا مَيَّ قُومِي فَانْدُبِنْ بِسُحَيْرَةٍ شَجْوَ النَّوَائِحِ كَالْحَامِلَاتِ الْوِقْرِ بِال ثَّقَلِ الْمُلِحَّاتِ الدَّوَالِحِ الْمُعْوِلَاتُ الْحَامِشَا تُ وُجُوهَ حُرَّاتٍ صَحَائِحِ وَكَأَنَّ سَيْلَ دُمُوعِهَا الْ أَنْصَابُ تُخْضَبُ بِالذَّبَائِحِ يَنْقُضْنَ أَشْعَارًا لَهُنَّ هُنَاكَ بَادِيَةً الْمَسَائِحِ وَكَأَنَّهَا أَذْنَابُ خَيْ لٍ بِالضُّحَى شُمْسٍ رَوَامِحِ مِنْ بَيْنِ مَشْزُورٍ وَمَجْ زُورٍ يُذَعْذَعُ بِالْبَوَارِحِ يَبْكِينَ شَجْوًا مُسْلِبَا تٍ كَدَّحَتْهُنَّ الكَوَادِحْ وَلَقَدْ أَصَابَ قُلُوبَهَا مَجْلٌ لَهُ جُلَبٌ قَوَارِحُ إذْ أَقْصَدِ الْحِدْثَانَ مَنْ كُنَّا نُرَجِّي إذْ نُشَايِحُ أَصْحَابَ أُحْدٍ غَالَهُمْ دَهْرٌ أَلَمَّ لَهُ جَوَارِحُ مَنْ كَانَ فَارِسَنَا وَحَا مِينَا إذَا بُعِثَ الْمَسَالِحُ يَا حَمْزَ، لَا وَاَللَّهِ لَا أَنْسَاكَ مَا صُرَّ اللَّقَائِحُ لِمُنَاخِ أَيْتَامٍ وَأَضْي وَأَرْمَلَةٍ تُلَامِحُ وَلِمَا يَنُوبُ الدَّهْرُ فِي حَرْبٍ لِحَرْبٍ وَهْيَ لَاقِحُ يَا فَارِسًا يَا مِدْرَهًا يَا حَمْزَ قَدْ كُنْتَ الْمُصَامِحَ عَنَّا شَدِيدَاتِ الْخُطُو بِ إذَا يَنُوبُ لَهُنَّ فَادِحْ ذَكَّرْتنِي أَسَدَ الرَّسُو لِ وَذَاكَ مِدْرَهُنَا الْمُنَافِحْ عَنَّا وَكَانَ يُعَدُّ إذْ عُدَّ الشَّرِيفُونَ الْجَحَاجِحْ يَعْلُو الْقَمَاقِمَ جَهْرَةً سَبْطَ الْيَدَيْنِ أَغَرَّ وَاضِحْ لَا طَائِشٌ رَعِشٌ وَلَا ذُو عِلَّةٍ بِالْحِمْلِ آنِحْ بَحْرٌ فَلَيْسَ يُغِبُّ جَا رًا مِنْهُ سَيْبٌ أَوْ مَنَادِحْ أَوْدَى شَبَابُ أُولِي الْحَفَا ئِظِ وَالثَّقِيلُونَ الْمَرَاجِحْ الْمُطْعِمُونَ إذَا الْمَشَا تِي مَا يُصَفِّفهُنَّ نَاضِحْ لَحْمَ الْجِلَادِ وَفَوْقَهُ مِنْ شَحْمِهِ شُطَبٌ شَرَائِحْ لِيُدَافِعُوا عَنْ جَارِهِمْ مَا رَامَ ذُو الضِّغْنِ الْمُكَاشِحْ لَهْفِي لِشُبَّانٍ رُزِئْ نَاهُمْ كَأَنَّهُمْ المَصَابِحْ شُمٌّ، بَطَارِقَةٌ، غَطَا رِفةٌ، خَضَارِمَةٌ، مَسَامِحْ الْمُشْتَرُونَ الْحَمْدَ بِالْ أَمْوَالِ إنَّ الْحَمْدَ رَابِحْ وَالْحَامِزُونَ بِلُجْمِهِمْ يَوْمًا إذَا مَا صَاحَ صَائِحْ مَنْ كَانَ يُرْمَى بِالنَّوَا قِرِ مِنْ زَمَانٍ غَيْرِ صَالِحْ مَا إنْ تَزَالُ رِكَابُهُ يَرْسِمْنَ فِي غُبْرٍ صَحَاصِحْ رَاحَتْ تَبَارَى وَهُوَ فِي رَكْبٍ صُدُورُهُمْ رَوَاشِحْ حَتَّى تَئُوبَ لَهُ الْمَعَا لِي لَيْسَ مِنْ فَوْزِ السَّفائِحْ يَا حَمْزَ قَدْ أَوْحَدْتَنِي كَالْعُودِ شَذَّ بِهِ الكَوافِحْ أَشْكُو إلَيْكَ وَفَوْقَكَ ال تُّرْبُ الْمُكَوَّرُ وَالصَّفَائِحْ مِنْ جَنْدَلٍ نُلْقِيهِ فَوْ قَكَ إذْ أَجَادَ الضَّرْحَ ضَارِحْ فِي وَاسِعٍ يَحْشُونَهُ بِالتُّرْبِ سَوَّتْهُ الْمَمَاسِحْ فَعَزَاؤُنَا أَنَّا نَقُو لُ وَقَوْلُنَا بَرْحٌ بَوَارِحْ مَنْ كَانَ أَمْسَى وَهُوَ عَمَّا أَوْقَعَ الْحِدْثَانُ جَانِحْ فَلْيَأْتِنَا فَلْتَبْكِ عَيْ نَاهُ لِهَلْكَانَا النَّوَافِحْ الْقَائِلِينَ الْفَاعِلِينَ ذَوِي السَّمَاحَةِ وَالْمَمَادِحْ مَنْ لَا يَزَالُ نَدَى يَدَيْ هِ لَهُ طَوَالَ الدَّهْرِ مَائِحْ قَالَ ابْنُ هِشَامٍ: وَأَكْثَرُ أَهْلِ الْعِلْمِ بِالشِّعْرِ يُنْكِرُهَا لِحَسَّانٍ، وَبَيْتُهُ: الْمُطْعِمُونَ إذَا الْمَشَاتِي، وَبَيْتُهُ: الْجَامِزُونَ بِلُجْمِهِمْ، وَبَيْتُهُ: مَنْ كَانَ يُرْمَى بِالنَّوَاقِرِ عَنْ غَيْرِ ابْنِ إسْحَاقَ

     ✧ [Hassan's poetry on those killed on the day of Uhud] Ibn Ishaq said: Hassan b. Thabit said, weeping for Hamzah b. ʿAbd al-Muttalib and for those of the companions of the Messenger of God ﷺ who were smitten on the day of Uhud: O Mayyah, arise and wail at dawn With the grief of mourning women, like those bearing heavy burdens, With the weight of pressing sorrows, the tottering, The lamenting ones who scratch the faces of free, unblemished women. As if the stream of their tears Were the cult stones dyed with sacrificial blood. They loosen their hair, there, Appearing disheveled. As if they were the tails of horses At forenoon, restive, kicking, Among them the one whose garment is rent and the one whose Garment is torn, tossed about by the hot winds. They weep with grief, mourning, Worn out by misfortunes. And indeed a blight has struck their hearts, With festering wounds that break open, When the accidents of fate struck down those In whom we had hope when we strove. The men of Uhud—a calamity overtook them, A time of disaster with its birds of prey. Who was our horseman and our defender When the patrols were sent out? O Hamzah, no, by God, I shall not forget you As long as milch-camels are tied, For the sake of orphans, guests, And widows who glance about, And for what the vicissitudes of time bring In war after war, and it is pregnant. O horseman, O chief, O Hamzah, You were the defender Of us against mighty calamities When a crushing one befell them. You remind me of the lion of the Messenger, And that is our chief, the protector Of us; and he was counted, when Noble chiefs were counted. He mounts the skulls openly, Long-armed, with a bright, shining face, Not a wavering, trembling one, nor one With a defect, groaning under a load. A sea—he never fails a neighbor, From him comes bounty or escape. Perished are the youths of zeal, And those weighty in judgment, The feeders, when the winter herds Are ranged by a waterer, Of the flesh of sturdy camels, and over it From their fat are layers, sliced. To defend their neighbor From what the rancorous, hostile one sought. Alas for the youths bereaved, As if they were lamps, High-nosed, patricians, generous, Bountiful, liberal, The buyers of praise with Wealth—for praise is profitable— And the spurrers with their bridles On a day when a crier cried out. Who was struck by calamities From a time not good? His mounts do not cease Leaving tracks in dusty, barren plains. They went racing, while he was in a band Whose chests were sweating, Until lofty deeds return to him, Not from the gain of the foolish. O Hamzah, you have left me alone, Like a branch from which the winds have stripped. I complain to you, while over you Is the heaped dust and the slabs, Of boulders which we cast Over you, when the digger dug well, In a wide grave which they fill With earth, smoothed by the sweepers. Our consolation is that we say— And our saying is painful, scorching— Whoever has turned away from what The accidents of fate have brought, Let him come to us, and let his eyes Weep for our perished, the generous, The sayers, the doers, possessors Of liberality and praises, Whose hands' bounty never ceases To flow for him throughout all time. Ibn Hisham said: Most of the people of knowledge of poetry reject these verses as being by Hassan. The verse "The feeders, when the winter herds…" and the verse "And the spurrers with their bridles…" and the verse "Who was struck by calamities…" are from someone other than Ibn Ishaq.

113. Sirat Ibn Hisham 1044No grade recorded

     [ شِعْرُ حَسَّانٍ، فِي بُكَاءِ حَمْزَةَ ] قَالَ ابْنُ إسْحَاقَ: وَقَالَ حَسَّانُ بْنُ ثَابِتٍ أَيْضًا يَبْكِي حَمْزَةَ بْنَ عَبْدِ الْمُطَّلِبِ: أَتَعْرِفُ الدَّارَ عَفَا رَسْمُهَا بَعْدَكَ صَوْبُ الْمُسْبِلِ الْهَاطِلِ بَيْنَ السَّرادِيحِ فأُدْمانَةٍ فَمَدْفَعُ الرَّوْحَاءِ فِي حَائِلِ سَاءَلْتُهَا عَنْ ذَاكَ فَاسْتَعْجَمَتْ لَمْ تَدْرِ مَا مَرْجُوعَةُ السَّائِلِ ؟ دَعْ عَنْكَ دَارًا قَدْ عَفَا رَسْمُهَا وَابْكِ عَلَى حَمْزَةَ ذِي النَّائِلِ الْمَالِئِ الشِّيزَى إذَا أَعْصَفَتْ غَبْرَاءُ فِي ذِي الشَّبِمِ الْمَاحِلِ وَالتَّارِكِ الْقِرْنَ لَدَى لِبْدَةٍ يَعْثُرُ فِي ذِي الْخُرُصِ الذَّابِلِ وَاللَّابِسِ الْخَيْلِ إذْ أَجْحَمَتْ كَاللَّيْثِ فِي غَابَتِهِ الْبَاسِلِ أَبْيَضُ فِي الذَّرْوَةِ مِنْ هَاشِمٍ لَمْ يَمْرِ دُونَ الْحَقِّ بِالْبَاطِلِ مَالَ شَهِيدًا بَيْنَ أَسْيَافِكُمْ شلَّتْ يَدَا وَحْشِيِّ مِنْ قَاتِلٍ أَيَّ امْرِئِ غَادَرَ فِي أَلَّةٍ مَطْرُورَةِ مَارِنَةِ الْعَامِلِ أَظْلَمَتْ الْأَرْضُ لِفِقْدَانِهِ وَاسْوَدَّ نُورُ الْقَمَرِ النَّاصِلِ صَلَّى عَلَيْهِ اللَّهُ فِي جَنَّةٍ عَالِيَةٍ مُكْرَمَةَ الدَّاخِلِ كُنَّا نَرَى حَمْزَةَ حِرْزًا لَنَا فِي كُلِّ أَمْرٍ نَابَنَا نَازِلِ وَكَانَ فِي الْإِسْلَامِ ذَا تُدْرَأٍ يَكْفِيكَ فَقْدَ الْقَاعِدِ الْخَاذِلِ لَا تَفْرَحِي يَا هِنْدُ وَاسْتَحْلِبِي دَمْعًا وَأَذْرِي عَبْرَةَ الثَّاكِلِ وَابْكِي عَلَى عُتْبَةَ إذْ قَطَّهُ بِالسَّيْفِ تَحْتَ الرَّهْجِ الْجَائِلِ إذَا خُرَّ فِي مَشْيَخَةٍ مِنْكُمْ مِنْ كُلِّ عَاتٍ قَلْتُهُ جَاهِلِ أَرْدَاهُمْ حَمْزَةُ فِي أُسْرَةٍ يَمْشُونَ تَحْتَ الْحَلَقِ الْفَاضِلِ غَدَاةَ جِبْرِيلَ وَزِيرٌ لَهُ نِعْمَ وَزِيرُ الْفَارِسِ الْحَامِلِ

     ✧ Poetry of Ḥassān in mourning for Ḥamza. Ibn Isḥāq said: Ḥassān b. Thābit also said, mourning Ḥamza b. ʿAbd al-Muṭṭalib: Do you recognize the abode whose trace after you was effaced by the pouring of the descending, raining cloud, between al-Sarādīḥ and Udʾmāna, then the course of al-Rawḥāʾ into Ḥāʾil? I asked it about that, but it was struck dumb; it knew not what the questioner returned to. Leave aside an abode whose trace is effaced, and weep for Ḥamza, the possessor of bounty, the filler of the wooden bowls when a dusty wind blew in the bitter, barren cold, the leaver of the adversary at a lion's lair, stumbling amid the withered spears, the wearer of horses when they recoiled, like the fierce lion in its thicket, white, at the summit of Hāshim, who did not pass over truth with falsehood. He inclined as a martyr amid your swords; may the hands of Waḥshī be withered—of the slayer! What a man he left upon a spearhead, sharpened, piercing the worker! The earth grew dark for his loss, and the light of the waning moon turned black. May God bless him in a lofty garden, honored in entering. We used to see Ḥamza as a refuge for us in every matter that befell us, descending. And in Islam he was one of repulsion, sufficient for you is the loss of the sitting deserter. Rejoice not, O Hind, but milk tears and shed the weeping of the bereaved. And weep for ʿUtba when he cut him down with the sword beneath the swirling dust, when he fell among elders of yours, of every insolent one whom I called ignorant. Ḥamza cast them down in a band, walking beneath the excellent coats of mail, on the morning when Gabriel was a minister to him—how excellent a minister of the mounted, bearing knight!

114. Sirat Ibn Hisham 1045No grade recorded

     [ شِعْرُ كَعْبٍ فِي بُكَاءِ حَمْزَةَ ] وَقَالَ كَعْبُ بْنُ مَالِكٍ يَبْكِي حَمْزَةَ بْنَ عَبْدِ الْمُطَّلِبِ: طَرَقَتْ هُمُومُكَ فَالرُّقَادُ مَسَهَّدُ وَجَزِعَتْ أَنْ سُلِخَ الشَّبَابُ الْأَغْيَدُ وَدَعَتْ فُؤَادَكَ لِلْهَوَى ضَمْريَّةٌ فَهَوَاكَ غَوْرِيٌّ وَصَحْوكَ مُنْجِدُ فَدَعْ التَّمَادِيَ فِي الْغَوَايَةِ سَادِرًا قَدْ كُنْتَ فِي طَلَبِ الْغَوَايَةِ تُفْنَدُ وَلَقَدْ أَنَّى لَكَ أَنْ تَنَاهَى طَائِعًا أَوْ تَسْتَفِيقَ إذَا نَهَاكَ الْمُرْشِدُ وَلَقَدْ هُدِدْتُ لِفَقْدِ حَمْزَةَ هَدَّةً ظَلَّتْ بَنَاتُ الْجَوْفِ مِنْهَا تَرْعَدُ وَلَوْ أَنَّهُ فُجِعَتْ حِرَاءُ بِمِثْلِهِ لَرَأَيْتُ رَاسِيَ صَخْرِهَا يَتَبَدَّدُ قَرْمٌ تَمَكَّنَ فِي ذُؤَابَةِ هَاشِمٍ حَيْثُ النُّبُوَّةُ وَالنَّدَى والسُّودَدُ وَالْعَاقِرُ الْكُومَ الْجِلَادَ إذَا غَدَتْ رِيحٌ يَكَادُ الْمَاءُ مِنْهَا يَجْمُدُ وَالتَّارِكُ الْقِرْنَ الْكَمِيَّ مُجَدَّلًا يَوْمَ الْكَرِيهَةِ وَالْقَنَا يَتَقَصَّدُ وَتَرَاهُ يَرْفُلُ فِي الْحَدِيدِ كَأَنَّهُ ذُو لِبْدَةٍ شَثْنُ الْبَرَاثِنِ أَرْبَدُ عَمُّ النَّبِيِّ مُحَمَّدٍ وَصَفِيُّهُ وَرَدَ الْحِمَامَ فَطَابَ ذَاكَ الْمَوْرِدُ وَأَتَى الْمَنِيَّةَ مُعْلِمًا فِي أُسْرَةٍ نَصَرُوا النَّبِيَّ وَمِنْهُمْ الْمُسْتَشْهَدُ وَلَقَدْ إخَالُ بِذَاكَ هِنْدًا بُشِّرَتْ لَتُمِيتُ دَاخِلَ غُصَّةٍ لَا تَبْرُدُ مِمَّا صَبَّحْنَا بالعَقَنْقَلِ قَوْمَهَا يَوْمًا تَغَيَّبْ فِيهِ عَنْهَا الْأَسْعَدُ وَبِبِئْرِ بَدْرٍ إذْ يَرُدُّ وُجُوهَهُمْ جِبْرِيلُ تَحْتَ لِوَائِنَا وَمُحَمَّدُ حَتَّى رَأَيْتُ لَدَى النَّبِيِّ سَرَاتَهُمْ قِسْمَيْنِ: يَقْتُلُ مَنْ نَشَاءُ وَيَطْرُدُ فَأَقَامَ بِالْعَطَنِ الْمُعَطَّنِ مِنْهُمْ سَبْعُونَ: عُتْبَةُ مِنْهُمْ وَالْأَسْوَدُ وَابْنُ الْمُغِيرَةِ قَدْ ضَرَبْنَا ضَرْبَةً فَوْقَ الْوَرِيدِ لَهَا رَشَّاشٌ مُزْبِدُ وَأُمَيَّةُ الْجُمَحِيُّ قَوَّمَ مَيْلَهُ عَضْبٌ بِأَيْدِي الْمُؤْمِنِينَ مُهَنَّدُ فَأَتَاكَ فَلُّ الْمُشْرِكِينَ كَأَنَّهُمْ وَالْخَيْلُ تَثْفِنُهُمْ نَعَامٌ شُرَّدُ شَتَّانَ مَنْ هُوَ فِي جَهَنَّمَ ثَاوِيًا أَبَدًا وَمَنْ هُوَ فِي الْجِنَانِ مُخَلَّدُ

     ✧ [The poetry of Kaʿb lamenting Ḥamzah] Kaʿb b. Mālik said, lamenting Ḥamzah b. ʿAbd al-Muṭṭalib: Your cares came by night, so sleep is made restless, And you grieved that the tender youth was stripped away. A Ḍamriyyah woman called your heart to passion, So your love is lowland-bound, while your waking is highland-bound. Give up persisting in error, going headlong; You have been, in seeking error, deemed foolish. It has come time for you to desist willingly, Or to sober up when the guide forbids you. I was shaken for the loss of Ḥamzah with a quaking By which the daughters of the hollow kept trembling. If Ḥirāʾ had been bereaved of the like of him, You would have seen the firm summit of its rock crumble away. A stallion established in the forelock of Hāshim, Where prophethood, generosity, and lordship are; The one who hamstrung the sturdy, thick-necked camels when a wind Blew by which the water almost froze; The one who left the armored champion laid low On the day of dread, while the spears snapped; You would see him trailing in iron as if he were A shaggy-maned, rough-pawed, grayish lion. The paternal uncle of the Prophet Muḥammad and his chosen friend, He came to the fated end, and pleasant was that watering place. He came to death, marked for it, among a family Who aided the Prophet, and among them was the martyr. I think that Hind, by that, was given good tidings That would make die within her a choking grief that does not cool, Because of what we inflicted at al-ʿAqanqal upon her people On a day when the fortunate one was absent from her, And at the well of Badr, when Jibrīl turned back their faces Beneath our banner, and Muḥammad did too, Until I saw, before the Prophet, their chiefs In two groups: we kill whom we will and drive off whom we will. So there remained at the watering place, made to kneel among them, Seventy: ʿUtbah among them, and al-Aswad, And Ibn al-Mughīrah—we struck him a blow Above the jugular vein, with a spraying, foaming gush. And Umayyah al-Jumaḥī—his deviation was set straight By a keen, Indian sword in the hands of the believers. So the remnant of the polytheists came to you as if they, With the horses butting them, were scattered ostriches. How far apart is one who is in Hell, abiding Forever, and one who is in the Gardens, made immortal.

115. Sirat Ibn Hisham 1046No grade recorded

     وَقَالَ كَعْبٌ أَيْضًا يَبْكِي حَمْزَةَ: صَفِيَّةَ قُومِي وَلَا تَعْجِزِي وَبَكِّي النِّسَاءَ عَلَى حَمْزَةِ وَلَا تَسْأَمِي أَنْ تُطِيلِي اُلْبُكَا عَلَى أَسَدِ اللَّهِ فِي الْهِزَّةِ فَقَدْ كَانَ عِزًّا لِأَيْتَامِنَا وَلَيْثَ الْمَلَاحِمِ فِي الْبِزَّةِ يُرِيدُ بِذَاكَ رِضَا أَحْمَدٍ وَرِضْوَانَ ذِي الْعَرْشِ وَالْعِزَّةِ

     ✧ Kaʿb also said, weeping for Ḥamzah: Ṣafiyyah, arise and do not falter, and make the women weep for Ḥamzah, and do not weary of prolonging the weeping for the lion of God in the battle-array. For he was a strength to our orphans and a lion of wars in full armour. He sought thereby the approval of Aḥmad and the good pleasure of the Lord of the Throne and of Might.

116. Sirat Ibn Hisham 1047No grade recorded

     [ شِعْرُ كَعْبٍ فِي أُحُدٍ ] وَقَالَ كَعْبٌ أَيْضًا فِي أُحُدٍ إنَّكِ عَمْرَ أَبِيكَ الْكَرِ يمِ أَنْ تَسْأَلِي عَنْكِ مَنْ يَجْتَدينا فَإِنْ تَسْأَلِي ثَمَّ لَا تُكْذَبِي يُخْبِرُكَ مَنْ قَدْ سَأَلْتِ الْيَقِينَا بِأَنَّا لَيَالِي ذَاتِ الْعِظَا مِ كُنَّا ثِمَالًا لِمَنْ يَعْتَرِينَا تَلُوذُ الْبُجُودُ بِأَذْرَائِنَا مِنْ الضُّرِّ فِي أَزَمَاتِ السِّنِينَا بِجَدْوَى فُضُولٍ أُولِي وُجْدِنَا وَبِالصَّبْرِ وَالْبَذْلِ فِي الْمُعْدِمِينَا وَأَبْقَتْ لَنَا جَلَماتُ الْحُرُو بِ مِمَّنْ نُوَازِي لَدُنْ أَنْ بُرِينَا مَعَاطِنَ تَهْوِي إلَيْهَا الْحُقُو قُ يَحْسِبُهَا مَنْ رَآهَا الْفَتِينَا تُخَيِّسُ فِيهَا عِتَاقُ الْجَمَا لِ صُحْمًّا دَوَاجِنُ حُمْرًا وُجُونَا وَدُفَّاعُ رَجْلٍ كَمَوْجِ الْفُرَا تِ يَقْدُمُ جَأْوَاء جُولَا طَحُونَا تَرَى لَوْنَهَا مِثْلَ لَوْنِ النُّجُو مِ رَجْرَاجَةً تُبْرِقُ النَّاظِرِينَا فَإِنْ كُنْتَ عَنْ شَأْنِنَا جَاهِلًا فَسَلْ عَنْهُ ذَا الْعِلْمِ مِمَّنْ يَلِينَا بِنَا كَيْفَ نَفْعَلُ إنْ قَلَّصَتْ عَوَانًا ضَرُوسًا عَضُوضًا حَجُونَا أَلَسْنَا نَشُدُّ عَلَيْهَا الْعِصَا بَ حَتَّى تَدُرَّ وَحَتَّى تَلِينَا وَيَوْمٌ لَهُ وَهَجٌ دَائِمٌ شَدِيدُ التَّهاوُلِ حَامِي الأرِينا طَوِيلٌ شَدِيدُ أُوَارِ الْقِتَا لِ تَنْفِي قَواحِزُهُ الْمُقْرِفِينَا تَخَالُ الْكُمَاةَ بِأَعْرَاضِهِ ثِمَالًا عَلَى لَذَّةٍ مُنزفِينا تَعاوَرُ أَيْمَانُهُمْ بَيْنَهُمْ كُؤُوسَ الْمَنَايَا بِحَدِّ الظُّبِينَا شَهِدْنَا ككُنَّا أُولِي بَأْسِهِ وَتَحْتَ العَمَايَةِ وَالْمُعْلِمِينَا بِخُرْسِ الْحَسِيسِ حِسَانٍ رِوَاءٍ وَبُصْرِيَّةٍ قَدْ أُجِمْنَ الجُفونا فَمَا يَنْفَلِلْنَ وَمَا يَنْحَنِينَ وَمَا يَنْتَهِينَ إذَا مَا نُهِينَا كَبَرْقِ الْخَرِيفِ بِأَيْدِي الْكُمَاةِ يُفَجِّعْنَ بِالظِّلِّ هَامًا سُكُونَا وَعَلَّمْنَا الضَّرْبَ آبَاؤُنَا وَسَوْفَ نُعَلِّمُ أَيْضًا بَنِينَا جِلَادَ الْكُمَاةِ، وَبَذْلَ التِّلَا دِ عَنْ جُلِّ أَحْسَابِنَا مَا بَقِينَا إذَا مَرَّ قَرْنٌ كَفَى نَسْلُهُ وَأَوْرَثَهُ بَعْدَهُ آخَرِينَا نَشِبُّ وَتَهْلِكُ آبَاؤُنَا وَبَيْنَا نُرَبِّي بَنِينَا فَنِينَا سَأَلْتُ بِكَ ابْنَ الزِّبَعْرَى فَلَمْ أُنَبَّأْكَ فِي الْقَوْمِ إلَّا هَجِينَا خَبِيثًا تُطِيفُ بِكَ الْمُنْدِيَاتُ مُقِيمًا عَلَى اللُّؤْمِ حِينًا فَحِينَا تَبَجَّسْتُ تَهْجُو رَسُولَ الْمَلِ يكِ قَاتَلَكَ اللَّهُ جِلْفًا لَعِينَا تَقُولُ الْخَنَا ثُمَّ تَرْمِي بِهِ نَقِيَّ الثِّيَابِ تَقِيًّا أَمِينَا قَالَ ابْنُ هِشَامٍ: أَنْشَدَنِي بَيْتَهُ: بِنَا كَيْفَ نَفْعَلُ، وَالْبَيْتَ الَّذِي يَلِيهِ، وَالْبَيْتَ الثَّالِثَ مِنْهُ، وَصَدْرَ الرَّابِعِ مِنْهُ، وَقَوْلَهُ نَشِبُّ وَتَهْلِكُ آبَاؤُنَا وَالْبَيْتَ الَّذِي يَلِيهِ. وَالْبَيْتَ الثَّالِثَ مِنْهُ، أَبُو زَيْدٍ الْأَنْصَارِيُّ

     ✧ Kaʿb's poetry on Uḥud. Kaʿb also said concerning Uḥud: Indeed, ʿAmr, may your noble father be ransomed for you, you ask about us from one who can inform us; and if you ask then you will not be lied to— the one whom you asked will tell you with certainty that on the nights of Dhāt al-ʿIẓām we were a support for those who sought refuge with us. The needy took shelter at our courtyards from harm in the years of famine, with the bounty of the surplus of those of us who possessed means, and with patience and giving to the destitute. The shears of wars have left for us, from those we faced ever since we were created, watering-places to which the loins are drawn, which whoever sees them reckons to be strongholds. Therein are tamed noble camels, dark, domesticated, with red cheeks, and a torrent of foot-soldiers like the waves of the Euphrates, led by a dark, sturdy, grinding army. You see their color like the color of stars, glittering, dazzling the onlookers. And if you are ignorant of our affair, ask about it from one who knows among those near us, how we act when a middle-aged, fierce, biting she-camel becomes refractory. Do we not bind the staff upon her until she yields milk and becomes tractable? And a day with a lasting blaze, fierce in its onslaught, intense in its heat, long, with a violent heat of battle, whose repulses drive away the base-born. You would think the warriors on its sides were drinkers intoxicated with pleasure, as their right hands pass among themselves goblets of death with the edges of blades. We witnessed it—indeed we were possessed of its might— both beneath al-ʿAmāyah and at al-Muʿlimīn, with silent-stepping, beautiful, thirsty steeds, and Buṣrā steeds that had been trained to lower their eyelids. They do not break ranks, nor do they lean, nor do they stop when we say "Stop," like autumn lightning in the hands of the warriors, terrifying motionless skulls in the shade. Our fathers taught us striking, and we shall also teach our sons the fighting of the warriors, and the giving of the blood-money for the sake of our greatest noble qualities as long as we remain. When a generation passes, its offspring suffice, and after it, it bequeaths it to others. We grow up while our fathers perish, and while we raise our sons, we ourselves pass away. I asked about you, Ibn al-Zibaʿrā, and I was only told that among the people you are a bastard— filthy, surrounded by shameful deeds, persisting in baseness time after time. You burst forth reviling the Messenger of the King— may God fight you, you crude, accursed one! You utter obscenity and then hurl it at one clean of garments, pious, trustworthy." Ibn Hishām said: Abū Zayd al-Anṣārī recited to me his line "how we act," the line that follows it, and the third line after it, and the opening of the fourth line after it, and his saying "We grow up while our fathers perish," the line that follows it, and the third line after it.

117. Sirat Ibn Hisham 1048No grade recorded

     قَالَ ابْنُ إسْحَاقَ:، قَالَ كَعْبُ بْنُ مَالِكٍ أَيْضًا، فِي يَوْمِ أُحُدٍ: سَائِلْ قُرَيْشًا غَدَاةَ السَّفْحِ مِنْ أُحُدٍ مَاذَا لَقِينَا وَمَا لَاقَوْا مِنْ الْهَرَبِ كُنَّا الْأُسُودَ وَكَانُوا النُّمْرَ إذْ زَحَفُوا مَا إنْ نُرَاقِبُ مِنْ آلٍ وَلَا نَسَبِ فَكَمْ تَرَكْنَا بِهَا مِنْ سَيِّدٍ بَطَلٍ حَامِي الذِّمَارَ كَرِيمِ الْجَدِّ وَالْحَسَبِ فِينَا الرَّسُولُ شِهَابٌ ثُمَّ يَتْبَعُهُ نُورٌ مُضِىءٌ لَهُ فَضْلٌ عَلَى الشُّهُبِ الْحَقُّ مَنْطِقُهُ وَالْعَدْلُ سِيرَتُهُ فَمَنْ يُجِبْهُ إلَيْهِ يَنْجُ مِنْ تَبَبِ نَجْدُ الْمُقَدَّمِ مَاضِي الْهَمِّ، مُعْتَزِمٌ حِينَ الْقُلُوبِ عَلَى رَجْفٍ مِنْ الرُّعُبِ يَمْضِي ويَذْمُرنا عَنْ غَيْرِ مَعْصِيَةٍ كَأَنَّهُ الْبَدْرُ لَمْ يُطْبَعْ عَلَى الْكَذِبِ بَدَا لَنَا فَاتَّبَعْنَاهُ نُصَدِّقُهُ وَكَذَّبُوهُ فَكُنَّا أَسْعَدَ الْعَرَبِ جَالُوا وَجُلْنَا فَمَا فَاءُوا وَمَا رَجَعُوا وَنَحْنُ نَثْفِنَّهُمْ لَمْ نَأْلُ فِي الطَّلَبِ لَيْسَا سَوَاءً وَشَتَّى بَيْنَ أَمْرِهِمَا حِزْبُ الْإِلَهِ وَأَهْلِ الشِّرْكِ وَالنُّصُبِ قَالَ ابْنُ هِشَامٍ: أَنْشَدَنِي مِنْ قَوْلِهِ: يَمْضِي ويَذْمُرنا إلَى آخِرِهَا، أَبُو زَيْدٍ الْأَنْصَارِيُّ.

     ✧ Ibn Isḥāq said: Kaʿb b. Mālik also said concerning the day of Uḥud: Ask Quraysh on the morning of the slope of Uḥud what we met and what they met of flight. We were the lions and they were the leopards when they advanced; we paid no heed to family or lineage. How many a noble hero did we leave there, protector of the sanctuary, generous of fortune and descent! Among us is the Messenger, a blazing brand, then followed by a shining light that surpasses the blazing stars. Truth is his speech and justice his conduct; whoever answers him to it is saved from ruin. We find the foremost, resolute of purpose, firm when hearts are trembling with terror. He goes forward and exhorts us without disobedience, as if he were the full moon, not stamped with falsehood. He appeared to us, and we followed him, believing him, while they denied him, so we were the most fortunate of the Arabs. They wheeled and we wheeled, and they did not return or come back, while we pursued them, not slackening in the search. The two are not equal, and far apart are their affairs: the party of God and the people of polytheism and idols. Ibn Hishām said: Abū Zayd al-Anṣārī recited to me from his saying: 'He goes forward and exhorts us' to its end.

118. Sirat Ibn Hisham 1049No grade recorded

     [ شِعْرُ ابْنِ رَوَاحَةَ فِي بُكَاءِ حَمْزَةَ ] قَالَ ابْنُ إسْحَاقَ: وَقَالَ عَبْدُ اللَّهِ بْنُ رَوَاحَةَ يَبْكِي حَمْزَةَ بْنَ عَبْدِ الْمُطَّلِبِ: قَالَ ابْنُ هِشَامٍ: أَنْشَدَنِيهَا أَبُو زَيْدٍ الْأَنْصَارِيُّ لِكَعْبِ بْنِ مَالِكٍ: بَكَتْ عَيْنِي وَحَقَّ لَهَا بُكَاهَا وَمَا يُغِني الْبُكَاءُ وَلَا الْعَوِيلُ عَلَى أَسَدِ الْإِلَهِ غَدَاةَ قَالُوا أَحَمْزَةُ ذَاكُمْ الرَّجُلُ الْقَتِيلُ أُصِيبَ الْمُسْلِمُونَ بِهِ جَمِيعًا هُنَاكَ وَقَدْ أُصِيبَ بِهِ الرَّسُولُ أَبَا يَعْلِي لَكَ الْأَرْكَانُ هُدَّتْ وَأَنْتَ الْمَاجِدُ الْبَرُّ الْوَصُولُ عَلَيْكَ سَلَامُ رَبِّكَ فِي جِنَانٍ مُخَالِطُهَا نَعِيمٌ لَا يَزُولُ أَلَا يَا هَاشِمَ الْأَخْيَارِ صَبْرًا فَكُلُّ فِعَالِكُمْ حَسَنٌ جَمِيلُ رَسُولُ اللَّهِ مُصْطَبِرٌ كَرِيمٌ بِأَمْرِ اللَّهِ يَنْطِقُ إذْ يَقُولُ أَلَا مِنْ مُبْلِغٍ عَنِّي لُؤَيًّا فَبَعْدَ الْيَوْمِ دَائِلَةٌ تَدُولُ وَقَبْلَ الْيَوْمِ مَا عَرَفُوا وَذَاقُوا وَقَائِعَنَا بِهَا يُشْفَى الْغَلِيلُ نَسِيتُمْ ضَرْبنَا بِقَلِيبِ بَدْرٍ غَدَاةَ أَتَاكُمْ الْمَوْتُ الْعَجِيلُ غَدَاةً ثَوَى أَبُو جَهْلٍ صَرِيعًا عَلَيْهِ الطَّيْرُ حَائِمَةٌ تَجُولُ وَعُتْبَةُ وَابْنُهُ خَرَّا جَمِيعًا وَشَيْبَةُ عَضَّهُ السَّيْفُ الصَّقِيلُ وَمَتْرَكُنَا أُمَيَّةَ مُجْلَعِبًّا وَفِي حَيْزُومِهِ لَدْنٌ نَبِيلُ وَهَامَ بَنِي رَبِيعَةَ سَائِلُوهَا فَفِي أَسْيَافِنَا مِنْهَا فُلُولُ أَلَا يَا هِنْدُ فَابْكِي لَا تَمَلِّي فَأَنْتِ الْوَالِهُ العَبْرَى الْهَبُولُ أَلَا يَا هِنْدُ لَا تُبْدِي شِمَاتًا بِحَمْزَةِ إنَّ عِزَّكُمْ ذَلِيلُ

     ✧ [The poetry of Ibn Rawāḥah in mourning Ḥamzah] Ibn Isḥāq said: And ʿAbd Allāh b. Rawāḥah said, mourning Ḥamzah b. ʿAbd al-Muṭṭalib: Ibn Hishām said: Abū Zayd al-Anṣārī recited it to me as being by Kaʿb b. Mālik: My eye wept, and it had a right to weep, Yet weeping and wailing avail nothing For the lion of God, on the morning when they said: “Is Ḥamzah that slain man?” The Muslims were all struck by him there, And the Messenger was struck by him. Abā Yaʿlā, for you the pillars were shattered, And you were the glorious, dutiful, maintaining kin ties. Upon you be the peace of your Lord in gardens Whose bliss is mingled and never ceases. O Hashim of the chosen ones, have patience, For all your deeds are good and beautiful. The Messenger of God bears it patiently, noble, Speaking by God’s command when he says: “O who will convey from me to Luʾayy: After today, a turn of fortune will turn. Before today they did not know nor taste Our battles, by which the burning thirst is quenched. You forgot our striking at the well of Badr, On the morning when swift death came to you, On the morning when Abū Jahl lay prostrate, With birds circling over him, hovering, And ʿUtbah and his son fell together, And Shaybah bit by the polished sword, And our leaving Umayyah stiff, With a supple, noble spear in his chest, And the skulls of Banū Rabīʿah—ask about them, For in our swords are notches from them. O Hind, weep and do not weary, For you are the bereft, tearful, child-bereft one. O Hind, do not show gloating Over Ḥamzah, for your might is abased.”

119. Sirat Ibn Hisham 1050No grade recorded

     [ شِعْرُ كَعْبٍ فِي أُحُدٍ ] قَالَ ابْنُ إسْحَاقَ: وَقَالَ كَعْبُ بْنُ مَالِكٍ: أَبْلِغْ قُرَيْشًا عَلَى نَأْيِهَا أَتُفْخَرُ مِنَّا بِمَا لَمْ تَلِي فَخَرْتُمْ بِقَتْلَى أَصَابَتْهُمْ فَوَاضِلُ مِنْ نَعَمِ الْمُفْضِلِ فَحَلُّو جِنَانًا وَأَبْقَوْا لَكُمْ أُسُودًا تُحَامِي عَنْ الْأَشْبُلِ تُقَاتِلُ عَنْ دِينِهَا، وَسْطَهَا نَبِيٌّ عَنْ الْحَقِّ لَمْ يَنْكُلْ رَمَتْهُ مَعَدٌّ بِعُورِ الْكَلَامِ وَنَبْلِ الْعَدَاوَةِ لَا تَأْتَلِي قَالَ ابْنُ هِشَامٍ: أَنْشَدَنِي قَوْلَهُ: لَمْ تَلِي، وَقَوْلَهُ: مِنْ نَعَمِ الْمُفَضَّلِ زَيْدٌ الْأَنْصَارِيُّ

     ✧ [Kaʿb's poetry on Uḥud] Ibn Isḥāq said: Kaʿb b. Mālik said: Inform Quraysh, though far away— do you boast against us of what you did not achieve? You boasted of slain men whom the overflowing gifts of the Most Bountiful overtook. They have entered gardens, and they left for you lions that defend the cubs, fighting for their religion, in their midst a Prophet for the truth who did not hold back. Maʿadd assailed him with one-eyed words and arrows of enmity, unceasingly. Ibn Hishām said: Zayd al-Anṣārī recited to me his words "lam talī" and his words "min niʿami al-mufaḍḍal."

120. Sirat Ibn Hisham 1051No grade recorded

     [ شِعْرُ ضِرَارٍ فِي أُحُدٍ ] قَالَ ابْنُ إسْحَاقَ: وَقَالَ ضِرَارُ بْنُ الْخَطَّابِ فِي يَوْمِ أُحُدٍ: مَا بَالُ عَيْنُكَ قَدْ أَزْرَى بِهَا السُّهْدُ كَأَنَّمَا جَالَ فِي أَجْفَانِهَا الرَّمَدُ أَمِنْ فِرَاقِ حَبِيبٍ كُنْتَ تَأْلَفَهُ قَدْ حَالَ مِنْ دُونِهِ الْأَعْدَاءُ وَالْبُعْدُ أَمْ ذَاكَ مِنْ شَغْبِ قَوْمٍ لَا جَدَاءَ بِهِمْ إذْ الْحُرُوبُ تَلَظَّتْ نَارُهَا تَقِدُ مَا يَنْتَهُونَ عَنْ الْغَيِّ الَّذِي رَكِبُوا وَمَا لَهُمْ مِنْ لُؤَيٍّ وَيْحهمْ عَضُدُ وَقَدْ نَشَدْنَاهُمْ وَبِاَللَّهِ قَاطِبَةً فَمَا تَرُدُّهُمْ الْأَرْحَامُ وَالنِّشَدُ حَتَّى إذَا مَا أَبَوْا إلَّا مُحَارَبَةً وَاسْتَحْصَدَتْ بَيْنَنَا الْأَضْغَانُ وَالْحِقَدُ سِرْنَا إلَيْهِمْ بِجَيْشٍ فِي جَوَانِبِهِ قَوَانِسُ الْبَيْضِ وَالْمَحْبُوكَةُ السُّرُدُ وَالْجُرْدُ تَرْفُلُ بِالْأَبْطَالِ شَازِبَةً كَأَنَّهَا حِدَأٌ فِي سَيْرِهَا تُؤَدُ جَيْشٌ يَقُودُهُمْ صَخْرٌ وَيَرْأَسُهُمْ كَأَنَّهُ لَيْثُ غَابٍ هَاصِرٌ حَرِدُ فَأَبْرَزَ الْحَيْنَ قَوْمًا مِنْ مَنَازِلِهِمْ فَكَانَ مِنَّا وَمِنْهُمْ مُلْتَقًى أُحُدُ فَغُودِرَتْ مِنْهُمْ قَتْلَى مُجَدَّلَةٌ كَالْمَعْزِ أَصْرَدَهُ بالصَّرْدحِ الْبَرَدُ قَتْلَى كِرَامٌ بَنُو النَّجَّارِ وَسْطَهُمْ وَمُصْعَبٌ مِنْ قَنَانَا حَوْلَهُ قِصَدُ وَحَمْزَةُ الْقَرْمُ مَصْرُوعٌ تُطِيفُ بِهِ ثَكْلَى وَقَدْ حُزَّ مِنْهُ الْأَنْفُ وَالْكَبِدُ كَأَنَّهُ حِينَ يَكْبُو فِي جَدِيَّتِهِ تَحْتَ الْعَجَاجِ وَفِيهِ ثَعْلَبٌ جَسَدُ حُوَارُ نَابٍ وَقَدْ وَلَّى صَحَابَتُهُ كَمَا تَوَلَّى النَّعَامُ الْهَارِبُ الشُّرُدُ مُجَلِّحِينَ وَلَا يَلُوونَ قَدْ مُلِئُوا رُعْبًا، فَنَجَّتْهُمْ الْعَوْصَاءُ وَالْكُؤُدُ تَبْكِي عَلَيْهِمْ نِسَاءٌ لَا بُعُولَ لَهَا مِنْ كُلِّ سَالِبَةٍ أَثْوَابُهَا قِدَدُ وَقَدْ تَرَكْنَاهُمْ لِلطَّيْرِ مَلْحَمَةً وَلِلضِّبَاعِ إلَى أَجْسَادِهِمْ تَفِدُ قَالَ ابْنُ هِشَامٍ: وَبَعْضُ أَهْلِ الْعِلْمِ بِالشِّعْرِ يُنْكِرُهَا لِضِرَارِ

     ✧ [Poetry of Ḍirār on Uḥud] Ibn Isḥāq said: Ḍirār b. al-Khaṭṭāb said on the day of Uḥud: What is wrong with your eye, that sleeplessness has weakened it, as if ophthalmia had wandered in its eyelids? Is it from parting with a beloved you used to cherish, before whom enemies and distance have now intervened? Or is it from the clamor of a people who have no benefit in them, when the wars blaze, their fire kindling? They do not desist from the error they have ridden, and they have no support from Luʾayy—woe to them. We adjured them by God all together, but neither kinship bonds nor adjurations turned them back. Until, when they refused except war, and rancors and hatreds became firmly rooted between us, we marched against them with an army on whose flanks were helmet-bowls and mail of woven rings. And sleek horses, long-necked, prancing with heroes, as if they were kites in their gait, swift. An army led by Ṣakhr, who commands them, as if he were a lion of the thicket, crushing in his rage. So fate brought forth a people from their dwellings, and there was between us and them a meeting at Uḥud. And among them were left slain, stretched out, like goats that the cold had killed on the stony ground. Slain nobles—the Banū al-Najjār were among them— and Muṣʿab, from our spears, with shafts around him like broken arrows. And Ḥamzah the chief, struck down, with bereaved women circling him, and his nose and liver had been cut off. As if, when he falls on his side beneath the dust, he were a fox's body in its den. He was the defender of the fangs, but his companions had fled, as the fleeing ostriches scatter. They turned their faces and did not look back, filled with terror, and the rugged passes and steep hills saved them. Women without husbands weep over them, from every bereaved one, their garments in tatters. We left them as carrion for the birds, and to the hyenas, rushing to their bodies. Ibn Hishām said: Some of the people of knowledge of poetry deny that this poem belongs to Ḍirār.

121. Sirat Ibn Hisham 1052No grade recorded

     [ رَجَزُ أَبِي زَعْنَةَ يَوْمَ أُحُدٍ ] قَالَ ابْنُ إسْحَاقَ: وَقَالَ أَبُو زَعْنَةَ بْنُ عَبْدِ اللَّهِ بْنِ عَمْرِو بْنِ عُتْبَةَ، أَخُو بَنِي جُشَمِ بْنِ الْخَزْرَجِ، يَوْمَ أُحُدٍ: أَنَا أَبُو زَعْنَةَ يَعْدُو بِي الهُزَمْ لَمْ تُمْنَعْ الْمَخْزَاةُ إلَّا بِالْأَلَمْ يَحْمِي الذِّمَارَ خَزْرَجِيٌّ مِنْ جُشَمْ

     ✧ [The rajaz of Abū Zaʿnah on the day of Uḥud] Ibn Isḥāq said: Abū Zaʿnah b. ʿAbd Allāh b. ʿAmr b. ʿUtbah, brother of the Banū Jusham b. al-Khazraj, said on the day of Uḥud: I am Abū Zaʿnah, driven on by the crushing defeat; The shame was not prevented except with pain; A Khazrajī of Jusham protects the sanctities.

122. Sirat Ibn Hisham 1053No grade recorded

     [ رَجَزٌ يُنْسَبُ لِعَلِيِّ فِي يَوْمِ أُحُدٍ ] قَالَ ابْنُ إسْحَاقَ: وَقَالَ عَلِيُّ بْنُ أَبِي طَالِبٍ - قَالَ ابْنُ هِشَامٍ: قَالَهَا رَجُلٌ مِنْ الْمُسْلِمِينَ يَوْمَ أُحُدٍ غَيْرَ عَلِيٍّ، فِيمَا ذَكَرَ لِي بَعْضُ أَهْلِ الْعِلْمِ بِالشِّعْرِ، وَلَمْ أَرَ أَحَدًا مِنْهُمْ يَعْرِفُهَا لِعَلِيٍّ: لَا هُمَّ إنَّ الْحَارِثَ بْنَ الصِّمَّهْ كَانَ وَفِيًّا وَبِنَا ذَا ذِمَّهْ أَقْبَلَ فِي مَهَامَهٍ مُهِمَّهْ كَلِيلَةٍ ظَلْمَاءَ مُدْلَهِمَّهْ بَيْنَ سُيُوفٍ وَرِمَاحٍ جَمَّهْ يَبْغِي رَسُولَ اللَّهِ فِيمَا ثَمَّهْ قَالَ ابْنُ هِشَامٍ: قَوْلَهُ: كَلِيلَةٍ عَنْ غَيْرِ ابْنِ إسْحَاقَ

     ✧ [A rajaz poem attributed to ʿAlī on the day of Uḥud] Ibn Isḥāq said: And ʿAlī b. Abī Ṭālib said—Ibn Hishām said: A man among the Muslims said it on the day of Uḥud, other than ʿAlī, according to what one of the people of knowledge of poetry mentioned to me, and I have not seen any of them attribute it to ʿAlī: O God, indeed al-Ḥārith b. al-Ṣimmah Was faithful and held a covenant with us. He advanced in a vast, arduous desert, Like a dark, gloomy night, Amid abundant swords and spears, Seeking the Messenger of God where he was. Ibn Hishām said: His saying 'like a night' is from other than Ibn Isḥāq.

123. Sirat Ibn Hisham 1054No grade recorded

     [ رَجَزُ عِكْرِمَةَ فِي يَوْمِ أُحُدٍ ] قَالَ ابْنُ إسْحَاقَ: وَقَالَ عِكْرِمَةُ بْنُ أَبِي جَهْلٍ فِي يَوْمِ أُحُدٍ: كُلُّهُمْ يَزْجُرُهُ أَرْحِبْ هَلَا وَلَنْ يَرَوْهُ الْيَوْمَ إلَّا مُقْبِلَا يَحْمِلُ رُمْحًا وَرَئِيسًا جَحْفَلَا

     ✧ [The Rajaz of ʿIkrimah on the Day of Uḥud] Ibn Isḥāq said: And ʿIkrimah b. Abī Jahl said on the day of Uḥud: Each of them urges him on, “Arḥib halā!” And they will not see him today except advancing, carrying a spear and a commander of a huge army.

124. Sirat Ibn Hisham 1055No grade recorded

     [ شِعْرُ الْأَعْشَى التَّمِيمِيِّ فِي بُكَاءِ قَتْلَى بَنِي عَبْدِ الدَّارِ يَوْمَ أُحُدٍ ] وَقَالَ الْأَعْشَى بْنُ زُرَارَةَ بْنِ النَّبَّاشِ التَّمِيمِيُّ - قَالَ ابْنُ هِشَامٍ: ثُمَّ أَحَدُ بَنِي أَسَدِ بْنِ عَمْرِو بْنِ تَمِيمٍ - يَبْكِي قَتْلَى بَنِي عَبْدِ الدَّارِ يَوْمَ أُحُدٍ: حُيِّيَ مِنْ حَيٍّ عَلَيَّ نَأْيُهُمْ بَنُو أَبِي طَلْحَةَ لَا تُصْرَفُ يَمُرُّ سَاقِيهِمْ عَلَيْهِمْ بِهَا وَكُلُّ سَاقٍ لَهُمْ يَعْرِفُ لَا جَارُهُمْ يَشْكُو وَلَا ضَيْفُهُمْ مِنْ دُونِهِ بَابٌ لَهُمْ يَصْرِفُ وَقَالَ عَبْدُ اللَّهِ بْنُ الزِّبَعْرَى يَوْمَ أُحُدٍ: قَتَلْنَا ابْنَ جَحْشٍ فَاغْتَبَطْنَا بِقَتْلِهِ وَحَمْزَةَ فِي فُرْسَانِهِ وَابْنَ قَوْقَلِ وَأَفْلَتَنَا مِنْهُمْ رِجَالٌ فَأَسْرَعُوا فَلَيْتَهُمْ عَاجُوا وَلَمْ نَتَعَجَّلْ أَقَامُوا لَنَا حَتَّى تَعَضُّ سُيُوفُنَا سَرَاتَهُمْ وَكُلُّنَا غَيْرُ عُزَّلِ وَحَتَّى يَكُونَ الْقَتْلُ فِينَا وَفِيهِمْ وَيَلْقَوْا صَبُوحًا شَرَّهُ غَيْرَ مُنْجَلِي قَالَ ابْنُ هِشَامٍ: وَقَوْلَهُ: وَكُلُّنَا، وَقَوْلَهُ: وَيَلْقَوْا صَبُوحًا: عَنْ غَيْرِ ابْنِ إسْحَاقَ

     ✧ Poetry of al-Aʿshā al-Tamīmī in mourning the slain of Banū ʿAbd al-Dār on the day of Uḥud And al-Aʿshā b. Zurārah b. al-Nabbāsh al-Tamīmī — Ibn Hishām said: then one of Banū Asad b. ʿAmr b. Tamīm — said, mourning the slain of Banū ʿAbd al-Dār on the day of Uḥud: Greeted be the tribe whose distance grieves me, the Banū Abī Ṭalḥah — may it not be averted. Their cupbearer passes among them with it, and every cupbearer of theirs is known. Their neighbor does not complain, nor their guest; before him is a gate of theirs that turns away. And ʿAbd Allāh b. al-Zibaʿrā said on the day of Uḥud: We killed Ibn Jaḥsh and rejoiced at his killing, and Ḥamzah among his horsemen, and Ibn Qawqal. And some men among them escaped us and hastened away; would that they had turned back and we had not been hasty. Had they stayed for us until our swords bit into their chiefs, and none of us was unarmed, and until killing was among us and among them, and they met a morning draught whose evil would not be dispelled. Ibn Hishām said: His words “and none of us” and “and they met a morning draught” are from other than Ibn Isḥāq.

125. Sirat Ibn Hisham 1056No grade recorded

     [ شِعْرُ صَفِيَّةَ فِي بُكَاءِ حَمْزَةَ ] قَالَ ابْنُ إسْحَاقَ: وَقَالَتْ صَفِيَّةُ بِنْتُ عَبْدِ الْمُطَّلِبِ، تَبْكِي أَخَاهَا حَمْزَةَ بْنَ عَبْدِ الْمُطَّلِبِ: أَسَائِلَةً أَصْحَابَ أُحْدٍ مَخَافَةً بَنَاتُ أَبِي مِنْ أَعْجَمٍ وَخَبِيرِ فَقَالَ الْخَبِيرُ إنَّ حَمْزَةَ قَدْ ثَوَى وَزِيرُ رَسُولِ اللَّهِ خَيْرُ وَزِيرِ دَعَاهُ إلَهُ الْحَقِّ ذُو الْعَرْشِ دَعْوَةً إلَى جَنَّةٍ يَحْيَا بِهَا وَسُرُورِ فَذَلِكَ مَا كُنَّا نُرَجِّي وَنَرْتَجِي لِحَمْزَةِ يَوْمَ الْحَشْرِ خَيْرِ مَصِيرِ فَوَاَللَّهِ لَا أَنْسَاكَ مَا هَبَّتْ الصِّبَا بُكَاءً وَحُزْنًا مَحْضَرِي وَمَسِيرِي عَلَى أَسَدِ اللَّهِ الَّذِي كَانَ مِدْرَهَا يَذُودُ عَنْ الْإِسْلَامِ كُلَّ كَفُورِ فَيَا لَيْتَ شِلْوِي عِنْدَ ذَاكَ وَأَعْظُمِي لَدَى أَضْبُعٍ تَعْتَادُنِي وَنُسُورِ أَقُولُ وَقَدْ أَعْلَى النَّعِيَّ عَشِيرَتِي جَزَى اللَّهُ خَيْرًا مِنْ أَخٍ وَنَصِرْ قَالَ ابْنُ هِشَامٍ: وَأَنْشَدَنِي بَعْضُ أَهْلِ الْعِلْمِ بِالشِّعْرِ قَوْلَهَا: بُكَاءً وَحُزْنًا مَحْضَرِي وَمَسِيرِي

     ✧ The poetry of Ṣafiyyah in lamenting Ḥamzah. Ibn Isḥāq said: Ṣafiyyah bt. ʿAbd al-Muṭṭalib said, weeping for her brother Ḥamzah b. ʿAbd al-Muṭṭalib: Asking the companions of Uḥud in fear, the daughters of my father are from ʿAʿjam and Khabīr. Then the Khabīr said that Ḥamzah has settled, the vizier of God's Messenger, the best vizier. The God of Truth, Possessor of the Throne, called him with a call to a garden in which he lives with delight. That is what we hoped and expected for Ḥamzah on the Day of Assembly, the best of destinations. By God, I will never forget you as long as the east wind blows, weeping and grief in my presence and my journey, for the lion of God, who was a shield, defending Islam from every ingrate. If only my corpse at that, and my bones, were with hyenas that haunt me and vultures. I say, when the obituary raised my kin, may God reward the best of a brother and helper. Ibn Hishām said: A person of knowledge in poetry recited to me her saying: 'weeping and grief in my presence and my journey'.

126. Sirat Ibn Hisham 1057No grade recorded

     [ شِعْرُ نُعَمَ فِي بُكَاءِ شَمَّاسٍ ] قَالَ ابْنُ إسْحَاقَ: وَقَالَتْ نُعَمُ، امْرَأَةُ شَمَّاسِ بْنِ عُثْمَانَ، تَبْكِي شَمَّاسًا، وَأُصِيبَ يَوْمَ أُحُدٍ: يَا عَيْنُ جُودِي بِفَيْضٍ غَيْرِ إبْسَاسِ عَلَى كَرِيمٍ مِنْ الْفِتْيَانِ أبَّاسِ صَعْبِ الْبَدِيهَةِ مَيْمُونٍ نَقِيبَتُهُ حَمَّالِ أَلْوِيَةٍ رَكَّابِ أَفْرَاسِ أَقُولُ لَمَا أَتَى النَّاعِي لَهُ جَزَعًا أَوْدَى الْجَوَادُ وَأَوْدَى الْمُطْعِمُ الْكَاسِي وَقُلْتُ لَمَّا خَلَتْ مِنْهُ مَجَالِسُهُ لَا يُبْعِدُ اللَّهُ عَنَّا قُرْبَ شَمَّاسِ

     ✧ [The poetry of Nuʿam in mourning Shammās] Ibn Isḥāq said: And Nuʿam, the wife of Shammās b. ʿUthmān, said, mourning Shammās — and he was struck down on the day of Uḥud: O eye, flow generously with tears, without stinting, For a noble youth, a fierce lion among the young men; Formidable in sudden encounter, blessed in disposition, Carrier of standards, rider of steeds. I said, when the bearer of the news of his death came to me, in anguish, The generous one has perished, and the feeder and the clother has perished; And I said, when his assemblies were left empty of him, May God not make distant from us the nearness of Shammās.

127. Sirat Ibn Hisham 1058No grade recorded

     [ شِعْرُ أَبِي الْحَكَمِ فِي تَعْزِيَةِ نُعَمَ ] فَأَجَابَهَا أَخُوهَا، وَهُوَ أَبُو الْحَكَمِ بْنُ سَعِيدِ بْنِ يَرْبُوعٍ، يُعَزِّيهَا، فَقَالَ: إقْنَى حَيَاءَكَ فِي سِتْرٍ وَفِي كَرَمٍ فَإِنَّمَا كَانَ شَمَّاسٌ مِنْ النَّاسِ لَا تَقْتُلِي النَّفْسَ إذْ حَانَتْ مَنِيَّتُهُ فِي طَاعَةِ اللَّهِ يَوْمَ الرَّوْعِ وَالْبَاسِ قَدْ كَانَ حَمْزَةُ لَيْثَ اللَّهِ فَاصْطَبِرِي فَذَاقَ يَوْمَئِذٍ مِنْ كَأْسِ شَمَّاسِ

     ✧ [The poetry of Abū al-Ḥakam in consolation for Nuʿam] Her brother answered her, and he is Abū al-Ḥakam b. Saʿīd b. Yarbūʿ, consoling her, and he said: Preserve your modesty in veiling and in noble conduct, for Shammās was only one among people. Do not destroy yourself, since his appointed time came in obedience to God on the day of terror and hardship. Ḥamzah was the lion of God, so be patient; on that day Shammās tasted from the cup.

128. Sirat Ibn Hisham 1059No grade recorded

     [ شِعْرُ هِنْدٍ بَعْدَ عَوْدَتِهَا مِنْ أُحُدٍ ] وَقَالَتْ هِنْدُ بِنْتُ عُتْبَةَ، حِينَ انْصَرَفَ الْمُشْرِكُونَ عَنْ أُحُدٍ: رَجَعْتُ وَفِي نَفْسِي بَلَابِلُ جَمَّةٌ وَقَدْ فَاتَنِي بَعْضُ الَّذِي كَانَ مَطْلَبِي مِنْ أَصْحَابِ بَدْرٍ مِنْ قُرَيْشٍ وَغَيْرِهِمْ بَنِي هَاشِمٍ مِنْهُمْ وَمِنْ أَهْلِ يَثْرِبِ وَلَكِنَّنِي قَدْ نِلْتُ شَيْئًا وَلَمْ يَكُنْ كَمَا كُنْتُ أَرْجُو فِي مَسِيرِي وَمَرْكَبِي قَالَ ابْنُ هِشَامٍ: وَأَنْشَدَنِي بَعْضُ أَهْلِ الْعِلْمِ بِالشِّعْرِ قَوْلَهَا: وَقَدْ فَاتَنِي بَعْضُ الَّذِي كَانَ مَطْلَبِي وَبَعْضُهُمْ يُنْكِرُهَا لِهِنْدٍ، وَاَللَّهُ أَعْلَمُ

     ✧ [Poetry of Hind after her return from Uḥud] Hind bt. ʿUtbah said, when the polytheists turned away from Uḥud: I returned, and in my soul are many griefs, / and part of what I sought has escaped me— / from the companions of Badr, of Quraysh and others, / Banū Hāshim among them, and from the people of Yathrib. / But I did attain something, though it was not / as I had hoped in my journey and my riding. Ibn Hishām said: One of the people of learning in poetry recited to me her saying: “And part of what I sought has escaped me”; but some of them deny it is by Hind, and God knows best.