60. Account of the day of al-Rajīʿ
Sirat Ibn Hisham 1060No grade recorded
ذِكْرُ يَوْمِ الرَّجِيعِ فِي سَنَةِ ثَلَاثٍ [ طَلَبَتْ عَضَلُ وَالْقَارَّةُ نَفَرًا مِنْ الْمُسْلِمِينَ لِيُعَلِّمُوهُمْ فَأَوْفَدَ الرَّسُولُ سِتَّةً ] قَالَ: حَدَّثَنَا أَبُو مُحَمَّدٍ عَبْدُ الْمَلِكِ بْنُ هِشَامٍ، قَالَ: حَدَّثَنَا زِيَادُ بْنُ عَبْدِ اللَّهِ الْبَكَّائِيُّ عَنْ مُحَمَّدِ بْنِ إسْحَاقَ الْمُطَّلِبِيِّ، قَالَ: حَدَّثَنِي عَاصِمُ بْنُ عُمَرَ بْنِ قَتَادَةَ، قَالَ: قَدِمَ عَلَى رَسُولِ اللَّهِ ﷺ بَعْدَ أُحُدٍ رَهْطٌ مِنْ عَضَلٍ وَالْقَارَّةِ.
✧ Mention of the day of al-Rajiʿ in year three [ʿAdal and al-Qarah requested a group of Muslims to teach them, so the Messenger dispatched six]. He said: Abū Muḥammad ʿAbd al-Malik b. Hishām narrated to us, saying: Ziyād b. ʿAbd Allāh al-Bakkāʾī narrated to us from Muḥammad b. Isḥāq al-Muṭṭalibī, saying: ʿĀṣim b. ʿUmar b. Qatādah narrated to me, saying: A party from ʿAdal and al-Qarah came to the Messenger of Allah ﷺ after Uḥud.
Sirat Ibn Hisham 1061No grade recorded
[ نَسَبُ عَضَلٍ وَالْقَارَّةِ ] قَالَ ابْنُ هِشَامٍ: عَضَلٌ وَالْقَارَّةُ، مِنْ الْهَوْنِ بْنِ خُزَيْمَةَ بْنِ مُدْرِكَةَ. قَالَ ابْنُ هِشَامٍ: وَيُقَالُ: الْهُونُ، بِضَمِّ الْهَاءِ قَالَ ابْنُ إسْحَاقَ: فَقَالُوا: يَا رَسُولَ اللَّهِ، إنَّ فِينَا إسْلَامًا، فَابْعَثْ مَعَنَا نَفَرًا مِنْ أَصْحَابِكَ يُفَقِّهُونَنَا فِي الدِّينِ، وَيُقْرِئُونَنَا الْقُرْآنَ، وَيُعَلِّمُونَنَا شَرَائِعَ الْإِسْلَامِ. فَبَعَثَ رَسُولُ اللَّهِ ﷺ نَفَرًا سِتَّةً مِنْ أَصْحَابِهِ وَهُمْ: مَرْثَدُ بْنُ أَبِي مَرْثَدٍ الْغَنَوِيُّ، حَلِيفُ حَمْزَةَ بْنِ عَبْدِ الْمُطَّلِبِ؛ وَخَالِدُ بْنُ الْبُكَيْرِ اللَّيْثِيُّ، حَلِيفُ بَنِي عَدِيِّ بْنِ كَعْبٍ، وَعَاصِمُ بْنُ ثَابِتِ بْنِ أَبِي الْأَقْلَحِ، أَخُو بَنِي عَمْرِو بْنِ عَوْفِ بْنِ مَالِكِ بْنِ الْأَوْسِ؛ وَخُبَيْبٌ بْنُ عَدِيٍّ، أَخُو بَنِي جَحْجَبَى بْنِ كُلْفَةَ بْنِ عَمْرِو بْنِ عَوْفٍ، وَزَيْدُ بْنُ الدَّثِنَّةِ بْنِ مُعَاوِيَةَ أَخُو بَنِي بَيَاضَةَ بْنِ عَمْرِو بْنِ زُرَيْقِ بْنِ عَبْدِ حَارِثَةَ بْنِ مَالِكِ بْنِ غَضْبِ بْنِ جُشَمِ بْنِ الْخَزْرَجِ؛ وَعَبْدُ اللَّهِ بْنُ طَارِقٍ حَلِيفُ بَنِي ظَفَرِ بْنِ الْخَزْرَجِ بْنِ عَمْرِو بْنِ مَالِكِ بْنِ الْأَوْسِ
✧ [The lineage of ʿAḍal and al-Qārah] Ibn Hishām said: ʿAḍal and al-Qārah are from al-Hawn b. Khuzaymah b. Mudrikah. Ibn Hishām said: It is also said al-Hūn, with ḍammah on the hāʾ. Ibn Isḥāq said: They said: O Messenger of God, there is Islam among us, so send with us a group of your companions to instruct us in the religion, teach us the Qurʾan, and teach us the laws of Islam. So the Messenger of God ﷺ sent a group of six of his companions, namely: Marthad b. Abī Marthad al-Ghanawī, ally of Ḥamzah b. ʿAbd al-Muṭṭalib; Khālid b. al-Bukayr al-Laythī, ally of the Banū ʿAdī b. Kaʿb; ʿĀṣim b. Thābit b. Abī al-Aqlaḥ, brother of the Banū ʿAmr b. ʿAwf b. Mālik b. al-Aws; Khubayb b. ʿAdī, brother of the Banū Jaḥjabā b. Kulfah b. ʿAmr b. ʿAwf; Zayd b. al-Dathinnah b. Muʿāwiyah, brother of the Banū Bayāḍah b. ʿAmr b. Zurayq b. ʿAbd Ḥārithah b. Mālik b. Ghaḍb b. Jusham b. al-Khazraj; and ʿAbd Allāh b. Ṭāriq, ally of the Banū Ẓafar b. al-Khazraj b. ʿAmr b. Mālik b. al-Aws.
Sirat Ibn Hisham 1062No grade recorded
[ غَدْرُ عَضَلٍ وَالْقَارَّةِ بِالنَّفَرِ السِّتَّةِ ] وَأَمَّرَ رَسُولُ اللَّهِ ﷺ عَلَى الْقَوْمِ مَرْثَدَ بْنَ أَبِي مَرْثَدٍ الْغَنَوِيَّ، فَخَرَجَ مَعَ الْقَوْمِ. حَتَّى إذَا كَانُوا عَلَى الرَّجِيعِ، مَاءٍ لِهُذَيْلٍ بِنَاحِيَةِ الْحِجَازِ، عَلَى صُدُورِ الْهَدْأَةِ غَدَرُوا بِهِمْ، فَاسْتَصْرَخُوا عَلَيْهِمْ هُذَيْلًا، فَلَمْ يَرُعْ الْقَوْمَ، وَهُمْ فِي رِحَالِهِمْ، إلَّا الرِّجَالُ بِأَيْدِيهِمْ السُّيُوفُ، قَدْ غَشُوهُمْ؛ فَأَخَذُوا أَسْيَافَهُمْ لِيُقَاتِلُوهُمْ فَقَالُوا لَهُمْ: إنَّا وَاَللَّهِ مَا نُرِيدُ قَتْلَكُمْ، وَلَكِنَّا نُرِيدُ أَنْ نُصِيبَ بِكُمْ شَيْئًا مِنْ أَهْلِ مَكَّةَ وَلَكُمْ عَهْدُ اللَّهِ وَمِيثَاقُهُ أَنْ لَا نَقْتُلَكُمْ
✧ [The treachery of ʿAḍal and al-Qārah against the six men] The Messenger of God ﷺ placed Marthad b. Abī Marthad al-Ghanawī in command of the group, and he set out with them. When they were at al-Rajīʿ, a watering place belonging to Hudhayl on the side of the Ḥijāz, on the upper part of al-Hadʾah, they betrayed them and called upon Hudhayl for help against them. The men were startled, while in their camp, only by men with swords in their hands who had come upon them. They took up their swords to fight them, but they said: 'By God, we do not want to kill you, but we want to get something for you from the people of Makkah. You have God's covenant and compact that we will not kill you.'
Sirat Ibn Hisham 1063No grade recorded
[ مَقْتَلُ مَرْثَدٍ وَابْنِ الْبُكَيْرِ وَعَاصِمٍ ] فَأُمَّا مَرْثَدُ بْنُ أَبِي مَرْثَدٍ، وَخَالِدُ بْنُ الْبُكَيْرِ، وَعَاصِمُ بْنُ ثَابِتٍ فَقَالُوا: وَاَللَّهِ لَا نَقْبَلُ مِنْ مُشْرِكٍ عَهْدًا وَلَا عَقْدًا أَبَدًا؛ فَقَالَ عَاصِمُ بْنُ ثَابِتٍ: مَا عِلَّتِي وَأَنَا جَلْدٌ نَابِلُ وَالْقَوْسُ فِيهَا وَتَرٌ عُنَابِلُ تَزَلُّ عَنْ صَفْحَتِهَا الْمَعَابِلُ الْمَوْتُ حَقٌّ وَالْحَيَاةُ بَاطِلُ وَكُلُّ مَا حَمَّ الْإِلَهُ نَازِلٌ بِالْمَرْءِ وَالْمَرْءُ إلَيْهِ آئِلُ إنْ لَمْ أُقَاتِلْكُمْ فَأُمِّي هَابِلُ قَالَ ابْنُ هِشَامٍ: هَابِلُ: ثَاكِلُ. وَقَالَ عَاصِمُ بْنُ ثَابِتٍ أَيْضًا: أَبُو سُلَيْمَانَ وَرِيشُ الْمُقْعَدِ وَضَالَةٌ مِثْلَ الْجَحِيمِ الْمُوقَدِ إذَا النَّوَاجِي افْتُرِشْتِ لَمْ أُرْعَدْ وَمُجْنَأٌ مِنْ جَلَدٍ ثَوْرٍ أَجْرَدِ وَمُؤْمِنٌ بِمَا عَلَى مُحَمَّدِ وَقَالَ عَاصِمُ بْنُ ثَابِتُ أَيْضًا: أَبُو سُلَيْمَانَ مِثْلِي رَامَى وَكَانَ قَوْمِي مَعْشَرًا كِرَامَا وَكَانَ عَاصِمُ بْنُ ثَابِتٍ يُكَنَّى: أَبَا سُلَيْمَانَ. ثُمَّ قَاتَلَ الْقَوْمَ حَتَّى قُتِلَ وَقُتِلَ صَاحِبَاهُ
✧ [The killing of Marthad, Ibn al-Bukayr, and ʿĀṣim] As for Marthad b. Abī Marthad, Khālid b. al-Bukayr, and ʿĀṣim b. Thābit, they said: By God, we will never accept from any polytheist a covenant or a compact, ever. ʿĀṣim b. Thābit said: What is my excuse, when I am hardy, an archer, and in the bow is a strong string? Broad-headed arrows slip from its face. Death is a reality, and life is futile. Everything that God has decreed will befall a man, and to Him a man returns. If I do not fight you, may my mother be bereft of me. Ibn Hishām said: hābil means thākil (one who has lost a child). ʿĀṣim b. Thābit also said: Abū Sulaymān, and the feathering of the crippled one, and a stray arrow like a blazing fire, when the she-camels' saddles are spread, I do not tremble, and a shield of tough, hairless bull's hide, and a believer in what has been given to Muḥammad ﷺ. ʿĀṣim b. Thābit also said: Abū Sulaymān, one like me who shoots, and my people were a noble band. ʿĀṣim b. Thābit was given the kunyah Abū Sulaymān. Then he fought the people until he was killed, and his two companions were killed.
Sirat Ibn Hisham 1064No grade recorded
[ حَدِيثُ حِمَايَةِ الدَّبْرِ لِعَاصِمِ ] فَلَمَّا قُتِلَ عَاصِمٌ أَرَادَتْ هُذَيْلٌ أَخْذَ رَأْسِهِ، لِيَبِيعُوهُ مِنْ سُلَافَةَ بِنْتِ سَعْدِ بْنِ شُهَيْدٍ، وَكَانَتْ قَدْ نَذَرَتْ حِينَ أَصَابَ ابْنَيْهَا يَوْمَ أُحُدٍ: لَئِنْ قَدَرَتْ عَلَى رَأْسِ عَاصِمٍ لَتَشْرَبَنَّ فِي قِحْفِهِ الْخَمْرَ، فَمَنَعَتْهُ الدَّبْرُ، فَلَمَّا حَالَتْ بَيْنَهُ وَبَيْنَهُمْ [ الدَّبْرُ ] قَالُوا: دَعُوهُ يُمْسِي فَتَذْهَبُ عَنْهُ، فَنَأْخُذُهُ. فَبَعَثَ اللَّهُ الْوَادِيَ، فَاحْتَمَلَ عَاصِمًا، فَذَهَبَ بِهِ وَقَدْ كَانَ عَاصِمٌ قَدْ أَعْطَى اللَّهَ عَهْدًا أَنْ لَا يَمَسَّهُ مُشْرِكٌ، وَلَا يَمَسَّ مُشْرِكًا أَبَدًا، تَنَجُّسًا؛ فَكَانَ عُمَرُ بْنُ الْخَطَّابِ ؓ يَقُولُ: حِينَ بَلَغَهُ أَنَّ الدَّبْرَ مَنَعَتْهُ: يَحْفَظُ اللَّهُ الْعَبْدَ الْمُؤْمِنَ، كَانَ عَاصِمٌ نَذَرَ أَنْ لَا يَمَسَّهُ مُشْرِكٌ، وَلَا يَمَسَّ مُشْرِكًا أَبَدًا فِي حَيَاتِهِ، فَمَنَعَهُ اللَّهُ بَعْدَ وَفَاتِهِ، كَمَا امْتَنَعَ مِنْهُ فِي حَيَاتِهِ
✧ [The account of the hornets' protection of ʿĀṣim] When ʿĀṣim was killed, Hudhayl wanted to take his head to sell it to Sulāfah bt. Saʿd b. Shuhayd, who had vowed when her two sons were struck down on the day of Uḥud: 'If I ever gain power over the head of ʿĀṣim, I will surely drink wine in his skull.' But the hornets prevented them. When the hornets came between him and them, they said, 'Leave him until evening, and they will go away from him, then we can take him.' Then God sent the torrent, and it carried ʿĀṣim away and took him off. ʿĀṣim had given God a covenant that no polytheist should ever touch him, nor should he ever touch a polytheist, out of defilement. ʿUmar b. al-Khaṭṭāb ؓ used to say, when he learned that the hornets had prevented them: 'God protects the believing servant. ʿĀṣim vowed that no polytheist would ever touch him, nor would he ever touch a polytheist, during his lifetime, so God prevented it after his death, just as he had avoided it during his lifetime.'
Sirat Ibn Hisham 1065No grade recorded
[ مَقْتَلُ ابْنِ طَارِقٍ وَبَيْعُ خُبَيْبٍ وَابْنِ الدَّثِنَّةِ ] وَأَمَّا زَيْدُ بْنُ الدَّثِنَّةِ وَخُبَيْبُ بْنُ عَدِيٍّ، وَعَبْدُ اللَّهِ بْنُ طَارِقٍ، فَلَانُوا وَرَقُّوا وَرَغِبُوا فِي الْحَيَاةِ، فَأَعْطَوْا بِأَيْدِيهِمْ، فَأَسَرُوهُمْ، ثُمَّ خَرَجُوا إلَى مَكَّةَ، لِيَبِيعُوهُمْ بِهَا، حَتَّى إذَا كَانُوا بِالظَّهْرَانِ انْتَزَعَ عَبْدُ اللَّهِ بْنُ طَارِقٍ يَدَهُ مِنْ الْقِرَانِ ثُمَّ أَخَذَ سَيْفَهُ، وَاسْتَأْخَرَ عَنْهُ الْقَوْمُ، فَرَمَوْهُ بِالْحِجَارَةِ حَتَّى قَتَلُوهُ، فَقَبْرُهُ، رَحِمَهُ اللَّهُ، بِالظَّهْرَانِ، وَأَمَّا خُبَيْبُ بْنُ عَدِيٍّ وَزَيْدُ بْنُ الدَّثِنَّةِ فَقَدِمُوا بِهِمَا مَكَّةَ. قَالَ ابْنُ هِشَامٍ فَبَاعُوهَا مِنْ قُرَيْشٍ بِأَسِيرَيْنِ مِنْ هُذَيْلٍ كَانَا بِمَكَّةَ قَالَ ابْنُ إسْحَاقَ فَابْتَاعَ خُبَيْبًا حُجَيْرُ بْنُ أَبِي إهَابٍ التَّمِيمِيُّ، حَلِيفُ بَنِي نَوْفَلٍ، لِعُقْبَةَ بْنِ الْحَارِثِ بْنِ عَامِرِ بْنِ نَوْفَلٍ، وَكَانَ أَبُو إهَابٍ أَخَا الْحَارِثِ بْنِ عَامِرٍ لِأُمِّهِ لِقَتْلِهِ بِأَبِيهِ. قَالَ ابْنُ هِشَامٍ الْحَارِثُ بْنُ عَامِرٍ، خَالُ أَبِي إهَابٍ، وَأَبُو إهَابٍ، أَحَدُ بَنِي أُسَيِّدِ بْنِ عَمْرِو بْنِ تَمِيمٍ؛ وَيُقَالُ: أَحَدُ بَنِي عُدَسِ بْنِ زَيْدِ بْنِ عَبْدِ اللَّهِ بْنِ دَارِمٍ، مِنْ بَنِي تَمِيمٍ
✧ [The killing of Ibn Ṭāriq and the sale of Khubayb and Ibn al-Dathinah] As for Zayd b. al-Dathinah, Khubayb b. ʿAdī, and ʿAbd Allāh b. Ṭāriq, they became pliant and soft and desired life, so they gave their hands and were taken captive. Then they set out for Makkah to sell them there, until when they were at al-Ẓahrān, ʿAbd Allāh b. Ṭāriq pulled his hand from the tether and took his sword. The people kept back from him, then pelted him with stones until they killed him. His grave, may God have mercy on him, is at al-Ẓahrān. As for Khubayb b. ʿAdī and Zayd b. al-Dathinah, they brought them to Makkah. Ibn Hishām said: So they sold them to Quraysh for two captives from Hudhayl who were in Makkah. Ibn Isḥāq said: Khubayb was purchased by Ḥujayr b. Abī Ihāb al-Tamīmī, an ally of the Banū Nawfal, for ʿUqbah b. al-Ḥārith b. ʿĀmir b. Nawfal, because Khubayb had killed his father. (Abū Ihāb was the maternal brother of al-Ḥārith b. ʿĀmir.) Ibn Hishām said: al-Ḥārith b. ʿĀmir was the maternal uncle of Abū Ihāb, and Abū Ihāb was one of the Banū Usayyid b. ʿAmr b. Tamīm; and it is also said: one of the Banū ʿUdas b. Zayd b. ʿAbd Allāh b. Dārim, of the Banū Tamīm.
Sirat Ibn Hisham 1066No grade recorded
[ مَقْتَلُ ابْنِ الدَّثِنَّةِ وَمَثَلٌ مِنْ وَفَائِهِ لِلرَّسُولِ ] قَالَ ابْنُ إسْحَاقَ: وَأَمَّا زَيْدُ بْنُ الدَّثِنَّةِ فَابْتَاعَهُ صَفْوَانُ بْنُ أُمَيَّةَ لِيَقْتُلَهُ بِأَبِيهِ، أُمَيَّةَ بْنِ خَلَفٍ، وَبَعَثَ بِهِ صَفْوَانُ بْنُ أُمَيَّةَ مَعَ مَوْلًى لَهُ، يُقَالُ لَهُ نِسْطَاسُ، إلَى التَّنْعِيمِ، وَأَخْرَجُوهُ مِنْ الْحَرَمِ لِيَقْتُلُوهُ. وَاجْتَمَعَ رَهْطٌ مِنْ قُرَيْشٍ، فِيهِمْ أَبُو سُفْيَانَ بْنُ حَرْبٍ؛ فَقَالَ لَهُ أَبُو سُفْيَانَ حِينَ قَدِمَ لِيُقْتَلَ: أَنْشُدُكَ اللَّهَ يَا زَيْدُ، أَتُحِبُّ أَنَّ مُحَمَّدًا عِنْدَنَا الْآنَ فِي مَكَانِكَ نَضْرِبُ عُنُقَهُ، وَأَنَّكَ فِي أَهْلِكَ ؟ قَالَ: وَاَللَّهِ مَا أُحِبُّ أَنَّ مُحَمَّدًا الْآنَ فِي مَكَانِهِ الَّذِي هُوَ فِيهِ تُصِيبُهُ شَوْكَةٌ تُؤْذِيهِ، وَأَنَا جَالِسٌ فِي أَهْلِي. قَالَ: يَقُولُ أَبُو سُفْيَانَ: مَا رَأَيْتُ مِنْ النَّاسِ أَحَدًا يُحِبُّ أَحَدًا كَحُبِّ أَصْحَابِ مُحَمَّدٍ مُحَمَّدًا؛ ثُمَّ قَتَلَهُ نِسْطَاسُ، يَرْحَمُهُ اللَّهُ
✧ [The killing of Ibn al-Dathinna and an example of his loyalty to the Messenger] Ibn Ishaq said: As for Zayd b. al-Dathinna, Safwan b. Umayya purchased him to kill him in retribution for his father, Umayya b. Khalaf. Safwan b. Umayya sent him with a mawla of his called Nistas to al-Tanʿim, and they brought him out of the Haram to kill him. A group of Quraysh gathered, among them Abu Sufyan b. Harb. When he was brought forward to be killed, Abu Sufyan said to him: I adjure you by God, O Zayd, would you love that Muhammad were with us now in your place, and we strike his neck, while you are among your family? He said: By God, I would not love that Muhammad now were in the place where he is and a thorn should prick him to hurt him, while I were sitting among my family. He said: Abu Sufyan said: I have never seen among people anyone who loves anyone as the companions of Muhammad love Muhammad. Then Nistas killed him, may God have mercy on him.
Sirat Ibn Hisham 1067No grade recorded
[ مَقْتَلُ خُبَيْبٍ وَحَدِيثُ دَعْوَتِهِ ] وَأَمَّا خُبَيْبُ بْنُ عَدِيٍّ، فَحَدَّثَنِي عَبْدُ اللَّهِ بْنُ أَبِي نَجِيحٍ، أَنَّهُ حُدِّثَ عَنْ مَاوِيَّةَ، مَوْلَاةِ حُجَيْرِ بْنِ أَبِي إهَابٍ، وَكَانَتْ قَدْ أَسْلَمَتْ، قَالَتْ: كَانَ خُبَيْبٌ عِنْدِي، حُبِسَ فِي بَيْتِي، فَلَقَدْ اطَّلَعَتْ عَلَيْهِ يَوْمًا، وَإِنَّ فِي يَدِهِ لَقِطْفًا مِنْ عِنَبٍ، مِثْلَ رَأْسِ الرَّجُلِ يَأْكُلُ مِنْهُ، وَمَا أَعْلَمُ فِي أَرْضِ اللَّهِ عِنَبًا يُؤْكَلُ. قَالَ ابْنُ إسْحَاقَ: وَحَدَّثَنِي عَاصِمُ بْنُ عُمَرَ بْنِ قَتَادَةَ وَعَبْدُ اللَّهِ بْنُ أَبِي نَجِيحٍ جَمِيعًا أَنَّهَا قَالَتْ: قَالَ لِي حِينَ حَضَرَهُ الْقَتْلُ: ابْعَثِي إلَيَّ بِحَدِيدَةٍ أَتَطَهَّرُ بِهَا لِلْقَتْلِ؛ قَالَتْ: فَأَعْطَيْتُ غُلَامًا مِنْ الْحَيِّ الْمُوسَى، فَقُلْتُ: اُدْخُلْ بِهَا عَلَى هَذَا الرَّجُلِ الْبَيْتَ؛ قَالَتْ: فَوَاَللَّهِ مَا هُوَ إلَّا أَنْ وَلَّى الْغُلَامُ بِهَا إلَيْهِ، فَقُلْتُ: مَاذَا صَنَعْتُ أَصَابَ وَاَللَّهِ الرَّجُلُ ثَأْرَهُ بِقَتْلِ هَذَا الْغُلَامِ، فَيَكُونُ رَجُلًا بِرَجُلِ؛ فَلَمَّا نَاوَلَهُ الْحَدِيدَةَ أَخَذَهَا مِنْ يَدِهِ ثُمَّ قَالَ: لَعَمْرَكَ، مَا خَافَتْ أُمُّكَ غَدْرِي حِينَ بَعَثَتْكَ بِهَذِهِ الْحَدِيدَةِ إلَيَّ ثُمَّ خَلَّى سَبِيلَهُ. قَالَ ابْنُ هِشَامٍ: وَيُقَالُ: إنَّ الْغُلَامَ ابْنُهَا. قَالَ ابْنُ إسْحَاقَ: قَالَ عَاصِمٌ: ثُمَّ خَرَجُوا بِخُبَيْبٍ، حَتَّى إذَا جَاءُوا بِهِ إلَى التَّنْعِيمِ لِيَصْلُبُوهُ، قَالَ لَهُمْ: إنْ رَأَيْتُمْ أَنْ تَدَعُونِي حَتَّى أَرْكَعَ رَكْعَتَيْنِ فَافْعَلُوا؛ قَالُوا: دُونَكَ فَارْكَعْ. فَرَكَعَ رَكْعَتَيْنِ أَتَمَّهُمَا وَأَحْسَنَهُمَا، ثُمَّ أَقْبَلَ عَلَى الْقَوْمِ فَقَالَ: أَمَا وَاَللَّهِ لَوْلَا أَنْ تَظُنُّوا أَنِّي إنَّمَا طَوَّلْتُ جَزَعًا مِنْ الْقَتْلِ لَاسْتَكْثَرْتُ مِنْ الصَّلَاةِ قَالَ: فَكَانَ خُبَيْبُ بْنُ عَدِيٍّ أَوَّلَ مَنْ سَنَّ هَاتَيْنِ الرَّكْعَتَيْنِ عِنْدَ الْقَتْلِ لِلْمُسْلِمِينَ. قَالَ: ثُمَّ رَفَعُوهُ عَلَى خَشَبَةٍ، فَلَمَّا أَوْثَقُوهُ، قَالَ: اللَّهُمَّ إنَّا قَدْ بَلَّغْنَا رِسَالَةَ رَسُولِكَ، فَبَلِّغْهُ الْغَدَاةَ مَا يُصْنَعُ بِنَا؛ ثُمَّ قَالَ: اللَّهُمَّ أَحْصِهِمْ عَدَدًا، وَاقْتُلْهُمْ بَدَدًا، وَلَا تُغَادِرْ مِنْهُمْ أَحَدًا. ثُمَّ قَتَلُوهُ رَحِمَهُ اللَّهُ فَكَانَ مُعَاوِيَةُ بْنُ أَبِي سُفْيَانَ يَقُولُ: حَضَرْتُهُ يَوْمَئِذٍ فِيمَنْ حَضَرَهُ مَعَ أَبِي سُفْيَانَ، فَلَقَدْ رَأَيْتُهُ يُلْقِينِي إلَى الْأَرْضِ فَرْقًا مِنْ دَعْوَةِ خُبَيْبٍ، وَكَانُوا يَقُولُونَ: إنَّ الرَّجُلَ إذَا دُعِيَ عَلَيْهِ، فَاضْطَجَعَ لِجَنْبِهِ زَالَتْ عَنْهُ. قَالَ ابْنُ إسْحَاقَ: حَدَّثَنِي يَحْيَى بْنُ عَبَّادِ بْنِ عَبْدِ اللَّهِ بْنِ الزُّبَيْرِ، عَنْ أَبِيهِ عَبَّادٍ، عَنْ عُقْبَةَ بْنِ الْحَارِثِ، قَالَ سَمِعْتُهُ يَقُولُ: مَا أَنَا وَاَللَّهِ قَتَلْتُ خُبَيْبًا؛ لِأَنِّي كُنْتُ أَصْغَرَ مِنْ ذَلِكَ، وَلَكِنَّ أَبَا مَيْسَرَةَ، أَخَا بَنِي عَبْدِ الدَّارِ، أَخَذَ الْحَرْبَةَ فَجَعَلَهَا فِي يَدِي، ثُمَّ أَخَذَ بِيَدِي وَبِالْحَرْبَةِ، ثُمَّ طَعَنَهُ بِهَا حَتَّى قَتَلَهُ قَالَ ابْنُ إسْحَاقَ: وَحَدَّثَنِي بَعْضُ أَصْحَابِنَا، قَالَ: كَانَ عُمَرُ بْنُ الْخَطَّابِ ؓ اسْتَعْمَلَ سَعِيدَ بْنَ عَامِرِ بْنِ حِذْيَمٍ الْجُمَحِيَّ عَلَى بَعْضِ الشَّامِ، فَكَانَتْ تُصِيبُهُ غَشْيَةٌ، وَهُوَ بَيْنَ ظَهْرَيْ الْقَوْمِ، فَذُكِرَ ذَلِكَ لِعُمَرِ بْنِ الْخَطَّابِ، وَقِيلَ: إنَّ الرَّجُلَ مُصَابٌ؛ فَسَأَلَهُ عُمَرُ فِي قَدْمَةٍ قَدِمَهَا عَلَيْهِ، فَقَالَ: يَا سَعِيدُ، مَا هَذَا الَّذِي يُصِيبُكَ ؟ فَقَالَ: وَاَللَّهِ يَا أَمِيرَ الْمُؤْمِنِينَ مَا بِي مِنْ بَأْسٍ، وَلَكِنِّي كُنْتُ فِيمَنْ حَضَرَ خُبَيْبُ بْنُ عَدِيٍّ حِينَ قُتِلَ، وَسَمِعْتُ دَعْوَتَهُ، فَوَاَللَّهِ مَا خَطَرَتْ عَلَى قَلْبِي وَأَنَا فِي مَجْلِسٍ قَطُّ إلَّا غُشِيَ عَلَيَّ، فَزَادَتْهُ عِنْدَ عُمَرَ خَيْرًا. قَالَ ابْنُ هِشَامٍ: أَقَامَ خُبَيْبٌ فِي أَيْدِيهِمْ حَتَّى انْقَضَتْ الْأَشْهُرُ الْحُرُمُ، ثُمَّ قَتَلُوهُ
✧ [THE KILLING OF KHUBAYB AND THE STORY OF HIS SUPPLICATION] As for Khubayb b. ʿAdī, ʿAbd Allāh b. Abī Najīḥ related to me that he was told on the authority of Māwiyyah, the freedwoman of Ḥujayr b. Abī Ihāb—and she had embraced Islam—she said: Khubayb was with me, imprisoned in my house. One day I looked upon him, and in his hand was a bunch of grapes like a man's head, from which he was eating; and I know of no grapes in God's land that could be eaten. Ibn Isḥāq said: And ʿĀṣim b. ʿUmar b. Qatādah and ʿAbd Allāh b. Abī Najīḥ together related to me that she said: When the killing was at hand, he said to me: Send me a blade with which I may purify myself for the killing. She said: I gave a razor to a boy of the clan and said: Go in with it to this man in the house. She said: By God, no sooner had the boy turned away with it toward him than I said to myself: What have I done? By God, the man has taken his revenge by killing this boy, and it will be a man for a man. But when he handed him the blade, he took it from his hand and then said: By your life, your mother did not fear my treachery when she sent you with this blade to me. Then he let him go on his way. Ibn Hishām said: It is said that the boy was her son. Ibn Isḥāq said: ʿĀṣim said: Then they brought Khubayb out, and when they had brought him to al-Tanʿīm to crucify him, he said to them: If you see fit to let me perform two rakʿahs, do so. They said: Go ahead and pray. So he performed two rakʿahs, completing them and making them excellent, then he turned to the people and said: By God, were it not that you would think I prolonged it out of fear of being killed, I would have prayed more. He said: Khubayb b. ʿAdī was the first to establish these two rakʿahs before being killed for the Muslims. He said: Then they raised him onto a piece of wood, and when they had bound him, he said: O God, we have conveyed the message of Your Messenger, so convey to him in the morning what is being done to us. Then he said: O God, count them one by one, and kill them scattered, and leave not one of them. Then they killed him, may God have mercy on him. Muʿāwiyah b. Abī Sufyān used to say: I was present that day among those present with Abū Sufyān, and I saw him throwing me to the ground out of fear of Khubayb's supplication; and they used to say that when a man was supplicated against, he would lie on his side and it would pass him by. Ibn Isḥāq said: Yaḥyā b. ʿAbbād b. ʿAbd Allāh b. al-Zubayr related to me, from his father ʿAbbād, from ʿUqbah b. al-Ḥārith, saying: I heard him say: By God, it was not I who killed Khubayb, for I was too young for that, but Abū Maysarah, a brother of the Banū ʿAbd al-Dār, took the spear and placed it in my hand, then took my hand and the spear, and thrust it into him until he killed him. Ibn Isḥāq said: And one of our companions related to me, saying: ʿUmar b. al-Khaṭṭāb ؓ had appointed Saʿīd b. ʿĀmir b. Ḥidhyam al-Jumaḥī over part of Syria, and he would be seized by a fainting spell while he was among the people. This was mentioned to ʿUmar b. al-Khaṭṭāb, and it was said: The man is afflicted. So ʿUmar asked him when he came to him: O Saʿīd, what is this that afflicts you? He said: By God, O Commander of the Faithful, there is nothing wrong with me, but I was among those present when Khubayb b. ʿAdī was killed, and I heard his supplication. By God, it never crosses my mind while I am in a gathering but that I faint. This increased him in esteem with ʿUmar. Ibn Hishām said: Khubayb remained in their hands until the sacred months had passed, then they killed him.
Sirat Ibn Hisham 1068No grade recorded
[ مَا نَزَلَ فِي سَرِيَّةِ الرَّجِيعِ مِنْ الْقُرْآنِ ] قَالَ: قَالَ ابْنُ إسْحَاقَ: وَكَانَ مِمَّا نَزَلَ مِنْ الْقُرْآنِ فِي تِلْكَ السَّرِيَّةِ، كَمَا حَدَّثَنِي مَوْلًى لِآلِ زَيْدِ بْنِ ثَابِتٍ، عَنْ عِكْرِمَةَ مَوْلَى ابْنِ عَبَّاسٍ، أَوْ عَنْ سَعِيدِ بْنِ جُبَيْرٍ، عَنْ ابْنِ عَبَّاسٍ. قَالَ: قَالَ ابْنُ عَبَّاسٍ: لَمَّا أُصِيبَتْ السَّرِيَّةُ الَّتِي كَانَ فِيهَا مَرْثَدٌ وَعَاصِمٌ بِالرَّجِيعِ، قَالَ رِجَالٌ مِنْ الْمُنَافِقِينَ: يَا وَيْحَ هَؤُلَاءِ الْمَفْتُونِينَ الَّذِينَ هَلَكُوا ( هَكَذَا )، لَا هُمْ قَعَدُوا فِي أَهْلِيهِمْ، وَلَا هُمْ أَدَّوْا رِسَالَةَ صَاحِبِهِمْ فَأَنْزَلَ اللَّهُ تَعَالَى فِي ذَلِكَ مِنْ قَوْلِ الْمُنَافِقِينَ، وَمَا أَصَابَ أُولَئِكَ النَّفَرُ مِنْ الْخَيْرِ بِاَلَّذِي أَصَابَهُمْ، فَقَالَ سُبْحَانَهُ: وَمِنَ النَّاسِ مَنْ يُعْجِبُكَ قَوْلُهُ فِي الْحَيَاةِ الدُّنْيَا أَيْ لِمَا يُظْهِرُ مِنْ الْإِسْلَامِ بِلِسَانِهِ، وَيُشْهِدُ اللَّهَ عَلَى مَا فِي قَلْبِهِ، وَهُوَ مُخَالِفٌ لِمَا يَقُولُ بِلِسَانِهِ، وَهُوَ أَلَدُّ الْخِصَامِ أَيْ ذُو جِدَالٍ إذَا كَلَّمَكَ وَرَاجَعَكَ [ تَفْسِيرُ ابْنِ هِشَامٍ لِبَعْضِ الْغَرِيبِ ] قَالَ ابْنُ هِشَامٍ: الْأَلَدُّ: الَّذِي يَشْغَبُ، فَتَشْتَدُّ خُصُومَتُهُ؛ وَجَمْعُهُ: لُدٌّ. وَفِي كِتَابِ اللَّهِ عَزَّ وَجَلَّ: وَتُنْذِرَ بِهِ قَوْمًا لُدًّا وَقَالَ الْمُهَلْهَلُ بْنُ رَبِيعَةَ التَّغْلِبِيُّ، وَاسْمُهُ امْرُؤُ الْقَيْسِ؛ وَيُقَالُ: عَدِيُّ بْنُ رَبِيعَةَ: إنَّ تَحْتَ الْأَحْجَارِ حَدًّا وَلِينَا وَخَصِيمًا أَلَدَّ ذَا مِعْلَاقِ وَيُرْوَى ذَا مِغْلَاقِ فِيمَا قَالَ ابْنُ هِشَامٍ. وَهَذَا الْبَيْتُ فِي قَصِيدَةٍ لَهُ؛ وَهُوَ الْأَلَنْدَدُ. قَالَ الطِّرِمَّاحُ بْنُ حَكِيمٍ الطَّائِيُّ يَصِفُ الْحِرْبَاءَ: يُوفِي عَلَى جِذْمِ الْجُذُولِ كَأَنَّهُ خَصْمٌ أَبَرَّ عَلَى الْخُصُومِ أَلَنْدَدِ وَهَذَا الْبَيْتُ فِي قَصِيدَةٍ لَهُ
✧ [What was revealed in the Qurʾan concerning the detachment of al-Rajiʿ] He said: Ibn Isḥāq said: Among what was revealed of the Qurʾan concerning that detachment, as was related to me by a mawlā of the family of Zayd b. Thābit, from ʿIkrimah the mawlā of Ibn ʿAbbās, or from Saʿīd b. Jubayr, from Ibn ʿAbbās, was this. He said: Ibn ʿAbbās said: When the detachment in which were Marthad and ʿĀṣim was struck at al-Rajīʿ, some men among the hypocrites said: “Alas for these deluded ones who have perished thus! They neither stayed with their families, nor did they deliver the message of their companion.” So God Most High revealed concerning that statement of the hypocrites, and the good that befell those men by what struck them, for He, Glorified be He, said: “And among the people is he whose speech pleases you in the life of this world” — that is, because of the Islam he displays with his tongue — “and he calls God to witness over what is in his heart, while he is at variance with what he says with his tongue, and he is the most stubborn of adversaries” — that is, one given to dispute when he speaks to you and answers you back. [Ibn Hishām’s explanation of some rare words] Ibn Hishām said: al-aladd is the one who creates commotion so that his disputation becomes intense; its plural is ludd. In the Book of God, Mighty and Glorious is He: “and that you may warn thereby a people who are ludd.” Al-Muhalhil b. Rabīʿah al-Taghlibī, whose name is Imruʾ al-Qays — and it is said ʿAdī b. Rabīʿah — said: “Beneath the stones are a sharp edge and softness, and an obstinate adversary with a mʿlāq” — and it is recited “with a mighlāq” according to what Ibn Hishām said. This verse is in an ode of his; and he is al-alandad. Al-Ṭirimmāḥ b. Ḥakīm al-Ṭāʾī said, describing the chameleon: “He rises upon the stump of the dry trees as though he were an opponent who has overcome the opponents, most stubborn.” And this verse is in an ode of his.
Sirat Ibn Hisham 1069No grade recorded
قَالَ ابْنُ إسْحَاقَ: قَالَ تَعَالَى: وَإِذَا تَوَلَّى أَيْ خَرَجَ مِنْ عِنْدِكَ سَعَى فِي الْأَرْضِ لِيُفْسِدَ فِيهَا وَيُهْلِكَ الْحَرْثَ وَالنَّسْلَ وَاللَّهُ لَا يُحِبُّ الْفَسَادَ أَيْ لَا يُحِبُّ عَمَلَهُ وَلَا يَرْضَاهُ. وَإِذَا قِيلَ لَهُ اتَّقِ اللَّهَ أَخَذَتْهُ الْعِزَّةُ بِالْإِثْمِ فَحَسْبُهُ جَهَنَّمُ وَلَبِئْسَ الْمِهَادُ وَمِنَ النَّاسِ مَنْ يَشْرِي نَفْسَهُ ابْتِغَاءَ مَرْضَاةِ اللَّهِ وَاللَّهُ رَءُوفٌ بِالْعِبَادِ أَيْ قَدْ شَرَوْا أَنْفُسَهُمْ مِنْ اللَّهِ بِالْجِهَادِ فِي سَبِيلِهِ، وَالْقِيَامِ بِحَقِّهِ، حَتَّى هَلَكُوا عَلَى ذَلِكَ، يَعْنِي تِلْكَ السَّرِيَّةَ. [ تَفْسِيرُ ابْنِ هِشَامٍ لِبَعْضِ الْغَرِيبِ ] قَالَ ابْنُ هِشَامٍ: يَشْرِي نَفْسَهُ: يَبِيعُ نَفْسَهُ، وَشَرَوْا: بَاعُوا. قَالَ يَزِيدُ بْنُ رَبِيعَةَ بْنِ مُفَرَّغٍ الْحِمْيَرِيُّ: وَشَرَيْتُ بُرْدًا لَيْتَنِي مِنْ بَعْدِ بُرْدٍ كُنْتُ هَامَهُ بُرْدٌ: غُلَامٌ لَهُ بَاعَهُ. وَهَذَا الْبَيْتُ فِي قَصِيدَةٍ لَهُ. وَشَرَى أَيْضًا: اشْتَرَى. قَالَ الشَّاعِرُ فَقُلْتُ لَهَا لَا تَجْزَعِي أُمَّ مَالِكٍ عَلَى ابْنَيْكَ إنْ عَبْدٌ لَئِيمٌ شَرَاهُمَا
✧ Ibn Isḥāq said: He (God) Most High said: “And when he turns away — that is, when he leaves your presence — he hastens about the earth to corrupt it and to destroy crops and livestock; and God does not love corruption” — that is, He does not love his deed nor approve of it. “And when it is said to him, ‘Fear God,’ pride takes hold of him in sin; so Hell is enough for him — and what an evil resting-place. And among people there is one who sells his own soul seeking God’s good pleasure; and God is kind to His servants” — that is, they sold their own souls to God through striving in His path and upholding His truth, until they perished doing that, meaning that raiding party. [Ibn Hishām’s explanation of some of the rare words] Ibn Hishām said: “yashrī nafsahu”: he sells his own soul; “sharaw”: they sold. Yazīd b. Rabīʿa b. Mufarrigh al-Ḥimyarī said: “And I sold Burd — would that after Burd I had been a skull.” Burd: a slave of his whom he sold. This verse is in a poem of his. And “sharā” also means “he bought.” The poet said: “So I said to her, ‘Do not grieve, Umm Mālik, for your two sons, if a base slave bought them.’”
Sirat Ibn Hisham 1070No grade recorded
[ شِعْرُ خُبَيْبٍ حِينَ أُرِيدَ صَلْبُهُ ] قَالَ ابْنُ إسْحَاقَ: وَكَانَ مِمَّا قِيلَ فِي ذَلِكَ مِنْ الشِّعْرِ، قَوْلُ خُبَيْبِ بْنِ عَدِيٍّ، حِينَ بَلَغَهُ أَنَّ الْقَوْمَ قَدْ اجْتَمَعُوا لِصَلْبِهِ. قَالَ ابْنُ هِشَامٍ: وَبَعْضُ أَهْلِ الْعِلْمِ بِالشِّعْرِ يُنْكِرُهَا لَهُ. لَقَدْ جَمَّعَ الْأَحْزَابُ حَوْلِي وَأَلَّبُوا قَبَائِلَهُمْ وَاسْتَجْمَعُوا كُلَّ مَجْمَعِ وَكُلُّهُمْ مُبْدِي الْعَدَاوَةَ جَاهِدٌ عَلَيَّ لِأَنِّي فِي وِثَاقٍ بِمَصْيَعِ وَقَدْ جَمَّعُوا أَبْنَاءَهُمْ وَنِسَاءَهُمْ وَقُرِّبْتُ مِنْ جِذْعٍ طَوِيلٍ مُمَنَّعِ إلَى اللَّهِ أَشْكُو غُرْبَتِي ثُمَّ كُرْبَتِي وَمَا أَرْصَدَ الْأَحْزَابُ لِي عِنْدَ مَصْرَعِي فَذَا الْعَرْشِ، صَبِّرْنِي عَلَى مَا يُرَادُ بِي فَقَدْ بَضَّعُوا لَحْمِي وَقَدْ يَاسَ مَطْمَعِي وَذَلِكَ فِي ذَاتِ الْإِلَهِ وَإِنْ يَشَأْ يُبَارِكْ عَلَى أَوْصَالِ شِلْوٍ مُمَزَّعِ وَقَدْ خَيَّرُونِي الْكُفْرَ وَالْمَوْتُ دُونَهُ وَقَدْ هَمَلَتْ عَيْنَايَ مِنْ غَيْرِ مَجْزَعِ وَمَا بِي حِذَارُ الْمَوْتِ، إنِّي لَمَيِّتٌ وَلَكِنْ حِذَارِي جَحْمُ نَارٍ مُلَفَّعِ فَوَاَللَّهِ مَا أَرْجُو إذَا مِتُّ مُسْلِمًا عَلَى أَيِّ جَنْبٍ كَانَ فِي اللَّهِ مَصْرَعِي فَلَسْتُ بِمُبْدٍ لِلْعَدُوِّ تَخَشُّعًا وَلَا جَزَعًا إنِّي إلَى اللَّهِ مَرْجِعِي
✧ [The poetry of Khubayb when his crucifixion was intended] Ibn Isḥāq said: Among the poetry that was said about that is the saying of Khubayb b. ʿAdī, when it reached him that the people had gathered to crucify him. Ibn Hishām said: Some of the people of knowledge in poetry deny it is his. The confederate parties have gathered around me and incited their tribes, and assembled every gathering; Each of them shows enmity, striving against me, because I am in bonds in a narrow place. They have gathered their sons and their women, and I have been brought near to a tall, fortified trunk. To God I complain of my exile and then my distress, and of what the confederates have prepared for me at my falling-place. O Lord of the Throne, give me patience in what is intended for me; they have sliced my flesh, and my hope has despaired. And that is in the essence of God; and if He so wills, He will bless the joints of a torn body. They offered me unbelief, and death is without it; my two eyes have shed tears without any terror. I have no fear of death—I am one who must die—but my fear is the raging of a wrapping fire. By God, I do not hope, if I die a Muslim, on whichever side my falling-place may be in God. I will not show the enemy submissiveness or terror; to God is my return.
Sirat Ibn Hisham 1071No grade recorded
[ شِعْرُ حَسَّانٍ فِي بُكَاءِ خُبَيْبٍ ] وَقَالَ حَسَّانُ بْنُ ثَابِتٍ يَبْكِي خُبَيْبًا: مَا بَالُ عَيْنِكِ لَا تَرْقَا مَدَامِعُهَا سَحًّا عَلَى الصَّدْرِ مِثْلَ اللُّؤْلُؤِ الْقَلِقِ عَلَى خُبَيْبٍ فَتَى الْفِتْيَانِ قَدْ عَلِمُوا لَا فَشِلٍ حِينَ تَلْقَاهُ وَلَا نَزِقِ فَاذْهَبْ خُبَيْبُ جَزَاكَ اللَّهُ طَيِّبَةً وَجَنَّةُ الْخُلْدِ عِنْدَ الْحُورِ فِي الرُّفُقِ مَاذَا تَقُولُونَ إنْ قَالَ النَّبِيُّ لَكُمْ حِينَ الْمَلَائِكَةِ الْأَبْرَارِ فِي الْأُفُقِ فِيمَ قَتَلْتُمْ شَهِيدَ اللَّهِ فِي رَجُلٍ طَاغٍ قَدْ أَوْعَثَ فِي الْبُلْدَانِ وَالرُّفَقِ قَالَ ابْنُ هِشَامٍ: وَيُرْوَى: الطُّرُقِ. وَتَرَكْنَا مَا بَقِيَ مِنْهَا، لِأَنَّهُ أَقْذَعَ فِيهَا
✧ [The poetry of Ḥassān in weeping for Khubayb] And Ḥassān b. Thābit said, weeping for Khubayb: What ails your eye, that its tears do not cease, pouring upon the breast like restless pearls, for Khubayb, the youth of youths—they knew—no coward when you meet him, nor one given to rashness. So go, Khubayb—may God reward you with good, and the Garden of Eternity, near the houris, in the highest companions. What will you say when the Prophet asks you, while the righteous angels are in the horizon: “Why did you kill God’s martyr on account of a tyrannical man who wrought corruption in the lands and the wayfarers’ paths?” Ibn Hishām said: And it is also related: “the roads.” And we have omitted the rest of it, because he spoke coarsely in it.
Sirat Ibn Hisham 1072No grade recorded
قَالَ ابْنُ إسْحَاقَ: وَقَالَ حَسَّانُ بْنُ ثَابِتٍ أَيْضًا يَبْكِي خُبَيْبًا: يَا عَيْنُ جُودِي بِدَمْعٍ مِنْكِ مُنْسَكِبٍ وَابْكِي خُبَيْبًا مَعَ الْفِتْيَانِ لَمْ يَؤُبْ صَقْرًا تَوَسَّطَ فِي الْأَنْصَارِ مَنْصِبُهُ سَمْحَ السَّجِيَّةَ مَحْضًا غَيْرَ مُؤْتَشِبِ قَدْ هَاجَ عَيْنِي عَلَى عِلَّاتِ عَبْرَتِهَا إذْ قِيلَ نُصَّ إلَى جِذْعٍ مِنْ الْخَشْبِ يَأَيُّهَا الرَّاكِبُ الْغَادِي لِطَيَّتِهِ أَبْلِغْ لَدَيْكَ وَعِيدًا لَيْسَ بِالْكَذِبِ بَنِي كُهَيْبَةَ أَنَّ الْحَرْبَ قَدْ لَقِحَتْ مَحْلُوبُهَا الصَّابُ إذْ تُمْرَى لَمُحْتَلِبِ فِيهَا أُسُودُ بَنِي النَّجَّارِ تَقْدُمُهُمْ شُهْبُ الْأَسِنَّةِ فِي مُعْصَوْصَبٍ لَجِبِ قَالَ ابْنُ هِشَامٍ: وَهَذِهِ الْقَصِيدَةُ مِثْلُ الَّتِي قَبْلَهَا، وَبَعْضُ أَهْلِ الْعِلْمِ بِالشِّعْرِ يُنْكِرُهُمَا لِحَسَّانٍ، وَقَدْ تَرَكْنَا أَشْيَاءَ قَالَهَا حَسَّانٌ فِي أَمْرِ خُبَيْبٍ لِمَا ذَكَرْتُ.
✧ Ibn Isḥāq said: Ḥassān b. Thābit also said, weeping for Khubayb: O eye, be generous with flowing tears of yours, and weep for Khubayb along with the youths who did not return. A falcon whose standing was central among the Anṣār, generous of nature, pure, untainted. My eye has been stirred, with all the causes of its weeping, when it was said: he was raised up to a wooden trunk. O rider setting out in the morning on his journey, convey from me a threat that is no lie: O Banū Kuhaybah, war has conceived, and its milk is colocynth when the udders are drawn. In it are the lions of Banū al-Najjār, preceded by gleaming spear-points in a banded, clamorous host. Ibn Hishām said: This ode is like the one before it, and some of the people of knowledge in poetry reject both of them as being by Ḥassān. We have omitted things Ḥassān said concerning the affair of Khubayb for the reason I have mentioned.
Sirat Ibn Hisham 1073No grade recorded
قَالَ ابْنُ إسْحَاقَ: وَقَالَ حَسَّانُ بْنُ ثَابِتٍ أَيْضًا: لَوْ كَانَ فِي الدَّارِ قَرِمٌ مَاجِدٌ بَطِلٌ أَلْوَى مِنْ الْقَوْمِ صَقْرٌ خَالُهُ أَنَسُ إذَنْ وَجَدْتَ خُبَيْبًا مَجْلِسًا فَسِحًا وَلَمْ يُشَدَّ عَلَيْكَ السِّجْنُ وَالْحَرَسُ وَلَمْ تَسُقْكَ إلَى التَّنْعِيمِ زِعْنِفَةٌ مِنْ الْقَبَائِلِ مِنْهُمْ مَنْ نَفَتْ عُدَسُ دَلَّوْكَ غَدْرًا وَهُمْ فِيهَا أُولُو خُلُفٍ وَأَنْتَ ضَيْمٌ لَهَا فِي الدَّارِ مُحْتَبَسُ قَالَ ابْنُ هِشَامٍ: أَنَسٌ: الْأَصَمُّ السُّلَمِيُّ: خَالُ مُطْعِمِ بْنِ عَدِيِّ بْنِ نَوْفَلِ بْنِ عَبْدِ مَنَافٍ. وَقَوْلَهُ: مِنْ نَفْثِ عُدَسُ يَعْنِي حُجَيْرَ بْنَ أَبِي إهَابٍ؛ وَيُقَالُ الْأَعْشَى بْنُ زُرَارَةَ بْنِ النَّبَّاشِ الْأَسَدِيُّ، وَكَانَ حَلِيفًا لِبَنِي نَوْفَلِ بْنِ عَبْدِ مَنَافٍ.
✧ Ibn Isḥāq said: Ḥassān b. Thābit also said: If there had been in the house a noble, valiant hero, a hawk among the people, whose maternal uncle was Anas, you would then have found Khubayb in a spacious seat, and prison and guards would not have been bound upon you; no band of tribes would have led you to al-Tanʿīm, among them those whom ʿUdas expelled. They lowered you treacherously, while among them they are people of broken promises, and you are one wronged, confined in the house. Ibn Hishām said: Anas is al-Aṣamm al-Sulamī, the maternal uncle of Muṭʿim b. ʿAdī b. Nawfal b. ʿAbd Manāf. And his saying “from the spittle of ʿUdas” means Ḥujayr b. Abī Ihāb; and it is also said al-Aʿshā b. Zurārah b. al-Nabbāsh al-Asadī, and he was an ally of Banū Nawfal b. ʿAbd Manāf.
Sirat Ibn Hisham 1074No grade recorded
[ مَنْ اجْتَمَعُوا لِقَتْلِ خُبَيْبٍ ] قَالَ ابْنُ إسْحَاقَ: وَكَانَ الَّذِينَ أَجْلَبُوا عَلَى خُبَيْبٍ فِي قَتْلِهِ حِينَ قُتِلَ مِنْ قُرَيْشٍ: عِكْرِمَةُ بْنُ أَبِي جَهْلٍ، وَسَعِيدُ بْنُ عَبْدِ اللَّهِ بْنِ أَبِي قَيْسِ بْنِ عَبْدِ وُدٍّ، وَالْأَخْنَسُ بْنُ شَرِيقٍ الثَّقَفِيُّ، حَلِيفُ بَنِي زُهْرَةَ، وَعُبَيْدَةُ بْنُ حَكِيمِ بْنِ أُمَيَّةَ بْنِ حَارِثَةَ بْنِ الْأَوْقَصِ السُّلَمِيُّ، حَلِيفُ بَنِي أُمَيَّةَ بْنِ عَبْدِ شَمْسٍ، وَأُمَيَّةُ بْنُ أَبِي عُتْبَةَ، وَبَنُو الْحَضْرَمِيِّ
✧ Those who gathered together to kill Khubayb. Ibn Isḥāq said: Those who gathered together against Khubayb to kill him, when he was killed, from Quraysh were: ʿIkrimah b. Abī Jahl, Saʿīd b. ʿAbd Allāh b. Abī Qays b. ʿAbd Wudd, al-Akhnas b. Sharīq al-Thaqafī, confederate of Banū Zuhrah, ʿUbaydah b. Ḥakīm b. Umayyah b. Ḥārithah b. al-Awqaṣ al-Sulamī, confederate of Banū Umayyah b. ʿAbd Shams, Umayyah b. Abī ʿUtbah, and Banū al-Ḥaḍramī.
Sirat Ibn Hisham 1075No grade recorded
[ شِعْرُ حَسَّانٍ فِي هِجَاءِ هُذَيْلٍ لِقَتْلِهِمْ خُبَيْبًا ] وَقَالَ حَسَّانٌ أَيْضًا يَهْجُو هُذَيْلًا فِيمَا صَنَعُوا بِخُبَيْبِ بْنِ عَدِيٍّ: أَبْلِغْ بَنِي عَمْرٍو بِأَنَّ أَخَاهُمْ شَرَاهُ امْرُوٌ قَدْ كَانَ لِلْغَدْرِ لَازِمَا شَرَاهُ زُهَيْرُ بْنُ الْأَغَرِّ وَجَامِعٌ وَكَانَا جَمِيعًا يَرْكَبَانِ الْمَحَارِمَا أَجَرْتُمْ فَلَمَّا أَنْ أَجَرْتُمْ غَدَرْتُمْ وَكُنْتُمْ بِأَكْنَافِ الرَّجِيعِ لَهَاذِمَا فَلَيْتَ خُبَيْبًا لَمْ تَخُنْهُ أَمَانَةٌ وَلَيْتَ خُبَيْبًا كَانَ بِالْقَوْمِ عَالِمَا قَالَ ابْنُ هِشَامٍ: زُهَيْرُ بْنُ الْأَغَرِّ وَجَامِعٌ: الْهُذَلِيَّانِ اللَّذَانِ بَاعَا خُبَيْبًا
✧ [Hassan's poetry in satirizing Hudhayl for their killing of Khubayb] Hassan also said, satirizing Hudhayl for what they did to Khubayb b. ʿAdī: Abligh Banī ʿAmrin bi-anna akhāhum sharāhu imruʾun qad kāna lil-ghadri lāzimā Sharāhu Zuhayru bnu al-Agharri wa-Jāmiʿun wa-kānā jamīʿan yarkabāni al-maḥārimā Ajartum fa-lammā an ajartum ghadartum wa-kuntum bi-aknāfi al-Rajīʿi lahādhimā Fa-layta Khubayban lam takhunhu amānatun wa-layta Khubayban kāna bil-qawmi ʿālimā Ibn Hishām said: Zuhayr b. al-Agharr and Jāmiʿ are the two Hudhalīs who sold Khubayb.
Sirat Ibn Hisham 1076No grade recorded
قَالَ ابْنُ إسْحَاقَ: وَقَالَ حَسَّانُ بْنُ ثَابِتٍ أَيْضًا: إنْ سَرَّكَ الْغَدْرُ صِرْفًا لَا مِزَاجَ لَهُ فَأْتِ الرَّجِيعَ فَسَلْ عَنْ دَارِ لِحْيَانَ قَوْمٌ تَوَاصَوْا بِأَكْلِ الْجَارِ بَيْنَهُمْ فَالْكَلْبُ وَالْقِرْدُ وَالْإِنْسَانُ مِثْلَانِ لَوْ يَنْطِقُ التَّيْسُ يَوْمًا قَامَ يَخْطُبُهُمْ وَكَانَ ذَا شَرَفٍ فِيهِمْ وَذَا شَانِ قَالَ ابْنُ هِشَامٍ: وَأَنْشَدَنِي أَبُو زَيْدٍ الْأَنْصَارِيُّ قَوْلَهُ: لَوْ يَنْطِقُ التَّيْسُ يَوْمًا قَامَ يَخْطُبُهُمْ وَكَانَ ذَا شَرَفٍ فِيهِمْ وَذَا شَانِ
✧ Ibn Isḥāq said: Ḥassān b. Thābit also said: If pure treachery, unmixed, pleases you, then come to al-Rajīʿ and ask about the abode of Liḥyān. A people who enjoined one another among themselves to consume the neighbour—the dog, the ape, and the human are two alike. If the he-goat could speak one day, he would rise to address them, and he would be one of honour among them and one of rank. Ibn Hishām said: Abū Zayd al-Anṣārī recited to me his saying: If the he-goat could speak one day, he would rise to address them, and he would be one of honour among them and one of rank.
Sirat Ibn Hisham 1077No grade recorded
قَالَ ابْنُ إسْحَاقَ: وَقَالَ حَسَّانُ بْنُ ثَابِتٍ أَيْضًا يَهْجُو هُذَيْلًا: سَالَتْ هُذَيْلٌ رَسُولَ اللَّهِ فَاحِشَةً ضَلَّتْ هُذَيْلٌ بِمَا سَالَتْ وَلَمْ تُصِبْ سَالُوا رَسُولَهُمْ مَا لَيْسَ مُعْطِيَهُمْ حَتَّى الْمَمَاتِ، وَكَانُوا سُبَّةَ الْعَرَبِ وَلَنْ تَرَى لِهُذَيْلٍ دَاعِيًا أَبَدًا يَدْعُو لِمَكْرُمَةٍ عَنْ مَنْزِلِ الْحَرْبِ لَقَدْ أَرَادُوا خِلَالَ الْفُحْشِ وَيْحَهُمْ وَأَنْ يُحِلُّوا حَرَامًا كَانَ فِي الْكُتُبِ
✧ Ibn Isḥāq said: Ḥassān b. Thābit also said, satirizing Hudhayl: Hudhayl asked the Messenger of Allah for an obscenity; Hudhayl went astray in what they asked, and they did not attain right guidance. They asked their messenger for what he would not give them until death, and they were a disgrace among the Arabs. You will never see for Hudhayl a caller ever calling to a noble deed concerning the station of war. They indeed desired, woe to them, the qualities of obscenity and to make lawful what was forbidden in the scriptures.
Sirat Ibn Hisham 1078No grade recorded
وَقَالَ حَسَّانُ بْنُ ثَابِتٍ أَيْضًا يَهْجُو هُذَيْلًا: لَعَمْرِي لَقَدْ شَانَتْ هُذَيْلَ بْنَ مُدْرِكٍ أَحَادِيثُ كَانَتْ فِي خُبَيْبٍ وَعَاصِمِ أَحَادِيثُ لِحْيَانٍ صَلَوْا بِقَبِيحِهَا وَلِحْيَانُ جَرَّامُونَ شَرَّ الْجَرَائِمِ أُنَاسٌ هُمْ مِنْ قَوْمِهِمْ فِي صَمِيمِهِمْ بِمَنْزِلَةِ الزَّمْعَانِ دُبْرَ الْقَوَادِمِ هُمْ غَدَرُوا يَوْمَ الرَّجِيعِ وَأَسْلَمَتْ أَمَانَتُهُمْ ذَا عِفَّةٍ وَمَكَارِمِ رَسُولَ رَسُولِ اللَّهِ غَدْرًا وَلَمْ تَكُنْ هُذَيْلٌ تَوَقَّى مُنْكَرَاتِ الْمَحَارِمِ فَسَوْفَ يَرَوْنَ النَّصْرَ يَوْمًا عَلَيْهِمْ بِقَتْلِ الَّذِي تَحْمِيهِ دُونَ الْحَرَائِمِ أَبَابِيلُ دَبْرٍ شُمَّسٍ دُونَ لَحْمِهِ حَمَتْ لَحْمَ شَهَّادٍ عِظَامَ الْمَلَاحِمِ لَعَلَّ هُذَيْلًا أَنْ يَرَوْا بِمَصَابِّهِ مَصَارِعَ قَتْلَى أَوْ مَقَامًا لِمَأْتَمِ وَنُوقِعَ فِيهِمْ وَقْعَةً ذَاتَ صَوْلَةٍ يُوَافِي بِهَا الرُّكْبَانُ أَهْلَ الْمَوَاسِمِ بِأَمْرِ رَسُولِ اللَّهِ إنَّ رَسُولَهُ رَأَى رَأْيَ ذِي حَزْمٍ بِلِحْيَانَ عَالِمِ قُبَيِّلةٌ لَيْسَ الْوَفَاءُ يُهِمُّهُمْ وَإِنْ ظُلِمُوا لَمْ يَدْفَعُوا كَفَّ ظَالِمِ إذَا النَّاسُ حَلُّوا بِالْفَضَاءِ رَأَيْتهمْ بِمَجْرَى مَسِيلِ الْمَاءِ بَيْنَ الْمَخَارِمِ مَحَلُّهُمْ دَارُ الْبَوَارِ وَرَأْيُهُمْ إذَا نَابَهُمْ أَمْرٌ كَرَأْيِ الْبَهَائِمِ
✧ Ḥassān b. Thābit also said, satirizing Hudhayl: By my life, Hudhayl b. Mudrik has been disgraced by reports that were about Khubayb and ʿĀṣim — reports of Liḥyān: they prayed with its foulness, and Liḥyān are committers of the worst of crimes. They are people who, from their own folk in their very core, are in the position of the zamʿān at the back of the leading feathers. They betrayed on the day of al-Rajīʿ, and their trust surrendered one of chastity and noble qualities — the messenger of the Messenger of God, treacherously; and Hudhayl did not guard against the abominations of forbidden things. They shall one day see victory against them for the killing of the one he protects despite the forbidden acts: swarms of stinging bees, fierce, around his flesh — they protected the flesh of a martyr of great battles. Perhaps Hudhayl will see, at its pouring forth, the places where slain men are thrown down, or a standing for mourning. And that a charge of assault may be brought down upon them, which the riders will convey to the people of the pilgrim fairs, by the command of the Messenger of God. Indeed, his messenger saw the opinion of one firm of resolve concerning Liḥyān, one knowing. A small tribe whom faithfulness does not concern; and if they are wronged, they do not ward off the palm of a wrongdoer. When people alight in the open space, you see them at the course of the water’s flow between the mountain passes. Their dwelling place is the abode of perdition, and their opinion, when some matter befalls them, is like the opinion of beasts.
Sirat Ibn Hisham 1079No grade recorded
وَقَالَ حَسَّانُ بْنُ ثَابِتٍ يَهْجُو هُذَيْلًا: لَحَى اللَّهُ لِحْيَانًا فَلَيْسَتْ دِمَاؤُهُمْ لَنَا مِنْ قَتِيلَيْ غَدْرَةٍ بِوَفَاءِ هُمُو قَتَلُوا يَوْمَ الرَّجِيعِ ابْنَ حُرَّةٍ أَخَا ثِقَةٍ فِي وُدِّهِ وَصَفَاءِ فَلَوْ قُتِلُوا يَوْمَ الرَّجِيعِ بِأَسْرِهِمْ بِذِي الدَّبْرِ مَا كَانُوا لَهُ بِكِفَاءِ قَتِيلٌ حَمَتْهُ الدَّبْرُ بَيْنَ بُيُوتِهِمْ لَدَى أَهْلِ كُفْرٍ ظَاهِرٍ وَجَفَاءِ فَقَدْ قَتَلَتْ لِحْيَانُ أَكْرَمَ مِنْهُمْ وَبَاعُوا خُبَيْبًا وَيْلَهُمْ بِلَفَاءِ فَأُفٍّ لِلِحْيَانٍ عَلَى كُلِّ حَالَةٍ عَلَى ذِكْرِهِمْ فِي الذِّكْرِ كُلَّ عَفَاءِ قُبَيِّلةٌ بِاللُّؤْمِ وَالْغَدْرِ تَغْتَرِي فَلَمْ تُمْسِ يَخْفَى لُؤْمُهَا بِخَفَاءِ فَلَوْ قُتِلُوا لَمْ تُوفِ مِنْهُ دِمَاؤُهُمْ بَلَى إنَّ قَتْلَ الْقَاتِلِيهِ شِفَائِي فَالَّا أَمُتْ أَذْعَرُ هُذَيْلًا بِغَارَةٍ كَغَادِي الْجَهَامِ الْمُغْتَدِي بَافَاءِ بِأَمْرِ رَسُولِ اللَّهِ وَالْأَمْرُ أَمْرُهُ يَبِيتُ لِلِحْيَانَ الْخَنَا بِفَنَاءِ يُصَبِّحُ قَوْمًا بِالرَّجِيعِ كَأَنَّهُمْ جِدَاءُ شِتَاءٍ بِتْنَ غَيْرَ دِفَاءِ
✧ Ḥassān b. Thābit said, satirizing Hudhayl: May God curse Liḥyān, for their blood is not to us for the two treacherously slain, any fulfillment. It was they who slew on the day of al-Rajīʿ the son of a freewoman, a brother of trust in his affection and purity. Had they all been slain on the day of al-Rajīʿ at Dhū al-Dabr, they would not have been an equal for him. A slain man whom al-Dabr protected amid their houses in the presence of a people of open unbelief and harshness. Liḥyān slew one nobler than them, and they sold Khubayb—woe to them—for a paltry price. So fie upon Liḥyān in every condition; upon mentioning them in remembrance, may every effacement be. A little tribe that vaunts itself in baseness and treachery; its baseness has not become hidden by concealment. Had they been slain, their blood would not have fulfilled for him; indeed, the slaying of his slayers is my cure. If I do not die, I shall terrify Hudhayl with a raid like one who goes forth in the morning with rainclouds, setting out early. By command of the Messenger of God—and the command is his— he spends the night bringing disgrace to Liḥyān in the courtyard. He comes upon a people in the morning at al-Rajīʿ as though they were kids of winter that have spent the night without warmth.
Sirat Ibn Hisham 1080No grade recorded
وَقَالَ حَسَّانُ بْنُ ثَابِتٍ أَيْضًا يَهْجُو هُذَيْلًا: فَلَا وَاَللَّهِ مَا تَدْرِي هُذَيْلٌ أَصَافٍ مَاءُ زَمْزَمَ أَمْ مَشُوبُ وَلَا لَهُمْ إذَا اعْتَمَرُوا وَحَجُّوا مِنْ الْحِجْرَيْنِ وَالْمَسْعَى نَصِيبُ وَلَكِنَّ الرَّجِيعَ لَهُمْ مَحَلٌّ بِهِ اللُّؤْمُ الْمُبَيَّنُ وَالْعُيُوبُ كَأَنَّهُمْ لَدَى الكَّنَّاتُ أُصْلًا تُيُوسٌ بِالْحِجَازِ لَهَا نَبِيبُ هُمْ غَرَوْا بِذِمَّتِهِمْ خُبَيْبًا فَبِئْسَ الْعَهْدُ عَهْدُهُمْ الْكَذُوبُ قَالَ ابْنُ هِشَامٍ: آخِرُهَا بَيْتًا عَنْ أَبِي زَيْدٍ الْأَنْصَارِيِّ.
✧ Ḥassān b. Thābit also said, satirizing Hudhayl: Nay, by God, Hudhayl do not know whether the water of Zamzam is pure or mixed, Nor do they have any share in the two stone markers and the walking course when they perform ʿumrah and ḥajj. But al-Rajīʿ is a dwelling-place for them, in which clear baseness and faults reside. As though they, at al-Kannāt, were by origin he-goats in the Ḥijāz that have a bleating. They deceived Khubayb with their covenant, so evil is their lying covenant. Ibn Hishām said: The last of it is a verse from Abū Zayd al-Anṣārī.
Sirat Ibn Hisham 1081No grade recorded
[ شِعْرُ حَسَّانٍ فِي بُكَاءِ خُبَيْبٍ وَأَصْحَابِهِ ] قَالَ ابْنُ إسْحَاقَ: وَقَالَ حَسَّانُ بْنُ ثَابِتٍ يَبْكِي خُبَيْبًا وَأَصْحَابَهُ: صَلَّى الْإِلَهُ عَلَى الَّذِينَ تَتَابَعُوا يَوْمَ الرَّجِيعِ فَأُكْرِمُوا وَأُثِيبُوا رَأْسُ السَّرِيَّةِ مَرْثَدٌ وَأَمِيرُهُمْ وَابْنُ الْبُكَيْرِ إمَامُهُمْ وَخُبَيْبُ وَابْنٌ لِطَارِقَ وَابْنُ دَثْنَةَ مِنْهُمْ وَافَاهُ ثَمَّ حِمَامُهُ الْمَكْتُوبُ وَالْعَاصِمُ الْمَقْتُولُ عِنْدَ رَجِيعِهِمْ كَسَبَ الْمَعَالِيَ إنَّهُ لَكَسُوبُ مَنَعَ الْمَقَادَةَ أَنْ يَنَالُوا ظَهْرَهُ حَتَّى يُجَالِدَ إنَّهُ لَنَجِيبُ قَالَ ابْنُ هِشَامٍ: وَيُرْوَى: حَتَّى يُجَدَّلَ إنَّهُ لَنُجِيبُ. قَالَ ابْنُ هِشَامٍ: وَأَكْثَرُ أَهْلِ الْعِلْمِ بِالشِّعْرِ يُنْكِرُهَا لِحَسَّانٍ
✧ [Poetry of Ḥassān in mourning Khubayb and his companions] Ibn Isḥāq said: Ḥassān b. Thābit said, mourning Khubayb and his companions: May God bless those who followed one another on the day of al-Rajīʿ, and were honored and rewarded. The head of the detachment was Marthad and their commander, and Ibn al-Bukayr was their leader, and Khubayb, and a son of Ṭāriq, and Ibn Dathna among them—there his appointed death came to him. And al-ʿĀṣim, slain at their Rajīʿ—he earned high honors; indeed he was a great earner. He prevented the leading reins from reaching his back until he fought fiercely; indeed he was noble. Ibn Hishām said: It is also recited: until he was brought down; indeed he was noble. Ibn Hishām said: Most of the scholars of poetry deny that these verses are by Ḥassān.