8. Reports of the soothsayers of the Arabs, the rabbis of the Jews, and the monks of the Christians

1. Sirat Ibn Hisham 233No grade recorded

   إخْبَارُ الْكُهَّانِ مِنْ الْعَرَبِ، وَالْأَحْبَارِ مِنْ يَهُودَ وَالرُّهْبَانِ مِنْ النَّصَارَى [ مُعْرِفَةُ الْكُهَّانِ وَالْأَحْبَارِ وَالرُّهْبَانِ بِمَبْعَثِهِ ﷺ ] قَالَ ابْنُ إسْحَاقَ: وَكَانَتْ الْأَحْبَارُ مِنْ يَهُودَ، وَالرُّهْبَانُ مِنْ النَّصَارَى، وَالْكُهَّانُ مِنْ الْعَرَبِ، قَدْ تَحَدَّثُوا بِأَمْرِ رَسُولِ اللَّهِ ﷺ قَبْلَ مَبْعَثِهِ، لَمَّا تَقَارَبَ مِنْ زَمَانِهِ. أَمَّا الْأَحْبَارُ مِنْ يَهُودَ، وَالرُّهْبَانُ مِنْ النَّصَارَى، فَعَمَّا وَجَدُوا فِي كُتُبِهِمْ مِنْ صِفَتِهِ وَصِفَةِ زَمَانِهِ، وَمَا كَانَ مِنْ عَهْدِ أَنْبِيَائِهِمْ إلَيْهِمْ فِيهِ. وَأَمَّا الْكُهَّانُ مِنْ الْعَرَبِ فَأَتَتْهُمْ بِهِ الشَّيَاطِينُ مِنْ الْجِنِّ فِيمَا تَسْتَرِقُ مِنْ السَّمْعِ، إذْ كَانَتْ وَهِيَ لَا تُحْجَبُ عَنْ ذَلِكَ بِالْقَذْفِ بِالنُّجُومِ. وَكَانَ الْكَاهِنُ وَالْكَاهِنَةُ لَا يَزَالُ يَقَعُ مِنْهُمَا ذِكْرُ بَعْضِ أُمُورِهِ، لَا تُلْقِي الْعَرَبُ لِذَلِكَ فِيهِ بَالًا، حَتَّى بَعَثَهُ اللَّهُ تَعَالَى، وَوَقَعَتْ تِلْكَ الْأُمُورُ الَّتِي كَانُوا يَذْكُرُونَ، فَعَرَفُوهَا.

   ✧ The reports of the soothsayers among the Arabs, the rabbis among the Jews, and the monks among the Christians [The soothsayers, rabbis, and monks knowing of his sending ﷺ] Ibn Isḥāq said: The rabbis among the Jews, the monks among the Christians, and the soothsayers among the Arabs had spoken about the affair of the Messenger of God ﷺ before his sending, when his time drew near. As for the rabbis among the Jews and the monks among the Christians, it was from what they found in their books of his description and the description of his time, and what their prophets had covenanted with them concerning him. As for the soothsayers among the Arabs, the devils of the jinn brought it to them in what they overheard from the hearing, when they were not veiled from that by the pelting of stars. And the soothsayer, male and female, did not cease to have mention of some of his affairs fall from them, while the Arabs paid no heed to that, until God Almighty sent him, and those affairs which they had been mentioning came to pass, and they recognized them.

2. Sirat Ibn Hisham 234No grade recorded

   [ قَذْفُ الْجِنِّ بِالشُّهُبِ، وَآيَةُ ذَلِكَ عَلَى مَبْعَثِهِ ﷺ ] فَلَمَّا تَقَارَبَ أَمْرُ رَسُولِ اللَّهِ ﷺ وَحَضَرَ مَبْعَثُهُ، حُجِبَتْ الشَّيَاطِينُ عَنْ السَّمْعِ، وَحِيلَ بَيْنَهَا وَبَيْنَ الْمَقَاعِدِ الَّتِي كَانَتْ تَقْعُدُ لِاسْتِرَاقِ السَّمْعِ فِيهَا، فَرُمُوا بِالنُّجُومِ، فَعَرَفَتْ الْجِنُّ أَنَّ ذَلِكَ لِأَمْرٍ حَدَثَ مِنْ أَمْرِ اللَّهِ فِي الْعِبَادِ يَقُولُ اللَّهُ تَبَارَكَ وَتَعَالَى لِنَبِيِّهِ مُحَمَّدٍ ﷺ حَيْنَ بَعَثَهُ، وَهُوَ يَقُصُّ عَلَيْهِ خَبَرَ الْجِنِّ إذْ حُجِبُوا عَنْ السَّمْعِ، فَعَرَفُوا مَا عَرَفُوا، وَمَا أَنْكَرُوا مِنْ ذَلِكَ حَيْنَ رَأَوْا مَا رَأَوْا: قُلْ أُوحِيَ إِلَيَّ أَنَّهُ اسْتَمَعَ نَفَرٌ مِنَ الْجِنِّ فَقَالُوا إِنَّا سَمِعْنَا قُرْآنًا عَجَبًا يَهْدِي إِلَى الرُّشْدِ فَآمَنَّا بِهِ وَلَنْ نُشْرِكَ بِرَبِّنَا أَحَدًا وَأَنَّهُ تَعَالَى جَدُّ رَبِّنَا مَا اتَّخَذَ صَاحِبَةً وَلَا وَلَدًا وَأَنَّهُ كَانَ يَقُولُ سَفِيهُنَا عَلَى اللَّهِ شَطَطًا وَأَنَّا ظَنَنَّا أَنْ لَنْ تَقُولَ الْإِنْسُ وَالْجِنُّ عَلَى اللَّهِ كَذِبًا وَأَنَّهُ كَانَ رِجَالٌ مِنَ الْإِنْسِ يَعُوذُونَ بِرِجَالٍ مِنَ الْجِنِّ فَزَادُوهُمْ رَهَقًا إلَى قَوْلِهِ: وَأَنَّا كُنَّا نَقْعُدُ مِنْهَا مَقَاعِدَ لِلسَّمْعِ فَمَنْ يَسْتَمِعِ الْآنَ يَجِدْ لَهُ شِهَابًا رَصَدًا وَأَنَّا لَا نَدْرِي أَشَرٌّ أُرِيدَ بِمَنْ فِي الْأَرْضِ أَمْ أَرَادَ بِهِمْ رَبُّهُمْ رَشَدًا. فَلَمَّا سَمِعَتْ الْجِنُّ الْقُرْآنَ عَرَفَتْ أَنَّهَا إنَّمَا مُنِعَتْ مِنْ السَّمْعِ قَبْلَ ذَلِكَ، لِئَلَّا يُشْكِلَ الْوَحْيُ بِشَيْءٍ مِنْ خَبَرِ السَّمَاءِ فَيَلْتَبِسُ عَلَى أَهْلِ الْأَرْضِ مَا جَاءَهُمْ مِنْ اللَّهِ فِيهِ، لِوُقُوعِ الْحُجَّةِ، وَقَطْعِ الشُّبْهَةِ. فَآمَنُوا وَصَدَّقُوا، ثُمَّ وَلَّوْا إلَى قَوْمِهِمْ مُنْذِرِينَ قَالُوا يَا قَوْمَنَا إِنَّا سَمِعْنَا كِتَابًا أُنْزِلَ مِنْ بَعْدِ مُوسَى مُصَدِّقًا لِمَا بَيْنَ يَدَيْهِ يَهْدِي إِلَى الْحَقِّ وَإِلَى طَرِيقٍ مُسْتَقِيمٍ الْآيَةَ. وَكَانَ قَوْلُ الْجِنِّ: وَأَنَّهُ كَانَ رِجَالٌ مِنَ الْإِنْسِ يَعُوذُونَ بِرِجَالٍ مِنَ الْجِنِّ فَزَادُوهُمْ رَهَقًا أَنَّهُ كَانَ الرَّجُلُ مِنْ الْعَرَبِ مِنْ قُرَيْشٍ وَغَيْرِهِمْ إذَا سَافَرَ فَنَزَلَ بَطْنَ وَادٍ مِنْ الْأَرْضِ لِيَبِيتَ فِيهِ، قَالَ: إنِّي أَعُوذُ بِعَزِيزِ هَذَا الْوَادِي مِنْ الْجِنِّ اللَّيْلَةَ مِنْ شَرِّ مَا فِيهِ. قَالَ ابْنُ هِشَامٍ: الرَّهَقُ: الطُّغْيَانُ وَالسَّفَهُ. قَالَ رُؤْبَةُ بْنُ الْعَجَّاجِ: إذْ تَسْتَبِي الْهَيَّامَةُ الْمُرَهَّقَا وَهَذَا الْبَيْتُ فِي أُرْجُوزَةٍ لَهُ. وَالرَّهَقُ أَيْضًا: طَلَبُكَ الشَّيْءِ حَتَّى تَدْنُوَ مِنْهُ، فَتَأْخُذُهُ أَوْ لَا تَأْخُذُهُ. قَالَ رُؤْبَةُ بْنُ الْعَجَّاجِ يَصِفُ حَمِيرِ وَحْشٍ: بَصْبَصْنَ وَاقْشَعْرَرْنَ مِنْ خَوْفِ الرَّهَقِ وَهَذَا الْبَيْتُ فِي أُرْجُوزَةٍ لَهُ. وَالرَّهَقُ أَيْضًا: مَصْدَرٌ لِقَوْلِ الرَّجُلِ لِلرَّجُلِ: رَهِقْتُ الْإِثْمَ أَوْ الْعُسْرَ، الَّذِي أَرْهَقَتْنِي رَهَقًا شَدِيدًا، أَيْ حَمَلْتُ الْإِثْمَ أَوْ الْعُسْرَ الَّذِي حَمَلَتْنِي حَمْلًا شَدِيدًا، وَفِي كِتَابِ اللَّهِ تَعَالَى: فَخَشِينَا أَنْ يُرْهِقَهُمَا طُغْيَانًا وَكُفْرًا وَقَوْلُهُ وَلَا تُرْهِقْنِي مِنْ أَمْرِي عُسْرًا

   ✧ [The pelting of the jinn with meteors, and that as a sign of his sending ﷺ] When the matter of the Messenger of Allah ﷺ drew near and his sending was at hand, the satans were veiled from hearing, and a barrier was placed between them and the places where they used to sit to eavesdrop on hearing therein, so they were pelted with stars. The jinn knew that that was due to a matter that had occurred from Allah's affair concerning His servants. Allah, blessed and exalted be He, says to His Prophet Muhammad ﷺ when He sent him, while He recounts to him the account of the jinn when they were veiled from hearing, and they recognized what they recognized, and what they denied of that when they saw what they saw: "Say, [O Muhammad], 'It has been revealed to me that a group of the jinn listened and said, "Indeed, we have heard an amazing Qur'an. It guides to the right course, and we have believed in it. And we will never associate with our Lord anyone. And [it teaches] that exalted is the nobleness of our Lord; He has not taken a wife or a son. And that our foolish one has been saying about Allah an excessive transgression. And we had thought that mankind and the jinn would never speak about Allah a lie. And there were men from mankind who sought refuge in men from the jinn, so they increased them in burden."'" up to His saying: "And we used to sit therein in positions for hearing, but whoever listens now will find a burning flame lying in wait for him. And we do not know whether evil is intended for those on earth or whether their Lord intends for them a right course." When the jinn heard the Qur'an, they knew that they had only been prevented from hearing before that so that the revelation would not be confused with anything of the news of heaven, and so that what came to them from Allah therein would not be confounded for the people of the earth, for the establishment of the proof and the cutting off of doubt. So they believed and affirmed, then they turned to their people as warners. They said, "O our people, indeed we have heard a Book sent down after Moses, confirming what was before it, guiding to the truth and to a straight path" – the verse. And the saying of the jinn: "And there were men from mankind who sought refuge in men from the jinn, so they increased them in burden" means that when a man from the Arabs, of Quraysh or others, traveled and alighted in a valley of the land to spend the night therein, he would say, "I seek refuge in the mighty one of this valley from the jinn tonight from the evil of what is in it." Ibn Hisham said: al-rahaq is tyranny and foolishness. Ruʾbah b. al-ʿAjjāj said: "When the passionate one captivates the overburdened" – and this verse is in a long poem of his. Al-rahaq also means your seeking a thing until you draw near to it, then you take it or do not take it. Ruʾbah b. al-ʿAjjāj said, describing wild asses: "They wagged their tails and shuddered from fear of being overtaken" – and this verse is in a long poem of his. Al-rahaq also is the verbal noun for one man saying to another: "I have incurred sin or hardship" – which you have caused me to incur with a severe burden, meaning I have borne the sin or hardship which you made me bear with a heavy load. In the Book of Allah, exalted be He: "And we feared that he would burden them with tyranny and disbelief," and His saying: "And do not burden me from my affair with hardship."

3. Sirat Ibn Hisham 235No grade recorded

   [ فَزَعُ ثَقِيفٍ مِنْ رَمْيِ الْجِنِّ بِالنُّجُومِ، وَسُؤَالُهُمْ عَمْرِو بْنِ أُمِّيَّةَ ] قَالَ ابْنُ إسْحَاقَ: وَحَدَّثَنِي يَعْقُوبُ بْنُ عُتْبَةَ بْنِ الْمُغِيرَةِ بْنِ الْأَخْنَسِ أَنَّهُ حَدَّثَ أَنَّ أَوَّلَ الْعَرَبِ فَزِعَ لِلرَّمْيِ بِالنُّجُومِ حَيْنَ رُمِيَ بِهَا، هَذَا الْحَيُّ مِنْ ثَقِيفٍ، وَأَنَّهُمْ جَاءُوا إلَى رَجُلٍ مِنْهُمْ يُقَالُ لَهُ عَمْرُو بْنُ أُمِّيَّةَ، أَحَدُ بَنِي عِلَاجٍ - قَالَ: وَكَانَ أَدْهَى الْعَرَبِ وَأَنْكَرَهَا رَأْيًا - فَقَالُوا لَهُ: يَا عَمْرُو: أَلَمْ تَرَ مَا حَدَثَ فِي السَّمَاءِ مِنْ الْقَذْفِ بِهَذِهِ النُّجُومِ ؟ قَالَ: بَلَى، فَانْظُرُوا، فَإِنْ كَانَتْ مَعَالِمَ النُّجُومِ الَّتِي يُهْتَدَى بِهَا فِي الْبَرِّ وَالْبَحْرِ، وَتُعْرَفُ بِهَا الْأَنْوَاءُ مِنْ الصَّيْفِ وَالشِّتَاءِ، لِمَا يُصْلِحُ النَّاسَ فِي مَعَايِشِهِمْ، هِيَ الَّتِي يُرْمَى بِهَا، فَهُوَ وَاَللَّهِ طَيُّ الدُّنْيَا، وَهَلَاكُ هَذَا الْخَلْقِ الَّذِي فِيهَا؛ وَإِنْ كَانَتْ نُجُومًا غَيْرَهَا، وَهِيَ ثَابِتَةٌ عَلَى حَالِهَا، فَهَذَا لِأَمْرٍ أَرَادَ اللَّهُ بِهِ هَذَا الْخَلْقَ، فَمَا هُوَ ؟

   ✧ [Thaqīf's alarm at the pelting of the jinn with meteors and their questioning of ʿAmr b. Umayyah] Ibn Isḥāq said: Yaʿqūb b. ʿUtbah b. al-Mughīrah b. al-Akhnas related to me that he related that the first of the Arabs to be alarmed at the pelting with meteors, when they were pelted with them, were this clan of Thaqīf, and that they came to a man of theirs called ʿAmr b. Umayyah, one of the Banū ʿIlāj—he said: he was the most cunning of the Arabs and the most astute in judgment—and they said to him: "O ʿAmr, have you not seen what has occurred in the sky of the hurling of these meteors?" He said: "Yes, so look: if the well-known stars by which one is guided on land and sea, and by which the rains of summer and winter are known, for what benefits people in their livelihoods—are the ones being pelted with, then, by God, it is the folding up of the world and the destruction of this creation that is in it. But if they are stars other than those, while those remain fixed in their state, then this is for a matter that God has willed for this creation. So what is it?"

4. Sirat Ibn Hisham 236No grade recorded

   [ حَدِيثُهُ ﷺ مَعَ الْأَنْصَارِ فِي رَمْيِ الْجِنِّ بِالنُّجُومِ ] قَالَ ابْنُ إسْحَاقَ: وَذَكَرَ مُحَمَّدُ بْنُ مُسْلِمِ بْنِ شِهَابٍ الزُّهْرِيُّ، عَنْ عَلِيِّ بْنِ الْحُسَيْنِ بْنِ عَلِيِّ بْنِ أَبِي طَالِبٍ، عَنْ عَبْدِ اللَّهِ بْنِ الْعَبَّاسِ، عَنْ نَفَرٍ مِنْ الْأَنْصَارِ: أَنَّ رَسُولَ اللَّهِ ﷺ، قَالَ لَهُمْ: مَاذَا كُنْتُمْ تَقُولُونَ فِي هَذَا النَّجْمِ الَّذِي يُرْمَى بِهِ ؟ قَالُوا: يَا نَبِيَّ اللَّهِ كُنَّا نَقُولُ حَيْنَ رَأَيْنَاهَا يُرْمَى بِهَا: مَاتَ مَلِكٌ مُلِّكَ مُلْكٌ، وُلِدَ مَوْلُودٌ مَاتَ مَوْلُودٌ؛ فَقَالَ رَسُولُ اللَّهِ ﷺ لَيْسَ ذَلِكَ كَذَلِكَ وَلَكُنَّ اللَّهَ تَبَارَكَ وَتَعَالَى كَانَ إذَا قَضَى فِي خَلْقِهِ أَمْرًا سَمِعَهُ حَمَلَةُ الْعَرْشِ، فَسَبَّحُوا، فَسَبَّحَ مَنْ تَحْتَهُمْ، فَسَبَّحَ لِتَسْبِيحِهِمْ مَنْ تَحْتَ ذَلِكَ، فَلَا يَزَالُ التَّسْبِيحُ يَهْبِطُ حَتَّى يَنْتَهِيَ إلَى السَّمَاءِ الدُّنْيَا، فَيُسَبِّحُوا ثُمَّ يَقُولُ بَعْضُهُمْ لِبَعْضٍ مِمَّ سَبَّحْتُمْ فَيَقُولُونَ سَبَّحَ مَنْ فَوْقَنَا فَسَبَّحْنَا لِتَسْبِيحِهِمْ؛ فَيَقُولُونَ: أَلَا تَسْأَلُونَ مَنْ فَوْقَكُمْ مِمَّ سَبَّحُوا ؟ فَيَقُولُونَ مِثْلَ ذَلِكَ، حَتَّى يَنْتَهُوا إلَى حَمَلَةِ الْعَرْشِ، فَيُقَالُ لَهُمْ: مِمَّ سَبَّحْتُمْ ؟ فَيَقُولُونَ: قَضَى اللَّهُ فِي خَلْقِهِ كَذَا وَكَذَا، لِلْأَمْرِ الَّذِي كَانَ؛ فَيَهْبِطُ بِهِ الْخَبَرُ مِنْ سَمَاءٍ إلَى سَمَاءٍ حَتَّى يَنْتَهِي إلَى السَّمَاءِ الدُّنْيَا، فَيَتَحَدَّثُوا بِهِ، فَتَسْتَرِقُهُ الشَّيَاطِينُ بِالسَّمْعِ، عَلَى تَوَهُّمٍ وَاخْتِلَافٍ، ثُمَّ يَأْتُوا بِهِ الْكُهَّانَ مِنْ أَهْلِ الْأَرْضِ فَيُحَدِّثُوهُمْ بِهِ فَيُخْطِئُونَ وَيُصِيبُونَ فَيَتَحَدَّثُ بِهِ الْكُهَّانُ، فَيُصِيبُونَ بَعْضًا وَيُخْطِئُونَ بَعْضًا ثُمَّ إنَّ اللَّهَ عَزَّ وَجَلَّ حَجَبَ الشَّيَاطِينَ بِهَذِهِ النُّجُومِ الَّتِي يُقْذَفُونَ بِهَا، فَانْقَطَعَتْ الْكَهَانَةُ الْيَوْمَ، فَلَا كَهَانَةَ. قَالَ ابْنُ إسْحَاقَ: وَحَدَّثَنِي عَمْرُو بْنُ أَبِي جَعْفَرٍ، عَنْ مُحَمَّدِ بْنِ عَبْدِ الرَّحْمَنِ بْنِ أَبِي لَبِيبَةَ، عَنْ عَلِيِّ بْنِ الْحُسَيْنِ بْنِ عَلِيٍّ ؓ بِمِثْلِ حَدِيثِ ابْنِ شِهَابٍ عَنْهُ

   ✧ [His ﷺ account with the Anṣār concerning the pelting of the jinn with meteors] Ibn Isḥāq said: Muḥammad b. Muslim b. Shihāb al-Zuhrī mentioned, from ʿAlī b. al-Ḥusayn b. ʿAlī b. Abī Ṭālib, from ʿAbd Allāh b. al-ʿAbbās, from a group of the Anṣār: that the Messenger of God ﷺ said to them: “What were you saying about this meteor that is hurled?” They said: “O Prophet of God, when we saw it being hurled we used to say: A king has died, a kingdom has been invested, a child has been born, a child has died.” So the Messenger of God ﷺ said: “It is not like that, but when God, blessed and exalted, decrees a matter among His creation, the bearers of the Throne hear it and glorify Him, and those below them glorify, and those below that glorify due to their glorification, and the glorification keeps descending until it reaches the lowest heaven, and they glorify. Then some of them say to others: ‘Why did you glorify?’ and they say: ‘Those above us glorified, so we glorified because of their glorification.’ Then they say: ‘Will you not ask those above you why they glorified?’ And they say the like of that, until it reaches the bearers of the Throne, and they are asked: ‘Why did you glorify?’ and they say: ‘God decreed in His creation such-and-such, for the affair that was.’ Then the news descends with it from heaven to heaven until it reaches the lowest heaven, and they speak of it, and the devils snatch it by hearing, with conjecture and disagreement. Then they bring it to the soothsayers among the people of the earth and tell them of it, and they err and hit the mark, and the soothsayers speak of it, and they hit some and err in some. Then God, mighty and majestic, veiled the devils with these meteors with which they are pelted, and soothsaying has been cut off today, so there is no soothsaying.” Ibn Isḥāq said: ʿAmr b. Abī Jaʿfar narrated to me, from Muḥammad b. ʿAbd al-Raḥmān b. Abī Labība, from ʿAlī b. al-Ḥusayn b. ʿAlī ؓ, the like of the ḥadīth of Ibn Shihāb from him.

5. Sirat Ibn Hisham 237No grade recorded

   [ الْغَيْطَلَةُ وَمَا حَدَّثَتْ بِهِ بَنِي سَهْمٍ ] قَالَ ابْنُ إسْحَاقَ: وَحَدَّثَنِي بَعْضُ أَهْلِ الْعِلْمِ: إنَّ امْرَأَةً مِنْ بَنِي سَهْمٍ، يُقَالُ لَهَا الْغَيْطَلَةُ، كَانَتْ كَاهِنَةً فِي الْجَاهِلِيَّةِ، جَاءَهَا صَاحِبُهَا لَيْلَةً مِنْ اللَّيَالِي، فَانْقَضَّ تَحْتَهَا، ثُمَّ قَالَ: أَدْرِ مَا أَدْرِ. يَوْمَ عَقْرٍ وَنَحْرٍ؛ فَقَالَتْ قُرَيْشٌ حَيْنَ بَلَغَهَا ذَلِكَ: مَا يُرِيدُ ؟ ثُمَّ جَاءَهَا لَيْلَةً أُخْرَى، فَانْقَضَّ تَحْتَهَا، ثُمَّ قَالَ: شُعُوبُ مَا شُعُوبٌ، تُصْرَعُ فِيهِ كَعْبٌ لَجُوبُ. فَلَمَّا بَلَغَ ذَلِكَ قُرَيْشًا. قَالُوا: مَاذَا يُرِيدُ، إنَّ هَذَا لِأَمْرٍ هُوَ كَائِنٌ، فَانْظُرُوا مَا هُوَ ؟ فَمَا عَرَفُوهُ حَتَّى كَانَتْ وَقْعَةُ بَدْرٍ وَأُحُدٍ بِالشِّعْبِ، فَعَرَفُوا أَنَّهُ الَّذِي كَانَ جَاءَ بِهِ إلَى صَاحِبَتِهِ. [ نَسَبُ الْغَيْطَلَةِ ] قَالَ ابْنُ هِشَامٍ: الْغَيْطَلَةُ: مِنْ بَنِي مُرَّةَ بْنِ عَبْدِ مَنَاةَ بْنِ كِنَانَةَ، إخْوَةِ مُدْلِجِ بْنِ مُرَّةَ، وَهِيَ أُمُّ الْغَيَاطِلِ الَّذِينَ ذَكَرَ أَبُو طَالِبٍ فِي قَوْلِهِ:: لَقَدْ سَفُهَتْ أَحْلَامُ قَوْمٍ تَبَدَّلُوا بَنِي خَلَفٍ قَيْضًا بِنَا وَالْغَيَاطِلِ فَقِيلَ لِوَلَدِهَا: الْغَيَاطِلُ؛ وَهُمْ مِنْ بَنِي سَهْمِ بْنِ عَمْرِو بْنِ هُصَيْصٍ. وَهَذَا الْبَيْتُ فِي قَصِيدَةٍ لَهُ سَأَذْكُرُهَا فِي مَوْضِعِهَا إنْ شَاءَ اللَّهُ تَعَالَى

   ✧ Al-Ghayṭalah and what she foretold to the Banū Sahm Ibn Isḥāq said: One of the people of knowledge told me that a woman of the Banū Sahm, called al-Ghayṭalah, was a soothsayer in the Jāhiliyyah. Her companion came to her one night and swooped down beneath her, then said: 'Perceive what I perceive: a day of hamstringing and slaughtering.' So Quraysh said when that reached them: 'What does he intend?' Then he came to her another night and swooped down beneath her, then said: 'Shuʿūb, what a Shuʿūb! Therein will be thrown down Kaʿb, the deep-cleft.' When that reached Quraysh, they said: 'What does he intend? This is surely a matter that is to be; look to what it is.' But they did not know it until the battle of Badr and Uḥud at al-Shaʿb came about; then they knew that it was what he had brought to his mistress. The lineage of al-Ghayṭalah Ibn Hishām said: Al-Ghayṭalah was of the Banū Murrah b. ʿAbd Manāh b. Kinānah, brothers of Mudlij b. Murrah. She was the mother of al-Ghayāṭil, whom Abū Ṭālib mentioned in his saying: The dreams of a people who exchanged Banū Khalaf for us and al-Ghayāṭil have become foolish. Thus her children were called al-Ghayāṭil; they are of the Banū Sahm b. ʿAmr b. Huṣayṣ. This verse is in a qaṣīdah of his which I shall mention in its proper place, if God Almighty wills.

6. Sirat Ibn Hisham 238No grade recorded

   [ حَدِيثُ كَاهِنِ جَنْبٍ عَنْ رَسُولِ اللَّهِ ﷺ ] قَالَ ابْنُ إسْحَاقَ: وَحَدَّثَنِي عَلِيُّ بْنُ نَافِعٍ الْجُرَشِيُّ: أَنَّ جَنْبًا: بَطْنًا مِنْ الْيَمَنِ، كَانَ لَهُمْ كَاهِنٌ فِي الْجَاهِلِيَّةِ، فَلَمَّا ذُكِرَ أَمْرُ رَسُولِ اللَّهِ ﷺ وَانْتَشَرَ فِي الْعَرَبِ، قَالَتْ لَهُ جَنْبٌ: اُنْظُرْ لَنَا فِي أَمْرِ هَذَا الرَّجُلِ، وَاجْتَمَعُوا لَهُ فِي أَسْفَلِ جَبَلِهِ، فَنَزَلَ عَلَيْهِمْ حِينَ طَلَعَتْ الشَّمْسُ، فَوَقَفَ لَهُمْ قَائِمًا مُتَّكِئًا عَلَى قَوْسٍ لَهُ، فَرَفَعَ رَأْسَهُ إلَى السَّمَاءِ طَوِيلًا، ثُمَّ جَعَلَ يَنْزُو، ثُمَّ قَالَ: أَيُّهَا النَّاسُ، إنَّ اللَّهَ أَكْرَمَ مُحَمَّدًا وَاصْطَفَاهُ، وَطَهَّرَ قَلْبَهُ وَحَشَاهُ، وَمُكْثُهُ فِيكُمْ أَيُّهَا النَّاسُ قَلِيلٌ، ثُمَّ أَسْنَدَ فِي جَبَلِهِ رَاجِعًا مِنْ حَيْثُ جَاءَ

   ✧ [The account of the soothsayer of Janb concerning the Messenger of Allah ﷺ] Ibn Isḥāq said: ʿAlī b. Nāfiʿ al-Jurashī told me that Janb—a sub-tribe of Yemen—had a soothsayer in the Jāhiliyyah. When the matter of the Messenger of Allah ﷺ was mentioned and spread among the Arabs, Janb said to him, "Look into the matter of this man for us." They gathered for him at the foot of his mountain, and he came down to them at sunrise. He stood before them, leaning on a bow of his, and raised his head to the sky for a long time. Then he began to leap about, and then he said: "O people, God has honored Muhammad and chosen him, and purified his heart and his inward parts. His stay among you, O people, will be short." Then he climbed back up his mountain, returning the way he had come.

7. Sirat Ibn Hisham 239No grade recorded

   [ مَا جَرَى بَيْنَ عُمَرَ بْنِ الْخَطَّابِ وَسَوَادِ بْنِ قَارِبٍ ] قَالَ ابْنُ إسْحَاقَ: وَحَدَّثَنِي مَنْ لَا أَتَّهِمُ عَنْ عَبْدِ اللَّهِ بْنِ كَعْبٍ، مَوْلَى عُثْمَانَ بْنِ عَفَّانَ، أَنَّهُ حَدَّثَ: أَنَّ عُمَرَ بْنَ الْخَطَّابِ، بَيْنَا هُوَ جَالِسٌ فِي النَّاسِ فِي مَسْجِدِ رَسُولِ اللَّهِ ﷺ، إذْ أَقْبَلَ رَجُلٌ مِنْ الْعَرَبِ دَاخِلًا الْمَسْجِدَ، يُرِيدُ عُمْرَ بْنَ الْخَطَّابِ، فَلَمَّا نَظَرَ إلَيْهِ عُمَرُ ؓ، قَالَ: إنَّ هَذَا الرَّجُلُ لَعَلَى شِرْكِهِ مَا فَارَقَهُ بَعْدُ، أَوْ لَقَدْ كَانَ كَاهِنًا فِي الْجَاهِلِيَّةِ. فَسَلَّمَ عَلَيْهِ الرَّجُلُ، ثُمَّ جَلَسَ، فَقَالَ لَهُ عُمَرُ ؓ: هَلْ أَسْلَمْتَ ؟ قَالَ: نَعَمْ يَا أَمِيرَ الْمُؤْمِنِينَ، قَالَ لَهُ: فَهَلْ كُنْتَ كَاهِنًا فِي الْجَاهِلِيَّةِ ؟ فَقَالَ الرَّجُلُ: سُبْحَانَ اللَّهِ يَا أَمِيرَ الْمُؤْمِنِينَ لَقَدْ خِلْتَ فِيَّ، وَاسْتَقْبَلْتنِي بِأَمْرٍ مَا أَرَاكَ قُلْتَهُ لِأَحَدٍ مِنْ رَعِيَّتِكَ مُنْذُ وُلِّيتَ مَا وُلِّيتَ؛ فَقَالَ عُمَرُ: اللَّهُمَّ غُفْرًا، قَدْ كُنَّا فِي الْجَاهِلِيَّةِ عَلَى شَرٍّ مِنْ هَذَا، نَعْبُدُ الْأَصْنَامَ، وَنَعْتَنِقُ الْأَوْثَانَ، حَتَّى أَكْرَمْنَا اللَّهُ بِرَسُولِهِ وَبِالْإِسْلَامِ؛ قَالَ: نَعَمْ، وَاَللَّهِ يَا أَمِيرَ الْمُؤْمِنِينَ، لَقَدْ كُنْتُ كَاهِنًا فِي الْجَاهِلِيَّةِ؛ قَالَ: فَأَخْبرنِي مَا جَاءَكَ بِهِ صَاحِبُكَ، قَالَ: جَاءَنِي قَبْلَ الْإِسْلَامِ بِشَهْرٍ أَوْ شَيْعِهِ، فَقَالَ: أَلَمْ تَرَ إلَى الْجِنِّ وَإِبْلَاسِهَا، وَإِيَاسِهَا مِنْ دِينِهَا، وَلُحُوقِهَا بِالْقِلَاصِ وَأَحْلَاسِهَا. قَالَ ابْنُ هِشَامٍ: هَذَا الْكَلَامُ سَجْعٌ، وَلَيْسَ بِشِعْرٍ. قَالَ عَبْدُ اللَّهِ بْنُ كَعْبٍ: فَقَالَ عُمَرُ بْنُ الْخَطَّابِ عِنْدَ ذَلِكَ يُحَدِّثُ النَّاسَ: وَاَللَّهِ إنِّي لَعِنْدَ وَثَنٍ مِنْ أَوْثَانِ الْجَاهِلِيَّةِ فِي نَفَرٍ مِنْ قُرَيْشٍ، قَدْ ذَبَحَ لَهُ رَجُلٌ مِنْ الْعَرَبِ عِجْلًا، فَنَحْنُ نَنْتَظِرُ قَسْمَهُ لِيَقْسِمَ لَنَا مِنْهُ، إذْ سَمِعْتُ مِنْ جَوْفِ الْعِجْلِ صَوْتًا مَا سَمِعْتُ صَوْتًا قَطُّ أَنْفَذَ مِنْهُ، وَذَلِكَ قُبَيْلَ الْإِسْلَامِ بِشَهْرٍ أَوْ شَيْعِهِ، يَقُولُ: يَا ذَرِيحُ، أَمْرٌ نَجِيحٌ، رَجُلٌ يَصِيحُ، يَقُولُ: لَا إلَهَ إلَّا اللَّهُ قَالَ ابْنُ هِشَامٍ: وَيُقَالُ: رَجُلٌ يَصِيحُ، بِلِسَانٍ فَصِيحٍ، يَقُولُ: لَا إلَهَ إلَّا اللَّهُ. وَأَنْشَدَنِي بَعْضُ أَهْلِ الْعِلْمِ بِالشِّعْرِ:: عَجِبْتُ لِلْجِنِّ وَإِبْلَاسِهَا وَشَدِّهَا الْعِيسَ بِأَحْلَاسِهَا تَهْوِي إلَى مَكَّةَ تَبْغِي الْهُدَى مَا مُؤْمِنُو الْجِنِّ كَأَنْجَاسِهَا قَالَ ابْنُ إسْحَاقَ: فَهَذَا مَا بَلَغَنَا مِنْ الْكُهَّانِ مِنْ الْعَرَبِ

   ✧ Ibn Isḥāq said: One whose word I trust reported to me from ʿAbd Allāh b. Kaʿb, a client of ʿUthmān b. ʿAffān, that he related: While ʿUmar b. al-Khaṭṭāb was sitting among the people in the mosque of the Messenger of God ﷺ, a man from the Arabs came into the mosque, seeking ʿUmar b. al-Khaṭṭāb. When ʿUmar ؓ saw him, he said: This man has not yet left his idolatry, or he was a soothsayer in the Age of Ignorance. The man greeted him and sat down. ʿUmar ؓ asked him: Have you embraced Islam? He replied: Yes, O Commander of the Faithful. ʿUmar asked: Were you a soothsayer in the Age of Ignorance? The man said: Glory be to God, O Commander of the Faithful! You have suspected me and met me with something I do not think you have said to any of your subjects since you took charge. ʿUmar said: O God, forgive me. In the Age of Ignorance we were in a worse state than this: we worshipped idols and embraced graven images until God honored us with His messenger and with Islam. The man said: Yes, by God, O Commander of the Faithful, I was a soothsayer in the Age of Ignorance. ʿUmar said: Tell me what your companion brought you. He said: He came to me a month before Islam or so, and said: Have you not seen the jinn and their despair, and their hopelessness of their religion, and their joining the young camels and their saddles? Ibn Hishām said: This speech is rhymed prose, not poetry. ʿAbd Allāh b. Kaʿb said: ʿUmar b. al-Khaṭṭāb then told the people: By God, I was at an idol of the idols of the Age of Ignorance among a group of Quraysh. A man from the Arabs had sacrificed a calf to it, and we were waiting for its division so that he might give us a share. Then I heard from the belly of the calf a voice, and I have never heard a voice more piercing than it, about a month or so before Islam, saying: O Dharīḥ, a successful matter, a man crying out, saying: There is no god but God. Ibn Hishām said: It is also said: a man crying out, with an eloquent tongue, saying: There is no god but God. One of the people learned in poetry recited to me: I marvel at the jinn and their despair, and their urging the camels with their saddles, heading to Makkah seeking guidance, for the believing jinn are not like their impure ones. Ibn Isḥāq said: This is what has reached us of the soothsayers of the Arabs.

8. Sirat Ibn Hisham 240No grade recorded

   إنْذَارُ الْيَهُودِ بِرَسُولِ اللهِ ﷺ [ إنْذَارُ الْيَهُودِ بِهِ ﷺ، وَلَمَّا بُعِثَ كَفَرُوا بِهِ ] قَالَ ابْنُ إسْحَاقَ: وَحَدَّثَنِي عَاصِمُ بْنُ عُمَرَ بْنِ قَتَادَةَ، عَنْ رِجَالٍ مِنْ قَوْمِهِ، قَالُوا: إنَّ مِمَّا دَعَانَا إلَى الْإِسْلَامِ، مَعَ رَحْمَةِ اللَّهِ تَعَالَى وَهَدَاهُ لَنَا، لَمَا كُنَّا نَسْمَعُ مِنْ رِجَالِ يَهُودَ، ( وَ ) كُنَّا أَهْلَ شِرْكٍ أَصْحَابَ أَوَثَانٍ، وَكَانُوا أَهْلَ كِتَابٍ، عِنْدَهُمْ عِلْمٌ لَيْسَ لَنَا، وَكَانَتْ لَا تَزَالُ بَيْنَنَا وَبَيْنَهُمْ شُرُورٌ، فَإِذَا نِلْنَا مِنْهُمْ بَعْضَ مَا يَكْرَهُونَ، قَالُوا لَنَا: إنَّهُ ( قَدْ ) تَقَارَبَ زَمَانُ نَبِيٍّ يُبْعَثُ الْآنَ نَقْتُلُكُمْ مَعَهُ قَتْلَ عَادٍ وَإِرَمٍ فَكُنَّا كَثِيرًا مَا نَسْمَعُ ذَلِكَ مِنْهُمْ. فَلَمَّا بَعَثَ اللَّهُ رَسُولَهُ ﷺ أَجَبْنَاهُ، حِينَ دَعَانَا إلَى اللَّهِ تَعَالَى، وَعَرَفْنَا مَا كَانُوا يَتَوَعَّدُونَنَا بِهِ، فَبَادَرْنَاهُمْ إلَيْهِ، فَآمَنَّا بِهِ، وَكَفَرُوا بِهِ، فَفِينَا وَفِيهِمْ نَزَلَ هَؤُلَاءِ الْآيَاتُ مِنْ الْبَقَرَةِ: وَلَمَّا جَاءَهُمْ كِتَابٌ مِنْ عِنْدِ اللَّهِ مُصَدِّقٌ لِمَا مَعَهُمْ وَكَانُوا مِنْ قَبْلُ يَسْتَفْتِحُونَ عَلَى الَّذِينَ كَفَرُوا فَلَمَّا جَاءَهُمْ مَا عَرَفُوا كَفَرُوا بِهِ فَلَعْنَةُ اللَّهِ عَلَى الْكَافِرِينَ قَالَ ابْنُ هِشَامٍ: يَسْتَفْتِحُونَ: يَسْتَنْصِرُونَ، وَيَسْتَفْتِحُونَ ( أَيْضًا ): يَتَحَاكَمُونَ، وَفِي كِتَابِ اللَّهِ تَعَالَى: رَبَّنَا افْتَحْ بَيْنَنَا وَبَيْنَ قَوْمِنَا بِالْحَقِّ وَأَنْتَ خَيْرُ الْفَاتِحِينَ.

   ✧ The warning of the Jews concerning the Messenger of Allah ﷺ [The warning of the Jews concerning him ﷺ, and when he was sent they disbelieved in him] Ibn Isḥāq said: ʿĀṣim b. ʿUmar b. Qatādah related to me, from men of his people, who said: Among what summoned us to Islam—along with the mercy of God Most High and His guidance to us—was what we used to hear from the men of the Jews. We were people of polytheism, companions of idols, and they were people of the Book, possessing knowledge that we did not have. There used to be hostilities between us and them. When we would inflict upon them some of what they disliked, they would say to us: 'Indeed, the time of a prophet is near, who will be sent now; we will kill you along with him as ʿĀd and Iram were killed.' Thus we would hear that from them often. So when God sent His Messenger ﷺ, we answered him when he summoned us to God Most High, and we recognized what they had been threatening us with. We raced them to him, believed in him, and they disbelieved in him. Thus concerning us and them these verses of al-Baqarah were revealed: 'And when there came to them a Book from God confirming what was with them—though before they had been praying for victory over those who disbelieved—when there came to them what they recognized, they disbelieved in it; so the curse of God is upon the disbelievers' [Qur'an 2:89]. Ibn Hishām said: yastaftiḥūn means 'they seek victory'; and yastaftiḥūn also means 'they seek judgment', as in the Book of God Most High: 'Our Lord, judge between us and our people in truth, and You are the best of judges' [Qur'an 7:89].

9. Sirat Ibn Hisham 241No grade recorded

   [ حَدِيثُ سَلَمَةَ عَنْ الْيَهُودِيِّ الَّذِي أَنْذَرَ بِالرَّسُولِ ﷺ ] قَالَ ابْنُ إسْحَاقَ: وَحَدَّثَنِي صَالِحُ بْنُ إبْرَاهِيمَ بْنِ عَبْدِ الرَّحْمَنِ بْنِ عَوْفٍ عَنْ مَحْمُودِ بْنِ لَبِيدٍ أَخِي بَنِي عَبْدِ الْأَشْهَلِ عَنْ سَلَمَةَ بْنِ سَلَامَةَ بْنِ وَقْشٍ، وَكَانَ سَلَمَةُ مِنْ أَصْحَابِ بَدْرٍ، قَالَ: كَانَ لَنَا جَارٌ مِنْ يَهُودَ فِي بَنِي عَبْدِ الْأَشْهَلِ. قَالَ: فَخَرَجَ عَلَيْنَا يَوْمًا مِنْ بَيْتِهِ حَتَّى وَقَفَ عَلَى بَنِي عَبْدِ الْأَشْهَلِ - قَالَ سَلَمَةُ: وَأَنَا يَوْمئِذٍ مِنْ أَحْدَثِ مَنْ فِيهِ سِنًّا، عَلَيَّ بُرْدَةٌ لِي، مُضْطَجِعٌ فِيهَا بِفِنَاءِ أَهْلِي - فَذَكَرَ الْقِيَامَةَ وَالْبَعْثَ وَالْحِسَابَ وَالْمِيزَانَ وَالْجَنَّةَ وَالنَّارَ. قَالَ: فَقَالَ ذَلِكَ لِقَوْمٍ أَهْلِ شِرْكٍ أَصْحَابِ أَوَثَانٍ، لَا يَرَوْنَ أَنَّ بَعْثًا كَائِنٌ بَعْدَ الْمَوْتِ. فَقَالُوا لَهُ: وَيْحَكَ يَا فُلَانُ أَوَتَرَى هَذَا كَائِنًا، أَنَّ النَّاسَ يُبْعَثُونَ بَعْدَ مَوْتِهِمْ إلَى دَارٍ فِيهَا جَنَّةٌ وَنَارٌ يُجْزَوْنَ فِيهَا بِأَعْمَالِهِمْ ؟ قَالَ: نَعَمْ، وَاَلَّذِي يُحْلَفُ بِهِ، وَلَوَدَّ أَنَّ لَهُ بِحَظِّهِ مِنْ تِلْكَ النَّارِ أَعْظَمَ تَنُّورٍ فِي الدَّارِ، يَحْمُونَهُ ثُمَّ يُدْخِلُونَهُ إيَّاهُ فَيُطَيِّنُونَهُ عَلَيْهِ، بِأَنْ يَنْجُوَ مِنْ تِلْكَ النَّارِ غَدًا. فَقَالُوا لَهُ: وَيْحَكَ يَا فُلَانُ فَمَا آيَةُ ذَلِكَ ؟ قَالَ: نَبِيٌّ مَبْعُوثٌ مِنْ نَحْوِ هَذِهِ الْبِلَادِ، وَأَشَارَ بِيَدِهِ إلَى مَكَّةَ وَالْيَمَنِ. فَقَالُوا: وَمَتَى تَرَاهُ ؟ قَالَ: فَنَظَرَ إلَيَّ وَأَنَا مِنْ أَحْدَثِهِمْ سِنًّا، فَقَالَ: إنْ يَسْتَنْفِدْ هَذَا الْغُلَامُ عُمْرَهُ يُدْرِكْهُ. قَالَ سَلَمَةُ: فَوَاَللَّهِ مَا ذَهَبَ اللَّيْلُ وَالنَّهَارُ حَتَّى بَعَثَ اللَّهُ مُحَمَّدًا رَسُولَهُ ﷺ، وَهُوَ حَيٌّ بَيْنَ أَظْهُرِنَا، فَآمَنَّا بِهِ، وَكَفَرَ بِهِ بَغْيًا وَحَسَدًا. قَالَ: فَقُلْنَا لَهُ: وَيْحَكَ يَا فُلَانُ أَلَسْتَ الَّذِي قُلْتَ لَنَا فِيهِ مَا قُلْتَ ؟ قَالَ: بَلَى، وَلَكِنْ لَيْسَ بِهِ

   ✧ [The ḥadīth of Salamah concerning the Jew who warned of the Messenger ﷺ] Ibn Isḥāq said: Ṣāliḥ b. Ibrāhīm b. ʿAbd al-Raḥmān b. ʿAwf narrated to me, from Maḥmūd b. Labīd, brother of the Banū ʿAbd al-Ashhal, from Salamah b. Salāmah b. Waqsh—and Salamah was one of the companions of Badr—he said: We had a Jewish neighbor among the Banū ʿAbd al-Ashhal. He said: One day he came out to us from his house until he stood before the Banū ʿAbd al-Ashhal. Salamah said: At that time I was the youngest of them in age, wearing a burdah of mine, lying in it in the courtyard of my family. He mentioned the Resurrection, the raising, the reckoning, the balance, Paradise and Hell. He said: He said that to a people who were polytheists, worshippers of idols, who did not think that any resurrection would occur after death. They said to him: Woe to you, O so-and-so! Do you think this will happen, that people will be raised after their death to an abode in which there is a Paradise and a Hell, and they will be recompensed therein according to their deeds? He said: Yes, by the One by whom oaths are sworn. Indeed, he would love that for his share of that Fire there be the largest oven in the house, which they would heat and then make him enter it and seal it with clay over him, so that he might escape from that Fire tomorrow. They said to him: Woe to you, O so-and-so! What is the sign of that? He said: A prophet sent from the direction of these lands—and he pointed with his hand toward Makkah and Yemen. They said: When do you think he will appear? He said: He looked at me, while I was the youngest of them in age, and said: If this boy lives out his full lifespan, he will reach him. Salamah said: By God, no sooner had night and day passed than God sent Muḥammad as His Messenger ﷺ, while he was alive among us. We believed in him, and he disbelieved in him out of envy and jealousy. He said: So we said to him: Woe to you, O so-and-so! Are you not the one who said to us about him what you said? He said: Yes, but it is not him.

10. Sirat Ibn Hisham 242No grade recorded

    [ إسْلَامُ ثَعْلَبَةَ وَأَسِيدِ ابْنَيْ سَعْيَةَ، وَأَسَدِ بْنِ عُبَيْدٍ ] قَالَ ابْنُ إسْحَاقَ: وَحَدَّثَنِي عَاصِمُ بْنُ عُمَرَ بْنِ قَتَادَةَ عَنْ شَيْخٍ مِنْ بَنِي قُرَيْظَةَ قَالَ لِي: هَلْ تَدْرِي عَمَّ كَانَ إسْلَامُ ثَعْلَبَةَ بْنِ سَعْيَةَ وَأَسِيدِ بْنِ سَعْيَةَ وَأَسَدِ بْنِ عُبَيْدٍ، نَفَرٍ مِنْ بَنِي هَدْلٍ، إخْوَةِ بَنِي قُرَيْظَةَ، كَانُوا مَعَهُمْ فِي جَاهِلِيَّتِهِمْ ثُمَّ كَانُوا سَادَتَهُمْ فِي الْإِسْلَامِ. قَالَ: قُلْتُ: لَا وَاَللَّهِ؛ قَالَ: فَإِنَّ رَجُلًا مِنْ يَهُودَ مِنْ أَهْلِ الشَّامِ، يُقَالُ لَهُ: ابْنُ الْهَيْبَانِ، قَدِمَ عَلَيْنَا قُبَيْلَ الْإِسْلَامِ بِسِنِينَ، فَحَلَّ بَيْنَ أَظْهُرِنَا، لَا وَاَللَّهِ مَا رَأَيْنَا رَجُلًا قَطْ لَا يُصَلِّي الْخَمْسَ أَفَضْلَ مِنْهُ، فَأَقَامَ عِنْدَنَا فَكُنَّا إذَا قَحِطَ عَنَّا الْمَطَرُ قُلْنَا لَهُ: اُخْرُجْ يَا ابْنَ الْهَيْبَانِ فَاسْتَسْقِ لَنَا. فَيَقُولُ: لَا وَاَللَّهِ حَتَّى تُقَدِّمُوا بَيْنَ يَدَيْ مَخْرَجِكُمْ صَدَقَةً. فَنَقُولُ لَهُ: كَمْ ؟ فَيَقُولُ: صَاعًا مِنْ تَمْرٍ: أَوْ مُدَّيْنِ مِنْ شَعِيرٍ. قَالَ: فَنُخْرِجُهَا ثُمَّ يَخْرُجُ بِنَا إلَى ظَاهِرِ حَرَّتِنَا فَيَسْتَسْقِي اللَّهُ لَنَا. فَوَاَللَّهِ مَا يَبْرَحُ مَجْلِسَهُ حَتَّى يَمُرَّ السَّحَابُ وَنُسْقَى، قَدْ فَعَلَ ذَلِكَ غَيْرَ مَرَّةٍ وَلَا مَرَّتَيْنِ وَلَا ثَلَاثٍ. قَالَ: ثُمَّ حَضَرَتْهُ الْوَفَاةُ عِنْدَنَا. فَلَمَّا عَرَفَ أَنَّهُ مَيِّتٌ، قَالَ: يَا مَعْشَرَ يَهُودَ، مَا تَرَوْنَهُ أَخْرَجَنِي مِنْ أَرْضِ الْخَمْرِ وَالْخَمِيرِ إلَى أَرْضِ الْبُؤْسِ وَالْجُوعِ ؟ قَالَ: قُلْنَا: إنَّكَ أَعْلَمُ؛ قَالَ: فَإِنِّي إنَّمَا قَدِمْتُ هَذِهِ الْبَلْدَةَ أتَوَكَّفُ خُرُوجَ نَبِيٍّ قَدْ أَظَلَّ زَمَانُهُ؛ وَهَذِهِ الْبَلْدَةُ مُهَاجَرُهُ، فَكُنْتُ أَرْجُو أَنْ يُبْعَثَ فَأَتَّبِعَهُ، وَقَدْ أَظَلَّكُمْ زَمَانُهُ، فَلَا تُسْبَقُنَّ إلَيْهِ يَا مَعْشَرَ يَهُودَ، فَإِنَّهُ يُبْعَثُ بِسَفْكِ الدِّمَاءِ، وَسَبْيِ الذَّرَارِيِّ وَالنِّسَاءِ مِمَّنْ خَالَفَهُ، فَلَا يَمْنَعْكُمْ ذَلِكَ مِنْهُ. فَلَمَّا بُعِثَ رَسُولُ اللَّهِ ﷺ وَحَاصَرَ بَنِي قُرَيْظَةَ، قَالَ هَؤُلَاءِ الْفِتْيَةُ، وَكَانُوا شَبَابًا أَحْدَاثًا: يَا بَنِي قُرَيْظَةَ، وَاَللَّهِ إنَّهُ لِلنَّبِيِّ الَّذِي كَانَ عَهِدَ إلَيْكُمْ فِيهِ ابْنُ الْهَيْبَانِ؛ قَالُوا: لَيْسَ بِهِ، قَالُوا: بَلَى وَاَللَّهِ، إنَّهُ لَهُوَ بِصِفَّتِهِ، فَنَزَلُوا وَأَسْلَمُوا، وَأَحْرَزُوا دِمَاءَهُمْ وَأَمْوَالَهُمْ وَأَهْلِيهِمْ قَالَ ابْنُ إسْحَاقَ: فَهَذَا مَا بَلَغَنَا عَنْ أَخْبَارِ يَهُودَ

    ✧ [The Islam of Thaʿlabah and Usayd, the two sons of Saʿyah, and Asad b. ʿUbayd] Ibn Isḥāq said: ʿĀṣim b. ʿUmar b. Qatādah related to me from a shaykh of the Banū Qurayẓah who said to me: Do you know about what the Islam of Thaʿlabah b. Saʿyah, Usayd b. Saʿyah, and Asad b. ʿUbayd—a group from the Banū Hadl, brethren of the Banū Qurayẓah—came about? They were with them in their Jāhiliyyah, and then became their chiefs in Islam. He said: I said: No, by God. He said: A man from the Jews of the people of Syria, called Ibn al-Haybān, came to us several years before Islam and settled among us. By God, we never saw a man who did not pray the five [daily prayers] more excellent than him. He stayed with us, and whenever rain withheld from us, we would say to him: Go out, O Ibn al-Haybān, and pray for rain for us. He would say: No, by God, not until you put forward before your going out a charitable offering. We would say to him: How much? He would say: A ṣāʿ of dates, or two mudds of barley. He said: We would bring it out, then he would go out with us to the outskirts of our ḥarrah and pray to God for rain for us. By God, he would not leave his sitting place until the clouds passed and we were given rain. He did that not once, nor twice, nor three times. He said: Then death came to him among us. When he knew that he was dying, he said: O assembly of Jews, what do you think brought me out of the land of wine and leavened bread to the land of misery and hunger? He said: We said: You know best. He said: I only came to this town watching for the emergence of a prophet whose time has drawn near; this town is his place of emigration. I had hoped that he would be sent and I would follow him. His time has drawn near upon you, so do not be preceded to him, O assembly of Jews. For he will be sent with the shedding of blood and the taking captive of offspring and women from those who oppose him. Let that not deter you from him. When the Messenger of God ﷺ was sent and besieged the Banū Qurayẓah, these young men—they were youths, young in age—said: O Banū Qurayẓah, by God, he is indeed the prophet about whom Ibn al-Haybān had covenanted with you. They said: He is not he. They said: Yes, by God, he is he according to his description. So they came down and became Muslims, and thus preserved their blood, their property, and their families. Ibn Isḥāq said: This is what has reached us concerning the reports of the Jews.

11. Sirat Ibn Hisham 243No grade recorded

    حَدِيثُ إسْلَامِ سَلْمَانَ ؓ [ كَانَ سَلْمَانُ مَجُوسِيًّا، فَمَرَّ بِكَنِيسَةٍ فَتَطَلَّعَ إلَى النَّصْرَانِيَّةِ ] قَالَ ابْنُ إسْحَاقَ: وَحَدَّثَنِي عَاصِمُ بْنُ عُمْرَ بْنِ قَتَادَةَ الْأَنْصَارِيُّ، عَنْ مَحْمُودِ بْنِ لَبِيدٍ، عَنْ عَبْدِ اللَّهِ بْنِ عَبَّاسٍ، قَالَ: حَدَّثَنِي سَلْمَانُ الْفَارِسِيُّ، وَأَنَا أَسْمَعُ مِنْ فِيهِ، قَالَ: كُنْتُ رَجُلًا فَارِسِيًّا مِنْ أَهْلِ أَصْبَهَانَ مِنْ قَرْيَةٍ يُقَالُ لَهَا جَيُّ، وَكَانَ أَبِي دِهْقَانَ قَرْيَتِهِ، وَكُنْتُ أَحَبَّ خَلْقِ اللَّهِ إلَيْهِ، لَمْ يَزَلْ بِهِ حُبُّهُ إيَّايَ حَتَّى حَبَسَنِي فِي بَيْتِهِ كَمَا تُحْبَسُ الْجَارِيَةُ، وَاجْتَهَدْتُ فِي الْمَجُوسِيَّةِ حَتَّى كُنْتُ قَطْنَ النَّارِ الَّذِي يُوقِدُهَا، لَا يَتْرُكُهَا تَخْبُو سَاعَةً. قَالَ: وَكَانَتْ لِأَبِي ضَيْعَةٌ عَظِيمَةٌ، فَشُغِلَ فِي بُنْيَانٍ لَهُ يَوْمًا، فَقَالَ لِي: يَا بُنَيَّ، إنِّي قَدْ شُغِلْتُ فِي بُنْيَانِي هَذَا الْيَوْمَ عَنْ ضَيْعَتِي، فَاذْهَبْ إلَيْهَا فَاطَّلَعَهَا. وَأَمَرَنِي فِيهَا بِبَعْضِ مَا يُرِيدُ، ثُمَّ قَالَ لِي: وَلَا تَحْتَبِسُ عَنِّي فَإِنَّكَ إنْ احْتَبَسْتَ عَنِّي كُنْتُ أَهَمَّ إلَيَّ مِنْ ضَيْعَتِي، وَشَغَلَتْنِي عَنْ كُلِّ شَيْءٍ مِنْ أَمْرِي. قَالَ: فَخَرَجْتُ أُرِيدُ ضَيْعَتَهُ الَّتِي بَعَثَنِي إلَيْهَا، فَمَرَرْتُ بِكَنِيسَةٍ مِنْ كَنَائِسِ النَّصَارَى، فَسَمِعْتُ أَصْوَاتَهُمْ فِيهَا وَهُمْ يُصَلُّونَ، وَكُنْتُ لَا أَدْرِي مَا أَمْرُ النَّاسِ، لِحَبْسِ أَبِي إيَّايَ فِي بَيْتِهِ، فَلَمَّا سَمِعْتُ أَصْوَاتَهُمْ دَخَلْتُ عَلَيْهِمْ أَنْظُرُ مَا يَصْنَعُونَ، فَلَمَّا رَأَيْتُهُمْ أَعْجَبَتْنِي صَلَاتُهُمْ وَرَغِبْتُ فِي أَمْرِهِمْ وَقُلْتُ: هَذَا وَاَللَّهِ خَيْرٌ مِنْ الدِّينِ الَّذِي نَحْنُ عَلَيْهِ، فَوَاَللَّهِ مَا بَرِحْتُهُمْ حَتَّى غَرَبَتْ الشَّمْسُ، وَتَرَكْتُ ضَيْعَةَ أَبِي فَلَمْ آتِهَا؛ ثُمَّ قُلْتُ لَهُمْ: أَيْنَ أَصْلُ هَذَا الدِّينِ ؟ قَالُوا: بِالشَّامِ. فَرَجَعْتُ إلَى أَبِي، وَقَدْ بَعَثَ فِي طَلَبِي، وَشَغَلْتُهُ عَنْ عَمَلِهِ كُلِّهِ، فَلَمَّا جِئْتُهُ قَالَ: أَيْ بُنَيَّ أَيْنَ كُنْتَ ؟ أَوَلَمْ أَكُنْ عَهِدْتُ إلَيْكَ مَا عَهِدْتُ ؟ قَالَ: قُلْتُ لَهُ: يَا أَبَتِ، مَرَرْتُ بِأُنَاسٍ يُصَلُّونَ فِي كَنِيسَةٍ لَهُمْ، فَأَعْجَبَنِي مَا رَأَيْتُ مِنْ دِينِهِمْ، فَوَاَللَّهِ مَا زِلْتُ عِنْدَهُمْ حَتَّى غَرَبَتْ الشَّمْسُ؛ قَالَ: أَيْ بُنَيَّ، لَيْسَ فِي ذَلِكَ الدِّينِ خَيْرٌ، دِينُكَ وَدِينُ آبَائِكَ خَيْرٌ مِنْهُ؛ قَالَ: قُلْتُ لَهُ: كَلَّا وَاَللَّهِ، إنَّهُ لَخَيْرٌ مِنْ دِينِنَا. قَالَ: فَخَافَنِي، فَجَعَلَ فِي رِجْلِي قَيْدًا، ثُمَّ حَبَسَنِي فِي بَيْتِهِ

    ✧ The account of Salmān's Islam ؓ [Salmān was a Zoroastrian. He passed by a church and looked into Christianity]. Ibn Isḥāq said: ʿĀṣim b. ʿUmar b. Qatādah al-Anṣārī narrated to me, from Maḥmūd b. Labīd, from ʿAbd Allāh b. ʿAbbās, who said: Salmān al-Fārisī narrated to me while I was listening from his own mouth: I was a Persian man from the people of Iṣbahān, from a village called Jayy. My father was the dihqān of his village, and I was the most beloved of God's creation to him. His love for me never ceased until he confined me in his house as a slave-girl is confined. I strove in Zoroastrianism until I became the qaṭn of the fire, the one who kindles it, not letting it die down for an hour. He said: My father had a large estate. One day he was occupied with a building of his, and he said to me: "O my son, I am occupied today with this building of mine and away from my estate, so go and inspect it." He ordered me concerning some of what he wanted, then said to me: "Do not delay from me, for if you delay from me, you will be more important to me than my estate and will distract me from everything in my affairs." He said: I went out intending his estate to which he had sent me, and I passed by one of the churches of the Christians and heard their voices inside while they were praying. I did not know what the people's affair was because of my father's confining me in his house. When I heard their voices, I entered upon them to see what they were doing. When I saw them, their prayer pleased me, and I desired their affair. I said: "This, by God, is better than the religion we follow." By God, I did not leave them until the sun set, and I abandoned my father's estate and did not go to it. Then I said to them: "Where is the origin of this religion?" They said: "In al-Shām." I returned to my father, and he had already sent someone to look for me, and I had distracted him from all his work. When I came to him, he said: "O my son, where were you? Did I not entrust you with what I entrusted?" He said: I said to him: "O my father, I passed by people praying in a church of theirs, and what I saw of their religion pleased me. By God, I remained with them until the sun set." He said: "O my son, there is no good in that religion. Your religion and the religion of your forefathers is better than it." He said: I said to him: "No, by God, it is better than our religion." He said: He feared me, so he placed a fetter on my leg and confined me in his house.

12. Sirat Ibn Hisham 244No grade recorded

    [ اتِّفَاقُ سَلْمَانَ وَالنَّصَارَى عَلَى الْهَرَبِ ] قَالَ: وَبَعَثْتُ إلَى النَّصَارَى فَقُلْتُ لَهُمْ: إذَا قَدِمَ عَلَيْكُمْ رَكْبٌ مِنْ الشَّامِ فَأَخْبَرُونِي بِهِمْ. قَالَ: فَقَدِمَ عَلَيْهِمْ رَكْبٌ مِنْ الشَّامِ تُجَّارٌ مِنْ النَّصَارَى، فَأَخْبَرُونِي بِهِمْ، فَقُلْتُ لَهُمْ: إذَا قَضَوْا حَوَائِجَهُمْ، وَأَرَادُوا الرَّجْعَةَ إلَى بِلَادِهِمْ، فَآذَنُونِي بِهِمْ. قَالَ: فَلَمَّا أَرَادُوا الرَّجْعَةَ إلَى بِلَادِهِمْ أَخْبَرُونِي بِهِمْ، فَأَلْقَيْتُ الْحَدِيدَ مِنْ رِجْلَيَّ، ثُمَّ خَرَجْتُ مَعَهُمْ حَتَّى قَدِمْتُ الشَّامَ. فَلَمَّا قَدِمْتُهَا، قُلْتُ: مَنْ أَفَضْلُ أَهْلُ هَذَا الدِّينِ عِلْمًا ؟ قَالُوا: الْأُسْقُفُ فِي الْكَنِيسَةِ، [ سَلْمَانُ وَأُسْقُفُ النَّصَارَى السَّيِّئُ ] قَالَ فَجِئْتُهُ فَقُلْتُ لَهُ: إنِّي قَدْ رَغِبْتُ فِي هَذَا الدِّينِ، فَأَحْبَبْتُ أَنَّ أَكُونَ مَعَكَ، وَأَخْدُمُكَ فِي كَنِيسَتِكَ، فَأَتَعَلَّمَ مِنْكَ، وَأُصَلِّيَ مَعَكَ؛ قَالَ: اُدْخُلْ، فَدَخَلْتُ مَعَهُ. قَالَ: وَكَانَ رَجُلُ سَوْءٍ، يَأْمُرُهُمْ بِالصَّدَقَةِ، وَيُرَغِّبُهُمْ فِيهَا، فَإِذَا جَمَعُوا إلَيْهِ شَيْئًا مِنْهَا اكْتَنَزَهُ لِنَفْسِهِ، وَلَمْ يُعْطِهِ الْمَسَاكِينَ، حَتَّى جَمَعَ سَبْعَ قِلَالٍ مِنْ ذَهَبٍ وَوَرِقٍ. قَالَ: فَأَبْغَضْتُهُ بُغْضًا شَدِيدًا لِمَا رَأَيْتُهُ يَصْنَعُ؛ ثُمَّ مَاتَ، فَاجْتَمَعَتْ إلَيْهِ النَّصَارَى لِيَدْفِنُوهُ، فَقُلْتُ لَهُمْ: إنَّ هَذَا كَانَ رَجُلَ سَوْءٍ، يَأْمُركُمْ بِالصَّدَقَةِ، وَيُرَغِّبُكُمْ فِيهَا، فَإِذَا جِئْتُمُوهُ بِهَا، اكْتَنَزَهَا لِنَفْسِهِ، وَلَمْ يُعْطِ الْمَسَاكِينَ مِنْهَا شَيْئًا. قَالَ: فَقَالُوا لِي: وَمَا عِلْمُكَ بِذَلِكَ ؟ قَالَ: قُلْتُ لَهُمْ: أَنَا أَدُلُّكُمْ عَلَى كَنْزِهِ؛ قَالُوا: فَدُلَّنَا عَلَيْهِ؛ قَالَ: فَأَرَيْتُهُمْ مَوْضِعَهُ، فَاسْتَخْرَجُوا مِنْهُ سَبْعَ قِلَالٍ مَمْلُوءَةً ذَهَبًا وَوَرِقًا. قَالَ: فَلَمَّا رَأَوْهَا قَالُوا: وَاَللَّهِ لَا نَدْفِنُهُ أَبَدًا. قَالَ: فَصَلَبُوهُ، وَرَجَمُوهُ بِالْحِجَارَةِ، وَجَاءُوا بِرَجُلٍ آخَرَ، فَجَعَلُوهُ مَكَانَهُ

    ✧ [The agreement of Salmān and the Christians to flee] He said: I sent word to the Christians and said to them: When a caravan from Syria comes to you, inform me of them. He said: A caravan of Christian merchants from Syria came to them, and they informed me of them. I said to them: When they have fulfilled their needs and want to return to their country, tell me of them. He said: When they wanted to return to their country, they told me of them, so I threw the iron from my legs, then went out with them until I reached Syria. When I reached it, I said: Who is the most excellent of the people of this religion in knowledge? They said: The bishop in the church. [Salmān and the wicked bishop of the Christians] He said: So I came to him and said: I have desired this religion, and I would like to be with you, serve you in your church, learn from you, and pray with you. He said: Enter. So I entered with him. He said: He was a wicked man who commanded them to give charity and urged them to it, but when they collected something of it for him, he hoarded it for himself and did not give it to the poor, until he had gathered seven jars of gold and silver. He said: I hated him with a severe hatred because of what I saw him doing. Then he died, and the Christians gathered to bury him. I said to them: This man was wicked; he commanded you to give charity and urged you to it, but when you brought it to him, he hoarded it for himself and gave none of it to the poor. He said: They said to me: How do you know that? He said: I said to them: I will show you his treasure. They said: Show us it. He said: I showed them its place, and they brought out of it seven jars full of gold and silver. He said: When they saw them, they said: By God, we will never bury him. He said: They crucified him and stoned him with stones, and brought another man and put him in his place.

13. Sirat Ibn Hisham 245No grade recorded

    [ سَلْمَانُ وَالْأُسْقُفُ الصَّالِحُ ] قَالَ: يَقُولُ سَلْمَانُ: فَمَا رَأَيْتُ رَجُلًا لَا يُصَلِّي الْخَمْسَ، أَرَى أَنَّهُ كَانَ أَفْضَلَ مِنْهُ ( وَ ) أَزْهَدَ فِي الدُّنْيَا، وَلَا أَرْغَبَ فِي الْآخِرَةِ، وَلَا أَدْأَبَ لَيْلًا وَنَهَارًا مِنْهُ. قَالَ: فَأَحْبَبْتُهُ حُبًّا لَمْ أُحِبَّهُ شَيْئًا قَبْلَهُ. قَالَ: فَأَقَمْتُ مَعَهُ زَمَانًا طَوِيلًا، ثُمَّ حَضَرَتْهُ الْوَفَاةُ، فَقُلْتُ لَهُ: يَا فُلَانُ، إنِّي قَدْ كُنْتُ مَعَكَ وَأَحْبَبْتُكَ حُبًّا لَمْ أُحِبَّهُ شَيْئًا قَبْلَكَ، وَقَدْ حَضَرَكَ مَا تَرَى مِنْ أَمْرِ اللَّهِ تَعَالَى، فَإِلَى مَنْ تُوصِي بِي ؟ وَبِمَ تَأْمُرُنِي ؟ قَالَ: أَيْ بُنَيَّ، وَاَللَّهِ مَا أَعْلَمُ الْيَوْمَ أَحَدًا عَلَى مَا كُنْتُ عَلَيْهِ، فَقَدْ هَلَكَ النَّاسُ، وَبَدَّلُوا وَتَرَكُوا أَكْثَرَ مَا كَانُوا عَلَيْهِ، إلَّا رَجُلًا بِالْمَوْصِلِ، وَهُوَ فُلَانٌ، وَهُوَ عَلَى مَا كُنْتُ عَلَيْهِ فَالْحَقْ بِهِ. [ سَلْمَانُ وَصَاحِبُهُ بِالْمُوصِلِ ] قَالَ: فَلَمَّا مَاتَ وَغُيِّبَ لَحِقْتُ بِصَاحِبِ الْمَوْصِلِ، فَقُلْتُ لَهُ: يَا فُلَانُ، إنَّ فُلَانًا أَوْصَانِي عِنْدَ مَوْتِهِ أَنْ أَلْحَقَ بِكَ، وَأَخْبَرَنِي أَنَّكَ عَلَى أَمْرِهِ؛ فَقَالَ لِي: أَقِمْ عِنْدِي، فَأَقَمْتُ عِنْدَهُ، فَوَجَدْتُهُ خَيْرَ رَجُلٍ عَلَى أَمْرِ صَاحِبِهِ، فَلَمْ يَلْبَثْ أَنْ مَاتَ. فَلَمَّا حَضَرَتْهُ الْوَفَاةُ، قُلْتُ لَهُ: يَا فُلَانُ، إنَّ فُلَانًا أَوْصَى بِي إلَيْكَ، وَأَمَرَنِي بِاللُّحُوقِ بِكَ، وَقَدْ حَضَرَكَ مِنْ أَمْرِ اللَّهِ مَا تَرَى، فَإِلَى مِنْ تُوصِي بِي ؟ وَبِمَ تَأْمُرُنِي ؟ قَالَ: يَا بُنَيَّ، وَاَللَّهِ مَا أَعْلَمُ رَجُلًا عَلَى مِثْلِ مَا كُنَّا عَلَيْهِ، إلَّا رَجُلًا بِنَصِيبِينَ، وَهُوَ فُلَانٌ، فَالْحَقْ بِهِ

    ✧ [Salmān and the pious bishop] He said: Salmān said: I never saw a man who does not pray the five prayers whom I considered better than him, nor more abstinent in this world, nor more desirous of the Hereafter, nor more diligent night and day than him. He said: I loved him with a love I had not loved anything before him. He said: I stayed with him for a long time, then death came to him. I said to him: O so-and-so, I was with you and I loved you with a love I had not loved anything before you. The command of God Almighty has come to you as you see. To whom do you entrust me? And what do you command me? He said: My son, by God, I do not know today anyone on what I was upon. The people have perished, and they have changed and abandoned most of what they were upon, except a man in Mosul, and he is so-and-so, and he is on what I was upon, so join him. [Salmān and his companion in Mosul] He said: When he died and was buried, I joined the man of Mosul. I said to him: O so-and-so, so-and-so entrusted me at his death to join you, and he told me that you are upon his affair. He said to me: Stay with me. So I stayed with him, and I found him the best man upon the affair of his companion. It was not long before he died. When death came to him, I said to him: O so-and-so, so-and-so entrusted me to you, and commanded me to join you. The command of God has come to you as you see. To whom do you entrust me? And what do you command me? He said: My son, by God, I do not know a man upon the like of what we were upon, except a man in Nisibis, and he is so-and-so, so join him.

14. Sirat Ibn Hisham 246No grade recorded

    [ سَلْمَانُ وَصَاحِبُهُ بِنَصِيبِينَ ] فَلَمَّا مَاتَ وَغُيِّبَ لَحِقْتُ بِصَاحِبِ نَصِيبِينَ، فَأَخْبَرْتُهُ خَبَرِي، وَمَا أَمَرَنِي بِهِ صَاحِبُهُ، فَقَالَ: أَقِمْ عِنْدِي، فَأَقَمْتُ عِنْدَهُ، فَوَجَدْتُهُ عَلَى أَمْرِ صَاحِبِيهِ. فَأَقَمْتُ مَعَ خَيْرِ رَجُلٍ، فَوَاَللَّهِ مَا لَبِثَ أَنْ نَزَلَ بِهِ الْمَوْتُ، فَلَمَّا حُضِرَ قُلْتُ لَهُ: يَا فُلَانُ، إنَّ فُلَانًا كَانَ أَوْصَى بِي إلَى فُلَانٍ، ثُمَّ أَوْصَى بِي فُلَانٌ إلَيْكَ؛ قَالَ: فَإِلَى مَنْ تُوصِي بِي ؟ وَبِمَ تَأْمُرُنِي ؟ قَالَ: يَا بُنَيَّ، وَاَللَّهِ مَا أَعْلَمُهُ بَقِيَ أَحَدٌ عَلَى أَمْرِنَا آمُرُكَ أَنْ تَأْتِيَهُ إلَّا رَجُلًا بِعَمُورِيَّةَ مِنْ أَرْضِ الرُّومِ، فَإِنَّهُ عَلَى مِثْلِ مَا نَحْنُ عَلَيْهِ، فَإِنْ أَحْبَبْتَ فَأْتِهِ، فَإِنَّهُ عَلَى أَمْرِنَا. [ سَلْمَانُ وَصَاحِبُهُ بِعَمُورِيَّةَ ] فَلَمَّا مَاتَ وَغُيِّبَ لَحِقْتُ بِصَاحِبِ عَمُورِيَّةَ، فَأَخْبَرْتُهُ خَبَرِي؛ فَقَالَ: أَقِمْ عِنْدِي، فَأَقَمْتُ عِنْدَ خَيْرِ رَجُلٍ، عَلَى هُدَى أَصْحَابِهِ وَأَمْرِهِمْ. قَالَ: وَاكْتَسَبْتُ حَتَّى كَانَتْ لِي بَقَرَاتٌ وَغُنَيْمَةٌ. قَالَ: ثُمَّ نَزَلَ بِهِ أَمْرُ اللَّهِ تَعَالَى، فَلَمَّا حُضِرَ قُلْتُ لَهُ: يَا فُلَانُ، إنِّي كُنْتُ مَعَ فُلَانٍ، فَأَوْصَى بِي إلَى فُلَانٍ، ثُمَّ أَوْصَى بِي فُلَانٌ إلَى فُلَانٍ، ثُمَّ أَوْصَى بِي فُلَانٌ إلَيْكَ، فَإِلَى مَنْ تُوصِي بِي ؟ وَبِمَ تَأْمُرُنِي ؟ قَالَ: أَيْ بُنَيَّ، وَاَللَّهِ مَا أَعْلَمُهُ أَصْبَحَ الْيَوْمَ أَحَدٌ عَلَى مِثْلِ مَا كُنَّا عَلَيْهِ مِنْ النَّاسِ آمُرُكَ بِهِ أَنْ تَأْتِيَهُ، وَلَكِنَّهُ قَدْ أَظَلَّ زَمَانُ نَبِيٍّ، وَهُوَ مَبْعُوثٌ بِدِينِ إبْرَاهِيمَ عَلَيْهِ السَّلَامُ، يَخْرُجُ بِأَرْضِ الْعَرَبِ، مُهَاجَرُهُ إلَى أَرْضٍ بَيْنَ حَرَّتَيْنِ، بَيْنَهُمَا نَخْلٌ بِهِ عَلَامَاتٌ لَا تَخْفَى، يَأْكُلُ الْهَدِيَّةَ، وَلَا يَأْكُلُ الصَّدَقَةَ، وَبَيْنَ كَتِفَيْهِ خَاتَمُ النُّبُوَّةِ، فَإِنْ اسْتَطَعْتُ أَنْ تَلْحَقَ بِتِلْكَ الْبِلَادِ فَافْعَلْ

    ✧ [Salmān and his companion in Naṣībīn] When he died and was buried, I joined the companion of Naṣībīn, and told him my story and what his companion had commanded me. He said: 'Stay with me,' so I stayed with him. I found him following the same affair as his two companions. I stayed with the best of men. By God, it was not long before death came to him. When he was on his deathbed, I said to him: 'O so-and-so, so-and-so had entrusted me to so-and-so, then so-and-so entrusted me to you; so to whom do you entrust me, and what do you command me?' He said: 'O my son, by God I do not know that anyone remains upon our affair whom I may command you to go to, except a man in ʿAmūriyyah in the land of the Romans, for he is upon the like of what we are upon. If you wish, go to him, for he is upon our affair.' [Salmān and his companion in ʿAmūriyyah] When he died and was buried, I joined the companion of ʿAmūriyyah, and told him my story. He said: 'Stay with me,' so I stayed with the best of men, upon the guidance of his companions and their affair. He said: 'And I earned until I had cows and a small flock of sheep.' He said: 'Then God Almighty's decree came to him. When he was on his deathbed, I said to him: 'O so-and-so, I was with so-and-so, and he entrusted me to so-and-so, then so-and-so entrusted me to so-and-so, then so-and-so entrusted me to you; so to whom do you entrust me, and what do you command me?' He said: 'O my son, by God I do not know that anyone today has become upon the like of what we were upon among the people, whom I may command you to go to. But the time of a prophet has drawn near, and he will be sent with the religion of Abraham ﷺ. He will come forth in the land of the Arabs, and will migrate to a land between two black stony tracts, between which there are palm trees. He has signs that are not hidden: he eats the gift, but does not eat the alms, and between his shoulders is the seal of prophethood. If you can reach those lands, then do so.'

15. Sirat Ibn Hisham 247No grade recorded

    [ سَلْمَانُ وَنَقْلَتُهُ إلَى وَادِي الْقُرَى ثُمَّ إلَى الْمَدِينَةِ سَمَاعُهُ بِبَعْثَةِ الرَّسُولِ ﷺ ] قَالَ: ثُمَّ مَاتَ وَغُيِّبَ، وَمَكَثْتُ بِعَمُورِيَّةَ مَا شَاءَ اللَّهُ أَنْ أَمْكُثَ، ثُمَّ مَرَّ بِي نَفَرٌ مِنْ كَلْبٍ تُجَّارٌ، فَقُلْتُ لَهُمْ: احْمِلُونِي إلَى أَرْضِ الْعَرَبِ وَأُعْطِيكُمْ بَقَرَاتِي هَذِهِ وَغُنَيْمَتِي هَذِهِ؛ قَالُوا: نَعَمْ. فأعْطَيْتُهُمُوها وَحَمَلُونِي مَعَهُمْ، حَتَّى إذَا بَلَغُوا وَادِيَ الْقُرَى ظَلَمُونِي، فَبَاعُونِي مِنْ رَجُلٍ يَهُودِيٍّ عَبْدًا، فَكُنْتُ عِنْدَهُ، وَرَأَيْتُ النَّخْلَ، فَرَجَوْتُ أَنْ يَكُونَ الْبَلَدَ الَّذِي وَصَفَ لِي صَاحِبِي، وَلَمْ يَحِقْ فِي نَفْسِي، فَبَيْنَا أَنَا عِنْدَهُ، إذْ قَدِمَ عَلَيْهِ ابْنُ عَمٍّ لَهُ مِنْ بَنِي قُرَيْظَةَ مِنْ الْمَدِينَةِ، فَابْتَاعَنِي مِنْهُ، فَاحْتَمَلَنِي إلَى الْمَدِينَةِ، فَوَاَللَّهِ مَا هُوَ إلَّا أَنْ رَأَيْتُهَا فَعَرَفْتهَا بِصِفَةِ صَاحِبِي، فَأَقَمْتُ بِهَا، وَبُعِثَ رَسُولُ اللَّهِ ﷺ، فَأَقَامَ بِمَكَّةَ مَا أَقَامَ، لَا أَسْمَعُ لَهُ بِذكَرٍ مَعَ مَا أَنَا فِيهِ مِنْ شُغْلِ الرِّقِّ، ثُمَّ هَاجَرَ إلَى الْمَدِينَةِ، فَوَاَللَّهِ إنِّي لَفِي رَأْسِ عِذْقٍ لِسَيِّدِي أَعْمَلُ لَهُ فِيهِ بَعْضَ الْعَمَلِ، وَسَيِّدِي جَالِسٌ تَحْتِي، إذْ أَقْبَلَ ابْنُ عَمٍّ لَهُ حَتَّى وَقَفَ عَلَيْهِ، فَقَالَ: يَا فُلَانُ، قَاتَلَ اللَّهُ بَنِي قَيْلَةَ، وَاَللَّهِ إنَّهُمْ الْآنَ لَمُجْتَمِعُونَ بِقُبَاءَ عَلَى رَجُلٍ قَدِمَ عَلَيْهِمْ مِنْ مَكَّةَ الْيَوْمَ، يَزْعُمُونَ أَنَّهُ نَبِيٌّ. [ نَسَبُ قَيْلَةَ ] قَالَ ابْنُ هِشَامٍ: قَيْلَةُ: بِنْتُ كَاهِلِ بْنِ عُذْرَةَ بْنِ سَعْدِ بْنِ زَيْدِ بْنِ لَيْثِ بْنِ سُودِ بْنِ أَسْلَمَ بْنِ الْحَافِ بْنِ قُضَاعَةَ، أُمُّ الْأَوْسِ وَالْخَزْرَجِ. قَالَ النُّعْمَانُ بْنُ بَشِيرٍ الْأَنْصَارِيُّ يَمْدَحُ الْأَوْسَ وَالْخَزْرَجَ:: بَهَالِيلُ مِنْ أَوْلَادِ قَيْلَةَ لَمْ يَجِدْ عَلَيْهِمْ خَلِيطٌ فِي مُخَالَطَةِ عَتْبَا مَسَامِيحُ أَبْطَالٌ يَرَاحُونَ لِلنَّدَى يَرَوْنَ عَلَيْهِمْ فِعْلَ آبَائِهِمْ نَحْبَا وَهَذَانِ الْبَيْتَانِ فِي قَصِيدَةٍ لَهُ: قَالَ ابْنُ إسْحَاقَ: وَحَدَّثَنِي عَاصِمُ بْنُ عُمَرَ بْنِ قَتَادَةَ الْأَنْصَارِيُّ، عَنْ مَحْمُودِ بْنِ لَبِيدٍ، عَنْ عَبْدِ اللَّهِ بْنِ عَبَّاسٍ، قَالَ: قَالَ سَلْمَانُ: فَلَمَّا سَمِعْتُهَا أَخَذَتْنِي الْعُرَوَاءُ. فَقَالَ ابْنُ هِشَامٍ: وَالْعُرَوَاءُ: الرِّعْدَةُ مِنْ الْبَرْدِ وَالِانْتِفَاضُ، فَإِنْ كَانَ مَعَ ذَلِكَ عَرَقٌ فَهِيَ الرُّحَضَاءُ، وَكِلَاهُمَا مَمْدُودٌ - حَتَّى ظَنَنْتُ أَنِّي سَأَسْقُطُ عَلَى سَيِّدِي، فَنَزَلْتُ عَنْ النَّخْلَةِ، فَجَعَلْتُ أَقُولُ لِابْنِ عَمِّهِ ذَلِكَ: مَاذَا تَقُولُ ؟ ( مَاذَا تَقُولُ ) ؟ فَغَضِبَ سَيِّدِي، فَلَكَمَنِي لَكْمَةً شَدِيدَةً، ثُمَّ قَالَ: مَا لَكَ وَلِهَذَا ؟ أَقْبِلْ عَلَى عَمَلِكَ. قَالَ: قُلْتُ: لَا شَيْءَ: إنَّمَا أَرَدْتُ أَنْ أَسْتَثْبِتَهُ عَمَّا قَالَ

    ✧ [Salmān and his transfer to Wādī al-Qurā, then to Madīnah, and his hearing of the sending of the Messenger ﷺ] He said: Then he died and was buried, and I remained in ʿAmūriyyah as long as God willed that I remain. Then a party of traders from Kalb passed by me, and I said to them, “Carry me to the land of the Arabs, and I will give you these cows of mine and this small flock of mine.” They said, “Yes.” So I gave them to them, and they carried me with them, until when they reached Wādī al-Qurā they wronged me and sold me to a Jewish man as a slave. I stayed with him, and I saw the palm trees, and I hoped that it might be the town which my companion had described to me, but it was not confirmed in my mind. While I was with him, a cousin of his from the Banū Qurayẓah came to him from Madīnah, and he bought me from him and carried me to Madīnah. By God, no sooner had I seen it than I recognized it by the description of my companion. So I stayed there, and the Messenger of God ﷺ was sent, and he remained in Makkah as long as he remained, and I heard no mention of him, what with the business of slavery that I was in. Then he emigrated to Madīnah, and by God, I was at the top of a palm cluster belonging to my master, doing some work for him in it, while my master was sitting beneath me, when a cousin of his came up and stood over him and said, “O so-and-so, may God curse the Banū Qaylah! By God, they are now gathered in Qubāʾ around a man who has come to them from Makkah today, claiming that he is a prophet.” [The lineage of Qaylah] Ibn Hishām said: Qaylah was the daughter of Kāhil b. ʿUdhrah b. Saʿd b. Zayd b. Layth b. Sūd b. Aslam b. al-Ḥāf b. Quḍāʿah, the mother of the Aws and the Khazraj. Al-Nuʿmān b. Bashīr al-Anṣārī said, praising the Aws and the Khazraj: Noble leaders from the children of Qaylah; no close associate ever found fault with them in their close association. Generous, heroic, they go forth to liberality; they consider the deeds of their forefathers a binding duty upon themselves. These two verses are in a poem of his. Ibn Isḥāq said: ʿĀṣim b. ʿUmar b. Qatādah al-Anṣārī related to me, from Maḥmūd b. Labīd, from ʿAbd Allāh b. ʿAbbās, who said: Salmān said: When I heard it, the ʿurawāʾ seized me. Ibn Hishām said: al-ʿurawāʾ is the trembling from cold and the shivering; and if with that there is sweat, it is al-ruḥaḍāʾ, and both are with the long vowel — until I thought I would fall on my master. So I came down from the palm tree and began saying to that cousin of his, “What are you saying? What are you saying?” My master became angry and struck me a hard blow with his fist, then said, “What is it to you and this? Get on with your work.” He said: I said, “Nothing; I only wanted to verify what he said.”

16. Sirat Ibn Hisham 248No grade recorded

    [ سَلْمَانُ بَيْنَ يَدَيْ الرَّسُولِ ﷺ بِهَدِيَّتِهِ يَسْتَوْثِقُ ] ( قَالَ ): وَقَدْ كَانَ عِنْدِي شَيْءٌ قَدْ جَمَعْتُهُ فَلَمَّا أَمْسَيْتُ أَخَذْتُهُ، ثُمَّ ذَهَبْتُ بِهِ إلَى رَسُولِ اللَّهِ ﷺ وَهُوَ بِقُبَاءَ، فَدَخَلْتُ عَلَيْهِ، فَقُلْتُ لَهُ: إنَّهُ قَدْ بَلَغَنِي أَنَّكَ رَجُلٌ صَالِحٌ، وَمَعَكَ أَصْحَابٌ لَكَ غُرَبَاءُ ذَوُو حَاجَةٍ، وَهَذَا شَيْءٌ قَدْ كَانَ عِنْدِي لِلصَّدَقَةِ، فَرَأَيْتُكُمْ أَحَقَّ بِهِ مِنْ غَيْرِكُمْ، قَالَ: فَقَرَّبْتُهُ إلَيْهِ؛ فَقَالَ رَسُولُ اللَّهِ ﷺ لِأَصْحَابِهِ: كُلُوا، وَأَمْسَكَ يَدَهُ فَلَمْ يَأْكُلْ. قَالَ: فَقُلْتُ فِي نَفْسِي: هَذِهِ وَاحِدَةٌ. قَالَ: ثُمَّ انْصَرَفْتُ عَنْهُ، فَجَمَعْتُ شَيْئًا، وَتَحَوَّلَ رَسُولُ اللَّهِ ﷺ إلَى الْمَدِينَةِ، ثُمَّ جِئْتُهُ بِهِ فَقُلْتُ لَهُ: إنِّي قَدْ رَأَيْتُكَ لَا تَأْكُلُ الصَّدَقَةَ، وَهَذِهِ هَدِيَّةٌ أَكْرَمْتُكَ بِهَا. قَالَ: فَأَكَلَ رَسُولُ اللَّهِ ﷺ مِنْهَا، وَأَمَرَ أَصْحَابَهُ فَأَكَلُوا مَعَهُ. قَالَ: فَقُلْتُ فِي نَفْسِي: هَاتَانِ ثِنْتَانِ، ثُمَّ جِئْتُ رَسُولَ اللَّهِ ﷺ وَهُوَ بِبَقِيعِ الْغَرْقَدِ، قَدْ تَبِعَ جِنَازَةَ رَجُلٍ مِنْ أَصْحَابِهِ، ( وَ ) عَلَيَّ شَمْلَتَانِ لِي، وَهُوَ جَالِسٌ فِي أَصْحَابِهِ، فَسَلَّمْتُ عَلَيْهِ، ثُمَّ اسْتَدَرْتُ أَنْظُرُ إلَى ظَهْرِهِ، هَلْ أَرَى الْخَاتَمَ الَّذِي وَصَفَ لِي صَاحِبِي؛ فَلَمَّا رَآنِي رَسُولُ اللَّهِ ﷺ اسْتَدْبَرْتُهُ عَرَفَ أَنِّي أَسْتَثْبِتُ فِي شَيْءٍ وُصِفَ لِي، فَأَلْقَى رِدَاءَهُ عَنْ ظَهْرِهِ، فَنَظَرْتُ إلَى الْخَاتَمِ فَعَرَفْتُهُ، فَأَكْبَبْتُ عَلَيْهِ أُقَبِّلُهُ وَأَبْكِي؛ فَقَالَ لِي رَسُولُ اللَّهِ ﷺ: تَحَوَّلْ، فَتَحَوَّلْتُ فَجَلَسْتُ بَيْنَ يَدَيْهِ، فَقَصَصْتُ عَلَيْهِ حَدِيثِي كَمَا حَدَّثْتُكَ يَا ابْنَ عَبَّاسٍ، فَأَعْجَبَ رَسُولُ اللَّهِ ﷺ أَنْ يُسْمِعَ ذَلِكَ أَصْحَابَهُ. ثُمَّ شَغَلَ سَلْمَانَ الرِّقُّ حَتَّى فَاتَهُ مَعَ رَسُولِ اللَّهِ ﷺ بَدْرٌ وَأُحُدٌ

    ✧ Salmān before the Messenger ﷺ with his gift, seeking certainty He said: I had something I had gathered, so when evening came I took it and went with it to the Messenger of God ﷺ while he was in Qubāʾ. I entered upon him and said to him: It has reached me that you are a righteous man, and with you are companions of yours who are strangers and in need. This is something I had for charity, and I saw you as more deserving of it than others. He said: I brought it near to him, and the Messenger of God ﷺ said to his companions: Eat. But he held back his hand and did not eat. He said: I said to myself: This is one. He said: Then I turned away from him and gathered something. The Messenger of God ﷺ had moved to Madinah, so I came to him with it and said to him: I have seen that you do not eat charity, and this is a gift with which I honor you. He said: The Messenger of God ﷺ ate from it and ordered his companions, and they ate with him. He said: I said to myself: These are two. Then I came to the Messenger of God ﷺ while he was at Baqīʿ al-Gharqad, having followed the funeral of a man from among his companions. I was wearing two cloaks of mine, and he was sitting among his companions. I greeted him, then I turned around to look at his back, to see if I could see the seal that my companion had described to me. When the Messenger of God ﷺ saw me turning my back to him, he knew that I was seeking confirmation of something described to me, so he threw his cloak off his back, and I looked at the seal and recognized it. I fell upon him, kissing it and weeping. The Messenger of God ﷺ said to me: Turn around. So I turned and sat before him, and I related to him my story as I have related it to you, O Ibn ʿAbbās. The Messenger of God ﷺ was pleased that his companions should hear that. Then slavery kept Salmān occupied until he missed Badr and Uḥud with the Messenger of God ﷺ.

17. Sirat Ibn Hisham 249No grade recorded

    [ أَمْرُ رَسُولِ اللَّهِ ﷺ لِسَلْمَانَ بِالْمُكَاتَبَةِ لِيَخْلُصَ مِنْ الرِّقِّ ] قَالَ سَلْمَانُ: ثُمَّ قَالَ لِي رَسُولُ اللَّهِ ﷺ: كَاتِبْ يَا سَلْمَانُ؛ فَكَاتَبْتُ صَاحِبِي عَلَى ثَلَاثِ ماِئَةِ نَخْلَةٍ أُحْيِيهَا لَهُ بِالْفَقِيرِ، وَأَرْبَعِينَ أُوقِيَّةً. فَقَالَ رَسُولُ اللَّهِ ﷺ لِأَصْحَابِهِ: أَعِينُوا أَخَاكُمْ، فَأَعَانُونِي بِالنَّخْلِ، الرَّجُلُ بِثَلَاثِينَ وَدِيَّةً، وَالرَّجُلُ بِعِشْرِينَ وَدِيَّةً، وَالرَّجُلُ بِخَمْسَ عَشْرَةَ وَدِيَةً، وَالرَّجُلُ بِعَشْرٍ، يُعِينُ الرَّجُلُ بِقَدْرِ مَا عِنْدَهُ، حَتَّى اجْتَمَعَتْ لِي ثَلَاثُ ماِئَةِ وَدِيَّةٍ، فَقَالَ لِي رَسُولُ اللَّهِ ﷺ: اذْهَبْ يَا سَلْمَانُ فَفَقِّرْ لَهَا، فَإِذَا فَرَغْتَ فَأْتِنِي أَكُنْ أَنَا أَضَعُهَا بِيَدَيَّ. قَالَ: فَفَقَّرْتُ وَأَعَانَنِي أَصْحَابِي، حَتَّى إذَا فَرَغْتُ جِئْتُهُ فَأَخْبَرْتُهُ، فَخَرَجَ رَسُولُ اللَّهِ ﷺ مَعِي إلَيْهَا، فَجَعَلْنَا نُقَرِّبُ إلَيْهِ الْوَدِيَّ، وَيَضَعُهُ رَسُولُ اللَّهِ ﷺ بِيَدِهِ، حَتَّى فَرَغْنَا. فَوَاَلَّذِي نَفْسُ سَلْمَانَ بِيَدِهِ. مَا مَاتَتْ مِنْهَا وَدِيَّةٌ وَاحِدَةٌ. قَالَ: فَأَدَّيْتُ النَّخْلَ وَبَقِيَ عَلَيَّ الْمَالُ. فَأُتِيَ رَسُولُ اللَّهِ ﷺ بِمِثْلِ بَيْضَةِ الدَّجَاجَةِ مِنْ ذَهَبٍ، مِنْ بَعْضِ الْمَعَادِنِ، فَقَالَ: مَا فَعَلَ الْفَارِسِيُّ الْمُكَاتَبُ ؟ قَالَ: فَدُعِيتُ لَهُ، فَقَالَ خُذْ هَذِهِ، فَأَدِّهَا مِمَّا عَلَيْكَ يَا سَلْمَانُ قَالَ: قُلْتُ: وَأَيْنَ تَقَعُ هَذِهِ يَا رَسُولَ اللَّهِ مِمَّا عَلَيَّ ؟ فَقَالَ: خُذْهَا فَإِنَّ اللَّهَ سَيُؤَدِّي بِهَا عَنْكَ. قَالَ: فَأَخَذْتهَا فَوَزَنْتُ لَهُمْ مِنْهَا، وَاَلَّذِي نَفْسُ سَلْمَانَ بِيَدِهِ أَرْبَعِينَ أُوقِيَّةً، فَأَوْفَيْتُهُمْ حَقَّهُمْ مِنْهَا، وَعَتَقَ سَلْمَانُ. فَشَهِدْتُ مَعَ رَسُولِ اللَّهِ ﷺ الْخَنْدَقَ حُرًّا، ثُمَّ لَمْ يَفُتْنِي مَعَهُ مَشْهَدٌ قَالَ ابْنُ إسْحَاقَ: وَحَدَّثَنِي يَزِيدُ بْنُ أَبِي حَبِيبٍ. عَنْ رَجُلٍ مِنْ عَبْدِ الْقَيْسِ عَنْ سَلْمَانَ: أَنَّهُ قَالَ: لَمَّا قُلْتُ: وَأَيْنَ تَقَعُ هَذِهِ مِنْ الَّذِي عَلَيَّ يَا رَسُولَ اللَّهِ ؟ أَخَذَهَا رَسُولُ اللَّهِ ﷺ فَقَلَّبَهَا عَلَى لِسَانِهِ، ثُمَّ قَالَ: خُذْهَا فَأَوْفِهِمْ مِنْهَا، فَأَخَذْتهَا، فَأَوْفَيْتهمْ مِنْهَا حَقَّهُمْ كُلَّهُ، أَرْبَعِينَ أُوقِيَّةً. قَالَ ابْنُ إسْحَاقَ: وَحَدَّثَنِي عَاصِمُ بْنُ عُمَرَ بْنِ قَتَادَةَ، قَالَ: حَدَّثَنِي مَنْ لَا أَتَّهِمُ عَنْ عُمَرَ بْنِ عَبْدِ الْعَزِيزِ بْنِ مَرْوَانَ قَالَ: حُدِّثْتُ عَنْ سَلْمَانَ الْفَارِسِيِّ: أَنَّهُ قَالَ:

    ✧ [The Messenger of Allah's ﷺ command to Salmān to enter into a manumission contract so that he might be free of slavery] Salmān said: Then the Messenger of Allah ﷺ said to me: Enter into a manumission contract, O Salmān. So I contracted with my master for three hundred date-palm offshoots that I would bring to life for him at al-Faqīr, and forty ūqiyyahs. The Messenger of Allah ﷺ said to his Companions: Help your brother. So they helped me with the offshoots: one man with thirty offshoots, another with twenty, another with fifteen, another with ten—each man helping according to what he had—until three hundred offshoots were gathered for me. The Messenger of Allah ﷺ said to me: Go, O Salmān, and dig the holes for them. When you are done, come to me, and I will plant them with my own hands. He said: So I dug the holes and my companions helped me until I finished. Then I went to him and informed him. The Messenger of Allah ﷺ came out with me to them, and we began handing the offshoots to him, and the Messenger of Allah ﷺ planted them with his own hand until we finished. By the One in whose hand is Salmān's soul, not a single offshoot of them died. He said: I delivered the date-palms, but the money remained owed by me. Then the Messenger of Allah ﷺ was brought something like a chicken's egg of gold from some mines, and he said: What has the Persian mukātab done? He said: I was called to him, and he said: Take this and pay off what you owe with it, O Salmān. He said: I said: And where does this fall, O Messenger of Allah, in relation to what I owe? He said: Take it, for Allah will pay it off on your behalf with it. He said: I took it and weighed out for them from it—by the One in whose hand is Salmān's soul—forty ūqiyyahs, and I paid them their due from it, and Salmān was freed. Then I witnessed the Trench with the Messenger of Allah ﷺ as a free man, and no battle with him passed me by after that. Ibn Isḥāq said: Yazīd b. Abī Ḥabīb narrated to me, from a man of ʿAbd al-Qays, from Salmān, that he said: When I said: And where does this fall in relation to what I owe, O Messenger of Allah? The Messenger of Allah ﷺ took it and turned it over on his tongue, then said: Take it and pay them from it. So I took it and paid them their entire due from it—forty ūqiyyahs. Ibn Isḥāq said: ʿĀṣim b. ʿUmar b. Qatādah narrated to me, saying: One whom I do not suspect narrated to me, from ʿUmar b. ʿAbd al-ʿAzīz b. Marwān, saying: I was told from Salmān al-Fārisī that he said:

18. Sirat Ibn Hisham 250No grade recorded

    [ سَلْمَانُ وَالرَّجُلُ الَّذِي كَانَ يَخْرُجُ بَيْنَ غَيْضَتَيْنِ بِعَمُورِيَّةَ ] حُدِّثْتُ عَنْ سَلْمَانَ الْفَارِسِيِّ، أَنَّهُ قَالَ لِرَسُولِ اللَّهِ ﷺ، حِينَ أَخْبَرَهُ خَبَرَهُ: إنَّ صَاحِبَ عَمُورِيَّةَ قَالَ لَهُ: ائْتِ كَذَا وَكَذَا مِنْ أَرْضِ الشَّامِ، فَإِنَّ بِهَا رَجُلًا بَيْنَ غَيْضَتَيْنِ. يَخْرُجُ فِي كُلِّ سَنَةٍ مِنْ هَذِهِ الْغَيْضَةِ إلَى هَذِهِ الْغَيْضَةِ مُسْتَجِيزًا، يَعْتَرِضُهُ ذَوُو الْأَسْقَامِ، فَلَا يَدْعُو لِأَحَدٍ مِنْهُمْ إلَّا شُفِيَ، فَاسْأَلْهُ عَنْ هَذَا الدِّينِ الَّذِي تَبْتَغِي، فَهُوَ يُخْبِرُكَ عَنْهُ. قَالَ سَلْمَانُ: فَخَرَجْتُ حَتَّى أَتَيْتُ حَيْثُ وُصِفَ لِي، فَوَجَدْتُ النَّاسَ قَدْ اجْتَمَعُوا بِمَرْضَاهُمْ هُنَالِكَ، حَتَّى خَرَجَ لَهُمْ تِلْكَ اللَّيْلَةَ، مُسْتَجِيزًا مِنْ إحْدَى الْغَيْضَتَيْنِ إلَى أُخْرَى، فَغَشِيَهُ النَّاسُ بِمَرْضَاهُمْ، لَا يَدْعُو لِمَرِيضٍ إلَّا شُفِيَ، وَغَلَبُونِي عَلَيْهِ، فَلَمْ أَخْلُصْ إلَيْهِ حَتَّى دَخَلَ الْغَيْضَةَ الَّتِي يُرِيدُ أَنْ يَدْخُلَ، إلَّا مَنْكِبِهِ. قَالَ: فَتَنَاوَلْتُهُ: فَقَالَ: مَنْ هَذَا ؟ وَالْتَفَتَ إلَيَّ، فَقُلْتُ: يَرْحَمُكَ اللَّهُ، أَخْبِرْنِي عَنْ الْحَنِيفِيَّةِ دِينِ إبْرَاهِيمَ. قَالَ: إنَّكَ لَتَسْأَلُ عَنْ شَيْءٍ مَا يَسْأَلُ عَنْهُ النَّاسُ الْيَوْمَ، قَدْ أَظَلَّكَ زَمَانُ نَبِيٍّ يُبْعَثُ بِهَذَا الدِّينِ مِنْ أَهْلِ الْحَرَمِ، فَأْتِهِ فَهُوَ يَحْمِلُكَ عَلَيْهِ. قَالَ: ثُمَّ دَخَلَ. قَالَ: فَقَالَ رَسُولُ اللَّهِ ﷺ لِسَلْمَانَ: لَئِنْ كُنْتَ صَدَّقْتَنِي يَا سَلْمَانُ، لَقَدْ لَقِيتُ عِيسَى ابْنَ مَرْيَمَ، عَلَى نَبِيِّنَا وَعَلَيْهِ السَّلَامُ

    ✧ [Salmān and the man who used to come out between two thickets in ʿAmūriyyah] I was told on the authority of Salmān al-Fārisī that he said to the Messenger of Allah ﷺ, when he related his story to him: The man of ʿAmūriyyah said to him: “Go to such-and-such a place in the land of Syria, for there is a man there between two thickets. He comes out every year from this thicket to that thicket, crossing over; those with illnesses present themselves to him, and he does not pray for any one of them but that he is healed. Ask him about this religion which you seek, for he will inform you about it.” Salmān said: I set out until I came to where it had been described to me, and I found that the people had gathered there with their sick, until he came out to them that night, crossing from one of the two thickets to the other. The people surrounded him with their sick; he did not pray for any sick person but that he was healed. They overwhelmed me, so I could not reach him until he entered the thicket which he intended to enter, except for his shoulder. He said: I grasped it, and he said: “Who is this?” and turned to me. I said: “May Allah have mercy on you; inform me about the Ḥanīfiyyah, the religion of Abraham.” He said: “You are asking about something about which no one asks today. The time of a prophet has overshadowed you, who will be sent with this religion from the people of the Sanctuary. Go to him, for he will carry you upon it.” He said: Then he entered. He said: The Messenger of Allah ﷺ said to Salmān: “If you have spoken truthfully to me, O Salmān, you have indeed met Jesus son of Mary, upon our Prophet and upon him be peace.”

19. Sirat Ibn Hisham 251No grade recorded

    ذِكْرُ وَرَقَةَ بْنِ نَوْفَلِ بْنِ أَسَدِ بْنِ عَبْدِ الْعُزَّى وَعُبَيْدِ اللَّهِ بْنِ جَحْشٍ وَعُثْمَانَ بْنِ الْحُوَيْرِثِ وَزَيْدِ بْنِ عَمْرِو بْنِ نُفَيْلٍ [ بَحْثُهُمْ فِي الْأَدْيَانِ ] قَالَ ابْنُ إسْحَاقَ: وَاجْتَمَعَتْ قُرَيْشٌ يَوْمًا فِي عِيدٍ لَهُمْ عِنْدَ صَنَمٍ مِنْ أَصْنَامِهِمْ، كَانُوا يُعَظِّمُونَهُ وَيَنْحَرُونَ لَهُ، وَيَعْكُفُونَ عِنْدَهُ، وَيُدِيرُونَ بِهِ، وَكَانَ ذَلِكَ عِيدًا لَهُمْ فِي كُلِّ سَنَةٍ يَوْمًا، فَخَلَصَ مِنْهُمْ أَرْبَعَةُ نَفَرٍ نَجِيًّا، ثُمَّ قَالَ بَعْضُهُمْ لِبَعْضٍ: تَصَادَقُوا وَلْيَكْتُمْ بَعْضُكُمْ عَلَى بَعْضٍ؛ قَالُوا: أَجَلْ. وَهُمْ: وَرَقَةُ بْنُ نَوْفَلِ بْنِ أَسَدِ بْنِ عَبْدِ الْعُزَّى بْنِ قُصَيِّ بْنِ كِلَابِ بْنِ مُرَّةَ بْنِ كَعْبِ بْنِ لُؤَيٍّ؛ وَعُبَيْدِ اللَّهِ بْنِ جَحْشِ بْنِ رِئَابِ بْنِ يَعْمُرَ بْنِ صَبْرَةَ بْنِ مُرَّةَ بْنِ كَبِيرِ بْنِ غَنْمِ بْنِ دُودَانَ بْنِ أَسَدِ بْنِ خُزَيْمَةَ، وَكَانَتْ أُمُّهُ أُمَيْمَةَ بِنْتَ عَبْدِ الْمُطَّلِبِ، وَعُثْمَانِ بْنِ الْحُوَيْرِثِ بْنِ أَسَدِ بْنِ عَبْدِ الْعُزَّى بْنِ قُصَيٍّ، وَزَيْدِ بْنِ عَمْرِو بْنِ نُفَيْلِ بْنِ عَبْدِ الْعُزَّى بْنِ عَبْدِ اللَّهِ بْنِ قُرْطِ بْنِ رِيَاحِ بْنِ رَزَاحِ بْنِ عَدِيِّ بْنِ كَعْبِ بْنِ لُؤَيٍّ؛ فَقَالَ بَعْضُهُمْ لِبَعْضٍ: تَعَلَّمُوا وَاَللَّهِ مَا قَوْمُكُمْ عَلَى شَيْءٍ لَقَدْ أَخْطَئُوا دِينَ أَبِيهِمْ إبْرَاهِيمَ مَا حَجَرٌ نُطِيفُ بِهِ، لَا يَسْمَعُ وَلَا يُبْصِرُ، وَلَا يَضُرُّ وَلَا يَنْفَعُ، يَا قَوْمِ الْتَمِسُوا لِأَنْفُسِكُمْ ( دِينًا )، فَإِنَّكُمْ وَاَللَّهِ مَا أَنْتُمْ عَلَى شَيْءٍ. فَتَفَرَّقُوا فِي الْبُلْدَانِ يَلْتَمِسُونَ الْحَنِيفِيَّةَ، دِينَ إبْرَاهِيمَ. [ مَا وَصَلَ إلَيْهِ وَرَقَةُ وَابْنُ جَحْشٍ ] فَأَمَّا وَرَقَةُ بْنُ نَوْفَلٍ فَاسْتَحْكَمَ فِي النَّصْرَانِيَّةِ، وَاتَّبَعَ الْكُتُبَ مِنْ أَهْلِهَا، حَتَّى عَلِمَ عِلْمًا مِنْ أَهْلِ الْكِتَابِ. وَأَمَّا عُبَيْدُ اللَّهِ بْنُ جَحْشٍ، فَأَقَامَ عَلَى مَا هُوَ عَلَيْهِ مِنْ الِالْتِبَاسِ حَتَّى أَسْلَمَ، ثُمَّ هَاجَرَ مَعَ الْمُسْلِمِينَ إلَى الْحَبَشَةِ، وَمَعَهُ امْرَأَتُهُ أُمُّ حَبِيبَةَ بِنْتُ أَبِي سُفْيَانَ مُسْلِمَةً؛ فَلَمَّا قَدِمَهَا تَنَصَّرَ، وَفَارَقَ الْإِسْلَامَ حَتَّى هَلَكَ هُنَالِكَ نَصْرَانِيًّا.

    ✧ Mention of Waraqah b. Nawfal b. Asad b. ʿAbd al-ʿUzzā, ʿUbayd Allāh b. Jaḥsh, ʿUthmān b. al-Ḥuwayrith, and Zayd b. ʿAmr b. Nufayl [Their Inquiry into Religions] Ibn Isḥāq said: Quraysh gathered one day at a festival of theirs, by one of their idols which they used to venerate, to which they slaughtered sacrifices, before which they kept vigil, and around which they circumambulated. That was a festival of theirs, one day every year. Four men withdrew from them in secret, then they said to one another: Be truthful to one another, and let each of you keep the matter secret from the others. They said: Yes. They were: Waraqah b. Nawfal b. Asad b. ʿAbd al-ʿUzzā b. Quṣayy b. Kilāb b. Murrah b. Kaʿb b. Luʾayy; ʿUbayd Allāh b. Jaḥsh b. Riʾāb b. Yaʿmur b. Ṣabrah b. Murrah b. Kabīr b. Ghanm b. Dūdān b. Asad b. Khuzaymah, whose mother was Umaymah bt. ʿAbd al-Muṭṭalib; ʿUthmān b. al-Ḥuwayrith b. Asad b. ʿAbd al-ʿUzzā b. Quṣayy; and Zayd b. ʿAmr b. Nufayl b. ʿAbd al-ʿUzzā b. ʿAbd Allāh b. Qurṭ b. Riyāḥ b. Razāḥ b. ʿAdī b. Kaʿb b. Luʾayy. They said to one another: Know, by God, that your people are upon nothing; they have erred from the religion of their father Ibrāhīm. What is a stone that we circumambulate, that does not hear, does not see, does not harm, and does not benefit? O people, seek for yourselves a religion, for by God, you are upon nothing. So they dispersed throughout the lands seeking the ḥanīfiyyah, the religion of Ibrāhīm. [What Waraqah and Ibn Jaḥsh Attained] As for Waraqah b. Nawfal, he became firmly established in Christianity, and he followed the scriptures from its people, until he acquired knowledge from the People of the Book. As for ʿUbayd Allāh b. Jaḥsh, he remained in his state of confusion until he embraced Islam; then he emigrated with the Muslims to Abyssinia, accompanied by his wife Umm Ḥabībah bt. Abī Sufyān, who was a Muslim. When he arrived there, he became a Christian, abandoned Islam, and remained so until he died there as a Christian.

20. Sirat Ibn Hisham 252No grade recorded

    [ مَا كَانَ يَفْعَلُهُ ابْنُ جَحْشٍ بَعْدَ تَنَصُّرِهِ بِمُسْلِمِي الْحَبَشَةِ ] قَالَ ابْنُ إسْحَاقَ: فَحَدَّثَنِي مُحَمَّدُ بْنُ جَعْفَرِ بْنِ الزُّبَيْرِ، قَالَ: كَانَ عُبَيْدُ اللَّهِ بْنُ جَحْشٍ حِينَ تَنَصَّرَ يَمُرُّ بِأَصْحَابِ رَسُولِ اللَّهِ ﷺ، وَهُمْ هُنَالِكَ مِنْ أَرْضِ الْحَبَشَةِ، فَيَقُولُ: فَقَّحْنَا وَصَأْصَأْتُمْ، أَيْ أَبْصَرْنَا وَأَنْتَمِ تَلْتَمِسُونَ الْبَصَرَ، وَلَمْ تُبْصِرُوا بَعْدُ. وَذَلِكَ أَنَّ وَلَدَ الْكَلْبِ إذَا أَرَادَ أَنْ يَفْتَحَ عَيْنَيْهِ لِيَنْظُرَ، صَأْصَأَ لِيَنْظُرَ. وَقَوْلُهُ: فَقَّحَ: فَتَّحَ عَيْنَيْهِ. [ زَوَاجُ رَسُولِ اللَّهِ ﷺ مِنْ امْرَأَةِ ابْنِ جَحْشٍ بَعْدَ مَوْتِهِ ] قَالَ ابْنُ إسْحَاقَ: وَخَلَفَ رَسُولُ اللَّهِ ﷺ بَعْدَهُ عَلَى امْرَأَتِهِ أُمِّ حَبِيبَةَ بِنْتِ أَبِي سُفْيَانَ بْنِ حَرْبٍ. قَالَ ابْنُ إسْحَاقَ: وَحَدَّثَنِي مُحَمَّدُ بْنُ عَلِيِّ بْنِ حُسَيْنٍ: أَنَّ رَسُولَ اللَّهِ ﷺ بَعَثَ فِيهَا إلَى النَّجَاشِيِّ عَمْرَو بْنَ أُمَيَّةَ الضَّمْرِيَّ، فَخَطَبَهَا عَلَيْهِ النَّجَاشِيُّ، فَزَوَّجَهُ إيَّاهَا، وَأَصْدَقَهَا عَنْ رَسُولِ اللَّهِ ﷺ أَرْبَعَ ماِئَةِ دِينَارٍ. فَقَالَ مُحَمَّدُ بْنُ عَلِيٍّ: مَا نَرَى عَبْدَ الْمَلِكِ بْنَ مَرْوَانَ وَقَفَ صَدَاقَ النِّسَاءِ عَلَى أَرْبَعِ ماِئَةِ دِينَارٍ إلَّا عَنْ ذَلِكَ. وَكَانَ الَّذِي أَمْلَكَهَا النَّبِيَّ ﷺ خَالِدُ بْنُ سَعِيدِ بْنِ الْعَاصِ. [ تَنَصُّرُ ابْنِ الْحُوَيْرِثِ، وَذَهَابُهُ إلَى قَيْصَرَ ] قَالَ ابْنُ إسْحَاقَ: وَأَمَّا عُثْمَانُ بْنُ الْحُوَيْرِثِ فَقَدِمَ عَلَى قَيْصَرَ مَلِكِ الرُّومِ، فَتَنَصَّرَ وَحَسُنَتْ مَنْزِلَتُهُ عِنْدَهُ. قَالَ ابْنُ هِشَامٍ: وَلِعُثْمَانَ بْنِ الْحُوَيْرِثِ عِنْدَ قَيْصَرَ حَدِيثٌ، مَنَعَنِي مِنْ ذِكْرِهِ مَا ذَكَرْتُ فِي حَدِيثِ حَرْبِ الْفِجَارِ

    ✧ Ibn Isḥāq said: Muḥammad b. Jaʿfar b. al-Zubayr related to me, saying: When ʿUbayd Allāh b. Jaḥsh had become a Christian, he used to pass by the companions of the Messenger of God ﷺ while they were there in the land of Abyssinia, and he would say: “We have opened our eyes, but you are barely opening yours,” that is, we have seen clearly, while you are still seeking sight and have not yet seen. That is because a puppy, when it wants to open its eyes to look, peeps with them before it can see. His saying “faqqaḥa” means “he opened his eyes wide.” Ibn Isḥāq said: After him the Messenger of God ﷺ married his wife, Umm Ḥabībah bt. Abī Sufyān b. Ḥarb. Ibn Isḥāq said: Muḥammad b. ʿAlī b. Ḥusayn related to me that the Messenger of God ﷺ sent concerning her to the Negus ʿAmr b. Umayyah al-Ḍamrī, and the Negus asked for her hand on his behalf and married her to him, and he gave her as a dower on behalf of the Messenger of God ﷺ four hundred dinars. Muḥammad b. ʿAlī said: We do not think that ʿAbd al-Malik b. Marwān set the dower of women at four hundred dinars except on account of that. The one who gave her in marriage to the Prophet ﷺ was Khālid b. Saʿīd b. al-ʿĀṣ. Ibn Isḥāq said: As for ʿUthmān b. al-Ḥuwayrith, he went to Caesar, the king of Byzantium, became a Christian, and his standing with him became good. Ibn Hishām said: Concerning ʿUthmān b. al-Ḥuwayrith there is a story with Caesar, which I have refrained from mentioning for the same reason I mentioned in the account of the war of al-Fijār.

21. Sirat Ibn Hisham 253No grade recorded

    [ زَيْدُ بْنُ عَمْرٍو وَمَا وَصَلَ إلَيْهِ، وَشَيْءٌ عَنْهُ ] قَالَ ابْنُ إسْحَاقَ: وَأَمَّا زَيْدُ بْنُ عَمْرِو بْنِ نُفَيْلٍ فَوَقَفَ فَلَمْ يَدْخُلْ فِي يَهُودِيَّةٍ وَلَا نَصْرَانِيَّةٍ، وَفَارَقَ دِينَ قَوْمِهِ، فَاعْتَزَلَ الْأَوْثَانَ وَالْمَيْتَةَ وَالدَّمَ وَالذَّبَائِحَ الَّتِي تُذْبَحُ عَلَى الْأَوْثَانِ وَنَهَى عَنْ قَتْلِ الْمَوْءُودَةِ، وَقَالَ: أَعْبُدُ رَبَّ إبْرَاهِيمَ؛ وَبَادَى قَوْمَهُ بِعَيْبِ مَا هُمْ عَلَيْهِ. قَالَ ابْنُ إسْحَاقَ: وَحَدَّثَنِي هِشَامُ بْنُ عُرْوَةَ عَنْ أَبِيهِ، عَنْ أُمِّهِ أَسَمَاءَ بِنْتِ أَبِي بَكْرٍ ؓ، قَالَتْ: لَقَدْ رَأَيْتُ زَيْدَ بْنَ عَمْرِو بْنِ نُفَيْلٍ شَيْخًا كَبِيرًا مُسْنِدًا ظَهْرَهُ إلَى الْكَعْبَةِ، وَهُوَ يَقُولُ: يَا مَعْشَرَ قُرَيْشٍ، وَاَلَّذِي نَفْسُ زَيْدِ بْنِ عَمْرٍو بِيَدِهِ، مَا أَصْبَحَ مِنْكُمْ أَحَدٌ عَلَى دِينِ إبْرَاهِيمَ غَيْرِي، ثُمَّ يَقُولُ: اللَّهُمَّ لَوْ أَنِّي أَعْلَمُ أَيَّ الْوُجُوهِ أَحَبُّ إلَيْكَ عَبَدَتْكَ بِهِ، وَلَكِنِّي لَا أَعْلَمُهُ، ثُمَّ يَسْجُدُ عَلَى رَاحَتِهِ. قَالَ ابْنُ إسْحَاقَ: وَحُدِّثْتُ أَنَّ ابْنَهُ، سَعِيدَ بْنَ زَيْدِ بْنِ عَمْرِو بْنِ نُفَيْلٍ، وَعُمَرَ بْنَ الْخَطَّابِ، وَهُوَ ابْنُ عَمِّهِ، قَالَا لِرَسُولِ اللَّهِ ﷺ: أَتَسْتَغْفِرُ لِزَيْدِ بْنِ عَمْرٍو ؟ قَالَ: نَعَمْ، فَإِنَّهُ يُبْعَثُ أُمَّةً وَحْدَهُ

    ✧ [Zayd b. ʿAmr and what he attained, and something about him] Ibn Isḥāq said: As for Zayd b. ʿAmr b. Nufayl, he stood firm and did not enter into Judaism or Christianity, and he separated from the religion of his people and withdrew from idols, carrion, blood, and sacrificial animals that were slaughtered on behalf of idols, and he forbade the killing of buried alive daughters. He said: I worship the Lord of Abraham. He proclaimed to his people the faults of what they were upon. Ibn Isḥāq said: Hishām b. ʿUrwah narrated to me from his father, from his mother Asmāʾ bt. Abī Bakr ؓ, she said: I saw Zayd b. ʿAmr b. Nufayl as an old man, leaning his back against the Kaʿbah, saying: O company of Quraysh, by the One in Whose hand is the soul of Zayd b. ʿAmr, not one of you has remained upon the religion of Abraham except me. Then he would say: O God, if I knew which of the ways is most beloved to You, I would worship You by it, but I do not know it. Then he would prostrate on the palm of his hand. Ibn Isḥāq said: I was told that his son, Saʿīd b. Zayd b. ʿAmr b. Nufayl, and ʿUmar b. al-Khaṭṭāb, who was his cousin, said to the Messenger of God ﷺ: Will you seek forgiveness for Zayd b. ʿAmr? He said: Yes, for he will be raised as a nation unto himself.

22. Sirat Ibn Hisham 254No grade recorded

    [ شِعْرُ زَيْدٍ فِي فِرَاقِ دِينِ قَوْمِهِ ] وَقَالَ زَيْدُ بْنُ عَمْرِو بْنِ نُفَيْلٍ فِي فِرَاقِ دِينِ قَوْمِهِ، وَمَا كَانَ لَقِيَ مِنْهُمْ فِي ذَلِكَ:: أَرَبًّا وَاحِدًا أَمْ أَلْفَ رَبٍّ أَدِينُ إذَا تُقُسِّمَتْ الْأُمُورُ عَزَلْتُ اللَّاتَ وَالْعُزَّى جَمِيعًا كَذَلِكَ يَفْعَلُ الْجَلْدُ الصَّبُورُ فَلَا الْعُزَّى أَدِينُ وَلَا ابْنَتَيْهَا وَلَا صَنَمَيْ بَنِي عَمْرٍو أَزُورُ وَلَا هُبَلًا أَدِينُ وَكَانَ رَبًّا لَنَا فِي الدَّهْرِ إذْ حِلْمِي يَسِيرُ عَجِبْتُ وَفِي اللَّيَالِي مُعْجَبَاتٌ وَفِي الْأَيَّامِ يَعْرِفُهَا الْبَصِيرُ بِأَنَّ اللَّهَ قَدْ أَفْنَى رِجَالًا كَثِيرًا كَانَ شَأْنَهُمْ الْفُجُورُ وَأَبْقَى آخَرِينَ بِبِرِّ قَوْمٍ فَيَرْبِلُ مِنْهُمْ الطِّفْلُ الصَّغِيرُ وَبَيْنَا الْمَرْءُ يَفْتَرُّ ثَابَ يَوْمًا كَمَا يُتَرَوَّحُ الْغُصْنُ الْمَطِيرُ وَلَكِنْ أَعْبُدُ الرَّحْمَنَ رَبِّي لِيَغْفِرَ ذَنْبِي الرَّبُّ الْغَفُورُ فَتَقْوَى اللَّهِ رَبِّكُمْ احْفَظُوهَا مَتَى مَا تَحْفَظُوهَا لَا تَبُورُوا تَرَى الْأَبْرَارَ دَارُهُمْ جِنَانٌ وَلِلْكَفَّارِ حَامِيَةً سَعِيرُ وَخِزْيٌ فِي الْحَيَاةِ وَإِنْ يَمُوتُوا يُلَاقُوا مَا تَضِيقُ بِهِ الصُّدُورُ وَقَالَ زَيْدُ بْنُ عَمْرِو بْنُ نُفَيْلٍ أَيْضًا - قَالَ ابْنُ هِشَامٍ: هِيَ لِأُمَيَّةَ بْنِ أَبِي الصَّلْتِ فِي قَصِيدَةٍ لَهُ، إلَّا الْبَيْتَيْنِ الْأَوَّلَيْنِ وَالْبَيْتَ الْخَامِسَ وَآخِرَهَا بَيْتًا. وَعَجُزُ الْبَيْتِ الْأَوَّلِ عَنْ غَيْرِ ابْنِ إسْحَاقَ:: إلَى اللَّهِ أُهْدِي مِدْحَتِي وَثَنَائِيَا وَقَوْلًا رَصِينًا لَا يَنِي الدَّهْرَ بَاقِيَا إلَى الْمَلِكِ الْأَعْلَى الَّذِي لَيْسَ فَوْقَهُ إِلَاهٌ وَلَا رَبٌّ يَكُونُ مُدَانِيَا أَلَا أَيُّهَا الْإِنْسَانُ إيَّاكَ وَالرَّدَى فَإِنَّكَ لَا تُخْفِي مِنْ اللَّهِ خَافِيَا وَإِيَّاكَ لَا تَجْعَلْ مَعَ اللَّهِ غَيْرَهُ فَإِنَّ سَبِيلَ الرُّشْدِ أَصْبَحَ بَادِيَا حَنَانَيْكَ إنَّ الْحِنَّ كَانَتْ رَجَاءَهُمْ وَأَنْتَ إِلَاهِي رَبَّنَا وَرَجَائِيَا رَضِيتُ بِكَ اللَّهُمَّ رَبًّا فَلَنْ أَرَى أَدِينُ إِلَاهًا غَيْرَكَ اللَّهُ ثَانِيَا أَدِينُ لِرَبٍّ يُسْتَجَابُ وَلَا أَرَى أَدِينُ لِمَنْ لَمْ يَسْمَعْ الدَّهْرَ دَاعِيَا وَأَنْتَ الَّذِي مِنْ فَضْلِ مَنٍّ وَرَحْمَةٍ بَعَثْتَ إلَى مُوسَى رَسُولًا مُنَادِيَا فَقُلْتُ لَهُ يَا اذْهَبْ وَهَارُونَ فَادْعُوَا إلَى اللَّهِ فِرْعَوْنَ الَّذِي كَانَ طَاغِيَا وَقُولَا لَهُ: أَأَنْتَ سَوَّيْتَ هَذِهِ بِلَا وَتَدٍ حَتَّى اطْمَأَنَّتْ كَمَا هِيَا وَقُولَا لَهُ: أَأَنْتَ رَفَّعْتَ هَذِهِ بِلَا عُمُدٍ أَرْفِقْ إذَا بِكَ بَانِيَا وَقُولَا لَهُ: أَأَنْتَ سَوَّيْتَ وَسْطَهَا مُنِيرًا إذَا مَا جَنَّهُ اللَّيْلُ هَادِيَا وَقُولَا لَهُ: مَنْ يُرْسِلُ الشَّمْسَ غُدْوَةً فَيُصْبِحُ مَا مَسَّتْ مِنْ الْأَرْضِ ضَاحِيَا وَقُولَا لَهُ: مَنْ يُنْبِتُ الْحَبَّ فِي الثَّرَى فَيُصْبِحُ مِنْهُ الْبَقْلُ يَهْتَزُّ رَابِيَا وَيُخْرِجُ مِنْهُ حَبَّهُ فِي رُءُوسِهِ وَفِي ذَاكَ آيَاتٌ لِمَنْ كَانَ وَاعِيَا وَأَنْتَ بِفَضْلٍ مِنْكَ نَجَّيْتَ يُونُسَا وَقَدْ بَاتَ فِي أَضْعَافِ حُوتٍ لَيَالِيَا وَإِنِّي ( وَ ) لَوْ سَبَّحْتُ بِاسْمِكَ رَبَّنَا لَأُكْثِرُ، إلَّا مَا غَفَرْتَ، خَطَائِيَا فَرَبَّ الْعِبَادِ أَلْقِ سَيْبًا وَرَحْمَةً عَلَيَّ وَبَارِكْ فِي بَنِيَّ وَمَالِيَا وَقَالَ زَيْدُ بْنُ عَمْرٍو يُعَاتِبُ امْرَأَتَهُ صَفِيَّةَ بِنْتَ الْحَضْرَمِيِّ

    ✧ [Zayd's Poetry on Separating from the Religion of His People] Zayd b. ʿAmr b. Nufayl said regarding his separation from the religion of his people and what he encountered from them in that: Is it one Lord or a thousand lords that I should worship when affairs are distributed? I have renounced al-Lāt and al-ʿUzzā altogether; thus does the sturdy, patient one act. So I do not worship al-ʿUzzā nor her two daughters, nor do I visit the two idols of the Banū ʿAmr. Nor do I worship Hubal, though he was a lord to us in the age when my forbearance was slight. I marvel—and in the nights are wonders, and in the days which the discerning one recognizes—that God has destroyed many men whose affair was wickedness. And He has preserved others by the piety of a people, so that among them the small child flourishes. And while a man thrives one day as the rain-laden branch sways, but I worship the Merciful, my Lord, that the Forgiving Lord may forgive my sin. So keep the fear of God, your Lord; whenever you keep it, you will not perish. You will see the abode of the righteous is gardens, and for the disbelievers a blazing fire. And disgrace in life, and if they die, they will meet what constricts the chests. Zayd b. ʿAmr b. Nufayl also said—Ibn Hishām said: These are by Umayyah b. Abī al-Ṣalt in a poem of his, except the first two verses, the fifth verse, and the last one. The ending of the first verse according to other than Ibn Isḥāq is: To God I dedicate my praise and my eulogy, And a firm saying that will never cease, remaining forever, To the Most High King, above whom there is no god, Nor any lord who could be a rival. Beware, O man, of ruin, For you cannot hide anything from God. And beware—do not set up another with God, For the path of right guidance has become clear. Have mercy on us; the jinn had placed their hope in them, But You are my God, our Lord, and my hope. I am content with You, O God, as Lord, so I will never be seen Worshiping any god but You, God, as a second. I worship a Lord whose supplication is answered, and I do not see myself Worshiping one who never hears a caller throughout time. You are the One who, out of grace, favor, and mercy, Sent to Moses a messenger, a proclaimer. So I said to him: Go, you and Aaron, and call To God Pharaoh, who was a tyrant. And say to him: Did you fashion this Without pegs, so that it stood firm as it is? And say to him: Did you raise this Without pillars? Be gentle if you are a builder. And say to him: Did you make its midst Shining, when the night covers it, a guide? And say to him: Who sends forth the sun in the morning, So that what it touches of the earth becomes bright? And say to him: Who causes the seed to sprout in the soil, So that from it the herbage rises, quivering, growing high? And brings forth from it its grains in its heads, And in that are signs for one who is mindful. And You, by Your grace, delivered Jonah, After he spent nights in the belly of a fish. And if I were to glorify Your name, our Lord, I would only increase—except what You forgive—my errors. So Lord of the servants, bestow bounty and mercy Upon me, and bless my children and my wealth. And Zayd b. ʿAmr said, reproaching his wife Ṣafiyyah bt. al-Ḥaḍramī:

23. Sirat Ibn Hisham 255No grade recorded

    [ نَسَبُ الْحَضْرَمِيِّ ] قَالَ ابْنُ هِشَامٍ: وَاسْمُ الْحَضْرَمِيِّ: عَبْدُ اللَّهِ بْنُ عِمَادِ ( بْنِ أَكْبَرَ ) أَحَدُ الصَّدِفِ وَاسْمُ الصَّدِفِ: عَمْرُو بْنُ مَالِكٍ أَحَدُ السَّكُونِ بْنِ أَشْرَسَ بْنِ كِنْدَى؛ وَيُقَالُ: كِنْدَةُ بْنُ ثَوْرِ بْنِ مُرَتِّعِ بْنِ عُفَيْرِ بْنِ عَدِيِّ بْنِ الْحَارِثِ بْنِ مُرَّةَ بْنِ أَدَدَ بْنِ زَيْدِ بْنِ مِهْسَعِ بْنِ عَمْرِو بْنِ عَرِيبِ بْنِ زَيْدِ بْنِ كَهْلَانَ بْنِ سَبَأٍ؛ وَيُقَالُ: مُرَتِّعُ بْنُ مَالِكِ بْنِ زَيْدِ بْنِ كَهْلَانَ بْنِ سَبَأٍ

    ✧ [The lineage of al-Ḥaḍramī] Ibn Hishām said: The name of al-Ḥaḍramī is ʿAbd Allāh b. ʿImād (b. Akbar), one of al-Ṣadaf; and the name of al-Ṣadaf is ʿAmr b. Mālik, one of al-Sakūn b. Ashrus b. Kindā; and it is said: Kindah b. Thawr b. Murattiʿ b. ʿUfayr b. ʿAdī b. al-Ḥārith b. Murrah b. Adad b. Zayd b. Mihsaʿ b. ʿAmr b. ʿArīb b. Zayd b. Kahlān b. Sabaʾ; and it is said: Murattiʿ b. Mālik b. Zayd b. Kahlān b. Sabaʾ.

24. Sirat Ibn Hisham 256No grade recorded

    [ شِعْرُ زَيْدٍ فِي عِتَابَ زَوْجَتِهِ عَلَى اتِّفَاقِهَا مَعَ الْخَطَّابِ فِي مُعَاكَسَتِهِ ] قَالَ ابْنُ إسْحَاقَ: وَكَانَ زَيْدُ بْنُ عَمْرٍو قَدْ أَجْمَعَ الْخُرُوجَ مِنْ مَكَّةَ لِيَضْرِبَ فِي الْأَرْضِ يَطْلُبُ الْحَنِيفِيَّةَ دِينَ إبْرَاهِيمَ ﷺ، فَكَانَتْ صَفِيَّةُ بِنْتُ الْحَضْرَمِيِّ كَلَّمَا رَأَتْهُ قَدْ تَهَيَّأَ لِلْخُرُوجِ وَأَرَادَهُ آذَنَتْ بِهِ الْخَطَّابَ بْنَ نُفَيْلٍ، وَكَانَ الْخَطَّابُ بْنُ نُفَيْلٍ عَمَّهُ وَأَخَاهُ لِأُمِّهِ، وَكَانَ يُعَاتِبُهُ عَلَى فِرَاقِ دِينِ قَوْمِهِ، وَكَانَ الْخَطَّابُ قَدْ وَكَّلَ صَفِيَّةَ بِهِ، وَقَالَ: إذَا رَأَيْتِيهِ قَدْ هَمَّ بِأَمْرٍ فَآذِنِينِي بِهِ - فَقَالَ زَيْدٌ:: لَا تَحْبِسِينِي فِي الْهَوَا نِ صَفِيُّ مَا دَابِي وَدَابُهُ إنِّي إذَا خِفْتُ الْهَوَا نَ مُشَيَّعٌ ذُلُلَ رِكَابِهِ دُعْمُوصُ أَبْوَابَ الْمُلُو كِ وَجَائِبٌ لِلْخِرَقِ نَابَهُ قَطَّاعُ أَسْبَابٍ تَذِ لُّ بِغَيْرِ أَقْرَانٍ صِعَابُهْ وَإِنَّمَا أَخَذَ الْهَوَا نُ الْعِيرَ إذْ يُوهَى إهَابُهْ وَيَقُولُ إنِّي لَا أَذِّلُ بِصَكِّ جَنْبَيْهِ صِلَابُهْ وَأَخِي ابْنُ أُمِّي ثُمَّ عَمْ مِي لَا يُوَاتِينِي خِطَابُهُ وَإِذَا يُعَاتِبُنِي بِسُوء قُلْتُ أَعْيَانِي جَوَابُهُ وَلَوْ أَشَاءَ لَقُلْتُ مَا عِنْدِي مَفَاتِحُهُ وَبَابُهُ

    ✧ [Zayd’s poetry in rebuking his wife for colluding with al-Khaṭṭāb in opposing him] Ibn Isḥāq said: Zayd b. ʿAmr had resolved to leave Makkah and roam the earth in search of the ḥanīfiyyah, the religion of Abraham ﷺ. So Ṣafiyyah bt. al-Ḥaḍramī, whenever she saw him preparing to depart or intending it, would inform al-Khaṭṭāb b. Nufayl. Al-Khaṭṭāb b. Nufayl was his paternal uncle and his maternal brother, and he would reproach him for abandoning the religion of his people. Al-Khaṭṭāb had charged Ṣafiyyah with watching him, and said: “If you see him intending something, inform me of it.” Zayd said: Do not detain me in humiliation, Ṣafiyyah; my striving and his striving are not the same. When I fear humiliation, I am escorted by the humbled mounts of his riding camels, a worm of the doors of kings, and a splitter of the worn-out hides with his canine tooth, a severer of bonds by which difficult matters are humbled without rivals. Humiliation seizes the caravan only when its hide is weakened. He says: I am not humbled by the striking of his two flanks; its hard parts protect me. And my brother, son of my mother, then my paternal uncle—his address does not accord with me. When he reproaches me with evil, I say: I am too weary to answer him. If I wished, I would say what I have; its keys and its door.

25. Sirat Ibn Hisham 257No grade recorded

    [ شِعْرُ زَيْدٍ حِينَ كَانَ يَسْتَقْبِلُ الْكَعْبَةَ ] قَالَ ابْنُ إسْحَاقَ: وَحُدِّثَتْ ( عَنْ ) بَعْضِ أَهْلِ زَيْدِ بْنِ عَمْرِو بْنِ نُفَيْلٍ: أَنَّ زَيْدًا كَانَ إذَا اسْتَقْبَلَ الْكَعْبَةَ دَاخِلَ الْمَسْجِدِ، قَالَ: لَبَّيْكَ حَقًّا حَقًّا، تَعَبُّدًا وَرِقًّا.: عُذْتُ بِمَا عَاذَ بِهِ إِبْرَاهِمْ مُسْتَقْبِلَ الْقِبْلَةَ وَهُوَ قَائِمُ إذْ قَالَ:: أَنْفِي لَكَ اللَّهُمَّ عَانٍ رَاغِمُ مَهْمَا تُجَشِّمُنِي فَإِنِّي جَاشِمُ الْبِرَّ أَبْغِي لَا الْخَالَ، لَيْسَ مُهَجِّرٌ كَمَنْ قَالَ. قَالَ ابْنُ هِشَامٍ: وَيُقَالُ: الْبِرُّ أَبْقَى لَا الْخَالُ، لَيْسَ مُهَجِّرٌ كَمَنْ قَالَ. قَالَ وَقَوْلُهُ مُسْتَقْبِلَ الْكَعْبَةِ عَنْ بَعْضِ أَهْلِ الْعِلْمِ. قَالَ ابْنُ إسْحَاقَ: وَقَالَ زَيْدُ بْنُ عَمْرِو بْنُ نُفَيْلٍ:: وَأَسْلَمْتُ وَجْهِي لِمَنْ أَسْلَمَتْ لَهُ الْأَرْضُ تَحْمِلُ صَخْرًا ثِقَالًا دَحَاهَا فَلَمَّا رَآهَا اسْتَوَتْ عَلَى الْمَاءِ أَرْسَى عَلَيْهَا الْجِبَالَا وَأَسْلَمْتُ وَجْهِي لِمَنْ أَسْلَمَتْ لَهُ الْمُزْنُ تَحْمِلُ عَذْبًا زُلَالًا إذَا هِيَ سِيقَتْ إلَى بَلْدَةٍ أَطَاعَتْ فَصَبَّتْ عَلَيْهَا سِجَالًا

    ✧ [Poetry of Zayd when he would face the Kaʿbah] Ibn Isḥāq said: I was told on the authority of some of the family of Zayd b. ʿAmr b. Nufayl that Zayd, when he would face the Kaʿbah inside the mosque, said: "Labbayka truly, truly, in devotion and servitude. I seek refuge in that in which Abraham sought refuge, facing the qiblah while standing, when he said: I disavow for You, O Allah, as a submissive, compelled one. Whatever You impose upon me, I will undertake. I seek piety, not the transient; one who emigrates is not like one who merely speaks." Ibn Hishām said: It is also said: "Piety is more enduring, not the transient; one who emigrates is not like one who merely speaks." He said: And his saying "facing the Kaʿbah" is on the authority of some of the people of knowledge. Ibn Isḥāq said: Zayd b. ʿAmr b. Nufayl said: "I have submitted my face to Him to whom the earth submitted, carrying heavy rocks. He spread it out, and when He saw it level upon the water, He anchored the mountains upon it. And I have submitted my face to Him to whom the rain-clouds submitted, carrying sweet, pure water. When they are driven to a land, they obey and pour down upon it abundant showers."

26. Sirat Ibn Hisham 258No grade recorded

    [ الْخَطَّابُ وَوُقُوفُهُ فِي سَبِيلِ زَيْدِ بْنِ نُفَيْلٍ، وَخُرُوجُ زَيْدٍ إلَى الشَّامِ وَمَوْتُهُ ] وَكَانَ الْخَطَّابُ قَدْ آذَى زَيْدًا، حَتَّى أَخْرَجَهُ إلَى أَعَلَى مَكَّةَ، فَنَزَلَ حِرَاءَ مُقَابِلَ مَكَّةَ، وَوَكَّلَ بِهِ الْخَطَّابُ شَبَابًا مِنْ شَبَابِ قُرَيْشٍ وَسُفَهَاءَ مِنْ سُفَهَائِهَا، فَقَالَ لَهُمْ: لَا تَتْرُكُوهُ يَدْخُلُ مَكَّةَ؛ فَكَانَ لَا يَدْخُلُهَا إلَّا سِرًّا مِنْهُمْ، فَإِذَا عَلِمُوا بِذَلِكَ آذَنُوا بِهِ الْخَطَّابَ فَأَخْرَجُوهُ وَآذَوْهُ كَرَاهِيَةَ أَنْ يُفْسِدَ عَلَيْهِمْ دِينَهُمْ، وَأَنْ يُتَابِعَهُ أَحَدٌ مِنْهُمْ عَلَى فِرَاقِهِ. فَقَالَ وَهُوَ يُعَظِّمُ حُرْمَتَهُ عَلَى مَنْ اسْتَحَلَّ مِنْهُ مَا اسْتَحَلَّ مِنْ قَوْمِهِ:: لَا هَمَّ إنِّي مُحْرِمٌ لَا حِلَّهْ وَإِنَّ بَيْتِي أَوْسَطَ الْمَحِلَّهْ عِنْدَ الصَّفَا لَيْسَ بِذِي مُضِلَّهُ ثُمَّ خَرَجَ يَطْلُبُ دِينَ إبْرَاهِيمَ عَلَيْهِ السَّلَامُ، وَيَسْأَلُ الرُّهْبَانَ وَالْأَحْبَارَ، حَتَّى بَلَغَ الْمَوْصِلَ وَالْجَزِيرَةَ كُلَّهَا، ثُمَّ أَقْبَلَ فَجَالَ الشَّامَ كُلَّهُ، حَتَّى انْتَهَى إلَى رَاهِبٍ بِمَيْفَعَةٍ مِنْ أَرْضِ الْبَلْقَاءِ كَانَ يَنْتَهِي إلَيْهِ عِلْمُ أَهْلِ النَّصْرَانِيَّةِ فِيمَا يَزْعُمُونَ فَسَأَلَهُ عَنْ الْحَنِيفِيَّةِ دِينِ إبْرَاهِيمَ؛ فَقَالَ: إنَّكَ لَتَطْلُبُ دِينًا مَا أَنْتَ بِوَاجِدٍ مَنْ يَحْمِلُكَ عَلَيْهِ الْيَوْمَ، وَلَكِنْ قَدْ أَظَلَّ زَمَانُ نَبِيٍّ يَخْرُجُ مِنْ بِلَادِكَ الَّتِي خَرَجْتَ مِنْهَا، يُبْعَثُ بِدِينِ إبْرَاهِيمَ الْحَنِيفِيَّةِ، فَالْحَقُّ بِهَا، فَإِنَّهُ مَبْعُوثٌ الْآنَ، هَذَا زَمَانُهُ. وَقَدْ كَانَ شَامَّ الْيَهُودِيَّةَ وَالنَّصْرَانِيَّةَ، فَلَمْ يَرْضَ شَيْئًا مِنْهُمَا، فَخَرَجَ سَرِيعًا، حِينَ قَالَ لَهُ ذَلِكَ الرَّاهِبُ مَا قَالَ، يُرِيدُ مَكَّةَ، حَتَّى إذَا تَوَسَّطَ بِلَادَ لَخْمٍ عَدَوْا عَلَيْهِ فَقَتَلُوهُ

    ✧ [Al-Khaṭṭāb and his blocking the path of Zayd b. Nufayl, and Zayd's departure to Syria and his death] Al-Khaṭṭāb had harmed Zayd until he drove him out to the upper part of Makkah, and he settled at Ḥirāʾ facing Makkah. Al-Khaṭṭāb set over him young men of Quraysh and fools of its fools, and said to them: Do not let him enter Makkah. So he would not enter it except secretly from them, and when they learned of that they informed al-Khaṭṭāb, and they drove him out and harmed him, disliking that he should corrupt their religion for them and that anyone of them should follow him in departing from it. He said, while magnifying his sanctity over those who deemed lawful of him what they deemed lawful from his people: O God, I am in a state of iḥrām with no way out; my house is in the middle of the stopping place, by al-Ṣafā, not one of misguidance. Then he departed seeking the religion of Ibrāhīm ﷺ, asking the monks and the rabbis, until he reached al-Mawṣil and all of al-Jazīrah. Then he came back and roamed all of Syria, until he ended at a monk in Mayfaʿah in the land of al-Balqāʾ, to whom the knowledge of the Christians, as they claimed, ultimately went. He asked him about the ḥanīfiyyah, the religion of Ibrāhīm. He said: You are seeking a religion for which you will not find anyone to guide you today, but the time of a prophet has drawn near who will come forth from your land from which you departed. He will be sent with the religion of Ibrāhīm, the ḥanīfiyyah. So join it, for he is now being sent; this is his time. He had tasted Judaism and Christianity, and he was not pleased with anything of either of them. So he departed quickly, when that monk had said to him what he said, heading for Makkah, until when he was in the middle of the lands of Lakhm they attacked him and killed him.

27. Sirat Ibn Hisham 259No grade recorded

    [ رِثَاءُ وَرَقَةَ لِزَيْدٍ ] فَقَالَ وَرَقَةُ بْنُ نَوْفَلِ بْنِ أَسَدٍ يَبْكِيهِ:: رَشَدْتَ وَأَنْعَمْتَ ابْنَ عَمْرٍو وَإِنَّمَا تَجَنَّبْتَ تَنُّورًا مِنْ النَّارِ حَامِيَا بِدِينِكَ رَبًّا لَيْسَ رَبٌّ كَمِثْلِهِ وَتَرْكُكَ أَوْثَانَ الطَّوَاغِي كَمَا هِيَا وَإِدْرَاكُكَ الدِّينَ الَّذِي قَدْ طَلَبْتَهُ وَلَمْ تَكُ عَنْ تَوْحِيدِ رَبِّكَ سَاهِيَا فَأَصْبَحْتَ فِي دَارٍ كَرِيمٍ مُقَامُهَا تُعَلَّلُ فِيهَا بِالْكَرَامَةِ لَاهِيَا تُلَاقِي خَلِيلَ اللَّهِ فِيهَا وَلَمْ تَكُنْ مِنْ النَّاسِ جَبَّارًا إلَى النَّارِ هَاوَيَا وَقَدْ تُدْرِكُ الْإِنْسَانَ رَحْمَةُ رَبِّهِ وَلَوْ كَانَ تَحْتَ الْأَرْضِ سَبْعِينَ وَادِيَا قَالَ ابْنُ هِشَامٍ: يُرْوَى لِأُمَيَّةَ بْنِ أَبِي الصَّلْتِ الْبَيْتَانِ الْأَوَّلَانِ مِنْهَا، وَآخِرُهَا بَيْتًا فِي قَصِيدَةٍ لَهُ، وَقَوْلُهُ: أَوْثَانِ الطَّوَاغِي عَنْ غَيْرِ ابْنِ إسْحَاقَ

    ✧ [Warqah’s elegy for Zayd] Warqah b. Nawfal b. Asad said, weeping for him: You were rightly guided and blessed, O son of ʿAmr, and indeed you avoided an oven of blazing fire. By your religion you sought a Lord like whom there is no lord, and you abandoned the idols of the tyrants just as they are. And you attained the religion that you had sought, and you were not heedless of the oneness of your Lord. And you have come to be in an abode whose station is noble, where you are diverted with honor, delighting. You meet the Friend of God there, and you were not among the people a tyrant plunging toward the Fire. The mercy of a man’s Lord may reach him even if he is beneath the earth by seventy valleys. Ibn Hishām said: The first two verses of it are related on the authority of Umayyah b. Abī al-Ṣalt, and the last of them as a verse in a poem of his; and his saying “the idols of the tyrants” is reported from other than Ibn Isḥāq.

28. Sirat Ibn Hisham 260No grade recorded

    صِفَّةُ رَسُولِ اللَّهِ ﷺ مِنْ الْإِنْجِيلِ [ تَبْشِيرٌ يَحْنُسَ الْحَوَارِيِّ بِرَسُولِ اللَّهِ ﷺ ] قَالَ ابْنُ إسْحَاقَ: وَقَدْ كَانَ، فِيمَا بَلَغَنِي عَمَّا كَانَ وَضَعَ عِيسَى ابْنُ مَرْيَمَ فِيمَا جَاءَهُ مِنْ اللَّهِ فِي الْإِنْجِيلِ لِأَهْلِ الْإِنْجِيلِ مِنْ صِفَةِ رَسُولِ اللَّهِ ﷺ، مِمَّا أَثَبَتَ يُحَنَّسُ الْحَوَارِيُّ لَهُمْ، حِينَ نَسَخَ لَهُمْ الْإِنْجِيلَ عَنْ عَهْدِ عِيسَى ابْنِ مَرْيَمَ عَلَيْهِ السَّلَامُ فِي رَسُولِ اللَّهِ ﷺ إلَيْهِمْ أَنَّهُ قَالَ: مَنْ أَبْغَضَنِي فَقَدْ أَبْغَضَ الرَّبَّ، وَلَوْلَا أَنِّي صَنَعْتُ بِحَضْرَتِهِمْ صَنَائِعَ لَمْ يَصْنَعْهَا أَحَدٌ قَبْلِي، مَا كَانَتْ لَهُمْ خَطِيئَةٌ، وَلَكِنْ مِنْ الْآنَ بَطِرُوا وَظَنُّوا أَنَّهُمْ يَعِزُّونَنِي، وَأَيْضًا لِلرَّبِّ، وَلَكِنْ لَا بُدَّ مِنْ أَنْ تَتِمَّ الْكَلِمَةُ الَّتِي فِي النَّامُوسِ: أَنَّهُمْ أَبْغَضُونِي مَجَّانًا، أَيْ بَاطِلًا. فَلَوْ قَدْ جَاءَ الْمُنْحَمَنَّا هَذَا الَّذِي يُرْسِلُهُ اللَّهُ إلَيْكُمْ مِنْ عِنْدِ الرَّبِّ، ( وَ ) رُوحُ الْقُدُسِ، هَذَا الَّذِي مِنْ عِنْدَ الرَّبِّ خَرَجَ، فَهُوَ شَهِيدٌ عَلَيَّ وَأَنْتُمْ أَيْضًا، لِأَنَّكُمْ قَدِيمًا كُنْتُمْ مَعِي فِي هَذَا قُلْتُ لَكُمْ: لِكَيْمَا لَا تَشْكُوَا. وَالْمُنْحَمَنَّا ( بِالسُّرْيَانِيَّةِ ): مُحَمَّدٌ: وَهُوَ بِالرُّومِيَّةِ: الْبَرْقَلِيطِسُ، ﷺ.

    ✧ The description of the Messenger of Allah ﷺ from the Gospel [The glad tiding of Yūḥannas the disciple regarding the Messenger of Allah ﷺ] Ibn Isḥāq said: It has reached me, concerning what ʿĪsā b. Maryam had set down, in what came to him from God in the Gospel for the people of the Gospel, of the description of the Messenger of Allah ﷺ, among what Yūḥannas the disciple recorded for them when he copied out the Gospel for them from the covenant of ʿĪsā b. Maryam ﷺ regarding the Messenger of Allah ﷺ to them, that he said: 'Whoever hates me has hated the Lord. Had I not performed in their presence deeds which no one before me had performed, they would have no sin; but from now on they have become insolent and think that they are strengthening me, and likewise the Lord. Yet the word that is in the Law must be fulfilled: "They hated me without cause"—that is, in vain. And when the Munḥamannā comes, this one whom God will send to you from the Lord's presence, (and) the Holy Spirit, this one who has come forth from the Lord's presence, he will be a witness for me, and you also, because you have long been with me. In this I have spoken to you, so that you may not doubt.' The Munḥamannā (in Syriac): Muḥammad; and in Greek: al-Barqalīṭis, ﷺ.