78. The causes that necessitated the march to Makkah and the conquest of Makkah in Ramaḍān of the year eight

Sirat Ibn Hisham 1368No grade recorded
ذِكْرُ الْأَسْبَابِ الْمُوجِبَةِ الْمَسِيرَ إلَى مَكَّةَ وَذِكْرُ فَتْحِ مَكَّةَ فِي شَهْرِ رَمَضَانَ سَنَةَ ثَمَانٍ [ الْقِتَالُ بَيْنَ بَكْرٍ وَخُزَاعَةَ ] قَالَ ابْنُ إسْحَاقَ: ثُمَّ أَقَامَ رَسُولُ اللَّهِ ﷺ بَعْدَ بَعْثِهِ إلَى مُؤْتَةَ جُمَادَى الْآخِرَةَ وَرَجَبًا. ثُمَّ إنَّ بَنِي بَكْرِ بْنِ عَبْدِ مَنَاةَ بْنِ كِنَانَةَ عَدَتْ عَلَى خُزَاعَةَ، وَهُمْ عَلَى مَاءٍ لَهُمْ بِأَسْفَلِ مَكَّةَ يُقَالُ لَهُ: الْوَتِيرُ، وَكَانَ الَّذِي هَاجَ مَا بَيْنَ بَنِي بَكْرٍ وَخُزَاعَةَ أَنَّ رَجُلًا مِنْ بَنِي الْحَضْرَمِيِّ، وَاسْمُهُ مَالِكُ بْنُ عَبَّادٍ وَحِلْفُ الْحَضْرَمِيِّ يَوْمَئِذٍ إلَى الْأَسْوَدِ بْنِ رَزْنٍ خَرَجَ تَاجِرًا، فَلَمَّا تَوَسَّطَ أَرْضَ خُزَاعَةَ، عَدَوْا عَلَيْهِ فَقَتَلُوهُ، وَأَخَذُوا مَالَهُ، فَعَدَتْ بَنُو بَكْرٍ عَلَى رَجُلٍ مِنْ خُزَاعَةَ فَقَتَلُوهُ، فَعَدَتْ خُزَاعَةُ قُبَيْلَ الْإِسْلَامِ عَلَى بَنِي الْأَسْوَدِ بْنِ رَزْنٍ الدِّيلِيِّ وَهُمْ مَنْخَرُ بَنِي كِنَانَةَ وَأَشْرَافُهُمْ سَلْمَى وَكُلْثُومٌ وَذُؤَيْبٌ فَقَتَلُوهُمْ بِعَرَفَةَ عِنْدَ أَنْصَابِ الْحَرَمِ. قَالَ ابْنُ إسْحَاقَ: وَحَدَّثَنِي رَجُلٌ مِنْ بَنِي الدِّيلِ، قَالَ: كَانَ بَنُو الْأَسْوَدِ بْنِ رَزْنٍ يُودَوْنَ فِي الْجَاهِلِيَّةِ دِيَتَيْنِ دِيَتَيْنِ، وَنُودَى دِيَةً دِيَةً، لِفَضْلِهِمْ فِينَا قَالَ ابْنُ إسْحَاقَ: فَبَيْنَا بَنُو بَكْرٍ وَخُزَاعَةُ عَلَى ذَلِكَ حَجَزَ بَيْنَهُمْ الْإِسْلَامُ، وَتَشَاغَلَ النَّاسُ بِهِ فَلَمَّا كَانَ صُلْحُ الْحُدَيْبِيَةِ بَيْنَ رَسُولِ اللَّهِ ﷺ وَبَيْنَ قُرَيْشٍ، كَانَ فِيمَا شَرَطُوا لِرَسُولِ اللَّهِ ﷺ وَشَرَطَ لَهُمْ، كَمَا حَدَّثَنِي الزُّهْرِيُّ، عَنْ عُرْوَةَ بْنِ الزُّبَيْرِ، عَنْ الْمِسْوَرِ بْنِ مَخْرَمَةَ وَمَرْوَانَ بْنِ الْحَكَمِ، وَغَيْرِهِمْ مِنْ عُلَمَائِنَا: أَنَّهُ مَنْ أَحَبَّ أَنْ يَدْخُلَ فِي عَقْدِ رَسُولِ اللَّهِ ﷺ وَعَهْدِهِ فَلْيَدْخُلْ فِيهِ، وَمَنْ أَحَبَّ أَنْ يَدْخُلَ فِي عَقْدِ قُرَيْشٍ وَعَهْدِهِمْ فَلْيَدْخُلْ فِيهِ فَدَخَلَتْ بَنُو بَكْرٍ فِي عَقْدِ، قُرَيْشٍ وَعَهْدِهِمْ، وَدَخَلَتْ خُزَاعَةُ فِي عَقْدِ رَسُولِ اللَّهِ ﷺ وَعَهْدِهِ. الْحُدَيْبِيَةِ بَيْنَ رَسُولِ اللَّهِ ﷺ وَبَيْنَ قُرَيْشٍ، كَانَ فِيمَا شَرَطُوا لِرَسُولِ اللَّهِ ﷺ وَشَرَطَ لَهُمْ، كَمَا حَدَّثَنِي الزُّهْرِيُّ عَنْ عُرْوَةَ بْنِ الزُّبَيْرِ، عَنْ الْمِسْوَرِ بْنِ مَخْرَمَةَ وَمَرْوَانَ بْنِ الْحَكَمِ، وَغَيْرِهِمْ مِنْ عُلَمَائِنَا: أَنَّهُ مَنْ أَحَبَّ أَنْ يَدْخُلَ فِي عَقْدِ رَسُولِ اللَّهِ ﷺ وَعَهْدِهِ فَلْيَدْخُلْ فِيهِ، وَمَنْ أَحَبَّ أَنْ يَدْخُلَ فِي عَقْدِ قُرَيْشٍ وَعَهْدِهِمْ فَلْيَدْخُلْ فِيهِ فَدَخَلَتْ بَنُو بَكْرٍ فِي عَقْدِ، قُرَيْشٍ وَعَهْدِهِمْ، وَدَخَلَتْ خُزَاعَةُ فِي عَقْدِ رَسُولِ اللَّهِ ﷺ وَعَهْدِهِ. قَالَ ابْنُ إسْحَاقَ: فَلَمَّا كَانَتْ الْهُدْنَةُ اغْتَنَمَهَا بَنُو الدِّيلِ مِنْ بَنِي بَكْرٍ مِنْ خُزَاعَةَ، وَأَرَادُوا أَنْ يُصِيبُوا مِنْهُمْ ثَأْرًا بِأُولَئِكَ النَّفَرِ الَّذِينَ أَصَابُوا مِنْهُمْ بِبَنِي الْأَسْوَدِ بْنِ رَزْنٍ، فَخَرَجَ نَوْفَلُ بْنُ مُعَاوِيَةَ الدِّيلِيُّ فِي بَنِي الدِّيلِ، وَهُوَ يَوْمَئِذٍ قَائِدُهُمْ، وَلَيْسَ كُلُّ بَنِي بَكْرٍ تَابَعَهُ حَتَّى بَيَّتَ خُزَاعَةَ وَهُمْ عَلَى الْوَتِيرِ، مَاءٌ لَهُمْ، فَأَصَابُوا مِنْهُمْ رَجُلًا، وَتَحَاوَزُوا وَاقْتَتَلُوا، وَرَفَدَتْ بَنِي بَكْرٍ قُرَيْشٌ بِالسِّلَاحِ، وَقَاتَلَ مَعَهُمْ مِنْ قُرَيْشٍ مَنْ قَاتَلَ بِاللَّيْلِ مُسْتَخْفِيًا، حَتَّى حَازُوا خُزَاعَةَ إلَى الْحَرَمِ، فَلَمَّا انْتَهَوْا إلَيْهِ قَالَتْ بَنُو بَكْرٍ: يَا نَوْفَلُ، إنَّا قَدْ دَخَلْنَا الْحَرَمَ، إلَهَكَ إلَهَكَ، فَقَالَ: كَلِمَةً عَظِيمَةً، لَا إلَهَ لَهُ الْيَوْمَ، يَا بَنِي بَكْرٍ أَصِيبُوا ثَأْرَكُمْ فَلَعَمْرِي إنَّكُمْ لَتَسْرِقُونَ فِي الْحَرَمِ، أَفَلَا تُصِيبُونَ ثَأْرَكُمْ فِيهِ، وَقَدْ أَصَابُوا مِنْهُمْ لَيْلَةَ بَيَّتُوهُمْ بِالْوَتِيرِ رَجُلًا يُقَالُ لَهُ مُنَبِّهٌ وَكَانَ مُنَبِّهٌ رَجُلًا مَفْئُودًا خَرَجَ هُوَ وَرَجُلٌ مِنْ قَوْمِهِ يُقَالُ لَهُ تَمِيمُ بْنُ أَسَدٍ وَقَالَ لَهُ مُنَبِّهٌ: يَا تَمِيمُ، اُنْجُ بِنَفْسِكَ، فَأَمَّا أَنَا فَوَاَللَّهِ إنِّي لَمَيِّتٌ، قَتَلُونِي أَوْ تَرَكُونِي، لَقَدْ انْبَتَّ فُؤَادِي، وَانْطَلَقَ تَمِيمٌ فَأَفْلَتْ، وَأَدْرَكُوا مُنَبِّهًا فَقَتَلُوهُ فَلَمَّا دَخَلَتْ خُزَاعَةُ مَكَّةَ، لَجَئُوا إلَى دَارِ بُدَيْلِ بْنِ وَرْقَاءَ، وَدَارِ مَوْلَى لَهُمْ يُقَالُ لَهُ رَافِعٌ، فَقَالَ تَمِيمُ بْنُ أَسَدٍ يَعْتَذِرُ مِنْ فِرَارِهِ عَنْ مُنَبِّهٍ
✧ Account of the causes that necessitated the march to Makkah, and account of the conquest of Makkah in the month of Ramaḍān of the year eight [The fighting between Bakr and Khuzāʿah] Ibn Isḥāq said: Then the Messenger of God ﷺ remained after his dispatch to Muʾtah through Jumādā al-Ākhirah and Rajab. Then Banū Bakr b. ʿAbd Manāh b. Kinānah attacked Khuzāʿah while they were at a watering place of theirs in the lower part of Makkah called al-Watīr. The cause of the outbreak between Banū Bakr and Khuzāʿah was that a man of Banū al-Ḥaḍramī, named Mālik b. ʿAbbād, whose alliance that day was with al-Aswad b. Razn, went out as a merchant. When he entered the middle of Khuzāʿah's territory, they attacked him and killed him and took his property. So Banū Bakr attacked a man of Khuzāʿah and killed him. Then shortly before Islam, Khuzāʿah attacked Banū al-Aswad b. Razn of al-Dīl, who were the nose and nobles of Banū Kinānah—Salmā, Kulthūm, and Dhuʾayb—and killed them at ʿArafah by the boundary stones of the sanctuary. Ibn Isḥāq said: A man of Banū al-Dīl told me: In the Jāhiliyyah, Banū al-Aswad b. Razn used to pay two bloodwits, two bloodwits, while we were assessed one, one, because of their excellence among us. Ibn Isḥāq said: While Banū Bakr and Khuzāʿah were in that state, Islam intervened and people became occupied with it. When the truce of al-Ḥudaybiyah was made between the Messenger of God ﷺ and Quraysh, among the conditions they stipulated for the Messenger of God ﷺ and he stipulated for them, as al-Zuhrī told me on the authority of ʿUrwah b. al-Zubayr, on the authority of al-Miswar b. Makhramah and Marwān b. al-Ḥakam and others of our scholars: Whoever wishes to enter into the pact and covenant of the Messenger of God ﷺ may enter into it, and whoever wishes to enter into the pact and covenant of Quraysh may enter into it. So Banū Bakr entered into the pact and covenant of Quraysh, and Khuzāʿah entered into the pact and covenant of the Messenger of God ﷺ. Ibn Isḥāq said: When the truce came, Banū al-Dīl of Banū Bakr took advantage of it against Khuzāʿah and wanted to exact vengeance on them for those persons whom they had killed among Banū al-Aswad b. Razn. So Nawfal b. Muʿāwiyah al-Dīlī went out at the head of Banū al-Dīl—he was their leader that day—though not all Banū Bakr followed him, until he fell upon Khuzāʿah by night while they were at al-Watīr, a watering place of theirs. They killed one man of them, and the two sides drew apart and fought. Quraysh supplied Banū Bakr with weapons, and some of Quraysh fought with them by night in secret until they drove Khuzāʿah into the sanctuary. When they reached it, Banū Bakr said: "O Nawfal, we have entered the sanctuary. Your god, your god!" He said a terrible thing: "No god for you today, O Banū Bakr. Exact your vengeance, for by my life, you steal in the sanctuary; will you not exact your vengeance in it?" They had killed one of them the night they raided al-Watīr, a man called Munabbih. Munabbih was a man with a weak heart. He went out with a man of his people called Tamīm b. Asad, and Munabbih said to him: "O Tamīm, save yourself. As for me, by God, I am a dead man; whether they kill me or leave me, my heart has snapped." Tamīm went off and escaped, and they caught up with Munabbih and killed him. When Khuzāʿah entered Makkah, they took refuge in the house of Budayl b. Warqāʾ and the house of a client of theirs called Rāfiʿ. Tamīm b. Asad said, excusing his flight from Munabbih:
Sirat Ibn Hisham 1369No grade recorded
[ شِعْرُ تَمِيمٍ فِي الِاعْتِذَارِ مِنْ فِرَارِهِ عَنْ مُنَبِّهٍ ] لَمَّا رَأَيْتُ بَنِي نُفَاثَةَ أَقْبَلُوا يَغْشَوْنَ كُلَّ وَتِيرَةٍ وَحِجَابِ صَخْرًا وَرَزْنًا لَا عَرِيبَ سِوَاهُمْ يُزْجُونَ كُلَّ مُقَلَّصٍ خَنَّابِ وَذَكَرْتُ ذَحْلًا عِنْدَنَا مُتَقَادِمًا فِيمَا مَضَى مِنْ سَالِفِ الْأَحْقَابِ ونَشَيْتُ رِيحَ الْمَوْتِ مِنْ تِلْقَائِهِمْ وَرَهِبْتُ وَقْعَ مُهَنَّدٍ قَضَّابِ وَعَرَفْتُ أَنْ مَنْ يَثْقَفُوهُ يَتْرُكُوا لَحْمًا لِمُجْرِيَةٍ وَشِلْوَ غُرَابِ قَوَّمْتُ رِجْلًا لَا أَخَافُ عِثَارَهَا وَطَرَحْتُ بِالْمَتْنِ الْعَرَاءِ ثِيَابِي وَنَجَوْتُ لَا يَنْجُو نَجَائِي أحْقَبٌ عِلْجٌ أَقَبُّ مُشَمِّرُ الْأَقْرَابِ تَلْحَى وَلَوْ شَهِدَتْ لَكَانَ نَكِيرُهَا بَوْلًا يَبُلُّ مَشَافِرَ الْقَبْقَابِ الْقَوْمُ أَعْلَمُ مَا تَرَكْتُ مُنَبِّهًا عَنْ طِيبِ نَفْسٍ فَاسْأَلِي أَصْحَابِي قَالَ ابْنُ هِشَامٍ: وَتُرْوَى لِحَبِيبِ بْنِ عَبْدِ اللَّهِ ( الْأَعْلَمِ ) الْهُذَلِيِّ وَبَيْتُهُ وَذَكَرْتُ ذَحْلًا عِنْدَنَا مُتَقَادِمًا عَنْ أَبِي عُبَيْدَةَ، وَقَوْلُهُ خَنَّابِ وَ أَقَبُّ مُشَمِّرُ الْأَقْرَابِ عَنْهُ أَيْضًا
✧ Poem of Tamīm in apology for his flight from Munabbih When I saw the Banū Nufāthah advancing, overwhelming every rugged ridge and screen, Ṣakhr and Razn—no stranger among them—they urged on every lean, snorting steed, and I recalled an ancient blood-debt we held, from times long past in bygone ages, I scented the wind of death from their direction and dreaded the blow of a sharp, cutting sword. I knew that whomever they catch, they would leave as flesh for a swift-running beast and a corpse for a crow. So I steadied a foot whose stumbling I fear not, and cast my garments upon the bare desert plateau. And I escaped—no escape like mine, not one made by a sturdy, lean, hardened brute, girt up in the loins. She blamed me; had she been present, her denial would have been as urine wetting the lips of a wooden clapper. The people know best that I did not leave Munabbih with an easy soul; so ask my companions. Ibn Hishām said: It is also related as being by Ḥabīb b. ʿAbd Allāh al-Aʿlam al-Hudhalī, and his verse “And I recalled an ancient blood-debt we held” is from Abū ʿUbaydah, and his saying “snorting” and “a sturdy, lean, hardened brute, girt up in the loins” is also from him.
Sirat Ibn Hisham 1370No grade recorded
[ شِعْرُ الْأَخْزَرِ فِي الْحَرْبِ بَيْنَ كِنَانَةَ وَخُزَاعَةَ ] قَالَ ابْنُ إسْحَاقَ: وَقَالَ الْأَخْزَرُ بْنُ لُعْطٍ الدِّيلِيُّ فِيمَا كَانَ بَيْنَ كِنَانَةَ وَخُزَاعَةَ فِي تِلْكَ الْحَرْبِ: أَلَا هَلْ أَتَى قُصْوَى الْأَحَابِيشِ أَنَّنَا رَدَدْنَا بَنِي كَعْبٍ بِأَفْوَقِ نَاصِلِ حَبَسْنَاهُمْ فِي دَارَةِ الْعَبْدِ رَافِعٍ وَعِنْدَ بُدَيْلٍ مَحْبِسًا غَيْرَ طَائِلِ بِدَارِ الذَّلِيلِ الْآخِذِ الضَّيْمِ بَعْدَمَا شَفَيْنَا النَّفُوسَ مِنْهُمْ بِالْمَنَاصِلِ حَبَسْنَاهُمْ حَتَّى إذَا طَالَ يَوْمُهُمْ نَفَحْنَا لَهُمْ مِنْ كُلِّ شِعْبٍ بِوَابِلِ نُذَبِّحْهُمُ ذَبْحَ التُّيُوسِ كَأَنَّنَا أَسُودٌ تَبَارَى فِيهِمْ بِالْقَوَاصِلِ هُمْ ظَلَمُونَا واعَتَدَوْا فِي مَسِيرِهِمْ وَكَانُوا لَدَى الْأَنْصَابِ أَوَّلَ قَاتِلِ كَأَنَّهُمْ بِالْجِزْعِ إذْ يَطْرُدُونَهُمْ بِفَاثُورَ حُفَّانُ النِّعَامِ الْجَوَافِلِ
✧ Ibn Isḥāq said: Al-Akhzar b. Luʿṭ al-Dīlī said concerning what took place between Kinānah and Khuzāʿah in that war: Alā hal atā quṣwā al-aḥābīshi annanā radadnā banī Kaʿbin bi-afwaqa nāṣilī Ḥabasnāhum fī dārati al-ʿabdi Rāfiʿin wa-ʿinda Budaylin maḥbisan ghayra ṭāʾilī Bi-dāri al-dhalīli al-ākhidhi al-ḍaymi baʿdamā shafaynā al-nufūsa minhum bi-al-manāṣilī Ḥabasnāhum ḥattā idhā ṭāla yawmuhum nafaḥnā lahum min kulli shiʿbin bi-wābilī Nudhabbiḥhum dhabḥa al-tuyūsi ka'annanā usūdun tabārā fīhim bi-al-qawāṣilī Hum ẓalamūnā wa-ʿtadaw fī masīrihim wa-kānū ladā al-anṣābi awwala qātilī Ka'annahum bi-al-jizʿi idh yaṭrudūnahum bi-Fāthūra ḥuffānu al-niʿāmi al-jawāfilī
Sirat Ibn Hisham 1371No grade recorded
[ شِعْرُ بُدَيْلٍ فِي الرَّدِّ عَلَى الْأَخْزَرِ ] فَأَجَابَهُ بُدَيْلُ بْنُ عَبْدِ مَنَاةَ بْنِ سَلَمَةَ بْنِ عَمْرِو بْنِ الْأَجَبِّ، وَكَانَ يُقَالُ لَهُ: بُدَيْلُ بْنُ أُمِّ أَصْرَمَ، فَقَالَ: تَفَاقَدَ قَوْمٌ يَفْخَرُونَ وَلَمْ نَدَعْ لَهُمْ سَيِّدًا يَنْدُوهُمُ غَيْرَ نَافِلِ أَمِنْ خِيفَةِ الْقَوْمِ الْأُلَى تَزْدَرِيهِمْ تُجِيزُ الْوَتِيرَ خَائِفًا غَيْرَ آئِلِ وَفِي كُلِّ يَوْمٍ نَحْنُ نَحْبُو حِبَاءَنَا لِعَقْلٍ وَلَا يُحْبَى لَنَا فِي الْمَعَاقِلِ وَنَحْنُ صَبَحْنَا بِالتَّلَاعَةِ دَارَكُمْ بِأَسْيَافِنَا يَسْبِقْنَ لَوْمَ الْعَوَاذِلِ وَنَحْنُ مَنَعْنَا بَيْنَ بَيْضٍ وَعِتْوَدٍ إلَى خَيْفِ رَضْوَى مِنْ مِجَرِّ الْقَنَابِلِ وَيَوْمَ الْغَمِيمِ قَدْ تَكَفَّتَ سَاعِيًا عُبَيْسٌ فَجَعْنَاهُ بِجَلْدٍ حُلَاحِلِ أَأَنْ أَجْمَرَتْ فِي بَيْتِهَا أُمُّ بَعْضِكُمْ بِجُعْمُوسِهَا تَنْزُونَ أَنْ لَمْ نُقَاتِلْ كَذَبْتُمْ وَبَيْتِ اللَّهِ مَا إنْ قَتَلْتُمْ وَلَكِنْ تَرَكْنَا أَمْرَكُمْ فِي بَلَابِلِ قَالَ ابْنُ هِشَامٍ: قَوْلُهُ غَيْرَ نَافِلِ، وَقَوْلُهُ إلَى خَيْفِ رَضْوَى عَنْ غَيْرِ ابْنِ إسْحَاقَ
✧ [POEM OF BUDAYL IN REPLY TO AL-AKHZAR] Budayl b. ʿAbd Manāh b. Salama b. ʿAmr b. al-Ajabb, who was called Budayl b. Umm Aṣram, replied to him, saying: A people have sought one another out, boasting, but we have not left them a chief to summon them other than a supernumerary. Is it from fear of the folk whom they despise that you cross al-Watīr in fear, not returning? And every day we bestow our gift upon ʿAql, but no gift is given to us among the strongholds. We, at al-Talāʿa, came upon your abode in the morning with our swords, outstripping the blame of blamers. We defended the tract between Bayḍ and ʿItwad as far as Khayf Raḍwā from the dragging of the heavy troops. And on the day of al-Ghamīm, ʿUbays ran crouching, and we stretched him out with a stout, sturdy skin. Is it because the mother of some of you burned in her tent with her dung that you leap about, saying we did not fight? You have lied, by the House of God; you did not kill, but we left your affair in confusion. Ibn Hishām said: His words 'other than a supernumerary' and his words 'as far as Khayf Raḍwā' are not from Ibn Isḥāq.
Sirat Ibn Hisham 1372No grade recorded
[ شِعْرُ حَسَّانَ فِي الْحَرْبِ بَيْنَ كِنَانَةَ وَخُزَاعَةَ ] قَالَ ابْنُ هِشَامٍ: وَقَالَ حَسَّانُ بْنُ ثَابِتٍ فِي ذَلِكَ: لَحَا اللَّهُ قَوْمًا لَمْ نَدَعْ مِنْ سَرَاتِهِمْ لَهُمْ أَحَدًا يَنْدُوهُمُ غَيْرَ نَاقِبْ أَخُصْيَيْ حِمَارٍ مَاتَ بِالْأَمْسِ نَوْفَلًا مَتَى كُنْتَ مِفْلَاحًا عَدُوَّ الْحَقَائِبِ [ شِعْرُ عَمْرٍو الْخُزَاعِيِّ لِلرَّسُولِ يَسْتَنْصِرُهُ وَرَدُّهُ عَلَيْهِ ] قَالَ ابْنُ إسْحَاقَ: فَلَمَّا تَظَاهَرَتْ بَنُو بَكْرٍ وَقُرَيْشٌ عَلَى خُزَاعَةَ، وَأَصَابُوا مِنْهُمْ مَا أَصَابُوا، وَنَقَضُوا مَا كَانَ بَيْنَهُمْ وَبَيْنَ رَسُولِ اللَّهِ ﷺ مِنْ الْعَهْدِ وَالْمِيثَاقِ بِمَا اسْتَحَلُّوا مِنْ خُزَاعَةَ، وَكَانَ فِي عَقْدِهِ وَعَهْدِهِ، خَرَجَ عَمْرُو بْنُ سَالِمٍ الْخُزَاعِيُّ ثُمَّ أَحَدُ بَنِي كَعْبٍ، حَتَّى قَدِمَ عَلَى رَسُولِ اللَّهِ ﷺ الْمَدِينَةَ، وَكَانَ ذَلِكَ مِمَّا هَاجَ فَتْحَ مَكَّةَ، فَوَقَفَ عَلَيْهِ وَهُوَ جَالِسٌ فِي الْمَسْجِدِ بَيْنَ ظَهْرَانَيْ النَّاسِ، فَقَالَ: يَا رَبِّ إنِّي نَاشِدٌ مُحَمَّدًا حِلْفَ أَبِينَا وَأَبِيهِ الْأَتْلَدَا قَدْ كُنْتُمْ وُلْدًا وَكُنَّا وَالِدَا ثُمَّتَ أَسْلَمْنَا فَلَمْ نَنْزِعْ يَدَا فَانْصُرْ هَدَاكَ اللَّهُ نَصْرًا أَعْتَدَا وَادْعُ عِبَادَ اللَّهِ يَأْتُوا مَدَدَا فِيهِمْ رَسُولُ اللَّهِ قَدْ تَجَرَّدَا إنْ سِيمَ خَسْفًا وَجْهُهُ تَرَبَّدَا فِي فَيْلَقٍ كَالْبَحْرِ يَجْرِي مُزْبِدًا إنَّ قُرَيْشًا أَخْلَفُوكَ الْمَوْعِدَا وَنَقَضُوا مِيثَاقَكَ الْمُوَكَّدَا وَجَعَلُوا لِي فِي كَدَاءٍ رُصَّدَا وَزَعَمُوا أَنْ لَسْتُ أَدْعُو أَحَدَا وَهُمْ أَذَلُّ وَأَقَلُّ عَدَدَا هُمْ بَيَّتُونَا بِالْوَتِيرِ هُجَّدًا وَقَتَلُونَا رُكَّعًا وَسُجَّدَا ( يَقُولُ: قُتِلْنَا وَقَدْ أَسْلَمْنَا ). قَالَ ابْنُ هِشَامٍ: وَيُرْوَى أَيْضًا: فَانْصُرْ هَدَاكَ اللَّهُ نَصْرًا أَيِّدَا قَالَ ابْنُ هِشَامٍ: وَيُرْوَى أَيْضًا: نَحْنُ وَلَدْنَاكَ فَكُنْتُ وَلَدًا قَالَ ابْنُ إسْحَاقَ: فَقَالَ رَسُولُ اللَّهِ ﷺ: نُصِرْتَ يَا عَمْرَو بْنُ سَالِمٍ. ثُمَّ عَرَضَ لِرَسُولِ اللَّهِ ﷺ عَنَانٌ مِنْ السَّمَاءِ، فَقَالَ: إنَّ هَذِهِ السَّحَابَةَ لَتَسْتَهِلُّ بِنَصْرِ بَنِي كَعْبٍ
✧ [THE POETRY OF ḤASSĀN REGARDING THE WAR BETWEEN KINĀNAH AND KHUZĀʿAH] Ibn Hishām said: And Ḥassān b. Thābit said regarding that: May God curse a people from whose chiefs we left none— for them no one to lament them except a pricker The testicles of a donkey that died yesterday—Nawfal, were you ever a successful opener of enemies' saddlebags? [THE POETRY OF ʿAMR AL-KHUZĀʿĪ TO THE MESSENGER SEEKING HIS HELP, AND HIS RESPONSE TO HIM] Ibn Isḥāq said: When Banū Bakr and Quraysh allied together against Khuzāʿah, and afflicted them with what they afflicted, and broke what was between them and the Messenger of God ﷺ of the covenant and compact, by what they deemed lawful against Khuzāʿah who was in his bond and covenant, ʿAmr b. Sālim al-Khuzāʿī, then one of Banū Kaʿb, went out until he came to the Messenger of God ﷺ in Madinah. That was among the things that stirred the conquest of Makkah. He stood before him while he was sitting in the mosque among the people and said: O Lord, I am invoking Muḥammad by the ancient compact of our father and his father. You were a child and we were a parent, then we submitted and did not withdraw our hand. So grant victory—may God guide you—a ready, prepared victory, and call the servants of God; let them come as reinforcements. Among them is the Messenger of God, who has girded himself; if he is threatened with humiliation, his face darkens. In a legion like the sea, flowing, foaming. Truly Quraysh have broken their promise to you, and violated your confirmed covenant, and set for me at Kadāʾ watchmen, and claimed that I call upon no one, though they are more abject and fewer in number. They fell upon us at al-Watīr by night while we slept, and killed us bowing and prostrating. (He means: we were killed while we had submitted.) Ibn Hishām said: It is also transmitted: So grant victory—may God guide you—a strengthening victory. Ibn Hishām said: It is also transmitted: We gave birth to you, so you were a child. Ibn Isḥāq said: The Messenger of God ﷺ said: “You shall be helped, O ʿAmr b. Sālim.” Then a wisp of cloud appeared in the sky before the Messenger of God ﷺ, and he said: “This cloud is beginning to pour down with the help of Banū Kaʿb.”
Sirat Ibn Hisham 1373No grade recorded
[ ذَهَابُ ابْنِ وَرْقَاءَ إلَى الرَّسُولِ بِالْمَدِينَةِ شَاكِيًا وَتَعَرُّفُ أَبِي سُفْيَانَ أَمْرَهُ ] ثُمَّ خَرَجَ بُدَيْلُ بْنُ وَرْقَاءَ فِي نَفَرٍ مِنْ خُزَاعَةَ حَتَّى قَدِمُوا عَلَى رَسُولِ اللَّهِ ﷺ الْمَدِينَةَ، فَأَخْبَرُوهُ بِمَا أُصِيبَ مِنْهُمْ وَبِمُظَاهَرَةِ قُرَيْشٍ بَنِي بَكْرٍ عَلَيْهِمْ. ثُمَّ انْصَرَفُوا رَاجِعِينَ إلَى مَكَّةَ وَقَدْ قَالَ رَسُولُ اللَّهِ ﷺ لِلنَّاسِ: كَأَنَّكُمْ بِأَبِي سُفْيَانَ قَدْ جَاءَكُمْ لِيَشُدَّ الْعَقْدَ وَيَزِيدَ فِي الْمُدَّةِ. وَمَضَى بُدَيْلُ بْنُ وَرْقَاءَ وَأَصْحَابُهُ حَتَّى لَقُوا أَبَا سُفْيَانَ بْنَ حَرْبٍ بِعُسْفَانَ، قَدْ بَعَثَتْهُ قُرَيْشٌ إلَى رَسُولِ اللَّهِ ﷺ، لِيَشُدَّ الْعَقْدَ، وَيَزِيدَ فِي الْمُدَّةِ، وَقَدْ رَهِبُوا الَّذِي صَنَعُوا. فَلَمَّا لَقِيَ أَبُو سُفْيَانَ بُدَيْلِ بْنَ وَرْقَاءَ، قَالَ: مِنْ أَيْنَ أَقْبَلْتُ يَا بُدَيْلُ وَظَنَّ أَنَّهُ قَدْ أَتَى رَسُولَ اللَّهِ ﷺ، قَالَ: تَسَيَّرْتُ فِي خُزَاعَةَ فِي هَذَا السَّاحِلِ، وَفِي بَطْنِ هَذَا الْوَادِي، قَالَ: أَوَ مَا جِئْتُ مُحَمَّدًا ؟ قَالَ: لَا، فَلَمَّا رَاحَ بُدَيْلِ إلَى مَكَّةَ، قَالَ أَبُو سُفْيَانَ: لَئِنْ جَاءَ بُدَيْلِ الْمَدِينَةَ لَقَدْ عَلَفَ بِهَا النَّوَى فَأَتَى مَبْرَكَ رَاحِلَتِهِ، فَأَخَذَ مِنْ بَعْرِهَا فَفَتَّهُ، فَرَأَى فِيهِ النَّوَى. فَقَالَ: أَحْلِفُ بِاَللَّهِ لَقَدْ جَاءَ بُدَيْلِ مُحَمَّدًا
✧ [Departure of Ibn Warqāʾ to the Messenger in Madinah complaining, and Abū Sufyān's learning of his matter] Then Budayl b. Warqāʾ set out in a group of Khuzāʿah until they came to the Messenger of God ﷺ in Madinah. They informed him of what had befallen them and of Quraysh's backing of Banū Bakr against them. Then they departed, returning to Makkah. The Messenger of God ﷺ had said to the people: 'It is as if you see Abū Sufyān coming to you to strengthen the pact and extend the term.' Budayl b. Warqāʾ and his companions went on until they met Abū Sufyān b. Ḥarb at ʿUsfān. Quraysh had sent him to the Messenger of God ﷺ to strengthen the pact and extend the term, for they feared what they had done. When Abū Sufyān met Budayl b. Warqāʾ, he said: 'From where have you come, O Budayl?' He thought that he had been to the Messenger of God ﷺ. He said: 'I journeyed among Khuzāʿah along this coast and in the belly of this valley.' He said: 'Did you not come to Muḥammad?' He said: 'No.' When Budayl went on to Makkah, Abū Sufyān said: 'If Budayl has come to Madinah, then he has fed on date pits there.' He went to the kneeling place of his camel and took some of its dung and crumbled it, and he saw date pits in it. He said: 'I swear by God, Budayl has indeed come to Muḥammad.'
Sirat Ibn Hisham 1374No grade recorded
[ خُرُوجُ أَبِي سُفْيَانَ إلَى الْمَدِينَةِ لِلصُّلْحِ وَإِخْفَاقُهُ ] ثُمَّ خَرَجَ أَبُو سُفْيَانَ حَتَّى قَدِمَ عَلَى رَسُولِ اللَّهِ ﷺ الْمَدِينَةَ، فَدَخَلَ عَلَى ابْنَتِهِ أُمِّ حَبِيبَةَ بِنْتِ أَبِي سُفْيَانَ، فَلَمَّا ذَهَبَ لِيَجْلِسَ عَلَى فِرَاشِ رَسُولِ اللَّهِ ﷺ طَوَتْهُ عَنْهُ، فَقَالَ: يَا بُنَيَّةُ ؟ مَا أَدْرِي أَرَغِبْتُ بِي عَنْ هَذَا الْفِرَاشِ أَمْ رَغِبْتُ بِهِ عَنِّي ؟ قَالَتْ: بَلْ هُوَ فِرَاشُ رَسُولِ اللَّهِ ﷺ وَأَنْتَ رَجُلٌ مُشْرِكٌ نَجَسٌ، وَلَمْ أُحِبَّ أَنْ تَجْلِسَ عَلَى فِرَاشِ رَسُولِ اللَّهِ ﷺ قَالَ: وَاَللَّهِ لَقَدْ أَصَابَكَ يَا بُنَيَّةُ بَعْدِي شَرٌّ. ثُمَّ خَرَجَ حَتَّى أَتَى رَسُولَ اللَّهِ ﷺ فَكَلَّمَهُ، فَلَمْ يَرُدَّ عَلَيْهِ شَيْئًا، ثُمَّ ذَهَبَ إلَى أَبِي بَكْرٍ، فَكَلَّمَهُ أَنْ يُكَلِّمَ لَهُ رَسُولَ اللَّهِ ﷺ، فَقَالَ: مَا أَنَا بِفَاعِلِ، ثُمَّ أَتَى عُمَرَ بْنَ الْخَطَّابِ فَكَلَّمَهُ، فَقَالَ: أَأَنَا أَشْفَعُ لَكُمْ إلَى رَسُولِ اللَّهِ ﷺ ؟ فَوَاَللَّهِ لَوْ لَمْ أَجِدْ إلَّا الذَّرَّ لَجَاهَدْتُكُمْ بِهِ. ثُمَّ خَرَجَ فَدَخَلَ عَلَى عَلِيِّ بْنِ أَبِي طَالِبٍ رِضْوَانُ اللَّهِ عَلَيْهِ، وَعِنْدَهُ فَاطِمَةُ بِنْتُ رَسُولِ اللَّهِ ﷺ وَرَضِيَ عَنْهَا، وَعِنْدَهَا حَسَنُ بْنُ عَلِيٍّ، غُلَامٌ يَدِبُّ بَيْنَ يَدَيْهَا، فَقَالَ: يَا عَلِيُّ إنَّكَ أَمَسُّ الْقَوْمِ بِي رَحِمًا، وَإِنِّي قَدْ جِئْتُ فِي حَاجَةٍ، فَلَا أَرْجِعَنَّ كَمَا جِئْتُ خَائِبًا، فَاشْفَعْ لِي إلَى رَسُولِ اللَّهِ ﷺ فَقَالَ: وَيْحَكَ يَا أَبَا سُفْيَانَ وَاَللَّهِ لَقَدْ عَزَمَ رَسُولُ اللَّهِ ﷺ عَلَى أَمْرٍ مَا نَسْتَطِيعُ أَنْ نُكَلِّمَهُ فِيهِ. فَالْتَفَتَ إلَى فَاطِمَةَ فَقَالَ: يَا بْنَةَ مُحَمَّدٍ ؟ هَلْ لَكَ أَنْ تَأْمُرِي بُنَيَّكَ هَذَا فَيُجِيرَ بَيْنَ النَّاسِ، فَيَكُونَ سَيِّدَ الْعَرَبِ إلَى آخِرِ الدَّهْرِ ؟ قَالَتْ: وَاَللَّهِ مَا بَلَغَ بُنَيَّ ذَاكَ أَنْ يُجِيرَ بَيْنَ النَّاسِ، وَمَا يُجِيرُ أَحَدٌ عَلَى رَسُولِ اللَّهِ ﷺ قَالَ: يَا أَبَا الْحَسَنِ، إنِّي أَرَى الْأُمُورَ قَدْ اشْتَدَّتْ عَلَيَّ، فَانْصَحْنِي، قَالَ: وَاَللَّهِ مَا أَعْلَمُ لَكَ شَيْئًا يُغْنِي عَنْكَ شَيْئًا، وَلَكِنَّكَ سَيِّدُ بَنِي كِنَانَةَ، فَقُمْ فَأَجِرْ بَيْنَ النَّاسِ، ثُمَّ الْحَقْ بِأَرْضِكَ، قَالَ: أَوَ تَرَى ذَلِكَ مُغْنِيًا عَنِّي شَيْئًا ؟ قَالَ: لَا وَاَللَّهِ، مَا أَظُنُّهُ، وَلَكِنِّي لَا أَجِدُ لَكَ غَيْرَ ذَلِكَ. فَقَامَ أَبُو سُفْيَانَ فِي الْمَسْجِدِ، فَقَالَ: أَيُّهَا النَّاسُ، إنِّي قَدْ أَجَرْتُ بَيْنَ النَّاسِ. ثُمَّ رَكِبَ بَعِيرَهُ فَانْطَلَقَ، فَلَمَّا قَدِمَ عَلَى قُرَيْشٍ، قَالُوا: مَا وَرَاءَكَ ؟ قَالَ: جِئْتُ مُحَمَّدًا فَكَلَّمْتُهُ، فَوَاَللَّهِ مَا رَدَّ عَلَيَّ شَيْئًا، ثُمَّ جِئْتُ ابْنَ أَبِي قُحَافَةَ، فَلَمْ أَجِدْ فِيهِ خَيْرًا، ثُمَّ جِئْتُ ابْنَ الْخَطَّابِ، فَوَجَدْتُهُ أَدْنَى الْعَدُوِّ. قَالَ ابْنُ هِشَامٍ: أَعْدَى الْعَدُوِّ. قَالَ ابْنُ إسْحَاقَ: ثُمَّ جِئْتُ عَلِيًّا فَوَجَدْتُهُ أَلْيَنَ الْقَوْمِ، وَقَدْ أَشَارَ عَلَيَّ بِشَيْءِ صَنَعْتُهُ، فَوَاَللَّهِ مَا أَدْرِي هَلْ يُغْنِي ذَلِكَ شَيْئًا أَمْ لَا ؟ قَالُوا: وَبِمَ أَمَرَكَ ؟ قَالَ: أَمَرَنِي أَنْ أُجِيرَ بَيْنَ النَّاسِ، فَفَعَلْتُ، قَالُوا: فَهَلْ أَجَازَ ذَلِكَ مُحَمَّدٌ ؟ قَالَ: لَا، قَالُوا: وَيْلَكَ وَاَللَّهِ إنْ زَادَ الرَّجُلُ عَلَى أَنْ لَعِبَ بِكَ، فَمَا يُغْنِي عَنْكَ مَا قُلْتُ. قَالَ: لَا وَاَللَّهِ، مَا وَجَدْتُ غَيْرَ ذَلِكَ
✧ Then Abū Sufyān went out until he arrived before the Messenger of God ﷺ in Madinah. He entered upon his daughter Umm Ḥabībah bt. Abī Sufyān, and when he went to sit on the bedding of the Messenger of God ﷺ, she folded it away from him. He said, "My little daughter? I do not know whether you have disdained this bedding for me, or disdained me for it." She said, "Rather, it is the bedding of the Messenger of God ﷺ, and you are an unclean polytheist, and I did not wish for you to sit upon the bedding of the Messenger of God ﷺ." He said, "By God, after me something evil has afflicted you, my little daughter." Then he went out until he came to the Messenger of God ﷺ and spoke to him, but he did not reply to him at all. Then he went to Abū Bakr and spoke to him, asking him to speak to the Messenger of God ﷺ on his behalf, but he said, "I will not do it." Then he came to ʿUmar b. al-Khaṭṭāb and spoke to him, and he said, "Should I intercede for you with the Messenger of God ﷺ? By God, if I found nothing but ants, I would fight you with them." Then he went out and entered upon ʿAlī b. Abī Ṭālib, may God be pleased with him, and with him was Fāṭimah, the daughter of the Messenger of God ﷺ, may God be pleased with her, and with her was Ḥasan b. ʿAlī, a boy crawling before her. He said, "O ʿAlī, you are the nearest of the people to me in kinship, and I have come with a need, so do not let me return disappointed as I came. Intercede for me with the Messenger of God ﷺ." He said, "Woe to you, O Abū Sufyān. By God, the Messenger of God ﷺ has resolved upon a matter about which we are unable to speak to him." He turned to Fāṭimah and said, "O daughter of Muḥammad, will you command this little son of yours to grant protection among the people, so that he may be the lord of the Arabs until the end of time?" She said, "By God, my little son has not reached that, to grant protection among the people, and no one grants protection against the Messenger of God ﷺ." He said, "O Abū al-Ḥasan, I see that affairs have become severe for me, so advise me." He said, "By God, I know of nothing that will avail you in any way, but you are the lord of Banū Kinānah, so rise and grant protection among the people, then join your land." He said, "Do you think that will avail me anything?" He said, "No, by God, I do not think so, but I find nothing else for you." So Abū Sufyān stood in the mosque and said, "O people, I have granted protection among the people." Then he mounted his camel and departed. When he arrived before Quraysh, they said, "What news do you bring?" He said, "I came to Muḥammad and spoke to him, and by God, he did not reply to me at all. Then I came to Ibn Abī Quḥāfah and found no good in him. Then I came to Ibn al-Khaṭṭāb and found him the closest of the enemy." Ibn Hishām said: the fiercest of the enemy. Ibn Isḥāq said: Then I came to ʿAlī and found him the softest of the people, and he advised me to something that I did, and by God, I do not know whether that will avail anything or not." They said, "And what did he command you?" He said, "He commanded me to grant protection among the people, and I did so." They said, "Did Muḥammad ratify that?" He said, "No." They said, "Woe to you! By God, the man did nothing but toy with you. What you said will not avail you anything." He said, "No, by God, I found nothing else."
Sirat Ibn Hisham 1375No grade recorded
[ تَجْهِيزُ الرَّسُولِ لِفَتْحِ مَكَّةَ ] وَأَمَرَ رَسُولُ اللَّهِ ﷺ بِالْجَهَازِ، وَأَمَرَ أَهْلَهُ أَنْ يُجَهِّزُوهُ، فَدَخَلَ أَبُو بَكْرٍ عَلَى ابْنَتِهِ عَائِشَةَ ؓ، وَهِيَ تُحَرِّكُ بَعْضَ جَهَازِ رَسُولِ اللَّهِ ﷺ، فَقَالَ: أَيْ، بُنَيَّةُ: أَأَمَرَكُمْ رَسُولُ اللَّهِ ﷺ أَنْ تُجَهِّزُوهُ ؟ قَالَتْ: نَعَمْ، فَتَجَهَّزْ، قَالَ: فَأَيْنَ تَرَيْنَهُ يُرِيدُ ؟ قَالَتْ: ( لَا ) وَاَللَّهِ مَا أَدْرِي. ثُمَّ إنَّ رَسُولَ اللَّهِ ﷺ أَعْلَمَ النَّاسَ أَنَّهُ سَائِرٌ إلَى مَكَّةَ، وَأَمَرَهُمْ بِالْجِدِّ وَالتَّهَيُّؤِ، وَقَالَ: اللَّهُمَّ خُذْ الْعُيُونَ وَالْأَخْبَارَ عَنْ قُرَيْشٍ حَتَّى نَبْغَتَهَا فِي بِلَادِهَا فَتَجَهَّزَ النَّاسُ [ شِعْرُ حَسَّانَ فِي تَحْرِيضِ النَّاسِ ] فَقَالَ حَسَّانُ بْنُ ثَابِتٍ يُحَرِّضُ النَّاسَ وَيَذْكُرُ مُصَابَ رِجَالِ خُزَاعَةَ: عَنَانِي وَلَمْ أَشْهَدْ بِبَطْحَاءِ مَكَّةٍ رِجَالُ بَنِي كَعْبٍ تُحَزُّ رِقَابُهَا بِأَيْدِي رِجَالٍ لَمْ يَسُلُّوا سُيُوفَهُمْ وَقَتْلَى كَثِيرٌ لَمْ تُجَنَّ ثِيَابُهَا أَلَا لَيْتَ شِعْرِي هَلْ تَنَالَنَّ نُصْرَتِي سُهَيْلُ بْنُ عَمْرٍو وَخْزُهَا وَعُقَابُهَا وَصَفْوَانُ عَوْدٌ حَنَّ مِنْ شُفْرِ اسْتِهِ فَهَذَا أَوَانُ الْحَرْبِ شُدَّ عِصَابُهَا فَلَا تَأْمَنَنَّا يَا ابْنَ أُمِّ مُجَالِدٍ إذَا اُحْتُلِبَتْ صَرْفًا وَأَعْصَلَ نَابُهَا ولاَ تَجْزَعُوا مِنَّا فَإِنَّ سُيُوفَنَا لَهَا وَقْعَةٌ بِالْمَوْتِ يُفْتَحُ بَابُهَا قَالَ ابْنُ هِشَامٍ: قَوْلُ حَسَّانَ: بأيدي رِجَالٍ لَمْ يَسُلُّوا سُيُوفَهُمْ يَعْنِي قُرَيْشًا؛ وَابْنُ أُمِّ مُجَالِدٍ يَعْنِي عِكْرِمَةَ بْنَ أَبِي جَهْلٍ
✧ [The Messenger's preparation for the conquest of Makkah] The Messenger of God ﷺ ordered the equipment and commanded his family to prepare him. Abū Bakr entered upon his daughter ʿĀʾishah ؓ while she was moving some of the equipment of the Messenger of God ﷺ and said: "O my daughter, did the Messenger of God ﷺ order you to prepare him?" She said: "Yes, so prepare yourself." He said: "Where do you think he intends to go?" She said: "No, by God, I do not know." Then the Messenger of God ﷺ informed the people that he was marching to Makkah, and he ordered them to be diligent and to make ready. He said: "O God, take away the eyes and the reports from Quraysh until we take them by surprise in their land." So the people made ready. [Ḥassān's poem inciting the people] Ḥassān b. Thābit said, inciting the people and mentioning the calamity of the men of Khuzāʿah: It grieved me, though I did not witness, in the vale of Makkah, the men of Banū Kaʿb whose necks are being cut, by the hands of men who had not drawn their swords, and many slain whose garments were not shrouded. Would that I knew whether my aid will reach Suhayl b. ʿAmr and its lowlands and its highlands, and Ṣafwān, an old one who yearned from the edge of his anus. This is the time of war: bind its bandage. So do not feel secure from us, O son of Umm Mujālid, when it is milked pure and its fang strikes. Do not panic at us, for our swords have a falling upon death, whose door is opened. Ibn Hishām said: Ḥassān's saying "by the hands of men who had not drawn their swords" means Quraysh; and "son of Umm Mujālid" means ʿIkrimah b. Abī Jahl.
Sirat Ibn Hisham 1376No grade recorded
[ كِتَابُ حَاطِبٍ إلَى قُرَيْشٍ وَعِلْمُ الرَّسُولِ بِأَمْرِهِ ] قَالَ ابْنُ إسْحَاقَ: وَحَدَّثَنِي مُحَمَّدُ بْنُ جَعْفَرِ بْنِ الزُّبَيْرِ، عَنْ عُرْوَةَ بْنِ الزُّبَيْرِ وَغَيْرِهِ مِنْ عُلَمَائِنَا، قَالُوا: لَمَّا أَجْمَعَ رَسُولُ اللَّهِ ﷺ الْمَسِيرَ إلَى مَكَّةَ، كَتَبَ حَاطِبُ بْنُ أَبِي بَلْتَعَةَ كِتَابًا إلَى قُرَيْشٍ يُخْبِرُهُمْ بِاَلَّذِي أَجْمَعَ عَلَيْهِ رَسُولُ اللَّهِ ﷺ مِنْ الْأَمْرِ فِي السَّيْرِ إلَيْهِمْ، ثُمَّ أَعْطَاهُ امْرَأَةً، زَعَمَ مُحَمَّدُ بْنُ جَعْفَرٍ أَنَّهَا مِنْ مُزَيْنَةَ وَزَعَمَ لِي غَيْرُهُ أَنَّهَا سَارَةُ، مَوْلَاةٌ. لِبَعْضِ بَنِي عَبْدِ الْمُطَّلِبِ، وَجَعَلَ لَهَا جُعْلًا عَلَى أَنْ تُبَلِّغَهُ قُرَيْشًا، فَجَعَلَتْهُ فِي رَأْسِهَا، ثُمَّ فَتَلَتْ عَلَيْهِ قُرُونَهَا، ثُمَّ خَرَجَتْ بِهِ؛ وَأَتَى رَسُولَ اللَّهِ ﷺ الْخَبَرُ مِنْ السَّمَاءِ بِمَا صَنَعَ حَاطِبٌ، فَبَعَثَ عَلِيَّ بْنَ أَبِي طَالِبٍ وَالزُّبَيْرَ بْنَ الْعَوَّامِ ؓ. فَقَالَ: أَدْرِكَا امْرَأَةً قَدْ كَتَبَ مَعَهَا حَاطِبُ بْنُ أَبِي بَلْتَعَةَ بِكِتَابِ إلَى قُرَيْشٍ، يُحَذِّرُهُمْ مَا قَدْ أَجْمَعْنَا لَهُ فِي أَمْرِهِمْ فَخَرَجَا حَتَّى أَدْرَكَاهَا بِالْخَلِيقَةِ. خَلِيقَةِ بَنِي أَبِي أَحْمَدَ. فَاسْتَنْزَلَاهَا. فَالْتَمَسَا فِي رَحْلِهَا فَلَمْ يَجِدَا شَيْئًا، فَقَالَ لَهَا عَلِيُّ بْنُ أَبِي طَالِبٍ: إنِّي أَحْلِفُ بِاَللَّهِ مَا كَذَبَ رَسُولُ اللَّهِ ﷺ وَلَا كَذَبْنَا، وَلَتُخْرِجِنَّ لَنَا هَذَا الْكِتَابَ أَوْ لَنَكْشِفَنَّكَ، فَلَمَّا رَأَتْ الْجِدَّ مِنْهُ، قَالَتْ: أَعْرِضْ فَأَعْرَضَ، فَحَلَّتْ قُرُونَ رَأْسِهَا، فَاسْتَخْرَجَتْ الْكِتَابَ مِنْهَا، فَدَفَعَتْهُ إلَيْهِ فَأَتَى بِهِ رَسُولَ اللَّهِ ﷺ. فَدَعَا رَسُولُ اللَّهِ ﷺ حَاطِبًا فَقَالَ: يَا حَاطِبُ، مَا حَمَلَكَ عَلَى هَذَا ؟ فَقَالَ يَا رَسُولَ اللَّهِ، أَمَا وَاَللَّهِ إنِّي لَمُؤْمِنٌ بِاَللَّهِ وَرَسُولِهِ، مَا غَيَّرْتُ وَلَا بَدَّلْتُ، وَلَكِنِّي كُنْتُ أَمْرَأً لَيْسَ لِي فِي الْقَوْمِ مِنْ أَصْلٍ وَلَا عَشِيرَةٍ، وَكَانَ لِي بَيْنَ أَظْهُرِهِمْ وَلَدٌ وَأَهْلٌ، فَصَانَعْتهمْ عَلَيْهِمْ. فَقَالَ عُمَرُ بْنُ الْخَطَّابِ يَا رَسُولَ اللَّهِ دَعْنِي فَلْأَضْرِبْ عُنُقَهُ، فَإِنَّ الرَّجُلَ قَدْ نَافَقَ؛ فَقَالَ رَسُولُ اللَّهِ ﷺ: وَمَا يُدْرِيكَ يَا عُمَرُ، لَعَلَّ اللَّهَ قَدْ اطَّلَعَ إلَى أَصْحَابِ بَدْرٍ يَوْمَ بَدْرٍ؛ فَقَالَ: اعْمَلُوا مَا شِئْتُمْ، فَقَدْ غَفَرْتُ لَكُمْ. فَأَنْزَلَ اللَّهُ تَعَالَى فِي حَاطِبٍ: يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَتَّخِذُوا عَدُوِّي وَعَدُوَّكُمْ أَوْلِيَاءَ تُلْقُونَ إِلَيْهِمْ بِالْمَوَدَّةِ إلَى قَوْلِهِ: قَدْ كَانَتْ لَكُمْ أُسْوَةٌ حَسَنَةٌ فِي إِبْرَاهِيمَ وَالَّذِينَ مَعَهُ إِذْ قَالُوا لِقَوْمِهِمْ إِنَّا بُرَآءُ مِنْكُمْ وَمِمَّا تَعْبُدُونَ مِنْ دُونِ اللَّهِ كَفَرْنَا بِكُمْ وَبَدَا بَيْنَنَا وَبَيْنَكُمُ الْعَدَاوَةُ وَالْبَغْضَاءُ أَبَدًا حَتَّى تُؤْمِنُوا بِاللَّهِ وَحْدَهُ إلَى آخِرِ الْقِصَّةِ
✧ [The Letter of Ḥāṭib to Quraysh and the Messenger's Knowledge of His Affair] Ibn Isḥāq said: Muḥammad b. Jaʿfar b. al-Zubayr narrated to me, from ʿUrwah b. al-Zubayr and others of our scholars, who said: When the Messenger of God ﷺ resolved to march to Makkah, Ḥāṭib b. Abī Baltaʿah wrote a letter to Quraysh informing them of what the Messenger of God ﷺ had resolved upon regarding the matter of the march against them. Then he gave it to a woman—Muḥammad b. Jaʿfar claimed that she was from Muzaynah, while another than he claimed to me that she was Sārah, a client of some of the Banū ʿAbd al-Muṭṭalib—and he set for her a reward for delivering it to Quraysh. She placed it in her head, then twisted her locks over it, then departed with it. The news came to the Messenger of God ﷺ from heaven of what Ḥāṭib had done, so he sent ʿAlī b. Abī Ṭālib and al-Zubayr b. al-ʿAwwām ؓ and said: "Overtake a woman with whom Ḥāṭib b. Abī Baltaʿah has written a letter to Quraysh, warning them of what we have resolved upon in their affair." So the two went out until they overtook her at al-Khalīqah—the Khalīqah of Banū Abī Aḥmad—and made her dismount. They searched her baggage but found nothing. Then ʿAlī b. Abī Ṭālib said to her: "I swear by God that the Messenger of God ﷺ has not lied, nor have we lied. You will bring out this letter to us, or we will certainly uncover you." When she saw his firmness, she said: "Turn aside." He turned aside, and she undid the locks of her head, extracted the letter from them, and handed it to him. He brought it to the Messenger of God ﷺ. The Messenger of God ﷺ summoned Ḥāṭib and said: "O Ḥāṭib, what induced you to do this?" He said: "O Messenger of God, by God, I am indeed a believer in God and His Messenger; I have not changed or altered. But I was a man with no root among the people and no clan, and I had children and family among them, so I sought favor with them on their behalf." ʿUmar b. al-Khaṭṭāb said: "O Messenger of God, let me strike his neck, for the man has acted as a hypocrite." The Messenger of God ﷺ said: "And what would make you know, O ʿUmar? Perhaps God has looked upon the people of Badr on the day of Badr and said: 'Do what you will, for I have forgiven you.'" Then God, exalted is He, revealed concerning Ḥāṭib: "O you who believe, do not take My enemy and your enemy as allies, offering them affection," up to His saying: "There has been for you an excellent example in Abraham and those with him, when they said to their people, 'We are disassociated from you and from what you worship besides God; we have disbelieved in you, and there has appeared between us and you enmity and hatred forever until you believe in God alone,'" to the end of the narrative.
Sirat Ibn Hisham 1377No grade recorded
[ خُرُوجُ الرَّسُولِ فِي رَمَضَانَ وَاسْتِخْلَافُهُ أَبَا رُهْمٍ فتح مكة ] قَالَ ابْنُ إسْحَاقَ: وَحَدَّثَنِي مُحَمَّدُ بْنُ مُسْلِمِ بْنِ شِهَابٍ الزُّهْرِيُّ، عَنْ عُبَيْدِ اللَّهِ بْنِ عَبْدِ اللَّهِ بْنِ عُتْبَةَ بْنِ مَسْعُودٍ، عَنْ عَبْدِ اللَّهِ بْنِ عَبَّاسٍ، قَالَ: ثُمَّ مَضَى رَسُولُ اللَّهِ ﷺ لِسَفَرِهِ، وَاسْتَخْلَفَ عَلَى الْمَدِينَةِ أَبَا رُهْمٍ، كُلْثُومَ بْنَ حُصَيْنِ بْنِ عُتْبَةَ بْنِ خَلَفٍ الْغِفَارِيَّ، وَخَرَجَ لِعَشْرٍ مَضَيْنَ مِنْ رَمَضَانَ، فَصَامَ رَسُولُ اللَّهِ ﷺ. وَصَامَ النَّاسُ مَعَهُ، حَتَّى إذَا كَانَ بِالْكُدَيْدِ، بَيْنَ عُسْفَانَ وَأَمَجٍ أَفْطَرَ. [ نُزُولُهُمْ مَرَّ الظَّهْرَانِ وَتَجُسُّسُ قُرَيْشٍ أَخْبَارَ الرَّسُولِ ] قَالَ ابْنُ إسْحَاقَ: ثُمَّ مَضَى حَتَّى نَزَلَ مَرَّ الظَّهْرَانِ فِي عَشَرَةِ آلَافٍ مِنْ الْمُسْلِمِينَ، فَسَبَّعَتْ سُلَيْمٌ، وَبَعْضُهُمْ يَقُولُ أَلَّفَتْ سُلَيْمٌ، وَأَلَّفَتْ مُزَيْنَةُ. وَفِي كُلِّ الْقَبَائِلِ عُدَدٌ وَإِسْلَامٌ، وَأَوْعَبَ مَعَ رَسُولِ اللَّهِ ﷺ الْمُهَاجِرُونَ وَالْأَنْصَارُ، فَلَمْ يَتَخَلَّفْ عَنْهُ مِنْهُمْ أَحَدٌ، فَلَمَّا نَزَلَ رَسُولُ اللَّهِ ﷺ مَرَّ الظَّهْرَانِ، وَقَدْ عُمِّيَتْ الْأَخْبَارُ عَنْ قُرَيْشٍ فَلَمْ يَأْتِهِمْ خَبَرٌ عَنْ رَسُولِ اللَّهِ ﷺ، وَلَا يَدْرُونَ مَا هُوَ فَاعِلٌ، وَخَرَجَ فِي تِلْكَ اللَّيَالِي أَبُو سُفْيَانَ بْنُ حَرْبٍ، وَحَكِيمُ بْنُ حِزَامٍ، وَبُدَيْلُ بْنُ وَرْقَاءَ، يَتَحَسَّسُونَ الْأَخْبَارَ وَيَنْظُرُونَ هَلْ يَجِدُونَ خَبَرًا أَوْ يَسْمَعُونَ بِهِ، وَقَدْ كَانَ الْعَبَّاسُ بْنُ عَبْدِ الْمُطَّلِبِ لَقِيَ رَسُولَ اللَّهِ ﷺ بِبَعْضِ الطَّرِيقِ
✧ [The Messenger's departure in Ramaḍān and his appointment of Abū Ruhm as deputy — The conquest of Makkah] Ibn Isḥāq said: Muḥammad b. Muslim b. Shihāb al-Zuhrī related to me, from ʿUbayd Allāh b. ʿAbd Allāh b. ʿUtbah b. Masʿūd, from ʿAbd Allāh b. ʿAbbās, who said: Then the Messenger of God ﷺ went on his journey, and he appointed Abū Ruhm, Kulthūm b. Ḥuṣayn b. ʿUtbah b. Khalaf al-Ghifārī, as deputy over Madinah. He set out when ten nights of Ramaḍān had passed, and the Messenger of God ﷺ fasted, and the people fasted with him, until when he was at al-Kudayd, between ʿUsfān and Amaj, he broke the fast. [Their encampment at Marr al-Ẓahrān and Quraysh's seeking news of the Messenger] Ibn Isḥāq said: Then he went on until he encamped at Marr al-Ẓahrān with ten thousand of the Muslims. The Sulaym numbered seven hundred — and some say the Sulaym numbered one thousand — and the Muzaynah numbered one thousand. In all the tribes there were numbers and Islam. The Emigrants and the Anṣār went out in full with the Messenger of God ﷺ, and not one of them stayed behind from him. When the Messenger of God ﷺ encamped at Marr al-Ẓahrān, the news had been hidden from Quraysh, so no report about the Messenger of God ﷺ came to them, and they did not know what he was doing. During those nights Abū Sufyān b. Ḥarb, Ḥakīm b. Ḥizām, and Budayl b. Warqāʾ went out to seek news and to see whether they could find any report or hear of it. Al-ʿAbbās b. ʿAbd al-Muṭṭalib had already met the Messenger of God ﷺ on part of the road.
Sirat Ibn Hisham 1378No grade recorded
[ هِجْرَةُ الْعَبَّاسِ ] قَالَ ابْنُ هِشَامٍ: لَقِيَهُ بِالْجُحْفَةِ مُهَاجِرًا بِعِيَالِهِ، وَقَدْ كَانَ قَبْلَ ذَلِكَ مُقِيمًا بِمَكَّةَ عَلَى سِقَايَتِهِ، وَرَسُولُ اللَّهِ ﷺ عَنْهُ رَاضٍ، فِيمَا ذَكَرَ ابْنُ شِهَابٍ الزُّهْرِيُّ. [ إسْلَامُ أَبِي سُفْيَانَ بْنِ الْحَارِثِ وَعَبْدِ اللَّهِ بْنِ أُمَيَّةَ ] قَالَ ابْنُ إسْحَاقَ: وَقَدْ كَانَ أَبُو سُفْيَانَ بْنُ الْحَارِثِ بْنِ عَبْدِ الْمُطَّلِبِ وَعَبْدُ اللَّهِ بْنُ أَبِي أُمَيَّةَ بْنِ الْمُغِيرَةِ قَدْ لَقِيَا رَسُولَ اللَّهِ ﷺ أَيْضًا بِنِيقِ الْعُقَابِ، فِيمَا بَيْنَ مَكَّةَ وَالْمَدِينَةِ، فَالْتَمَسَا الدُّخُولَ عَلَيْهِ، فَكَلَّمَتْهُ أُمُّ سَلَمَةَ فِيهِمَا، فَقَالَتْ: يَا رَسُولَ اللَّهِ، ابْنُ عَمِّكَ وَابْنُ عَمَّتِكَ وَصِهْرُكَ، قَالَ: لَا حَاجَةَ لِي بِهِمَا، أَمَا ابْنُ عَمِّي فَهَتَكَ عِرْضِي، وَأَمَّا ابْنُ عَمَّتِي وَصِهْرِي فَهُوَ الَّذِي قَالَ فِيَّ بِمَكَّةَ مَا قَالَ. قَالَ: فَلَمَّا خَرَجَ الْخَبَرُ إلَيْهِمَا بِذَلِكَ، وَمَعَ أَبِي سُفْيَانَ بُنَيٌّ لَهُ. فَقَالَ: وَاَللَّهِ لَيَأْذَنَنَّ لِي أَوْ لَآخُذَنَّ بِيَدَيْ بُنَيَّ هَذَا، ثُمَّ لَنَذْهَبَنَّ فِي الْأَرْضِ حَتَّى نَمُوتَ عَطَشًا وَجُوعًا، فَلَمَّا بَلَغَ ذَلِكَ رَسُولَ اللَّهِ ﷺ رَقَّ لَهُمَا، ثُمَّ أَذِنَ لَهُمَا، فَدَخَلَا عَلَيْهِ، فَأَسْلَمَا
✧ [The Migration of al-ʿAbbās] Ibn Hishām said: He met him at al-Juḥfah as a migrant with his family, and he had previously been residing in Makkah attending to his water-distribution office, while the Messenger of God ﷺ was pleased with him, as Ibn Shihāb al-Zuhrī mentioned. [The Conversion of Abū Sufyān b. al-Ḥārith and ʿAbd Allāh b. Abī Umayyah] Ibn Isḥāq said: Abū Sufyān b. al-Ḥārith b. ʿAbd al-Muṭṭalib and ʿAbd Allāh b. Abī Umayyah b. al-Mughīrah had also met the Messenger of God ﷺ at Nīq al-ʿUqāb, between Makkah and Madinah, and they sought permission to enter upon him. Umm Salamah spoke to him concerning them, saying, "O Messenger of God, your paternal cousin, the son of your paternal aunt, and your in-law." He said, "I have no need of them. As for my paternal cousin, he violated my honor, and as for the son of my paternal aunt and my in-law, he is the one who said about me in Makkah what he said." He said: When the news of that reached them—and Abū Sufyān had a young son with him—he said, "By God, he will either permit me or I will take this son of mine by the hand and we will go off into the land until we die of thirst and hunger." When that reached the Messenger of God ﷺ, he felt compassion for them; then he permitted them, and they entered upon him and became Muslims.
Sirat Ibn Hisham 1379No grade recorded
[ شِعْرُ أَبِي سُفْيَانَ فِي الِاعْتِذَارِ عَمَّا كَانَ فِيهِ قَبْلَ إسْلَامِهِ ] وَأَنْشَدَ أَبُو سُفْيَانَ بْنُ الْحَارِثِ قَوْلَهُ فِي إسْلَامِهِ، وَاعْتَذَرَ إلَيْهِ عَمَّا كَانَ مَضَى مِنْهُ، فَقَالَ: لَعَمْرُكَ إنِّي يَوْمَ أَحْمِلُ رَايَةً لِتَغْلِبَ خَيْلُ اللَّاتِ خَيْلَ مُحَمَّدِ لَكَالْمُدْلِجِ الْحَيْرَانِ أَظْلَمَ لَيْلُهُ فَهَذَا أَوَانِي حِينَ أُهْدَى وَأَهْتَدِي هَدَانِي هَادٍ غَيْرُ نَفْسِي وَنَالَنِي مَعَ اللَّهِ مَنْ طَرَّدْتُ كُلَّ مُطَرَّدِ أَصُدُّ وَأَنْأَى جَاهِدًا عَنْ مُحَمَّدٍ وَأُدْعَى ( وَإِنْ لَمْ أَنْتَسِبْ ) مِنْ مُحَمَّدِ هُمْ مَا هُمْ مَنْ لَمْ يَقُلْ بِهَوَاهُمْ وَإِنْ كَانَ ذَا رَأْيٍ يُلَمْ وَيُفَنَّدْ أُرِيدُ لِأُرْضِيَهُمْ وَلَسْتُ بِلَائِطٍ مَعَ الْقَوْمِ مَا لَمْ أُهْدَ فِي كُلِّ مَقْعَدِ فَقُلْ لِثَقِيفٍ لَا أُرِيدُ قِتَالَهَا وَقُلْ لِثَقِيفِ تِلْكَ: غَيْرِي أَوْعِدِي فَمَا كُنْتُ فِي الْجَيْشِ الَّذِي نَالَ عَامِرًا وَمَا كَانَ عَنْ جَرَّا لِسَانِي وَلَا يَدِي قَبَائِلَ جَاءَتْ مِنْ بِلَادٍ بَعِيدَةٍ نَزَائِعَ جَاءَتْ مِنْ سِهَامٍ وَسُرْدَدِ قَالَ ابْنُ هِشَامٍ: وَيُرْوَى وَدَلَّنِي عَلَى الْحَقِّ مَنْ طَرَّدْتُ كُلَّ مُطَرَّدِ. قَالَ ابْنُ إسْحَاقَ: فَزَعَمُوا أَنَّهُ حِينَ أَنْشَدَ رَسُولَ اللَّهِ ﷺ قَوْلَهُ: وَنَالَنِي مَعَ اللَّهِ مَنْ طَرَّدْتُ كُلَّ مُطَرَّدِ ضَرَبَ رَسُولُ اللَّهِ ﷺ فِي صَدْرِهِ، وَقَالَ: أَنْتَ طَرَّدْتَنِي كُلَّ مُطَرَّدٍ
✧ [The poetry of Abū Sufyān in apology for what he had been in before his Islam] And Abū Sufyān b. al-Ḥārith recited his words concerning his Islam, and he apologized to him for what had passed from him, and he said: By your life, on the day I carry a banner so that the cavalry of al-Lāt may defeat the cavalry of Muḥammad, I am like the bewildered night-traveler whose night has darkened— so this is my time, when I am guided and I guide myself. A guide other than myself guided me, and there came to me, with God, the one whom I drove away with every driving away. I turn away and keep far, striving, from Muḥammad, and I am called (even if I do not claim descent) one of Muḥammad's. They—what are they? Whoever does not speak according to their desires, even if he is a man of sound opinion, is blamed and declared weak-minded. I want to please them, but I am not one to cling to the people as long as I am not guided in every sitting place. So say to Thaqīf: I do not want to fight them, and say to that Thaqīf: threat someone other than me. I was not in the army that attacked ʿĀmir, nor was it because of my tongue or my hand— tribes that came from distant lands, led away, coming from Sihām and Surdad. Ibn Hishām said: And it is related: “And He guided me to the truth, the one whom I drove away with every driving away.” Ibn Isḥāq said: They alleged that when he recited to the Messenger of God ﷺ his words: “and there came to me, with God, the one whom I drove away with every driving away,” the Messenger of God ﷺ struck him on his chest and said: “You drove me away with every driving away.”
Sirat Ibn Hisham 1380No grade recorded
[ قِصَّةُ إسْلَامِ أَبِي سُفْيَانَ عَلَى يَدِ الْعَبَّاسِ ] فَلَمَّا نَزَلَ رَسُولُ اللَّهِ ﷺ مَرَّ الظَّهْرَانِ قَالَ الْعَبَّاسُ بْنُ عَبْدِ الْمُطَّلِبِ: فَقُلْتُ: وَاصَبَاحَ قُرَيْشٍ، وَاَللَّهِ لَئِنْ دَخَلَ رَسُولُ اللَّهِ ﷺ مَكَّةَ عَنْوَةً قَبْلَ أَنْ يَأْتُوهُ فَيَسْتَأْمِنُوهُ، إنَّهُ لَهَلَاكُ قُرَيْشٍ إلَى آخِرِ الدَّهْرِ قَالَ: فَجَلَسْتُ عَلَى بَغْلَةِ رَسُولِ اللَّهِ ﷺ الْبَيْضَاءِ، فَخَرَجْتُ عَلَيْهَا. قَالَ: حَتَّى جِئْتُ الْأَرَاكَ، فَقُلْتُ لَعَلِّي أَجِدُ بَعْضَ الْحَطَّابَةِ أَوْ صَاحِبَ لَبَنٍ أَوْ ذَا حَاجَةٍ يَأْتِي مَكَّةَ، فَيُخْبِرَهُمْ بِمَكَانِ رَسُولِ اللَّهِ ﷺ، لِيَخْرُجُوا إلَيْهِ فَيَسْتَأْمِنُوهُ قَبْلَ أَنْ يَدْخُلَهَا عَلَيْهِمْ عَنْوَةً. قَالَ: فَوَاَللَّهِ إنِّي لَأَسِيرُ عَلَيْهَا وَأَلْتَمِسُ مَا خَرَجْتُ لَهُ إذْ سَمِعْتُ كَلَامَ أَبِي سُفْيَانَ وَبُدَيْلِ بْنِ وَرْقَاءَ وَهُمَا يَتَرَاجَعَانِ، وَأَبُو سُفْيَانَ يَقُولُ مَا رَأَيْتُ كَاللَّيْلَةِ نِيرَانًا قَطُّ وَلَا عَسْكَرًا، قَالَ: يَقُولُ بُدَيْلِ هَذِهِ وَاَللَّهِ خُزَاعَةُ حَمَشَتْهَا الْحَرْبُ قَالَ: يَقُولُ أَبُو سُفْيَانَ خُزَاعَةُ أَذَلُّ وَأَقَلُّ مِنْ أَنْ تَكُونَ هَذِهِ نِيرَانَهَا وَعَسْكَرَهَا. قَالَ: فَعَرَفْتُ صَوْتَهُ. فَقُلْتُ: يَا أَبَا حَنْظَلَةَ، فَعَرَفَ صَوْتِي، فَقَالَ: أَبُو الْفَضْلِ ؟ قَالَ: قُلْتُ: نَعَمْ؛ قَالَ: مَالَكَ ؟ فِدَاكَ أَبِي وَأُمِّي، قَالَ قُلْتُ: وَيْحَكَ يَا أَبَا سُفْيَانَ هَذَا رَسُولُ اللَّهِ ﷺ فِي النَّاسِ وَاصَبَاحَ قُرَيْشٍ وَاَللَّهِ. قَالَ فَمَا الْحِيلَةُ ؟ فِدَاكَ أَبِي وَأُمِّي ؟ قَالَ: قُلْتُ: وَاَللَّهِ لَئِنْ ظَفِرَ بِكَ لَيَضْرِبَنَّ عُنُقَكَ، فَارْكَبْ فِي عَجُزِ هَذِهِ الْبَغْلَةِ حَتَّى آتِيَ بِكَ رَسُولَ اللَّهِ ﷺ فَأَسْتَأْمِنَهُ لَكَ؛ قَالَ: فَرَكِبَ خَلْفِي وَرَجَعَ صَاحِبَاهُ قَالَ فَجِئْتُ بِهِ كُلَّمَا مَرَرْتُ بِنَارِ مِنْ نِيرَانِ الْمُسْلِمِينَ قَالُوا: مَنْ هَذَا ؟ فَإِذَا رَأَوْا بَغْلَةَ رَسُولِ اللَّهِ ﷺ وَأَنَا عَلَيْهَا، قَالُوا عَمُّ رَسُولِ اللَّهِ ﷺ عَلَى بَغْلَتِهِ. حَتَّى مَرَرْتُ بِنَارِ عُمَرَ بْنِ الْخَطَّابِ ؓ، فَقَالَ: مَنْ هَذَا ؟ وَقَامَ إلَيَّ؛ فَلَمَّا رَأَى أَبَا سُفْيَانَ عَلَى عَجُزِ الدَّابَّةِ قَالَ: أَبُو سُفْيَانَ عَدُوُّ اللَّهِ الْحَمْدُ لِلَّهِ الَّذِي أَمْكَنَ مِنْكَ بِغَيْرِ عَقْدٍ وَلَا عَهْدٍ، ثُمَّ خَرَجَ يَشْتَدُّ نَحْوَ رَسُولِ اللَّهِ ﷺ. وَرَكَضْتُ الْبَغْلَةَ، فَسَبَقَتْهُ بِمَا تَسْبِقُ الدَّابَّةُ الْبَطِيئَةُ الرَّجُلَ الْبَطِيءَ. قَالَ: فَاقْتَحَمْتُ عَنْ الْبَغْلَةِ، فَدَخَلْتُ عَلَى رَسُولِ اللَّهِ ﷺ، وَدَخَلَ عَلَيْهِ عُمَرُ، فَقَالَ: يَا رَسُولَ اللَّهِ، هَذَا أَبُو سُفْيَانَ قَدْ أَمْكَنَ اللَّهُ مِنْهُ بِغَيْرِ عَقْدٍ وَلَا عَهْدٍ، فَدَعْنِي فَلْأَضْرِبْ عُنُقَهُ، قَالَ: قُلْتُ: يَا رَسُولَ اللَّهِ، إنِّي قَدْ أَجَرْتُهُ، ثُمَّ جَلَسْتُ إلَى رَسُولِ اللَّهِ ﷺ. فَأَخَذْتُ بِرَأْسِهِ، فَقُلْتُ: وَاَللَّهِ لَا يُنَاجِيهِ اللَّيْلَةَ دُونِي رَجُلٌ، فَلَمَّا أَكْثَرَ عُمَرُ فِي شَأْنِهِ، قَالَ: قُلْتُ: مَهْلًا يَا عُمَرُ، فَوَاَللَّهِ أَنْ لَوْ كَانَتْ مِنْ بَنِي عَدِيِّ بْنِ كَعْبٍ مَا قُلْتُ هَذَا، وَلَكِنَّكَ قَدْ عَرَفْتُ أَنَّهُ مِنْ رِجَالِ بَنِي عَبْدِ مَنَافٍ، فَقَالَ: مَهْلًا يَا عَبَّاسُ فَوَاَللَّهِ لَإِسْلَامُكَ يَوْمَ أَسْلَمْتُ كَانَ أَحَبَّ إلَيَّ مِنْ إسْلَامِ الْخَطَّابِ لَوْ أَسْلَمَ، وَمَا بِي إلَّا أَنِّي قَدْ عَرَفْتُ أَنَّ إسْلَامَكَ كَانَ أَحَبَّ إلَى رَسُولِ اللَّهِ ﷺ مِنْ إسْلَامِ الْخَطَّابِ لَوْ أَسْلَمَ، فَقَالَ رَسُولُ اللَّهِ ﷺ: اذْهَبْ بِهِ يَا عَبَّاسُ إلَى رَحْلِكَ، فَإِذَا أَصْبَحْتَ فَأْتِنِي بِهِ؛ قَالَ: فَذَهَبْتُ بِهِ إلَى رَحْلِي فَبَاتَ عِنْدِي، فَلَمَّا أَصْبَحَ غَدَوْتُ بِهِ إلَى رَسُولِ اللَّهِ ﷺ، فَلَمَّا رَآهُ رَسُولُ اللَّهِ ﷺ قَالَ: وَيْحَكَ يَا أَبَا سُفْيَانَ، أَلَمْ يَأْنِ لَكَ أَنْ تَعْلَمَ أَنَّهُ لَا إلَهَ إلَّا اللَّهُ ؟ قَالَ: بِأَبِي أَنْتَ وَأُمِّي مَا أَحْلَمَكَ وَأَكْرَمَكَ وَأَوْصَلَكَ، وَاَللَّهِ لَقَدْ ظَنَنْتُ أَنْ لَوْ كَانَ مَعَ اللَّهِ إلَهٌ غَيْرُهُ لَقَدْ أَغْنَى عَنِّي شَيْئًا بَعْدُ، قَالَ: وَيْحَكَ يَا أَبَا سُفْيَانَ أَلَمْ يَأْنِ لَكَ أَنْ تَعْلَمَ أَنِّي رَسُولُ اللَّهِ قَالَ: بِأَبِي أَنْتَ وَأُمِّي، مَا أَحْلَمَكَ وَأَكْرَمَكَ وَأَوْصَلَكَ أَمَّا هَذِهِ وَاَللَّهِ فَإِنَّ فِي النَّفْسِ مِنْهَا حَتَّى الْآنَ شَيْئًا. فَقَالَ لَهُ الْعَبَّاسُ: وَيْحَكَ أَسْلِمْ وَاشْهَدْ أَنْ لَا إلَهَ إلَّا اللَّهُ وَأَنَّ مُحَمَّدًا رَسُولُ اللَّهِ قَبْلَ أَنْ تُضْرَبَ عُنُقُكَ. قَالَ: فَشَهِدَ شَهَادَةَ الْحَقِّ، فَأَسْلَمَ، قَالَ الْعَبَّاسُ: قُلْتُ: يَا رَسُولَ اللَّهِ، إنَّ أَبَا سُفْيَانَ رَجُلٌ يُحِبُّ هَذَا الْفَخْرَ، فَاجْعَلْ لَهُ شَيْئًا قَالَ: نَعَمْ، مَنْ دَخَلَ دَارَ أَبِي سُفْيَانَ فَهُوَ آمِنٌ، وَمَنْ أَغْلَقَ بَابَهُ فَهُوَ آمِنٌ وَمَنْ دَخَلَ الْمَسْجِدَ فَهُوَ آمِنٌ، فَلَمَّا ذَهَبَ لِيَنْصَرِفَ قَالَ رَسُولُ اللَّهِ ﷺ: يَا عَبَّاسُ، احْبِسْهُ بِمَضِيقِ الْوَادِي عِنْدَ خَطْمِ الْجَبَلِ، حَتَّى تَمُرَّ بِهِ جُنُودُ اللَّهِ فَيَرَاهَا. قَالَ: فَخَرَجْتُ حَتَّى حَبَسْتُهُ بِمَضِيقِ الْوَادِي، حَيْثُ أَمَرَنِي رَسُولُ اللَّهِ ﷺ أَنْ أَحْبِسَهُ
✧ [The account of Abū Sufyān's conversion to Islam at the hands of al-ʿAbbās] When the Messenger of God ﷺ encamped at Marr al-Ẓahrān, al-ʿAbbās b. ʿAbd al-Muṭṭalib said: I said: 'O morning of Quraysh! By God, if the Messenger of God ﷺ enters Makkah by force before they come to him and seek his protection, it will be the ruin of Quraysh to the end of time.' He said: So I mounted the white she-mule of the Messenger of God ﷺ and rode out on it. He said: Until I came to the arāk trees, and I said to myself: 'Perhaps I will find one of the woodcutters, or a milk-seller, or someone with a need who is going to Makkah, so that he may inform them of the location of the Messenger of God ﷺ, and they may come out to him and seek his protection before he enters it against them by force.' He said: By God, as I was riding along on it, seeking what I had come out for, I heard the speech of Abū Sufyān and Budayl b. Warqāʾ, as they were talking to each other, and Abū Sufyān was saying: 'I have never seen fires like tonight, nor an army.' He said: Budayl was saying: 'These, by God, are Khuzāʿah, stirred up by war.' He said: Abū Sufyān was saying: 'Khuzāʿah are too lowly and too few for these to be their fires and their army.' He said: I recognized his voice, so I said: 'O Abā Ḥanẓalah!' He recognized my voice and said: 'Abū al-Faḍl?' He said: I said: 'Yes.' He said: 'What is the matter with you? May my father and mother be your ransom.' He said: I said: 'Woe to you, O Abū Sufyān! This is the Messenger of God ﷺ among the people. O morning of Quraysh, by God!' He said: 'Then what is the trick? May my father and mother be your ransom?' He said: I said: 'By God, if he gets hold of you, he will strike your neck. So ride on the hindquarters of this mule until I bring you to the Messenger of God ﷺ and seek protection for you from him.' He said: So he rode behind me, and his two companions returned. He said: I brought him along, and every time I passed by a fire from the fires of the Muslims, they said: 'Who is this?' When they saw the mule of the Messenger of God ﷺ with me on it, they said: 'The uncle of the Messenger of God ﷺ on his mule.' Until I passed by the fire of ʿUmar b. al-Khaṭṭāb ؓ, and he said: 'Who is this?' and he stood up toward me. When he saw Abū Sufyān on the hindquarters of the animal, he said: 'Abū Sufyān, the enemy of God! Praise be to God who has given us power over you without any pact or covenant.' Then he went off, hastening toward the Messenger of God ﷺ. I urged the mule on, and it outran him as a slow animal outruns a slow man. He said: I dismounted from the mule and went in to the Messenger of God ﷺ, and ʿUmar entered upon him and said: 'O Messenger of God, this is Abū Sufyān. God has given us power over him without any pact or covenant. Let me strike his neck.' He said: I said: 'O Messenger of God, I have granted him protection.' Then I sat down close to the Messenger of God ﷺ and took hold of his head, and I said: 'By God, no man shall whisper with him tonight besides me.' When ʿUmar kept on about his affair, he said: I said: 'Gently, O ʿUmar! By God, if he had been of the Banū ʿAdī b. Kaʿb, you would not have said this, but you have known that he is one of the men of the Banū ʿAbd Manāf.' He said: 'Gently, O ʿAbbās! By God, your becoming a Muslim on the day you became a Muslim was dearer to me than the conversion of al-Khaṭṭāb would have been, if he had become a Muslim, and that is only because I knew that your conversion was dearer to the Messenger of God ﷺ than the conversion of al-Khaṭṭāb would have been, if he had become a Muslim.' Then the Messenger of God ﷺ said: 'Take him to your camp, O ʿAbbās, and when morning comes, bring him to me.' He said: So I took him to my camp, and he spent the night with me. When morning came, I went with him to the Messenger of God ﷺ, and when the Messenger of God ﷺ saw him, he said: 'Woe to you, O Abū Sufyān! Has not the time come for you to know that there is no god but God?' He said: 'May my father and mother be your ransom! How forbearing, how noble, how kind you are! By God, I thought that if there had been with God another god, he would have availed me something by now.' He said: 'Woe to you, O Abū Sufyān! Has not the time come for you to know that I am the Messenger of God?' He said: 'May my father and mother be your ransom! How forbearing, how noble, how kind you are! As for this, by God, there is still something in my soul about it until now.' Then al-ʿAbbās said to him: 'Woe to you! Become a Muslim and testify that there is no god but God and that Muḥammad is the Messenger of God, before your neck is struck.' He said: So he bore witness to the testimony of truth and became a Muslim. Al-ʿAbbās said: I said: 'O Messenger of God, Abū Sufyān is a man who loves this glory, so grant him something.' He said: 'Yes. Whoever enters the house of Abū Sufyān is safe, and whoever shuts his door is safe, and whoever enters the mosque is safe.' When he was about to leave, the Messenger of God ﷺ said: 'O ʿAbbās, detain him at the narrow part of the valley, near the slope of the mountain, so that the armies of God may pass by him and he may see them.' He said: So I went out and detained him at the narrow part of the valley, where the Messenger of God ﷺ had commanded me to detain him.
Sirat Ibn Hisham 1381No grade recorded
[ عَرْضُ جُيُوشِ الرَّسُولِ أَمَامَ أَبِي سُفْيَانَ فتح مكة ] قَالَ: وَمَرَّتْ الْقَبَائِلُ عَلَى رَايَاتِهَا، كُلَّمَا مَرَّتْ قَبِيلَةٌ قَالَ: يَا عَبَّاسُ، مَنْ هَذِهِ ؟ فَأَقُولُ: سُلَيْمٌ، فَيَقُولُ: مَالِي وَلِسُلَيْمٍ، ثُمَّ تَمُرُّ الْقَبِيلَةُ فَيَقُولُ: يَا عَبَّاسُ، مَنْ هَؤُلَاءِ ؟ فَأَقُولُ: مُزَيْنَةُ، فَيَقُولُ: مَالِي وَلِمُزَيْنَةَ، حَتَّى نَفِدَتْ الْقَبَائِلُ، مَا تَمُرُّ بِهِ قَبِيلَةٌ إلَّا يَسْأَلُنِي عَنْهَا، فَإِذَا أَخْبَرْتُهُ بِهِمْ، قَالَ: مَالِي وَلِبَنِي فُلَانٍ، حَتَّى مَرَّ رَسُولُ اللَّهِ ﷺ فِي كَتِيبَتِهِ الْخَضْرَاءِ. قَالَ ابْنُ هِشَامٍ: وَإِنَّمَا قِيلَ لَهَا الْخَضْرَاءُ لِكَثْرَةِ الْحَدِيدِ وَظُهُورِهِ فِيهَا. قَالَ الْحَارِثُ بْنُ حِلِّزَةَ الْيَشْكُرِيُّ: ثُمَّ حُجْرًا أَعْنِي ابْنَ أُمِّ قَطَامٍ وَلَهُ فَارِسِيَّةٌ خَضْرَاءُ يَعْنِي الْكَتِيبَةَ، وَهَذَا الْبَيْتُ فِي قَصِيدَةٍ لَهُ، وَقَالَ حَسَّانُ بْنُ ثَابِتٍ الْأَنْصَارِيُّ: لَمَّا رَأَى بَدْرًا تَسِيلُ جِلَاهُهُ بِكَتِيبَةِ خَضْرَاءَ مِنْ بَلْخَزْرَجِ وَهَذَا الْبَيْتُ فِي أَبْيَاتٍ لَهُ قَدْ كَتَبْنَاهَا فِي أَشْعَارِ يَوْمِ بَدْرٍ. قَالَ ابْنُ إسْحَاقَ: فِيهَا الْمُهَاجِرُونَ وَالْأَنْصَارُ، ؓ، لَا يُرَى مِنْهُمْ إلَّا الْحَدَقُ مِنْ الْحَدِيدِ، فَقَالَ: سُبْحَانَ اللَّهِ: يَا عَبَّاسُ، مَنْ هَؤُلَاءِ ؟ قَالَ: قُلْتُ: هَذَا رَسُولُ اللَّهِ ﷺ فِي الْمُهَاجِرِينَ وَالْأَنْصَارِ قَالَ: مَا لِأَحَدِ بِهَؤُلَاءِ قِبَلٌ وَلَا طَاقَةٌ، وَاَللَّهِ يَا أَبَا الْفَضْلِ، لَقَدْ أَصْبَحَ مُلْكُ ابْنِ أَخِيكَ الْغَدَاةَ عَظِيمًا، قَالَ: قُلْتُ: يَا أَبَا سُفْيَانَ إنَّهَا النُّبُوَّةُ. قَالَ: فَنَعَمْ إذَنْ. [ رُجُوعُ أَبِي سُفْيَانَ إلَى أَهْلِ مَكَّةَ يُحَذِّرُهُمْ ] قَالَ: قُلْتُ: النَّجَاءَ إلَى قَوْمِكَ، حَتَّى إذَا جَاءَهُمْ صَرَخَ بِأَعْلَى صَوْتِهِ: يَا مَعْشَرَ قُرَيْشٍ، هَذَا مُحَمَّدٌ قَدْ جَاءَكُمْ فِيمَا لَا قِبَلَ لَكُمْ بِهِ، فَمَنْ دَخَلَ دَارَ أَبِي سُفْيَانَ فَهُوَ آمِنٌ، فَقَامَتْ إلَيْهِ هِنْدُ بِنْتُ عُتْبَةَ، فَأَخَذَتْ بِشَارِبِهِ، فَقَالَتْ: اُقْتُلُوا الْحَمِيتَ الدَّسِمَ الْأَحْمَسَ، قُبِّحَ مِنْ طَلِيعَةِ قَوْمٍ قَالَ: وَيْلَكُمْ لَا تَغُرَّنَّكُمْ هَذِهِ مِنْ أَنْفُسِكُمْ فَإِنَّهُ قَدْ جَاءَكُمْ مَا لَا قِبَلَ لَكُمْ بِهِ، فَمَنْ دَخَلَ دَارَ أَبِي سُفْيَانَ فَهُوَ آمِنٌ، قَالُوا: قَاتَلَكَ اللَّهُ وَمَا تُغْنِي عَنَّا دَارُكَ، قَالَ: وَمَنْ أَغْلَقَ عَلَيْهِ بَابَهُ فَهُوَ آمِنٌ، وَمَنْ دَخَلَ الْمَسْجِدَ فَهُوَ آمِنٌ، فَتَفَرَّقَ النَّاسُ إلَى دُورِهِمْ وَإِلَى الْمَسْجِدِ
✧ [The Messenger's display of the armies before Abū Sufyān, the conquest of Makkah] He said: And the tribes passed by with their banners. Each time a tribe passed, he said: O ʿAbbās, who are these? And I would say: Sulaym, and he would say: What have I to do with Sulaym? Then another tribe would pass and he would say: O ʿAbbās, who are these? And I would say: Muzaynah, and he would say: What have I to do with Muzaynah? Until the tribes came to an end. No tribe passed by him but he asked me about it, and when I told him of them, he said: What have I to do with the Banū so-and-so? Until the Messenger of God ﷺ passed in his green squadron. Ibn Hishām said: It was called the green squadron only because of the abundance of iron and its visibility in it. Al-Ḥārith b. Ḥillizah al-Yashkurī said: Then Ḥujran, I mean Ibn Umm Qaṭām, and he had a green cavalry force, meaning the squadron. This line is in a poem of his. And Ḥassān b. Thābit al-Anṣārī said: When he saw Badr, its attackers streaming with a green squadron from the Banū al-Khazraj. This line is in some verses of his which we have written down in the poems of the Day of Badr. Ibn Isḥāq said: In it were the Muhājirūn and the Anṣār, ؓ, nothing being seen of them but the pupils of the eyes from the iron. He said: Glory be to God! O ʿAbbās, who are these? He said: I said: This is the Messenger of God ﷺ with the Muhājirūn and the Anṣār. He said: No one has power or strength against these. By God, O Abū al-Faḍl, the dominion of your brother's son has become great this morning. He said: I said: O Abū Sufyān, it is prophethood. He said: Then yes, indeed. [Abū Sufyān's return to the people of Makkah, warning them] He said: I said: Flee to your people. So when he came to them, he cried at the top of his voice: O assembly of Quraysh, this Muḥammad has come to you with what you have no power against. So whoever enters the house of Abū Sufyān is safe. Hind bt. ʿUtbah rose to him and seized his moustache and said: Kill the fat, greasy, arrogant one; evil is the advance guard of a people. He said: Woe to you, let not this one deceive you about yourselves, for there has come to you what you have no power against. So whoever enters the house of Abū Sufyān is safe. They said: May God fight you! What does your house avail us? He said: And whoever shuts his door upon himself is safe, and whoever enters the mosque is safe. So the people dispersed to their houses and to the mosque.
Sirat Ibn Hisham 1382No grade recorded
[ وُصُولُ النَّبِيِّ إلَى ذِي طُوَى ] قَالَ ابْنُ إسْحَاقَ: فَحَدَّثَنِي عَبْدُ اللَّهِ بْنُ أَبِي بَكْرٍ: أَنَّ رَسُولَ اللَّهِ ﷺ لَمَّا انْتَهَى إلَى ذِي طُوًى وَقَفَ عَلَى رَاحِلَتِهِ مُعْتَجِرًا بِشُقَّةِ بُرْدٍ حِبَرَةٍ حَمْرَاءَ، وَإِنَّ رَسُولَ اللَّهِ ﷺ لِيَضَعَ رَأْسَهُ تَوَاضُعًا لِلَّهِ حِينَ رَأَى مَا أَكْرَمَهُ اللَّهُ بِهِ مِنْ الْفَتْحِ، حَتَّى إنَّ عُثْنُونَهُ لَيَكَادُ يَمَسُّ وَاسِطَةَ الرَّحْلِ. [ إسْلَامُ أَبِي قُحَافَةَ ] قَالَ ابْنُ إسْحَاقَ: وَحَدَّثَنِي يَحْيَى بْنُ عَبَّادِ بْنِ عَبْدِ اللَّهِ بْنِ الزُّبَيْرِ، عَنْ أَبِيهِ، عَنْ جَدَّتِهِ أَسَمَاءَ بِنْتِ أَبِي بَكْرٍ، قَالَتْ: لَمَّا وَقَفَ رَسُولُ اللَّهِ ﷺ بِذِي طُوَى قَالَ أَبُو قُحَافَةَ لِابْنَةِ مِنْ أَصْغَرِ وَلَدِهِ: أَيْ بُنَيَّةُ، اظْهَرِي بِي عَلَى أَبِي قُبَيْسٍ، قَالَتْ: وَقَدْ كُفَّ بَصَرُهُ قَالَتْ: فَأَشْرَفَتْ بِهِ عَلَيْهِ، فَقَالَ: أَيْ بُنَيَّةُ، مَاذَا تَرَيْنَ ؟ قَالَتْ: أَرَى سَوَادًا مُجْتَمِعًا، قَالَ: تِلْكَ الْخَيْلُ، قَالَتْ: وَأَرَى رَجُلًا يَسْعَى بَيْنَ يَدَيْ ذَلِكَ مُقْبِلًا وَمُدْبِرًا، قَالَ: أَيْ بُنَيَّةُ، ذَلِكَ الْوَازِعُ، يَعْنِي الَّذِي يَأْمُرُ الْخَيْلَ وَيَتَقَدَّمُ إلَيْهَا، ثُمَّ قَالَتْ: قَدْ وَاَللَّهِ انْتَشَرَ السَّوَادُ، قَالَتْ: فَقَالَ: قَدْ وَاَللَّهِ إذَنْ دُفِعَتْ الْخَيْلُ، فَأَسْرِعِي بِي إلَى بَيْتِي، فَانْحَطَّتْ بِهِ، وَتَلَقَّاهُ الْخَيْلُ قَبْلَ أَنْ يَصِلَ إلَى بَيْتِهِ. قَالَتْ: وَفِي عُنُقِ الْجَارِيَةِ طَوْقٌ مِنْ وَرِقٍ فَتَلَقَّاهَا رَجُلٌ فَيَقْتَطِعُهُ مِنْ عُنُقِهَا. قَالَتْ: فَلَمَّا دَخَلَ رَسُولُ اللَّهِ ﷺ مَكَّةَ وَدَخَلَ الْمَسْجِدَ أَتَى أَبُو بَكْرٍ بِأَبِيهِ يَقُودُهُ فَلَمَّا رَآهُ رَسُولُ اللَّهِ ﷺ قَالَ: هَلَّا تَرَكْتُ الشَّيْخَ فِي بَيْتِهِ حَتَّى أَكُونَ أَنَا آتِيَهُ فِيهِ ؟ قَالَ أَبُو بَكْرٍ، يَا رَسُولَ اللَّهِ هُوَ أَحَقُّ أَنْ يَمْشِيَ إلَيْكَ مِنْ أَنْ تَمْشِيَ إلَيْهِ أَنْتَ، قَالَ: ( قَالَتْ ): فَأَجْلَسَهُ بَيْنَ يَدَيْهِ، ثُمَّ مَسَحَ صَدْرَهُ، ثُمَّ قَالَ لَهُ: أَسْلِمْ، فَأَسْلَمَ قَالَتْ: فَدَخَلَ بِهِ أَبُو بَكْرٍ وَكَأَنَّ رَأْسُهُ ثَغَامَةً، فَقَالَ رَسُولُ اللَّهِ ﷺ: غَيِّرُوا هَذَا مِنْ شَعَرِهِ، ثُمَّ قَامَ أَبُو بَكْرٍ فَأَخَذَ بِيَدِ أُخْتِهِ، وَقَالَ: أُنْشِدُ اللَّهَ وَالْإِسْلَامَ طَوْقَ أُخْتِي، فَلَمْ يُجِبْهُ أَحَدٌ قَالَتْ: فَقَالَ: أَيْ أُخَيَّةُ، احْتَسِبِي طَوْقَكَ فَوَاَللَّهِ إنَّ الْأَمَانَةَ فِي النَّاسِ الْيَوْمَ لَقَلِيلٌ
✧ [The Prophet's arrival at Dhū Ṭuwā] Ibn Isḥāq said: ʿAbd Allāh b. Abī Bakr related to me that when the Messenger of God ﷺ reached Dhū Ṭuwā, he halted on his mount, his head wrapped in a piece of red striped Yemeni cloak, and the Messenger of God ﷺ lowered his head in humility to God when he saw what God had honoured him with of the conquest, until his beard almost touched the middle of the saddle. [Abū Quḥāfah's conversion to Islam] Ibn Isḥāq said: Yaḥyā b. ʿAbbād b. ʿAbd Allāh b. al-Zubayr related to me, from his father, from his grandmother Asmāʾ bt. Abī Bakr, who said: When the Messenger of God ﷺ halted at Dhū Ṭuwā, Abū Quḥāfah said to a daughter of his youngest child, "My little daughter, take me up to Abū Qubays." She said, and he had lost his sight. She said, so she took him up to it, and he said, "My little daughter, what do you see?" She said, "I see a gathered black mass." He said, "Those are the horses." She said, "And I see a man moving back and forth in front of that," he said, "My little daughter, that is the wāziʿ," meaning the one who commands the horses and advances before them. Then she said, "By God, the black mass has spread out." She said, so he said, "Then, by God, the horses have been released. Hurry with me to my house." She descended with him, and the horses met him before he reached his house. She said, and around the girl's neck was a collar of silver, and a man met her and snatched it from her neck. She said, when the Messenger of God ﷺ entered Makkah and entered the mosque, Abū Bakr brought his father, leading him. When the Messenger of God ﷺ saw him, he said, "Why did you not leave the old man in his house so that I could come to him there?" Abū Bakr said, "O Messenger of God, he is more entitled to walk to you than you are to walk to him." She said, he seated him before him, then wiped his chest, then said to him, "Become a Muslim," and he became a Muslim. She said, Abū Bakr brought him in, and his head was as white as a thaghāmah flower. The Messenger of God ﷺ said, "Change this whiteness of his hair." Then Abū Bakr stood and took his sister by the hand, and said, "I adjure by God and Islam the return of my sister's collar," but no one answered him. She said, he said, "My little sister, accept the loss of your collar, for by God, honesty among people today is scarce."
Sirat Ibn Hisham 1383No grade recorded
[ دُخُولُ جُيُوشِ الْمُسْلِمِينَ مَكَّةَ ] قَالَ ابْنُ إسْحَاقَ: وَحَدَّثَنِي عَبْدُ اللَّهِ بْنُ أَبِي نَجِيحٍ أَنَّ رَسُولَ اللَّهِ ﷺ حِينَ فَرَّقَ جَيْشَهُ مِنْ ذِي طُوَى، أَمَرَ الزُّبَيْرَ بْنَ الْعَوَّامِ أَنْ يَدْخُلَ فِي بَعْضِ النَّاسِ مِنْ كُدَى، وَكَانَ الزُّبَيْرُ عَلَى الْمُجَنِّبَةِ الْيُسْرَى وَأَمَرَ سَعْدَ بْنَ عُبَادَةَ أَنْ يَدْخُلَ فِي بَعْضِ النَّاسِ مِنْ كَدَاءٍ [ تَخَوُّفُ الْمُهَاجِرِينَ عَلَى قُرَيْشٍ مِنْ سَعْدٍ وَمَا أَمَرَ بِهِ الرَّسُولُ ] قَالَ ابْنُ إسْحَاقَ: فَزَعَمَ بَعْضُ أَهْلِ الْعِلْمِ أَنَّ سَعْدًا حِينَ وُجِّهَ دَاخِلًا، قَالَ: الْيَوْمُ يَوْمُ الْمَلْحَمَةِ، الْيَوْمُ تُسْتَحَلُّ الْحُرْمَةُ، فَسَمِعَهَا رَجُلٌ مِنْ الْمُهَاجِرِينَ قَالَ ابْنُ هِشَامٍ: هُوَ عُمَرُ بْنُ الْخَطَّابِ فَقَالَ: يَا رَسُولَ اللَّهِ: اسْمَعْ مَا قَالَ سَعْدُ بْنُ عُبَادَةَ، مَا نَأْمَنُ أَنْ يَكُونَ لَهُ فِي قُرَيْشٍ صَوْلَةٌ، فَقَالَ رَسُولُ اللَّهِ ﷺ لِعَلِيِّ بْنِ أَبِي طَالِبٍ: أَدْرِكْهُ، فَخُذْ الرَّايَةَ مِنْهُ فَكُنْ أَنْتَ الَّذِي تَدْخُلُ بِهَا
✧ [The entry of the Muslim armies into Makkah] Ibn Isḥāq said: ʿAbd Allāh b. Abī Najīḥ narrated to me that when the Messenger of God ﷺ dispersed his army from Dhū Ṭuwā, he commanded al-Zubayr b. al-ʿAwwām to enter with some of the people from Kudā, and al-Zubayr was in command of the left flank. He commanded Saʿd b. ʿUbādah to enter with some of the people from Kadāʾ. [The Emigrants’ fear for Quraysh from Saʿd and what the Messenger commanded] Ibn Isḥāq said: Some of the people of knowledge claimed that when Saʿd was directed to enter, he said: “Today is the day of slaughter; today the inviolable shall be violated.” A man from the Emigrants heard him—Ibn Hishām said: he was ʿUmar b. al-Khaṭṭāb—and said: “O Messenger of God, hear what Saʿd b. ʿUbādah has said. We do not feel safe that he may have an onslaught against Quraysh.” The Messenger of God ﷺ said to ʿAlī b. Abī Ṭālib: “Catch up with him, take the banner from him, and be the one who enters with it.”
Sirat Ibn Hisham 1384No grade recorded
[ طَرِيقُ الْمُسْلِمِينَ فِي دُخُولِ مَكَّةَ ] قَالَ ابْنُ إسْحَاقَ: وَقَدْ حَدَّثَنِي عَبْدُ اللَّهِ بْنُ أَبِي نَجِيحٍ فِي حَدِيثِهِ: أَنَّ رَسُولَ اللَّهِ ﷺ أَمَرَ خَالِدَ بْنَ الْوَلِيدِ، فَدَخَلَ مِنْ اللِّيطِ، أَسْفَلَ مَكَّةَ، فِي بَعْضِ النَّاسِ، وَكَانَ خَالِدٌ عَلَى الْمُجَنِّبَةِ الْيُمْنَى، وَفِيهَا أَسْلَمُ وَسُلَيْمٌ وَغِفَارٌ وَمُزَيْنَةُ وَجُهَيْنَةُ وَقَبَائِلُ مِنْ قَبَائِلِ الْعَرَبِ. وَأَقْبَلَ أَبُو عُبَيْدَةَ بْنُ الْجَرَّاحِ بِالصَّفِّ مِنْ الْمُسْلِمِينَ يَنْصَبُّ لِمَكَّةَ بَيْنَ يَدَيْ رَسُولِ اللَّهِ ﷺ وَدَخَلَ رَسُولُ اللَّهِ ﷺ مِنْ أَذَاخِرَ، حَتَّى نَزَلَ بِأَعْلَى مَكَّةَ، وَضُرِبَتْ لَهُ هُنَالِكَ قُبَّتُهُ. [ تَعَرُّضُ صَفْوَانَ فِي نَفَرٍ مَعَهُ لِلْمُسْلِمِينَ ] قَالَ ابْنُ إسْحَاقَ: وَحَدَّثَنِي عَبْدُ اللَّهِ بْنُ أَبِي نَجِيحٍ وَعَبْدُ اللَّهِ بْنُ أَبِي بَكْرٍ: أَنَّ صَفْوَانَ بْنَ أُمَيَّةَ وَعِكْرِمَةَ بْنَ أَبِي جَهْلٍ وَسُهَيْلَ بْنَ عَمْرٍو كَانُوا قَدْ جَمَعُوا نَاسًا بِالْخَنْدَمَةِ لِيُقَاتِلُوا، وَقَدْ كَانَ حِمَاسُ بْنُ قَيْسِ بْنِ خَالِدٍ، أَخُو بَنِي بَكْرٍ، يُعِدُّ سِلَاحًا قَبْلَ دُخُولِ رَسُولِ اللَّهِ ﷺ، وَيُصْلِحُ مِنْهُ، فَقَالَتْ لَهُ امْرَأَتُهُ: لِمَاذَا تُعِدُّ مَا أَرَى ؟ قَالَ: لِمُحَمَّدِ وَأَصْحَابِهِ، قَالَتْ: وَاَللَّهِ مَا أَرَاهُ يَقُومُ لِمُحَمَّدِ وَأَصْحَابِهِ شَيْءٌ قَالَ: وَاَللَّهِ إنِّي لَأَرْجُو أَنْ أُخْدِمَكَ بَعْضَهُمْ، ثُمَّ قَالَ: إنْ يُقْبِلُوا الْيَوْمَ فَمَا لِي عِلَّهْ هَذَا سِلَاحٌ كَامِلٌ وَأَلَّهْ وَذُو غِرَارَيْنِ سَرِيعُ السَّلَّهْ ثُمَّ شَهِدَ الْخَنْدَمَةَ مَعَ صَفْوَانَ وَسُهَيْلٍ وَعِكْرِمَةَ، فَلَمَّا لَقِيَهُمْ الْمُسْلِمُونَ مِنْ أَصْحَابِ خَالِدِ بْنِ الْوَلِيدِ، نَاوَشُوهُمْ شَيْئًا مِنْ قِتَالٍ، فَقُتِلَ كُرْزُ بْنُ جَابِرٍ، أَحَدُ بَنِي مُحَارِبِ بْنِ فِهْرٍ، وَخُنَيْسُ بْنُ خَالِدِ بْنِ رَبِيعَةَ بْنِ أَصْرَمَ، حَلِيفُ بَنِي مُنْقَذٍ، وَكَانَا فِي خَيْلِ خَالِدِ بْنِ الْوَلِيدِ فَشَذَّا عَنْهُ فَسَلَكَا طَرِيقًا غَيْرَ طَرِيقِهِ فَقُتِلَا جَمِيعًا، قُتِلَ خُنَيْسُ بْنُ خَالِدٍ قَبْلَ كُرْزِ بْنِ جَابِرٍ، فَجَعَلَهُ كُرْزُ بْنُ جَابِرٍ بَيْنَ رِجْلَيْهِ، ثُمَّ قَاتَلَ عَنْهُ حَتَّى قُتِلَ، وَهُوَ يَرْتَجِزُ وَيَقُولُ: قَدْ عَلِمَتْ صَفْرَاءُ مِنْ بَنِي فِهِرْ نَقِيَّةُ الْوَجْهِ نَقِيَّةُ الصَّدِرْ لَأَضْرِبَنَّ الْيَوْمَ عَنْ أَبِي صَخِرْ قَالَ ابْنُ هِشَامٍ: وَكَانَ خُنَيْسٌ يُكْنَى أَبَا صَخْرٍ، قَالَ ابْنُ هِشَامٍ: خُنَيْسُ بْنُ خَالِدٍ، مِنْ خُزَاعَةَ. قَالَ ابْنُ إسْحَاقَ: حَدَّثَنِي عَبْدُ اللَّهِ بْنُ أَبِي نَجِيحٍ وَعَبْدُ اللَّهِ بْنُ بَكْرٍ، قَالَا: وَأُصِيبَ مِنْ جُهَيْنَةَ سَلَمَةُ بْنُ الْمَيْلَاءِ، مِنْ خَيْلِ خَالِدِ بْنِ الْوَلِيدِ وَأُصِيبَ مِنْ الْمُشْرِكِينَ نَاسٌ قَرِيبٌ مِنْ اثْنَيْ عَشَرَ رَجُلًا أَوْ ثَلَاثَةَ عَشَرَ رَجُلًا ثُمَّ انْهَزَمُوا، فَخَرَجَ حِمَاسٌ مُنْهَزِمًا حَتَّى دَخَلَ بَيْتَهُ، ثُمَّ قَالَ لِامْرَأَتِهِ: أَغَلِقِي عَلَيَّ بَابِي، قَالَتْ: فَأَيْنَ مَا كُنْتُ تَقُولُ ؟ فَقَالَ: إنَّكِ لَوْ شَهِدْتُ يَوْمَ الْخَنْدَمَهْ إذْ فَرَّ صَفْوَانُ وَفَرَّ عِكْرِمَهْ وَأَبُو يَزِيدَ قَائِمٌ كَالْمُوتَمَهْ وَاسْتَقْبَلَتْهُمْ بِالسُّيُوفِ الْمُسْلِمَهْ يَقْطَعْنَ كُلَّ سَاعِدٍ وَجُمْجُمَهْ ضَرْبًا فَلَا يُسْمَعُ إلَّا غَمْغَمَهْ لَهُمْ نَهِيتٌ خَلْفَنَا وَهَمْهَمَهْ لَمْ تَنْطِقِي فِي اللَّوْمِ أَدْنَى كَلِمَهْ قَالَ ابْنُ هِشَامٍ: أَنْشَدَنِي بَعْضُ أَهْلِ الْعِلْمِ بِالشِّعْرِ قَوْلَهُ كَالْمُوتَمَهْ، وَتُرْوَى لِلرَّعَّاشِ الْهُذَلِيِّ
✧ [The route of the Muslims in entering Makkah] Ibn Isḥāq said: ʿAbd Allāh b. Abī Najīḥ narrated to me in his account that the Messenger of God ﷺ commanded Khālid b. al-Walīd, and he entered from al-Līṭ, the lower part of Makkah, with some of the people. Khālid was in command of the right wing, which included Aslam, Sulaym, Ghifār, Muzaynah, Juhaynah, and tribes from among the Arab tribes. Abū ʿUbaydah b. al-Jarrāḥ advanced with the ranks of the Muslims, descending toward Makkah in front of the Messenger of God ﷺ. The Messenger of God ﷺ entered from Adhākhir until he halted in the upper part of Makkah, and his tent was pitched for him there. [Ṣafwān's exposure with a group with him to the Muslims] Ibn Isḥāq said: ʿAbd Allāh b. Abī Najīḥ and ʿAbd Allāh b. Abī Bakr narrated to me that Ṣafwān b. Umayyah, ʿIkrimah b. Abī Jahl, and Suhayl b. ʿAmr had gathered people at al-Khandamah to fight. Ḥimās b. Qays b. Khālid, the brother of Banū Bakr, had been preparing weapons before the entry of the Messenger of God ﷺ and repairing them. His wife said to him, "Why are you preparing what I see?" He said, "For Muḥammad and his companions." She said, "By God, I do not think that anything can stand against Muḥammad and his companions." He said, "By God, I hope to make some of them serve you." Then he said: If they come today, I have no excuse — This is a complete weapon and a spear; And one with two sharp edges, quick in the draw. Then he witnessed al-Khandamah with Ṣafwān, Suhayl, and ʿIkrimah. When the Muslims from the companions of Khālid b. al-Walīd met them, they engaged them in some fighting. Kurz b. Jābir, one of Banū Muḥārib b. Fihr, and Khunays b. Khālid b. Rabīʿah b. Aṣram, an ally of Banū Munqidh, were killed. They were in the cavalry of Khālid b. al-Walīd, but they strayed from him and took a path other than his, so they were both killed. Khunays b. Khālid was killed before Kurz b. Jābir. Kurz b. Jābir placed him between his legs and then fought in his defense until he was killed, while reciting rajaz and saying: The fair one of Banū Fihr has known, Clear of face, clear of breast, I will surely strike today in defense of Abū Ṣakhr. Ibn Hishām said: Khunays was given the kunyā Abū Ṣakhr. Ibn Hishām said: Khunays b. Khālid was from Khuzāʿah. Ibn Isḥāq said: ʿAbd Allāh b. Abī Najīḥ and ʿAbd Allāh b. Bakr narrated to me, both saying: From Juhaynah, Salamah b. al-Maylāʾ was killed, from the cavalry of Khālid b. al-Walīd. Some of the polytheists were killed, close to twelve or thirteen men. Then they fled. Ḥimās came out fleeing until he entered his house, then said to his wife, "Lock my door on me." She said, "Where is what you used to say?" He said: If you had witnessed the day of al-Khandamah, When Ṣafwān fled and ʿIkrimah fled, And Abū Yazīd stood like one fixed in place, The Muslims met them with swords, Cutting every forearm and skull, Striking so that only a muffled murmur was heard, Behind us was a rising clamor and a humming, Do not utter even the least word of blame. Ibn Hishām said: Some of the people of knowledge in poetry recited to me his saying "like one fixed in place," and it is also attributed to al-Raʿʿāsh al-Hudhalī.
Sirat Ibn Hisham 1385No grade recorded
[ شِعَارُ الْمُسْلِمِينَ يَوْمَ الْفَتْحِ وَحُنَيْنٍ وَالطَّائِفِ ] وَكَانَ شِعَارُ أَصْحَابِ رَسُولِ اللَّهِ ﷺ يَوْمَ فَتْحِ مَكَّةَ وحُنَيْنٍ وَالطَّائِفِ، شِعَارُ الْمُهَاجِرِينَ: يَا بَنِي عَبْدِ الرَّحْمَنِ، وَشِعَارُ الْخَزْرَجِ: يَا بَنِي عَبْدِ اللَّهِ، وَشِعَارُ الْأَوْسِ: يَا بَنِي عُبَيْدِ اللَّهِ. [ عَهْدُ الرَّسُولِ إلَى أُمَرَائِهِ وَأَمْرُهُ بِقَتْلِ نَفَرٍ سَمَّاهُمْ ] قَالَ ابْنُ إسْحَاقَ: وَكَانَ رَسُولُ اللَّهِ ﷺ قَدْ عَهِدَ إلَى أُمَرَائِهِ مِنْ الْمُسْلِمِينَ، حِينَ أَمَرَهُمْ أَنْ يَدْخُلُوا مَكَّةَ، أَنْ لَا يُقَاتِلُوا إلَّا مَنْ قَاتَلَهُمْ، إلَّا أَنَّهُ قَدْ عَهِدَ فِي نَفَرٍ سَمَّاهُمْ أَمَرَ بِقَتْلِهِمْ وَإِنْ وُجِدُوا تَحْتَ أَسْتَارِ الْكَعْبَةِ، مِنْهُمْ عَبْدُ اللَّهِ بْنُ سَعْدٍ، أَخُو بَنِي عَامِرِ بْنِ لُؤَيٍّ. [ سَبَبُ أَمْرِ الرَّسُولِ بِقَتْلِ سَعْدٍ وَشَفَاعَةُ عُثْمَانَ فِيهِ ] وَإِنَّمَا أَمَرَ رَسُولُ اللَّهِ ﷺ بِقَتْلِهِ لِأَنَّهُ قَدْ كَانَ أَسْلَمَ، وَكَانَ يَكْتُبُ لِرَسُولِ اللَّهِ ﷺ الْوَحْيَ، فَارْتَدَّ مُشْرِكًا رَاجِعًا إلَى قُرَيْشٍ، فَفَرَّ إلَى عُثْمَانَ بْنِ عَفَّانَ، وَكَانَ أَخَاهُ لِلرَّضَاعَةِ، فَغَيَّبَهُ حَتَّى أَتَى بِهِ رَسُولَ اللَّهِ ﷺ بَعْدَ أَنْ اطْمَأَنَّ النَّاسُ وَأَهْلُ مَكَّةَ، فَاسْتَأْمَنَ لَهُ: فَزَعَمُوا أَنَّ رَسُولَ اللَّهِ ﷺ صَمَتَ طَوِيلًا، ثُمَّ قَالَ: نَعَمْ ؟ فَلَمَّا انْصَرَفَ عَنْهُ عُثْمَانُ، قَالَ رَسُولُ اللَّهِ ﷺ لِمَنْ حَوْلَهُ مِنْ أَصْحَابِهِ: لَقَدْ صَمَتُّ لِيَقُومَ إلَيْهِ بَعْضُكُمْ فَيَضْرِبَ عُنُقَهُ. فَقَالَ رَجُلٌ مِنْ الْأَنْصَارِ: فَهَلَّا أَوْمَأْتُ إلَيَّ يَا رَسُولَ اللَّهِ ؟ قَالَ: إنَّ النَّبِيَّ لَا يَقْتُلُ بِالْإِشَارَةِ. قَالَ ابْنُ هِشَامٍ: ثُمَّ أَسْلَمَ بَعْدُ، فَوَلَّاهُ عُمَرُ بْنُ الْخَطَّابِ بَعْضَ أَعْمَالِهِ، ثُمَّ وَلَّاهُ عُثْمَانُ بْنُ عَفَّانَ بَعْدَ عُمَرَ. قَالَ ابْنُ إسْحَاقَ وَعَبْدُ اللَّهِ بْنُ خَطَلٍ، رَجُلٌ مِنْ بَنِي تَيْمِ بْنِ غَالِبٍ إنَّمَا أَمَرَ بِقَتْلِهِ أَنَّهُ كَانَ مُسْلِمًا، فَبَعَثَهُ رَسُولُ اللَّهِ ﷺ مُصَدِّقًا، وَبَعَثَ مَعَهُ رَجُلًا مِنْ الْأَنْصَارِ، وَكَانَ مَعَهُ مَوْلَى لَهُ يَخْدُمُهُ، وَكَانَ مُسْلِمًا، فَنَزَلَ مَنْزِلًا، وَأَمَرَ الْمَوْلَى أَنْ يَذْبَحَ لَهُ تَيْسًا، فَيَصْنَعَ لَهُ طَعَامًا ؟ فَنَامَ، فَاسْتَيْقَظَ وَلَمْ يَصْنَعْ لَهُ شَيْئًا، فَعَدَا عَلَيْهِ فَقَتَلَهُ، ثُمَّ ارْتَدَّ مُشْرِكًا
✧ [The war cry of the Muslims on the day of the conquest, Ḥunayn, and al-Ṭāʾif] And the war cry of the companions of the Messenger of God ﷺ on the day of the conquest of Makkah and Ḥunayn and al-Ṭāʾif was: the war cry of the Muhājirūn: 'O Banū ʿAbd al-Raḥmān'; and the war cry of the Khazraj: 'O Banū ʿAbd Allāh'; and the war cry of the Aws: 'O Banū ʿUbayd Allāh.' [The Messenger's charge to his commanders and his command to kill a group of named individuals] Ibn Isḥāq said: The Messenger of God ﷺ had charged his commanders among the Muslims, when he ordered them to enter Makkah, that they should not fight except those who fought them, except that he had made a charge concerning a group of individuals whom he named, commanding that they be killed even if they were found beneath the curtains of the Kaʿbah. Among them was ʿAbd Allāh b. Saʿd, the brother of the Banū ʿĀmir b. Luʾayy. [The reason for the Messenger's command to kill Saʿd and ʿUthmān's intercession for him] The Messenger of God ﷺ commanded that he be killed only because he had become a Muslim, and he used to write down the revelation for the Messenger of God ﷺ, then he apostatized as a polytheist, returning to Quraysh. He fled to ʿUthmān b. ʿAffān, who was his foster brother, and ʿUthmān hid him until he brought him to the Messenger of God ﷺ after the people and the inhabitants of Makkah had become calm, and he sought safety for him. They claim that the Messenger of God ﷺ remained silent for a long time, then said: 'Yes?' When ʿUthmān turned away from him, the Messenger of God ﷺ said to those of his companions around him: 'I remained silent so that one of you might rise against him and strike his neck.' A man from the Anṣār said: 'Why did you not gesture to me, O Messenger of God?' He said: 'A prophet does not kill by gesture.' Ibn Hishām said: Then he became a Muslim afterwards, and ʿUmar b. al-Khaṭṭāb appointed him to some of his offices, then ʿUthmān b. ʿAffān appointed him after ʿUmar. Ibn Isḥāq said: And ʿAbd Allāh b. Khaṭal, a man of the Banū Taym b. Ghālib; the command to kill him was only because he had been a Muslim, and the Messenger of God ﷺ sent him as a collector of alms, and sent with him a man from the Anṣār. He had with him a freedman of his who served him, and he was a Muslim. He stopped at a place and ordered the freedman to slaughter a he-goat for him and prepare food for him. Then he slept, and when he awoke, the freedman had not prepared anything for him, so he attacked him and killed him, then he apostatized as a polytheist.
Sirat Ibn Hisham 1386No grade recorded
[ أَسَمَاءُ مَنْ أَمَرَ الرَّسُولُ بِقَتْلِهِمْ وَسَبَبُ ذَلِكَ ] وَكَانَتْ لَهُ قَيْنَتَانِ: فَرْتَنَى وَصَاحِبَتُهَا، وَكَانَتَا تُغَنِّيَانِ بِهِجَاءِ رَسُولِ اللَّهِ ﷺ فَأَمَرَ رَسُولُ اللَّهِ ﷺ بِقَتْلِهِمَا مَعَهُ. وَالْحُوَيْرِثُ بْنُ نُقَيْذِ بْنِ وَهْبِ بْنِ عَبْدِ بْنِ قُصَيٍّ، وَكَانَ مِمَّنْ يُؤْذِيهِ بِمَكَّةَ. قَالَ ابْنُ هِشَامٍ: وَكَانَ الْعَبَّاسُ بْنُ عَبْدِ الْمُطَّلِبِ حَمَلَ فَاطِمَةَ وَأُمَّ كُلْثُومٍ، ابْنَتَيْ رَسُولِ اللَّهِ ﷺ مِنْ مَكَّةَ يُرِيدُ بِهِمَا الْمَدِينَةَ، فَنَخَسَ بِهِمَا الْحُوَيْرِثُ بْنُ نُقَيْذٍ فَرَمَى بِهِمَا إلَى الْأَرْضِ. قَالَ ابْنُ إسْحَاقَ وَمِقْيَسُ بْنُ حُبَابَةَ: وَإِنَّمَا أَمَرَ رَسُولُ اللَّهِ ﷺ بِقَتْلِهِ، لِقَتْلِ الْأَنْصَارِيِّ الَّذِي كَانَ قَتَلَ أَخَاهُ خَطَأً، وَرُجُوعُهُ إلَى قُرَيْشٍ مُشْرِكًا. وَسَارَةُ، مَوْلَاةٌ لِبَعْضِ بَنِي عَبْدِ الْمُطَّلِبِ. وَعِكْرِمَةُ بْنُ أَبِي جَهْلٍ. وَكَانَتْ سَارَةُ مِمَّنْ يُؤْذِيهِ بِمَكَّةَ؛ فَأَمَّا عِكْرِمَةُ فَهَرَبَ إلَى الْيَمَنِ، وَأَسْلَمْتُ امْرَأَتُهُ أُمُّ حَكِيمِ بِنْتُ الْحَارِثِ بْنِ هِشَامٍ فَاسْتَأْمَنَتْ لَهُ مِنْ رَسُولِ اللَّهِ ﷺ فَأَمَّنَهُ، فَخَرَجَتْ فِي طَلَبِهِ إلَى الْيَمَنِ، حَتَّى أَتَتْ بِهِ رَسُولَ اللَّهِ ﷺ، فَأَسْلَمَ. وَأَمَّا عَبْدُ اللَّهِ بْنُ خَطَلٍ فَقَتَلَهُ سَعِيدُ بْنُ حُرَيْثٍ الْمَخْزُومِيُّ وَأَبُو بَرْزَةَ الْأَسْلَمِيُّ. اشْتَرَكَا فِي دَمِهِ ؟ وَأَمَّا مِقْيَسُ بْنُ حُبَابَةَ فَقَتَلَهُ نُمَيْلَةُ بْنُ عَبْدِ اللَّهِ، رَجُلٌ مِنْ قَوْمِهِ، فَقَالَتْ أُخْتُ مِقْيَسٍ فِي قَتْلِهِ: لَعَمْرِي لَقَدْ أَخْزَى نُمَيْلَةُ رَهْطَهُ وَفَجَّعَ أَضْيَافَ الشِّتَاءِ بِمِقْيَسِ فَلِلَّهِ عَيْنَا مَنْ رَأَى مِثْلَ مِقْيَسٍ إذَا النُّفَسَاءُ أَصْبَحَتْ لَمْ تُخَرَّسْ وَأَمَّا قَيْنَتَا ابْنِ خَطَلٍ فَقُتِلَتْ إحْدَاهُمَا، وَهَرَبَتْ الْأُخْرَى، حَتَّى اُسْتُؤْمِنَ لَهَا رَسُولُ اللَّهِ ﷺ بَعْدُ، فَأَمَّنَهَا. وَأَمَّا سَارَةُ فَاسْتُؤْمِنَ لَهَا فَأَمَّنَهَا، ثُمَّ بَقِيَتْ حَتَّى أَوْطَأَهَا رَجُلٌ مِنْ النَّاسِ فَرَسًا فِي زَمَنِ عُمَرَ بْنِ الْخَطَّابِ بِالْأَبْطَحِ فَقَتَلَهَا. وَأَمَّا الْحُوَيْرِثُ بْنُ نُقَيْذٍ فَقَتَلَهُ عَلِيُّ بْنُ أَبِي طَالِبٍ
✧ [The names of those whom the Messenger ordered to be killed and the reason for that] He had two singing-girls: Fartanā and her companion, and they used to sing satires of the Messenger of God ﷺ, so the Messenger of God ﷺ ordered that they be killed along with him. And al-Ḥuwayrith b. Nuqaydh b. Wahb b. ʿAbd b. Quṣayy, and he was one of those who used to harm him in Makkah. Ibn Hishām said: Al-ʿAbbās b. ʿAbd al-Muṭṭalib had carried Fāṭimah and Umm Kulthūm, the two daughters of the Messenger of God ﷺ, from Makkah, intending to bring them to Madinah, and al-Ḥuwayrith b. Nuqaydh goaded them and threw them to the ground. Ibn Isḥāq said: And Miqyas b. Ḥubābah: the Messenger of God ﷺ ordered his killing only because he killed the Anṣārī who had killed his brother by mistake, and because he returned to Quraysh as a polytheist. And Sārah, a freedwoman of some of the Banū ʿAbd al-Muṭṭalib. And ʿIkrimah b. Abī Jahl. Sārah was one of those who used to harm him in Makkah. As for ʿIkrimah, he fled to Yemen, and his wife Umm Ḥakīm bt. al-Ḥārith b. Hishām became Muslim and sought a guarantee of safety for him from the Messenger of God ﷺ, and he granted him safety. She went out in search of him to Yemen until she brought him to the Messenger of God ﷺ, and he became Muslim. As for ʿAbd Allāh b. Khaṭal, Saʿīd b. Ḥurayth al-Makhzūmī and Abū Barzah al-Aslamī killed him. They shared in his blood. As for Miqyas b. Ḥubābah, Numaylah b. ʿAbd Allāh, a man of his people, killed him. The sister of Miqyas said concerning his killing: By my life, Numaylah has disgraced his clan, And afflicted the winter guests with Miqyas. So may God bless the eyes of one who saw the like of Miqyas, When women in childbed became speechless. As for the two singing-girls of Ibn Khaṭal, one of them was killed and the other fled until a guarantee of safety was sought for her from the Messenger of God ﷺ afterwards, and he granted her safety. As for Sārah, a guarantee of safety was sought for her, and he granted her safety; then she remained until a man trampled her with a horse in the time of ʿUmar b. al-Khaṭṭāb at al-Abṭaḥ and killed her. As for al-Ḥuwayrith b. Nuqaydh, ʿAlī b. Abī Ṭālib killed him.
Sirat Ibn Hisham 1387No grade recorded
[ حَدِيثُ الرَّجُلَيْنِ اللَّذَيْنِ أَمَّنَتْهُمَا أُمُّ هَانِئٍ ] قَالَ ابْنُ إسْحَاقَ: وَحَدَّثَنِي سَعِيدُ بْنُ أَبِي هِنْدَ، عَنْ أَبِي مُرَّةَ مَوْلَى عَقِيلِ بْنِ أَبِي طَالِبٍ، أَنَّ أُمَّ هَانِئٍ بْنَةَ أَبِي طَالِبٍ قَالَتْ: لَمَّا نَزَلَ رَسُولُ اللَّهِ ﷺ بِأَعْلَى مَكَّةَ، فَرَّ إلَيَّ رَجُلَانِ مِنْ أَحْمَائِي، مِنْ بَنِي مَخْزُومٍ، وَكَانَتْ عِنْدَ هُبَيْرَةَ بْنِ أَبِي وَهْبٍ الْمَخْزُومِيِّ، قَالَتْ: فَدَخَلَ عَلَيَّ عَلِيُّ بْنُ أَبِي طَالِبٍ أَخِي، فَقَالَ: وَاَللَّهِ لَأَقْتُلَنَّهُمَا، فَأَغْلَقْتُ عَلَيْهِمَا بَابَ بَيْتِي، ثُمَّ جِئْتُ رَسُولَ اللَّهِ ﷺ وَهُوَ بِأَعْلَى مَكَّةَ، فَوَجَدْتُهُ يَغْتَسِلُ مِنْ جَفْنَةٍ إنَّ فِيهَا لَأَثَرَ الْعَجِينِ، وَفَاطِمَةُ ابْنَتُهُ تَسْتُرُهُ بِثَوْبِهِ، فَلَمَّا اغْتَسَلَ أَخَذَ ثَوْبَهُ فَتَوَشَّحَ بِهِ، ثُمَّ صَلَّى ثَمَانِيَ رَكَعَاتٍ مِنْ الضُّحَى ثُمَّ انْصَرَفَ إلَيَّ، فَقَالَ: مَرْحَبًا وَأَهْلًا يَا أُمَّ هَانِئٍ، مَا جَاءَ بِكَ ؟ فَأَخْبَرْتُهُ خَبَرَ الرَّجُلَيْنِ وَخَبَرَ عَلِيٍّ؛ فَقَالَ: قَدْ أَجَرْنَا مَنْ أَجَرْتِ، وَأَمَّنَّا مَنْ أَمَّنْتُ، فَلَا يَقْتُلْهُمَا قَالَ ابْنُ هِشَامٍ: هُمَا الْحَارِثُ بْنُ هِشَامٍ، وَزُهَيْرُ بْنُ أَبِي أُمَيَّةَ بْنِ الْمُغِيرَةِ
✧ [The account of the two men whom Umm Hāniʾ granted protection] Ibn Isḥāq said: Saʿīd b. Abī Hind related to me, from Abū Murrah, the mawlā of ʿAqīl b. Abī Ṭālib, that Umm Hāniʾ bt. Abī Ṭālib said: When the Messenger of God ﷺ encamped in the upper part of Makkah, two men of my in-laws from Banū Makhzūm fled to me—she was married to Hubayrah b. Abī Wahb al-Makhzūmī. She said: My brother ʿAlī b. Abī Ṭālib entered upon me and said, “By God, I shall kill them both.” So I locked the door of my house upon them, then I came to the Messenger of God ﷺ while he was in the upper part of Makkah. I found him bathing from a large wooden bowl that had traces of dough in it, and his daughter Fāṭimah was screening him with his garment. When he had finished bathing, he took his garment and wrapped it around himself, then he prayed eight rakʿahs of the forenoon. Then he turned to me and said, “Welcome and greetings, O Umm Hāniʾ, what has brought you?” I told him the story of the two men and the story of ʿAlī. He said, “We have granted protection to whom you have granted protection, and we have given security to whom you have given security; he shall not kill them.” Ibn Hishām said: They were al-Ḥārith b. Hishām and Zuhayr b. Abī Umayyah b. al-Mughīrah.
Sirat Ibn Hisham 1388No grade recorded
[ طَوَافُ الرَّسُولِ بِالْبَيْتِ وَكَلِمَتُهُ فِيهِ ] قَالَ ابْنُ إسْحَاقَ: وَحَدَّثَنِي مُحَمَّدُ بْنُ جَعْفَرِ بْنِ الزُّبَيْرِ، عَنْ عُبَيْدِ اللَّهِ بْنِ عَبْدِ اللَّهِ بْنِ أَبِي ثَوْرٍ، عَنْ صَفِيَّةَ بِنْتِ شَيْبَةَ، أَنَّ رَسُولَ اللَّهِ ﷺ لَمَّا نَزَلَ مَكَّةَ، وَاطْمَأَنَّ النَّاسُ، خَرَجَ حَتَّى جَاءَ الْبَيْتَ، فَطَافَ بَهْ سَبْعًا عَلَى رَاحِلَتِهِ، يَسْتَلِمُ الرُّكْنَ بِمِحْجَنِ فِي يَدِهِ، فَلَمَّا قَضَى طَوَافَهُ، دَعَا عُثْمَانَ بْنَ طَلْحَةَ، فَأَخَذَ مِنْهُ مِفْتَاحَ الْكَعْبَةِ، فَفُتِحَتْ لَهُ، فَدَخَلَهَا، فَوَجَدَ فِيهَا حَمَامَةً مِنْ عِيدَانٍ، فَكَسَرَهَا بِيَدِهِ ثُمَّ طَرَحَهَا، ثُمَّ وَقَفَ عَلَى بَابِ الْكَعْبَةِ وَقَدْ اُسْتُكِفَّ لَهُ النَّاسُ فِي الْمَسْجِدِ. قَالَ ابْنُ إسْحَاقَ: فَحَدَّثَنِي بَعْضُ أَهْلِ الْعِلْمِ أَنَّ رَسُولَ اللَّهِ ﷺ قَامَ عَلَى بَابِ الْكَعْبَةِ، فَقَالَ: لَا إلَهَ إلَّا اللَّهُ وَحْدَهُ لَا شَرِيكَ لَهُ، صَدَقَ وَعْدَهُ وَنَصَرَ عَبْدَهُ، وَهَزَمَ الْأَحْزَابَ وَحْدَهُ أَلَا كُلُّ مَأْثُرَةٍ أَوْ دَمٍ أَوْ مَالٍ يُدَّعَى فَهُوَ تَحْتَ قَدَمَيَّ هَاتَيْنِ إلَّا سَدَانَةَ الْبَيْتِ وَسِقَايَةَ الْحَاجِّ، أَلَا وَقَتِيلُ الْخَطَأِ شِبْهِ الْعَمْدِ بِالسَّوْطِ وَالْعَصَا، فَفِيهِ الدِّيَةُ مُغَلَّظَةً، مِئَةٌ مِنْ الْإِبِلِ، أَرْبَعُونَ مِنْهَا فِي بُطُونِهَا أَوْلَادُهَا. يَا مَعْشَرَ قُرَيْشٍ، إنَّ اللَّهَ قَدْ أَذْهَبَ عَنْكُمْ نَخْوَةَ الْجَاهِلِيَّةِ، وَتَعَظُّمَهَا بِالْآبَاءِ، النَّاسُ مِنْ آدَمَ، وَآدَمُ مِنْ تُرَابٍ، ثُمَّ تَلَا هَذِهِ الْآيَةَ: يَا أَيُّهَا النَّاسُ إِنَّا خَلَقْنَاكُمْ مِنْ ذَكَرٍ وَأُنْثَى وَجَعَلْنَاكُمْ شُعُوبًا وَقَبَائِلَ لِتَعَارَفُوا إِنَّ أَكْرَمَكُمْ عِنْدَ اللَّهِ أَتْقَاكُمْ الْآيَةَ كُلَّهَا. ثُمَّ قَالَ: يَا مَعْشَرَ قُرَيْشٍ، مَا تُرَوْنَ أَنِّي فَاعِلٌ فِيكُمْ ؟ قَالُوا: خَيْرًا، أَخٌ كَرِيمٌ، وَابْنُ أَخٍ كَرِيمٍ. قَالَ: اذْهَبُوا فَأَنْتُمْ الطُّلَقَاءُ
✧ The Messenger's circumambulation of the House and his words therein. Ibn Isḥāq said: Muḥammad b. Jaʿfar b. al-Zubayr related to me, from ʿUbayd Allāh b. ʿAbd Allāh b. Abī Thawr, from Ṣafiyyah bt. Shaybah, that when the Messenger of God ﷺ alighted in Makkah and the people were at peace, he went out until he came to the House and circumambulated it seven times on his mount, touching the corner with a staff in his hand. When he had finished his circumambulation, he summoned ʿUthmān b. Ṭalḥah and took from him the key of the Kaʿbah, and it was opened for him. He entered it and found in it a dove made of wood; he broke it with his hand and threw it away. Then he stood at the door of the Kaʿbah while the people had gathered for him in the mosque. Ibn Isḥāq said: Some of the people of knowledge related to me that the Messenger of God ﷺ stood at the door of the Kaʿbah and said: "There is no god but God alone, with no partner. He fulfilled His promise, aided His servant, and defeated the confederates alone. Now every claim of privilege, or blood, or property is under these two feet of mine, except the custodianship of the House and the watering of the pilgrims. Now the one killed by mistake, resembling intentional killing with a whip or a stick—for it the bloodwit is to be paid in full: one hundred camels, forty of them pregnant with their young. O assembly of Quraysh, God has removed from you the arrogance of the Age of Ignorance and its boasting about ancestors. People are from Adam, and Adam is from dust." Then he recited this verse: "O people, We created you from a male and a female and made you peoples and tribes that you may know one another. Indeed, the noblest of you in the sight of God is the most righteous of you"—the whole verse. Then he said: "O assembly of Quraysh, what do you think I am going to do with you?" They said: "Good; a noble brother, the son of a noble brother." He said: "Go, for you are the freed ones."
Sirat Ibn Hisham 1389No grade recorded
[ إقْرَارُ الرَّسُولِ ابْنَ طَلْحَةَ عَلَى السَّدَانَةِ ] ثُمَّ جَلَسَ رَسُولُ اللَّهِ ﷺ فِي الْمَسْجِدِ، فَقَامَ إلَيْهِ عَلِيُّ بْنُ أَبِي طَالِبٍ وَمِفْتَاحُ الْكَعْبَةِ فِي يَدِهِ، فَقَالَ: يَا رَسُولَ اللَّهِ، اجْمَعْ لَنَا الْحِجَابَةَ مَعَ السِّقَايَةِ صَلَّى اللَّهُ عَلَيْكَ، فَقَالَ رَسُولُ اللَّهِ ﷺ: أَيْنَ عُثْمَانُ بْنُ طَلْحَةَ ؟ فَدُعِيَ لَهُ، فَقَالَ: هَاكَ مِفْتَاحَكَ يَا عُثْمَانُ، الْيَوْمُ يَوْمُ بِرٍّ وَوَفَاءٍ قَالَ ابْنُ هِشَامٍ: وَذَكَرَ سُفْيَانُ بْنُ عُيَيْنَةَ أَنَّ رَسُولَ اللَّهِ ﷺ قَالَ لِعَلِيٍّ: إنَّمَا أُعْطِيكُمْ مَا تُرْزَءُونَ لَا مَا تَرْزَءُونَ [ أَمْرُ الرَّسُولِ بِطَمْسِ مَا بِالْبَيْتِ مِنْ صُوَرٍ ] قَالَ ابْنُ هِشَامٍ: وَحَدَّثَنِي بَعْضُ أَهْلِ الْعِلْمِ، أَنَّ رَسُولَ اللَّهِ ﷺ دَخَلَ الْبَيْتَ يَوْمَ الْفَتْحِ، فَرَأَى فِيهِ صُوَرَ الْمَلَائِكَةِ وَغَيْرِهِمْ، فَرَأَى إبْرَاهِيمَ عَلَيْهِ السَّلَامُ مُصَوَّرًا فِي يَدِهِ الْأَزْلَامُ يَسْتَقْسِمُ بِهَا، فَقَالَ: قَاتَلَهُمْ اللَّهُ، جَعَلُوا شَيْخَنَا يَسْتَقْسِمُ بِالْأَزْلَامِ، مَا شَأْنُ إبْرَاهِيمَ وَالْأَزْلَامِ مَا كَانَ إِبْرَاهِيمُ يَهُودِيًّا وَلَا نَصْرَانِيًّا وَلَكِنْ كَانَ حَنِيفًا مُسْلِمًا وَمَا كَانَ مِنَ الْمُشْرِكِينَ ثُمَّ أَمَرَ بِتِلْكَ الصُّوَرِ كُلِّهَا فَطُمِسَتْ
✧ The Messenger's confirming Ibn Ṭalḥah in the office of gatekeeping Then the Messenger of Allah ﷺ sat in the mosque. ʿAlī b. Abī Ṭālib came to him with the key of the Kaʿbah in his hand and said, "O Messenger of Allah, combine for us the office of gatekeeping with the office of providing water, may Allah bless you." The Messenger of Allah ﷺ said, "Where is ʿUthmān b. Ṭalḥah?" He was summoned for him, and he said, "Here is your key, O ʿUthmān. Today is a day of piety and faithfulness." Ibn Hishām said: Sufyān b. ʿUyaynah mentioned that the Messenger of Allah ﷺ said to ʿAlī, "I give you only what you are charged with, not what you charge with." The Messenger's command to efface the images in the House Ibn Hishām said: Someone among the people of knowledge told me that the Messenger of Allah ﷺ entered the House on the day of the conquest and saw in it images of angels and others. He saw Ibrāhīm ﷺ depicted with divining arrows in his hand, casting lots with them. He said, "May Allah fight them! They have made our elder casting lots with divining arrows. What has Ibrāhīm to do with divining arrows? Ibrāhīm was neither a Jew nor a Christian, but he was a ḥanīf, a Muslim, and he was not of the polytheists." Then he commanded that all those images be effaced, and they were effaced.
Sirat Ibn Hisham 1390No grade recorded
[ صَلَاةُ الرَّسُولِ بِالْبَيْتِ وَتَوَخِّي ابْنِ عُمَرَ مَكَانَهُ ] قَالَ ابْنُ هِشَامٍ: وَحَدَّثَنِي أَنَّ رَسُولَ اللَّهِ ﷺ دَخَلَ الْكَعْبَةَ وَمَعَهُ بِلَالٌ، ثُمَّ خَرَجَ رَسُولُ اللَّهِ ﷺ وَتَخَلَّفَ بِلَالٌ، فَدَخَلَ عَبْدُ اللَّهِ بْنُ عُمَرَ عَلَى بِلَالٍ، فَسَأَلَهُ: أَيْنَ صَلَّى رَسُولُ اللَّهِ ﷺ ؟ وَلَمْ يَسْأَلْهُ كَمْ صَلَّى، فَكَانَ ابْنُ عُمَرَ إذَا دَخَلَ الْبَيْتَ مَشَى قِبَلَ وَجْهِهِ، وَجَعَلَ الْبَابَ قِبَلَ ظَهْرِهِ، حَتَّى يَكُونَ بَيْنَهُ وَبَيْنَ الْجِدَارِ قَدْرُ ثَلَاثِ أَذْرُعٍ، ثُمَّ يُصَلِّي، يَتَوَخَّى بِذَلِكَ الْمَوْضِعَ الَّذِي قَالَ لَهُ بِلَالٌ. [ سَبَبُ إسْلَامِ عَتَّابٍ وَالْحَارِثِ بْنِ هِشَامٍ ] قَالَ ابْنُ هِشَامٍ وَحَدَّثَنِي: أَنَّ رَسُولَ اللَّهِ ﷺ، دَخَلَ الْكَعْبَةَ عَامَ الْفَتْحِ وَمَعَهُ بِلَالٌ فَأَمَرَهُ أَنْ يُؤَذِّنَ، وَأَبُو سُفْيَانَ بْنُ حَرْبٍ وَعَتَّابُ بْنُ أَسِيدٍ وَالْحَارِثُ بْنُ هِشَامٍ جُلُوسٌ بِفِنَاءِ الْكَعْبَةِ، فَقَالَ عَتَّابُ بْنُ أَسِيدٍ لَقَدْ أَكْرَمَ اللَّهُ أَسِيدًا أَلَّا يَكُونَ سَمِعَ هَذَا، فَيَسْمَعَ مِنْهُ مَا يَغِيظُهُ. فَقَالَ الْحَارِثُ بْنُ هِشَامٍ: أَمَا وَاَللَّهِ لَوْ أَعْلَمُ أَنَّهُ لَحَقٌّ لَاتَّبَعْتُهُ، فَقَالَ أَبُو سُفْيَانَ: لَا أَقُولُ شَيْئًا، لَوْ تَكَلَّمْتُ لَأَخْبَرَتْ عَنِّي هَذِهِ الْحَصَى، فَخَرَجَ عَلَيْهِمْ النَّبِيُّ، فَقَالَ: قَدْ عَلِمْتُ الَّذِي قُلْتُمْ، ثُمَّ ذَكَرَ ذَلِكَ لَهُمْ ؟ فَقَالَ الْحَارِثُ وَعَتَّابٌ: نَشْهَدُ أَنَّكَ رَسُولُ اللَّهِ، وَاَللَّهِ مَا اطَّلَعَ عَلَى هَذَا أَحَدٌ كَانَ مَعَنَا، فَنَقُولَ أَخْبَرَكَ
✧ Ibn Hishām said: And he related to me that the Messenger of God ﷺ entered the Kaʿbah, and with him was Bilāl. Then the Messenger of God ﷺ came out, and Bilāl remained behind. ʿAbd Allāh b. ʿUmar went in to Bilāl and asked him: Where did the Messenger of God ﷺ pray? He did not ask him how much he prayed. So whenever Ibn ʿUmar entered the House, he would walk facing forward, with the door behind his back, until there was between him and the wall about three cubits; then he would pray, seeking thereby the place which Bilāl had told him. Ibn Hishām said: And he related to me that the Messenger of God ﷺ entered the Kaʿbah in the year of the conquest, and with him was Bilāl. He ordered him to give the call to prayer, while Abū Sufyān b. Ḥarb, ʿAttāb b. Asīd, and al-Ḥārith b. Hishām were sitting in the courtyard of the Kaʿbah. ʿAttāb b. Asīd said: God has honored Asīd by not letting him hear this, lest he hear from him what would anger him. Al-Ḥārith b. Hishām said: By God, if I knew that it were true, I would follow him. Abū Sufyān said: I shall say nothing; if I spoke, these pebbles would report about me. Then the Prophet came out to them and said: I already know what you said. Then he mentioned that to them. Al-Ḥārith and ʿAttāb said: We bear witness that you are the Messenger of God. By God, no one with us was aware of this, so that we might say he informed you.
Sirat Ibn Hisham 1391No grade recorded
[ سَبَبُ تَسْمِيَةِ الرَّسُولِ لِخِرَاشِ بِالْقَتَّالِ ] قَالَ ابْنُ إسْحَاقَ: حَدَّثَنِي، سَعِيدُ بْنُ أَبِي سَنْدَرٍ الْأَسْلَمِيُّ، عَنْ رَجُلٍ مِنْ قَوْمِهِ قَالَ: كَانَ مَعَنَا رَجُلٌ يُقَالُ لَهُ أَحْمَرُ بَأْسًا، وَكَانَ رَجُلًا شُجَاعًا، وَكَانَ إذَا نَامَ غَطَّ غَطِيطًا مُنْكَرًا لَا يَخْفَى مَكَانُهُ، فَكَانَ إذَا بَاتَ فِي حَيِّهِ بَاتَ مُعْتَنِزًا، فَإِذَا بُيِّتَ الْحَيُّ صَرَخُوا يَا أَحْمَرُ، فَيَثُورُ مِثْلَ الْأَسَدِ، لَا يَقُومُ لِسَبِيلِهِ شَيْءٌ. فَأَقْبَلَ غَزِيٌّ، مِنْ هُذَيْلٍ يُرِيدُونَ حَاضِرَهُ حَتَّى إذَا دَنَوْا مِنْ الْحَاضِرِ، قَالَ ابْنُ الْأَثْوَعِ الْهُذَلِيُّ: لَا تَعْجَلُوا عَلَيَّ حَتَّى أَنْظُرَ فَإِنْ كَانَ فِي الْحَاضِرِ أَحْمَرُ فَلَا سَبِيلَ إلَيْهِمْ، فَإِنَّ لَهُ غَطِيطًا لَا يَخْفَى، قَالَ: فَاسْتَمَعَ، فَلَمَّا سَمِعَ غَطِيطَهُ مَشَى إلَيْهِ حَتَّى وَضَعَ السَّيْفَ فِي صَدْرِهِ، ثُمَّ تَحَامَلَ عَلَيْهِ حَتَّى قَتَلَهُ، ثُمَّ أَغَارُوا عَلَى الْحَاضِرِ، فَصَرَخُوا يَا أَحْمَرُ وَلَا أَحْمَرَ لَهُمْ فَلَمَّا كَانَ عَامُ الْفَتْحِ وَكَانَ الْغَدُ مِنْ يَوْمِ الْفَتْحِ، أَتَى ابْنُ الْأَثْوَعِ الْهُذَلِيُّ حَتَّى دَخَلَ مَكَّةَ يَنْظُرُ وَيَسْأَلُ عَنْ أَمْرِ النَّاسِ، وَهُوَ عَلَى شِرْكِهِ فَرَأَتْهُ خُزَاعَةُ، فَعَرَفُوهُ، فَأَحَاطُوا بِهِ وَهُوَ إلَى جَنْبِ جِدَارٍ مِنْ جُدُرِ مَكَّةَ، يَقُولُونَ: أَأَنْتَ قَاتِلُ أَحْمَرَ ؟ قَالَ: نَعَمْ، أَنَا قَاتِلُ أَحْمَرَ فَمَهْ ؟ قَالَ: إذْ أَقْبَلَ خِرَاشُ بْنُ أُمَيَّةَ مُشْتَمِلًا عَلَى السَّيْفِ. فَقَالَ: هَكَذَا عَنْ الرَّجُلِ، وَ وَاَللَّهِ مَا نَظُنُّ إلَّا أَنَّهُ يُرِيدُ أَنْ يُفْرِجَ النَّاسَ عَنْهُ. فَلَمَّا انْفَرَجْنَا عَنْهُ حَمَلَ عَلَيْهِ، فَطَعَنَهُ بِالسَّيْفِ فِي بَطْنِهِ. فَوَاَللَّهِ لِكَأَنِّي أَنْظُرُ إلَيْهِ وَحِشْوَتَهُ تَسِيلُ مِنْ بَطْنِهِ، وَإِنَّ عَيْنَيْهِ لَتُرَنِّقَانِ فِي رَأْسِهِ وَهُوَ يَقُولُ: أَقَدْ فَعَلْتُمُوهَا يَا مَعْشَرَ خُزَاعَةَ ؟ حَتَّى انْجَعَفَ فَوَقَعَ فَقَالَ رَسُولُ اللَّهِ ﷺ: يَا مَعْشَرَ خُزَاعَةَ، ارْفَعُوا أَيْدِيَكُمْ عَنْ الْقَتْلِ، فَقَدْ كَثُرَ الْقَتْلُ إنْ نَفَعَ، لَقَدْ قَتَلْتُمْ قَتِيلًا لَأَدِيَنَّهُ قَالَ ابْنُ إسْحَاقَ: وَحَدَّثَنِي عَبْدُ الرَّحْمَنِ بْنُ حَرْمَلَةَ الْأَسْلَمِيُّ، عَنْ سَعِيدِ بْنِ الْمُسَيِّبِ، قَالَ: لَمَّا بَلَغَ رَسُولَ اللَّهِ ﷺ مَا صَنَعَ خِرَاشُ بْنُ أُمَيَّةَ، قَالَ: إنَّ خِرَاشًا لَقَتَّالٌ يَعِيبُهُ بِذَلِكَ
✧ [The reason the Messenger called Khirāsh 'al-Qattāl' (the Killer)] Ibn Isḥāq said: Saʿīd b. Abī Sandar al-Aslamī narrated to me, from a man of his people, who said: There was with us a man called Aḥmar Baʾsan, a brave man. When he slept, he snored a loud, unmistakable snoring, so that his place could not be hidden. When he spent the night in his settlement, he slept in a secluded spot. If the settlement was raided at night, they would cry out, 'O Aḥmar!' and he would leap up like a lion, and nothing could stand in his way. Then a raiding party from Hudhayl came, aiming for his settlement. When they drew near the settlement, Ibn al-Athwaʿ al-Hudhalī said, 'Do not rush until I look. If Aḥmar is in the settlement, there is no way against them, for he has a snoring that cannot be hidden.' He said: He listened, and when he heard his snoring, he went to him until he placed the sword on his chest, then leaned upon it until he killed him. Then they raided the settlement, and they cried out, 'O Aḥmar!' but there was no Aḥmar for them. When the year of the conquest came, and it was the day after the conquest, Ibn al-Athwaʿ al-Hudhalī came and entered Makkah to look and ask about the people's affairs, while he was still upon his polytheism. Khuzāʿah saw him and recognized him, so they surrounded him while he was beside a wall of Makkah's walls, saying, 'Are you the killer of Aḥmar?' He said, 'Yes, I am the killer of Aḥmar, so what of it?' Then Khirāsh b. Umayyah came along, wrapped in his sword. He said, 'Make way for the man,' and by God, we thought he only intended to make the people clear away from him. But when we moved aside from him, he attacked him and thrust the sword into his belly. By God, it is as if I can see his entrails pouring from his belly, and his eyes glazing over in his head, while he was saying, 'Have you done it, O company of Khuzāʿah?' until he collapsed and fell. Then the Messenger of God ﷺ said: 'O company of Khuzāʿah, lift your hands from killing, for killing has become excessive, if it avails. You have killed a slain man for whom I shall surely pay the bloodwit.' Ibn Isḥāq said: ʿAbd al-Raḥmān b. Ḥarmalah al-Aslamī narrated to me, from Saʿīd b. al-Musayyib, who said: When the Messenger of God ﷺ learned what Khirāsh b. Umayyah had done, he said: 'Khirāsh is indeed a killer,' finding fault with him for that.
Sirat Ibn Hisham 1392No grade recorded
[ مَا كَانَ بَيْنَ أَبِي شُرَيْحٍ وَابْنِ سَعْدٍ حِينَ ذَكَّرَهُ بِحُرْمَةِ مَكَّةَ ] قَالَ ابْنُ إسْحَاقَ: وَحَدَّثَنِي سَعِيدُ بْنُ أَبِي سَعِيدٍ الْمَقْبُرِيُّ، عَنْ أَبِي شُرَيْحٍ الْخُزَاعِيِّ، قَالَ: لَمَّا قَدِمَ عَمْرُو بْنُ الزُّبَيْرِ مَكَّةَ لِقِتَالِ أَخِيهِ عَبْدِ اللَّهِ بْنِ الزُّبَيْرِ، جِئْتُهُ، فَقُلْتُ لَهُ: يَا هَذَا، إنَّا كُنَّا مَعَ رَسُولِ اللَّهِ ﷺ، حِينَ افْتَتَحَ مَكَّةَ، فَلَمَّا كَانَ الْغَدُ مِنْ يَوْمِ الْفَتْحِ عَدَتْ خُزَاعَةُ عَلَى رَجُلٍ مِنْ هُذَيْلٍ فَقَتَلُوهُ وَهُوَ مُشْرِكٌ، فَقَامَ رَسُولُ اللَّهِ ﷺ فِينَا خَطِيبًا، فَقَالَ: يَأَيُّهَا النَّاسُ، إنَّ اللَّهَ حَرَّمَ مَكَّةَ يَوْمَ خَلَقَ السَّمَوَاتِ وَالْأَرْضَ، فَهِيَ حَرَامٌ مِنْ حَرَامٍ إلَى يَوْمِ الْقِيَامَةِ، فَلَا يَحِلُّ لِامْرِئِ يُؤْمِنُ بِاَللَّهِ وَالْيَوْمِ الْآخِرِ، أَنْ يَسْفِكَ فِيهَا دَمًا، وَلَا يَعْضِدَ فِيهَا شَجَرًا، لَمْ تَحْلِلْ لِأَحَدِ كَانَ قَبْلِي، وَلَا تَحِلُّ لِأَحَدِ يَكُونُ بَعْدِي، وَلَمْ تَحْلِلْ لِي إلَّا هَذِهِ السَّاعَةَ، غَضَبًا عَلَى أَهْلِهَا. أَلَا، ثُمَّ قَدْ رَجَعَتْ كَحُرْمَتِهَا بِالْأَمْسِ، فَلْيُبَلِّغْ الشَّاهِدُ مِنْكُمْ الْغَائِبَ، فَمَنْ قَالَ لَكُمْ: إنَّ رَسُولَ اللَّهِ ﷺ ( قَدْ ) قَاتَلَ فِيهَا، فَقُولُوا: إنَّ اللَّهَ قَدْ أَحَلَّهَا لِرَسُولِهِ، وَلَمْ يُحْلِلْهَا لَكُمْ، يَا مَعْشَرَ خُزَاعَةَ ارْفَعُوا أَيْدِيَكُمْ عَنْ الْقَتْلِ، فَلَقَدْ كَثُرَ الْقَتْلُ إنْ نَفَعَ، لَقَدْ قَتَلْتُمْ قَتِيلًا لَأَدِيَنَّهُ، فَمَنْ قُتِلَ بَعْدَ مَقَامِي هَذَا فَأَهْلُهُ بِخَيْرِ النَّظَرَيْنِ: إنْ شَاءُوا فَدَمُ قَاتِلِهِ، وَإِنْ شَاءُوا فَعَقْلُهُ ثُمَّ وَدَى رَسُولُ اللَّهِ ﷺ ذَلِكَ الرَّجُلَ الَّذِي قَتَلَتْهُ خُزَاعَةُ، فَقَالَ عَمْرٌو لِأَبِي شُرَيْحٍ: انْصَرِفْ أَيُّهَا الشَّيْخُ، فَنَحْنُ أَعْلَمُ بِحُرْمَتِهَا مِنْكَ، إنَّهَا لَا تَمْنَعُ سَافِكَ دَمٍ، وَلَا خَالِعَ طَاعَةٍ، وَلَا مَانِعَ جِزْيَةٍ ؟ فَقَالَ أَبُو شُرَيْحٍ: إنِّي كُنْتُ شَاهِدًا وَكُنْتَ غَائِبًا، وَلَقَدْ أَمَرَنَا رَسُولُ اللَّهِ ﷺ أَنْ يُبَلِّغَ شَاهِدُنَا غَائِبَنَا، وَقَدْ أَبَلَغْتُكَ، فَأَنْتَ وَشَأْنُكَ
✧ Ibn Isḥāq said: Saʿīd b. Abī Saʿīd al-Maqburī related to me, from Abū Shurayḥ al-Khuzāʿī, who said: When ʿAmr b. al-Zubayr came to Makkah to fight his brother ʿAbd Allāh b. al-Zubayr, I went to him and said: My good man, we were with the Messenger of God ﷺ when he conquered Makkah. On the day after the conquest, Khuzāʿah attacked a man of Hudhayl and killed him while he was a polytheist. The Messenger of God ﷺ stood up among us as a preacher and said: O people, God made Makkah sacred on the day He created the heavens and the earth, and it remains sacred by God's sanctity until the Day of Resurrection. It is not lawful for anyone who believes in God and the Last Day to shed blood in it or to cut down its trees. It was not made lawful to anyone before me, nor will it be made lawful to anyone after me. It was made lawful to me only for this hour, out of anger against its people. Now it has returned to its sanctity as it was yesterday. Let those of you who are present inform those who are absent. If anyone says to you that the Messenger of God ﷺ fought in it, say: God made it lawful for His Messenger, but He did not make it lawful for you. O people of Khuzāʿah, lift your hands from killing, for killing has become frequent, if it avails. You have killed a man whose blood money I shall pay. Whoever is killed after this declaration of mine, his family shall have the better of two options: if they wish, the blood of his killer, and if they wish, his blood money. Then the Messenger of God ﷺ paid the blood money for the man whom Khuzāʿah had killed. ʿAmr said to Abū Shurayḥ: Go away, old man, for we know its sanctity better than you. Does it not prevent the shedding of blood, the casting off of obedience, or the withholding of tribute? Abū Shurayḥ said: I was present and you were absent. The Messenger of God ﷺ commanded us that those of us who are present should inform those who are absent, and I have informed you. So it is your affair.
Sirat Ibn Hisham 1393No grade recorded
[ أَوَّلُ قَتِيلٍ وَدَاهُ الرَّسُولُ يَوْمَ الْفَتْحِ ] قَالَ ابْنُ هِشَامٍ: وَبَلَغَنِي أَنَّ أَوَّلَ قَتِيلٍ وَدَاهُ رَسُولُ اللَّهِ ﷺ يَوْمَ الْفَتْحِ جُنَيْدَبُ بْنُ الْأَكْوَعِ، قَتَلَتْهُ بَنُو كَعْبٍ، فَوَدَاهُ بِمِئَةِ نَاقَةٍ. [ تَخَوُّفُ الْأَنْصَارِ مِنْ بَقَاءِ الرَّسُولِ فِي مَكَّةَ وَطَمْأَنَةُ الرَّسُولِ لَهُمْ ] قَالَ ابْنُ هِشَامٍ: وَبَلَغَنِي عَنْ يَحْيَى بْنِ سَعِيدٍ: أَنَّ النَّبِيَّ ﷺ حِينَ افْتَتَحَ مَكَّةَ وَدَخَلَهَا، قَامَ عَلَى الصَّفَا يَدْعُو ( اللَّهَ )، وَقَدْ أَحْدَقَتْ بِهِ الْأَنْصَارُ، فَقَالُوا فِيمَا بَيْنَهُمْ: أَتُرَوْنَ رَسُولَ اللَّهِ ﷺ، إذْ فَتَحَ اللَّهُ عَلَيْهِ أَرْضَهُ وَبَلَدَهُ يُقِيمُ بِهَا ؟ فَلَمَّا فَرَغَ مِنْ دُعَائِهِ قَالَ: مَاذَا قُلْتُمْ ؟ قَالُوا: لَا شَيْءَ يَا رَسُولَ اللَّهِ، فَلَمْ يَزَلْ بِهِمْ حَتَّى أَخْبَرُوهُ، فَقَالَ النَّبِيُّ ﷺ: مَعَاذَ اللَّهِ الْمَحْيَا مَحْيَاكُمْ، وَالْمَمَاتُ مَمَاتُكُمْ [ سُقُوطُ أَصْنَامِ الْكَعْبَةِ بِإِشَارَةِ مِنْ الرَّسُولِ ] قَالَ ابْنُ هِشَامٍ: وَحَدَّثَنِي مَنْ أَثِقُ بِهِ مِنْ أَهْلِ الرِّوَايَةِ فِي إسْنَادٍ لَهُ، عَنْ ابْنِ شِهَابٍ الزُّهْرِيِّ. عَنْ عُبَيْدِ اللَّهِ بْنِ عَبْدِ اللَّهِ. عَنْ ابْنِ عَبَّاسٍ، قَالَ: دَخَلَ رَسُولُ اللَّهِ ﷺ مَكَّةَ يَوْمَ الْفَتْحِ عَلَى رَاحِلَتِهِ. فَطَافَ عَلَيْهَا وَحَوْلَ الْبَيْتِ أَصْنَامٌ مَشْدُودَةٌ بِالرَّصَاصِ، فَجَعَلَ النَّبِيُّ ﷺ يُشِيرُ بِقَضِيبِ فِي يَدِهِ إلَى الْأَصْنَامِ وَيَقُولُ جَاءَ الْحَقُّ وَزَهَقَ الْبَاطِلُ إنَّ الْبَاطِلَ كَانَ زَهُوقًا فَمَا أَشَارَ إلَى صَنَمٍ مِنْهَا فِي وَجْهِهِ إلَّا وَقَعَ لِقَفَاهُ. وَلَا أَشَارَ إلَى قَفَاهُ إلَّا وَقَعَ لِوَجْهِهِ، حَتَّى مَا بَقِيَ مِنْهَا صَنَمٌ إلَّا وَقَعَ، فَقَالَ تَمِيمُ بْنُ أَسَدٍ الْخُزَاعِيُّ فِي ذَلِكَ: وَفِي الْأَصْنَامِ مُعْتَبَرٌ وَعِلْمٌ لِمَنْ يَرْجُو الثَّوَابَ أَوْ الْعِقَابَا
✧ [The first slain person for whom the Messenger paid blood-money on the day of the conquest] Ibn Hishām said: It has reached me that the first slain person for whom the Messenger of God ﷺ paid blood-money on the day of the conquest was Junaydab b. al-Akwaʿ. The Banū Kaʿb killed him, and he paid blood-money for him with one hundred she-camels. [The Anṣār's fear that the Messenger would remain in Makkah and the Messenger's reassurance to them] Ibn Hishām said: It has reached me from Yaḥyā b. Saʿīd that when the Prophet ﷺ conquered Makkah and entered it, he stood upon al-Ṣafā calling upon God, with the Anṣār surrounding him. They said among themselves, 'Do you think that the Messenger of God ﷺ, now that God has opened His land and his town to him, will remain in it?' When he finished his supplication, he said, 'What did you say?' They said, 'Nothing, O Messenger of God.' He kept pressing them until they informed him. The Prophet ﷺ said, 'God forbid! The living is your living, and the dying is your dying.' [The falling of the Kaʿbah's idols at the Messenger's gesture] Ibn Hishām said: Someone I trust among the people of transmission narrated to me in a chain of his, from Ibn Shihāb al-Zuhrī, from ʿUbayd Allāh b. ʿAbd Allāh, from Ibn ʿAbbās, who said: The Messenger of God ﷺ entered Makkah on the day of the conquest upon his riding camel. He circumambulated upon it, and around the House were idols fastened with lead. The Prophet ﷺ began pointing with a stick in his hand at the idols and saying, 'The truth has come and falsehood has vanished. Indeed falsehood is ever vanishing.' He did not point at any idol among them in its face but it fell on its back, and he did not point at its back but it fell on its face, until no idol among them remained but had fallen. Tamīm b. Asad al-Khuzāʿī said about that: And in the idols there is a lesson and knowledge for one who hopes for reward or punishment.
Sirat Ibn Hisham 1394No grade recorded
[ كَيْفَ أَسْلَمَ فَضَالَةُ ] قَالَ ابْنُ هِشَامٍ: وَحَدَّثَنِي: أَنَّ فَضَالَةَ بْنَ عُمَيْرِ بْنِ الْمُلَوَّحِ اللَّيْثِيَّ أَرَادَ قَتْلَ النَّبِيِّ ﷺ وَهُوَ يَطُوفُ بِالْبَيْتِ عَامَ الْفَتْحِ؛ فَلَمَّا دَنَا مِنْهُ. قَالَ رَسُولُ اللَّهِ ﷺ: أَفَضَالَةُ ؟ قَالَ: نَعَمْ فَضَالَةُ يَا رَسُولَ اللَّهِ ﷺ؛ قَالَ: مَاذَا كُنْتُ تُحَدِّثُ بِهِ نَفْسَكَ ؟ قَالَ: لَا شَيْءَ كُنْتُ أَذْكُرُ اللَّهَ؛ قَالَ: فَضَحِكَ النَّبِيُّ ﷺ. ثُمَّ قَالَ: اسْتَغْفِرْ اللَّهَ. ثُمَّ وَضَعَ يَدَهُ عَلَى صَدْرِهِ فَسَكَنَ قَلْبُهُ؛ فَكَانَ فَضَالَةُ يَقُولُ: وَاَللَّهِ مَا رَفَعَ يَدَهُ عَنْ صَدْرِي حَتَّى مَا مِنْ خَلْقِ اللَّهِ شَيْءٌ أَحَبَّ إلَيَّ مِنْهُ قَالَ فَضَالَةُ: فَرَجَعْتُ إلَى أَهْلِي فَمَرَرْتُ بِامْرَأَةِ كُنْتُ أَتَحَدَّثُ إلَيْهَا فَقَالَتْ: هَلُمَّ إلَى الْحَدِيثِ، فَقُلْتُ: لَا، وَانْبَعَثَ فَضَالَةُ يَقُولُ: قَالَتْ هَلُمَّ إلَى الْحَدِيثِ فَقُلْتُ لَا يَأْبَى عَلَيْكَ اللَّهُ وَالْإِسْلَامُ لَوْمَا رَأَيْتِ مُحَمَّدًا وَقَبِيلَهُ بِالْفَتْحِ يَوْمَ تَكَسَّرَ الْأَصْنَامُ لَرَأَيْتِ دِينَ اللَّهِ أَضْحَى بَيِّنًا وَالشِّرْكُ يَغْشَى وَجْهَهُ الْإِظْلَامُ
✧ Ibn Hishām said: I was told that Fuḍālah b. ʿUmayr b. al-Mulawwiḥ al-Laythī wanted to kill the Prophet ﷺ while he was circumambulating the House in the year of the conquest. When he drew near to him, the Messenger of God ﷺ said, “Is it Fuḍālah?” He said, “Yes, Fuḍālah, O Messenger of God ﷺ.” He said, “What were you telling yourself?” He said, “Nothing; I was remembering God.” He said, and the Prophet ﷺ laughed. Then he said, “Ask God’s forgiveness.” Then he placed his hand on his chest and his heart became still. Fuḍālah used to say: By God, he did not lift his hand from my chest until there was nothing of God’s creation dearer to me than him. Fuḍālah said: I returned to my family and passed by a woman I used to talk with. She said, “Come to conversation.” I said, “No.” And Fuḍālah began to recite: She said, “Come to conversation,” and I said, “No— God and Islam refuse you. Had you seen Muḥammad and his people at the conquest, on the day the idols were shattered, you would have seen God’s religion become clear, while polytheism’s face is covered with darkness.”
Sirat Ibn Hisham 1395No grade recorded
[ أَمَانُ الرَّسُولِ لِصَفْوَانَ بْنِ أُمَيَّةَ ] قَالَ ابْنُ إسْحَاقَ: فَحَدَّثَنِي مُحَمَّدُ بْنُ جَعْفَرٍ. عَنْ عُرْوَةَ بْنِ الزُّبَيْرِ، قَالَ: خَرَجَ صَفْوَانُ بْنُ أُمَيَّةَ يُرِيدُ جُدَّةَ لِيَرْكَبَ مِنْهَا إلَى الْيَمَنِ، فَقَالُ عُمَيْرُ بْنُ وَهْبٍ: يَا نَبِيَّ اللَّهِ إنَّ صَفْوَانَ بْنَ أُمَيَّةَ سَيِّدُ قَوْمِهِ، وَقَدْ خَرَجَ هَارِبًا مِنْكَ، لِيَقْذِفَ نَفْسَهُ فِي الْبَحْرِ، فَأَمِّنْهُ، صَلَّى اللَّهُ عَلَيْكَ قَالَ: هُوَ آمِنٌ؛ قَالَ: يَا رَسُولَ اللَّهِ فَأَعْطِنِي آيَةً يَعْرِفُ بِهَا أَمَانَكَ؛ فَأَعْطَاهُ رَسُولُ اللَّهِ ﷺ عِمَامَتَهُ الَّتِي دَخَلَ فِيهَا مَكَّةَ فَخَرَجَ بِهَا عُمَيْرٌ حَتَّى أَدْرَكَهُ، وَهُوَ يُرِيدُ أَنْ يَرْكَبَ فِي الْبَحْرِ. فَقَالَ: يَا صَفْوَانُ، فِدَاكَ أَبِي وَأُمِّي، اللَّهَ اللَّهَ فِي نَفْسِكَ أَنْ تُهْلِكَهَا. فَهَذَا أَمَانٌ مِنْ رَسُولِ اللَّهِ ﷺ قَدْ جِئْتُكَ بِهِ، قَالَ: وَيْحَكَ اُغْرُبْ عَنِّي فَلَا تُكَلِّمْنِي، قَالَ: أَيْ صَفْوَانُ، فِدَاكَ أَبِي وَأُمِّي أَفْضَلُ النَّاسِ وَأَبَرُّ النَّاسِ، وَأَحْلَمُ النَّاسِ، وَخَيْرُ النَّاسِ، ابْنُ عَمِّكَ، عِزُّهُ عِزُّكَ. وَشَرَفُهُ شَرَفُكَ وَمُلْكُهُ مُلْكُكَ ؟ قَالَ: إنِّي أَخَافُهُ عَلَى نَفْسِي، قَالَ: هُوَ أَحْلَمُ مِنْ ذَاكَ وَأَكْرَمُ. فَرَجَعَ مَعَهُ، حَتَّى وَقَفَ بِهِ عَلَى رَسُولِ اللَّهِ ﷺ فَقَالَ صَفْوَانُ: إنَّ هَذَا يَزْعُمُ أَنَّكَ قَدْ أَمَّنْتَنِي قَالَ: صَدَقَ، قَالَ: فَاجْعَلْنِي فِيهِ بِالْخِيَارِ شَهْرَيْنِ ؟ قَالَ: أَنْتَ بِالْخِيَارِ فِيهِ أَرْبَعَةَ أَشْهُرٍ قَالَ ابْنُ هِشَامٍ: وَحَدَّثَنِي رَجُلٌ مِنْ قُرَيْشٍ مِنْ أَهْلِ الْعِلْمِ أَنَّ صَفْوَانَ قَالَ لِعُمَيْرِ: وَيْحَكَ اُغْرُبْ عَنِّي، فَلَا تُكَلِّمْنِي، فَإِنَّكَ كَذَّابٌ لِمَا كَانَ صَنَعَ بِهِ وَقَدْ ذَكَرْنَاهُ فِي آخِرِ حَدِيثِ يَوْمِ بَدْرٍ
✧ [The Messenger's grant of safety to Ṣafwān b. Umayyah] Ibn Isḥāq said: Muḥammad b. Jaʿfar narrated to me, from ʿUrwah b. al-Zubayr, who said: Ṣafwān b. Umayyah went out, intending Jeddah, to board from there to Yemen. ʿUmayr b. Wahb said: "O Prophet of God, Ṣafwān b. Umayyah is the chief of his people, and he has gone out fleeing from you, to cast himself into the sea. Grant him safety, may God bless you." He said: "He is safe." He said: "O Messenger of God, give me a token by which he will know your grant of safety." So the Messenger of God ﷺ gave him his turban with which he had entered Makkah. ʿUmayr went out with it until he caught up with him, while he was about to board the sea. He said: "O Ṣafwān, may my father and mother be your ransom! I adjure you by God, by God, regarding yourself, that you should not destroy it. Here is a grant of safety from the Messenger of God ﷺ; I have brought it to you." He said: "Woe to you! Get away from me and do not speak to me." He said: "O Ṣafwān, may my father and mother be your ransom! The best of people, the most righteous of people, the most forbearing of people, the most excellent of people, your cousin. His might is your might, his honour is your honour, his dominion is your dominion?" He said: "I fear him for my own life." He said: "He is more forbearing than that, and more generous." So he returned with him until he brought him and stood before the Messenger of God ﷺ. Ṣafwān said: "This man claims that you have granted me safety." He said: "He has spoken the truth." He said: "Then give me the choice in this matter for two months." He said: "You have the choice in it for four months." Ibn Hishām said: A man of Quraysh, one of the people of knowledge, narrated to me that Ṣafwān said to ʿUmayr: "Woe to you! Get away from me and do not speak to me, for you are a liar," because of what he had done to him, and we have mentioned it at the end of the account of the Day of Badr.
Sirat Ibn Hisham 1396No grade recorded
[ إسْلَامُ عِكْرِمَةَ وَصَفْوَانَ ] قَالَ ابْنُ إسْحَاقَ: وَحَدَّثَنِي الزُّهْرِيُّ: أَنَّ أُمَّ حَكِيمِ بِنْتَ الْحَارِثِ بْنِ هِشَامٍ، وَفَاخِتَةَ بِنْتَ الْوَلِيدِ - وَكَانَتْ فَاخِتَةُ عِنْدَ صَفْوَانَ بْنِ أُمَيَّةَ وَأُمُّ حَكِيمٍ عِنْدَ عِكْرِمَةَ بْنِ أَبِي جَهْلٍ أَسْلَمَتَا. فَأَمَّا أُمُّ حَكِيمٍ فَاسْتَأْمَنَتْ رَسُولَ اللَّهِ ﷺ لِعِكْرِمَةَ، فَأَمَّنَهُ، فَلَحِقَتْ بِهِ بِالْيَمَنِ، فَجَاءَتْ بِهِ ؟ فَلَمَّا أَسْلَمَ عِكْرِمَةُ وَصَفْوَانُ أَقَرَّهُمَا رَسُولُ اللَّهِ ﷺ عِنْدَهُمَا عَلَى النِّكَاحِ الْأَوَّلِ. [ إسْلَامُ ابْنِ الزِّبَعْرَى وَشِعْرُهُ فِي ذَلِكَ ] قَالَ ابْنُ إسْحَاقَ: وَحَدَّثَنِي سَعِيدُ بْنُ عَبْدِ الرَّحْمَنِ بْنِ حَسَّانَ بْنِ ثَابِتٍ: قَالَ: رَمَى حَسَّانُ بْنُ الزِّبَعْرَى وَهُوَ بِنَجْرَانَ بِبَيْتِ وَاحِدٍ مَا زَادَهُ عَلَيْهِ: لَا تَعْدَمَنْ رَجُلًا أَحَلَّكَ بُغْضُهُ نَجْرَانَ فِي عَيْشٍ أَحَذَّ لَئِيمِ فَلَمَّا بَلَغَ ذَلِكَ ابْنَ الزِّبَعْرَى خَرَجَ إلَى رَسُولِ اللَّهِ ﷺ فَأَسْلَمَ، فَقَالَ حِينَ أَسْلَمَ: يَا رَسُولَ الْمَلِيكِ إنَّ لِسَانِي رَاتِقٌ مَا فَتَقْتُ إذْ أَنَا بُورُا إذْ أُبَارِي الشَّيْطَانَ فِي سُنَنِ الْغَيِّ وَمَنْ مَالَ مَيْلَهُ مَثْبُورُ آمَنَ اللَّحْمُ وَالْعِظَامُ لِرَبِّي ثُمَّ قَلْبِي الشَّهِيدُ أَنْتَ النَّذِيرُ إنَّنِي عَنْكَ زَاجِرٌ ثَمَّ حَيَّا مِنْ لُؤَيٍّ وَكُلُّهُمْ مَغْرُورُ قَالَ ابْنُ إسْحَاقَ: وَقَالَ عَبْدُ اللَّهِ بْنُ الزِّبَعْرَى أَيْضًا حِينَ أَسْلَمَ: مَنَعَ الرُّقَادَ بَلَابِلٌ وَهُمُومُ واللَيْلُ مُعْتَلِجُ الرِّوَاقِ بَهِيمُ مِمَّا أَتَانِي أَنَّ أَحْمَدَ لَامَنِي فِيهِ فَبِتُّ كَأَنَّنِي مَحْمُومُ يَا خَيْرَ مَنْ حَمَلَتْ عَلَى أَوْصَالِهَا عَيْرَانَةٌ سُرُحُ الْيَدَيْنِ غَشُومُ إنِّي لَمُعْتَذِرٌ إلَيْكَ مِنْ الَّذِي أَسْدَيْتُ إذْ أَنَا فِي الضَّلَالِ أَهِيمُ أَيَّامَ تَأْمُرُنِي بِأَغْوَى خُطَّةٍ سَهْمٌ وَتَأْمُرُنِي بِهَا مَخْزُومُ وَأَمُدُّ أَسْبَابَ الرَّدَى وَيَقُودُنِي أَمْرُ الْغُوَاةِ وَأَمْرُهُمْ مَشْئُومُ فَالْيَوْمَ آمَنَ بِالنَّبِيِّ مُحَمَّدٍ قَلْبِي وَمُخْطِئُ هَذِهِ مَحْرُومُ مَضَتْ الْعَدَاوَةُ وَانْقَضَتْ أَسْبَابُهَا وَدَعَتْ أَوَاصِرُ بَيْنَنَا وَحُلُومُ فَاغْفِرْ فِدًى لَكَ وَالِدَايَ كِلَاهُمَا زَلَلِي فَإِنَّكَ رَاحِمٌ، مَرْحُومُ وَعَلَيْكَ مِنْ عِلْمِ الْمَلِيكِ عَلَامَةٌ نُورٌ أَغَرُّ وَخَاتَمٌ مَخْتُومُ أَعْطَاكَ بَعْدَ مَحَبَّةٍ بُرْهَانَهُ شَرَفًا وَبُرْهَانُ الْإِلَهِ عَظِيمُ وَلَقَدْ شَهِدْتُ بِأَنَّ دِينَكَ صَادِقٌ حَقٌّ وَأَنَّكَ فِي الْعِبَادِ جَسِيمُ وَاَللَّهُ يَشْهَدُ أَنَّ أَحْمَدَ مُصْطَفًى مُسْتَقْبَلٌ فِي الصَّالِحِينَ كَرِيمُ قَرْمٌ عَلَا بُنْيَانَهُ مِنْ هَاشِمٍ فَرْعٌ تَمَكَّنَ فِي الذُّرَا وَأُرُومُ قَالَ ابْنُ هِشَامٍ: وَبَعْضُ أَهْلِ الْعِلْمِ بِالشِّعْرِ يُنْكِرُهَا لَهُ
✧ [The Islam of ʿIkrimah and Ṣafwān] Ibn Isḥāq said: Al-Zuhrī narrated to me that Umm Ḥakīm bt. al-Ḥārith b. Hishām and Fākhitah bt. al-Walīd—Fākhitah being married to Ṣafwān b. Umayyah and Umm Ḥakīm to ʿIkrimah b. Abī Jahl—embraced Islam. As for Umm Ḥakīm, she sought safety from the Messenger of God ﷺ for ʿIkrimah, and he granted him safety. She caught up with him in Yemen and brought him back. When ʿIkrimah and Ṣafwān embraced Islam, the Messenger of God ﷺ confirmed them in their previous marriages. [The Islam of Ibn al-Zibaʿrā and his poetry on that] Ibn Isḥāq said: Saʿīd b. ʿAbd al-Raḥmān b. Ḥassān b. Thābit narrated to me, saying: Ḥassān hurled at Ibn al-Zibaʿrā, while he was in Najrān, a single verse, adding nothing to it: Lā taʿdamanna rajulan aḥallaka bughḍuhū Najrāna fī ʿayshin aḥadhdha laʾīmī When this reached Ibn al-Zibaʿrā, he went out to the Messenger of God ﷺ and embraced Islam. Upon embracing Islam, he said: Yā rasūla al-malīki inna lisānī rātiqun mā fataqtu idh anā būrū Idh ubārī al-shayṭāna fī sunani al-ghayyi wa-man māla maylahū mathbūrū Āmana al-laḥmu wa-al-ʿiẓāmu li-rabbī thumma qalbī al-shahīdu anta al-nadhīrū Innanī ʿanka zājirun thumma ḥayyā min Luʾayyin wa-kulluhum maghrūrū Ibn Isḥāq said: ʿAbd Allāh b. al-Zibaʿrā also said upon embracing Islam: Manaʿa al-ruqāda balābilun wa-humūmu wa-al-laylu muʿtaliju al-riwāqi bahīmū Mimmā atānī anna Aḥmada lāmanī fīhi fa-bittu ka-annanī maḥmūmū Yā khayra man ḥamalat ʿalā awṣālihā ʿayrānatun suruḥu al-yadayni ghashūmū Innī la-muʿtadhirun ilayka min alladhī asdaytu idh anā fī al-ḍalāli ahīmū Ayyāma taʾmurunī bi-agwhā khiṭṭatin Sahmun wa-taʾmurunī bihā Makhzūmū Wa-amuddu asbāba al-radā wa-yaqūdunī amru al-ghuwāti wa-amruhum mashʾūmū Fa-al-yawma āmana bi-al-nabiyyi Muḥammadin qalbī wa-mukhṭiʾu hādhihi maḥrūmū Maḍat al-ʿadāwatu wa-inqaḍat asbābuhā wa-daʿat awāṣiru baynanā wa-ḥulūmū Fa-ighfir fidan laka wālidayya kilāhumā zalalī fa-innaka rāḥimun, marḥūmū Wa-ʿalayka min ʿilmi al-malīki ʿalāmatun nūrun agharru wa-khātamun makhtūmū Aʿṭāka baʿda maḥabbatin burhānahū sharafan wa-burhānu al-ilāhi ʿaẓīmū Wa-laqad shahidtu bi-anna dīnaka ṣādiqun ḥaqqun wa-annaka fī al-ʿibādi jasīmū Wa-Allāhu yashhadu anna Aḥmada muṣṭafan mustaqbalun fī al-ṣāliḥīna karīmū Qarmun ʿalā bunyānuhū min Hāshimin farʿun tamakkana fī al-dhurā wa-urūmū Ibn Hishām said: Some of the scholars of poetry deny these verses are his.
Sirat Ibn Hisham 1397No grade recorded
[ بَقَاءُ هُبَيْرَةَ عَلَى كُفْرِهِ وَشِعْرُهُ فِي إسْلَامِ زَوْجِهِ أُمِّ هَانِئٍ ] قَالَ ابْنُ إسْحَاقَ: وَأَمَّا هُبَيْرَةُ بْنُ أَبِي وَهْبٍ الْمَخْزُومِيُّ فَأَقَامَ بِهَا حَتَّى مَاتَ كَافِرًا، وَكَانَتْ عِنْدَهُ أُمُّ هَانِئٍ بِنْتُ أَبِي طَالِبٍ وَاسْمُهَا هِنْدٌ. وَقَدْ قَالَ حِينَ بَلَغَهُ إسْلَامُ أُمِّ هَانِئٍ: أَشَاقَتْكَ هِنْدٌ، أَمْ أَتَاكَ سُؤَالُهَا كَذَاكَ النَّوَى أَسْبَابُهَا وَانْفِتَالُهَا وَقَدْ أَرَّقَتْ فِي رَأْسِ حِصْنٍ مُمَنَّعٍ بِنَجْرَانَ يُسْرِي بَعْدَ لَيْلٍ خَيَالُهَا وَعَاذِلَةٍ هَبَّتْ بِلَيْلٍ تَلُومُنِي وَتَعْذِلُنِي بِاللَّيْلِ ضَلَّ ضَلَالُهَا وَتَزْعُمُ أَنِّي إنْ أَطَعْتُ عَشِيرَتِي سَأُرْدَى وَهَلْ يُرْدِينِ إلَّا زِيَالُهَا فَإِنِّي لَمِنْ قَوْمٍ إذَا جَدَّ جِدُّهُمْ عَلَى أَيِّ حَالٍ أَصْبَحَ الْيَوْمَ حَالُهَا وَإِنِّي لَحَامٍ مِنْ وَرَاءِ عَشِيرَتِي إذَا كَانَ مِنْ تَحْتِ الْعَوَالِي مَجَالُهَا وَصَارَتْ بِأَيْدِيهَا السُّيُوفُ كَأَنَّهَا مَخَارِيقُ وِلْدَانٍ وَمِنْهَا ظِلَالُهَا وَإِنِّي لَأَقْلَى الْحَاسِدِينَ وَفِعْلَهُمْ عَلَى اللَّهِ رِزْقِي نَفْسُهَا وَعِيَالُهَا وَإِنَّ كَلَامَ الْمَرْءِ فيَ غَيْرِ كُنْهِهِ لَكَالنَّبْلِ تَهْوِي لَيْسَ فِيهَا نِصَالُهَا فَإِنْ كُنْتِ قَدْ تَابَعْتُ دِينَ مُحَمَّدٍ وَعَطَّفَتْ الْأَرْحَامَ مِنْكَ حِبَالُهَا فَكُونِي عَلَى أَعْلَى سَحِيقٍ بِهَضْبَةٍ مُلَمْلَمَةٍ غَبْرَاءَ يَبْسٍ بِلَالُهَا قَالَ ابْنُ إسْحَاقَ: وَيُرْوَى: وَقَطَّعَتْ الْأَرْحَامَ مِنْكَ حِبَالُهَا
✧ [Hubayrah's persistence in his disbelief and his poetry concerning the Islam of his wife Umm Hānīʾ] Ibn Isḥāq said: As for Hubayrah b. Abī Wahb al-Makhzūmī, he remained there until he died a disbeliever. He had been married to Umm Hānīʾ bt. Abī Ṭālib, whose name was Hind. He said, when the news of Umm Hānīʾ's Islam reached him: Did Hind stir your longing, or did her question come to you—such are separation's causes and its turning away? She has kept me sleepless at the top of a fortified stronghold in Najrān, her phantom wandering after a night. And a reproachful woman rose at night to blame me and chide me in the night—may her error go astray! She claims that if I obey my kinsfolk I shall perish; and will anything cause me to perish except parting from her? For I belong to a people whose, when their strife grows earnest, on whatever condition their state may be this morning. And I am a defender from behind my kinsfolk, when the space beneath the spear-points becomes their arena. And in their hands the swords became as if they were children's playthings, and among them are their shades. And I shall always hate the envious and their deeds: upon God is my provision, itself and my dependents. And a man's speech about what is not its true nature is like arrows falling that have no heads. If you have followed Muhammad's religion and the ties of kinship have been turned away from you, then be upon the highest remote slope of a compacted, dust-colored, dry hill whose water sources are barren. Ibn Isḥāq said: And it is also transmitted: 'and the ties of kinship have been severed from you.'
Sirat Ibn Hisham 1398No grade recorded
[ عِدَّةُ مَنْ شَهِدَ فَتْحَ مَكَّةَ مِنْ الْمُسْلِمِينَ ] قَالَ ابْنُ إسْحَاقَ: وَكَانَ جَمِيعُ مَنْ شَهِدَ فَتْحَ مَكَّةَ مِنْ الْمُسْلِمِينَ عَشَرَةَ آلَافٍ. مِنْ بَنِي سُلَيْمٍ سَبْعُ مِئَةٍ. وَيَقُولُ بَعْضُهُمْ: أَلْفٌ ؟ وَمِنْ بَنِي غِفَارٍ أَرْبَعُ مِئَةٍ، وَمِنْ أَسْلَمَ أَرْبَعُ مِئَةٍ ؟ وَمِنْ مُزَيْنَةَ أَلْفٌ وَثَلَاثَةُ نَفَرٍ، وَسَائِرُهُمْ مِنْ قُرَيْشٍ وَالْأَنْصَارِ وَحُلَفَائِهِمْ، وَطَوَائِفُ الْعَرَبِ مِنْ تَمِيمٍ وَقَيْسٍ وَأَسَدٍ
✧ The number of Muslims who witnessed the conquest of Makkah Ibn Isḥāq said: The total number of Muslims who witnessed the conquest of Makkah was ten thousand. From Banū Sulaym, seven hundred—though some say one thousand—and from Banū Ghifār, four hundred, and from Aslam, four hundred, and from Muzaynah, one thousand and three, and the rest were from Quraysh, the Anṣār and their allies, and groups of Arabs from Tamīm, Qays, and Asad.
Sirat Ibn Hisham 1399No grade recorded
[ شِعْرُ حَسَّانَ فِي فَتْحِ مَكَّةَ ] وَكَانَ مِمَّا قِيلَ مِنْ الشِّعْرِ فِي يَوْمِ الْفَتْحِ قَوْلُ حَسَّانَ بْنِ ثَابِتٍ الْأَنْصَارِيِّ: عَفَتْ ذَاتُ الْأَصَابِعِ فَالْجِوَاءُ إلَى عَذْرَاءَ مَنْزِلُهَا خَلَاءُ دِيَارٌ مِنْ بَنِي الْحَسْحَاسِ قَفْرٌ تُعَفِّيهَا الرَّوَامِسُ وَالسَّمَاءُ وَكَانَتْ لَا يَزَالُ بِهَا أَنِيسٌ خِلَالَ مُرُوجِهَا نَعَمٌ وَشَاءُ فَدَعْ هَذَا، وَلَكِنْ مَنْ لِطَيْفِ يُؤَرِّقُنِي إذَا ذَهَبَ الْعِشَاءُ لِشَعْثَاءَ الَّتِي قَدْ تَيَّمَتْهُ فَلَيَسَ لِقَلْبِهِ مِنْهَا شِفَاءُ كَأَنَّ خَبِيئَةً مِنْ بَيْتِ رَأْسٍ يَكُونُ مِزَاجَهَا عَسَلٌ وَمَاءُ إذَا مَا الْأَشْرِبَاتُ ذُكِرْنَ يَوْمًا فَهُنَّ لِطَيِّبِ الرَّاحِ الْفِدَاءُ نوَلِّيهَا الْمَلَامَةَ إنْ أَلَمْنَا إذَا مَا كَانَ مَغْثٌ أَوْ لِحَاءُ وَنَشْرَبُهَا فَتَتْرُكُنَا مُلُوكًا وَأُسْدًا مَا يُنَهْنِهُنَا اللِّقَاءُ عَدِمْنَا خَيْلَنَا إنْ لَمْ تَرَوْهَا تُثِيرُ النَّقْعَ مَوْعِدُهَا كَدَاءُ يُنَازِعْنَ الْأَعِنَّةَ مُصْغِيَاتٍ عَلَى أَكْتَافِهَا الْأَسَلُ الظِّمَاءُ تَظَلُّ، جِيَادُنَا مُتَمَطِّرَاتٍ يُلَطِّمُهُنَّ بِالْخُمُرِ النِّسَاءُ فَإِمَّا تُعْرِضُوا عَنَّا اعْتَمَرْنَا وَكَانَ الْفَتْحُ: وَانْكَشَفَ الْغِطَاءُ وَإِلَّا فَاصْبِرُوا لِجِلَادِ يَوْمٍ يُعِينُ اللَّهُ فِيهِ مَنْ يَشَاءُ وَجِبْرِيلُ رَسُولُ اللَّهِ فِينَا وَرُوحُ الْقُدْسِ لَيْسَ لَهُ كِفَاءُ وَقَالَ اللَّهُ قَدْ أَرْسَلْتُ عَبْدًا يَقُولُ الْحَقَّ إنْ نَفَعَ الْبَلَاءُ شَهِدْتُ بِهِ فَقُومُوا صَدِّقُوهُ فَقُلْتُمْ لَا نَقُومُ وَلَا نَشَاءُ وَقَالَ اللَّهُ قَدْ سَيَّرْتُ جُنْدًا هُمْ الْأَنْصَارُ عُرْضَتُهَا اللِّقَاءُ لَنَا فِي كُلِّ يَوْمٍ مِنْ مَعَدٍّ سِبَابٌ أَوْ قِتَالٌ أَوْ هِجَاءُ فَنُحْكِمُ بِالْقَوَافِي مَنْ هَجَانَا وَنَضْرِبُ حِينَ تَخْتَلِطُ الدِّمَاءُ أَلَا أَبْلِغْ أَبَا سُفْيَانَ عَنِّي مُغَلْغَلَةً فَقَدْ بَرِحَ الْخَفَاءُ بِأَنَّ سُيُوفَنَا تَرَكَتْكَ عَبْدًا وَعَبْدُ الدَّارِ سَادَتُهَا الْإِمَاءُ هَجَوْتَ مُحَمَّدًا وَأَجَبْتُ عَنْهُ وَعِنْدَ اللَّهِ فِي ذَاكَ الْجَزَاءُ أَتَهْجُوهُ وَلَسْتَ لَهُ بِكُفْءٍ فَشَرُّكُمَا لِخَيْرِكُمَا الْفِدَاءُ هَجَوْتَ مُبَارَكًا بَرًّا حَنِيفًا أَمِينَ اللَّهِ شِيمَتُهُ الْوَفَاءُ أَمَنْ يَهْجُو رَسُولَ اللَّهِ مِنْكُمْ وَيَمْدَحُهُ وَيَنْصُرُهُ سَوَاءُ ؟ فَإِنَّ أَبِي وَوَالِدَهُ وَعِرْضِي لِعِرْضِ مُحَمَّدٍ مِنْكُمْ وِقَاءُ لِسَانِي صَارِمٌ لَا عَيْبَ فِيهِ وَبَحْرِي لَا تُكَدِّرُهُ الدِّلَاءُ قَالَ ابْنُ هِشَامٍ: قَالَهَا حَسَّانُ يَوْمَ الْفَتْحِ. وَيُرْوَى: لِسَانِي صَارِمٌ لَا عَتْبَ فِيهِ وَبَلَغَنِي عَنْ الزُّهْرِيِّ أَنَّهُ قَالَ: لَمَّا رَأَى رَسُولَ اللَّهِ ﷺ النِّسَاءَ يَلْطِمْنَ الْخَيْلَ بِالْخُمُرِ تَبَسَّمَ إلَى أَبِي بَكْرٍ الصِّدِّيقِ ؓ
✧ [Ḥassān’s poetry on the conquest of Makkah] One of the poems recited on the day of the conquest was that of Ḥassān b. Thābit al-Anṣārī: Effaced is Dhāt al-Aṣābiʿ, then al-Jiwāʾ; unto ʿAdhrāʾ, its dwelling is empty. Abodes of Banū al-Ḥasḥās, desolate, effaced by the winds and the sky. Therein ceaselessly was a companionable one; amid its meadows were cattle and sheep. Leave this aside; but who is there for a gentle one that keeps me sleepless when the evening has departed? For a disheveled one who has enslaved him, and for his heart there is from her no cure. It is as though a hidden thing from the house of Raʾs whose mixture is honey and water. When the drinks are mentioned one day, then they are a ransom for the excellent wine. Grant her the blame if we have grieved, when there is reviling or reproach. We drink it, and it leaves us kings and lions whom meeting does not restrain. We have lost our horses if you do not see them raising the dust, their tryst is Kadāʾ. They contend for the reins, inclining, upon their shoulders are thirsty spearheads. Our steeds remain stretched out, while the women strike them with their veils. If you turn away from us, we have performed the ʿumrah, and the conquest was; and the covering was removed. Otherwise be patient for the clash of a day in which God aids whom He wills. And Gabriel, the Messenger of God, is among us, and the Holy Spirit, who has no equal. And God said: I have sent a servant who speaks the truth, if the trial avails. I have borne witness to him, so arise and affirm him; but you said: we shall not arise and we do not wish. And God said: I have dispatched an army; they are the Anṣār, whose wont is the meeting. For us, every day, from Maʿadd there is insult, or fighting, or satire. We judge with rhymes those who satirize us, and we strike when the bloods mingle. Now then, convey to Abū Sufyān from me a penetrating message, for the concealment has departed: That our swords have left you a slave, and the lords of ʿAbd al-Dār are its slave-women. You satirized Muḥammad, and I answered on his behalf, and with God is the recompense for that. Do you satirize him while you are not his equal? Then the worse of you two is a ransom for the better of you two. You satirized a blessed, righteous, upright one, the trustee of God, whose nature is faithfulness. Is one of you who satirizes the Messenger of God and one who praises and helps him equal? For my father and his father and my honor are a shield for the honor of Muḥammad against you. My tongue is a sharp sword, no flaw in it, and my sea is not muddied by the buckets. Ibn Hishām said: Ḥassān recited it on the day of the conquest. And it is related: “My tongue is a sharp sword, no reproach in it.” And it reached me from al-Zuhrī that he said: When the Messenger of God ﷺ saw the women striking the horses with their veils, he smiled to Abū Bakr al-Ṣiddīq ؓ.
Sirat Ibn Hisham 1400No grade recorded
[ شِعْرُ أَنَسِ بْنِ زُنَيْمٍ فِي الِاعْتِذَارِ إلَى الرَّسُولِ عَمَّا قَالَ ابْنُ سَالِمٍ ] قَالَ ابْنُ إسْحَاقَ: وَقَالَ أَنَسُ بْنُ زُنَيْمٍ الدِّيلِيُّ يَعْتَذِرُ إلَى رَسُولِ اللَّهِ ﷺ مِمَّا كَانَ قَالَ فِيهِمْ عَمْرُو بْنُ سَالِمٍ الْخُزَاعِيُّ: أَأَنْتَ الَّذِي تُهْدَى مَعَدٌّ بِأَمْرِهِ بَلْ اللَّهُ يَهْدِيهِمْ وَقَالَ لَكَ اشْهَدْ وَمَا حَمَلَتْ مِنْ نَاقَةٍ فَوْقَ رَحْلِهَا أَبَرَّ وَأَوْفَى ذِمَّةً مِنُ مُحَمَّدِ أَحَثَّ عَلَى خَيْرٍ وَأَسْبَغَ نَائِلًا إذَا رَاحَ كَالسَّيْفِ الصَّقِيلِ الْمُهَنَّدِ وَأَكْسَى لِبُرْدِ الْخَالِ قَبْلَ ابْتِذَالِهِ وَأَعْطَى لِرَأْسِ السَّابِقِ الْمُتَجَرِّدِ تَعَلَّمْ رَسُولَ اللَّهِ أَنَّكَ مُدْرِكِي وَأَنَّ وَعِيدًا مِنْكَ كَالْأَخْذِ بِالْيَدِ تَعَلَّمْ رَسُولَ اللَّهِ أَنَّكَ قَادِرٌ عَلَى كُلِّ صِرْمٍ مُتْهِمِينَ وَمُنْجِدِ تَعَلَّمْ بِأَنَّ الرَّكْبَ رَكْبُ عُوَيْمِرٍ هُمْ الْكَاذِبُونَ الْمُخْلِفُو كُلِّ مَوْعِدِ ونَبَّوْا رَسُولَ اللَّهِ أَنِّي هَجَوْتُهُ فَلَا حَمَلَتْ سَوْطِي إلَيَّ إذَنْ يَدِي سِوَى أَنَّنِي قَدْ قُلْتُ وَيْلُ امِّ فِتْيَةٍ أُصِيبُوا بِنَحْسٍ لَا بِطَلْقٍ وَأَسْعُدِ أَصَابَهُمْ مَنْ لَمْ يَكُنْ لِدِمَائِهِمْ كِفَاءً فَعَزَّتْ عَبْرَتِي وَتَبَلُّدِي فَإِنَّكَ قَدْ أَخَفَرْتَ إنْ كُنْتَ سَاعِيًا بِعَبْدِ بْنِ عَبْدِ اللَّهِ وَابْنَةِ مَهْوِدِ ذُوَيْبٌ وَكُلْثُومٌ وَسَلْمَى تَتَابَعُوا جَمِيعًا فَإِلَّا تَدْمَعْ الْعَيْنُ اكْمَدْ وَسَلْمَى وَسَلْمَى لَيْسَ حَيٌّ كَمِثْلِهِ وَإِخْوَتِهِ وَهَلْ مُلُوكٌ كَأَعْبُدِ ؟ فَإِنِّي لَا دِينًا فَتَقْتُ وَلَا دَمًا هَرَقْتُ تَبَيَّنْ عَالِمَ الْحَقِّ وَاقْصِدْ
✧ [Poem of Anas b. Zunaym apologizing to the Messenger for what Ibn Sālim said] Ibn Isḥāq said: Anas b. Zunaym al-Dīlī said, apologizing to the Messenger of God ﷺ for what ʿAmr b. Sālim al-Khuzāʿī had said about them: Are you the one by whose command Maʿadd is guided? Nay, God guides them, and He said to you, “Bear witness.” No she-camel has ever borne upon her saddle one more dutiful and more faithful to a covenant than Muḥammad; More inciting to good, more lavish in bounty when he sets out, like the polished Indian sword; More generous in clothing with the striped Yemeni cloak before it is worn out, and more giving of the head of the foremost, stripped horse. Know, Messenger of God, that you will overtake me, and that a threat from you is like seizing by the hand. Know, Messenger of God, that you have power over every band of people, whether they go down to the lowlands or up to the highlands. Know that the riders, the riders of ʿUwaymir, are the liars, the breakers of every promise. They informed the Messenger of God that I had satirized him—may my hand never again carry my whip to me if I did! Except that I said, “Woe to the mother of the young men who were struck by ill fortune, not by a lucky and auspicious star.” They were struck by one who was no equal for their blood, so my tears and my grief grew intense. You have indeed broken protection if you were striving against ʿAbd b. ʿAbd Allāh and the daughter of Mahwad: Dhuʾayb, Kulthūm, and Salmā followed one another all together, so if the eye does not weep, then let it be consumed with grief. Salmā—and Salmā, there is no tribe like him and his brothers—are there kings like ʿAbd? For I have not torn a pact of protection, nor shed blood—so make clear, knower of the truth, and act justly.
Sirat Ibn Hisham 1401No grade recorded
[ شِعْرُ بُدَيْلٍ فِي الرَّدِّ عَلَى ابْنِ زُنَيْمٍ ] فَأَجَابَهُ بُدَيْلُ بْنُ عَبْدِ مَنَافِ بْنِ أُمِّ أَصْرَمَ، فَقَالَ: بَكَى أَنَسٌ رَزْنًا فَأَعْوَلَهُ اُلْبُكَا فَأَلَّا عَدِيًّا إذْ تُطَلُّ وَتُبْعَدُ بَكَيْتَ أَبَا عَبْسٍ لِقُرْبِ دِمَائِهَا فَتُعْذِرَ إذْ لَا يُوقِدُ الْحَرْبَ مُوقِدُ أَصَابَهُمْ يَوْمَ الْخَنَادِمِ فِتْيَةٌ كِرَامٌ فَسَلْ، مِنْهُمْ نُفَيْلٌ وَمَعْبَدُ هُنَالِكَ إنْ تُسْفَحْ دُمُوعُكَ لَا تُلَمْ عَلَيْهِمْ وَإِنْ لَمْ تَدْمَعْ الْعَيْنُ فَاكْمَدُوا قَالَ ابْنُ هِشَامٍ: وَهَذِهِ الْأَبْيَاتُ فِي قَصِيدَةٍ لَهُ. [ شِعْرُ بُجَيْرٍ فِي يَوْمِ الْفَتْحِ ] قَالَ ابْنُ إسْحَاقَ: وَقَالَ بُجَيْرُ بْنُ زُهَيْرِ بْنِ أَبِي سُلْمَى فِي يَوْمِ الْفَتْحِ: نَفَى أَهْلَ الْحَبَلَّقِ كُلَّ فَجٍّ مُزَيْنَةُ غُدْوَةً وَبَنُو خُفَافِ ضَرَبْنَاهُمْ بِمَكَّةَ يَوْمَ فَتْحِ النَّ بِيِّ الْخَيْرِ بِالْبِيضِ الْخِفَافِ صَبَحْنَاهُمْ بِسَبْعٍ مِنْ سُلَيْمٍ وَأَلْفٍ مِنْ بَنِي عُثْمَانَ وَافِ نَطَا أَكْتَافَهُمْ ضَرْبًا وَطَعْنًا وَرَشْقًا بِالْمُرَيَّشَةِ اللِّطَافِ تَرَى بَيْنَ الصُّفُوفِ لَهَا حَفِيفًا كَمَا انْصَاعَ الْفُوَاقُ مِنْ الرِّصَافِ فَرُحْنَا وَالْجِيَادُ تَجُولُ فِيهِمْ بِأَرْمَاحٍ مُقَوَّمَةِ الثِّقَافِ فَأُبْنَا غَانِمِينَ بِمَا اشْتَهَيْنَا وَآبُوا نَادِمِينَ عَلَى الْخِلَافِ وَأَعْطَيْنَا رَسُولَ اللَّهِ مِنَّا مَوَاثِقَنَا عَلَى حُسْنِ التَّصَافِي وَقَدْ سَمِعُوا مَقَالَتَنَا فَهَمُّوا غَدَاةَ الرَّوْعِ مِنَّا بِانْصِرَافِ
✧ [Būdail's poetry in reply to Ibn Zunaim] And Budayl b. ʿAbd Manāf b. Umm Aṣram replied to him, saying: Anas wept with a loud wailing, so the weeping made him lament — would that ʿAdī were not — when blood is shed and he is far. You wept for Abū ʿAbs because their blood was near, so you would be excused, since no kindler kindles war. On the day of al-Khanādim, noble youths struck them — ask, among them Nufayl and Maʿbad. There, if your tears are shed, you are not blamed for them; and if the eye does not weep, then be grieved. Ibn Hishām said: These verses are in a poem of his. [Bujair's poetry on the day of the conquest] Ibn Isḥāq said: Bujayr b. Zuhayr b. Abī Sulmā said on the day of the conquest: Muzaynah at dawn and Banū Khufāf expelled the people of al-Ḥaballaq from every mountain pass. We struck them at Makkah on the day of the conquest of the Prophet of good, with white, slender swords. We assailed them in the morning with seven hundred from Sulaym and a thousand from Banū ʿUthmān, complete. We struck their shoulders with blows and thrusts and shots with feathered, light arrows. You see among the ranks a rustling from them, like the whizzing of the arrow's notch from the Riṣāf reeds. And we departed while the steeds coursed among them, with straightened lances, well-balanced. So we returned booty-laden with what we desired, and they returned regretful of their opposition. And we gave to the Messenger of God, from us, our covenants, upon the best of sincerity. And they had heard our speech, so they resolved on the morning of terror to withdraw from us.
Sirat Ibn Hisham 1402No grade recorded
[ شِعْرُ ابْنِ مِرْدَاسٍ فِي فَتْحِ مَكَّةَ ] قَالَ ابْنُ هِشَامٍ: وَقَالَ عَبَّاسُ بْنُ مِرْدَاسٍ السُّلَمِيُّ فِي فَتْحِ مَكَّةَ: مِنَّا بِمَكَّةَ يَوْمَ فَتْحِ مُحَمَّدٍ أَلْفٌ تَسِيلُ بِهِ الْبِطَاحُ مُسَوَّمُ نَصَرُوا الرَّسُولَ وَشَاهَدُوا أَيَّامَهُ وَشِعَارُهُمْ يَوْمَ اللِّقَاءِ مُقَدَّمُ فِي مَنْزِلٍ ثَبَتَتْ بِهِ أَقْدَامُهُمْ ضَنْكٍ كَأَنَّ الْهَامَ فِيهِ الْحَنْتَمُ جَرَّتْ سَنَابِكَهَا بِنَجْدٍ قَبْلَهَا حَتَّى اسْتَقَادَ لَهَا الْحِجَازُ الْأَدْهَمُ اللَّهُ مَكَّنَهُ لَهُ وَأَذَلَّهُ حُكْمُ السُّيُوفِ لَنَا وَجَدٌّ مِزْحَمُ عَوْدُ الرِّيَاسَةِ شَامِخٌ عِرْنِينُهُ مُتَطَلِّعٌ ثُغَرَ الْمَكَارِمِ خِضْرِمُ إسْلَامُ عَبَّاسِ بْنِ مِرْدَاسٍ [ سَبَبُ إِسْلَامِ ابْنِ مَرْدَاسٍ ] قَالَ ابْنُ هِشَامٍ: وَكَانَ إسْلَامُ عَبَّاسِ بْنِ مِرْدَاسٍ، فِيمَا حَدَّثَنِي بَعْضُ أَهْلِ الْعِلْمِ بِالشِّعْرِ، وَحَدِيثُهُ أَنَّهُ كَانَ لِأَبِيهِ مِرْدَاسٍ وَثَنٌ يَعْبُدُهُ، وَهُوَ حَجَرٌ كَانَ يُقَالُ لَهُ ضِمَارِ، فَلَمَّا حَضَرَ مِرْدَاسٌ قَالَ لِعَبَّاسِ: أَيْ بُنَيَّ، اُعْبُدْ ضِمَارِ فَإِنَّهُ يَنْفَعُكَ وَيَضُرُّكَ، فَبَيْنَا عَبَّاسٌ يَوْمًا عِنْدَ ضِمَارِ، إذْ سَمِعَ مِنْ جَوْفِ ضِمَارِ مُنَادِيًا يَقُولُ: قُلْ لِلْقَبَائِلِ مِنْ سُلَيْمٍ كُلِّهَا أَوْدَى ضِمَارِ وَعَاشَ أَهْلُ الْمَسْجِدِ إنَّ الَّذِي وَرِثَ النُّبُوَّةَ وَالْهُدَى بَعْدَ ابْنِ مَرْيَمَ مِنْ قُرَيْشٍ مُهْتَدِي أَوْدَى ضِمَارِ وَكَانَ يُعْبَدُ مَرَّةً قَبْلَ الْكِتَابِ إلَى النَّبِيِّ مُحَمَّدِ فَحَرَّقَ عَبَّاسٌ ضِمَارِ، وَلَحِقَ بِالنَّبِيِّ ﷺ فَأَسْلَمَ
✧ [Poem of Ibn Mirdās on the Conquest of Makkah] Ibn Hishām said: ʿAbbās b. Mirdās al-Sulamī said concerning the conquest of Makkah: From us at Makkah on the day of Muḥammad’s conquest a thousand marked, through whom the wide watercourses flow. They aided the Messenger and witnessed his days, and their battle-cry on the day of meeting was “Forward!” In a station where their feet stood firm, a narrow place, as though skulls in it were dark clay jars. Their hoofs had dragged in Najd before it, until the black Ḥijāz became led in submission to her. God established it for him and humbled it; the judgment of the swords is ours, and a pressing good fortune. A return to leadership, lofty its bridge of the nose, looking toward the mountain-passes of noble qualities, a great chieftain. The Islam of ʿAbbās b. Mirdās [The reason for Ibn Mirdās’s Islam] Ibn Hishām said: The Islam of ʿAbbās b. Mirdās, as one of the scholars of poetry related to me, took place as follows: His father Mirdās had an idol that he worshipped, a stone called Ḍimār. When Mirdās was dying, he said to ʿAbbās: “My dear son, worship Ḍimār, for he will benefit you and harm you.” While ʿAbbās was one day at Ḍimār, he heard from inside Ḍimār a caller saying: Say to the tribes of Sulaym, all of them: Ḍimār has perished, while the people of the mosque live on. The one who inherited prophethood and guidance after the son of Maryam, from Quraysh, is rightly guided. Ḍimār has perished, and he used to be worshipped once, before the Book came to the Prophet Muḥammad ﷺ. So ʿAbbās burned Ḍimār and joined the Prophet ﷺ and became a Muslim.
Sirat Ibn Hisham 1403No grade recorded
[ شِعْرُ جَعْدَةَ فِي يَوْمِ الْفَتْحِ ] قَالَ ابْنُ هِشَامٍ: وَقَالَ جَعْدَةُ بْنُ عَبْدِ اللَّهِ الْخُزَاعِيُّ يَوْمَ فَتْحِ مَكَّةَ: أَكَعْبَ بْنُ عَمْرٍو دَعْوَةً غَيْرَ بَاطِلِ لِحَيْنٍ لَهُ يَوْمَ الْحَدِيدِ مُتَاحِ أُتِيحَتْ لَهُ مِنْ أَرْضِهِ وَسَمَائِهِ لِتَقْتُلَهُ لَيْلًا بِغَيْرِ سِلَاحِ وَنَحْنُ الْأُلَى سَدَّتْ غَزَالَ خُيُولُنَا وَلِفْتًا سَدَدْنَاهُ وَفَجَّ طِلَاحِ خَطَرْنَا وَرَاءَ الْمُسْلِمِينَ بِجَحْفَلٍ ذَوِي عَضُدٍ مِنْ خَيْلِنَا وَرِمَاحِ وَهَذِهِ الْأَبْيَاتُ فِي أَبْيَاتٍ لَهُ. [ شِعْرُ بُجَيْدٍ فِي يَوْمِ الْفَتْحِ ] وَقَالَ بُجَيْدُ بْنُ عِمْرَانَ الْخُزَاعِيُّ: وَقَدْ أَنْشَأَ اللَّهُ السَّحَابَ بِنَصْرِنَا رُكَامَ صِحَابِ الْهَيْدَبِ الْمُتَرَاكِبِ وَهِجْرَتُنَا فِي أَرْضِنَا عِنْدَنَا بِهَا كِتَابٌ أَتَى مِنْ خَيْرِ مُمْلٍ وَكَاتِبِ وَمِنْ أَجْلِنَا حَلَّتْ بِمَكَّةَ حُرْمَةٌ لِنُدْرِكَ ثَأْرًا بِالسُّيُوفِ الْقَوَاضِبِ
✧ [Poem of Jaʿdah on the Day of the Conquest] Ibn Hishām said: Jaʿdah b. ʿAbd Allāh al-Khuzāʿī said on the day of the conquest of Makkah: Is it Kaʿb b. ʿAmr—a call not false—for a destined time for him on the day of iron, made available? It was made available for him from his earth and his heaven, to kill him at night without weapon. And we are the ones who blocked Ghazāl with our horses, and Liftan we blocked it, and Fajj Ṭilāḥ. We advanced behind the Muslims with a great army, possessors of strength, of our horses and spears. These verses are among verses of his. [Poem of Bujayd on the Day of the Conquest] And Bujayd b. ʿImrān al-Khuzāʿī said: And God has raised up the clouds with our victory, heaped up, companions of the thick, piled-up rain cloud. And our emigration is in our land; with us there is a book that came from the best of dictators and scribes. And for our sake a sacredness settled in Makkah, that we might attain vengeance with the sharp swords.