67. The expedition against Banū Qurayẓa in the year five

Sirat Ibn Hisham 1152No grade recorded
غَزْوَةُ بَنِي قُرَيْظَةَ فِي سَنَةِ خَمْسٍ [ أَمْرُ اللَّهِ لِرَسُولِهِ عَلَى لِسَانِ جِبْرِيلَ بِحَرْبِ بَنِي قُرَيْظَةَ ] فَلَمَّا كَانَتْ الظُّهْرُ، أَتَى جِبْرِيلُ رَسُولَ اللَّهِ ﷺ، كَمَا حَدَّثَنِي الزُّهْرِيُّ، مُعْتَجِرًا بِعِمَامَةِ مِنْ إسْتَبْرَقٍ، عَلَى بَغْلَةٍ عَلَيْهَا رِحَالَةٌ، عَلَيْهَا قَطِيفَةٌ مِنْ دِيبَاجٍ، فَقَالَ: أَوَقَدْ وَضَعْتَ السِّلَاحَ يَا رَسُولَ اللَّهِ ؟ قَالَ: نَعَمْ؛ فَقَالَ جِبْرِيلُ: فَمَا وَضَعَتْ الْمَلَائِكَةُ السِّلَاحَ بَعْدُ، وَمَا رَجَعَتْ الْآنَ إلَّا مِنْ طَلَبِ الْقَوْمِ، إنَّ اللَّهَ عَزَّ وَجَلَّ يَأْمُرُكَ يَا مُحَمَّدُ بِالْمَسِيرِ إلَى بَنِي قُرَيْظَةَ، فَإِنِّي عَامِدٌ إلَيْهِمْ فَمُزَلْزِلٌ بِهِمْ.
✧ The expedition of Banū Qurayẓah in the year five: God's command to His Messenger through the tongue of Gabriel to fight Banū Qurayẓah. When it was noon, Gabriel came to the Messenger of God ﷺ, as al-Zuhrī narrated to me, wearing a turban of brocade, on a mule with a saddle, covered with a velvet cloth of silk brocade. He said: 'Have you laid down your weapons, O Messenger of God?' He said: 'Yes.' Gabriel said: 'But the angels have not yet laid down their weapons, and I have only now returned from pursuing the people. God, Mighty and Majestic, commands you, O Muḥammad, to march against Banū Qurayẓah, for I am heading to them and will shake them.'
Sirat Ibn Hisham 1153No grade recorded
[ دَعْوَةُ الرَّسُولِ الْمُسْلِمِينَ لِلْقِتَالِ يوم قريظة ] فَأَمَرَ رَسُولُ اللَّهِ ﷺ مُؤَذِّنًا، فَأَذَّنَ فِي النَّاسِ: مَنْ كَانَ سَامِعًا مُطِيعًا، فَلَا يُصَلِّيَنَّ الْعَصْرَ إلَّا بِبَنِي قُرَيْظَةَ
✧ [The Messenger's call to the Muslims to fight on the day of Qurayẓah] Then the Messenger of God ﷺ commanded a caller, and he called among the people: 'Whoever is listening and obedient, let him not pray the afternoon prayer except among Banū Qurayẓah.'
Sirat Ibn Hisham 1154No grade recorded
[ اسْتِعْمَالُ ابْنِ أُمِّ مَكْتُومٍ عَلَى الْمَدِينَةِ يوم قريظة ] وَاسْتَعْمَلَ عَلَى الْمَدِينَةِ ابْنَ أُمِّ مَكْتُومٍ، فِيمَا قَالَ ابْنُ هِشَامٍ. [ تَقَدُّمُ عَلِيٍّ وَتَبْلِيغُهُ الرَّسُولَ مَا سَمِعَهُ مِنْ سُفَهَائِهِمْ ] قَالَ ابْنُ إسْحَاقَ: وَقَدَّمَ رَسُولُ اللَّهِ ﷺ عَلِيَّ بْنَ أَبِي طَالِبٍ بِرَايَتِهِ إلَى بَنِي قُرَيْظَةَ، وَابْتَدَرَهَا النَّاسُ. فَسَارَ عَلِيُّ بْنُ أَبِي طَالِبٍ، حَتَّى إذَا دَنَا مِنْ الْحُصُونِ سَمِعَ مِنْهَا مَقَالَةً قَبِيحَةً لِرَسُولِ اللَّهِ ﷺ، فَرَجَعَ حَتَّى لَقِيَ رَسُولَ اللَّهِ ﷺ بِالطَّرِيقِ، فَقَالَ: يَا رَسُولَ اللَّهِ، لَا عَلَيْكَ أَنْ لَا تَدْنُوَ مِنْ هَؤُلَاءِ الْأَخَابِثِ؛ قَالَ: لِمَ ؟ أَظُنُّكَ سَمِعْتُ مِنْهُمْ لِي أَذًى ؟ قَالَ: نَعَمْ يَا رَسُولَ اللَّهِ، قَالَ: لَوْ رَأَوْنِي لَمْ يَقُولُوا مِنْ ذَلِكَ شَيْئًا. فَلَمَّا دَنَا رَسُولُ اللَّهِ ﷺ مِنْ حُصُونِهِمْ. قَالَ: يَا إخْوَانَ الْقِرَدَةِ، هَلْ أَخْزَاكُمْ اللَّهُ وَأَنْزَلَ بِكُمْ نِقْمَتَهُ ؟ قَالُوا: يَا أَبَا الْقَاسِمِ، مَا كُنْتُ جَهُولًا
✧ [The appointment of Ibn Umm Maktūm over Madinah on the day of Qurayẓah] He appointed Ibn Umm Maktūm over Madinah, according to what Ibn Hishām said. [The advance of ʿAlī and his conveying to the Messenger what he heard of their foolish talk] Ibn Isḥāq said: The Messenger of God ﷺ sent ʿAlī b. Abī Ṭālib ahead with his banner to Banū Qurayẓah, and the people hastened to it. ʿAlī b. Abī Ṭālib marched until, when he drew near the fortresses, he heard from them ugly speech about the Messenger of God ﷺ. He returned until he met the Messenger of God ﷺ on the road and said: O Messenger of God, do not trouble yourself to approach these vile ones. He said: Why? I suppose you heard from them something hurtful to me? He said: Yes, O Messenger of God. He said: Had they seen me, they would not have said any of that. When the Messenger of God ﷺ drew near their fortresses, he said: O brothers of apes, has God disgraced you and brought down His vengeance upon you? They said: O Abū al-Qāsim, you were never ignorant.
Sirat Ibn Hisham 1155No grade recorded
[ سَأَلَ الرَّسُولُ عَمَّنْ مَرَّ بِهِمْ فَقِيلَ دِحْيَةُ فَعَرَفَ أَنَّهُ جِبْرِيلُ يوم قريظة ] وَمَرَّ رَسُولُ اللَّهِ ﷺ بِنَفَرٍ مِنْ أَصْحَابِهِ بِالصَّوْرَيْنِ قَبْلَ أَنْ يَصِلَ إلَى بَنِي قُرَيْظَةَ، فَقَالَ: هَلْ مَرَّ بِكُمْ أَحَدٌ ؟ قَالُوا: يَا رَسُولَ اللَّهِ، قَدْ مَرَّ بِنَا دِحْيَةُ بْنُ خَلِيفَةَ الْكَلْبِيُّ، عَلَى بَغْلَةٍ بَيْضَاءَ عَلَيْهَا رِحَالَةٌ، عَلَيْهَا قَطِيفَةٌ دِيبَاجٌ. فَقَالَ رَسُولُ اللَّهِ ﷺ: ذَلِكَ جِبْرِيلُ، بُعِثَ إلَى بَنِي قُرَيْظَةَ يُزَلْزِلُ بِهِمْ حُصُونَهُمْ، وَيَقْذِفُ الرُّعْبَ فِي قُلُوبِهِمْ وَلَمَّا أَتَى رَسُولُ اللَّهِ ﷺ بَنِي قُرَيْظَةَ: نَزَلَ عَلَى بِئْرٍ مِنْ آبَارِهَا مِنْ نَاحِيَةِ أَمْوَالِهِمْ، يُقَالُ لَهَا بِئْرُ أُنَا. قَالَ ابْنُ هِشَامٍ: بِئْرُ أَنَّى
✧ [The Messenger asked about who had passed by them, and it was said, 'Diḥyah,' so he knew that it was Jibrīl on the day of Qurayẓah] And the Messenger of Allah ﷺ passed by a group of his companions at al-Ṣawrayn before reaching Banū Qurayẓah, and he said: "Has anyone passed by you?" They said: "O Messenger of Allah, Diḥyah b. Khalīfah al-Kalbī passed by us on a white mule, upon it a saddle, upon it a velvet cloth of silk brocade." The Messenger of Allah ﷺ said: "That was Jibrīl, sent to Banū Qurayẓah to shake their fortresses with them and cast terror into their hearts." And when the Messenger of Allah ﷺ came to Banū Qurayẓah, he alighted at a well among their wells, in the direction of their property, called the well of Unā. Ibn Hishām said: the well of Annā.
Sirat Ibn Hisham 1156No grade recorded
[ تَلَاحُقُ الْمُسْلِمِينَ بِالرَّسُولِ يوم قريظة ] قَالَ ابْنُ إسْحَاقَ: وَتَلَاحَقَ بِهِ النَّاسُ، فَأَتَى رِجَالٌ مِنْهُمْ مِنْ بَعْدِ الْعِشَاءِ الْآخِرَةِ، وَلَمْ يُصَلُّوا الْعَصْرَ، لِقَوْلِ رَسُولِ اللَّهِ ﷺ: لَا يُصَلِّيَنَّ أَحَدٌ الْعَصْرَ إلَّا بِبَنِي قُرَيْظَةَ فَشَغَلَهُمْ مَا لَمْ يَكُنْ مِنْهُ بُدٌّ فِي حَرْبِهِمْ، وَأَبَوْا أَنْ يُصَلُّوا، لِقَوْلِ رَسُولِ اللَّهِ ﷺ: حَتَّى تَأْتُوا بَنِي قُرَيْظَةَ. فَصَلَّوْا الْعَصْرَ بِهَا، بَعْدَ الْعِشَاءِ الْآخِرَةِ، فَمَا عَابَهُمْ اللَّهُ بِذَلِكَ فِي كِتَابِهِ، وَلَا عَنَّفَهُمْ بِهِ رَسُولُ اللَّهِ ﷺ. حَدَّثَنِي بِهَذَا الْحَدِيثِ أَبُو إسْحَاقَ بْنُ يَسَارٍ، عَنْ مَعْبَدِ بْنِ كَعْبِ بْنِ مَالِكٍ الْأَنْصَارِيُّ
✧ [The Muslims catching up with the Messenger on the day of Qurayẓah] Ibn Isḥāq said: The people caught up with him, and some men among them arrived after the last evening prayer (ʿishāʾ al-ākhirah) without having prayed the afternoon prayer (ʿaṣr), because of the statement of the Messenger of God ﷺ: "Let no one pray the afternoon prayer except at Banū Qurayẓah." What was unavoidable in their war distracted them, and they refused to pray, on account of the statement of the Messenger of God ﷺ, until they came to Banū Qurayẓah. So they prayed the afternoon prayer there, after the last evening prayer, and God did not blame them for that in His Book, nor did the Messenger of God ﷺ reproach them for it. Abū Isḥāq b. Yasār related this ḥadīth to me, from Maʿbad b. Kaʿb b. Mālik al-Anṣārī.
Sirat Ibn Hisham 1157No grade recorded
[ حِصَارُهُمْ وَمَقَالَةُ كَعْبِ بْنِ أَسَدٍ لَهُمْ يوم قريظة ] ( قَالَ ): وَحَاصَرَهُمْ رَسُولُ اللَّهِ ﷺ خَمْسًا وَعِشْرِينَ لَيْلَةً، حَتَّى جَهَدَهُمْ الْحِصَارُ، وَقَذَفَ اللَّهُ فِي قُلُوبِهِمْ الرُّعْبَ. وَقَدْ كَانَ حُيَيُّ بْنُ أَخْطَبَ دَخَلَ مَعَ بَنِي قُرَيْظَةَ فِي حِصْنِهِمْ، حِينَ رَجَعَتْ عَنْهُمْ قُرَيْشٌ وَغَطَفَانُ، وَفَاءً لِكَعْبِ بْنِ أَسَدٍ بِمَا كَانَ عَاهَدَهُ عَلَيْهِ. فَلَمَّا أَيْقَنُوا بِأَنَّ رَسُولَ اللَّهِ ﷺ غَيْرُ مُنْصَرِفٍ عَنْهُمْ حَتَّى يُنَاجِزَهُمْ، قَالَ كَعْبُ بْنُ أَسَدٍ لَهُمْ: يَا مَعْشَرَ يَهُودَ، قَدْ نَزَلَ بِكُمْ مِنْ الْأَمْرِ مَا تَرَوْنَ، وَإِنِّي عَارِضٌ عَلَيْكُمْ خِلَالًا ثَلَاثًا، فَخُذُوا أَيَّهَا شِئْتُمْ؛ قَالُوا: وَمَا هِيَ ؟ قَالَ: نُتَابِعُ هَذَا الرَّجُلَ وَنُصَدِّقُهُ فَوَاَللَّهِ لَقَدْ تَبَيَّنَ لَكُمْ أَنَّهُ لَنَبِيٌّ مُرْسَلٌ، وَأَنَّهُ لَلَّذِي تَجِدُونَهُ فِي كِتَابِكُمْ، فَتَأْمَنُونَ عَلَى دِمَائِكُمْ وَأَمْوَالِكُمْ وَأَبْنَائِكُمْ وَنِسَائِكُمْ. قَالُوا: لَا نُفَارِقُ حُكْمَ التَّوْرَاةِ أَبَدًا، وَلَا نَسْتَبْدِلُ بِهِ غَيْرَهُ؛ قَالَ: فَإِذَا أَبَيْتُمْ عَلَيَّ هَذِهِ، فَهَلُمَّ فَلْنَقْتُلْ أَبْنَاءَنَا وَنِسَاءَنَا ثُمَّ نَخْرُجُ إلَى مُحَمَّدٍ وَأَصْحَابِهِ رِجَالًا مُصْلِتِينَ السُّيُوفَ، لَمْ نَتْرُكْ وَرَاءَنَا ثَقَلًا، حَتَّى يَحْكُمَ اللَّهُ بَيْنَنَا وَبَيْنَ مُحَمَّدٍ، فَإِنْ نَهْلِكْ نَهْلِكُ، وَلَمْ نَتْرُكْ وَرَاءَنَا نَسْلًا نَخْشَى عَلَيْهِ، وَإِنْ نَظْهَرْ فَلَعَمْرِي لِنَجِدَنَّ النِّسَاءَ وَالْأَبْنَاءَ، قَالُوا: نَقْتُلُ هَؤُلَاءِ الْمَسَاكِينِ فَمَا خَيْرُ الْعَيْشِ بَعْدَهُمْ ؟ قَالَ: فَإِنْ أَبَيْتُمْ عَلَيَّ هَذِهِ، فَإِنَّ اللَّيْلَةَ لَيْلَةُ السَّبْتِ، وَإِنَّهُ عَسَى أَنْ يَكُونَ مُحَمَّدٌ وَأَصْحَابُهُ قَدْ أَمَّنُونَا فِيهَا، فَانْزِلُوا لَعَلَّنَا نُصِيبُ مِنْ مُحَمَّدٍ وَأَصْحَابِهِ غِرَّةً؛ قَالُوا: نُفْسِدُ سَبْتَنَا عَلَيْنَا، وَنُحْدِثُ فِيهِ مَا لَمْ يُحْدِثْ مَنْ كَانَ قَبْلَنَا إلَّا مَنْ قَدْ عَلِمْتُ، فَأَصَابَهُ مَا لَمْ يَخْفَ عَلَيْكَ مِنْ الْمَسْخِ قَالَ: مَا بَاتَ رَجُلٌ مِنْكُمْ مُنْذُ وَلَدَتْهُ أُمُّهُ لَيْلَةً وَاحِدَةً مِنْ الدَّهْرِ حَازِمًا
✧ [The siege of them and the speech of Kaʿb b. Asad to them on the day of Qurayẓah] He said: The Messenger of God ﷺ besieged them for twenty-five nights, until the siege exhausted them, and God cast terror into their hearts. Ḥuyayy b. Akhṭab had entered with the Banū Qurayẓah into their fortress when Quraysh and Ghaṭafān turned back from them, in fulfillment of what he had pledged to Kaʿb b. Asad. When they became certain that the Messenger of God ﷺ would not leave them until he fought them, Kaʿb b. Asad said to them: O assembly of Jews, there has come upon you of the matter what you see, and I am presenting to you three options, so take whichever of them you wish. They said: What are they? He said: We follow this man and believe him, for by God, it has become clear to you that he is indeed a sent prophet, and that he is the one whom you find in your Book, so you will be safe in your blood, your wealth, your children, and your women. They said: We will never depart from the ruling of the Torah, and we will not replace it with anything else. He said: If you reject this from me, then come, let us kill our children and our women, then go out to Muhammad and his companions as men with drawn swords, leaving no baggage behind us, until God judges between us and Muhammad. If we perish, we perish, and we leave behind no offspring for whom we fear. If we prevail, then by my life, we will find women and children again. They said: We kill these poor ones? What good is life after them? He said: If you reject this from me, then tonight is the night of the Sabbath, and it may be that Muhammad and his companions feel secure from us during it. So go down, perhaps we can catch Muhammad and his companions off guard. They said: We corrupt our Sabbath upon ourselves, and we introduce into it what none before us introduced except those whom you know, and there befell them what is not hidden from you of the metamorphosis. He said: Not one man among you has spent a single night of his life, since his mother bore him, resolute.
Sirat Ibn Hisham 1158No grade recorded
[ أَبُو لُبَابَةَ وَتَوْبَتُهُ يوم قريظة ] ( قَالَ ): ثُمَّ إنَّهُمْ بَعَثُوا إلَى رَسُولِ اللَّهِ ﷺ: أَنْ ابْعَثْ إلَيْنَا أَبَا لُبَابَةَ بْنَ عَبْدِ الْمُنْذِرِ، أَخَا بَنِي عَمْرِو بْنِ عَوْفٍ، وَكَانُوا حُلَفَاءَ الْأَوْسِ، لِنَسْتَشِيرَهُ فِي أَمْرِنَا، فَأَرْسَلَهُ رَسُولُ اللَّهِ ﷺ إلَيْهِمْ؛ فَلَمَّا رَأَوْهُ قَامَ إلَيْهِ الرِّجَالُ، وَجَهَشَ إلَيْهِ النِّسَاءُ وَالصِّبْيَانُ يَبْكُونَ فِي وَجْهِهِ، فَرَقَّ لَهُمْ، وَقَالُوا لَهُ: يَا أَبَا لُبَابَةَ أَتَرَى أَنْ نَنْزِلَ عَلَى حُكْمِ مُحَمَّدٍ ؟ قَالَ: نَعَمْ، وَأَشَارَ بِيَدِهِ إلَى حَلْقِهِ، إنَّهُ الذَّبْحُ. قَالَ أَبُو لُبَابَةَ: فَوَاَللَّهِ مَا زَالَتْ قَدَمَايَ مِنْ مَكَانِهِمَا حَتَّى عَرَفْتُ أَنِّي قَدْ خُنْتُ اللَّهَ وَرَسُولَهُ ﷺ ثُمَّ انْطَلَقَ أَبُو لُبَابَةَ عَلَى وَجْهِهِ وَلَمْ يَأْتِ رَسُولَ اللَّهِ ﷺ حَتَّى ارْتَبَطَ فِي الْمَسْجِدِ إلَى عَمُودٍ مِنْ عُمُدِهِ، وَقَالَ: لَا أَبْرَحُ مَكَانِي هَذَا حَتَّى يَتُوبَ اللَّهُ عَلَيَّ مِمَّا صَنَعْتُ، وَعَاهَدَ اللَّهَ: أَنْ لَا أَطَأَ بَنِي قُرَيْظَةَ أَبَدًا، وَلَا أُرَى فِي بَلَدٍ خُنْتُ اللَّهَ وَرَسُولَهُ فِيهِ أَبَدًا
✧ [Abū Lubābah and his repentance on the day of Qurayẓah] He said: Then they sent to the Messenger of God ﷺ: Send to us Abū Lubābah b. ʿAbd al-Mundhir, the brother of the Banū ʿAmr b. ʿAwf—and they were allies of the Aws—so that we may consult him about our affair. So the Messenger of God ﷺ sent him to them. When they saw him, the men rose to him, and the women and children rushed to him weeping before his face. He felt compassion for them. They said to him: O Abū Lubābah, do you think we should submit to the judgment of Muḥammad? He said: Yes—and he pointed with his hand to his throat, that it is slaughter. Abū Lubābah said: By God, my feet had not left their place before I knew that I had betrayed God and His Messenger ﷺ. Then Abū Lubābah went off on his face, and he did not come to the Messenger of God ﷺ until he had bound himself in the mosque to one of its pillars, and he said: I shall not leave this place of mine until God relents toward me for what I did. And he made a covenant with God: that I shall never set foot among the Banū Qurayẓah ever, and that I shall never be seen in a land in which I betrayed God and His Messenger.
Sirat Ibn Hisham 1159No grade recorded
[ مَا نَزَلَ فِي خِيَانَةِ أَبَى لُبَابَةَ يوم قريظة ] قَالَ ابْنُ هِشَامٍ: وَأَنْزَلَ اللَّهُ تَعَالَى فِي أَبِي لُبَابَةَ، فِيمَا قَالَ سُفْيَانُ بْنُ عُيَيْنَةَ، عَنْ إسْمَاعِيلَ بْنِ أَبِي خَالِدٍ، عَنْ عَبْدِ اللَّهِ بْنِ أَبِي قَتَادَةَ: يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَخُونُوا اللَّهَ وَالرَّسُولَ وَتَخُونُوا أَمَانَاتِكُمْ وَأَنْتُمْ تَعْلَمُونَ
✧ What was revealed concerning the treachery of Abū Lubābah on the day of Qurayẓah. Ibn Hishām said: And God Most High revealed concerning Abū Lubābah, according to what Sufyān b. ʿUyaynah said, from Ismāʿīl b. Abī Khālid, from ʿAbd Allāh b. Abī Qatādah: “O you who believe, do not betray God and the Messenger, and do not betray your trusts while you know.”
Sirat Ibn Hisham 1160No grade recorded
[ مَوْقِفُ الرَّسُولِ مِنْ أَبِي لُبَابَةَ وَتَوْبَةُ اللَّهِ عَلَيْهِ يوم قريظة ] قَالَ ابْنُ إسْحَاقَ: فَلَمَّا بَلَغَ رَسُولَ اللَّهِ ﷺ خَبَرُهُ، وَكَانَ قَدْ اَسْتَبْطَأَهُ، قَالَ: أَمَا إنَّهُ لَوْ جَاءَنِي لَاسْتَغْفَرْتُ لَهُ، فَأَمَّا إذْ قَدْ فَعَلَ مَا فَعَلَ فَمَا أَنَا بِاَلَّذِي أُطْلِقُهُ مِنْ مَكَانِهِ حَتَّى يَتُوبَ اللَّهُ عَلَيْهِ. قَالَ ابْنُ إسْحَاقَ: فَحَدَّثَنِي يَزِيدُ بْنُ عَبْدِ اللَّهِ بْنِ قُسَيْطٍ: أَنَّ تَوْبَةَ أَبَى لُبَابَةَ نَزَلَتْ عَلَى رَسُولِ اللَّهِ ﷺ مِنْ السَّحَرِ، وَهُوَ فِي بَيْتِ أُمِّ سَلَمَةَ. ( فَقَالَتْ أُمُّ سَلَمَةَ ): فَسَمِعْتُ رَسُولَ اللَّهِ ﷺ مِنْ السَّحَرِ وَهُوَ يَضْحَكُ. قَالَتْ: فَقُلْتُ: مِمَّ تَضْحَكُ يَا رَسُولَ اللَّهِ ؟ أَضْحَكَ اللَّهُ سِنَّكَ؛ قَالَ: تِيبَ عَلَى أَبِي لُبَابَةَ، قَالَتْ: قُلْتُ: أَفَلَا أُبَشِّرُهُ يَا رَسُولَ اللَّهِ ؟ قَالَ: بَلَى، إنْ شِئْتِ قَالَ: فَقَامَتْ عَلَى بَابِ حُجْرَتِهَا، وَذَلِكَ قَبْلَ أَنْ يُضْرَبَ عَلَيْهِنَّ الْحِجَابُ، فَقَالَتْ: يَا أَبَا لُبَابَةَ، أَبْشِرْ فَقَدْ تَابَ اللَّهُ عَلَيْكَ. قَالَتْ: فَثَارَ النَّاسُ إلَيْهِ لِيُطْلِقُوهُ فَقَالَ: لَا وَاَللَّهِ حَتَّى يَكُونَ رَسُولُ اللَّهِ ﷺ هُوَ الَّذِي يُطْلِقُنِي بِيَدِهِ؛ فَلَمَّا مَرَّ عَلَيْهِ رَسُولُ اللَّهِ ﷺ خَارِجًا إلَى صَلَاةِ الصُّبْحِ أَطْلَقَهُ
✧ Ibn Isḥāq said: When the Messenger of God ﷺ learned of his news, and he had considered him slow, he said: “Indeed, if he had come to me, I would have sought forgiveness for him; but since he has done what he did, I am not the one to release him from his place until God turns to him in forgiveness.” Ibn Isḥāq said: Yazīd b. ʿAbd Allāh b. Qusayṭ related to me that the repentance of Abū Lubābah came down upon the Messenger of God ﷺ at dawn, while he was in the house of Umm Salamah. Umm Salamah said: I heard the Messenger of God ﷺ at dawn while he was laughing. She said: I said, “What makes you laugh, O Messenger of God? May God make you smile.” He said, “Forgiveness has been granted to Abū Lubābah.” She said: I said, “Should I not give him the good news, O Messenger of God?” He said, “Yes, if you wish.” She said: She stood at the door of her chamber, and that was before the veil was imposed upon them, and said, “O Abū Lubābah, rejoice, for God has turned to you in forgiveness.” She said: The people rushed to him to release him, but he said, “No, by God, not until the Messenger of God ﷺ is the one who releases me with his own hand.” Then when the Messenger of God ﷺ passed by him going out to the dawn prayer, he released him.
Sirat Ibn Hisham 1161No grade recorded
[ مَا نَزَلَ فِي التَّوْبَةِ عَلَى أَبِي لُبَابَةَ يوم قريظة ] قَالَ ابْنُ هِشَامٍ: أَقَامَ أَبُو لُبَابَةَ مُرْتَبِطًا بِالْجِذْعِ سِتَّ لَيَالٍ. تَأْتِيهِ امْرَأَتُهُ فِي كُلِّ وَقْتِ صَلَاةٍ، فَتَحُلُّهُ لِلصَّلَاةِ، ثُمَّ يَعُودُ فَيَرْتَبِطُ بِالْجِذْعِ، فِيمَا حَدَّثَنِي بَعْضُ أَهْلِ الْعِلْمِ وَالْآيَةُ الَّتِي نَزَلَتْ فِي تَوْبَتِهِ قَوْلُ اللَّهِ - عَزَّ وَجَلَّ -: وَآخَرُونَ اعْتَرَفُوا بِذُنُوبِهِمْ خَلَطُوا عَمَلًا صَالِحًا وَآخَرَ سَيِّئًا عَسَى اللَّهُ أَنْ يَتُوبَ عَلَيْهِمْ إِنَّ اللَّهَ غَفُورٌ رَحِيمٌ
✧ [What was revealed concerning repentance for Abū Lubābah on the day of Qurayẓah] Ibn Hishām said: Abū Lubābah remained tied to the trunk for six nights. His wife would come to him at every time of prayer, untie him for the prayer, then he would return and tie himself to the trunk, according to what one of the people of knowledge related to me. The verse that was revealed concerning his repentance is the saying of God—Mighty and Majestic: “And others have confessed their sins; they mixed a righteous deed with another evil one. Perhaps God will turn to them in repentance. Indeed, God is Forgiving, Merciful.”
Sirat Ibn Hisham 1162No grade recorded
[ إسْلَامُ نَفَرٍ مِنْ بَنِي هُدَلٍ يوم قريظة ] قَالَ ابْنُ إسْحَاقَ: ثُمَّ إنَّ ثَعْلَبَةَ بْنَ سَعْيَةَ، وَأُسَيْدَ بْنَ سَعْيَةَ. وَأَسَدَ بْنَ عُبَيْدٍ، وَهُمْ نَفَرٌ مِنْ بَنِي هُدَلٍ، لَيْسُوا مِنْ بَنِي قُرَيْظَةَ وَلَا النَّضِيرِ، نَسَبُهُمْ فَوْقَ ذَلِكَ، هُمْ بَنُو عَمِّ الْقَوْمِ، أَسْلَمُوا تِلْكَ اللَّيْلَةَ الَّتِي نَزَلَتْ فِيهَا بَنُو قُرَيْظَةَ عَلَى حُكْمِ رَسُولِ اللَّهِ - ﷺ
✧ [The conversion of a group from Banū Hudal on the day of Qurayẓah] Ibn Isḥāq said: Then Thaʿlabah b. Saʿyah, Usayd b. Saʿyah, and Asad b. ʿUbayd—they were a group from Banū Hudal, not from Banū Qurayẓah or al-Naḍīr; their lineage was above that, they were the paternal cousins of the tribe—converted to Islam that night in which Banū Qurayẓah submitted to the judgment of the Messenger of God ﷺ.
Sirat Ibn Hisham 1163No grade recorded
[ أَمْرُ عَمْرِو بْنِ سُعْدَى يوم قريظة ] وَخَرَجَ فِي تِلْكَ اللَّيْلَةِ عَمْرُو بْنُ سُعْدَى الْقَرَظِيُ، فَمَرَّ بِحَرَسِ رَسُولِ اللَّهِ ﷺ وَعَلَيْهِ مُحَمَّدُ بْنُ مَسْلَمَةَ تِلْكَ اللَّيْلَةَ؛ فَلَمَّا رَآهُ قَالَ: مَنْ هَذَا ؟ قَالَ: أَنَا عَمْرُو بْنُ سُعْدَى - وَكَانَ عَمْرٌو قَدْ أَبَى أَنْ يَدْخُلَ مَعَ بَنِي قُرَيْظَةَ فِي غَدْرِهِمْ بِرَسُولِ اللَّهِ ﷺ وَقَالَ: لَا أَغْدِرُ بِمُحَمَّدِ أَبَدًا - فَقَالَ مُحَمَّدُ بْنُ مُسْلِمَةَ حِينَ عَرَفَهُ: اللَّهُمَّ لَا تَحْرِمْنِي إقَالَةَ عَثَرَاتِ الْكِرَامِ، ثُمَّ خَلَّى سَبِيلَهُ. فَخَرَجَ عَلَى وَجْهِهِ حَتَّى أَتَى بَابَ مَسْجِدِ رَسُولِ اللَّهِ ﷺ بِالْمَدِينَةِ تِلْكَ اللَّيْلَةِ، ثُمَّ ذَهَبَ فَلَمْ يُدْرَ أَيْنَ تَوَجَّهَ مِنْ الْأَرْضِ إلَى يَوْمِهِ هَذَا، فَذُكِرَ لِرَسُولِ اللَّهِ ﷺ شَأْنُهُ؛ فَقَالَ: ذَاكَ رَجُلٌ نَجَّاهُ اللَّهُ بِوَفَائِهِ وَبَعْضُ النَّاسِ يَزْعُمُ أَنَّهُ كَانَ أُوثِقَ بِرُمَّةِ فِيمَنْ أُوثِقَ مِنْ بَنِي قُرَيْظَةَ، حِينَ نَزَلُوا عَلَى حُكْمِ رَسُولِ اللَّهِ ﷺ فَأَصْبَحَتْ رُمَّتُهُ مُلْقَاةً، وَلَا يُدْرَى أَيْنَ ذَهَبَ؛ فَقَالَ رَسُولُ اللَّهِ ﷺ فِيهِ تِلْكَ الْمَقَالَةَ، وَاَللَّهُ أَعْلَمُ أَيَّ ذَلِكَ كَانَ
✧ [The affair of ʿAmr b. Suʿdā on the day of Qurayẓah] And ʿAmr b. Suʿdā al-Quraẓī went out that night. He passed by the guard of the Messenger of God ﷺ—Muḥammad b. Maslamah was over it that night. When he saw him, he said, “Who is this?” He said, “I am ʿAmr b. Suʿdā.” Now ʿAmr had refused to enter with Banū Qurayẓah into their treachery against the Messenger of God ﷺ, and he said, “I will never act treacherously toward Muḥammad.” So when Muḥammad b. Maslamah recognized him, he said, “O God, do not deprive me of the pardon of the slips of noble men.” Then he let him go. He went on his way until he reached the gate of the mosque of the Messenger of God ﷺ in Madinah that night. Then he went off, and it is not known to this day where on earth he turned. His affair was mentioned to the Messenger of God ﷺ, and he said, “That is a man whom God saved by his faithfulness.” Some people claim that he was bound with a rope among those of Banū Qurayẓah who were bound when they submitted to the judgment of the Messenger of God ﷺ, and that his rope was found thrown down in the morning, but it is not known where he went. So the Messenger of God ﷺ said that saying about him. And God knows best which of these was the case.
Sirat Ibn Hisham 1164No grade recorded
[ نُزُولُ بَنِي قُرَيْظَةَ عَلَى حُكْمِ الرَّسُولِ وَتَحْكِيمُ سَعْدٍ ] ( قَالَ ) فَلَمَّا أَصْبَحُوا نَزَلُوا عَلَى حُكْمِ رَسُولِ اللَّهِ ﷺ فَتَوَاثَبَتْ الْأَوْسُ، فَقَالُوا: يَا رَسُولَ اللَّهِ، إنَّهُمْ مَوَالِينَا دُونَ الْخَزْرَجِ، وَقَدْ فَعَلْتَ فِي مَوَالِي إخْوَانِنَا بِالْأَمْسِ مَا قَدْ عَلِمْتُ - وَقَدْ كَانَ رَسُولُ اللَّهِ ﷺ قَبْلَ بَنِي قُرَيْظَةَ قَدْ حَاصَرَ بَنِي قَيْنُقَاعَ، وَكَانُوا حُلَفَاءَ الْخَزْرَجِ، فَنَزَلُوا عَلَى حُكْمِهِ، فَسَأَلَهُ إيَّاهُمْ عَبْدُ اللَّهِ بْنُ أُبَيِّ ابْنُ سَلُولَ، فَوَهَبَهُمْ لَهُ - فَلَمَّا كَلَّمَتْهُ الْأَوْسُ قَالَ رَسُولُ اللَّهِ ﷺ: أَلَا تَرْضَوْنَ يَا مَعْشَرَ الْأَوْسِ أَنْ يَحْكُمَ فِيهِمْ رَجُلٌ مِنْكُمْ ؟ قَالُوا: بَلَى؛ قَالَ رَسُولُ اللَّهِ ﷺ: فَذَاكَ إلَى سَعْدِ بْنِ مُعَاذٍ وَكَانَ رَسُولُ اللَّهِ ﷺ قَدْ جَعَلَ سَعْدَ بْنَ مُعَاذٍ فِي خَيْمَةٍ لِامْرَأَةِ مِنْ أَسْلَمَ، يُقَالُ لَهَا رُفَيْدَةُ، فِي مَسْجِدِهِ، كَانَتْ تُدَاوِي الْجَرْحَى، وَتَحْتَسِبُ بِنَفْسِهَا عَلَى خِدْمَةِ مَنْ كَانَتْ بِهِ ضَيْعَةٌ مِنْ الْمُسْلِمِينَ، وَكَانَ رَسُولُ اللَّهِ ﷺ قَدْ قَالَ لِقَوْمِهِ حِينَ أَصَابَهُ السَّهْمُ بِالْخَنْدَقِ: اجْعَلُوهُ فِي خَيْمَةِ رُفَيْدَةَ حَتَّى أَعُودَهُ مِنْ قَرِيبٍ فَلَمَّا حَكَّمَهُ رَسُولُ اللَّهِ ﷺ فِي بَنِي قُرَيْظَةَ، أَتَاهُ قَوْمُهُ فَحَمَلُوهُ عَلَى حِمَارٍ قَدْ وَطَّئُوا لَهُ بِوِسَادَةِ مِنْ أَدَمٍ، وَكَانَ رَجُلًا جَسِيمًا جَمِيلًا، ثُمَّ أَقْبَلُوا مَعَهُ إلَى رَسُولِ اللَّهِ ﷺ وَهُمْ يَقُولُونَ: يَا أَبَا عَمْرٍو، أَحْسِنْ فِي مَوَالِيكَ، فَإِنَّ رَسُولَ اللَّهِ ﷺ إنَّمَا وَلَّاكَ ذَلِكَ لِتُحْسِنَ فِيهِمْ؛ فَلَمَّا أَكْثَرُوا عَلَيْهِ قَالَ: لَقَدْ آنَ لِسَعْدٍ أَنْ لَا تَأْخُذَهُ فِي اللَّهِ لَوْمَةُ لَائِمٍ. فَرَجَعَ بَعْضُ مَنْ كَانَ مَعَهُ مِنْ قَوْمِهِ إلَى دَارِ بَنِي عَبْدِ الْأَشْهَلِ، فَنَعَى لَهُمْ رِجَالَ بَنِي قُرَيْظَةَ، قَبْلَ أَنْ يَصِلَ إلَيْهِمْ سَعْدٌ، عَنْ كَلِمَتِهِ الَّتِي سَمِعَ مِنْهُ. فَلَمَّا انْتَهَى سَعْدٌ إلَى رَسُولِ اللَّهِ ﷺ وَالْمُسْلِمِينَ، قَالَ رَسُولُ اللَّهِ ﷺ: قُومُوا إلَى سَيِّدِكُمْ فَأَمَّا الْمُهَاجِرُونَ مِنْ قُرَيْشٍ، فَيَقُولُونَ: إنَّمَا أَرَادَ رَسُولُ اللَّهِ ﷺ الْأَنْصَارَ؛ وَأَمَّا الْأَنْصَارُ، فَيَقُولُونَ: قَدْ عَمَّ بِهَا رَسُولُ اللَّهِ - ﷺ فَقَامُوا إلَيْهِ، فَقَالُوا: يَا أَبَا عَمْرٍو، إنَّ رَسُولَ اللَّهِ ﷺ قَدْ وَلَّاكَ أَمْرَ مَوَالِيكَ لِتَحْكُمَ فِيهِمْ؛ فَقَالَ سَعْدُ بْنُ مُعَاذٍ: عَلَيْكُمْ بِذَلِكَ عَهْدُ اللَّهِ وَمِيثَاقُهُ، أَنَّ الْحُكْمَ فِيهِمْ لَمَا حَكَمْتُ ؟ قَالُوا: نَعَمْ: وَعَلَى مَنْ هَاهُنَا ؟ فِي النَّاحِيَةِ الَّتِي فِيهَا رَسُولُ اللَّهِ ﷺ وَهُوَ مُعْرِضٌ عَنْ رَسُولِ اللَّهِ ﷺ إجْلَالًا لَهُ؛ فَقَالَ رَسُولُ اللَّهِ ﷺ: نَعَمْ قَالَ سَعْدٌ: فَإِنِّي أَحُكْمُ فِيهِمْ أَنْ تُقْتَلَ الرِّجَالُ، وَتُقَسَّمُ الْأَمْوَالُ، وَتُسْبَى الذَّرَارِيُّ وَالنِّسَاءُ
✧ [The descent of Banū Qurayẓah upon the judgment of the Messenger and the appointment of Saʿd as judge] (He said): When morning came, they descended upon the judgment of the Messenger of God ﷺ. The Aws leapt forward and said, “O Messenger of God, they are our clients rather than the Khazraj’s, and you have already done yesterday with the clients of our brothers what you know.” — The Messenger of God ﷺ had, before Banū Qurayẓah, besieged Banū Qaynuqāʿ, who were allies of the Khazraj, and they descended upon his judgment. ʿAbd Allāh b. Ubayy b. Salūl had asked him for them, and he gave them to him. — When the Aws spoke to him, the Messenger of God ﷺ said, “Would you not be content, O company of Aws, that a man from among you should judge them?” They said, “Yes.” The Messenger of God ﷺ said, “That is for Saʿd b. Muʿādh.” The Messenger of God ﷺ had placed Saʿd b. Muʿādh in a tent belonging to a woman of Aslam called Rufaydah, in his mosque; she used to treat the wounded and devoted herself to serving those Muslims who were in need. The Messenger of God ﷺ had said to his people when the arrow struck him at the trench, “Put him in Rufaydah’s tent so that I may visit him soon.” When the Messenger of God ﷺ made him judge over Banū Qurayẓah, his people came to him and carried him on a donkey, having prepared for him a leather cushion. He was a large, handsome man. Then they came with him to the Messenger of God ﷺ, saying, “O Abū ʿAmr, deal kindly with your clients, for the Messenger of God ﷺ has appointed you over this only that you may deal kindly with them.” When they pressed him much, he said, “It is time for Saʿd not to be swayed by any critic’s blame in the cause of God.” Some of his people who were with him returned to the dwellings of Banū ʿAbd al-Ashhal and announced to them the doom of the men of Banū Qurayẓah before Saʿd reached them, on account of the word they had heard from him. When Saʿd came to the Messenger of God ﷺ and the Muslims, the Messenger of God ﷺ said, “Rise to your chief.” The Emigrants of Quraysh said, “The Messenger of God ﷺ meant the Anṣār only,” while the Anṣār said, “The Messenger of God ﷺ made it general.” They rose to him and said, “O Abū ʿAmr, the Messenger of God ﷺ has appointed you over the affair of your clients so that you may judge among them.” Saʿd b. Muʿādh said, “Do you covenant with me by God’s covenant and His compact that the judgment among them will be whatever I judge?” They said, “Yes.” “And upon those who are here?” — in the direction where the Messenger of God ﷺ was, while he turned away from the Messenger of God ﷺ out of reverence for him. The Messenger of God ﷺ said, “Yes.” Saʿd said, “I judge among them that the men be killed, the property be divided, and the women and children be taken captive.”
Sirat Ibn Hisham 1165No grade recorded
[ رِضَاءُ الرَّسُولِ بِحُكْمِ سَعْدٍ يوم قريظة ] قَالَ ابْنُ إسْحَاقَ: فَحَدَّثَنِي عَاصِمُ بْنُ عُمَرَ بْنِ قَتَادَةَ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ عَمْرِو بْنِ سَعْدِ بْنِ مُعَاذٍ، عَنْ عَلْقَمَةَ بْنِ وَقَّاصٍ اللَّيْثِيِّ، قَالَ: قَالَ رَسُولُ اللَّهِ ﷺ لِسَعْدٍ: لَقَدْ حَكَمْتَ فِيهِمْ بِحُكْمِ اللَّهِ مِنْ فَوْقِ سَبْعَةِ أَرْقِعَةٍ [ سَبَبُ نُزُولِ بَنِي قُرَيْظَةَ عَلَى حُكْمِ سَعْدٍ فِي رَأْيِ ابْنِ هِشَامٍ ] قَالَ ابْنُ هِشَامٍ: حَدَّثَنِي بَعْضُ مَنْ أَثِقُ بِهِ مِنْ أَهْلِ الْعِلْمِ: أَنَّ عَلِيَّ بْنَ أَبِي طَالِبٍ صَاحَ وَهُمْ مُحَاصِرُو بَنِي قُرَيْظَةَ: يَا كَتِيبَةَ الْإِيمَانِ، وَتَقَدَّمَ هُوَ وَالزُّبَيْرُ بْنُ الْعَوَّامِ، وَقَالَ: وَاَللَّهِ لَأَذُوقَنَّ مَا ذَاقَ حَمْزَةُ أَوْ لَأُفْتَحَنَّ حِصْنَهُمْ؛ فَقَالُوا: يَا مُحَمَّدُ، نَنْزِلُ عَلَى حُكْمِ سَعْدِ بْنِ مُعَاذٍ
✧ [The Messenger’s approval of Saʿd’s judgment on the day of Qurayẓah] Ibn Isḥāq said: ʿĀṣim b. ʿUmar b. Qatādah narrated to me, from ʿAbd al-Raḥmān b. ʿAmr b. Saʿd b. Muʿādh, from ʿAlqamah b. Waqqāṣ al-Laythī, who said: The Messenger of God ﷺ said to Saʿd: “You have judged among them by the judgment of God from above seven heavens.” [The reason for Banū Qurayẓah’s descent upon Saʿd’s judgment in Ibn Hishām’s view] Ibn Hishām said: Someone I trust among the people of knowledge narrated to me that ʿAlī b. Abī Ṭālib cried out while they were besieging Banū Qurayẓah: “O battalion of faith!” and he advanced, he and al-Zubayr b. al-ʿAwwām, and he said: “By God, I will taste what Ḥamzah tasted, or I will open their fortress.” So they said: “O Muḥammad, we will descend upon the judgment of Saʿd b. Muʿādh.”
Sirat Ibn Hisham 1166No grade recorded
[ مَقْتَلُ بَنِي قُرَيْظَةَ ] قَالَ ابْنُ إسْحَاقَ: ثُمَّ اسْتَنْزَلُوا، فَحَبَسَهُمْ رَسُولُ اللَّهِ ﷺ بِالْمَدِينَةِ فِي دَارِ بِنْتِ الْحَارِثِ، امْرَأَةٍ مِنْ بَنِي النَّجَّارِ، ثُمَّ خَرَجَ رَسُولُ اللَّهِ ﷺ إلَى سُوقِ الْمَدِينَةِ، الَّتِي هِيَ سُوقُهَا الْيَوْمَ، فَخَنْدَقَ بِهَا خَنَادِقَ، ثُمَّ بَعَثَ إلَيْهِمْ، فَضَرَبَ أَعْنَاقَهُمْ فِي تِلْكَ الْخَنَادِقِ، يُخْرَجُ بِهِمْ إلَيْهِ أَرْسَالًا، وَفِيهِمْ عَدُوُّ اللَّهِ حُيَيُّ بْنُ أَخْطَبَ، وَكَعْبُ بْنُ أَسَدٍ، رَأْسُ الْقَوْمِ، وَهُمْ سِتُّ مِئَةٍ أَوْ سَبْعُ مِئَةٍ، وَالْمُكْثِرُ لَهُمْ يَقُولُ: كَانُوا بَيْنَ الثَّمَانِ مِئَةٍ وَالتِّسْعِ مِئَةٍ. وَقَدْ قَالُوا لِكَعْبِ بْنِ أَسَدٍ، وَهُمْ يُذْهَبُ بِهِمْ إلَى رَسُولِ اللَّهِ ﷺ أَرْسَالًا: يَا كَعْبُ، مَا تَرَاهُ يُصْنَعُ بِنَا ؟ قَالَ: أَفِي كُلِّ مَوْطِنٍ لَا تَعْقِلُونَ ؟ أَلَا تَرَوْنَ الدَّاعِيَ لَا يَنْزِعُ، وَأَنَّهُ مَنْ ذُهِبَ بِهِ مِنْكُمْ لَا يَرْجِعُ ؟ هُوَ وَاَللَّهِ الْقَتْلُ فَلَمْ يَزَلْ ذَلِكَ الدَّأْبُ حَتَّى فَرَغَ مِنْهُمْ رَسُولُ اللَّهِ - ﷺ
✧ [The killing of Banū Qurayẓah] Ibn Isḥāq said: Then they came down, and the Messenger of God ﷺ detained them in Madinah in the house of Bint al-Ḥārith, a woman of Banū al-Najjār. Then the Messenger of God ﷺ went out to the market of Madinah, which is its market today, and dug trenches in it. Then he sent for them, and struck their necks in those trenches. They were brought out to him in groups. Among them were the enemy of God Ḥuyayy b. Akhṭab and Kaʿb b. Asad, the chief of the people. They were six hundred or seven hundred, and the one who gives the higher number says: They were between eight hundred and nine hundred. They said to Kaʿb b. Asad, while they were being taken to the Messenger of God ﷺ in groups: O Kaʿb, what do you think will be done with us? He said: In every situation do you not understand? Do you not see that the summoner does not stop, and that whoever of you is taken away does not return? By God, it is killing. This continued until the Messenger of God ﷺ had finished with them.
Sirat Ibn Hisham 1167No grade recorded
[ مَقْتَلُ ابْنِ أَخْطَبَ وَشِعْرُ ابْنِ جَوَّالٍ فِيهِ يوم قريظة ] وَأُتِيَ بِحُيَيِّ بْنِ أَخْطَبَ عَدُوِّ اللَّهِ، وَعَلَيْهِ حُلَّةٌ لَهُ فَقَّاحِيَّةٌ - قَالَ ابْنُ هِشَامٍ: فَقَّاحِيَّةٌ: ضَرْبٌ مِنْ الْوَشَى - قَدْ شَقَّهَا عَلَيْهِ مِنْ كُلِّ نَاحِيَةٍ قَدْرَ أُنْمُلَةٍ ( أُنْمُلَةٍ ) لِئَلَّا يُسْلَبَهَا، مَجْمُوعَةٌ يَدَاهُ إلَى عُنُقِهِ بِحَبْلِ. فَلَمَّا نَظَرَ إلَى رَسُولِ اللَّهِ ﷺ، قَالَ: أَمَا وَاَللَّهِ مَا لُمْتُ نَفْسِي فِي عَدَاوَتِكَ، وَلَكِنَّهُ مَنْ يَخْذُلُ اللَّهَ يُخْذَلْ ثُمَّ أَقْبَلَ عَلَى النَّاسِ، فَقَالَ: أَيُّهَا النَّاسُ، إنَّهُ لَا بَأْسَ بِأَمْرِ اللَّهِ، كِتَابٌ وَقَدَرٌ وَمَلْحَمَةٌ كَتَبَهَا اللَّهُ عَلَى بَنِي إسْرَائِيلَ، ثُمَّ جَلَسَ فَضُرِبَتْ عُنُقُهُ. فَقَالَ جَبَلُ بْنُ جَوَّالٍ الثَّعْلَبِيُّ: لَعَمْرُكَ مَا لَامَ ابْنُ أَخْطَبَ نَفْسَهُ وَلَكِنَّهُ مَنْ يَخْذُلُ اللَّهُ يُخْذَلْ لَجَاهَدَ حَتَّى أَبْلَغَ النَّفْسَ عُذْرَهَا وَقَلْقَلَ يَبْغِي الْعِزَّ كُلَّ مُقَلْقَلِ
✧ The killing of Ibn Akhṭab and the poetry of Ibn Jawwāl concerning it on the day of Qurayẓah And Ḥuyayy b. Akhṭab, the enemy of God, was brought, wearing a fāqqāḥiyyah robe of his — Ibn Hishām said: fāqqāḥiyyah is a kind of figured cloth — which he had torn from every side to the extent of a finger-joint (a finger-joint) so that it would not be stripped from him, his hands bound to his neck with a rope. When he looked at the Messenger of God ﷺ, he said: “By God, I do not blame myself for enmity toward you, but whoever God forsakes is forsaken.” Then he turned to the people and said: “O people, there is no harm in God’s command: a decree, a destiny, and a battle which God wrote upon the Children of Israel.” Then he sat down and his neck was struck. Jabal b. Jawwāl al-Thaʿlabī said: “By your life, Ibn Akhṭab did not blame himself, but whoever God forsakes is forsaken. He strove until he gave his soul its full excuse, and he roamed seeking glory in every place of roaming.”
Sirat Ibn Hisham 1168No grade recorded
[ قَتَلَ مِنْ نِسَائِهِمْ امْرَأَةً وَاحِدَةً يوم قريظة ] قَالَ ابْنُ إسْحَاقَ: وَقَدْ حَدَّثَنِي مُحَمَّدُ بْنُ جَعْفَرِ بْنِ الزُّبَيْرِ، عَنْ عُرْوَةَ بْنِ الزُّبَيْرِ، عَنْ عَائِشَةَ أُمِّ الْمُؤْمِنِينَ أَنَّهَا قَالَتْ: لَمْ يُقْتَلْ مِنْ نِسَائِهِمْ إلَّا امْرَأَةٌ وَاحِدَةٌ. قَالَتْ: وَاَللَّهِ إنَّهَا لِعِنْدِي تَحَدَّتُ مَعِي، وَتَضْحَكُ ظَهْرًا وَبَطْنًا، وَرَسُولُ اللَّهِ ﷺ يَقْتُلُ رِجَالَهَا فِي السُّوقِ، إذْ هَتَفَ هَاتِفٌ بِاسْمِهَا: أَيْنَ فُلَانَةُ ؟ قَالَتْ: أَنَا وَاَللَّهِ قَالَتْ: قُلْتُ لَهَا: وَيْلَكَ؛ مَا لَكَ ؟ قَالَتْ: أُقْتَلُ؛ قُلْتُ: وَلِمَ ؟ قَالَتْ: لِحَدَثِ أَحْدَثْتُهُ؛ قَالَتْ: فَانْطَلَقَ بِهَا، فَضُرِبَتْ عُنُقُهَا؛ فَكَانَتْ عَائِشَةُ تَقُولُ: فَوَاَللَّهِ مَا أَنْسَى عَجَبًا مِنْهَا، طِيبَ نَفْسِهَا، وَكَثْرَةَ ضَحِكِهَا، وَقَدْ عَرَفَتْ أَنَّهَا تُقْتَلُ قَالَ ابْنُ هِشَامٍ: وَهِيَ الَّتِي طَرَحَتْ الرَّحَا عَلَى خَلَّادِ بْنِ سُوَيْدٍ، فَقَتَلَتْهُ
✧ [One woman from their women was killed on the day of Qurayẓah] Ibn Isḥāq said: Muḥammad b. Jaʿfar b. al-Zubayr narrated to me, from ʿUrwah b. al-Zubayr, from ʿĀʾishah, the Mother of the Believers, that she said: None of their women were killed except one woman. She said: By God, she was with me, talking with me and laughing heartily, while the Messenger of God ﷺ was killing their men in the market. Then a caller called out her name: 'Where is so-and-so?' She said: 'I am here, by God.' She said: I said to her: 'Woe to you! What is the matter with you?' She said: 'I am to be killed.' I said: 'And why?' She said: 'For an act I committed.' She said: So she was taken away and her neck was struck. ʿĀʾishah used to say: By God, I shall never forget my amazement at her good spirits and her much laughter, though she knew she would be killed. Ibn Hishām said: She was the one who threw the millstone upon Khallād b. Suwayd and killed him.
Sirat Ibn Hisham 1169No grade recorded
[ شَأْنُ الزُّبَيْرِ بْنِ بَاطَا يوم قريظة ] قَالَ ابْنُ إسْحَاقَ: وَقَدْ كَانَ ثَابِتُ بْنُ قَيْسِ بْنِ الشَّمَّاسِ، كَمَا ذَكَرَ لِي ابْنُ شِهَابٍ الزُّهْرِيُّ، أَتَى الزُّبَيْرَ بْنَ بَاطَا الْقُرَظِيُّ، وَكَانَ يُكَنَّى أَبَا عَبْدِ الرَّحْمَنِ - وَكَانَ الزُّبَيْرُ قَدْ مَنَّ عَلَى ثَابِتِ بْنِ قَيْسِ بْنِ شَمَّاسٍ فِي الْجَاهِلِيَّةِ. ذَكَرَ لِي بَعْضُ وَلَدِ الزُّبَيْرِ أَنَّهُ كَانَ مَنَّ عَلَيْهِ يَوْمَ بُعَاثٍ، أَخَذَهُ فَجَزَّ نَاصِيَتَهُ، ثُمَّ خَلَّى سَبِيلَهُ - فَجَاءَهُ ثَابِتٌ وَهُوَ شَيْخٌ كَبِيرٌ، فَقَالَ: يَا أَبَا عَبْدِ الرَّحْمَنِ، هَلْ تَعْرِفُنِي ؟ قَالَ: وَهَلْ يَجْهَلُ مِثْلِي مِثْلَكَ؛ قَالَ: إنِّي قَدْ أَرَدْتُ أَنْ أَجْزِيَكَ بِيَدِكَ عِنْدِي؛ قَالَ: إنَّ الْكَرِيمَ يَجْزِي الْكَرِيمَ. ثُمَّ أَتَى ثَابِتُ بْنُ قَيْسٍ رَسُولَ اللَّهِ ﷺ، فَقَالَ: يَا رَسُولَ اللَّهِ إنَّهُ قَدْ كَانَتْ لِلزُّبَيْرِ عَلَيَّ مِنَّةٌ، وَقَدْ أَحْبَبْتُ أَنْ أَجْزِيَهُ بِهَا، فَهَبْ لِي دَمَهُ؛ فَقَالَ رَسُولُ اللَّهِ ﷺ: هُوَ لَكَ؛ فَأَتَاهُ فَقَالَ: إنَّ رَسُولَ اللَّهِ ﷺ قَدْ وَهَبَ لِي دَمَكَ، فَهُوَ لَكَ، قَالَ: شَيْخُ كَبِيرٌ لَا أَهْلَ لَهُ وَلَا وَلَدٌ، فَمَا يَصْنَعُ بِالْحَيَاةِ ؟ قَالَ: فَأَتَى ثَابِتٌ رَسُولَ اللَّهِ ﷺ فَقَالَ: بِأَبِي أَنْتَ وَأُمِّي يَا رَسُولَ اللَّهِ، هَبْ لِي امْرَأَتَهُ وَوَلَدَهُ، قَالَ: هُمْ لَكَ. قَالَ: فَأَتَاهُ فَقَالَ: قَدْ وَهَبَ لِي رَسُولُ اللَّهِ ﷺ أَهْلَكَ وَوَلَدَكَ، فَهُمْ لَكَ؛ قَالَ: أَهْلُ بَيْتٍ بِالْحِجَازِ لَا مَالَ لَهُمْ، فَمَا بَقَاؤُهُمْ عَلَى ذَلِكَ ؟ فَأَتَى ثَابِتٌ رَسُولَ اللَّهِ ﷺ، فَقَالَ: يَا رَسُولَ اللَّهِ، مَالَهُ، قَالَ: هُوَ لَكَ. فَأَتَاهُ ثَابِتٌ فَقَالَ: قَدْ أَعْطَانِي رَسُولُ اللَّهِ ﷺ مَالَكَ، فَهُوَ لَكَ قَالَ: أَيْ ثَابِتٌ، مَا فَعَلَ الَّذِي كَأَنَّ وَجْهَهُ مِرْآةٌ صِينِيَّةٌ يَتَرَاءَى فِيهَا عَذَارَى الْحَيِّ، كَعْبُ بْنُ أَسَدٍ ؟ قَالَ: قُتِلَ؛ قَالَ: فَمَا فَعَلَ سَيِّدُ الْحَاضِرِ وَالْبَادِي حُيَيُّ بْنُ أَخْطَبَ ؟ قَالَ: قُتِلَ؛ قَالَ: فَمَا فَعَلَ مُقَدِّمَتُنَا إذَا شَدَدْنَا، وَحَامِيَتُنَا إذَا فَرَرْنَا، عَزَّالُ بْنُ سَمَوْأَلَ ؟ قَالَ: قُتِلَ؛ قَالَ: فَمَا فَعَلَ الْمُجْلِسَانِ ؟ يَعْنِي بَنِي كَعْبِ بْنِ قُرَيْظَةَ وَبَنِيَّ عَمْرِو بْنِ قُرَيْظَةَ؛ قَالَ: ذَهَبُوا قُتِلُوا ؟ قَالَ: فَأَنِّي أَسْأَلُكَ يَا ثَابِتُ بِيَدِي عِنْدَكَ إلَّا أَلْحَقْتنِي بِالْقَوْمِ، فَوَاَللَّهِ مَا فِي الْعَيْشِ بَعْدَ هَؤُلَاءِ مِنْ خَيْرٍ، فَمَا أَنَا بِصَابِرِ لِلَّهِ فَتْلَةَ دَلْوٍ نَاضِحٍ حَتَّى أَلْقَى الْأَحِبَّةَ. فَقَدَّمَهُ ثَابِتٌ، فَضُرِبَ عُنُقُهُ. فَلَمَّا بَلَغَ أَبَا بَكْرٍ الصِّدِّيقَ قَوْلَهُ أَلْقَى الْأَحِبَّةَ. قَالَ: يَلْقَاهُمْ وَاَللَّهِ فِي نَارِ جَهَنَّمَ خَالِدًا فِيهَا مُخَلَّدًا. قَالَ ابْنُ هِشَامٍ: قِبْلَةَ دَلْوٍ نَاضِحٍ. ( و ) قَالَ زُهَيْرُ بْنُ أَبِي سَلْمَى فِي قِبْلَةٍ: وَقَابِلٍ يَتَغَنَّى كُلَّمَا قَدَرَتْ عَلَى الْعَرَاقَى يَدَاهُ قَائِمًا دَفَقَاهُ وَهَذَا الْبَيْتُ فِي قَصِيدَةٍ لَهُ. قَالَ ابْنُ هِشَامٍ: وَيُرْوَى: وَقَابِلٌ يُتَلَقَّى، يَعْنِي قَابِلَ الدَّلْوِ يَتَنَاوَلُ
✧ [The affair of al-Zubayr b. Bāṭā on the day of Qurayẓah] Ibn Isḥāq said: Thābit b. Qays b. al-Shammās, as Ibn Shihāb al-Zuhrī mentioned to me, went to al-Zubayr b. Bāṭā al-Quraẓī, who was given the kunyah Abū ʿAbd al-Raḥmān. Al-Zubayr had previously shown favour to Thābit b. Qays b. Shammās in the Jāhiliyyah. Some of al-Zubayr's descendants mentioned to me that he had shown him favour on the day of Buʿāth: he captured him, cut off his forelock, then let him go. Thābit came to him while he was a very old man, and said, 'O Abū ʿAbd al-Raḥmān, do you recognise me?' He replied, 'Would one like me be ignorant of one like you?' He said, 'I wanted to repay you for the favour you did me.' He replied, 'The noble repays the noble.' Then Thābit b. Qays went to the Messenger of God ﷺ and said, 'O Messenger of God, al-Zubayr once showed me a favour, and I would like to repay him for it, so grant me his blood.' The Messenger of God ﷺ said, 'He is yours.' So he went to him and said, 'The Messenger of God ﷺ has granted me your blood, so you are free.' He said, 'An old man with no family and no children—what use has he for life?' He said: Then Thābit went to the Messenger of God ﷺ and said, 'May my father and mother be your ransom, O Messenger of God, grant me his wife and children.' He said, 'They are yours.' He said: So he went to him and said, 'The Messenger of God ﷺ has granted me your family and children, so they are yours.' He said, 'A household in the Ḥijāz with no wealth—how will they survive on that?' So Thābit went to the Messenger of God ﷺ and said, 'O Messenger of God, his wealth?' He said, 'It is yours.' So Thābit went to him and said, 'The Messenger of God ﷺ has given me your wealth, so it is yours.' He said, 'O Thābit, what happened to the one whose face was like a Chinese mirror in which the maidens of the tribe could see themselves—Kaʿb b. Asad?' He said, 'He was killed.' He said, 'And what happened to the lord of the settled and the nomad, Ḥuyayy b. Akhṭab?' He said, 'He was killed.' He said, 'And what happened to our vanguard when we attacked, and our protector when we fled—ʿAzzāl b. Samawʾal?' He said, 'He was killed.' He said, 'And what happened to the two assemblies?'—meaning the Banū Kaʿb b. Qurayẓah and the Banū ʿAmr b. Qurayẓah. He said, 'They went and were killed.' He said, 'Then I ask you, O Thābit, by the favour I have with you, to join me with the people. For by God, there is no good in life after these ones. I cannot bear for God even the twisting of a well-bucket rope until I meet the beloved ones.' So Thābit brought him forward and his neck was struck. When Abū Bakr al-Ṣiddīq heard his saying, 'until I meet the beloved ones,' he said, 'By God, he will meet them in the fire of Hell, remaining in it forever.' Ibn Hishām said: Qiblata dalwin nāḍiḥin. (And) Zuhayr b. Abī Sulmā said concerning qiblah: 'And a bucket-handler who sings whenever his hands grasp the 'irāqī ropes, standing, pouring it out'—and this verse is in an ode of his. Ibn Hishām said: It is also narrated as 'wa qābilun yutalaqqā,' meaning the one who receives the bucket takes it.
Sirat Ibn Hisham 1170No grade recorded
[ أَمْرُ عَطِيَّةَ وَرِفَاعَةَ يوم قريظة ] قَالَ ابْنُ إسْحَاقَ: وَكَانَ رَسُولُ اللَّهِ ﷺ قَدْ أَمَرَ بِقَتْلِ كُلًّ مَنْ أَنْبَتَ مِنْهُمْ. قَالَ ابْنُ إسْحَاقَ: وَحَدَّثَنِي شُعْبَةُ بْنُ الْحَجَّاجِ، عَنْ عَبْدِ الْمَلِكِ بْنِ عُمَيْرٍ، عَنْ عَطِيَّةَ الْقُرَظِيِّ، قَالَ: كَانَ رَسُولُ اللَّهِ ﷺ قَدْ أَمَرَ أَنْ يُقْتَلَ مِنْ بَنِي قُرَيْظَةَ كُلُّ مَنْ أَنْبَتَ مِنْهُمْ، وَكُنْتُ غُلَامًا، فَوَجَدُونِي لَمْ أُنْبِتْ، فَخَلَّوْا سَبِيلِي. قَالَ ابْنُ إسْحَاقَ: وَحَدَّثَنِي أَيُّوبُ بْنُ عَبْدِ الرَّحْمَنِ بْنِ عَبْدِ اللَّهِ بْنِ أَبِي صَعْصَعَةَ أَخُو بَنِي عَدِيِّ بْنِ النَّجَّارِ: أَنَّ سَلْمَى بِنْتَ قَيْسٍ، أُمَّ الْمُنْذِرِ، أُخْتَ سُلَيْطِ بْنِ قَيْسٍ - وَكَانَتْ إحْدَى خَالَاتِ رَسُولِ اللَّهِ ﷺ، قَدْ صَلَّتْ مَعَهُ الْقِبْلَتَيْنِ، وَبَايَعَتْهُ بَيْعَةَ النِّسَاءِ - سَأَلَتْهُ رِفَاعَةَ بْنَ سَمَوْأَلَ الْقُرَظِيَّ، وَكَانَ رَجُلًا قَدْ بَلَغَ، فَلَاذَ بِهَا، وَكَانَ يَعْرِفُهُمْ قَبْلَ ذَلِكَ، فَقَالَتْ: يَا نَبِيَّ اللَّهِ، بِأَبِي أَنْتَ وَأُمِّي، هَبْ لِي رِفَاعَةَ، فَإِنَّهُ قَدْ زَعَمَ أَنَّهُ سَيُصَلِّي وَيَأْكُلُ لَحْمَ الْجَمَلِ؛ قَالَ: فَوَهَبَهُ لَهَا، فَاسْتَحْيَتْهُ
✧ [The affair of ʿAṭiyyah and Rifāʿah on the day of Qurayẓah] Ibn Isḥāq said: The Messenger of God ﷺ had ordered the killing of every one of them who had reached puberty. Ibn Isḥāq said: Shuʿbah b. al-Ḥajjāj related to me, from ʿAbd al-Malik b. ʿUmayr, from ʿAṭiyyah al-Quraẓī, who said: The Messenger of God ﷺ had ordered that every one of Banū Qurayẓah who had reached puberty should be killed. I was a boy, and they found that I had not reached puberty, so they let me go. Ibn Isḥāq said: Ayyūb b. ʿAbd al-Raḥmān b. ʿAbd Allāh b. Abī Ṣaʿṣaʿah, brother of Banū ʿAdī b. al-Najjār, related to me: That Salmā bt. Qays, Umm al-Mundhir, sister of Sulayṭ b. Qays—who was one of the maternal aunts of the Messenger of God ﷺ, had prayed with him facing both qiblahs, and had given him the pledge of the women—asked him for Rifāʿah b. Samawʾal al-Quraẓī. He was a man who had reached puberty, and he had sought refuge with her, and she had known them before that. She said: “O Prophet of God, may my father and mother be your ransom, grant me Rifāʿah, for he has claimed that he will pray and eat camel meat.” He said: So he granted him to her, and she spared his life.
Sirat Ibn Hisham 1171No grade recorded
[ قَسْمُ فَيْءِ بَنِي قُرَيْظَةَ ] قَالَ ابْنُ إسْحَاقَ: ثُمَّ إنَّ رَسُولَ اللَّهِ ﷺ قَسَمَ أَمْوَالَ بَنِي قُرَيْظَةَ وَنِسَاءَهُمْ وَأَبْنَاءَهُمْ عَلَى الْمُسْلِمِينَ، وَأَعْلَمَ فِي ذَلِكَ الْيَوْمِ سُهْمَانَ الْخَيْلِ وَسُهْمَانَ الرِّجَالِ، وَأَخْرَجَ مِنْهَا الْخُمُسَ، فَكَانَ لِلْفَارِسِ ثَلَاثَةُ أَسْهُمٍ، لِلْفَرَسِ سَهْمَانِ وَلِفَارِسِهِ سَهْمٌ، وَلِلرَّاجِلِ، مَنْ لَيْسَ لَهُ فَرَسٌ، سَهْمٌ. وَكَانَتْ الْخَيْلُ يَوْمَ بَنِي قُرَيْظَةَ سِتَّةً وَثَلَاثِينَ فَرَسًا، وَكَانَ أَوَّلَ فَيْءٍ وَقَعَتْ فِيهِ السُّهْمَانُ، وَأُخْرِجَ مِنْهَا الْخُمْسُ، فَعَلَى سُنَّتِهَا وَمَا مَضَى مِنْ رَسُولِ اللَّهِ ﷺ فِيهَا وَقَعَتْ الْمَقَاسِمُ، وَمَضَتْ السُّنَّةُ فِي الْمَغَازِي. ثُمَّ بَعَثَ رَسُولُ اللَّهِ ﷺ سَعْدَ بْنَ زَيْدٍ الْأَنْصَارِيَّ أَخَا بَنِي عَبْدِ الْأَشْهَلِ بِسَبَايَا مِنْ سَبَايَا بَنِي قُرَيْظَةَ إلَى نَجْدٍ، فَابْتَاعَ لَهُمْ بِهَا خَيْلًا وَسِلَاحًا
✧ [The division of the spoils of Banū Qurayẓah] Ibn Isḥāq said: Then the Messenger of God ﷺ divided the properties of Banū Qurayẓah, their women, and their children among the Muslims. On that day he announced the shares of the cavalry and the shares of the foot soldiers, and he took out the fifth from them. The horseman received three shares: two shares for the horse and one share for its rider. The foot soldier, who had no horse, received one share. The horses on the day of Banū Qurayẓah were thirty-six horses. It was the first spoil in which shares were allotted and from which the fifth was taken. According to its precedent and what had passed from the Messenger of God ﷺ concerning it, the divisions took place, and the practice was established for the military campaigns. Then the Messenger of God ﷺ sent Saʿd b. Zayd al-Anṣārī, the brother of the Banū ʿAbd al-Ashhal, with captives from the captives of Banū Qurayẓah to Najd, and he purchased for them horses and weapons with them.
Sirat Ibn Hisham 1172No grade recorded
[ شَأْنُ رَيْحَانَةَ في غزوة بني قريظة ] ( قَالَ ): وَكَانَ رَسُولُ اللَّهِ ﷺ قَدْ اصْطَفَى لِنَفْسِهِ مِنْ نِسَائِهِمْ رَيْحَانَةَ بِنْتَ عَمْرِو بْنِ خُنَافَةَ، إحْدَى نِسَاءِ بَنِي عَمْرِو بْنِ قُرَيْظَةَ، فَكَانَتْ عِنْدَ رَسُولِ اللَّهِ ﷺ حَتَّى تُوُفِّيَ عَنْهَا وَهِيَ فِي مِلْكِهِ، وَقَدْ كَانَ رَسُولُ اللَّهِ ﷺ عَرَضَ عَلَيْهَا أَنْ يَتَزَوَّجَهَا، وَيَضْرِبَ عَلَيْهَا الْحِجَابَ؛ فَقَالَتْ: يَا رَسُولَ اللَّهِ، بَلْ تَتْرُكُنِي فِي مِلْكِكَ، فَهُوَ أَخَفُّ عَلَيَّ وَعَلَيْكَ، فَتَرَكَهَا. وَقَدْ كَانَتْ حِينَ سَبَاهَا قَدْ تَعَصَّتْ بِالْإِسْلَامِ، وَأَبَتْ إلَّا الْيَهُودِيَّةَ، فَعَزَلَهَا رَسُولُ اللَّهِ ﷺ، وَوَجَدَ فِي نَفْسِهِ لِذَلِكَ مِنْ أَمْرِهَا. فَبَيْنَا هُوَ مَعَ أَصْحَابِهِ، إذْ سَمِعَ وَقْعَ نَعْلَيْنِ خَلْفَهُ؛ فَقَالَ: إنَّ هَذَا لِثَعْلَبَةَ بْنِ سَعْيَةَ يُبَشِّرُنِي بِإِسْلَامِ رَيْحَانَةَ؛ فَجَاءَهُ فَقَالَ يَا رَسُولَ اللَّهِ، قَدْ أَسْلَمَتْ رَيْحَانَةُ، فَسَرَّهُ ذَلِكَ مِنْ أَمْرِهَا
✧ [The affair of Rayḥānah in the expedition of Banū Qurayẓah] (He said): The Messenger of God ﷺ had chosen for himself from their women Rayḥānah bt. ʿAmr b. Khunāfah, one of the women of Banū ʿAmr b. Qurayẓah. She remained with the Messenger of God ﷺ until he passed away, while she was in his possession. The Messenger of God ﷺ had offered her that he marry her and impose the veil upon her, but she said: “O Messenger of God, rather leave me in your possession, for it is lighter upon me and upon you.” So he left her. When she was taken captive, she had held back from Islam and refused anything but Judaism, so the Messenger of God ﷺ set her aside and felt distressed in himself about her affair. While he was with his companions, he heard the sound of two sandals behind him and said: “This is Thaʿlabah b. Saʿyah bringing me the good news of Rayḥānah’s Islam.” He came to him and said: “O Messenger of God, Rayḥānah has embraced Islam.” That pleased him concerning her affair.
Sirat Ibn Hisham 1173No grade recorded
[ مَا نَزَلَ فِي الْخَنْدَقِ وَبَنِيَّ قُرَيْظَةَ ] قَالَ ابْنُ إسْحَاقَ: وَأَنْزَلَ اللَّهُ تَعَالَى فِي أَمْرِ الْخَنْدَقِ، وَأَمْرِ بَنِي قُرَيْظَةَ مِنْ الْقُرْآنِ، الْقِصَّةَ فِي سُورَةِ الْأَحْزَابِ، يَذْكُرُ فِيهَا مَا نَزَلَ مِنْ الْبَلَاءِ، وَنِعْمَتِهِ عَلَيْهِمْ، وَكِفَايَتِهِ إيَّاهُمْ حِينَ فَرَّجَ ذَلِكَ عَنْهُمْ، بَعْدَ مَقَالَةِ مَنْ قَالَ مِنْ أَهْلِ النِّفَاقِ: يَا أَيُّهَا الَّذِينَ آمَنُوا اذْكُرُوا نِعْمَةَ اللَّهِ عَلَيْكُمْ إِذْ جَاءَتْكُمْ جُنُودٌ فَأَرْسَلْنَا عَلَيْهِمْ رِيحًا وَجُنُودًا لَمْ تَرَوْهَا وَكَانَ اللَّهُ بِمَا تَعْمَلُونَ بَصِيرًا وَالْجُنُودُ قُرَيْشٌ وَغَطَفَانُ وَبَنُو قُرَيْظَةَ، وَكَانَتْ الْجُنُودُ الَّتِي أَرْسَلَ اللَّهُ عَلَيْهِمْ مَعَ الرِّيحِ الْمَلَائِكَةَ. يَقُولُ اللَّهُ تَعَالَى: إِذْ جَاءُوكُمْ مِنْ فَوْقِكُمْ وَمِنْ أَسْفَلَ مِنْكُمْ وَإِذْ زَاغَتِ الْأَبْصَارُ وَبَلَغَتِ الْقُلُوبُ الْحَنَاجِرَ وَتَظُنُّونَ بِاللَّهِ الظُّنُونَ فَاَلَّذِينَ جَاءُوهُمْ مِنْ فَوْقِهِمْ بَنُو قُرَيْظَةَ، وَاَلَّذِينَ جَاءُوهُمْ مِنْ أَسْفَلَ مِنْهُمْ قُرَيْشٌ وَغَطَفَانُ. يَقُولُ اللَّهُ ( تَبَارَكَ و ) تَعَالَى: هُنَالِكَ ابْتُلِيَ الْمُؤْمِنُونَ وَزُلْزِلُوا زِلْزَالًا شَدِيدًا وَإِذْ يَقُولُ الْمُنَافِقُونَ وَالَّذِينَ فِي قُلُوبِهِمْ مَرَضٌ مَا وَعَدَنَا اللَّهُ وَرَسُولُهُ إِلَّا غُرُورًا لِقَوْلِ مُعَتِّبِ بْنِ قُشَيْرٍ إذْ يَقُولُ مَا قَالَ وَإِذْ قَالَتْ طَائِفَةٌ مِنْهُمْ يَا أَهْلَ يَثْرِبَ لَا مُقَامَ لَكُمْ فَارْجِعُوا وَيَسْتَأْذِنُ فَرِيقٌ مِنْهُمُ النَّبِيَّ يَقُولُونَ إِنَّ بُيُوتَنَا عَوْرَةٌ وَمَا هِيَ بِعَوْرَةٍ إِنْ يُرِيدُونَ إِلَّا فِرَارًا لِقَوْلِ أَوْسِ بْنِ قَيْظِيٍّ وَمَنْ كَانَ عَلَى رَأْيِهِ مِنْ قَوْمِهِ وَلَوْ دُخِلَتْ عَلَيْهِمْ مِنْ أَقْطَارِهَا أَيْ الْمَدِينَةِ
✧ Ibn Isḥāq said: And God Almighty revealed concerning the matter of the trench and the matter of Banū Qurayẓah from the Qurʾān the story in Sūrat al-Aḥzāb, mentioning therein what came down of trial, and His favour upon them, and His sufficing them when He relieved them of that, after the saying of those of the people of hypocrisy who said: “O you who believe, remember God’s favour upon you when hosts came against you, and We sent against them a wind and hosts you did not see; and God sees what you do.” The hosts were Quraysh, Ghaṭafān, and Banū Qurayẓah; and the hosts which God sent against them with the wind were the angels. God Almighty says: “When they came against you from above you and from below you, and when the eyes swerved and the hearts reached the throats, and you were thinking thoughts about God. Then those who came against them from above them were Banū Qurayẓah, and those who came against them from below them were Quraysh and Ghaṭafān. God (Blessed and) Almighty says: “There the believers were tried, and shaken with a mighty shaking. And when the hypocrites and those in whose hearts is sickness said: ‘God and His Messenger promised us nothing but delusion’” — for the saying of Muʿattib b. Qushayr when he said what he said — “and when a party of them said: ‘O people of Yathrib, there is no standing for you, so return’; and a group of them asked leave of the Prophet, saying: ‘Our houses are exposed,’ though they were not exposed; they desired nothing but flight” — for the saying of Aws b. Qayẓī and those of his people who were of his opinion — “and if it had been entered upon them from its sides” — that is, the city.
Sirat Ibn Hisham 1174No grade recorded
[ تَفْسِيرُ ابْنِ هِشَامٍ لِبَعْضِ الْغَرِيبِ ] قَالَ ابْنُ هِشَامٍ: الْأَقْطَارُ: الْجَوَانِبُ، وَوَاحِدُهَا: قُطْرٌ، وَهِيَ الْأَقْتَارُ، وَوَاحِدُهَا: قَتَرٌ. قَالَ الْفَرَزْدَقُ: كَمْ مِنْ غِنًى فَتَحَ الْإِلَهُ لَهُمْ بِهِ وَالْخَيْلُ مُقْعِيَةٌ عَلَى الْأَقْطَارِ وَيُرْوَى: عَلَى الْأَقْتَارِ. وَهَذَا الْبَيْتُ فِي قَصِيدَةٍ لَهُ. ثُمَّ سُئِلُوا الْفِتْنَةَ أَيْ الرُّجُوعَ إلَى الشِّرْكِ لَآتَوْهَا وَمَا تَلَبَّثُوا بِهَا إِلَّا يَسِيرًا وَلَقَدْ كَانُوا عَاهَدُوا اللَّهَ مِنْ قَبْلُ لَا يُوَلُّونَ الْأَدْبَارَ وَكَانَ عَهْدُ اللَّهِ مَسْئُولًا فَهُمْ بَنُو حَارِثَةَ، وَهُمْ الَّذِينَ هَمُّوا أَنْ يَفْشَلُوا يَوْمَ أُحُدٍ مَعَ بَنِي سَلِمَةَ حَيْنَ هَمَّتَا بِالْفَشَلِ يَوْمَ أُحُدٍ، ثُمَّ عَاهَدُوا اللَّهَ أَنْ لَا يَعُودُوا لِمِثْلِهَا أَبَدًا، فَذَكَرَ لَهُمْ الَّذِي أَعْطَوْا مِنْ أَنْفُسِهِمْ، ثُمَّ قَالَ تَعَالَى: قُلْ لَنْ يَنْفَعَكُمُ الْفِرَارُ إِنْ فَرَرْتُمْ مِنَ الْمَوْتِ أَوِ الْقَتْلِ وَإِذًا لَا تُمَتَّعُونَ إِلَّا قَلِيلًا قُلْ مَنْ ذَا الَّذِي يَعْصِمُكُمْ مِنَ اللَّهِ إِنْ أَرَادَ بِكُمْ سُوءًا أَوْ أَرَادَ بِكُمْ رَحْمَةً وَلَا يَجِدُونَ لَهُمْ مِنْ دُونِ اللَّهِ وَلِيًّا وَلَا نَصِيرًا قَدْ يَعْلَمُ اللَّهُ الْمُعَوِّقِينَ مِنْكُمْ أَيْ أَهْلَ النِّفَاقِ وَالْقَائِلِينَ لِإِخْوَانِهِمْ هَلُمَّ إِلَيْنَا وَلَا يَأْتُونَ الْبَأْسَ إِلَّا قَلِيلًا أَيْ إلَّا دَفْعًا وَتَعْذِيرًا أَشِحَّةً عَلَيْكُمْ أَيْ لِلضَّغَنِ الَّذِي فِي أَنْفُسِهِمْ فَإِذَا جَاءَ الْخَوْفُ رَأَيْتَهُمْ يَنْظُرُونَ إِلَيْكَ تَدُورُ أَعْيُنُهُمْ كَالَّذِي يُغْشَى عَلَيْهِ مِنَ الْمَوْتِ أَيْ إعْظَامًا لَهُ وَفَرَقًا مِنْهُ فَإِذَا ذَهَبَ الْخَوْفُ سَلَقُوكُمْ بِأَلْسِنَةٍ حِدَادٍ أَيْ فِي الْقَوْلِ بِمَا لَا تُحِبُّونَ، لِأَنَّهُمْ لَا يَرْجُونَ آخِرَةً، وَلَا تَحْمِلهُمْ حِسْبَةٌ، فَهُمْ يَهَابُونَ الْمَوْتَ هَيْبَةَ مَنْ لَا يَرْجُو مَا بَعْدَهُ
✧ [Ibn Hishām's explanation of some rare words] Ibn Hishām said: al-aqṭār are the sides, and its singular is quṭr, and they are al-aqtār, and its singular is qatar. Al-Farazdaq said: How many a source of wealth did God open for them through it, while the horses are crouching upon the aqṭār (sides) — and it is also related: upon the aqtār. And this verse is in a poem of his. Then they were tempted to discord — that is, to return to polytheism — they would have fallen into it, and would not have lingered over it except a little. And they had already covenanted with God before that they would not turn their backs; and God's covenant is ever answerable. They are the Banū Ḥārithah, and they are the ones who resolved to fail on the day of Uḥud together with the Banū Salimah, when the two tribes resolved to fail on the day of Uḥud, then they covenanted with God that they would never return to the like of it again; so He reminded them of what they had given of themselves. Then He, exalted is He, said: Say: 'Flight will not profit you, if you flee from death or slaughter; and then you will not be given enjoyment except a little.' Say: 'Who is it that can protect you from God, if He intends evil for you, or intends mercy for you?' And they will not find for themselves, besides God, any protector or helper. God surely knows those of you who hinder — that is, the people of hypocrisy — and those who say to their brothers, 'Come to us,' and do not come to the battle except a little — that is, except by way of repelling and making excuses — being miserly toward you — that is, because of the rancor that is in their souls. And when fear comes, you see them looking at you, their eyes rolling like one who swoons from death — that is, out of magnifying it and terror of it. And when fear departs, they assail you with sharp tongues — that is, in speech with what you do not like, because they do not hope for the Hereafter, and no reckoning restrains them; so they dread death with the dread of one who does not hope for what comes after it.
Sirat Ibn Hisham 1175No grade recorded
[ تَفْسِيرُ ابْنِ هِشَامٍ لِبَعْضِ الْغَرِيبِ ] قَالَ ابْنُ هِشَامٍ: سَلَقُوكُمْ بَالَغُوا فِيكُمْ بِالْكَلَامِ، فَأَحْرَقُوكُمْ وَآذَوْكُمْ. تَقُولُ الْعَرَبُ: خَطِيبٌ سَلَّاقٌ، وَخَطِيبٌ مُسْلِقٌ وَمِسْلَاقٌ. قَالَ أَعْشَى بَنِي قَيْسِ ابْنِ ثَعْلَبَةَ: فِيهِمْ الْمَجْدُ وَالسَّمَاحَةُ وَالنَّجْ دَةُ فِيهِمْ وَالْخَاطِبُ السَّلَّاقُ وَهَذَا الْبَيْتُ فِي قَصِيدَةٍ لَهُ. يَحْسَبُونَ الْأَحْزَابَ لَمْ يَذْهَبُوا قُرَيْشٌ وَغَطَفَانُ وَإِنْ يَأْتِ الْأَحْزَابُ يَوَدُّوا لَوْ أَنَّهُمْ بَادُونَ فِي الْأَعْرَابِ يَسْأَلُونَ عَنْ أَنْبَائِكُمْ وَلَوْ كَانُوا فِيكُمْ مَا قَاتَلُوا إِلَّا قَلِيلًا ثُمَّ أَقْبَلَ عَلَى الْمُؤْمِنِينَ فَقَالَ: لَقَدْ كَانَ لَكُمْ فِي رَسُولِ اللَّهِ أُسْوَةٌ حَسَنَةٌ لِمَنْ كَانَ يَرْجُو اللَّهَ وَالْيَوْمَ الْآخِرَ أَيْ لِئَلَّا يَرْغَبُوا بِأَنْفُسِهِمْ عَنْ نَفْسِهِ، وَلَا عَنْ مَكَانٍ هُوَ بِهِ
✧ [Ibn Hishām’s commentary on some obscure words] Ibn Hishām said: salaqūkum means they went to extremes against you in speech, so they scorched you and harmed you. The Arabs say: khaṭībun sallāq, and khaṭībun musliq and mislāq (a vehement orator). Aʿshā Banī Qays b. Thaʿlabah said: In them is glory and liberality and courage, in them is the orator al-sallāq. And this verse is in a qasīdah of his. They reckon the confederates have not departed—Quraysh and Ghaṭafān—and if the confederates come, they wish that they were Bedouins among the desert Arabs, asking about your news; and if they had been among you, they would not have fought except a little. Then He turned to the believers and said: Verily in the Messenger of Allah you have a good example, for him who hopes for Allah and the Last Day—that is, so that they should not prefer their own selves over his self, nor over the place where he was.
Sirat Ibn Hisham 1176No grade recorded
ثُمَّ ذَكَرَ الْمُؤْمِنِينَ وَصِدْقَهُمْ وَتَصْدِيقَهُمْ بِمَا وَعَدَهُمْ اللَّهُ مِنْ الْبَلَاءِ يَخْتَبِرُهُمْ بِهِ، فَقَالَ: وَلَمَّا رَأَى الْمُؤْمِنُونَ الْأَحْزَابَ قَالُوا هَذَا مَا وَعَدَنَا اللَّهُ وَرَسُولُهُ وَصَدَقَ اللَّهُ وَرَسُولُهُ وَمَا زَادَهُمْ إِلَّا إِيمَانًا وَتَسْلِيمًا أَيْ صَبْرًا عَلَى الْبَلَاءِ وَتَسْلِيمًا لِلْقَضَاءِ، وَتَصْدِيقًا لِلْحَقِّ، لَمَّا كَانَ اللَّهُ تَعَالَى وَعَدَهُمْ وَرَسُولُهُ ﷺ ثُمَّ قَالَ: مِنَ الْمُؤْمِنِينَ رِجَالٌ صَدَقُوا مَا عَاهَدُوا اللَّهَ عَلَيْهِ فَمِنْهُمْ مَنْ قَضَى نَحْبَهُ أَيْ فَرَغَ مِنْ عَمَلِهِ، وَرَجَعَ إلَى رَبِّهِ، كَمَنْ اُسْتُشْهِدَ يَوْمَ بَدْرٍ وَيَوْمَ أُحُدٍ.
✧ Then He mentioned the believers, their sincerity, and their belief in what God had promised them of affliction with which He tests them, saying: And when the believers saw the confederates, they said, “This is what God and His Messenger promised us, and God and His Messenger spoke the truth.” And it only increased them in faith and submission (i.e., patience in affliction, submission to the decree, and belief in the truth), because God Almighty and His Messenger ﷺ had promised them. Then He said: Among the believers are men who have been true to the covenant they made with God; some of them have fulfilled their vow (i.e., finished their work and returned to their Lord), like those who were martyred on the day of Badr and the day of Uḥud.
Sirat Ibn Hisham 1177No grade recorded
[ تَفْسِيرُ ابْنِ هِشَامٍ لِبَعْضِ الْغَرِيبِ ] قَالَ ابْنُ هِشَامٍ: قَضَى نَحْبَهُ مَاتَ، وَالنَّحْبُ: النَّفْسُ، فِيمَا أَخْبَرَنِي أَبُو عُبَيْدَةَ وَجَمْعُهُ: نُحُوبٌ. قَالَ ذُو الرُّمَّةِ: عَشِيَّةَ فَرَّ الْحَارِثِيُّونَ بَعْدَمَا وَهَذَا الْبَيْتُ فِي قَصِيدَةٍ لَهُ. وَهَوْبَرُ: مِنْ بَنِي الْحَارِثِ بْنِ كَعْبٍ، أَرَادَ: يَزِيدَ بْنَ هَوْبَرٍ. وَالنَّحْبُ ( أَيْضًا ): النَّذْرُ. قَالَ جَرِيرُ بْنُ الْخَطْفِيِّ: بِطِخْفَةَ جَالَدْنَا الْمُلُوكَ وَخَيْلُنَا عَشِيَّةَ بِسْطَامٍ جَرَيْنَ عَلَى نَحْبِ يَقُولُ: عَلَى نَذْرٍ كَانَتْ نَذَرَتْ أَنْ تَقْتُلَهُ فَقَتَلَتْهُ، وَهَذَا الْبَيْتُ فِي قَصِيدَةٍ لَهُ وَبِسْطَامٌ: بِسْطَامُ بْنُ قَيْسِ بْنِ مَسْعُودٍ الشَّيْبَانِيِّ، وَهُوَ ابْنُ ذِي الْجَدَّيْنِ. حَدَّثَنِي أَبُو عُبَيْدَةَ: أَنَّهُ كَانَ فَارِسَ رَبِيعَةَ بْنِ نِزَارٍ. وَطِخْفَةُ: مَوْضِعٌ بِطَرِيقِ الْبَصْرَةِ وَالنَّحْبُ ( أَيْضًا ): الْخِطَارُ، وَهُوَ: الرِّهَانُ. قَالَ الْفَرَزْدَقُ: وَإِذْ نَحَبَتْ كَلْبٌ عَلَى النَّاسِ أَيُّنَا عَلَى النَّحْبِ أَعْطَى لِلْجَزِيلِ وَأَفْضَلُ وَالنَّحْبُ ( أَيْضًا ): الْبُكَاءُ. وَمِنْهُ قَوْلُهُمْ يُنْتَحَبُ. وَالنَّحْبُ ( أَيْضًا ): الْحَاجَةُ وَالْهِمَّةُ، تَقُولُ: مَا لِي عِنْدَهُمْ نَحْبٌ. قَالَ مَالِكُ بْنُ نُوَيْرَةَ الْيَرْبُوعِي: وَمَا لِي نَحْبٌ عِنْدَهُمْ غَيْرَ أَنَّنِي تَلَمَّسْتُ مَا تَبْغِي مِنْ الشُّدُنِ الشُّجْزِ وَقَالَ نَهَارُ بْنُ تَوْسِعَةَ، أَحَدُ بَنِي تَيْمِ اللَّاتِ بْنِ ثَعْلَبَةَ بْنِ عُكَابَةَ بْنِ صَعْبِ بْنِ عَلِيِّ بْنِ بَكْرِ بْنِ وَائِلٍ. قَالَ ابْنُ هِشَامٍ: هَؤُلَاءِ مَوَالِي بَنِي حَنِيفَةَ: وَنَجَّى يُوسُفَ الثَّقَفِيَّ رَكْضٌ دِرَاكٌ بَعْدَ مَا وَقَعَ اللِّوَاءُ وَلَوْ أَدْرَكْنَهُ لَقَضَيْنَ نَحْبًا بِهِ وَلِكُلِّ مُخْطَأَةٍ وِقَاءُ وَالنَّحْبُ ( أَيْضًا ): السَّيْرُ الْخَفِيفُ الْمُرُّ
✧ Ibn Hishām said: Qaḍā naḥbahu means he died, and al-naḥb is the self, as Abū ʿUbaydah informed me, and its plural is nuḥūb. Dhū al-Rummah said: ʿAshiyyata farra al-Ḥārithiyyūna baʿdamā... And this verse is in a poem of his. And Hawbar: of the Banū al-Ḥārith b. Kaʿb; he meant Yazīd b. Hawbar. And al-naḥb (also) means the vow. Jarīr b. al-Khaṭafī said: Bi-Ṭikhfata jāladnā al-mulūka wa-khaylunā / ʿashiyyata Bisṭāmin jarayna ʿalā naḥbi. He says: upon a vow it had made to kill him, and it killed him. And this verse is in a poem of his. And Bisṭām: Bisṭām b. Qays b. Masʿūd al-Shaybānī, and he is the son of Dhū al-Jaddayn. Abū ʿUbaydah related to me that he was the horseman of Rabīʿah b. Nizār. And Ṭikhfah: a place on the road to al-Baṣrah. And al-naḥb (also) means the wagering, which is the betting. Al-Farazdaq said: Wa-idh naḥabat Kalbun ʿalā al-nāsi ayyunā / ʿalā al-naḥbi aʿṭā lil-jazīli wa-afḍalū. And al-naḥb (also) means weeping. From it is their saying yuntaḥabu, 'it is wept over.' And al-naḥb (also) means the need and the aspiration; you say: Mā lī ʿindahum naḥb, 'I have no need with them.' Mālik b. Nuwayrah al-Yarbūʿī said: Wa-mā lī naḥbun ʿindahum ghayra annanī / talammastu mā tabghī min al-shuduni al-shujzī. And Nahār b. Tawsiʿah, one of the Banū Taym al-Lāt b. Thaʿlabah b. ʿUkābah b. Ṣaʿb b. ʿAlī b. Bakr b. Wāʾil, said — Ibn Hishām said: These are the clients of the Banū Ḥanīfah: Wa-najjā Yūsufa al-Thaqafiyya rakḍun dirākun / baʿda mā waqaʿa al-liwāʾū / wa-law adraknāhu la-qaḍaynā naḥban bihi / wa-li-kulli mukhṭiʾatin wiqāʾū. And al-naḥb (also) means the light, bitter journey.
Sirat Ibn Hisham 1178No grade recorded
قَالَ ابْنُ إسْحَاقَ: وَمِنْهُمْ مَنْ يَنْتَظِرُ أَيْ مَا وَعَدَ اللَّهُ بِهِ مِنْ نَصْرِهِ، وَالشَّهَادَةُ عَلَى مَا مَضَى عَلَيْهِ أَصْحَابُهُ. يَقُولُ اللَّهُ تَعَالَى: وَمَا بَدَّلُوا تَبْدِيلًا أَيْ مَا شَكُّوا وَمَا تَرَدَّدُوا فِي دِينِهِمْ، وَمَا اسْتَبْدَلُوا بِهِ غَيْرَهُ. لِيَجْزِيَ اللَّهُ الصَّادِقِينَ بِصِدْقِهِمْ وَيُعَذِّبَ الْمُنَافِقِينَ إِنْ شَاءَ أَوْ يَتُوبَ عَلَيْهِمْ إِنَّ اللَّهَ كَانَ غَفُورًا رَحِيمًا وَرَدَّ اللَّهُ الَّذِينَ كَفَرُوا بِغَيْظِهِمْ أَيْ قُرَيْشًا وَغَطَفَانَ لَمْ يَنَالُوا خَيْرًا وَكَفَى اللَّهُ الْمُؤْمِنِينَ الْقِتَالَ وَكَانَ اللَّهُ قَوِيًّا عَزِيزًا وَأَنْزَلَ الَّذِينَ ظَاهَرُوهُمْ مِنْ أَهْلِ الْكِتَابِ أَيْ بَنِي قُرَيْظَةَ مِنْ صَيَاصِيهِمْ وَالصَّيَاصِي: الْحُصُونُ وَالْآطَامُ الَّتِي كَانُوا فِيهَا. قَالَ ابْنُ هِشَامٍ: قَالَ سُحَيْمٌ عَبْدُ بَنِي الْحِسْحَاسِ؛ وَبَنُو الْحِسْحَاسِ مِنْ بَنِي أَسَدِ بْنِ خُزَيْمَةَ: وَأَصْبَحَتْ الثِّيرَانُ صَرْعَى وَأَصْبَحَتْ نِسَاءُ تَمِيمٍ يَبْتَدِرْنَ الصَّيَاصِيَا وَهَذَا الْبَيْتُ فِي قَصِيدَةٍ لَهُ. وَالصَّيَاصِيُّ ( أَيْضًا ): الْقُرُونُ. قَالَ النَّابِغَةُ الْجَعْدِيُّ: وِسَادَةَ رَهْطِي حَتَّى بَقِيتُ فَرْدًا كَصَيْصِيَةِ الْأَعْضَبِ يَقُولُ: أَصَابَ الْمَوْتُ سَادَةَ رَهْطِي. وَهَذَا الْبَيْتُ فِي قَصِيدَةٍ لَهُ. وَقَالَ أَبُو دَواُدَ الْإِيَادِيُّ: فَذَعَرْنَا سُحْمَ الصَّيَاصِي بِأَيْدِيهِنَّ نَضْحٌ مِنْ الْكُحَيْلِ وَقَارُ وَهَذَا الْبَيْتُ فِي قَصِيدَةٍ لَهُ. وَالصَّيَاصِي ( أَيْضًا ): الشَّوْكُ الَّذِي لِلنَّسَّاجِينَ، فِيمَا أَخْبَرَنِي أَبُو عُبَيْدَةَ. وَأَنْشَدَنِي لِدُرَيْدِ بْنِ الصِّمَّةِ الْجُشَمِىِّ، جُشَمُ بْنُ مُعَاوِيَةَ بْنِ بَكْرِ بْنِ هَوَازِنَ نَظَرْتُ إلَيْهِ وَالرِّمَاحُ تَنُوشُهُ كَوَقْعِ الصَّيَاصِي فِي النَّسِيجِ الْمُمَدَّدِ وَهَذَا الْبَيْتُ فِي قَصِيدَةٍ لَهُ. وَالصَّيَاصِيُّ ( أَيْضًا ): الَّتِي تَكُونُ فِي أَرْجُلِ الدِّيَكَةِ نَاتِئَةً كَأَنَّهَا الْقُرُونُ الصِّغَارُ، وَالصَّيَاصِي ( أَيْضًا ): الْأُصُولُ. أَخْبَرَنِي أَبُو عُبَيْدَةَ أَنَّ الْعَرَبَ تَقُولُ: جَذَّ اللَّهُ صِيصِيَتَهُ: أَيْ أَصْلَهُ.
✧ Ibn Isḥāq said: And among them are those who wait, meaning for what God promised him of His help, and martyrdom upon what his companions had already passed away. God Almighty says: “And they did not change in the slightest” (33:23), meaning they did not doubt, nor did they waver in their religion, nor did they exchange it for another. “That God may reward the truthful for their truthfulness, and punish the hypocrites if He wills, or turn to them in mercy. Indeed God is Forgiving, Merciful” (33:24). “And God turned back those who disbelieved in their rage” (33:25), meaning Quraysh and Ghaṭafān, they did not obtain any good, “and God sufficed the believers in fighting, and God is Strong, Mighty” (33:25). “And He brought down those who supported them among the People of the Book” (33:26), meaning Banū Qurayẓah, “from their strongholds” (33:26), and al-ṣayāṣī are the fortresses and the towers in which they were. Ibn Hishām said: Suḥaym, the slave of Banū al-Ḥisḥās, said—and Banū al-Ḥisḥās are from Banū Asad b. Khuzaymah: And the bulls became thrown down, and the women of Tamīm began to race to the strongholds. This verse is in a poem of his. And al-ṣayāṣī (also) means horns. Al-Nābighah al-Jaʿdī said: I was the pillow of my clan until I remained alone, like the horn of the maimed one. He says: death struck the chiefs of my clan. This verse is in a poem of his. And Abū Dāwūd al-Iyādī said: We startled the black horns with hands upon which was a smear of kohl and tar. This verse is in a poem of his. And al-ṣayāṣī (also) means the thorns used by weavers, according to what Abū ʿUbaydah informed me. And he recited to me from Durayd b. al-Ṣimmah al-Jushamī—Jusham b. Muʿāwiyah b. Bakr b. Hawāzin: I looked at him while the spears were jabbing him, like the fall of the ṣayāṣī on the stretched woven cloth. This verse is in a poem of his. And al-ṣayāṣī (also) means the spurs that are on the legs of roosters, protruding as if they were small horns. And al-ṣayāṣī (also) means roots. Abū ʿUbaydah informed me that the Arabs say: “May God cut off his ṣīṣiyah,” meaning his root.
Sirat Ibn Hisham 1179No grade recorded
قَالَ ابْنُ إسْحَاقَ: وَقَذَفَ فِي قُلُوبِهِمُ الرُّعْبَ فَرِيقًا تَقْتُلُونَ وَتَأْسِرُونَ فَرِيقًا أَيْ قَتَلَ الرِّجَالَ، وَسَبَى الذَّرَارِيَّ وَالنِّسَاءَ، وَأَوْرَثَكُمْ أَرْضَهُمْ وَدِيَارَهُمْ وَأَمْوَالَهُمْ وَأَرْضًا لَمْ تَطَئُوهَا يَعْنِي خَيْبَرَ وَكَانَ اللَّهُ عَلَى كُلِّ شَيْءٍ قَدِيرًا
✧ Ibn Isḥāq said: He cast terror into their hearts—a party you killed and a party you took captive—that is, He killed the men and took the women and children as captives, and He made you inherit their land, their dwellings, and their wealth, and a land you had not trodden, meaning Khaybar. And Allah is over all things powerful.
Sirat Ibn Hisham 1180No grade recorded
[ وَفَاةُ سَعْدِ بْنِ مُعَاذٍ وَمَا ظَهَرَ مَعَ ذَلِكَ ] قَالَ ابْنُ إسْحَاقَ: فَلَمَّا انْقَضَى شَأْنُ بَنِي قُرَيْظَةَ انْفَجَرَ بِسَعْدِ بْنِ مُعَاذٍ جُرْحُهُ، فَمَاتَ مِنْهُ شَهِيدًا. قَالَ ابْنُ إسْحَاقَ: حَدَّثَنِي مُعَاذُ بْنُ رِفَاعَةَ الزُّرَقِيُّ، قَالَ: حَدَّثَنِي مَنْ شِئْتُ مِنْ رِجَالِ قَوْمِي: أَنَّ جِبْرِيلَ عَلَيْهِ السَّلَامُ أَتَى رَسُولَ اللَّهِ ﷺ حِينَ قُبِضَ سَعْدُ بْنُ مُعَاذٍ مِنْ جَوْفِ اللَّيْلِ مُعْتَجِرًا بِعِمَامَةِ مِنْ إسْتَبْرَقٍ، فَقَالَ: يَا مُحَمَّدُ، مَنْ هَذَا الْمَيِّتُ الَّذِي فُتِحَتْ لَهُ أَبْوَابُ السَّمَاءِ، وَاهْتَزَّ لَهُ الْعَرْشُ ؟ قَالَ: فَقَامَ رَسُولُ اللَّهِ ﷺ سَرِيعًا يَجُرُّ ثَوْبَهُ إلَى سَعْدٍ، فَوَجَدَهُ قَدْ مَاتَ قَالَ ابْنُ إسْحَاقَ: وَحَدَّثَنِي عَبْدُ اللَّهِ بْنُ أَبِي بَكْرٍ، عَنْ عَمْرَةَ بِنْتِ عَبْدِ الرَّحْمَنِ قَالَتْ: أَقْبَلَتْ عَائِشَةُ قَافِلَةً مِنْ مَكَّةَ، وَمَعَهَا أُسَيْدُ بْنُ حُضَيْرٍ، فَلَقِيَهُ مَوْتُ امْرَأَةٍ لَهُ، فَحَزِنَ عَلَيْهَا بَعْضَ الْحُزْنِ، فَقَالَتْ لَهُ عَائِشَةُ: يَغْفِرُ اللَّهُ لَكَ يَا أَبَا يَحْيَى، أَتَحْزَنُ عَلَى امْرَأَةٍ وَقَدْ أُصِبْتُ بِابْنِ عَمِّكَ، وَقَدْ اهْتَزَّ لَهُ الْعَرْشُ قَالَ ابْنُ إسْحَاقَ: وَحَدَّثَنِي مَنْ لَا أَتَّهِمُ عَنْ الْحَسَنِ الْبَصْرِيِّ، قَالَ: كَانَ سَعْدٌ رَجُلًا بَادِنًا، فَلَمَّا حَمَلَهُ النَّاسُ وَجَدُوا لَهُ خِفَّةً، فَقَالَ رِجَالٌ مِنْ الْمُنَافِقِينَ: وَاَللَّهِ إنْ كَانَ لَبَادِنَا، وَمَا حَمَلْنَا مِنْ جِنَازَةٍ أَخَفَّ مِنْهُ، فَبَلَغَ ذَلِكَ رَسُولَ اللَّهِ ﷺ، فَقَالَ: إنَّ لَهُ حَمَلَةً غَيْرَكُمْ، وَاَلَّذِي نَفْسِي بِيَدِهِ، لَقَدْ اسْتَبْشَرَتْ الْمَلَائِكَةُ بِرُوحِ سَعْدٍ، وَاهْتَزَّ لَهُ الْعَرْشُ. قَالَ ابْنُ إسْحَاقَ: وَحَدَّثَنِي مُعَاذُ بْنُ رِفَاعَةَ، عَنْ مَحْمُودِ بْنِ عَبْدِ الرَّحْمَنِ بْنِ عَمْرِو بْنِ الْجَمُوحِ، عَنْ جَابِرِ بْنِ عَبْدِ اللَّهِ، قَالَ: لَمَّا دُفِنَ سَعْدٌ وَنَحْنُ مَعَ رَسُولِ اللَّهِ ﷺ، سَبَّحَ رَسُولُ اللَّهِ ﷺ، فَسَبَّحَ النَّاسُ مَعَهُ، ثُمَّ كَبَّرَ فَكَبَّرَ النَّاسُ مَعَهُ، فَقَالُوا: يَا رَسُولَ اللَّهِ، مِمَّ سَبَّحْتُ ؟ قَالَ: لَقَدْ تَضَايَقَ عَلَى هَذَا الْعَبْدِ الصَّالِحِ قَبْرُهُ، حَتَّى فَرَّجَهُ اللَّهُ عَنْهُ قَالَ ابْنُ هِشَامٍ: وَمَجَازُ هَذَا الْحَدِيثِ قَوْلُ عَائِشَةَ: قَالَ رَسُولُ اللَّهِ ﷺ: إنَّ لِلْقَبْرِ لَضَمَّةً لَوْ كَانَ أَحَدٌ مِنْهَا نَاجِيًا لَكَانَ سَعْدَ بْنَ مُعَاذٍ قَالَ ابْنُ إسْحَاقَ: وَلِسَعْدِ يَقُولُ رَجُلٌ مِنْ الْأَنْصَارِ: وَمَا اهْتَزَّ عَرْشُ اللَّهِ مِنْ مَوْتِ هَالِكٍ سَمِعْنَا بِهِ إلَّا لِسَعْدٍ أَبِي عَمْرٍو وَقَالَتْ أُمُّ سَعْدٍ، حِينَ اُحْتُمِلَ نَعْشُهُ وَهِيَ تَبْكِيهِ - قَالَ ابْنُ هِشَامٍ - وَهِيَ كُبَيْشَةُ بِنْتُ رَافِعِ بْنِ مُعَاوِيَةَ بْنِ عُبَيْدِ بْنِ ثَعْلَبَةَ بْنِ عَبْدِ بْنِ الْأَبْجَرِ، وَهُوَ خُدْرَةُ بْنُ عَوْفِ بْنِ الْحَارِثِ بْنِ الْخَزْرَجِ: وَيْلُ أُمِّ سَعْدٍ سَعْدًا صَرَامَةً وَحَدَّا وَسُوْدُدًا وَمَجْدًا وَفَارِسًا مُعَدَّا سُدَّ بِهِ مَسَدَّا يَقُدُّ هَامًا قَدَّا يَقُولُ رَسُولُ اللَّهِ ﷺ: كُلُّ نَائِحَةٍ تَكْذِبُ، إلَّا نَائِحَةَ سَعْدِ بْنِ مُعَاذٍ
✧ [The death of Saʿd b. Muʿādh and what appeared along with that] Ibn Isḥāq said: When the affair of Banū Qurayẓah was concluded, the wound of Saʿd b. Muʿādh burst open, and he died of it as a martyr. Ibn Isḥāq said: Muʿādh b. Rifāʿah al-Zuraqī related to me, saying: One of the men of my people whom I chose related to me that Gabriel ﷺ came to the Messenger of God ﷺ when Saʿd b. Muʿādh died, in the middle of the night, wearing a turban of brocade, and said: O Muḥammad, who is this dead man for whom the gates of heaven were opened and the Throne shook? He said: The Messenger of God ﷺ rose quickly, dragging his garment, to go to Saʿd, and found that he had died. Ibn Isḥāq said: ʿAbd Allāh b. Abī Bakr related to me, from ʿAmrah bt. ʿAbd al-Raḥmān, who said: ʿĀʾishah was returning from Makkah, and with her was Usayd b. Ḥuḍayr, when he was met by the news of the death of a wife of his, and he grieved for her with some grief. ʿĀʾishah said to him: May God forgive you, O Abū Yaḥyā, do you grieve for a wife when I have been afflicted by the loss of your cousin, and the Throne shook for him? Ibn Isḥāq said: One whom I do not suspect related to me from al-Ḥasan al-Baṣrī, who said: Saʿd was a corpulent man, and when the people carried him they found him light. Some men among the hypocrites said: By God, he was corpulent, and we have never carried a bier lighter than his. This reached the Messenger of God ﷺ, and he said: He has bearers other than you. By Him in whose hand is my soul, the angels rejoiced at the spirit of Saʿd, and the Throne shook for him. Ibn Isḥāq said: Muʿādh b. Rifāʿah related to me, from Maḥmūd b. ʿAbd al-Raḥmān b. ʿAmr b. al-Jamūḥ, from Jābir b. ʿAbd Allāh, who said: When Saʿd was buried and we were with the Messenger of God ﷺ, the Messenger of God ﷺ said subḥān Allāh, and the people said subḥān Allāh with him. Then he said Allāhu akbar, and the people said Allāhu akbar with him. They said: O Messenger of God, why did you say subḥān Allāh? He said: The grave pressed upon this righteous servant until God relieved him of it. Ibn Hishām said: The import of this tradition is the saying of ʿĀʾishah: The Messenger of God ﷺ said: Verily the grave has a squeezing; if anyone were to escape it, it would be Saʿd b. Muʿādh. Ibn Isḥāq said: Concerning Saʿd a man of the Anṣār said: And no Throne of God has ever been known to shake At the death of any mortal we have heard of, except for Saʿd Abū ʿAmr. And the mother of Saʿd said, while his bier was carried and she was weeping for him—Ibn Hishām said: she was Kubayshah bt. Rāfiʿ b. Muʿāwiyah b. ʿUbayd b. Thaʿlabah b. ʿAbd b. al-Abjar, who is Khudrah b. ʿAwf b. al-Ḥārith b. al-Khazraj: Woe to the mother of Saʿd, Saʿd of firmness and sharpness, And lordship and glory, and a ready horseman, Who plugged a gap with himself, Who cleaves skulls asunder. The Messenger of God ﷺ said: Every wailing woman lies, except the wailing woman of Saʿd b. Muʿādh.
Sirat Ibn Hisham 1181No grade recorded
[ شُهَدَاءُ يَوْمِ الْخَنْدَقِ ] قَالَ ابْنُ إسْحَاقَ: وَلَمْ يَسْتَشْهِدْ مِنْ الْمُسْلِمِينَ يَوْمَ الْخَنْدَقِ إلَّا سِتَّةُ نَفَرٍ. [ مِنْ بَنِي عَبْدِ الْأَشْهَلِ ] وَمِنْ بَنِي عَبْدِ الْأَشْهَلِ: سَعْدُ بْنُ مُعَاذٍ، وَأَنَسُ بْنُ أَوْسِ بْنِ عَتِيكِ بْنِ عَمْرٍو، وَعَبْدُ اللَّهِ بْنُ سَهْلٍ. ثَلَاثَةُ نَفَرٍ. [ مِنْ بَنِي جُشَمَ ] وَمِنْ بَنِي جُشَمِ بْنِ الْخَزْرَجِ، ثُمَّ مِنْ بَنِي سَلِمَةَ: الطُّفَيْلُ بْنُ النُّعْمَانِ، وَثَعْلَبَةُ بْنُ غَنْمَةَ. رَجُلَانِ. [ مِنْ بَنِي النَّجَّارِ ] وَمِنْ بَنِي النَّجَّارِ، ثُمَّ مِنْ بَنِي دِينَارٍ: كَعْبُ بْنُ زَيْدٍ، أَصَابَهُ سَهْمٌ غَرْبٌ، فَقَتَلَهُ. [ تَفْسِيرُ ابْنِ هِشَامٍ لِبَعْضِ الْغَرِيبِ ] قَالَ ابْنُ هِشَامٍ: سَهْمُ غَرْبٍ وَسَهْمٌ غَرْبٌ، بِإِضَافَةِ وَغَيْرِ إضَافَةٍ، وَهُوَ الَّذِي لَا يُعْرَفُ مِنْ أَيْنَ جَاءَ وَلَا مَنْ رَمَى بِهِ
✧ [The martyrs of the day of the trench] Ibn Isḥāq said: Only six men of the Muslims were martyred on the day of the trench. [From the Banū ʿAbd al-Ashhal] From the Banū ʿAbd al-Ashhal: Saʿd b. Muʿādh, Anas b. Aws b. ʿAtīk b. ʿAmr, and ʿAbdallāh b. Sahl — three men. [From the Banū Jusham] From the Banū Jusham b. al-Khazraj, then from the Banū Salimah: al-Ṭufayl b. al-Nuʿmān and Thaʿlabah b. Ghanmah — two men. [From the Banū al-Najjār] From the Banū al-Najjār, then from the Banū Dīnār: Kaʿb b. Zayd — an unknown arrow struck him and killed him. [Ibn Hishām's explanation of some of the obscure terms] Ibn Hishām said: "sahm gharb" (an unknown arrow) and "sahmun gharb" (with and without annexation) is the arrow whose origin is unknown — neither from where it came nor who shot it.
Sirat Ibn Hisham 1182No grade recorded
[ قَتْلَى الْمُشْرِكِينَ يوم الخندق ] وَقُتِلَ مِنْ الْمُشْرِكِينَ ثَلَاثَةُ نَفَرٍ. [ مِنْ بَنِي عَبْدِ الدَّارِ ] مِنْ بَنِي عَبْدِ الدَّارِ بْنِ قُصَيٍّ: مُنَبِّهُ بْنُ عُثْمَانَ بْنِ عُبَيْدِ بْنِ السَّبَّاقِ بْنِ عَبْدِ الدَّارِ، أَصَابَهُ سَهْمٌ، فَمَاتَ مِنْهُ بِمَكَّةَ. قَالَ ابْنُ هِشَامٍ: هُوَ عُثْمَانُ بْنُ أُمَيَّةَ بْنِ مُنَبِّهِ بْنِ عُبَيْدِ بْنِ السَّبَّاقِ
✧ [The slain of the polytheists on the day of the trench] And of the polytheists three individuals were slain: [of Banū ʿAbd al-Dār] of Banū ʿAbd al-Dār b. Quṣayy: Munabbih b. ʿUthmān b. ʿUbayd b. al-Sabbāq b. ʿAbd al-Dār; an arrow struck him, and he died of it in Makkah. Ibn Hishām said: He is ʿUthmān b. Umayyah b. Munabbih b. ʿUbayd b. al-Sabbāq.
Sirat Ibn Hisham 1183No grade recorded
[ عَرْضُ الْمُشْرِكِينَ عَلَى الرَّسُولِ شِرَاءَ جَسَدِ نَوْفَلٍ يوم الخندق ] قَالَ ابْنُ إسْحَاقَ: وَمِنْ بَنِي مَخْزُومِ بْنِ يَقَظَةَ: نَوْفَلُ بْنُ عَبْدِ اللَّهِ بْنِ الْمُغِيرَةِ. سَأَلُوا رَسُولَ اللَّهِ ﷺ أَنْ يَبِيعَهُمْ جَسَدَهُ، وَكَانَ اقْتَحَمَ الْخَنْدَقَ، فَتَوَرَّطَ فِيهِ، فَقُتِلَ، فَغَلَبَ الْمُسْلِمُونَ عَلَى جَسَدِهِ. فَقَالَ رَسُولُ اللَّهِ ﷺ: لَا حَاجَةَ لَنَا فِي جَسَدِهِ وَلَا بِثَمَنِهِ فَخَلَّى بَيْنَهُمْ وَبَيْنَهُ. قَالَ ابْنُ هِشَامٍ: أَعْطَوْا رَسُولَ اللَّهِ ﷺ بِجَسَدِهِ عَشْرَةَ آلَافِ دِرْهَمٍ، فِيمَا بَلَغَنِي عَنْ الزُّهْرِيِّ. [ مِنْ بَنِي عَامِرٍ ] قَالَ ابْنُ إسْحَاقَ: وَمِنْ بَنِي عَامِرِ بْنِ لُؤَيٍّ، ثُمَّ مِنْ بَنِي مَالِكِ بْنِ حِسْلٍ: عَمْرُو بْنُ عَبْدِ وُدٍّ، قَتَلَهُ عَلِيُّ بْنُ أَبِي طَالِبٍ رِضْوَانُ اللَّهِ عَلَيْهِ. قَالَ ابْنُ هِشَامٍ: وَحَدَّثَنِي الثِّقَةُ أَنَّهُ حَدَّثَ عَنْ ابْنِ شِهَابٍ الزُّهْرِيِّ أَنَّهُ قَالَ: قَتَلَ عَلِيُّ بْنُ أَبِي طَالِبٍ يَوْمَئِذٍ عَمْرَو بْنَ عَبْدِ وُدٍّ وَابْنَهُ حِسْلَ بْنَ عَمْرٍو. قَالَ ابْنُ هِشَامٍ: وَيُقَالُ عَمْرُو بْنُ عَبْدِ وُدٍّ، وَيُقَالُ: عَمْرُو بْنُ عَبْدٍ. [ شُهَدَاءُ الْمُسْلِمِينَ يَوْمَ بَنِي قُرَيْظَةَ ] قَالَ ابْنُ إسْحَاقَ: وَاسْتُشْهِدَ يَوْمَ بَنِي قُرَيْظَةَ مِنْ الْمُسْلِمِينَ، ثُمَّ مِنْ بَنِي الْحَارِثِ بْنِ الْخَزْرَجِ: خَلَّادُ بْنُ سُوَيْدِ بْنِ ثَعْلَبَةَ بْنِ عَمْرٍو، طُرِحَتْ عَلَيْهِ رَحًى، فَشَدَخَتْهُ شَدْخًا شَدِيدًا، فَزَعَمُوا أَنَّ رَسُولَ اللَّهِ ﷺ قَالَ: إنَّ لَهُ لَأَجْرَ شَهِيدَيْنِ. وَمَاتَ أَبُو سِنَانِ بْنُ مُحْصَنِ بْنِ حَرْثَانَ، أَخُو بَنِي أَسَدِ بْنِ خُزَيْمَةَ، وَرَسُولُ اللَّهِ ﷺ مُحَاصِرٌ بَنِي قُرَيْظَةَ، فَدُفِنَ فِي مَقْبَرَةِ بَنِي قُرَيْظَةَ الَّتِي يَدْفِنُونَ فِيهَا الْيَوْمَ، وَإِلَيْهِ دَفَنُوا أَمْوَاتَهُمْ فِي الْإِسْلَامِ
✧ [The polytheists offering the Messenger to buy the body of Nawfal on the day of the trench] Ibn Isḥāq said: Of Banū Makhzūm b. Yaqaẓah: Nawfal b. ʿAbd Allāh b. al-Mughīrah. They asked the Messenger of God ﷺ to sell them his body; he had plunged into the trench and fallen into it and was killed, and the Muslims gained control of his body. The Messenger of God ﷺ said: "We have no need of his body or its price," and he left the way open between them and him. Ibn Hishām said: They offered the Messenger of God ﷺ ten thousand dirhams for his body, according to what has reached me from al-Zuhrī. [Of Banū ʿĀmir] Ibn Isḥāq said: Of Banū ʿĀmir b. Luʾayy, then of Banū Mālik b. Ḥisl: ʿAmr b. ʿAbd Wudd. ʿAlī b. Abī Ṭālib, may God be pleased with him, killed him. Ibn Hishām said: A trustworthy source related to me that he related from Ibn Shihāb al-Zuhrī that he said: ʿAlī b. Abī Ṭālib killed on that day ʿAmr b. ʿAbd Wudd and his son Ḥisl b. ʿAmr. Ibn Hishām said: It is said ʿAmr b. ʿAbd Wudd, and it is said ʿAmr b. ʿAbd. [The martyrs of the Muslims on the day of Banū Qurayẓah] Ibn Isḥāq said: On the day of Banū Qurayẓah, among the Muslims, then of Banū al-Ḥārith b. al-Khazraj, Khallād b. Suwayd b. Thaʿlabah b. ʿAmr was martyred. A millstone was thrown on him and crushed him severely. They claimed that the Messenger of God ﷺ said: "He has the reward of two martyrs." And Abū Sinān b. Muḥṣan b. Ḥarthān, brother of Banū Asad b. Khuzaymah, died while the Messenger of God ﷺ was besieging Banū Qurayẓah, and he was buried in the cemetery of Banū Qurayẓah where they bury today, and to which they have buried their dead in Islam.
Sirat Ibn Hisham 1184No grade recorded
[ بَشَّرَ الرَّسُولُ الْمُسْلِمِينَ بِغَزْوِ قُرَيْشٍ ] وَلَمَّا انْصَرَفَ أَهْلُ الْخَنْدَقِ عَنْ الْخَنْدَقِ؛ قَالَ رَسُولُ اللَّهِ ﷺ فِيمَا بَلَغَنِي: لَنْ تَغْزُوَكُمْ قُرَيْشٌ بَعْدَ عَامِكُمْ هَذَا، وَلَكِنَّكُمْ تَغْزُونَهُمْ. فَلَمْ تَغْزُهُمْ قُرَيْشٌ بَعْدَ ذَلِكَ، وَكَانَ هُوَ الَّذِي يَغْزُوهَا، حَتَّى فَتَحَ اللَّهُ عَلَيْهِ مَكَّةَ. مَا قِيلَ مِنْ الشِّعْرِ فِي أَمْرِ الْخَنْدَقِ وَبَنِي قُرَيْظَةَ [ شِعْرُ ضِرَارٍ ] وَقَالَ ضِرَارُ بْنُ الْخَطَّابِ بْنِ مِرْدَاسٍ، أَخُو بَنِي مُحَارِبِ بْنِ فِهْرٍ، فِي يَوْمِ الْخَنْدَقِ: وَمُشْفِقَةٌ تَظُنُّ بِنَا الظَّنُونَا وَقَدْ قُدْنَا عَرَنْدَسَةً طَحُونَا كَأَنَّ زُهَاءَهَا أُحُدٌ إذَا مَا بَدَتْ أَرْكَانُهُ لِلنَّاظِرِينَا تَرَى الْأَبْدَانَ فِيهَا مُسْبِغَاتٍ عَلَى الْأَبْطَالِ وَالْيَلَبَ الْحَصِينَا وَجُرْدًا كَالْقِدَاحِ مُسَوَّمَاتٍ نَؤُمُّ بِهَا الْغُوَاةَ الْخَاطِيِينَا كَأَنَّهُمْ إذَا صَالُوا وَصُلْنَا بِبَابِ الْخَنْدَقَيْنِ مُصَافِحُونَا أُنَاسٌ لَا نَرَى فِيهِمْ رَشِيدًا وَقَدْ قَالُوا أَلَسْنَا رَاشِدِينَا فَأَحْجَرْنَاهُمُ شَهْرًا كَرِيتًا وَكُنَّا فَوْقَهُمْ كَالْقَاهِرِينَا نُرَاوِحُهُمْ وَنَغْدُو كُلَّ يَوْمٍ عَلَيْهِمْ فِي السِّلَاحِ مُدَجَّجِينَا بِأَيْدِينَا صَوَارِمُ مُرْهَفَاتٌ نَقُدُّ بِهَا الْمَفَارِقَ وَالشُّئُونَا كَأَنَّ وَمِيضَهُنَّ مُعَرَّيَاتٍ إذَا لَاحَتْ بِأَيْدِي مُصْلِتِينَا وَمِيضُ عَقِيقَةٍ لَمَعَتْ بِلَيْلٍ تَرَى فِيهَا الْعَقَائِقَ مُسْتَبِينَا فَلَوْلَا خَنْدَقٌ كَانُوا لَدَيْهِ لَدَمَّرْنَا عَلَيْهِمْ أَجْمَعِينَا وَلَكِنْ حَالَ دُونَهُمْ وَكَانُوا بِهِ مِنْ خَوْفِنَا مُتَعَوِّذِينَا فَإِنْ نَرْحَلْ فَإِنَّا قَدْ تَرَكْنَا لَدَى أَبْيَاتِكُمْ سَعْدًا رَهِينَا إذَا جَنَّ الظَّلَامُ سَمِعْتَ نَوْحَى عَلَى سَعْدٍ يُرَجِّعْنَ الْحَنِينَا وَسَوْفَ نَزُورُكُمْ عَمَّا قَرِيبٍ كَمَا زُرْنَاكُمْ مُتَوَازِرِينَا بِجَمْعٍ مِنْ كِنَانَةَ غَيْرَ عُزْلٍ كَأُسْدِ الْغَابِ قَدْ حَمَتِ الْعَرِينَا
✧ [ THE MESSENGER GAVE THE MUSLIMS GLAD TIDINGS OF THE EXPEDITION AGAINST QURAYSH ] When the people of the Trench withdrew from the Trench, the Messenger of God ﷺ said, according to what has reached me: "Quraysh will never raid you after this year of yours, but you will raid them." After that, Quraysh never raided them, and he was the one who raided them, until God granted him the conquest of Makkah. WHAT WAS SAID OF POETRY CONCERNING THE AFFAIR OF THE TRENCH AND BANŪ QURAYẒAH [ POETRY OF ḌIRĀR ] Ḍirār b. al-Khaṭṭāb b. Mirdās, brother of the Banū Muḥārib b. Fihr, said concerning the Day of the Trench: A compassionate woman thinks of us with thoughts, and we have led a mighty, grinding army; its mass is as if it were Uḥud when its pillars appear to the beholders. You see the bodies therein clad in ample coats of mail over the heroes, and the strong leather shields, and short-haired horses like arrows, marked, with which we aim at the erring sinners. It is as if they, when they charged and we charged, at the gate of the two trenches were shaking hands with us— people among whom we see no right-guided one, and they have said: "Are we not right-guided?" We penned them in for a hateful month, and we were above them like subjugators. We alternated with them and went forth every day against them in complete armor, in our hands sharp, finely honed swords with which we cut the crowns of heads and the sutures of the skull. It is as if the flash of them, when stripped and gleaming in the hands of our unsheathers, were the flash of a lightning cloud that gleamed by night, in which the flashes are clearly seen. Were it not for a trench that they kept beside, we would have destroyed them all; but it intervened before them, and they took refuge in it from fear of us. If we depart, we have left at your dwellings a Saʿd as a hostage: when darkness falls you will hear wailing over Saʿd, with women repeating cries of yearning. We will visit you soon, as we visited you, mutually supporting one another, with a host from Kinānah, not weaponless, like lions of the thicket that have guarded the den.
Sirat Ibn Hisham 1185No grade recorded
شِعْرُ كَعْبٍ فِي الرَّدِّ عَلَى ضِرَارٍ أَجَابَهُ كَعْبُ بْنُ مَالِكٍ، أَخُو بَنِي سَلِمَةَ، فَقَالَ: وَسَائِلَةٍ تُسَائِلُ مَا لَقِينَا وَلَوْ شَهِدَتْ رَأَتْنَا صَابِرِينَا صَبَرْنَا لَا نَرَى لِلَّهِ عَدْلًا عَلَى مَا نَابَنَا مُتَوَكِّلِينَا وَكَانَ لَنَا النَّبِيُّ وَزِيرَ صِدْقٍ بِهِ نَعْلُو الْبَرِيَّةَ أَجْمَعِينَا نُقَاتِلُ مَعْشَرًا ظَلَمُوا وَعَقُّوا وَكَانُوا بِالْعَدَاوَةِ مُرْصِدِينَا نُعَاجِلُهُمْ إذَا نَهَضُوا إلَيْنَا بِضَرْبٍ يُعْجِلُ الْمُتَسَرِّعِينَا تَرَانَا فِي فَضَافِضَ سَابِغَاتٍ كَغُدْرَانِ الْمَلَا مُتَسَرْبِلِينَا وَفِي أَيْمَانِنَا بِيضٌ خِفَافٌ بِهَا نَشْفِي مُرَاحَ الشَّاغِبِينَا بِبَابِ الْخَنْدَقَيْنِ كَأَنَّ أُسْدًا شَوَابِكُهُنَّ يَحْمِينَ الْعَرِينَا فَوَارِسُنَنا إذَا بَكَرُوا وَرَاحُوا عَلَى الْأَعْدَاءِ شُوسًا مُعْلَمِينَا لِنَنْصُرَ أَحَمْدًا وَاَللَّهَ حَتَّى نَكُونَ عِبَادَ صِدْقٍ مُخْلِصِينَا وَيَعْلَمَ أَهْلُ مَكَّةَ حِينَ سَارُوا وَأَحْزَابٌ أَتَوْا مُتَحَزِّبِينَا بِأَنَّ اللَّهَ لَيْسَ لَهُ شَرِيكٌ وَأَنَّ اللَّهَ مَوْلَى الْمُؤْمِنِينَا فَإِمَّا تَقْتُلُوا سَعْدًا سَفَاهًا فَإِنَّ اللَّهَ خَيْرُ الْقَادِرِينَا سَيُدْخِلُهُ جِنَانًا طَيِّبَاتٍ تَكُونُ مُقَامَةً لِلصَّالِحِينَا كَمَا قَدْ رَدَّكُمْ فَلًّا شَرِيدًا بِغَيْظِكُمْ خَزَايَا خَائِبِينَا خَزَايَا لَمْ تَنَالُوا ثَمَّ خَيْرًا وَكِدْتُمْ أَنْ تَكُونُوا دَامِرِينَا بِرِيحِ عَاصِفٍ هَبَّتْ عَلَيْكُمْ فَكُنْتُمْ تَحْتَهَا مُتَكَمِّهِينَا
✧ The poem of Kaʿb in reply to Ḍirār: Kaʿb b. Mālik, the brother of Banū Salimah, answered him and said: “A questioner asks what we encountered; had she witnessed it, she would have seen us steadfast, patient, seeing no equal to God in what befell us, trusting in Him. The Prophet was to us a minister of truth, through whom we rise above all creation. We fight a people who did wrong and broke bonds, and who had lain in wait for us in enmity. We hasten against them, when they advance upon us, with a blow that outstrips the hasty. You see us in ample, flowing coats of mail, like the pools of the open plain, clad in them; and in our right hands white, swift swords by which we heal the rancor of the troublemakers. At the gate of the two trenches, like lions whose thickets guard the lairs, our horsemen, when they set forth morning and evening, are grim and marked against the enemies. That we may aid Aḥmad and God, until we become sincere servants of truth; and that the people of Makkah, when they marched, and the confederates who came banded together, may know that God has no partner and that God is the protector of the believers. If you slay Saʿd in folly, God is the best of those who decree; He will admit him to goodly gardens that shall be the abode of the righteous. Just as He turned you back in rout and flight, with your rage, disgraced and disappointed—disgraced, having gained no good there, and you nearly perished utterly by a violent wind that blew upon you, so that you were blinded beneath it.”
Sirat Ibn Hisham 1186No grade recorded
[ شِعْرُ ابْنِ الزِّبَعْرَى ] قَالَ عَبْدُ اللَّهِ بْنُ الزِّبَعْرَى السَّهْمِيُّ، فِي يَوْمِ الْخَنْدَقِ: حَتَّى الدِّيَارَ مَحَا مَعَارِفَ رَسْمِهَا طُولُ الْبِلَى وَتَرَاوُحُ الْأَحْقَابِ كَأَنَّمَا كَتَبَ الْيَهُودُ رُسُومَهَا إلَّا الْكَنِيفَ وَمَعْقِدَ الْأَطْنَابِ قَفْرًا كَأَنَّكَ لَمْ تَكُنْ تَلْهُو بِهَا فِي نِعْمَةٍ بِأَوَانِسٍ أَتْرَابِ فَاتْرُكْ تَذَكُّرَ مَا مَضَى مِنْ عِيشَةٍ وَمَحِلَّةٍ خَلْقِ الْمَقَامِ يَبَابِ وَاذْكُرْ بَلَاءَ مَعَاشِرٍ وَاشْكُرْهُمْ سَارُوا بِأَجْمَعِهِمْ مِنْ الْأَنْصَابِ أَنْصَابِ مَكَّةَ عَامِدِينَ لِيَثْرِبِ فِي ذِي غَيَاطِلَ جَحْفَلٍ جَبْجَابِ يَدَعُ الْحُزُونَ مَنَاهِجًا مَعْلُومَةً فِي كُلِّ نَشْرٍ ظَاهِرٍ وَشِعَابِ فِيهَا الْجِيَادُ شَوَازِبٌ مَجْنُوبَةٌ قُبُّ الْبُطُونِ لَوَاحِقُ الْأَقْرَابِ مِنْ كُلِّ سَلْهَبَةٍ وَأَجْرَدَ سَلْهَبٍ كَالسِّيدِ بَادَرَ غَفْلَةَ الرُّقَّابِ جَيْشُ عُيَيْنَةَ قَاصِدٌ بِلِوَائِهِ فِيهِ وَصَخْرٌ قَائِدُ الْأَحْزَابِ قَرْمَانُ كَالْبَدْرَيْنِ أَصْبَحَ فِيهِمَا غَيْثُ الْفَقِيرِ وَمَعْقِلُ الْهُرَّابِ حَتَّى إذَا وَرَدُوا الْمَدِينَةَ وَارْتَدَوْا لِلْمَوْتِ كُلَّ مُجَرَّبٍ قَضَّابِ شَهْرًا وَعَشْرًا قَاهِرِينَ مُحَمَّدًا وَصِحَابُهُ فِي الْحَرْبِ خَيْرُ صِحَابِ نَادَوْا بِرِحْلَتِهِمْ صَبِيحَةَ قُلْتُمْ كِدْنَا نَكُونُ بِهَا مَعَ الْخُيَّابِ لَوْلَا الْخَنَادِقَ غَادَرُوا مِنْ جَمْعِهِمْ قَتْلَى لِطَيْرٍ سُغَّبٍ وَذِئَابِ
✧ [The poem of Ibn al-Zibaʿrā] ʿAbd Allāh b. al-Zibaʿrā al-Sahmī said, concerning the Day of the Trench: Until the abodes—the long passage of ages and the alternation of years effaced the traces of their marks— as though the Jews had written their outlines, except the privy and the place where the tent-ropes were tied, empty, as though you had never sported there in comfort with maidens of equal age. So leave off remembering what is past of life and of a dwelling whose standing-place is worn and desolate. And remember the trial of the companies and thank them: they marched with all their forces from the standing-stones— the standing-stones of Makkah—heading for Yathrib, in a host with tangled thickets, a vast army, leaving the rugged grounds as well-known roads in every spreading plain and mountain-pass. In it were swift horses, lean and led aside, tucked-up of bellies, with flanks close-ribbed, from every long-bodied mare and every bare, long-bodied stallion, like the wolf that hastens at the heedlessness of the watchers. The army of ʿUyaynah, aiming with his standard in it, and Ṣakhr, the leader of the confederates— two masters, like the two full moons; in them there came to be the succor of the poor and the refuge of the fugitives— until, when they reached Madinah and donned for death every tried, sharp-cutting warrior, for a month and ten days, overpowering Muḥammad, while his companions were the best of companions in war. They called out for their departure on the morning when you said: “We almost were among the disappointed there.” Had it not been for the trenches, they would have left from their gathered host slain men for hungry fledgling birds and wolves.
Sirat Ibn Hisham 1187No grade recorded
[ شِعْرُ حَسَّانَ ] فَأَجَابَهُ حَسَّانُ بْنُ ثَابِتٍ الْأَنْصَارِيُّ، فَقَالَ: هَلْ رَسْمُ دَارِسَةِ الْمَقَامِ يَبَابِ مُتَكَلِّمٌ لِمُحَاوِرِ بِجَوَابِ قَفْرٌ عَفَا رِهَمُ السَّحَابِ رُسُومَهُ وَهُبُوبُ كُلِّ مُطِلَّةٍ مِرْبَابِ وَلَقَدْ رَأَيْتُ بِهَا الْحُلُولَ يَزِينُهُمْ بِيضُ الْوُجُوهِ ثَوَاقِبُ الْأَحْسَابِ فَدَعْ الدِّيَارَ وَذِكْرَ كُلِّ خَرِيدَةٍ بَيْضَاءَ آنِسَةِ الْحَدِيثِ كَعَابِ وَاشْكُ الْهُمُومَ إلَى الْإِلَهِ وَمَا تَرَى مِنْ مَعْشَرٍ ظَلَمُوا الرَّسُولَ غِضَابِ سَارُوا بِأَجْمَعِهِمْ إلَيْهِ وَأَلَّبُوا أَهْلَ الْقُرَى وَبَوَادِيَ الْأَعْرَابِ جَيْشُ عُيَيْنَةَ وَابْنُ حَرْبٍ فِيهِمْ مُتَخَمِّطُونَ بِحَلَبَةِ الْأَحْزَابِ حَتَّى إذَا وَرَدُوا الْمَدِينَةَ وَارْتَجَوْا قَتْلَى الرَّسُولِ وَمَغْنَمَ الْأَسْلَابِ وَغَدَوْا عَلَيْنَا قَادِرِينَ بِأَيْدِهِمْ رُدُّوا بِغَيْظِهِمْ عَلَى الْأَعْقَابِ بِهُبُوبِ مُعْصِفَةٍ تُفَرِّقُ جَمْعَهُمْ وَجُنُودِ رَبِّكَ سَيِّدِ الْأَرْبَابِ فَكَفَى الْإِلَهُ الْمُؤْمِنِينَ قِتَالَهُمْ وَأَثَابَهُمْ فِي الْأَجْرِ خَيْرَ ثَوَابِ مِنْ بَعْدِ مَا قَنَطُوا فَفَرَّقَ جَمْعَهُمْ تَنْزِيلُ نَصْرٍ مَلِيكِنَا الْوَهَّابِ وَأَقَرَّ عَيْنَ مُحَمَّدٍ وَصِحَابِهِ وَأَذَلَّ كُلَّ مُكَذِّبٍ مُرْتَابِ عَاتِي الْفُؤَادِ مُوَقَّعٍ ذِي رِيبَةٍ فِي الْكُفْرِ لَيْسَ بِطَاهِرِ الْأَثْوَابِ عَلِقَ الشَّقَاءُ بِقَلْبِهِ فَفُؤَادُهُ فِي الْكُفْرِ آخِرُ هَذِهِ الْأَحْقَابِ
✧ [The poetry of Ḥassān] Ḥassān b. Thābit al-Anṣārī answered him, saying: Is the trace of an effaced abode, a desolate station, Speaking to a converser with an answer? A barren land whose traces the copious rain of the clouds effaced, And the blowing of every pouring, rain-laden wind. I indeed saw the dwellers there, adorned by White faces and lofty, shining lineages. So leave the abodes and the mention of every shy maiden, White, cheerful in speech, full-breasted, And complain of your griefs to God, and what you see Of a company who wronged the Messenger, wrathful. They marched with all of them to him and incited The people of the towns and the desert Arabs, The army of ʿUyaynah and Ibn Ḥarb among them, Arrogant with the muster of the confederates, Until, when they reached Madinah and hoped for The killing of the Messenger and the spoils of the plunder, And came against us in the morning, able with their hands, They were turned back in their rage upon their heels By the blowing of a violent wind that scattered their host, And the soldiers of your Lord, Master of lords. God sufficed the believers their fighting, And rewarded them, in recompense, with the best reward, After they had despaired; then His sending down of victory scattered their host— The victory of our King, the Bestower. He gladdened the eye of Muḥammad and his companions, And abased every denying, doubting one— Rebellious of heart, fallen into doubt, In unbelief, not pure of garments. Wretchedness clung to his heart, so his heart Is in unbelief to the last of these ages.
Sirat Ibn Hisham 1188No grade recorded
[ شِعْرُ كَعْبٍ يوم الخندق ] وَأَجَابَهُ كَعْبُ بْنُ مَالِكٍ أَيْضًا، فَقَالَ: أَبْقَى لَنَا حَدَثُ الْحُرُوبِ بَقِيَّةً مِنْ خَيْرِ نِحْلَةِ رَبِّنَا الْوَهَّابِ بَيْضَاءَ مُشْرِفَةَ الذُّرَى وَمَعَاطِنًا حُمُّ الْجُذُوعِ غَزِيرَةُ الْأَحْلَابِ كَاللُّوبِ يُبْذَلُ جَمُّهَا وَحَفِيلُهَا لِلْجَارِ وَابْنِ الْعَمِّ وَالْمُنْتَابِ وَنَزَائِعًا مِثْلَ السَّرَاحِ نَمَى بِهَا عَلَفُ الشَّعِيرِ وَجِزَّةُ الْمِقْضَابِ عَرِيَ الشَّوَى مِنْهَا وَأَرْدَفَ نَحْضَهَا جُرْدُ الْمُتُونِ وَسَائِرُ الْآرَابِ قُودًا تَرَاحُ إلَى الصِّيَاحِ إذْ غَدَتْ فِعْلَ الضِّرَاءِ تَرَاحُ لِلْكَلَّابِ وَتَحُوطُ سَائِمَةَ الدِّيَارِ وَتَارَةً تُرْدِي الْعِدَا وَتَئُوبُ بِالْأَسْلَابِ حُوشُ الْوُحُوشِ مُطَارَةٌ عِنْدَ الْوَغَى عُبْسُ اللِّقَاءِ مُبِينَةُ الْإِنْجَابِ عُلِفَتْ عَلَى دَعَةٍ فَصَارَتْ بُدَّنًا دُخْسَ الْبَضِيعِ خَفِيفَةَ الْأَقْصَابِ يَغْدُونَ بِالزَّغْفِ الْمُضَاعَفِ شَكَّةً وَبِمُتْرَصَاتِ فِي الثِّقَافِ صِيَابِ وَصَوَارِمٌ نَزَعَ الصَّيَاقِلَ غُلْبَهَا وَبِكُلِّ أَرْوَعَ مَاجِدْ الْأَنْسَابِ يَصِلُ الْيَمِينَ بِمَارِنٍ مُتَقَارِبٍ وُكِلَتْ وَقِيعَتُهُ إلَى خَبَّابِ وَأَغَرَّ أَزْرَقَ فِي الْقَنَاةِ كَأَنَّهُ فِي طُخْيَةِ الظَّلْمَاءِ ضَوْءُ شِهَابِ وَكَتِيبَةٍ يَنْفِي الْقِرَانَ قَتِيرُهَا وَتَرُدُّ حَدَّ قَوَاحِذِ النُّشَّابِ جَأْوَى مُلَمْلَمَةً كَأَنَّ رِمَاحَهَا فِي كُلِّ مَجْمَعَةٍ ضَرِيمَةُ غَابِ يَأْوِي إلَى ظِلِّ اللِّوَاءِ كَأَنَّهُ فِي صَعْدَةِ الْخَطِّيِّ فَيْءُ عُقَّابِ أَعْيَتْ أَبَا كَرْبٍ وَأَعْيَتْ تُبَّعًا وَأَبَتْ بَسَالَتُهَا عَلَى الْأَعْرَابِ وَمَوَاعِظٌ مِنْ رَبِّنَا نُهْدَى بِهَا بِلِسَانِ أَزْهَرَ طَيِّبِ الْأَثْوَابِ عُرِضَتْ عَلَيْنَا فَاشْتَهَيْنَا ذِكْرَهَا مِنْ بَعْدِ مَا عُرِضَتْ عَلَى الْأَحْزَابِ حِكَمًا يَرَاهَا الْمُجْرِمُونَ بِزَعْمِهِمْ حَرَجًا وَيَفْهَمُهَا ذَوُو الْأَلْبَابِ جَاءَتْ سَخِينَةُ كَيْ تُغَالِبَ رَبَّهَا فَلَيُغْلَبَنَّ مُغَالِبُ الْغَلَّابِ قَالَ ابْنُ هِشَامٍ: حَدَّثَنِي مَنْ أَثِقُ بِهِ، قَالَ: حَدَّثَنِي عَبْدُ الْمَلِكِ بْنُ يَحْيَى بْنِ عَبَّادِ بْنِ عَبْدِ اللَّهِ بْنِ الزُّبَيْرِ، قَالَ: لَمَّا قَالَ كَعْبُ بْنُ مَالِكٍ: جَاءَتْ سَخِينَةُ كَيْ تُغَالِبَ رَبَّهَا فَلَيُغْلَبَنَّ مُغَالِبُ الْغَلَّابِ قَالَ لَهُ رَسُولُ اللَّهِ ﷺ: لَقَدْ شَكَرَكَ اللَّهُ يَا كَعْبُ عَلَى قَوْلِكَ هَذَا
✧ [Kaʿb's poetry on the day of the Trench] And Kaʿb b. Mālik also answered him, saying: There remained to us from the event of the wars a remnant of the best gift of our Lord, the Bestower: A white [she-camel] with lofty hump and resting-places, trunk-dark, copious in milk, like the lūb [kind of tree], whose abundance and full udder are offered to the neighbor, the cousin, and the visitor; And led horses like the sirāḥ [kind of bird], fostered by barley-fodder and the shearing of the miqḍāb [a plant], naked in the shawā [slender parts], their flesh rounded out, with smooth backs and all limbs; Led in file, they return at the call, when they go forth like beasts of prey returning to the hunter; They guard the grazing cattle of the abodes, and at times they cast down the enemy and come back with spoils; Wild of the wild beasts, swift at the battle, fierce in encounter, manifest in noble breed; Fed in ease, they have become stout, fat in the flanks, light in the loins; They go forth in doubled mail as armor, and in close-fitting [coats] in the polishing, stout; And in sharp swords whose notches the polishers removed, and with every noble one, glorious in lineage; He joins the right hand with a straight spear to whose edge the swift charger is entrusted; And a bright, blue [blade] in the spear-shaft, as if, in the darkness of the night, it were the light of a shooting star; And a squadron whose mail repels the javelin and turns back the edge of the piercing arrows; Crowded and compact, as if their spears in every gathering were the fire of a thicket; He takes refuge in the shade of the banner, as if, on the Khattī spear-shaft, he were the shadow of an eagle. They wearied Abū Karb and wearied Tubbaʿ, and their valor refused [to yield] to the Arabs; And admonitions from our Lord, by which we are guided, through the tongue of a radiant one, pure of garments; They were presented to us, and we desired their mention after they had been presented to the confederates; Wisdoms which the sinners, in their claim, see as a straitness, and which those of understanding comprehend. Sakhīnah came to contend with her Lord— so the contender with the Overcomer shall surely be overcome. Ibn Hishām said: One whom I trust related to me, saying: ʿAbd al-Malik b. Yaḥyā b. ʿAbbād b. ʿAbd Allāh b. al-Zubayr related to me, saying: When Kaʿb b. Mālik said: 'Sakhīnah came to contend with her Lord—so the contender with the Overcomer shall surely be overcome,' the Messenger of God ﷺ said to him: 'God has indeed thanked you, O Kaʿb, for this saying of yours.'
Sirat Ibn Hisham 1189No grade recorded
قَالَ ابْنُ إسْحَاقَ: وَقَالَ كَعْبُ بْنُ مَالِكٍ فِي يَوْمِ الْخَنْدَقِ: مَنْ سَرَّهُ ضَرْبٌ يُمَعْمِعُ بَعْضُهُ بَعْضًا كَمَعْمَعَةِ الْأَبَاءِ الْمُحْرَقِ فَلْيَأْتِ مَأْسَدَةً تُسَنُّ سُيُوفُهَا بَيْنَ الْمَذَادِ وَبَيْنَ جَزْعِ الْخَنْدَقِ دَرِبُوا بِضَرْبِ الْمُعْلِمِينَ وَأَسْلَمُوا مُهُجَاتِ أَنْفُسِهِمْ لِرَبِّ الْمَشْرِقِ فِي عُصْبَةٍ نَصَرَ الْإِلَهُ نَبِيَّهُ بِهِمْ وَكَانَ بِعَبْدِهِ ذَا مَرْفِقِ فِي كُلِّ سَابِغَةٍ تَخُطُّ فُضُولُهَا كَالنَّهْيِ هَبَّتْ رِيحُهُ الْمُتَرَقْرِقِ بَيْضَاءُ مُحْكِمَةٌ كَأَنَّ قَتِيرَهَا حَدَقُ الْجَنَادِبِ ذَاتُ شَكٍّ مُوثَقِ جَدْلَاءُ يَحْفِزُهَا نِجَادُ مُهَنَّدٍ صَافِي الْحَدِيدَةِ صَارِمٌ ذِي رَوْنَقِ تِلْكُمْ مَعَ التَّقْوَى تَكُونُ لِبَاسَنَا يَوْمَ الْهِيَاجِ وَكُلَّ سَاعَةِ مَصْدَقِ نَصِلُ السُّيُوفَ إذَا قَصُرْنَ بِخَطْوِنَا قُدُمًا وَنُلْحِقُهَا إذَا لَمْ تَلْحَقْ فَتَرَى الْجَمَاجِمَ ضَاحِيًا هَامَاتُهَا بَلْهَ الْأَكُفَّ كَأَنَّهَا لَمْ تُخْلَقْ نَلْقَى الْعَدُوَّ بِفَخْمَةٍ مَلْمُومَةٍ تَنْفِي الْجُمُوعَ كَفَصْدِ رَأْسِ الْمَشْرِقِ وَنُعِدُّ لِلْأَعْدَاءِ كُلَّ مُقَلَّصٍ وَرْدٍ وَمَحْجُولِ الْقَوَائِمِ أَبْلَقِ تُرْدِى بِفُرْسَانٍ كَأَنَّ كُمَاتَهُمْ عِنْدَ الْهِيَاجِ أُسُودُ طَلٍّ مُلْثِقِ صُدَقٌ يُعَاطُونَ الْكُمَاةَ حُتُوفَهُمْ تَحْتَ الْعِمَايَةِ بِالْوَشِيجِ الْمُزْهِقِ أَمَرَ الْإِلَهُ بِرَبْطِهَا لِعَدُوِّهِ فِي الْحَرْبِ إنَّ اللَّهَ خَيْرُ مُوَفِّقِ لِتَكُونَ غَيْظًا لِلْعَدُوِّ وَحُيَّطَا لِلدَّارِ إنْ دَلَفَتْ خُيُولُ النُّزَّقِ وَيُعِينُنَا اللَّهُ الْعَزِيزُ بِقُوَّةٍ مِنْهُ وَصِدْقِ الصَّبْرِ سَاعَةَ نَلْتَقِي وَنُطِيعُ أَمْرَ نَبِيِّنَا وَنُجِيبُهُ وَإِذَا دَعَا لِكَرِيهَةٍ لَمْ نُسْبَقْ وَمَتَى يُنَادِ إلَى الشَّدَائِدِ نَأْتِهَا وَمَتَى نَرَ الْحَوْمَاتِ فِيهَا نُعْنِقْ مَنْ يَتَّبِعْ قَوْلَ النَّبِيِّ فَإِنَّهُ فِينَا مُطَاعُ الْأَمْرِ حَقُّ مُصَدَّقِ فَبِذَاكَ يَنْصُرنَا وَيُظْهِرُ عِزَّنَا وَيُصِيبُنَا مِنْ نَيْلِ ذَاكَ بِمِرْفَقِ إنَّ الَّذِينَ يُكَذِّبُونَ مُحَمَّدًا كَفَرُوا وَضَلُّوا عَنْ سَبِيلِ الْمُتَقِّي قَالَ ابْنُ هِشَامٍ أَنْشَدَنِي بَيْتَهُ: تِلْكُمْ مَعَ التَّقْوَى تَكُونُ لِبَاسَنَا وَبَيْتَهُ: مَنْ يَتَّبِعْ قَوْلَ النَّبِيِّ أَبُو زَيْدٍ. وَأَنْشَدَنِي: تَنْفِي الْجُمُوعَ كَرَأْسِ قُدْسِ الْمَشْرِقِ
✧ Ibn Isḥāq said: Kaʿb b. Mālik said on the Day of the Trench: Whoever delights in a smiting that makes some of it seethe upon others like the seething of burning spiny broom, let him come to a den of lions where swords are whetted between al-Madhād and the edge of the trench. They trained in smiting renowned warriors and gave up the blood of their own souls to the Lord of the East, in a band by whom God aided His prophet, for He is full of kindness to His servant. In every ample coat of mail whose flowing folds trace lines like a stream when its rippling wind stirs, white, well-wrought, whose mail rings are as the eyes of locusts, tightly riveted and firm; a polished one which the baldric of an Indian sword urges on, clear of blade, keen, of lustre. That, along with godfearing, is our raiment on the day of the fray and every hour of truth. We join the swords to our steps when they fall short, advancing, and make them follow when they do not catch up. Then you see the skulls with their crowns laid bare, to say nothing of the hands, as though they had never been created. We meet the enemy with a massed throng that drives off the hosts like the bloodletting of the head of the East. And we prepare for the enemies every high-spirited steed, tawny, and white-stockinged, piebald, which charges with horsemen whose champions at the hour of the fray are lions of dripping dew; true men who exchange with the champions their dooms beneath the blinding dust with piercing reeds. God commanded the tethering of them against His enemy in war; surely God is the best granter of success, that they might be a rage for the enemy and a hedge for the abode when the horses of the rash advance. And God the Mighty aids us with strength from Him and with truth of endurance at the hour we meet. We obey the command of our prophet and answer him; and when he calls to a thing disliked, we are not outstripped. And whenever he summons to hardships, we come to them; and whenever we see the hot melee, we press on in it. Whoever follows the word of the prophet, he is among us one whose command is obeyed, truly believed. By that He grants us victory and makes our might prevail, and brings us from the attainment of that a full share. Those who call Muḥammad a liar have disbelieved and gone astray from the path of the godfearing. Ibn Hishām said: Abū Zayd recited to me his line: 'That, along with godfearing, is our raiment' and his line: 'Whoever follows the word of the prophet.' And he recited to me: 'drives off the hosts like the head of the sanctified East.'
Sirat Ibn Hisham 1190No grade recorded
قَالَ ابْنُ إسْحَاقَ: وَقَالَ كَعْبُ بْنُ مَالِكٍ فِي يَوْمِ الْخَنْدَقِ: لَقَدْ عَلِمَ الْأَحْزَابُ حِينَ تَأَلَّبُوا عَلَيْنَا وَرَامُوا دِينَنَا مَا نُوَادِعُ أَضَامِيمُ مِنْ قَيْسِ بْنِ عَيْلَانَ أُصْفِقَتْ وَخِنْدِفُ لَمْ يَدْرُوا بِمَا هُوَ وَاقِعُ يَذُودُونَنَا عَنْ دِينِنَا وَنَذُودُهُمْ عَنْ الْكُفْرِ وَالرَّحْمَنُ رَاءٍ وَسَامِعُ إذَا غَايَظُونَا فِي مَقَامٍ أَعَانَنَا عَلَى غَيْظِهِمْ نَصْرٌ مِنْ اللَّهِ وَاسِعُ وَذَلِكَ حِفْظُ اللَّهِ فِينَا وَفَضْلُهُ عَلَيْنَا وَمَنْ لَمْ يَحْفَظْ اللَّهُ ضَائِعُ هَدَانَا لِدِينِ الْحَقِّ وَاخْتَارَهُ لَنَا وَلِلَّهِ فَوْقَ الصَّانِعِينَ صَنَائِعُ قَالَ ابْنُ هِشَامٍ: وَهَذِهِ الْأَبْيَاتُ فِي قَصِيدَةٍ لَهُ.
✧ Ibn Isḥāq said: Kaʿb b. Mālik said concerning the Day of the Trench: The confederates knew, when they banded together against us and sought our religion, that we would not make peace— Bands from Qays b. ʿAylān were gathered, and Khindif—they did not know what would befall. They drive us away from our religion, and we drive them away from disbelief; the Merciful sees and hears. When they angered us in a station, help from God—ample—aided us against their anger. That is God’s keeping over us and His favor upon us; and whoever God does not keep is lost. He guided us to the religion of truth and chose it for us; and to God belong deeds above those of the doers. Ibn Hishām said: These verses are in a longer poem of his.
Sirat Ibn Hisham 1191No grade recorded
قَالَ ابْنُ إسْحَاقَ: وَقَالَ كَعْبُ بْنُ مَالِكٍ فِي يَوْمِ الْخَنْدَقِ: أَلَا أَبْلِغْ قُرَيْشًا أَنَّ سَلْعًا وَمَا بَيْنَ الْعُرَيْضِ إلَى الصِّمَادِ نَوَاضِحُ فِي الْحُرُوبِ مُدَرَّبَاتٌ وَخَوْصٌ ثُقِّبَتْ مِنْ عَهْدِ عَادِ رَوَاكِدُ يَزْخَرُ الْمُرَّارُ فِيهَا فَلَيْسَتْ بِالْجِمَامِ وَلَا الثِّمَادِ كَأَنَّ الْغَابَ وَالْبَرْدِيَّ فِيهَا أَجَشُّ إذَا تَبَقَّعَ لِلْحَصَادِ وَلَمْ نَجْعَلْ تِجَارَتَنَا اشْتِرَاءَ الْحَمِيرِ لِأَرْضِ دَوْسٍ أَوْ مُرَادِ بِلَادٌ لَمْ تَثُرْ إلَّا لِكَيْمَا نُجَالِدُ إنْ نَشِطْتُمْ لِلْجِلَادِ أَثَرْنَا سِكَّةَ الْأَنْبَاطِ فِيهَا فَلَمْ تَرَ مِثْلَهَا جَلَهَاتِ وَادِ قَصَرْنَا كُلَّ ذِي حُضْرٍ وَطَوْلٍ عَلَى الْغَايَاتِ مُقْتَدِرٍ جَوَادِ أَجِيبُونَا إلَى مَا نَجْتَدِيكُمْ مِنْ الْقَوْلِ الْمُبَيَّنِ وَالسَّدَادِ وَإِلَّا فَاصْبِرُوا لِجِلَادِ يَوْمٍ لَكُمْ مِنَّا إلَى شَطْرِ الْمَذَادِ نُصَبِّحُكُمْ بِكُلِّ أَخِي حُرُوبٍ وَكُلِّ مُطَهَّمٍ سَلِسِ الْقِيَادِ وَكُلِّ طِمِرَّةٍ خَفِقٌ حَشَاهَا تَدِفُّ دَفِيفَ صَفْرَاءِ الْجَرَادِ وَكُلِّ مُقَلَّصِ الْآرَابِ نَهْدٍ تَمِيمِ الْخَلْقِ مِنْ أُخْرٍ وَهَادِي خُيُولٌ لَا تُضَاعُ إذَا أُضِيعَتْ خُيُولُ النَّاسِ فِي السَّنَةِ الْجَمَادِ يُنَازِعْنَ الْأَعِنَّةَ مُصْغِيَاتٍ إذَا نَادَى إلَى الْفَزَعِ الْمُنَادِي إذَا قَالَتْ لَنَا النُّذُرُ اسْتَعِدُّوا تَوَكَّلْنَا عَلَى رَبِّ الْعِبَادِ وَقُلْنَا لَنْ يُفَرِّجَ مَا لَقِينَا سِوَى ضَرْبُ الْقَوَانِسِ وَالْجِهَادِ فَلَمْ تَرَ عُصْبَةً فِيمَنْ لَقِينَا مِنْ الْأَقْوَامِ مِنْ قَارٍ وَبَادِي أَشَدَّ بَسَالَةً مِنَّا إذَا مَا أَرَدْنَاهُ وَأَلْيَنَ فِي الْوِدَادِ إذَا مَا نَحْنُ أَشْرَجْنَا عَلَيْهَا جِيَادَ الْجُدْلِ فِي الْأُرَبِ الشِّدَادِ قَذَفْنَا فِي السَّوَابِغِ كُلَّ صَقْرٍ كَرِيمٍ غَيْرِ مُعْتَلِثِ الزِّنَادِ أَشَمَّ كَأَنَّهُ أَسَدٌ عَبُوسٌ غَدَاةَ بَدَا بِبَطْنِ الْجَزَعِ غَادِي يُغَشِّي هَامَةَ الْبَطَلِ الْمُذَكَّى صَبِيَّ السَّيْفِ مُسْتَرْخِي النِّجَادِ لِنُظْهِرَ دِينَكَ اللَّهُمَّ إنَّا بِكَفِّكَ فَاهْدِنَا سُبُلَ الرَّشَادِ قَالَ ابْنُ هِشَامٍ بَيْتُهُ: قَصَرْنَا كُلَّ ذِي حُضْرٍ وَطَوْلٍ وَالْبَيْتُ الَّذِي يَتْلُوهُ، وَالْبَيْتُ الثَّالِثُ مِنْهُ، وَالْبَيْتُ الرَّابِعُ مِنْهُ، وَبَيْتُهُ: أَشَمَّ كَأَنَّهُ أَسَدٌ عَبُوسٌ وَالْبَيْتُ الَّذِي يَتْلُوهُ، عَنْ أَبِي زَيْدٍ الْأَنْصَارِيِّ.
✧ Ibn Isḥāq said: Kaʿb b. Mālik said on the Day of the Trench: Let me inform Quraysh that Salʿ and what lies between al-ʿUrayḍ and al-Ṣimād are water troughs trained in wars, and slender lances whose tips were forged since the age of ʿĀd, stilled yet the bitter water surges in them, so they are neither full cisterns nor mere pits. It is as though the thicket and papyrus within them were a low rumble when it dapples for the harvest. We have not made our trade the purchase of donkeys for the land of Daws or Murād—lands that rise only so that we may fight, if you are eager for combat. We stirred up the plowshare of the Nabataeans in them, and you will not see the like of its open valleys. We have confined every one possessing speed and length to the utmost goals, a powerful, noble steed. Answer us to what we request of you in clear speech and right guidance; otherwise, be patient for a day of fighting in which you will face from us half the watering-place. We will come upon you in the morning with every brother of wars and every well-proportioned horse, smooth of rein, and every lean mare whose loins quiver, beating with the rapid flutter of the yellow locust, and every one with taut limbs, high-breasted, perfect of form, from noble stock and pure blood—horses that are not lost when the horses of men are lost in the barren year. They vie for the reins, inclining their heads when the caller calls to the alarm. When the warners say to us, 'Prepare,' we put our trust in the Lord of all servants, and we said, 'Nothing will relieve what we have met except striking the helmets and striving.' You have not seen a band, among those we met of settled and desert peoples, more courageous than us when we intend it, and more gentle in affection. When we opened upon them our strong-limbed steeds in the rugged knots of battle, we hurled into the coats of mail every noble falcon, generous, not of faulty firesticks—lofty, as though he were a stern lion, going forth in the morning when he appeared in the hollow of the stream. The blade of his sword covers the head of the purified hero, with a slack sword-belt. That we may manifest Your religion, O God, for we are in Your hand, so guide us to the paths of right guidance. Ibn Hishām said: His verse, 'We have confined every one possessing speed and length,' and the verse that follows it, and the third verse from it, and the fourth verse from it, and his verse, 'lofty, as though he were a stern lion,' and the verse that follows it, are from Abū Zayd al-Anṣārī.
Sirat Ibn Hisham 1192No grade recorded
[ شِعْرُ مُسَافِعٍ فِي بُكَاءِ عَمْرٍو يوم الخندق ] قَالَ ابْنُ إسْحَاقَ: وَقَالَ مُسَافِعُ بْنُ عَبْدِ مَنَافِ بْنِ وَهْبِ بْنِ حُذَافَةَ بْنِ جُمَحٍ، يَبْكِي عَمْرَو بْنَ عَبْدِ وُدٍّ، وَيَذْكُرُ قَتْلَ عَلِيِّ بْنِ أَبِي طَالِبٍ إيَّاهُ: عَمْرُو بْنُ عَبْدٍ كَانَ أَوَّلَ فَارِسٍ جَزَعَ الْمَذَادَ وَكَانَ فَارِسَ يَلْيَلِ سَمْحُ الْخَلَائِقِ مَاجِدٌ ذُو مِرَّةٍ يَبْغِي الْقِتَالَ بِشِكَّةِ لَمْ يَنْكُلْ وَلَقَدْ عَلِمْتُمْ حِينَ وَلَّوْا عَنْكُمْ أَنَّ ابْنَ عَبْدٍ فِيهِمْ لَمْ يَعْجَلْ حَتَّى تَكَنَّفَهُ الْكُمَاةُ وَكُلُّهُمْ يَبْغِي مَقَاتِلَهُ وَلَيْسَ بِمُؤْتَلِي وَلَقَدْ تَكَنَّفَتْ الْأَسِنَّةُ فَارِسًا بِجُنُوبِ سَلْعٍ غَيْرَ نَكْسٍ أَمْيَلِ تَسَلُ النِّزَالَ عَلَيَّ فَارِسَ غَالِبٍ بِجُنُوبِ سَلْعٍ، لَيْتَهُ لَمْ يَنْزِلْ فَاذْهَبْ عَلَيَّ فَمَا ظَفِرْتُ بِمِثْلِهِ فَخْرًا وَلَا لَاقَيْتَ مِثْلَ الْمُعْضِلِ نَفْسِي الْفِدَاءُ لِفَارِسٍ مِنْ غَالِبٍ لَاقَى حِمَامَ الْمَوْتِ لَمْ يَتَحَلْحَلْ أَعْنِي الَّذِي جَزَعَ الْمَذَادَ بِمُهْرِهِ طَلَبًا لِثَأْرِ مَعَاشِرٍ لَمْ يُخْذَلْ
✧ [Poem of Musāfiʿ lamenting ʿAmr on the Day of the Trench] Ibn Isḥāq said: Musāfiʿ b. ʿAbd Manāf b. Wahb b. Ḥudhāfah b. Jumaḥ said, lamenting ʿAmr b. ʿAbd Wudd and mentioning ʿAlī b. Abī Ṭālib's killing of him: ʿAmr b. ʿAbd was the first horseman to cross al-Madhād, and he was the horseman of Yalyal, generous in character, glorious, possessed of strength. He sought battle with full armour and did not hold back. You knew, when they turned away from you, that Ibn ʿAbd among them did not hasten, until the warriors surrounded him, each of them seeking to kill him, and he was not remiss. The spear-points surrounded a horseman on the slopes of Salʿ, not one who was cowardly or inclining to retreat. He challenged me to combat, the horseman of Ghālib, on the slopes of Salʿ — would that he had not dismounted. Go, ʿAlī, for I have not triumphed over his like in glory, nor have I met the like of this dilemma. May my soul be ransom for a horseman of Ghālib who met the fate of death and did not shift. I mean the one who crossed al-Madhād with his colt, seeking vengeance for clans who were not forsaken.
Sirat Ibn Hisham 1193No grade recorded
[ شِعْرُ مُسَافِعٍ فِي تَأْنِيبِ الْفُرْسَانِ الَّذِينَ كَانُوا مَعَ عَمْرٍو يوم الخندق ] وَقَالَ مُسَافِعٌ أَيْضًا يُؤَنِّبُ فُرْسَانَ عَمْرٍو الَّذِينَ كَانُوا مَعَهُ، فَأَجْلَوْا عَنْهُ وَتَرَكُوهُ عَمْرُو بْنُ عَبْدٍ وَالْجِيَادُ يَقُودُهَا خَيْلٌ تُقَادُ لَهُ وَخَيْلٌ تُنْعَلُ أَجْلَتْ فَوَارِسُهُ وَغَادَرَ رَهْطُهُ رُكْنًا عَظِيمًا كَانَ فِيهَا أَوَّلُ عَجَبًا وَإِنْ أَعْجَبْ فَقَدْ أَبْصَرْتُهُ مَهْمَا تَسُومُ عَلَيَّ عَمْرًا يَنْزِلُ لَا تَبْعَدَنَّ فَقَدْ أُصِبْتُ بِقَتْلِهِ وَلَقِيتُ قَبْلَ الْمَوْتِ أَمْرًا يَثْقُلُ وَهُبَيْرَةُ الْمَسْلُوبُ وَلَّى مُدْبِرًا عِنْدَ الْقِتَالِ مَخَافَةً أَنَّ يُقْتَلُوا وَضِرَارٌ كَأَنَّ الْبَأْسَ مِنْهُ مُحْضَرًا وَلَّى كَمَا وَلَّى اللَّئِيمُ الْأَعْزَلُ قَالَ ابْنُ هِشَامٍ: وَبَعْضُ أَهْلِ الْعِلْمِ بِالشِّعْرِ يُنْكِرُهَا لَهُ. وَقَوْلُهُ: عَمْرًا يَنْزِلُ عَنْ غَيْرِ ابْنِ إسْحَاقَ
✧ [Poem of Musāfiʿ in rebuking the horsemen who were with ʿAmr on the day of the Trench] And Musāfiʿ also said, rebuking the horsemen of ʿAmr who were with him, but they fled from him and abandoned him: ʿAmr b. ʿAbd and the steeds he leads—some horses are led for him and some are shod. His horsemen fled, and his people left a mighty pillar that had been among them, a first wonder. And if it was a wonder, I have seen it: whenever ʿAmr descends upon me, he alights. Do not perish, for I have been afflicted by his slaying, and before death I met a matter that weighs heavy. And Hubayrah the despoiled turned his back in flight at the time of battle, for fear that they would be killed. And Ḍirār, as if courage were present in him, turned in flight as the base unarmed one turns. Ibn Hishām said: Some of the people of knowledge of poetry deny these verses are his. And his saying: "ʿAmran yanzilu" is from other than Ibn Isḥāq.
Sirat Ibn Hisham 1194No grade recorded
[ شِعْرُ هُبَيْرَةَ فِي بُكَاءِ عَمْرٍو وَالِاعْتِذَارُ مِنْ فِرَارِهِ يوم الخندق ] قَالَ ابْنُ إسْحَاقَ: وَقَالَ هُبَيْرَةُ بْنُ أَبِي وَهْبٍ يَعْتَذِرُ مِنْ فِرَارِهِ، وَيَبْكِي عَمْرًا، وَيَذْكُرُ قَتْلَ عَلِيٍّ إيَّاهُ: لَعَمْرِي مَا وَلَّيْتُ ظَهْرِي مُحَمَّدًا وَأَصْحَابَهُ جُبْنًا وَلَا خِيفَةَ الْقَتْلِ وَلَكِنَّنِي قَلَّبْتُ أَمْرِي فَلَمْ أَجِدْ لِسَيْفِي غَنَاءً إنْ ضَرَبْتُ وَلَا نَبْلِي وَقَفْتُ فَلَمَّا لَمْ أَجِدْ لِي مُقَدَّمًا صَدَدْتُ كَضِرْغَامِ هِزَبْرٍ أَبِي شَبْلِ ثَنَى عِطْفِهِ عَنْ قِرْنِهِ حِينَ لَمْ يَجِدْ مَكَرًّا وَقِدْمًا كَانَ ذَلِكَ مِنْ فِعْلِي فَلَا تَبْعُدْنَ يَا عَمْرُو حَيًّا وَهَالِكًا وَحُقَّ لِحُسْنِ الْمَدْحِ مِثْلُكَ مِنْ مِثْلِي وَلَا تَبْعَدَنْ يَا عَمْرُو حَيًّا وَهَالِكًا فَقَدْ بِنْتَ مَحْمُودَ الثَّنَا مَاجِدَ الْأَصْلِ فَمَنْ لِطِرَادِ الْخَيْلِ تُقْدَعُ بِالْقَنَا وَلِلْفَخْرِ يَوْمًا عِنْدَ قَرْقَرَةَ الْبَزْلِ هُنَالِكَ لَوْ كَانَ ابْنُ عَبْدٍ لَزَارَهَا وَفَرَّجَهَا حَقًّا فَتًى غَيْرُ مَا وَغْلِ فَعَنْكَ عَلَيَّ لَا أَرَى مِثْلَ مَوْقِفٍ وَقَفْتُ عَلَى نَجْدِ الْمُقَدَّمِ كَالْفَحْلِ فَمَا ظَفِرَتْ كَفَّاكَ فَخْرًا بِمِثْلِهِ أَمِنْتُ بِهِ مَا عِشْتُ مِنْ زَلَّةِ النَّعْلِ
✧ [Poem of Hubayrah in weeping for ʿAmr and apologizing for his flight on the day of the Trench] Ibn Isḥāq said: Hubayrah b. Abī Wahb said, apologizing for his flight, weeping for ʿAmr, and mentioning ʿAlī's killing of him: By my life, I did not turn my back to Muḥammad and his companions out of cowardice or fear of being killed, But I turned over my affair and found no avail for my sword if I struck, nor for my arrows. I stood firm, and when I found no place to advance, I turned aside like a mighty lion, father of cubs, Who turned his flank from his adversary when he found no way to attack; and that was of old my wont. So do not perish, O ʿAmr, living or dead; for the like of you deserves fine praise from the like of me. And do not perish, O ʿAmr, living or dead; you have passed away, praiseworthy in report, glorious in origin. Who is there now for the charging of horses, driven back by spears, and for boasting on a day at the grumbling of the noble camels? There, had Ibn ʿAbd been present, he would have visited it and truly relieved it—a young man not one who intrudes uninvited. So away with you! I shall not see the like of a stance in which you stood on the high ground of the foremost, like a stallion. Your two hands did not attain glory by the like of it, by which I was made secure, as long as I live, from the slipping of the sandal.
Sirat Ibn Hisham 1195No grade recorded
[ شِعْرٌ آخَرُ لِهُبَيْرَةَ فِي بُكَاءِ عَمْرٍو يوم الخندق ] وَقَالَ هُبَيْرَةُ بْنُ أَبِي وَهْبٍ يَبْكِي عَمْرَو بْنَ عَبْدُ ودٍ، وَيَذْكُرُ قَتْلَ عَلِيٍّ إيَّاهُ: لَقَدْ عَلِمْتُ عُلْيَا لُؤَيِّ بْنِ غَالِبٍ لَفَارِسُهَا عَمْرٌو إذَا نَابَ نَائِبُ لَفَارِسُهَا عَمْرٌو إذَا مَا يَسُومُهُ عَلِيٌّ وَإِنَّ اللَّيْثَ لَا بُدَّ طَالِبُ عَشِيَّةَ يَدْعُوهُ عَلِيٌّ وَإِنَّهُ لَفَارِسُهَا إذْ خَامَ عَنْهُ الْكَتَائِبُ فَيَا لَهْفَ نَفْسِي إنَّ عَمْرًا تَرَكْتُهُ بِيَثْرِبَ لَا زَالَتْ هُنَاكَ الْمَصَائِبُ
✧ [Another poem by Hubayrah lamenting ʿAmr on the day of the Trench] Hubayrah b. Abī Wahb said, weeping for ʿAmr b. ʿAbd Wudd and mentioning ʿAlī's killing of him: I have known that the upper part of Luʾayy b. Ghālib, its rider is ʿAmr whenever a calamity befalls, Its rider is ʿAmr whenever ʿAlī would drive him hard, and indeed the lion must be a seeker, On the evening when ʿAlī called him out, and indeed he was its rider when the squadrons shrank back from him. Alas for my soul that I left ʿAmr at Yathrib; may the calamities never cease there.
Sirat Ibn Hisham 1196No grade recorded
[ شِعْرُ حَسَّانَ فِي الْفَخْرِ بِقَتْلِ عَمْرٍو يوم الخندق ] وَقَالَ حَسَّانُ بْنُ ثَابِتٍ يَفْتَخِرُ بِقَتْلِ عَمْرِو بْنِ عَبْدُ ودٍ: بَقِيَّتُكُمْ عَمْرٌو أَبَحْنَاهُ بِالْقَنَا بِيَثْرِبَ نَحْمِي وَالْحُمَاةُ قَلِيلُ وَنَحْنُ قَتَلْنَاكُمْ بِكُلِّ مُهَنَّدٍ وَنَحْنُ وُلَاةُ الْحَرْبِ حِينَ نَصُولُ وَنَحْنُ قَتَلْنَاكُمْ بِبَدْرٍ فَأَصْبَحَتْ مَعَاشِرُكُمْ فِي الْهَالِكِينَ تَجُولُ قَالَ ابْنُ هِشَامٍ: وَبَعْضُ أَهْلِ الْعِلْمِ بِالشِّعْرِ يُنْكِرُهَا لِحَسَّانَ. قَالَ ابْنُ إسْحَاقَ: وَقَالَ حَسَّانُ بْنُ ثَابِتٍ أَيْضًا فِي شَأْنِ عَمْرِو بْنِ عَبْدُ ودٍ: أَمْسَى الْفَتَى عَمْرُو بْنُ عَبْدٍ يَبْتَغِي بِجُنُوبِ يَثْرِبَ ثَأْرَهُ لَمْ يُنْظَرْ فَلَقَدْ وَجَدْتَ سُيُوفَنَا مَشْهُورَةً وَلَقَدْ وَجَدْتَ جِيَادَنَا لَمْ تُقْصَرْ وَلَقَدْ لَقِيتَ غَدَاةَ بَدْرٍ عُصْبَةً ضَرَبُوكَ ضَرْبًا غَيْرَ ضَرْبِ الْحُسَّرِ أَصْبَحْتُ لَا تُدْعَى لِيَوْمِ عَظِيمَةٍ يَا عَمْرُو أَوْ لِجَسِيمِ أَمْرٍ مُنْكَرِ قَالَ ابْنُ هِشَامٍ: وَبَعْضُ أَهْلِ الْعِلْمِ بِالشِّعْرِ يُنْكِرُهَا لِحَسَّانَ. قَالَ ابْنُ إسْحَاقَ: وَقَالَ حَسَّانُ بْنُ ثَابِتٍ أَيْضًا: أَلَا أَبْلِغْ أَبَا هِدْمٍ رَسُولًا مُغَلْغَلَةً تَخُبُّ بِهَا الْمَطِيُّ أَكُنْتُ وَلِيَّكُمْ فِي كُلِّ كُرْهٍ وَغَيْرِي فِي الرَّخَاءِ هُوَ الْوَلِيُّ وَمِنْكُمْ شَاهِدٌ وَلَقَدْ رَآنِي رُفِعْتُ لَهُ كَمَا اُحْتُمِلَ الصَّبِيُّ قَالَ ابْنُ هِشَامٍ: وَتُرْوَى هَذِهِ الْأَبْيَاتُ لِرَبِيعَةَ بْنِ أُمَيَّةَ الدَّيْلِيُّ، وَيُرْوَى فِيهَا آخِرُهَا كَبَبْتَ الْخَزْرَجِيَّ عَلَى يَدَيْهِ وَكَانَ شِفَاءَ نَفْسِي الْخَزْرَجِيُّ وَتُرْوَى أَيْضًا لِأَبِي أُسَامَةَ الْجُشَمِيِّ
✧ [Ḥassān's poetry in boasting of the killing of ʿAmr on the day of the Trench] Ḥassān b. Thābit said, boasting of the killing of ʿAmr b. ʿAbd Wudd: Your remnant ʿAmr we permitted to be slain by the spear at Yathrib, protecting while the protectors were few. We killed you with every Indian sword, and we are the masters of war when we charge. We killed you at Badr, and your clans became wandering among the perished. Ibn Hishām said: Some people of knowledge in poetry deny these verses to Ḥassān. Ibn Isḥāq said: Ḥassān b. Thābit also said concerning the affair of ʿAmr b. ʿAbd Wudd: In the evening the youth ʿAmr b. ʿAbd sought his vengeance in the south of Yathrib without respite. You found our swords renowned, and you found our steeds not held back. You met at dawn of Badr a band who struck you a blow not the blow of the disarmed. You have become not called for a day of great affair, O ʿAmr, or for a momentous, abominable matter. Ibn Hishām said: Some people of knowledge in poetry deny these verses to Ḥassān. Ibn Isḥāq said: Ḥassān b. Thābit also said: Lo, convey to Abū Hidm a message, a swift-riding one that the mounts race with. Was I your ally in every hardship, while another in ease is the ally? From you is a witness, and he saw me raised to him as an infant is carried. Ibn Hishām said: These verses are also related on the authority of Rabīʿah b. Umayyah al-Daylī, and in them is related as their end: He threw the Khazrajī upon his hands, and the healing of my soul was the Khazrajī. It is also related on the authority of Abū Usāmah al-Jushamī.
Sirat Ibn Hisham 1197No grade recorded
[ شِعْرُ حَسَّانَ فِي يَوْمِ بَنِي قُرَيْظَةَ وَبُكَاءُ ابْنِ مُعَاذٍ ] قَالَ ابْنُ إسْحَاقَ: وَقَالَ حَسَّانُ بْنُ ثَابِتٍ فِي يَوْمِ بَنِي قُرَيْظَةَ يَبْكِي سَعْدَ بْنَ مُعَاذٍ وَيَذْكُرُ حُكْمَهُ فِيهِمْ: لَقَدْ سَجَمَتْ مِنْ دَمْعِ عَيْنِي عَبْرَةٌ وَحُقَّ لِعَيْنِي أَنْ تَفِيضَ عَلَى سَعْدٍ قَتِيلٌ ثَوَى فِي مَعْرَكٍ فُجِعَتْ بِهِ عُيُونٌ ذَوَارِي الدَّمْعِ دَائِمَةُ الْوَجْدِ عَلَى مِلَّةِ الرَّحْمَنِ وَارِثَ جَنَّةٍ مَعَ الشُّهَدَاءِ وَفْدُهَا أَكْرَمُ الْوَفْدِ فَإِنْ تَكُ قَدْ وَدَّعْتنَا وَتَرَكْتنَا وَأَمْسَيْتُ فِي غَبْرَاءِ مُظْلِمَةِ اللَّحْدِ فَأَنْتَ الَّذِي يَا سَعْدُ أُبْتُ بِمَشْهَدٍ كَرِيمٍ وَأَثْوَابِ الْمَكَارِمِ وَالْحَمْدِ بِحُكْمِكَ فِي حَيَّيْ قُرَيْظَةَ بِاَلَّذِي قَضَى اللَّهُ فِيهِمْ مَا قَضَيْتُ عَلَى عَمْدِ فَوَافَقَ حُكْمَ اللَّهِ حُكْمَكَ فِيهِمْ وَلَمْ تَعْفُ إذْ ذُكِرْتُ مَا كَانَ مِنْ عَهْدِ فَإِنْ كَانَ رَيْبُ الدَّهْرِ أَمْضَاكَ فِي الْأُلَى شَرَوْا هَذِهِ الدُّنْيَا بِجَنَّاتِهَا الْخُلْدِ فَنِعْمَ مَصِيرُ الصَّادِقِينَ إذَا دُعُوا إلَى اللَّهِ يَوْمًا لِلْوَجَاهَةِ وَالْقَصْدِ
✧ [Ḥassān's poetry on the day of Banū Qurayẓah and his weeping for Ibn Muʿādh] Ibn Isḥāq said: Ḥassān b. Thābit said on the day of Banū Qurayẓah, weeping for Saʿd b. Muʿādh and mentioning his judgment upon them: My eye has shed copious tears, And it is right that my eye should pour forth for Saʿd— A slain one who lay in a battle, by whom eyes were afflicted, Ever weeping, with constant grief, Upon the religion of the Merciful, an heir of Paradise, With the martyrs—its delegation, the noblest delegation. If you have bidden us farewell and left us, And I have become in a dusty, dark grave, Then you are the one, O Saʿd, by whom I returned with a noble witness And garments of honor and praise, By your judgment upon the two tribes of Qurayẓah, with that Which God decreed for them—what you decreed, deliberately. So your judgment upon them conformed to God's judgment, And you did not pardon when you were reminded of what was of the covenant. If the vicissitudes of time have caused you to pass among those Who sold this world for its everlasting gardens, Then excellent is the outcome of the truthful, when they are called To God one day, for honor and right guidance.
Sirat Ibn Hisham 1198No grade recorded
[ شِعْرُ حَسَّانَ فِي بُكَاءِ ابْنِ مُعَاذٍ وَغَيْرِهِ ] وَقَالَ حَسَّانُ بْنُ ثَابِتٍ أَيْضًا، يَبْكِي سَعْدَ بْنَ مُعَاذٍ، وَرِجَالًا مِنْ أَصْحَابِ رَسُولِ اللَّهِ ﷺ مِنْ الشُّهَدَاءِ، وَيَذْكُرُهُمْ بِمَا كَانَ فِيهِمْ مِنْ الْخَيْرِ: أَلَا يَا لَقَوْمِي هَلْ لِمَا حُمَّ دَافِعُ وَهَلْ مَا مَضَى مِنْ صَالِحِ الْعَيْشِ رَاجِعُ تَذَكَّرْتُ عَصْرًا قَدْ مَضَى فَتَهَافَتَتْ بَنَاتُ الْحَشَى وَانْهَلَّ مِنِّي الْمَدَامِعُ صَبَابَةُ وَجْدٍ ذَكَّرَتْنِي أَحِبَّةً وَقَتْلَى مَضَى فِيهَا طُفَيْلٌ وَرَافِعُ وَسَعْدٌ فَأَضْحَوْا فِي الْجِنَانِ وَأَوْحَشَتْ مَنَازِلُهُمْ فَالْأَرْضُ مِنْهُمْ بَلَاقِعُ وَفَوْا يَوْمَ بَدْرٍ لِلرَّسُولِ وَفَوْقَهُمْ ظِلَالُ الْمَنَايَا وَالسُّيُوفُ اللَّوَامِعُ دَعَا فَأَجَابُوهُ بِحَقٍّ وَكُلُّهُمْ مُطِيعٌ لَهُ فِي كُلِّ أَمْرٍ وَسَامِعُ فَمَا نَكَلُوا حَتَّى تَوَلَّوْا جَمَاعَةً وَلَا يَقْطَعَ الْآجَالَ إلَّا الْمَصَارِعُ لِأَنَّهُمْ يَرْجُونَ مِنْهُ شَفَاعَةً إذَا لَمْ يَكُنْ إلَّا النَّبِيُّونَ شَافِعُ فَذَلِكَ يَا خَيْرَ الْعِبَادِ بَلَاؤُنَا إجَابَتُنَا لِلَّهِ وَالْمَوْتُ نَاقِعُ لَنَا الْقَدَمُ الْأُولَى إلَيْكَ وَخَلْفُنَا لِأَوَّلِنَا فِي مِلَّةِ اللَّهِ تَابِعُ وَنَعْلَمُ أَنَّ الْمُلْكَ لِلَّهِ وَحْدَهُ وَأَنَّ قَضَاءَ اللَّهِ لَا بُدَّ وَاقِعُ
✧ [The poetry of Ḥassān lamenting Ibn Muʿādh and others] Ḥassān b. Thābit also said, weeping for Saʿd b. Muʿādh and men of the companions of the Messenger of God ﷺ among the martyrs, and mentioning them for the good that was in them: Alas, O my people, is there any repeller of what has been decreed, and is what has passed of righteous living returning? I remembered an age that has passed, and the daughters of the innards fell away, and tears poured from me. An ardent passion of longing reminded me of loved ones and slain ones among whom passed Ṭufayl and Rāfiʿ, and Saʿd, so they came to be in the gardens, and their dwellings became desolate, and the earth is barren of them. They were true on the day of Badr to the Messenger, while above them were the shadows of death and the gleaming swords. He called, and they answered him in truth, each of them obedient to him in every matter and attentive. They did not hold back until they turned away as a group, nor do fates cut short except the places of slaughter. Because they hope from him an intercession when there will be no intercessors except the prophets. So that, O best of servants, is our trial: our answer to God while death is raging. Ours is the first footstep toward you, and behind us our first is a follower in the religion of God. And we know that sovereignty belongs to God alone, and that God's decree must inevitably come to pass.
Sirat Ibn Hisham 1199No grade recorded
[ شِعْرٌ لِحَسَّانَ فِي يَوْمِ بَنِي قُرَيْظَةَ ] وَقَالَ حَسَّانُ بْنُ ثَابِتٍ أَيْضًا فِي يَوْمِ بَنِي قُرَيْظَةَ: لَقَدْ لَقِيَتْ قُرَيْظَةُ مَا سَآهَا وَمَا وَجَدَتْ لِذُلٍّ مِنْ نَصيرِ أَصَابَهُمْ بَلَاءٌ كَانَ فِيهِ سِوَى مَا قَدْ أَصَابَ بَنِي النَّضِيرِ غَدَاةَ أَتَاهُمْ يَهْوَى إلَيْهِمْ رَسُولُ اللَّهِ كَالْقَمَرِ الْمُنِيرِ لَهُ خَيْلٌ مُجَنَّبَةٌ تَعَادَى بِفُرْسَانٍ عَلَيْهَا كَالصُّقُورِ تَرَكْنَاهُمْ وَمَا ظَفِرُوا بِشَيْءِ دِمَاؤُهُمْ عَلَيْهِمْ كَالْغَدِيرِ فَهُمْ صَرْعَى تَحُومُ الطَّيْرُ فِيهِمْ كَذَاكَ يُدَانُ ذُو الْعَنَدِ الْفَجُورِ فَأَنْذِرْ مِثْلَهَا نُصْحًا قُرَيْشًا مِنْ الرَّحْمَنِ إنْ قَبِلَتْ نَذِيرِى
✧ [Poetry by Ḥassān on the day of Banū Qurayẓah] And Ḥassān b. Thābit also said on the day of Banū Qurayẓah: Qurayẓah met what grieved them, and they found no helper against humiliation. A trial befell them in which there was other than what had befallen Banū al-Naḍīr. On the morning when the Messenger of Allah came to them, hastening toward them, like the shining full moon. He had horses brought up alongside, racing, with riders upon them like falcons. We left them, and they did not gain anything; their blood was upon them like a pool. They are slain, birds circling over them; thus is the stubborn, wicked one repaid. So warn Quraysh, in sincere counsel, of the like of it from the Merciful, if they accept my warning.
Sirat Ibn Hisham 1200No grade recorded
وَقَالَ حَسَّانُ بْنُ ثَابِتٍ فِي بَنِي قُرَيْظَةَ: لَقَدْ لَقِيَتْ قُرَيْظَةُ مَا سَآهَا وَحَلَّ بِحِصْنِهَا ذُلٌّ ذَلِيلُ وَسَعْدٌ كَانَ أَنْذَرَهُمْ بِنُصْحٍ بِأَنَّ إلَهَكُمْ رَبٌّ جَلِيلُ فَمَا بَرِحُوا بِنَقْضِ الْعَهْدِ حَتَّى فَلَاهُمْ فِي بِلَادِهُمُ الرَّسُولُ أَحَاطَ بِحِصْنِهِمْ مِنَّا صُفُوفٌ لَهُ مِنْ حَرِّ وَقْعَتِهِمْ صَلِيلُ وَقَالَ حَسَّانُ بْنُ ثَابِتٍ أَيْضًا فِي يَوْمِ بَنِي قُرَيْظَةَ: تَفَاقَدَ مَعْشَرٌ نَصَرُوا قُرَيْشًا وَلَيْسَ لَهُمْ بِبَلْدَتِهِمْ نَصِيرُ هُمْ أُوتُوا الْكِتَابَ فَضَيَّعُوهُ وَهُمْ عُمْيٌ مِنْ التَّوْرَاةِ بُورُ كَفَرْتُمْ بِالْقُرْانِ وَقَدْ أَتَيْتُمْ بِتَصْدِيقِ الَّذِي قَالَ النَّذِيرُ فَهَانَ عَلَى سَرَاةِ بَنِي لُؤَيٍّ حَرِيقٌ بِالْبُوَيْرَةِ مُسْتَطِيرُ
✧ Ḥassān b. Thābit said concerning Banū Qurayẓah: Qurayẓah met what distressed them, and abject humiliation befell their fortress. Saʿd had warned them with sincere counsel that your God is a majestic Lord. They did not cease breaking the covenant until the Messenger dispersed them in their lands. Our ranks surrounded their fortress; from the heat of their onslaught there was a clangour. And Ḥassān b. Thābit also said on the day of Banū Qurayẓah: A band who aided Quraysh became lost to one another, and they have no helper in their own town. They were given the Book but squandered it, and they are blind, perishing, regarding the Torah. You disbelieved in the Qurʾān, though you had come with confirmation of what the warner said. So it was a light matter for the nobles of Banū Luʾayy that a spreading fire burned at al-Buwayrah.
Sirat Ibn Hisham 1201No grade recorded
[ شِعْرُ أَبِي سُفْيَانَ فِي الرَّدِّ عَلَى حَسَّانَ ] فَأَجَابَهُ أَبُو سُفْيَانَ بْنُ الْحَارِثِ بْنِ عَبْدِ الْمُطَّلِبِ، فَقَالَ: أَدَامَ اللَّهُ ذَلِكَ مِنْ صَنِيعٍ وَحَرَّقَ فِي طَرَائِقِهَا السَّعِيرُ سَتَعْلَمُ أَيُّنَا مِنْهَا بِنُزْهِ وَتَعْلَمُ أَيَّ أَرْضَيْنَا تَضِيرُ فَلَوْ كَانَ النَّخِيلُ بِهَا رِكَابًا لَقَالُوا لَا مُقَامَ لَكُمْ فَسِيرُوا
✧ [Poem of Abū Sufyān in reply to Ḥassān] Abū Sufyān b. al-Ḥārith b. ʿAbd al-Muṭṭalib answered him, saying: May God perpetuate that as a deed, and set a blaze in its paths. You will know which of us is free from blame in it, and you will know which of our two lands suffers. If the palm-trees there were riding-camels, they would say: there is no abode for you, so depart.
Sirat Ibn Hisham 1202No grade recorded
[ شِعْرُ ابْنِ جَوَّالٍ فِي الرَّدِّ عَلَى حَسَّانَ ] وَأَجَابَهُ جَبَلُ بْنُ جَوَّالٍ الثَّعْلَبِيُّ أَيْضًا، وَبَكَى النَّضِيرَ وَقُرَيْظَةَ، فَقَالَ: أَلَا يَا سَعْدُ سَعْدَ بَنِي مُعَاذٍ لِمَا لَقِيَتْ قُرَيْظَةُ وَالنَّضِيرُ لَعَمْرُكَ إنَّ سَعْدَ بَنِي مُعَاذٍ غَدَاةَ تَحَمَّلُوا لَهُوَ الصَّبُورُ فَأَمَّا الْخَزْرَجِيُّ أَبُو حُبَابٍ فَقَالَ لِقَيْنُقَاعَ لَا تَسِيرُوا وَبُدِّلَتْ الْمَوَالِي مِنْ حُضَيْرٍ أُسَيْدًا وَالدَّوَائِرُ قَدْ تَدُورُ وَأَقْفَرَتْ الْبُوَيْرَةُ مِنْ سَلَامٍ وَسَعْيَةَ وَابْنِ أَخْطَبَ فَهِيَ بُورُ وَقَدْ كَانُوا بِبَلْدَتِهِمْ ثِقَالًا كَمَا ثَقُلَتْ بِمِيطَانِ الصُّخُورِ فَإِنْ يَهْلِكْ أَبُو حَكَمٍ سَلَامٌ فَلَا رَثُّ السِّلَاحِ وَلَا دَثُورُ وَكُلُّ الْكَاهِنَيْنِ وَكَانَ فِيهِمْ مَعَ اللِّينِ الْخَضَارِمَةُ الصُّقُورُ وَجَدْنَا الْمَجْدَ قَدْ ثَبَتُوا عَلَيْهِ بِمَجْدٍ لَا تُغَيِّبُهُ الْبُدُورُ أَقِيمُوا يَا سَرَاةَ الْأَوْسِ فِيهَا كَأَنَّكُمْ مِنْ الْمَخْزَاةِ عُورُ تَرَكْتُمْ قِدْرَكُمْ لَا شَيْءَ فِيهَا وَقِدْرُ الْقَوْمِ حَامِيَةٌ تَفُورُ
✧ [Poem of Ibn Jawwāl in reply to Ḥassān] And Jabal b. Jawwāl al-Thaʿlabī also answered him, and he wept over al-Naḍīr and Qurayẓah, saying: Alas, O Saʿd, Saʿd of Banū Muʿādh, for what Qurayẓah and al-Naḍīr met. By your life, Saʿd of Banū Muʿādh on the morning they departed was indeed the steadfast one. As for the Khazrajī, Abū Ḥubāb, he said to Qaynuqāʿ: do not depart, And the clients were replaced from Ḥuḍayr by Usayd, and the turns of fate do revolve. And al-Buwayrah became empty of Sallām, and Saʿyah, and Ibn Akhṭab, so it is desolate. They had been heavy in their land, as the rocks are heavy in Mīṭān. If Abū Ḥakam Sallām perishes, then no worn-out weaponry nor old ones are lost. And both the soothsayers—and among them with the softness were the generous chiefs, the hawks— We found glory; they had stood firm upon it with a glory which the full moons do not conceal. Arise, O nobles of al-Aws, in it, as if you are, from disgrace, one-eyed. You left your cooking pot with nothing in it, while the people's pot is boiling and seething.