73. The affair of al-Ḥudaybiyah at the end of the year six, and the mention of the pledge of al-Riḍwān and the reconciliation between the Messenger of Allah ﷺ and Suhayl b. ʿAmr
Sirat Ibn Hisham 1261No grade recorded
أَمْرُ الْحُدَيْبِيَةِ فِي آخِرِ سَنَةِ سِتٍّ، وَذِكْرُ بَيْعَةِ الرِّضْوَانِ وَالصُّلْحِ بَيْنَ رَسُولِ اللَّهِ ﷺ وَبَيْنَ سُهَيْلِ بْنِ عَمْرٍو [ خُرُوجُ الرَّسُولِ ] قَالَ ابْنُ إسْحَاقَ: ثُمَّ أَقَامَ رَسُولُ اللَّهِ ﷺ بِالْمَدِينَةِ شَهْرَ رَمَضَانَ وَشَوَّالًا، وَخَرَجَ فِي ذِي الْقَعْدَةِ مُعْتَمِرًا، لَا يُرِيدُ حَرْبًا. [ نُمَيْلَةُ عَلَى الْمَدِينَةِ ] قَالَ ابْنُ هِشَامٍ: وَاسْتَعْمَلَ عَلَى الْمَدِينَةِ نُمَيْلَةُ بْنُ عَبْدِ اللَّهِ اللَّيْثِيُّ. [ اسْتِنْفَارُ الرَّسُولِ النَّاسَ ] قَالَ ابْنُ إسْحَاقَ: وَاسْتَنْفَرَ الْعَرَبَ وَمَنْ حَوْلَهُ مِنْ أَهْلِ الْبَوَادِي مِنْ الْأَعْرَابِ لِيَخْرُجُوا مَعَهُ، وَهُوَ يَخْشَى مِنْ قُرَيْشٍ الَّذِي صَنَعُوا، أَنْ يَعْرِضُوا لَهُ بِحَرْبِ أَوْ يَصُدُّوهُ عَنْ الْبَيْتِ، فَأَبْطَأَ عَلَيْهِ كَثِيرٌ مِنْ الْأَعْرَابِ، وَخَرَجَ رَسُولُ اللَّهِ ﷺ بِمَنْ مَعَهُ مِنْ الْمُهَاجِرِينَ وَالْأَنْصَارِ وَمَنْ لَحِقَ بِهِ مِنْ الْعَرَبِ، وَسَاقَ مَعَهُ الْهَدْيَ، وَأَحْرَمَ بِالْعُمْرَةِ لِيَأْمَنَ النَّاسُ مِنْ حَرْبِهِ، وَلِيَعْلَمَ النَّاسُ أَنَّهُ إنَّمَا خَرَجَ زَائِرًا لِهَذَا الْبَيْتِ وَمُعَظِّمًا لَهُ.
✧ The matter of al-Ḥudaybiyyah at the end of the year six, and mention of the pledge of allegiance of good pleasure and the peace between the Messenger of Allah ﷺ and Suhayl b. ʿAmr [The Messenger's departure] Ibn Isḥāq said: Then the Messenger of Allah ﷺ stayed in al-Madīnah for the month of Ramaḍān and Shawwāl, and he went out in Dhū al-Qaʿdah to perform ʿumrah, not intending war. [Numaylah over al-Madīnah] Ibn Hishām said: He appointed Numaylah b. ʿAbd Allāh al-Laythī over al-Madīnah. [The Messenger's summoning of the people] Ibn Isḥāq said: He summoned the Arabs and the bedouin people of the desert around him to go out with him, while he feared from Quraysh what they might do—that they would confront him with war or block him from the House. Many of the bedouins were slow to respond to him, and the Messenger of Allah ﷺ went out with those who were with him from the Muhājirūn and the Anṣār and those Arabs who joined him. He drove the sacrificial animals with him and entered iḥrām for ʿumrah, so that the people would feel safe from his fighting and so that the people would know that he had only gone out to visit this House and to honor it.
Sirat Ibn Hisham 1262No grade recorded
[ عِدَّةُ الرِّجَالِ يوم الحديبية ] قَالَ ابْنُ إسْحَاقَ: حَدَّثَنِي مُحَمَّدُ بْنُ مُسْلِمِ بْنِ شِهَابٍ الزُّهْرِيُّ، عَنْ عُرْوَةَ بْنِ الزُّبَيْرِ عَنْ مِسْوَرِ بْنِ مَخْرَمَةَ وَمَرْوَانَ بْنِ الْحَكَمِ أَنَّهُمَا حَدَّثَاهُ قَالَا: خَرَجَ رَسُولُ اللَّهِ ﷺ عَامَ الْحُدَيْبِيَةِ يُرِيدُ زِيَارَةَ الْبَيْتِ، لَا يُرِيدُ قِتَالًا، وَسَاقَ مَعَهُ الْهَدْيَ سَبْعِينَ بَدَنَةً، وَكَانَ النَّاسُ سَبْعَ مِئَةِ رَجُلٍ، فَكَانَتْ كُلُّ بَدَنَةٍ عَنْ عَشَرَةِ نَفَرٍ. وَكَانَ جَابِرُ بْنُ عَبْدِ اللَّهِ، فِيمَا بَلَغَنِي، يَقُولُ: كُنَّا أَصْحَابَ الْحُدَيْبِيَةِ أَرْبَعَ عَشْرَةَ مِئَةً
✧ [The number of men on the day of al-Ḥudaybiyyah] Ibn Isḥāq said: Muḥammad b. Muslim b. Shihāb al-Zuhrī related to me, from ʿUrwah b. al-Zubayr, from Miswar b. Makhramah and Marwān b. al-Ḥakam, that the two of them related to him, saying: The Messenger of Allah ﷺ departed in the year of al-Ḥudaybiyyah intending to visit the House, not intending to fight, and he drove with him as sacrificial animals seventy camels. The people were seven hundred men, so each camel was for ten persons. Jābir b. ʿAbd Allāh, according to what has reached me, used to say: We, the companions of al-Ḥudaybiyyah, were fourteen hundred.
Sirat Ibn Hisham 1263No grade recorded
[ الرَّسُولُ وَبِشْرُ بْنُ سُفْيَانَ ] قَالَ الزُّهْرِيُّ: وَخَرَجَ رَسُولُ اللَّهِ ﷺ حَتَّى إذَا كَانَ بِعُسْفَانَ لَقِيَهُ بِشْرُ بْنُ سُفْيَانَ الْكَعْبِيُّ - قَالَ ابْنُ هِشَامٍ: وَيُقَالُ بُسْرٌ - فَقَالَ: يَا رَسُولَ اللَّهِ هَذِهِ قُرَيْشٌ، قَدْ سَمِعْتُ بِمَسِيرِكَ، فَخَرَجُوا مَعَهُمْ الْعُوذُ الْمَطَافِيلُ، قَدْ لَبِسُوا جُلُودَ النُّمُورِ، وَقَدْ نَزَلُوا بِذِي طُوًى، يُعَاهِدُونَ اللَّهَ لَا تَدْخُلُهَا عَلَيْهِمْ أَبَدًا، وَهَذَا خَالِدُ بْنُ الْوَلِيدِ فِي خَيْلِهِمْ قَدْ قَدَّمُوهَا إلَى كُرَاعِ الْغَمِيمِ. قَالَ: فَقَالَ رَسُولُ اللَّهِ ﷺ: يَا وَيْحَ قُرَيْشٍ لَقَدْ أَكَلَتْهُمْ الْحَرْبُ، مَاذَا عَلَيْهِمْ لَوْ خَلَّوْا بَيْنِي وَبَيْنَ سَائِرِ الْعَرَبِ، فَإِنْ هُمْ أَصَابُونِي كَانَ الَّذِي أَرَادُوا، وَإِنْ أَظْهَرَنِي اللَّهُ عَلَيْهِمْ دَخَلُوا فِي الْإِسْلَامِ وَافِرِينَ، وَإِنْ لَمْ يَفْعَلُوا قَاتَلُوا وَبِهِمْ قُوَّةٌ، فَمَا تَظُنُّ قُرَيْشٌ، فَوَاَللَّهِ لَا أَزَالُ أُجَاهِدُ عَلَى الَّذِي بَعَثَنِي اللَّهُ بِهِ حَتَّى يُظْهِرَهُ اللَّهُ أَوْ تَنْفَرِدَ هَذِهِ السَّالِفَةُ، ثُمَّ قَالَ: مَنْ رَجُلٌ يَخْرَجُ بِنَا عَلَى طَرِيقٍ غَيْرِ طَرِيقِهِمْ الَّتِي هُمْ بِهَا ؟
✧ [The Messenger and Bishr b. Sufyān] Al-Zuhrī said: The Messenger of Allah ﷺ departed until, when he was at ʿUsfān, Bishr b. Sufyān al-Kaʿbī met him – Ibn Hishām said: It is also said Busr – and said: "O Messenger of Allah, this is Quraysh. I have heard of your march, and they have come out with their milch camels with young, having donned leopard skins, and they have encamped at Dhū Ṭuwā, pledging to Allah that you will never enter it against them. And this is Khālid b. al-Walīd among their cavalry, whom they have sent ahead to Kurāʿ al-Ghamīm." He said: The Messenger of Allah ﷺ said: "Woe to Quraysh! War has devoured them. What harm would it do them if they left me to deal with the rest of the Arabs? If they strike me down, that is what they wanted; and if Allah gives me victory over them, they would enter Islam fully intact. If they do not, they will fight while they have strength. What does Quraysh think? By Allah, I will not cease striving for that with which Allah has sent me until Allah makes it prevail or this front part (of my neck) is severed." Then he said: "Who is a man who will take us out by a road other than their road on which they are?"
Sirat Ibn Hisham 1264No grade recorded
[ تَجَنُّبُ الرَّسُولِ لِقَاءَ قُرَيْشٍ ] قَالَ ابْنُ إسْحَاقَ: فَحَدَّثَنِي عَبْدُ اللَّهِ بْنُ أَبِي بَكْرٍ: أَنَّ رَجُلًا مِنْ أَسْلَمَ قَالَ: أَنَا يَا رَسُولَ اللَّهِ، قَالَ: فَسَلَكَ بِهِمْ طَرِيقًا وَعْرًا أَجْرَلَ بَيْنَ شِعَابٍ، فَلَمَّا خَرَجُوا مِنْهُ، وَقَدْ شَقَّ ذَلِكَ عَلَى الْمُسْلِمِينَ وَأَفْضَوْا إلَى أَرْضٍ سَهْلَةٍ عِنْدَ مُنْقَطِعِ الْوَادِي قَالَ رَسُولُ اللَّهِ ﷺ لِلنَّاسِ: قُولُوا نَسْتَغْفِرُ اللَّهَ وَنَتُوبُ إلَيْهِ فَقَالُوا ذَلِكَ، فَقَالَ: وَاَللَّهِ إنَّهَا لَلْحِطَّةُ الَّتِي عُرِضَتْ عَلَى بَنِي إسْرَائِيلَ. فَلَمْ يَقُولُوهَا. قَالَ ابْنُ شِهَابٍ: فَأَمَرَ رَسُولُ اللَّهِ ﷺ النَّاسَ فَقَالَ: اُسْلُكُوا ذَاتَ الْيَمِينِ بَيْنَ ظَهْرَيْ الْحَمْشِ، فِي طَرِيقٍ ( تُخْرِجُهُ ) عَلَى ثَنِيَّةِ الْمُرَارِ مَهْبِطِ الْحُدَيْبِيَةِ مِنْ أَسْفَلِ مَكَّةَ قَالَ: فَسَلَكَ الْجَيْشُ ذَلِكَ الطَّرِيقَ، فَلَمَّا رَأَتْ خَيْلُ قُرَيْشٍ قَتَرَةَ الْجَيْشِ قَدْ خَالَفُوا عَنْ طَرِيقِهِمْ، رَجَعُوا رَاكِضِينَ إلَى قُرَيْشٍ، وَخَرَجَ رَسُولُ اللَّهِ ﷺ حَتَّى إذَا سَلَكَ، فِي ثَنِيَّةِ الْمُرَارِ بَرَكَتْ نَاقَتُهُ، فَقَالَتْ النَّاسُ: خَلَأَتْ النَّاقَةُ، قَالَ: مَا خَلَأَتْ وَمَا هُوَ لَهَا بِخُلُقٍ، وَلَكِنْ حَبَسَهَا حَابِسُ الْفِيلِ عَنْ مَكَّةَ. لَا تَدْعُونِي قُرَيْشٌ الْيَوْمَ إلَى خُطَّةٍ يَسْأَلُونَنِي فِيهَا صِلَةَ الرَّحَمِ إلَّا أَعْطَيْتُهُمْ إيَّاهَا ثُمَّ قَالَ لِلنَّاسِ: انْزِلُوا؛ قِيلَ لَهُ: يَا رَسُولَ اللَّهِ: مَا بِالْوَادِي مَاءٌ نَنْزِلُ عَلَيْهِ، فَأَخْرَجَ سَهْمًا مِنْ كِنَانَتِهِ. فَأَعْطَاهُ رَجُلًا مِنْ أَصْحَابِهِ، فَنَزَلَ بِهِ فِي قَلِيبٍ مِنْ تِلْكَ الْقُلُبِ. فَغَرَّزَهُ فِي جَوْفِهِ، فَجَاشَ بِالرَّوَّاءِ حَتَّى ضَرَبَ النَّاسُ عَنْهُ بِعَطَنٍ
✧ [The Messenger's avoidance of meeting Quraysh] Ibn Isḥāq said: ʿAbd Allāh b. Abī Bakr related to me that a man from Aslam said: I will, O Messenger of Allah. He said: So he led them along a rugged, stony route among mountain passes. When they emerged from it, and it had been hard on the Muslims, and they came out onto level ground at the end of the valley, the Messenger of Allah ﷺ said to the people: Say, "We seek Allah's forgiveness and we turn to Him in repentance." So they said that. Then he said: By Allah, this is the very ḥiṭṭah that was offered to the Children of Israel, but they did not say it. Ibn Shihāb said: So the Messenger of Allah ﷺ commanded the people, saying: Take the route to the right between the two tracts of ḥamsh, on a road that will bring you out to the pass of al-Murār, the descent to al-Ḥudaybiyyah below Makkah. He said: So the army took that road. When the cavalry of Quraysh saw the dust of the army, that they had turned aside from their road, they went back racing to Quraysh. The Messenger of Allah ﷺ went out until, when he took the pass of al-Murār, his she-camel knelt down. The people said: The she-camel has balked. He said: She has not balked, and that is not her nature; rather, the One who held back the elephant from Makkah has held her back. Today Quraysh will not invite me to any plan in which they ask me for the ties of kinship but that I will grant it to them. Then he said to the people: Dismount. It was said to him: O Messenger of Allah, there is no water in the valley for us to alight by. So he took out an arrow from his quiver and gave it to a man from his companions. He went down with it into one of those wells and planted it in its center, and it gushed with abundant water until the people drew from it to water their camels.
Sirat Ibn Hisham 1265No grade recorded
[ الَّذِي نَزَلَ بِسَهْمِ الرَّسُولِ فِي طَلَبِ الْمَاءِ ] قَالَ ابْنُ إسْحَاقَ: فَحَدَّثَنِي بَعْضُ أَهْلِ الْعِلْمِ عَنْ رِجَالٍ مِنْ أَسْلَمَ: أَنَّ الَّذِي نَزَلَ فِي الْقَلِيبِ بِسَهْمِ رَسُولِ اللَّهِ ﷺ نَاجِيَةُ بْنُ جُنْدُبِ بْنِ عُمَيْرِ بْنِ يَعْمُرَ بْنِ دَارِمِ بْنِ عَمْرِو بْنِ وَائِلَةَ بْنِ سَهْمِ بْنِ مَازِنِ بْنِ سَلَامَانِ بْنِ أَسْلَمَ بْنِ أَفْصَى بْنِ أَبِي حَارِثَةَ، وَهُوَ سَائِقُ بُدْنِ رَسُولِ اللَّهِ - ﷺ قَالَ ابْنُ هِشَامٍ: أَفْصَى بْنُ حَارِثَةَ. قَالَ ابْنُ إسْحَاقَ: وَقَدْ زَعَمَ لِي بَعْضُ أَهْلِ الْعِلْمِ: أَنَّ الْبَرَاءَ بْنَ عَازِبٍ كَانَ يَقُولُ: أَنَا الَّذِي نَزَلْتُ بِسَهْمِ رَسُولِ اللَّهِ ﷺ فَاَللَّهُ أَعْلَمُ أَيَّ ذَلِكَ كَانَ
✧ [The one who went down with the Messenger's arrow in search of water] Ibn Isḥāq said: Some of the people of knowledge narrated to me from men of Aslam: that the one who went down into the well with the arrow of the Messenger of Allah ﷺ was Nājiyah b. Jundub b. ʿUmayr b. Yaʿmur b. Dārim b. ʿAmr b. Wāʾilah b. Sahm b. Māzin b. Salāmān b. Aslam b. Afṣā b. Abī Ḥārithah, and he was the driver of the sacrificial camels of the Messenger of Allah ﷺ. Ibn Hishām said: Afṣā b. Ḥārithah. Ibn Isḥāq said: Some of the people of knowledge claimed to me that al-Barāʾ b. ʿĀzib used to say: I am the one who went down with the arrow of the Messenger of Allah ﷺ, and Allah knows best which of those it was.
Sirat Ibn Hisham 1266No grade recorded
[ شِعْرٌ لِنَاجِيَةَ يُثْبِتُ أَنَّهُ حَامِلٌ سَهْمَ الرَّسُولِ ] وَقَدْ أَنْشَدَتْ أَسْلَمُ أَبْيَاتًا مِنْ شِعْرٍ قَالَهَا نَاجِيَةُ، قَدْ ظَنَنَّا أَنَّهُ هُوَ الَّذِي نَزَلَ بِالسَّهْمِ، فَزَعَمَتْ أَسْلَمُ أَنَّ جَارِيَةً مِنْ الْأَنْصَارِ أَقْبَلَتْ بِدَلْوِهَا، وَنَاجِيَةُ فِي الْقَلِيبِ يَمِيحُ عَلَى النَّاسِ، فَقَالَتْ: يَا أَيُّهَا الْمَائِحُ دَلْوَى دُونَكَا إنِّي رَأَيْتُ النَّاسَ يَحْمَدُونَكَا يُثْنُونَ خَيْرًا وَيُمَجِّدُونَكَا قَالَ ابْنُ هِشَامٍ: وَيُرْوَى: إنِّي رَأَيْتُ النَّاسَ يَمْدَحُونَكَا قَالَ ابْنُ إسْحَاقَ: فَقَالَ نَاجِيَةُ، وَهُوَ فِي الْقَلِيبِ يَمِيحُ عَلَى النَّاسِ: قَدْ عَلِمَتْ جَارِيَةٌ يَمَانِيَهْ أَنِّي أَنَا الْمَائِحُ وَاسْمِي نَاجِيَهْ وَطَعْنَةٍ ذَاتِ رَشَاشٍ وَاهِيَهْ طَعَنْتُهَا عِنْدَ صُدُورِ الْعَادِيَهْ
✧ [Poetry by Nājiyah, proving that he is the bearer of the arrow of the Messenger] Aslam recited some verses of poetry said by Nājiyah that we thought he was the one who descended with the arrow. Aslam claimed that a girl of the Anṣār came forward with her bucket while Nājiyah was in the well drawing water for the people, and she said: “O you who draws water, my bucket is near you; indeed I saw the people praising you, lauding you with good and glorifying you.” Ibn Hishām said: And it is also transmitted: “Indeed I saw the people extolling you.” Ibn Isḥāq said: Then Nājiyah said, while he was in the well drawing water for the people: “A Yemeni girl has known that I am the water-drawer, and my name is Nājiyah; and a thrust with splattering, gushing [wound]—I thrust it at the onset of the charging [horses].”
Sirat Ibn Hisham 1267No grade recorded
[ بُدَيْلٌ وَرِجَالُ خُزَاعَةَ بَيْنَ الرَّسُولِ وَقُرَيْشٍ ] فَقَالَ الزُّهْرِيُّ فِي حَدِيثِهِ: فَلَمَّا اطْمَأَنَّ رَسُولُ اللَّهِ ﷺ أَتَاهُ بُدَيْلُ بْنُ وَرْقَاءَ الْخُزَاعِيُّ، فِي رِجَالٍ مِنْ خُزَاعَةَ، فَكَلَّمُوهُ وَسَأَلُوهُ: مَا الَّذِي جَاءَ بِهِ ؟ فَأَخْبَرَهُمْ أَنَّهُ لَمْ يَأْتِ يُرِيدُ حَرْبًا، وَإِنَّمَا جَاءَ زَائِرًا لِلْبَيْتِ، وَمُعَظِّمًا لِحُرْمَتِهِ، ثُمَّ قَالَ لَهُمْ نَحْوًا مِمَّا قَالَ لِبِشْرِ بْنِ سُفْيَانَ، فَرَجَعُوا إلَى قُرَيْشٍ فَقَالُوا: يَا مَعْشَرَ قُرَيْشٍ، إنَّكُمْ تَعْجَلُونَ عَلَى مُحَمَّدٍ، إنَّ مُحَمَّدًا لَمْ يَأْتِ لِقِتَالِ، وَإِنَّمَا جَاءَ زَائِرًا هَذَا الْبَيْتَ، فَاتَّهَمُوهُمْ وَجَبَهُوهُمْ وَقَالُوا: وَإِنْ كَانَ جَاءَ وَلَا يُرِيدُ قِتَالًا، فَوَ اللَّهِ لَا يَدْخُلُهَا عَلَيْنَا عَنْوَةً أَبَدًا، وَلَا تَحَدَّثَ بِذَلِكَ عَنَّا الْعَرَبُ. قَالَ الزُّهْرِيُّ: وَكَانَتْ خُزَاعَةُ عَيْبَةَ نُصْحِ رَسُولِ اللَّهِ ﷺ، مُسْلِمُهَا وَمُشْرِكُهَا، لَا يُخْفُونَ عَنْهُ شَيْئًا كَانَ بِمَكَّةَ
✧ Budayl and men of Khuzāʿah between the Messenger and Quraysh Al-Zuhrī said in his ḥadīth: When the Messenger of Allah ﷺ felt settled, Budayl b. Warqāʾ al-Khuzāʿī came to him with men from Khuzāʿah. They spoke with him and asked him what he had come for. He informed them that he had not come seeking war, but that he had come only as a visitor to the House, honoring its sanctity. Then he said to them something like what he had said to Bishr b. Sufyān. They returned to Quraysh and said, “O company of Quraysh, you are being hasty with Muḥammad. Muḥammad has not come to fight; he has come only as a visitor to this House.” But they accused them and rebuffed them, saying, “Even if he has come not seeking war, by Allah, he will never enter it over us by force, and the Arabs will never speak of that about us.” Al-Zuhrī said: Khuzāʿah was the repository of sincere counsel for the Messenger of Allah ﷺ, both its Muslims and its polytheists; they did not conceal from him anything that happened in Makkah.
Sirat Ibn Hisham 1268No grade recorded
[ مِكْرَزٌ رَسُولُ قُرَيْشٍ إلَى الرَّسُولِ ] قَالَ: ثُمَّ بَعَثُوا إلَيْهِ مِكْرَزَ بْنَ حَفْصِ بْنِ الْأَخْيَفِ، أَخَا بَنِي عَامِرِ بْنِ لُؤَيٍّ، فَلَمَّا رَآهُ رَسُولُ اللَّهِ ﷺ مُقْبِلًا قَالَ: هَذَا رَجُلٌ غَادِرٌ فَلَمَّا انْتَهَى إلَى رَسُولِ اللَّهِ ﷺ وَكَلَّمَهُ، قَالَ لَهُ رَسُولُ اللَّهِ ﷺ نَحْوًا مِمَّا قَالَ لِبُدَيْلٍ وَأَصْحَابِهِ؛ فَرَجَعَ إلَى قُرَيْشٍ فَأَخْبَرَهُمْ بِمَا قَالَ لَهُ رَسُولُ اللَّهِ ﷺ
✧ [Mikraz, envoy of Quraysh to the Messenger] He said: Then they sent to him Mikraz b. Ḥafṣ b. al-Akhyaf, brother of the Banū ʿĀmir b. Luʾayy. When the Messenger of Allah ﷺ saw him approaching, he said: "This is a treacherous man." When he came to the Messenger of Allah ﷺ and spoke to him, the Messenger of Allah ﷺ said to him something similar to what he had said to Budayl and his companions. He returned to Quraysh and told them what the Messenger of Allah ﷺ had said to him.
Sirat Ibn Hisham 1269No grade recorded
[ الْحُلَيْسُ رَسُولٌ مِنْ قُرَيْشٍ إلَى الرَّسُولِ ] ثُمَّ بَعَثُوا إلَيْهِ الْحُلَيْسَ بْنَ عَلْقَمَةَ أَوْ ابْنَ زَبَّانَ، وَكَانَ يَوْمَئِذٍ سَيِّدَ الْأَحَابِيشِ، وَهُوَ أَحَدُ بَنِي الْحَارِثِ بْنِ عَبْدِ مَنَاةَ بْنِ كِنَانَةَ؛ فَلَمَّا رَآهُ رَسُولُ اللَّهِ ﷺ قَالَ: إنَّ هَذَا مِنْ قَوْمٍ يَتَأَلَّهُونَ فَابْعَثُوا الْهَدْيَ فِي وَجْهِهِ حَتَّى يَرَاهُ، فَلَمَّا رَأَى الْهَدْيَ يَسِيلُ عَلَيْهِ مِنْ عُرْضِ الْوَادِي فِي قَلَائِدِهِ، وَقَدْ أَكَلَ أَوْبَارَهُ مِنْ طُولِ الْحَبْسِ عَنْ مَحِلِّهِ، رَجَعَ إلَى قُرَيْشٍ، وَلَمْ يَصِلْ إلَى رَسُولِ اللَّهِ ﷺ إعْظَامًا لَمَا رَأَى، فَقَالَ لَهُمْ ذَلِكَ. قَالَ: فَقَالُوا لَهُ: اجْلِسْ، فَإِنَّمَا أَنْتَ أَعْرَابِيٌّ لَا عِلْمَ لَكَ. قَالَ ابْنُ إسْحَاقَ: فَحَدَّثَنِي عَبْدُ اللَّهِ بْنُ أَبِي بَكْرٍ: أَنَّ الْحُلَيْسَ غَضِبَ عِنْدَ ذَلِكَ وَقَالَ: يَا مَعْشَرَ قُرَيْشٍ، وَاَللَّهِ مَا عَلَى هَذَا حَالَفْنَاكُمْ، وَلَا عَلَى هَذَا عَاقَدْنَاكُمْ. أَيُصَدُّ عَنْ بَيْتِ اللَّهِ مَنْ جَاءَ مُعَظِّمًا لَهُ وَاَلَّذِي نَفْسُ الْحُلَيْسِ بِيَدِهِ، لَتُخَلُّنَّ بَيْنَ مُحَمَّدٍ وَبَيْنَ مَا جَاءَ لَهُ، أَوْ لَأَنْفِرَنَّ بِالْأَحَابِيشِ نَفْرَةَ رَجُلٍ وَاحِدٍ. قَالَ: فَقَالُوا لَهُ: مَهْ، كُفَّ عَنَّا يَا حُلَيْسُ حَتَّى نَأْخُذَ لِأَنْفُسِنَا مَا نَرْضَى بِهِ
✧ [al-Ḥulays, a messenger from Quraysh to the Messenger] Then they sent to him al-Ḥulays b. ʿAlqamah or Ibn Zabbān—he was that day the chief of the Aḥābīsh, and he is one of the Banū al-Ḥārith b. ʿAbd Manāt b. Kinānah. When the Messenger of Allah ﷺ saw him, he said: “This is a man from a people who worship; so send the sacrificial animals toward him so that he may see them.” When he saw the sacrificial animals streaming toward him from the side of the valley with their garlands on, their fur having fallen off from the length of their confinement away from their place of sacrifice, he returned to Quraysh without reaching the Messenger of Allah ﷺ, out of reverence for what he had seen, and he told them that. He said: They said to him: “Sit down, for you are only a bedouin with no knowledge.” Ibn Isḥāq said: ʿAbd Allāh b. Abī Bakr narrated to me that al-Ḥulays became angry at that and said: “O company of Quraysh, by Allah, it was not on these terms that we allied with you, nor on these terms that we made a pact with you. Is one who comes revering the House of Allah to be turned away from it? By Him in whose hand is the soul of al-Ḥulays, either you will make way between Muḥammad and what he has come for, or I will rise with the Aḥābīsh with the rising of a single man.” He said: They said to him: “Enough, restrain yourself from us, O Ḥulays, until we obtain for ourselves what we are satisfied with.”
Sirat Ibn Hisham 1270No grade recorded
[ عُرْوَةُ بْنُ مَسْعُودٍ رَسُولٌ مِنْ قُرَيْشٍ إلَى الرَّسُولِ ] قَالَ الزُّهْرِيُّ فِي حَدِيثِهِ: ثُمَّ بَعَثُوا إلَى رَسُولِ اللَّهِ ﷺ عُرْوَةَ بْنَ مَسْعُودٍ الثَّقَفِيَّ، فَقَالَ: يَا مَعْشَرَ قُرَيْشٍ، إنِّي قَدْ رَأَيْتُ مَا يَلْقَى مِنْكُمْ مَنْ بَعَثْتُمُوهُ إلَى مُحَمَّدٍ إذْ جَاءَكُمْ مِنْ التَّعْنِيفِ وَسُوءِ اللَّفْظِ، وَقَدْ عَرَفْتُمْ أَنَّكُمْ وَالِدٌ وَإِنِّي وَلَدٌ - وَكَانَ عُرْوَةُ لِسُبَيْعَةَ بِنْتِ عَبْدِ شَمْسٍ - وَقَدْ سَمِعْتُ بِاَلَّذِي نَابَكُمْ، فَجَمَعْتُ مَنْ أَطَاعَنِي مِنْ قَوْمِي، ثُمَّ جِئْتُكُمْ حَتَّى آسَيْتُكُمْ بِنَفْسِي؛ قَالُوا: صَدَقْتُ، مَا أَنْتَ عِنْدَنَا بِمُتَّهَمٍ. فَخَرَجَ حَتَّى أَتَى رَسُولَ اللَّهِ ﷺ، فَجَلَسَ بَيْنَ يَدَيْهِ، ثُمَّ قَالَ: يَا مُحَمَّدُ، أَجَمَعْتَ أَوْشَابَ النَّاسِ، ثُمَّ جِئْتَ بِهِمْ إلَى بَيْضَتِكَ لِتَفُضَّهَا بِهِمْ، إنَّهَا قُرَيْشٌ قَدْ خَرَجَتْ مَعَهَا الْعُوذُ الْمَطَافِيلُ. قَدْ لَبِسُوا جُلُودَ النُّمُورِ، يُعَاهِدُونَ اللَّهَ لَا تَدْخُلُهَا عَلَيْهِمْ عَنْوَةً أَبَدًا. وَاَيْمُ اللَّهِ، لِكَأَنِّي بِهَؤُلَاءِ قَدْ انْكَشَفُوا عَنْكَ غَدًا. قَالَ: وَأَبُو بَكْرٍ الصِّدِّيقُ خَلْفَ رَسُولِ اللَّهِ ﷺ قَاعِدٌ؛ فَقَالَ: اُمْصُصْ بَظْرَ اللَّاتِي، أَنَحْنُ نَنْكَشِفُ عَنْهُ ؟ قَالَ: مَنْ هَذَا يَا مُحَمَّدُ ؟ قَالَ: هَذَا ابْنُ أَبِي قُحَافَةَ، قَالَ: أَمَا وَاَللَّهِ لَوْلَا يَدٌ كَانَتْ لَكَ عِنْدِي لَكَافَأْتُكَ بِهَا، وَلَكِنْ هَذِهِ بِهَا قَالَ: ثُمَّ جَعَلَ يَتَنَاوَلُ لِحْيَةَ رَسُولِ اللَّهِ ﷺ وَهُوَ يُكَلِّمُهُ. قَالَ: وَالْمُغِيرَةُ بْنُ شُعْبَةَ وَاقِفٌ عَلَى رَأْسِ رَسُولِ اللَّهِ ﷺ فِي الْحَدِيدِ. قَالَ: فَجَعَلَ يَقْرَعُ يَدَهُ إذَا تَنَاوَلَ لِحْيَةَ رَسُولِ اللَّهِ ﷺ، وَيَقُولُ: اُكْفُفْ يَدَكَ عَنْ وَجْهِ رَسُولِ اللَّهِ ﷺ قَبْلَ أَنْ لَا تَصِلَ إلَيْكَ؛ قَالَ: فَيَقُولُ عُرْوَةُ: وَيْحَكَ مَا أَفَظَّكَ وَأَغْلَظَكَ قَالَ: فَتَبَسَّمَ رَسُولُ اللَّهِ ﷺ؛ فَقَالَ لَهُ عُرْوَةُ: مَنْ هَذَا يَا مُحَمَّدُ ؟ قَالَ: هَذَا ابْنُ أَخِيكَ الْمُغِيرَةُ بْنُ شُعْبَةَ؛ قَالَ: أَيْ غُدَرُ، وَهَلْ غَسَلْتُ سَوْأَتَكَ إلَّا بِالْأَمْسِ قَالَ ابْنُ هِشَامٍ: أَرَادَ عُرْوَةُ بِقَوْلِهِ هَذَا أَنَّ الْمُغِيرَةَ بْنَ شُعْبَةَ قَبْلَ إسْلَامِهِ قَتَلَ ثَلَاثَةَ عَشَرَ رَجُلًا مِنْ بَنِي مَالِكٍ. مِنْ ثَقِيفٍ. فَتَهَايَجَ الْحَيَّانِ مِنْ ثَقِيفٍ: بَنُو مَالِكٍ رَهْطُ الْمَقْتُولِينَ، وَالْأَحْلَافُ رَهْطُ الْمُغِيرَةِ، فَوَدَى عُرْوَةُ الْمَقْتُولِينَ ثَلَاثَ عَشْرَةَ دِيَةً، وَأَصْلَحَ ذَلِكَ الْأَمْرَ. قَالَ ابْنُ إسْحَاقَ: قَالَ الزُّهْرِيُّ: فَكَلَّمَهُ رَسُولُ اللَّهِ ﷺ بِنَحْوٍ مِمَّا كَلَّمَ بِهِ أَصْحَابَهُ، وَأَخْبَرَهُ أَنَّهُ لَمْ يَأْتِ يُرِيدُ حَرْبًا. فَقَامَ مِنْ عِنْدِ رَسُولِ اللَّهِ ﷺ وَقَدْ رَأَى مَا يَصْنَعُ بِهِ أَصْحَابُهُ، لَا يَتَوَضَّأُ إلَّا ابْتَدَرُوا وُضُوءَهُ، وَلَا يَبْصُقُ بُصَاقًا إلَّا ابْتَدَرُوهُ. وَلَا يَسْقُطُ مِنْ شَعْرِهِ شَيْءٌ إلَّا أَخَذُوهُ. فَرَجَعَ إلَى قُرَيْشٍ، فَقَالَ: يَا مَعْشَرَ قُرَيْشٍ، إنِّي قَدْ جِئْتُ كِسْرَى فِي مُلْكِهِ، وَقَيْصَرَ فِي مُلْكِهِ. وَالنَّجَاشِيَّ فِي مُلْكِهِ. وَإِنِّي وَاَللَّهِ مَا رَأَيْتُ مَلِكًا فِي قَوْمٍ قَطُّ مِثْلَ مُحَمَّدٍ فِي أَصْحَابِهِ، وَلَقَدْ رَأَيْتُ قَوْمًا لَا يُسْلِمُونَهُ لِشَيْءِ أَبَدًا، فَرَوْا رَأْيَكُمْ
✧ [ʿUrwah b. Masʿūd as an envoy from Quraysh to the Messenger] Al-Zuhrī said in his narrative: Then they sent ʿUrwah b. Masʿūd al-Thaqafī to the Messenger of Allah ﷺ, and he said: O assembly of Quraysh, I have seen what befalls those of you whom you send to Muḥammad when he comes to you, of rebuke and harsh words. You know that you are a father, and I am a son—ʿUrwah was the son of Subayʿah bt. ʿAbd Shams—and I have heard of the misfortune that has befallen you, so I gathered those of my people who obey me and then came to you so that I might share your hardship with my own self. They said: You have spoken the truth; you are not suspect among us. So he went out until he came to the Messenger of Allah ﷺ and sat down before him. Then he said: O Muḥammad, have you gathered the riffraff of the people and then brought them against your own kin to break them with them? It is Quraysh who have come out with their milch camels and their young. They have donned leopard skins and sworn by Allah that you shall never enter it against them by force. By Allah, it is as if I see these people breaking away from you tomorrow. He said: And Abū Bakr al-Ṣiddīq was sitting behind the Messenger of Allah ﷺ, and he said: Suck the clitoris of al-Lāt! Would we break away from him? He said: Who is this, O Muḥammad? He said: This is the son of Abū Quḥāfah. He said: By Allah, were it not for a favor you once did me, I would requite you with it; but this one is for that. He said: Then he began to reach for the beard of the Messenger of Allah ﷺ while speaking with him. He said: Al-Mughīrah b. Shuʿbah was standing at the head of the Messenger of Allah ﷺ in armor, and he began to strike his hand whenever he reached for the beard of the Messenger of Allah ﷺ, saying: Withhold your hand from the face of the Messenger of Allah ﷺ before it does not reach you. He said: ʿUrwah would say: Woe to you, how rough and harsh you are! He said: The Messenger of Allah ﷺ smiled, and ʿUrwah said to him: Who is this, O Muḥammad? He said: This is your nephew, al-Mughīrah b. Shuʿbah. He said: O traitor, did I not wash your disgrace only yesterday? Ibn Hishām said: By this statement, ʿUrwah meant that before his Islam, al-Mughīrah b. Shuʿbah had killed thirteen men of the Banū Mālik of Thaqīf. Then the two clans of Thaqīf, the Banū Mālik, the kinsmen of the slain, and the Aḥlāf, the kinsmen of al-Mughīrah, were stirred up against each other, and ʿUrwah paid thirteen bloodwits for the slain and set that matter right. Ibn Isḥāq said: Al-Zuhrī said: The Messenger of Allah ﷺ spoke with him in a manner similar to what he had said to his companions, and informed him that he had not come seeking war. Then he rose from the presence of the Messenger of Allah ﷺ, having seen how his companions treated him: he did not perform ablution without them rushing to his ablution water; he did not spit without them rushing to it; and nothing fell from his hair without them taking it. He returned to Quraysh and said: O assembly of Quraysh, I have been to Kisrā in his kingdom, and to Caesar in his kingdom, and to the Negus in his kingdom, and by Allah, I have never seen a king among a people like Muḥammad among his companions. I have seen a people who will never surrender him for anything. So consider your opinion.
Sirat Ibn Hisham 1271No grade recorded
[ خِرَاشٌ رَسُولُ الرَّسُولِ إلَى قُرَيْشٍ ] قَالَ ابْنُ إسْحَاقَ: وَحَدَّثَنِي بَعْضُ أَهْلِ الْعِلْمِ: أَنَّ رَسُولَ اللَّهِ ﷺ دَعَا خِرَاشَ بْنَ أُمَيَّةَ الْخُزَاعِيَّ، فَبَعَثَهُ إلَى قُرَيْشٍ بِمَكَّةَ، وَحَمَلَهُ عَلَى بَعِيرٍ لَهُ يُقَالُ لَهُ الثَّعْلَبُ، لِيُبَلِّغَ أَشْرَافَهُمْ عَنْهُ مَا جَاءَ لَهُ، فَعَقَرُوا بِهِ جَمْلَ رَسُولِ اللَّهِ ﷺ، وَأَرَادُوا قَتْلَهُ، فَمَنَعَتْهُ الْأَحَابِيشُ، فَخَلَّوْا سَبِيلَهُ، حَتَّى أَتَى رَسُولَ اللَّهِ ﷺ
✧ [ Khirāsh, the Messenger’s envoy to Quraysh ] Ibn Isḥāq said: Some of the people of knowledge related to me that the Messenger of Allah ﷺ summoned Khirāsh b. Umayyah al-Khuzāʿī and sent him to Quraysh in Makkah, mounting him on a camel of his called al-Thaʿlab, to convey to their nobles from him the purpose for which he had come. But they hamstrung the Messenger of Allah’s ﷺ camel under him and intended to kill him. The Aḥābīsh prevented them, so they let him go until he came to the Messenger of Allah ﷺ.
Sirat Ibn Hisham 1272No grade recorded
[ النَّفَرُ الْقُرَشِيُّونَ الَّذِينَ أَرْسَلَتْهُمْ قُرَيْشٌ لِلْعُدْوَانِ ثُمَّ عَفَا عَنْهُمْ الرَّسُولُ ] قَالَ ابْنُ إسْحَاقَ: وَقَدْ حَدَّثَنِي بَعْضُ مَنْ لَا أَتَّهِمُ عَنْ عِكْرِمَةَ مَوْلَى ابْنِ عَبَّاسٍ عَنْ ابْنِ عَبَّاسٍ: أَنَّ قُرَيْشًا كَانُوا بَعَثُوا أَرْبَعِينَ رَجُلًا مِنْهُمْ أَوْ خَمْسِينَ رَجُلًا، وَأَمَرُوهُمْ أَنْ يُطِيفُوا بِعَسْكَرِ رَسُولِ اللَّهِ ﷺ، لِيُصِيبُوا لَهُمْ مِنْ أَصْحَابِهِ أَحَدًا، فَأُخِذُوا أَخْذًا، فَأُتِيَ بِهِمْ رَسُولَ اللَّهِ ﷺ، فَعَفَا عَنْهُمْ، وَخَلَّى سَبِيلَهُمْ، و قَدْ كَانُوا رَمَوْا فِي عَسْكَرِ رَسُولِ اللَّهِ ﷺ بِالْحِجَارَةِ وَالنَّبْلِ
✧ Ibn Isḥāq said: Someone I do not distrust related to me from ʿIkrimah, the mawlā of Ibn ʿAbbās, from Ibn ʿAbbās: Quraysh had sent forty men of theirs, or fifty men, and ordered them to surround the camp of the Messenger of Allah ﷺ, so that they might seize for them someone from his companions. They were seized, and they were brought to the Messenger of Allah ﷺ, and he pardoned them and let them go, although they had thrown stones and arrows into the camp of the Messenger of Allah ﷺ.
Sirat Ibn Hisham 1273No grade recorded
[ عُثْمَانُ رَسُولُ مُحَمَّدٍ إلَى قُرَيْشٍ ] ثُمَّ دَعَا عُمَرَ بْنَ الْخَطَّابِ لِيَبْعَثَهُ إلَى مَكَّةَ، فَيُبَلِّغُ عَنْهُ أَشْرَافَ قُرَيْشٍ مَا جَاءَ لَهُ، فَقَالَ: يَا رَسُولَ اللَّهِ، إنِّي أَخَافُ قُرَيْشًا عَلَى نَفْسِي، وَلَيْسَ بِمَكَّةَ مِنْ بَنِي عَدِيِّ بْنِ كَعْبٍ أَحَدٌ يَمْنَعُنِي، وَقَدْ عَرَفَتْ قُرَيْشٌ عَدَاوَتِي إيَّاهَا، وَغِلْظَتِي عَلَيْهَا، وَلَكِنِّي أَدُلُّكَ عَلَى رَجُلٍ أَعَزَّ بِهَا مِنِّي، عُثْمَانَ بْنَ عَفَّانَ. فَدَعَا رَسُولُ اللَّهِ ﷺ عُثْمَانَ بْنَ عَفَّانَ، فَبَعَثَهُ إلَى أَبِي سُفْيَانَ وَأَشْرَافِ قُرَيْشٍ، يُخْبِرُهُمْ أَنَّهُ لَمْ يَأْتِ لِحَرْبِ، وَإِنَّهُ إنَّمَا جَاءَ زَائِرًا لِهَذَا الْبَيْتِ، وَمُعَظِّمًا لِحُرْمَتِهِ
✧ [ʿUthmān, the messenger of Muḥammad to Quraysh] Then he summoned ʿUmar b. al-Khaṭṭāb to send him to Makkah, that he might convey on his behalf to the nobles of Quraysh what he had come for. He said: O Messenger of Allah, I fear Quraysh for my own self, and there is no one in Makkah from the Banū ʿAdī b. Kaʿb to protect me. Quraysh have known my enmity toward them and my harshness against them, but I will guide you to a man who is mightier there than me: ʿUthmān b. ʿAffān. So the Messenger of Allah ﷺ summoned ʿUthmān b. ʿAffān and sent him to Abū Sufyān and the nobles of Quraysh, informing them that he had not come for war, and that he had only come as a visitor to this House, honoring its sanctity.
Sirat Ibn Hisham 1274No grade recorded
[ إشَاعَةُ مَقْتَلِ عُثْمَانَ ] قَالَ ابْنُ إسْحَاقَ: فَخَرَجَ عُثْمَانُ إلَى مَكَّةَ، فَلَقِيَهُ أَبَانُ بْنُ سَعِيدِ بْنِ الْعَاصِ حِينَ دَخَلَ مَكَّةَ، أَوْ قَبْلَ أَنْ يَدْخُلَهَا، فَحَمَلَهُ بَيْنَ يَدَيْهِ، ثُمَّ أَجَارَهُ حَتَّى بَلَّغَ رِسَالَةَ رَسُولِ اللَّهِ ﷺ، فَانْطَلَقَ عُثْمَانُ حَتَّى أَتَى أَبَا سُفْيَانَ وَعُظَمَاءَ قُرَيْشٍ، فَبَلَّغَهُمْ عَنْ رَسُولِ اللَّهِ ﷺ مَا أَرْسَلَهُ بِهِ؛ فَقَالُوا لِعُثْمَانِ حِينَ فَرَغَ مِنْ رِسَالَةِ رَسُولِ اللَّهِ ﷺ إلَيْهِمْ: إنْ شِئْتُ أَنْ تَطُوفَ بِالْبَيْتِ فَطُفْ؛ فَقَالَ: مَا كُنْتُ لِأَفْعَلَ حَتَّى يَطُوفَ بِهِ رَسُولُ اللَّهِ ﷺ. وَاحْتَبَسَتْهُ قُرَيْشٌ عِنْدَهَا، فَبَلَغَ رَسُولَ اللَّهِ ﷺ وَالْمُسْلِمِينَ أَنَّ عُثْمَانَ بْنَ عَفَّانَ قَدْ قُتِلَ
✧ [The spreading of the report of the killing of ʿUthmān] Ibn Isḥāq said: ʿUthmān went forth to Makkah, and Abān b. Saʿīd b. al-ʿĀṣ met him when he entered Makkah, or before he entered it, and carried him in front of him, then granted him protection until he conveyed the message of the Messenger of Allah ﷺ. ʿUthmān then proceeded until he came to Abū Sufyān and the notables of Quraysh, and conveyed to them what the Messenger of Allah ﷺ had sent him with. When he had finished the message of the Messenger of Allah ﷺ to them, they said to ʿUthmān, “If you wish to circumambulate the House, then circumambulate.” He said, “I would not do so until the Messenger of Allah ﷺ circumambulates it.” Quraysh detained him with them, and it reached the Messenger of Allah ﷺ and the Muslims that ʿUthmān b. ʿAffān had been killed.
Sirat Ibn Hisham 1275No grade recorded
بَيْعَةُ الرِّضْوَانِ [ مُبَايَعَةُ الرَّسُولِ النَّاسَ عَلَى الْحَرْبِ وَتَخَلُّفُ الْجَدِّ ] قَالَ ابْنُ إسْحَاقَ: فَحَدَّثَنِي عَبْدُ اللَّهِ بْنُ أَبِي بَكْرٍ: أَنَّ رَسُولَ اللَّهِ ﷺ، قَالَ حِينَ بَلَغَهُ أَنَّ عُثْمَانَ قَدْ قُتِلَ: لَا نَبْرَحُ حَتَّى نُنَاجِزَ الْقَوْمَ، فَدَعَا رَسُولُ اللَّهِ ﷺ النَّاسَ إلَى الْبَيْعَةِ فَكَانَتْ بَيْعَةُ الرِّضْوَانِ تَحْتَ الشَّجَرَةِ، فَكَانَ النَّاسُ يَقُولُونَ: بَايَعَهُمْ رَسُولُ اللَّهِ ﷺ عَلَى الْمَوْتِ، وَكَانَ جَابِرُ بْنُ عَبْدِ اللَّهِ يَقُولُ: إنَّ رَسُولَ اللَّهِ ﷺ لَمْ يُبَايِعْنَا عَلَى الْمَوْتِ، وَلَكِنْ بَايَعَنَا عَلَى أَنْ لَا نَفِرَّ. فَبَايَعَ رَسُولُ اللَّهِ ﷺ النَّاسَ، وَلَمْ يَتَخَلَّفْ عَنْهُ أَحَدٌ مِنْ الْمُسْلِمِينَ حَضَرَهَا، إلَّا الْجَدَّ بْنَ قَيْسٍ أَخُو بَنِي سَلِمَةَ، فَكَانَ جَابِرُ بْنُ عَبْدِ اللَّهِ يَقُولُ: وَاَللَّهِ لَكَأَنِّي أَنْظُرُ إلَيْهِ لَاصِقًا بِإِبْطِ نَاقَتِهِ. قَدْ ضَبَأَ إلَيْهَا، يَسْتَتِرُ بِهَا مِنْ النَّاسِ. ثُمَّ أَتَى رَسُولَ اللَّهِ ﷺ أَنَّ الَّذِي ذُكِرَ مِنْ أَمْرِ عُثْمَانَ بَاطِلٌ. [ أَوَّلُ مَنْ بَايَعَ ] قَالَ ابْنُ هِشَامٍ: فَذَكَرَ وَكِيعٌ عَنْ إسْمَاعِيلَ بْنِ أَبِي خَالِدٍ عَنْ الشَّعْبِيِّ: أَنَّ أَوَّلَ مَنْ بَايَعَ رَسُولَ اللَّهِ ﷺ بَيْعَةَ الرِّضْوَانِ أَبُو سِنَانٍ الْأَسَدِيُّ. قَالَ ابْنُ هِشَامٍ: وَحَدَّثَنِي مَنْ أَثِقُ بِهِ عَمَّنْ حَدَّثَهُ بِأَسْنَادٍ لَهُ، عَنْ ابْنِ أَبِي مُلَيْكَةَ عَنْ ابْنِ أَبِي عُمَرَ: أَنَّ رَسُولَ اللَّهِ ﷺ بَايَعَ لِعُثْمَانِ، فَضَرَبَ بِإِحْدَى يَدَيْهِ عَلَى الْأُخْرَى.
✧ The Pledge of Good Pleasure [The Messenger's taking the pledge of the people for war, and the staying behind of al-Jadd] Ibn Isḥāq said: ʿAbd Allāh b. Abī Bakr narrated to me: When the Messenger of Allah ﷺ learned that ʿUthmān had been killed, he said: "We will not depart until we fight the people." Then the Messenger of Allah ﷺ called the people to the pledge, and that was the Pledge of Good Pleasure under the tree. The people used to say: The Messenger of Allah ﷺ made them pledge upon death, but Jābir b. ʿAbd Allāh used to say: The Messenger of Allah ﷺ did not make us pledge upon death, but he made us pledge that we would not flee. So the Messenger of Allah ﷺ took the pledge from the people, and none of the Muslims who were present stayed behind from it except al-Jadd b. Qays, the brother of the Banū Salimah. Jābir b. ʿAbd Allāh used to say: By Allah, it is as if I am looking at him clinging to the armpit of his she-camel, crouching beside it, shielding himself from the people by it. Then news came to the Messenger of Allah ﷺ that what had been mentioned about the affair of ʿUthmān was false. [The first to pledge] Ibn Hishām said: Wakīʿ mentioned from Ismāʿīl b. Abī Khālid from al-Shaʿbī: The first to pledge allegiance to the Messenger of Allah ﷺ in the Pledge of Good Pleasure was Abū Sinān al-Asadī. Ibn Hishām said: One whom I trust narrated to me from someone who narrated to him with his chain from Ibn Abī Mulaykah from Ibn Abī ʿUmar: The Messenger of Allah ﷺ pledged on behalf of ʿUthmān, striking one of his hands upon the other.
Sirat Ibn Hisham 1276No grade recorded
أَمْرُ الْهُدْنَةِ يوم الحديبية [ إرْسَالُ قُرَيْشٍ سُهَيْلًا إلَى الرَّسُولِ لِلصُّلْحِ ] قَالَ ابْنُ إسْحَاقَ: قَالَ الزُّهْرِيُّ: ثُمَّ بَعَثَتْ قُرَيْشٌ سُهَيْلَ بْنَ عَمْرٍو، أَخَا بَنِي عَامِرِ بْنِ لُؤَيٍّ، إلَى رَسُولِ اللَّهِ ﷺ، وَقَالُوا لَهُ: ائْتِ مُحَمَّدًا فَصَالِحْهُ، وَلَا يَكُنْ فِي صُلْحِهِ إلَّا أَنْ يَرْجِعَ عَنَّا عَامَهُ هَذَا، فَوَاَللَّهِ لَا تُحَدِّثُ الْعَرَبُ عَنَّا أَنَّهُ دَخَلَهَا عَلَيْنَا عَنْوَةً أَبَدًا. فَأَتَاهُ سُهَيْلُ بْنُ عَمْرٍو، فَلَمَّا رَآهُ رَسُولُ اللَّهِ ﷺ مُقْبِلًا، قَالَ: قَدْ أَرَادَ الْقَوْمُ الصُّلْحَ حِينَ بَعَثُوا هَذَا الرَّجُلَ فَلَمَّا انْتَهَى سُهَيْلُ بْنُ عَمْرٍو إلَى رَسُولِ اللَّهِ ﷺ تَكَلَّمَ فَأَطَالَ الْكَلَامَ، وَتَرَاجَعَا، ثُمَّ جَرَى بَيْنَهُمَا الصُّلْحُ.
✧ The matter of the truce on the day of al-Ḥudaybiyyah: Quraysh's sending Suhayl to the Messenger for peace. Ibn Isḥāq said: al-Zuhrī said: Then Quraysh sent Suhayl b. ʿAmr, the brother of Banū ʿĀmir b. Luʾayy, to the Messenger of Allah ﷺ, and they said to him: 'Go to Muḥammad and make peace with him, and let there be in his peace nothing except that he return from us this year of his. For by Allah, the Arabs will never speak of us saying that he entered it against us by force, ever.' So Suhayl b. ʿAmr came to him, and when the Messenger of Allah ﷺ saw him approaching, he said: 'The people have wanted peace when they sent this man.' When Suhayl b. ʿAmr reached the Messenger of Allah ﷺ, he spoke and prolonged the speech, and they exchanged words, then peace was concluded between them.
Sirat Ibn Hisham 1277No grade recorded
[ عُمَرُ يُنْكِرُ عَلَى الرَّسُولِ الصُّلْحَ ] فَلَمَّا الْتَأَمَ الْأَمْرُ وَلَمْ يَبْقَ إلَّا الْكِتَابُ، وَثَبَ عُمَرُ بْنُ الْخَطَّابِ، فَأَتَى أَبَا بَكْرٍ، فَقَالَ: يَا أَبَا بَكْرٍ، أَلَيْسَ بِرَسُولِ اللَّهِ ؟ قَالَ: بَلَى، قَالَ: أَوَ لَسْنَا بِالْمُسْلِمِينَ ؟ قَالَ: بَلَى؛ قَالَ: أَوَ لَيْسُوا بِالْمُشْرِكِينَ ؟ قَالَ: بَلَى؛ قَالَ: فَعَلَامَ نُعْطَى الدَّنِيَّةَ فِي دِينِنَا ؟ قَالَ أَبُو بَكْرٍ: يَا عُمَرُ، الْزَمْ غَرْزَهُ، فَأَنِّي أَشْهَدُ أَنَّهُ رَسُولُ اللَّهِ؛ قَالَ عُمَرُ: وَأَنَا أَشْهَدُ أَنَّهُ رَسُولُ اللَّهِ، ثُمَّ أَتَى رَسُولَ اللَّهِ ﷺ فَقَالَ: يَا رَسُولَ اللَّهِ أَلَسْتَ بِرَسُولِ اللَّهِ ؟ قَالَ: بَلَى؛ قَالَ: أَوَ لَسْنَا بِالْمُسْلِمِينَ ؟ قَالَ: بَلَى؛ قَالَ: أَوَ لَيْسُوا بِالْمُشْرِكِينَ ؟ قَالَ: بَلَى؛ قَالَ: فَعَلَامَ نُعْطَى الدَّنِيَّةَ فِي دِينِنَا ؟ قَالَ: أَنَا عَبْدُ اللَّهِ وَرَسُولُهُ، لَنْ أُخَالِفَ أَمْرَهُ، وَلَنْ يُضَيِّعَنِي قَالَ: فَكَانَ عُمَرُ يَقُولُ: مَا زِلْتُ أَتَصَدَّقُ وَأَصُومُ وَأُصَلِّي وَأُعْتِقُ، مِنْ الَّذِي صَنَعْتُ يَوْمَئِذٍ مَخَافَةَ كَلَامِي الَّذِي تَكَلَّمْتُ بِهِ، حَتَّى رَجَوْتُ أَنْ يَكُونَ خَيْرًا
✧ [ʿUmar's disapproval of the Messenger's peace] When the matter was settled and nothing remained but the writing, ʿUmar b. al-Khaṭṭāb jumped up and went to Abū Bakr and said: O Abū Bakr, is he not the Messenger of Allah? He said: Yes. He said: Are we not Muslims? He said: Yes. He said: Are they not polytheists? He said: Yes. He said: Then why should we accept humiliation in our religion? Abū Bakr said: O ʿUmar, hold fast to his stirrup, for I bear witness that he is the Messenger of Allah. ʿUmar said: And I bear witness that he is the Messenger of Allah. Then he went to the Messenger of Allah ﷺ and said: O Messenger of Allah, are you not the Messenger of Allah? He said: Yes. He said: Are we not Muslims? He said: Yes. He said: Are they not polytheists? He said: Yes. He said: Then why should we accept humiliation in our religion? He said: I am Allah's servant and His Messenger. I will not disobey His command, and He will not let me be lost. He said: ʿUmar used to say: I have never ceased giving alms, fasting, praying, and freeing slaves, because of what I did that day, fearing my words that I had spoken, until I hoped that it might be good.
Sirat Ibn Hisham 1278No grade recorded
[ عَلِيٌّ يَكْتُبُ شُرُوطَ الصُّلْحِ ] قَالَ: ثُمَّ دَعَا رَسُولُ اللَّهِ ﷺ عَلِيَّ بْنَ أَبِي طَالِبٍ رِضْوَانُ اللَّهِ عَلَيْهِ، فَقَالَ: اُكْتُبْ: بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ؛ قَالَ: فَقَالَ سُهَيْلٌ: لَا أَعْرِفُ هَذَا، وَلَكِنْ اُكْتُبْ: بِاسْمِكَ اللَّهُمَّ، فَقَالَ رَسُولُ اللَّهِ ﷺ: اُكْتُبْ بِاسْمِكَ اللَّهُمَّ، فَكَتَبَهَا؛ ثُمَّ قَالَ: اُكْتُبْ: هَذَا مَا صَالَحَ عَلَيْهِ مُحَمَّدٌ رَسُولَ اللَّهِ سُهَيْلَ بْنَ عَمْرٍو؛ قَالَ: فَقَالَ سُهَيْلٌ: لَوْ شَهِدْتُ أَنَّكَ رَسُولُ اللَّهِ لَمْ أُقَاتِلْكَ، وَلَكِنْ اُكْتُبْ اسْمَكَ وَاسْمَ أَبِيكَ؛ قَالَ: فَقَالَ رَسُولُ اللَّهِ ﷺ: اُكْتُبْ: هَذَا مَا صَالَحَ عَلَيْهِ مُحَمَّدُ بْنُ عَبْدِ اللَّهِ سُهَيْلَ بْنَ عَمْرٍو، اصْطَلَحَا عَلَى وَضْعِ الْحَرْبِ عَنْ النَّاسِ عَشْرَ سِنِينَ يَأْمَنُ فِيهِنَّ النَّاسُ وَيَكُفُّ بَعْضُهُمْ عَنْ بَعْضٍ، عَلَى أَنَّهُ مَنْ أَتَى مُحَمَّدًا مِنْ قُرَيْشٍ بِغَيْرِ إذْنِ وَلِيِّهِ رَدَّهُ عَلَيْهِمْ، وَمَنْ جَاءَ قُرَيْشًا مِمَّنْ مَعَ مُحَمَّدٍ لَمْ يَرُدُّوهُ عَلَيْهِ، وَإِنَّ بَيْنَنَا عَيْبَةً مَكْفُوفَةً، وَأَنَّهُ لَا إسْلَالَ وَلَا إغْلَالَ، وَأَنَّهُ مَنْ أَحَبَّ أَنْ يَدْخُلَ فِي عَقْدِ مُحَمَّدٍ وَعَهْدِهِ دَخَلَ فِيهِ، وَمَنْ أَحَبَّ أَنْ يَدْخُلَ فِي عَقْدِ قُرَيْشٍ وَعَهْدِهِمْ دَخَلَ فِيهِ
✧ ʿAlī writes the peace conditions. He said: Then the Messenger of Allah ﷺ summoned ʿAlī b. Abī Ṭālib, may Allah be pleased with him, and said: “Write: In the name of Allah, the Compassionate, the Merciful.” He said: Suhayl said: “I do not recognize this, but write: In Your name, O Allah.” The Messenger of Allah ﷺ said: “Write: In Your name, O Allah,” and he wrote it. Then he said: “Write: This is what Muhammad, the Messenger of Allah, has agreed upon with Suhayl b. ʿAmr.” He said: Suhayl said: “If I bore witness that you are the Messenger of Allah, I would not have fought you; but write your name and the name of your father.” He said: The Messenger of Allah ﷺ said: “Write: This is what Muhammad b. ʿAbd Allah has agreed upon with Suhayl b. ʿAmr: they have made peace on the laying down of war between the people for ten years, in which the people shall be secure and restrain from one another, on condition that whoever comes to Muhammad from Quraysh without the permission of his guardian, he shall return him to them; and whoever comes to Quraysh from those with Muhammad, they shall not return him to him; and that between us there is a sealed chest; and that there is no stealing and no treachery; and that whoever wishes to enter into the pact and covenant of Muhammad may enter into it, and whoever wishes to enter into the pact and covenant of Quraysh may enter into it.”
Sirat Ibn Hisham 1279No grade recorded
[ دُخُولُ خُزَاعَةَ فِي عَهْدِ مُحَمَّدٍ وَبَنِيَّ بَكْرٍ فِي عَهْدِ قُرَيْشٍ ] فَتَوَاثَبَتْ خُزَاعَةُ فَقَالُوا: نَحْنُ فِي عَقْدِ مُحَمَّدٍ وَعَهْدِهِ، وَتَوَاثَبَتْ بَنُو بَكْرٍ، فَقَالُوا: نَحْنُ فِي عَقْدِ قُرَيْشٍ وَعَهْدِهِمْ، وَأَنَّكَ تَرْجِعُ عَنَّا عَامَكَ هَذَا، فَلَا تَدْخُلُ عَلَيْنَا مَكَّةَ، وَأَنَّهُ إذَا كَانَ عَامُ قَابِلٍ، خَرَجْنَا عَنْكَ فَدَخَلْتهَا بِأَصْحَابِكَ، فَأَقَمْتَ بِهَا ثَلَاثًا، مَعَكَ سِلَاحُ الرَّاكِبِ، السُّيُوفُ فِي الْقُرُبِ، لَا تَدْخُلُهَا بِغَيْرِهَا
✧ [The entry of Khuzāʿah into the covenant of Muḥammad and of Banū Bakr into the covenant of Quraysh] Khuzāʿah leaped up and said: We are in the contract of Muḥammad and his covenant. And Banū Bakr leaped up and said: We are in the contract of Quraysh and their covenant. And that you shall depart from us this year of yours, and you shall not enter Makkah upon us. And that when it is the next year, we shall go out from you, and you shall enter it with your companions, and you shall stay therein three (days), with you the weapon of the rider, the swords in the sheaths; you shall not enter it with other than that.
Sirat Ibn Hisham 1280No grade recorded
[ مَا أَهَمَّ النَّاسَ مِنْ الصُّلْحِ وَمَجِيءُ أَبِي جَنْدَلٍ ] فَبَيْنَا رَسُولُ اللَّهِ ﷺ يَكْتُبُ الْكِتَابَ هُوَ وَسُهَيْلُ بْنُ عَمْرٍو، إذْ جَاءَ أَبُو جَنْدَلِ بْنُ سُهَيْلِ بْنِ عَمْرِو يَرْسُفَ فِي الْحَدِيدِ، قَدْ انْفَلَتَ إلَى رَسُولِ اللَّهِ ﷺ، وَقَدْ كَانَ أَصْحَابُ رَسُولِ اللَّهِ ﷺ خَرَجُوا وَهُمْ لَا يَشُكُّونَ فِي الْفَتْحِ، لِرُؤْيَا رَآهَا رَسُولُ اللَّهِ ﷺ، فَلَمَّا رَأَوْا مَا رَأَوْا مِنْ الصُّلْحِ وَالرُّجُوعِ، وَمَا تَحَمَّلَ عَلَيْهِ رَسُولُ اللَّهِ ﷺ فِي نَفْسِهِ دَخَلَ عَلَى النَّاسِ مِنْ ذَلِكَ أَمْرٌ عَظِيمٌ، حَتَّى كَادُوا يُهْلِكُونَ؛ فَلَمَّا رَأَى سُهَيْلٌ أَبَا جَنْدَلٍ قَامَ إلَيْهِ فَضَرَبَ وَجْهَهُ، وَأَخَذَ بِتَلْبِيبِهِ، ثُمَّ قَالَ: يَا مُحَمَّدُ قَدْ لَجَّتْ الْقَضِيَّةُ بَيْنِي وَبَيْنَكَ قَبْلَ أَنْ يَأْتِيَكَ هَذَا؛ قَالَ: صَدَقْتَ، فَجَعَلَ يَنْتُرُهُ بِتَلْبِيبِهِ، وَيَجُرُّهُ لِيَرُدَّهُ إلَى قُرَيْشٍ، وَجَعَلَ أَبُو جَنْدَلٍ يَصْرُخُ بِأَعْلَى صَوْتِهِ: يَا مَعْشَرَ الْمُسْلِمِينَ، أَأُرَدُّ إلَى الْمُشْرِكِينَ يَفْتِنُونِي فِي دِينِي ؟ فَزَادَ ذَلِكَ النَّاسَ إلَى مَا بِهِمْ. فَقَالَ رَسُولُ اللَّهِ ﷺ: يَا أَبَا جَنْدَلٍ؛ اصْبِرْ وَاحْتَسِبْ، فَإِنَّ اللَّهَ جَاعِلٌ لَكَ وَلِمَنْ مَعَكَ مِنْ الْمُسْتَضْعَفِينَ فَرَجًا وَمَخْرَجًا، إنَّا قَدْ عَقَدْنَا بَيْنَنَا وَبَيْنَ الْقَوْمِ صُلْحًا، وَأَعْطَيْنَاهُمْ عَلَى ذَلِكَ، وَأَعْطَوْنَا عَهْدَ اللَّهِ، وَإِنَّا لَا نَغْدِرُ بِهِمْ؛ قَالَ: فَوَثَبَ عُمَرُ بْنُ الْخَطَّابِ مَعَ أَبِي جَنْدَلٍ يَمْشِي إلَى جَنْبِهِ، وَيَقُولُ: اصْبِرْ يَا أَبَا جَنْدَلٍ، فَإِنَّمَا هُمْ الْمُشْرِكُونَ، وَإِنَّمَا دَمُ أَحَدِهِمْ دَمُ كَلْبٍ قَالَ: وَيُدْنِي قَائِمَ السَّيْفِ مِنْهُ. قَالَ: يَقُولُ عُمَرُ: رَجَوْتُ أَنْ يَأْخُذَ السَّيْفَ فَيَضْرِبُ بِهِ أَبَاهُ؛ قَالَ: فَضَنَّ الرَّجُلُ بِأَبِيهِ، وَنَفَذَتْ الْقَضِيَّةُ
✧ What troubled the people concerning the peace and the coming of Abū Jandal: Then, while the Messenger of Allah ﷺ was writing the document—he and Suhayl b. ʿAmr—lo, Abū Jandal b. Suhayl b. ʿAmr came dragging his fetters, having escaped to the Messenger of Allah ﷺ. The companions of the Messenger of Allah ﷺ had gone out not doubting that there would be a conquest, because of a vision the Messenger of Allah ﷺ had seen. When they saw the peace and the return, and what the Messenger of Allah ﷺ had taken upon himself in that matter, a mighty distress entered the people because of it, until they nearly perished. When Suhayl saw Abū Jandal, he rose to him, struck his face, seized him by the collar, and said: “O Muḥammad, the case has become binding between me and you before this one came to you.” He said: “You have spoken truth.” He began to shake him by his collar and drag him to return him to Quraysh. Abū Jandal began to cry at the top of his voice: “O company of Muslims, am I to be returned to the polytheists that they may tempt me away from my religion?” That increased the people's distress. The Messenger of Allah ﷺ said: “O Abū Jandal, be patient and seek reward, for Allah will grant you and the weak ones with you a relief and a way out. We have concluded a peace between us and the people, and we have given them our word and they have given us the covenant of Allah. We shall not betray them.” Then ʿUmar b. al-Khaṭṭāb sprang up and walked beside Abū Jandal, saying: “Be patient, O Abū Jandal, for they are only polytheists, and the blood of any one of them is but the blood of a dog.” He brought the hilt of his sword close to him. ʿUmar said: “I hoped that he would take the sword and strike his father with it.” But the man grudged his father, and the case went through.
Sirat Ibn Hisham 1281No grade recorded
[ مَنْ شَهِدُوا عَلَى الصُّلْحِ ] فَلَمَّا فَرَغَ ( رَسُولُ اللَّهِ ﷺ ) مِنْ الْكِتَابِ أَشْهَدَ عَلَى الصُّلْحِ رِجَالًا مِنْ الْمُسْلِمِينَ وَرِجَالًا مِنْ الْمُشْرِكِينَ: أَبُو بَكْرٍ الصِّدِّيقُ، وَعُمَرُ بْنُ الْخَطَّابِ، وَعَبْدُ الرَّحْمَنِ بْنُ عَوْفٍ، وَعَبْدُ اللَّهِ بْنُ سُهَيْلِ بْنِ عَمْرٍو، وَسَعْدُ بْنُ أَبِي وَقَّاصٍ، وَمَحْمُودُ بْنُ مَسْلَمَةَ، وَمِكْرَزُ بْنُ حَفْصٍ، وَهُوَ يَوْمَئِذٍ مُشْرِكٌ، وَعَلِيُّ بْنُ أَبِي طَالِبٍ وَكَتَبَ، وَكَانَ هُوَ كَاتِبَ الصَّحِيفَةِ
✧ Those who witnessed the peace When the Messenger of Allah ﷺ had finished the document, he had men from the Muslims and men from the polytheists witness the peace: Abū Bakr al-Ṣiddīq, ʿUmar b. al-Khaṭṭāb, ʿAbd al-Raḥmān b. ʿAwf, ʿAbd Allāh b. Suhayl b. ʿAmr, Saʿd b. Abī Waqqāṣ, Maḥmūd b. Maslamah, Mikraz b. Ḥafṣ—and he was on that day a polytheist—and ʿAlī b. Abī Ṭālib, and he wrote it; he was the scribe of the document.
Sirat Ibn Hisham 1282No grade recorded
[ نَحَرَ الرَّسُولُ وَحَلْقُ فَاقْتَدَى بِهِ النَّاسُ ] قَالَ ابْنُ إسْحَاقَ: وَكَانَ رَسُولُ اللَّهِ ﷺ مُضْطَرَبًا فِي الْحِلِّ، وَكَانَ يُصَلِّي فِي الْحُرُمِ، فَلَمَّا فَرَغَ مِنْ الصُّلْحِ قَدِمَ إلَى هَدْيِهِ فَنَحَرَهُ، ثُمَّ جَلَسَ فَحَلَقَ رَأْسَهُ، وَكَانَ الَّذِي حَلَقَهُ، فِيمَا بَلَغَنِي، فِي ذَلِكَ الْيَوْمِ خِرَاشَ بْنَ أُمَيَّةَ بْنِ الْفَضْلِ الْخُزَاعِيَّ؛ فَلَمَّا رَأَى النَّاسُ أَنَّ رَسُولَ اللَّهِ ﷺ قَدْ نَحَرَ وَحَلَقَ تَوَاثَبُوا يَنْحَرُونَ وَيَحْلِقُونَ
✧ [The Messenger sacrificed and shaved, and the people followed his example] Ibn Isḥāq said: The Messenger of Allah ﷺ was stationed in the ḥill, and he used to pray in the ḥaram. When he had finished the peace, he went to his sacrificial animals and slaughtered them. Then he sat and shaved his head. The one who shaved him, as far as has reached me, on that day was Khirāsh b. Umayyah b. al-Faḍl al-Khuzāʿī. When the people saw that the Messenger of Allah ﷺ had sacrificed and shaved, they rushed to sacrifice and shave.
Sirat Ibn Hisham 1283No grade recorded
[ دَعْوَةُ الرَّسُولِ لِلْمُحَلِّقِينَ ثُمَّ لِلْمُقَصِّرِينَ ] قَالَ ابْنُ إسْحَاقَ: فَحَدَّثَنِي عَبْدُ اللَّهِ بْنُ أَبِي نَجِيحٍ، عَنْ مُجَاهَدٍ، عَنْ ابْنِ عَبَّاسٍ، قَالَ: حَلَقَ رِجَالٌ يَوْمَ الْحُدَيْبِيَةِ، وَقَصَّرَ آخَرُونَ. فَقَالَ رَسُولُ اللَّهِ ﷺ: يَرْحَمُ اللَّهُ الْمُحَلِّقِينَ، قَالُوا: وَالْمُقَصِّرِينَ يَا رَسُولَ اللَّهِ ؟ قَالَ: يَرْحَمُ اللَّهُ الْمُحَلِّقِينَ، قَالُوا: وَالْمُقَصِّرِينَ يَا رَسُولَ اللَّهِ ؟ قَالَ: يَرْحَمُ اللَّهُ الْمُحَلِّقِينَ، قَالُوا: وَالْمُقَصِّرِينَ يَا رَسُولَ اللَّهِ ؟ قَالَ: وَالْمُقَصِّرِينَ؛ فَقَالُوا: يَا رَسُولَ اللَّهِ: فَلِمَ ظَاهَرْتُ التَّرْحِيمَ لِلْمُحَلِّقِينَ دُونَ الْمُقَصِّرِينَ ؟ قَالَ: لَمْ يَشُكُّوا
✧ [The Messenger's supplication for those who shaved, then for those who shortened] Ibn Isḥāq said: ʿAbd Allāh b. Abī Najīḥ related to me, from Mujāhid, from Ibn ʿAbbās, who said: Some men shaved their heads on the day of al-Ḥudaybiyyah, and others shortened their hair. The Messenger of Allah ﷺ said: "May Allah have mercy on those who shaved." They said: "And those who shortened, O Messenger of Allah?" He said: "May Allah have mercy on those who shaved." They said: "And those who shortened, O Messenger of Allah?" He said: "May Allah have mercy on those who shaved." They said: "And those who shortened, O Messenger of Allah?" He said: "And those who shortened." They said: "O Messenger of Allah, why did you single out those who shaved for mercy and not those who shortened?" He said: "They did not doubt."
Sirat Ibn Hisham 1284No grade recorded
[ أَهْدَى الرَّسُولُ جَمَلًا فِيهِ بَرَّةٌ مِنْ فِضَّةٍ ] وَقَالَ عَبْدُ اللَّهِ بْنُ أَبِي نَجِيحٍ: حَدَّثَنِي مُجَاهِدٌ، عَنْ ابْنِ عَبَّاسٍ: أَنَّ رَسُولَ اللَّهِ ﷺ أَهْدَى عَامَ الْحُدَيْبِيَةِ فِي هَدَايَاهُ جَمَلًا لِأَبِي جَهْلٍ، فِي رَأْسِهِ بَرَّةٌ مِنْ فِضَّةٍ، يَغِيظُ بِذَلِكَ الْمُشْرِكِينَ
✧ [The Messenger gifted a camel that had a silver ring] ʿAbd Allāh b. Abī Najīḥ said: Mujāhid narrated to me, from Ibn ʿAbbās: That the Messenger of Allah ﷺ gifted in the year of al-Ḥudaybiyyah, among his gifts, a camel that had belonged to Abū Jahl, on its head a ring of silver, to enrage thereby the polytheists.
Sirat Ibn Hisham 1285No grade recorded
[ نُزُولُ سُورَةِ الْفَتْحِ ] قَالَ الزُّهْرِيُّ فِي حَدِيثِهِ: ثُمَّ انْصَرَفَ رَسُولُ اللَّهِ ﷺ مِنْ وَجْهِهِ ذَلِكَ قَافِلًا، حَتَّى إذَا كَانَ بَيْنَ مَكَّةَ وَالْمَدِينَةِ، نَزَلَتْ سُورَةُ الْفَتْحِ: إِنَّا فَتَحْنَا لَكَ فَتْحًا مُبِينًا لِيَغْفِرَ لَكَ اللَّهُ مَا تَقَدَّمَ مِنْ ذَنْبِكَ وَمَا تَأَخَّرَ وَيُتِمَّ نِعْمَتَهُ عَلَيْكَ وَيَهْدِيَكَ صِرَاطًا مُسْتَقِيمًا
✧ The Revelation of Sūrat al-Fatḥ Al-Zuhrī said in his ḥadīth: Then the Messenger of Allah ﷺ departed from that direction of his, returning, until when he was between Makkah and Madinah, Sūrat al-Fatḥ was sent down: “Indeed, We have granted you a clear victory, that Allah may forgive you your former and latter sins and complete His favour upon you and guide you to a straight path.”
Sirat Ibn Hisham 1286No grade recorded
[ ذِكْرُ الْبَيْعَةِ ] ثُمَّ كَانَتْ الْقِصَّةُ فِيهِ وَفِي أَصْحَابِهِ، حَتَّى انْتَهَى إلَى ذِكْرِ الْبَيْعَةِ، فَقَالَ جَلَّ ثَنَاؤُهُ: إِنَّ الَّذِينَ يُبَايِعُونَكَ إِنَّمَا يُبَايِعُونَ اللَّهَ يَدُ اللَّهِ فَوْقَ أَيْدِيهِمْ فَمَنْ نَكَثَ فَإِنَّمَا يَنْكُثُ عَلَى نَفْسِهِ وَمَنْ أَوْفَى بِمَا عَاهَدَ عَلَيْهُ اللَّهَ فَسَيُؤْتِيهِ أَجْرًا عَظِيمًا
✧ [The mention of the pledge of allegiance] Then the story concerning him and his companions continued until it reached the mention of the pledge of allegiance, and He, may His praise be exalted, said: Indeed, those who pledge allegiance to you [O Muhammad] - they are actually pledging allegiance to Allah. The hand of Allah is over their hands. So he who breaks his word only breaks it to the detriment of himself. And he who fulfills that which he has promised Allah - He will give him a great reward.
Sirat Ibn Hisham 1287No grade recorded
[ ذِكْرُ مَنْ تَخَلَّفَ ] ثُمَّ ذَكَرَ مَنْ تَخَلَّفَ عَنْهُ مِنْ الْأَعْرَابِ، ثُمَّ قَالَ: حِينَ اسْتَفَزَّهُمْ لِلْخُرُوجِ مَعَهُ فَأَبْطَئُوا عَلَيْهِ: سَيَقُولُ لَكَ الْمُخَلَّفُونَ مِنَ الْأَعْرَابِ شَغَلَتْنَا أَمْوَالُنَا وَأَهْلُونَا ثُمَّ الْقِصَّةُ عَنْ خَبَرِهِمْ، حَتَّى انْتَهَى إلَى قَوْلِهِ: سَيَقُولُ الْمُخَلَّفُونَ إِذَا انْطَلَقْتُمْ إِلَى مَغَانِمَ لِتَأْخُذُوهَا ذَرُونَا نَتَّبِعْكُمْ يُرِيدُونَ أَنْ يُبَدِّلُوا كَلَامَ اللَّهِ قُلْ لَنْ تَتَّبِعُونَا كَذَلِكُمْ قَالَ اللَّهُ مِنْ قَبْلُ ثُمَّ الْقِصَّةُ عَنْ خَبَرِهِمْ وَمَا عَرَضَ عَلَيْهِمْ مِنْ جِهَادِ الْقَوْمِ أُولِي الْبَأْسِ الشَّدِيدِ. قَالَ ابْنُ إسْحَاقَ: حَدَّثَنِي عَبْدُ اللَّهِ بْنُ أَبِي نَجِيحٍ، عَنْ عَطَاءِ بْنِ أَبِي رَبَاحٍ، عَنْ ابْنِ عَبَّاسٍ، قَالَ: فَارِسٌ. قَالَ ابْنُ إسْحَاقَ: وَحَدَّثَنِي مَنْ لَا أَتَّهِمُ، عَنْ الزُّهْرِيِّ أَنَّهُ قَالَ: أُولُو الْبَأْسِ الشَّدِيدِ حَنِيفَةُ مَعَ الْكَذَّابِ ثُمَّ قَالَ تَعَالَى: لَقَدْ رَضِيَ اللَّهُ عَنِ الْمُؤْمِنِينَ إِذْ يُبَايِعُونَكَ تَحْتَ الشَّجَرَةِ فَعَلِمَ مَا فِي قُلُوبِهِمْ فَأَنْزَلَ السَّكِينَةَ عَلَيْهِمْ وَأَثَابَهُمْ فَتْحًا قَرِيبًا وَمَغَانِمَ كَثِيرَةً يَأْخُذُونَهَا وَكَانَ اللَّهُ عَزِيزًا حَكِيمًا وَعَدَكُمُ اللَّهُ مَغَانِمَ كَثِيرَةً تَأْخُذُونَهَا فَعَجَّلَ لَكُمْ هَذِهِ وَكَفَّ أَيْدِيَ النَّاسِ عَنْكُمْ وَلِتَكُونَ آيَةً لِلْمُؤْمِنِينَ وَيَهْدِيَكُمْ صِرَاطًا مُسْتَقِيمًا وَأُخْرَى لَمْ تَقْدِرُوا عَلَيْهَا قَدْ أَحَاطَ اللَّهُ بِهَا وَكَانَ اللَّهُ عَلَى كُلِّ شَيْءٍ قَدِيرًا
✧ [Mention of those who lagged behind] Then He mentioned those of the Bedouins who lagged behind him, then He said—when he roused them to go out with him and they delayed upon him: “Those of the Bedouins who were left behind will say to you, ‘Our possessions and our families kept us busy’” —then the narrative concerning their report, until He came to His saying: “Those who were left behind will say, when you set out for spoils to take them, ‘Let us follow you.’ They wish to change the words of God. Say, ‘You shall not follow us; thus God said beforehand.’” Then the narrative concerning their report and what He presented to them of fighting the people of mighty strength. Ibn Isḥāq said: ʿAbd Allāh b. Abī Najīḥ related to me, from ʿAṭāʾ b. Abī Rabāḥ, from Ibn ʿAbbās, who said: Persia. Ibn Isḥāq said: And one whom I do not suspect related to me, from al-Zuhrī, that he said: Those of mighty strength are Ḥanīfah with the liar. Then He, exalted, said: “God was well pleased with the believers when they pledged allegiance to you beneath the tree, and He knew what was in their hearts, so He sent down tranquility upon them and rewarded them with a near victory, and abundant spoils which they will take; and God is mighty, wise. God has promised you abundant spoils which you will take, and He has hastened this for you, and restrained the hands of people from you, and that it may be a sign to the believers, and that He may guide you on a straight path; and another which you were not able to take, God has encompassed it; and God is capable of all things.”
Sirat Ibn Hisham 1288No grade recorded
[ ذِكْرُ كَفِّ الرَّسُولِ عَنْ الْقِتَالِ ] ثُمَّ ذَكَرَ مَحْبِسَهُ وَكَفَّهُ إيَّاهُ عَنْ الْقِتَالِ، بَعْدَ الظَّفَرِ مِنْهُ بِهِمْ، يَعْنِي النَّفَرَ الَّذِينَ أَصَابَ مِنْهُمْ وَكَفَّهُمْ عَنْهُ، ثُمَّ قَالَ تَعَالَى: وَهُوَ الَّذِي كَفَّ أَيْدِيَهُمْ عَنْكُمْ وَأَيْدِيَكُمْ عَنْهُمْ بِبَطْنِ مَكَّةَ مِنْ بَعْدِ أَنْ أَظْفَرَكُمْ عَلَيْهِمْ وَكَانَ اللَّهُ بِمَا تَعْمَلُونَ بَصِيرًا ثُمَّ قَالَ تَعَالَى: هُمُ الَّذِينَ كَفَرُوا وَصَدُّوكُمْ عَنِ الْمَسْجِدِ الْحَرَامِ وَالْهَدْيَ مَعْكُوفًا أَنْ يَبْلُغَ مَحِلَّهُ [ تَفْسِيرُ ابْنِ هِشَامٍ لِبَعْضِ الْغَرِيبِ ] قَالَ ابْنُ هِشَامٍ: الْمَعْكُوفُ: الْمَحْبُوسُ، قَالَ أَعْشَى بَنِي قَيْسِ بْنِ ثَعْلَبَةَ: وَكَأَنَّ السُّمُوطَ عَكَّفَهُ السِّلْكُ بِعِطْفِي جَيْدَاءَ أُمِّ غَزَالِ وَهَذَا الْبَيْتُ فِي قَصِيدَةٍ لَهُ. قَالَ ابْنُ إسْحَاقَ: وَلَوْلَا رِجَالٌ مُؤْمِنُونَ وَنِسَاءٌ مُؤْمِنَاتٌ لَمْ تَعْلَمُوهُمْ أَنْ تَطَئُوهُمْ فَتُصِيبَكُمْ مِنْهُمْ مَعَرَّةٌ بِغَيْرِ عِلْمٍ وَالْمَعَرَّةُ: الْغُرْمُ: أَيْ أَنْ تُصِيبُوا مِنْهُمْ ( مَعَرَّةً ) بِغَيْرِ عِلْمٍ فَتُخْرِجُوا دِيَتَهُ، فَإِمَّا إثْمٌ فَلَمْ يُخَشِّهِ عَلَيْهِمْ. قَالَ ابْنُ هِشَامٍ: بَلَغَنِي عَنْ مُجَاهِدٍ أَنَّهُ قَالَ: نَزَلَتْ هَذِهِ الْآيَةُ فِي الْوَلِيدِ بْنِ الْوَلِيدِ بْنِ الْمُغِيرَةِ، وَسَلَمَةَ بْنِ هِشَامٍ، وَعَيَّاشِ بْنِ أَبِي رَبِيعَةَ، وَأَبِي جَنْدَلِ بْنِ سُهَيْلٍ، وَأَشْبَاهِهِمْ. قَالَ ابْنُ إسْحَاقَ: ثُمَّ قَالَ تَبَارَكَ وَتَعَالَى: إِذْ جَعَلَ الَّذِينَ كَفَرُوا فِي قُلُوبِهِمُ الْحَمِيَّةَ حَمِيَّةَ الْجَاهِلِيَّةِ يَعْنِي سُهَيْلَ بْنَ عَمْرٍو حِينَ حَمِيَ أَنْ يَكْتُبَ بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ، وَأَنَّ مُحَمَّدًا رَسُولُ اللَّهِ، ثُمَّ قَالَ تَعَالَى: فَأَنْزَلَ اللَّهُ سَكِينَتَهُ عَلَى رَسُولِهِ وَعَلَى الْمُؤْمِنِينَ وَأَلْزَمَهُمْ كَلِمَةَ التَّقْوَى وَكَانُوا أَحَقَّ بِهَا وَأَهْلَهَا أَيْ التَّوْحِيدُ، شَهَادَةُ أَنْ لَا إلَهَ إلَّا اللَّهُ، وَأَنَّ مُحَمَّدًا عَبْدُهُ وَرَسُولُهُ. ثُمَّ قَالَ تَعَالَى: لَقَدْ صَدَقَ اللَّهُ رَسُولَهُ الرُّؤْيَا بِالْحَقِّ لَتَدْخُلُنَّ الْمَسْجِدَ الْحَرَامَ إِنْ شَاءَ اللَّهُ آمِنِينَ مُحَلِّقِينَ رُءُوسَكُمْ وَمُقَصِّرِينَ لَا تَخَافُونَ فَعَلِمَ مَا لَمْ تَعْلَمُوا أَيْ لِرُؤْيَا رَسُولِ اللَّهِ ﷺ الَّتِي رَأَى، أَنَّهُ سَيَدْخُلُ مَكَّةَ آمِنًا لَا يَخَافُ؛ يَقُولُ: مُحَلِّقِينَ رُءُوسَكُمْ وَمُقَصِّرِينَ مَعَهُ لَا تَخَافُونَ فَعَلِمَ مِنْ ذَلِكَ مَا لَمْ تَعْلَمُوا فَجَعَلَ مِنْ دُونِ ذَلِكَ فَتْحًا قَرِيبًا صُلْحُ الْحُدَيْبِيَةِ. يَقُولُ الزُّهْرِيِّ: فَمَا فُتِحَ فِي الْإِسْلَامِ فَتْحٌ قَبْلَهُ كَانَ أَعْظَمَ مِنْهُ، إنَّمَا كَانَ الْقِتَالُ حَيْثُ الْتَقَى النَّاسُ؛ فَلَمَّا كَانَتْ الْهُدْنَةُ، وَوُضِعَتْ الْحَرْبُ، وَآمَنَ النَّاسُ بَعْضُهُمْ بَعْضًا، وَالْتَقَوْا فَتَفَاوَضُوا فِي الْحَدِيثِ وَالْمُنَازَعَةِ، فَلَمْ يُكَلِّمْ أَحَدٌ بِالْإِسْلَامِ يَعْقِلُ شَيْئًا إلَّا دَخَلَ فِيهِ، وَلَقَدْ دَخَلَ فِي تِينِكَ السَّنَتَيْنِ مِثْلُ مَنْ كَانَ فِي الْإِسْلَامِ قَبْلَ ذَلِكَ أَوْ أَكْثَرَ. قَالَ ابْنُ هِشَامٍ: وَالدَّلِيلُ عَلَى قَوْلِ الزُّهْرِيِّ أَنَّ رَسُولَ اللَّهِ ﷺ خَرَجَ إلَى الْحُدَيْبِبَّةِ فِي أَلْفٍ وَأَرْبَعِ مِئَةٍ، فِي قَوْلِ جَابِرِ بْنِ عَبْدِ اللَّهِ، ثُمَّ خَرَجَ عَامَ فَتْحِ مَكَّةَ بَعْدَ ذَلِكَ بِسَنَتَيْنِ فِي عَشَرَةِ آلَافٍ
✧ [Mention of the Messenger's restraint from fighting] Then He mentioned his confinement and His restraint of him from fighting, after His enabling him to defeat them, meaning the group from whom He took some and restrained them from him. Then He, exalted is He, said: And it is He who withheld their hands from you and your hands from them in the belly of Makkah, after He had made you victorious over them; and Allah is ever Seer of what you do. Then He, exalted is He, said: They are the ones who disbelieved and barred you from the Sacred Mosque and the offering, detained from reaching its place of sacrifice. [Ibn Hisham's explanation of some unusual words] Ibn Hisham said: al-maʿkūf means the detained. Al-Aʿshā of Banū Qays b. Thaʿlaba said: It is as if the strings were bent by the thread at the two sides of the long-necked, mother of a gazelle. This verse is in a poem of his. Ibn Isḥāq said: And had it not been for believing men and believing women whom you did not know, that you might trample them and thus incur from them harm without knowledge — and al-maʿarra is the liability: that is, that you might strike them, (a harm) without knowledge, and so pay their blood-money. As for sin, He did not fear it for them. Ibn Hisham said: It has reached me from Mujāhid that he said: This verse was revealed concerning al-Walīd b. al-Walīd b. al-Mughīra, Salama b. Hishām, ʿAyyāsh b. Abī Rabīʿa, Abū Jandal b. Suhayl, and their like. Ibn Isḥāq said: Then He, blessed and exalted is He, said: When He placed in the hearts of those who disbelieved the arrogance, the arrogance of the Age of Ignorance, meaning Suhayl b. ʿAmr when he disdained to write "In the name of Allah, the Compassionate, the Merciful" and that "Muhammad is the Messenger of Allah". Then He, exalted is He, said: So Allah sent down His tranquility upon His Messenger and upon the believers, and imposed on them the word of piety, and they were more entitled to it and worthy of it — that is, the declaration of God's oneness, the testimony that there is no god but Allah and that Muhammad is His servant and His Messenger. Then He, exalted is He, said: Allah has indeed fulfilled His Messenger's vision in truth: you shall enter the Sacred Mosque, if Allah wills, in security, with heads shaved or hair shortened, not fearing. For He knew what you did not know — that is, concerning the vision of the Messenger of Allah ﷺ which he saw: that he would enter Makkah in security, not fearing. He says: with your heads shaved and hair shortened with him, not fearing. He knew of that what you did not know, and He made, before that, a near conquest — the peace of al-Ḥudaybiyyah. Al-Zuhrī says: No conquest in Islam before it was greater than it. Fighting had only been where people met; but when there was a truce and war was laid down and people felt safe with one another and met and conversed and argued, no one spoke of Islam who understood anything but entered it. Indeed, in those two years there entered into Islam as many as had been in it before that, or more. Ibn Hisham said: The proof of al-Zuhrī's statement is that the Messenger of Allah ﷺ went out to al-Ḥudaybiyyah with one thousand four hundred, according to the statement of Jābir b. ʿAbd Allah, then he went out in the year of the conquest of Makkah, two years after that, with ten thousand.
Sirat Ibn Hisham 1289No grade recorded
مَا جَرَى عَلَيْهِ أَمْرُ قَوْمٍ مِنْ الْمُسْتَضْعَفِينَ بَعْدَ الصُّلْحِ [ مَجِيءُ أَبِي بَصِيرٍ إِلَى الْمَدِينَةِ وَطَلَبُ قُرَيْشٍ لَهُ ] قَالَ ابْنُ إسْحَاقَ: فَلَمَّا قَدِمَ رَسُولُ اللَّهِ ﷺ الْمَدِينَةَ أَتَاهُ أَبُو بَصِيرٍ عُتْبَةُ بْنُ أُسَيْدِ بْنِ جَارِيَةَ، وَكَانَ مِمَّنْ حُبِسَ بِمَكَّةَ، فَلَمَّا قَدِمَ رَسُولُ اللَّهِ ﷺ كَتَبَ فِيهِ أَزْهَرُ بْنُ عَبْدِ عَوْفِ بْنِ عَبْدِ بْنِ الْحَارِثِ بْنِ زُهْرَةَ، وَالْأَخْنَسُ بْنُ شَرِيقِ بْنِ عَمْرِو بْنِ وَهْبٍ الثَّقَفِيُّ إلَى رَسُولِ اللَّهِ ﷺ، وَبَعَثَا رَجُلًا مِنْ بَنِي عَامِرِ بْنِ لُؤَيٍّ، وَمَعَهُ مَوْلًى لَهُمْ، فَقَدِمَا عَلَى رَسُولِ اللَّهِ ﷺ بِكِتَابِ الْأَزْهَرِ وَالْأَخْنَسِ؛ فَقَالَ رَسُولُ اللَّهِ ﷺ: يَا أَبَا بِصَيْرِ إنَّا قَدْ أَعْطَيْنَا هَؤُلَاءِ الْقَوْمَ مَا قَدْ عَلِمْتَ، وَلَا يَصْلُحُ لَنَا فِي دِينِنَا الْغَدْرُ، وَإِنَّ اللَّهَ جَاعِلٌ لَكَ وَلِمَنْ مَعَكَ مِنْ الْمُسْتَضْعَفِينَ فَرْجًا وَمَخْرَجًا، فَانْطَلِقْ إلَى قَوْمِكَ؛ قَالَ: يَا رَسُولَ اللَّهِ، أَتَرُدُّنِي إلَى الْمُشْرِكِينَ يَفْتِنُونَنِي فِي دِينِي ؟ قَالَ: يَا أَبَا بِصَيْرِ، انْطَلِقْ، فَإِنَّ اللَّهَ تَعَالَى سَيَجْعَلُ لَكَ وَلِمَنْ مَعَكَ مِنْ الْمُسْتَضْعَفِينَ فَرْجًا وَمَخْرَجًا
✧ What befell a group of the weak after the peace [The coming of Abū Baṣīr to Madinah and Quraysh's demand for him] Ibn Isḥāq said: When the Messenger of Allah ﷺ arrived in Madinah, Abū Baṣīr ʿUtbah b. Usayd b. Jāriyah came to him. He had been among those detained in Makkah. When the Messenger of Allah ﷺ arrived, Azhar b. ʿAbd ʿAwf b. ʿAbd b. al-Ḥārith b. Zuhrah and al-Akhnas b. Sharīq b. ʿAmr b. Wahb al-Thaqafī wrote to the Messenger of Allah ﷺ concerning him, and they sent a man from Banū ʿĀmir b. Luʾayy, accompanied by a mawlā of theirs. The two came to the Messenger of Allah ﷺ with the letter of al-Azhar and al-Akhnas. The Messenger of Allah ﷺ said: “O Abū Baṣīr, we have given these people what you know, and treachery is not proper for us in our religion. Allah will grant you and the weak ones with you a relief and a way out. So go to your people.” He said: “O Messenger of Allah, will you return me to the polytheists so they may tempt me away from my religion?” He said: “O Abū Baṣīr, go, for Allah, exalted is He, will grant you and the weak ones with you a relief and a way out.”
Sirat Ibn Hisham 1290No grade recorded
[ قَتْلُ أَبِي بِصَيْرِ لِلْعَامِرِيِّ وَمَقَالَةُ الرَّسُولِ فِي ذَلِكَ ] فَانْطَلَقَ مَعَهُمَا، حَتَّى إذَا كَانَ بِذِي الْحُلَيْفَةِ، جَلَسَ إلَى جِدَارٍ، وَجَلَسَ مَعَهُ صَاحِبَاهُ، فَقَالَ أَبُو بَصِيرٍ: أَصَارِمٌ سَيْفُكَ هَذَا يَا أَخَا بَنِي عَامِرٍ ؟ فَقَالَ: نَعَمْ؛ قَالَ: أَنَظَرَ إلَيْهِ ؟ قَالَ: اُنْظُرْ، إنْ شِئْتُ. قَالَ: فَاسْتَلَّهُ أَبُو بَصِيرٍ، ثُمَّ عَلَاهُ بِهِ حَتَّى قَتَلَهُ، وَخَرَجَ الْمَوْلَى سَرِيعًا حَتَّى أَتَى رَسُولَ اللَّهِ ﷺ وَهُوَ جَالِسٌ فِي الْمَسْجِدِ، فَلَمَّا رَآهُ رَسُولُ اللَّهِ ﷺ طَالِعًا، قَالَ: إنَّ هَذَا الرَّجُلَ قَدْ رَأَى فَزِعًا؛ فَلَمَّا انْتَهَى إلَى رَسُولِ اللَّهِ ﷺ، قَالَ: وَيْحَكَ مَا لَكَ ؟ قَالَ: قَتَلَ صَاحِبُكُمْ صَاحِبِي. فَوَاَللَّهِ مَا بَرِحَ حَتَّى طَلَعَ أَبُو بَصِيرٍ مُتَوَشِّحًا بِالسَّيْفِ، حَتَّى وَقَفَ عَلَى رَسُولِ اللَّهِ ﷺ، فَقَالَ: يَا رَسُولَ اللَّهِ، وَفَتْ ذِمَّتُكَ، وَأَدَّى اللَّهُ عَنْكَ، أَسْلَمْتنِي بِيَدِ الْقَوْمِ وَقَدْ امْتَنَعْتُ بِدِينِي أَنْ أُفْتَنَ فِيهِ، أَوْ يُعْبَثَ بِي. قَالَ: فَقَالَ رَسُولُ اللَّهِ ﷺ: وَيْلُ أُمِّهِ مِحَشَّ حَرْبٍ لَوْ كَانَ مَعَهُ رِجَالٌ
✧ Abū Baṣīr’s killing of the ʿĀmirī and the Messenger’s statement concerning that. So he went off with the two of them until, when he was at Dhū al-Ḥulayfah, he sat down by a wall, and his two companions sat with him. Abū Baṣīr said: “Is this sword of yours sharp, O brother of the Banū ʿĀmir?” He said: “Yes.” He said: “May I look at it?” He said: “Look, if you wish.” He said: Then Abū Baṣīr unsheathed it, then struck him with it until he killed him. The mawlā went off quickly until he came to the Messenger of Allah ﷺ while he was sitting in the mosque. When the Messenger of Allah ﷺ saw him coming, he said: “This man has seen something frightening.” When he reached the Messenger of Allah ﷺ, he said: “Woe to you! What is the matter with you?” He said: “Your companion has killed my companion.” By Allah, he had hardly finished when Abū Baṣīr appeared, girded with the sword, until he stood before the Messenger of Allah ﷺ and said: “O Messenger of Allah, your protection has been fulfilled, and Allah has discharged it on your behalf. You handed me over to the people, but I have defended myself by my religion lest I be tempted in it or trifled with.” He said: Then the Messenger of Allah ﷺ said: “Woe to his mother! A stoker of war, if only he had men with him.”
Sirat Ibn Hisham 1291No grade recorded
[ إجْمَاعُ الْمُحْتَبَسِينَ إلَى أَبِي بِصَيْرِ وَإِيذَاؤُهُمْ قُرَيْشًا وَإِيوَاءُ الرَّسُولِ لَهُمْ ] ثُمَّ خَرَجَ أَبُو بَصِيرٍ حَتَّى نَزَلَ الْعِيصَ، مِنْ نَاحِيَةِ ذِي الْمَرْوَةِ، عَلَى سَاحِلِ الْبَحْرِ، بِطَرِيقِ قُرَيْشٍ الَّتِي كَانُوا يَأْخُذُونَ عَلَيْهَا إلَى الشَّامِ، وَبَلَغَ الْمُسْلِمِينَ الَّذِينَ كَانُوا اُحْتُبِسُوا بِمَكَّةَ قَوْلُ رَسُولِ اللَّهِ ﷺ لِأَبِي بِصَيْرِ: وَيْلُ أُمِّهِ مِحَشَّ حَرْبٍ لَوْ كَانَ مَعَهُ رِجَالٌ فَخَرَجُوا إلَى أَبِي بِصَيْرِ بِالْعِيصِ، فَاجْتَمَعَ إلَيْهِ مِنْهُمْ قَرِيبٌ مِنْ سَبْعِينَ رَجُلًا، وَكَانُوا قَدْ ضَيَّقُوا عَلَى قُرَيْشٍ، لَا يَظْفَرُونَ بِأَحَدِ مِنْهُمْ إلَّا قَتَلُوهُ، وَلَا تَمُرُّ بِهِمْ عِيرٌ إلَّا اقْتَطَعُوهَا، حَتَّى كَتَبَتْ قُرَيْشٌ إلَى رَسُولِ اللَّهِ ﷺ تَسْأَلُ بِأَرْحَامِهَا إلَّا آوَاهُمْ، فَلَا حَاجَةَ لَهُمْ بِهِمْ. فَآوَاهُمْ رَسُولُ اللَّهِ ﷺ، فَقَدِمُوا عَلَيْهِ الْمَدِينَةَ. قَالَ ابْنُ هِشَامٍ: أَبُو بِصَيْرِ ثَقَفِيٌّ
✧ Then Abū Baṣīr went out until he alighted at al-ʿĪṣ, on the side of Dhū al-Marwah, on the seacoast, on the road of Quraysh which they used to take to Syria. And the Muslims who had been detained in Makkah heard the saying of the Messenger of Allah ﷺ to Abū Baṣīr: “Woe to his mother! A stirrer-up of war, if he had men with him.” So they went out to Abū Baṣīr at al-ʿĪṣ, and about seventy men from among them gathered to him. They had pressed hard upon Quraysh: they would not get hold of any one of them but they killed him, and no caravan passed by them but they seized it, until Quraysh wrote to the Messenger of Allah ﷺ imploring him by their ties of kinship to give them refuge, for they had no need of them. So the Messenger of Allah ﷺ gave them refuge, and they came to him in Madinah. Ibn Hishām said: Abū Baṣīr was a Thaqafī.
Sirat Ibn Hisham 1292No grade recorded
[ أَرَادَ سُهَيْلٌ وَدْيَ أَبِي بِصَيْرِ وَشِعْرُ مَوْهَبٍ فِي ذَلِكَ ] قَالَ ابْنُ إسْحَاقَ: فَلَمَّا بَلَغَ سُهَيْلَ بْنَ عَمْرٍو قَتْلُ أَبِي بَصِيرٍ صَاحِبَهُمْ الْعَامِرِيَّ، أَسْنَدَ ظَهْرَهُ إلَى الْكَعْبَةِ، ثُمَّ قَالَ: وَاَللَّهِ لَا أُؤَخِّرُ ظَهْرِي عَنْ الْكَعْبَةِ حَتَّى يُودِيَ هَذَا الرَّجُلُ؛ فَقَالَ أَبُو سُفْيَانَ بْنُ حَرْبٍ: وَاَللَّهِ إنَّ هَذَا لَهُوَ السَّفِهُ، وَاَللَّهِ لَا يُودَى ( ثَلَاثًا ) فَقَالَ فِي ذَلِكَ مَوْهِبُ بْنُ رِيَاحٍ أَبُو أُنَيْسٍ، حَلِيفُ بَنِي زُهْرَةَ: - قَالَ ابْنُ هِشَامٍ: أَبُو أُنَيْسٍ أَشْعَرِيٌّ أَتَانِي عَنْ سُهَيْلٍ ذَرْءُ قَوْلٍ فَأَيْقَظَنِي وَمَا بِي مِنْ رُقَادِ فَإِنْ تَكُنِ الْعِتَابَ تُرِيدُ مِنِّي فَعَاتِبْنِي فَمَا بِكَ مِنْ بِعَادِي أَتُوعِدُنِي وَعَبْدُ مَنَافٍ حَوْلِي بِمَخْزُومٍ أَلَهْفًا مَنْ تُعَادَى فَإِنْ تَغْمِزْ قَنَاتِي لَا تَجِدْنِي ضَعِيفَ الْعُودِ فِي الْكُرَبِ الشِّدَادِ أُسَامِي الْأَكْرَمِينَ أَبًا بِقَوْمِي إذَا وَطِئَ الضَّعِيفُ بِهِمْ أُرَادَى هُمْ مَنَعُوا الظَّوَاهِرَ غَيْرَ شَكٍّ إلَى حَيْثُ الْبَوَاطِنُ فَالْعَوَادِي بِكُلِّ طِمِرَّةٍ وَبِكُلِّ نَهْدٍ سَوَاهِمَ قَدْ طُوِينَ مِنْ الطِّرَادِ لَهُمْ بِالْخَيْفِ قَدْ عَلِمَتْ مَعَدَّ رِوَاقِ الْمَجْدِ رُفِعَ بِالْعِمَادِ
✧ He said: Ibn Isḥāq said: When the killing of Abū Baṣīr, their ally of the ʿĀmirī, reached Suhayl b. ʿAmr, he leaned his back against the Kaʿbah, then said: By Allah, I will not move my back from the Kaʿbah until this man pays the blood-money. So Abū Sufyān b. Ḥarb said: By Allah, this is indeed folly; by Allah, he will not be paid (three times). Concerning that, Mawhab b. Riyāḥ, Abū Unays, ally of the Banū Zuhrah, recited: — Ibn Hishām said: Abū Unays was an Ashʿarī. — A word from Suhayl came to me and woke me, though I was not asleep. If it is reproach you want from me, then reproach me; you are not far from me. Do you threaten me while ʿAbd Manāf surrounds me with Makhzūm, alas for those you oppose? If you poke my spear-shaft, you will not find me weak of wood in severe tribulations. I vie in nobility of lineage with my people when the weak are trodden among them. They defended the outer lands without doubt, and the inner lands against the raiders, with every long-legged mare and every sturdy steed, lean from pursuit. At al-Khayf, Maʿadd knew of the pavilion of glory raised on pillars.
Sirat Ibn Hisham 1293No grade recorded
[ شِعْرُ ابْنِ الزِّبَعْرَى فِي الرَّدِّ عَلَى مَوْهَبٍ ] فَأَجَابَهُ عَبْدُ اللَّهِ بْنُ الزِّبَعْرَى، فَقَالَ: وَأَمْسَى مَوْهِبٌ كَحِمَارِ سَوْءٍ أَجَازَ بِبَلْدَةٍ فِيهَا يُنَادِي فَإِنَّ الْعَبْدَ مِثْلَكَ لَا يُنَاوِي سُهَيْلًا ضَلَّ سَعْيُكَ مَنْ تُعَادِي فَأَقْصِرْ يَا بْنَ قَيْنِ السُّوءِ عَنْهُ وَعَدَّ عَنْ الْمَقَالَةِ فِي الْبِلَادِ وَلَا تَذْكُرْ عِتَابَ أَبِي يَزِيدٍ فَهَيْهَاتَ الْبُحُورُ مِنْ الثِّمَادِ
✧ [Poetry of Ibn al-Zibaʿrā in reply to Mawhab] ʿAbd Allāh b. al-Zibaʿrā answered him, saying: And Mawhab has become like a wretched donkey that crossed through a land where he cries out. For a slave like you does not vie with Suhayl; your effort is misguided, O you whom you oppose. So desist, O son of an evil blacksmith, from him, and turn away from such talk in the lands. And do not mention ʿItāb, the father of Yazīd; how far are the seas from the small pools.
Sirat Ibn Hisham 1294No grade recorded
أَمْرُ الْمُهَاجِرَاتِ بَعْدَ الْهُدْنَةِ [ هِجْرَةُ أُمِّ كُلْثُومٍ إِلَى الرَّسُولِ وَإِبَاؤُهُ رَدَّهَا ] ( قَالَ ابْنُ إسْحَاقَ ): وَهَاجَرَتْ إلَى رَسُولِ اللَّهِ ﷺ أُمُّ كُلْثُومٍ بِنْتُ عُقْبَةَ بْنِ أَبِي مُعِيطٍ فِي تِلْكَ الْمُدَّةِ، فَخَرَجَ أَخَوَاهَا عِمَارَةُ وَالْوَلِيدُ ابْنَا عُقْبَةَ، حَتَّى قَدِمَا عَلَى رَسُولِ اللَّهِ ﷺ يَسْأَلَانِهِ أَنْ يَرُدَّهَا عَلَيْهِمَا بِالْعَهْدِ الَّذِي بَيْنَهُ وَبَيْنَ قُرَيْشٍ فِي الْحُدَيْبِيَةِ، فَلَمْ يَفْعَلْ، أَبَى اللَّهُ ذَلِكَ.
✧ The matter of the emigrating women after the truce [The emigration of Umm Kulthūm to the Messenger and his refusal to return her] (Ibn Isḥāq said): Umm Kulthūm bt. ʿUqbah b. Abī Muʿayṭ emigrated to the Messenger of Allah ﷺ during that period. Her two brothers ʿImārah and al-Walīd, the two sons of ʿUqbah, went forth until they came to the Messenger of Allah ﷺ asking him to return her to them by the pact that was between him and Quraysh at al-Ḥudaybiyyah. He did not do so; Allah refused that.
Sirat Ibn Hisham 1295No grade recorded
( سُؤَالُ ابْنِ هُنَيْدَةَ لِعُرْوَةِ عَنْ آيَةِ الْمُهَاجِرَاتِ وَرَدُّهُ عَلَيْهِ ) قَالَ ابْنُ إسْحَاقَ: فَحَدَّثَنِي الزُّهْرِيُّ، عَنْ عُرْوَةَ بْنِ الزُّبَيْرِ، قَالَ: دَخَلْتُ عَلَيْهِ وَهُوَ يَكْتُبُ كِتَابًا إلَى ابْنِ أَبِيهُنَيْدَةَ، صَاحِبِ الْوَلِيدِ بْنِ عَبْدِ الْمَلِكِ، وَكَتَبَ إلَيْهِ يَسْأَلُهُ عَنْ قَوْلِ اللَّهِ تَعَالَى: يَاأَيُّهَا الَّذِينَ آمَنُوا إِذَا جَاءَكُمُ الْمُؤْمِنَاتُ مُهَاجِرَاتٍ فَامْتَحِنُوهُنَّ اللَّهُ أَعْلَمُ بِإِيمَانِهِنَّ فَإِنْ عَلِمْتُمُوهُنَّ مُؤْمِنَاتٍ فَلَا تَرْجِعُوهُنَّ إِلَى الْكُفَّارِ لَا هُنَّ حِلٌّ لَهُمْ وَلَا هُمْ يَحِلُّونَ لَهُنَّ وَآتُوهُمْ مَا أَنْفَقُوا وَلَا جُنَاحَ عَلَيْكُمْ أَنْ تَنْكِحُوهُنَّ إِذَا آتَيْتُمُوهُنَّ أُجُورَهُنَّ وَلَا تُمْسِكُوا بِعِصَمِ الْكَوَافِرِ. [ تَفْسِيرُ ابْنِ هِشَامٍ لِبَعْضِ الْغَرِيبِ ] قَالَ ابْنُ هِشَامٍ: وَاحِدَةُ الْعِصَمِ: عِصْمَةٌ، وَهِيَ الْحَبْلُ وَالسَّبَبُ. قَالَ أَعْشَى بَنِي قَيْسِ بْنِ ثَعْلَبَةَ: إلَى الْمَرْءِ قَيْسٍ نُطِيلُ السُّرَى وَنَأْخُذُ مِنْ كُلِّ حَيٍّ عِصَمِ وَهَذَا الْبَيْتُ فِي قَصِيدَةٍ لَهُ. وَاسْأَلُوا مَا أَنْفَقْتُمْ وَلْيَسْأَلُوا مَا أَنْفَقُوا ذَلِكُمْ حُكْمُ اللَّهِ يَحْكُمُ بَيْنَكُمْ وَاللَّهُ عَلِيمٌ حَكِيمٌ
✧ (The question of Ibn Hunaydah to ʿUrwah about the verse of the emigrant women and his reply to him) Ibn Isḥāq said: Al-Zuhrī narrated to me, from ʿUrwah b. al-Zubayr, who said: I entered upon him while he was writing a letter to Ibn Abī Hunaydah, the companion of al-Walīd b. ʿAbd al-Malik, and he wrote to him asking him about the saying of Allah, may He be exalted: “O you who believe, when the believing women come to you as emigrants, test them. Allah is most knowing of their faith. And if you know them to be believers, then do not return them to the disbelievers; they are not lawful for them, nor are they lawful for them. But give them what they have spent. And there is no blame upon you if you marry them when you give them their due compensation. And hold not to the bonds of disbelieving women.” [Ibn Hishām's explanation of some of the rare words] Ibn Hishām said: The singular of al-ʿiṣam is ʿiṣmah, which is the rope and the bond. Aʿshā Banī Qays b. Thaʿlabah said: “To the man Qays we make the night journey long / And we take from every tribe bonds (ʿiṣam).” And this line is in a poem of his. “And ask for what you have spent, and let them ask for what they have spent. That is the judgment of Allah; He judges between you. And Allah is all-knowing, all-wise.”
Sirat Ibn Hisham 1296No grade recorded
[ عَوْدٌ إلَى جَوَابِ عُرْوَةَ ] قَالَ: فَكَتَبَ إلَيْهِ عُرْوَةُ بْنُ الزُّبَيْرِ: إنَّ رَسُولَ اللَّهِ ﷺ كَانَ صَالَحَ قُرَيْشًا يَوْمَ الْحُدَيْبِيَةِ عَلَى أَنْ يَرُدَّ عَلَيْهِمْ مَنْ جَاءَ بِغَيْرِ إذْنِ وَلِيِّهِ؛ فَلَمَّا هَاجَرَ النِّسَاءُ إلَى رَسُولِ اللَّهِ ﷺ وَإِلَى الْإِسْلَامِ، أَبَى اللَّهُ أَنْ يُرْدَدْنَ إلَى الْمُشْرِكِينَ إذَا هُنَّ اُمْتُحِنَّ بِمِحْنَةِ الْإِسْلَامِ، فَعَرَفُوا أَنَّهُنَّ إنَّمَا جِئْنَ رَغْبَةً فِي الْإِسْلَامِ، وَأَمَرَ بِرَدِّ صَدُقَاتِهِنَّ إلَيْهِمْ إنْ احْتَبَسْنَ عَنْهُمْ، إنْ هُمْ رَدُّوا عَلَى الْمُسْلِمِينَ صَدَاقَ مَنْ حُبِسُوا عَنْهُمْ مِنْ نِسَائِهِمْ، ذَلِكُمْ حُكْمُ اللَّهِ يَحْكُمُ بَيْنَكُمْ، وَاَللَّهُ عَلِيمٌ حَكِيمٌ. فَأَمْسَكَ رَسُولُ اللَّهِ ﷺ النِّسَاءَ وَرَدَّ الرِّجَالَ بعد الحديبية، وَسَأَلَ الَّذِي أَمَرَهُ اللَّهُ بِهِ أَنْ يَسْأَلَ مِنْ صَدُقَاتِ نِسَاءِ مَنْ حُبِسُوا مِنْهُنَّ، وَأَنْ يَرُدُّوا عَلَيْهِمْ مِثْلَ الَّذِي يَرُدُّونَ عَلَيْهِمْ، إنْ هُمْ فَعَلُوا، وَلَوْلَا الَّذِي حَكَمَ اللَّهُ بِهِ مِنْ هَذَا الْحُكْمِ لَرَدَّ رَسُولُ اللَّهِ ﷺ النِّسَاءَ كَمَا رَدَّ الرِّجَالَ، وَلَوْلَا الْهُدْنَةُ وَالْعَهْدُ الَّذِي كَانَ بَيْنَهُ وَبَيْنَ قُرَيْشٍ يَوْمَ الْحُدَيْبِيَةِ لَأَمْسَكَ النِّسَاءَ، وَلَمْ يَرْدُدْ لَهُنَّ صَدَاقًا، وَكَذَلِكَ كَانَ يَصْنَعُ بِمَنْ جَاءَهُ مِنْ الْمُسْلِمَاتِ قَبْلَ الْعَهْدِ
✧ [Resuming the reply to ʿUrwah] He said: ʿUrwah b. al-Zubayr wrote to him: The Messenger of Allah ﷺ had made peace with Quraysh on the day of al-Ḥudaybiyyah on condition that he would return to them anyone who came without his guardian’s permission. So when the women emigrated to the Messenger of Allah ﷺ and to Islam, Allah refused that they be returned to the polytheists once they were tested with the test of Islam, and it was known that they had come only out of desire for Islam. And he commanded that their bride-gifts be returned to them if they were withheld from them, if they returned to the Muslims the bride-gift of those of their women who were withheld from them. That is Allah’s judgment by which He judges between you, and Allah is All-Knowing, All-Wise. So the Messenger of Allah ﷺ kept the women and returned the men after al-Ḥudaybiyyah, and he asked for what Allah commanded him to ask of the bride-gifts of the women of those who had been withheld from them, and that they return to them the like of what they return to them, if they did so. Had it not been for the judgment Allah decreed in this ruling, the Messenger of Allah ﷺ would have returned the women as he returned the men. And had it not been for the truce and the covenant that was between him and Quraysh on the day of al-Ḥudaybiyyah, he would have kept the women and not returned any bride-gift for them. And thus he used to act toward any Muslim woman who came to him before the covenant.
Sirat Ibn Hisham 1297No grade recorded
[ سُؤَالُ ابْنِ إسْحَاقَ الزُّهْرِيَّ عَنْ آيَةِ الْمُهَاجِرَاتِ ] قَالَ ابْنُ إسْحَاقَ: وَسَأَلْتُ الزُّهْرِيَّ عَنْ هَذِهِ الْآيَةِ، وَقَوْلِ اللَّهِ عَزَّ وَجَلَّ فِيهَا: وَإِنْ فَاتَكُمْ شَيْءٌ مِنْ أَزْوَاجِكُمْ إِلَى الْكُفَّارِ فَعَاقَبْتُمْ فَآتُوا الَّذِينَ ذَهَبَتْ أَزْوَاجُهُمْ مِثْلَ مَا أَنْفَقُوا وَاتَّقُوا اللَّهَ الَّذِي أَنْتُمْ بِهِ مُؤْمِنُونَ فَقَالَ: يَقُولُ: إنْ فَاتَ أَحَدًا مِنْكُمْ أَهْلُهُ إلَى الْكُفَّارِ، وَلَمْ تَأْتِكُمْ امْرَأَةٌ تَأْخُذُونَ بِهَا مِثْلَ الَّذِي يَأْخُذُونَ مِنْكُمْ، فَعَوَّضُوهُمْ مِنْ فَيْءٍ إنْ أَصَبْتُمُوهُ. فَلَمَّا نَزَلَتْ هَذِهِ الْآيَةُ: يَا أَيُّهَا الَّذِينَ آمَنُوا إِذَا جَاءَكُمُ الْمُؤْمِنَاتُ مُهَاجِرَاتٍ إلَى قَوْلِ اللَّهِ عَزَّ وَجَلَّ: وَلَا تُمْسِكُوا بِعِصَمِ الْكَوَافِرِ كَانَ مِمَّنْ طَلَّقَ عُمَرُ بْنُ الْخَطَّابِ، طَلَّقَ امْرَأَتَهُ قُرَيْبَةَ بِنْتَ أَبِي أُمَيَّةَ بْنِ الْمُغِيرَةِ، فَتَزَوَّجَهَا بَعْدَهُ مُعَاوِيَةُ بْنُ أَبِي سُفْيَانَ، وَهُمَا عَلَى شِرْكِهِمَا بِمَكَّةَ، وَأُمُّ كُلْثُومٍ بِنْتُ جَرْوَلَ أُمُّ عُبَيْدِ اللَّهِ بْنِ عُمَرَ الْخُزَاعِيَّةُ، فَتَزَوَّجَهَا أَبُو جَهْمِ بْنِ حُذَيْفَةَ بْنِ غَانِمٍ، رَجُلٌ مِنْ قَوْمِهِ، وَهُمَا عَلَى شِرْكِهِمَا
✧ [Ibn Isḥāq's question to al-Zuhrī about the verse of the emigrant women] Ibn Isḥāq said: And I asked al-Zuhrī about this verse, and the saying of Allah, Mighty and Majestic, concerning it: "If any of you lose aught from your wives to the disbelievers, and you retaliate, then give to those whose wives have gone the like of what they have spent, and fear Allah in whom you believe" (Qurʾān 60:11). He said: He says: If any one of you loses his family to the disbelievers, and no woman comes to you by whom you may take the like of what they take from you, then compensate them from the booty if you obtain any. When this verse was revealed: "O you who believe, when believing women come to you as emigrants" up to the saying of Allah, Mighty and Majestic, "and do not hold to the ties of disbelieving women" (Qurʾān 60:10), among those who divorced was ʿUmar b. al-Khaṭṭāb. He divorced his wife Quraybah bt. Abī Umayyah b. al-Mughīrah, and after him Muʿāwiyah b. Abī Sufyān married her, both of them being on their polytheism in Makkah. And Umm Kulthūm bt. Jarwal, the mother of ʿUbayd Allāh b. ʿUmar, of the Khuzāʿah, and Abū Jahm b. Ḥudhayfah b. Ghānim, a man of his people, married her, both of them being on their polytheism.
Sirat Ibn Hisham 1298No grade recorded
[ بُشْرَى فَتْحِ مَكَّةَ وَتَعَجُّلُ بَعْضِ الْمُسْلِمِينَ ] قَالَ ابْنُ هِشَامٍ: حَدَّثَنَا أَبُو عُبَيْدَةَ: أَنَّ بَعْضَ مَنْ كَانَ مَعَ رَسُولِ اللَّهِ ﷺ قَالَ لَهُ لَمَّا قَدِمَ الْمَدِينَةَ: أَلَمْ تَقُلْ يَا رَسُولَ اللَّهِ إنَّكَ تَدْخُلُ مَكَّةَ آمِنًا ؟ قَالَ: بَلَى، أَفَقُلْتُ لَكُمْ مِنْ عَامِي هَذَا ؟ قَالُوا: لَا، قَالَ: فَهُوَ كَمَا قَالَ لِي جِبْرِيلُ عَلَيْهِ السَّلَامُ
✧ Ibn Hishām said: Abū ʿUbaydah narrated to us that one of those who were with the Messenger of Allah ﷺ said to him when he arrived in Madinah: “Did you not say, O Messenger of Allah, that you would enter Makkah in safety?” He said: “Yes; did I say to you ‘in this year of mine’?” They said: “No.” He said: “Then it is as Jibrīl ﷺ told me.”