62. The affair of the expulsion of the Banū al-Naḍīr in year four
Sirat Ibn Hisham 1092No grade recorded
أَمْرُ إجْلَاءِ بَنِي النَّضِيرِ فِي سَنَةِ أَرْبَعٍ [ خُرُوجُ الرَّسُولِ إلَى بَنِي النَّضِيرِ يَسْتَعِينُهُمْ فِي دِيَةِ قَتْلَى بَنِي عَامِرٍ وَهَمُّهُمْ بِالْغَدْرِ بِهِ ] قَالَ ابْنُ إسْحَاقَ: ثُمَّ خَرَجَ رَسُولُ اللَّهِ ﷺ إلَى بَنِي النَّضِيرِ يَسْتَعِينُهُمْ فِي دِيَةِ ذَيْنِكَ الْقَتِيلَيْنِ مِنْ بَنِي عَامِرٍ، اللَّذَيْنِ قَتَلَ عَمْرُو بْنُ أُمَيَّةَ الضَّمْرِيُّ، لِلْجِوَارِ الَّذِي كَانَ رَسُولُ اللَّهِ ﷺ عَقَدَ لَهُمَا، كَمَا حَدَّثَنِي يَزِيدُ بْنُ رُومَانَ، وَكَانَ بَيْنَ بَنِي النَّضِيرِ وَبَيْنَ بَنِي عَامِرٍ عَقْدٌ وَحِلْفٌ. فَلَمَّا أَتَاهُمْ رَسُولُ اللَّهِ ﷺ يَسْتَعِينُهُمْ فِي دِيَةِ ذَيْنِكَ الْقَتِيلَيْنِ، قَالُوا نَعَمْ، يَا أَبَا الْقَاسِمِ، نُعِينُكَ عَلَى مَا أَحْبَبْتُ، مِمَّا اسْتَعَنْتُ بِنَا عَلَيْهِ ثُمَّ خَلَا بَعْضُهُمْ بِبَعْضِ، فَقَالُوا: إنَّكُمْ لَنْ تَجِدُوا الرَّجُلَ عَلَى مِثْلِ حَالِهِ هَذِهِ - وَرَسُولُ اللَّهِ ﷺ إلَى جَنْبِ جِدَارٍ مِنْ بُيُوتِهِمْ قَاعِدٌ - فَمَنْ رَجُلٌ يَعْلُو عَلَى هَذَا الْبَيْتِ، فَيُلْقِي عَلَيْهِ صَخْرَةً، فَيُرِيحُنَا مِنْهُ ؟ فَانْتَدَبَ لِذَلِكَ عَمْرُو بْنُ جَحَّاشِ بْنِ كَعْبٍ، أَحَدَهُمْ، فَقَالَ: أَنَا لِذَلِكَ، فَصَعِدَ لِيُلْقِيَ عَلَيْهِ صَخْرَةً كَمَا قَالَ، وَرَسُولُ اللَّهِ ﷺ فِي نَفَرٍ مِنْ أَصْحَابِهِ، فِيهِمْ أَبُو بَكْرٍ وَعُمَرُ وَعَلِيٌّ، رِضْوَانُ اللَّهِ عَلَيْهِمْ.
✧ The matter of the expulsion of Banū al-Naḍīr in the year four [The Messenger’s going out to Banū al-Naḍīr seeking their help for the blood-money of the slain of Banū ʿĀmir, and their intention to betray him] Ibn Isḥāq said: Then the Messenger of God ﷺ went out to Banū al-Naḍīr seeking their help in the blood-money of those two slain men of Banū ʿĀmir, whom ʿAmr b. Umayyah al-Ḍamrī had killed, because of the protection which the Messenger of God ﷺ had granted them, as Yazīd b. Rūmān related to me. There was between Banū al-Naḍīr and Banū ʿĀmir a pact and alliance. So when the Messenger of God ﷺ came to them seeking their help in the blood-money of those two slain men, they said, “Yes, O Abū al-Qāsim, we will help you with whatever you wish, of that for which you have sought our help.” Then some of them went aside with one another and said, “Indeed you will never find the man in a situation like this of his—while the Messenger of God ﷺ was sitting beside a wall of their houses—so who is a man who will climb up on this house and cast a rock upon him, and so relieve us of him?” ʿAmr b. Jaḥḥāsh b. Kaʿb, one of them, undertook that, and said, “I am for that.” So he climbed up to cast a rock upon him, as he said, while the Messenger of God ﷺ was among a group of his companions, among them Abū Bakr, ʿUmar, and ʿAlī, may God be pleased with them.
Sirat Ibn Hisham 1093No grade recorded
[ انْكِشَافُ نِيَّتِهِمْ لِلرَّسُولِ وَاسْتِعْدَادُهُ لِحَرْبِهِمْ بني النضير ] فَأَتَى رَسُولَ اللَّهِ ﷺ الْخَبَرُ مِنْ السَّمَاءِ بِمَا أَرَادَ الْقَوْمُ، فَقَامَ وَخَرَجَ رَاجِعًا إلَى الْمَدِينَةِ. فَلَمَّا اسْتَلْبَثَ النَّبِيَّ ﷺ أَصْحَابُهُ، قَامُوا فِي طَلَبِهِ، فَلَقُوا رَجُلًا مُقْبِلًا مِنْ الْمَدِينَةِ، فَسَأَلُوهُ عَنْهُ؛ فَقَالَ: رَأَيْتُهُ دَاخِلًا الْمَدِينَةَ. فَأَقْبَلَ أَصْحَابُ رَسُولِ اللَّهِ ﷺ، حَتَّى انْتَهَوْا إلَيْهِ ﷺ، فَأَخْبَرَهُمْ الْخَبَرَ، بِمَا كَانَتْ الْيَهُودُ أَرَادَتْ مِنْ الْغَدْرِ بِهِ، وَأَمَرَ رَسُولُ اللَّهِ ﷺ بِالتَّهَيُّؤِ لِحَرْبِهِمْ، وَالسَّيْرِ إلَيْهِمْ. قَالَ ابْنُ هِشَامٍ: وَاسْتَعْمَلَ عَلَى الْمَدِينَةِ ابْنَ أُمِّ مَكْتُومٍ. قَالَ ابْنُ إسْحَاقَ: ثُمَّ سَارَ بِالنَّاسِ حَتَّى نَزَلَ بِهِمْ. قَالَ ابْنُ هِشَامٍ: وَذَلِكَ فِي شَهْرِ رَبِيعٍ الْأَوَّلِ، فَحَاصَرَهُمْ سِتَّ لَيَالٍ، وَنَزَلَ تَحْرِيمُ الْخَمْرِ
✧ [The unveiling of their intention to the Messenger and his preparation for war against them, Banū al-Naḍīr] So the news came to the Messenger of God ﷺ from heaven of what the people intended, and he arose and went out returning to Madinah. When the Prophet ﷺ was delayed from his companions, they arose in search of him and met a man coming from Madinah, and they asked him about him; so he said: I saw him entering Madinah. So the companions of the Messenger of God ﷺ came on until they reached him ﷺ, and he informed them of the news of what the Jews had intended of treachery against him, and the Messenger of God ﷺ commanded preparation for war against them and marching to them. Ibn Hishām said: And he appointed Ibn Umm Maktūm over Madinah. Ibn Isḥāq said: Then he marched with the people until he encamped against them. Ibn Hishām said: And that was in the month of Rabīʿ al-Awwal, and he besieged them six nights, and the prohibition of wine came down.
Sirat Ibn Hisham 1094No grade recorded
[ حِصَارُ الرَّسُولِ لَهُمْ وَتَقْطِيعُ نَخْلِهِمْ بني النضير ] قَالَ ابْنُ إسْحَاقَ: فَتَحَصَّنُوا مِنْهُ فِي الْحُصُونِ، فَأَمَرَ رَسُولُ اللَّهِ ﷺ بِقَطْعِ النَّخِيلِ وَالتَّحْرِيقِ فِيهَا، فَنَادَوْهُ: أَنْ يَا مُحَمَّدُ، قَدْ كُنْتَ تَنْهَى عَنْ الْفَسَادِ، وَتَعِيبُهُ عَلَى مَنْ صَنَعَهُ، فَمَا بَالُ قَطْعِ النَّخْلِ وَتَحْرِيقِهَا ؟
✧ [The Messenger’s siege of them and the cutting down of their palm trees, Banū al-Naḍīr] Ibn Isḥāq said: They fortified themselves against him in the strongholds. The Messenger of God ﷺ commanded that the palm trees be cut down and set fire among them. They called out to him: “O Muḥammad, you used to forbid corruption and blame it upon whoever did it. What is the matter with cutting down the palm trees and burning them?”
Sirat Ibn Hisham 1095No grade recorded
[ تَحْرِيضُ الرَّهْطِ لَهُمْ ثُمَّ مُحَاوَلَتُهُمْ الصُّلْحَ بني النضير ] وَقَدْ كَانَ رَهْطٌ مِنْ بَنِي عَوْفِ بْنِ الْخَزْرَجِ، مِنْهُمْ ( عَدُوُّ اللَّهِ ) عَبْدُ اللَّهِ بْنُ أُبَيِّ ابْنِ سَلُولَ ( و ) وَدِيعَةُ وَمَالِكُ بْنُ أَبِي قَوْقَلٍ، وَسُوَيْدُ وَدَاعِسٌ، قَدْ بَعَثُوا إلَى بَنِي النَّضِيرِ: أَنْ اُثْبُتُوا وَتَمَنَّعُوا، فَإِنَّا لَنْ نُسَلِّمَكُمْ، إنْ قُوتِلْتُمْ قَاتَلْنَا مَعَكُمْ، وَإِنْ أُخْرِجْتُمْ خَرَجْنَا مَعَكُمْ، فَتَرَبَّصُوا ذَلِكَ مِنْ نَصْرِهِمْ، فَلَمْ يَفْعَلُوا، وَقَذَفَ اللَّهُ فِي قُلُوبِهِمْ الرُّعْبَ، وَسَأَلُوا رَسُولَ اللَّهِ ﷺ أَنْ يُجْلِيَهُمْ وَيَكُفَّ عَنْ دِمَائِهِمْ، عَلَى أَنَّ لَهُمْ مَا حَمَلَتْ الْإِبِلُ مِنْ أَمْوَالِهِمْ إلَّا الْحَلْقَةَ، فَفَعَلَ. فَاحْتَمَلُوا مِنْ أَمْوَالِهِمْ مَا اسْتَقَلَّتْ بِهِ الْإِبِلُ، فَكَانَ الرَّجُلُ مِنْهُمْ يَهْدِمُ بَيْتَهُ عَنْ نِجَافِ بَابِهِ، فَيَضَعُهُ عَلَى ظَهْرِ بَعِيرِهِ فَيَنْطَلِقُ بِهِ. فَخَرَجُوا إلَى خَيْبَرَ، وَمِنْهُمْ مَنْ سَارَ إلَى الشَّامِ
✧ [The incitement of the group to them, then their attempt at a settlement with Banū al-Naḍīr] A group from Banū ʿAwf b. al-Khazraj—among them (the enemy of God) ʿAbd Allāh b. Ubayy b. Salūl, Wadīʿah, Mālik b. Abī Qawqal, Suwayd, and Dāʿis—had sent to Banū al-Naḍīr: "Hold firm and defend yourselves, for we will not surrender you. If you are fought, we will fight with you, and if you are expelled, we will go out with you." So they waited for that from their support, but they did not do it; God cast terror into their hearts, and they asked the Messenger of God ﷺ to banish them and refrain from shedding their blood, on condition that they would have what their camels could carry of their possessions except coats of mail. He did so. They loaded from their possessions what the camels could bear, and one of them would tear down his house from the lintel of its door and place it on the back of his camel and depart with it. They went out to Khaybar, and some of them traveled to Syria.
Sirat Ibn Hisham 1096No grade recorded
[ مَنْ هَاجَرَ مِنْهُمْ إلَى خَيْبَرَ بني النضير ] فَكَانَ أَشْرَافُهُمْ مَنْ سَارَ مِنْهُمْ إلَى خَيْبَرَ: سَلَّامُ بْنُ أَبِي الْحَقِيقِ، وَكِنَانَةُ بْنُ الرَّبِيعِ بْنِ أَبِي الْحَقِيقِ، وَحُيَيُّ بْنُ أَخْطَبَ. فَلَمَّا نَزَلُوهَا دَانَ لَهُمْ أَهْلُهَا. قَالَ ابْنُ إسْحَاقَ: فَحَدَّثَنِي عَبْدُ اللَّهِ بْنُ أَبِي بَكْرٍ أَنَّهُ حُدِّثَ: أَنَّهُمْ اسْتَقَلُّوا بِالنِّسَاءِ وَالْأَبْنَاءِ وَالْأَمْوَالِ، مَعَهُمْ الدُّفُوفُ وَالْمَزَامِيرُ، وَالْقِيَانُ يَعْزِفْنَ خَلْفَهُمْ، وَإِنَّ فِيهِمْ لِأُمِّ عَمْرٍو صَاحِبَةَ عُرْوَةَ بْنِ الْوَرْدِ الْعَبْسِيِّ، الَّتِي ابْتَاعُوا مِنْهُ، وَكَانَتْ إحْدَى نِسَاءِ بَنِي غِفَارٍ، بِزُهَاءِ وَفَخْرٍ مَا رُئِيَ مِثْلُهُ مِنْ حَيٍّ مِنْ النَّاسِ فِي زَمَانِهِمْ
✧ Those of them who emigrated to Khaybar—Banū al-Naḍīr—the nobles among them who went to Khaybar were: Sallām b. Abī al-Ḥuqayq, Kinānah b. al-Rabīʿ b. Abī al-Ḥuqayq, and Ḥuyayy b. Akhṭab. When they settled there, its people became subject to them. Ibn Isḥāq said: ʿAbd Allāh b. Abī Bakr related to me that it was related to him that they departed with the women, the children, and the possessions, with them were tambourines and reed pipes, and the singing-girls were strumming behind them. Among them was Umm ʿAmr, the companion of ʿUrwah b. al-Ward al-ʿAbsī, whom they had purchased from him; she was one of the women of Banū Ghifār, in such display and pride as had never been seen from any tribe of people in their time.
Sirat Ibn Hisham 1097No grade recorded
[ تَقْسِيمُ الرَّسُولِ أَمْوَالَهُمْ بَيْنَ الْمُهَاجِرِينَ بني النضر ] وَخَلَّوْا الْأَمْوَالَ لِرَسُولِ اللَّهِ ﷺ، فَكَانَ لِرَسُولِ اللَّهِ ﷺ خَاصَّةً، يَضَعُهَا حَيْثُ يَشَاءُ، فَقَسَّمَهَا رَسُولُ اللَّهِ ﷺ عَلَى الْمُهَاجِرِينَ الْأَوَّلِينَ دُونَ الْأَنْصَارِ. إلَّا أَنَّ سَهْلَ بْنَ حُنَيْفٍ وَأَبَا دُجَانَةَ سِمَاكَ بْنَ خَرَشَةَ ذَكَرَا فَقْرًا، فَأَعْطَاهُمَا رَسُولُ اللَّهِ ﷺ. [ مَنْ أَسْلَمَ مِنْ بَنِي النَّضِيرِ ] وَلَمْ يُسْلِمْ مِنْ بَنِي النَّضِيرِ إلَّا رَجُلَانِ: يَامِينُ بْنُ عُمَيْرٍ، أَبُو كَعْبِ بْنُ عَمْرِو بْنِ جِحَاشٍ؛ وَأَبُو سَعْدِ بْنُ وَهْبٍ، أَسْلَمَا عَلَى أَمْوَالِهِمَا فَأَحْرَزَاهَا. [ تَحْرِيضُ يَامِينَ عَلَى قَتْلِ ابْنِ جِحَاشٍ ] قَالَ ابْنُ إسْحَاقَ - وَقَدْ حَدَّثَنِي بَعْضُ آلِ يَامِينَ: أَنَّ رَسُولَ اللَّهِ ﷺ قَالَ لِيَامِينَ: أَلَمْ تَرَ مَا لَقِيتُ مِنْ ابْنِ عَمِّكَ، وَمَا هُمْ بِهِ مِنْ شَأْنِي ؟ فَجَعَلَ يَامِينُ بْنُ عُمَيْرٍ لِرَجُلِ جُعْلًا عَلَى أَنْ يَقْتُلَ لَهُ عَمْرَو بْنَ جِحَاشٍ، فَقَتَلَهُ فِيمَا يَزْعُمُونَ
✧ [ The Messenger’s division of their properties among the Muhājirūn, Banū al-Naḍīr ] They abandoned the properties to the Messenger of God ﷺ, and they were for the Messenger of God ﷺ in particular; he disposed of them wherever he wished. The Messenger of God ﷺ divided them among the first Muhājirūn, to the exclusion of the Anṣār, except that Sahl b. Ḥunayf and Abū Dujānah Simāk b. Kharashah mentioned poverty, so the Messenger of God ﷺ gave to the two of them. [ Those who accepted Islam from Banū al-Naḍīr ] Not one of Banū al-Naḍīr accepted Islam except two men: Yāmīn b. ʿUmayr, Abū Kaʿb b. ʿAmr b. Jiḥāsh, and Abū Saʿd b. Wahb. They accepted Islam retaining their properties and so secured them. [ Yāmīn’s instigation to kill Ibn Jiḥāsh ] Ibn Isḥāq said: Some of the family of Yāmīn related to me that the Messenger of God ﷺ said to Yāmīn: “Did you not see what I encountered from your cousin, and what they intended concerning me?” So Yāmīn b. ʿUmayr set a reward for a man to kill ʿAmr b. Jiḥāsh for him, and he killed him, as they assert.
Sirat Ibn Hisham 1098No grade recorded
[ مَا نَزَلَ فِي بَنِي النَّضِيرِ مِنْ الْقُرْآنِ ] وَنَزَلَ فِي بَنِي النَّضِيرِ سُورَةُ الْحَشْرِ بِأَسْرِهَا، يَذْكُرُ فِيهَا مَا أَصَابَهُمْ اللَّهُ بِهِ مِنْ نِقْمَتِهِ. وَمَا سَلَّطَ عَلَيْهِمْ بِهِ رَسُولَهُ ﷺ، وَمَا عَمِلَ بِهِ فِيهِمْ، فَقَالَ تَعَالَى: هُوَ الَّذِي أَخْرَجَ الَّذِينَ كَفَرُوا مِنْ أَهْلِ الْكِتَابِ مِنْ دِيَارِهِمْ لِأَوَّلِ الْحَشْرِ مَا ظَنَنْتُمْ أَنْ يَخْرُجُوا وَظَنُّوا أَنَّهُمْ مَانِعَتُهُمْ حُصُونُهُمْ مِنَ اللَّهِ فَأَتَاهُمُ اللَّهُ مِنْ حَيْثُ لَمْ يَحْتَسِبُوا وَقَذَفَ فِي قُلُوبِهِمُ الرُّعْبَ يُخْرِبُونَ بُيُوتَهُمْ بِأَيْدِيهِمْ وَأَيْدِي الْمُؤْمِنِينَ وَذَلِكَ لِهَدْمِهِمْ بُيُوتَهُمْ عَنْ نُجُفِ أَبْوَابِهِمْ إذَا احْتَمَلُوهَا. فَاعْتَبِرُوا يَا أُولِي الْأَبْصَارِ وَلَوْلَا أَنْ كَتَبَ اللَّهُ عَلَيْهِمُ الْجَلَاءَ وَكَانَ لَهُمْ مِنْ اللَّهِ نِقْمَةٌ، لَعَذَّبَهُمْ فِي الدُّنْيَا أَيْ بِالسَّيْفِ، وَلَهُمْ فِي الْآخِرَةِ عَذَابُ النَّارِ مَعَ ذَلِكَ. مَا قَطَعْتُمْ مِنْ لِينَةٍ أَوْ تَرَكْتُمُوهَا قَائِمَةً عَلَى أُصُولِهَا وَاللِّينَةُ: مَا خَالَفَ الْعَجْوَةَ مِنْ النَّخْلِ فَبِإِذْنِ اللَّهِ أَيْ فَبِأَمْرِ اللَّهِ قُطِعَتْ، لَمْ يَكُنْ فَسَادًا، وَلَكِنْ كَانَ نِقْمَةً مِنْ اللَّهِ وَلِيُخْزِيَ الْفَاسِقِينَ [ تَفْسِيرُ ابْنِ هِشَامٍ لِبَعْضِ الْغَرِيبِ ] قَالَ ابْنُ هِشَامٍ: اللِّينَةُ: مِنْ الْأَلْوَانِ، وَهِيَ مَا لَمْ تَكُنْ بَرْنِيَّةَ وَلَا عَجْوَةً مِنْ النَّخْلِ، فِيمَا حَدَّثَنَا أَبُو عُبَيْدَةَ. قَالَ ذُو الرُّمَّةِ: كَأَنَّ قُتُودِي فَوْقَهَا عُشُّ طَائِرٍ عَلَى لِينَةٍ سَوْقَاءَ تَهْفُو جُنُوبُهَا وَهَذَا الْبَيْتُ فِي قَصِيدَةٍ لَهُ
✧ [What was revealed in the Qurʾan concerning Banū al-Naḍīr] And concerning Banū al-Naḍīr the entire Sūrat al-Ḥashr was revealed, in which He mentions what God inflicted upon them by way of His vengeance, and the power He gave over them to His Messenger ﷺ, and what he did among them. God, exalted is He, said: “He it is who expelled those who disbelieved from among the People of the Book from their homes at the first gathering. You did not think they would leave, and they thought that their fortresses would protect them from God; but God came upon them from where they did not expect, and cast terror into their hearts. They destroyed their houses with their own hands and the hands of the believers. Therefore take heed, O you who have insight. And had it not been that God had decreed exile for them, He would have punished them in this world—that is, by the sword—and for them in the Hereafter is the punishment of the Fire along with that. Whatever palm trees you cut down, or left standing upon their roots—the līnah is what is other than the ʿajwah among the palm trees—it was by God’s permission, that is, by God’s command it was cut down; it was not an act of corruption, but rather it was vengeance from God, and to disgrace the transgressors.” [Ibn Hishām’s explanation of some unusual vocabulary] Ibn Hishām said: al-līnah is among the varieties, and it is what is neither barniyyah nor ʿajwah among the palm trees, according to what Abū ʿUbaydah related to us. Dhū al-Rummah said: “As if my saddle-frames upon her were a bird’s nest upon a lofty līnah palm whose southern branches sway.” This verse is from a poem of his.
Sirat Ibn Hisham 1099No grade recorded
وَمَا أَفَاءَ اللَّهُ عَلَى رَسُولِهِ مِنْهُمْ - قَالَ ابْنُ إسْحَاقَ: يَعْنِي مِنْ بَنِي النَّضِيرِ - فَمَا أَوْجَفْتُمْ عَلَيْهِ مِنْ خَيْلٍ وَلَا رِكَابٍ وَلَكِنَّ اللَّهَ يُسَلِّطُ رُسُلَهُ عَلَى مَنْ يَشَاءُ وَاللَّهُ عَلَى كُلِّ شَيْءٍ قَدِيرٌ أَيْ لَهُ خَاصَّةً. [ تَفْسِيرُ ابْنِ هِشَامٍ لِبَعْضِ الْغَرِيبِ ] قَالَ ابْنُ هِشَامٍ: أوْجَفْتُمْ: حَرَّكْتُمْ وَأَتْعَبْتُمْ فِي السَّيْرِ. قَالَ تَمِيمُ بْنُ أُبَيِّ بْنِ مُقْبِلٍ أَحَدُ بَنِي عَامِرِ بْنِ صَعْصَعَةَ: مَذَاوِيدُ بِالْبِيضِ الْحَدِيثِ صِقَالُهَا عَنْ الرَّكْبِ أَحْيَانًا إذَا الرَّكْبُ أَوْجَفُوا وَهَذَا الْبَيْتُ فِي قَصِيدَةٍ لَهُ، وَهُوَ الْوَجِيفُ. ( و ) قَالَ أَبُو زُبَيْدٍ الطَّائِيُّ، وَاسْمُهُ حَرْمَلَةُ بْنُ الْمُنْذِرِ: مُسْنِفَاتٌ كَأَنَّهُنَّ قَنَا الْهِنْدِ لِطُولِ الْوَجِيفِ جَدْبَ الْمَرُودِ وَهَذَا الْبَيْتُ فِي قَصِيدَةٍ لَهُ: قَالَ ابْنُ هِشَامٍ: السِّنَافُ: الْبِطَانُ. وَالْوَجِيفُ ( أَيْضًا ): وَجِيفُ الْقَلْبِ وَالْكَبِدِ، وَهُوَ الضَّرَبَانُ. قَالَ قَيْسُ بْنُ الْخَطِيمِ الظَّفَرِيُّ: إنَّا وَإِنْ قَدَّمُوا الَّتِي عَلِمُوا أَكْبَادُنَا مِنْ وَرَائِهِمْ تَجِفُ وَهَذَا الْبَيْتُ فِي قَصِيدَةٍ لَهُ. مَا أَفَاءَ اللَّهُ عَلَى رَسُولِهِ مِنْ أَهْلِ الْقُرَى قَالَ ابْنُ إسْحَاقَ: مَا يُوجِفُ عَلَيْهِ الْمُسْلِمُونَ بِالْخَيْلِ وَالرِّكَابِ، وَفُتِحَ بِالْحَرْبِ عَنْوَةً فَلِلَّهِ وَلِلرَّسُولِ وَلِذِي الْقُرْبَى وَالْيَتَامَى وَالْمَسَاكِينِ وَابْنِ السَّبِيلِ كَيْ لَا يَكُونَ دُولَةً بَيْنَ الْأَغْنِيَاءِ مِنْكُمْ وَمَا آتَاكُمُ الرَّسُولُ فَخُذُوهُ وَمَا نَهَاكُمْ عَنْهُ يَقُولُ: هَذَا قِسْمٌ آخَرُ فِيمَا أُصِيبَ بِالْحَرْبِ بَيْنَ الْمُسْلِمِينَ، عَلَى مَا وَضَعَهُ اللَّهُ عَلَيْهِ. ثُمَّ قَالَ تَعَالَى: أَلَمْ تَرَ إِلَى الَّذِينَ نَافَقُوا يَعْنِي عَبْدَ اللَّهِ بْنَ أُبَيٍّ وَأَصْحَابَهُ، وَمَنْ كَانَ عَلَى مِثْلِ أَمْرِهِمْ يَقُولُونَ لِإِخْوَانِهِمُ الَّذِينَ كَفَرُوا مِنْ أَهْلِ الْكِتَابِ يَعْنِي بَنِي النَّضِيرِ، إلَى قَوْلِهِ كَمَثَلِ الَّذِينَ مِنْ قَبْلِهِمْ قَرِيبًا ذَاقُوا وَبَالَ أَمْرِهِمْ وَلَهُمْ عَذَابٌ أَلِيمٌ يَعْنِي بَنِي قَيْنُقَاعَ. ثُمَّ الْقِصَّةُ... إلَى قَوْلِهِ: كَمَثَلِ الشَّيْطَانِ إِذْ قَالَ لِلْإِنْسَانِ اكْفُرْ فَلَمَّا كَفَرَ قَالَ إِنِّي بَرِيءٌ مِنْكَ إِنِّي أَخَافُ اللَّهَ رَبَّ الْعَالَمِينَ فَكَانَ عَاقِبَتَهُمَا أَنَّهُمَا فِي النَّارِ خَالِدَيْنِ فِيهَا وَذَلِكَ جَزَاءُ الظَّالِمِينَ
✧ And what God restored to His Messenger from them—Ibn Isḥāq said: meaning from Banū al-Naḍīr—you did not spur on it any horse or riding camel, but God gives His messengers authority over whom He wills; and God has power over all things, that is, it belongs to him alone. [Ibn Hishām’s explanation of some uncommon words] Ibn Hishām said: awjaftum: you set in motion and wearied in travel. Tamīm b. Ubayy b. Muqbil, one of Banū ʿĀmir b. Ṣaʿṣaʿah, said: Madhāwīd with white blades freshly polished, held back from the riders at times when the riders spurred on. This verse is in a poem of his, and it is wajīf. (And) Abū Zubayd al-Ṭāʾī, whose name is Ḥarmalah b. al-Mundhir, said: Musnifāt as though they were Indian spears, because of the length of the wajīf on the barren ground of the hard journey. This verse is in a poem of his: Ibn Hishām said: al-sināf is the girth. And al-wajīf (also) is the throbbing of the heart and the liver, that is the palpitation. Qays b. al-Khaṭīm al-Ẓafarī said: Indeed we, even if they advance what they knew, our livers behind them throb. This verse is in a poem of his. What God restored to His Messenger from the people of the towns—Ibn Isḥāq said: what the Muslims did not spur on with horses and riding camels, but was taken by force in war, then it belongs to God and the Messenger and to the near of kin and the orphans and the needy and the wayfarer, so that it may not become a circuit between the rich among you. And whatever the Messenger gives you, take it, and whatever he forbids you, abstain from it; he says: this is another division regarding what is obtained in war among the Muslims, according to what God has ordained for it. Then He, exalted is He, said: Have you not seen those who acted hypocritically—meaning ʿAbd Allāh b. Ubayy and his companions, and those who were of the same disposition as them—saying to their brothers who disbelieved from the People of the Book—meaning Banū al-Naḍīr—up to His saying: like the likeness of those before them recently; they tasted the evil consequence of their affair, and for them is a painful punishment—meaning Banū Qaynuqāʿ. Then the narrative... up to His saying: like the likeness of Satan when he said to man, 'Disbelieve'; then when he disbelieved, he said, 'I am quit of you; I fear God, Lord of the worlds.' And the outcome of both was that they are in the Fire, abiding eternally therein; and that is the recompense of the wrongdoers.
Sirat Ibn Hisham 1100No grade recorded
[ مَا قِيلَ فِي بَنِي النَّضِيرِ مِنْ الشِّعْرِ ] وَكَانَ مِمَّا قِيلَ فِي بَنِي النَّضِيرِ مِنْ الشِّعْرِ قَوْلُ ابْنِ لُقَيْمٍ الْعَبْسِيِّ، وَيُقَالُ: قَالَهُ قَيْسُ بْنُ بَحْرِ بْنِ طَرِيفٍ. قَالَ ابْنُ هِشَامٍ: قَيْسُ بْنُ بَحْرٍ الْأَشْجَعِيُّ - فَقَالَ: أَهْلِي فِدَاءٌ لِامْرِئٍ غَيْرِ هَالِكٍ أَحَلَّ الْيَهُودَ بِالْحَسِيِّ الْمُزَنَّمِ يَقِيلُونَ فِي جَمْرِ الغَضَاةِ وَبُدِّلُوا أُهَيْضِبُ عُودى بِالْوَدِيِّ الْمُكَمَّمِ فَإِنْ يَكُ ظَنِّيُّ صَادِقًا بِمُحَمَّدٍ تَرَوْا خَيْلَهُ بَيْنَ الصَّلَا وَيَرَمْرَمَ يَؤُمُّ بِهَا عَمْرَو بْنَ بُهْثَةَ إنَّهُمْ عَدْوٌّ وَمَا حَيٌّ صَدِيقٌ كَمُجْرِمِ عَلَيْهِنَّ أَبْطَالٌ مَسَاعِيرُ فِي الْوَغَى يَهُزُّونَ أَطْرَافَ الْوَشِيجِ الْمُقَوَّمِ وَكُلَّ رَقِيقِ الشَّفْرَتَيْنِ مُهَنَّدٌ تُوُورِثْنَ مِنْ أَزْمَانِ عَادٍ وَجُرْهُمِ فَمَنْ مُبْلِغٌ عَنِّي قُرَيْشًا رِسَالَةً فَهَلْ بَعْدَهُمْ فِي الْمَجْدِ مِنْ مُتَكَرِّمِ بِأَنَّ أَخَاكُمْ فَاعْلَمُنَّ مُحَمَّدًا تَلِيدُ النَّدَى بَيْنَ الْحَجُونِ وَزَمْزَمِ فَدِينُوا لَهُ بِالْحَقِّ تَجْسُمُ أُمُورُكُمْ وَتَسْمُوا مِنْ الدُّنْيَا إلَى كُلِّ مُعْظَمِ نَبِيٌّ تَلَاقَتْهُ مِنْ اللَّهِ رَحْمَةٌ وَلَا تَسْأَلُوهُ أَمْرَ غَيْبٍ مُرَجَّمِ فَقَدْ كَانَ فِي بَدْرٍ لَعَمْرِي عِبْرَةٌ إلَيْكُمْ يَا قُرَيْشًا وَالْقَلِيبِ الْمُلَمَّمِ غَدَاةَ أَتَى فِي الْخَزْرَجِيَّةِ عَامِدًا إلَيْكُمْ مُطِيعًا لِلْعَظِيمِ الْمُكَرَّمِ مُعَانًا بِرُوحِ الْقُدْسِ يُنْكَى عَدُوُّهُ رَسُولًا مِنْ الرَّحْمَنِ حَقًّا بِمَعْلَمِ رَسُولًا مِنْ الرَّحْمَنِ يَتْلُو كِتَابَهُ فَلَمَّا أَنَارَ الْحَقُّ لَمْ يَتَلَعْثَمْ أَرَى أَمْرَهُ يَزْدَادُ فِي كُلِّ مَوْطِنٍ عُلُوًّا لِأَمْرِ حَمَّهُ اللَّهُ مُحْكَمِ قَالَ ابْنُ هِشَامٍ: عَمْرُو بْنُ بُهْثَةَ، مِنْ غَطَفَانَ. وَقَوْلُهُ بِالْحَسِيِّ الْمُزَنَّمِ، عَنْ غَيْرِ ابْنِ إسْحَاقَ
✧ [What was said in poetry concerning Banu al-Nadir] Among what was said in poetry concerning Banu al-Nadir was the saying of Ibn Luqaym al-ʿAbsī — and it is also said that Qays b. Baḥr b. Ṭarīf said it. Ibn Hishām said: Qays b. Baḥr al-Ashjaʿī — and he said: My family be a ransom for a man not doomed, who settled the Jews at al-Ḥasiyy al-Muzannam. They take midday naps in the embers of al-Ghaḍāh, and they were replaced by Uhayḍib ʿŪdā with the muffled young palm shoots. If my suspicion about Muḥammad proves true, you will see his horses between al-Ṣalā and Yaramram. He aims with them at ʿAmr b. Buhthah; indeed they are an enemy, and no tribe is a friend like a guilty one. Upon them are heroes, kindlers of war’s blaze, shaking the tips of straightened spears, and every thin-bladed Indian sword, inherited from the ages of ʿĀd and Jurhum. Who will convey from me to Quraysh a message: is there after them in glory any generous one? That your brother — know it well — is Muḥammad, of ancient generosity between al-Ḥajūn and Zamzam. So submit to him in truth; your affairs will be set firm, and you will rise from this world to every greatness. A Prophet whom mercy from God overtook; do not ask him about a matter of the unseen that is conjectured. By my life, there was in Badr a lesson for you, O Quraysh, and the covered well, on the morning he came among the Khazrajīs, intending to you, obeying the Mighty, the Honored One, aided by the Holy Spirit; his enemy is wounded, a messenger from the Merciful, truly with a sign, a messenger from the Merciful, reciting His Book; and when the truth shone forth, he did not hesitate. I see his affair increasing in every place in loftiness, for an affair whose decree God made firm. Ibn Hishām said: ʿAmr b. Buhthah is from Ghaṭafān. And his saying “at al-Ḥasiyy al-Muzannam” is from other than Ibn Isḥāq.
Sirat Ibn Hisham 1101No grade recorded
قَالَ ابْنُ إسْحَاقَ: وَقَالَ عَلِيُّ بْنُ أَبِي طَالِبٍ: يَذْكُرُ إجْلَاءَ بَنِي النَّضِيرِ، وَقَتْلَ كَعْبِ بْنِ الْأَشْرَفِ. قَالَ ابْنُ هِشَامٍ: قَالَهَا رَجُلٌ مِنْ الْمُسْلِمِينَ غَيْرُ عَلِيِّ بْنِ أَبِي طَالِبٍ، فِيمَا ذَكَرَ لِي بَعْضُ أَهْلِ الْعِلْمِ بِالشِّعْرِ، وَلَمْ أَرَ أَحَدًا مِنْهُمْ يَعْرِفُهَا لِعَلِيٍّ: عَرَفْتُ وَمَنْ يَعْتَدِلْ يَعْرِفْ وَأَيْقَنْتُ حَقًّا وَلَمْ أَصْدِفْ عَنْ الْكَلِمِ الْمُحْكَمِ اللَّاءِ مِنْ لَدَى اللَّهِ ذِي الرَّأْفَةِ الْأَرْأَفِ رَسَائِلُ تُدْرَسُ فِي الْمُؤْمِنِينَ بِهِنَّ اصْطَفَى أَحْمَدَ الْمُصْطَفَى فَأَصْبَحَ أَحْمَدُ فِينَا عَزِيزًا عَزِيزَ الْمُقَامَةِ وَالْمَوْقِفِ فَيَأَيُّهَا الْمُوعِدُوهُ سَفَاهًا وَلَمْ يَأْتِ جَوْرًا وَلَمْ يَعْنُفْ أَلَسْتُمْ تَخَافُونَ أَدْنَى الْعَذَابِ وَمَا آمِنُ اللَّهِ كَالْأَخْوَفِ وَأَنْ تُصْرَعُوا تَحْتَ أَسْيَافِهِ كَمَصْرَعِ كَعْبٍ أَبِي الْأَشْرَفِ غَدَاةَ رَأَى اللَّهُ طُغْيَانَهُ وَأَعْرَضَ كَالْجَمَلِ الْأَجْنَفِ فَأَنْزَلَ جِبْرِيلَ فِي قَتْلِهِ بِوَحْيٍ إلَى عَبْدِهِ مُلْطَفِ فَدَسَّ الرَّسُولُ رَسُولًا لَهُ بِأَبْيَضَ ذِي هَبَّةٍ مُرْهَفِ فَبَاتَتْ عُيُونٌ لَهُ مُعْوِلَاتٍ مَتَى يُنْعَ كَعْبٌ لَهَا تَذْرِفْ وَقُلْنَ لِأَحْمَدَ ذَرْنَا قَلِيلًا فَإِنَّا مِنْ النَّوْحِ لَمْ نَشْتَفِ فَخَلَّاهُمْ ثُمَّ قَالَ اظْعَنُوا دُحُورًا عَلَى رَغْمِ الْآنُفِ وَأَجْلَى النَّضِيرَ إلَى غُرْبَةٍ وَكَانُوا بِدَارٍ ذَوِي زُخْرُفِ إلَى أَذْرِعَاتٍ رُدَافَى وَهُمْ عَلَى كُلِّ ذِي دَبَرٍ أَعْجَفِ فَأَجَابَهُ سَمَّاكٌ الْيَهُودِيُّ، فَقَالَ: إنْ تَفْخَرُوا فَهُوَ فَخْرٌ لَكُمْ بِمَقْتَلِ كَعْبٍ أَبِي الْأَشْرَفِ غَدَاةَ غَدَوْتُمْ عَلَى حَتْفِهِ وَلَمْ يَأْتِ غَدِرًا وَلَمْ يُخْلِفْ فَعَلَّ اللَّيَالِيَ وَصَرَفَ الدُّهُورَ يُدِيلُ مِنْ الْعَادِلِ الْمُنْصِفِ بِقَتْلِ النَّضِيرِ وَأَحْلَافِهَا وَعَقْرِ النَّخِيلِ وَلَمْ تُقْطَفْ فَإِنْ لَا أَمُتْ نَأْتِكُمْ بِالْقَنَا وَكُلُّ حُسَامٍ مَعًا مُرْهَفِ بِكَفٍّ كَمِىٍّ بِهِ يَحْتَمِي مَتَى يَلْقَ قِرْنًا لَهُ يُتْلِفْ مَعَ الْقَوْمِ صَخْرٌ وَأَشْيَاعُهُ إذَا غَاوَرَ الْقَوْمَ لَمْ يَضْعُفْ كَلَيْثِ بِتَرْجِ حَمَى غِيلَهُ أَخِي غَابَةٍ هَاصِرٍ أَجْوَفِ
✧ Ibn Isḥāq said: ʿAlī b. Abī Ṭālib said, mentioning the expulsion of Banū al-Naḍīr and the killing of Kaʿb b. al-Ashraf. Ibn Hishām said: A man among the Muslims other than ʿAlī b. Abī Ṭālib said it, according to what some of the people of knowledge in poetry told me, and I did not see any of them know it to be by ʿAlī: I came to know—and whoever is upright comes to know—and I became certain of a truth and did not turn away From the decisive words that are from God, the Most Compassionate, the Most Merciful, Messengers who are studied among the believers; by them He chose Aḥmad, the chosen one. So Aḥmad became mighty among us, mighty in standing and in station. O you who threaten him foolishly, while he has not acted unjustly nor been harsh: Do you not fear the nearest punishment? And the security of God is not like the most fearful one, And that you be struck down beneath his swords like the striking down of Kaʿb Abū al-Ashraf On the morning when God saw his tyranny, and he turned aside like a crooked camel. Then He sent down Gabriel concerning his killing, by a revelation to His servant, kindly sent. So the Messenger sent a messenger of his with a white, sharp, polished sword. Then eyes spent the night weeping over him; whenever Kaʿb is lamented, they shed tears. And they said to Aḥmad: Leave us for a little while, for we have not had our fill of wailing. So he left them, then said: Depart in disgrace, in spite of the noses. And he expelled al-Naḍīr to exile, though they had been in a dwelling of splendor, To Adhriʿāt, mounted behind one another, on every lean, emaciated camel. Sammāk the Jew answered him, saying: If you boast, then it is a boast for you by the killing of Kaʿb Abū al-Ashraf, On the morning when you went forth to his death, while he had not acted treacherously nor broken faith. Perhaps the nights and the passage of time will bring about a change from the Just, the Equitable, By the killing of al-Naḍīr and its allies, and the hewing of the palm trees, though they were not harvested. If I do not die, we shall come to you with spears and every sharp, polished sword, In the hand of a champion who defends himself with it; whenever he meets an opponent, he destroys him. With the people are Ṣakhr and his followers; when the people raid, he does not weaken, Like a lion in a thicket protecting his lair, a brother of the jungle, a crushing, hollow-bellied one.
Sirat Ibn Hisham 1102No grade recorded
[ شِعْرُ كَعْبٍ فِي إجْلَاءِ بَنِي النَّضِيرِ وَقَتْلِ ابْنِ الْأَشْرَفِ ] قَالَ ابْنُ إسْحَاقَ: وَقَالَ كَعْبُ بْنُ مَالِكٍ يَذْكُرُ إجْلَاءَ بَنِي النَّضِيرِ وَقَتْلَ كَعْبِ بْنِ الْأَشْرَفِ: لَقَدْ خَزِيَتْ بِغَدْرَتِهَا الْحُبُورُ كَذَاكَ الدَّهْرُ ذُو صَرْفٍ يَدُورُ وَذَلِكَ أَنَّهُمْ كَفَرُوا بِرَبٍّ عَزِيزٍ أَمْرُهُ أَمْرٌ كَبِيرُ وَقَدْ أُوتُوا مَعًا فَهْمًا وَعِلْمًا وَجَاءَهُمْ مِنْ اللَّهِ النَّذِيرُ نَذِيرٌ صَادِقٌ أَدَّى كِتَابًا وَآيَاتٍ مُبَيَّنَةً تُنِيرُ فَقَالُوا مَا أَتَيْتَ بِأَمْرِ صِدْقٍ وَأَنْتَ بِمُنْكَرٍ مِنَّا جَدِيرُ فَقَالَ بَلَى لَقَدْ أَدَّيْتُ حَقًّا يُصَدِّقُنِي بِهِ الْفَهِمُ الْخَبِيرُ فَمَنْ يَتْبَعْهُ يُهْدَ لِكُلِّ رُشْدٍ وَمَنْ يَكْفُرْ بِهِ يُجْزَ الْكَفُورَ فَلَمَّا أُشْرِبُوا غَدِرًا وَكُفْرًا وَحَادَ بِهِمْ عَنْ الْحَقِّ النُّفُورِ أَرَى اللَّهُ النَّبِيَّ بِرَأْيِ صَدْقٍ وَكَانَ اللَّهُ يَحْكُمُ لَا يَجُورُ فَأَيَّدَهُ وَسَلَّطَهُ عَلَيْهِمْ وَكَانَ نَصِيرُهُ نِعْمَ النَّصِيرِ فَغُودِرَ مِنْهُمْ كَعْبٌ صَرِيعًا فَذَلَّتْ بَعْدَ مَصْرَعِهِ النَّضِيرُ عَلَى الْكَفَّيْنِ ثَمَّ وَقَدْ عَلَتْهُ بِأَيْدِينَا مُشَهَّرَةٌ ذُكُورُ بِأَمْرِ مُحَمَّدٍ إذْ دَسَّ لَيْلًا إلَى كَعْبٍ أَخَا كَعْبٍ يَسِيرُ فَمَا كَرِهَ فَأَنْزَلَهُ بِمَكْرٍ وَمَحْمُودٌ أَخُو ثِقَةٍ جَسُورُ فَتِلْكَ بَنُو النَّضِيرِ بِدَارِ سَوْءٍ أَبَارَهُمْ بِمَا اجْتَرَمُوا الْمُبِيرُ غَدَاةَ أَتَاهُمْ فِي الزَّحْفِ رَهْوًا رَسُولُ اللَّهِ وَهْوَ بِهِمْ بَصِيرُ وَغَسَّانَ الْحُمَاةَ مُوَازِرُوهُ عَلَى الْأَعْدَاءِ وَهْوَ لَهُمْ وَزِيرُ فَقَالَ السِّلَمُ وَيْحَكُمْ فَصَدُّوا وَحَالَفَ أَمْرَهُمْ كَذِبٌ وَزُورُ فَذَاقُوا غِبَّ أَمْرِهِمْ وَبَالًا لِكُلِّ ثَلَاثَةٍ مِنْهُمْ بَعِيرُ وَأَجْلَوْا عَامِدِينَ لِقَيْنُقَاعَ وَغُودِرَ مِنْهُمْ نَخْلٌ وَدُورُ
✧ [Kaʿb’s poetry concerning the expulsion of Banū al-Naḍīr and the killing of Ibn al-Ashraf] Ibn Isḥāq said: Kaʿb b. Mālik said, mentioning the expulsion of Banū al-Naḍīr and the killing of Kaʿb b. al-Ashraf: The rabbis were disgraced by their treachery; Thus is time, with turning vicissitude. That is because they disbelieved in a Lord, Mighty, whose command is a great command. They had been given together understanding and knowledge, And from God there came to them a warner, A truthful warner who brought a Book And clear, illuminating signs. They said, “You have not brought a matter of truth; You are deserving of disapproval from us.” He said, “Indeed, I have conveyed a truth Which the discerning, the well-informed confirms. Whoever follows him is guided to all right guidance; Whoever disbelieves in him is recompensed as an ingrate.” When they were made to drink treachery and disbelief, And aversion turned them away from the truth, God showed the Prophet a true judgment; God judges and does not act unjustly. He supported him and gave him power over them; His helper was an excellent helper. Kaʿb was left among them flung down; After his fall, al-Naḍīr was humbled, Upon his hands, while over him there rose, By our hands, drawn, gleaming swords, By Muḥammad’s command, when he sent at night To Kaʿb a brother of Kaʿb, traveling: He beguiled him and brought him down by guile; Maḥmūd, a trustworthy, bold brother. Those are Banū al-Naḍīr in an abode of evil; The destroyer destroyed them for what they had committed, On the morning when the Messenger of God came to them in the ranks, advancing at ease, while he was clear-sighted concerning them, With Ghassān the protectors as his supporters Against the enemies, and he was a minister to them. He said, “Peace be upon you; woe to you,” but they turned away, And falsehood and calumny allied with their affair. They tasted the evil consequence of their affair; For every three of them, a camel, And they departed, heading for Qaynuqāʿ, And palm trees and dwellings were left abandoned among them.
Sirat Ibn Hisham 1103No grade recorded
[ شِعْرُ سَمَّاكٍ فِي الرَّدِّ عَلَى كَعْبٍ ] فَأَجَابَهُ سَمَّاكٌ الْيَهُودِيُّ، فَقَالَ: أَرِقْتُ وَضَافَنِي هَمٌّ كَبِيرُ بِلَيْلٍ غَيْرُهُ لَيْلٌ قَصِيرُ أَرَى الْأَحْبَارَ تُنْكِرُهُ جَمِيعًا وَكُلُّهُمْ لَهُ عِلْمٌ خَبِيرُ وَكَانُوا الدَّارِسِينَ لِكُلِّ عِلْمٍ بِهِ التَّوْرَاةُ تَنْطِقُ وَالزَّبُورُ قَتَلْتُمْ سَيِّدَ الْأَحْبَارِ كَعْبًا وَقِدْمًا كَانَ يَأْمَنُ مَنْ يُجِيرُ تَدَلَّى نَحْوَ مَحْمُودٍ أَخِيهِ وَمَحْمُودٌ سَرِيرَتُهُ الْفُجُورُ فَغَادَرَهُ كَأَنَّ دَمًا نَجِيعًا يَسِيلُ عَلَى مَدَارِعِهِ عَبِيرُ فُقِدَ وَأَبِيكُمْ وَأَبِي جَمِيعًا أُصِيبَتْ إذْ أُصِيبَ بِهِ النَّضِيرُ فَإِنْ نَسْلَمُ لَكُمْ نَتْرُكُ رِجَالًا بِكَعْبٍ حَوْلَهُمْ طَيْرٌ تَدُورُ كَأَنَّهُمْ عَتَائِرُ يَوْمَ عِيدٍ تُذَبَّحُ وَهْيَ لَيْسَ لَهَا نَكِيرُ بِبِيضٍ لَا تُلِيقُ لَهُنَّ عَظْمًا صَوَافِي الْحَدِّ أَكْثَرُهَا ذُكُورُ كَمَا لَاقَيْتُمْ مِنْ بَأْسِ صَخْرٍ بِأُحْدٍ حَيْثُ لَيْسَ لَكُمْ نَصِيرُ
✧ [Poem of Sammāk in reply to Kaʿb] Then Sammāk the Jew answered him, saying: I lay awake, and a great anxiety visited me at night, than which no other night is short. I see the rabbis, all of them, denouncing it, and every one of them has deep knowledge. They were the studious ones of every science, by whom the Torah and the Psalms speak. You killed the chief of the rabbis, Kaʿb, and formerly he who granted protection was secure. He descended toward Maḥmūd his brother, while Maḥmūd's inner nature is wickedness. Then he left him as though it were fresh blood—saffron flowing over his coats of mail. He was lost—and by your father and my father altogether—the Naḍīr were afflicted when he was afflicted. If we remain safe for you, we shall leave behind men because of Kaʿb, around whom birds circle, as though they were sacrificial animals on a feast day, slaughtered while they have no one to rebuke—with white swords that leave no bone uncut, of polished edges, most of them male—just as you met the might of Ṣakhr at Uḥud, when you had no helper.
Sirat Ibn Hisham 1104No grade recorded
[ شِعْرُ ابْنِ مِرْدَاسٍ فِي امْتِدَاحِ رِجَالِ بَنِي النَّضِيرِ ] وَقَالَ عَبَّاسُ بْنُ مِرْدَاسٍ أَخُو بَنِي سُلَيْمٍ يَمْتَدِحُ رِجَالَ بَنِي النَّضِيرِ: لَوْ أَنَّ أَهْلَ الدَّارِ لَمْ يَتَصَدَّعُوا رَأَيْتَ خِلَالَ الدَّارِ مَلْهًى وَمَلْعَبَا فَإِنَّكَ عَمْرِي هَلْ أُرِيكَ ظَعَائِنَا سَلَكْنَ عَلَى رُكْنِ الشَّطَاةِ فَتَيْأَبَا عَلَيْهِنَّ عِينٌ مِنْ ظِبَاءٍ تَبَّالَةٍ أَوَانِسُ يُصْبِيَنَ الْحَلِيمَ الْمُجَرِّبَا إذَا جَاءَ بَاغِي الْخَيْرِ قُلْنَ فُجَاءَةً لَهُ بِوُجُوهٍ كَالدَّنَانِيرِ مَرْحَبَا وَأَهْلًا فَلَا مَمْنُوعَ خَيْرٍ طَلَبْتَهُ وَلَا أَنْتَ تَخْشَى عِنْدَنَا أَنْ تُؤَنَّبَا فَلَا تَحْسَبَنِّي كُنْتُ مَوْلَى ابْنِ مِشْكَمٍ سَلَامٍ وَلَا مَوْلَى حُيَيِّ بْنِ أَخْطَبَا
✧ [The poetry of Ibn Mirdās in praising the men of Banū al-Naḍīr] ʿAbbās b. Mirdās, the brother of Banū Sulaym, said praising the men of Banū al-Naḍīr: If only the people of the abode had not dispersed, you would have seen the open spaces of the abode as a place of amusement and play. By my life, will I show you women in howdahs who travelled by the side of al-Shaṭāh, then turned toward Tayʾabā? Upon them are wide-eyed gazelles of Tabālah, maidens who captivate the forbearing, experienced man. When a seeker of good came, they would say suddenly to him, with faces like dinars, "Welcome! And greetings! So no good you seek is withheld, nor need you fear reproach among us." So do not think that I was ever a client of Ibn Mishkam Salām, nor a client of Ḥuyayy b. Akhṭab.
Sirat Ibn Hisham 1105No grade recorded
[ شِعْرُ خَوَّاتٍ فِي الرَّدِّ عَلَى ابْنِ مِرْدَاسٍ يوم بني النضير ] فَأَجَابَهُ خَوَّاتُ بْنُ جُبَيْرٍ، أَخُو بَنِي عَمْرِو بْنِ عَوْفٍ، فَقَالَ: تُبَكِّي عَلَى قَتْلَى يَهُودَ وَقَدْ تَرَى مِنْ الشَّجْوِ لَوْ تَبْكِي أَحَبَّ وَأَقْرَبَا فَهَلَّا عَلَى قَتْلَى بِبَطْنِ أُرَيْنِقٍ بَكَيْتَ وَلَمْ تُعْوِلْ مِنْ الشَّجْوِ مُسْهِبَا إذَا السِّلْمُ دَارَتْ فِي صَدِيقٍ رَدَدْتَهَا وَفِي الدِّينِ صَدَّادًا وَفِي الْحَرْبِ ثَعْلَبَا عَمَدْتَ إلَى قَدْرٍ لِقَوْمِكَ تَبْتَغِي لَهُمْ شَبَهًا كَيْمَا تَعِزَّ وَتَغْلِبَا فَإِنَّكَ لَمَّا أَنْ كَلِفْتَ تَمَدُّحًا لِمَنْ كَانَ عَيْبًا مَدْحُهُ وَتَكَذُّبَا رَحَلْتَ بِأَمْرٍ كُنْتَ أَهْلًا لِمِثْلِهِ وَلَمْ تُلْفِ فِيهِمْ قَائِلًا لَكَ مَرْحَبَا فَهَلَّا إلَى قَوْمٍ مُلُوكٍ مَدَحْتَهُمْ تَبَنَّوْا مِنْ الْعَزِّ الْمُؤَثَّلِ مَنْصِبَا إلَى مَعْشَرٍ صَارُوا مُلُوكًا وَكُرِّمُوا وَلَمْ يُلْفَ فِيهِمْ طَالِبُ الْعُرْفِ مُجْدِبَا أُولَئِكَ أَحْرَى مِنْ يَهُودَ بِمِدْحَةٍ تَرَاهُمْ وَفِيهِمْ عِزَّةُ الْمَجْدِ تُرْتُبَا
✧ Khawwāt b. Jubayr, brother of the Banū ʿAmr b. ʿAwf, answered him, saying: You weep over the slain of the Jews, though you see that if you were to weep out of grief, one more beloved and closer [would be worthier]. Would that you had wept over the slain at the bottom of Urayniq, and not wailed excessively out of grief. When the bucket of peace goes round among a friend, you push it back; in religion you are an avoider, and in war a fox. You set out to a pot of your people, seeking for them a resemblance, so that you might be mighty and prevail. When you undertook to praise one whose praise is a fault, and to lie, you departed with a matter of which you were worthy, and you did not find among them anyone to say to you, 'Welcome.' Would that you had praised a people who are kings, who built for themselves from ancient glory a rank – a band who became kings and were honored, and among whom no seeker of kindness is found disappointed. Those are worthier than the Jews of praise; you see them, and in them the might of glory is established.
Sirat Ibn Hisham 1106No grade recorded
[ شِعْرُ ابْنِ مِرْدَاسٍ فِي الرَّدِّ عَلَى خَوَّاتٍ يوم بني النضير ] فَأَجَابَهُ عَبَّاسُ بْنُ مِرْدَاسٍ السُّلَمِيُّ، فَقَالَ: هَجَوْتَ صَرِيحَ الْكَاهِنَيْنِ وَفِيكُمْ لَهُمْ نِعَمٌ كَانَتْ مِنْ الدَّهْرِ تُرْتُبَا أُولَئِكَ أَحْرَى لَوْ بَكَيْتَ عَلَيْهِمْ وَقَوْمُكَ لَوْ أَدَّوْا مِنْ الْحَقِّ مُوجَبَا مِنْ الشُّكْرِ إنَّ الشُّكْرَ خَيْرٌ مَغَبَّةً وَأَوْفَقُ فِعْلًا لِلَّذِي كَانَ أَصْوَبَا فَكُنْتَ كَمَنْ أَمْسَى يُقَطِّعُ رَأْسَهُ لِيَبْلُغَ عِزًّا كَانَ فِيهِ مُرَكَّبَا فَبَكِّ بَنِي هَارُونَ وَاذْكُرْ فِعَالَهُمْ وَقَتْلَهُمْ لِلْجُوعِ إذْ كُنْتَ مُجْدِبَا أَخَوَّاتُ أَذِرْ الدَّمْعَ بِالدَّمْعِ وَابْكِهِمْ وَأَعْرِضْ عَنْ الْمَكْرُوهِ مِنْهُمْ وَنَكِّبَا فَإِنَّكَ لَوْ لَاقَيْتَهُمْ فِي دِيَارِهِمْ لَأُلْفِيتَ عَمَّا قَدْ تَقُولُ مُنَكِّبَا سِرَاعٌ إلَى الْعَلْيَا كِرَامٌ لَدَى الْوَغَى يُقَالُ لِبَاغِي الْخَيْرِ أَهْلًا وَمَرْحَبَا
✧ [ The poetry of Ibn Mirdās in reply to Khawwāt on the day of Banū al-Naḍīr ] ʿAbbās b. Mirdās al-Sulamī answered him, saying: You satirized the pure stock of the two priests, while among you they had favors that, from time, were firmly established. Those were more worthy, had you wept over them— and your people, had they rendered the due of the truth incumbent— of gratitude, for gratitude is best in outcome and more fitting in deed for what was most right. You became like one who at evening cuts off his own head to attain a glory that was fixed within him. So weep for the Banū Hārūn and recall their deeds, and their killing for hunger when you were barren. O Khawwāt, measure tear for tear and weep for them, and turn aside from the disliked of them and swerve away. For you, had you met them in their abodes, would have been found swerving away from what you say. They are swift to the heights, noble in battle; it is said to the seeker of good: welcome and greeting.
Sirat Ibn Hisham 1107No grade recorded
[ شِعْرٌ لِكَعْبِ أَوْ ابْنِ رَوَاحَةَ فِي الرَّدِّ عَلَى ابْنِ مِرْدَاسٍ يوم بني النضير ] فَأَجَابَهُ كَعْبُ بْنُ مَالِكٍ، أَوْ عَبْدُ اللَّهِ بْنُ رَوَاحَةَ، فِيمَا قَالَ ابْنُ هِشَامٍ، فَقَالَ. لَعَمْرِي لَقَدْ حَكَّتْ رَحَى الْحَرْبِ بَعْدَمَا أَطَارَتْ لُؤَيًّا قَبْلُ شَرْقًا وَمَغْرِبَا بَقِيَّةَ آلِ الْكَاهِنَيْنِ وَعِزَّهَا فَعَادَ ذَلِيلًا بَعْدَ مَا كَانَ أَغْلَبَا فَطَاحَ سَلَامٌ وَابْنُ سَعْيَةَ عَنْوَةً وَقِيدَ ذَلِيلًا لِلْمَنَايَا ابْنُ أَخْطَبَا وَأَجْلَبَ يَبْغِي الْعِزَّ وَالذُّلَّ يَبْتَغِي خِلَافَ يَدَيْهِ مَا جَنَى حِينَ أَجْلَبَا كَتَارِكِ سَهْلِ الْأَرْضِ وَالْحَزَنُ هَمَّهُ وَقَدْ كَانَ ذَا فِي النَّاسِ أَكْدَى وَأَصْعَبَا وَشَأْسٌ وعَزُّالٌ وَقَدْ صَلَيَا بِهَا وَمَا غُيِّبَا عَنْ ذَاكَ فِيمَنْ تَغَيَّبَا وَعَوْفُ بْنُ سَلْمَى وَابْنُ عَوْفٍ كِلَاهُمَا وَكَعْبٌ رَئِيسُ الْقَوْمِ حَانَ وَخُيِّبَا فَبُعْدًا وَسُحْقًا لِلنَّضِيرِ وَمِثْلِهَا إنْ أَعْقَبَ فَتْحٌ أَوْ إنْ اللَّهُ أَعْقَبَا قَالَ ابْنُ هِشَامٍ: قَالَ أَبُو عَمْرٍو الْمَدَنِيُّ: ثُمَّ غَزَا رَسُولُ اللَّهِ ﷺ بَعْدَ بَنِي النَّضِيرِ بَنِي الْمُصْطَلِقِ. وَسَأَذْكُرُ حَدِيثَهُمْ إنْ شَاءَ اللَّهُ فِي الْمَوْضِعِ الَّذِي ذَكَرَهُ ابْنُ إسْحَاقَ فِيهِ
✧ [Poetry by Kaʿb or Ibn Rawāḥah in reply to Ibn Mirdās on the day of Banū al-Naḍīr] Kaʿb b. Mālik, or ʿAbd Allāh b. Rawāḥah, answered him, according to what Ibn Hishām said, saying: By my life, the mill of war ground after it had flung Luʾayy previously east and west— the remnant of the family of the two priests and its might, so it returned abased after having been victorious. Salām and Ibn Saʿyah perished by force, and Ibn Akhṭab was led abased to the fates. He raised a clamor seeking glory, while seeking humiliation— the opposite of what his hands earned when he raised the clamor. Like one who abandons the level ground while the rugged terrain is his concern, and that one was, among people, most barren and most difficult. Shaʾs and ʿAzzāl—they had been scorched by it, and they were not absent from that among those who were absent. ʿAwf b. Salmā and Ibn ʿAwf, both of them, and Kaʿb, chief of the people—his time came and he was disappointed. So far off and afar be al-Naḍīr and its like, whether a victory follows or God grants a successor. Ibn Hishām said: Abū ʿAmr al-Madanī said: Then the Messenger of God ﷺ raided after Banū al-Naḍīr, Banū al-Muṣṭaliq. I shall mention their account, God willing, in the place where Ibn Isḥāq mentioned it.