81. The expedition of Ḥunayn in the year eight, after the conquest

1. Sirat Ibn Hisham 1413No grade recorded

   غَزْوَةُ حُنَيْنٍ فِي سَنَةِ ثَمَانٍ بَعْدَ الْفَتْحِ [ اجْتِمَاعُ هَوَازِنَ ] قَالَ ابْنُ إسْحَاقَ: وَلَمَّا سَمِعَتْ هَوَازِنُ بِرَسُولِ اللَّهِ ﷺ وَمَا فَتَحَ اللَّهُ عَلَيْهِ مِنْ مَكَّةَ، جَمَعَهَا مَالِكُ بْنُ عَوْفٍ النَّصْرِيُّ فَاجْتَمَعَ إلَيْهِ مَعَ هَوَازِنَ ثَقِيفٌ كُلُّهَا، وَاجْتَمَعَتْ نَصْرٌ وَجُشَمٌ كُلُّهَا، وَسَعْدُ بْنُ بَكْرٍ، وَنَاسٌ مِنْ بَنِي هِلَالٍ وَهُمْ قَلِيلٌ وَلَمْ يَشْهَدْهَا مِنْ قَيْسِ عَيْلَانَ إلَّا هَؤُلَاءِ، وَغَابَ عَنْهَا فَلَمْ يَحْضُرْهَا مِنْ هَوَازِنَ كَعْبٌ وَلَا كِلَابٌ، وَلَمْ يَشْهَدْهَا مِنْهُمْ أَحَدٌ لَهُ اسْمٌ، وَفِي بَنِي جُشَمٍ دُرَيْدُ بْنُ الصِّمَّةِ شَيْخٌ كَبِيرٌ، لَيْسَ فِيهِ شَيْءٌ إلَّا التَّيَمُّنَ بِرَأْيِهِ وَمُعْرِفَتَهُ بِالْحَرْبِ، وَكَانَ شَيْخًا مُجَرِّبًا، وَفِي ثَقِيفٍ سَيِّدَانِ لَهُمْ ( و ) فِي الْأَحْلَافِ قَارِبُ بْنُ الْأَسْوَدِ بْنِ مَسْعُودِ بْنِ مُعَتِّبٍ، وَفِي بَنِي مَالِكٍ ذُو الْخِمَارِ سُبَيْعُ بْنُ الْحَارِثِ بْنِ مَالِكٍ وَأَخُوهُ أَحْمَرُ بْنُ الْحَارِثِ، وَجِمَاعُ أَمْرِ النَّاسِ إلَى مَالِكِ بْنِ عَوْفٍ النَّصْرِيِّ فَلَمَّا أَجْمَعَ السَّيْرَ إلَى رَسُولِ اللَّهِ ﷺ حَطَّ مَعَ النَّاسِ أَمْوَالَهُمْ وَنِسَاءَهُمْ وَأَبْنَاءَهُمْ، فَلَمَّا نَزَلَ بِأَوْطَاسٍ اجْتَمَعَ إلَيْهِ النَّاسُ وَفِيهِمْ دُرَيْدُ بْنُ الصِّمَّةِ فِي شِجَارٍ لَهُ يُقَادُ بِهِ، فَلَمَّا نَزَلَ قَالَ: بِأَيِّ وَادٍ أَنْتُمْ ؟ قَالُوا: بِأَوْطَاسٍ، قَالَ: نِعْمَ مَجَالُ الْخَيْلِ لَا حَزْنٌ ضِرْسٌ وَلَا سَهْلٌ دَهْسٌ، مَا لِي أَسْمَعُ رُغَاءَ الْبَعِيرِ. وَنُهَاقَ الْحَمِيرِ، وَبُكَاءَ الصَّغِيرِ، وَيُعَارَ الشَّاءِ ؟ قَالُوا: سَاقَ مَالِكُ بْنُ عَوْفٍ مَعَ النَّاسِ أَمْوَالَهُمْ وَنِسَاءَهُمْ وَأَبْنَاءَهُمْ. قَالَ: أَيْنَ مَالِكٌ ؟ قِيلَ: هَذَا مَالِكٌ وَدُعِيَ لَهُ، فَقَالَ: يَا مَالِكُ، إنَّكَ قَدْ أَصْبَحْتَ رَئِيسَ قَوْمِكَ، وَإِنَّ هَذَا يَوْمٌ كَائِنٌ لَهُ مَا بَعْدَهُ مِنْ الْأَيَّامِ مَالِي أَسْمَعُ رُغَاءَ الْبَعِيرِ، وَنُهَاقَ الْحَمِيرِ، وَبُكَاءَ الصَّغِيرِ، وَيُعَارَ الشَّاءِ ؟ قَالَ: سُقْتُ مَعَ النَّاسِ أَمْوَالَهُمْ وَأَبْنَاءَهُمْ وَنِسَاءَهُمْ، قَالَ: وَلِمَ ذَاكَ ؟ قَالَ: أَرَدْتُ أَنْ أَجْعَلَ خَلْفَ كُلِّ رَجُلٍ مِنْهُمْ أَهْلَهُ وَمَالَهُ، لِيُقَاتِلَ عَنْهُمْ، قَالَ: فَأَنْقَضَ بِهِ. ثُمَّ قَالَ: رَاعِي ضَأْنٍ وَاَللَّهِ وَهَلْ يَرُدُّ الْمُنْهَزِمَ شَيْءٌ ؟ إنَّهَا إنْ كَانَتْ لَكَ لَمْ يَنْفَعْكَ إلَّا رَجُلٌ بِسَيْفِهِ وَرُمْحِهِ، وَإِنْ كَانَتْ عَلَيْكَ فُضِحْتُ فِي أَهْلِكَ وَمَالِكَ، ثُمَّ قَالَ: مَا فَعَلَتْ كَعْبٌ وَكِلَابٌ ؟ قَالُوا: لَمْ يَشْهَدْهَا مِنْهُمْ أَحَدٌ، قَالَ: غَابَ الْحَدُّ وَالْجِدُّ، وَلَوْ كَانَ يَوْمَ عَلَاءٍ وَرِفْعَةٍ لَمْ تَغِبْ عَنْهُ كَعْبٌ وَلَا كِلَابٌ، وَلَوَدِدْتُ أَنَّكُمْ فَعَلْتُمْ مَا فَعَلَتْ كَعْبٌ وَكِلَابٌ، فَمَنْ شَهِدَهَا مِنْكُمْ ؟ قَالُوا: عَمْرُو بْنُ عَامِرٍ، وَعَوْفُ بْنُ عَامِرٍ، قَالَ: ذَانِكَ الْجَذَعَانِ مِنْ عَامِرٍ، لَا يَنْفَعَانِ وَلَا يَضُرَّانِ، يَا مَالِكُ، إنَّكَ لَمْ تَصْنَعْ بِتَقْدِيمِ الْبَيْضَةِ بَيْضَةِ هَوَازِنَ إلَى نُحُورِ الْخَيْلِ شَيْئًا، ارْفَعْهُمْ إلَى مُتَمَنَّعِ بِلَادِهِمْ وَعُلْيَا قَوْمِهِمْ، ثُمَّ الْقَ الصُّبَاءَ عَلَى مُتُونِ الْخَيْلِ، فَإِنْ كَانَتْ لَكَ لَحِقَ بِكَ مَنْ وَرَاءَكَ، وَإِنْ كَانَتْ عَلَيْكَ أَلْفَاكَ ذَلِكَ قَدْ أَحْرَزْتُ أَهْلَكَ وَمَالَكَ. قَالَ: وَاَللَّهِ لَا أَفْعَلُ ذَلِكَ، إنَّكَ قَدْ كَبِرْتُ وَكَبِرَ عَقْلُكَ. وَاَللَّهِ لَتُطِيعُنَّنِي يَا مَعْشَرَ هَوَازِنَ أَوْ لَأَتَّكِئَنَّ عَلَى هَذَا السَّيْفِ حَتَّى يَخْرُجَ مِنْ ظَهْرِي. وَكَرِهَ أَنْ يَكُونَ لِدُرَيْدِ بْنِ الصِّمَّةِ فِيهَا ذِكْرٌ أَوْ رَأْيٌ ؟ فَقَالُوا: أَطَعْنَاكَ، فَقَالَ دُرَيْدُ بْنُ الصِّمَّةِ: هَذَا يَوْمٌ لَمْ أَشْهَدْهُ وَلَمْ يَفُتْنِي: يَا لَيْتَنِي فِيهَا جَذَعْ أَخُبُّ فِيهَا وَأَضَعْ أَقُودُ وَطْفَاءَ الزَّمَعْ كَأَنَّهَا شَاةٌ صَدَعْ قَالَ ابْنُ هِشَامٍ: أَنْشَدَنِي غَيْرُ وَاحِدٍ مِنْ أَهْلِ الْعِلْمِ بِالشِّعْرِ قَوْلَهُ: يَا لَيْتَنِي فِيهَا جَذَعْ

   ✧ The expedition of Ḥunayn in the year eight after the conquest [The gathering of Hawāzin]. Ibn Isḥāq said: When Hawāzin heard of the Messenger of Allah ﷺ and of what Allah had granted him in the conquest of Makkah, Mālik b. ʿAwf al-Naṣrī gathered them, and with Hawāzin all of Thaqīf joined him, and all of Naṣr and Jusham gathered, and Saʿd b. Bakr, and some people of Banū Hilāl, who were few; and none of Qays ʿAylān attended it except those. Absent from it, and not present, among Hawāzin were Kaʿb and Kilāb, and none of them of any name attended it. In Banū Jusham was Durayd b. al-Ṣimmah, a very old man, in whom there was nothing except seeking blessing by his opinion and his knowledge of war; he was an experienced old man. In Thaqīf there were two of their chiefs: in the Aḥlāf, Qārib b. al-Aswad b. Masʿūd b. Muʿattib, and in Banū Mālik, Dhū al-Khimār Subayʿ b. al-Ḥārith b. Mālik and his brother Aḥmar b. al-Ḥārith. The command of the people rested with Mālik b. ʿAwf al-Naṣrī. When he resolved to march against the Messenger of Allah ﷺ, he made the people camp with their wealth, their women, and their children. When he halted at Awṭās, the people gathered to him, among them Durayd b. al-Ṣimmah, in a camel-litter of his, being led in it. When he dismounted, he said: "In which valley are you?" They said: "At Awṭās." He said: "An excellent field for horses, neither rugged with sharp rocks nor soft with sinking sand. Why do I hear the grumbling of camels, the braying of donkeys, the weeping of children, and the bleating of sheep?" They said: "Mālik b. ʿAwf has driven with the people their wealth, their women, and their children." He said: "Where is Mālik?" It was said: "This is Mālik," and he was summoned for him. He said: "O Mālik, you have become the chief of your people, and this is a day that will have what follows it of days. Why do I hear the grumbling of camels, the braying of donkeys, the weeping of children, and the bleating of sheep?" He said: "I have driven with the people their wealth, their children, and their women." He said: "And why is that?" He said: "I wanted to place behind every man of them his family and his wealth, so that he might fight for them." He said: "He made a clucking sound at him," then said: "A shepherd of sheep, by Allah! Does anything repel the one put to flight? If it is in your favor, none will benefit you except a man with his sword and his spear; and if it is against you, you will be disgraced in your family and your wealth." Then he said: "What did Kaʿb and Kilāb do?" They said: "None of them attended it." He said: "The keenness and the earnestness are absent. If it were a day of eminence and elevation, Kaʿb and Kilāb would not have been absent from it. Would that you had done what Kaʿb and Kilāb did. Who attended it from among you?" They said: "ʿAmr b. ʿĀmir and ʿAwf b. ʿĀmir." He said: "Those two are the young ones of ʿĀmir; they neither benefit nor harm. O Mālik, you have done nothing by advancing the core, the core of Hawāzin, to the chests of the horses. Remove them to a defensive place in their lands and the high ground of their people; then meet the riders on the backs of the horses. If it is in your favor, those behind you will join you; and if it is against you, you will find that you have safeguarded your family and your wealth." He said: "By Allah, I will not do that. You have grown old, and your mind has grown old. By Allah, you will obey me, O assembly of Hawāzin, or I will lean on this sword until it comes out of my back." He disliked that there be any mention or opinion for Durayd b. al-Ṣimmah in it. They said: "We obey you." Then Durayd b. al-Ṣimmah said: "This is a day I have not witnessed and which has not missed me: Would that I were in it a young goat, trotting in it and laying down, leading a soft-eared ewe, as if she were a sheep with a cleft ear." Ibn Hishām said: More than one of the people of knowledge in poetry recited to me his saying: "Would that I were in it a young goat."

2. Sirat Ibn Hisham 1414No grade recorded

   [ الْمَلَائِكَةُ وَعُيُونُ مَالِكِ بْنِ عَوْفٍ ] قَالَ ابْنُ إسْحَاقَ: ثُمَّ قَالَ مَالِكٌ لِلنَّاسِ: إذَا رَأَيْتُمُوهُمْ فَاكْسِرُوا جُفُونَ سُيُوفِكُمْ، ثُمَّ شُدُّوا شَدَّةَ رَجُلٍ وَاحِدٍ. قَالَ. وَحَدَّثَنِي أُمَيَّةُ بْنُ عَبْدِ اللَّهِ بْنِ عَمْرِو بْنِ عُثْمَانَ أَنَّهُ حَدَّثَ: أَنَّ مَالِكَ بْنَ عَوْفٍ بَعَثَ عُيُونًا مِنْ رِجَالِهِ، فَأَتَوْهُ وَقَدْ تَفَرَّقَتْ أَوْصَالُهُمْ، فَقَالَ: وَيْلَكُمْ مَا شَأْنُكُمْ ؟ فَقَالُوا رَأَيْنَا رِجَالًا بِيضًا عَلَى خَيْلٍ بُلْقٍ، فَوَاَللَّهِ مَا تَمَاسَكْنَا أَنْ. أَصَابَنَا مَا تَرَى، فَوَاَللَّهِ مَا رَدَّهُ ذَلِكَ عَنْ وَجْهِهِ أَنْ مَضَى عَلَى مَا يُرِيدُ [ بَعْثُ ابْنِ أَبِي حَدْرَدٍ عَيْنًا عَلَى هَوَازِنَ ] قَالَ ابْنُ إسْحَاقَ: وَلَمَّا سَمِعَ بِهِمْ نَبِيُّ اللَّهِ ﷺ بَعَثَ إلَيْهِمْ عَبْدَ اللَّهِ بْنَ أَبِي حَدْرَدٍ الْأَسْلَمِيَّ، وَأَمَرَهُ أَنْ يَدْخُلَ فِي النَّاسِ، فَيُقِيمَ فِيهِمْ حَتَّى يَعْلَمَ عِلْمَهُمْ، ثُمَّ يَأْتِيَهُ بِخَبَرِهِمْ. فَانْطَلَقَ ابْنُ أَبِي حَدْرَدٍ، فَدَخَلَ فِيهِمْ، فَأَقَامَ فِيهِمْ، حَتَّى سَمِعَ وَعَلِمَ مَا قَدْ أَجْمَعُوا لَهُ مِنْ حَرْبِ رَسُولِ اللَّهِ ﷺ، وَسَمِعَ مِنْ مَالِكٍ وَأَمْرِ هَوَازِنَ مَا هُمْ عَلَيْهِ ثُمَّ أَقْبَلَ حَتَّى أَتَى رَسُولَ اللَّهِ ﷺ فَأَخْبَرَهُ الْخَبَرَ، فَدَعَا رَسُولُ اللَّهِ ﷺ عُمَرَ بْنَ الْخَطَّابِ، فَأَخْبَرَهُ الْخَبَرَ فَقَالَ عُمَرُ: كَذَبَ ابْنُ أَبِي حَدْرَدٍ. فَقَالَ ابْنُ أَبِي حَدْرَدٍ: إنْ كَذَّبْتنِي فَرُبَّمَا كَذَّبْتُ بِالْحَقِّ يَا عُمَرُ، فَقَدْ كَذَّبْتَ مَنْ هُوَ خَيْرٌ مِنِّي. فَقَالَ عُمَرُ: يَا رَسُولَ اللَّهِ، أَلَا تَسْمَعُ مَا يَقُولُهُ ابْنُ أَبِي حَدْرَدٍ ؟ فَقَالَ رَسُولُ اللَّهِ ﷺ قَدْ كُنْتُ ضَالًّا فَهَدَاكَ اللَّهُ يَا عُمَرُ [ سَأَلَ الرَّسُولُ صَفْوَانَ أَدْرَاعَهُ وَسِلَاحَهُ فَقَبِلَ ] فَلَمَّا أَجْمَعَ رَسُولُ اللَّهِ ﷺ السَّيْرَ إلَى هَوَازِنَ لِيَلْقَاهُمْ، ذُكِرَ لَهُ أَنَّ عِنْدَ صَفْوَانَ بْنِ أُمَيَّةَ أَدْرَاعًا لَهُ وَسِلَاحًا فَأَرْسَلَ إلَيْهِ وَهُوَ يَوْمَئِذٍ مُشْرِكٌ. فَقَالَ: يَا أَبَا أُمَيَّةَ، أَعِرْنَا سِلَاحَكَ هَذَا نَلْقَ فِيهِ عَدُوَّنَا غَدًا، فَقَالَ صَفْوَانُ: أَغَصْبًا يَا مُحَمَّدُ ؟ قَالَ: بَلْ عَارِيَةٌ وَمَضْمُونَةٌ حَتَّى نُؤَدِّيَهَا إلَيْكَ، قَالَ: لَيْسَ بِهَذَا بَأْسٌ، فَأَعْطَاهُ مِئَةَ دِرْعٍ بِمَا يَكْفِيهَا مِنْ السِّلَاحِ، فَزَعَمُوا أَنَّ رَسُولَ اللَّهِ ﷺ سَأَلَهُ أَنْ يَكْفِيَهُمْ حَمْلَهَا، فَفَعَلَ

   ✧ [The angels and the spies of Mālik b. ʿAwf] Ibn Isḥāq said: Then Mālik said to the people: "When you see them, break the scabbards of your swords, then charge with the charge of one man." He said: And Umayyah b. ʿAbd Allāh b. ʿAmr b. ʿUthmān narrated to me that he said: Mālik b. ʿAwf sent out spies from among his men, and they came to him while their limbs had fallen apart. He said: "Woe to you! What is the matter with you?" They said: "We saw white men on piebald horses, and by God, we could not hold ourselves together. What you see befell us." By God, that did not turn him from his course; he went on with what he intended. [The sending of Ibn Abī Ḥadrad as a spy upon Hawāzin] Ibn Isḥāq said: And when the Prophet of God ﷺ heard of them, he sent to them ʿAbd Allāh b. Abī Ḥadrad al-Aslamī, and commanded him to enter among the people, to stay among them until he learned their situation, then to bring him their news. So Ibn Abī Ḥadrad set out and entered among them. He stayed among them until he heard and learned what they had agreed upon concerning war against the Messenger of God ﷺ, and heard from Mālik and the affair of Hawāzin what they were upon. Then he returned until he came to the Messenger of God ﷺ and informed him of the news. The Messenger of God ﷺ summoned ʿUmar b. al-Khaṭṭāb and informed him of the news. ʿUmar said: "Ibn Abī Ḥadrad has lied." Ibn Abī Ḥadrad said: "If you call me a liar, then perhaps you have denied the truth, O ʿUmar; indeed you have called one better than me a liar." ʿUmar said: "O Messenger of God, do you not hear what Ibn Abī Ḥadrad says?" The Messenger of God ﷺ said: "You were astray, and God guided you, O ʿUmar." [The Messenger asked Ṣafwān for his coats of mail and weapons, and he accepted] And when the Messenger of God ﷺ resolved to march to Hawāzin to meet them, it was mentioned to him that Ṣafwān b. Umayyah had coats of mail and weapons. So he sent to him while he was at that time a polytheist, and said: "O Abū Umayyah, lend us this weapon of yours so that we may meet our enemy with it tomorrow." Ṣafwān said: "Is it by force, O Muḥammad?" He said: "Rather, it is a loan, guaranteed, until we return it to you." He said: "There is no harm in that." So he gave him one hundred coats of mail with the weapons that sufficed for them. They claimed that the Messenger of God ﷺ asked him to spare them the burden of carrying them, and he did so.

3. Sirat Ibn Hisham 1415No grade recorded

   [ خُرُوجُ الرَّسُولِ بِجَيْشِهِ إلَى هَوَازِنَ ] قَالَ: ثُمَّ خَرَجَ رَسُولُ اللَّهِ ﷺ مَعَهُ أَلْفَانِ مِنْ أَهْلِ مَكَّةَ مَعَ عَشَرَةِ آلَافٍ مِنْ أَصْحَابِهِ الَّذِينَ خَرَجُوا مَعَهُ، فَفَتَحَ اللَّهُ بِهِمْ مَكَّةَ، فَكَانُوا اثْنَيْ عَشَرَ أَلْفًا، وَاسْتَعْمَلَ رَسُولُ اللَّهِ ﷺ عَتَّابَ بْنَ أَسِيدِ بْنِ أَبِي الْعِيصِ بْنِ أُمَيَّةَ بْنِ عَبْدِ شَمْسٍ عَلَى مَكَّةَ، أَمِيرًا عَلَى مَنْ تَخَلَّفَ عَنْهُ مِنْ النَّاسِ، ثُمَّ مَضَى رَسُولُ اللَّهِ ﷺ عَلَى وَجْهِهِ يُرِيدُ لِقَاءَ هَوَازِنَ. [ قَصِيدَةُ عَبَّاسِ بْنِ مِرْدَاسٍ ] فَقَالَ عَبَّاسُ بْنُ مِرْدَاسٍ السُّلَمِيُّ: أَصَابَتْ الْعَامَ رِعْلًا غُولُ قَوْمِهِمْ وَسْطَ الْبُيُوتِ وَلَوْنُ الْغُولِ أَلْوَانُ يَا لَهْفَ أُمِّ كِلَابٍ إذْ تُبَيِّتُهُمْ خَيْلُ ابْنِ هَوْذَةَ لَا تُنْهَى وَإِنْسَانُ لَا تَلْفِظُوهَا وَشُدُّوا عَقْدَ ذِمَّتِكُمْ أَنَّ ابْنَ عَمِّكُمْ سَعْدٌ وَدُهْمَانُ لَنْ تَرْجِعُوهَا وَإِنْ كَانَتْ مُجَلِّلَةً مَا دَامَ فِي النَّعَمِ الْمَأْخُوذِ أَلْبَانُ شَنْعَاءُ جُلِّلَ مِنْ سَوْآتِهَا حَضَنٌ وَسَالَ ذُو شَوْغَرٍ مِنْهَا وَسُلْوَانُ لَيْسَتْ بِأَطْيَبَ مِمَّا يَشْتَوِي حَذَفٌ إذْ قَالَ: كُلُّ شِوَاءِ الْعَيْرِ جُوفَانُ وَفِي هَوَازِنَ قَوْمٌ غَيْرَ أَنَّ بِهِمْ دَاءَ الْيَمَانِيِّ فَإِنْ لَمْ يَغْدِرُوا خَانُوا فِيهِمْ أَخٌ لَوْ وَفَوْا أَوْ بَرَّ عَهْدُهُمْ وَلَوْ نَهَكْنَاهُمْ بِالطَّعْنِ قَدْ لَانُوا أَبْلِغْ هَوَازِنَ أَعْلَاهَا وَأَسْفَلَهَا مِنِّي رِسَالَةَ نُصْحٍ فِيهِ تِبْيَانُ أَنِّي أَظُنُّ رَسُولَ اللَّهِ صَابِحَكُمْ جَيْشًا لَهُ فِي فَضَاءِ الْأَرْضِ أَرْكَانُ فِيهِمْ أَخُوكُمْ سُلَيْمٌ غَيْرَ تَارِكِكُمْ وَالْمُسْلِمُونَ عِبَادَ اللَّهِ غَسَّانُ وَفِي عِضَادَتِهِ الْيُمْنَى بَنُو أَسَدٍ وَالْأَجْرَبَانِ بَنُو عَبْسٍ وَذُبْيَانُ تَكَادُ تَرْجُفُ مِنْهُ الْأَرْضُ رَهْبَتَهُ وَفِي مُقَدَّمِهِ أَوْسٌ وَعُثْمَانُ قَالَ ابْنُ إسْحَاقَ: أَوْسٌ وَعُثْمَانُ: قَبِيلَا مُزَيْنَةَ. قَالَ ابْنُ هِشَامٍ: مِنْ قَوْلِهِ أَبْلِغْ هَوَازِنَ أَعْلَاهَا وَأَسْفَلَهَا إلَى آخِرِهَا، فِي هَذَا الْيَوْمِ، وَمَا قَبْلَ ذَلِكَ فِي غَيْرِ هَذَا الْيَوْمِ، وَهُمَا مَفْصُولَتَانِ، وَلَكِنَّ ابْنَ إسْحَاقَ جَعَلَهُمَا وَاحِدَةً

   ✧ [THE MESSENGER'S DEPARTURE WITH HIS ARMY TO HAWĀZIN] He said: Then the Messenger of God ﷺ went out, and with him were two thousand of the people of Makkah along with ten thousand of his Companions who had gone out with him and through whom God had opened Makkah for him, so they were twelve thousand. The Messenger of God ﷺ appointed ʿAttāb b. Asīd b. Abī al-ʿĪṣ b. Umayyah b. ʿAbd Shams over Makkah as governor over those of the people who stayed behind from him. Then the Messenger of God ﷺ proceeded on his way, intending to meet Hawāzin. [THE POEM OF ʿABBĀS B. MIRDĀS] ʿAbbās b. Mirdās al-Sulamī said: The year brought upon Riʿl the ghoul of their people in the midst of the houses, and the color of the ghoul is many-colored. O grief of Umm Kilāb, when the horses of Ibn Hawdhah fall upon them by night, no one is forbidden, nor is any human. Do not cast her away, and bind firm the knot of your protection; your cousin is Saʿd and Duhmān. You will not return her, even if she is veiled, as long as there is milk in the taken cattle. A disgraceful matter whose evils were covered over by Ḥaḍan, and Dhū Shawghar flowed from it, and Sulwān. It is no better than what the bustard roasts, when he said: every roast of the wild ass is hollow-bellied. And in Hawāzin there is a people, except that in them is the disease of the Yamānī; and if they do not act treacherously, they act unfaithfully. Among them is a brother, if they were faithful or their covenant were true; and even if we wearied them with thrusting, they have become gentle. Convey to Hawāzin, its highest and its lowest, from me a message of counsel in which there is clear explanation: I think the Messenger of God will come upon you in the morning with an army that has corners in the open space of the earth. Among them is your brother Sulaym, who will not abandon you, and the Muslims, servants of God, Ghassān. And on his right wing there are Banū Asad, and the two scabby ones, Banū ʿAbs and Dhubyān. The earth almost trembles from fear of him, and in his vanguard are Aws and ʿUthmān. Ibn Isḥāq said: Aws and ʿUthmān are the two clans of Muzaynah. Ibn Hishām said: From his saying "Convey to Hawāzin, its highest and its lowest" to its end, is in this day, and what was before that is in another day than this day, and they are two separate poems; but Ibn Isḥāq made them one.

4. Sirat Ibn Hisham 1416No grade recorded

   [ أَمْرُ ذَاتِ أَنْوَاطٍ ] قَالَ ابْنُ إسْحَاقَ: وَحَدَّثَنِي ابْنُ شِهَابٍ الزُّهْرِيُّ، عَنْ سِنَانِ بْنِ أَبِي سِنَانٍ الدُّؤَلِيِّ، عَنْ أَبِي وَاقِدٍ اللَّيْثِيِّ، أَنَّ الْحَارِثَ بْنَ مَالِكٍ، قَالَ: خَرَجْنَا مَعَ رَسُولِ اللَّهِ ﷺ إلَى حُنَيْنٍ وَنَحْنُ حَدِيثُو عَهْدٍ بِالْجَاهِلِيَّةِ، قَالَ: فَسِرْنَا مَعَهُ إلَى حُنَيْنٍ، قَالَ: وَكَانَتْ كُفَّارُ قُرَيْشٍ وَمَنْ سِوَاهُمْ مِنْ الْعَرَبِ لَهُمْ شَجَرَةٌ عَظِيمَةٌ خَضْرَاءُ، يُقَالُ لَهَا ذَاتُ أَنْوَاطٍ، يَأْتُونَهَا كُلَّ سَنَةٍ، فَيُعَلِّقُونَ أَسْلِحَتَهُمْ عَلَيْهَا، وَيَذْبَحُونَ عِنْدَهَا، وَيَعْكُفُونَ عَلَيْهَا يَوْمًا. قَالَ: فَرَأَيْنَا وَنَحْنُ نَسِيرُ مَعَ رَسُولِ اللَّهِ ﷺ سِدْرَةً خَضْرَاءَ عَظِيمَةً، قَالَ: فَتَنَادَيْنَا مِنْ جَنَبَاتِ الطَّرِيقِ: يَا رَسُولَ اللَّهِ، اجْعَلْ لَنَا ذَاتَ أَنْوَاطٍ كَمَا لَهُمْ ذَاتُ أَنْوَاطٍ. قَالَ رَسُولُ اللَّهِ ﷺ: اللَّهُ أَكْبَرُ، قُلْتُمْ، وَاَلَّذِي نَفْسُ مُحَمَّدٍ بِيَدِهِ، كَمَا قَالَ قَوْمُ مُوسَى لِمُوسَى: اجْعَلْ لَنَا إلَهًا كَمَا لَهُمْ آلِهَةٌ، قَالَ إنَّكُمْ قَوْمٌ تَجْهَلُونَ إنَّهَا السُّنَنُ، لَتَرْكَبُنَّ سُنَنَ مَنْ كَانَ قَبْلَكُمْ

   ✧ The matter of Dhat Anwat Ibn Isḥāq said: Ibn Shihāb al-Zuhrī related to me, from Sinān b. Abī Sinān al-Duʾalī, from Abū Wāqid al-Laythī, that al-Ḥārith b. Mālik said: We went out with the Messenger of God ﷺ to Ḥunayn while we were recent in covenant with the Age of Ignorance. He said: So we traveled with him to Ḥunayn. He said: The unbelievers of Quraysh and other Arabs besides them had a great green tree called Dhāt Anwāṭ, to which they would come every year, hang their weapons upon it, sacrifice beside it, and devote themselves to it for a day. He said: While we were traveling with the Messenger of God ﷺ, we saw a great green lote tree. He said: So we called out to one another from the sides of the road: O Messenger of God, make for us a Dhāt Anwāṭ as they have a Dhāt Anwāṭ. The Messenger of God ﷺ said: God is most great! By Him in whose hand is the soul of Muḥammad, you have said just as the people of Moses said to Moses: 'Make for us a god as they have gods.' He said: 'You are a people who are ignorant.' Verily, it is the ways: you shall surely follow the ways of those who were before you.

5. Sirat Ibn Hisham 1417No grade recorded

   [ لِقَاءُ هَوَازِنَ وَثَبَاتُ الرَّسُولِ ] قَالَ ابْنُ إسْحَاقَ: فَحَدَّثَنِي عَاصِمُ بْنُ عُمَرَ بْنِ قَتَادَةَ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ جَابِرٍ، عَنْ أَبِيهِ جَابِرِ بْنِ عَبْدِ اللَّهِ، قَالَ: لَمَّا اسْتَقْبَلْنَا وَادِيَ حُنَيْنٍ انْحَدَرْنَا فِي وَادٍ مِنْ أَوْدِيَةِ تِهَامَةَ أَجْوَفَ حَطُوطٍ، إنَّمَا نَنْحَدِرُ فِيهِ انْحِدَارًا، قَالَ: وَفِي عَمَايَةِ الصُّبْحِ وَكَانَ الْقَوْمُ. قَدْ سَبَقُونَا إلَى الْوَادِي، فَكَمَنُوا لَنَا فِي شِعَابِهِ وَأَحْنَائِهِ وَمَضَايِقِهِ، وَقَدْ أَجْمَعُوا وَتَهَيَّئُوا وَأَعَدُّوا، فَوَاَللَّهِ مَا رَاعَنَا وَنَحْنُ مُنْحَطُّونَ إلَّا الْكَتَائِبُ قَدْ شَدُّوا عَلَيْنَا شَدَّةَ رَجُلٍ وَاحِدٍ، وَانْشَمَرَ النَّاسُ رَاجِعِينَ، لَا يَلْوِي أَحَدٌ عَلَى أَحَدٍ. وَانْحَازَ رَسُولُ اللَّهِ ﷺ ذَاتَ الْيَمِينِ، ثُمَّ قَالَ: أَيْنَ أَيُّهَا النَّاسُ ؟ هَلُمُّوا إلَيَّ، أَنَا رَسُولُ اللَّهِ، أَنَا مُحَمَّدُ بْنُ عَبْدِ اللَّهِ. قَالَ: فَلَا شَيْءَ، حَمَلَتْ الْإِبِلُ بَعْضُهَا عَلَى بَعْضٍ، فَانْطَلَقَ النَّاسُ، إلَّا أَنَّهُ قَدْ بَقِيَ مَعَ رَسُولِ اللَّهِ ﷺ نَفَرٌ مِنْ الْمُهَاجِرِينَ وَالْأَنْصَارِ وَأَهْلِ بَيْتِهِ [ أَسَمَاءُ مَنْ ثَبَتَ مَعَ الرَّسُولِ ] وَفِيمَنْ ثَبَتَ مَعَهُ مِنْ الْمُهَاجِرِينَ أَبُو بَكْرٍ وَعُمَرُ، وَمِنْ أَهْلِ بَيْتِهِ عَلِيُّ بْنُ أَبِي طَالِبٍ وَالْعَبَّاسُ بْنُ عَبْدِ الْمُطَّلِبِ، وَأَبُو سُفْيَانَ بْنُ الْحَارِثِ، وَابْنُهُ، وَالْفَضْلُ بْنُ الْعَبَّاسِ، وَرَبِيعَةُ بْنُ الْحَارِثِ، وَأُسَامَةُ بْنُ زَيْدٍ. وَأَيْمَنُ بْنُ عُبَيْدٍ، قُتِلَ يَوْمَئِذٍ قَالَ ابْنُ هِشَامٍ: اسْمُ ابْنِ أَبِي سُفْيَانَ بْنِ الْحَارِثِ جَعْفَرٌ، وَاسْمُ أَبِي سُفْيَانَ الْمُغِيرَةُ وَبَعْضُ النَّاسِ يَعُدُّ فِيهِمْ قُثَمَ بْنَ الْعَبَّاسِ، وَلَا يَعُدُّ ابْنَ أَبِي سُفْيَانَ. قَالَ ابْنُ إسْحَاقَ: وَحَدَّثَنِي عَاصِمُ بْنُ عُمَرَ بْنِ قَتَادَةَ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ جَابِرٍ، عَنْ أَبِيهِ جَابِرِ بْنِ عَبْدِ اللَّهِ، قَالَ: وَرَجُلٌ مِنْ هَوَازِنَ عَلَى جَمَلٍ لَهُ أَحْمَرَ، بِيَدِهِ رَايَةٌ سَوْدَاءُ فِي رَأْسِ رُمْحٍ لَهُ طَوِيلٍ، أَمَامَ هَوَازِنَ، وَهَوَازِنُ خَلْفَهُ، إذَا أَدْرَكَ طَعَنَ بِرُمْحِهِ، وَإِذَا فَاتَهُ النَّاسُ رَفَعَ رُمْحَهُ لِمَنْ وَرَاءَهُ فَاتَّبَعُوهُ

   ✧ [The encounter with Hawazin and the Messenger's steadfastness] Ibn Ishaq said: 'Asim b. 'Umar b. Qatadah related to me, from 'Abd al-Rahman b. Jabir, from his father Jabir b. 'Abd Allah, who said: When we faced the valley of Hunayn, we descended into a valley of the valleys of Tihamah, a deep, steep-sided valley. We were descending into it in a steep descent. He said: It was in the darkness of dawn, and the people had already preceded us to the valley and lain in ambush for us in its ravines, bends, and narrow passages. They had gathered, prepared, and made ready. By God, nothing startled us as we were descending except the squadrons who charged upon us as one man, and the people turned in flight, no one paying any heed to another. The Messenger of God ﷺ moved to the right and then said: 'Where are you, O people? Come to me! I am the Messenger of God. I am Muhammad b. 'Abd Allah.' He said: But it was to no avail; the camels collided with one another, and the people went off, except that a small group of the Muhajirun, the Ansar, and his household remained with the Messenger of God ﷺ. [Names of those who stood firm with the Messenger] Among those who stood firm with him from the Muhajirun were Abu Bakr and 'Umar, and from his household 'Ali b. Abi Talib, al-'Abbas b. 'Abd al-Muttalib, Abu Sufyan b. al-Harith and his son, al-Fadl b. al-'Abbas, Rabi'ah b. al-Harith, Usamah b. Zayd, and Ayman b. 'Ubayd, who was killed that day. Ibn Hisham said: The name of the son of Abu Sufyan b. al-Harith is Ja'far, and the name of Abu Sufyan is al-Mughirah. Some people include Qutham b. al-'Abbas among them, and do not include the son of Abu Sufyan. Ibn Ishaq said: 'Asim b. 'Umar b. Qatadah related to me, from 'Abd al-Rahman b. Jabir, from his father Jabir b. 'Abd Allah, who said: And a man of Hawazin was on a red camel of his, with a black banner in his hand at the head of a long spear of his, in front of Hawazin, and Hawazin were behind him. When he caught up with someone, he thrust with his spear, and when the people eluded him, he raised his spear for those behind him, and they followed him.

6. Sirat Ibn Hisham 1418No grade recorded

   [ شَمَاتَةُ أَبِي سُفْيَانَ وَغَيْرِهِ بِالْمُسْلِمِينَ ] قَالَ ابْنُ إسْحَاقَ: فَلَمَّا انْهَزَمَ النَّاسُ، وَرَأَى مَنْ كَانَ مَعَ رَسُولِ اللَّهِ ﷺ مِنْ جُفَاةِ أَهْلِ مَكَّةَ الْهَزِيمَةَ، تَكَلَّمَ رِجَالٌ مِنْهُمْ بِمَا فِي أَنْفُسِهِمْ مِنْ الضِّغْنِ، فَقَالَ أَبُو سُفْيَانَ بْنُ حَرْبٍ: لَا تَنْتَهِي هَزِيمَتُهُمْ دُونَ الْبَحْرِ وَإِنَّ الْأَزْلَامَ لَمَعَهُ فِي كِنَانَتِهِ. وَصَرَخَ جَبَلَةُ بْنُ الْحَنْبَلِ قَالَ ابْنُ هِشَامٍ: كَلَدَةُ بْنُ الْحَنْبَلِ وَهُوَ مَعَ أَخِيهِ صَفْوَانَ بْنِ أُمَيَّةَ مُشْرِكٌ فِي الْمُدَّةِ الَّتِي جَعَلَ لَهُ رَسُولُ اللَّهِ ﷺ: أَلَا بَطَلَ السِّحْرُ الْيَوْمَ فَقَالَ لَهُ صَفْوَانُ: اُسْكُتْ فَضَّ اللَّهُ فَاكَ، فَوَاَللَّهِ لَأَنْ يَرُبَّنِي رَجُلٌ مِنْ قُرَيْشٍ أَحَبُّ إلَيَّ مِنْ أَنْ يَرُبَّنِي رَجُلٌ مِنْ هَوَازِنَ [ شِعْرُ حَسَّانَ فِي هِجَاءِ كَلَدَةَ ] قَالَ ابْنُ هِشَامٍ: وَقَالَ حَسَّانُ بْنُ ثَابِتٍ يَهْجُو كَلَدَةَ: رَأَيْتُ سَوَادًا مِنْ بَعِيدٍ فَرَاعَنِي أَبُو حَنْبَلٍ يَنْزُو عَلَى أُمِّ حَنْبَلِ كَأَنَّ الَّذِي يَنْزُو بِهِ فَوْقَ بَطْنِهَا ذِرَاعُ قَلُوصٍ مِنْ نِتَاجِ ابْنِ عِزْهِلِ أَنْشَدَنَا أَبُو زَيْدٍ هَذَيْنِ الْبَيْتَيْنِ، وَذَكَرَ لَنَا أَنَّهُ هَجَا بِهِمَا صَفْوَانَ بْنَ أُمَيَّةَ، وَكَانَ أَخَا كَلَدَةَ لِأُمِّهِ

   ✧ [The gloating of Abu Sufyan and others over the Muslims] Ibn Ishaq said: When the people fled, and those from the rough men of Makkah who were with the Messenger of God ﷺ saw the rout, some of them spoke of the rancor in their souls. Abu Sufyan b. Harb said: 'Their rout will not stop short of the sea, for the divining arrows are with him in his quiver.' Jabala b. al-Hanbal cried out—Ibn Hisham said: Kalada b. al-Hanbal, and he was with his brother Safwan b. Umayya, a polytheist during the term which the Messenger of God ﷺ had granted him—'Lo! Magic has failed today!' Safwan said to him: 'Be quiet! May God break your mouth! By God, that a man of Quraysh should lord over me is dearer to me than that a man of Hawazin should lord over me.' [Hassan's poetry in satire of Kalada] Ibn Hisham said: Hassan b. Thabit said satirizing Kalada: 'I saw a black shape from afar, and it startled me— Abu Hanbal leaping upon Umm Hanbal. As if that with which he leaps on her belly were the foreleg of a young she-camel from the offspring of Ibn ʿIzhil.' Abu Zayd recited these two lines to us, and mentioned to us that with them he satirized Safwan b. Umayya, who was the maternal brother of Kalada.

7. Sirat Ibn Hisham 1419No grade recorded

   [ عَجْزُ شَيْبَةَ عَنْ قَتْلِ الرَّسُولِ وَقَدْ هَمَّ بِهِ ] قَالَ ابْنُ إسْحَاقَ: وَقَالَ شَيْبَةُ بْنُ عُثْمَانَ بْنِ أَبِي طَلْحَةَ، أَخُو بَنِي عَبْدِ الدَّارِ: قُلْتُ: الْيَوْمَ أُدْرِكُ ثَأْرِي ( مِنْ مُحَمَّدٍ )، وَكَانَ أَبُوهُ قُتِلَ يَوْمَ أُحُدٍ، الْيَوْمَ أَقْتُلُ مُحَمَّدًا. قَالَ: فَأَدَرْتُ بِرَسُولِ اللَّهِ ﷺ لِأَقْتُلَهُ، فَأَقْبَلَ شَيْءٌ حَتَّى تَغَشَّى فُؤَادِي، فَلَمْ أُطِقْ ذَاكَ، وَعَلِمْتُ أَنَّهُ مَمْنُوعٌ مِنِّي. قَالُ ابْنُ إسْحَاقَ: وَحَدَّثَنِي بَعْضُ أَهْلِ مَكَّةَ، أَنَّ رَسُولَ اللَّهِ ﷺ قَالَ حِينَ فَصَلَ مِنْ مَكَّةَ إلَى حُنَيْنٍ، وَرَأَى كَثْرَةَ مَنْ مَعَهُ مِنْ جُنُودِ اللَّهِ: لَنْ نُغْلَبَ الْيَوْمَ مِنْ قِلَّةٍ قَالَ ابْنُ إسْحَاقَ: وَزَعَمَ بَعْضُ النَّاسِ أَنَّ رَجُلًا مِنْ بَنِي بَكْرٍ قَالَهَا. [ رُجُوعُ النَّاسِ بِنِدَاءِ الْعَبَّاسِ وَالِانْتِصَارُ بَعْدَ الْهَزِيمَةِ ] قَالَ ابْنُ إسْحَاقَ: وَحَدَّثَنِي الزُّهْرِيُّ، عَنْ كَثِيرِ بْنِ الْعَبَّاسِ، عَنْ أَبِيهِ الْعَبَّاسِ بْنِ عَبْدِ الْمُطَّلِبِ قَالَ: إنِّي لَمَعَ رَسُولِ اللَّهِ ﷺ آخِذٌ بِحَكَمَةِ بَغْلَتِهِ الْبَيْضَاءِ قَدْ شَجَرْتُهَا بِهَا، قَالَ: وَكُنْتُ امْرَأً جَسِيمًا شَدِيدَ الصَّوْتِ، قَالَ: وَرَسُولُ اللَّهِ ﷺ يَقُولُ حِينَ رَأَى مَا رَأَى مِنْ النَّاسِ: أَيْنَ أَيُّهَا النَّاسُ ؟ فَلَمْ أَرَ النَّاسَ يَلْوُونَ عَلَى شَيْءٍ، فَقَالَ: يَا عَبَّاسُ، اُصْرُخْ، يَا مَعْشَرَ الْأَنْصَارِ: يَا مَعْشَرَ أَصْحَابِ السَّمُرَةِ، قَالَ: فَأَجَابُوا: لَبَّيْكَ، لَبَّيْكَ قَالَ: فَيَذْهَبُ الرَّجُلُ لِيُثْنِيَ بَعِيرَهُ، فَلَا يَقْدِرُ عَلَى ذَلِكَ، فَيَأْخُذُ دِرْعَهُ، فَيَقْذِفُهَا فِي عُنُقِهِ، وَيَأْخُذُ سَيْفَهُ وَتُرْسَهُ، وَيَقْتَحِمُ عَنْ بَعِيرِهِ، وَيُخَلِّي سَبِيلَهُ، فَيَؤُمُّ الصَّوْتَ، حَتَّى يَنْتَهِيَ إلَى رَسُولِ اللَّهِ ﷺ حَتَّى إذَا اجْتَمَعَ إلَيْهِ مِنْهُمْ مِئَةٌ، اسْتَقْبَلُوا النَّاسَ، فَاقْتَتَلُوا، وَكَانَتْ الدَّعْوَى أَوَّلَ مَا كَانَتْ: يَا لَلْأَنْصَارِ. ثُمَّ خَلَصَتْ أَخَيْرًا: يَا لَلْخَزْرَجِ. وَكَانُوا صُبْرًا عِنْدَ الْحَرْبِ، فَأَشْرَفَ رَسُولُ اللَّهِ ﷺ فِي رَكَائِبِهِ. فَنَظَرَ إلَى مُجْتَلَدِ الْقَوْمِ وَهُمْ يَجْتَلِدُونَ، فَقَالَ: الْآنَ حَمِيَ الْوَطِيسُ

   ✧ [Shaybah's failure to kill the Messenger after having resolved to do so] Ibn Isḥāq said: Shaybah b. ʿUthmān b. Abī Ṭalḥah, brother of the Banū ʿAbd al-Dār, said: I said: Today I shall attain my vengeance (against Muḥammad), for his father was killed on the day of Uḥud; today I shall kill Muḥammad. He said: I circled around the Messenger of God ﷺ to kill him, but something came over me until it enveloped my heart, and I could not bear that, and I knew that he was protected from me. Ibn Isḥāq said: Some of the people of Makkah narrated to me that the Messenger of God ﷺ said when he departed from Makkah to Ḥunayn, and saw the great number of God's soldiers with him: We shall not be defeated today because of small numbers. Ibn Isḥāq said: Some people claimed that a man of the Banū Bakr said it. [The people's return at al-ʿAbbās's call and victory after defeat] Ibn Isḥāq said: Al-Zuhrī narrated to me, from Kathīr b. al-ʿAbbās, from his father al-ʿAbbās b. ʿAbd al-Muṭṭalib, who said: I was with the Messenger of God ﷺ, holding the bit of his white mule, having forced it into her mouth. He said: I was a large man with a loud voice. He said: The Messenger of God ﷺ was saying, when he saw what he saw of the people: Where are you, O people? But I did not see the people turning to anything. Then he said: O ʿAbbās, cry out: O company of the Anṣār, O company of the companions of the samurah tree. He said: They answered: At your service, at your service. He said: A man would go to turn his camel around, but could not do so; he would take his coat of mail and throw it over his neck, take his sword and shield, leap off his camel, leave its way free, and head toward the voice, until he reached the Messenger of God ﷺ. When a hundred of them had gathered to him, they faced the people and fought. The call at first was: O for the Anṣār! Then finally it became specific: O for the Khazraj! They were steadfast in battle. Then the Messenger of God ﷺ looked out from among his mounts and watched the clashing of the people as they fought, and said: Now the oven has grown hot.

8. Sirat Ibn Hisham 1420No grade recorded

   [ بَلَاءُ عَلِيٍّ وَأَنْصَارِيٍّ فِي هَذِهِ الْحَرْبِ ] قَالَ ابْنُ إسْحَاقَ: وَحَدَّثَنِي عَاصِمُ بْنُ عُمَرَ بْنِ قَتَادَةَ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ جَابِرٍ عَنْ أَبِيهِ جَابِرِ بْنِ عَبْدِ اللَّهِ، قَالَ: بَيْنَا ذَلِكَ الرَّجُلُ مِنْ هَوَازِنَ صَاحِبُ الرَّايَةِ عَلَى جَمَلِهِ يَصْنَعُ مَا يَصْنَعُ، إذْ هَوَى لَهُ عَلِيُّ بْنُ أَبِي طَالِبٍ رِضْوَانُ اللَّهِ عَلَيْهِ وَرَجُلٌ مِنْ الْأَنْصَارِ يُرِيدَانِهِ، قَالَ: فَيَأْتِيهِ عَلِيُّ بْنُ أَبِي طَالِبٍ مِنْ خَلْفِهِ، فَضَرَبَ عُرْقُوبَيْ الْجَمَلِ، فَوَقَعَ عَلَى عَجُزِهِ، وَوَثَبَ الْأَنْصَارِيُّ عَلَى الرَّجُلِ، فَضَرَبَهُ ضَرْبَةً أَطَنَّ قَدَمَهُ بِنِصْفِ سَاقِهِ، فَانْجَعَفَ عَنْ رَحْلِهِ، قَالَ: وَاجْتَلَدَ النَّاسُ، فَوَاَللَّهِ مَا رَجَعَتْ رَاجِعَةُ النَّاسِ مِنْ هَزِيمَتِهِمْ حَتَّى وَجَدُوا الْأُسَارَى مُكَتَّفِينَ عِنْدَ رَسُولِ اللَّهِ ﷺ. قَالَ: وَالْتَفَتَ رَسُولُ اللَّهِ ﷺ إلَى أَبِي سُفْيَانَ بْنِ الْحَارِثِ بْنِ عَبْدِ الْمُطَّلِبِ، وَكَانَ مِمَّنْ صَبَرَ يَوْمَئِذٍ مَعَ رَسُولِ اللَّهِ ﷺ وَكَانَ حَسَنَ الْإِسْلَامِ حِينَ أَسْلَمَ، وَهُوَ آخِذٌ بِثَفَرِ بَغْلَتِهِ، فَقَالَ مَنْ هَذَا ؟ قَالَ: أَنَا ابْنُ أُمِّكَ يَا رَسُولَ اللَّهِ. [ شَأْنُ أُمِّ سُلَيْمٍ ] قَالَ ابْنُ إسْحَاقَ: وَحَدَّثَنِي عَبْدُ اللَّهِ بْنُ أَبِي بَكْرٍ: أَنَّ رَسُولَ اللَّهِ ﷺ الْتَفَتَ فَرَأَى أُمَّ سُلَيْمٍ بْنَةَ مِلْحَانَ وَكَانَتْ مَعَ زَوْجِهَا أَبِي طَلْحَةَ وَهِيَ حَازِمَةٌ وَسَطَهَا بِبُرْدٍ لَهَا، وَإِنَّهَا لَحَامِلٌ بِعَبْدِ اللَّهِ بْنِ أَبِي طَلْحَةَ، وَمَعَهَا جَمَلُ أَبِي طَلْحَةَ، وَقَدْ خَشِيَتْ أَنْ يَعُزَّهَا الْجَمَلُ، فَأَدْنَتْ رَأْسَهُ مِنْهَا، فَأَدْخَلَتْ يَدَهَا فِي خِزَامَتِهِ مَعَ الْخِطَامِ، فَقَالَ لَهَا رَسُولُ اللَّهِ ﷺ: أُمُّ سُلَيْمٍ ؟ قُلْتُ: نَعَمْ، بِأَبِي أَنْتَ وَأُمِّي يَا رَسُولَ اللَّهِ، اُقْتُلْ هَؤُلَاءِ الَّذِينَ يَنْهَزِمُونَ عَنْكَ كَمَا تَقْتُلُ الَّذِينَ يُقَاتِلُونَكَ، فَإِنَّهُمْ لِذَلِكَ أَهْلٌ، فَقَالَ رَسُولُ اللَّهِ ﷺ أَوَ يَكْفِي اللَّهُ يَا أُمَّ سُلَيْمٍ ؟ قَالَ: وَمَعَهَا خِنْجَرٌ، فَقَالَ لَهَا أَبُو طَلْحَةَ: مَا هَذَا الْخِنْجَرُ مَعَكِ يَا أُمَّ سُلَيْمٍ ؟ قَالَتْ: خِنْجَرٌ أَخَذْتُهُ، إنْ دَنَا مِنِّي أَحَدٌ مِنْ الْمُشْرِكِينَ بَعَجْتُهُ بِهِ قَالَ: يَقُولُ أَبُو طَلْحَةَ: أَلَا تَسْمَعُ يَا رَسُولَ اللَّهِ مَا تَقُولُ أُمُّ سُلَيْمٍ الرُّمَيْصَاءُ

   ✧ [The valor of ʿAli and an Ansari in this battle] Ibn Isḥāq said: ʿĀṣim b. ʿUmar b. Qatādah related to me, from ʿAbd al-Raḥmān b. Jābir, from his father Jābir b. ʿAbd Allāh, who said: While that man of Hawāzin, the bearer of the banner, was on his camel doing what he was doing, ʿAli b. Abī Ṭālib, may God be pleased with him, and a man of the Anṣār rushed toward him, seeking him. He said: ʿAli b. Abī Ṭālib came at him from behind and struck the camel's two hocks, so it fell on its hindquarters, and the Anṣārī leaped upon the man and struck him a blow that severed his foot with half his shin, so he toppled from his saddle. He said: The people fought fiercely, and by God, the routed ones did not return from their flight until they found the captives bound with their arms tied behind their backs before the Messenger of God ﷺ. He said: The Messenger of God ﷺ turned to Abū Sufyān b. al-Ḥārith b. ʿAbd al-Muṭṭalib, who was among those who stood firm that day with the Messenger of God ﷺ, and whose Islam was excellent when he embraced it, while he was holding the tail of his mule, and said: Who is this? He said: I am your mother's son, O Messenger of God. [The affair of Umm Sulaym] Ibn Isḥāq said: ʿAbd Allāh b. Abī Bakr related to me that the Messenger of God ﷺ turned and saw Umm Sulaym bt. Milḥān, who was with her husband Abū Ṭalḥah, with a cloak tied around her waist, and she was pregnant with ʿAbd Allāh b. Abī Ṭalḥah. With her was Abū Ṭalḥah's camel, and she feared the camel would get away from her, so she brought its head close to her and put her hand into its nose-ring along with the halter. The Messenger of God ﷺ said to her: Umm Sulaym? She said: Yes, may my father and mother be your ransom, O Messenger of God. Kill these people who are fleeing from you as you kill those who fight you, for they deserve that. The Messenger of God ﷺ said: Or will God suffice you, O Umm Sulaym? He said: She had a dagger with her. Abū Ṭalḥah said to her: What is this dagger with you, O Umm Sulaym? She said: A dagger I have taken; if any of the polytheists comes near me, I will rip his belly open with it. He said: Abū Ṭalḥah was saying: Do you not hear, O Messenger of God, what Umm Sulaym al-Rumayṣāʾ says?

9. Sirat Ibn Hisham 1421No grade recorded

   [ شِعْرُ مَالِكِ بْنِ عَوْفٍ فِي هَزِيمَةِ النَّاسِ ] قَالَ ابْنُ إسْحَاقَ وَقَدْ كَانَ رَسُولُ اللَّهِ ﷺ، حِينَ وَجَّهَ إلَى حُنَيْنٍ، قَدْ ضَمَّ بَنِي سُلَيْمٍ الضَّحَّاكَ بْنَ سُفْيَانَ الْكِلَابِيَّ، فَكَانُوا إلَيْهِ وَمَعَهُ، وَلَمَّا انْهَزَمَ النَّاسُ قَالَ مَالِكُ بْنُ عَوْفٍ يَرْتَجِزُ بِفَرَسِهِ: أَقْدِمْ مُحَاجُ إنَّهُ يَوْمٌ نُكُرْ مِثْلِي عَلَى مِثْلِكَ يَحْمِي وَيَكُرْ إذَا أُضِيعَ الصَّفُّ يَوْمًا والدُّبُرْ ثُمَّ احْزَأَلَّتْ زُمَرٌ بَعْدَ زُمَرْ كَتَائِبٌ يَكِلُّ فِيهِنَّ الْبَصَرْ قَدْ أَطْعَنُ الطَّعْنَةَ تَقْذِي بِالسُّبُرْ حِينَ يُذَمُّ الْمُسْتَكِينُ الْمُنْجَحِرْ وَأَطْعَنُ النَّجْلَاءَ تَعْوِي وَتَهِرْ لَهَا مِنْ الْجَوْفِ رَشَاشٌ مُنْهَمِرْ تَفْهَقُ تَارَاتٍ وَحِينًا تَنْفَجِرْ وَثَعْلَبُ الْعَامِلِ فِيهَا مُنْكَسِرْ يَا زَيْدُ يَا بْنَ هَمْهَمٍ أَيْنَ تَفِرْ قَدْ نَفِدَ الضِّرْسُ وَقَدْ طَالَ الْعُمُرْ قَدْ عَلِمَ الْبِيضُ الطَّوِيلَاتُ الْخُمُرْ أَنِّي فِي أَمْثَالِهَا غَيْرُ غَمِرْ إذْ تُخْرَجُ الْحَاصِنُ مِنْ تَحْتِ السُّتُرْ وَقَالَ مَالِكُ بْنُ عَوْفٍ أَيْضًا: أَقْدِمْ مُحَاجُ إنَّهَا الْأَسَاوِرَهْ وَلَا تَغُرَّنَّكَ رِجْلٌ نَادِرَهْ قَالَ ابْنُ هِشَامٍ: وَهَذَانِ الْبَيْتَانِ لِغَيْرِ مَالِكِ بْنِ عَوْفٍ فِي غَيْرِ هَذَا الْيَوْمِ

   ✧ [The poetry of Mālik b. ʿAwf about the people’s defeat] Ibn Isḥāq said: The Messenger of God ﷺ, when he set out toward Ḥunayn, had attached the Banū Sulaym to al-Ḍaḥḥāk b. Sufyān al-Kilābī, so they were assigned to him and with him. When the people were routed, Mālik b. ʿAwf said, reciting a rajaz on his horse: Aqdim Muḥāj, indeed it is a dire day— One like me on one like you protects and attacks again, When the ranks are given up one day, and the rear! Then groups after groups gathered and rallied, Battalions before which sight grows weary. I have thrust the thrust that spurts with spearheads, When the abject, skulking one is blamed; And I thrust the wide wound that howls and snarls, From its interior a pouring, streaming spray— At times it gushes, and sometimes it bursts open— And the spear-point of the worker is broken in it. O Zayd, O son of Hamham, where do you flee? The tooth has worn out, and life has grown long. The white women with long head-coverings have known That I in the like of them am no inexperienced youth, When the guarded woman is brought out from behind the veils. And Mālik b. ʿAwf also said: Aqdim Muḥāj, indeed they are the arm-ringed ones; And let not a stray foot deceive you. Ibn Hishām said: These two verses are by someone other than Mālik b. ʿAwf, on a day other than this one.

10. Sirat Ibn Hisham 1422No grade recorded

    [ شَأْنُ أَبِي قَتَادَةَ وَسَلَبُهُ ] قَالَ ابْنُ إسْحَاقَ: وَحَدَّثَنِي عَبْدُ اللَّهِ بْنُ أَبِي بَكْرٍ، أَنَّهُ حُدِّثَ عَنْ أَبِي قَتَادَةَ الْأَنْصَارِيِّ قَالَ: وَحَدَّثَنِي مَنْ لَا أَتَّهِمُ مِنْ أَصْحَابِنَا، عَنْ نَافِعٍ مَوْلَى بَنِي غِفَارٍ أَبِي مُحَمَّدٍ عَنْ أَبِي قَتَادَةَ، قَالَا: قَالَ أَبُو قَتَادَةَ: رَأَيْتُ يَوْمَ حُنَيْنٍ رَجُلَيْنِ يَقْتَتِلَانِ: مُسْلِمًا وَمُشْرِكًا، قَالَ: وَإِذَا رَجُلٌ مِنْ الْمُشْرِكِينَ يُرِيدُ أَنْ يُعِينَ صَاحِبَهُ الْمُشْرِكَ عَلَى الْمُسْلِمِ. قَالَ: فَأَتَيْتُهُ، فَضَرَبْتُ يَدَهُ، فَقَطَعْتُهَا، وَاعْتَنَقَنِي بِيَدِهِ الْأُخْرَى، فَوَاَللَّهِ مَا أَرْسَلَنِي حَتَّى وَجَدْتُ رِيحَ الدَّمِ وَيُرْوَى: رِيحَ الْمَوْتِ، فِيمَا قَالَ ابْنُ هِشَامٍ، وَكَادَ يَقْتُلُنِي، فَلَوْلَا أَنَّ الدَّمَ نَزَفَهُ لَقَتَلَنِي، فَسَقَطَ، فَضَرَبْتُهُ فَقَتَلْتُهُ، وَأَجْهَضَنِي عَنْهُ الْقِتَالُ، وَمَرَّ بِهِ رَجُلٌ مِنْ أَهْلِ مَكَّةَ فَسَلَبَهُ، فَلَمَّا وَضَعَتْ الْحَرْبُ أَوْزَارَهَا وَفَرَغْنَا مِنْ الْقَوْمِ، قَالَ رَسُولُ اللَّهِ ﷺ: مَنْ قَتَلَ قَتِيلًا فَلَهُ سَلَبَهُ فَقُلْتُ: يَا رَسُولَ اللَّهِ، وَاَللَّهِ لَقَدْ قَتَلْتُ قَتِيلًا ذَا سَلَبٍ، فَأَجْهَضَنِي عَنْهُ الْقِتَالُ، فَمَا أَدْرِي مَنْ اسْتَلَبَهُ ؟ فَقَالَ رَجُلٌ مِنْ أَهْلِ مَكَّةَ: صَدَقَ يَا رَسُولَ اللَّهِ، وَسَلَبُ ذَلِكَ الْقَتِيلِ عِنْدِي، فَأَرْضِهِ عَنِّي مِنْ سَلَبِهِ، فَقَالَ أَبُو بَكْرٍ الصِّدِّيقُ ؓ: لَا وَاَللَّهِ، لَا يُرْضِيهِ مِنْهُ، تَعْمِدُ إلَى أَسَدٍ مِنْ أُسْدِ اللَّهِ، يُقَاتِلُ عَنْ دِينِ اللَّهِ، تُقَاسِمُهُ سَلَبَهُ اُرْدُدْ عَلَيْهِ سَلَبَ قَتِيلِهِ، فَقَالَ رَسُولُ اللَّهِ ﷺ: صَدَقَ اُرْدُدْ عَلَيْهِ سَلَبَهُ فَقَالَ أَبُو قَتَادَةَ: فَأَخَذْتُهُ مِنْهُ، فَبِعْتُهُ، فَاشْتَرَيْتُ بِثَمَنِهِ مَخْرَفًا، فَإِنَّهُ لَأَوَّلُ مَالٍ اعْتَقَدْتُهُ قَالَ ابْنُ إسْحَاقَ: وَحَدَّثَنِي مَنْ لَا أَتَّهِمُ، عَنْ أَبِي سَلَمَةَ، عَنْ إسْحَاقَ بْنِ عَبْدِ اللَّهِ بْنِ أَبِي طَلْحَةَ، عَنْ أَنَسِ بْنِ مَالِكٍ، قَالَ: لَقَدْ اسْتَلَبَ أَبُو طَلْحَةَ يَوْمَ حُنَيْنٍ وَحْدَهُ عِشْرِينَ رَجُلًا

    ✧ [The affair of Abū Qatādah and his spoils] Ibn Isḥāq said: ʿAbd Allāh b. Abī Bakr narrated to me that he was told on the authority of Abū Qatādah al-Anṣārī, who said: And one of our companions whom I do not suspect narrated to me, on the authority of Nāfiʿ, the client of Banū Ghifār, Abū Muḥammad, on the authority of Abū Qatādah. They both said: Abū Qatādah said: On the day of Ḥunayn I saw two men fighting one another, a Muslim and a polytheist. He said: And there was a man from the polytheists who wanted to help his polytheist companion against the Muslim. He said: I came to him and struck his hand and cut it off, and he embraced me with his other hand. By God, he did not release me until I perceived the smell of blood—or it is narrated: the smell of death, as Ibn Hishām said—and he nearly killed me. Had the blood not drained from him, he would have killed me, but he fell, and I struck him and killed him. The fighting diverted me from him, and a man from the people of Makkah passed by him and plundered him. When the war laid down its burdens and we had finished with the people, the Messenger of God ﷺ said: Whoever kills a slain man, his spoils belong to him. I said: O Messenger of God, by God, I killed a slain man who had spoils, but the fighting diverted me from him, and I do not know who plundered him. A man from the people of Makkah said: He has spoken truly, O Messenger of God; the spoils of that slain man are with me, so satisfy him on my behalf from his spoils. Abū Bakr al-Ṣiddīq ؓ said: No, by God, he will not be satisfied with that. You aim at a lion among the lions of God, fighting for the religion of God, and you would share his spoils with him? Return to him the spoils of his slain man. The Messenger of God ﷺ said: He has spoken truly. Return his spoils to him. Abū Qatādah said: So I took it from him, sold it, and with its price bought a palm-garden. It was the first property I ever acquired. Ibn Isḥāq said: One whom I do not suspect narrated to me, on the authority of Abū Salamah, on the authority of Isḥāq b. ʿAbd Allāh b. Abī Ṭalḥah, on the authority of Anas b. Mālik, who said: Abū Ṭalḥah alone plundered on the day of Ḥunayn twenty men.

11. Sirat Ibn Hisham 1423No grade recorded

    [ نُصْرَةُ الْمَلَائِكَةِ يوم حنين ] قَالَ ابْنُ إسْحَاقَ: وَحَدَّثَنِي أَبِي إسْحَاقُ بْنُ يَسَارٍ، ( أَنَّهُ حُدِّثَ ) عَنْ جُبَيْرِ بْنِ مُطْعِمٍ، قَالَ: لَقَدْ رَأَيْتُ قَبْلَ هَزِيمَةِ الْقَوْمِ وَالنَّاسُ يَقْتَتِلُونَ مِثْلَ الْبِجَادِ الْأَسْوَدِ، أَقْبَلَ مِنْ السَّمَاءِ حَتَّى سَقَطَ بَيْنَنَا وَبَيْنَ الْقَوْمِ، فَنَظَرْتُ، فَإِذَا نَمَلٌ أَسْوَدُ مَبْثُوثٌ قَدْ مَلَأَ الْوَادِيَ، لَمْ أَشُكَّ أَنَّهَا الْمَلَائِكَةُ، ثُمَّ لَمْ يَكُنْ إلَّا هَزِيمَةُ الْقَوْمِ

    ✧ [The aid of the angels on the day of Ḥunayn] Ibn Isḥāq said: My father Isḥāq b. Yasār related to me, (that he was told) on the authority of Jubayr b. Muṭʿim, who said: I saw, before the defeat of the people while the people were fighting, something like a black striped cloak coming from the sky until it fell between us and the people. I looked, and behold, it was black ants scattered about, which had filled the valley. I did not doubt that they were the angels. Then there was only the defeat of the people.

12. Sirat Ibn Hisham 1424No grade recorded

    [ هَزِيمَةُ الْمُشْرِكِينَ يوم حنين ] قَالَ ابْنُ إسْحَاقَ: وَلَمَّا هَزَمَ اللَّهُ الْمُشْرِكِينَ مِنْ أَهْلِ حُنَيْنٍ، وَأَمْكَنَ رَسُولَهُ ﷺ مِنْهُمْ، قَالَتْ امْرَأَةٌ مِنْ الْمُسْلِمِينَ: قَدْ غَلَبَتْ خَيْلُ اللَّهِ خَيْلَ اللَّاتِ وَاَللَّهُ أَحَقُّ بِالثَّبَاتِ قَالَ ابْنُ هِشَامٍ: أَنْشَدَنِي بَعْضُ أَهْلِ الْعِلْمِ بِالرِّوَايَةِ لِلشِّعْرِ: غَلَبْتِ خَيْلُ اللَّهِ خَيْلَ اللَّاتِ وَخَيْلُهُ أَحَقُّ بِالثَّبَاتِ قَالَ ابْنُ إسْحَاقَ: فَلَمَّا انْهَزَمَتْ هَوَازِنُ اسْتَحَرَّ الْقَتْلُ مِنْ ثَقِيفٍ فِي بَنِي مَالِكٍ، فَقُتِلَ مِنْهُمْ سَبْعُونَ رَجُلًا تَحْتَ رَايَتِهِمْ، فِيهِمْ عُثْمَانُ بْنُ عَبْدِ اللَّهِ بْنِ رَبِيعَةَ بْنِ الْحَارِثِ بْنِ حَبِيبٍ، وَكَانَتْ رَايَتُهُمْ مَعَ ذِي الْخِمَارِ، فَلَمَّا قُتِلَ أَخَذَهَا عُثْمَانُ بْنُ عَبْدِ اللَّهِ، فَقَاتَلَ بِهَا حَتَّى قُتِلَ. قَالَ ابْنُ إسْحَاقَ: وَأَخْبَرَنِي عَامِرُ بْنُ وَهْبِ بْنِ الْأَسْوَدِ، قَالَ: لَمَّا بَلَغَ رَسُولَ اللَّهِ ﷺ قَتْلُهُ، قَالَ: أَبْعَدَهُ اللَّهُ فَإِنَّهُ كَانَ يُبْغِضُ قُرَيْشًا

    ✧ [The rout of the polytheists on the day of Ḥunayn] Ibn Isḥāq said: When God routed the polytheists of Ḥunayn and delivered them into the power of His Messenger ﷺ, a Muslim woman said: "The cavalry of God has overcome the cavalry of al-Lāt, and God is more deserving of steadfastness." Ibn Hishām said: One of the scholars of poetry recitation recited to me: "The cavalry of God has overcome the cavalry of al-Lāt, and His cavalry is more deserving of steadfastness." Ibn Isḥāq said: When Hawāzin were put to flight, the slaughter among Thaqīf in Banū Mālik was intense, and seventy men of them were killed under their banner, among them ʿUthmān b. ʿAbd Allāh b. Rabīʿa b. al-Ḥārith b. Ḥabīb. Their banner had been with Dhū al-Khimār, and when he was killed, ʿUthmān b. ʿAbd Allāh took it and fought with it until he was killed. Ibn Isḥāq said: ʿĀmir b. Wahb b. al-Aswad related to me, saying: When the Messenger of God ﷺ learned of his killing, he said: "May God distance him! For he used to hate Quraysh."

13. Sirat Ibn Hisham 1425No grade recorded

    [ الْغُلَامُ النَّصْرَانِيُّ الْأَغْرَلُ وَمَا كَادَ يَلْحَقُ ثَقِيفًا بِسَبَبِهِ ] قَالَ ابْنُ إسْحَاقَ: وَحَدَّثَنِي يَعْقُوبُ بْنُ عُتْبَةَ بْنِ الْمُغِيرَةِ بْنِ الْأَخْنَسِ أَنَّهُ قُتِلَ مَعَ عُثْمَانَ بْنِ عَبْدِ اللَّهِ غُلَامٌ لَهُ نَصْرَانِيٌّ أَغْرَلُ، قَالَ: فَبَيْنَا رَجُلٌ مِنْ الْأَنْصَارِ يَسْلُبُ قَتْلَى ثَقِيفٍ، إذْ كَشَفَ الْعَبْدَ يَسْلُبُهُ، فَوَجَدَهُ أَغْرَلَ. قَالَ: فَصَاحَ بِأَعْلَى صَوْتِهِ: يَا مَعْشَرَ الْعَرَبِ: يَعْلَمُ اللَّهُ أَنَّ ثَقِيفًا غُرْلٌ. قَالَ الْمُغِيرَةُ بْنُ شُعْبَةَ: فَأَخَذْتُ بِيَدِهِ، وَخَشِيتُ أَنْ تَذْهَبَ عَنَّا فِي الْعَرَبِ، فَقُلْتُ: لَا تَقُلْ ذَاكَ، فَدَاكَ أَبِي وَأُمِّي، إنَّمَا هُوَ غُلَامٌ لَنَا نَصْرَانِيٌّ. قَالَ: ثُمَّ جَعَلْتُ أَكْشِفُ لَهُ عَنْ الْقَتْلَى، وَأَقُولُ لَهُ: أَلَا تَرَاهُمْ مُخْتَتَنِينَ كَمَا تَرَى [ فِرَارُ قَارِبٍ وَقَوْمِهِ وَشِعْرُ ابْنِ مِرْدَاسٍ فِي هِجَائِهِمْ ] قَالَ ابْنُ أَبِي إسْحَاقَ: وَكَانَتْ رَايَةُ الْأَحْلَافِ مَعَ قَارِبِ بْنِ الْأَسْوَدِ، فَلَمَّا انْهَزَمَ النَّاسُ أَسْنَدَ رَايَتَهُ إلَى شَجَرَةٍ، وَهَرَبَ هُوَ وَبَنُو عَمِّهِ وَقَوْمُهُ مِنْ الْأَحْلَافِ، فَلَمْ يُقْتَلْ مِنْ الْأَحْلَافِ غَيْرُ رَجُلَيْنِ: رَجُلٍ مِنْ غِيَرَةَ، يُقَالُ لَهُ وَهْبٌ، وَآخَرُ مِنْ بَنِي كُبَّةَ يُقَالُ لَهُ الْجُلَاحُ ؟ فَقَالَ رَسُولُ اللَّهِ ﷺ حِينَ بَلَغَهُ قَتْلُ الْجُلَاحِ: قُتِلَ الْيَوْمَ سَيِّدُ شَبَابِ ثَقِيفٍ إلَّا مَا كَانَ مِنْ ابْنِ هُنَيْدَةَ، يَعْنِي بِابْنِ هُنَيْدَةَ الْحَارِثَ بْنَ أُوَيْسٍ

    ✧ [The uncircumcised Christian youth and how Thaqif almost caught up due to him] Ibn Isḥāq said: Yaʿqūb b. ʿUtbah b. al-Mughīrah b. al-Akhnas related to me that a Christian uncircumcised slave of his was killed together with ʿUthmān b. ʿAbd Allāh. He said: While a man of the Anṣār was stripping the slain of Thaqīf, he uncovered the slave while stripping him and found him uncircumcised. He said: Then he shouted at the top of his voice, "O company of Arabs, God knows that Thaqīf are uncircumcised!" Al-Mughīrah b. Shuʿbah said: So I took him by the hand, fearing that it would spread among the Arabs concerning us, and I said, "Do not say that, may my father and mother be your ransom. He is only a Christian slave of ours." He said: Then I began uncovering for him some of the slain and saying to him, "Do you not see them circumcised as you see?" [The flight of Qārib and his people and the poem of Ibn Mirdās in satirizing them] Ibn Abī Isḥāq said: The banner of the Aḥlāf was with Qārib b. al-Aswad, and when the people were defeated, he leaned his banner against a tree and fled, he and his paternal cousins and his people of the Aḥlāf. No one of the Aḥlāf was killed except two men: a man of Ghīrah called Wahb, and another of Banū Kubbah called al-Julāḥ? So the Messenger of God ﷺ said, when he learned of the killing of al-Julāḥ, "Today the chief of the youth of Thaqīf has been killed, except for what was the case with Ibn Hunaydah," meaning by Ibn Hunaydah al-Ḥārith b. Uways.

14. Sirat Ibn Hisham 1426No grade recorded

    [ قَصِيدَةٌ أُخْرَى لِابْنِ مِرْدَاسٍ ] فَقَالَ عَبَّاسُ بْنُ مِرْدَاسٍ السُّلَمِيُّ يَذْكُرُ قَارِبَ بْنَ الْأَسْوَدِ وَفِرَارَهُ مِنْ بَنِي أَبِيهِ وَذَا الْخِمَارِ وَحَبْسَهُ قَوْمَهُ لِلْمَوْتِ: أَلَا مِنْ مُبَلِّغٍ غَيْلَانَ عَنِّي وَسَوْفَ إخَالُ يَأْتِيهِ الْخَبِيرُ وَعُرْوَةَ إنَّمَا أُهْدِي جَوَابًا وَقَوْلًا غَيْرَ قَوْلِكُمَا يَسِيرُ بِأَنَّ مُحَمَّدًا عَبْدٌ رَسُولٌ لِرَبٍّ لَا يَضِلُّ وَلَا يَجُورُ وَجَدْنَاهُ نَبِيًّا مِثْلَ مُوسَى فَكُلُّ فَتَى يُخَايِرُهُ مَخِيرُ وَبِئْسَ الْأَمْرُ أَمْرُ بَنِي قَسِيٍّ بِوَجٍّ إذْ تُقُسِّمَتْ الْأُمُورُ أَضَاعُوا أَمْرَهُمْ وَلِكُلِّ قَوْمٍ أَمِيرٌ وَالدَّوَائِرُ قَدْ تَدُورُ فَجِئْنَا أُسْدَ غَابَاتٍ إلَيْهِمْ جُنُودُ اللَّهِ ضَاحِيَةً تَسِيرُ يَؤُمُّ الْجَمْعَ جَمْعَ بَنِي قَسِيٍّ عَلَى حَنَقٍ نَكَادُ لَهُ نَطِيرُ وَأُقْسِمُ لَوْ هُمْ مَكَثُوا لَسِرْنَا إلَيْهِمْ بِالْجُنُودِ وَلَمْ يَغُورُوا فَكُنَّا أُسْدَ لِيَّةَ ثَمَّ حَتَّى أَبَحْنَاهَا وَأُسْلِمَتْ النُّصُورُ وَيَوْمٌ كَانَ قَبْلُ لَدَى حُنَيْنٍ فَأَقْلَعَ وَالدِّمَاءُ بِهِ تَمُورُ مِنْ الْأَيَّامِ لَمْ تَسْمَعْ كَيَوْمٍ وَلَمْ يَسْمَعْ بِهِ قَوْمٌ ذُكُورُ قَتَلْنَا فِي الْغُبَارِ بَنِي حُطَيْطٍ عَلَى رَايَاتِهَا وَالْخَيْلُ زُورُ وَلَمْ يَكُ ذُو الْخِمَارِ رَئِيسَ قَوْمٍ لَهُمْ عَقْلٌ يُعَاقِبُ أَوْ مَكِيرُ أَقَامَ بِهِمْ عَلَى سَنَنِ الْمَنَايَا وَقَدْ بَانَتْ لِمُبْصِرِهَا الْأُمُورُ فَأَفْلَتَ مَنْ نَجَا مِنْهُمْ جَرِيضًا وَقُتِّلَ مِنْهُمْ بَشَرٌ كَثِيرُ وَلَا يُغْنِي الْأُمُورَ أَخُو الْتَوَانِي وَلَا الْغَلِقُ الصُّرَيِّرَةُ الْحَصُورُ أَحَانَهُمُ وَحَانَ وَمَلَّكُوهُ أُمُورَهُمْ وَأَفْلَتَتْ الصُّقُورُ بَنُو عَوْفٍ تَمِيحُ بِهِمْ جِيَادٌ أُهِينَ لَهَا الْفَصَافِصُ وَالشَّعِيرُ فَلَوْلَا قَارِبٌ وَبَنُو أَبِيهِ تُقُسِّمتَ الْمَزَارِعُ وَالْقُصُورُ وَلَكِنَّ الرِّيَاسَةَ عُمِّمُوهَا عَلَى يُمْنٍ أَشَارَ بِهِ الْمُشِيرُ أَطَاعُوا قَارِبًا وَلَهُمْ جُدُودٌ وَأَحْلَامٌ إلَى عِزٍّ تَصِيرُ فَإِنْ يُهْدَوْا إلَى الْإِسْلَامِ يُلْفَوْا أُنُوفَ النَّاسِ مَا سَمَرَ السَّمِيرُ وَإِنْ لَمْ يُسْلِمُوا فَهُمْ أَذَانٌ بِحَرْبِ اللَّهِ لَيْسَ لَهُمْ نَصِيرُ كَمَا حَكَّتْ بَنِي سَعْدٍ وَحَرْبٌ بِرَهْطِ بَنِي غَزِيَّةَ عَنْقَفِيرُ كَأَنَّ بَنِي مُعَاوِيَةَ بْنِ بَكْرٍ إلَى الْإِسْلَامِ ضَائِنَةٌ تَخُورُ فَقُلْنَا أَسْلِمُوا إنَّا أَخُوكُمْ وَقَدْ بَرَأَتْ مِنْ الْإِحَنِ الصُّدُورُ كَأَنَّ الْقَوْمَ إذْ جَاءُوا إلَيْنَا مِنْ الْبَغْضَاءِ بَعْدَ السِّلْمِ عُورُ قَالَ ابْنُ هِشَامٍ: غَيْلَانُ: غَيْلَانُ بْنُ سَلَمَةَ الثَّقَفِيُّ، وَعُرْوَةُ: عُرْوَةُ بْنُ مَسْعُودٍ الثَّقَفِيُّ

    ✧ [Another poem by Ibn Mirdās] ʿAbbās b. Mirdās al-Sulamī said, mentioning Qārib b. al-Aswad and his flight from the sons of his father and Dhū al-Khimār and his detaining his people for death: Would that a bearer convey from me to Ghaylān—and I think the informed one will reach him— and to ʿUrwah that I am only sending an answer and a saying unlike your saying, slight: that Muḥammad is a servant, a messenger of a Lord who does not err and does not oppress. We found him a prophet like Moses, so every youth who vies with him is deprived. Evil is the affair of the Banū Qasiyy at Wajj when affairs were apportioned: they lost their affair, and for every people there is a commander, and the turns of fortune revolve. We came as lions of thickets to them, the armies of God going forth in the open, heading for the assembly, the assembly of Banū Qasiyy, in rage from which we nearly fly apart. I swear, had they stayed, we would have marched to them with the armies, and they would not have gone down into the lowland. Then we were lions of Liyyah until we made it permissible, and the vultures were given it. And a day before that at Ḥunayn, then it cleared, while the blood in it surged, one of the days unlike which you have not heard a day, nor have any people of remembrance heard of it. We killed in the dust the Banū Ḥuṭayṭ upon their banners, while the horses were arrayed in ranks. Dhū al-Khimār was not a chief of a people who had sense to punish or to scheme. He made them stand upon the path of deaths, while affairs had become clear to those who saw them. He who escaped of them got away choking on his grief, and many of them were slain. The brother of slackness does not avail in affairs, nor the vexed, the one who turns his face, the withheld. He abased them, and it was time, and they made him master of their affairs, while the hawks escaped. The Banū ʿAwf—noble steeds bring them water, steeds for which fresh clover and barley are made cheap. Were it not for Qārib and the sons of his father, the sown lands and the castles would have been divided among you. But they made leadership common upon good fortune to which an adviser pointed. They obeyed Qārib, though they have forefathers and forbearances that lead to might. If they are guided to Islam, they will be found the noses of the people as long as the night-talker talks. And if they do not submit, they are a call to war with God; they have no helper. Just as the Banū Saʿd and Ḥarb scratched with the clan of Banū Ghaziyyah a calamity. It is as if the Banū Muʿāwiyah b. Bakr are, toward Islam, a bleating ewe lowing. So we said: Submit, for we are your brothers, and the breasts have become free of rancor. It is as if the people, when they came to us, were, after peace, one-eyed in hatred. Ibn Hishām said: Ghaylān is Ghaylān b. Salamah al-Thaqafī, and ʿUrwah is ʿUrwah b. Masʿūd al-Thaqafī.

15. Sirat Ibn Hisham 1427No grade recorded

    [ مَقْتَلُ دُرَيْدِ بْنِ الصِّمَّةِ ] قَالَ ابْنُ إسْحَاقَ: وَلَمَّا انْهَزَمَ الْمُشْرِكُونَ، أَتَوْا الطَّائِفَ وَمَعَهُمْ مَالِكُ بْنُ عَوْفٍ، وَعَسْكَرَ بَعْضُهُمْ بِأَوْطَاسٍ، وَتَوَجَّهَ بَعْضُهُمْ نَحْوَ نَخْلَةَ، وَلَمْ يَكُنْ فِيمَنْ تَوَجَّهَ نَحْوَ نَخْلَةَ إلَّا بَنُو غِيَرَةَ مِنْ ثَقِيفٍ، وَتَبِعَتْ خَيْلُ رَسُولِ اللَّهِ ﷺ مَنْ سَلَكَ فِي نَخْلَةَ مِنْ النَّاسِ، وَلَمْ تَتْبَعْ مَنْ سَلَكَ الثَّنَايَا. فَأَدْرَكَ رَبِيعَةُ بْنُ رُفَيْعِ بْنِ أُهْبَانَ بْنِ ثَعْلَبَةَ بْنِ رَبِيعَةَ بْنِ يَرْبُوعِ بْنِ سَمَّالِ بْنِ عَوْفِ بْنِ امْرِئِ الْقَيْسِ، وَكَانَ يُقَالُ لَهُ ابْنُ الدُّغُنَّةِ وَهِيَ أُمُّهُ، فَغَلَبَتْ عَلَى اسْمِهِ، وَيُقَالُ: ابْنُ لَذْعَةَ فِيمَا قَالَ ابْنُ هِشَامٍ دُرَيْدَ بْنَ الصِّمَّةِ فَأَخَذَ بِخِطَامِ جَمَلِهِ وَهُوَ يَظُنُّ أَنَّهُ امْرَأَةٌ وَذَلِكَ أَنَّهُ فِي شِجَارٍ لَهُ، فَإِذَا بِرَجُلِ، فَأَنَاخَ بِهِ، فَإِذَا شَيْخٌ كَبِيرٌ، وَإِذَا هُوَ دُرَيْدُ بْنُ الصِّمَّةِ وَلَا يَعْرِفُهُ الْغُلَامُ فَقَالَ لَهُ دُرَيْدٌ: مَاذَا تُرِيدُ بِي قَالَ: أَقْتُلُكَ. قَالَ: وَمَنْ أَنْتَ قَالَ: أَنَا رَبِيعَةُ بْنُ رُفَيْعٍ السُّلَمِيُّ ثُمَّ ضَرَبَهُ بِسَيْفِهِ، فَلَمْ يُغْنِ شَيْئًا، فَقَالَ: بِئْسَ مَا سَلَّحَتْكَ أُمُّكَ خُذْ سَيْفِي هَذَا مِنْ مُؤَخَّرِ الرَّحْلِ، وَكَانَ الرَّحْلُ فِي الشِّجَارِ، ثُمَّ اضْرِبْ بِهِ، وَارْفَعْ عَنْ الْعِظَامِ، وَاخْفِضْ عَنْ الدِّمَاغِ، فَإِنِّي كُنْتُ كَذَلِكَ أَضْرِبُ الرِّجَالَ، ثُمَّ إذَا أَتَيْتَ أُمَّكَ فَأَخْبِرْهَا أَنَّكَ قَتَلْتُ دُرَيْدَ بْنَ الصِّمَّةِ، فَرُبَّ وَاَللَّهِ يَوْمٍ قَدْ مَنَعْتُ فِيهِ نِسَاءَكَ فَزَعَمَ بَنُو سُلَيْمٍ أَنَّ رَبِيعَةَ لَمَّا ضَرَبَهُ فَوَقَعَ تَكَشَّفَ، فَإِذَا عِجَانُهُ وَبُطُونُ فَخِذَيْهِ مِثْلُ الْقِرْطَاسِ، مِنْ رُكُوبِ الْخَيْلِ أَعْرَاءً فَلَمَّا رَجَعَ رَبِيعَةُ إلَى أُمِّهِ أَخْبَرَهَا بِقَتْلِهِ إيَّاهُ، فَقَالَتْ: أَمَا وَاَللَّهِ لَقَدْ أَعْتَقَ أُمَّهَاتٍ لَكَ ثَلَاثًا. فَقَالَتْ عَمْرَةُ بِنْتُ دُرَيْدٍ فِي قَتْلِ رَبِيعَةَ دُرَيْدًا: لَعَمْرُكَ مَا خَشِيتُ عَلَى دُرَيْدٍ بِبَطْنِ سُمَيْرَةَ جَيْشَ الْعَنَاقِ جَزَى عَنْهُ الْإِلَهُ بَنِي سُلَيْمٍ وَعَقَّتْهُمْ بِمَا فَعَلُوا عَقَاقِ وَأَسْقَانَا إذَا قُدْنَا إلَيْهِمْ دِمَاءَ خِيَارِهِمْ عِنْدَ التَّلَاقِي فَرُبَّ عَظِيمَةٍ دَافَعْتَ عَنْهُمْ وَقَدْ بَلَغَتْ نَفُوسُهُمْ التَّرَاقِي وَرُبَّ كَرِيمَةٍ أَعْتَقْتَ مِنْهُمْ وَأُخْرَى قَدْ فَكَكْتَ مِنْ الْوَثَاقِ وَرُبَّ مُنَوِّهٍ بِكَ مِنْ سُلَيْمٍ أَجَبْتَ وَقَدْ دَعَاكَ بِلَا رَمَاقِ فَكَانَ جَزَاؤُنَا مِنْهُمْ عُقُوقًا وَهَمًّا مَاعَ مِنْهُ مُخُّ سَاقِي عَفَتْ آثَارُ خَيْلِكَ بَعْدَ أَيْنٍ بِذِي بَقَرٍ إلَى فَيْفِ النُّهَاقِ وَقَالَتْ عَمْرَةُ بِنْتُ دُرَيْدٍ أَيْضًا: قَالُوا قَتَلْنَا دُرَيْدًا قُلْتُ قَدْ صَدَقُوا فَظَلَّ دَمْعِي عَلَى السِّرْبَالِ يَنْحَدِرُ لَوْلَا الَّذِي قَهَرَ الْأَقْوَامَ كُلَّهُمْ رَأَتْ سُلَيْمٌ وَكَعْبٌ كَيْفَ تَأْتَمِرُ إذَنْ لَصَبَّحَهُمْ غِبًّا وَظَاهِرَةً حَيْثُ اسْتَقَرَّتْ نَوَاهُمْ جَحْفَلٌ ذَفِرُ قَالَ ابْنُ هِشَامٍ: وَيُقَالُ اسْمُ الَّذِي قَتَلَ دُرَيْدًا: عَبْدُ اللَّهِ بْنُ قُنَيْعِ بْنِ أُهْبَانَ بْنِ ثَعْلَبَةَ بْنِ رَبِيعَةَ

    ✧ The killing of Durayd b. al-Ṣimmah Ibn Isḥāq said: When the polytheists were routed, they came to al-Ṭāʾif, and with them was Mālik b. ʿAwf. Some of them encamped at Awṭās, and some of them turned toward Nakhlah. None turned toward Nakhlah except Banū Ghiyarah of Thaqīf. The cavalry of the Messenger of God ﷺ pursued those who took the road through Nakhlah, but did not pursue those who took the mountain passes. Rabīʿah b. Rufayʿ b. Uhbān b. Thaʿlabah b. Rabīʿah b. Yarbūʿ b. Sammāl b. ʿAwf b. Imriʾ al-Qays — he was called Ibn al-Dughunnah, which is his mother, and it prevailed over his name; and it is said Ibn Ladhʿah, according to what Ibn Hishām said — overtook Durayd b. al-Ṣimmah. He seized the halter of his camel, thinking that he was a woman, because he was in a litter. Then behold, it was a man, so he made the camel kneel, and behold, it was a very old man, and it was Durayd b. al-Ṣimmah, but the youth did not recognize him. Durayd said to him: "What do you want with me?" He said: "I will kill you." He said: "Who are you?" He said: "I am Rabīʿah b. Rufayʿ al-Sulamī." Then he struck him with his sword, but it availed nothing. Durayd said: "What a bad weapon your mother armed you with! Take this sword of mine from the back of the saddle — the saddle was in the litter — and strike with it, and raise it above the bones and lower it below the brain, for thus I used to strike men. Then when you come to your mother, tell her that you killed Durayd b. al-Ṣimmah. For by God, many a day I protected your women." Banū Sulaym claimed that when Rabīʿah struck him and he fell, he became uncovered, and behold his perineum and the inner parts of his thighs were like parchment, from riding horses bareback. When Rabīʿah returned to his mother, he informed her that he had killed him. She said: "By God, he freed three mothers of yours." ʿAmrah bt. Durayd said concerning Rabīʿah's killing of Durayd: "By your life, I did not fear for Durayd In the belly of Sumayrah the army of al-ʿAnāq. May God reward Banū Sulaym for him, And they requited him with what they did, with disobedience. And they gave us to drink, when we drove to them, The blood of their best men at the meeting. How many a great affair did you ward off from them, When their souls had reached the collarbones! And how many a noble woman did you set free among them, And another you released from bonds! And how many a man of Sulaym calling your name You answered, when he called you with his last breath. So our recompense from them was disobedience And grief from which the marrow of my shin flowed. The traces of your horses were effaced after a time At Dhū Baqar to Fayf al-Nuhāq." And ʿAmrah bt. Durayd also said: "They said: We killed Durayd. I said: They have spoken truly, So my tears upon the garment keep flowing down. Were it not for Him who subdues all peoples, Sulaym and Kaʿb would see how they take counsel. Then a mighty army would have come upon them morning after morning and evening after evening, Wherever their camp settled." Ibn Hishām said: It is said that the name of the one who killed Durayd was ʿAbd Allāh b. Qunayʿ b. Uhbān b. Thaʿlabah b. Rabīʿah.

16. Sirat Ibn Hisham 1428No grade recorded

    [ مَقْتَلُ أَبِي عَامِرٍ الْأَشْعَرِيِّ ] قَالَ ابْنُ إسْحَاقَ: وَبَعَثَ رَسُولُ اللَّهِ ﷺ فِي آثَارِ مَنْ تَوَجَّهَ قِبَلَ أَوْطَاسٍ أَبَا عَامِرٍ الْأَشْعَرِيَّ، فَأَدْرَكَ مِنْ النَّاسِ بَعْضَ مَنْ انْهَزَمَ، فَنَاوَشُوهُ الْقِتَالَ فَرُمِيَ أَبُو عَامِرٍ بِسَهْمِ فَقُتِلَ، فَأَخَذَ الرَّايَةَ أَبُو مُوسَى الْأَشْعَرِيُّ، وَهُوَ ابْنُ عَمِّهِ فَقَاتَلَهُمْ، فَفَتَحَ اللَّهُ عَلَى يَدَيْهِ وَهَزَمَهُمْ. فَيَزْعُمُونَ أَنَّ سَلَمَةَ بْنَ دُرَيْدٍ هُوَ الَّذِي رَمَى أَبَا عَامِرٍ الْأَشْعَرِيَّ بِسَهْمِ، فَأَصَابَ رُكْبَتَهُ، فَقَتَلَهُ، فَقَالَ: إنْ تَسْأَلُوا عَنِّي فَإِنِّي سَلَمَهْ ابْنُ سَمَادِيرَ لِمَنْ تَوَسَّمَهْ أضْرِبُ بِالسَّيْفِ رُءُوسَ الْمُسْلِمَهْ [ دُعَاءُ الرَّسُولِ لِبَنِي رِئَابٍ ] وَسَمَادِيرُ: أُمُّهُ. وَاسْتَحَرَّ الْقَتْلُ مِنْ بَنِي نَصْرٍ فِي بَنِي رِئَابٍ، فَزَعَمُوا أَنَّ عَبْدَ اللَّهِ بْنَ قَيْسٍ وَهُوَ الَّذِي يُقَالُ لَهُ ابْنُ الْعَوْرَاءِ، وَهُوَ أَحَدُ بَنِي وَهْبِ بْنِ رِئَابٍ قَالَ: يَا رَسُولَ اللَّهِ، هَلَكَتْ بَنُو رِئَابٍ فَزَعَمُوا أَنَّ رَسُولَ اللَّهِ ﷺ قَالَ: اللَّهُمَّ اُجْبُرْ مُصِيبَتَهُمْ

    ✧ [The killing of Abu ʿAmir al-Ashʿari] Ibn Ishaq said: The Messenger of God ﷺ sent Abu ʿAmir al-Ashʿari in pursuit of those who had headed toward Awṭās. He caught up with some of the people who had fled, and they engaged him in skirmishing. Abu ʿAmir was shot with an arrow and killed. Abu Musa al-Ashʿari, his paternal cousin, took up the banner and fought them, and God granted victory at his hands and routed them. They claim that Salamah b. Durayd was the one who shot Abu ʿAmir al-Ashʿari with an arrow; it struck his knee and killed him. He said: If you ask about me, I am Salamah, son of Samādīr, for those who mark me; I strike with the sword the heads of the Muslims. [The Messenger's prayer for Banu Riʾab] Samādīr was his mother. The slaughter among Banu Naṣr against Banu Riʾab became intense. They claim that ʿAbd Allah b. Qays, who was called Ibn al-ʿAwrāʾ and was one of Banu Wahb b. Riʾab, said: "O Messenger of God, Banu Riʾab have perished." They claim that the Messenger of God ﷺ said: "O God, repair their affliction."

17. Sirat Ibn Hisham 1429No grade recorded

    [ وَصِيَّةُ مَالِكِ بْنِ عَوْفٍ لِقَوْمِهِ وَلِقَاءُ الزُّبَيْرِ لَهُمْ ] وَخَرَجَ مَالِكُ بْنُ عَوْفٍ عِنْدَ الْهَزِيمَةِ، فَوَقَفَ فِي فَوَارِسَ مِنْ قَوْمِهِ، عَلَى ؟ ثَنِيَّةٍ مِنْ الطَّرِيقِ، وَقَالَ لِأَصْحَابِهِ: قِفُوا حَتَّى تَمْضِيَ ضُعَفَاؤُكُمْ، وَتَلْحَقَ أُخْرَاكُمْ. فَوَقَفَ هُنَاكَ حَتَّى مَضَى مَنْ كَانَ لَحِقَ بِهِمْ مِنْ مُنْهَزِمَةِ النَّاسِ، فَقَالَ مَالِكُ بْنُ عَوْفٍ غزوة حنين فِي ذَلِكَ: وَلَوْلَا كَرَّتَانِ عَلَى مُحَاجٍ لَضَاقَ عَلَى الْعَضَارِيطِ الطَّرِيقُ وَلَوْلَا كَرُّ دُهْمَانَ بْنِ نَصْرٍ لَدَى النَّخَلَاتِ مُنْدَفَعَ الشَّدِيقِ لَآبَتْ جَعْفَرٌ وَبَنُو هِلَالٍ خَزَايَا مُحْقِبِينَ عَلَى شُقُوقِ قَالَ ابْنُ هِشَامٍ: هَذِهِ الْأَبْيَاتُ لِمَالِكِ بْنِ عَوْفٍ فِي غَيْرِ هَذَا الْيَوْمِ. وَمِمَّا يَدُلُّكَ عَلَى ذَلِكَ قَوْلُ دُرَيْدِ بْنِ الصِّمَّةِ فِي صَدْرِ هَذَا الْحَدِيثِ: مَا فَعَلَتْ كَعْبٌ وَكِلَابٌ ؟ فَقَالُوا لَهُ: لَمْ يَشْهَدْهَا مِنْهُمْ أَحَدٌ. وَجَعْفَرٌ بْنُ كِلَابٍ. وَقَالَ مَالِكُ بْنُ عَوْفٍ فِي هَذِهِ الْأَبْيَاتِ: لَآبَتْ جَعْفَرٌ وَبَنُو هِلَالٍ. قَالَ ابْنُ هِشَامٍ: وَبَلَغَنِي أَنَّ خَيْلًا طَلَعَتْ وَمَالِكٌ وَأَصْحَابُهُ عَلَى الثَّنِيَّةِ، فَقَالَ لِأَصْحَابِهِ: مَاذَا تَرَوْنَ ؟ فَقَالُوا: نَرَى قَوْمًا وَاضِعِي رِمَاحِهِمْ بَيْنَ آذَانِ خَيْلِهِمْ طَوِيلَةً بَوَادُّهُمْ؛ فَقَالَ: هَؤُلَاءِ بَنُو سُلَيْمٍ، وَلَا بَأْسَ عَلَيْكُمْ مِنْهُمْ، فَلَمَّا أَقْبَلُوا سَلَكُوا بَطْنَ الْوَادِي. ثُمَّ طَلَعَتْ خَيْلٌ أُخْرَى تَتْبَعُهَا، فَقَالَ لِأَصْحَابِهِ: مَاذَا تَرَوْنَ ؟ قَالُوا: نَرَى قَوْمًا عَارِضِي رِمَاحِهِمْ، أَغْفَالًا عَلَى خَيْلِهِمْ؛ فَقَالَ: هَؤُلَاءِ الْأَوْسُ وَالْخَزْرَجُ، وَلَا بَأْسَ عَلَيْكُمْ مِنْهُمْ. فَلَمَّا انْتَهَوْا إلَى أَصْلِ الثَّنِيَّةِ سَلَكُوا طَرِيقَ بَنِي سُلَيْمٍ. ثُمَّ طَلَعَ فَارِسٌ، فَقَالَ لِأَصْحَابِهِ: مَاذَا تَرَوْنَ ؟ قَالُوا: نَرَى فَارِسًا طَوِيلَ الْبَادِّ، وَاضِعًا رُمْحَهُ عَلَى عَاتِقِهِ، عَاصِبًا رَأْسَهُ بِمُلَاءَةِ حَمْرَاءَ فَقَالَ هَذَا الزُّبَيْرُ بْنُ الْعَوَّامِ وَأَحْلِفُ بِاللَّاتِ لَيُخَالِطَنَّكُمْ، فَاثْبُتُوا لَهُ. فَلَمَّا انْتَهَى الزُّبَيْرُ إلَى أَصْلِ الثَّنِيَّةِ أَبْصَرَ الْقَوْمَ، فَصَمَدَ لَهُمْ، فَلَمْ يَزَلْ يُطَاعِنُهُمْ حَتَّى أَزَاحَهُمْ عَنْهَا

    ✧ [Malik b. ʿAwf's instruction to his people and al-Zubayr's encounter with them] And Malik b. ʿAwf went out at the time of the defeat, and stood among horsemen of his people on a mountain pass of the road, and said to his companions: 'Stand firm until your weak ones pass and your rear catch up.' He stood there until those who had joined them from the routed people had passed. Malik b. ʿAwf said about the expedition of Ḥunayn in that regard: And were it not for two charges upon Muḥāj, the road would have become narrow for the ʿaḍārīṭ. And were it not for the charge of Duhmān b. Naṣr at the palm trees, the outlet of the shadīq, Jaʿfar and Banū Hilāl would have returned disgraced, bearing burdens upon shuqūq. Ibn Hishām said: These verses are by Malik b. ʿAwf on a day other than this one. What indicates that to you is the saying of Durayd b. al-Ṣimmah at the beginning of this account: 'What did Kaʿb and Kilāb do?' They said to him: 'None of them witnessed it.' And Jaʿfar b. Kilāb. And Malik b. ʿAwf said in these verses: 'Jaʿfar and Banū Hilāl would have returned.' Ibn Hishām said: It has reached me that some horsemen appeared while Malik and his companions were on the mountain pass, and he said to his companions: 'What do you see?' They said: 'We see people with their spears lowered between the ears of their horses, their shoulder blades long.' He said: 'These are Banū Sulaym, and there is no harm to you from them.' When they approached, they took the bottom of the valley. Then another group of horsemen appeared following them, and he said to his companions: 'What do you see?' They said: 'We see people holding their spears crosswise, without saddlebags on their horses.' He said: 'These are the Aws and the Khazraj, and there is no harm to you from them.' When they reached the foot of the mountain pass, they took the path of Banū Sulaym. Then a horseman appeared, and he said to his companions: 'What do you see?' They said: 'We see a horseman with a long shoulder, his spear placed on his shoulder, his head bound with a red cloak.' He said: 'This is al-Zubayr b. al-ʿAwwām, and I swear by al-Lāt that he will surely mix with you, so stand firm against him.' When al-Zubayr reached the foot of the mountain pass, he saw the people and headed straight for them, and he kept thrusting at them with his spear until he dislodged them from it.

18. Sirat Ibn Hisham 1430No grade recorded

    [ شِعْرُ سَلَمَةَ فِي فِرَارِهِ ] قَالَ ابْنُ إسْحَاقَ: وَقَالَ سَلَمَةُ بْنُ دُرَيْدٍ وَهُوَ يَسُوقُ بِامْرَأَتِهِ حَتَّى أَعْجَزَهُمْ: نَسَّيْتِنِي مَا كُنْتِ غَيْرَ مُصَابَةٍ وَلَقَدْ عَرَفْتِ غَدَاةَ نَعْفِ الْأَظْرُبِ أَنِّي مَنَعْتُكِ وَالرُّكُوبُ مُحَبَّبٌ وَمَشَيْتُ خَلْفَكِ مِثْلَ مَشْيِ الْأَنْكَبِ إذْ فَرَّ كُلُّ مُهَذَّبٍ ذِي لِمَّةٍ عَنْ أُمِّهِ وَخَلِيلِهِ لَمْ يَعْقِبِ [ بَقِيَّةُ حَدِيثِ مَقْتَلِ أَبِي عَامِرٍ ] قَالَ ابْنُ هِشَامٍ: وَحَدَّثَنِي مَنْ أَثِقُ بِهِ مِنْ أَهْلِ الْعِلْمِ بِالشِّعْرِ، وَحَدِيثُهُ: أَنَّ أَبَا عَامِرٍ الْأَشْعَرِيَّ لَقِيَ يَوْمَ أَوْطَاسٍ عَشَرَةَ إخْوَةٍ مِنْ الْمُشْرِكِينَ، فَحَمَلَ عَلَيْهِ أَحَدُهُمْ، فَحَمَلَ عَلَيْهِ أَبُو عَامِرٍ وَهُوَ يَدْعُوهُ إلَى الْإِسْلَامِ وَيَقُولُ: اللَّهُمَّ اشْهَدْ عَلَيْهِ، فَقَتَلَهُ أَبُو عَامِرٍ، ثُمَّ حَمَلَ عَلَيْهِ آخَرُ، فَحَمَلَ عَلَيْهِ أَبُو عَامِرٍ، وَهُوَ يَدْعُوهُ إلَى الْإِسْلَامِ وَيَقُولُ: اللَّهُمَّ اشْهَدْ عَلَيْهِ، فَقَتَلَهُ أَبُو عَامِرٍ: ثُمَّ جَعَلُوا يَحْمِلُونَ عَلَيْهِ رَجُلًا رَجُلًا، وَيَحْمِلُ أَبُو عَامِرٍ وَيَقُولُ ذَلِكَ، حَتَّى قَتَلَ تِسْعَةً، وَبَقِيَ الْعَاشِرُ، فَحَمَلَ عَلَى أَبِي عَامِرٍ، وَحَمَلَ عَلَيْهِ أَبُو عَامِرٍ، وَهُوَ يَدْعُوهُ إلَى الْإِسْلَامِ وَيَقُولُ: اللَّهُمَّ اشْهَدْ عَلَيْهِ، فَقَالَ الرَّجُلُ: اللَّهُمَّ لَا تَشْهَدْ عَلَيَّ، فَكَفَّ عَنْهُ أَبُو عَامِرٍ، فَأَفْلَتْ، ثُمَّ أَسْلَمَ بَعْدُ فَحَسُنَ إسْلَامُهُ. فَكَانَ رَسُولُ اللَّهِ ﷺ إذَا رَآهُ قَالَ: هَذَا شَرِيدُ أَبِي عَامِرٍ. وَرَمَى أَبَا عَامِرٍ أَخَوَانِ: الْعَلَاءُ وَأَوْفَى ابْنَا الْحَارِثِ، مِنْ بَنِي جُشَمِ بْنِ مُعَاوِيَةَ، فَأَصَابَ أَحَدُهُمَا قَلْبَهُ، وَالْآخَرُ رُكْبَتَهُ، فَقَتَلَاهُ. وَوَلِيَ النَّاسَ أَبُو مُوسَى الْأَشْعَرِيُّ فَحَمَلَ عَلَيْهِمَا فَقَتَلَهُمَا، فَقَالَ رَجُلٌ مِنْ بَنِي جُشَمِ بْنِ مُعَاوِيَةَ يَرْثِيهِمَا إنَّ الرَّزِيَّةَ قَتْلُ الْعَلَاءِ وَأَوْفَى جَمِيعًا وَلَمْ يُسْنَدَا هُمَا الْقَاتِلَانِ أَبَا عَامِرٍ وَقَدْ كَانَ ذَا هَبَّةٍ أَرْبَدَا هُمَا تَرَكَاهُ لَدَى مَعْرَكٍ كَأَنَّ عَلَى عِطْفِهِ مُجْسَدَا فَلَمْ تَرَ فِي النَّاسِ مِثْلَيْهِمَا أَقَلَّ عِثَارًا وَأَرْمَى يَدَا

    ✧ Poetry of Salamah concerning his flight Ibn Isḥāq said: And Salamah b. Durayd said as he was driving his wife along until he had eluded them: You have made me forget, though you were not otherwise afflicted; And you well knew, on the morning of Naʿf al-Aẓrub, That I shielded you while riding was beloved, And I walked behind you like the gait of the ankab; When every well-mannered man with long locks fled From his mother and his bosom friend and did not turn back. Remainder of the account of the slaying of Abū ʿĀmir Ibn Hishām said: A reliable authority on poetry told me, and his account is: Abū ʿĀmir al-Ashʿarī met ten brothers from the polytheists on the day of Awṭās. One of them charged at him, and Abū ʿĀmir charged at him while he was summoning him to Islam and saying: "O God, bear witness against him." And Abū ʿĀmir killed him. Then another charged at him, and Abū ʿĀmir charged at him while he was summoning him to Islam and saying: "O God, bear witness against him." And Abū ʿĀmir killed him. Then they began to charge at him one by one, and Abū ʿĀmir charged and said that, until he had killed nine. The tenth remained. He charged at Abū ʿĀmir, and Abū ʿĀmir charged at him while he was summoning him to Islam and saying: "O God, bear witness against him." The man said: "O God, do not bear witness against me." Abū ʿĀmir held back from him, and he escaped. He later became a Muslim, and his Islam was excellent. When the Messenger of God ﷺ saw him, he would say: "This is the fugitive of Abū ʿĀmir." Two brothers, al-ʿAlāʾ and Awfā, the two sons of al-Ḥārith from Banū Jusham b. Muʿāwiyah, shot Abū ʿĀmir. One of them hit his heart and the other his knee, and they killed him. Abū Mūsā al-Ashʿarī took charge of the people and charged at the two of them and killed them. A man from Banū Jusham b. Muʿāwiyah said, elegizing them: Indeed the calamity is the slaying of al-ʿAlāʾ and Awfā, Together, and they were not left unsupported. They were the slayers of Abū ʿĀmir, though he had been A fierce, dark, dappled one. They left him on a battlefield As if there were a garment of silk on his shoulder. You will not see among people the like of them: Less prone to stumble and more sure of hand.

19. Sirat Ibn Hisham 1431No grade recorded

    [ نَهْيُ الرَّسُولِ عَنْ قَتْلِ الضُّعَفَاءِ ] قَالَ ابْنُ إسْحَاقَ: وَحَدَّثَنِي بَعْضُ أَصْحَابِنَا: أَنَّ رَسُولَ اللَّهِ ﷺ مَرَّ يَوْمَئِذٍ بِامْرَأَةِ وَقَدْ قَتَلَهَا خَالِدُ بْنُ الْوَلِيدِ، وَالنَّاسُ. مُتَقَصِّفُونَ عَلَيْهَا فَقَالَ: مَا هَذَا ؟ فَقَالُوا: امْرَأَةٌ قَتَلَهَا خَالِدُ بْنُ الْوَلِيدِ ؟ فَقَالَ رَسُولُ اللَّهِ ﷺ لِبَعْضِ مَنْ مَعَهُ: أَدْرِكْ خَالِدًا، فَقُلْ لَهُ: إنَّ رَسُولَ اللَّهِ ﷺ يَنْهَاكَ أَنْ تَقْتُلَ وَلِيدًا أَوْ امْرَأَةً أَوْ عَسِيفًا [ شَأْنُ بِجَادٍ وَالشَّيْمَاءِ ] قَالَ ابْنُ إسْحَاقَ، وَحَدَّثَنِي بَعْضُ بَنِي سَعْدِ بْنِ بَكْرٍ: أَنَّ رَسُولَ اللَّهِ ﷺ قَالَ يَوْمَئِذٍ: إنْ قَدَرْتُمْ عَلَى بِجَادٍ، رَجُلٍ مِنْ بَنِي سَعْدِ بْنِ بَكْرٍ، فَلَا يُفْلِتَنَّكُمْ، وَكَانَ قَدْ أَحْدَثَ حَدَثًا فَلَمَّا ظَفِرَ بِهِ الْمُسْلِمُونَ سَاقُوهُ وَأَهْلَهُ، وَسَاقُوا مَعَهُ الشَّيْمَاءَ بِنْتَ الْحَارِثِ بْنِ عَبْدِ الْعُزَّى أُخْتَ رَسُولِ اللَّهِ ﷺ مِنْ الرَّضَاعَةِ فَعَنُفُوا عَلَيْهَا فِي السِّيَاقِ، فَقَالَتْ لِلْمُسْلِمِينَ: تَعَلَمُوا وَاَللَّهِ أَنِّي لَأُخْتُ صَاحِبِكُمْ مِنْ الرَّضَاعَةِ، فَلَمْ يُصَدِّقُوهَا حَتَّى أَتَوْا بِهَا إلَى رَسُولِ اللَّهِ ﷺ. قَالَ ابْنُ إسْحَاقَ: فَحَدَّثَنِي يَزِيدُ بْنُ عُبَيْدٍ السَّعْدِيُّ، قَالَ: فَلَمَّا اُنْتُهِيَ بِهَا إلَى رَسُولِ اللَّهِ ﷺ قَالَتْ: يَا رَسُولَ اللَّهِ، إنِّي أُخْتُكَ مِنْ الرَّضَاعَةِ؛ قَالَ: وَمَا عَلَامَةُ ذَلِكَ ؟ قَالَتْ: عَضَّةٌ عَضَضْتَنِيهَا فِي ظَهْرِي وَأَنَا مُتَوَرِّكَتُكَ؛ قَالَ: فَعَرَفَ رَسُولُ اللَّهِ ﷺ الْعَلَامَةَ، فَبَسَطَ لَهَا رِدَاءَهُ، فَأَجْلَسَهَا عَلَيْهِ وَخَيَّرَهَا، وَقَالَ: إنْ أَحْبَبْتِ فَعِنْدِي مُحَبَّةٌ مُكْرَمَةٌ، وَإِنْ أَحْبَبْتِ أَنْ أُمَتِّعَكَ وَتَرْجِعِي إلَى قَوْمِكَ فَعَلْتُ؛ فَقَالَتْ: بَلْ تُمَتِّعُنِي وَتَرُدُّنِي إلَى قَوْمِي. فَمَتَّعَهَا رَسُولُ اللَّهِ ﷺ، وَرَدَّهَا إلَى قَوْمِهَا. فَزَعَمَتْ بَنُو سَعْدٍ أَنَّهُ أَعْطَاهَا غُلَامًا لَهُ يُقَالُ لَهُ مَكْحُولٌ، وَجَارِيَةً، فَزَوَّجَتْ أَحَدَهُمَا الْأُخْرَى، فَلَمْ يَزَلْ فِيهِمْ مِنْ نَسْلِهِمَا بَقِيَّةٌ قَالَ ابْنُ هِشَامٍ: وَأَنْزَلَ اللَّهُ عَزَّ وَجَلَّ فِي يَوْمِ حُنَيْنٍ: لَقَدْ نَصَرَكُمُ اللَّهُ فِي مَوَاطِنَ كَثِيرَةٍ وَيَوْمَ حُنَيْنٍ إِذْ أَعْجَبَتْكُمْ كَثْرَتُكُمْ إلَى قَوْلِهِ وَذَلِكَ جَزَاءُ الْكَافِرِينَ

    ✧ [The Messenger's prohibition of killing the weak] Ibn Isḥāq said: Some of our companions related to me that the Messenger of God ﷺ passed by a woman that Khālid b. al-Walīd had killed, while the people were crowding around her. He said: "What is this?" They said: "A woman whom Khālid b. al-Walīd killed." So the Messenger of God ﷺ said to one of those with him: "Catch up with Khālid and say to him: 'The Messenger of God ﷺ forbids you to kill a child, a woman, or a hired servant.'" [The affair of Bijād and al-Shaymāʾ] Ibn Isḥāq said: Some of the Banū Saʿd b. Bakr related to me that the Messenger of God ﷺ said on that day: "If you get hold of Bijād, a man of the Banū Saʿd b. Bakr, do not let him escape you," for he had committed a crime. When the Muslims captured him, they drove him and his family, and they drove with him al-Shaymāʾ bt. al-Ḥārith b. ʿAbd al-ʿUzzā, the foster sister of the Messenger of God ﷺ. They treated her roughly while driving her, and she said to the Muslims: "Know, by God, that I am the foster sister of your companion." But they did not believe her until they brought her to the Messenger of God ﷺ. Ibn Isḥāq said: Yazīd b. ʿUbayd al-Saʿdī related to me, saying: When she was brought to the Messenger of God ﷺ, she said: "O Messenger of God, I am your foster sister." He said: "What is the sign of that?" She said: "A bite that you gave me on my back while I was carrying you." He said: The Messenger of God ﷺ recognized the sign, spread his cloak for her, seated her on it, and gave her a choice, saying: "If you wish, you shall have loving and honored treatment with me; and if you wish that I give you provision and you return to your people, I will do so." She said: "Rather, give me provision and return me to my people." So the Messenger of God ﷺ gave her provision and returned her to her people. The Banū Saʿd claimed that he gave her a slave boy of his called Makḥūl and a slave girl, and she married one to the other, and there remained among them descendants from their offspring. Ibn Hishām said: God, mighty and majestic, revealed concerning the day of Ḥunayn: "God has already helped you on many fields, and on the day of Ḥunayn, when your multitude pleased you..." up to His saying "... that is the recompense of the disbelievers."

20. Sirat Ibn Hisham 1432No grade recorded

    [ تَسْمِيَةُ مَنْ اُسْتُشْهِدَ يَوْمَ حُنَيْنٍ ] قَالَ ابْنُ إسْحَاقَ: وَهَذِهِ تَسْمِيَةُ مَنْ اُسْتُشْهِدَ يَوْمَ حُنَيْنٍ مِنْ الْمُسْلِمِينَ. مِنْ قُرَيْشٍ ثُمَّ مِنْ بَنِي هَاشِمٍ: أَيْمَنُ بْنُ عُبَيْدٍ. وَمِنْ بَنِي أَسَدِ بْنِ عَبْدِ الْعُزَّى: يَزِيدُ بْنُ زَمَعَةَ بْنِ الْأَسْوَدِ بْنِ الْمُطَّلِبِ بْنِ أَسَدٍ، جَمَحَ بِهِ فَرَسٌ لَهُ يُقَالُ لَهُ الْجَنَاحُ، فَقُتِلَ. وَمِنْ الْأَنْصَارِ: سُرَاقَةُ بْنُ الْحَارِثِ بْنِ عَدِيٍّ، مِنْ بَنِي الْعَجْلَانِ. وَمِنْ الْأَشْعَرِيِّينَ: أَبُو عَامِرٍ الْأَشْعَرِيُّ. [ جَمْعُ سَبَايَا حُنَيْنٍ ] ثُمَّ جُمِعَتْ إلَى رَسُولِ اللَّهِ ﷺ سَبَايَا حُنَيْنٍ وَأَمْوَالُهَا، وَكَانَ عَلَى الْمَغَانِمِ مَسْعُودُ بْنُ عَمْرٍو الْغِفَارِيُّ، وَأَمَرَ رَسُولُ اللَّهِ ﷺ بِالسَّبَايَا وَالْأَمْوَالِ إلَى الْجِعْرَانَةِ، فَحُبِسَتْ بِهَا

    ✧ [Naming those who were martyred on the day of Hunayn] Ibn Isḥāq said: This is the naming of those who were martyred on the day of Ḥunayn among the Muslims. From Quraysh, then from Banū Hāshim: Ayman b. ʿUbayd. From Banū Asad b. ʿAbd al-ʿUzzā: Yazīd b. Zamaʿa b. al-Aswad b. al-Muṭṭalib b. Asad—a horse of his called al-Janāḥ bolted with him, and he was killed. From the Anṣār: Surāqa b. al-Ḥārith b. ʿAdī, from Banū al-ʿAjlān. From the Ashʿarīs: Abū ʿĀmir al-Ashʿarī. [Gathering the captives of Ḥunayn] Then the captives of Ḥunayn and its wealth were gathered to the Messenger of God ﷺ, and Masʿūd b. ʿAmr al-Ghifārī was in charge of the spoils. The Messenger of God ﷺ commanded that the captives and the wealth be taken to al-Jiʿrāna, and they were held there.

21. Sirat Ibn Hisham 1433No grade recorded

    [ شِعْرُ بُجَيْرٍ يَوْمَ حُنَيْنٍ ] وَقَالَ بُجَيْرُ بْنُ زُهَيْرِ بْنِ أَبِي سُلْمَى فِي يَوْمِ حُنَيْنٍ: لَوْلَا الْإِلَهُ وَعَبْدُهُ وَلَّيْتُمْ حِينَ اسْتَخَفَّ الرُّعْبُ كُلَّ جَبَانِ بِالْجِزْعِ يَوْمَ حَبَا لَنَا أَقْرَانُنَا وَسَوَابِحٌ يَكْبُونَ لِلْأَذْقَانِ مِنْ بَيْنِ سَاعٍ ثَوْبُهُ فِي كَفِّهِ وَمُقَطَّرٍ بِسَنَابِكِ وَلَبَانِ وَاَللَّهُ أَكْرَمَنَا وَأَظْهَرَ دِينَنَا وَأَعَزَّنَا بِعِبَادَةِ الرَّحْمَنِ وَاَللَّهُ أَهْلَكَهُمْ وَفَرَّقَ جَمْعَهُمْ وَأَذَلَّهُمْ بِعِبَادَةِ الشَّيْطَانِ قَالَ ابْنُ هِشَامٍ: وَيَرْوِي فِيهَا بَعْضُ الرُّوَاةِ: إذْ قَامَ عَمُّ نَبِيِّكُمْ وَوَلِيُّهُ يَدْعُونَ: يَا لَكَتِيبَةِ الْإِيمَانِ أَيْنَ الَّذِينَ هُمْ أَجَابُوا رَبَّهُمْ يَوْمَ الْعُرَيْضِ وَبَيْعَةِ الرِّضْوَانِ [ شِعْرٌ لِعَبَّاسِ بْنِ مِرْدَاسٍ فِي يَوْمِ حُنَيْنٍ ] قَالَ ابْنُ إسْحَاقَ: وَقَالَ عَبَّاسُ بْنُ مِرْدَاسٍ فِي يَوْمِ حُنَيْنٍ: إنِّي وَالسَّوَابِحَ يَوْمَ جَمْعٍ وَمَا يَتْلُو الرَّسُولُ مِنْ الْكِتَابِ لَقَدْ أَحْبَبْتُ مَا لَقِيَتْ ثَقِيفٌ بِجَنْبِ الشِّعْبِ أَمْسِ مِنْ الْعَذَابِ هُمْ رَأْسُ الْعَدُوِّ مِنْ اهْلِ نَجْدٍ فَقَتْلُهُمْ أَلَذُّ مْنَ الشَّرَابِ هَزَمْنَا الْجَمْعَ جَمْعَ بَنِي قَسِيٍّ وَحَكَّتْ بَرْكَهَا بِبَنِي رِئَابِ وَصِرْمًا مِنْ هِلَالٍ غَادَرَتْهُمْ بِأَوْطَاسٍ تُعَفَّرُ بِالتُّرَابِ وَلَوْ لَاقَيْنَ جَمْعَ بَنِي كِلَابٍ لَقَامَ نِسَاؤُهُمْ وَالنَّقْعُ كَابِي رَكَضْنَا الْخَيْلَ فِيهِمْ بَيْنَ بُسٍّ إلَى الْأَوْرَالِ تَنْحِطُ بِالنِّهَابِ بِذِي لَجَبٍ رَسُولُ اللَّهِ فِيهِمْ كَتِيبَتُهُ تَعَرَّضُ لِلضِّرَابِ قَالَ ابْنُ هِشَامٍ: قَوْلُهُ تُعَفَّرُ بِالتُّرَابِ: عَنْ غَيْرِ ابْنِ إسْحَاقَ

    ✧ [Poem of Bujayr on the Day of Ḥunayn] Bujayr b. Zuhayr b. Abī Sulmā said concerning the Day of Ḥunayn: Were it not for God and His servant, you would have turned in flight when terror made every coward light-headed at the bend, on the day our peers came crawling toward us and swift horses that stumble onto their chins— some running with his garment in his hand, others dripping from hoofs and chests. God honored us, made our religion prevail, and strengthened us through worship of the Merciful. God destroyed them, scattered their gathering, and humbled them through worship of Satan. Ibn Hishām said: Some transmitters relate in it: When the uncle of your Prophet and his guardian stood, they called out: O for the battalion of faith! Where are those who answered their Lord on the day of al-ʿUrayḍ and the pledge of al-Riḍwān? [Poem of ʿAbbās b. Mirdās on the Day of Ḥunayn] Ibn Isḥāq said: ʿAbbās b. Mirdās said concerning the Day of Ḥunayn: I, and the swift horses on the day of gathering, and what the Messenger recited of the Book— I loved what Thaqīf met yesterday at the side of the mountain pass, of torment. They are the head of the enemy among the people of Najd, so their slaying is sweeter than wine. We routed the host, the host of Banū Qasiyy, and their chests rubbed against Banū Riʾāb, and a band of Hilāl whom they left at Awṭās, rolling in the dust. Had we met the host of Banū Kilāb, their women would have risen while the dust hung low. We spurred the horses among them from Buss to al-Awrāl, descending with the spoils, with a clamorous host, the Messenger of God among them, his battalion exposing itself to the sword-blows. Ibn Hishām said: His words “rolling in the dust” are from other than Ibn Isḥāq.

22. Sirat Ibn Hisham 1434No grade recorded

    [ شِعْرُ ابْنِ عُفَيِّفٍ فِي الرَّدِّ عَلَى ابْنِ مِرْدَاسٍ ] فَأَجَابَهُ عَطِيَّةُ بْنُ عُفَيِّفٍ النَّصْرِيُّ فِيمَا حَدَّثَنَا ابْنُ هِشَامٍ، فَقَالَ: أَفَاخِرَةٌ رِفَاعَةُ فِي حُنَيْنٍ وَعَبَّاسُ بْنُ رَاضِعَةِ اللِّجَابِ فَانَّكَ وَالْفِجَارَ كَذَاتِ مِرْطٍ لِرَبَّتِهَا وَتَرْفُلُ فِي الْإِهَابِ قَالَ ابْنُ إسْحَاقَ: قَالَ عَطِيَّةُ بْنُ عُفَيِّفٍ هَذَيْنِ الْبَيْتَيْنِ لَمَّا أَكْثَرَ عَبَّاسٌ عَلَى هَوَازِنَ فِي يَوْمِ حُنَيْنٍ. وَرِفَاعَةُ مِنْ جُهَيْنَةَ. [ شِعْرٌ آخَرُ لِعَبَّاسِ بْنِ مِرْدَاسٍ يوم حنين ] قَالَ ابْنُ إسْحَاقَ: وَقَالَ عَبَّاسُ بْنُ مِرْدَاسٍ أَيْضًا: يَا خَاتَمُ النُّبَآءِ إنَّكَ مُرْسَلٌ بِالْحَقِّ كُلُّ، هُدَى السَّبِيلِ هُدَاكَا إنَّ الْإِلَهَ بَنَى عَلَيْكَ مَحَبَّةً فِي خَلْقِهِ وَمُحَمَّدًا سَمَّاكَا ثُمَّ الَّذِينَ وَفَوْا بِمَا عَاهَدْتَهُمْ جُنْدٌ بَعَثْتَ عَلَيْهِمْ الضَّحَّاكَا رَجُلًا بِهِ ذَرَبُ السِّلَاحِ كَأَنَّهُ لَمَّا تَكَنَّفَهُ الْعَدُوُّ يَرَاكَا يَغْشَى ذَوِي النَّسَبِ الْقَرِيبِ وَإِنَّمَا يَبْغِي رِضَا الرَّحْمَنِ ثُمَّ رِضَاكَا أُنْبِيكَ أَنِّي قَدْ رَأَيْتُ مَكَرَّهُ تَحْتَ الْعَجَاجَةِ يَدْمَغُ الْإِشْرَاكَا طَوْرًا يُعَانِقُ بِالْيَدَيْنِ وَتَارَةً يَفْرِي الْجَمَاجِمَ صَارِمًا بَتَّاكَا يَغْشَى بِهِ هَامَ الْكُمَاةِ وَلَوْ تَرَى مِنْهُ الَّذِي عَايَنْتُ كَانَ شِفَاكَا وَبَنُو سُلَيْمٍ مُعْنِقُونَ أَمَامَهُ ضَرْبًا وَطَعْنًا فِي الْعَدُوِّ دِرَاكًا يَمْشُونَ تَحْتَ لِوَائِهِ، وَكَأَنَّهُمْ أُسْدُ الْعَرِينِ أَرَدْنَ ثَمَّ عِرَاكَا مَا يَرْتَجُونَ مِنْ الْقَرِيبِ قَرَابَةً إلَّا لِطَاعَةِ رَبِّهِمْ وَهَوَاكَا هَذِي مَشَاهِدُنَا الَّتِي كَانَتْ لَنَا مَعْرُوفَةً وَوَلِيُّنَا مَوْلَاكَا

    ✧ [The poetry of Ibn ʿUfayyif in reply to Ibn Mirdās] So ʿAṭiyyah b. ʿUfayyif al-Naṣrī answered him, according to what Ibn Hishām narrated to us, saying: Is Rifāʿah boasting in Ḥunayn, and ʿAbbās b. Rāḍiʿah al-Lijāb? But you and al-Fijār are like an owner of a woolen cloak belonging to her mistress, while you strut about in untanned hides. Ibn Isḥāq said: ʿAṭiyyah b. ʿUfayyif uttered these two verses when ʿAbbās greatly increased his reproaches against Hawāzin on the day of Ḥunayn. Rifāʿah is from Juhaynah. [Another poem by ʿAbbās b. Mirdās on the day of Ḥunayn] Ibn Isḥāq said: And ʿAbbās b. Mirdās also said: O seal of the prophets, you are sent with the truth; every guidance of the path is your guidance. Indeed, God has built love for you in His creation, and named you Muḥammad. Then those who fulfilled what you covenanted with them are an army over whom you sent al-Ḍaḥḥāk. A man possessing sharpness of weapons, as though, when the enemy surrounded him, he sees you. He assaults those of close kinship, seeking only the pleasure of the Merciful, then your pleasure. I inform you that I have seen his attack under the dust cloud, crushing polytheism. At times he grapples with both hands, and at times he cleaves skulls with a sharp, cutting sword. With it he assails the crowns of the warriors; if you had seen from him what I witnessed, it would have been your healing. And the Banū Sulaym hasten before him, striking and thrusting at the enemy in close pursuit. They walk beneath his banner, and it is as though they are lions of the thicket that have desired a fight there. They do not hope from the near relative any kinship except for obedience to their Lord and love for you. These are our scenes that were known to us, and our protector is your master.

23. Sirat Ibn Hisham 1435No grade recorded

    وَقَالَ عَبَّاسُ بْنُ مِرْدَاسٍ أَيْضًا: إمَّا تَرَيْ يَا أُمَّ فَرْوَةَ خَيْلَنَا مِنْهَا مُعَطَّلَةٌ تُقَادُ وظُلَّعُ أَوْهَى مُقَارَعَةُ الْأَعَادِي دَمَّهَا فِيهَا نَوَافِذُ مِنْ جِرَاحٍ تَنْبَعُ فَلَرُبَّ قَائِلَةٍ كَفَاهَا وَقْعُنَا أَزْمَ الْحُرُوبِ فَسِرْبُهَا لَا يُفْزَعُ لَا وَفْدَ كَالْوَفْدِ الْأُلَى عَقَدُوا لَنَا سَبَبًا بِحَبْلِ مُحَمَّدٍ لَا يُقْطَعُ وَفْدٌ أَبُو قَطَنٍ حُزَابَةُ مِنْهُمْ وَ أَبُو الْغُيُوثِ وَوَاسِعٌ وَالْمِقْنَعُ وَالْقَائِدُ الْمِئَةُ الَّتِي وَفَّى بِهَا تِسْعَ الْمِئِينَ فَتَمَّ أَلْفٌ أَقْرَعُ جَمَعَتْ بَنُو عَوْفٍ وَرَهْطُ مُخَاشِنٍ سِتًّا وَأَحْلُبُ مِنْ خُفَافٍ أَرْبَعُ فَهُنَاكَ إذْ نُصِرَ النَّبِيُّ بِأَلْفِنَا عَقَدَ النَّبِيُّ لَنَا لِوَاءً يَلْمَعُ فُزْنَا بِرَايَتِهِ وَأَوْرَثَ عَقْدُهُ مَجْدَ الْحَيَاةِ وسُودَدًا لَا يُنْزَعُ وَغَدَاةَ نَحْنُ مَعَ النَّبِيِّ جَنَاحُهُ بِبِطَاحِ مَكَّةَ وَالْقَنَا يَتَهَزَّعُ كَانَتْ إجَابَتُنَا لِدَاعِي رَبِّنَا بِالْحَقِّ مِنَّا حَاسِرٌ وَمُقَنَّعُ فِي كُلِّ سَابِغَةٍ تَخَيَّرَ سَرْدَهَا دَاوُدُ إذْ نَسَجَ الْحَدِيدَ وَتُبَّعُ وَلَنَا عَلَى بِئْرَيْ حُنَيْنٍ مَوْكِبٌ دَمَغَ النِّفَاقَ وَهَضْبَةٌ مَا تُقْلَعُ نُصِرَ النَّبِيُّ بِنَا وَكُنَّا مَعْشَرًا فِي كُلِّ نَائِبَةٍ نَضُرُّ وَنَنْفَعُ ذُدْنَا غَدَاتَئِذٍ هَوَازِنَ بِالْقَنَا وَالْخَيْلُ يَغْمُرُهَا عَجَاجٌ يَسْطَعُ إذْ خَافَ حَدَّهُمْ النَّبِيُّ وَأَسْنَدُوا جَمْعًا تَكَادُ الشَّمْسُ مِنْهُ تَخْشَعُ تُدْعَى بَنُو جُشَمٍ وَتُدْعَى وَسْطَهُ أَفْنَاءُ نَصْرٍ وَالْأَسِنَّةُ شُرَّعُ حَتَّى إذَا قَالَ الرَّسُولُ مُحَمَّدٌ أَبَنِي سُلَيْمٍ قَدْ وَفَيْتُمْ فَارْفَعُوا رُحْنَا وَلَوْلَا نَحْنُ أَجْحَفَ بَأْسُهُمْ بِالْمُؤْمِنِينَ وَأَحْرَزُوا ماَ جَمَّعُوا

    ✧ ʿAbbās b. Mirdās also said: Do you not see, O Umm Farwah, our horses—some of them riderless, being led, and some limping? The clashing of the enemies weakened their blood; in them are penetrating wounds that gush. Many a woman would have said, “Our onslaught sufficed her during the fiercest of wars, so her herd is no longer frightened.” No delegation was like the delegation of those who bound for us a bond with the rope of Muḥammad that will not be severed—a delegation in which Abū Qaṭan Ḥuzābah was among them, and Abū al-Ghuyūth, and Wāsiʿ, and al-Miqnaʿ, and the leader of the hundred who fulfilled with it the nine hundred, so a round thousand was completed. Banū ʿAwf and the clan of Mukhāshin gathered six, and I count four from Khufāf. There it was, when the Prophet was aided by our thousand, that the Prophet tied for us a banner that gleams. We won by his standard, and his knot bequeathed to us the glory of life and a sovereignty that will not be stripped away. And on the morning when we were with the Prophet as his wing in the valleys of Makkah, while the spears quivered, our answer to the caller of our Lord was in truth—among us one bareheaded and one helmeted—in every ample coat of mail whose rings Dāwūd chose when he wove iron, and Tubbaʿ. And we have at the two wells of Ḥunayn a procession that crushed hypocrisy and a hill that will not be uprooted. The Prophet was aided by us, and we were a band that in every misfortune harms and benefits. That morning we drove off Hawāzin with spears, while the horses were covered by a rising dust cloud, when the Prophet feared their edge and they had sent forward a host before which the sun almost lowered itself. Banū Jusham were called, and in its midst were called the branches of Naṣr, while the spearheads were leveled—until when the Messenger Muḥammad said, “O sons of Sulaym, you have fulfilled your duty, so lift up.” We returned, and had it not been for us, their might would have overwhelmed the believers and they would have seized what they had gathered.

24. Sirat Ibn Hisham 1436No grade recorded

    وَقَالَ عَبَّاسُ بْنُ مِرْدَاسٍ أَيْضًا فِي يَوْمِ حُنَيْنٍ: عَفَا مِجْدَلٌ مِنْ أَهْلِهِ فَمُتَالِعُ فَمِطْلَا أَرِيكٍ قَدْ خَلَا فَالْمَصَانِعُ دِيَارٌ لَنَا يَا جُمْلُ إذْ جُلُّ عَيْشِنَا رَخِيٌّ وَصَرْفُ الدَّارِ لِلْحَيِّ جَامِعُ حُبَيِّبَةٌ أَلْوَتْ بِهَا غُرْبَةُ النَّوَى لِبَيْنِ فَهَلْ مَاضٍ مِنْ الْعَيْشِ رَاجِعُ فَإِنْ تَبْتَغِي الْكُفَّارَ غَيْرَ مَلُومَةٍ فَإِنِّي وَزِيرٌ لِلنَّبِيِّ وَتَابِعُ دَعَانَا إلَيْهِمْ خَيْرُ وَفْدٍ عَلِمْتُهُمْ خُزَيْمَةُ وَالْمَرَّارُ مِنْهُمْ وَوَاسِعُ فَجِئْنَا بِأَلْفِ مِنْ سُلَيْمٍ عَلَيْهِمْ لَبُوسٌ لَهُمْ مِنْ نَسْجِ دَاوُدَ رَائِعُ نُبَايِعُهُ بِالْأَخْشَبَيْنِ وَإِنَّمَا يَدَ اللَّهِ بَيْنَ الْأَخْشَبَيْنِ نُبَايِعُ فَجُسْنَا مَعَ الْمَهْدِيِّ مَكَّةَ عَنْوَةً بِأَسْيَافِنَا وَالنَّقْعُ كَابٍ وَسَاطِعُ عَدَنِيَّةً وَالْخَيْلُ يَغْشَى مُتُونَهَا حَمِيمٌ وَآنٍ مِنْ دَمِ الْجَوْفِ نَاقِعُ وَيَوْمَ حُنَيْنٍ حِينَ سَارَتْ هَوَازِنُ إلَيْنَا وَضَاقَتْ بِالنُّفُوسِ الْأَضَالِعُ صَبَرْنَا مَعَ الضَّحَّاكِ لَا يَسْتَفِزُّنَا قِرَاعُ الْأَعَادِي مِنْهُمْ وَالْوَقَائِعُ أَمَامَ رَسُولِ اللَّهِ يَخْفِقُ فَوْقَنَا لِوَاءٌ كَخُذْرُوفِ السَّحَابَةِ لَامِعُ عَشِيَّةَ ضَحَّاكُ بْنُ سُفْيَانَ مُعْتَصٍ بِسَيْفِ رَسُولِ اللَّهِ وَالْمَوْتُ كَانِعُ نَذُودُ أَخَانَا عَنْ أَخِينَا وَلَوْ نَرَى مَصَالًا لَكُنَّا الْأَقْرَبِينَ نُتَابِعُ وَلَكِنَّ دِينَ اللَّهِ دِينُ مُحَمَّدٍ رَضِينَا بِهِ فِيهِ الْهُدَى وَالشَّرَائِعُ أَقَامَ بِهِ بَعْدَ الضَّلَالَةِ أَمْرَنَا وَلَيْسَ لِأَمْرٍ حَمَّهُ اللَّهُ دَافِعُ

    ✧ And ʿAbbās b. Mirdās also said concerning the day of Ḥunayn: The abode at Mijdal, then Mutāliʿ, then Miṭlā Arik, has become desolate, then al-Maṣāniʿ — dwellings of ours, O Juml, when the greater part of our life was easy, and the turn of the abode united the tribe. A beloved one whom the estrangement of departure carried away for separation — is there any past part of life that will return? If you seek the disbelievers without blame, then I am a minister and follower of the Prophet. The best delegation I have known called us to them: Khuzaymah, al-Marrār among them, and Wāsiʿ. And we came with a thousand of Sulaym upon whom was armor of the weaving of David, splendid. We pledge allegiance to him between al-Akhshabayn, and only the hand of God between al-Akhshabayn do we pledge. And we tramped with the rightly guided one through Makkah by force with our swords, while the dust was subdued and rising. ʿAdanī blades, and the horses' backs were covered with hot and flowing blood from the chest, drenching. And on the day of Ḥunayn, when Hawāzin marched against us and the ribs were constricted with the souls, We stood firm with al-Ḍaḥḥāk; neither the clash of the enemies among them nor the battles could startle us. Before the Messenger of God there fluttered above us a banner like a child's whirligig of the cloud, gleaming. On the evening when Ḍaḥḥāk b. Sufyān took refuge with the sword of the Messenger of God, while death crouched, We defend our brother against our brother, and if we saw a place of safety, we would be the nearest kin to follow one another. But the religion of God, the religion of Muḥammad, we are pleased with it; in it are guidance and the sacred laws. By it He established our affair after error, and there is no repeller for an affair God has decreed.

25. Sirat Ibn Hisham 1437No grade recorded

    وَقَالَ عَبَّاسُ بْنُ مِرْدَاسٍ أَيْضًا فِي يَوْمِ حُنَيْنٍ: تَقَطَّعَ بَاقِي وَصْلِ أُمِّ مُؤَمَّلٍ بِعَاقِبَةِ وَاسْتَبْدَلَتْ نِيَّةً خُلْفَا وَقَدْ حَلَفَتْ بِاَللَّهِ لَا تَقْطَعُ الْقُوَى فَمَا صَدَقَتْ فِيهِ وَلَا بَرَّتْ الْحَلْفَا خُفَافِيَّةٌ بَطْنُ الْعَقِيقِ مَصِيفُهَا وَتَحْتَلُّ فِي الْبَادِينَ وَجْرَةَ فَالْعُرْفَا فَإِنْ تَتْبَعْ الْكُفَّارَ أُمُّ مُؤَمَّلٍ فَقَدْ زَوَّدَتْ قَلْبِي عَلَى نَأْيِهَا شَغْفَا وَسَوْفَ يُنَبِّيهَا الْخَبِيرُ بِأَنَّنَا أَبَيْنَا وَلَمْ نَطْلُبْ سِوَى رَبِّنَا حِلْفَا وَأَنَّا مَعَ الْهَادِي النَّبِيِّ مُحَمَّدٍ وَفَيْنَا وَلَمْ يَسْتَوْفِهَا مَعْشَرٌ أَلْفَا بِفِتْيَانِ صِدْقٍ مِنْ سُلَيْمٍ أَعِزَّةٍ أَطَاعُوا فَمَا يَعْصُونَ مِنْ أَمْرِهِ حَرْفَا خُفَافٌ وذَكْوَانٌ وَعَوْفٌ تَخَالُهُمْ مَصَاعِبَ زَافَتْ فِي طَرُوقَتِهَا كُلْفَا كَأَنَّ النَّسِيجَ الشُهْبَ وَالْبِيضَ مُلْبَسٌ أُسُودًا تَلَاقَتْ فِي مَرَاصِدِهَا غُضْفَا بِنَا عَزَّ دِينُ اللَّهِ غَيْرَ تَنَحُّلٍ وَزِدْنَا عَلَى الْحَيِّ الَّذِي مَعَهُ ضِعْفَا بِمَكَّةَ إذْ جِئْنَا كَأَنَّ لِوَاءَنَا عُقَابٌ أَرَادَتْ بَعْدَ تَحْلِيقِهَا خَطْفَا عَلَى شُخَّصِ الْأَبْصَارِ تَحْسِبُ بَيْنَهَا إذَا هِيَ جَالَتْ فِي مَرَاوِدِهَا عَزْفَا غَدَاةَ وَطِئْنَا الْمُشْرِكِينَ وَلَمْ نَجِدْ لِأَمْرِ رَسُولِ اللَّهِ عَدْلًا وَلَا صَرْفَا بِمُعْتَرَكٍ لَا يَسْمَعُ الْقَوْمُ وَسْطَهُ لَنَا زَجْمَةٌ إلَّا التَّذَامُرَ وَالنَّقْفَا بِبِيضٍ نُطِيرُ الْهَامَ عَنْ مُسْتَقَرِّهَا وَنَقْطِفُ أَعْنَاقَ الْكُمَاةِ بِهَا قَطْفَا فَكَائِنْ تَرَكْنَا مِنْ قَتِيلٍ مُلَحَّبٍ وَأَرْمَلَةٍ تَدْعُو عَلَى بَعْلِهَا لَهْفَا رِضَا اللَّهِ نَنْوِي لَا رِضَا النَّاسِ نَبْتَغِي وَلِلَّهِ مَا يَبْدُو جَمِيعًا وَمَا يَخْفَى

    ✧ ʿAbbās b. Mirdās also said regarding the day of Ḥunayn: The remaining bond of Umm Muʾammal is severed with a consequence, and she has exchanged it for an intention that is false. She had sworn by Allah that she would not cut the ties, but she was not truthful in it, nor did she keep the oath. A Khufāfiyyah woman whose summer abode is the interior of al-ʿAqīq, and she camps among the Bedouins at Wajrah, then al-ʿUrfā. If Umm Muʾammal follows the unbelievers, then she has provisioned my heart, despite her distance, with passionate love. The well-informed one will soon tell her that we refused and sought no ally other than our Lord, and that we are with the guide, the Prophet Muḥammad ﷺ, and among us—though a group did not complete it—there are a thousand. With true youths of Sulaym, mighty ones, who obeyed, so they do not disobey any letter of his command. Khufāf, Dhakwān, and ʿAwf—you would reckon them stallions that pranced among their riding camels, dark-hued. It is as if the grey and white woven cloth is a garment for lions that met in their ambush spots, with drooping ears. Through us the religion of Allah became mighty, without any false claim, and we added to the tribe that was with him double. At Makkah when we came, it was as if our banner were an eagle that, after soaring, desired to snatch. Upon the persons of the eyes—you would think between them, when it wheeled in its circuits, the twanging of a bow. On the morning we trampled the polytheists, and we did not find for the command of the Messenger of Allah any equal or any turning aside, in a battle-arena where the people in its midst hear from us no murmur except mutual encouragement and the striking of heads. With white swords we make the skulls fly from their resting places, and we pluck the necks of the champions with them, plucking. How many we left of a slain man lying in his blood, and a widow calling upon her husband in grief. We intend the good pleasure of Allah, not the pleasure of people do we seek, and to Allah belongs what appears altogether and what is hidden.

26. Sirat Ibn Hisham 1438No grade recorded

    وَقَالَ عَبَّاسُ بْنُ مِرْدَاسٍ أَيْضًا: مَا بَالُ عَيْنِكَ فِيهَا عَائِرٌ سَهِرٌ مِثْلُ الْحَمَاطَةِ أَغْضَى فَوْقَهَا الشُّفُرُ عَيْنٌ تَأَوَّبَهَا مِنْ شَجْوِهَا أَرَقٌ فَالْمَاءُ يَغْمُرُهَا طَوْرًا وَيَنْحَدِرُ كَأَنَّهُ نَظْمُ دُرٍّ عِنْدَ نَاظِمَةٍ تَقَطَّعُ السِّلْكُ مِنْهُ فَهُوَ مُئْتَثِرُ يَا بُعْدَ مَنْزِلِ مَنْ تَرْجُو مَوَدَّتَهُ وَمَنْ أَتَى دُونَهُ الصَّمَّانُ فَالْحَفَرُ دَعْ مَا تَقَدَّمَ مِنْ عَهْدِ الشَّبَابِ فَقَدْ وَلَّى الشَّبَابُ وَزَارَ الشَّيْبُ وَالزَّعَرُ وَاذْكُرْ بَلَاءَ سُلَيْمٍ فِي مَوَاطِنِهَا وَفِي سُلَيْمٍ لِأَهْلِ الْفَخْرِ مُفْتَخَرُ قَوْمٌ هُمْ نَصَرُوا الرَّحْمَنَ وَاتَّبَعُوا دِينَ الرَّسُولِ وَأَمْرُ النَّاسِ مُشْتَجِرُ لَا يَغْرِسُونَ فَسِيلَ النَّخْلِ وَسْطَهُمْ وَلَا تَخَاوَرُ فِي مَشْتَاهُمْ الْبَقَرُ إلَّا سَوَابِحَ كَالْعِقْبَانِ مَقْرَبَةً فِي دَارَةٍ حَوْلَهَا الْأَخْطَارُ وَالْعَكَرُ تُدْعَى خُفَافٌ وَعَوْفٌ فِي جَوَانِبِهَا وَحَيُّ ذَكْوَانَ لَا مِيلٌ وَلَا ضُجُرُ الضَّارِبُونَ جُنُودَ الشِّرْكِ ضَاحِيَةً بِبَطْنِ مَكَّةَ وَالْأَرْوَاحُ تَبْتَدِرُ حَتَّى دَفَعْنَا وَقَتْلَاهُمْ كَأَنَّهُمْ نَخْلٌ بِظَاهِرَةِ الْبَطْحَاءِ مُنْقَعِرُ وَنَحْنُ يَوْمَ حُنَيْنٍ كَانَ مَشْهَدُنَا لِلدِّينِ عِزًّا وَعِنْدَ اللَّهِ مُدَّخَرُ إذْ نَرْكَبُ الْمَوْتَ مُخْضَرًّا بَطَائِنُهُ وَالْخَيْلُ يَنْجَابُ عَنْهَا سَاطِعٌ كَدِرُ تَحْتَ اللِّوَاءِ مَعَ الضَّحَّاكِ يَقْدُمُنَا كَمَا مَشَى اللَّيْثُ فِي غَابَاتِهِ الْخَدِرُ فِي مَأْزِقٍ مِنْ مَجَرِّ الْحَرْبِ كَلْكَلُهَا تَكَادُ تَأْفِلُ مِنْهُ الشَّمْسُ وَالْقَمَرُ وَقَدْ صَبَرْنَا بِأَوْطَاسٍ أَسِنَّتَنَا لِلَّهِ نَنْصُرُ مَنْ شِئْنَا وَنَنْتَصِرُ حَتَّى تَأَوَّبَ أَقْوَامٌ مَنَازِلَهُمْ لَوْلَا الْمَلِيكُ وَلَوْلَا نَحْنُ مَا صَدَرُوا فَمَا تَرَى مَعْشَرًا قَلُّوا وَلَا كَثُرُوا إلَّا قَدَ اصْبَحَ مِنَّا فِيهِمْ أَثَرُ

    ✧ ʿAbbās b. Mirdās also said: What ails your eye, in it a speck, sleepless like the colocynth fruit that lowers over it its lids? An eye to which, from its grief, wakefulness returns; the water floods it at times and subsides, as if it were a string of pearls at a threader’s hand, the cord snapped from it, and so it is scattered. How far the abode of one whose affection you hope for, and of one before whom lie al-Ṣammān and al-Ḥafar. Leave what has passed of the covenant of youth, for youth has departed, and grey hair and scanty hair have visited. And remember the trial of Sulaym in its fields of battle, and in Sulaym, for the people of boasting, there is something to boast of. A people who aided the Merciful and followed the religion of the Messenger while the affair of the people was tangled. They do not plant palm offshoots in their midst, nor do cows low in their winter pasture; only swift horses like eagles, brought near, in an enclosure around which are the perils and the crowds. Khufāf and ʿAwf are called in its sides, and the tribe of Dhakwān—no leaning and no vexation. The strikers of the hosts of idolatry openly in the belly of Makkah while souls rush on, until we thrust, and their slain were as uprooted palm trees on the open ground of al-Baṭḥāʾ. And we, on the day of Ḥunayn, our presence was for the religion a might, and with God it is stored up, when we rode death with green linings, and the horses reveal from it a rising dust. Under the banner with al-Ḍaḥḥāk he leads us, as the lion walks in his thickets, lurking. In a narrow pass of the press of war, its weight almost makes the sun and moon set. And we endured at Awṭās with our spearheads, for God; we aid whom we will and are aided, until some people returned to their dwellings—had it not been for the King, and had it not been for us, they would not have come back. You will not see any band, whether few or many, but there has come from us, among them, a trace.

27. Sirat Ibn Hisham 1439No grade recorded

    وَقَالَ عَبَّاسُ بْنُ مِرْدَاسٍ أَيْضًا: يَأَيُّهَا الرَّجُلُ الَّذِي تَهْوِي بِهِ وَجْنَاءُ مُجْمَرَةُ الْمَنَاسِمِ عِرْمِسُ إمَّا أَتَيْتَ عَلَى النَّبِيِّ فَقُلْ لَهُ حَقًّا عَلْيَكَ إذَا اطْمَأَنَّ الْمَجْلِسُ يَا خَيْرَ مَنْ رَكِبَ الْمَطِيَّ وَمَنْ مَشَى فَوْقَ التُّرَابِ إذَا تُعَدُّ الْأَنْفُسُ إنَّا وَفَيْنَا بِاَلَّذِي عَاهَدْتَنَا وَالْخَيْلُ تُقْدَعُ بِالْكُمَاةِ وَتُضْرَسُ إذَا سَالَ مِنْ أَفْنَاءِ بُهْثَةَ كُلِّهَا جَمْعٌ تَظَلُّ بِهِ الْمَخَارِمُ تَرْجُسُ حَتَّى صَبَحْنَا أَهْلَ مَكَّةَ فَيْلَقًا شَهْبَاءَ يَقْدُمُهَا الْهُمَامُ الْأَشْوَسُ مِنْ كُلِّ أَغْلَبَ مِنْ سُلَيْمٍ فَوْقَهُ بَيْضَاءُ مُحْكَمَةُ الدِّخَالِ وَقَوْنَسُ يُرْوِي الْقَنَاةَ إذَا تَجَاسَرَ فِي الْوَغَى وَتَخَالُهُ أَسَدًا إذَا مَا يَعْبِسُ يَغْشَى الْكَتِيبَةَ مُعْلِمًا وَبِكَفِّهِ عَضْبٌ يَقُدُّ بِهِ وَلَدْنٌ مِدْعَسُ وَعَلَى حُنَيْنٍ قَدْ وَفَى مِنْ جَمْعِنَا أَلْفٌ أُمِدَّ بِهِ الرَّسُولُ عَرَنْدَسُ كَانُوا أَمَامَ الْمُؤْمِنِينَ دَرِيئَةً وَالشَّمْسُ يَوْمَئِذٍ عَلَيْهِمْ أَشْمُسُ نَمْضِي وَيَحْرُسُنَا الْإِلَهُ بِحِفْظِهِ وَاَللَّهُ لَيْسَ بِضَائِعِ مَنْ يَحْرُسُ وَلَقَدْ حُبِسْنَا بِالْمَنَاقِبِ مَحْبِسًا رَضِىَ الْإِلَهُ بِهِ فَنِعْمَ الْمَحْبِسُ وَغَدَاةَ أَوْطَاسٍ شَدَدْنَا شَدَّةً كَفَتْ الْعَدُوَّ وَقِيلَ مِنْهَا: يَا احْبِسُوا تَدْعُو هَوَازِنُ بِالْإِخَاوَةِ بَيْنَنَا ثَدْيٌ تَمُدُّ بِهِ هَوَازِنُ أَيْبَسُ حَتَّى تَرَكْنَا جَمْعَهُمْ وَكَأَنَّهُ عَيْرٌ تَعَاقَبَهُ السِّبَاعُ مُفَرَّسُ قَالَ ابْنُ هِشَامٍ: أَنْشَدَنِي خَلَفٌ الْأَحْمَرُ قَوْلَهُ: وَقِيلَ مِنْهَا يَا احْبِسُوا.

    ✧ ʿAbbās b. Mirdās also said: O man whom a swift, sturdy she-camel with hardened hoofs carries along, when you come to the Prophet, say to him: a right is upon you when the assembly sits at ease. O best of those who have ridden mounts and of those who have walked upon the dust, when souls are counted, we have fulfilled for you what you covenanted with us, while horses are reined in by warriors and champ their bits. When from all the branches of Buhthah a host poured forth, by which the mountain passes remained choked, until we came upon the people of Makkah at dawn as a grey, gleaming mass, led by the resolute, bold champion. From every thick-necked hero of Sulaym, upon whom is a white coat of mail whose rings are tightly woven and a helmet. He gives the spear to drink when he dares into the fray, and you would think him a lion when he frowns. He charges the battalion marked with a banner, and in his hand is a sharp sword with which he cuts, and a piercing, pliant lance. And at Ḥunayn a thousand of our host fulfilled their word, a mighty, hard troop with which the Messenger was reinforced. They were a shield before the believers, while the sun that day was most blazing upon them. We advance while God guards us with His protection, and God does not let him whom He guards be lost. Truly we were detained at al-Manāqib in a detaining that God was pleased with, and it was an excellent detaining. And on the morning of Awṭās we made an onslaught that sufficed against the enemy, and it was said of it: 'O hold back!' Hawāzin calls for brotherhood between us, a dried-up breast which Hawāzin extends, until we left their host as though it were a wild ass that beasts of prey had followed and torn apart. Ibn Hishām said: Khalaf al-Aḥmar recited to me his words: 'and it was said of it: O hold back!'

28. Sirat Ibn Hisham 1440No grade recorded

    قَالَ ابْنُ إسْحَاقَ: وَقَالَ عَبَّاسُ بْنُ مِرْدَاسٍ أَيْضًا: نَصَرْنَا رَسُولَ اللَّهِ مِنْ غَضَبٍ لَهُ بِأَلْفِ كَمِيٍّ لَا تُعَدُّ حَوَاسِرُهْ حَمَلْنَا لَهُ فِي عَامِلِ الرُّمْحِ رَايَةً يَذُودُ بِهَا فِي حَوْمَةِ الْمَوْتِ نَاصِرُهْ وَنَحْنُ خَضَبْنَاهَا دَمًا فَهْوَ لَوْنُهَا غَدَاةَ حُنَيْنٍ يَوْمَ صَفْوَانُ شَاجِرُهْ وَكُنَّا عَلَى الْإِسْلَامِ مَيْمَنَةً لَهُ وَكَانَ لَنَا عَقْدُ اللِّوَاءِ وَشَاهِرُهْ وَكُنَّا لَهُ دُونَ الْجُنُودِ بِطَانَةً يُشَاوِرُنَا فِي أَمْرِهِ وَنُشَاوِرُهْ دَعَانَا فَسَمَّانَا الشِّعَارَ مُقَدَّمًا وَكُنَّا لَهُ عَوْنًا عَلَى مَنْ يُنَاكِرُهْ جَزَى اللَّهُ خَيْرًا مِنْ نَبِيٍّ مُحَمَّدًا وَأَيَّدَهُ بِالنَّصْرِ وَاَللَّهُ نَاصِرُهْ قَالَ ابْنُ هِشَامٍ: أَنْشَدَنِي مِنْ قَوْلِهِ: وَكُنَّا عَلَى الْإِسْلَامِ إلَى آخِرِهَا، بَعْضُ أَهْلِ الْعِلْمِ بِالشِّعْرِ وَلَمْ يَعْرِفْ الْبَيْتَ الَّذِي أَوَّلُهُ: حَمَلْنَا لَهُ فِي عَامِلِ الرُّمْحِ رَايَةً وَأَنْشَدَنِي بَعْدَ قَوْلِهِ: وَكَانَ لَنَا عَقْدُ اللِّوَاءِ وَشَاهِرُهْ، وَنَحْنُ خَضَبْنَاهُ دَمًا فَهُوَ لَوْنُهُ. قَالَ ابْنُ إسْحَاقَ: وَقَالَ عَبَّاسُ بْنُ مِرْدَاسٍ أَيْضًا: مَنْ مُبْلِغُ الْأَقْوَامِ أَنَّ مُحَمَّدًا رَسُولَ الْإِلَهِ رَاشِدٌ حَيْثُ يَمَّمَا دَعَا رَبَّهُ وَاسْتَنْصَرَ اللَّهَ وَحْدَهُ فَأَصْبَحَ قَدْ وَفَّى إلَيْهِ وَأَنْعَمَا سَرَيْنَا وَوَاعَدْنَا قُدَيْدًا مُحَمَّدًا يَؤُمُّ بِنَا أَمْرًا مِنْ اللَّهِ مُحْكَمَا تَمَارَوْا بِنَا فِي الْفَجْرِ حَتَّى تَبَيَّنُوا مَعَ الْفَجْرِ فِتْيَانًا وَغَابًا مُقَوَّمًا عَلَى الْخَيْلِ مَشْدُودًا عَلَيْنَا دُرُوعُنَا وَرَجْلًا كَدُفَّاعِ الْأَتِيِّ عَرَمْرَمَا فَإِنَّ سَرَاةَ الْحَيِّ إنْ كُنْتَ سَائِلًا سُلَيْمٌ وَفِيهِمْ مِنْهُمْ مَنْ تَسَلَّمَا وَجُنْدٌ مِنْ الْأَنْصَارِ لَا يَخْذُلُونَهُ أَطَاعُوا فَمَا يَعْصُونَهُ مَا تَكَلَّمَا فَإِنْ تَكُ قَدْ أَمَّرْتَ فِي الْقَوْمِ خَالِدًا وَقَدَّمْتَهُ فَإِنَّهُ قَدْ تَقَدَّمَا بِجُنْدٍ هَدَاهُ اللَّهُ أَنْتَ أَمِيرُهُ تُصِيبُ بِهِ فِي الْحَقِّ مَنْ كَانَ أَظْلَمَا حَلَفْتُ يَمِينًا بَرَّةً لِمُحَمَّدٍ فَأَكْمَلْتُهَا أَلْفًا مِنْ الْخَيْلِ مُلْجَمَا وَقَالَ نَبِيُّ الْمُؤْمِنِينَ تَقَدَّمُوا وَحُبَّ إلَيْنَا أَنْ نَكُونَ الْمُقَدَّمَا وَبِتْنَا بِنَهْيِ الْمُسْتَدِيرِ وَلَمْ يَكُنْ بِنَا الْخَوْفُ إلَّا رَغْبَةً وَ تَحَزُّمَا أَطَعْنَاكَ حَتَّى أَسْلَمَ النَّاسُ كُلُّهُمْ وَحَتَّى صَبَحْنَا الْجَمْعَ أَهْلَ يَلَمْلَمَا يَضِلُّ الْحِصَانُ الْأَبْلَقُ الْوَرْدُ وَسْطَهُ وَلَا يَطْمَئِنُّ الشَّيْخُ حَتَّى يُسَوَّمَا سَمَوْنَا لَهُمْ وِرْدَ الْقَطَا زَفَّهُ ضُحَى وَكُلٌّ تَرَاهُ عَنْ أَخِيهِ قَدَ احْجَمَا لَدُنْ غُدْوَةً حَتَّى تَرَكْنَا عَشِيَّةً حُنَيْنًا وَقَدْ سَالَتْ دَوَافِعُهُ دَمَا إذَا شِئْتَ مِنْ كُلٍّ رَأَيْتَ طِمِرَّةً وَفَارِسَهَا يَهْوِى وَرُمْحًا مُحَطَّمَا وَقَدْ أَحْرَزَتْ مِنَّا هَوَازِنُ سَرْبَهَا وَحُبَّ إلَيْهَا أَنْ نَخِيبَ وَنُحْرَمَا

    ✧ Ibn Isḥāq said: ʿAbbās b. Mirdās also said: We aided the Messenger of God ﷺ out of anger for him, with a thousand mailed warriors whose unarmored ones are not counted. We bore for him on the spearhead a banner by which its upholder drives back in the whirlpool of death. We dyed it with blood, and its color is that, on the morning of Ḥunayn, the day when Ṣafwān's thickets clashed. We were for Islam his right wing, and to us belonged the knot of the standard and its bearer. We were for him, apart from the troops, an inner circle; he consulted us in his affair, and we consulted him. He summoned us and named us the vanguard of the battle cry, and we were for him a help against whoever opposed him. May God requite Muḥammad, from a prophet, with good, and support him with victory—God is his supporter. Ibn Hishām said: Someone of the people of knowledge in poetry recited to me from his saying, 'We were for Islam...' to the end, but he did not know the verse whose beginning is, 'We bore for him on the spearhead a banner'; and he recited to me after his saying, 'And to us belonged the knot of the standard and its bearer': 'And we dyed it with blood, and its color is that.' Ibn Isḥāq said: ʿAbbās b. Mirdās also said: Who will convey to the tribes that Muḥammad is the messenger of God, rightly guided wherever he purposes? He called upon his Lord and sought God's help alone, and he arose having fulfilled it to Him and been favored. We traveled by night and appointed with Muḥammad Qudayd, he leading us in a matter from God made firm. They disputed about us at dawn until they discerned with the dawn young men and a straightened thicket, upon horses, our coats of mail fastened upon us, and footmen like the surge of the torrent, a great army. The chiefs of the tribe, if you ask, are Sulaym, and among them are those who submitted. And a host of the Anṣār who do not desert him; they obeyed, and they do not disobey him as long as he speaks. If you have appointed Khālid over the people and put him forward, he has indeed gone before, with a host whom God guided—you are its commander—by which you strike in truth whoever was most unjust. I swore a righteous oath to Muḥammad, and I completed it: a thousand bridled horses. And the Prophet of the believers said, 'Advance!'—and it was beloved to us that we be the vanguard. We spent the night at Nahy al-Mustadīr, and there was no fear in us except desire and girding ourselves. We obeyed you until all the people submitted, and until we came upon the gathering, the people of Yalamlam, in the morning. The piebald, rose-colored stallion goes astray in its midst, and the old man is not at ease until he is branded. We rose against them like the coming of sandgrouse driven at forenoon, and each you see has held back from his brother. From morning until we left Ḥunayn in the evening, its flood channels flowing with blood. If you wish, from every side you saw a swift horse and its rider falling, and a shattered spear. Hawāzin had secured their herd from us, and it was beloved to them that we fail and be deprived.

29. Sirat Ibn Hisham 1441No grade recorded

    [ شِعْرُ ضَمْضَمٍ فِي يَوْمِ حُنَيْنٍ ] قَالَ ابْنُ إسْحَاقَ: وَقَالَ ضَمْضَمُ بْنُ الْحَارِثِ بْنِ جُشَمِ بْنِ عَبْدِ بْنِ حَبِيبِ بْنِ مَالِكِ بْنِ عَوْفِ بْنِ يَقَظَةَ بْنِ عُصَيَّةَ السُّلَمِيُّ فِي يَوْمِ حُنَيْنٍ، وَكَانَتْ ثَقِيفٌ أَصَابَتْ كِنَانَةَ بْنَ الْحَكَمِ بْنِ خَالِدِ بْنِ الشَّرِيدِ، فَقَتَلَ بِهِ مِحْجَنًا وَابْنَ عَمٍّ لَهُ، وَهُمَا مِنْ ثَقِيفٍ: نَحْنُ جَلَبْنَا الْخَيْلَ مِنْ غَيْرِ مَجْلَبٍ إلَى جُرَشٍ مِنْ أَهْلِ زَيَّانَ وَالْفَمِ نُقَتِّلُ أَشْبَالَ الْأُسُودِ وَنَبْتَغِي طَوَاغِيَ كَانَتْ قَبْلَنَا لَمْ تُهَدَّمْ فَإِنْ تَفْخَرُوا بِابْنِ الشَّرِيدِ فَإِنَّنِي تَرَكْتُ بِوَجٍّ مَأْتَمًا بَعْدَ مَأْتَمِ أَبَأْتُهُمَا بِابْنِ الشَّرِيدِ وَغَرَّهُ جِوَارُكُمْ وَكَانَ غَيْرَ مُذَمَّمِ تُصِيبُ رِجَالًا مِنْ ثَقِيفٍ رِمَاحُنَا وَأَسْيَافُنَا يَكْلِمْنَهُمْ كُلَّ مَكْلَمِ وَقَالَ ضَمْضَمُ بْنُ الْحَارِثِ أَيْضًا: أَبْلِغْ لَدَيْكَ ذَوِي الْحَلَائِلِ آيَةً لَا تَأْمَنَنَّ الدَّهْرَ ذَاتَ خِمَارِ بَعْدَ الَّتِي قَالَتْ لِجَارَةِ بَيْتِهَا قَدْ كُنْتُ لَوْ لَبِثَ الْغَزِيُّ بِدَارِ لَمَّا رَأَتْ رَجُلًا تَسَفَّعَ لَوْنَهُ وَغْرُ الْمَصِيفَةِ وَالْعِظَامُ عَوَارِي مُشُطَ الْعِظَامِ تَرَاهُ آخِرَ لَيْلِهِ مُتَسَرْبِلًا فِي دِرْعِهِ لِغِوَارِ إذْ لَا أَزَالُ عَلَى رِحَالَةِ نَهْدَةٍ جَرْدَاءَ تُلْحِقُ بِالنِّجَادِ إزَارِي يَوْمًا عَلَى أَثَرِ النِّهَابِ وَتَارَةً كُتِبَتْ مُجَاهِدَةً مَعَ الْأَنْصَارِ وَزُهَاءَ كُلِّ خَمِيلَةٍ أَزْهَقْتهَا مَهَلًا تَمَهَّلُهُ وَكُلِّ خَبَارِ كَيْمَا أُغَيِّرَ مَا بِهَا مِنْ حَاجَةٍ وَتَوَدُّ أَنِّي لَا أَؤُوبُ فَجَارِ

    ✧ [Poetry of Ḍamḍam on the day of Ḥunayn] Ibn Isḥāq said: Ḍamḍam b. al-Ḥārith b. Jusham b. ʿAbd b. Ḥabīb b. Mālik b. ʿAwf b. Yaqaẓah b. ʿUṣayyah al-Sulamī said on the day of Ḥunayn, when Thaqīf had struck Kinānah b. al-Ḥakam b. Khālid b. al-Sharīd, and he had thereby killed Miḥjan and a cousin of his, both of Thaqīf: We brought the horses from no place of mustering To Jurash from the people of Zayyān and al-Fam; We kill the cubs of lions and seek Tyrants who were before us and had not been toppled. If you boast of Ibn al-Sharīd, then I have Left in Wajj a mourning after a mourning. I avenged the two of them with Ibn al-Sharīd, and he was deceived by Your protection, and he was not blameworthy. Our spears strike men of Thaqīf, And our swords wound them with every wound. Ḍamḍam b. al-Ḥārith also said: Deliver, by you, to the women of the tents a sign: Do not ever feel secure, O veiled one, from time, After the one who said to her household's neighbour: 'I would have, if the raiding party had lingered at the abode—' When she saw a man whose colour was scorched By the heat of summer, and the bones were bare, With prominent bones, you would see him at the end of his night Robed in his coat of mail for a raid, When I do not cease to be upon the saddle of a sturdy, bare-bellied Camel that brings my waist-wrapper up to the highlands— One day following the spoils, and at another time It is recorded as a struggle alongside the Anṣār, And around every thicket I destroy it, A slow pace he gives it, and every soft ground, So that I may change what is in it of need, And she wishes that I would not return, O sinful one.

30. Sirat Ibn Hisham 1442No grade recorded

    [ شِعْرُ أَبِي خِرَاشٍ فِي رِثَاءِ ابْنِ الْعَجْوَةِ ] قَالَ ابْنُ هِشَامٍ: حَدَّثَنِي أَبُو عُبَيْدَةَ، قَالَ: أُسِرَ زُهَيْرُ بْنُ الْعَجْوَةِ الْهُذَلِيُّ يَوْمَ حُنَيْنٍ فَكُتِّفَ، فَرَآهُ جَمِيلُ بْنُ مَعْمَرٍ الْجُمَحِيُّ، فَقَالَ لَهُ: أَأَنْتَ الْمَاشِي لَنَا بِالْمَغَايِظِ ؟ فَضَرَبَ عُنُقَهُ ؟ فَقَالَ أَبُو خِرَاشٍ الْهُذَلِيُّ يَرْثِيهِ، وَكَانَ ابْنَ عَمِّهِ: عَجَّفَ أَضْيَافِي جَمِيلُ بْنُ مَعْمَرٍ بِذِي فَجَرٍ تَأْوِي إلَيْهِ الْأَرَامِلُ طَوِيلِ نِجَادِ السَّيْفِ لَيْسَ بِجَيْدَرٍ إذَا اهْتَزَّ وَاسْتَرْخَتْ عَلَيْهِ الْحَمَائِلُ تَكَادُ يَدَاهُ تُسْلِمَانِ إزَارَهُ مِنْ الْجُودِ لَمَّا أَذْلَقَتْهُ الشَّمَائِلُ إلَى بَيْتِهِ يَأْوِي الضَّرِيكُ إذَا شَتَا وَمُسْتَنْبِحٌ بَالِي الدَّرِيسَيْنِ عَائِلُ تَرَوَّحَ مَقْرُورًا وَهَبَّتْ عَشِيَّةً لَهَا حَدَبٌ تَحْتَثُّهُ فَيُوَائِلُ فَمَا بَالُ أَهْلِ الدَّارِ لَمْ يَتَصَدَّعُوا وَقَدْ بَانَ مِنْهَا اللَّوْذَعِيُّ الْحُلَاحِلُ فَأُقْسِمُ لَوْ لَاقَيْتَهُ غَيْرَ مُوثَقٍ لَآبَكَ بِالنَّعْفِ الضِّبَاعُ الْجَيَائِلُ وَإِنَّكَ لَوْ وَاجَهْتَهُ إذْ لَقِيتَهُ فَنَازَلْتُهُ أَوْ كُنْتَ مِمَّنْ يُنَازِلُ لَظَلَّ جَمِيلٌ أَفْحَشَ الْقَوْمِ صِرْعَةً وَلَكِنَّ قِرْنَ الظَّهْرِ لِلْمَرْءِ شَاغِلُ فَلَيْسَ كَعَهْدِ الدَّارِ يَا أُمَّ ثَابِتٍ وَلَكِنْ أَحَاطَتْ بِالرِّقَابِ السَّلَاسِلُ وَعَادَ الْفَتَى كَالشَّيْخِ لَيْسَ بِفَاعِلِ سِوَى الْحَقِّ شَيْئًا وَاسْتَرَاحَ الْعَوَاذِلُ وَأَصْبَحَ إخْوَانُ الصَّفَاءِ كَأَنَّمَا أَهَالَ عَلَيْهِمْ جَانِبَ التُّرْبِ هَائِلُ فَلَا تَحْسَبِي أَنِّي نَسِيتُ لَيَالِيَا بِمَكَّةَ إذْ لَمْ نَعْدُ عَمَّا نُحَاوِلُ إذْ النَّاسُ نَاسٌ وَالْبِلَادُ بِغِرَّةٍ وَإِذْ نَحْنُ لَا تُثْنِي عَلَيْنَا الْمَدَاخِلُ

    ✧ [The poetry of Abū Khirāsh in elegy for Ibn al-ʿAjwah] Ibn Hishām said: Abū ʿUbaydah narrated to me, saying: Zuhayr b. al-ʿAjwah al-Hudhalī was taken captive on the day of Ḥunayn and his arms were bound behind him. Jamīl b. Maʿmar al-Jumaḥī saw him and said to him: "Are you the one who went about stirring up resentments against us?" Then he struck his neck. Abū Khirāsh al-Hudhalī, who was his paternal cousin, said in elegy for him: "My guests have become lean, Jamīl b. Maʿmar, at Dhī Fajar, where the widows seek shelter, long in the sword's suspensory strap, not stout; when he brandishes it, the baldrics hang loose upon him. His two hands almost surrender his waist-wrapper out of generosity, when the north winds have made him lean. To his house the destitute man repairs when winter comes, and the one who howls for aid, worn in his two tattered garments, needy. He returned chilled, and a breeze blew in the evening with a rugged wind driving it swiftly, so he sought shelter. What is the matter with the people of the abode that they have not dispersed, when the sharp-witted, steadfast one has departed from it? I swear, had you met him unbound, the hyenas of the high ground would have brought you back on the slope. And had you faced him when you encountered him and fought him—or had you been one who fights— Jamīl would have remained the most shameful of the people in his fall; but the bond of the back keeps a man preoccupied. It is not as in the time of the abode, O Umm Thābit, but chains have encompassed the necks. And the youth has become like an old man, doing nothing but the truth, and the blamers have found rest. And the brothers of pure friendship have become as though a terrifying one had poured the side of the earth upon them. Do not think that I have forgotten nights at Makkah, when we did not turn aside from what we sought, when the people were people, and the lands were in heedlessness, and when the narrow passes did not turn us back."

31. Sirat Ibn Hisham 1443No grade recorded

    [ شِعْرُ ابْنِ عَوْفٍ فِي الِاعْتِذَارِ مِنْ فِرَارِهِ ] قَالَ ابْنُ إسْحَاقَ: وَقَالَ مَالِكُ بْنُ عَوْفٍ وَهُوَ يَعْتَذِرُ يَوْمَئِذٍ مِنْ فِرَارِهِ: مَنَعَ الرُّقَادَ فَمَا أُغَمِّضُ سَاعَةً نَعَمٌ بِأَجْزَاعِ الطَّرِيقِ مُخَضْرَمُ سَائِلْ هَوَازِنَ هَلْ أَضُرُّ عَدُوَّهَا وَأُعِينُ غَارِمَهَا إذَا مَا يَغْرَمُ وَكَتِيبَةٍ لَبَّسْتُهَا بِكَتِيبَةٍ فِئَتَيْنِ مِنْهَا حَاسِرٌ وَمُلَأَّمُ وَمُقَدَّمٍ تَعْيَا النُّفُوسُ لِضِيقِهِ قَدَّمْتُهُ وَشُهُودُ قَوْمِي أَعْلَمُ فَوَرَدْتُهُ وَتَرَكْتُ إخْوَانًا لَهُ يَرِدُونَ غَمْرَتَهُ وَغَمْرَتُهُ الدَّمُ فَإِذَا انْجَلَتْ غَمَرَاتُهُ أَوْرَثْنَنِي مَجْدَ الْحَيَاةِ وَمَجْدَ غُنْمٍ يُقْسَمُ كَلَّفْتُمُونِي ذَنْبَ آلِ مُحَمَّدٍ وَاَللَّهُ أَعْلَمُ مَنْ أَعَقُّ وَأَظْلَمُ وَخَذَلْتُمُونِي إذْ أُقَاتِلُ وَاحِدًا وَخَذَلْتُمُونِي إذْ تُقَاتِلُ خَثْعَمُ وَإِذَا بَنَيْتُ الْمَجْدَ يَهْدِمُ بَعْضُكُمْ لَا يَسْتَوِي بَانٍ وَآخَرُ يَهْدِمُ وَأَقَبَّ مِخْمَاصِ الشِّتَاءِ مُسَارِعٍ فِي الْمَجْدِ يَنْمِي لِلْعُلَى مُتَكَرِّمُ أَكْرَهْتُ فِيهِ أَلَّةً يَزَنِيَّةً سَحْمَاءَ يَقْدُمُهَا سِنَانٌ سَلْجَمُ وَتَرَكْتُ حَنَّتَهُ تَرُدُّ وَلِيَّهُ وَتَقُولُ لَيْسَ عَلَى فُلَانَةَ مَقْدَمُ وَنَصَبْتُ نَفْسِي لِلرِّمَاحِ مُدَجَّجًا مِثْلَ الدَّرِيَّةِ تُسْتَحَلُّ وَتُشْرَمُ

    ✧ [The poetry of Ibn ʿAwf in apologizing for his flight] Ibn Isḥāq said: Mālik b. ʿAwf said, apologizing on that day for his flight: Sleep was prevented, so I do not close my eyes for an hour, by camels at the bends of the road, one with a slit ear. Ask Hawāzin: did I harm their enemy, and aid their debtor when he incurred debt? And many a squadron I clad with a squadron, two bands from it, one unarmored and one armored; And many a vanguard whose narrowness wearied souls, I advanced it, and the witnesses of my people know best. I went down into it and left brothers to it who came to its overflowing depth, and its depth was blood. When its overwhelming depths cleared, it bequeathed to me the glory of life and the glory of spoils to be divided. You have charged me with the sin of the family of Muḥammad ﷺ, and God knows best who is more disobedient and more unjust. And you abandoned me when I fought alone, and you abandoned me when Khathʿam fought. When I build glory, some of you demolish it; a builder and another who demolishes are not equal. And a lean, winter-famished steed, swift, growing in glory toward the heights, generous; I forced into it a Yemeni spear-blade, black, preceded by a long spearhead. And I left his wailing woman turning back his guardian, saying: there is no coming to so-and-so. And I set myself against the spears, fully armored, like the target of the trained camel, to be made lawful and slit.

32. Sirat Ibn Hisham 1444No grade recorded

    [ شِعْرٌ لِهَوَازِنِيٍّ يَذْكُرُ إسْلَامَ قَوْمِهِ ] قَالَ ابْنُ إسْحَاقَ: وَقَالَ قَائِلٌ فِي هَوَازِنَ أَيْضًا، يَذْكُرُ مَسِيرَهُمْ إلَى رَسُولِ اللَّهِ ﷺ مَعَ مَالِكِ بْنِ عَوْفٍ بَعْدَ إسْلَامِهِ: أَذْكُرْ مَسِيرَهُمْ لِلنَّاسِ إذْ جَمَعُوا وَمَالِكٌ فَوْقَهُ الرَّايَاتُ تَخْتَفِقُ وَمَالِكُ مَالِكٌ مَا فَوْقَهُ أَحَدٌ يَوْمَ حُنَيْنٍ عَلَيْهِ التَّاجُ يَأْتَلِقُ حَتَّى لَقُوا الْبَاسَ حِينَ الْبَاسُ يَقْدُمُهُمْ عَلَيْهِمْ الْبِيضُ وَالْأَبْدَانُ وَالدَّرَقُ فَضَارَبُوا النَّاسَ حَتَّى لَمْ يَرَوْا أَحَدًا حَوْلَ النَّبِيِّ وَحَتَّى جَنَّهُ الْغَسَقُ ثُمَّتَ نُزِّلَ جِبْرِيلُ بِنَصْرِهِمْ مِنْ السَّمَاءِ فَمَهْزُومٌ وَمُعْتَنَقُ مِنَّا وَلَوْ غَيْرُ جِبْرِيلِ يُقَاتِلُنَا لَمَنَّعَتْنَا إذَنْ أَسْيَافُنَا الْعُتُقُ وَفَاتَنَا عُمَرُ الْفَارُوقُ إذْ هُزِمُوا بِطَعْنَةٍ بَلَّ مِنْهَا سَرْجَهُ الْعَلَقُ [ شِعْرُ جُشَمِيَّةٍ فِي رِثَاءِ أَخَوَيْهَا ] وَقَالَتْ امْرَأَةٌ مِنْ بَنِي جُشَمٍ تَرْثِي أَخَوَيْنِ لَهَا أُصِيبَا يَوْمَ حُنَيْنٍ: أَعَيْنَيَّ جُودَا عَلَى مَالِكٍ مَعًا وَالْعَلَاءِ وَلَا تَجْمُدَا هُمَا الْقَاتِلَانِ أَبَا عَامِرٍ وَقَدْ كَانَ ذَا هَبَّةٍ أَرْبَدَا هُمَا تَرَكَاهُ لَدَى مُجْسَدٍ يَنُوءُ نَزِيفًا وَمَا وُسِّدَا

    ✧ [A poet of Hawāzin mentioning the Islam of his people] Ibn Isḥāq said: And a poet of Hawāzin also said, mentioning their march to the Messenger of God ﷺ with Mālik b. ʿAwf after his Islam: I recount their march to the people when they assembled, while Mālik above him the banners fluttered. And Mālik is Mālik—none above him on the day of Ḥunayn, upon him the crown gleaming. Until they met the conflict, when conflict led them, over them the white blades, the bodies, and the shields. They struck the people until they saw no one around the Prophet, and until darkness enveloped him. Then Gabriel descended with their aid from heaven—so some of us routed and some embraced. Had other than Gabriel fought us, our ancient swords would then have defended us. And ʿUmar al-Fārūq escaped us when they were routed, with a thrust by which his saddle-cloth was soaked with blood. [A poem of a Jushamī woman mourning her two brothers] And a woman of Banū Jusham said, mourning two brothers of hers who were slain on the day of Ḥunayn: Weep, my two eyes, for Mālik together with al-ʿAlāʾ, and do not dry up. They are the two who killed Abū ʿĀmir, who was one of vigor, dark-complexioned. They left him at Mujassad, struggling, drained of blood, and not laid on a pillow.

33. Sirat Ibn Hisham 1445No grade recorded

    [ شِعْرُ أَبِي ثَوَابٍ فِي هِجَاءِ قُرَيْشٍ ] وَقَالَ أَبُو ثَوَابٍ زَيْدُ بْنُ صُحَارٍ، أَحَدُ بَنِي سَعْدِ بْنِ بَكْرٍ: أَلَا هَلْ أَتَاكَ أَنْ غَلَبَتْ قُرَيْشٌ هَوَازِنَ وَالْخُطُوبُ لَهَا شُرُوطُ وَكُنَّا يَا قُرَيْشُ إذَا غَضِبْنَا يَجِيءُ مِنْ الْغِضَابِ دَمٌ عَبِيطُ وَكُنَّا يَا قُرَيْشُ إذَا غَضِبْنَا كَأَنَّ أُنُوفَنَا فِيهَا سَعُوطُ فَأَصْبَحْنَا تَسَوَّقُنَا قُرَيْشٌ سِيَاقَ الْعِيرِ يَحْدُوهَا النَّبِيطُ فَلَا أَنَا إنْ سُئِلْتُ الْخَسْفَ آبٍ وَلَا أَنَا أَنْ أَلِينَ لَهُمْ نَشِيطُ سَيُنْقَلُ لَحْمُهَا فِي كُلِّ فَجٍّ وَتُكْتَبُ فِي مَسَامِعِهَا الْقُطُوطُ وَيُرْوَى الْخُطُوطُ، وَهَذَا الْبَيْتُ فِي رِوَايَةِ أَبِي سَعْدٍ. قَالَ ابْنُ هِشَامٍ: وَيُقَالُ: أَبُو ثَوَابٍ زِيَادُ بْنُ ثَوَابٍ. وَأَنْشَدَنِي خَلَفٌ الْأَحْمَرُ قَوْلُهُ: يَجِيءُ مِنْ الْغِضَابِ دَمٌ عَبِيطُ، وَآخِرَهَا بَيْتًا عَنْ غَيْرِ ابْنِ إسْحَاقَ

    ✧ [The poetry of Abū Thawāb in satirizing Quraysh] Abū Thawāb Zayd b. Ṣuḥār, one of the Banū Saʿd b. Bakr, said: Alā hal atāka an ghalabat Qurayshun Hawāzina wa-l-khuṭūbu lahā shurūṭu Wa-kunnā yā Qurayshu idhā ghaḍibnā yajīʾu min al-ghidābi damun ʿabīṭu Wa-kunnā yā Qurayshu idhā ghaḍibnā ka-anna unūfanā fīhā saʿūṭu Fa-aṣbaḥnā tasawwaqunā Qurayshun siyāqa al-ʿīri yaḥdūhā al-nabīṭu Fa-lā anā in suʾiltu al-khasfa ābin wa-lā anā an alīna lahum nashīṭu Sa-yunqalu laḥmuhā fī kulli fajjin wa-tuktabu fī masāmiʿihā al-quṭūṭu Wa-yurwā al-khuṭūṭu, wa-hādhā al-baytu fī riwāyati Abī Saʿd. Ibn Hishām said: It is said: Abū Thawāb Ziyād b. Thawāb. Khalaf al-Aḥmar recited to me his saying: 'yajīʾu min al-ghidābi damun ʿabīṭu,' and its last verse, one verse from other than Ibn Isḥāq.

34. Sirat Ibn Hisham 1446No grade recorded

    [ شِعْرُ ابْنِ وَهْبٍ فِي الرَّدِّ عَلَى ابْنِ أَبِي ثَوَابٍ ] قَالَ ابْنُ إسْحَاقَ: فَأَجَابَهُ عَبْدُ اللَّهِ بْنُ وَهْبٍ رَجُلٌ مِنْ بَنِي تَمِيمٍ، ثُمَّ مِنْ بَنِي أُسَيِّدٍ، فَقَالَ: بِشَرْطِ اللَّهِ نَضْرِبُ مَنْ لَقِينَا كَأَفْضَلِ مَا رَأَيْتَ مِنْ الشُّرُوطِ وَكُنَّا يَا هَوَازِنُ حِينَ نَلْقَى نَبُلُّ الْهَامَ مِنْ عَلَقٍ عَبِيطِ بِجَمْعِكُمْ وَجَمْعِ بَنِي قَسِيٍّ نَحُكُّ الْبَرْكَ كَالْوَرَقِ الْخَبِيطِ أَصَبْنَا مِنْ سَرَاتِكُمْ وَمِلْنَا بِقَتْلٍ فِي الْمُبَايِنِ وَالْخَلِيطِ بِهِ الْمُلْتَاثُ مُفْتَرِشٌ يَدَيْهِ يَمُجُّ الْمَوْتَ كَالْبَكْرِ النَّحِيطِ فَإِنْ تَكُ قَيْسُ عَيْلَانٍ غِضَابًا فَلَا يَنْفَكُّ يُرْغِمُهُمْ سَعُوطِي [ شِعْرُ خَدِيجٍ فِي يَوْمِ حُنَيْنٍ ] وَقَالَ خَدِيجُ بْنُ الْعَوْجَاءِ النَّصْرِيُّ: لَمَّا دَنَوْنَا مِنْ حُنَيْنٍ وَمَائِهِ رَأَيْنَا سَوَادًا مُنْكَرَ اللَّوْنِ أَخْصَفَا بِمَلْمُومَةٍ شَهْبَاءَ لَوْ قَذَفُوا بِهَا شَمَارِيخَ مِنْ عُزْوَى إذَنْ عَادَ صَفْصَفَا وَلَوْ أَنَّ قَوْمِي طَاوَعَتْنِي سَرَاتُهُمْ إذَنْ مَا لَقِينَا الْعَارِضَ الْمُتَكَشِّفَا إذَنْ مَا لَقِينَا جُنْدَ آلِ مُحَمَّدٍ ثَمَانِينَ أَلْفًا وَاسْتَمَدُّوا بِخِنْدِفَا

    ✧ [Ibn Wahb's poetry in reply to Ibn Abī Thawāb] Ibn Isḥāq said: ʿAbd Allāh b. Wahb, a man of Banū Tamīm, then of Banū Usayyid, replied to him, saying: By God's covenant we strike those we meet as the best of conditions you have seen. We were, O Hawāzin, when we meet, moistening heads with fresh blood, with your gathered forces and the gathered forces of Banū Qasī, we chafe the breast like pounded leaves. We struck your nobles and inclined to killing among the separated and the mingled; there the wounded lies prostrate on his hands, spewing death like a young camel in the throes of death. If Qays ʿAylān are angry, then my snuff will not cease to humiliate them. [Khadīj's poetry on the day of Ḥunayn] Khadīj b. al-ʿAwjāʾ al-Naṣrī said: When we drew near Ḥunayn and its water, we saw a darkness of hateful color, mottled, with a compact, gray mass; if they had hurled it at the peaks of ʿUzwā, they would have become a level plain. If my people's nobles had obeyed me, then we would not have met the disclosing cloud; then we would not have met the army of the family of Muḥammad, eighty thousand, and they sought reinforcement with Khindif.

35. Sirat Ibn Hisham 1447No grade recorded

    ذِكْرُ غَزْوَةِ الطَّائِفِ بَعْدَ حُنَيْنٍ فِي سَنَةِ ثَمَانٍ [ فُلُولُ ثَقِيفٍ ] وَلَمَّا قَدِمَ فَلُّ ثَقِيفٍ الطَّائِفَ أَغْلَقُوا عَلَيْهِمْ أَبْوَابَ مَدِينَتِهَا، وَصَنَعُوا الصَّنَائِعَ لِلْقِتَالِ.

    ✧ Mention of the expedition of al-Ṭāʾif after Ḥunayn in the year eight [the remnants of Thaqīf]. When the remnant of Thaqīf arrived at al-Ṭāʾif, they shut the gates of their city upon them, and they made preparations for fighting.

36. Sirat Ibn Hisham 1448No grade recorded

    [ الْمُتَخَلِّفُونَ عَنْ حُنَيْنٍ وَالطَّائِفِ ] وَلَمْ يَشْهَدْ حُنَيْنًا وَلَا حِصَارَ الطَّائِفِ عُرْوَةُ بْنُ مَسْعُودٍ، وَلَا غَيْدَنُ بْنُ سَلَمَةَ، كَانَا بِجُرَشَ يَتَعَلَّمَانِ صَنْعَةَ الدَّبَّابَاتِ وَالْمَجَانِيقِ وَالضُّبُورِ

    ✧ [Those who stayed behind from Hunayn and al-Taʾif] ʿUrwah b. Masʿūd did not witness Hunayn nor the siege of al-Taʾif, nor did Ghaydan b. Salamah. They were at Jurash learning the craft of the dabābat (testudos), mangonels, and ḍubūr.

37. Sirat Ibn Hisham 1449No grade recorded

    [ مَسِيرُ الرَّسُولِ إلَى الطَّائِفِ وَشِعْرُ كَعْبٍ ] ثُمَّ سَارَ رَسُولُ اللَّهِ ﷺ إلَى الطَّائِفِ حِينَ فَرَغَ مِنْ حُنَيْنٍ؛ فَقَالَ كَعْبُ بْنُ مَالِكٍ، حِينَ أَجْمَعَ رَسُولُ اللَّهِ ﷺ السَّيْرَ إلَى الطَّائِفِ: قَضَيْنَا مِنْ تِهَامَةَ كُلَّ رَيْبٍ وَخَيْبَرَ ثُمَّ أَجْمَعْنَا السُّيُوفَا نُخَيِّرُهَا وَلَوْ نَطَقَتْ لَقَالَتْ قَوَاطِعُهُنَّ: دَوْسًا أَوْ ثَقِيفًا فَلَسْتُ لِحَاضِنٍ إنْ لَمْ تَرَوْهَا بِسَاحَةِ دَارِكُمْ مِنْكُمْ أُلُوفَا وَنَنْتَزِعُ الْعُرُوشَ بِبَطْنِ وَجٍّ وَتُصْبِحُ دُورُكُمْ مِنْكُمْ خُلُوفَا وَيَأْتِيكُمْ لَنَا سَرَعَانُ خَيْلٍ يُغَادِرُ خَلْفَهُ جَمْعًا كَثِيفَا إذَا نَزَلُوا بِسَاحَتِكُمْ سَمِعْتُمْ لَهَا مِمَّا أَنَاخَ بِهَا رَجِيفَا بِأَيْدِيهِمْ قَوَاضِبُ مُرْهَفَاتٌ يُزِرْنَ الْمُصْطَلِينَ بِهَا الْحُتُوفَا كَأَمْثَالِ الْعَقَائِقِ أَخْلَصَتْهَا قُيُونُ الْهِنْدِ لَمْ تُضْرَبْ كَتِيفَا تَخَالُ جَدِيَّةَ الْأَبْطَالِ فِيهَا غَدَاةَ الزَّحْفِ جَادِيًّا مَدُوفَا أَجِدَّهُمْ أَلَيْسَ لَهُمْ نَصِيحٌ مِنْ الْأَقْوَامِ كَانَ بِنَا عَرِيفَا يُخَبِّرُهُمْ بِأَنَّا قَدْ جَمَعْنَا عِتَاقَ الْخَيْلِ وَالنُّجُبَ الطُّرُوفَا وَأَنَّا قَدْ أَتَيْنَاهُمْ بِزَحْفٍ يُحِيطُ بِسُورِ حِصْنِهِمْ صُفُوفَا رَئِيسُهُمْ النَّبِيُّ وَكَانَ صُلْبًا نَقِيَّ الْقَلْبِ مُصْطَبِرًا عَزُوفَا رَشِيدُ الْأَمْرِ ذُو حُكْمٍ وَعِلْمٍ وَحِلْمٍ لَمْ يَكُنْ نَزِقًا خَفِيفَا نُطِيعُ نَبِيَّنَا وَنُطِيعُ رَبًّا هُوَ الرَّحْمَنُ كَانَ بِنَا رَءُوفَا فَإِنْ تُلْقُوا إلَيْنَا السِّلْمَ نَقْبَلْ وَنَجْعَلْكُمْ لَنَا عَضُدًا وَرِيفَا وَإِنْ تَأْبَوْا نُجَاهِدْكُمْ وَنَصْبِرْ وَلَا يَكُ أَمْرُنَا رَعِشًا ضَعِيفَا نُجَالِدُ مَا بَقِينَا أَوْ تُنِيبُوا إلَى الْإِسْلَامِ إذْعَانًا مُضِيفَا نُجَاهِدُ لَا نُبَالِي مَنْ لَقِينَا أَأَهْلَكْنَا التِّلَادَ أَمْ الطَّرِيفَا وَكَمْ مِنْ مَعْشَرٍ أَلَبُوا عَلَيْنَا صَمِيمَ الْجِذْمِ مِنْهُمْ وَالْحَلِيفَا أَتَوْنَا لَا يَرَوْنَ لَهُمْ كِفَاء فَجَدَّعْنَا الْمَسَامِعَ وَالْأُنُوفَا بِكُلِّ مُهَنَّدٍ لَيْنٍ صَقِيلٍ يَسُوقُهُمْ بِهَا سَوْقًا عَنِيفَا لِأَمْرِ اللَّهِ وَالْإِسْلَامِ حَتَّى يَقُومَ الدِّينُ مُعْتَدِلًا حَنِيفَا وَتُنْسَى اللَّاتُ وَالْعُزَّى وَوَدٌّ وَنَسْلُبُهَا الْقَلَائِدَ وَالشُّنُوفَا فَأَمْسَوْا قَدْ أَقَرُّوا وَاطْمَأَنُّوا وَمَنْ لَا يَمْتَنِعْ يَقْبَلْ خُسُوفَا

    ✧ The Messenger's march to al-Ṭāʾif and Kaʿb's poem. Then the Messenger of God ﷺ marched to al-Ṭāʾif when he had finished with Ḥunayn; Kaʿb b. Mālik said, when the Messenger of God ﷺ resolved on the march to al-Ṭāʾif: We settled from Tihāmah every doubt, and Khaybar, then we resolved on the swords; we offer them choice, and if they spoke their keen edges would say: Daws or Thaqīf. For I am no guardian to you if you do not see them in the courtyard of your abode, of you thousands, and we shall tear away the trellises in the hollow of Wajj, and your dwellings shall become of you empty, and there shall come to you our swift vanguard of horse, leaving behind it a dense host; when they alight in your courtyard you shall hear for it, from what has made it kneel, a quaking. In their hands are polished keen swords that bring to those who warm themselves by them the fates, like the agates which the smiths of India have made pure, not struck as coat of mail; you would think the blood of the heroes in them, on the morning of the battle, fresh saffron steeped. Their earnestness—have they no counselor among the peoples who was with us a knower, who would tell them that we have gathered the noble steeds and the fine swift camels, and that we have come to them with a host encompassing the wall of their fortress in ranks, whose chieftain is the Prophet, and he was firm, pure of heart, steadfast, abstemious, rightly guided in command, possessed of judgment and knowledge and forbearance, never rash or light; we obey our Prophet and we obey a Lord who is the Compassionate, ever kind to us. So if you cast to us peace, we will accept, and make you for us a supporting and helpful arm; but if you refuse, we will fight you and endure, and our affair shall not be trembling and weak; we will strive as long as we remain, or until you turn to Islam in humble submission, as a guest; we strive and care not whom we meet, whether we destroy the old wealth or the newly gotten. How many a company banded against us, the core of the stock of them and the confederate; they came to us, seeing no equal to themselves, and we cut off the ears and the noses with every Indian sword, pliant, polished, driving them with it a violent driving, for the cause of God and Islam until the religion stands upright, ḥanīf, and al-Lāt and al-ʿUzzā and Wadd are forgotten, and we strip them of the necklaces and the earrings; so they have become, having acknowledged and been at ease—and whoever does not resist accepts humiliation.

38. Sirat Ibn Hisham 1450No grade recorded

    [ شِعْرُ كِنَانَةَ فِي الرَّدِّ عَلَى كَعْبٍ ] فَأَجَابَهُ كِنَانَةُ بْنُ عَبْدِ يَالِيلَ بْنِ عَمْرِو بْنِ عُمَيْرٍ، فَقَالَ: مَنْ كَانَ يَبْغِينَا يُرِيدُ قِتَالَنَا فَإِنَّا بِدَارٍ مَعْلَمٍ لَا نَرِيمُهَا وَجَدْنَا بِهَا الْآبَاءَ مِنْ قَبْلِ مَا تَرَى وَكَانَتْ لَنَا أَطْوَاؤُهَا وَكُرُومُهَا وَقَدْ جَرَّبَتْنَا قَبْلُ عَمْرُو بْنُ عَامِرٍ فَأَخْبَرَهَا ذُو رَأْيِهَا وَحَلِيمُهَا وَقَدْ عَلِمَتْ إنْ قَالَتْ الْحَقَّ أَنَّنَا إذَا مَا أَبَتْ صُعْرُ الْخُدُودِ نُقِيمُهَا نُقَوِّمُهَا حَتَّى يَلِينَ شَرِيسُهَا وَيُعْرَفُ لِلْحَقِّ الْمُبِينِ ظَلُومُهَا عَلَيْنَا دِلَاصٌ مِنْ تُرَاثِ مُحَرَّقٍ كَلَوْنِ السَّمَاءِ زَيَّنَتْهَا نُجُومُهَا نُرَفِّهُهَا عَنَّا بِبِيضٍ صَوَارِمٍ إذَا جُرِّدَتْ فِي غَمْرَةٍ لَا نَشيِمُها

    ✧ [THE POETRY OF KINĀNAH IN RESPONSE TO KAʿB] Kinānah b. ʿAbd Yālīl b. ʿAmr b. ʿUmayr answered him, saying: Whoever seeks us, desiring to fight us, we are in an abode, a landmark, from which we do not depart. We found therein the forefathers before what you see, and its lowlands and its vineyards were ours. ʿAmr b. ʿĀmir tested us before, and its man of judgment and its forbearing one informed it. It has known, if it speaks the truth, that when the haughty-cheeked refuse, we set them aright. We straighten them until their refractory one yields, and its wrongdoer acknowledges the clear truth. Upon us are coats of mail from the inheritance of Muḥarriq, like the color of the sky, adorned with its stars. We give them rest from us with white, sharp swords that, when drawn in the press of battle, we do not sheathe.

39. Sirat Ibn Hisham 1451No grade recorded

    [ شِعْرُ شَدَّادٍ فِي الْمَسِيرِ إلَى الطَّائِفِ ] قَالَ ابْنُ إسْحَاقَ: وَقَالَ شَدَّادُ بْنُ عَارِضٍ الْجُشَمِيُّ فِي مَسِيرِ رَسُولِ اللَّهِ ﷺ إلَى الطَّائِفِ: لَا تَنْصُرُوا اللَّاتَ إنَّ اللَّهَ مُهْلِكُهَا وَكَيْفَ يُنْصَرُ مَنْ هُوَ لَيْسَ يَنْتَصِرُ إنَّ الَّتِي حُرِّقَتْ بِالسُّدِّ فَاشْتَعَلَتْ وَلَمْ يُقَاتَلْ، لَدَى أَحْجَارِهَا هَدَرُ إنَّ الرَّسُولَ مَتَى يَنْزِلْ بِلَادَكُمْ يَظْعَنْ وَلَيْسَ بِهَا مِنْ أَهْلِهَا بَشَرُ [ الطَّرِيقُ إلَى الطَّائِفِ ] قَالَ ابْنُ إسْحَاقَ: فَسَلَكَ رَسُولُ اللَّهِ ﷺ عَلَى نَخْلَةَ الْيَمَانِيَةِ، ثُمَّ عَلَى قَرْنٍ، ثُمَّ عَلَى الْمُلَيْحِ، ثُمَّ عَلَى بُحْرَةِ الرُّغَاءِ مِنْ لِيَّةَ، فَابْتَنَى بِهَا مَسْجِدًا فَصَلَّى فِيهِ. قَالَ ابْنُ إسْحَاقَ: فَحَدَّثَنِي عَمْرُو بْنُ شُعَيْبٍ: أَنَّهُ أَقَادَ يَوْمَئِذٍ بِبُحْرَةِ الرُّغَاءِ، حِينَ نَزَلَهَا بِدَمِ، وَهُوَ أَوَّلُ دَمٍ أُقِيدَ بِهِ فِي الْإِسْلَامِ، رَجُلٌ مِنْ بَنِي لَيْثٍ قَتَلَ رَجُلًا مِنْ هُذَيْلٍ، فَقَتَلَهُ بِهِ، وَأَمَرَ رَسُولُ اللَّهِ ﷺ، وَهُوَ بِلِيَّةَ، بِحِصْنِ مَالِكِ بْنِ عَوْفٍ فَهُدِمَ، ثُمَّ سَلَكَ فِي طَرِيقٍ يُقَالُ لَهَا الضَّيْقَةُ، فَلَمَّا تَوَجَّهَ فِيهَا رَسُولُ اللَّهِ ﷺ سَأَلَ عَنْ اسْمِهَا فَقَالَ: مَا اسْمُ هَذِهِ الطَّرِيقِ ؟ فَقِيلَ لَهُ الضَّيْقَةُ، فَقَالَ: بَلْ هِيَ الْيُسْرَى، ثُمَّ خَرَجَ مِنْهَا عَلَى نَخْبٍ، حَتَّى نَزَلَ تَحْتَ سِدْرَةٍ يُقَالُ لَهَا الصَّادِرَةُ، قَرِيبًا مِنْ مَالِ رَجُلٍ مِنْ ثَقِيفٍ فَأَرْسَلَ إلَيْهِ رَسُولُ اللَّهِ ﷺ: إمَّا أَنْ تَخْرُجَ، وَإِمَّا أَنْ نُخْرِبَ عَلَيْكَ حَائِطَكَ، فَأَبَى أَنْ يَخْرُجَ، فَأَمَرَ رَسُولُ اللَّهِ بِإِخْرَابِهِ. ثُمَّ مَضَى رَسُولُ اللَّهِ ﷺ حَتَّى نَزَلَ قَرِيبًا مِنْ الطَّائِفِ، فَضَرَبَ بِهِ عَسْكَرَهُ، فَقُتِلَ بِهِ نَاسٌ مِنْ أَصْحَابِهِ بِالنَّبْلِ، وَذَلِكَ أَنَّ الْعَسْكَرَ اقْتَرَبَ مِنْ حَائِطِ الطَّائِفِ، فَكَانَتْ النَّبْلُ تَنَالُهُمْ، وَلَمْ يَقْدِرْ الْمُسْلِمُونَ عَلَى أَنْ يَدْخُلُوا حَائِطَهُمْ، أَغْلَقُوهُ دُونَهُمْ؛ فَلَمَّا أُصِيبَ أُولَئِكَ النَّفَرُ مِنْ أَصْحَابِهِ بِالنَّبْلِ وَضَعَ عَسْكَرَهُ عِنْدَ مَسْجِدِهِ الَّذِي بِالطَّائِفِ الْيَوْمَ، فَحَاصَرَهُمْ بِضْعًا وَعِشْرِينَ لَيْلَةً. قَالَ ابْنُ هِشَامٍ: وَيُقَالُ سَبْعَ عَشْرَةَ لَيْلَةً. قَالَ ابْنُ إسْحَاقَ: وَمَعَهُ امْرَأَتَانِ مِنْ نِسَائِهِ، إحْدَاهُمَا أُمُّ سَلَمَةَ بِنْتُ أَبِي أُمَيَّةَ، فَضَرَبَ لَهُمَا قُبَّتَيْنِ، ثُمَّ صَلَّى بَيْنَ الْقُبَّتَيْنِ. ثُمَّ أَقَامَ، فَلَمَّا أَسْلَمَتْ ثَقِيفٌ بَنَى عَلَى مُصَلَّى رَسُولِ اللَّهِ ﷺ عَمْرُو بْنُ أُمَيَّةَ بْنِ وَهْبِ بْنِ مُعَتِّبِ بْنِ مَالِكٍ مَسْجِدًا، وَكَانَتْ فِي ذَلِكَ الْمَسْجِدِ سَارِيَةٌ، فِيمَا يَزْعُمُونَ، لَا تَطْلُعُ الشَّمْسُ عَلَيْهَا يَوْمًا مِنْ الدَّهْرِ إلَّا سُمِعَ لَهَا نَقِيضٌ، فَحَاصَرَهُمْ رَسُولُ اللَّهِ ﷺ، وَقَاتَلَهُمْ قِتَالًا شَدِيدًا، وَتَرَامَوْا بِالنَّبْلِ

    ✧ [Shaddād's poem on the march to al-Taʾif] Ibn Isḥāq said: Shaddād b. ʿĀriḍ al-Jushamī said concerning the Messenger of Allah's ﷺ march to al-Taʾif: Do not help al-Lāt, for Allah will destroy her; and how can one be helped who does not help himself? The one that was burned at al-Sudd and burst into flame, and was not fought for; at her stones, voices are wasted. When the Messenger settles in your land, he will depart while no human of its people is left in it. [The road to al-Taʾif] Ibn Isḥāq said: The Messenger of Allah ﷺ traveled through Nakhlat al-Yamāniyah, then through Qarn, then through al-Mulayḥ, then through Buḥrat al-Rughāʾ from Liya, where he built a mosque and prayed in it. Ibn Isḥāq said: ʿAmr b. Shuʿayb told me that on that day at Buḥrat al-Rughāʾ, when he encamped there, he carried out a retaliation for blood—the first blood for which retaliation was carried out in Islam—a man of Banū Layth who had killed a man of Hudhayl, and he killed him for it. While at Liya, the Messenger of Allah ﷺ ordered the fortress of Mālik b. ʿAwf to be demolished, and it was. Then he traveled along a road called al-Dayyiqah (the Narrow Pass). When the Messenger of Allah ﷺ set out in it, he asked its name, saying, "What is the name of this road?" He was told, "al-Dayyiqah." He said, "Rather, it is al-Yusrā (the Easy)." Then he emerged from it at Nakhb, until he dismounted under a lote tree called al-Sādirah, near the property of a man of Thaqīf. The Messenger of Allah ﷺ sent to him: "Either come out, or we will demolish your wall." He refused to come out, so the Messenger of Allah ordered it to be demolished. Then the Messenger of Allah ﷺ moved on until he camped near al-Taʾif and pitched his army there. Some of his companions were killed there by arrows, because the army had drawn near the wall of al-Taʾif and the arrows reached them. The Muslims could not enter their wall; they had closed it against them. When those men of his companions were struck by arrows, he moved his army to the site of his mosque that is in al-Taʾif today, and he besieged them for twenty-some nights. Ibn Hishām said: It is also said, seventeen nights. Ibn Isḥāq said: With him were two of his wives, one of them Umm Salamah bt. Abī Umayyah. He pitched two tents for them, then prayed between the two tents. Then he stayed. When Thaqīf embraced Islam, ʿAmr b. Umayyah b. Wahb b. Muʿattib b. Mālik built a mosque over the prayer place of the Messenger of Allah ﷺ. In that mosque there was a column, as they claim, on which the sun never rose any day of time without a creaking being heard from it. He besieged them, and fought them with fierce fighting, and they exchanged arrows.

40. Sirat Ibn Hisham 1452No grade recorded

    [ الرَّسُولُ أَوَّلُ مَنْ رَمَى بِالْمَنْجَنِيقِ في الإسلام ] قَالَ ابْنُ هِشَامٍ: وَرَمَاهُمْ رَسُولُ اللَّهِ ﷺ بِالْمَنْجَنِيقِ. حَدَّثَنِي مَنْ أَثِقُ بِهِ، أَنَّ رَسُولَ اللَّهِ ﷺ أَوَّلُ مَنْ رَمَى فِي الْإِسْلَامِ بِالْمَنْجَنِيقِ، رَمَى أَهْلَ الطَّائِفِ. [ يَوْمُ الشَّدْخَةِ ] قَالَ ابْنُ إسْحَاقَ: حَتَّى إذَا كَانَ يَوْمُ الشَّدْخَةِ عِنْدَ جِدَارِ الطَّائِفِ، دَخَلَ نَفَرٌ مِنْ أَصْحَابِ رَسُولِ اللَّهِ ﷺ تَحْتَ دَبَّابَةٍ، ثُمَّ زَحَفُوا بِهَا إلَى جِدَارِ الطَّائِفِ لِيَخْرِقُوهُ، فَأَرْسَلَتْ عَلَيْهِمْ ثَقِيفٌ سِكَكَ الْحَدِيدِ مُحْمَاةً بِالنَّارِ، فَخَرَجُوا مِنْ تَحْتِهَا، فَرَمَتْهُمْ ثَقِيفٌ بِالنَّبْلِ، فَقَتَلُوا مِنْهُمْ رِجَالًا، فَأَمَرَ رَسُولُ اللَّهِ ﷺ بِقَطْعِ أَعْنَابِ ثَقِيفٍ، فَوَقَعَ النَّاسُ فِيهَا يَقْطَعُونَ. [ الْمُفَاوَضَةُ مَعَ ثَقِيفٍ ] وَتَقَدَّمَ أَبُو سُفْيَانَ بْنُ حَرْبٍ وَالْمُغِيرَةُ بْنُ شُعْبَةَ إلَى الطَّائِفِ، فَنَادَ يَا ثَقِيفًا: أَنْ أَمِّنُونَا حَتَّى نُكَلِّمَكُمْ فَأَمَّنُوهُمَا، فَدَعَوْا نِسَاءً مِنْ نِسَاءٍ مِنْ قُرَيْشٍ وَبَنِيَّ كِنَانَةَ لِيَخْرُجْنَ إلَيْهِمَا، وَهُمَا يَخَافَانِ عَلَيْهِنَّ السِّبَاءَ، فَأَبَيْنَ، مِنْهُنَّ آمِنَةُ بِنْتُ أَبِي سُفْيَانَ، كَانَتْ عِنْدَ عُرْوَةَ بْنِ مَسْعُودٍ، لَهُ مِنْهَا دَاوُدُ بْنُ عُرْوَةَ. قَالَ ابْنُ هِشَامٍ: وَيُقَالُ إنَّ أُمَّ دَاوُدَ مَيْمُونَةَ بِنْتَ أَبِي سُفْيَانَ، وَكَانَتْ عِنْدَ أَبِي مُرَّةَ بْنِ عُرْوَةَ بْنِ مَسْعُودٍ، فَوَلَدَتْ لَهُ دَاوُدَ بْنَ أَبِي مُرَّةَ. قَالَ ابْنُ إسْحَاقَ: وَالْفِرَاسِيَّةُ بِنْتُ سُوَيْدِ بْنِ عَمْرِو بْنِ ثَعْلَبَةَ، لَهَا عَبْدُ الرَّحْمَنِ بْنُ قَارِبٍ، وَالْفُقَيْمِيَّةُ أُمَيْمَةُ بِنْتُ النَّاسِي أُمَيَّةَ بْنِ قَلْعٍ؛ فَلَمَّا أَبَيْنَ عَلَيْهِمَا، قَالَ لَهُمَا ابْنُ الْأَسْوَدِ بْنِ مَسْعُودٍ: يَا أَبَا سُفْيَانَ وَيَا مُغِيرَةُ، أَلَا أَدُلُّكُمَا عَلَى خَيْرٍ مِمَّا جِئْتُمَا لَهُ، إنَّ مَالَ بَنِي الْأَسْوَدِ بْنِ مَسْعُودٍ حَيْثُ قَدْ عَلِمْتُمَا، وَكَانَ رَسُولُ اللَّهِ ﷺ بَيْنَهُ وَبَيْنَ الطَّائِفِ، نَازِلًا بِوَادٍ يُقَالُ لَهُ الْعَقِيقُ، إنَّهُ لَيْسَ بِالطَّائِفِ مَالٌ أَبْعَدُ رِشَاءً، وَلَا أَشَدُّ مُؤْنَةً، وَلَا أَبْعَدُ عِمَارَةً مِنْ مَالِ بَنِي الْأَسْوَدِ، وَإِنَّ مُحَمَّدًا إنْ قَطَعَهُ لَمْ يُعْمَرْ أَبَدًا، فَكَلِّمَاهُ فَلْيَأْخُذْ لِنَفْسِهِ، أَوْ لِيَدَعْهُ لِلَّهِ وَالرَّحِمِ، فَإِنَّ بَيْنَنَا وَبَيْنَهُ مِنْ الْقَرَابَةِ مَا لَا يُجْهَلُ، فَزَعَمُوا أَنَّ رَسُولَ اللَّهِ ﷺ تَرَكَهُ لَهُمْ

    ✧ [THE MESSENGER WAS THE FIRST TO SHOOT THE MANGONEL IN ISLAM] Ibn Hishām said: The Messenger of God ﷺ shot at them with the mangonel. Someone I trust related to me that the Messenger of God ﷺ was the first to shoot with a mangonel in Islam; he shot at the people of al-Ṭāʾif. [THE DAY OF AL-SHADKHAH] Ibn Isḥāq said: Until when it was the day of al-Shadkhah by the wall of al-Ṭāʾif, a group of the Companions of the Messenger of God ﷺ entered under a testudo, then they advanced with it to the wall of al-Ṭāʾif to breach it. Thaqīf sent down upon them iron spikes heated in the fire, so they came out from under it, and Thaqīf shot arrows at them and killed some men among them. The Messenger of God ﷺ ordered the cutting of the vines of Thaqīf, and the people fell upon them cutting. [THE NEGOTIATION WITH THAQĪF] Abū Sufyān b. Ḥarb and al-Mughīrah b. Shuʿbah advanced toward al-Ṭāʾif and called out, "O Thaqīf, grant us safe-conduct so that we may speak with you." They granted them safe-conduct, and they called upon women from among the women of Quraysh and Banū Kinānah to come out to them, fearing for them capture; but they refused. Among them were Āminah bt. Abī Sufyān, who was married to ʿUrwah b. Masʿūd, and he had from her Dāwūd b. ʿUrwah. Ibn Hishām said: It is also said that the mother of Dāwūd was Maymūnah bt. Abī Sufyān, and she was married to Abū Murrah b. ʿUrwah b. Masʿūd, and she bore him Dāwūd b. Abī Murrah. Ibn Isḥāq said: And al-Firāsiyyah bt. Suwayd b. ʿAmr b. Thaʿlabah, who had ʿAbd al-Raḥmān b. Qārib, and al-Fuqaymiyyah Umaymah bt. al-Nāsī Umayyah b. Qalʿ. When they refused the two of them, Ibn al-Aswad b. Masʿūd said to them: "O Abū Sufyān and O Mughīrah, shall I not guide you to something better than what you came for? The property of Banū al-Aswad b. Masʿūd is where you both know. The Messenger of God ﷺ was between him and al-Ṭāʾif, encamped in a valley called al-ʿAqīq. There is no property in al-Ṭāʾif farther in rope, more burdensome in expense, or farther in cultivation than the property of Banū al-Aswad. If Muḥammad cuts it, it will never be cultivated again. So speak to him that he may take it for himself, or leave it for God and kinship, for between us and him there is a kinship that is not unknown." They claimed that the Messenger of God ﷺ left it for them.

41. Sirat Ibn Hisham 1453No grade recorded

    [ رُؤْيَا الرَّسُولِ وَتَفْسِيرُ أَبِي بَكْرٍ لَهَا ] وَقَدْ بَلَغَنِي أَنَّ رَسُولَ اللَّهِ ﷺ قَالَ لِأَبِي بَكْرٍ الصِّدِّيقِ وَهُوَ مُحَاصِرٌ ثَقِيفًا يَا أَبَا بَكْرٍ، إنِّي رَأَيْتُ أَنِّي أُهْدِيَتْ لِي قَعْبَةٌ مَمْلُوءَةٌ زُبْدًا، فَنَقَرَهَا دِيكٌ، فَهَرَاقَ مَا فِيهَا. فَقَالَ أَبُو بَكْرٍ: مَا أَظُنُّ أَنْ تُدْرِكَ مِنْهُمْ يَوْمَكَ هَذَا مَا تُرِيدُ. فَقَالَ رَسُولُ اللَّهِ ﷺ: وَأَنَا لَا أَرَى ذَلِكَ [ ارْتِحَالُ الْمُسْلِمِينَ وَسَبَبُ ذَلِكَ ] ثُمَّ إنَّ خُوَيْلَةَ بِنْتَ حَكِيمِ بْنِ أُمَيَّةَ بْنِ حَارِثَةَ بْنِ الْأَوْقَصِ السُّلَمِيَّةَ، وَهِيَ امْرَأَةُ عُثْمَانَ، قَالَتْ: يَا رَسُولَ اللَّهِ، أَعْطِنِي إنْ فَتَحَ اللَّهُ عَلَيْكَ الطَّائِفَ حُلِيَّ بَادِيَةَ بِنْتِ غَيْلَانَ بْنِ مَظْعُونِ بْنِ سَلَمَةَ، أَوْ حُلِيَّ الْفَارِعَةِ بِنْتِ عُقَيْلٍ، وَكَانَتَا مِنْ أَحْلَى نِسَاءِ ثَقِيفٍ. فَذُكِرَ لِي أَنَّ رَسُولَ اللَّهِ ﷺ قَالَ لَهَا: وَإِنْ كَانَ لَمْ يُؤْذَنْ لِي فِي ثَقِيفٍ يَا خُوَيْلَةُ ؟ فَخَرَجَتْ خُوَيْلَةُ، فَذَكَرَتْ ذَلِكَ لِعُمَرَ بْنِ الْخَطَّابِ، فَدَخَلَ عَلَى رَسُولِ اللَّهِ ﷺ، فَقَالَ ( يَا رَسُولَ اللَّهِ ): مَا حَدِيثٌ حَدَّثَتْنِيهِ خُوَيْلَةُ، زَعَمَتْ أَنَّكَ قُلْتَهُ ؟ قَالَ: قَدْ قُلْتَهُ ؟ قَالَ: أَوَمَا أُذِنَ لَكَ فِيهِمْ يَا رَسُولَ اللَّهِ ؟ قَالَ: لَا. قَالَ: أَفَلَا أُؤَذِّنُ بِالرَّحِيلِ ؟ قَالَ: بَلَى قَالَ: فَأَذَّنَ عُمَرُ بِالرَّحِيلِ

    ✧ [THE MESSENGER'S DREAM AND ABŪ BAKR'S INTERPRETATION OF IT] It has reached me that the Messenger of God ﷺ said to Abū Bakr al-Ṣiddīq while he was besieging Thaqīf: "O Abū Bakr, I saw that a bowl full of butter was gifted to me, and a rooster pecked at it, so it spilled what was in it." Abū Bakr said: "I do not think that you will attain from them on this day of yours what you want." The Messenger of God ﷺ said: "And I do not see that either." [THE DEPARTURE OF THE MUSLIMS AND ITS REASON] Then Khuwaylah bt. Ḥakīm b. Umayyah b. Ḥārithah b. al-Awqaṣ al-Sulamiyyah, the wife of ʿUthmān, said: "O Messenger of God, if God grants you victory over al-Ṭāʾif, give me the jewelry of Bādiyah bt. Ghaylān b. Maẓʿūn b. Salamah, or the jewelry of al-Fāriʿah bt. ʿUqayl—and they were among the most adorned women of Thaqīf." It was mentioned to me that the Messenger of God ﷺ said to her: "And even if permission has not been granted to me concerning Thaqīf, O Khuwaylah?" Khuwaylah went out and mentioned that to ʿUmar b. al-Khaṭṭāb. He entered upon the Messenger of God ﷺ and said: "O Messenger of God, what is the statement that Khuwaylah related to me, claiming that you said it?" He said: "I said it." He said: "Has permission not been granted to you concerning them, O Messenger of God?" He said: "No." He said: "Shall I not announce departure?" He said: "Yes." He said: So ʿUmar announced departure.

42. Sirat Ibn Hisham 1454No grade recorded

    [ عُيَيْنَةُ وَمَا كَانَ يُخْفِي مِنْ نِيَّتِهِ ] فَلَمَّا اسْتَقَلَّ النَّاسُ نَادَى سَعِيدُ بْنُ عُبَيْدِ بْنِ أُسَيْدِ بْنِ أَبِي عَمْرِو بْنِ عِلَاجٍ: أَلَا إنَّ الْحَيَّ مُقِيمٌ. قَالَ: يَقُولُ عُيَيْنَةُ بْنُ حِصْنٍ: أَجَلْ، وَاَللَّهِ مَجَدَةً كِرَامًا؛ فَقَالَ لَهُ رَجُلٌ مِنْ الْمُسْلِمِينَ: قَاتَلَكَ اللَّهُ يَا عُيَيْنَةُ، أَتَمْدَحُ الْمُشْرِكِينَ بِالِامْتِنَاعِ مِنْ رَسُولِ اللَّهِ ﷺ، وَقَدْ جِئْتُ تَنْصُرُ رَسُولَ اللَّهِ ﷺ فَقَالَ: إنِّي وَاَللَّهِ مَا جِئْتُ لِأُقَاتِلَ ثَقِيفًا مَعَكُمْ، وَلَكِنِّي أَرَدْتُ أَنْ يَفْتَحَ مُحَمَّدٌ الطَّائِفَ فَأُصِيبَ مِنْ ثَقِيفٍ جَارِيَةً أَتَّطِئُهَا لَعَلَّهَا تَلِدُ لِي رَجُلًا، فَإِنَّ ثَقِيفًا قَوْمٌ مَنَاكِيرُ. وَنَزَلَ عَلَى رَسُولِ اللَّهِ ﷺ فِي إقَامَتِهِ مِمَّنْ كَانَ مُحَاصَرًا بِالطَّائِفِ عَبِيدٌ، فَأَسْلَمُوا، فَأَعْتَقَهُمْ رَسُولُ اللَّهِ ﷺ. [ عُتَقَاءُ ثَقِيفٍ ] قَالَ ابْنُ إسْحَاقَ: وَحَدَّثَنِي مَنْ لَا أَتَّهِمُ، عَنْ عَبْدِ اللَّهِ بْنِ مُكَدَّمٍ، عَنْ رِجَالٍ مِنْ ثَقِيفٍ، قَالُوا: لَمَّا أَسْلَمَ أَهْلُ الطَّائِفِ تَكَلَّمَ نَفَرٌ مِنْهُمْ فِي أُولَئِكَ الْعَبِيدِ، فَقَالَ رَسُولُ اللَّهِ ﷺ: لَا، أُولَئِكَ عُتَقَاءُ اللَّهِ، وَكَانَ مِمَّنْ تَكَلَّمَ فِيهِمْ الْحَارِثُ بْنُ كَلَدَةَ قَالَ ابْنُ هِشَامٍ: وَقَدْ سَمَّى ابْنُ إسْحَاقَ مَنْ نَزَلَ مِنْ أُولَئِكَ الْعَبِيدِ

    ✧ [ʿUyaynah and what he concealed of his intention] When the people set out, Saʿīd b. ʿUbayd b. Usayd b. Abī ʿAmr b. ʿIlāj called out: “Indeed, the tribe is staying.” He said: ʿUyaynah b. Ḥiṣn said: “Yes, by God, a noble and generous glory.” A Muslim man said to him: “May God fight you, O ʿUyaynah! You praise the polytheists for holding out against the Messenger of God ﷺ, when you have come to support the Messenger of God ﷺ?” He said: “By God, I did not come to fight Thaqīf alongside you, but I wanted Muḥammad to conquer al-Ṭāʾif so that I might obtain a slave-girl from Thaqīf and lie with her, in the hope that she would bear me a man, for Thaqīf are a people of hard lineage.” Some slaves who had been besieged in al-Ṭāʾif came down to the Messenger of God ﷺ while he was encamped there, and they became Muslims, and the Messenger of God ﷺ set them free. [The freedmen of Thaqīf] Ibn Isḥāq said: One whom I do not suspect narrated to me, from ʿAbd Allāh b. Mukaddam, from men of Thaqīf, who said: When the people of al-Ṭāʾif embraced Islam, a number of them spoke about those slaves, and the Messenger of God ﷺ said: “No, they are the freedmen of God.” Among those who spoke about them was al-Ḥārith b. Kaladah. Ibn Hishām said: Ibn Isḥāq named those of the slaves who came down.

43. Sirat Ibn Hisham 1455No grade recorded

    [ إطْلَاقُ أُبَيِّ بْنِ مَالِكٍ مِنْ يَدِ مَرْوَانَ وَشِعْرُ الضَّحَّاكِ فِي ذَلِكَ ] قَالَ ابْنُ إسْحَاقَ: وَقَدْ كَانَتْ ثَقِيفٌ أَصَابَتْ أَهْلًا لِمَرْوَانَ بْنِ قَيْسٍ الدَّوْسِيِّ، وَكَانَ قَدْ أَسْلَمَ، وَظَاهَرَ رَسُولَ اللَّهِ ﷺ عَلَى ثَقِيفٍ، فَزَعَمَتْ ثَقِيفٌ، وَهُوَ الَّذِي تَزْعُمُ بِهِ ثَقِيفٌ أَنَّهَا مِنْ قَيْسٍ: أَنَّ رَسُولَ اللَّهِ ﷺ قَالَ لِمَرْوَانَ بْنِ قَيْسٍ: خُذْ يَا مَرْوَانُ بِأَهْلِكَ أَوَّلَ رَجُلٍ مِنْ قَيْسٍ تَلْقَاهُ، فَلَقِيَ أُبَيَّ بْنَ مَالِكٍ الْقُشَيْرِيَّ، فَأَخَذَهُ حَتَّى يُؤَدُّوا إلَيْهِ أَهْلَهُ، فَقَامَ فِي ذَلِكَ الضَّحَّاكُ بْنُ سُفْيَانَ الْكِلَابِيُّ، فَكَلَّمَ ثَقِيفًا حَتَّى أَرْسَلُوا أَهْلَ مَرْوَانَ، وَأَطْلَقَ لَهُمْ أُبَيَّ بْنَ مَالِكٍ فَقَالَ الضَّحَّاكُ بْنُ سُفْيَانَ فِي شَيْءٍ كَانَ بَيْنَهُ وَبَيْنَ أُبَيِّ بْنِ مَالِكٍ: أَتَنْسَى بَلَائِي يَا أُبَيَّ بْنَ مَالِكٍ غَدَاةَ الرَّسُولُ مُعْرِضٌ عَنْكَ أَشْوَسُ يَقُودُكَ مَرْوَانُ بْنُ قَيْسٍ بِحَبْلِهِ ذَلِيلًا كَمَا قِيدَ الذَّلُولُ الْمُخَيَّسُ فَعَادَتْ عَلَيْكَ مِنْ ثَقِيفٍ عِصَابَةٌ مَتَى يَأْتِهِمْ مُستَقْبِسُ الشَّرِّ يُقْبِسُوا فَكَانُوا هُمْ الْمَوْلَى فَعَادَتْ حُلُومُهُمْ عَلَيْكَ وَقَدْ كَادَتْ بِكَ النَّفْسُ تَيْأَسُ قَالَ ابْنُ هِشَامٍ: يُقْبِسُوا عَنْ غَيْرِ ابْنِ إسْحَاقَ

    ✧ [The release of Ubayy b. Malik from Marwan's hand and al-Dahhak's poem on that] Ibn Ishaq said: Thaqif had seized the family of Marwan b. Qays al-Dawsi, who had embraced Islam and aided the Messenger of Allah ﷺ against Thaqif. Thaqif claimed—and it is what Thaqif claims, that it is from Qays—that the Messenger of Allah ﷺ said to Marwan b. Qays: "Take, O Marwan, for your family the first man of Qays you meet." He met Ubayy b. Malik al-Qushayri and seized him until they returned his family to him. Al-Dahhak b. Sufyan al-Kilabi then arose and spoke to Thaqif until they released Marwan's family and set free Ubayy b. Malik. Al-Dahhak b. Sufyan said concerning something that occurred between him and Ubayy b. Malik: Do you forget my kindness, O Ubayy b. Malik, on the morning when the messenger, turning away from you, was stern, Marwan b. Qays leading you by his rope, abased, like a docile, confined camel is led? Then a band from Thaqif came back to you; whenever a seeker of evil comes to them, they oblige. They were the masters, so their forbearance returned to you, though the soul had almost despaired of you. Ibn Hisham said: "They oblige" (yuqbisū) is from other than Ibn Ishaq.

44. Sirat Ibn Hisham 1456No grade recorded

    [ شُهَدَاءُ الْمُسْلِمِينَ يَوْمَ الطَّائِفِ ] قَالَ ابْنُ إسْحَاقَ: وَهَذِهِ تَسْمِيَةُ مَنْ اُسْتُشْهِدَ مِنْ الْمُسْلِمِينَ مَعَ رَسُولِ اللَّهِ ﷺ يَوْمَ الطَّائِفِ. [ مِنْ قُرَيْشٍ ] مِنْ قُرَيْشٍ، ثُمَّ مِنْ بَنِي أُمَيَّةَ بْنِ عَبْدِ شَمْسٍ: سَعِيدُ بْنُ سَعِيدٍ بْنِ الْعَاصِ بْنِ أُمَيَّةَ، وَعُرْفُطَةُ بْنُ جَنَّابٍ، حَلِيفٌ لَهُمْ، مِنْ الْأُسْدِ بْنِ الْغَوْثِ. قَالَ ابْنُ هِشَامٍ: وَيُقَالُ: ابْنُ حُبَابٍ. قَالَ ابْنُ إسْحَاقَ: وَمِنْ بَنِي تَيْمِ بْنِ مُرَّةَ: عَبْدُ اللَّهِ بْنُ أَبِي بَكْرٍ الصِّدِّيقُ، رُمِيَ بِسَهْمِ، فَمَاتَ مِنْهُ بِالْمَدِينَةِ بَعْدَ وَفَاةِ رَسُولِ اللَّهِ ﷺ. وَمِنْ بَنِي مَخْزُومٍ: عَبْدُ اللَّهِ بْنُ أَبِي أُمَيَّةَ بْنِ الْمُغِيرَةِ، مِنْ رَمْيَةٍ رُمِيَهَا يَوْمَئِذٍ. وَمِنْ بَنِي عَدِيِّ بْنِ كَعْبٍ: عَبْدُ اللَّهِ بْنُ عَامِرِ بْنِ رَبِيعَةَ، حَلِيفٌ لَهُمْ. وَمِنْ بَنِي سَهْمِ بْنِ عَمْرٍو: السَّائِبُ بْنُ الْحَارِثِ بْنِ قَيْسِ بْنِ عَدِيٍّ، وَأَخُوهُ عَبْدُ اللَّهِ بْنُ الْحَارِثِ. وَمِنْ بَنِي سَعْدِ بْنِ لَيْثٍ: جُلَيْحَةُ بْنُ عَبْدِ اللَّهِ. [ مِنَ الْأَنْصَارِ ] وَاسْتُشْهِدَ مِنْ الْأَنْصَارِ: مِنْ بَنِي سَلِمَةَ: ثَابِتُ بْنُ الْجَذَعِ. وَمِنْ بَنِي مَازِنِ بْنِ النَّجَّارِ: الْحَارِثُ بْنُ سَهْلِ بْنِ أَبِي صَعْصَعَةَ. وَمِنْ بَنِي سَاعِدَةَ: الْمُنْذِرُ بْنُ عَبْدِ اللَّهِ. وَمِنْ الْأَوْسِ: رُقَيْمُ بْنُ ثَابِتِ بْنِ ثَعْلَبَةَ بْنِ زَيْدِ بْنِ لَوْذَانَ بْنِ مُعَاوِيَةَ. فَجَمِيعُ مَنْ اُسْتُشْهِدَ بِالطَّائِفِ مِنْ أَصْحَابِ رَسُولِ اللَّهِ ﷺ اثْنَا عَشَرَ رَجُلًا، سَبْعَةٌ مِنْ قُرَيْشٍ وَأَرْبَعَةٌ مِنْ الْأَنْصَارِ، وَرَجُلٌ مِنْ بَنِي لَيْثٍ

    ✧ [The Muslim martyrs on the day of al-Taʾif] Ibn Isḥāq said: This is the naming of those who were martyred from the Muslims with the Messenger of God ﷺ on the day of al-Taʾif. [From Quraysh] From Quraysh, then from Banū Umayyah b. ʿAbd Shams: Saʿīd b. Saʿīd b. al-ʿĀṣ b. Umayyah, and ʿUrfuṭah b. Jannāb, an ally of theirs, from al-Asd b. al-Ghawth. Ibn Hishām said: And it is said: Ibn Ḥubāb. Ibn Isḥāq said: And from Banū Taym b. Murrah: ʿAbd Allāh b. Abī Bakr al-Ṣiddīq, he was shot with an arrow, and he died of it in Madinah after the death of the Messenger of God ﷺ. And from Banū Makhzūm: ʿAbd Allāh b. Abī Umayyah b. al-Mughīrah, from a shot he was shot with on that day. And from Banū ʿAdiyy b. Kaʿb: ʿAbd Allāh b. ʿĀmir b. Rabīʿah, an ally of theirs. And from Banū Sahm b. ʿAmr: al-Sāʾib b. al-Ḥārith b. Qays b. ʿAdiyy, and his brother ʿAbd Allāh b. al-Ḥārith. And from Banū Saʿd b. Layth: Julayḥah b. ʿAbd Allāh. [From the Anṣār] And those who were martyred from the Anṣār: from Banū Salimah: Thābit b. al-Jadhaʿ. And from Banū Māzin b. al-Najjār: al-Ḥārith b. Sahl b. Abī Ṣaʿṣaʿah. And from Banū Sāʿidah: al-Mundhir b. ʿAbd Allāh. And from al-Aws: Ruqaym b. Thābit b. Thaʿlabah b. Zayd b. Lawdhān b. Muʿāwiyah. Thus the total of those who were martyred at al-Taʾif from the companions of the Messenger of God ﷺ was twelve men: seven from Quraysh, four from the Anṣār, and one man from Banū Layth.

45. Sirat Ibn Hisham 1457No grade recorded

    [ شِعْرُ بُجَيْرٍ فِي حُنَيْنٍ وَالطَّائِفِ ] فَلَمَّا انْصَرَفَ رَسُولُ اللَّهِ ﷺ عَنْ الطَّائِفِ بَعْدَ الْقِتَالِ وَالْحِصَارِ، قَالُ بُجَيْرُ بْنُ زُهَيْرِ بْنِ أَبِي سُلْمَى يَذْكُرُ حُنَيْنًا وَالطَّائِفَ: كَانَتْ عُلَالَةَ يَوْمَ بَطْنِ حُنَيْنٍ وَغَدَاةَ أَوْطَاسٍ وَيَوْمَ الْأَبْرَقِ جَمَعَتْ بِإِغْوَاءِ هَوَازِنُ جَمْعَهَا فَتَبَدَّدُوا كَالطَّائِرِ الْمُتَمَزِّقِ لَمْ يَمْنَعُوا مِنَّا مَقَامًا وَاحِدًا إلَّا جِدَارَهُمْ وَبَطْنَ الْخَنْدَقِ وَلَقَدْ تَعَرَّضْنَا لِكَيْمَا يَخْرُجُوا فَتَحَصَّنُوا مِنَّا بِبَابٍ مُغْلَقِ تَرْتَدُّ حَسْرَانًا إلَى رَجْرَاجَةٍ شَهْبَاءَ تَلْمَعُ بِالْمَنَايَا فَيْلَقِ مَلْمُومَةٍ خَضْرَاءَ لَوْ قَذَفُوا بِهَا حَضَنًا لَظَلَّ كَأَنَّهُ لَمْ يُخْلَقْ مَشْيَ الضِّرَاءِ عَلَى الْهَرَاسِ كَأَنَّنَا قُدْرٌ تَفَرَّقُ فِي الْقِيَادِ وَتَلْتَقِي فِي كُلِّ سَابِغَةٍ إذَا مَا اسْتَحْصَنَتْ كَالنِّهْيِ هَبَّتْ رِيحُهُ الْمُتَرَقْرِقِ جُدُلٌ تَمَسُّ، فُضُولُهُنَّ نِعَالَنَا مِنْ نَسْجِ دَاوُدٍ وَآلِ مُحَرِّقِ

    ✧ [Poem of Bujayr about Ḥunayn and al-Ṭāʾif] When the Messenger of God ﷺ turned away from al-Ṭāʾif after the fighting and the siege, Bujayr b. Zuhayr b. Abī Sulmā said, mentioning Ḥunayn and al-Ṭāʾif: It was ʿUlālah on the day of the hollow of Ḥunayn, and the morning of Awṭās, and the day of al-Abraq. Hawāzin gathered their host in misguidance, then they scattered like a bird torn apart. They did not keep from us a single standing place except their wall and the hollow of the trench. Indeed we exposed ourselves so that they might come out, but they fortified themselves from us behind a locked gate. You turn back disappointed to a quaking, grey mass, gleaming with deaths, a phalanx, compact and dark, such that if they hurled it at Ḥaḍan, it would remain as if it had never been created. The walking of fierce beasts over thorny ground; it is as if we were cooking-pots that scatter in the reins and meet again. In every ample coat of mail, when it is made impenetrable, like a pool whose rippling wind has stirred, well-twisted strands, whose trailing ends our sandals touch, of the weaving of David and the family of Muḥarriq.

46. Sirat Ibn Hisham 1458No grade recorded

    أَمْرُ أَمْوَالِ هَوَازِنَ وَسَبَايَاهَا وَعَطَايَا الْمُؤَلَّفَةِ قُلُوبُهُمْ مِنْهَا وَإِنْعَامُ رَسُولِ اللَّهِ ﷺ فِيهَا [ دُعَاءُ الرَّسُولِ لِهَوَازِنَ ] ثُمَّ خَرَجَ رَسُولُ اللَّهِ ﷺ حِينَ انْصَرَفَ عَنْ الطَّائِفِ عَلَى دَحْنَا حَتَّى نَزَلَ الْجِعْرَانَةَ فِيمَنْ مَعَهُ مِنْ النَّاسِ، وَمَعَهُ مِنْ هَوَازِنَ سَبْيٌ كَثِيرٌ وَقَدْ قَالَ لَهُ رَجُلٌ مِنْ أَصْحَابِهِ. يَوْمَ ظَعَنَ عَنْ ثَقِيفٍ: يَا رَسُولَ اللَّهِ، اُدْعُ عَلَيْهِمْ ؟ فَقَالَ رَسُولُ اللَّهِ ﷺ: اللَّهُمَّ اهْدِ ثَقِيفًا وَأْتِ بِهِمْ.

    ✧ THE MATTER OF THE PROPERTY AND CAPTIVES OF HAWĀZIN, THE GIFTS TO THOSE WHOSE HEARTS WERE TO BE RECONCILED THEREFROM, AND THE MESSENGER OF GOD'S ﷺ BESTOWALS THEREIN [THE MESSENGER'S PRAYER FOR HAWĀZIN] Then the Messenger of God ﷺ departed when he turned away from al-Ṭāʾif by way of Daḥnā until he halted at al-Jiʿrānah with those of the people who were with him. With him were many captives from Hawāzin. A man from his companions said to him on the day he set out from Thaqīf: "O Messenger of God, invoke God against them?" The Messenger of God ﷺ said: "O God, guide Thaqīf and bring them."

47. Sirat Ibn Hisham 1459No grade recorded

    [ مَنُّ الرَّسُولِ عَلَى هَوَازِنَ ] ثُمَّ أَتَاهُ وَفْدُ هَوَازِنَ بِالْجِعْرَانَةِ وَكَانَ مَعَ رَسُولِ اللَّهِ ﷺ مِنْ سَبْيِ، هَوَازِنَ سِتَّةُ آلَافٍ مِنْ الذَّرَارِيِّ وَالنِّسَاءِ، وَمِنْ الْإِبِلِ وَالشَّاءِ مَا لَا يُدْرَى مَا عِدَّتُهُ. قَالَ ابْنُ إسْحَاقَ: فَحَدَّثَنِي عَمْرُو بْنُ شُعَيْبٍ، عَنْ أَبِيهِ، عَنْ جَدِّهِ عَبْدِ اللَّهِ بْنِ عَمْرٍو: أَنَّ وَفْدَ هَوَازِنَ أَتَوْا رَسُولَ اللَّهِ ﷺ وَقَدْ أَسْلَمُوا، فَقَالُوا: يَا رَسُولَ اللَّهِ إنَّا أَصْلٌ وَعَشِيرَةٌ، وَقَدْ أَصَابَنَا مِنْ الْبَلَاءِ مَا لَمْ يَخْفَ عَلَيْكَ، فَامْنُنْ عَلَيْنَا، مَنَّ اللَّهُ عَلَيْكَ. قَالَ: وَقَامَ رَجُلٌ مِنْ هَوَازِنَ، ثُمَّ أَحَدُ بَنِي سَعْدِ بْنِ بَكْرٍ، يُقَالُ لَهُ زُهَيْرٌ، يُكْنَى أَبَا صُرَدٍ، فَقَالَ: يَا رَسُولَ اللَّهِ، إنَّمَا فِي الْحَظَائِرِ عَمَّاتُكَ وَخَالَاتُكَ وَحَوَاضِنُكَ اللَّاتِي كُنَّ يَكْفُلْنَكَ، وَلَوْ أَنَّا مَلَحْنَا لِلْحَارِثِ بْنِ أَبِي شِمْرٍ، أَوْ لِلنُّعْمَانِ بْنِ الْمُنْذِرِ، ثُمَّ نَزَلَ مِنَّا بِمِثْلِ الَّذِي نَزَلْتُ بِهِ، رَجَوْنَا عَطْفَهُ وَعَائِدَتَهُ عَلَيْنَا، وَأَنْتَ خَيْرُ الْمَكْفُولِينَ. قَالَ ابْنُ هِشَامٍ: وَيُرْوَى وَلَوْ أَنَّا مَالَحْنَا الْحَارِثَ بْنَ أَبِي شِمْرٍ، أَوْ النُّعْمَانَ بْنَ الْمُنْذِرِ. قَالَ ابْنُ إسْحَاقَ: حَدَّثَنِي عَمْرُو بْنُ شُعَيْبٍ، عَنْ أَبِيهِ، عَنْ جَدِّهِ عَبْدِ اللَّهِ بْنِ عَمْرٍو، قَالَ: فَقَالَ رَسُولُ اللَّهِ ﷺ: أَبْنَاؤُكُمْ وَنِسَاؤُكُمْ أَحَبُّ إلَيْكُمْ أَمْ أَمْوَالُكُمْ ؟ فَقَالُوا: يَا رَسُولَ اللَّهِ، خَيَّرْتَنَا بَيْنَ أَمْوَالِنَا وَأَحْسَابِنَا، بَلْ تَرُدُّ إلَيْنَا نِسَاءَنَا وَأَبْنَاءَنَا، فَهُوَ أَحَبُّ إلَيْنَا، فَقَالَ لَهُمْ: أَمَّا مَا كَانَ لِي وَلِبَنِي عَبْدِ الْمُطَّلِبِ فَهُوَ لَكُمْ، وَإِذَا مَا أَنَا صَلَّيْتُ الظُّهْرَ بِالنَّاسِ، فَقُومُوا فَقُولُوا: إنَّا نَسْتَشْفِعُ بِرَسُولِ اللَّهِ إلَى الْمُسْلِمِينَ، وَبِالْمُسْلِمِينَ إلَى رَسُولِ اللَّهِ فِي أَبْنَائِنَا وَنِسَائِنَا، فَسَأُعْطِيكُمْ عِنْدَ ذَلِكَ، وَأَسْأَلُ لَكُمْ، فَلَمَّا صَلَّى رَسُولُ اللَّهِ ﷺ بِالنَّاسِ الظُّهْرَ، قَامُوا فَتَكَلَّمُوا بِاَلَّذِي أَمَرَهُمْ بِهِ، فَقَالَ رَسُولُ اللَّهِ ﷺ: وَأَمَّا مَا كَانَ لِي وَلِبَنِي عَبْدِ الْمُطَّلِبِ فَهُوَ لَكُمْ. فَقَالَ الْمُهَاجِرُونَ: وَمَا كَانَ لَنَا فَهُوَ لِرَسُولِ اللَّهِ ﷺ. وَقَالَتْ الْأَنْصَارُ: وَمَا كَانَ لَنَا فَهُوَ لِرَسُولِ اللَّهِ ﷺ. فَقَالَ الْأَقْرَعُ بْنُ حَابِسٍ: أَمَّا أَنَا وَبَنُو تَمِيمٍ فَلَا. وَقَالَ عُيَيْنَةُ بْنُ حِصْنٍ: أَمَا أَنَا وَبَنُو فَزَارَةَ فَلَا. وَقَالَ عَبَّاسُ بْنُ مِرْدَاسٍ: أَمَّا أَنَا وَبَنُو سُلَيْمٍ فَلَا. فَقَالَتْ بَنُو سُلَيْمٍ: بَلَى، مَا كَانَ لَنَا فَهُوَ لِرَسُولِ اللَّهِ ﷺ. قَالَ: يَقُولُ عَبَّاسُ بْنُ مِرْدَاسٍ لِبَنِي سُلَيْمٍ: وَهَّنْتُمُونِي. فَقَالَ رَسُولُ اللَّهِ ﷺ: أَمَّا مَنْ تَمَسَّكَ مِنْكُمْ بِحَقِّهِ مِنْ هَذَا السَّبْيِ فَلَهُ بِكُلِّ إنْسَانٍ سِتُّ فَرَائِضَ، مِنْ أَوَّلِ سَبْيٍ أُصِيبُهُ، فَرَدُّوا إلَى النَّاسِ أَبْنَاءَهُمْ وَنِسَاءَهُمْ. قَالَ ابْنُ إسْحَاقَ: وَحَدَّثَنِي أَبُو وَجْزَةَ يَزِيدُ بْنُ عُبَيْدٍ السَّعْدِيُّ: أَنَّ رَسُولَ اللَّهِ ﷺ أَعْطَى عَلِيَّ بْنَ أَبِي طَالِبٍ ؓ جَارِيَةً، يُقَالُ لَهَا رَيْطَةُ بِنْتُ هِلَالِ بْنِ حَيَّانَ بْنِ عُمَيْرَةَ بْنِ هِلَالِ بْنِ نَاصِرَةَ بْنِ قُصَيَّةَ بْنِ نَصْرِ بْنِ سَعْدِ بْنِ بَكْرٍ وَأَعْطَى عُثْمَانَ بْنَ عَفَّانَ جَارِيَةً، يُقَالُ لَهَا زَيْنَبُ بِنْتُ حَيَّانَ بْنِ عَمْرِو بْنِ حَيَّانَ، وَأَعْطَى عُمَرَ بْنَ الْخَطَّابِ جَارِيَةً، فَوَهَبَهَا لِعَبْدِ اللَّهِ بْنِ عُمَرَ ابْنِهِ. قَالَ ابْنُ إسْحَاقَ: فَحَدَّثَنِي نَافِعٌ مَوْلَى عَبْدِ اللَّهِ بْنِ عُمَرَ، عَنْ عَبْدِ اللَّهِ بْنِ عُمَرَ، قَالَ: بَعَثْتُ بِهَا إلَى أَخْوَالِي مِنْ بَنِي جُمَحٍ، لِيُصْلِحُوا لِي مِنْهَا، وَيُهَيِّئُوهَا، حَتَّى أَطُوفَ بِالْبَيْتِ، ثُمَّ آتِيَهُمْ، وَأَنَا أُرِيدُ أَنْ أُصِيبَهَا إذَا رَجَعْتُ إلَيْهَا. قَالَ: فَخَرَجْتُ مِنْ الْمَسْجِدِ حِينَ فَرَغْتُ، فَإِذَا النَّاسُ يَشْتَدُّونَ؛ فَقُلْتُ: مَا شَأْنُكُمْ ؟ قَالُوا: رَدَّ عَلَيْنَا رَسُولُ اللَّهِ ﷺ نِسَاءَنَا وَأَبْنَاءَنَا، فَقُلْتُ: تِلْكُمْ صَاحِبَتُكُمْ فِي بَنِي جُمَحٍ فَاذْهَبُوا فَخُذُوهَا، فَذَهَبُوا إلَيْهَا، فَأَخَذُوهَا. قَالَ ابْنُ إسْحَاقَ: وَأَمَّا عُيَيْنَةُ بْنُ حِصْنٍ، فَأَخَذَ عَجُوزًا مِنْ عَجَائِزِ هَوَازِنَ، وَقَالَ حِينَ أَخَذَهَا: أَرَى عَجُوزًا إنِّي لَأَحْسِبُ لَهَا فِي الْحَيِّ نَسَبًا، وَعَسَى أَنْ يَعْظُمَ فِدَاؤُهَا. فَلَمَّا رَدَّ رَسُولُ اللَّهِ ﷺ السَّبَايَا بِسِتِّ فَرَائِضَ، أَبَى أَنْ يَرُدَّهَا، فَقَالَ لَهُ زُهَيْرٌ أَبُو صُرَدٍ: خُذْهَا عَنْكَ، فَوَاَللَّهِ مَا فُوهَا بِبَارِدِ، وَلَا ثَدْيُهَا بِنَاهِدِ، وَلَا بَطْنُهَا بِوَالِدِ، وَلَا زَوْجُهَا بِوَاجِدِ، وَلَا دَرُّهَا بِمَاكِدِ فَرَدَّهَا بِسِتِّ فَرَائِضَ حِينَ قَالَ لَهُ زُهَيْرٌ مَا قَالَ، فَزَعَمُوا أَنَّ عُيَيْنَةَ لَقِيَ الْأَقْرَعَ بْنَ حَابِسٍ، فَشَكَا إلَيْهِ ذَلِكَ، فَقَالَ: إنَّكَ وَاَللَّهِ مَا أَخَذْتهَا بَيْضَاءَ غَرِيرَةً، وَلَا نَصَفًا وَثِيرَةً

    ✧ [The Messenger's gracious favor to Hawazin] Then the delegation of Hawazin came to him at al-Jiʿrānah, and the Messenger of God ﷺ had with him of the captives of Hawazin six thousand of the children and women, and of the camels and sheep what cannot be known in number. Ibn Isḥāq said: ʿAmr b. Shuʿayb related to me, from his father, from his grandfather ʿAbd Allāh b. ʿAmr: that the delegation of Hawazin came to the Messenger of God ﷺ, and they had become Muslims, and they said: 'O Messenger of God, we are a root and a tribe, and there has befallen us of affliction what is not hidden from you, so show favor to us; may God show favor to you.' He said: And a man of Hawazin stood up, then one of the Banū Saʿd b. Bakr, called Zuhayr, whose kunyah was Abū Ṣurad, and he said: 'O Messenger of God, in the enclosures are your paternal aunts, your maternal aunts, and your wet-nurses who used to care for you. If we had shown deference to al-Ḥārith b. Abī Shimr, or to al-Nuʿmān b. al-Mundhir, and then he had come to us with the like of what you have brought upon us, we would have hoped for his kindness and his generosity toward us, and you are the best of those who have been cared for.' Ibn Hishām said: And it is related: 'If we had shown deference to al-Ḥārith b. Abī Shimr, or al-Nuʿmān b. al-Mundhir.' Ibn Isḥāq said: ʿAmr b. Shuʿayb related to me, from his father, from his grandfather ʿAbd Allāh b. ʿAmr, who said: The Messenger of God ﷺ said: 'Which are dearer to you, your sons and your women, or your property?' They said: 'O Messenger of God, you have made us choose between our property and our lineages; rather return to us our women and our sons, for they are dearer to us.' He said to them: 'As for what belongs to me and to the Banū ʿAbd al-Muṭṭalib, it is yours. And when I have prayed the noon prayer with the people, rise and say: "We ask the intercession of the Messenger of God with the Muslims, and of the Muslims with the Messenger of God, for our sons and our women." Then I will give you at that time, and I will ask for you.' When the Messenger of God ﷺ had prayed the noon prayer with the people, they rose and spoke as he had commanded them. The Messenger of God ﷺ said: 'As for what belongs to me and to the Banū ʿAbd al-Muṭṭalib, it is yours.' The Emigrants said: 'And what belongs to us is for the Messenger of God ﷺ.' The Helpers said: 'And what belongs to us is for the Messenger of God ﷺ.' Al-Aqraʿ b. Ḥābis said: 'As for me and the Banū Tamīm, no.' ʿUyaynah b. Ḥiṣn said: 'As for me and the Banū Fazārah, no.' ʿAbbās b. Mirdās said: 'As for me and the Banū Sulaym, no.' The Banū Sulaym said: 'Yes, what belongs to us is for the Messenger of God ﷺ.' He said: ʿAbbās b. Mirdās said to the Banū Sulaym: 'You have weakened me.' The Messenger of God ﷺ said: 'As for whoever of you holds fast to his right in these captives, he shall have for every person six shares of the first captives I take.' So they returned to the people their sons and their women. Ibn Isḥāq said: Abū Wajzah Yazīd b. ʿUbayd al-Saʿdī related to me: that the Messenger of God ﷺ gave ʿAlī b. Abī Ṭālib ؓ a slave-girl called Rayṭah bt. Hilāl b. Ḥayyān b. ʿUmayrah b. Hilāl b. Nāṣirah b. Quṣayyah b. Naṣr b. Saʿd b. Bakr, and he gave ʿUthmān b. ʿAffān a slave-girl called Zaynab bt. Ḥayyān b. ʿAmr b. Ḥayyān, and he gave ʿUmar b. al-Khaṭṭāb a slave-girl, and he gave her to his son ʿAbd Allāh b. ʿUmar. Ibn Isḥāq said: Nāfiʿ, the client of ʿAbd Allāh b. ʿUmar, related to me, from ʿAbd Allāh b. ʿUmar, who said: 'I sent her to my maternal uncles of the Banū Jumaḥ, so that they might set her right for me and prepare her, until I could circumambulate the House, then come to them, and I intended to have intercourse with her when I returned to her.' He said: 'Then I went out of the mosque when I had finished, and behold the people were hastening. I said: "What is the matter with you?" They said: "The Messenger of God ﷺ has returned to us our women and our sons." I said: "That companion of yours is with the Banū Jumaḥ, so go and take her." So they went to her and took her.' Ibn Isḥāq said: As for ʿUyaynah b. Ḥiṣn, he took an old woman of the old women of Hawazin, and he said when he took her: 'I see an old woman; I think she has lineage in the tribe, and perhaps her ransom may be great.' When the Messenger of God ﷺ returned the captives for six shares, he refused to return her. Zuhayr Abū Ṣurad said to him: 'Take her from yourself, for by God her mouth is not cool, her breast is not full, her belly is not bearing, her husband is not finding, and her milk is not abundant.' So he returned her for six shares when Zuhayr said to him what he said. They claimed that ʿUyaynah met al-Aqraʿ b. Ḥābis and complained to him of that, and he said: 'By God, you did not take her as a fair virgin, nor as a plump middle-aged woman.'

48. Sirat Ibn Hisham 1460No grade recorded

    [ إسْلَامُ مَالِكِ بْنِ عَوْفٍ النَّصْرِيِّ ] وَقَالَ رَسُولُ اللَّهِ ﷺ لِوَفْدِ هَوَازِ نَ، وَسَأَلَهُمْ عَنْ مَالِكِ بْنِ عَوْفٍ مَا فَعَلَ ؟ فَقَالُوا: هُوَ بِالطَّائِفِ مَعَ ثَقِيفٍ، فَقَالَ رَسُولُ اللَّهِ ﷺ: أَخْبِرُوا مَالِكًا أَنَّهُ إنْ أَتَانِي مُسْلِمًا رَدَدْتُ عَلَيْهِ أَهْلَهُ وَمَالَهُ، وَأَعْطَيْتُهُ مِئَةً مِنْ الْإِبِلِ، فَأَتَى مَالِكٌ بِذَلِكَ، فَخَرَجَ إلَيْهِ مِنْ الطَّائِفِ. وَقَدْ كَانَ مَالِكٌ خَافَ ثَقِيفًا عَلَى نَفْسِهِ أَنْ يَعْلَمُوا أَنَّ رَسُولَ اللَّهِ ﷺ قَالَ لَهُ مَا قَالَ، فَيَحْبِسُوهُ، فَأَمَرَ بِرَاحِلَتِهِ فَهُيِّئَتْ لَهُ، وَأَمَرَ بِفَرَسِ لَهُ، فَأُتِيَ بِهِ إلَى الطَّائِفِ، فَخَرَجَ لَيْلًا، فَجَلَسَ عَلَى فَرَسِهِ، فَرَكَضَهُ حَتَّى أَتَى رَاحِلَتَهُ حَيْثُ أَمَرَ بِهَا أَنْ تُحْبَسَ، فَرَكِبَهَا، فَلَحِقَ بِرَسُولِ اللَّهِ ﷺ، فَأَدْرَكَهُ بِالْجِعْرَانَةِ أَوْ بِمَكَّةَ، فَرَدَّ عَلَيْهِ أَهْلَهُ وَمَالَهُ، وَأَعْطَاهُ مِئَةً مِنْ الْإِبِلِ، وَأَسْلَمَ فَحَسُنَ إسْلَامُهُ، فَقَالَ مَالِكُ بْنُ عَوْفٍ حِينَ أَسْلَمَ: مَا إنْ رَأَيْتُ وَلَا سَمِعْتُ بِمِثْلِهِ فِي النَّاسِ كُلِّهِمْ بِمِثْلِ مُحَمَّدِ أَوْفَى وَأَعْطَى لِلْجَزِيلِ إذَا اُجْتُدِيَ وَمَتَى تَشَأْ يُخْبِرْكَ عَمَّا فِي غَدِ وَإِذَا الْكَتِيبَةُ عَرَّدَتْ أَنْيَابُهَا بِالسَّمْهَرِيِّ وَضَرْبِ كُلِّ مُهَنَّدِ فَكَأَنَّهُ لَيْثٌ عَلَى أَشْبَالِهِ وَسْطَ الْهَبَاءَةِ خَادِرٌ فِي مَرْصَدِ فَاسْتَعْمَلَهُ رَسُولُ اللَّهِ ﷺ عَلَى مَنْ أَسْلَمَ مِنْ قَوْمِهِ، وَتِلْكَ الْقَبَائِلُ: ثُمَالَةُ، وَسَلِمَةُ، وَفَهْمٌ، فَكَانَ يُقَاتِلُ بِهِمْ ثَقِيفًا، لَا يَخْرُجُ لَهُمْ سَرْحٌ إلَّا أَغَارَ عَلَيْهِ، حَتَّى ضَيَّقَ عَلَيْهِمْ؛ فَقَالَ أَبُو مِحْجَنِ بْنُ حَبِيبِ بْنِ عَمْرِو بْنِ عُمَيْرٍ الثَّقَفِي: هَابَتْ الْأَعْدَاءُ جَانِبَنَا ثُمَّ تَغْزُونَا بَنُو سَلِمَهْ وَأَتَانَا مَالِكٌ بِهِمْ نَاقِضًا لِلْعَهْدِ وَالْحُرْمَهْ وَأَتَوْنَا فِي مَنَازِلِنَا وَلَقَدْ كُنَّا أُولِي نَقِمَهْ

    ✧ [The Conversion of Mālik b. ʿAwf al-Naṣrī] The Messenger of God ﷺ said to the delegation of Hawāzin, and he asked them about Mālik b. ʿAwf, “What has he done?” They said: “He is in al-Ṭāʾif with Thaqīf.” The Messenger of God ﷺ said: “Tell Mālik that if he comes to me as a Muslim, I will return to him his family and his property, and I will give him a hundred camels.” So Mālik came to that, and he departed from al-Ṭāʾif. Mālik had feared Thaqīf for himself, lest they learn that the Messenger of God ﷺ said to him what he said, and they would detain him. So he ordered his riding camel to be prepared for him, and he ordered a horse of his to be brought to him in al-Ṭāʾif. He went out at night, mounted his horse, and spurred it until he came to his riding camel where he had ordered it to be kept. He mounted it and caught up with the Messenger of God ﷺ, reaching him at al-Jiʿrānah or at Makkah. He returned to him his family and his property, and gave him a hundred camels. He became a Muslim, and his Islam was good. Mālik b. ʿAwf said when he became a Muslim: I have not seen nor heard of anyone like him among all people, Like Muḥammad, most faithful and most generous in giving great gifts when asked; And whenever you wish, he will tell you about what is tomorrow, And when the battalion's fangs are bared, With the spear of Samhar and the striking of every Indian sword, He is like a lion over its cubs, In the midst of the thicket, a lurking beast in a lair. Then the Messenger of God ﷺ appointed him over those of his people who had become Muslims, and those tribes were Thumālah, Salimah, and Fahm. He fought Thaqīf with them; no grazing livestock of theirs went out but he raided it, until he pressed them hard. Abū Miḥjan b. Ḥabīb b. ʿAmr b. ʿUmayr al-Thaqafī said: The enemies feared our side, Then Banū Salimah raided us; Mālik came to us with them, Breaking the covenant and the sacred trust; They came to us in our homes, Though we had once been people of vengeance.

49. Sirat Ibn Hisham 1461No grade recorded

    [ قَسْمُ الْفَيْءِ ] قَالَ ابْنُ إسْحَاقَ: وَلَمَّا فَرَغَ رَسُولُ اللَّهِ ﷺ مِنْ رَدِّ سَبَايَا حُنَيْنٍ إلَى أَهْلِهَا، رَكِبَ، وَاتَّبَعَهُ النَّاسُ يَقُولُونَ: يَا رَسُولَ اللَّهِ، اقْسِمْ عَلَيْنَا فَيْئًا مِنْ الْإِبِلِ وَالْغَنَمِ، حَتَّى أَلْجَئُوهُ إلَى شَجَرَةٍ، فَاخْتَطَفَتْ عَنْهُ رِدَاءَهُ، فَقَالَ: أَدُّوا عَلَيَّ رِدَائِي أَيُّهَا النَّاسُ، فَوَاَللَّهِ أَنْ لَوْ كَانَ لَكُمْ بِعَدَدِ شَجَرِ تِهَامَةَ نَعَمًا لَقَسَمْتُهُ عَلَيْكُمْ، ثُمَّ مَا أَلْفَيْتُمُونِي بَخِيلًا وَلَا جَبَانًا وَلَا كَذَّابًا، ثُمَّ قَامَ إلَى جَنْبِ بَعِيرٍ، فَأَخَذَ وَبَرَةً مِنْ سَنَامِهِ، فَجَعَلَهَا بَيْنَ أُصْبُعَيْهِ، ثُمَّ رَفَعَهَا، ثُمَّ قَالَ: أَيُّهَا النَّاسُ، وَاَللَّهِ مَالِي مِنْ فَيْئِكُمْ وَلَا هَذِهِ الْوَبَرَةُ إلَّا الْخُمُسُ، وَالْخُمُسُ مَرْدُودٌ عَلَيْكُمْ. فَأَدُّوا الْخِيَاطَ وَالْمِخْيَطَ، فَإِنَّ الْغُلُولَ يَكُونُ عَلَى أَهْلِهِ عَارًا وَنَارًا وَشَنَارًا يَوْمَ الْقِيَامَةِ. قَالَ: فَجَاءَ رَجُلٌ مِنْ الْأَنْصَارِ بِكُبَّةٍ مِنْ خُيُوطِ شَعَرٍ، فَقَالَ: يَا رَسُولَ اللَّهِ، أَخَذْتُ هَذِهِ الْكُبَّةَ أَعْمَلُ بِهَا بَرْذَعَةَ بَعِيرٍ لِي دَبِرَ، فَقَالَ: أَمَّا نَصِيبِي مِنْهَا فَلَكَ قَالَ: أَمَّا إذْ بَلَغَتْ هَذَا فَلَا حَاجَةَ لِي بِهَا، ثُمَّ طَرَحَهَا مِنْ يَدِهِ قَالَ ابْنُ هِشَامٍ: وَذَكَرَ زَيْدُ بْنُ أَسْلَمَ، عَنْ أَبِيهِ: أَنَّ عَقِيلَ بْنَ أَبِي طَالِبٍ دَخَلَ يَوْمَ حُنَيْنٍ عَلَى امْرَأَتِهِ فَاطِمَةَ بِنْتِ شَيْبَةَ بْنِ رَبِيعَةَ، وَسَيْفُهُ مُتَلَطِّخٌ دَمًا، فَقَالَتْ: إنِّي قَدْ عَرَفْتُ أَنَّكَ قَدْ قَاتَلْتُ، فَمَاذَا أَصَبْتُ مِنْ غَنَائِمِ الْمُشْرِكِينَ ؟ فَقَالَ: دُونَكِ هَذِهِ الْإِبْرَةَ تَخِيطِينَ بِهَا ثِيَابَكَ، فَدَفَعَهَا إلَيْهَا، فَسَمِعَ مُنَادِيَ رَسُولِ اللَّهِ ﷺ يَقُولُ: مَنْ أَخَذَ شَيْئًا فَلْيَرُدَّهُ، حَتَّى الْخِيَاطَ وَالْمِخْيَطَ. فَرَجَعَ عَقِيلٌ، فَقَالَ: مَا أَرَى إبْرَتَكِ إلَّا قَدْ ذَهَبَتْ، فَأَخَذَهَا، فَأَلْقَاهَا فِي الْغَنَائِمِ

    ✧ [The Division of the Fayʾ] Ibn Isḥāq said: When the Messenger of God ﷺ had finished returning the captives of Ḥunayn to their people, he mounted, and the people followed him saying, “O Messenger of God, divide among us some fayʾ of the camels and the sheep,” until they pressed him against a tree, and it snatched his cloak from him. He said, “Give me back my cloak, O people! By God, if you had livestock as numerous as the trees of Tihāmah, I would divide it among you. Then you would not find me miserly, nor cowardly, nor a liar.” Then he stood beside a camel, took a hair from its hump, placed it between his two fingers, then raised it and said, “O people, by God, I have nothing of your fayʾ, not even this hair, except the fifth, and the fifth is returned to you. So return the needle and the thread, for wrongful taking will be upon its people as disgrace, fire, and shame on the Day of Resurrection.” He said: A man of the Anṣār came with a ball of hair threads and said, “O Messenger of God, I took this ball to make with it a saddle-cloth for a camel of mine that has a sore back.” He said, “As for my share of it, it is yours.” He said, “Now that it has reached this, I have no need of it,” then he threw it from his hand. Ibn Hishām said: Zayd b. Aslam mentioned, from his father, that ʿAqīl b. Abī Ṭālib entered on the day of Ḥunayn upon his wife Fāṭimah bt. Shaybah b. Rabīʿah, and his sword was smeared with blood. She said, “I know that you have fought, so what have you obtained from the spoils of the polytheists?” He said, “Take this needle with which to sew your clothes,” and he handed it to her. Then he heard the caller of the Messenger of God ﷺ saying, “Whoever has taken something, let him return it, even the needle and the thread.” So ʿAqīl returned and said, “I think your needle is as good as gone,” and he took it and threw it among the spoils.

50. Sirat Ibn Hisham 1462No grade recorded

    [ عَطَاءُ الْمُؤَلَّفَةِ قُلُوبُهُمْ ] قَالَ ابْنُ إسْحَاقَ: وَأَعْطَى رَسُولُ اللَّهِ ﷺ الْمُؤَلَّفَةَ قُلُوبُهُمْ، وَكَانُوا أَشْرَافًا مِنْ أَشْرَافِ النَّاسِ، يَتَأَلَّفُهُمْ وَيَتَأَلَّفُ بِهِمْ قَوْمَهُمْ، فَأَعْطَى أَبَا سُفْيَانَ بْنَ حَرْبٍ مِئَةَ بَعِيرٍ، وَأَعْطَى ابْنَهُ مُعَاوِيَةَ مِئَةَ بَعِيرٍ، وَأَعْطَى حَكِيمَ بْنَ حِزَامٍ مِئَةَ بَعِيرٍ، وَأَعْطَى الْحَارِثَ بْنَ الْحَارِثِ بْنِ كَلَدَةَ، أَخَا بَنِي عَبْدِ الدَّارِ مِئَةَ بَعِيرٍ. قَالَ ابْنُ هِشَامٍ نَصِيرُ بْنُ الْحَارِثِ بْنِ كَلَدَةَ وَيَجُوزُ أَنْ يَكُونُ اسْمُهُ الْحَارِثَ أَيْضًا. قَالَ ابْنُ إسْحَاقَ: وَأَعْطَى الْحَارِثَ بْنَ هِشَامٍ مِئَةَ بَعِيرٍ، وَأَعْطَى سُهَيْلَ بْنَ عَمْرٍو مِئَةَ بَعِيرٍ، وَأَعْطَى حُوَيْطِبَ بْنَ عَبْدِ الْعُزَّى بْنِ أَبِي قَيْسٍ مِئَةَ بَعِيرٍ، وَأَعْطَى الْعَلَاءَ بْنَ جَارِيَةَ الثَّقَفِيَّ، حَلِيفَ بَنِي زُهْرَةَ مِئَةَ بَعِيرٍ، وَأَعْطَى عُيَيْنَةَ بْنَ حِصْنِ بْنِ حُذَيْفَةَ بْنِ بَدْرٍ مِئَةَ بَعِيرٍ، وَأَعْطَى الْأَقْرَعَ بْنَ حَابِسٍ التَّمِيمِيَّ مِئَةَ بَعِيرٍ. وَأَعْطَى مَالِكَ بْنَ عَوْفٍ النَّصْرِيَّ مِئَةَ بَعِيرٍ، وَأَعْطَى صَفْوَانَ بْنَ أُمَيَّةَ مِئَةَ بَعِيرٍ، فَهَؤُلَاءِ أَصْحَابُ الْمِئِينَ وَأَعْطَى دُونَ الْمِئَةِ رِجَالًا مِنْ قُرَيْشٍ، مِنْهُمْ مَخْرَمَةُ بْنُ نَوْفَلٍ الزُّهْرِيُّ، وَعُمَيْرُ بْنُ وَهْبٍ الْجُمَحِيُّ، وَهِشَامُ بْنُ عَمْرٍو أَخُو بَنِي عَامِرِ بْنِ لُؤَيٍّ، لَا أَحْفَظُ مَا أَعْطَاهُمْ، وَقَدْ عَرَفْتُ أَنَّهَا دُونَ الْمِئَةِ، وَأَعْطَى سَعِيدَ بْنَ يَرْبُوعِ بْنَ عَنْكَثَةَ بْنِ عَامِرِ بْنِ مَخْزُومٍ خَمْسِينَ مِنْ الْإِبِلِ، وَأَعْطَى السَّهْمِيَّ خَمْسِينَ مِنْ الْإِبِلِ. قَالَ ابْنُ هِشَامٍ: وَاسْمُهُ عَدِيُّ بْنُ قَيْسٍ

    ✧ The gifts to those whose hearts were to be reconciled Ibn Isḥāq said: The Messenger of God ﷺ gave to those whose hearts were to be reconciled, and they were nobles among the nobles of the people, he sought to win their hearts and to win through them their people. He gave Abū Sufyān b. Ḥarb one hundred camels, and he gave his son Muʿāwiyah one hundred camels, and he gave Ḥakīm b. Ḥizām one hundred camels, and he gave al-Ḥārith b. al-Ḥārith b. Kaladah, the brother of the Banū ʿAbd al-Dār, one hundred camels. Ibn Hishām said: Naṣīr b. al-Ḥārith b. Kaladah, and it is possible that his name was also al-Ḥārith. Ibn Isḥāq said: And he gave al-Ḥārith b. Hishām one hundred camels, and he gave Suhayl b. ʿAmr one hundred camels, and he gave Ḥuwayṭib b. ʿAbd al-ʿUzzā b. Abī Qays one hundred camels, and he gave al-ʿAlāʾ b. Jāriyah al-Thaqafī, the ally of the Banū Zuhrah, one hundred camels, and he gave ʿUyaynah b. Ḥiṣn b. Ḥudhayfah b. Badr one hundred camels, and he gave al-Aqraʿ b. Ḥābis al-Tamīmī one hundred camels, and he gave Mālik b. ʿAwf al-Naṣrī one hundred camels, and he gave Ṣafwān b. Umayyah one hundred camels. These are the ones of the hundreds. And he gave less than one hundred to men of Quraysh, among them Makhramah b. Nawfal al-Zuhrī, and ʿUmayr b. Wahb al-Jumaḥī, and Hishām b. ʿAmr the brother of the Banū ʿĀmir b. Luʾayy. I do not remember what he gave them, but I know that it was less than one hundred. And he gave Saʿīd b. Yarbūʿ b. ʿAnkathah b. ʿĀmir b. Makhzūm fifty camels, and he gave al-Sahmī fifty camels. Ibn Hishām said: His name was ʿAdī b. Qays.

51. Sirat Ibn Hisham 1463No grade recorded

    [ شِعْرُ ابْنِ مِرْدَاسٍ يَسْتَقِلُّ مَا أَخَذَ وَإِرْضَاءُ الرَّسُولِ لَهُ ] قَالَ ابْنُ إسْحَاقَ: وَأَعْطَى عَبَّاسَ بْنَ مِرْدَاسٍ أَبَاعِرَ فَسَخِطَهَا، فَعَاتَبَ فِيهَا رَسُولَ اللَّهِ ﷺ، فَقَالَ عَبَّاسُ بْنُ مِرْدَاسٍ يُعَاتِبُ رَسُولَ اللَّهِ ﷺ: كَانَتْ نِهَابًا تَلَافَيْتُهَا بِكَرِّي عَلَى الْمُهْرِ فِي الْأَجْرَعِ وَإِيقَاظِي الْقَوْمَ أَنْ يَرْقُدُوا إذَا هَجَعَ النَّاسُ لَمْ أَهْجَعْ فَأَصْبَحَ نَهْبِي وَنَهْبُ الْعَبِيدِ بَيْنَ عُيَيْنَةَ وَالْأَقْرَعِ وَقَدْ كُنْتُ فِي الْحَرْبِ ذَا تُدْرَإٍ فَلَمْ أُعْطَ شَيْئًا وَلَمْ أُمْنَعْ إلَّا أَفَائِلَ أُعْطِيتُهَا عَدِيدَ قَوَائِمِهَا الْأَرْبَعِ وَمَا كَانَ حِصْنٌ وَلَا حَابِسٌ يَفُوقَانِ شَيْخِي فِي الْمَجْمَعِ وَمَا كُنْتُ دُونَ امْرِئِ مِنْهُمَا وَمَنْ تَضَعْ الْيَوْمَ لَا يُرْفَعْ قَالَ ابْنُ هِشَامٍ: أَنْشَدَنِي يُونُسُ النَّحْوِيُّ: فَمَا كَانَ حِصْنٌ وَلَا حَابِسٌ يَفُوقَانِ مِرْدَاسَ فِي الْمَجْمَعِ قَالَ ابْنُ إسْحَاقَ: فَقَالَ رَسُولُ اللَّهِ ﷺ: اذْهَبُوا بِهِ، فَاقْطَعُوا عَنِّي لِسَانَهُ، فَأَعْطَوْهُ حَتَّى رَضِيَ فَكَانَ ذَلِكَ قَطْعَ لِسَانِهِ الَّذِي أَمَرَ بِهِ رَسُولُ اللَّهِ ﷺ. قَالَ ابْنُ هِشَامٍ: وَحَدَّثَنِي بَعْضُ أَهْلِ الْعِلْمِ: أَنَّ عَبَّاسَ بْنَ مِرْدَاسٍ أَتَى رَسُولَ اللَّهِ ﷺ، فَقَالَ لَهُ رَسُولُ اللَّهِ ﷺ: أَنْتَ الْقَائِلُ: فَأَصْبَحَ نَهْبِي وَنَهْبُ الْعَبِيدِ بَيْنَ الْأَقْرَعِ وَعُيَيْنَةَ ؟ فَقَالَ أَبُو بَكْرٍ الصِّدِّيقُ: بَيْنَ عُيَيْنَةَ وَالْأَقْرَعِ، فَقَالَ رَسُولُ اللَّهِ ﷺ: هُمَا وَاحِدٌ، فَقَالَ أَبُو بَكْرٍ: أَشْهَدُ أَنَّكَ كَمَا قَالَ اللَّهُ: وَمَا عَلَّمْنَاهُ الشِّعْرَ وَمَا يَنْبَغِي لَهُ

    ✧ The poem of Ibn Mirdās considering what he took to be little and the Messenger's appeasing him Ibn Isḥāq said: He gave ʿAbbās b. Mirdās some camels, and he was displeased with them, so he remonstrated with the Messenger of God ﷺ about them. ʿAbbās b. Mirdās said, remonstrating with the Messenger of God ﷺ: They were spoils I took in charge by my wheeling On the colt in the rugged ground, And my rousing the folk lest they sleep; When the people slumbered, I did not slumber. So my spoil and the spoil of the slaves became Between ʿUyaynah and al-Aqraʿ. I had been in war one of resource, Yet I was given nothing and not refused, Except a few young camels I was given, As many as their four legs. Neither Ḥiṣn nor Ḥābis Surpassed my elder in the assembly, And I was not below either man of the two; And he whom time lays low will not be raised. Ibn Hishām said: Yūnus al-Naḥwī recited to me: Neither Ḥiṣn nor Ḥābis Surpassed Mirdās in the assembly. Ibn Isḥāq said: The Messenger of God ﷺ said: "Go with him and cut off his tongue from me." So they gave him until he was satisfied, and that was the cutting off of his tongue which the Messenger of God ﷺ commanded. Ibn Hishām said: Some of the people of knowledge told me that ʿAbbās b. Mirdās came to the Messenger of God ﷺ, and the Messenger of God ﷺ said to him: "Are you the one who said: So my spoil and the spoil of the slaves became Between al-Aqraʿ and ʿUyaynah?" Abū Bakr al-Ṣiddīq said: "Between ʿUyaynah and al-Aqraʿ." The Messenger of God ﷺ said: "They are one and the same." Abū Bakr said: "I bear witness that you are as God said: 'And We have not taught him poetry, nor is it fitting for him.'"

52. Sirat Ibn Hisham 1464No grade recorded

    [ تَوْزِيعُ غَنَائِمِ حُنَيْنٍ عَلَى الْمُبَايِعِينَ ] قَالَ ابْنُ هِشَامٍ: وَحَدَّثَنِي، مَنْ أَثِقُ بِهِ مِنْ أَهْلِ الْعِلْمِ فِي إسْنَادٍ لَهُ، عَنْ ابْنِ شِهَابٍ الزُّهْرِيِّ، عَنْ عُبَيْدِ اللَّهِ بْنِ عَبْدِ اللَّهِ بْنِ عُتْبَةَ، عَنْ ابْنِ عَبَّاسٍ، قَالَ: بَايَعَ رَسُولُ اللَّهِ ﷺ مِنْ قُرَيْشٍ وَغَيْرِهِمْ، فَأَعْطَاهُمْ يَوْمَ الْجِعْرَانَةِ مِنْ غَنَائِمِ حُنَيْنٍ. مِنْ بَنِي أُمَيَّةَ بْنِ عَبْدِ شَمْسٍ: أَبُو سُفْيَانَ بْنُ حَرْبِ بْنِ أُمَيَّةَ، وَطَلِيقُ بْنُ سُفْيَانَ بْنِ أُمَيَّةَ، وَخَالِدُ بْنُ أُسَيْدِ بْنِ أَبِي الْعِيصِ بْنِ أُمَيَّةَ. وَمِنْ بَنِي عَبْدِ الدَّارِ بْنِ قُصَيٍّ: شَيْبَةُ بْنُ عُثْمَانَ بْنِ أَبِي طَلْحَةَ بْنِ عَبْدِ الْعُزَّى بْنِ عُثْمَانَ بْنِ عَبْدِ الدَّارِ، وَأَبُو السَّنَابِلِ بْنِ بَعْكَكِ بْنِ الْحَارِثِ بْنِ عُمَيْلَةَ بْنِ السَّبَّاقِ بْنِ عَبْدِ الدَّارِ، وَعِكْرِمَةُ بْنُ عَامِرِ بْنِ هَاشِمِ بْنِ عَبْدِ مَنَافِ بْنِ عَبْدِ الدَّارِ. وَمِنْ بَنِي مَخْزُومِ بْنِ يَقَظَةَ: زُهَيْرُ بْنُ أَبِي أُمَيَّةَ بْنِ الْمُغِيرَةِ، وَالْحَارِثُ بْنُ هِشَامِ بْنِ الْمُغِيرَةِ، وَخَالِدُ بْنُ هِشَامِ بْنِ الْمُغِيرَةِ، وَهِشَامُ بْنُ الْوَلِيدِ بْنِ الْمُغِيرَةِ، وَسُفْيَانُ بْنُ عَبْدِ الْأَسَدِ بْنِ عَبْدِ اللَّهِ بْنِ عُمَرَ بْنِ مَخْزُومٍ، وَالسَّائِبُ بْنُ أَبِي السَّائِبِ بْنِ عَائِذِ بْنِ عَبْدِ اللَّهِ بْنِ عُمَرَ بْنِ مَخْزُومٍ. وَمِنْ بَنِي عَدِيِّ بْنِ كَعْبٍ: مُطِيعُ بْنُ الْأَسْوَدِ بْنِ حَارِثَةَ بْنِ نَضْلَةَ، وَأَبُو جَهْمِ بْنُ حُذَيْفَةَ بْنِ غَانِمٍ. وَمِنْ بَنِي جُمَحِ بْنِ عَمْرٍو: صَفْوَانُ بْنُ أُمَيَّةَ بْنِ خَلَفٍ، وَأُحَيْحَةُ بْنُ أُمَيَّةَ بْنِ خَلَفٍ، وَعُمَيْرُ بْنُ وَهْبِ بْنِ خَلَفٍ. وَمِنْ بَنِي سَهْمٍ: عَدِيُّ بْنُ قَيْسِ بْنِ حُذَافَةَ. وَمِنْ بَنِي عَامِرِ بْنِ لُؤَيٍّ: حُوَيْطِبُ بْنُ عَبْدِ الْعُزَّى بْنِ أَبِي قَيْسِ بْنِ عَبْدِ وُدٍّ وَهِشَامُ بْنُ عَمْرِو بْنِ رَبِيعَةَ بْنِ الْحَارِثِ بْنِ حُبَيِّبٍ. وَمِنْ أَفْنَاءِ الْقَبَائِلِ: مِنْ بَنِي بَكْرِ بْنِ عَبْدِ مَنَاةَ بْنِ كِنَانَةَ: نَوْفَلُ بْنُ مُعَاوِيَةَ بْنِ عُرْوَةَ بْنِ صَخْرِ بْنِ رَزْنِ بْنِ يَعْمَرَ بْنِ نُفَاثَةَ بْنِ عَدِيِّ بْنِ الدِّيلِ. وَمِنْ بَنِي قَيْسٍ، ثُمَّ مِنْ بَنِي عَامِرِ بْنِ صَعْصَعَةَ، ثُمَّ مِنْ بَنِي كِلَابِ بْنِ رَبِيعَةَ بْنِ عَامِرِ بْنِ صَعْصَعَةَ: عَلْقَمَةُ بْنُ عُلَاثَةَ بْنِ عَوْفِ بْنِ الْأَحْوَصِ بْنِ جَعْفَرِ بْنِ كِلَابٍ، وَلَبِيدُ بْنُ رَبِيعَةَ بْنِ مَالِكِ بْنِ جَعْفَرِ بْنِ كِلَابٍ. وَمِنْ بَنِي عَامِرِ بْنِ رَبِيعَةَ: خَالِدُ بْنُ هَوْذَةَ بْنِ رَبِيعَةَ بْنِ عَمْرِو بْنِ عَامِرِ بْنِ رَبِيعَةَ بْنِ عَامِرِ بْنِ صَعْصَعَةَ، وَحَرْمَلَةُ بْنُ هَوْذَةَ بْنِ رَبِيعَةَ بْنِ عَمْرٍو. وَمِنْ بَنِي نَصْرِ بْنِ مُعَاوِيَةَ: مَالِكُ بْنُ عَوْفِ بْنِ سَعِيدِ بْنِ يَرْبُوعٍ. وَمِنْ بَنِي سُلَيْمِ بْنِ مَنْصُورٍ: عَبَّاسُ بْنُ مِرْدَاسِ بْنِ أَبِي عَامِرٍ: أَخُو بَنِي الْحَارِثِ بْنِ بُهْثَةَ بْنِ سُلَيْمٍ. وَمِنْ بَنِي غَطَفَانَ، ثُمَّ مِنْ بَنِي فَزَارَةَ عُيَيْنَةُ بْنُ حِصْنِ بْنِ حُذَيْفَةَ بْنِ بَدْرٍ. وَمِنْ بَنِي تَمِيمٍ ثُمَّ مِنْ بَنِي حَنْظَلَةَ: الْأَقْرَعُ بْنُ حَابِسِ بْنِ عِقَالٍ، مِنْ بَنِي مُجَاشِعِ بْنِ دَارِمِ

    ✧ Ibn Hishām said: A knowledgeable person whom I trust narrated to me, in an isnād of his, from Ibn Shihāb al-Zuhrī, from ʿUbayd Allāh b. ʿAbd Allāh b. ʿUtbah, from Ibn ʿAbbās, who said: The Messenger of God ﷺ received the pledge of allegiance from Quraysh and others, and gave them on the day of al-Jiʿrānah from the spoils of Ḥunayn. From Banū Umayyah b. ʿAbd Shams: Abū Sufyān b. Ḥarb b. Umayyah, Ṭalīq b. Sufyān b. Umayyah, and Khālid b. Usayd b. Abī al-ʿĪṣ b. Umayyah. From Banū ʿAbd al-Dār b. Quṣayy: Shaybah b. ʿUthmān b. Abī Ṭalḥah b. ʿAbd al-ʿUzzā b. ʿUthmān b. ʿAbd al-Dār, Abū al-Sanābil b. Baʿkak b. al-Ḥārith b. ʿUmaylah b. al-Sabbāq b. ʿAbd al-Dār, and ʿIkrimah b. ʿĀmir b. Hāshim b. ʿAbd Manāf b. ʿAbd al-Dār. From Banū Makhzūm b. Yaqaẓah: Zuhayr b. Abī Umayyah b. al-Mughīrah, al-Ḥārith b. Hishām b. al-Mughīrah, Khālid b. Hishām b. al-Mughīrah, Hishām b. al-Walīd b. al-Mughīrah, Sufyān b. ʿAbd al-Asad b. ʿAbd Allāh b. ʿUmar b. Makhzūm, and al-Sāʾib b. Abī al-Sāʾib b. ʿĀʾidh b. ʿAbd Allāh b. ʿUmar b. Makhzūm. From Banū ʿAdī b. Kaʿb: Muṭīʿ b. al-Aswad b. Ḥārithah b. Naḍlah, and Abū Jahm b. Ḥudhayfah b. Ghānim. From Banū Jumaḥ b. ʿAmr: Ṣafwān b. Umayyah b. Khalaf, Uḥayḥah b. Umayyah b. Khalaf, and ʿUmayr b. Wahb b. Khalaf. From Banū Sahm: ʿAdī b. Qays b. Ḥudhāfah. From Banū ʿĀmir b. Luʾayy: Ḥuwayṭib b. ʿAbd al-ʿUzzā b. Abī Qays b. ʿAbd Wudd, and Hishām b. ʿAmr b. Rabīʿah b. al-Ḥārith b. Ḥubayyib. From the scattered groups of the tribes: From Banū Bakr b. ʿAbd Manāt b. Kinānah: Nawfal b. Muʿāwiyah b. ʿUrwah b. Ṣakhr b. Razn b. Yaʿmar b. Nufāthah b. ʿAdī b. al-Dīl. From Banū Qays, then from Banū ʿĀmir b. Ṣaʿṣaʿah, then from Banū Kilāb b. Rabīʿah b. ʿĀmir b. Ṣaʿṣaʿah: ʿAlqamah b. ʿUlāthah b. ʿAwf b. al-Aḥwaṣ b. Jaʿfar b. Kilāb, and Labīd b. Rabīʿah b. Mālik b. Jaʿfar b. Kilāb. From Banū ʿĀmir b. Rabīʿah: Khālid b. Hawdhah b. Rabīʿah b. ʿAmr b. ʿĀmir b. Rabīʿah b. ʿĀmir b. Ṣaʿṣaʿah, and Ḥarmalah b. Hawdhah b. Rabīʿah b. ʿAmr. From Banū Naṣr b. Muʿāwiyah: Mālik b. ʿAwf b. Saʿīd b. Yarbūʿ. From Banū Sulaym b. Manṣūr: ʿAbbās b. Mirdās b. Abī ʿĀmir, the brother of Banū al-Ḥārith b. Buhthah b. Sulaym. From Banū Ghaṭafān, then from Banū Fazārah: ʿUyaynah b. Ḥiṣn b. Ḥudhayfah b. Badr. From Banū Tamīm, then from Banū Ḥanẓalah: al-Aqraʿ b. Ḥābis b. ʿIqāl, from Banū Mujāshiʿ b. Dārim.

53. Sirat Ibn Hisham 1465No grade recorded

    [ سُئِلَ الرَّسُولُ عَنْ عَدَمِ إِعْطَائِهِ جُعَيْلًا فَأَجَابَ ] قَالَ ابْنُ إسْحَاقَ: وَحَدَّثَنِي مُحَمَّدُ بْنُ إبْرَاهِيمَ بْنِ الْحَارِثِ التَّيْمِيُّ: أَنَّ قَائِلًا قَالَ لِرَسُولِ اللَّهِ ﷺ مِنْ أَصْحَابِهِ: يَا رَسُولَ اللَّهِ، أَعْطَيْتُ عُيَيْنَةَ بْنَ حِصْنٍ وَالْأَقْرَعَ بْنَ حَابِسٍ مِئَةً مِئَةً، وَتَرَكْتُ جُعَيْلَ بْنَ سُرَاقَةَ الضَّمْرِيَّ فَقَالَ رَسُولُ اللَّهِ ﷺ: أَمَا وَاَلَّذِي نَفْسُ مُحَمَّدٍ بِيَدِهِ لَجُعَيْلُ بْنُ سُرَاقَةَ خَيْرٌ مِنْ طِلَاعِ الْأَرْضِ، كُلُّهُمْ مِثْلُ عُيَيْنَةَ بْنِ حِصْنٍ وَالْأَقْرَعِ بْنِ حَابِسٍ، وَلَكِنِّي تَأَلَّفْتهمَا لِيُسْلِمَا، وَوَكَلْتُ جُعَيْلَ بْنَ سُرَاقَةَ إلَى إسْلَامِهِ. [ اعْتِرَاضُ ذِي الْخُوَيْصِرَةِ التَّمِيمِيِّ ] قَالَ ابْنُ إسْحَاقَ: وَحَدَّثَنِي أَبُو عُبَيْدَةَ بْنُ مُحَمَّدِ بْنِ عَمَّارِ بْنِ يَاسِرٍ، عَنْ مِقْسَمِ أَبِي الْقَاسِمِ، مَوْلَى عَبْدِ اللَّهِ بْنِ الْحَارِثِ بْنِ نَوْفَلٍ، قَالَ: خَرَجْتُ أَنَا وَتَلِيدُ بْنُ كِلَابٍ اللَّيْثِيُّ، حَتَّى أَتَيْنَا عَبْدَ اللَّهِ بْنَ عَمْرِو بْنِ الْعَاصِ، وَهُوَ يَطُوفُ بِالْبَيْتِ، مُعَلِّقًا نَعْلَهُ بِيَدِهِ، فَقُلْنَا لَهُ: هَلْ حَضَرْتَ رَسُولَ اللَّهِ ﷺ حِينَ كَلَّمَهُ التَّمِيمِيُّ يَوْمَ حُنَيْنٍ ؟ قَالَ: نَعَمْ، جَاءَ رَجُلٌ مِنْ بَنِي تَمِيمٍ، يُقَالُ لَهُ ذُو الْخُوَيْصِرَةِ، فَوَقَفَ عَلَيْهِ وَهُوَ يُعْطِي النَّاسَ، فَقَالَ: يَا مُحَمَّدُ، قَدْ رَأَيْتُ مَا صَنَعْتَ فِي هَذَا الْيَوْمِ؛ فَقَالَ رَسُولُ اللَّهِ ﷺ: أَجَلْ، فَكَيْفَ رَأَيْتُ ؟ فَقَالَ: لَمْ أَرَكَ عَدَلْتُ ؟ قَالَ: فَغَضِبَ النَّبِيُّ ﷺ، ثُمَّ قَالَ: وَيْحَكَ إذَا لَمْ يَكُنْ الْعَدْلُ عِنْدِي، فَعِنْدَ مَنْ يَكُونُ فَقَالَ عُمَرُ بْنُ الْخَطَّابِ: يَا رَسُولَ اللَّهِ، أَلَا أَقْتُلُهُ ؟ فَقَالَ لَا، دَعْهُ فَإِنَّهُ سَيَكُونُ لَهُ شِيعَةٌ يَتَعَمَّقُونَ فِي الدِّينِ حَتَّى يَخْرُجُوا مِنْهُ كَمَا يَخْرُجُ السَّهْمُ مِنْ الرَّمِيَّةِ يُنْظَرُ فِي النَّصْلِ، فَلَا يُوجَدُ شَيْءٌ، ثُمَّ فِي الْفِدْحِ، فَلَا يُوجَدُ شَيْءٌ، ثُمَّ فِي الْفُوقِ، فَلَا يُوجَدُ شَيْءٌ، سَبَقَ الْفَرْثَ وَالدَّمَ. قَالَ ابْنُ إسْحَاقَ: وَحَدَّثَنِي مُحَمَّدُ بْنُ عَلِيِّ بْنِ الْحُسَيْنِ أَبُو جَعْفَرٍ بِمِثْلِ حَدِيثِ أَبِي عُبَيْدَةَ، وَسَمَّاهُ ذَا الْخُوَيْصِرَةِ

    ✧ [ The Messenger was asked about not giving to Juʿayl, and he answered ] Ibn Isḥāq said: Muḥammad b. Ibrāhīm b. al-Ḥārith al-Taymī narrated to me that a speaker from among the companions of the Messenger of Allah ﷺ said to him: “O Messenger of Allah, you gave ʿUyaynah b. Ḥiṣn and al-Aqraʿ b. Ḥābis a hundred each, and you left Juʿayl b. Surāqah al-Ḍamrī.” The Messenger of Allah ﷺ said: “Indeed, by Him in whose hand is Muḥammad’s soul, Juʿayl b. Surāqah is better than the fill of the earth, all of them, like ʿUyaynah b. Ḥiṣn and al-Aqraʿ b. Ḥābis, but I reconciled their hearts so that they might submit, and I entrusted Juʿayl b. Surāqah to his Islam.” [ The objection of Dhū al-Khuwayṣirah al-Tamīmī ] Ibn Isḥāq said: Abū ʿUbaydah b. Muḥammad b. ʿAmmār b. Yāsir narrated to me, from Miqsam Abū al-Qāsim, the client of ʿAbd Allāh b. al-Ḥārith b. Nawfal, who said: I went out with Talīd b. Kilāb al-Laythī until we came to ʿAbd Allāh b. ʿAmr b. al-ʿĀṣ while he was circumambulating the House, hanging his sandals in his hand. We said to him: “Were you present with the Messenger of Allah ﷺ when the Tamīmī spoke to him on the day of Ḥunayn?” He said: “Yes. A man from Banū Tamīm called Dhū al-Khuwayṣirah came and stood over him while he was giving to the people and said: ‘O Muḥammad, I have seen what you have done today.’ The Messenger of Allah ﷺ said: ‘Yes, and how did you see it?’ He said: ‘I did not see you act justly.’ He said: The Prophet ﷺ became angry, then said: ‘Woe to you! If justice is not with me, then with whom is it?’ ʿUmar b. al-Khaṭṭāb said: ‘O Messenger of Allah, shall I not kill him?’ He said: ‘No, leave him, for he will have a following who go deep into the religion until they depart from it as the arrow departs from the game. One looks at the arrowhead and finds nothing, then at the shaft and finds nothing, then at the notch and finds nothing. It has outrun the dung and the blood.’” Ibn Isḥāq said: Muḥammad b. ʿAlī b. al-Ḥusayn Abū Jaʿfar narrated to me the like of the ḥadīth of Abū ʿUbaydah, and he named him Dhū al-Khuwayṣirah.

54. Sirat Ibn Hisham 1466No grade recorded

    [ شِعْرُ حَسَّانَ فِي حِرْمَانِ الْأَنْصَارِ ] قَالَ ابْنُ إسْحَاقَ: وَحَدَّثَنِي عَبْدُ اللَّهِ بْنُ أَبِي نَجِيحٍ، عَنْ أَبِيهِ بِمِثْلِ ذَلِكَ. قَالَ ابْنُ هِشَامٍ: وَلَمَّا أَعْطَى رَسُولُ اللَّهِ ﷺ مَا أَعْطَى فِي قُرَيْشٍ وَقَبَائِلِ الْعَرَبِ، وَلَمْ يُعْطِ الْأَنْصَارَ شَيْئًا، قَالَ حَسَّانُ بْنُ ثَابِتٍ يُعَاتِبُهُ فِي ذَلِكَ: زَادَتْ هُمُومٌ فَمَاءُ الْعَيْنِ مُنْحَدِرُ سَحًّا إذَا حَفَلَتْهُ عَبْرَةٌ دَرِرُ وَجْدًا بِشَمَّاءَ إذْ شَمَّاءُ بَهْكَنَةٌ هَيْفَاءُ لَا دَنَسٌ فِيهَا وَلَا خَوَرُ دَعْ عَنْكَ شَمَّاءَ إذْ كَانَتْ مَوَدَّتُهَا نَزْرًا وَشَرُّ وِصَالِ الْوَاصِلِ النَّزِرُ وَأْتِ الرَّسُولَ فَقُلْ يَا خَيْرَ مُؤْتَمَنٍ لِلْمُؤْمِنِينَ إذَا مَا عُدِّدَ الْبَشَرُ عَلَامَ تُدْعَى سُلَيْمٌ وَهْي نَازِحَةٌ قُدَّامَ قَوْمٍ هُمْ آوَوْا وَهُمْ نَصَرُوا سَمَّاهُمْ اللَّهُ أَنْصَارًا بِنَصْرِهِمْ دِينَ الْهُدَى وَعَوَانُ الْحَرْبِ تَسْتَعِرُ وَسَارَعُوا فِي سَبِيلِ اللَّهِ وَاعْتَرَفُوا لِلنَّائِبَاتِ وَمَا خَامُوا وَمَا ضَجِرُوا وَالنَّاسُ أَلْبٌ عَلَيْنَا فِيكَ لَيْسَ لَنَا إلَّا السُّيُوفَ وَأَطْرَافَ الْقَنَا وَزَرُ نُجَالِدُ النَّاسَ لَا نُبْقِي عَلَى أَحَدٍ وَلَا نُضَيِّعُ مَا تُوحِي بِهِ السُّوَرُ وَلَا تَهِرُّ جُنَاةُ الْحَرْبِ نَادِيَنَا وَنَحْنُ حِينَ تَلَظَّى نَارُهَا سُعُرُ كَمَا رَدَدْنَا بِبَدْرٍ دُونَ مَا طَلَبُوا أَهْلَ النِّفَاقِ وَفِينَا يُنْزَلُ الظَّفَرُ وَنَحْنُ جُنْدُكَ يَوْمَ النَّعْفِ مِنْ أُحُدٍ إذْ حَزَّبَتْ بَطَرًا أَحْزَابَهَا مُضَرُ فَمَا وَنِيّنَا وَمَا خِمْنَا وَمَا خَبَرُوا مِنَّا عِثَارًا وَكُلُّ النَّاسِ قَدْ عَثَرُوا

    ✧ [The poetry of Ḥassān concerning the deprivation of the Anṣār] Ibn Isḥāq said: ʿAbd Allāh b. Abī Najīḥ narrated to me from his father similarly. Ibn Hishām said: When the Messenger of God ﷺ gave what he gave among Quraysh and the tribes of the Arabs, and did not give the Anṣār anything, Ḥassān b. Thābit said, reproaching him for that: Cares increased, and the water of the eye pours down, streaming when a copious tear sets it flowing, out of longing for Shammāʾ, since Shammāʾ is a voluptuous woman, slender, in whom there is no blemish and no weakness. Leave off Shammāʾ, since her affection was scant, and the worst union of a uniter is scanty. And come to the Messenger and say, O best one trusted by the believers when humans are counted: Why are Sulaym summoned while they are far off, before a people who sheltered and helped? God named them Anṣār for their helping the religion of guidance while the fires of war blaze. They hastened in the way of God and acknowledged calamities, and they did not flag or complain. The people are a single party against us concerning you; we have nothing but swords, spearheads, and armor. We fight the people, sparing no one, and we do not neglect what the sūrahs inspire. The gatherers of war do not growl at our assembly while we, when its fire blazes, are flames. As we repelled at Badr, short of what they sought, the people of hypocrisy, and among us victory descends. We are your army on the day of al-Naʿf at Uḥud, when Muḍar, out of arrogance, mustered its parties. We did not weaken, we did not betray, and they did not experience from us a stumble, though all the people have stumbled.

55. Sirat Ibn Hisham 1467No grade recorded

    [ وَجَدَ الْأَنْصَارُ لِحِرْمَانِهِمْ فَاسْتَرْضَاهُمْ الرَّسُولُ ] قَالَ ابْنُ هِشَامٍ: حَدَّثَنِي زِيَادُ بْنُ عَبْدِ اللَّهِ، قَالَ: حَدَّثَنَا ابْنُ إسْحَاقَ: قَالَ: وَحَدَّثَنِي عَاصِمُ بْنُ عُمَرَ بْنِ قَتَادَةَ، عَنْ مَحْمُودِ بْنِ لَبِيدٍ عَنْ أَبِي سَعِيدٍ الْخُدْرِيِّ. قَالَ: لَمَّا أَعْطَى رَسُولُ اللَّهِ ﷺ مَا أَعْطَى مِنْ تِلْكَ الْعَطَايَا، فِي قُرَيْشٍ وَفِي قَبَائِلِ الْعَرَبِ وَلَمْ يَكُنْ فِي الْأَنْصَارِ مِنْهَا شَيْءٌ وَجَدَ هَذَا الْحَيُّ مِنْ الْأَنْصَارِ فِي أَنْفُسِهِمْ ؟ حَتَّى كَثُرَتْ مِنْهُمْ الْقَالَةُ حَتَّى قَالَ قَائِلُهُمْ: لَقَدْ لَقِيَ وَاَللَّهِ رَسُولُ اللَّهِ قَوْمَهُ، فَدَخَلَ عَلَيْهِ سَعْدُ بْنُ عُبَادَةَ، فَقَالَ: يَا رَسُولَ اللَّهِ، إنَّ هَذَا الْحَيَّ مِنْ الْأَنْصَارِ قَدْ وَجَدُوا عَلَيْكَ فِي أَنْفُسِهِمْ، لِمَا صَنَعْتُ فِي هَذَا الْفَيْءِ الَّذِي أَصَبْتَ، قَسَمْتُ فِي قَوْمِكَ، وَأَعْطَيْتُ عَطَايَا عِظَامًا فِي قَبَائِلِ الْعَرَبِ، وَلَمْ يَكُ فِي هَذَا الْحَيِّ مِنْ الْأَنْصَارِ مِنْهَا شَيْءٌ. قَالَ: فَأَيْنَ أَنْتَ مِنْ ذَلِكَ يَا سَعْدُ ؟ قَالَ: يَا رَسُولَ اللَّهِ، مَا أَنَا إلَّا مِنْ قَوْمِي. قَالَ: فَاجْمَعْ لِي قَوْمَكَ فِي هَذِهِ الْحَظِيرَةِ. قَالَ: فَخَرَجَ سَعْدٌ، فَجَمَعَ الْأَنْصَارَ فِي تِلْكَ الْحَظِيرَةِ. قَالَ: فَجَاءَ رِجَالٌ مِنْ الْمُهَاجِرِينَ فَتَرَكَهُمْ، فَدَخَلُوا، وَجَاءَ آخَرُونَ فَرَدَّهُمْ. فَلَمَّا اجْتَمَعُوا لَهُ أَتَاهُ سَعْدٌ، فَقَالَ: قَدْ اجْتَمَعَ لَكَ هَذَا الْحَيُّ مِنْ الْأَنْصَارِ، فَأَتَاهُمْ رَسُولُ اللَّهِ ﷺ، فَحَمِدَ اللَّهَ وَأَثْنَى عَلَيْهِ بِمَا هُوَ أَهْلُهُ، ثُمَّ قَالَ: يَا مَعْشَرَ الْأَنْصَارِ: مَا قَالَةٌ، بَلَغَتْنِي عَنْكُمْ، وَجِدَةٌ وَجَدْتُمُوهَا عَلَيَّ فِي أَنْفُسِكُمْ ؟ أَلَمْ آتِكُمْ ضُلَّالًا فَهَدَاكُمْ اللَّهُ، وَعَالَةً فَأَغْنَاكُمْ اللَّهُ، وَأَعْدَاءً فَأَلَّفَ اللَّهُ بَيْنَ قُلُوبِكُمْ قَالُوا: بَلَى، اللَّهُ وَرَسُولُهُ أَمَنُّ وَأَفْضَلُ. ثُمَّ قَالَ: أَلَا تُجِيبُونَنِي يَا مَعْشَرَ الْأَنْصَارِ ؟ قَالُوا: بِمَاذَا نُجِيبُكَ يَا رَسُولَ اللَّهِ ؟ لِلَّهِ وَلِرَسُولِهِ الْمَنُّ وَالْفَضْلُ. قَالَ ﷺ: أَمَا وَاَللَّهِ لَوْ شِئْتُمْ لَقُلْتُمْ، فَلَصَدَقْتُمْ وَلَصُدِّقْتُمْ: أَتَيْتَنَا مُكَذَّبًا فَصَدَّقْنَاكَ، وَمَخْذُولًا فَنَصَرْنَاكَ، وَطَرِيدًا فَآوَيْنَاكَ، وَعَائِلًا فَآسَيْنَاكَ. أَوَجَدْتُمْ يَا مَعْشَرَ الْأَنْصَارِ فِي أَنْفُسِكُمْ فِي لُعَاعَةٍ مِنْ الدُّنْيَا تَأَلَّفْتُ بِهَا قَوْمًا لِيُسْلِمُوا. وَوَكَلْتُكُمْ إلَى إسْلَامِكُمْ، أَلَا تَرْضَوْنَ يَا مَعْشَرَ الْأَنْصَارِ أَنْ يَذْهَبَ النَّاسُ بِالشَّاةِ وَالْبَعِيرِ، وَتَرْجِعُوا بِرَسُولِ اللَّهِ إلَى رِحَالِكُمْ ؟ فَوَاَلَّذِي نَفْسُ مُحَمَّدٍ بِيَدِهِ، لَوْلَا الْهِجْرَةُ لَكُنْتُ امْرَأً مِنْ الْأَنْصَارِ، وَلَوْ سَلَكَ النَّاسُ شِعْبًا وَسَلَكَتْ الْأَنْصَارُ شِعْبًا، لَسَلَكْتُ شِعْبَ الْأَنْصَارِ. اللَّهُمَّ ارْحَمْ الْأَنْصَارَ، وَأَبْنَاءَ الْأَنْصَارِ. وَأَبْنَاءَ أَبْنَاءِ الْأَنْصَارِ. قَالَ: فَبَكَى الْقَوْمُ حَتَّى أَخْضَلُوا لِحَاهُمْ، وَقَالُوا: رَضِينَا بِرَسُولِ اللَّهِ قَسْمًا، وَحَظًّا. ثُمَّ انْصَرَفَ رَسُولُ اللَّهِ ﷺ، وَتَفَرَّقُوا

    ✧ [The Ansar resented being deprived, so the Messenger appeased them] Ibn Hisham said: Ziyad b. ʿAbd Allah narrated to me, saying: Ibn Isḥāq narrated to us, saying: And ʿĀṣim b. ʿUmar b. Qatādah narrated to me, from Maḥmūd b. Labīd, from Abū Saʿīd al-Khudrī. He said: When the Messenger of God ﷺ gave what he gave of those gifts in Quraysh and in the tribes of the Arabs, and there was nothing of them among the Anṣār, this clan of the Anṣār found resentment within themselves, until much talk arose among them, until one of them said: By God, the Messenger of God has met his own people. Then Saʿd b. ʿUbādah entered upon him and said: O Messenger of God, this clan of the Anṣār have found against you within themselves, because of what you did in this spoil you obtained: you divided among your people and gave great gifts to the tribes of the Arabs, and there was nothing of them in this clan of the Anṣār. He said: And where are you in that, O Saʿd? He said: O Messenger of God, I am only of my people. He said: Then gather your people for me in this enclosure. He said: Saʿd went out and gathered the Anṣār in that enclosure. He said: Some men of the Emigrants came, and he left them; they entered, and others came, and he turned them back. When they had gathered for him, Saʿd came to him and said: This clan of the Anṣār has gathered for you. So the Messenger of God ﷺ came to them, praised God and extolled Him as He deserves, then said: O company of the Anṣār, what is this talk that has reached me from you, and this anger you have found against me within yourselves? Did I not come to you erring, and God guided you; poor, and God enriched you; enemies, and God united your hearts? They said: Yes, God and His Messenger are more gracious and more excellent. Then he said: Will you not answer me, O company of the Anṣār? They said: With what shall we answer you, O Messenger of God? To God and to His Messenger belong grace and excellence. He ﷺ said: By God, if you wished, you would say, and you would speak truth and be believed: You came to us rejected, and we believed you; forsaken, and we helped you; driven out, and we sheltered you; poor, and we shared with you. Do you find within yourselves, O company of the Anṣār, over a trifle of this world by which I reconciled a people so that they might submit, while I entrusted you to your Islam? Are you not content, O company of the Anṣār, that the people go with the sheep and the camel, and you return with the Messenger of God to your homes? By Him in whose hand is the soul of Muhammad, if not for the emigration, I would be a man of the Anṣār. And if the people took a mountain pass and the Anṣār took a mountain pass, I would take the mountain pass of the Anṣār. O God, have mercy on the Anṣār, and on the sons of the Anṣār, and on the sons of the sons of the Anṣār. He said: The people wept until they wetted their beards, and they said: We are content with the Messenger of God as our portion and lot. Then the Messenger of God ﷺ departed, and they dispersed.