7. The account of the Hums

Sirat Ibn Hisham 227No grade recorded
حَدِيثُ الْحُمْسِ [ الْحُمْسُ عِنْدَ قُرَيْشٍ ] قَالَ ابْنُ إسْحَاقَ: وَقَدْ كَانَتْ قُرَيْشٌ - لَا أَدْرِي أَقَبْلَ الْفِيلِ أَمْ بَعْدَهُ - ابْتَدَعَتْ رَأْيَ الْحُمْسِ رَأْيًا رَأَوْهُ وَأَدَارُوهُ؛ فَقَالُوا: نَحْنُ بَنُو إبْرَاهِيمَ وَأَهْلُ الْحُرْمَةِ، وَوُلَاةُ الْبَيْتِ، وَقُطَّانُ مَكَّةَ وَسَاكِنُهَا، فَلَيْسَ لِأَحَدٍ مِنْ الْعَرَبِ مِثْلُ حَقِّنَا، وَلَا مِثْلُ مَنْزِلَتِنَا، وَلَا تَعْرِفُ لَهُ الْعَرَبُ مِثْلَ مَا تَعْرِفُ لَنَا، فَلَا تُعَظِّمُوا شَيْئًا مِنْ الْحِلِّ كَمَا تُعَظِّمُونَ الْحَرَمَ، فَإِنَّكُمْ إنْ فَعَلْتُمْ ذَلِكَ اسْتَخَفَّتْ الْعَرَبُ بِحُرْمَتِكُمْ، وَقَالُوا قَدْ عَظَّمُوا مِنْ الْحِلِّ مِثْلَ مَا عَظَّمُوا مِنْ الْحَرَمِ. فَتَرَكُوا الْوُقُوفَ عَلَى عَرَفَةَ، وَالْإِفَاضَةَ مِنْهَا، وَهُمْ يَعْرِفُونَ وَيُقِرُّونَ أَنَّهَا مِنْ الْمَشَاعِرِ وَالْحَجِّ وَدِينِ إبْرَاهِيمَ ﷺ، وَيَرَوْنَ لِسَائِرِ الْعَرَبِ أَنْ يَقِفُوا عَلَيْهَا، وَأَنْ يُفِيضُوا مِنْهَا، إلَّا أَنَّهُمْ قَالُوا: نَحْنُ أَهْلُ الْحَرَمِ، فَلَيْسَ يَنْبَغِي لَنَا أَنْ نَخْرُجَ مِنْ الْحُرْمَةِ وَلَا نُعَظِّمُ غَيْرَهَا كَمَا نُعَظِّمُهَا نَحْنُ الْحُمْسُ، وَالْحُمْسُ أَهْلُ الْحَرَمِ، ثُمَّ جَعَلُوا لِمِنْ وُلِدُوا مِنْ الْعَرَبِ مِنْ سَاكِنِ الْحِلِّ وَالْحَرَمِ مِثْلَ الَّذِي لَهُمْ، بِوِلَادَتِهِمْ إيَّاهُمْ، يَحِلُّ لَهُمْ مَا يَحِلُّ لَهُمْ، وَيَحْرُمُ عَلَيْهِمْ مَا يَحْرُمُ عَلَيْهِمْ.
✧ The account of al-Ḥums (al-Ḥums among Quraysh). Ibn Isḥāq said: Quraysh—I do not know whether before the Elephant or after it—instituted the doctrine of the Ḥums, an opinion they adopted and put into effect. They said: “We are the sons of Ibrāhīm, the people of the sacred precinct, the guardians of the House, the residents and inhabitants of Makkah. No one among the Arabs has a right like ours, nor a status like ours, nor do the Arabs acknowledge for anyone the like of what they acknowledge for us. Therefore, do not venerate anything of the profane territory as you venerate the sacred precinct, for if you do that, the Arabs will make light of your sanctity and say, ‘They have venerated the profane territory just as they have venerated the sacred precinct.’” So they abandoned standing at ʿArafah and the ifāḍah from it, although they knew and acknowledged that it was one of the rites of the pilgrimage and the religion of Ibrāhīm ﷺ. They considered it proper for the rest of the Arabs to stand there and to make the ifāḍah from it, but they said: “We are the people of the sacred precinct; it is not fitting for us to leave the sacred area or to venerate anything other than it as we venerate it. We are the Ḥums, and the Ḥums are the people of the sacred precinct.” Then they made for those born of the Arabs among the dwellers of the profane territory and the sacred precinct the same as what belonged to them by virtue of their birth; what was lawful for them was lawful for them, and what was forbidden to them was forbidden to them.
Sirat Ibn Hisham 228No grade recorded
[ الْقَبَائِلُ الَّتِي دَانَتْ مَعَ قُرَيْشٍ بِالْحُمْسِ ] وَكَانَتْ كِنَانَةُ وَخُزَاعَةُ قَدْ دَخَلُوا مَعَهُمْ فِي ذَلِكَ. قَالَ ابْنُ هِشَامٍ: وَحَدَّثَنِي أَبُو عُبَيْدَةَ النَّحْوِيُّ: أَنَّ بَنِي عَامِرِ بْنِ صَعْصَعَةَ بْنِ مُعَاوِيَةَ بْنِ بَكْرِ بْنِ هَوَازِنَ دَخَلُوا مَعَهُمْ فِي ذَلِكَ، وَأَنْشَدَنِي لِعَمْرِو بْنِ مَعْدِي كَرِبَ:: أَعَبَّاسُ لَوْ كَانَتْ شِيَارًا جِيَادُنَا بِتَثْلِيثَ مَا نَاصَيْتَ بَعْدِي الْأَحَامِسَا قَالَ ابْنُ هِشَامٍ: تَثْلِيثُ: مَوْضِعٌ مِنْ بِلَادِهِمْ. وَالشِّيَارُ: ( السِّمَانُ ) الْحِسَانُ. يَعْنِي بِالْأَحَامِسِ: بَنِي عَامِرِ بْنِ صَعْصَعَةَ. وَبِعَبَّاسٍ: عَبَّاسَ بْنَ مِرْدَاسٍ السُّلَمِيُّ، وَكَانَ أَغَارَ عَلَى بَنِي زُبَيْدٍ بِتَثْلِيثَ. وَهَذَا الْبَيْتُ مِنْ قَصِيدَةٍ لِعَمْرٍو. وَأَنْشَدَنِي لِلَقِيطِ بْنِ زُرَارَةَ الدَّارِمِيِّ فِي يَوْمِ جَبَلَةَ:: أَجْذِمْ إلَيْكَ إنَّهَا بَنُو عَبْسٍ الْمَعْشَرُ الْجِلَّةُ فِي الْقَوْمِ الْحُمْسُ لِأَنَّ بَنِي عَبْسٍ كَانُوا يَوْمَ جَبَلَةَ حُلَفَاءَ فِي بَنِي عَامِرِ بْنِ صَعْصَعَةَ. [ يَوْمَ جَبَلَةَ ] وَيَوْمُ جَبَلَةَ: يَوْمٌ كَانَ بَيْنَ بَنِي حَنْظَلَةَ بْنِ مَالِكِ بْنِ زَيْدِ مَنَاةَ بْنِ تَمِيمٍ، وَبَيْنَ بَنِي عَامِرِ بْنِ صَعْصَعَةَ، فَكَانَ الظَّفَرُ فِيهِ لِبَنِي عَامِرِ بْنِ صَعْصَعَةَ عَلَى بَنِي حَنْظَلَةَ، وَقُتِلَ يَوْمئِذٍ لَقِيطُ بْنُ زُرَارَةَ بْنُ عُدَسَ، وَأُسِرَ حَاجِبُ بْنُ زُرَارَةَ بْنِ عُدَسَ وَانْهَزَمَ عَمْرُو بْنُ عَمْرِو بْنِ عُدَسَ بْنِ زَيْدِ بْنِ عَبْدِ اللَّهِ بْنِ دَارِمِ بْنِ مَالِكِ بْنِ حَنْظَلَةَ. فَفِيهِ يَقُولُ جَرِيرٌ لِلْفَرَزْدَقِ:: كَأَنَّكَ لَمْ تَشْهَدْ لَقِيطًا وَحَاجِبًا وَعَمْرَو بْنَ عَمْرٍو إذْ دَعَوْا يَا لَدَارِمِ وَهَذَا الْبَيْتُ فِي قَصِيدَةٍ لَهُ
✧ The tribes that adopted al-Ḥums along with Quraysh Kinānah and Khuzāʿah had entered with them into that. Ibn Hishām said: Abū ʿUbaydah al-Naḥwī narrated to me that the Banū ʿĀmir b. Ṣaʿṣaʿah b. Muʿāwiyah b. Bakr b. Hawāzin entered with them into that, and he recited to me for ʿAmr b. Maʿdīkarib: O ʿAbbās, if our steeds were fat and handsome at Tathlīth, you would not have contended with the Aḥāmis after me. Ibn Hishām said: Tathlīth is a place in their territory. Al-shiyār means the fat, handsome ones. By al-Aḥāmis he means the Banū ʿĀmir b. Ṣaʿṣaʿah. By ʿAbbās he means ʿAbbās b. Mirdās al-Sulamī, who had raided the Banū Zubayd at Tathlīth. This verse is from a poem by ʿAmr. And he recited to me for Laqīṭ b. Zurārah al-Dārimī on the Day of Jabalah: Cut short to you: they are the Banū ʿAbs, the noble group among the people, the Ḥums. Because the Banū ʿAbs on the Day of Jabalah were allies of the Banū ʿĀmir b. Ṣaʿṣaʿah. The Day of Jabalah The Day of Jabalah was a battle between the Banū Ḥanẓalah b. Mālik b. Zayd Manāt b. Tamīm and the Banū ʿĀmir b. Ṣaʿṣaʿah; the victory in it was for the Banū ʿĀmir b. Ṣaʿṣaʿah over the Banū Ḥanẓalah. On that day Laqīṭ b. Zurārah b. ʿUdas was killed, Ḥājib b. Zurārah b. ʿUdas was taken captive, and ʿAmr b. ʿAmr b. ʿUdas b. Zayd b. ʿAbd Allāh b. Dārim b. Mālik b. Ḥanẓalah fled. About it Jarīr says to al-Farazdaq: It is as if you did not witness Laqīṭ and Ḥājib and ʿAmr b. ʿAmr when they called, "O Dārim!" This verse is in a poem of his.
Sirat Ibn Hisham 229No grade recorded
[ يَوْمُ ذِي نَجَبٍ ] ثُمَّ الْتَقَوْا يَوْمَ ذِي نَجَبٍ، فَكَانَ الظَّفَرُ لِحَنْظَلَةَ عَلَى بَنِي عَامِرٍ، وَقُتِلَ يَوْمئِذٍ حَسَّانُ بْنُ مُعَاوِيَةَ الْكِنْدِيُّ، وَهُوَ ابْنُ كَبْشَةَ. وَأُسِرَ يَزِيدُ بْنُ الصَّعَقِ الْكِلَابِيُّ وَانْهَزَمَ الطُّفَيْلُ بْنُ مَالِكِ بْنِ جَعْفَرِ بْنِ كِلَابٍ، أَبُو عَامِرِ بْنِ الطُّفَيْلِ. فَفِيهِ يَقُولُ الْفَرَزْدَقُ:: وَمِنْهُنَّ إذْ نَجَّى طُفَيْلُ بْنُ مَالِكٍ عَلَى قُرْزَلٍ رَجْلًا رَكُوضَ الْهَزَائِمِ وَنَحْنُ ضَرَبْنَا هَامَةَ ابْنِ خُوَيْلِدٍ نُزِيدُ عَلَى أُمِّ الْفِرَاخِ الْجَوَاثِمَ وَهَذَانِ الْبَيْتَانِ فِي قَصِيدَةٍ لَهُ. فَقَالَ جَرِيرٌ:: وَنَحْنُ خَضَبْنَا لِابْنِ كَبْشَةَ تَاجَهُ وَلَاقَى امْرَأً فِي ضَمَّةِ الْخَيْلِ مِصْقَعًا وَهَذَا الْبَيْتُ فِي قَصِيدَةٍ لَهُ. وَحَدِيثُ يَوْمِ جَبَلَةَ وَيَوْمِ ذِي نَجَبٍ أَطْوَلُ مِمَّا ذَكَرْنَا. وَإِنَّمَا مَنَعَنِي مِنْ اسْتِقْصَائِهِ مَا ذَكَرْتُ فِي حَدِيثِ يَوْمِ الْفِجَارِ
✧ [The Day of Dhū Najab] Then they met on the Day of Dhū Najab, and the victory was for Ḥanẓalah over Banū ʿĀmir. On that day Ḥassān b. Muʿāwiyah al-Kindī—who was the son of Kabshah—was killed. Yazīd b. al-Ṣaʿq al-Kilābī was taken captive, and al-Ṭufayl b. Mālik b. Jaʿfar b. Kilāb, Abū ʿĀmir b. al-Ṭufayl, fled in defeat. About that al-Farazdaq says:: And among them, when Ṭufayl b. Mālik escaped on Qurzal, a swift runner from the routs. And we struck the crown of Ibn Khuwaylid's head, adding to the mother of the brooding chicks. These two verses are in a qaṣīdah of his. Jarīr said:: And we dyed Ibn Kabshah's crown red, and he met a man in the pressure of the horses—a bold orator. This verse is in a qaṣīdah of his. The account of the Day of Jabalah and the Day of Dhū Najab is longer than what we have mentioned. What prevented me from treating it exhaustively is what I mentioned in the account of the Day of al-Fijār.
Sirat Ibn Hisham 230No grade recorded
[ مَا زَادَتْهُ الْعَرَبُ فِي الْحُمْسِ ] قَالَ ابْنُ إسْحَاقَ: ثُمَّ ابْتَدَعُوا فِي ذَلِكَ أُمُورًا لَمْ تَكُنْ لَهُمْ، حَتَّى قَالُوا: لَا يَنْبَغِي لِلْحُمْسِ أَنْ يَأْتَقِطُوا الْأَقِطَ، وَلَا يَسْلَئُوا السَّمْنَ وَهُمْ حُرُمٌ، وَلَا يَدْخُلُوا بَيْتًا مِنْ شَعَرٍ، وَلَا يَسْتَظِلُّوا إنْ اسْتَظَلُّوا إلَّا فِي بُيُوتِ الْأَدَمِ مَا كَانُوا حُرُمًا، ثُمَّ رَفَعُوا فِي ذَلِكَ، فَقَالُوا: لَا يَنْبَغِي لِأَهْلِ الْحِلِّ أَنْ يَأْكُلُوا مِنْ طَعَامٍ جَاءُوا بِهِ مَعَهُمْ مِنْ الْحِلِّ إلَى الْحَرَمِ، إذَا جَاءُوا حُجَّاجًا أَوْ عُمَّارًا، وَلَا يَطُوفُوا بِالْبَيْتِ إذَا قَدِمُوا أَوَّلَ طَوَافِهِمْ إلَّا فِي ثِيَابِ الْحُمْسِ، فَإِنَّ لَمْ يَجِدُوا مِنْهَا شَيْئًا طَافُوا بِالْبَيْتِ عُرَاةً، فَإِنْ تَكَرَّمَ مِنْهُمْ مُتَكَرِّمٌ مِنْ رَجُلٍ أَوْ امْرَأَةٍ، وَلَمْ يَجِدْ ثِيَابَ الْحُمْسِ، فَطَافَ فِي ثِيَابِهِ الَّتِي جَاءَ بِهَا مِنْ الْحِلِّ، أَلْقَاهَا إذَا فَرَغَ مِنْ طَوَافِهِ، ثُمَّ لَمْ يَنْتَفِعْ بِهَا، وَلَمْ يَمَسَّهَا هُوَ، وَلَا أَحَدٌ غَيْرُهُ أَبَدًا
✧ [What the Arabs added to al-Ḥums] Ibn Isḥāq said: Then they introduced innovations in that which they had not had before, until they said: It is not proper for the Ḥums to make curds (aqiṭ), or to clarify butter, while they are in the state of iḥrām; nor to enter a tent of hair; nor to seek shade—if they seek shade—except in tents of tanned leather, as long as they are in iḥrām. Then they went further and said: It is not proper for the people of the ḥill to eat any food which they brought with them from the ḥill into the ḥaram, when they come as pilgrims for ḥajj or ʿumrah; nor to circumambulate the House when they arrive for their first circumambulation except in the garments of the Ḥums. If they find none of them, they circumambulate the House naked. If one of them shows generosity—a man or a woman—and does not find Ḥums garments, and circumambulates in his own garments which he brought from the ḥill, then when he finishes his circumambulation he throws them away, and then neither he nor anyone else ever makes use of them or touches them.
Sirat Ibn Hisham 231No grade recorded
[ اللَّقَى عِنْدَ الْحُمْسِ وَشِعْرٌ فِيهِ ] فَكَانَتْ الْعَرَبُ تُسَمِّي تِلْكَ الثِّيَابَ اللَّقَى. فَحَمَلُوا عَلَى ذَلِكَ الْعَرَبَ، فَدَانَتْ بِهِ. وَوَقَفُوا عَلَى عرفَاتٍ، وَأَفَاضُوا مِنْهَا، وَطَافُوا بِالْبَيْتِ عُرَاةً: أَمَّا الرِّجَالُ فَيَطُوفُونَ عُرَاةً، وَأَمَّا النِّسَاءُ فَتَضَعُ إحْدَاهُنَّ ثِيَابَهَا كُلَّهَا إلَّا دِرْعًا مُفَرَّجًا عَلَيْهَا، ثُمَّ تَطُوفُ فِيهِ. فَقَالَتْ امْرَأَةٌ مِنْ الْعَرَبِ، وَهِيَ كَذَلِكَ تَطُوفُ بِالْبَيْتِ:: الْيَوْمَ يَبْدُو بَعْضُهُ أَوْ كُلُّهُ وَمَا بَدَا مِنْهُ فَلَا أُحِلُّهُ وَمَنْ طَافَ مِنْهُمْ فِي ثِيَابِهِ الَّتِي جَاءَ فِيهَا مِنْ الْحِلِّ أَلْقَاهَا، فَلَمْ يَنْتَفِعُ بِهَا هُوَ وَلَا غَيْرُهُ. فَقَالَ قَائِلٌ مِنْ الْعَرَبِ يَذْكُرُ شَيْئًا تَرَكَهُ مِنْ ثِيَابِهِ فَلَا يَقْرَبُهُ، وَهُوَ يُحِبُّهُ:: كَفَى حَزَنًا كَرَّى عَلَيْهَا كَأَنَّهَا لَقًى بَيْنَ أَيْدِي الطَّائِفِينَ حَرِيمُ يَقُولُ: لَا تُمَسُّ
✧ [Al-Laqā among al-Ḥums and poetry concerning it] The Arabs used to call those garments al-laqā. They carried the Arabs along with that, and they adopted it as religion. They stood at ʿArafāt and performed the ifāḍah from it, and they circumambulated the House naked: as for the men, they would circumambulate naked; as for the women, one of them would remove all her garments except a loose shift over her, then circumambulate in it. A woman of the Arabs said, while she was thus circumambulating the House: Today some of it or all of it appears, And what appears of it I do not deem lawful. Whoever of them circumambulated in his garments in which he had come from outside the sacred precinct, he cast them off, and neither he nor anyone else benefited from them. A poet of the Arabs said, mentioning something he left behind of his garments so that he would not approach it, though he loved it: Enough of grief is my returning to them, as though it were Laqā between the hands of the circumambulators, ḥarīm. He means: it is not to be touched.
Sirat Ibn Hisham 232No grade recorded
[ حُكْمُ الْإِسْلَامِ فِي الطَّوَافِ، وَإِبْطَالُ عَادَاتِ الْحُمْسِ فِيهِ ] فَكَانُوا كَذَلِكَ حَتَّى بَعَثَ اللَّهُ تَعَالَى مُحَمَّدًا ﷺ، فَأَنْزَلَ عَلَيْهِ حَيْنَ أَحْكَمَ لَهُ دِينَهُ، وَشَرَعَ لَهُ سُنَنَ حَجِّهِ: ثُمَّ أَفِيضُوا مِنْ حَيْثُ أَفَاضَ النَّاسُ وَاسْتَغْفِرُوا اللَّهَ إِنَّ اللَّهَ غَفُورٌ رَحِيمٌ يَعْنِي قُرَيْشًا. وَالنَّاسُ: الْعَرَبُ. فَرَفَعَهُمْ فِي سُنَّةِ الْحَجِّ إلَى عَرَفَاتٍ وَالْوُقُوفِ عَلَيْهَا وَالْإِفَاضَةِ مِنْهَا. وَأَنْزَلَ اللَّهُ عَلَيْهِ فِيمَا كَانُوا حَرَّمُوا عَلَى النَّاسِ مِنْ طَعَامِهِمْ وَلَبُوسِهِمْ عِنْدَ الْبَيْتِ، حَيْنَ طَافُوا عُرَاةً، وَحَرَّمُوا مَا جَاءُوا بِهِ مِنْ الْحِلِّ مِنْ الطَّعَامِ: يَا بَنِي آدَمَ خُذُوا زِينَتَكُمْ عِنْدَ كُلِّ مَسْجِدٍ وَكُلُوا وَاشْرَبُوا وَلَا تُسْرِفُوا إِنَّهُ لَا يُحِبُّ الْمُسْرِفِينَ قُلْ مَنْ حَرَّمَ زِينَةَ اللَّهِ الَّتِي أَخْرَجَ لِعِبَادِهِ وَالطَّيِّبَاتِ مِنَ الرِّزْقِ قُلْ هِيَ لِلَّذِينَ آمَنُوا فِي الْحَيَاةِ الدُّنْيَا خَالِصَةً يَوْمَ الْقِيَامَةِ كَذَلِكَ نُفَصِّلُ الْآيَاتِ لِقَوْمٍ يَعْلَمُونَ فَوَضَعَ اللَّهُ تَعَالَى أَمْرَ الْحُمْسِ، وَمَا كَانَتْ قُرَيْشٌ ابْتَدَعَتْ مِنْهُ عَلَى النَّاسِ بِالْإِسْلَامِ، حَيْنَ بَعَثَ اللَّهُ بِهِ رَسُولَهُ ﷺ. قَالَ ابْنُ إسْحَاقَ: حَدَّثَنِي عَبْدُ اللَّهِ بْنُ أَبِي بَكْرِ بْنِ مُحَمَّدِ بْنِ عَمْرِو بْنِ حَزْمٍ، عَنْ عُثْمَانَ بْنِ أَبِي سُلَيْمَانَ بْنِ جُبَيْرِ بْنِ مُطْعِمٍ، عَنْ عَمِّهِ نَافِعِ بْنِ جُبَيْرٍ، عَنْ أَبِيهِ جُبَيْرِ بْنِ مُطْعِمٍ، قَالَ: لَقَدْ رَأَيْتُ رَسُولَ اللَّهِ ﷺ، قَبْلَ أَنْ يَنْزِلَ عَلَيْهِ الْوَحْيُ، وَإِنَّهُ لَوَاقِفٌ عَلَى بَعِيرٍ لَهُ بِعَرَفَاتٍ مَعَ النَّاسِ مِنْ بَيْنَ قَوْمِهِ حَتَّى يَدْفَعُ مَعَهُمْ مِنْهَا تَوْفِيقًا مِنْ اللَّهِ لَهُ، ﷺ تَسْلِيمًا كَثِيرًا
✧ [The ruling of Islam concerning ṭawāf, and the annulment of the customs of al-Ḥums therein] They remained thus until Allah (Exalted is He) sent Muḥammad ﷺ, and revealed to him, when He perfected for him his religion and legislated for him the rites of his pilgrimage: “Then pour forth from where the people pour forth, and ask forgiveness of Allah. Indeed, Allah is Forgiving, Merciful” — meaning Quraysh; and “the people” means the Arabs. Thus He raised them in the rite of the pilgrimage to ʿArafāt, the standing upon it, and the pouring forth from it. And Allah revealed to him concerning what they had forbidden to the people of their food and clothing at the House, when they circumambulated naked, and forbade the food that they brought from the ḥill: “O children of Adam, take your adornment at every mosque, and eat and drink, but do not be extravagant. Indeed, He does not love the extravagant. Say, ‘Who has forbidden the adornment of Allah which He has brought forth for His servants and the good things of provision?’ Say, ‘They are for those who believe in the life of this world, exclusively on the Day of Resurrection.’ Thus do We detail the signs for a people who know.” So Allah (Exalted is He) abolished the matter of al-Ḥums and what Quraysh had innovated therein against the people, through Islam, when Allah sent His Messenger ﷺ with it. Ibn Isḥāq said: ʿAbd Allāh b. Abī Bakr b. Muḥammad b. ʿAmr b. Ḥazm narrated to me, from ʿUthmān b. Abī Sulaymān b. Jubayr b. Muṭʿim, from his uncle Nāfiʿ b. Jubayr, from his father Jubayr b. Muṭʿim, who said: I indeed saw the Messenger of Allah ﷺ, before the revelation came down upon him, while he was standing upon a camel of his at ʿArafāt with the people, from among his people, until he would press on with them from it — a granting of success from Allah to him, ﷺ, with abundant salutations.