82. The Messenger's ʿumrah from al-Jiʿrānah

Sirat Ibn Hisham 1468No grade recorded
عُمْرَةُ الرَّسُولِ مِنْ الْجِعْرَانَةِ [ وَاسْتِخْلَافُهُ عَتَّابَ بْنَ أَسِيدٍ عَلَى مَكَّةَ وَحَجَّ عَتَّابٌ بِالْمُسْلِمِينَ سَنَةَ ثَمَانِي ] [ اعْتِمَارُ الرَّسُولِ وَاسْتِخْلَافُهُ ابْنَ أُسَيْدٍ عَلَى مَكَّةَ ] قَالَ ابْنُ إسْحَاقَ: ثُمَّ خَرَجَ رَسُولُ اللَّهِ ﷺ مِنْ الْجِعْرَانَةِ مُعْتَمِرًا، وَأَمَرَ بِبَقَايَا الْفَيْءِ فَحُبِسَ بِمَجَنَّةَ، بِنَاحِيَةِ مَرِّ الظَّهْرَانِ، فَلَمَّا فَرَغَ رَسُولُ اللَّهِ ﷺ مِنْ عُمْرَتِهِ انْصَرَفَ رَاجِعًا إلَى الْمَدِينَةِ، وَاسْتَخْلَفَ عَتَّابَ بْنَ أَسِيدٍ عَلَى مَكَّةَ، وَخَلَّفَ مَعَهُ مُعَاذَ بْنَ جَبَلٍ، يُفَقِّهُ النَّاسَ فِي الدِّينِ، وَيُعَلِّمُهُمْ الْقُرْآنَ، وَاتُّبِعَ رَسُولُ اللَّهِ ﷺ بِبَقَايَا الْفَيْءِ. قَالَ ابْنُ هِشَامٍ: وَبَلَغَنِي عَنْ زَيْدِ بْنِ أَسْلَمَ أَنَّهُ قَالَ: لَمَّا اسْتَعْمَلَ النَّبِيُّ ﷺ عَتَّابَ بْنَ أَسِيدٍ عَلَى مَكَّةَ رَزَقَهُ كُلَّ يَوْمٍ دِرْهَمًا، فَقَامَ فَخَطَبَ النَّاسَ فَقَالَ: أَيُّهَا النَّاسُ، أَجَاعَ اللَّهُ كَبِدَ مَنْ جَاعَ عَلَى دِرْهَمٍ، فَقَدْ رَزَقَنِي رَسُولُ اللَّهِ ﷺ دِرْهَمًا كُلَّ يَوْمٍ، فَلَيْسَتْ. بِي حَاجَةٌ إلَى أَحَدٍ
✧ The Messenger's ʿumrah from al-Jiʿrānah, and his appointment of ʿAttāb b. Asīd over Makkah, and ʿAttāb performed the pilgrimage with the Muslims in the year eight. The Messenger's performing ʿumrah and his appointment of Ibn Usayd over Makkah. Ibn Isḥāq said: Then the Messenger of God ﷺ went out from al-Jiʿrānah performing ʿumrah. He ordered that the remainder of the spoils be detained at Majannah, in the direction of Marr al-Ẓahrān. When the Messenger of God ﷺ finished his ʿumrah, he departed returning to Madinah. He appointed ʿAttāb b. Asīd over Makkah, and left with him Muʿādh b. Jabal to instruct the people in religion and teach them the Qurʾān. The remainder of the spoils was brought after the Messenger of God ﷺ. Ibn Hishām said: It has reached me from Zayd b. Aslam that he said: When the Prophet ﷺ appointed ʿAttāb b. Asīd over Makkah, he gave him a dirham as a daily allowance. He stood and addressed the people, saying: 'O people, may God starve the liver of anyone who hungers for a dirham. The Messenger of God ﷺ has given me a dirham every day, so I have no need of anyone.'
Sirat Ibn Hisham 1469No grade recorded
[ وَقْتُ الْعُمْرَةِ ] قَالَ ابْنُ إسْحَاقَ: وَكَانَتْ عُمْرَةُ رَسُولِ اللَّهِ ﷺ فِي ذِي الْقَعْدَةِ، فَقَدِمَ رَسُولُ اللَّهِ ﷺ الْمَدِينَةَ فِي بَقِيَّةِ ذِي الْقَعْدَةِ أَوْ فِي ذِي الْحِجَّةِ. قَالَ ابْنُ هِشَامٍ وَقَدِمَ رَسُولُ اللَّهِ ﷺ الْمَدِينَةَ لِسِتِّ لَيَالٍ بَقِينَ مِنْ ذِي الْقَعْدَةِ فِيمَا زَعَمَ أَبُو عَمْرٍو الْمَدَنِيُّ. قَالَ ابْنُ إسْحَاقَ: وَحَجَّ النَّاسُ تِلْكَ السَّنَةَ عَلَى مَا كَانَتْ الْعَرَبُ تَحُجُّ عَلَيْهِ، وَحَجَّ بِالْمُسْلِمِينَ تِلْكَ السَّنَةَ عَتَّابُ بْنُ أَسِيدٍ، وَهِيَ سَنَةَ ثَمَانٍ، وَأَقَامَ أَهْلُ الطَّائِفِ عَلَى شِرْكِهِمْ وَامْتِنَاعِهِمْ فِي طَائِفِهِمْ، مَا بَيْنَ ذِي الْقَعْدَةِ إذْ انْصَرَفَ رَسُولُ اللَّهِ ﷺ إلَى شَهْرِ رَمَضَانَ مِنْ سَنَةِ تِسْعٍ
✧ [The time of the ʿumrah] Ibn Isḥāq said: The Messenger of Allah’s ﷺ ʿumrah was in Dhū al-Qaʿdah. The Messenger of Allah ﷺ arrived in Madinah in the remainder of Dhū al-Qaʿdah or in Dhū al-Ḥijjah. Ibn Hishām said: The Messenger of Allah ﷺ arrived in Madinah with six nights remaining of Dhū al-Qaʿdah, according to what Abū ʿAmr al-Madanī claimed. Ibn Isḥāq said: The people performed the ḥajj that year according to the way the Arabs used to perform the ḥajj. ʿAttāb b. Asīd led the Muslims in the ḥajj that year, which was the year eight. The people of al-Ṭāʾif remained upon their polytheism and their resistance in their Ṭāʾif, from Dhū al-Qaʿdah when the Messenger of Allah ﷺ turned away until the month of Ramaḍān of the year nine.
Sirat Ibn Hisham 1470No grade recorded
أَمْرُ كَعْبِ بْنِ زُهَيْرٍ بَعْدَ الِانْصِرَافِ عَنْ الطَّائِفِ [ تَخَوُّفُ بَجِيرٍ عَلَى أَخِيهِ كَعْبٍ وَنَصِيحَتُهُ لَهُ ] وَلَمَّا قَدِمَ رَسُولُ اللَّهِ ﷺ مِنْ مُنْصَرَفِهِ عَنْ الطَّائِفِ كَتَبَ بُجَيْرُ بْنُ زُهَيْرِ بْنِ أَبِي سُلْمَى إلَى أَخِيهِ كَعْبِ بْنِ زُهَيْرٍ يُخْبِرُهُ أَنَّ رَسُولَ اللَّهِ ﷺ قَتَلَ رِجَالًا بِمَكَّةَ، مِمَّنْ كَانَ يَهْجُوهُ وَيُؤْذِيهِ، وَأَنَّ مَنْ بَقِيَ مِنْ شُعَرَاءِ قُرَيْشٍ، ابْنَ الزِّبَعْرَى وَهُبَيْرَةَ بْنَ أَبِي وَهْبٍ، قَدْ هَرَبُوا فِي كُلِّ وَجْهٍ، فَإِنْ كَانَتْ لَكَ فِي نَفْسِكَ حَاجَةٌ، فَطِرْ إلَى رَسُولِ اللَّهِ ﷺ، فَإِنَّهُ لَا يَقْتُلُ أَحَدًا جَاءَهُ تَائِبًا، وَإِنْ أَنْتَ لَمْ تَفْعَلْ فَانْجُ إلَى نَجَائِكَ مِنْ الْأَرْضِ، وَكَانَ كَعْبُ بْنُ زُهَيْرٍ قَدْ قَالَ: أَلَا أَبْلِغَا عَنِّي بُجَيْرًا رِسَالَةً فَهَلْ لَكَ فِيمَا قُلْتُ وَيْحَكَ هَلْ لَكَا ؟ فَبَيِّنْ لَنَا إنْ كُنْتَ لَسْتَ بِفَاعِلٍ عَلَى أَيِّ شَيْءٍ غَيْرَ ذَلِكَ دَلَّكَا عَلَى خُلُقٍ لَمْ أُلْفِ يَوْمًا أَبَا لَهُ عَلَيْهِ وَمَا تُلْفِي عَلَيْهِ أَبَا لَكَا فَإِنْ أَنْتَ لَمْ تَفْعَلْ فَلَسْتُ بِآسِفٍ وَلاَ قَائِلٌ إِمَّا عَثَرْتَ: لَعًا لَكَا سَقَاكَ بِهَا الْمَأْمُونُ كَأْسًا رَوِيَّةً فَأَنْهَلَكَ الْمَأْمُونُ مِنْهَا وَعَلَّكَا قَالَ ابْنُ هِشَامٍ: وَيُرْوَى الْمَأْمُورُ. وَقَوْلُهُ فَبَيِّنْ لَنَا: عَنْ غَيْرِ ابْنِ إسْحَاقَ، وَأَنْشَدَنِي بَعْضُ أَهْلِ الْعِلْمِ بِالشِّعْرِ وَحَدِيثِهِ: مَنْ مُبْلِغٌ عَنِّي بُجَيْرًا رِسَالَةً فَهَلْ لَكَ فِيمَا قُلْتُ بِالْخَيْفِ هَلْ لَكَا شَرِبْتَ مَعَ الْمَأْمُونِ كَأْسًا رَوِيَّةً فَأَنْهَلَكَ الْمَأْمُونُ مِنْهَا وَعَلَّكَا وَخَالَفْتَ أَسْبَابَ الْهُدَى وَاتَّبَعْتَهُ عَلَى أَيِّ شَيْءٍ وَيْبَ غَيْرِكَ دَلَّكَا عَلَى خُلُقٍ لَمْ تُلْفِ أُمًّا وَلَا أَبًا عَلَيْهِ وَلَمْ تُدْرِكْ عَلَيْهِ أَخًا لَكَا فَإِنْ أَنْتَ لَمْ تَفْعَلْ فَلَسْتُ بِآسِفِ وَلَا قَائِلٍ إمَّا عَثَرْتَ: لَعًا لَكَا قَالَ: وَبَعَثَ بِهَا إلَى بُجَيْرٍ، فَلَمَّا أَتَتْ بُجَيْرًا كَرِهَ أَنْ يَكْتُمَهَا رَسُولَ اللَّهِ ﷺ فَأَنْشَدَهُ إيَّاهَا، فَقَالَ رَسُولُ اللَّهِ ﷺ لَمَّا سَمِعَ سَقَاكَ بِهَا الْمَأْمُونُ: صَدَقَ وَإِنَّهُ لَكَذُوبٌ، أَنَا الْمَأْمُونُ. وَلَمَّا سَمِعَ: عَلَى خُلُقٍ لَمْ تُلْفِ أُمًّا وَلَا أَبًا عَلَيْهِ قَالَ: أَجَلْ، لَمْ يُلْفِ عَلَيْهِ أَبَاهُ وَلَا أُمَّهُ. ثُمَّ قَالَ بُجَيْرٌ لِكَعْبِ: مَنْ مُبْلِغٌ كَعْبًا فَهَلْ لَكَ فِي الَّتِي تَلُومُ عَلَيْهَا بَاطِلًا وَهْيَ أَحْزَمُ إلَى اللَّهِ ( لَا الْعُزَّى وَلَا اللَّاتِ ) وَحْدَهُ فَتَنْجُو إذَا كَانَ النَّجَاءُ وَتَسْلَمُ لَدَى يَوْمِ لَا يَنْجُو وَلَيْسَ بِمُفْلِتٍ مِنْ النَّاسِ إلَّا طَاهِرُ الْقَلْبِ مُسْلِمُ فَدِينُ زُهَيْرٍ وَهُوَ لَا شَيْءَ دِينُهُ وَدِينُ أَبِي سُلْمَى عَلَى مُحَرَّمِ قَالَ ابْنُ إسْحَاقَ: وَإِنَّمَا يَقُولُ كَعْبٌ: الْمَأْمُونُ، وَيُقَالُ: الْمَأْمُورُ فِي قَوْلِ ابْنِ هِشَامٍ لِقَوْلِ قُرَيْشٍ الَّذِي كَانَتْ تَقُولُهُ لِرَسُولِ اللَّهِ ﷺ.
✧ The matter of Kaʿb b. Zuhayr after the return from al-Ṭāʾif [ Bujayr’s fear for his brother Kaʿb and his advice to him ] When the Messenger of God ﷺ came back from his return from al-Ṭāʾif, Bujayr b. Zuhayr b. Abī Sulmā wrote to his brother Kaʿb b. Zuhayr, informing him that the Messenger of God ﷺ had killed some men in Makkah from among those who had satirized him and harmed him, and that those of the poets of Quraysh who remained—Ibn al-Zibaʿrā and Hubayrah b. Abī Wahb—had fled in every direction. "If you have any need for your own sake, then fly to the Messenger of God ﷺ, for he does not kill anyone who comes to him repentant; but if you do not do that, then escape to your refuge in the land." Kaʿb b. Zuhayr had said: "Will you two convey from me a message to Bujayr? Is there for you, in what I said—woe to you—any path for you? Then make clear to us, if you are not going to act, upon what thing other than that did he point you? To a character for which I never found any father, and upon which you will not find any father of yours. If you will not act, then I am not regretful, nor saying, when you stumble: 'May you rise again.' The trusted one gave you to drink with it a full cup, and the trusted one gave you the first draught of it and the second." Ibn Hishām said: It is also narrated "the commanded one." And his saying "Then make clear to us" is from other than Ibn Isḥāq. And one of the people of learning in poetry and its reports recited to me: "Who will convey from me to Bujayr a message? Is there for you, in what I said at al-Khayf, any path for you? You drank with the trusted one a full cup, and the trusted one gave you the first draught of it and the second. You have abandoned the ways of guidance and followed it. Upon what thing—woe to another than you—did he point you? To a character for which you found neither mother nor father, and upon which you did not attain a brother of yours. If you will not act, then I am not regretful, nor saying, when you stumble: 'May you rise again.'" He said: And he sent them to Bujayr. When they reached Bujayr, he disliked concealing them from the Messenger of God ﷺ, so he recited them to him. When the Messenger of God ﷺ heard "The trusted one gave you to drink with it," he said: "He has spoken truth, and he is a liar; I am the trusted one." When he heard "To a character for which you found neither mother nor father upon it," he said: "Indeed, he did not find upon it his father or his mother." Then Bujayr said to Kaʿb: "Who will convey to Kaʿb: Is there for you in that which you blame to no purpose, though it is more resolute— to God alone, not al-ʿUzzā nor al-Lāt— so that you may be saved when there is salvation, and be safe on a day when none is saved, and none escapes of the people, except the pure of heart, a Muslim? For the religion of Zuhayr—and it is nothing—is his religion, and the religion of Abū Sulmā is forbidden to me." Ibn Isḥāq said: Kaʿb only says "the trusted one," and it is said "the commanded one" according to Ibn Hishām, because of the saying of Quraysh which they used to say to the Messenger of God ﷺ.
Sirat Ibn Hisham 1471No grade recorded
[ قُدُومُ كَعْبٍ عَلَى الرَّسُولِ وَقَصِيدَتُهُ اللَّامِيَّةُ ] قَالَ ابْنُ إسْحَاقَ: فَلَمَّا بَلَغَ كَعْبًا الْكِتَابُ ضَاقَتْ بِهِ الْأَرْضُ، وَأَشْفَقَ عَلَى نَفْسِهِ، وَأَرْجَفَ بِهِ مَنْ كَانَ فِي حَاضِرِهِ مِنْ عَدُوِّهِ، فَقَالُوا: هُوَ مَقْتُولٌ. فَلَمَّا لَمْ يَجِدْ مِنْ شَيْءٍ بُدًّا ؟ قَالَ قَصِيدَتَهُ الَّتِي يَمْدَحُ فِيهَا رَسُولَ اللَّهِ ﷺ، وَذَكَرَ فِيهَا خَوْفَهُ وَإِرْجَافَ الْوُشَاةِ بِهِ مِنْ عَدُوِّهِ ثُمَّ خَرَجَ حَتَّى قَدِمَ الْمَدِينَةَ، فَنَزَلَ عَلَى رَجُلٍ كَانَتْ بَيْنَهُ وَبَيْنَهُ مَعْرِفَةٌ. مِنْ جُهَيْنَةَ، كَمَا ذُكِرَ لِي، فَغَدَا بِهِ إلَى رَسُولِ اللَّهِ ﷺ حِينَ صَلَّى الصُّبْحَ، فَصَلَّى مَعَ رَسُولِ اللَّهِ ﷺ ثُمَّ أَشَارَ لَهُ إلَى رَسُولِ اللَّهِ ﷺ، فَقَالَ: هَذَا رَسُولُ اللَّهِ، فَقُمْ إلَيْهِ فَاسْتَأْمِنْهُ. فَذُكِرَ لِي أَنَّهُ قَامَ إلَى رَسُولِ اللَّهِ ﷺ، حَتَّى جَلَسَ إلَيْهِ، فَوَضَعَ يَدَهُ فِي يَدِهِ، وَكَانَ رَسُولُ اللَّهِ ﷺ لَا يَعْرِفُهُ، فَقَالَ: يَا رَسُولَ اللَّهِ، إنَّ كَعْبَ بْنَ زُهَيْرٍ قَدْ جَاءَ لِيَسْتَأْمِنَ مِنْكَ تَائِبًا مُسْلِمًا، فَهَلْ أَنْتَ قَابِلٌ مِنْهُ إنْ أَنَا جِئْتُكَ بِهِ ؟ قَالَ رَسُولُ اللَّهِ ﷺ: نَعَمْ ؟ قَالَ: أَنَا يَا رَسُولَ اللَّهِ كَعْبُ بْنُ زُهَيْرٍ قَالَ ابْنُ إسْحَاقَ: فَحَدَّثَنِي عَاصِمُ بْنُ عُمَرَ بْنِ قَتَادَةَ: أَنَّهُ وَثَبَ عَلَيْهِ رَجُلٌ مِنْ الْأَنْصَارِ، فَقَالَ: يَا رَسُولَ اللَّهِ، دَعْنِي وَعَدُوَّ اللَّهِ أَضْرِبْ عُنُقَهُ؛ فَقَالَ رَسُولُ اللَّهِ ﷺ: دَعْهُ عَنْكَ فَإِنَّهُ قَدْ جَاءَ تَائِبًا، نَازِعًا ( عَمَّا كَانَ عَلَيْهِ ) قَالَ فَغَضِبَ كَعْبٌ عَلَى هَذَا الْحَيِّ مِنْ الْأَنْصَارِ، لِمَا صَنَعَ بِهِ صَاحِبُهُمْ، وَذَلِكَ أَنَّهُ لَمْ يَتَكَلَّمْ فِيهِ رَجُلٌ مِنْ الْمُهَاجِرِينَ إلَّا بِخَيْرِ فَقَالَ فِي قَصِيدَتِهِ الَّتِي قَالَ حِينَ قَدِمَ عَلَى رَسُولِ اللَّهِ ﷺ: بَانَتْ سُعَادُ فَقَلْبِي الْيَوْمَ مُتَبْولُ مُتَيَّمٌ إثْرَهَا لَمْ يُفْدَ مَكْبُولُ وَمَا سُعَادُ غَدَاةَ الْبَيْنِ إذْ رَحَلُوا إلَّا أَغَنُّ غَضِيضُ الطَّرْفِ مَكْحُولُ هَيْفَاءُ مُقْبِلَةً عَجْزَاءُ مُدْبِرَةً لَا يُشْتَكَى قِصَرٌ مِنْهَا وَلَا طُولُ تَجْلُو عَوَارِضَ ذِي ظَلْمٍ إذَا ابْتَسَمَتْ كَأَنَّهُ مُنْهَلٌ بِالرَّاحِ مَعْلُولُ شُجَّتْ بِذِي شَيَمٍ مِنْ مَاءِ مَحْنِيَةٍ صَافٍ بِأَبْطَحَ أَضْحَى وَهْوَ مَشْمُولُ تَنْفِي الرِّيَاحُ الْقَذَى عَنْهُ وَأَفْرَطَهُ مِنْ صَوْبِ غَادِيَةٍ بِيضٌ يَعالِيلُ
✧ [The coming of Kaʿb to the Messenger and his lāmīyah poem] Ibn Isḥāq said: When the letter reached Kaʿb, the earth closed in on him, he feared for his life, and those of his enemies who were in his presence spread disturbing rumors about him, saying, "He is killed." When he found no way out of anything, he composed his poem in which he praises the Messenger of God ﷺ, and in which he mentioned his fear and the incitement of the slanderers among his enemies against him. Then he set out until he arrived in Madinah. He stayed with a man from Juhaynah whom he knew, as it was told to me, and the man went with him to the Messenger of God ﷺ after the Messenger of God ﷺ had prayed the dawn prayer. He prayed with the Messenger of God ﷺ, then the man pointed to the Messenger of God ﷺ and said, "This is the Messenger of God. Rise and go to him and ask him for protection." It was told to me that he rose and went to the Messenger of God ﷺ until he sat before him and placed his hand in his hand. The Messenger of God ﷺ did not know him. He said, "O Messenger of God, Kaʿb b. Zuhayr has come to ask protection from you, repentant and submitting. Will you accept from him if I bring him to you?" The Messenger of God ﷺ said, "Yes." He said, "I, O Messenger of God, am Kaʿb b. Zuhayr." Ibn Isḥāq said: ʿĀṣim b. ʿUmar b. Qatādah told me that a man from the Anṣār leapt upon him and said, "O Messenger of God, let me strike the neck of this enemy of God." The Messenger of God ﷺ said, "Leave him, for he has come repentant, withdrawing from what he was upon." Kaʿb became angry at this group of the Anṣār because of what their companion did to him, for no man among the Muhājirūn spoke about him except with good. In his poem that he recited when he came to the Messenger of God ﷺ, he said: Suʿād has departed, and my heart today is love-sick, Enslaved after her, unredeemed, shackled. And Suʿād, on the morning of separation when they departed, Was only a songstress with languid eyes, kohl-lined, Slender when approaching, full-hipped when turning away, Neither too short to complain of, nor too tall. She reveals teeth of a one with dark lips when she smiles, As if it were watered with wine, given to drink again and again. It is mixed with water from a winding valley, pure, On a wide channel that has become exposed to the north wind. The winds drive away the dust from it, and its overflow From the pouring of an early morning cloud, white, abundant.
Sirat Ibn Hisham 1472No grade recorded
فَيَالَهَا خُلَّةً لَوْ أَنَّهَا صَدَقَتْ بِوَعْدِهَا أَوْ لَوَ انَّ النَّصْحَ مَقْبُولُ لَكِنَّهَا خُلَّةٌ قَدْ سِيطَ مِنْ دَمِهَا فَجْعٌ وَوَلْغٌ وَإِخْلَافٌ وَتَبْدِيلُ فَمَا تَدُومُ عَلَى حَالٍ تَكُونُ بِهَا كَمَا تَلَوَّنُ فِي أَثْوَابِهَا الْغُولُ وَمَا تَمَسَّكُ بِالْعَهْدِ الَّذِي زَعَمَتْ إلَّا كَمَا يُمْسِكُ الْمَاءَ الْغَرَابِيلُ فَلَا يَغُرَّنْكَ مَا مَنَّتْ وَمَا وَعَدَتْ إنَّ الْأَمَانِيَّ وَالْأَحْلَامَ تَضْلِيلُ كَانَتْ مَوَاعِيدُ عُرْقُوبٍ لَهَا مَثَلًا وَمَا مَوَاعِيدُهَا إلَّا الْأَبَاطِيلُ أَرْجُو وَآمُلُ أَنْ تَدْنُو مَوَدَّتُهَا وَمَا إخَالُ لَدَيْنَا مِنْكِ تَنْوِيلُ أَمْسَتْ سُعَادُ بِأَرْضٍ لَا يُبَلِّغُهَا إلَّا الْعِتَاقُ النَّجِيبَاتُ الْمَرَاسِيلُ وَلَنْ يُبَلِّغَهَا إلَّا عُذَافِرَةٌ لَهَا عَلَى الْأَيْنِ إرْقَالٌ وَتَبْغِيلُ مِنْ كُلِّ نَضَّاخَةِ الذِّفْرَى إذَا عَرِقَتْ عُرْضَتُهَا طَامِسُ الْأَعْلَامِ مَجْهُولُ تَرْمِي الْغُيُوبَ بِعَيْنَيْ مُفْرِدٍ لَهَقٍ إذَا تَوَقَّدَتْ الْحِزَّانُ وَالْمِيلُ ضَخْمٌ مُقَلَّدُهَا فَعْمٌ مُقَيَّدُهَا فِي خَلْقِهَا عَنْ بَنَاتِ الْفَحْلِ تَفْضِيلُ غَلْبَاءُ وَجْنَاءُ عُلْكُومٌ مُذَكَّرَةٌ فِي دَفِّهَا سَعَةٌ قُدَّامُهَا مِيلُ وَجِلْدُهَا مِنْ أُطُومٍ مَا يُؤَيِّسُهُ طِلْحٌ بِضَاحِيَةِ الْمَتْنَيْنِ مَهْزُولُ حَرْفٌ أَخُوهَا أَبُوهَا مِنْ مُهَجَّنَةٍ وَعَمُّهَا خَالُهَا قَوْدَاءُ شِمْلِيلُ يَمْشِي الْقُرَادُ عَلَيْهَا ثُمَّ يُزْلِقُهُ مِنْهَا لَبَانٌ وَأَقْرَابٌ زَهَالِيلُ عَيْرَانَةٌ قُذِفَتْ بِالنَّحْضِ عَنْ عُرُضٍ مِرْفَقُهَا عَنْ بَنَاتِ الزَّوْرِ مَفْتُولُ كَأَنَّمَا فَاتَ عَيْنَيْهَا وَمَذْبَحَهَا مِنْ خَطْمِهَا وَمِنْ اللَّحْيَيْنِ بِرْطِيلُ تَمُرُّ مِثْلَ عَسِيبِ النَّخْلِ ذَا خُصَلٍ فِي غَارِزٍ لَمْ تَخَوَّنْهُ الْأَحَالِيلُ قَنْوَاءُ فِي حُرَّتَيْهَا لِلْبَصِيرِ بِهَا عِتْقٌ مُبِينٌ وَفِي الْخَدَّيْنِ تَسْهِيلُ تَخْدِي عَلَى يَسَرَاتٍ وَهْيَ لَاحِقَةٌ ذَوَابِلٍ مَسُّهُنَّ الْأَرْضَ تَحْلِيلُ سُمْرِ الْعُجَايَاتِ يَتْرُكْنَ الْحَصَى زِيَمًا لَمْ يَقِهِنَّ رُءُوسَ الْأُكْمِ تَنْعِيلُ كَأَنَّ أَوْبَ ذِرَاعَيْهَا وَقَدْ عَرِقَتْ وَقَدْ تَلَفَّعَ بِالْقُورِ الْعَسَاقِيلُ
✧ Ah, what a friendship—if only it were true to its promise, or if sincere counsel were accepted! But it is a friendship in which loss and greed and breaking of promises and alteration have been mixed from its blood. It does not remain in any state it may be in, just as the ghoul changes in her garments. And it does not hold to the covenant it claimed, except as sieves hold water. Let not what she has made you wish for and what she has promised deceive you; for wishes and dreams are misleading. The promises of ʿUrqūb became a proverb for her, and her promises are nothing but falsehoods. I hope and expect that her affection may draw near, but I do not think that any grant from you will be given to us. Suʿād has come to be in a land which none can reach except noble, swift, long-striding she-camels. And none will reach it except a strong, sturdy one that has, in the time of fatigue, a brisk pace and a short-stepped amble—one of those whose neck veins throb when they sweat; their sides are unknown, effacing the waymarks. She casts her glance at the unseen with the eyes of a solitary, keen-sighted bull when the stony tracts and the sandhills blaze. Large is her neck-ring, plump is her fetter; in her nature there is a preference over the daughters of the stallion. Thick-necked, curved-cheeked, huge, mannish; in her side there is breadth; her fore part is a mile. Her skin is from an aṭūm bull, which nothing makes despair; lean are her two sides in the open sun. She is a lean, hardy one; her brother and her father are from a noble breed, and her paternal uncle and maternal uncle is a long-necked, swift she-camel. The tick walks upon her and then slips off because of her smooth breast and swift flanks. She is a long, strong one, cast with flesh over breadth; her elbow is twisted away from the daughters of the breast-bone. It is as though a chisel had passed over her eyes and her throat, from her muzzle and from her two jaws. She passes like the spadix of a palm, having tufts, in a root which the milk-veins have not betrayed. She is curved-nosed; in her two free cheeks there is, for the one who sees her, manifest nobility, and in her cheeks a smoothness. She trots along on swift, lean legs, their touch of the ground being light. They are tawny in the sinews; they leave the pebbles in groups, no tips of hillocks have protected them with sandals. It is as if the return of her forearms, when she has sweated and the hillocks are wrapped in white mirages...
Sirat Ibn Hisham 1473No grade recorded
يَوْمًا يَظَلُّ بِهِ الْحِرْبَاءُ مُصْطَخِدًا كَأَنَّ ضَاحِيَهُ بِالشَّمْسِ مَمْلُولُ وَقَالَ لِلْقَوْمِ حَادِيهِمْ وَقَدْ جَفَلَتْ وُرْقُ الْجَنَادِبِ يَرْكُضْنَ الْحَصَا قِيلُوا شَدَّ النَّهَارِ ذِرَاعَا عَيْطَلٍ نَصَفٍ قَامَتُ فَجَاوَبَهَا نُكْدٌ مَثَاكِيلُ نَوَّاحَةٍ رِخْوَةِ الضَّبْعَيْنِ لَيْسَ لَهَا لَمَّا نَعَى بِكْرَهَا النَّاعُونَ مَعْقُولُ تَفْرِى اللَّبَانَ بِكَفَّيْهَا وَمِدْرَعُهَا مُشَقَّقٌ عَنْ تَرَاقِيهَا رَعَابِيلُ تَسْعَى الْغُوَاةُ جَنَابَيْهَا وَقَوْلُهُمْ إنَّكَ يَا بْنَ أَبِي سُلْمَى لَمَقْتُولُ وَقَالَ كُلُّ صَدِيقٍ كُنْتُ آمُلُهُ لَا أُلْهِيَنَّكَ إنِّي عَنْكَ مَشْغُولُ فَقُلْتُ خَلُّوا سَبِيلِي لَا أَبَا لَكُمْ فَكُلُّ مَا قَدَّرَ الرَّحْمَنُ مَفْعُولُ كُلُّ ابْنِ أُنْثَى وَإِنْ طَالَتْ سَلَامَتُهُ يَوْمًا عَلَى آلَةٍ حَدْبَاءَ مَحْمُولُ نُبِّئْتُ أَنَّ رَسُولَ اللَّهِ أَوْعَدَنِي وَالْعَفْوُ عِنْدَ رَسُولِ اللَّهِ مَأْمُولُ مَهْلًا هَدَاكَ الَّذِي أَعْطَاكَ نَافِلَةَ الْ قُرْآنِ فِيهَا مَوَاعِيظٌ وَتَفْصِيلُ لَا تَأْخُذَنِّي بِأَقْوَالِ الْوُشَاةِ وَلَمْ أُذْنِبْ وَلَوْ كَثُرَتْ فِيَّ الْأَقَاوِيلُ، لَقَدْ أَقُومُ مَقَامًا لَوْ يَقُومُ بِهِ أَرَى وَأَسْمَعُ مَا لَوْ يَسْمَعُ الْفِيلُ لَظَلَّ يَرْعَدُ إلَّا أَنْ يَكُونَ لَهُ مِنْ الرَّسُولِ بِإِذْنِ اللَّهِ تَنْوِيلُ حَتَّى وَضَعْتُ يَمِينِي مَا أُنَازِعُهُ فِي كَفِّ ذِي نَقِمَاتٍ قِيلُهُ الْقِيلُ فَلَهْوَ أَخْوَفُ عِنْدِي إذْ أُكَلِّمُهُ وَقِيلَ إنَّكَ مَنْسُوبٌ وَمَسْئُولُ مِنْ ضَيْغَمٍ بِضَرَاءِ الْأَرْضِ مُخْدَرُهُ فِي بَطْنِ عَثَّرَ غِيلٌ دُونَهُ غِيلُ يَغْدُو فَيُلْحِمُ ضِرْغَامَيْنِ عَيْشُهُمَا لَحْمُ مِنْ النَّاسِ مَعْفُورٌ خَرَادِيلُ إذَا يُسَاوِرُ قِرْنًا لَا يَحِلُّ لَهُ أَنْ يَتْرُكَ الْقِرْنَ إلَّا وَهُوَ مَفْلُولُ مِنْهُ تَظَلُّ سِبَاعُ الْجَوِّ نَافِرَةً وَلَا تَمَشَّى بِوَادِيهِ الْأَرَاجِيلُ وَلَا يَزَالُ بِوَادِيهِ أَخُو ثِقَةٍ مُضَرَّجُ الْبَزِّ وَالدُّرْسَانِ مَأْكُولُ إنَّ الرَّسَولَ لَنُورٌ يُسْتَضَاءُ بِهِ مُهَنَّدٌ مِنْ سُيُوفِ اللَّهِ مَسْلُولُ
✧ A day on which the chameleon lies in the sun as though its sun-basked side were roasted by the sun. And their camel-driver said to the people, after the green locusts had started and were kicking the pebbles: 'Take your midday rest at the heat of noon, a tall, middle-aged she-camel's forearms.' And mourning women answered him, bereft and childless— a wailing woman with slack upper arms, for whom, when the announcers of her firstborn's death announced it, there is no restraining. She rends her breast with her two hands, and her woollen shift is torn open from her collarbones in shreds. The tempters walk on either side of her, saying: 'You, son of Abū Sulmā, are indeed one to be killed.' And every friend I had set my hopes on said: 'Let me not distract you, for I am occupied from you.' So I said: 'Leave my way clear, may you have no father, for all that the Merciful has decreed is done. Every son of a female, even if his safety lasts long, will one day be carried on a curved bier. I have been told that the Messenger of God has threatened me, yet pardon with the Messenger of God is to be hoped for. Gently—may He who gave you the supererogatory gift of the Qur'an, in which are admonitions and detailing, guide you. Do not seize me because of the words of slanderers, for I have not sinned, even if many sayings are multiplied against me.' Indeed I would stand in a place where, if an elephant stood, seeing and hearing what I see and hear, it would remain trembling—unless it should have from the Messenger, by God's leave, an interpretation. Until I placed my right hand, not disputing it, in the hand of one possessed of vengeances, whose word is the prevailing word. He is more fearful to me, when I speak to him, and it is said: 'You are one of noble lineage and one to be questioned'—than a lion in the rugged land whose lair is in the belly of ʿAththar, a thicket within a thicket. He goes forth at dawn and feeds two lions whose food is the flesh of men, dust-coloured, in chunks. When he attacks an adversary, it is not lawful for him to leave that adversary except that he is broken. From him the beasts of the air remain in flight all day, and men do not walk in his valley. And in his valley a trusted brother remains, his garments and old clothes stained with blood and eaten. Surely the Messenger is a light by which illumination is sought, a keen sword of the swords of God, unsheathed.
Sirat Ibn Hisham 1474No grade recorded
فِي عُصْبَةٍ مِنْ قُرَيْشٍ قَالَ قَائِلُهُمْ بِبَطْنِ مَكَّةَ لَمَّا أَسْلَمُوا زُولُوا زَالُوا فَمَا زَالَ أَنْكَاسٌ وَلَا كُشُفُ عِنْدَ اللِّقَاءِ وَلَا مِيلٌ مَعَازِيلُ شُمُّ الْعَرَانِينِ أَبْطَالُ لَبُوسُهُمْ مِنْ نَسْجِ دَاوُدَ فِي الْهَيْجَا سَرَابِيلُ بِيضٌ سَوَابِغُ قَدْ شُكَّتْ لَهَا حَلَقٌ كَأَنَّهَا حَلَقُ الْقَفْعَاءِ مَجْدُولُ لَيْسُوا مَفَارِيحَ إنْ نَالَتْ رِمَاحُهُمْ قَوْمًا وَلَيْسُوا مَجَازِيعًا إذَا نِيلُوا يَمْشُونَ مَشْيَ الْجِمَالِ الزُّهْرِ يَعْصِمُهُمْ ضَرْبٌ إذَا عَرَّدَ السُّودُ التَّنَابِيلُ لَا يَقَعَ الطَّعْنُ إلَّا فِي نُحُورِهِمْ وَمَا لَهُمْ عَنْ حِيَاضِ الْمَوْتِ تَهْلِيلُ قَالَ ابْنُ هِشَامٍ قَالَ كَعْبٌ هَذِهِ الْقَصِيدَةُ بَعْدَ قُدُومِهِ عَلَى رَسُولِ اللَّهِ ﷺ الْمَدِينَةَ. وَبَيْتُهُ: حَرْفٌ أَخُوهَا أَبُوهَا وَبَيْتُهُ: يَمْشِي الْقُرَادُ، وَبَيْتُهُ: عَيْرَانَةٌ قُذِفَتْ، وَبَيْتُهُ: تُمِرُّ مِثْلَ عَسِيبِ النَّخْلِ، وَبَيْتُهُ: تَفْرِي اللَّبَانَ، وَبَيْتُهُ: إذَا يُسَاوِرُ قِرْنَا، وَبَيْتُهُ: وَلَا يَزَالُ بِوَادِيهِ: عَنْ غَيْرِ ابْنِ إسْحَاقَ.
✧ In a band of Quraysh. One of their poets said, in the belly of Makkah, when they had submitted: They removed—they passed away, and there ceased to be those who shrink back or those who expose themselves at the encounter, nor those who turn aside, without armor. High-nosed heroes, their clothing in the fray—from the weaving of David—are coats of mail, white and ample, with rings knitted for them like the rings of the qafʿāʾ, twisted. They are not exultant when their spears reach a people, nor are they despairing when they themselves are reached. They walk with the gait of shining camels; a blow protects them when the black, base ones flee. The thrust falls only in their throats, and they have no shrinking from the pools of death. Ibn Hishām said: Kaʿb composed this qaṣīdah after his arrival in Madinah to the Messenger of God ﷺ. His verses—'a letter, its sister, its father'; his verse—'the tick walks'; his verse—'a long-legged she-camel that was cast'; his verse—'she passes like the midrib of a palm branch'; his verse—'she splits the chest'; his verse—'when he clashes with an opponent'; his verse—'and he does not cease in his valley'—are from other than Ibn Isḥāq.
Sirat Ibn Hisham 1475No grade recorded
[ اسْتِرْضَاءُ كَعْبٍ الْأَنْصَارَ بِمَدْحِهِ إيَّاهُمْ ] قَالَ ابْنُ إسْحَاقَ: وَقَالَ عَاصِمُ بْنُ عُمَرَ بْنِ قَتَادَةَ: فَلَمَّا قَالَ كَعْبٌ: إذَا عَرَّدَ السُّودُ التَّنَابِيلُ، وَإِنَّمَا يُرِيدُنَا مَعْشَرَ الْأَنْصَارِ، لِمَا كَانَ صَاحِبُنَا صَنَعَ بَهْ مَا صَنَعَ، وَخَصَّ الْمُهَاجِرِينَ مِنْ قُرَيْشٍ مِنْ أَصْحَابِ رَسُولِ اللَّهِ ﷺ بِمِدْحَتِهِ، غَضِبَتْ عَلَيْهِ الْأَنْصَارُ؛ فَقَالَ بَعْدَ أَنْ أَسْلَمَ يَمْدَحُ الْأَنْصَارَ، وَيَذْكُرُ بَلَاءَهُمْ مَعَ رَسُولِ اللَّهِ ﷺ، وَمَوْضِعَهُمْ مِنْ الْيَمَنِ: مَنْ سَرَّهُ كَرْمُ الْحَيَاةِ فَلَا يَزَلْ فِي مِقْنَبٍ مِنْ صَالِحِي الْأَنْصَارِ وَرِثُوا الْمَكَارِمَ كَابِرًا عَنْ كَابِرٍ إنَّ الْخِيَارَ هُمْ بَنُو الْأَخْيَارِ الْمُكْرِهِينَ السَّمْهَرِيَّ بِأَذْرُعٍ كَسَوَالِفِ الْهِنْدِيِّ غَيْرَ قِصَارِ وَالنَّاظِرِينَ بِأَعْيُنٍ مُحْمَرَّةٍ كَالْجَمْرِ غَيْرَ كَلَيْلَةِ الْأَبْصَارِ وَالْبَائِعِينَ نُفُوسَهُمْ لِنَبِيِّهِمْ لِلْمَوْتِ يَوْمَ تَعَانُقٍ وَكِرَارِ وَالْقَائِدِينَ النَّاسَ عَنْ أَدْيَانِهِمْ بِالْمَشْرَفِيِّ وَبِالْقَنَا الْخَطَّارِ يَتَطَهَّرُونَ يَرَوْنَهُ نُسْكًا لَهُمْ بِدِمَاءِ مَنْ عَلِقُوا مِنْ الْكُفَّارِ دَرِبُوا كَمَا دَرِبَتْ بِبَطْنٍ خَفِيَّةٍ غُلْبُ الرِّقَابِ مِنْ الْأَسْوَدِ ضَوَارِي وَإِذَا حَلَلْتَ لِيَمْنَعُوكَ إلَيْهِمْ أَصْبَحْتَ عِنْدَ مَعَاقِلِ الْأَعْفَارِ ضَرَبُوا عَلِيًّا يَوْمَ بَدْرٍ ضَرْبَةً دَانَتْ لِوَقْعَتِهَا جَمِيعُ نِزَارِ لَوْ يَعْلَمُ الْأَقْوَامُ عِلْمِي كُلَّهُ فِيهِمْ لَصَدَّقَنِي الَّذِينَ أُمَارِي قَوْمٌ إذَا خَوَتْ النُّجُومُ فَإِنَّهُمْ لِلطَّارِقِينَ النَّازِلِينَ مَقَارِي فِي الْغُرِّ مِنْ غَسَّانَ مِنْ جُرْثُومَةٍ أَعْيَتْ مَحَافِرُهَا عَلَى الْمِنْقَارِ قَالَ ابْنُ هِشَامٍ: وَيُقَالُ إنَّ رَسُولَ اللَّهِ ﷺ قَالَ لَهُ حَيْنَ أَنْشَدَهُ: بَانَتْ سُعَادُ فَقَلْبِي الْيَوْمَ مَتْبُولُ لَوْلَا ذَكَرْتُ الْأَنْصَارَ بِخَيْرِ، فَإِنَّهُمْ لِذَلِكَ أَهْلٌ فَقَالَ كَعْبٌ هَذِهِ الْأَبْيَاتَ، وَهِيَ فِي قَصِيدَةٍ لَهُ. قَالَ ابْنُ هِشَامٍ: وَذَكَرَ لِي عَنْ عَلِيِّ بْنِ زَيْدِ بْنِ جُدْعَانَ أَنَّهُ قَالَ: أَنْشَدَ كَعْبُ بْنُ زُهَيْرٍ رَسُولَ اللَّهِ ﷺ فِي الْمَسْجِدِ: بَانَتْ سُعَادٌ فَقَلْبِي الْيَوْمَ مَتْبُولُ
✧ [Kaʿb's appeasing the Anṣār by praising them] Ibn Isḥāq said: ʿĀṣim b. ʿUmar b. Qatādah said: When Kaʿb said, "When the black, short ones turn aside," meaning us, the Anṣār, because of what our companion had done, and singled out the Muhājirūn of Quraysh among the companions of the Messenger of God ﷺ with his praise, the Anṣār became angry with him. So after he became a Muslim he said, praising the Anṣār and mentioning their trials with the Messenger of God ﷺ and their standing among the people of Yemen: Whoever delights in the bounty of life, let him never cease to be in a troop of the righteous Anṣār, who inherited noble qualities, one great one from another; the best are the sons of the best, who forced the spear to bend with arms like the forelocks of Indian blades, not short, and who look with reddened eyes like coals, not dim of sight, and who sold their souls to their Prophet for death on the day of embracing and charge, and who led the people away from their religions with the Mashrafī sword and the quivering spear, purifying themselves, deeming it a pious act for them, with the blood of the polytheists they clung to. They were trained as were trained in the belly of Khafiyyah the thick-necked ones of the black lions, predators. And when you alight, to protect you unto them, you come to be at the strongholds of the afʿār. They struck ʿAlī on the day of Badr a blow whose impact subdued all of Nizār. If the peoples knew all my knowledge of them, those with whom I dispute would believe me. A people who, when the stars set, are for the night-comers and alighters places of hospitality. Among the bright ones of Ghassān, from a stock whose digging-places defeated the beak. Ibn Hishām said: It is said that the Messenger of God ﷺ said to him when he recited, "Suʿād has departed, and my heart today is smitten": "If only you had mentioned the Anṣār with good, for they are worthy of it." So Kaʿb recited these verses, which are in an ode of his. Ibn Hishām said: And it was mentioned to me on the authority of ʿAlī b. Zayd b. Judʿān that he said: Kaʿb b. Zuhayr recited to the Messenger of God ﷺ in the mosque: "Suʿād has departed, and my heart today is smitten."