87. Mention of the year nine and naming it the year of delegations

1. Sirat Ibn Hisham 1523No grade recorded

   ذِكْرُ سَنَةِ تِسْعٍ وَتَسْمِيَتُهَا سَنَةَ الْوُفُودِ [ وَنُزُولُ سُورَةِ الْفَتْحِ ] قَالَ ابْنُ إسْحَاقَ: لَمَّا افْتَتَحَ رَسُولُ اللَّهِ ﷺ مَكَّةَ، وَفَرَغَ مِنْ تَبُوكَ، وَأَسْلَمَتْ ثَقِيفٌ وَبَايَعَتْ، ضَرَبَتْ إلَيْهِ وُفُودُ الْعَرَبِ مِنْ كُلِّ وَجْهٍ. قَالَ ابْنُ هِشَامٍ: حَدَّثَنِي أَبُو عُبَيْدَةَ: أَنَّ ذَلِكَ فِي سَنَةِ تِسْعٍ، وَأَنَّهَا كَانَتْ تُسْمَى سَنَةَ الْوُفُودِ.

   ✧ Mention of the year nine and its being named the Year of the Delegations [and the revelation of Sūrat al-Fatḥ] Ibn Isḥāq said: When the Messenger of God ﷺ conquered Makkah, and finished with Tabūk, and Thaqīf submitted and pledged allegiance, the delegations of the Arabs came to him from every direction. Ibn Hishām said: Abū ʿUbaydah narrated to me that that was in the year nine, and that it was called the Year of the Delegations.

2. Sirat Ibn Hisham 1524No grade recorded

   [ انْقِيَادُ الْعَرَبِ وَإِسْلَامُهُمْ ] قَالَ ابْنُ إسْحَاقَ: وَإِنَّمَا كَانَتْ الْعَرَبُ تَرَبَّصَ بِالْإِسْلَامِ أَمْرَ هَذَا الْحَيِّ مِنْ قُرَيْشٍ وَأَمْرَ رَسُولِ اللَّهِ ﷺ، وَذَلِكَ أَنَّ قُرَيْشًا كَانُوا إمَامَ النَّاسِ وَهَادِيَهُمْ، وَأَهْلَ الْبَيْتِ الْحَرَامِ، وَصَرِيحَ وَلَدِ إسْمَاعِيلَ بْنِ إبْرَاهِيمَ عَلَيْهِمَا السَّلَامُ، وَقَادَةَ الْعَرَبِ لَا يُنْكِرُونَ ذَلِكَ، وَكَانَتْ قُرَيْشٌ هِيَ الَّتِي نَصَبَتْ لِحَرْبِ رَسُولِ اللَّهِ ﷺ وَخِلَافَهُ، فَلَمَّا اُفْتُتِحَتْ مَكَّةُ، وَدَانَتْ لَهُ قُرَيْشٌ، وَدَوَّخَهَا الْإِسْلَامُ، وَعَرَفَتْ الْعَرَبُ أَنَّهُ لَا طَاقَةَ لَهُمْ بِحَرْبِ رَسُولِ اللَّهِ ﷺ وَلَا عَدَاوَتِهِ، فَدَخَلُوا فِي دِينِ اللَّهِ. كَمَا قَالَ عَزَّ وَجَلَّ، أَفْوَاجًا، يَضْرِبُونَ إلَيْهِ مِنْ كُلِّ وَجْهٍ، يَقُولُ اللَّهُ تَعَالَى لِنَبِيِّهِ ﷺ: إِذَا جَاءَ نَصْرُ اللَّهِ وَالْفَتْحُ وَرَأَيْتَ النَّاسَ يَدْخُلُونَ فِي دِينِ اللَّهِ أَفْوَاجًا فَسَبِّحْ بِحَمْدِ رَبِّكَ وَاسْتَغْفِرْهُ إِنَّهُ كَانَ تَوَّابًا أَيْ فَاحْمَدْ اللَّهَ عَلَى مَا أَظْهَرَ مِنْ دِينِكَ، وَاسْتَغْفِرْهُ إنَّهُ كَانَ تَوَّابًا

   ✧ [The Arabs' submission and their islam] Ibn Ishaq said: The Arabs were only waiting concerning Islam for the affair of this tribe of Quraysh and the affair of the Messenger of God ﷺ. That is because Quraysh were the imam of the people and their guide, the people of the sacred house, and the pure offspring of Ishmael son of Abraham (peace be upon them both), and the leaders of the Arabs; they did not deny that. It was Quraysh who set themselves to war against the Messenger of God ﷺ and to oppose him. When Makkah was conquered, and Quraysh submitted to him, and Islam subdued them, and the Arabs knew that they had no strength to war against the Messenger of God ﷺ or to oppose him, they entered the religion of God, as He, Mighty and Majestic, said, in throngs, striking toward him from every direction. God Most High says to His Prophet ﷺ: "When God's help comes, and the victory, and you see the people entering God's religion in throngs, then glorify your Lord with praise and seek His forgiveness; surely He is ever relenting" (Qur'an 110:1-3), meaning: praise God for what He has made manifest of your religion, and seek His forgiveness; surely He is ever relenting.

3. Sirat Ibn Hisham 1525No grade recorded

   قُدُومُ وَفْدِ بَنِي تَمِيمٍ وَنُزُولُ سُورَةِ الْحُجُرَاتِ [ رِجَالُ الْوَفْدِ ] فَقَدِمَتْ عَلَى رَسُولِ اللَّهِ ﷺ وُفُودُ الْعَرَبِ، فَقَدِمَ عَلَيْهِ عُطَارِدُ بْنُ حَاجِبِ بْنِ زُرَارَةَ بْنِ عُدُسٍ التَّمِيمِيُّ، فِي أَشْرَافِ بَنِي تَمِيمٍ، مِنْهُمْ الْأَقْرَعُ بْنُ حَابِسٍ التَّمِيمِيُّ، وَالزِّبْرِقَانُ بْنُ بَدْرٍ التَّمِيمِيُّ، أَحَدُ بَنِي سَعْدٍ، وَعَمْرُو بْنُ الْأَهْتَمِ، وَالْحَبْحَابُ بْنُ يَزِيدَ. [ شَيْءٌ عَنْ الْحُتَاتِ ] قَالَ ابْنُ هِشَامٍ: الْحُتَاتُ وَهُوَ الَّذِي آخَى رَسُولَ اللَّهِ ﷺ بَيْنَهُ وَبَيْنَ مُعَاوِيَةَ بْنِ أَبِي سُفْيَانَ، وَكَانَ رَسُولُ اللَّهِ ﷺ قَدْ آخَى بَيْنَ نَفَرٍ مِنْ أَصْحَابٍ مِنْ الْمُهَاجِرِينَ؛ بَيْنَ أَبِي بَكْرٍ وَعُمَرَ، وَبَيْنَ عُثْمَانَ بْنِ عَفَّانَ وَعَبْدِ الرَّحْمَنِ بْنِ عَوْفٍ، وَبَيْنَ طَلْحَةَ بْنِ عُبَيْدِ اللَّهِ وَالزَّبِيرِ بْنِ الْعَوَّامِ، وَبَيْنَ أَبِي ذَرٍّ الْغِفَارِي وَالْمِقْدَادِ بْنِ عَمْرٍو الْبَهْرَانِيِّ، وَبَيْنَ مُعَاوِيَةَ بْنِ أَبِي سُفْيَانَ وَالْحُتَاتِ بْنِ يَزِيدَ الْمُجَاشِعِيِّ فَمَاتَ الْحُتَاتُ عِنْدَ مُعَاوِيَةَ فِي خِلَافَتِهِ، فَأَخَذَ مُعَاوِيَةُ مَا تَرَكَ وِرَاثَةً بِهَذِهِ الْأُخُوَّةِ، فَقَالَ الْفَرَزْدَقُ لِمُعَاوِيَةَ: أَبُوكَ وَعَمِّي يَا مُعَاوِيَ أَوْرَثَا تُرَاثًا فَيَحْتَازُ التُّرَاثَ أَقَارِبُهْ فَمَا بَالُ مِيرَاثِ الْحُتَاتِ أَكَلْتَهُ وَمِيرَاثِ حَرْبٍ جَامِدٌ لَكَ ذَائِبُهْ وَهَذَانِ الْبَيْتَانِ فِي أَبْيَاتٍ لَهُ.

   ✧ The arrival of the delegation of Banū Tamīm and the revelation of Sūrat al-Ḥujurāt [the men of the delegation]. The delegations of the Arabs came to the Messenger of God ﷺ. ʿUṭārid b. Ḥājib b. Zurārah b. ʿUdus al-Tamīmī came to him among the nobles of Banū Tamīm, among them al-Aqraʿ b. Ḥābis al-Tamīmī, and al-Zibriqān b. Badr al-Tamīmī, one of Banū Saʿd, and ʿAmr b. al-Ahtam, and al-Ḥabḥāb b. Yazīd. [Something about al-Ḥutāt]. Ibn Hishām said: Al-Ḥutāt: he is the one between whom and Muʿāwiyah b. Abī Sufyān the Messenger of God ﷺ established brotherhood. The Messenger of God ﷺ had established brotherhood between a group of companions from the Emigrants: between Abū Bakr and ʿUmar, between ʿUthmān b. ʿAffān and ʿAbd al-Raḥmān b. ʿAwf, between Ṭalḥah b. ʿUbayd Allāh and al-Zubayr b. al-ʿAwwām, between Abū Dharr al-Ghifārī and al-Miqdād b. ʿAmr al-Bahrānī, and between Muʿāwiyah b. Abī Sufyān and al-Ḥutāt b. Yazīd al-Mujāshiʿī. Then al-Ḥutāt died while staying with Muʿāwiyah during his caliphate, so Muʿāwiyah took what he left as inheritance by virtue of this brotherhood. Al-Farazdaq said to Muʿāwiyah: Your father and my uncle, O Muʿāwiya, bequeathed a legacy, so relatives seize the legacy. What is the matter with the inheritance of al-Ḥutāt you consumed, while the inheritance of Ḥarb is frozen for you, its melt? These two verses are part of some verses of his.

4. Sirat Ibn Hisham 1526No grade recorded

   [ سَائِرُ رِجَالِ الْوَفْدِ ] قَالَ ابْنُ إسْحَاقَ: وَفِي وَفْدِ بَنِي تَمِيمٍ نُعَيْمُ بْنُ يَزِيدَ على النبي ﷺ، وَقَيْسُ بْنُ الْحَارِثِ، وَقِيسُ بْنُ عَاصِمٍ، أَخُو بَنِي سَعْدٍ، فِي وَفْدٍ عَظِيمٍ مِنْ بَنِي تَمِيمٍ. قَالَ ابْنُ هِشَامٍ: وَعُطَارِدُ بْنُ حَاجِبٍ، أَحَدُ بَنِي دَارِمِ بْنِ مَالِكِ بْنِ حَنْظَلَةَ بْنِ مَالِكِ بْنِ زَيْدٍ مَنَاةَ بْنِ تَمِيمٍ، وَالْأَقْرَعُ بْنُ حَابِسٍ، أَحَدُ بَنِي دَارِمِ بْنِ مَالِكٍ، وَالْحُتَاتُ بْنُ يَزِيدَ، أَحَدُ بَنِي دَارِمِ بْنِ مَالِكٍ، وَالزِّبْرِقَانُ بْنُ بَدْرٍ، أَحَدُ بَنِي بَهْدَلَةَ بْنِ عَوْفِ بْنِ كَعْبِ بْنِ سَعْدِ بْنِ زَيْدٍ مَنَاةَ بْنِ تَمِيمٍ، وَعَمْرُو بْنُ الْأَهْتَمِ، أَحَدُ بَنِي مِنْقَرِ بْنِ عُبَيْدِ بْنِ الْحَارِثِ بْنِ عَمْرِو بْنِ كَعْبِ بْنِ سَعْدِ بْنِ زَيْدٍ مَنَاةَ بْنِ تَمِيمٍ، وَقِيسِ بْنِ عَاصِمٍ، أَحَدُ بَنِي مِنْقَرِ بْنِ عُبَيْدِ بْنِ الْحَارِثِ. قَالَ ابْنُ إسْحَاقَ: وَمَعَهُمْ عُيَيْنَةُ بْنُ حِصْنِ بْنِ حُذَيْفَةَ بْنِ بَدْرٍ الْفَزَارِيُّ، وَقَدْ كَانَ الْأَقْرَعُ بْنُ حَابِسٍ، وَعُيَيْنَةُ بْنُ حِصْنٍ شَهِدَا مَعَ رَسُولِ اللَّهِ ﷺ فَتَحَ مَكَّةَ وَحُنَيْنًا وَالطَّائِفَ

   ✧ [The rest of the men of the delegation] Ibn Isḥāq said: In the delegation of Banū Tamīm were Nuʿaym b. Yazīd to the Prophet ﷺ, Qays b. al-Ḥārith, and Qays b. ʿĀṣim, the brother of Banū Saʿd, in a great delegation from Banū Tamīm. Ibn Hishām said: And ʿUṭārid b. Ḥājib, one of Banū Dārim b. Mālik b. Ḥanẓalah b. Mālik b. Zayd Manāh b. Tamīm, and al-Aqraʿ b. Ḥābis, one of Banū Dārim b. Mālik, and al-Ḥutāt b. Yazīd, one of Banū Dārim b. Mālik, and al-Zibriqān b. Badr, one of Banū Bahdalah b. ʿAwf b. Kaʿb b. Saʿd b. Zayd Manāh b. Tamīm, and ʿAmr b. al-Ahtam, one of Banū Minqar b. ʿUbayd b. al-Ḥārith b. ʿAmr b. Kaʿb b. Saʿd b. Zayd Manāh b. Tamīm, and Qays b. ʿĀṣim, one of Banū Minqar b. ʿUbayd b. al-Ḥārith. Ibn Isḥāq said: And with them was ʿUyaynah b. Ḥiṣn b. Ḥudhayfah b. Badr al-Fazārī, and al-Aqraʿ b. Ḥābis and ʿUyaynah b. Ḥiṣn had witnessed with the Messenger of Allah ﷺ the conquest of Makkah, and Ḥunayn, and al-Ṭāʾif.

5. Sirat Ibn Hisham 1527No grade recorded

   [ صِيَاحُهُمْ بِالرَّسُولِ وَكَلِمَةُ عُطَارٍدٍ ] فَلَمَّا قَدِمَ وَفْدُ بَنِي تَمِيمٍ كَانَا مَعَهُمْ، فَلَمَّا دَخَلَ وَفْدُ بَنِي تَمِيمٍ الْمَسْجِدَ نَادَوْا رَسُولَ اللَّهِ ﷺ مِنْ وَرَاءِ حُجُرَاتِهِ: أَنْ اُخْرُجْ إلَيْنَا يَا مُحَمَّدُ، فَآذَى ذَلِكَ رَسُولُ اللَّهِ ﷺ مِنْ صِيَاحِهِمْ، فَخَرَجَ إلَيْهِمْ، فَقَالُوا: يَا مُحَمَّدُ، جِئْنَاكَ نُفَاخِرُكَ، فَأْذَنْ لِشَاعِرِنَا وَخَطِيبِنَا، قَالَ: قَدْ أَذِنْتُ لِخَطِيبِكُمْ فَلْيَقُلْ فَقَامَ عُطَارِدُ بْنُ حَاجِبٍ، فَقَالَ: الْحَمْدُ لِلَّهِ الَّذِي لَهُ عَلَيْنَا الْفَضْلُ وَالْمَنُّ، وَهُوَ أَهْلُهُ، الَّذِي جَعَلَنَا مُلُوكًا، وَوَهَبَ لَنَا أَمْوَالًا عِظَامًا، نَفْعَلُ فِيهَا الْمَعْرُوفَ، وَجَعَلَنَا أَعَزَّ أَهْلِ الْمَشْرِقِ وَأَكْثَرَهُ عَدَدًا، وَأَيْسَرَهُ عِدَّةً، فَمَنْ مِثْلُنَا فِي النَّاسِ ؟ أَلَسْنَا بِرُءُوسِ النَّاسِ وَأُولِي فَضْلِهِمْ ؟ فَمَنْ فَاخَرَنَا فَلْيُعَدِّدْ مِثْلَ مَا عَدَّدْنَا، وَإِنَّا لَوْ نَشَاءُ لَأَكْثَرْنَا الْكَلَامَ، وَلَكِنَّا نَحْيَا مِنْ الْإِكْثَارِ فِيمَا أَعْطَانَا، وَإِنَّا نُعْرَفُ بِذَلِكَ. أَقُولُ هَذَا لِأَنْ تَأْتُوا بِمِثْلِ قَوْلنَا، وَأَمْرٍ أَفَضْلَ مِنْ أَمْرِنَا. ثُمَّ جَلَسَ

   ✧ [Their shouting to the Messenger and the speech of ʿUṭārid] When the delegation of Banū Tamīm arrived, they were with them. When the delegation of Banū Tamīm entered the mosque, they called out to the Messenger of God ﷺ from behind his apartments: “Come out to us, O Muḥammad.” That distressed the Messenger of God ﷺ because of their shouting, so he came out to them. They said: “O Muḥammad, we have come to vie with you in boasting. Give permission to our poet and our orator.” He said: “I have given permission to your orator, so let him speak.” ʿUṭārid b. Ḥājib stood up and said: “Praise be to God, who has favor and grace over us, and He is worthy of it, who made us kings, and granted us great wealth, with which we do good deeds, and made us the mightiest people of the East and the most numerous and the most ready in equipment. Who among people is like us? Are we not the heads of the people and the possessors of their excellence? Whoever vies with us in boasting, let him enumerate the like of what we have enumerated. If we wished, we would speak at greater length, but we are reluctant to be excessive in what He has given us, and we are known for that. I say this so that you may bring the like of our words, and a matter more excellent than our matter.” Then he sat down.

6. Sirat Ibn Hisham 1528No grade recorded

   [ كَلِمَةُ ثَابِتٍ فِي الرَّدِّ عَلَى عُطَارِدٍ ] فَقَالَ رَسُولُ اللَّهِ ﷺ لِثَابِتِ بْنِ قَيْسِ بْنِ الشَّمَّاسِ، أَخِي بَنِي الْحَارِثِ بْنِ الْخَزْرَجِ: قُمْ، فَأَجِبْ الرَّجُلَ فِي خُطْبَتِهِ. فَقَامَ ثَابِتٌ، فَقَالَ: الْحَمْدُ لِلَّهِ الَّذِي السَّمَوَاتُ وَالْأَرْضُ خَلْقُهُ، قَضَى فِيهِنَّ أَمْرَهُ، وَوَسِعَ كُرْسِيَّهُ عِلْمُهُ، وَلَمْ يَكُ شَيْءٌ قَطُّ إلَّا مِنْ فَضْلِهِ، ثُمَّ كَانَ مِنْ قُدْرَتِهِ أَنْ جَعَلَنَا مُلُوكًا، وَاصْطَفَى مِنْ خَيْرِ خَلْقِهِ رَسُولًا، أَكْرَمَهُ نَسَبًا، وَأَصْدَقَهُ حَدِيثًا، وَأَفْضَلَهُ حَسَبًا، فَأَنْزَلَ عَلَيْهِ كِتَابَهُ وَأْتَمَنَهُ عَلَى خَلْقِهِ، فَكَانَ خِيرَةَ اللَّهِ مِنْ الْعَالَمِينَ، ثُمَّ دَعَا النَّاسَ إلَى الْإِيمَانِ بِهِ، فَآمَنَ بِرَسُولِ اللَّهِ الْمُهَاجِرُونَ مِنْ قَوْمِهِ وَذَوِي رَحِمِهِ، أَكْرَمُ النَّاسِ حَسَبًا، وَأَحْسَنُ النَّاسِ وُجُوهًا، وَخَيْرُ النَّاسِ فِعَالًا. ثُمَّ كَانَ أَوَّلُ الْخَلْقِ إجَابَةً، وَاسْتَجَابَ لِلَّهِ حِينَ دَعَاهُ رَسُولُ اللَّهِ ﷺ نَحْنُ، فَنَحْنُ أَنْصَارُ اللَّهِ وَوُزَرَاءُ رَسُولِهِ، نُقَاتِلُ النَّاسِ حَتَّى يُؤْمِنُوا بِاَللَّهِ، فَمَنْ آمَنْ بِاَللَّهِ وَرَسُولِهِ مَنَعَ مِنَّا مَالَهُ وَدَمَهُ، وَمَنْ كَفَرَ جَاهَدْنَاهُ فِي اللَّهِ أَبَدًا، وَكَانَ قَتْلُهُ عَلَيْنَا يَسِيرًا. أَقُولُ قَوْلِي هَذَا وَأَسْتَغْفِرُ اللَّهَ لِي وَلِلْمُؤْمِنِينَ وَالْمُؤْمِنَاتِ، وَالسَّلَامُ عَلَيْكُمْ

   ✧ [The speech of Thābit in reply to ʿUṭārid] The Messenger of God ﷺ said to Thābit b. Qays b. al-Shammās, brother of the Banū al-Ḥārith b. al-Khazraj: “Rise, and answer the man in his speech.” So Thābit rose and said: “Praise be to God, whose creation the heavens and the earth are; He decreed in them His command, and His throne encompasses His knowledge, and there was never anything but from His bounty. Then it was by His power that He made us kings, and He chose from the best of His creation a messenger, most noble in lineage, most truthful in speech, and most excellent in ancestry. He sent down to him His book and entrusted him with His creation, and he was God’s choice from among the worlds. Then he called the people to belief in him, and the Emigrants from his people and his kin believed in the Messenger of God, the noblest of people in ancestry, the fairest of people in face, and the best of people in deeds. Then the first of creation to answer, and we responded to God when the Messenger of God ﷺ called Him—we are the Helpers of God and the ministers of His Messenger. We fight the people until they believe in God. Whoever believes in God and His Messenger, his wealth and his blood are protected from us; and whoever disbelieves, we strive against him in God forever, and his killing is a light matter for us. I say this statement of mine, and I ask forgiveness of God for myself and for the believing men and the believing women. And peace be upon you.”

7. Sirat Ibn Hisham 1529No grade recorded

   [ شِعْرُ الزِّبْرِقَانِ فِي الْفَخْرِ بِقَوْمِهِ ] فَقَامَ الزِّبْرِقَانُ بْنُ بَدْرٍ، فَقَالَ: نَحْنُ الْكِرَامُ فَلَا حَيَّ يُعَادِلُنَا مِنَّا الْمُلُوكُ وَفِينَا تُنْصَبُ الْبِيَعُ وَكَمْ قَسَرْنَا مِنْ الْأَحْيَاءِ كُلِّهِمْ عِنْدَ النِّهَابِ وَفَضْلُ الْعِزِّ يُتَّبَعُ وَنَحْنُ يُطْعِمُ عِنْدَ الْقَحْطِ مُطْعِمُنَا مِنْ الشِّوَاءِ إذَا لَمْ يُؤْنَسْ الْقَزَعُ بِمَا تَرَى النَّاسَ تَأْتِينَا سُرَاتُهُمْ مِنْ كُلِّ أَرْضٍ هُوِيًّا ثُمَّ تَصْطَنِعُ فَنَنْحَرُ الْكُوَمَ عُبْطًا فِي أَرُومَتِنَا لِلنَّازِلِينَ إذَا مَا أُنْزِلُوا شَبِعُوا فَلَا تَرَانَا إلَى حَيٍّ نُفَاخِرُهُمْ إلَّا اسْتَفَادُوا فَكَانُوا الرَّأْسَ يُقْتَطَعُ فَمَنْ يُفَاخِرُنَا فِي ذَاكَ نَعْرِفُهُ فَيَرْجِعُ الْقَوْمُ وَالْأَخْبَارُ تُسْتَمَعُ إنَّا أَبَيْنًا وَلَا يَأْبَى لَنَا أَحَدٌ إنَّا كَذَلِكَ عِنْدَ الْفَخْرِ نُرْتَفَعُ قَالَ ابْنُ هِشَامٍ: وَيُرْوَى: مِنَّا الْمُلُوكُ وَفِينَا تُقْسَمُ الرَّبَعُ وَيُرْوَى: مِنْ كُلِّ أَرْضٍ هَوَانَا ثُمَّ نُتَّبَعُ رَوَاهُ لِي بَعْضُ بَنِي تَمِيمٍ، وَأَكْثَرُ أَهْلِ الْعِلْمِ بِالشِّعْرِ يُنْكِرُهَا لِلزِّبْرِقَانِ:

   ✧ [The poetry of al-Zibriqān in boasting of his people] Al-Zibriqān b. Badr stood up and said: We are the noble ones, so no clan equals us; from us are the kings, and among us churches are erected. How many of the tribes, all of them, have we subdued at the time of plunder, and the surplus of glory is followed. We feed at the time of drought—our feeder gives of roasted meat when no scattered clouds are seen. As you see, people's chiefs come to us from every land, falling down, then they are made. We slaughter the humped camels, healthy, in our root for the guests; when they alight, they are filled. You will not see us boasting against any clan except that they gained benefit and became the head that is cut off. Whoever boasts against us in that, we know him, and the people return while the reports are listened to. Indeed we refused, and no one refuses for us; indeed we are thus, in boasting, raised high. Ibn Hishām said: It is also recited: "from us are the kings, and among us the fourth is divided," and it is recited: "from every land is our desire, then we are followed." Some of Banū Tamīm related it to me, but most of the people of knowledge of poetry deny it belongs to al-Zibriqān.

8. Sirat Ibn Hisham 1530No grade recorded

   [ شِعْرُ حَسَّانَ فِي الرَّدِّ عَلَى الزِّبْرِقَانِ ] قَالَ ابْنُ إسْحَاقَ: وَكَانَ حَسَّانُ غَائِبًا، فَبَعَثَ إلَيْهِ رَسُولُ اللَّهِ ﷺ قَالَ حَسَّانُ: جَاءَنِي رَسُولُهُ، فَأَخْبَرَنِي أَنَّهُ إنَّمَا دَعَانِي لِأُجِيبَ شَاعِرَ بَنِي تَمِيمٍ، فَخَرَجْتُ إلَى رَسُولِ اللَّهِ ﷺ وَأَنَا أَقُولُ: مَنَعْنَا رَسُولَ اللَّهِ إذْ حَلَّ وَسْطَنَا عَلَى أَنْفٍ رَاضٍ مِنْ مَعَدٍّ وَرَاغِمِ مَنَعْنَاهُ لَمَا حَلَّ بَيْنَ بُيُوتِنَا بِأَسْيَافِنَا مِنْ كُلِّ بَاغٍ وَظَالِمِ بِبَيْتٍ حَرِيدٍ عِزُّهُ وَثَرَاؤُهُ بِجَابِيَةِ الْجَوْلَانِ وَسْطَ الْأَعَاجِمِ هَلْ الْمَجْدُ إلَّا السُّودَدُ الْعَوْدُ وَالنَّدَى وِجَاهُ الْمُلُوكِ وَاحْتِمَالُ الْعَظَائِمِ قَالَ: فَلَمَّا انْتَهَيْتُ إلَى رَسُولِ اللَّهِ ﷺ، وَقَامَ شَاعِرُ الْقَوْمِ، فَقَالَ مَا قَالَ، عَرَضْتُ فِي قَوْلِهِ، وَقُلْتُ عَلَى نَحْوِ مَا قَالَ. قَالَ: فَلَمَّا فَرَغَ الزِّبْرِقَانُ، قَالَ رَسُولُ اللَّهِ ﷺ لِحَسَّانَ بْنِ ثَابِتٍ: قُمْ يَا حَسَّانُ، فَأَجِبْ الرَّجُلَ فِيمَا قَالُ فَقَامَ حَسَّانٌ، فَقَالَ: إنَّ الذَّوَائِبَ مِنْ فِهْرٍ وَإِخْوَتِهِمْ قَدْ بَيَّنُوا سُنَّةً لِلنَّاسِ تُتَّبَعُ يَرْضَى بِهِمْ كُلُّ مَنْ كَانَتْ سَرِيرَتُهُ تَقْوَى الْإِلَهِ وَكُلَّ الْخَيْرِ يَصْطَنِعُ قَوْمٌ إذَا حَارَبُوا ضَرُّوا عَدُوَّهُمْ أَوْ حَاوَلُوا النَّفْعَ فِي أَشْيَاعِهِمْ نَفَعُوا سَجِيَّةٌ تِلْكَ مِنْهُمْ غَيْرُ مُحْدَثَةٍ إنَّ الْخَلَائِقَ فَاعْلَمْ شَرُّهَا الْبِدَعُ إنْ كَانَ فِي النَّاسِ سَبَّاقُونَ بَعْدَهُمْ فَكُلُّ سَبْقٍ لِأَدْنَى سَبْقِهِمْ تَبَعُ لَا يَرْقَعُ النَّاسَ مَا أَوْهَتَ أَكَفُّهُمْ عِنْدَ الدَّفَّاعِ وَلَا يُوهُونَ مَا رَقَعُوا إنْ سَابَقُوا النَّاسَ يَوْمًا فَازَ سَبْقُهُمْ أَوْ وَازَنُوا أَهْلَ مَجْدٍ بِالنَّدَى مَتَعُوا أَعِفَّةٌ ذُكِرَتْ فِي الْوَحْي عِفَّتُهُمْ لَا يَنْطَبَعُونَ وَلَا يُرْدِيهِمْ طَمَعُ لَا يَبْخَلُونَ عَلَى جَارٍ بِفَضْلِهِمْ وَلَا يَمَسُّهُمْ مِنْ مَطْمَعٍ طَبَعُ إذَا نَصَبْنَا لِحَيِّ لَمْ نَدِبَّ لَهُمْ كَمَا يَدُبُّ إلَى الْوَحْشِيَّةِ الذَّرِعُ نَسْمُو إذَا الْحَرْبُ نَالَتْنَا مَخَالِبُهَا إذَا الزَّعَانُفُ مِنْ أَظْفَارهَا خَشَعُوا لَا يَفْخَرُونَ إذَا نَالُوا عَدُوَّهُمْ وَإِنْ أُصِيبُوا فَلَا خُورٌ وَلَا هُلُعُ كَأَنَّهُمْ فِي الْوَغَى وَالْمَوْتُ مُكْتَنِعٌ أُسْدٌ بِحِلْيَةِ فِي أَرْسَاغِهَا فَدَعُ خُذْ مِنْهُمْ مَا أَتَى عَفْوًا إذَا غَضِبُوا وَلَا يَكُنْ هَمُّكَ الْأَمْرَ الَّذِي مَنَعُوا فَإِنَّ فِي حَرْبِهِمْ فَاتْرُكْ عَدَاوَتَهُمْ شَرًّا يُخَاضُ عَلَيْهِ السَّمُّ وَالسَّلَعُ أَكْرِمْ بِقَوْمٍ رَسُولُ اللَّهِ شِيعَتُهُمْ إذَا تَفَاوَتَتْ الْأَهْوَاءُ وَالشِّيَعُ أَهْدِي لَهُمْ مِدْحَتِي قَلْبٌ يُؤَازِرُهُ فِيمَا أُحِبُّ لِسَانٌ حَائِكٌ صَنَعُ فَإِنَّهُمْ أَفْضَلُ الْأَحْيَاءِ كُلِّهِمْ إنْ جَدَّ بِالنَّاسِ جِدُّ الْقَوْلِ أَوْ شَمَعُوا قَالَ ابْنُ هِشَامٍ: أَنْشَدَنِي أَبُو زَيْدٍ: يَرْضَى بِهَا كُلُّ مَنْ كَانَتْ سَرِيرَتُهُ تَقْوَى الْإِلَهِ وَبِالْأَمْرِ الَّذِي شَرَعُوا

   ✧ [The poetry of Ḥassān in reply to al-Zibriqān] Ibn Isḥāq said: Ḥassān was absent, so the Messenger of God ﷺ sent for him. Ḥassān said: His messenger came to me and told me that he had summoned me only so that I might answer the poet of Banū Tamīm. So I went out to the Messenger of God ﷺ, saying: ‘We defended the Messenger of God when he alighted in our midst / against a willing nose of Maʿadd and one compelled. We defended him when he alighted among our houses / with our swords from every transgressor and wrongdoer. In a lone house whose might and wealth are / at the Jābiyah of the Jawlān amid the non-Arabs. Is glory anything but ancient sovereignty and generosity, / the presence of kings, and the bearing of great affairs?’ He said: When I reached the Messenger of God ﷺ, and the poet of the people stood and said what he said, I countered his words and spoke along the lines of what he had said. He said: When al-Zibriqān had finished, the Messenger of God ﷺ said to Ḥassān b. Thābit: ‘Rise, O Ḥassān, and answer the man in what he has said.’ So Ḥassān rose and said: ‘Indeed the forelocks from Fihr and their brothers / have made clear a way for people to be followed. With them every person whose secret is / fear of God and who does all good is pleased. A people who, when they fight, harm their enemy, / or when they seek benefit for their followers, benefit them. Such is a natural disposition from them, not newly invented; / indeed, of created things, know that their worst are innovations. If among people there are those who take the lead after them, / then every lead is subordinate to their lesser lead. People do not mend what their hands have torn / at the time of defence, nor do they tear what they have mended. If they race people one day, their lead wins, / or if they weigh against people of glory with generosity, they excel. Chaste ones, their chastity is mentioned in the revelation; / they are not stamped with greed, nor does greed destroy them. They are not miserly to a neighbour with their surplus, / nor does the stain of greed touch them. When we set up a banner for a tribe, we do not creep toward them / as the swift one creeps toward wild game. We rise when war's claws reach us, / when the ragged ones are humbled by its talons. They do not boast when they attain their enemy, / and if they are struck, they are not weak nor terrified. It is as if they, in the fray while death is enveloping, / are lions in a thicket, whose legs are shackled. Take from them what comes spontaneously when they are angry, / and do not let your concern be the matter they have withheld. For in their war—so abandon enmity toward them— / is an evil over which poison and colocynth are stirred. Honour a people whose partisans are the Messenger of God, / when desires and factions diverge. My praise is guided to them by a heart aided / in what I love by a skilful, weaving tongue. For they are the best of all the tribes, / when people are serious in the seriousness of speech, or when they jest.’ Ibn Hishām said: Abū Zayd recited to me: ‘With it everyone whose secret is / fear of God and the matter they have legislated is pleased.’

9. Sirat Ibn Hisham 1531No grade recorded

   [ شِعْرٌ آخَرُ لِلزِّبْرِقَانِ ] وَقَالَ ابْنُ هِشَامٍ: حَدَّثَنِي بَعْضُ أَهْلِ الْعِلْمِ بِالشِّعْرِ مِنْ بَنِي تَمِيمٍ: أَنَّ الزِّبْرِقَانَبْنَ بَدْرٍ لَمَّا قَدِمَ عَلَى رَسُولِ اللَّهِ ﷺ فِي وَفْدِ بَنِي تَمِيمٍ قَامَ فَقَالَ: أَتَيْنَاكَ كَيْمَا يَعْلَمَ النَّاسُ فَضْلَنَا إذَا احْتَفَلُوا عِنْدَ احْتِضَارِ الْمَوَاسِمِ بِأَنَّا فُرُوعُ النَّاسِ فِي كُلِّ مَوْطِنٍ وَأَنْ لَيْسَ فِي أَرْضِ الْحِجَازِ كَدَارِمِ وَأَنَّا نَذُودُ الْمُعْلِمِينَ إذَا انْتَخَوْا وَنَضْرِبُ رَأْسَ الْأَصْيَدِ الْمُتَفَاقِمِ وَأَنَّ لَنَا الْمِرْبَاعَ فِي كُلِّ غَارَةٍ نُغِيرُ بِنَجْدٍ أَوْ بِأَرْضِ الْأَعَاجِمِ [ شِعْرٌ آخَرُ لِحَسَّانَ فِي الرَّدِّ عَلَى الزِّبْرِقَانِ ] فَقَامَ حَسَّانُ بْنُ ثَابِتٍ فَأَجَابَهُ، فَقَالَ: هَلْ الْمَجْدُ إلَّا السُّودَدُ الْعَوْدُ وَالنَّدَى وِجَاهُ الْمُلُوكِ وَاحْتِمَالُ الْعَظَائِمِ نَصَرْنَا وَآوَيْنَا النَّبِيَّ مُحَمَّدًا عَلَى أَنْفِ رَاضٍ مِنْ مَعَدٍّ وَرَاغِمِ بِحَيٍّ حَرِيدٍ أَصْلُهُ وَثَرَاؤُهُ بِجَابِيَةِ الْجَوْلَانِ وَسْطَ الْأَعَاجِمِ نَصَرْنَاهُ لَمَّا حَلَّ وَسْطَ دِيَارِنَا بِأَسْيَافِنَا مِنْ كُلِّ بَاغٍ وَظَالِمِ جَعَلْنَا بَنِينَا دُونَهُ وَبَنَاتَنَا وَطِبْنَا لَهُ نَفْسًا بِفَيْءِ الْمَغَانِمِ وَنَحْنُ ضَرَبْنَا النَّاسَ حَتَّى تَتَابَعُوا عَلَى دِينهِ بِالْمُرْهَفَاتِ الصَّوَارِمِ وَنَحْنُ وَلَدْنَا مِنْ قُرَيْشٍ عَظِيمَهَا وَلَدْنَا نَبِيَّ الْخَيْرِ مِنْ آلِ هَاشِمِ بَنِي دَارِمٍ لَا تَفْخَرُوا إنَّ فَخْرَكُمْ يَعُودُ وَبَالًا عِنْدَ ذِكْرِ الْمَكَارِمِ هَبِلْتُمْ عَلَيْنَا تَفْخَرُونَ وَأَنْتُمْ لَنَا خَوَلٌ مَا بَيْنَ ظِئْرٍ وَخَادِمِ ؟ فَإِنْ كُنْتُمْ جِئْتُمْ لِحَقْنِ دِمَائِكُمْ وَأَمْوَالِكُمْ أَنْ تُقْسَمُوا فِي الْمَقَاسِمِ فَلَا تَجْعَلُوا لِلَّهِ نِدًّا وَأَسْلِمُوا وَلَا تَلْبَسُوا زِيًّا كَزِيِّ الْأَعَاجِمِ [ إسْلَامُهُمْ وَتَجْوِيزُ الرَّسُولِ إيَّاهُمْ ] قَالَ ابْنُ إسْحَاقَ: فَلَمَّا فَرَغَ حَسَّانُ بْنُ ثَابِتٍ مِنْ قَوْلِهِ، قَالَ الْأَقْرَعُ بْنُ حَابِسٍ: وَأَبِي، إنَّ هَذَا الرَّجُلَ لَمُؤَتَّى لَهُ، لَخَطِيبُهُ أَخْطَبُ مِنْ خَطِيبِنَا، وَلَشَاعِرُهُ أَشْعَرُ مِنْ شَاعِرِنَا، وَلِأَصْوَاتِهِمْ أَحْلَى مِنْ أَصْوَاتِنَا. فَلَمَّا فَرَغَ الْقَوْمُ أَسْلَمُوا، وَجَوَّزَهُمْ رَسُولُ اللَّهِ ﷺ، فَأَحْسَنَ جَوَائِزَهُمْ. [ شِعْرُ ابْنِ الْأَهْتَمِ فِي هِجَاءِ قِيسٍ لِتَحْقِيرِهِ إيَّاهُ ] وَكَانَ عَمْرُو بْنُ الْأَهْتَمِ قَدْ خَلَّفَهُ الْقَوْمُ فِي ظَهْرِهِمْ، وَكَانَ أَصْغَرَهُمْ سِنًّا، فَقَالَ قَيْسُ بْنُ عَاصِمٍ، وَكَانَ يُبْغِضُ عَمْرَو بْنَ الْأَهْتَمِ: يَا رَسُولَ اللَّهِ، إنَّهُ قَدْ كَانَ رَجُلٌ مِنَّا فِي رِحَالِنَا، وَهُوَ غُلَامٌ حَدَثٌ، وَأُزْرَى بِهِ، فَأَعْطَاهُ رَسُولُ اللَّهِ ﷺ مِثْلَ مَا أَعْطَى الْقَوْمَ، فَقَالَ أَنَّ قَيْسًا قَالَ ذَلِكَ يَهْجُوهُ: عَمْرُو بْنُ الْأَهْتَمِ حِينَ بَلَغَهُ ظَلِلْتُ مَفْتَرِشَ الْهَلْبَاءِ تَشْتُمُنِي عِنْدَ الرَّسُولِ فَلَمْ تَصْدُقْ وَلَمْ تُصِبْ سُدْنَاكُمْ سُوْدُدًا رَهْوًا وَسُوْدُدُكُمْ بَادٍ نَوَاجِذُهُ مُقْعٍ عَلَى الذَّنَبِ قَالَ ابْنُ هِشَامٍ: بَقِيَ بَيْتٌ وَاحِدٌ تَرَكْنَاهُ، لِأَنَّهُ أَقْذَعَ فِيهِ. قَالَ ابْنُ إسْحَاقَ: وَفِيهِمْ نَزَلَ مِنْ الْقُرْآنِ: إِنَّ الَّذِينَ يُنَادُونَكَ مِنْ وَرَاءِ الْحُجُرَاتِ أَكْثَرُهُمْ لَا يَعْقِلُونَ

   ✧ [Another poem by al-Zibriqān] Ibn Hishām said: One of the people of knowledge of poetry among Banū Tamīm related to me that al-Zibriqān b. Badr, when he came to the Messenger of God ﷺ in the delegation of Banū Tamīm, stood and said: We have come to you so that people may know our excellence, when they gather at the time of the death of the seasons, that we are the branches of the people in every place, and that there is not in the land of the Ḥijāz a tribe like Dārim, and that we drive away those who would teach us when they boast, and we strike the head of the stiff-necked arrogant one, and that we have the quarter share in every raid we make in Najd or in the land of the foreigners. [Another poem by Ḥassān in reply to al-Zibriqān] Then Ḥassān b. Thābit stood and answered him, saying: Is glory anything but ancient lordship and generosity, the reception of kings and the bearing of great affairs? We helped and sheltered the Prophet Muḥammad against the nose of every unwilling and resentful one of Maʿadd, with a noble clan whose origin and wealth are at Jābiyat al-Jawlān, in the midst of the foreigners. We helped him when he settled in the midst of our abodes with our swords against every wicked and unjust one. We placed our sons and our daughters before him, and we were content with the spoils of war. It is we who struck the people until they followed his religion with the sharp cutting swords. It is we who begot the great one of Quraysh; we begot the Prophet of goodness from the family of Hāshim. O Banū Dārim, do not boast; your boasting turns to woe when noble deeds are mentioned. Woe to you! Do you boast over us, while you are our servants, between a wet-nurse and a slave? If you have come to preserve your blood and your wealth, lest you be divided among the divisions, then set up no rival to God, and submit, and do not wear the dress of the foreigners. [Their conversion and the Messenger's gifts to them] Ibn Isḥāq said: When Ḥassān b. Thābit finished his speech, al-Aqraʿ b. Ḥābis said: By my father, this man is indeed assisted; his orator is more eloquent than our orator, and his poet is more poetical than our poet, and their voices are sweeter than our voices. When the people finished, they submitted, and the Messenger of God ﷺ gave them gifts, and made their gifts excellent. [Poem by Ibn al-Ahtam satirizing Qays for belittling him] ʿAmr b. al-Ahtam had been left behind by the people in their rear, and he was the youngest of them in age. Qays b. ʿĀṣim, who hated ʿAmr b. al-Ahtam, said: O Messenger of God, there was a man of ours in our camp, and he is a young boy, and he belittled him. So the Messenger of God ﷺ gave him the like of what he gave the people. When that reached ʿAmr b. al-Ahtam, he said, satirizing Qays for having said that: You persisted in spreading lies, abusing me in the presence of the Messenger, and you did not speak truth nor hit the mark. We gave you lordship, a quiet lordship, while your lordship shows its canine teeth, squatting on the tail. Ibn Hishām said: One verse remains which we have omitted, because it contains excessive obscenity. Ibn Isḥāq said: Concerning them was revealed in the Qurʾān: "Indeed, those who call you from behind the chambers—most of them do not understand."

10. Sirat Ibn Hisham 1532No grade recorded

    [ بَعْضُ رِجَالِ الْوَفْدِ ] قِصَّةُ عَامِرِ بْنِ الطُّفَيْلِ وَأَرْبَدُ بْنُ قَيْسٍ فِي الْوِفَادَةِ عَنْ بَنِي عَامِرٍ [ بَعْضُ رِجَالِ الْوَفْدِ ] وَقَدَمِ عَلَى رَسُولِ اللَّهِ ﷺ وَفْدُ بَنِي عَامِرٍ، فِيهِمْ عَامِرُ بْنُ الطُّفَيْلِ وَأَرْبَدُ بْنُ قَيْسِ بْنِ جَزْءِ بْنِ خَالِدِ بْنِ جَعْفَرٍ، وَجَبَّارُ بْنُ سَلْمَى بْنِ مَالِكِ بْنِ جَعْفَرٍ، وَكَانَ هَؤُلَاءِ الثَّلَاثَةُ رُؤَسَاءَ الْقَوْمِ وَشَيَاطِينَهُمْ. [ تَدْبِيرُ عَامِرٍ لِلْغَدْرِ بِالرَّسُولِ ] فَقَدِمَ عَامِرُ بْنُ الطُّفَيْلِ عَدُوُّ اللَّهِ، عَلَى رَسُولِ اللَّهِ ﷺ، وَهُوَ يُرِيدُ الْغَدْرَ بِهِ، وَقَدْ قَالَ لَهُ قَوْمُهُ: يَا عَامِرُ، إنَّ النَّاسَ قَدْ أَسْلَمُوا فَأَسْلِمْ. قَالَ: وَاَللَّهِ لَقَدْ كُنْتُ آلَيْتُ أَنْ لَا أَنْتَهِيَ حَتَّى تَتْبَعَ الْعَرَبُ عَقِبِي، أَفَأَنَا أَتْبَعُ عَقِبَ هَذَا الْفَتَى مِنْ قُرَيْشٍ ثُمَّ قَالَ لِأَرْبَدَ: إذَا قَدِمْنَا عَلَى الرَّجُلِ، فَإِنِّي سَأَشْغَلُ عَنْكَ وَجْهَهُ، فَإِذَا فَعَلْتُ ذَلِكَ فَاعْلُهُ بِالسَّيْفِ؛ فَلَمَّا قَدِمُوا عَلَى رَسُولِ اللَّهِ ﷺ، قَالَ عَامِرُ بْنُ الطُّفَيْلِ: يَا مُحَمَّدُ، خَالِنِي، قَالَ: لَا وَاَللَّهِ حَتَّى تُؤْمِنَ بِاَللَّهِ وَحْدَهُ. قَالَ: يَا مُحَمَّدُ خَالِنِي. وَجَعَلَ يُكَلِّمُهُ وَيَنْتَظِرُ مِنْ أَرْبَدَ مَا كَانَ أَمَرَهُ بِهِ، فَجَعَلَ أَرْبَدُ لَا يُحِيرُ شَيْئًا؛ قَالَ: فَلَمَّا رَأَى عَامِرُ مَا يَصْنَعُ أَرْبَدُ، قَالَ: يَا مُحَمَّدُ خَالِنِي قَالَ: لَا، حَتَّى تُؤْمِنَ بِاَللَّهِ وَحْدَهُ لَا شَرِيكَ لَهُ. فَلَمَّا أَبَى عَلَيْهِ رَسُولُ اللَّهِ ﷺ قَالَ: أَمَا وَاَللَّهِ لَأَمْلَأَنَّهَا عَلَيْكَ خَيْلًا وَرِجَالًا؛ فَلَمَّا وَلَّى قَالَ رَسُولُ اللَّهِ ﷺ: اللَّهُمَّ اكْفِنِي عَامِرَ بْنَ الطُّفَيْلِ. فَلَمَّا خَرَجُوا مِنْ عِنْدِ رَسُولِ اللَّهِ ﷺ، قَالَ عَامِرٌ لِأَرْبَدَ: وَيْلَكَ يَا أَرْبَدُ أَيْنَ مَا كُنْتُ أَمَرْتُكَ بِهِ ؟ وَاَللَّهِ مَا كَانَ عَلَى ظَهْرِ الْأَرْضِ رَجُلٌ هُوَ أَخْوَفَ عِنْدِي عَلَى نَفْسِي مِنْكَ. وَاَيْمُ اللَّهِ لَا أَخَافُكَ بَعْدَ الْيَوْمِ أَبَدًا. قَالَ: لَا أَبَا لَكَ لَا تَعْجَلْ عَلَيَّ، وَاَللَّهِ مَا هَمَمْتُ بِاَلَّذِي أَمَرْتنِي بِهِ مِنْ أَمْرِهِ إلَّا دَخَلْتَ بَيْنِي وَبَيْنَ الرَّجُلِ، حَتَّى مَا أَرَى غَيْرَكَ، أَفَأَضْرِبكَ بِالسَّيْفِ ؟

    ✧ [Some men of the delegation] The story of ʿĀmir b. al-Ṭufayl and Arbad b. Qays in the delegation on behalf of Banū ʿĀmir [Some men of the delegation] A delegation of Banū ʿĀmir came to the Messenger of God ﷺ. Among them were ʿĀmir b. al-Ṭufayl, Arbad b. Qays b. Jazʾ b. Khālid b. Jaʿfar, and Jabbār b. Salmā b. Mālik b. Jaʿfar. These three were the leaders of the people and their devils. [ʿĀmir's plot to betray the Messenger] The enemy of God, ʿĀmir b. al-Ṭufayl, came to the Messenger of God ﷺ intending to betray him. His people had said to him: "O ʿĀmir, the people have submitted; so submit." He said: "By God, I had sworn that I would not stop until the Arabs follow my heels. Shall I then follow the heels of this youth of Quraysh?" Then he said to Arbad: "When we come to the man, I will turn his face away from you. When I do that, strike him with the sword." So when they came to the Messenger of God ﷺ, ʿĀmir b. al-Ṭufayl said: "O Muḥammad, speak with me privately." He said: "No, by God, not until you believe in God alone." He said: "O Muḥammad, speak with me privately." He kept speaking to him and waiting for Arbad to do what he had commanded him. But Arbad did nothing. When ʿĀmir saw what Arbad was doing, he said: "O Muḥammad, speak with me privately." He said: "No, not until you believe in God alone, with no partner." When the Messenger of God ﷺ refused him, he said: "By God, I will fill it against you with horse and foot." When he turned away, the Messenger of God ﷺ said: "O God, suffice me against ʿĀmir b. al-Ṭufayl." When they went out from the Messenger of God ﷺ, ʿĀmir said to Arbad: "Woe to you, O Arbad, where is what I commanded you? By God, there was no man on the face of the earth more feared by me for myself than you. By God, I will never fear you after today." He said: "May you have no father, do not be hasty with me. By God, I did not intend what you commanded me regarding him except that you came between me and the man, so that I saw none but you. Should I strike you with the sword?"

11. Sirat Ibn Hisham 1533No grade recorded

    [ مَوْتُ عَامِرٍ بِدُعَاءِ الرَّسُولِ عَلَيْهِ ] وَخَرَجُوا رَاجِعِينَ إلَى بِلَادِهِمْ، حَتَّى إذَا كَانُوا بِبَعْضِ الطَّرِيقِ، بَعَثَ اللَّهُ عَلَى عَامِرِ بْنِ الطُّفَيْلِ الطَّاعُونَ فِي عُنُقِهِ، فَقَتَلَهُ اللَّهُ فِي بَيْتِ امْرَأَةٍ مِنْ بَنِي سَلُولَ، فَجَعَلَ يَقُولُ: يَا بَنِي عَامِرٍ، أَغُدَّةٌ كَغُدَّةِ الْبَكْرِ فِي بَيْتِ امْرَأَةٍ مِنْ بَنِي سَلُولَ قَالَ ابْنُ هِشَامٍ: وَيُقَالُ أَغُدَّةٌ كَغُدَّةِ الْإِبِلِ، وَمَوْتًا فِي بَيْتِ سَلُولِيَّةٍ

    ✧ [The death of ʿĀmir through the Messenger's supplication against him] They departed returning to their lands, until when they were on part of the way, God sent upon ʿĀmir b. al-Ṭufayl the plague in his neck, and God killed him in the house of a woman of Banū Salūl. He began to say: 'O Banū ʿĀmir, a gland like the gland of the young camel in the house of a woman of Banū Salūl!' Ibn Hishām said: It is also said: 'a gland like the gland of camels, and death in the house of a Salūlī woman.'

12. Sirat Ibn Hisham 1534No grade recorded

    [ مَوْتُ أَرْبَدَ بِصَاعِقَةِ وَمَا نَزَلَ فِيهِ وَفِي عَامِرٍ ] قَالَ ابْنُ إسْحَاقَ: ثُمَّ خَرَجَ أَصْحَابُهُ حِينَ وَارَوْهُ، حِينَ قَدِمُوا أَرْضَ بَنِي عَامِرٍ شَاتِينَ؛ فَلَمَّا قَدِمُوا أَتَاهُمْ قَوْمُهُمْ فَقَالُوا: مَا وَرَاءَكَ يَا أَرْبَدُ ؟ قَالَ: لَا شَيْءَ وَاَللَّهِ، لَقَدْ دَعَانَا إلَى عِبَادَةِ شَيْءٍ لَوَدِدْتُ أَنَّهُ عِنْدِي الْآنَ، فَأَرْمِيَهُ بِالنَّبْلِ حَتَّى أَقْتُلَهُ، فَخَرَجَ بَعْدَ مَقَالَتِهِ بِيَوْمِ أَوْ يَوْمَيْنِ مَعَهُ جَمْلٌ لَهُ يَتْبَعُهُ، فَأَرْسَلَ اللَّهُ تَعَالَى عَلَيْهِ وَعَلَى جَمَلِهِ صَاعِقَةً، فَأَحْرَقَتْهُمَا. وَكَانَ أَرْبَدُ بْنُ قَيْسٍ أَخَا لَبِيدِ بْنِ رَبِيعَةَ لِأُمِّهِ. قَالَ ابْنُ هِشَامٍ: وَذَكَرَ زَيْدُ بْنُ أَسْلَمَ، عَنْ عَطَاءِ بْنِ يَسَارٍ، عَنْ ابْنِ عَبَّاسٍ، قَالَ: وَأَنْزَلَ اللَّهُ عَزَّ وَجَلَّ فِي عَامِرٍ وَأَرْبَدَ: اللَّهُ يَعْلَمُ مَا تَحْمِلُ كُلُّ أُنْثَى وَمَا تَغِيضُ الْأَرْحَامُ وَمَا تَزْدَادُ إلَى قَوْلِهِ وَمَا لَهُمْ مِنْ دُونِهِ مِنْ وَالٍ قَالَ: الْمُعَقِّبَاتُ: هِيَ مِنْ أَمْرِ اللَّهِ يَحْفَظُونَ مُحَمَّدًا. ثُمَّ ذَكَرَ أَرْبَدَ وَمَا قَتَلَهُ اللَّهُ بِهِ، فَقَالَ: وَيُرْسِلُ الصَّوَاعِقَ فَيُصِيبُ بِهَا مَنْ يَشَاءُ إلَى قَوْلِهِ: شَدِيدُ الْمِحَالِ

    ✧ [The death of Arbad by a thunderbolt, and what was revealed concerning him and ʿĀmir] Ibn Isḥāq said: Then his companions went out when they had buried him, when they arrived in the land of Banū ʿĀmir spending the winter there. So when they arrived, their people came to them and said: What have you brought back, O Arbad? He said: Nothing, by God; he has called us to worship something I wish it were with me now, so that I might shoot it with arrows until I kill it. Then he went out a day or two after his statement with a camel of his following him, and God Almighty sent upon him and upon his camel a thunderbolt, and it burned them both. Arbad b. Qays was the maternal brother of Labīd b. Rabīʿah. Ibn Hishām said: Zayd b. Aslam mentioned, from ʿAṭāʾ b. Yasār, from Ibn ʿAbbās, who said: And God, Mighty and Majestic, revealed concerning ʿĀmir and Arbad: "God knows what every female bears, and what the wombs decrease and what they increase" up to His saying "and they have no protector besides Him." He said: "The successive angels" are from the command of God, guarding Muḥammad ﷺ. Then He mentioned Arbad and what God killed him with, and said: "And He sends the thunderbolts and strikes with them whom He wills" up to His saying "severe in punishment."

13. Sirat Ibn Hisham 1535No grade recorded

    [ شِعْرُ لَبِيَدٍ فِي بُكَاءِ أَرْبَدَ ] قَالَ ابْنُ إسْحَاقَ: فَقَالَ لَبِيدٌ يَبْكِي أَرْبَدَ: مَا إنْ تُعَدِّي الْمَنُونُ مِنْ أَحَدٍ لَا وَالِدٍ مُشْفِقٍ وَلَا وَلَدِ أَخْشَى عَلَى أَرْبَدَ الْحُتُوفَ وَلَا أَرْهَبُ نَوْءَ السِّمَاكِ وَالْأَسَدِ فَعَيْنٍ هَلَّا بَكَيْتُ أَرْبَدَ إذْ قُمْنَا وَقَامَ النِّسَاءُ فِي كَبَدِ إنْ يَشْغَبُوا لَا يُبَالِ شَغْبَهُمْ أَوْ يَقْصِدُوا فِي الْحُكُومِ يَقْتَصِدْ حُلْوٌ أَرِيَبٌ وَفِي حَلَاوَتِهِ مُرٌّ لَطِيفُ الْأَحْشَاءِ وَالْكَبِدِ وَعَيْنِ هَلَّا بَكَيْتُ أَرْبَدَ إذْ أَلْوَتْ رِيَاحُ الشِّتَاءِ بِالْعَضَدِ وَأَصْبَحَتْ لَاقِحًا مُصَرَّمَةً حَتَّى تَجَلَّتْ غَوَابِرُ الْمُدَدِ أَشْجَعُ مِنْ لَيْثِ غَابَةٍ لَحِمٍ ذُو نَهْمَةٍ فِي الْعُلَا وَمُنْتَقَدِ لَا تَبْلُغُ الْعَيْنُ كُلَّ نَهْمَتِهَا لَيْلَةَ تُمْسَى الْجِيَادُ كَالْقِدَدِ الْبَاعِثُ النَّوْحَ فِي مَآتِمِهِ مِثْلَ الظِّبَاءِ الْأَبْكَارِ بِالْجَرَدِ فَجَعَنِي الْبَرْقُ وَالصَّوَاعِقُ بِالْفَارِسِ يَوْمَ الْكَرِيهَةِ النَّجُدِ وَالْحَارِبِ الْجَابِرِ الْحَرِيبِ إذَا جَاءَ نَكِيبًا وَإِنْ يَعُدْ يَعُدْ يَعْفُو عَلَى الْجَهْدِ وَالسُّؤَالِ كَمَا يُنْبِتُ غَيْثُ الرَّبِيعِ ذُو الرَّصَدِ كُلُّ بَنِي حُرَّةٍ مَصِيرُهُمْ قُلٌّ وَإِنْ أَكْثَرَتْ مِنْ الْعَدَدِ إنْ يُغْبَطُوا يَهْبِطُوا وَإِنْ أُمِرُوا يَوْمًا فَهُمْ لِلْهَلَاكِ وَالنَّفَدِ قَالَ ابْنُ هِشَامٍ: بَيْتُهُ: وَالْحَارِبِ الْجَابِرِ الْحَرِيبِ عَنْ أَبِي عُبَيْدَةَ، وَبَيْتُهُ: يَعْفُو عَلَى الْجَهْدِ: عَنْ غَيْرِ ابْنِ إسْحَاقَ

    ✧ [The poetry of Labīd in mourning Arbad] Ibn Isḥāq said: Labīd said, mourning Arbad: Fate does not pass over anyone, neither a compassionate father nor a child. I fear death for Arbad, and I dread the rising of Simāk and Asad. O eye, why did you not weep for Arbad when we arose and the women arose in grief? If they make trouble, he cares not for their trouble; if they act justly in judgment, he is just. Sweet and wise, and in his sweetness there is bitterness, delicate of inward parts and liver. O eye, why did you not weep for Arbad when the winds of winter twisted the ʿaḍad trees? They became pregnant and cut off until the remnants of the spans were laid bare. Braver than a lion of the thicket, fleshy, possessed of ambition in high matters and blame. The eye does not attain all its ambition on a night when steeds become like strips of hide. He who stirs up wailing in his mourning assemblies, like firstborn gazelles upon the bare ground. The lightning and thunderbolts bereaved me of the horseman on the day of hardship, the noble one. And the plunderer who restores the plundered one when he comes defeated; and if he returns, he returns. He pardons despite hardship and asking, as the rain of spring with watchful clouds makes grow. All the sons of a free woman, their end is paucity, even if they are many in number. If they are envied, they fall; and if they are commanded one day, they are for destruction and exhaustion. Ibn Hishām said: His verse 'wa-l-ḥāribi l-jābiri l-ḥarībi' is from Abū ʿUbaydah, and his verse 'yaʿfū ʿalā l-jahdi' is from other than Ibn Isḥāq.

14. Sirat Ibn Hisham 1536No grade recorded

    قَالَ ابْنُ إسْحَاقَ: وَقَالَ لَبِيدٌ أَيْضًا يَبْكِي أَرْبَدَ: أَلَا ذَهَبَ الْمُحَافِظُ وَالْمُحَامِي وَمَانِعُ ضَيْمِهَا يَوْمَ الْخِصَامِ وَأَيْقَنْتُ التَّفَرُّقَ يَوْمَ قَالُوا تُقُسِّمَ مَالُ أَرْبَدَ بِالسِّهَامِ تُطِيرُ عَدَائِدَ الْأَشْرَاكِ شَفْعًا وَوِتْرًا وَالزَّعَامَةِ لِلْغُلَامِ فَوَدَّعَ بِالسَّلَامِ أَبَا حُرَيْزٍ وَقَلَّ وَدَاعُ أَرْبَدَ بِالسَّلَامِ وَكُنْتَ إمَامَنَا وَلَنَا نِظَامًا وَكَانَ الْجَزْعُ يُحْفَظُ بِالنِّظَامِ وَأَرْبَدُ فَارِسُ الْهَيْجَا إذَا مَا تَقَعَّرَتْ الْمَشَاجِرُ بِالْفِئَامِ إذَا بَكَرَ النِّسَاءُ مُرَدَّفَاتٍ حَوَاسِرَ لَا يُجِئْنَ عَلَى الْخِدَامِ فَوَاءَلَ يَوْمَ ذَلِكَ مَنْ أَتَاهُ كَمَا وَأَلَ الْمُحِلُّ إلَى الْحَرَامِ وَيَحْمَدُ قِدْرَ أَرْبَدَ مَنْ عَرَاهَا إذَا مَا ذُمَّ أَرْبَابُ اللِّحَامِ وَجَارَتُهُ إذَا حَلَّتْ لَدَيْهِ لَهَا نَفَلٌ وَحَظٌّ مِنْ سَنَامِ فَإِنْ تَقْعُدْ فَمُكْرَمَةٌ حَصَانٌ وَإِنْ تَظْعَنْ فَمُحْسِنَةُ الْكَلَامِ وَهَلْ حُدِّثْتَ عَنْ أَخَوَيْنِ دَامَا عَلَى الْأَيَّامِ إلَّا ابْنَيْ شَمَامِ وَإِلَّا الْفَرْقَدَيْنِ وَآلَ نَعْشٍ خَوَالِدَ مَا تُحَدِّثُ بِانْهِدَامِ قَالَ ابْنُ هِشَامٍ: وَهِيَ فِي قَصِيدَةٍ لَهُ. قَالَ ابْنُ إسْحَاقَ: وَقَالَ لَبِيدٌ أَيْضًا يَبْكِي أَرْبَدَ: انْعَ الْكَرِيمَ لِلْكَرِيمِ أَرْبَدَا انْعَ الرَّئِيسَ وَاللَّطِيفَ كَبَدَا يُحْذِي وَيُعْطِي مَالَهُ لِيُحْمَدَا أُدْمًا يُشَبَّهْنَ صُوَارًا أَبَدَا السَّابِلَ الْفَضْلَ إذَا مَا عُدِّدَا وَيَمْلَأُ الْجَفْنَةَ مَلْئًا مَدَدَا رِفْهَا إذَا يَأْتِي ضَرِيكٌ وَرَدَا مِثْلُ الَّذِي فِي الْغِيلِ يَقْرُو جُمُدَا يَزْدَادُ قُرْبًا مِنْهُمْ أَنْ يُوعَدَا أَوْرَثْتَنَا تُرَاثَ غَيْرِ أَنْكَدَا غِبًّا وَمَالًا طَارِفًا وَوَلَدَا شَرْخًا صُقُورًا يَافِعًا وَأَمْرَدَا وَقَالَ لَبِيدٌ أَيْضًا: لَنْ تُفْنِيَا خَيْرَاتِ أَرْ بَدَ فَابْكِيَا حَتَّى يَعُودَا قُولَا هُوَ الْبَطَلُ الْمُحَا مِي حِينَ يَكْسُونَ الْحَدِيدَا وَيَصُدُّ عَنَّا الظَّالِمِي نَ إذَا لَقِينَا الْقَوْمَ صِيدَا فَاعْتَاقَهُ رَبُّ الْبَرِيَّ ةِ إذْ رَأَى أَنْ لَا خُلُودًا فَثَوَى وَلَمْ يُوجَعْ وَلَمْ يُوصَبْ وَكَانَ هُوَ الْفَقِيدَا وَقَالَ لَبِيدٌ أَيْضًا: يُذَكِّرُنِي بِأَرْبَدَ كُلُّ خَصْمٍ أَلَدَّ تَخَالُ خُطَّتَهُ ضِرَارَا إذَا اقْتَصَدُوا فَمُقْتَصِدٌ كَرِيمٌ وَإِنْ جَارُوا سَوَاءُ الْحَقِّ جَارَا وَيَهْدِي الْقَوْمَ مُطَّلِعًا إذَا مَا دَلِيلُ الْقَوْمِ بِالْمَوْمَاةِ حَارَا قَالَ ابْنُ هِشَامٍ: آخِرُهَا بَيْتًا عَنْ غَيْرِ ابْنِ إسْحَاقَ. قَالَ ابْنُ إسْحَاقَ: وَقَالَ لَبِيدٌ أَيْضًا: أَصْبَحْتُ أَمْشِي بَعْدَ سَلْمَى بْنِ مَالِكٍ وَبَعْدَ أَبِي قَيْسٍ وَعُرْوَةَ كَالْأَجَبْ إذَا مَا رَأَى ظِلَّ الْغُرَابِ أَضَجَّهُ حِذَارًا عَلَى بَاقِي السَّنَاسِنِ وَالْعَصَبْ قَالَ ابْنُ هِشَامٍ: وَهَذَانِ الْبَيْتَانِ فِي أَبْيَاتٍ لَهُ.

    ✧ Ibn Isḥāq said: Labīd also said, weeping for Arbad: Alas, gone is the protector and defender, the repeller of her wrong on the day of dispute. I became certain of separation on the day they said, “The wealth of Arbad was apportioned by arrows,” setting in flight the shares of the partners, pair and single, and the chieftainship to the boy. He bade farewell with peace, Abū Ḥurayz, and seldom was Arbad’s farewell with peace. You were our leader and for us a bond, and the fearful flock was guarded by the bond. Arbad was the rider of battle when the thickets of war were hollowed out by the hosts; when the women went early, riding behind, unveiled, not coming upon the servants. He sought refuge on that day, whoever came to him, as the one released from consecration seeks refuge in the sanctuary. The cooking-pot of Arbad is praised by whoever visits it when the owners of flesh are blamed. And his neighboress, when she alighted by him, had a gift and a portion of the camel’s hump. If you stay, she is a chaste honored woman, and if you depart, she is one of fair speech. Have you been told of two brothers who lasted through the days except the two sons of Shamām, and except the two Farqads and the Banāt Naʿsh, enduring as long as they speak of no ruin? Ibn Hishām said: These are in an ode of his. Ibn Isḥāq said: Labīd also said, weeping for Arbad: Mourn the noble one, the noble Arbad; mourn the chief, the gentle of liver. He bestows and gives his wealth to be praised, dark-complexioned ones resembling wild cows forever, the traveler of excellence when it is counted; and he fills the bowl full to overflowing, abundant when a needy one comes to the water, like the one in the thicket who follows frozen water; he increases in nearness to them the more he is threatened. You have bequeathed to us an inheritance not scant, a following and wealth, newly acquired and children, a generation of falcons, a youth and a beardless boy. Labīd also said: May you two never exhaust the good deeds of Arbad, so weep until they return. Say: He is the hero, the defender when they don the iron; and he turns away from us the wrongdoers when we meet a people like kings. Then the Lord of creation took him when He saw that there is no immortality; so he abode and was not pained nor afflicted, and he was the lost one. Labīd also said: Every stubborn adversary reminds me of Arbad, whose plan you think is harm; when they aim aright, he is an aimer noble, and if they deviate, he is equal to the truth in deviating. He guides the people, looking out, when the guide of the people in the waterless desert is bewildered. Ibn Hishām said: The last of it is two verses from other than Ibn Isḥāq. Ibn Isḥāq said: Labīd also said: I have come to walk after Salmā b. Mālik and after Abū Qays and ʿUrwah like the one hamstrung; when he sees the shadow of the crow, it startles him, in fear for the rest of the vertebrae and the sinews. Ibn Hishām said: These two verses are among verses of his.

15. Sirat Ibn Hisham 1537No grade recorded

    [ قُدُومُ ضِمَامِ بْنِ ثَعْلَبَةَ وَافِدًا عَنْ بَنِي سَعْدِ بْنِ بَكْرٍ ] قَالَ ابْنُ إسْحَاقَ: وَبَعَثَ بَنُو سَعْدِ بْنِ بَكْرٍ إلَى رَسُولِ اللَّهِ ﷺ رَجُلًا مِنْهُمْ، يُقَالُ لَهُ ضِمَامُ بْنُ ثَعْلَبَةَ. [ سُؤَالُهُ الرَّسُولَ أَسْئِلَةً ثُمَّ إسْلَامُهُ ] قَالَ ابْنُ إسْحَاقَ: فَحَدَّثَنِي مُحَمَّدُبْنُ الْوَلِيدِ بْنِ نُوَيْفِعٍ عَنْ كُرَيْبٍ، مَوْلَى عَبْدِ اللَّهِ بْنِ عَبَّاسٍ، عَنْ ابْنِ عَبَّاسٍ، قَالَ: بَعَثَتْ بَنُو سَعْدِ بْنِ بَكْرِ ضِمَامِ بْنِ ثَعْلَبَةَ وَافِدًا إلَى رَسُولِ اللَّهِ ﷺ، فَقَدِمَ عَلَيْهِ، وَأَنَاخَ بَعِيرَهُ عَلَى بَابِ الْمَسْجِدِ ثُمَّ عَقَلَهُ، ثُمَّ دَخَلَ الْمَسْجِدَ وَرَسُولُ اللَّهِ ﷺ جَالِسٌ فِي أَصْحَابِهِ؛ وَكَانَ ضِمَامٌ رَجُلًا جَلْدًا أَشْعَرَ ذَا غَدِيرَتَيْنِ، فَأَقْبَلَ حَتَّى وَقَفَ عَلَى رَسُولِ اللَّهِ ﷺ فِي أَصْحَابِهِ، فَقَالَ: أَيّكُمْ ابْنُ عَبْدِ الْمُطَّلِبِ ؟ قَالَ: فَقَالَ رَسُولُ اللَّهِ ﷺ: أَنَا ابْنُ عَبْدِ الْمُطَّلِبِ. قَالَ: أَمُحَمَّدٌ ؟ قَالَ: نَعَمْ؛ قَالَ: يَا بْنَ عَبْدِ الْمُطَّلِبِ، إنِّي سَائِلُكَ وَمُغَلَّظٌ عَلَيْكَ فِي الْمَسْأَلَةِ، فَلَا تَجِدَنَّ فِي نَفْسِكَ، قَالَ: لَا أَجِدُ فِي نَفْسِي، فَسَلْ عَمَّا بَدَا لَكَ. قَالَ: أَنْشُدُكَ اللَّهَ إلَهَكَ وَإِلَهَ مَنْ كَانَ قَبْلَكَ، وَإِلَهَ مَنْ هُوَ كَائِنٌ بَعْدَكَ، آللَّهُ بَعَثَكَ إلَيْنَا رَسُولًا ؟ قَالَ: اللَّهُمَّ نَعَمْ؛ قَالَ: فَأَنْشُدُكَ اللَّهَ إلَهَكَ وَإِلَهَ مَنْ كَانَ قَبْلَكَ، وَإِلَهَ مَنْ هُوَ كَائِنٌ بَعْدَكَ، آللَّهُ أَمَرَكَ أَنْ تَأْمُرُنَا أَنْ نَعْبُدَهُ وَحْدَهُ لَا نُشْرِكُ بِهِ شَيْئًا، وَأَنْ نَخْلَعَ هَذِهِ الْأَنْدَادَ الَّتِي كَانَ آبَاؤُنَا يَعْبُدُونَ مَعَهُ ؟ قَالَ: اللَّهُمَّ نَعَمْ، قَالَ: فَأَنْشُدُكَ اللَّهَ إلَهَكَ وَإِلَهَ مَنْ كَانَ قَبْلَكَ، وَإِلَهَ مَنْ هُوَ كَائِنٌ بَعْدَكَ، آللَّهُ أَمَرَكَ أَنْ نُصَلِّيَ هَذِهِ الصَّلَوَاتِ الْخَمْسَ ؟ قَالَ: اللَّهُمَّ نَعَمْ؛ قَالَ: ثُمَّ جَعَلَ يَذْكُرُ فَرَائِضَ الْإِسْلَامِ فَرِيضَةً فَرِيضَةً. الزَّكَاةَ وَالصِّيَامَ وَالْحَجَّ وَشَرَائِعَ الْإِسْلَامِ كُلَّهَا، يَنْشُدُهُ عِنْدَ كُلِّ فَرِيضَةٍ مِنْهَا كَمَا يَنْشُدُهُ فِي الَّتِي قَبْلَهَا، حَتَّى إذَا فَرَغَ قَالَ: فَإِنِّي أَشْهَدُ أَنْ لَا إلَهَ إلَّا اللَّهُ، وَأَشْهَدُ أَنَّ مُحَمَّدًا رَسُولَ اللَّهِ؛ وَسَأُؤَدِّي هَذِهِ الْفَرَائِضَ، وَأَجْتَنِبُ مَا نَهَيْتنِي عَنْهُ، ثُمَّ لَا أَزِيدُ وَلَا أَنْقُصُ. ثُمَّ انْصَرَفَ إلَى بَعِيرِهِ رَاجِعًا. قَالَ: فَقَالَ رَسُولُ اللَّهِ ﷺ: إنْ صَدَقَ ذُو الْعَقِيصَتَيْنِ دَخَلَ الْجَنَّةَ [ دَعْوَتُهُ قَوْمَهُ لِلْإِسْلَامِ ] قَالَ: فَأَتَى بَعِيرَهُ فَأَطْلَقَ عِقَالَهُ، ثُمَّ خَرَجَ حَتَّى قَدِمَ عَلَى قَوْمِهِ، فَاجْتَمَعُوا إلَيْهِ، فَكَانَ أَوَّلُ مَا تَكَلَّمَ بِهِ أَنْ قَالَ: بِئْسَ اللَّاتُ وَالْعُزَّى قَالُوا: مَهْ يَا ضِمَامُ اتَّقِ الْبَرَصَ، اتَّقِ الْجُذَامَ، اتَّقِ الْجُنُونَ قَالَ: وَيْلَكُمْ إنَّهُمَا وَاَللَّهِ لَا يَضُرَّانِ وَلَا يَنْفَعَانِ، إنَّ اللَّهَ قَدْ بَعَثَ رَسُولًا، وَأَنْزَلَ عَلَيْهِ كِتَابًا أَسْتَنْقِذُكُمْ بِهِ مِمَّا كُنْتُمْ فِيهِ، وَإِنِّي أَشْهَدُ أَنْ لَا إلَهَ إلَّا اللَّهُ وَحْدَهُ لَا شَرِيكَ لَهُ، وَأَنَّ مُحَمَّدًا عَبْدُهُ وَرَسُولُهُ، وَقَدْ جِئْتُكُمْ مِنْ عِنْدِهِ بِمَا أَمَرَكُمْ بِهِ، وَمَا نَهَاكُمْ عَنْهُ، قَالَ: فَوَاَللَّهِ مَا أَمْسَى مِنْ ذَلِكَ الْيَوْمِ فِي حَاضِرِهِ رَجُلٌ وَلَا امْرَأَةٌ إلَّا مُسْلِمًا. قَالَ: يَقُولُ عَبْدُ اللَّهِ بْنُ عَبَّاسٍ: فَمَا سَمِعْنَا بِوَافِدِ قَوْمٍ كَانَ أَفْضَلَ مِنْ ضِمَامِ بْنِ ثَعْلَبَةَ

    ✧ [The arrival of Ḍimām b. Thaʿlabah as envoy on behalf of Banū Saʿd b. Bakr] Ibn Isḥāq said: Banū Saʿd b. Bakr sent to the Messenger of God ﷺ a man from among them called Ḍimām b. Thaʿlabah. [His questions to the Messenger and then his conversion] Ibn Isḥāq said: Muḥammad b. al-Walīd b. Nuwayfiʿ related to me from Kurayb, the client of ʿAbd Allāh b. ʿAbbās, from Ibn ʿAbbās, who said: Banū Saʿd b. Bakr sent Ḍimām b. Thaʿlabah as an envoy to the Messenger of God ﷺ. He came to him, made his camel kneel at the gate of the mosque, then hobbled it, then entered the mosque while the Messenger of God ﷺ was sitting among his companions. Ḍimām was a hardy, hairy man with two locks of hair. He came forward until he stood over the Messenger of God ﷺ among his companions and said: Which of you is the son of ʿAbd al-Muṭṭalib? He said: The Messenger of God ﷺ said: I am the son of ʿAbd al-Muṭṭalib. He said: Muḥammad? He said: Yes. He said: O son of ʿAbd al-Muṭṭalib, I will ask you and be severe in questioning, so do not take anything against me in yourself. He said: I will not take anything in myself; ask about whatever appears to you. He said: I adjure you by God, your God and the God of those before you and the God of those after you, did God send you to us as a messenger? He said: O God, yes. He said: Then I adjure you by God, your God and the God of those before you and the God of those after you, did God command you to command us to worship Him alone, not associating anything with Him, and to cast off these rivals that our fathers used to worship along with Him? He said: O God, yes. He said: Then I adjure you by God, your God and the God of those before you and the God of those after you, did God command you that we perform these five prayers? He said: O God, yes. He said: Then he proceeded to mention the obligatory duties of Islam, one by one: the alms, the fasting, the pilgrimage, and all the laws of Islam, adjuring him at each obligation as he had adjured him at the one before it, until when he had finished he said: I bear witness that there is no god but God, and I bear witness that Muḥammad is the Messenger of God; and I will perform these obligations and avoid what you have forbidden me; then I will not add or subtract. Then he turned away returning to his camel. He said: The Messenger of God ﷺ said: If the man with the two locks speaks true, he will enter Paradise. [His summoning of his people to Islam] He said: He came to his camel and untied its hobble, then went out until he came to his people. They gathered around him, and the first thing he said was: Evil are al-Lāt and al-ʿUzzā. They said: Enough, O Ḍimām; fear leprosy, fear elephantiasis, fear madness. He said: Woe to you! By God, they can neither harm nor benefit. God has sent a Messenger and sent down to him a Book by which I may rescue you from what you are in. I bear witness that there is no god but God alone with no partner, and that Muḥammad is His servant and Messenger. I have come to you from him with what he commands you and what he forbids you. He said: By God, not a man or a woman in his settlement remained by the evening of that day but had become a Muslim. He said: ʿAbd Allāh b. ʿAbbās used to say: We have never heard of an envoy of a people who was better than Ḍimām b. Thaʿlabah.

16. Sirat Ibn Hisham 1538No grade recorded

    [ قُدُومُ الْجَارُودِ فِي وَفْدِ عَبْدِ الْقِيسِ ] قَالَ ابْنُ إسْحَاقَ: وَقَدِمَ عَلَى رَسُولِ اللَّهِ ﷺ الْجَارُودُ بْنُ عَمْرِو بْنِ حَنْشٍ أَخُو عَبْدِ الْقَيْسِ. قَالَ ابْنُ هِشَامٍ: الْجَارُودُ بْنُ بِشْرِ بْنِ الْمُعَلَّى فِي وَفْدِ عَبْدِ الْقَيْسِ وَكَانَ نَصْرَانِيًّا. [ ضَمَانُ الرَّسُولِ دِينَهُ وَإِسْلَامُهُ ] قَالَ ابْنُ إسْحَاقَ: حَدَّثَنِي مَنْ لَا أَتَّهِمُ، عَنْ الْحَسَنِ، قَالَ: لَمَّا انْتَهَى إلَى رَسُولِ اللَّهِ ﷺ كَلَّمَهُ، فَعَرَضَ عَلَيْهِ رَسُولُ اللَّهِ ﷺ الْإِسْلَامَ، وَدَعَاهُ إلَيْهِ، وَرَغَّبَهُ فِيهِ، فَقَالَ: يَا مُحَمَّدُ، إنِّي قَدْ كُنْتُ عَلَى دِينٍ، وَإِنِّي تَارِكٌ دِينِي لِدِينِكَ، أَفَتَضْمَنُ لِي دَيْنِي ؟ قَالَ: فَقَالَ رَسُولُ اللَّهِ ﷺ: نَعَمْ، أَنَا ضَامِنٌ أَنْ قَدْ هَدَاكَ اللَّهُ إلَى مَا هُوَ خَيْرٌ مِنْهُ. قَالَ: فَأَسْلَمَ وَأَسْلَمَ أَصْحَابُهُ، ثُمَّ سَأَلَ رَسُولَ اللَّهِ ﷺ الْحُمْلَانَ، فَقَالَ: وَاَللَّهِ مَا عِنْدِي مَا أَحْمِلُكُمْ عَلَيْهِ، قَالَ: يَا رَسُولَ اللَّهِ، فَإِنَّ بَيْنَنَا وَبَيْنَ بِلَادِنَا ضَوَالُّ مِنْ ضَوَالِّ النَّاسِ: أَفَنَتَبَلَّغُ عَلَيْهَا إلَى بِلَادِنَا ؟ قَالَ: لَا، إيَّاكَ وَإِيَّاهَا، فَإِنَّمَا تِلْكَ حَرَقُ النَّارِ. [ مَوْقِفُهُ مِنْ قَوْمِهِ فِي الرِّدَّةِ ] فَخَرَجَ مِنْ عِنْدِهِ الْجَارُودُ رَاجِعًا إلَى قَوْمِهِ، وَكَانَ حَسَنَ الْإِسْلَامِ، صُلْبًا عَلَى دِينِهِ، حَتَّى هَلَكَ وَقَدْ أَدْرَكَ الرِّدَّةَ، فَلَمَّا رَجَعَ مِنْ قَوْمِهِ مَنْ كَانَ أَسْلَمَ مِنْهُمْ إلَى دِينِهِمْ الْأَوَّلِ مَعَ الْغَرُورِ بْنِ الْمُنْذِرِ بْنِ النُّعْمَانِ بْنِ الْمُنْذِرِ، قَامَ الْجَارُودُ فَتَكَلَّمَ، فَتَشَهَّدَ شَهَادَةَ الْحَقِّ، وَدَعَا إلَى الْإِسْلَامِ فَقَالَ: أَيُّهَا النَّاسُ، إنِّي أَشْهَدُ أَنْ لَا إلَهَ إلَّا اللَّهُ، وَأَنَّ مُحَمَّدًا عَبْدُهُ وَرَسُولُهُ، وَأُكَفِّرُ مَنْ لَمْ يَشْهَدْ. قَالَ ابْنُ هِشَامٍ: وَيُرْوَى: وَأَكْفِي مَنْ لَمْ يَشْهَدْ

    ✧ [The arrival of al-Jārūd in the delegation of ʿAbd al-Qays] Ibn Isḥāq said: Al-Jārūd b. ʿAmr b. Ḥansh, the brother of ʿAbd al-Qays, came to the Messenger of God ﷺ. Ibn Hishām said: Al-Jārūd b. Bishr b. al-Muʿallā, in the delegation of ʿAbd al-Qays, and he was a Christian. [The Messenger’s guarantee of his religion and his Islam] Ibn Isḥāq said: One whom I do not suspect narrated to me, from al-Ḥasan, who said: When he came to the Messenger of God ﷺ, he spoke with him, and the Messenger of God ﷺ presented Islam to him, called him to it, and made it desirable to him. He said: “O Muḥammad, I have been upon a religion, and I am leaving my religion for your religion; will you guarantee my religion for me?” He said: The Messenger of God ﷺ said: “Yes, I guarantee that God has guided you to what is better than it.” He said: So he became a Muslim, and his companions became Muslims. Then he asked the Messenger of God ﷺ for mounts. He said: “By God, I have nothing to mount you upon.” He said: “O Messenger of God, there are stray camels of the people between us and our land; may we make use of them to reach our land?” He said: “No, beware of them, for they are only the burning of the Fire.” [His stance with his people during the riddah] Then al-Jārūd left him, returning to his people. He was good in his Islam, firm upon his religion, until he died; and he lived to see the riddah. When those of his people who had become Muslims reverted to their former religion with al-Gharūr b. al-Mundhir b. al-Nuʿmān b. al-Mundhir, al-Jārūd stood and spoke, testifying with the testimony of truth, and calling to Islam, saying: “O people, I bear witness that there is no god but God, and that Muḥammad is His servant and His messenger, and I declare as an unbeliever whoever does not testify.” Ibn Hishām said: And it is also related: “And I suffice against whoever does not testify.”

17. Sirat Ibn Hisham 1539No grade recorded

    [ إسْلَامُ ابْنِ سَاوَى ] قَالَ ابْنُ إسْحَاقَ: وَقَدْ كَانَ رَسُولُ اللَّهِ ﷺ بَعَثَ الْعَلَاءَ بْنَ الْحَضْرَمِيِّ قَبْلَ فَتْحِ مَكَّةَ إلَى الْمُنْذِرِبْنِ سَاوَى الْعَبْدِيِّ، فَأَسْلَمَ فَحَسُنَ إسْلَامُهُ، ثُمَّ هَلَكَ بَعْدَ رَسُولِ اللَّهِ ﷺ قَبْلَ رِدَّةِ أَهْلِ الْبَحْرَيْنِ، وَالْعَلَاءُ عِنْدَهُ أَمِيرًا لِرَسُولِ اللَّهِ ﷺ عَلَى الْبَحْرَيْنِ

    ✧ [The conversion of Ibn Sāwā] Ibn Isḥāq said: The Messenger of God ﷺ had sent al-ʿAlāʾ b. al-Ḥaḍramī before the conquest of Makkah to al-Mundhir b. Sāwā al-ʿAbdī, and he converted, and his conversion was good. Then he died after the Messenger of God ﷺ, before the apostasy of the people of al-Baḥrayn, while al-ʿAlāʾ was with him as governor for the Messenger of God ﷺ over al-Baḥrayn.

18. Sirat Ibn Hisham 1540No grade recorded

    [ قُدُومُ وَفْدِ بَنِي حَنِيفَةَ وَمَعَهُمْ مُسَيْلِمَةُ الْكَذَّابِ ] وَقَدِمَ عَلَى رَسُولِ اللَّهِ ﷺ وَفْدُ بَنِي حَنِيفَةَ، فِيهِمْ مُسَيْلِمَةُ بْنُ حَبِيبٍ الْحَنَفِيُّ الْكَذَّابُ. قَالَ ابْنُ هِشَامٍ: مُسَيْلِمَةُ بْنُ ثُمَامَةَ، وَيُكَنَّى أَبَا ثُمَامَةَ. [ مَا كَانَ مِنْ الرَّسُولِ لِمُسَيْلِمَةَ ] قَالَ ابْنُ إسْحَاقَ: فَكَانَ مَنْزِلُهُمْ فِي دَارِ بِنْتِ الْحَارِثِ امْرَأَةٍ مِنْ الْأَنْصَارِ، ثُمَّ مِنْ بَنِي النَّجَّارِ، فَحَدَّثَنِي بَعْضُ عُلَمَائِنَا مِنْ أَهْلِ الْمَدِينَةِ: أَنَّ بَنِي حَنِيفَةَ أَتَتْ بِهِ رَسُولَ اللَّهِ ﷺ تَسْتُرهُ بِالثِّيَابِ، وَرَسُولُ اللَّهِ ﷺ جَالِسٌ فِي أَصْحَابِهِ. مَعَهُ عَسِيبٌ مِنْ سَعَفِ النَّخْلِ، فِي رَأْسِهِ خُوصَاتٌ؛ قَلَّمَا انْتَهَى إلَى رَسُولِ اللَّهِ ﷺ، وَهُمْ يَسْتُرُونَهُ بِالثِّيَابِ، كَلَّمَهُ وَسَأَلَهُ، فَقَالَ لَهُ رَسُولُ اللَّهِ ﷺ: لَوْ سَأَلْتنِي هَذَا الْعَسِيبَ مَا أَعْطَيْتُكَهُ. قَالَ ابْنُ إسْحَاقَ: وَقَدْ حَدَّثَنِي شَيْخٌ مِنْ بَنِي حَنِيفَةَ مِنْ أَهْلِ الْيَمَامَةِ أَنَّ حَدِيثَهُ كَانَ عَلَى غَيْرِ هَذَا. زَعَمَ أَنَّ وَفْدَ بَنِي حَنِيفَةَ أَتَوْا رَسُولَ اللَّهِ ﷺ، وَخَلَّفُوا مُسَيْلِمَةَ فِي رِحَالِهِمْ، فَلَمَّا أَسْلَمُوا ذَكَرُوا مَكَانَهُ، فَقَالُوا: يَا رَسُولَ اللَّهِ، إنَّا قَدْ خَلَّفْنَا صَاحِبًا لَنَا فِي رِحَالِنَا وَفِي رِكَابِنَا يَحْفَظُهَا لَنَا، قَالَ: فَأَمَرَ لَهُ رَسُولُ اللَّهِ ﷺ بِمِثْلِ مَا أَمَرَ بِهِ لِلْقَوْمِ؛ وَقَالَ: أَمَا إنَّهُ لَيْسَ بِشَرِّكُمْ مَكَانًا؛ أَيْ لِحِفْظِهِ ضَيْعَةَ أَصْحَابِهِ، وَذَلِكَ الَّذِي يُرِيدُ رَسُولُ اللَّهِ ﷺ. [ ارْتِدَادُهُ وَتُنَبَّؤُهُ ] قَالَ: ثُمَّ انْصَرَفُوا عَنْ رَسُولِ اللَّهِ ﷺ: وَجَاءُوهُ بِمَا أَعْطَاهُ، فَلَمَّا انْتَهَوْا إلَى الْيَمَامَةِ ارْتَدَّ عَدُوُّ اللَّهِ وَتَنَبَّأَ وَتَكَذَّبَ لَهُمْ، وَقَالَ: إنِّي قَدْ أُشْرِكْتُ فِي الْأَمْرِ مَعَهُ. وَقَالَ لِوَفْدِهِ الَّذِينَ كَانُوا مَعَهُ: أَلَمْ يَقُلْ لَكُمْ حِينَ ذَكَرْتُمُونِي لَهُ: أَمَا إنَّهُ لَيْسَ بِشَرِّكُمْ مَكَانًا؛ مَا ذَاكَ إلَّا لَمَا كَانَ يَعْلَمُ أَنِّي قَدْ أُشْرِكْتُ فِي الْأَمْرِ مَعَهُ؛ ثُمَّ جَعَلَ يَسْجَعُ لَهُمْ الْأَسَاجِيعَ، وَيَقُولُ لَهُمْ فِيمَا يَقُولُ مُضَاهَاةً لِلْقُرْآنِ: لَقَدْ أَنْعَمَ اللَّهُ عَلَى الْحُبْلَى، أَخْرَجَ مِنْهَا نَسَمَةً تَسْعَى، مِنْ بَيْنَ صِفَاقٍ وَحَشًى. وَأَحَلَّ لَهُمْ الْخَمْرَ وَالزِّنَا، وَوَضَعَ عَنْهُمْ الصَّلَاةَ، وَهُوَ مَعَ ذَلِكَ يَشْهَدُ لِرَسُولِ اللَّهِ ﷺ بِأَنَّهُ نَبِيٌّ، فَأَصْفَقَتْ مَعَهُ حَنِيفَةُ عَلَى ذَلِكَ، فَاَللَّهُ أَعْلَمُ أَيُّ ذَلِكَ كَانَ

    ✧ [The arrival of the delegation of Banū Ḥanīfah, with Musaylimah the Liar among them] And there came to the Messenger of God ﷺ the delegation of Banū Ḥanīfah, among them Musaylimah b. Ḥabīb al-Ḥanafī the Liar. Ibn Hishām said: Musaylimah b. Thumāmah, and he is called Abū Thumāmah. [What the Messenger did regarding Musaylimah] Ibn Isḥāq said: Their lodging was in the house of Bint al-Ḥārith, a woman of the Anṣār, then of Banū al-Najjār. Some of our scholars from the people of Madinah told me: Banū Ḥanafīah brought him to the Messenger of God ﷺ hiding him with clothing, while the Messenger of God ﷺ was sitting among his companions, with him a palm branch from the leaves of the date palm, at its end some leaflets. When he ended up before the Messenger of God ﷺ, while they hid him with clothing, he spoke to him and asked him. The Messenger of God ﷺ said to him: 'If you asked me for this palm branch, I would not give it to you.' Ibn Isḥāq said: A shaykh of Banū Ḥanīfah from the people of al-Yamāmah told me that his account was otherwise. He claimed that the delegation of Banū Ḥanīfah came to the Messenger of God ﷺ and left Musaylimah behind in their camp. When they became Muslims, they mentioned his place and said: 'O Messenger of God, we have left a companion of ours in our camp and with our riding beasts to guard them for us.' He said: The Messenger of God ﷺ ordered for him the like of what he ordered for the people, and said: 'Indeed, he is not the worst of you in station'—meaning, for his guarding the property of his companions. That is what the Messenger of God ﷺ meant. [His apostasy and his claiming prophethood] He said: Then they departed from the Messenger of God ﷺ and brought him what he had given. When they reached al-Yamāmah, the enemy of God apostatized, claimed prophethood, and lied to them, saying: 'I have been made a partner in the affair with him.' He said to his delegation who had been with him: 'Did he not say to you when you mentioned me to him: "Indeed, he is not the worst of you in station"? That was only because he knew that I had been made a partner in the affair with him.' Then he began to produce rhymed prose for them, and said to them among what he said, imitating the Qur'an: 'God has indeed favored the pregnant woman; He brought forth from her a living soul that walks, from between a peritoneum and a bowel.' He made lawful for them wine and fornication, and removed from them the prayer, while he nevertheless testified that the Messenger of God ﷺ was a prophet. Ḥanīfah agreed with him on that. God knows best which of these it was.

19. Sirat Ibn Hisham 1541No grade recorded

    قُدُومُ زَيْدِ الْخَيْلِ فِي وَفْدِ طَيِّئٍ [ إِسْلَامُهُ وَمَوْتُهُ ] قَالَ ابْنُ إسْحَاقَ: وَقَدِمَ عَلَى رَسُولِ اللَّهِ ﷺ وَفْدُ طَيِّئٍ، فِيهِمْ زَيْدُ الْخَيْلِ، وَهُوَ سَيِّدُهُمْ؛ فَلَمَّا انْتَهَوْا إلَيْهِ كَلَّمُوهُ، وَعَرَضَ عَلَيْهِمْ رَسُولُ اللَّهِ ﷺ الْإِسْلَامَ، فَأَسْلَمُوا، فَحَسُنَ إسْلَامُهُمْ؛ وَقَالَ رَسُولُ اللَّهِ ﷺ، كَمَا حَدَّثَنِي مَنْ لَا أَتَّهِمُ مِنْ رِجَالِ طَيِّئٍ؛ مَا ذُكِرَ لِي رَجُلٌ مِنْ الْعَرَبِ بِفَضْلِ، ثُمَّ جَاءَنِي، إلَّا رَأَيْتُهُ دُونَ مَا يُقَالُ فِيهِ، إلَّا زَيْدَ الْخَيْلِ: فَإِنَّهُ لَمْ يَبْلُغْ كُلَّ مَا كَانَ فِيهِ، ثُمَّ سَمَّاهُ رَسُولُ اللَّهِ ﷺ زَيْدَ الْخَيْرِ وَقَطَعَ لَهُ فَيْدًا وَأَرَضِينَ مَعَهُ؛ وَكَتَبَ لَهُ بِذَلِكَ. فَخَرَجَ مِنْ عِنْدِ رَسُولِ اللَّهِ ﷺ رَاجِعًا إلَى قَوْمِهِ؛ فَقَالَ رَسُولُ اللَّهِ ﷺ: إنْ يَنْجُ زَيْدٌ مِنْ حُمَّى الْمَدِينَةِ فَإِنَّهُ قَالَ: قَدْ سَمَّاهَا رَسُولُ اللَّهِ ﷺ بِاسْمِ غَيْرِ الْحُمَّى، وَغَيْرِ أُمِّ مَلْدَمٍ فَلَمْ يَثْبُتْهُ - فَلَمَّا انْتَهَى مِنْ بَلَدِ نَجْدٍ إلَى مَاءٍ مِنْ مِيَاهِهِ، يُقَالُ لَهُ فَرَدَةَ، أَصَابَتْهُ الْحُمَّى بِهَا فَمَاتَ، وَلَمَّا أَحَسَّ زَيْدٌ بِالْمَوْتِ قَالَ: أَمُرْتَحِلٌ قَوْمِي الْمَشَارِقَ غُدْوَةً وَأُتْرَكُ فِي بَيْتٍ بِفَرَدَةَ مُنْجِدِ أَلَا رُبَّ يَوْمٍ لَوْ مَرِضْتُ لَعَادَنِي عَوَائِدُ مَنْ لَمْ يُبْرَ مِنْهُنَّ يَجْهَدُ فَلَمَّا مَاتَ عَمَدَتْ امْرَأَتُهُ إلَى مَا كَانَ مَعَهُ مِنْ كُتُبِهِ، الَّتِي قَطَعَ لَهُ رَسُولُ اللَّهِ ﷺ، فَحَرَّقَتْهَا بِالنَّارِ.

    ✧ The arrival of Zayd al-Khayl in the delegation of Ṭayyiʾ [his acceptance of Islam and his death] Ibn Isḥāq said: The delegation of Ṭayyiʾ came to the Messenger of God ﷺ, among them Zayd al-Khayl, who was their chief. When they reached him, they spoke with him, and the Messenger of God ﷺ offered them Islam, and they accepted Islam, and their Islam was good. The Messenger of God ﷺ said, as one of the men of Ṭayyiʾ whom I do not suspect narrated to me: 'No man of the Arabs was mentioned to me for excellence and then came to me, but I saw him less than what was said about him, except Zayd al-Khayl; indeed he did not attain all that was in him.' Then the Messenger of God ﷺ named him Zayd al-Khayr, and he granted him Fayd and lands with it, and wrote that for him. He departed from the Messenger of God ﷺ returning to his people. The Messenger of God ﷺ said: 'If Zayd escapes the fever of Madinah—' for he said: 'The Messenger of God ﷺ called it by a name other than fever and other than Umm Mildam, but it did not leave him—' And when he reached a water of the waters of Najd called Farda, the fever struck him there and he died. When Zayd sensed death, he said: Will my people depart eastward in the morning, And leave me in a house at Farda, going toward the highlands? Would that there were many a day when, had I fallen ill, there would have visited me Visitors from whom no recovery was hoped, toiling. When he died, his wife went to what was with him of his documents, which the Messenger of God ﷺ had granted him, and burned them in the fire.

20. Sirat Ibn Hisham 1542No grade recorded

    أَمْرُ عَدِيِّ بْنِ حَاتِمٍ [ هَرَبُهُ إِلَى الشَّامِ فِرَارًا مِنَ الرَّسُولِ ] وَأَمَّا عَدِيُّ بْنُ حَاتِمٍ فَكَانَ يَقُولُ، فِيمَا بَلَغَنِي: مَا مِنْ رَجُلٍ مِنْ الْعَرَبِ كَانَ أَشَدَّ كَرَاهِيَةً لِرَسُولِ اللَّهِ ﷺ حِينَ سَمِعَ بِهِ مِنِّي، أَمَا أَنَا فَكُنْتُ امْرَأً شَرِيفًا، وَكُنْتُ نَصْرَانِيًّا، وَكُنْتُ أَسِيرُ فِي قَوْمِي بِالْمِرْبَاعِ، فَكُنْتُ فِي نَفْسِي عَلَى دِينٍ، وَكُنْتُ مَلِكًا فِي قَوْمِي، لِمَا كَانَ يُصْنَعُ بِي. فَلَمَّا سَمِعْتُ بِرَسُولِ اللَّهِ ﷺ كَرِهْتُهُ، فَقُلْتُ لِغُلَامِ كَانَ لِي عَرَبِيٍّ، وَكَانَ رَاعِيًا لِإِبِلِي: لَا أَبَا لَكَ، أَعْدِدْ لِي مِنْ إبِلِي أَجَمَالًا ذُلُلًا سِمَانًا، فَاحْتَبِسْهَا قَرِيبًا مِنِّي، فَإِذَا سَمِعْتَ بِجَيْشِ لِمُحَمَّدِ قَدْ وَطِئَ هَذِهِ الْبِلَادَ فَآذِنِّي؛ فَفَعَلَ؛ ثُمَّ إنَّهُ أَتَانِي ذَاتَ غَدَاةٍ، فَقَالَ: يَا عَدِيُّ، مَا كُنْتَ صَانِعًا إذَا غَشِيَتْكَ خَيْلُ مُحَمَّدٍ، فَاصْنَعْهُ الْآنَ، فَإِنِّي قَدْ رَأَيْتُ رَايَاتٍ، فَسَأَلْتُ عَنْهَا، فَقَالُوا: هَذِهِ جُيُوشُ مُحَمَّدٍ. قَالَ: فَقُلْتُ: فَقَرِّبْ إلَيَّ أَجْمَالِي، فَقَرَّبَهَا، فَاحْتَمَلْتُ بِأَهْلِي وَوَلَدِي، ثُمَّ قُلْتُ: أَلْحَقُ بِأَهْلِ دِينِي مِنْ النَّصَارَى بِالشَّامِ فَسَلَكْتُ الْجَوْشِيَّةَ، وَيُقَالُ: الْحَوْشِيَّةُ فِيمَا قَالَ ابْنُ هِشَامٍ - وَخَلَّفْتُ بِنْتًا لِحَاتِمِ فِي الْحَاضِرِ؛ فَلَمَّا قَدِمْتُ الشَّامَ أَقَمْتُ بِهَا.

    ✧ The matter of ʿAdī b. Ḥātim [his flight to Syria to flee from the Messenger] As for ʿAdī b. Ḥātim, he used to say, according to what has reached me: There was no man among the Arabs who was more hateful of the Messenger of God ﷺ when he heard of him than I. As for me, I was a noble man, and I was a Christian, and I used to travel among my people taking a quarter of the spoils, and I considered myself to be upon a religion, and I was a king among my people, because of what was done for me. So when I heard of the Messenger of God ﷺ I hated him. I said to a servant of mine, an Arab, who was a shepherd of my camels: May you have no father! Prepare for me from my camels some strong, fat, tractable ones, and keep them near me. If you hear of an army of Muḥammad having trodden these lands, then inform me. So he did. Then one morning he came to me and said: O ʿAdī, whatever you were going to do when Muḥammad's cavalry suddenly came upon you, do it now, for I have seen banners. I asked about them, and they said: These are the armies of Muḥammad. He said: I said: Then bring my camels near me. So he brought them near, and I loaded my family and my children, then I said: I will join the people of my religion, the Christians, in Syria. So I took the Jawshiyyah route—or it is said al-Ḥawshiyyah, according to what Ibn Hishām said—and I left behind a daughter of Ḥātim in the settled area. When I arrived in Syria, I stayed there.

21. Sirat Ibn Hisham 1543No grade recorded

    [ أَسْرُ الرَّسُولِ ابْنَةَ حَاتِمٍ ثُمَّ إطْلَاقُهَا ] وَتُخَالِفُنِي خَيْلٌ لِرَسُولِ اللَّهِ ﷺ، فَتُصِيبُ ابْنَةَ حَاتِمٍ، فِيمَنْ أَصَابَتْ، فَقُدِمَ بِهَا عَلَى رَسُولِ اللَّهِ ﷺ فِي سَبَايَا مِنْ طَيِّئٍ، وَقَدْ بَلَغَ رَسُولَ اللَّهِ ﷺ هَرَبِي إلَى الشَّامِ، قَالَ: فَجُعِلَتْ بِنْتُ حَاتِمٍ فِي حَظِيرَةٍ بِبَابِ الْمَسْجِدِ، كَانَتْ السَّبَايَا يُحْبَسْنَ فِيهَا، فَمَرَّ بِهَا رَسُولُ اللَّهِ ﷺ، فَقَامَتْ إلَيْهِ، وَكَانَتْ امْرَأَةً جَزْلَةً، فَقَالَتْ: يَا رَسُولَ اللَّهِ، هَلَكَ الْوَالِدُ، وَغَابَ الْوَافِدُ فَامْنُنْ عَلَيَّ مَنَّ اللَّهُ عَلَيْكَ. قَالَ: وَمَنْ وَافِدُكَ ؟ قَالَتْ: عَدِيُّ بْنُ حَاتِمٍ. قَالَ: الْفَارُّ مِنْ اللَّهِ وَرَسُولِهِ ؟ قَالَتْ: ثُمَّ مَضَى رَسُولُ اللَّهِ ﷺ وَتَرَكَنِي، حَتَّى إذَا كَانَ مِنْ الْغَدِ مَرَّ بِي، فَقُلْتُ لَهُ مِثْلَ ذَلِكَ، وَقَالَ لِي مِثْلَ مَا قَالَ بِالْأَمْسِ. قَالَتْ: حَتَّى إذَا كَانَ بَعْدَ الْغَدِ مَرَّ بِي وَقَدْ يَئِسْتُ مِنْهُ، فَأَشَارَ إلَيَّ رَجُلٌ مِنْ خَلْفِهِ أَنْ قَوْمِي فَكَلِّمِيهِ؛ قَالَتْ: فَقُمْتُ إلَيْهِ، فَقُلْتُ: يَا رَسُولَ اللَّهِ هَلَكَ الْوَالِدُ، وَغَابَ الْوَافِدُ، فَامْنُنْ عَلَيَّ مَنَّ اللَّهُ عَلَيْكَ؛ فَقَالَ ﷺ: قَدْ فَعَلْتُ، فَلَا تَعْجَلِي بِخُرُوجِ حَتَّى تَجِدِي مِنْ قَوْمِكَ مَنْ يَكُونُ لَكَ ثِقَةً، حَتَّى يُبَلِّغُكَ إلَى بِلَادِكَ، ثُمَّ آذِنِينِي. فَسَأَلْتُ عَنْ الرَّجُلِ الَّذِي أَشَارَ إلَيَّ أَنْ أُكَلِّمَهُ، فَقِيلَ: عَلِيُّ بْنُ أَبِي طَالِبٍ رِضْوَانُ اللَّهِ عَلَيْهِ، وَأَقَمْتُ حَتَّى قَدِمَ رَكْبٌ مِنْ بَلِيَّ أَوْ قُضَاعَةَ، قَالَتْ: وَإِنَّمَا أُرِيدُ أَنْ آتِيَ أَخِي بِالشَّامِ. قَالَتْ: فَجِئْتُ رَسُولَ اللَّهِ ﷺ فَقُلْتُ: يَا رَسُولَ اللَّهِ، قَدْ قَدِمَ رَهْطٌ مِنْ قَوْمِي، لِي فِيهِمْ ثِقَةٌ وَبَلَاغٌ. قَالَتْ: فَكَسَانِي رَسُولُ اللَّهِ ﷺ، وَحَمَلَنِي، وَأَعْطَانِي نَفَقَةً، فَخَرَجْتُ مَعَهُمْ حَتَّى قَدِمْتُ الشَّامَ

    ✧ The Messenger's taking captive the daughter of Ḥātim, then releasing her. A cavalry of the Messenger of God ﷺ opposed me, and they captured the daughter of Ḥātim among those they captured. She was brought to the Messenger of God ﷺ among captives from Ṭayyiʾ, and the Messenger of God ﷺ had learned of my flight to Syria. He said: The daughter of Ḥātim was placed in an enclosure by the gate of the mosque, where the captives were kept. The Messenger of God ﷺ passed by her, and she stood up to him—she was a woman of sound judgment—and said: "O Messenger of God, the father has perished, and the visitor is absent, so be gracious to me, may God be gracious to you." He said: "And who is your visitor?" She said: "ʿAdī b. Ḥātim." He said: "The one who fled from God and His Messenger?" She said: Then the Messenger of God ﷺ went on and left me. When the next day came, he passed by me, and I said to him the like of that, and he said to me the like of what he had said the day before. She said: Then when the day after the next came, he passed by me, and I had despaired of him, but a man behind him gestured to me: "Rise and speak to him." She said: So I stood up to him and said: "O Messenger of God, the father has perished, and the visitor is absent, so be gracious to me, may God be gracious to you." He ﷺ said: "I have done so. Do not be hasty to leave until you find someone from your people whom you trust to convey you to your land; then inform me." She asked about the man who had gestured to her to speak, and it was said: "ʿAlī b. Abī Ṭālib, may God be pleased with him." She stayed until a caravan from Balī or Quḍāʿah arrived. She said: "I only wanted to go to my brother in Syria." She said: "I came to the Messenger of God ﷺ and said: 'O Messenger of God, a group of my people has arrived; among them I have trust and conveyance.' She said: "So the Messenger of God ﷺ clothed me, mounted me, and gave me provision, and I departed with them until I arrived in Syria."

22. Sirat Ibn Hisham 1544No grade recorded

    [ إشَارَةُ ابْنَةِ حَاتِمٍ عَلَى عَدِيٍّ بِالْإِسْلَامِ ] قَالَ عَدِيٌّ: فَوَاَللَّهِ إنِّي لَقَاعِدٌ فِي أَهْلِي، إذْ نَظَرْتُ إلَى ظَعِينَةٍ تَصُوبُ إلَيَّ تُؤْمِنَا، قَالَ: فَقُلْتُ ابْنَةُ حَاتِمٍ، قَالَ: فَإِذَا هِيَ هِيَ، فَلَمَّا وَقَفَتْ عَلَيَّ انْسَحَلَتْ تَقُولُ: الْقَاطِعُ الظَّالِمُ، احْتَمَلْتَ بِأَهْلِكَ وَوَلَدِكَ، وَتَرَكْتُ بَقِيَّةَ وَالِدِكَ عَوْرَتَكَ، قَالَ: قُلْتُ: أَيْ أُخَيَّةُ، لَا تَقُولِي إلَّا خَيْرًا، فَوَاَللَّهِ مَا لِي مِنْ عُذْرٍ، لَقَدْ صَنَعْتُ مَا ذَكَرْتُ. قَالَ: ثُمَّ نَزَلَتْ فَأَقَامَتْ عِنْدِي، فَقُلْتُ لَهَا: وَكَانَتْ امْرَأَةً حَازِمَةً، مَاذَا تَرَيْنَ فِي أَمْرِ هَذَا الرَّجُلِ ؟ قَالَتْ: أَرَى وَاَللَّهِ أَنْ تَلْحَقَ بِهِ سَرِيعًا، فَإِنْ يَكُنْ الرَّجُلُ نَبِيًّا فَلِلسَّابِقِ إلَيْهِ فَضْلُهُ، وَإِنْ يَكُنْ مَلِكًا فَلَنْ تَذِلَّ فِي عِزِّ الْيَمَنِ، وَأَنْتَ أَنْتَ. قَالَ: قُلْتُ: وَاَللَّهِ إنَّ هَذَا الرَّأْيُ

    ✧ [The daughter of Ḥātim's urging ʿAdī toward islam] ʿAdī said: By God, while I was sitting among my family, I saw a woman in a howdah making for me, intending me. He said: I said, The daughter of Ḥātim. He said: And it was indeed she. When she stopped before me, she burst out saying: The severer, the wrongdoer! You have carried off your family and children and left the remnant of your father, your nakedness. He said: I said: My little sister, say nothing but good, for by God I have no excuse; I did what you mentioned. He said: Then she dismounted and stayed with me. I said to her—and she was a resolute woman—What do you think concerning the affair of this man? She said: By God, I think you should join him quickly, for if the man is a prophet, the one who precedes to him has his excellence, and if he is a king, you will not be humbled in the might of Yemen, and you are still you. He said: I said: By God, this is a sound opinion.

23. Sirat Ibn Hisham 1545No grade recorded

    [ قُدُومُ عَدِيٍّ عَلَى الرَّسُولِ وَإِسْلَامُهُ ] قَالَ: فَخَرَجْتُ حَتَّى أَقْدَمَ عَلَى رَسُولِ اللَّهِ ﷺ الْمَدِينَةَ، فَدَخَلْتُ عَلَيْهِ، وَهُوَ فِي مَسْجِدِهِ، فَسَلَّمْتُ عَلَيْهِ، فَقَالَ: مَنْ الرَّجُلُ ؟ فَقُلْتُ: عَدِيُّ بْنُ حَاتِمٍ؛ فَقَامَ رَسُولُ اللَّهِ ﷺ، فَانْطَلَقَ بِي إلَى بَيْتِهِ، فَوَاَللَّهِ إنَّهُ لَعَامِدٌ بِي إلَيْهِ، إذْ لَقِيَتْهُ امْرَأَةٌ ضَعِيفَةٌ كَبِيرَةٌ، فَاسْتَرْقَفْتُهُ، فَوَقَفَ لَهَا طَوِيلًا تُكَلِّمُهُ فِي حَاجَتِهَا، قَالَ: قُلْتُ فِي نَفْسِي: وَاَللَّهِ مَا هَذَا بِمَلِكِ؛ قَالَ: ثُمَّ مَضَى بِي رَسُولُ اللَّهِ ﷺ حَتَّى إذَا دَخَلَ بِي بَيْتَهُ، تَنَاوَلَ وِسَادَةً مِنْ أَدَمٍ مَحْشُوَّةٍ لِيفًا، فَقَذَفَهَا إلَيَّ؛ فَقَالَ: اجْلِسْ عَلَى هَذِهِ، قَالَ: قُلْتُ: بَلْ أَنْتَ فَاجْلِسْ عَلَيْهَا، فَقَالَ: بَلْ أَنْتَ، فَجَلَسْتُ عَلَيْهَا، وَجَلَسَ رَسُولُ اللَّهِ ﷺ بِالْأَرْضِ؛ قَالَ: قُلْتُ فِي نَفْسِي: وَاَللَّهِ مَا هَذَا بِأَمْرِ مَلِكٍ، ثُمَّ قَالَ: إيِهِ يَا عَدِيَّ بْنَ حَاتِمٍ أَلَمْ تَكُ رَكُوسِيًّا ؟ قَالَ: قُلْتُ: بَلَى. ( قَالَ ): أَوْ لَمْ تَكُنْ تَسِيرُ فِي قَوْمِكَ بِالْمِرْبَاعِ ؟ قَالَ: قُلْتُ: بَلَى، قَالَ: فَإِنَّ ذَلِكَ لَمْ يَكُنْ يَحِلُّ لَكَ فِي دِينِكَ؛ قَالَ قُلْتُ: أَجَلْ وَاَللَّهِ، وَقَالَ: وَعَرَفْتُ أَنَّهُ نَبِيٌّ مُرْسَلٌ، يَعْلَمُ مَا يُجْهَلُ؛ ثُمَّ قَالَ: لَعَلَّكَ يَا عَدِيُّ إنَّمَا يَمْنَعُكَ مِنْ دُخُولٍ فِي هَذَا الدِّينِ مَا تَرَى مِنْ حَاجَتِهِمْ، فَوَاَللَّهِ لَيُوشِكَنَّ الْمَالُ أَنْ يَفِيضَ فِيهِمْ حَتَّى لَا يُوجَدُ مَنْ يَأْخُدُهُ؛ وَلَعَلَّكَ إنَّمَا يَمْنَعُكَ مِنْ دُخُولٍ فِيهِ مَا تَرَى مِنْ كَثْرَةِ عَدُوِّهِمْ وَقِلَّةِ عَدَدِهِمْ، فَوَاَللَّهِ لِيُوشِكَنَّ أَنْ تَسْمَعَ بِالْمَرْأَةِ تَخْرَجُ مِنْ الْقَادِسِيَّةِ عَلَى بَعِيرِهَا ( حَتَّى ) تَزُورَ هَذَا الْبَيْتَ، لَا تَخَافُ؛ وَلَعَلَّكَ إنَّمَا يَمْنَعُكَ مِنْ دُخُولٍ فِيهِ أَنَّكَ تَرَى أَنَّ الْمُلْكَ وَالسُّلْطَانَ فِي غَيْرِهِمْ، وَاَيْمُ اللَّهِ لَيُوشِكَنَّ أَنَّ تَسْمَعَ بِالْقُصُورِ الْبِيضِ مِنْ أَرْضِ بَابِلَ قَدْ فُتِحَتْ عَلَيْهِمْ؛ قَالَ: فَأَسْلَمْتُ [ وُقُوعُ مَا وَعَدَ بِهِ الرَّسُولُ عَدِيًّا ] وَكَانَ عَدِيٌّ يَقُولُ: قَدْ مَضَتْ اثْنَتَانِ وَبَقِيَتْ الثَّالِثَةُ، وَاَللَّهِ لَتَكُونَنَّ، قَدْ رَأَيْتُ الْقُصُورَ الْبِيضَ مِنْ أَرْضِ بَابِلَ قَدْ فُتِحَتْ، وَقَدْ رَأَيْتُ الْمَرْأَةَ تَخْرُجُ مِنْ الْقَادِسِيَّةِ عَلَى بَعِيرِهَا لَا تَخَافُ حَتَّى تَحُجَّ هَذَا الْبَيْتَ، وَاَيْمُ اللَّهِ لَتَكُونَنَّ الثَّالِثَةُ، لَيَفِيضَنَّ الْمَالُ حَتَّى لَا يُوجَدَ مَنْ يَأْخُذُهُ

    ✧ [ʿAdī's arrival before the Messenger and his islam] He said: So I departed until I came before the Messenger of God ﷺ in Madinah, and I entered upon him while he was in his mosque. I greeted him, and he said: "Who is the man?" I said: "ʿAdī b. Ḥātim." The Messenger of God ﷺ arose and departed with me to his house. By God, while he was making for it with me, a weak old woman met him and asked him to stop, and he stood for her for a long time while she spoke to him about her need. He said: I said to myself: By God, this is no king. He said: Then the Messenger of God ﷺ went on with me until, when he had brought me into his house, he took a cushion of tanned leather stuffed with palm fiber and threw it to me, saying: "Sit on this." He said: I said: "Rather you sit on it." He said: "Rather you." So I sat on it, and the Messenger of God ﷺ sat on the ground. He said: I said to myself: By God, this is not the affair of a king. Then he said: "Now then, O ʿAdī b. Ḥātim, were you not a Rukūsī?" He said: I said: "Yes." He said: "And did you not go among your people taking the fourth?" He said: I said: "Yes." He said: "That was not lawful for you in your religion." He said: I said: "Indeed, by God." And he said: "And I knew that he was a sent prophet, knowing what is unknown." Then he said: "Perhaps, O ʿAdī, what prevents you from entering this religion is what you see of their need. By God, wealth is about to overflow among them until no one is found to take it. Perhaps what prevents you from entering it is what you see of the multitude of their enemy and the smallness of their number. By God, it is about to happen that you will hear of a woman going out from al-Qādisiyyah on her camel to visit this House without fear. Perhaps what prevents you from entering it is that you see kingship and authority among others than them. By God, it is about to happen that you will hear of the white palaces of the land of Bābil having been conquered for them." He said: So I became a Muslim. [The coming to pass of what the Messenger promised ʿAdī] And ʿAdī used to say: Two have passed and the third remains. By God, it will surely be. I have seen the white palaces of the land of Bābil conquered, and I have seen the woman going out from al-Qādisiyyah on her camel without fear until she makes pilgrimage to this House. By God, the third will surely be: wealth will overflow until no one is found to take it.

24. Sirat Ibn Hisham 1546No grade recorded

    قُدُومُ فَرْوَةَ بْنِ مُسَيْكٍ الْمُرَادِيَّ قَالَ ابْنُ إسْحَاقَ: وَقَدِمَ فَرْوَةُ بْنُ مُسَيْكٍ الْمُرَادَّيَّ عَلَى رَسُولِ اللَّهِ ﷺ مُفَارِقًا لِمُلُوكِ كِنْدَةَ، وَمُبَاعِدًا لَهُمْ، إلَى رَسُولِ اللَّهِ ﷺ. [ يَوْمُ الرَّدْمِ بَيْنَ مُرَادَ وَهَمْدَانَ ] وَقَدْ كَانَ قُبَيْلَ الْإِسْلَامِ بَيْنَ مُرَادَ وَهَمْدَانَ وَقْعَةٌ، أَصَابَتْ فِيهَا هَمْدَانُ مِنْ مُرَادَ مَا أَرَادُوا، حَتَّى أَثْخَنُوهُمْ فِي يَوْمٍ كَانَ يُقَالُ لَهُ: يَوْمَ الرَّدْمِ، فَكَانَ الَّذِي قَادَ هَمْدَانَ إلَى مُرَادَ الْأَجْدَعُ بْنُ مَالِكٍ فِي ذَلِكَ الْيَوْمِ. قَالَ ابْنُ هِشَامٍ: الَّذِي قَادَ هَمْدَانَ فِي ذَلِكَ الْيَوْمِ مَالِكُ بْنُ حَرِيمٍ الْهَمْدَانِيُّ. [ شِعْرُ فَرْوَةَ فِي يَوْمِ الرَّدْمِ ] قَالَ ابْنُ إسْحَاقَ: وَفِي ذَلِكَ الْيَوْمِ يَقُولُ فَرْوَةُ بْنُ مُسَيْكٍ.: مَرَرْنَا عَلَى لُفَاةَ وَهُنَّ خَوْصٌ يُنَازِعْنَ الْأَعِنَّةَ يَنْتَحِينَا فَإِنْ نَغْلِبْ فَغَلَّابُونَ قِدْمًا وَإِنْ نُغْلَبْ فَغَيْرُ مُغَلَّبِينَا وَمَا إنْ طِبُّنَا جُبْنٌ وَلَكُنَّ مَنَايَانَا وَطُعْمَةُ آخَرِينَا كَذَاكَ الدَّهْرُ دَوْلَتُهُ سِجَالٌ تَكُرُّ صُرُوفُهُ حِينًا فَحِينًا فَبَيْنَا مَا نُسَرُّ بِهِ وَنَرْضَى وَلَوْ لُبِسَتْ غَضَارَتُهُ سِنِينَا إذْ انْقَلَبَتْ بِهِ كَرَّاتُ دَهْرٍ فَأَلْفَيْتَ الْأُلَى غُبِطُوا طَحِينًا فَمَنْ يُغْبَطْ بِرَيْبِ الدَّهْرِ مِنْهُمْ يَجِدْ رَيْبَ الزَّمَانِ لَهُ خَئُونًا فَلَوْ خَلَدَ الْمُلُوكُ إذَنْ خَلَدْنَا وَلَوْ بَقِيَ الْكِرَامُ إذَنْ بَقِينَا فَأَفْنَى ذَلِكُمْ سَرَوَاتِ قَوْمِي كَمَا أَفْنَى الْقُرُونَ الْأَوَّلِينَا قَالَ ابْنُ هِشَامٍ: أَوَّلُ بَيْتٍ مِنْهَا، وَقَوْلُهُ: فَإِنْ نَغْلِبْ عَنْ غَيْرِ ابْنِ إسْحَاقَ.

    ✧ The arrival of Farwah b. Musayk al-Murādī. Ibn Isḥāq said: Farwah b. Musayk al-Murādī came to the Messenger of God ﷺ, separating himself from the kings of Kindah and distancing himself from them, to the Messenger of God ﷺ. [The Day of al-Radm between Murād and Hamdān] Before Islam there had been a battle between Murād and Hamdān, in which Hamdān inflicted upon Murād what they wished, until they routed them on a day called the Day of al-Radm. The one who led Hamdān against Murād on that day was al-Ajdaʿ b. Mālik. Ibn Hishām said: The one who led Hamdān on that day was Mālik b. Ḥarīm al-Hamdānī. [The poetry of Farwah on the Day of al-Radm] Ibn Isḥāq said: On that day Farwah b. Musayk said: We passed by Lufātah while they were emaciated, contending with the reins, inclining toward us. If we prevail, we are prevailing from old; and if we are prevailed upon, we are not ones to be overcome. Our nature is not cowardice, but our fates and the portion of others among us. Thus is time: its turns are by turns, its vicissitudes recur time after time. While we were rejoicing in it and contented, even if its freshness were worn for years, when the turns of time reversed it, and you found those who were envied ground to dust. Whoever among them is envied for the vicissitudes of time will find the vicissitude of the age treacherous to him. If kings were immortal, then we would be immortal; and if the noble endured, then we would endure. That destroyed the chiefs of my people, just as it destroyed the earlier generations. Ibn Hishām said: The first verse of it, and his saying “If we prevail,” is from other than Ibn Isḥāq.

25. Sirat Ibn Hisham 1547No grade recorded

    [ قُدُومُ فَرْوَةَ عَلَى الرَّسُولِ وَإِسْلَامُهُ ] قَالَ ابْنُ إسْحَاقَ: وَلَمَّا تَوَجَّهَ فَرْوَةُ بْنُ مُسَيْكٍ إلَى رَسُولِ اللَّهِ ﷺ مُفَارِقًا لِمُلُوكِ كِنْدَةَ، قَالَ: لَمَّا رَأَيْتُ مُلُوكَ كِنْدَةَ أَعَرَضَتْ كَالرَّجُلِ خَانَ الرَّجُلَ عَرَقَ نَسَائِهَا قَرَّبْتُ رَاحِلَتِي مُحَمَّدًا أَرْجُو فَوَاضِلَهَا وَحُسْنَ ثَرَائِهَا قَالَ ابْنُ هِشَامٍ: أَنْشَدَنِي أَبُو عُبَيْدَةَ: أَرْجُو فَوَاضِلَهُ وَحُسْنَ ثَنَائِهَا. قَالَ ابْنُ إسْحَاقَ: فَلَمَّا انْتَهَى إلَى رَسُولِ اللَّهِ ﷺ، قَالَ لَهُ رَسُولُ اللَّهِ ﷺ، فِيمَا بَلَغَنِي: يَا فَرْوَةُ، هَلْ سَاءَكَ مَا أَصَابَ قَوْمَكَ يَوْمَ الرَّدْمِ ؟ قَالَ: يَا رَسُولَ اللَّهِ، مَنْ ذَا يُصِيبُ قَوْمَهُ مِثْلُ مَا أَصَابَ قَوْمِي يَوْمَ الرَّدْمِ لَا يَسُوءُهُ ذَلِكَ فَقَالَ رَسُولُ اللَّهِ ﷺ لَهُ: أَمَا إنَّ ذَلِكَ لَمْ يَزِدْ قَوْمَكَ فِي الْإِسْلَامِ إلَّا خَيْرًا وَاسْتَعْمَلَهُ النَّبِيُّ ﷺ عَلَى مُرَادَ وَزُبَيْدٍ وَمَذْحِجٍ كُلِّهَا، وَبَعَثَ مَعَهُ خَالِدَ بْنَ سَعِيدِ بْنِ الْعَاصِ عَلَى الصَّدَقَةِ، فَكَانَ مَعَهُ فِي بِلَادِهِ حَتَّى تَوَفَّى رَسُولُ اللَّهِ ﷺ

    ✧ The arrival of Farwah upon the Messenger and his Islam. Ibn Isḥāq said: When Farwah b. Musayk set out toward the Messenger of God ﷺ, having parted from the kings of Kindah, he said: When I saw the kings of Kindah turn aside, like a man who betrays a man, I was alarmed at the very roots of its lineage. I brought my riding-camel near to Muḥammad, hoping for its bounties and the excellence of its abundance. Ibn Hishām said: Abū ʿUbaydah recited to me: hoping for its bounties and the excellence of its praise. Ibn Isḥāq said: When he came to the Messenger of God ﷺ, the Messenger of God ﷺ said to him, as it has reached me: "O Farwah, did what befell your people on the day of al-Radm grieve you?" He said: "O Messenger of God, who is there whose people were afflicted with the like of what afflicted my people on the day of al-Radm and would not be grieved by that?" The Messenger of God ﷺ said to him: "Indeed, that only increased your people in good in Islam." And the Prophet ﷺ appointed him over Murād, Zubayd, and all of Madhḥij, and sent with him Khālid b. Saʿīd b. al-ʿĀṣ for the ṣadaqah. So he was with him in his land until the Messenger of God ﷺ died.

26. Sirat Ibn Hisham 1548No grade recorded

    قُدُومُ عَمْرِو بْنِ مَعْدِ يَكْرِبَ فِي أُنَاسٍ مِنْ بَنِي زُبَيْدٍ وَقَدِمَ عَلَى رَسُولِ اللَّهِ ﷺ عَمْرُو بْنُ مَعْدِ يَكْرِبَ فِي أُنَاسٍ مِنْ بَنِي زُبَيْدٍ، فَأَسْلَمَ، وَكَانَ عَمْرٌو قَدْ قَالَ لِقَيْسِ بْنِ مَكْشُوحٍ الْمُرَادِيَّ، حِينَ انْتَهَى إلَيْهِمْ أَمْرُ رَسُولِ اللَّهِ ﷺ: يَا قَيْسُ، إنَّكَ سَيِّدُ قَوْمِكَ، وَقَدْ ذُكِرَ لَنَا أَنَّ رَجُلًا مِنْ قُرَيْشٍ يُقَالُ لَهُ مُحَمَّدٌ قَدْ خَرَجَ بِالْحِجَازِ، يَقُولُ إنَّهُ نَبِيٌّ، فَانْطَلِقْ بِنَّا إلَيْهِ حَتَّى نَعْلَمَ عِلْمَهُ، فَإِنْ كَانَ نَبِيًّا كَمَا يَقُولُ، فَإِنَّهُ لَنْ يَخْفَى عَلَيْكَ، وَإِذَا لَقَيْنَاهُ اتَّبَعْنَاهُ، وَإِنْ كَانَ غَيْرَ ذَلِكَ عَلِمْنَا عِلْمَهُ، فَأَبَى عَلَيْهِ قَيْسٌ ذَلِكَ، وَسَفَّهُ رَأْيَهُ، فَرَكِبَ عَمْرُو بْنُ مَعْدِ يَكْرِبَ حَتَّى قَدِمَ عَلَى رَسُولِ اللَّهِ ﷺ، فَأَسْلَمَ، وَصَدَّقَهُ، وَآمَنَ بِهِ. فَلَمَّا بَلَغَ ذَلِكَ قَيْسَ بْنَ مَكْشُوحٍ أَوْعَدَ عَمْرًا، وَتَحَطَّمْ عَلَيْهِ، وَقَالَ: خَالَفَنِي وَتَرَكَ رَأْيِي؛ فَقَالَ عَمْرُو بْنُ مَعْدِ يَكْرِبَ فِي ذَلِكَ: أَمَرْتُكَ يَوْمَ ذِي صَنْعَا ءَ أَمْرًا بَادِيًا رُشْدَهْ أَمَرْتُكَ بِاتِّقَاءِ اللَّهِ وَالْمَعْرُوفِ تَتَّعِدُهْ خَرَجْتُ مِنْ الْمُنَى مِثْلَ الْحُمَيِّرِ غَرَّهُ وَتِدُهْ تَمُنَّانِي عَلَى فَرَسٍ عَلَيْهِ جَالِسًا أُسْدُهْ عَلَيَّ مُفَاضَةٌ كَالنَّهْيِ أَخَلَصَ مَاءَهُ جَدَدُهْ تَرُدُّ الرُّمْحَ مُنْثَنَى السِّنَانِ عَوَائِرًا قِصَدُهْ فَلَوْ لَاقَيْتَنِي لَلَقِيتُ لَيْثًا فَوْقَهُ لِبَدُهْ تُلَاقِي شَنْبَثًا شَثْنَ الْبَرَاثِنِ نَاشِزًا كَتَدُهْ يُسَامَى الْقِرْنَ إنْ قِرْنٌ تَيَمَّمُهُ فَيَعْتَضِدُهْ فَيَأْخُذُهُ فَيَرْفَعُهُ فَيَخْفِضُهُ فَيَقْتَصِدُهْ فَيَدْمَغُهُ فَيَحْطِمُهُ فَيَخْضِمهُ فَيَزْدَرِدُهْ ظَلُومَ الشَّرَكِ فِيمَا أَحْرَزَتْ أَنْيَابُهُ وَيَدُهْ قَالَ ابْنُ هِشَامٍ: أَنْشَدَنِي أَبُو عُبَيْدَةَ: أَمَرْتُكَ يَوْمَ ذِي صَنْعَا ءَ أَمْرًا بَيِّنًا رُشْدُهُ أَمَرْتُكَ بِاتِّقَاءِ اللَّهِ تَأْتِيهِ وَتَتَّعِدُهْ فَكُنْتُ كَذِي الْحُمَيِّرِ غَرْ رَهُ مِمَّا بِهِ وَتِدُهْ وَلَمْ يَعْرِفْ سَائِرَهَا. [ ارْتِدَادُهُ وَشِعْرُهُ فِي ذَلِكَ ] قَالَ ابْنُ إسْحَاقَ: فَأَقَامَ عَمْرُو بْنُ مَعْدِ يَكْرِبَ فِي قَوْمِهِ مِنْ بَنِي زُبَيْدٍ وَعَلَيْهِمْ فَرْوَةُ بْنُ مُسَيْكٍ. فَلَمَّا تَوَفَّى رَسُولُ اللَّهِ ﷺ ارْتَدَّ عَمْرُو بْنُ مَعْدِ يَكْرِبَ، وَقَالَ حِينَ ارْتَدَّ: وَجَدْنَا مُلْكَ فَرْوَةَ شَرَّ مُلْكٍ حِمَارًا سَافَ مُنْخُرَهُ بِثَفْرِ وَكُنْتَ إذَا رَأَيْتَ أَبَا عُمَيْرٍ تَرَى الْحُوَلَاءَ مِنْ خَبَثٍ وَغَدْرٍ قَالَ ابْنُ هِشَامٍ: قَوْلُهُ بِثَفْرِ عَنْ أَبِي عُبَيْدَةَ.

    ✧ The arrival of ʿAmr b. Maʿdīkarib among men of Banū Zubayd ʿAmr b. Maʿdīkarib came to the Messenger of God ﷺ among men of Banū Zubayd and became a Muslim. ʿAmr had said to Qays b. Makshūḥ al-Murādī when the affair of the Messenger of God ﷺ reached them: “O Qays, you are the chief of your people. It has been mentioned to us that a man of Quraysh called Muḥammad has come forth in the Ḥijāz, saying that he is a prophet. Come with us to him so that we may learn his knowledge. If he is a prophet as he says, it will not be hidden from you, and when we meet him we shall follow him; but if he is other than that, we shall learn his knowledge.” Qays refused that to him and deemed his opinion foolish. So ʿAmr b. Maʿdīkarib rode until he came to the Messenger of God ﷺ, became a Muslim, declared him true, and believed in him. When that reached Qays b. Makshūḥ, he threatened ʿAmr and was angered against him and said, “He has opposed me and abandoned my counsel.” ʿAmr b. Maʿdīkarib said about that: I commanded you on the day of Dhū Ṣanʿāʾ a command whose right guidance was manifest. I commanded you to fear God and the good which you promised. You went out from Munā like a little donkey beguiled by its peg. You wish me on a horse on which a lion sits; upon me is a coat of mail like a pool whose smooth surface has made its water pure, repelling the spear, the bent point of the lance, with broken shafts. If you had met me, you would have met a lion upon whose back is a saddlecloth. You would meet a strong lion with rough paws and prominent withers, who contends with the foeman; if a foeman seeks him, he overpowers him, seizes him, lifts him up, throws him down, and breaks him; he crushes his skull, shatters him, devours him, and swallows him, oppressive of the prey in what his fangs and his paw have secured. Ibn Hishām said: Abū ʿUbaydah recited to me: I commanded you on the day of Dhū Ṣanʿāʾ a command whose right guidance is clear. I commanded you to fear God; you would come to it and promise it. You were like the owner of a little donkey beguiled by what was in it from its peg. And he did not know the rest of it. [His apostasy and his poetry about that] Ibn Isḥāq said: ʿAmr b. Maʿdīkarib stayed among his people of Banū Zubayd, with Farwah b. Musayk over them. When the Messenger of God ﷺ died, ʿAmr b. Maʿdīkarib apostatized and said when he apostatized: We found the rule of Farwah the worst of rule, a donkey whose nostril sniffed at a clitoris. And when you saw Abū ʿUmayr, you saw the membrane from filth and treachery. Ibn Hishām said: His words “at a clitoris” are from Abū ʿUbaydah.

27. Sirat Ibn Hisham 1549No grade recorded

    قُدُومُ الْأَشْعَثِ بْنِ قَيْسٍ فِي وَفْدِ كِنْدَةَ [ قُدُومُهُمْ وَإِسْلَامُهُمْ ] قَالَ ابْنُ إسْحَاقَ: وَقَدِمَ عَلَى رَسُولِ اللَّهِ ﷺ الْأَشْعَثُ بْنُ قَيْسٍ، فِي وَفْدِ كِنْدَةَ، فَحَدَّثَنِي الزُّهْرِيُّ بْنُ شِهَابٍ أَنَّهُ قَدِمَ عَلَى رَسُولِ اللَّهِ ﷺ فِي ثَمَانِينَ رَاكِبًا مِنْ كِنْدَةَ، فَدَخَلُوا عَلَى رَسُولِ اللَّهِ ﷺ مَسْجِدَهُ، وَقَدْ رَجَّلُوا جُمَمَهُمْ وَتَكَحَّلُوا، وَعَلَيْهِمْ جُبَبُ الْحِبَرَةِ، وَقَدْ كَفَّفُوهَا بِالْحَرِيرِ، فَلَمَّا دَخَلُوا عَلَى رَسُولِ اللَّهِ ﷺ قَالَ: أَلَمْ تُسْلِمُوا ؟ قَالُوا: بَلَى، قَالَ: فَمَا بَالُ هَذَا الْحَرِيرِ فِي أَعْنَاقِكُمْ؛ قَالَ: فَشَقُّوهُ مِنْهَا، فَأَلْقَوْهُ [ انْتِسَابُ الْوَفْدِ إلَى آكِلِ الْمُرَارِ ] ثُمَّ قَالَ لَهُ الْأَشْعَثُ بْنُ قَيْسٍ: يَا رَسُولَ اللَّهِ: نَحْنُ بَنُو آكِلِ الْمُرَارِ، وَأَنْتُ ابْنُ آكِلِ الْمُرَارِ؛ قَالَ: فَتَبَسَّمَ رَسُولُ اللَّهِ ﷺ، وَقَالَ: نَاسَبُوا بِهَذَا النَّسَبِ الْعَبَّاسَ بْنَ عَبْدِ الْمُطَّلِبِ، وَرَبِيعَةَ بْنَ الْحَارِثِ، وَكَانَ الْعَبَّاسُ وَرَبِيعَةُ رَجُلَيْنِ تَاجِرَيْنِ وَكَانَا إذَا شَاعَا فِي بَعْضِ الْعَرَبِ، فَسُئِلَا مِمَّنْ هُمَا ؟ قَالَا: نَحْنُ بَنُو آكِلِ الْمُرَارِ، يَتَعَزَّزَانِ بِذَلِكَ، وَذَلِكَ أَنَّ كِنْدَةَ كَانُوا مُلُوكًا. ثُمَّ قَالَ لَهُمْ: لَا، بَلْ نَحْنُ بَنُو النَّضْرِ بْنِ كِنَانَةَ، لَا نَقَفُوا أُمَّنَا، وَلَا نَنْتَفِي مِنْ أَبِينَا، فَقَالَ الْأَشْعَثُ بْنُ قَيْسٍ: هَلْ فَرَغْتُمْ يَا مَعْشَرَ كِنْدَةَ ؟ وَاَللَّهِ لَا أَسْمَعُ رَجُلًا يَقُولُهَا إلَّا ضَرَبْتُهُ ثَمَانِينَ.

    ✧ The arrival of al-Ashʿath b. Qays in the delegation of Kindah [Their arrival and their Islam] Ibn Isḥāq said: Al-Ashʿath b. Qays came to the Messenger of God ﷺ in the delegation of Kindah. Al-Zuhrī b. Shihāb related to me that he came to the Messenger of God ﷺ with eighty riders from Kindah. They entered the mosque of the Messenger of God ﷺ, having combed their long hair and applied kohl, wearing striped cloaks which they had edged with silk. When they entered upon the Messenger of God ﷺ, he said: 'Have you not submitted?' They said: 'Indeed, yes.' He said: 'Then what is the matter with this silk on your necks?' So they tore it off and threw it away. [The delegation's claim of descent from Ākil al-Murār] Then al-Ashʿath b. Qays said to him: 'O Messenger of God, we are the Banū Ākil al-Murār, and you are the son of Ākil al-Murār.' The Messenger of God ﷺ smiled and said: 'They trace this lineage to al-ʿAbbās b. ʿAbd al-Muṭṭalib and Rabīʿah b. al-Ḥārith.' Al-ʿAbbās and Rabīʿah were two merchants. When they spread out among some of the Arabs and were asked who they were, they would say: 'We are the Banū Ākil al-Murār,' seeking honor by that, because Kindah were kings. Then he said to them: 'No, rather we are the Banū al-Naḍr b. Kinānah; we do not disavow our mother, nor do we disown our father.' Al-Ashʿath b. Qays said: 'Have you finished, O assembly of Kindah? By God, I will not hear any man say it except that I will strike him eighty times.'

28. Sirat Ibn Hisham 1550No grade recorded

    [ نَسَبُ الْأَشْعَثِ إلَى آكِلِ الْمُرَارِ ] قَالَ ابْنُ هِشَامٍ: الْأَشْعَثُ بْنُ قَيْسٍ مِنْ وَلَدِ آكِلِ الْمُرَارِ مِنْ قِبَلِ النِّسَاءِ، وَآكِلُ الْمُرَارِ: الْحَارِثُ بْنُ عَمْرِو بْنِ حُجْرِ بْنِ عَمْرِو بْنِ مُعَاوِيَةَ بْنِ الْحَارِثِ بْنِ مُعَاوِيَةَ بْنِ ثَوْرِ بْنِ مُرَتِّعِ بْنِ مُعَاوِيَةَ بْنِ كِنْدِيٍّ، وَيُقَالُ كِنْدَةَ، وَإِنَّمَا سُمِّيَ آكِلَ الْمُرَارِ، لِأَنَّ عَمْرَو بْنَ الْهَبُولَةِ الْغَسَّانِيَّ أَغَارَ عَلَيْهِمْ، وَكَانَ الْحَارِثُ غَائِبًا، فَغَنِمَ وَسَبَى، وَكَانَ فِيمَنْ سَبَى أُمُّ أُنَاسَ بِنْتُ عَوْفِ بْنِ مُحَلَّمٍ الشَّيْبَانِيِّ، امْرَأَةُ الْحَارِثِ بْنِ عَمْرٍو، فَقَالَتْ لِعَمْرِو فِي مَسِيرِهِ: لَكَأَنِّي بِرَجُلِ أَدْلَمْ أَسْوَدَ، كَأَنَّ مَشَافِرَهُ مَشَافِرُ بَعِيرِ آكِلِ مُرَارٍ قَدْ أَخَذَ بِرِقْبَتِكَ، تَعْنِي الْحَارِثَ، فَسُمِّيَ آكِلَ الْمُرَارِ، وَالْمُرَارُ: شَجَرٌ. ثُمَّ تَبِعَهُ الْحَارِثُ فِي بَنِي بَكْرِ بْنِ وَائِلٍ، فَلَحِقَهُ، فَقَتَلَهُ، وَاسْتَنْقَذَ امْرَأَتَهُ، وَمَا كَانَ أَصَابَ. فَقَالَ الْحَارِثُ بْنُ حِلِّزَةَ الْيَشْكُرِيُّ لِعَمْرِو بْنِ الْمُنْذِرِ، وَهُوَ عَمْرُو بْنُ هِنْدٍ اللَّخْمِيُّ: وَأَقَدْنَاكَ رَبَّ غَسَّانَ بِالْمُنْذِرِ كَرْهًا إذْ لَا تُكَالُ الدِّمَاءُ لِأَنَّ الْحَارِثَ الْأَعْرَجَ الْغَسَّانِيَّ قَتَلَ الْمُنْذِرُ أَبَاهُ، وَهَذَا الْبَيْتُ فِي قَصِيدَةٍ لَهُ. وَهَذَا الْحَدِيثُ أَطْوَلُ مِمَّا ذَكَرْتُ، وَإِنَّمَا مَنَعَنِي مِنْ اسْتِقْصَائِهِ مَا ذَكَرْتُ مِنْ الْقَطْعِ. وَيُقَالُ بَلْ آكِلُ الْمُرَارِ: حُجْرُ بْنُ عَمْرِو بْنِ مُعَاوِيَةَ، وَهُوَ صَاحِبُ هَذَا الْحَدِيثِ؛ وَإِنَّمَا سُمِّيَ آكِلَ الْمُرَارِ، لِأَنَّهُ أَكَلَ هُوَ وَأَصْحَابُهُ فِي تِلْكَ الْغَزْوَةِ شَجَرًا يُقَالُ لَهُ الْمُرَارُ

    ✧ [The lineage of al-Ashʿath back to Ākil al-Murār] Ibn Hishām said: Al-Ashʿath b. Qays is from the descendants of Ākil al-Murār on the women's side. Ākil al-Murār is al-Ḥārith b. ʿAmr b. Ḥujr b. ʿAmr b. Muʿāwiyah b. al-Ḥārith b. Muʿāwiyah b. Thawr b. Murattiʿ b. Muʿāwiyah b. Kindiyy—and one says Kindah. He was only named Ākil al-Murār because ʿAmr b. al-Habūlah al-Ghassānī raided them while al-Ḥārith was absent, and he took booty and captives. Among those he captured was Umm Unās bt. ʿAwf b. Muḥallim al-Shaybānī, the wife of al-Ḥārith b. ʿAmr. She said to ʿAmr during his march: "It is as if I see a dark, black man, whose lips are like the lips of a camel eating murār, who has seized you by the neck"—meaning al-Ḥārith. So he was named Ākil al-Murār. Al-murār is a tree. Then al-Ḥārith pursued him among the Banū Bakr b. Wāʾil, caught up with him, killed him, and recovered his wife and what had been taken. Al-Ḥārith b. Ḥillizah al-Yashkurī said to ʿAmr b. al-Mundhir, who is ʿAmr b. Hind al-Lakhmī: "And we made you pay for the lord of Ghassān with al-Mundhir, reluctantly, when blood is not measured out" because al-Ḥārith al-Aʿraj al-Ghassānī had killed al-Mundhir, his father. This verse is in an ode of his. This account is longer than what I have mentioned; I was only prevented from completing it by what I mentioned of abridgment. And it is said: Rather, Ākil al-Murār is Ḥujr b. ʿAmr b. Muʿāwiyah, and he is the one of this account. He was only named Ākil al-Murār because he and his companions ate during that raid a tree called al-murār.

29. Sirat Ibn Hisham 1551No grade recorded

    قُدُومُ صُرَدَ بْنِ عَبْدِ اللَّهِ الْأَزْدِيَّ [ إِسْلَامُهُ ] قَالَ ابْنُ إسْحَاقَ: وَقَدِمَ عَلَى رَسُولِ اللَّهِ ﷺ صُرَدُ بْنُ عَبْدِ اللَّهِ الْأَزْدِيُّ، فَأَسْلَمَ، وَحَسُنَ إسْلَامُهُ، فِي وَفْدٍ مِنْ الْأَزْدِ، فَأَمَّرَهُ رَسُولُ اللَّهِ ﷺ عَلَى مَنْ أَسْلَمَ مِنْ قَوْمِهِ. وَأَمَرُوهُ أَنْ يُجَاهِدَ بِمَنْ أَسْلَمَ مَنْ كَانَ يَلِيهِ مِنْ أَهْلِ الشِّرْكِ، مِنْ قِبَلِ الْيَمَنِ. [ قِتَالُهُ أَهْلَ جَرْشٍ ] فَخَرَجَ صُرَدُ بْنُ عَبْدِ اللَّهِ يَسِيرُ بِأَمْرِ رَسُولِ اللَّهِ ﷺ، حَتَّى نَزَلَ بِجُرَشَ، وَهِيَ يَوْمئِذٍ مَدِينَةٌ مُعَلَّقَةٌ، وَبِهَا قَبَائِلُ مِنْ قَبَائِلِ الْيَمَنِ، وَقَدْ ضَوَتْ إلَيْهِمْ خَثْعَمُ، فَدَخَلُوهَا مَعَهُمْ حِينَ سَمِعُوا بِسَيْرِ الْمُسْلِمِينَ إلَيْهِمْ، فَحَاصَرُوهُمْ فِيهَا قَرِيبًا مِنْ شَهْرٍ، وَامْتَنَعُوا فِيهَا مِنْهُ، ثُمَّ إنَّهُ رَجَعَ عَنْهُمْ قَافِلًا، حَتَّى إذَا كَانَ إلَى جَبَلٍ لَهُمْ يُقَالُ لَهُ شَكْرُ، ظَنَّ أَهْلُ جُرَشَ أَنَّهُ إنَّمَا وَلَّى عَنْهُمْ مُنْهَزِمًا، فَخَرَجُوا فِي طَلَبِهِ، حَتَّى إذَا أَدْرَكُوهُ عَطَفَ عَلَيْهِمْ، فَقَتَلَهُمْ قَتْلًا شَدِيدًا.

    ✧ The arrival of Surad b. ʿAbd Allāh al-Azdī [his conversion to Islam]. Ibn Isḥāq said: Surad b. ʿAbd Allāh al-Azdī came to the Messenger of God ﷺ and converted to Islam, and his Islam was good, among a delegation from al-Azd. The Messenger of God ﷺ appointed him over those of his people who had converted to Islam. And they commanded him to wage war with those who had converted to Islam against those who were adjacent to him among the polytheists from the direction of Yemen. [His fighting the people of Jurash.] So Surad b. ʿAbd Allāh went out proceeding by the command of the Messenger of God ﷺ until he halted at Jurash, which was at that time a fortified city, and in it were tribes of the tribes of Yemen, and Khathʿam had taken refuge with them and entered it with them when they heard of the Muslims' march against them. He besieged them in it for nearly a month, and they held out against him in it. Then he turned away from them, returning, until when he came to a mountain of theirs called Shukr, the people of Jurash thought that he had only turned away from them in flight, so they went out in pursuit of him, until when they caught up with him, he turned upon them and killed them with a great slaughter.

30. Sirat Ibn Hisham 1552No grade recorded

    [ إخْبَارُ الرَّسُولِ وَافِدِي جُرَشَ بِمَا حَدَّثَ لِقَوْمِهَا ] وَقَدْ كَانَ أَهْلُ جَرْشٍ بَعَثُوا رَجُلَيْنِ مِنْهُمْ إلَى رَسُولِ اللَّهِ ﷺ بِالْمَدِينَةِ يَرْتَادَانِ وَيَنْظُرَانِ؛ فَبَيْنَا هُمَا عِنْدَ رَسُولِ اللَّهِ ﷺ عَشِيَّةً بَعْدَ صَلَاةِ الْعَصْرِ، إذْ قَالَ رَسُولُ اللَّهِ ﷺ: بِأَيِّ بِلَادِ اللَّهِ شَكْرُ ؟ فَقَامَ إلَيْهِ الْجُرَشِيَّانِ فَقَالَا: يَا رَسُولَ اللَّهِ، بِبِلَادِنَا جَبَلٌ يُقَالُ لَهُ كَشْرُ، وَكَذَلِكَ يُسَمِّيهِ أَهْلُ جُرَشَ، فَقَالَ: إنَّهُ لَيْسَ بِكَشْرَ، وَلَكِنَّهُ شَكْرُ؛ قَالَا: فَمَا شَأْنُهُ يَا رَسُولَ اللَّهِ ؟ قَالَ: إنَّ بُدْنَ اللَّهِ لَتُنْحَرُ عِنْدَهُ الْآنَ، قَالَ: فَجَلَسَ الرَّجُلَانِ إلَى أَبِي بَكْرٍ أَوْ إلَى عُثْمَانَ، فَقَالَ لَهُمَا: وَيْحَكُمَا إنَّ رَسُولَ اللَّهِ ﷺ لَيَنْعَى لَكُمَا قَوْمكُمَا، فَقُومَا إلَى رَسُولِ اللَّهِ ﷺ، فَاسْأَلَاهُ أَنْ يَدْعُوَ اللَّهَ أَنْ يَرْفَعَ عَنْ قَوْمِكُمَا؛ فَقَامَا إلَيْهِ، فَسَأَلَاهُ ذَلِكَ، فَقَالَ: اللَّهُمَّ ارْفَعْ عَنْهُمْ، فَخَرَجَا مِنْ عِنْدِ رَسُولِ اللَّهِ ﷺ رَاجِعِينَ إلَى قَوْمِهِمَا، فَوَجَدَا قَوْمَهُمَا قَدْ أُصِيبُوا يَوْمَ أَصَابَهُمْ صُرَدُ بْنُ عَبْدِ اللَّهِ، فِي الْيَوْمِ الَّذِي قَالَ فِيهِ رَسُولُ اللَّهِ ﷺ مَا قَالَ، وَفِي السَّاعَةِ الَّتِي ذَكَرَ فِيهَا مَا ذَكَرَ

    ✧ [The Messenger informing the delegates of Jurash about what had happened to their people] The people of Jurash had sent two men from among them to the Messenger of God ﷺ in Madinah to look around and observe. While they were with the Messenger of God ﷺ one evening after the afternoon prayer, the Messenger of God ﷺ said: In which of God's lands is Shukr? The two Jurashīs stood up to him and said: O Messenger of God, in our land there is a mountain called Kashr, and that is how the people of Jurash call it. He said: It is not Kashr, but rather Shukr. They said: What is its affair, O Messenger of God? He said: God's sacrificial camels are being slaughtered at it now. He said: The two men sat with Abū Bakr or with ʿUthmān, and he said to them: Woe to you both, the Messenger of God ﷺ is announcing to you the death of your people. Rise and go to the Messenger of God ﷺ and ask him to pray to God to lift from your people. So they rose to him and asked him that, and he said: O God, lift from them. They went out from the Messenger of God ﷺ returning to their people, and they found that their people had been struck on the day Surad b. ʿAbd Allāh struck them, on the day in which the Messenger of God ﷺ said what he said, and at the hour in which he mentioned what he mentioned.

31. Sirat Ibn Hisham 1553No grade recorded

    [ إسْلَامُ أَهْلِ جُرَشَ ] وَخَرَجَ وَفْدُ جُرَشَ حَتَّى قَدِمُوا عَلَى رَسُولِ اللَّهِ ﷺ فَأَسْلَمُوا، وَحَمَى لَهُمْ حِمًى حَوْلَ قَرْيَتِهِمْ، عَلَى أَعْلَامٍ مَعْلُومَةٍ، لِلْفَرَسِ وَالرَّاحِلَةِ وَلِلْمُثِيرَةِ، بَقَرَةُ الْحَرْثِ، فَمَنْ رَعَاهُ مِنْ النَّاسِ فَمَا لَهُمْ سُحْتٌ. فَقَالَ فِي تِلْكَ الْغَزْوَةِ رَجُلٌ مِنْ الْأَزْدِ: وَكَانَتْ خَثْعَمُ تُصِيبُ مِنْ الْأَزْدِ فِي الْجَاهِلِيَّةِ، وَكَانُوا يَعْدُونَ فِي الشَّهْرِ الْحَرَامِ: يَا غَزْوَةً مَا غَزَوْنَا غَيْرَ خَائِبَةٍ فِيهَا الْبِغَالُ وَفِيهَا الْخَيْلُ وَالْحُمُرُ حَتَّى أَتَيْنَا حُمَيْرًا فِي مَصَانِعِهَا وَجَمْعُ خَثْعَمَ قَدْ شَاعَتْ لَهَا النُّذُرُ إذَا وَضَعَتْ غَلِيلًا كُنْتُ أَحْمِلُهُ فَمَا أُبَالِي أَدَانُوا بَعْدُ أَمْ كَفَرُوا

    ✧ [The conversion of the people of Jurash to Islam] And the delegation of Jurash departed until they came to the Messenger of God ﷺ, and they converted to Islam. And he set aside for them a protected grazing ground around their town, at known boundary markers, for the horse, the riding camel, and the plow ox—the cow of tilling. So whoever of the people grazes it, then what is theirs is ill-gotten gain. And a man of the Azd said concerning that raid: Khathʿam used to inflict losses on the Azd in the Age of Ignorance, and they used to transgress in the sacred month: "O raid, what a raid we raided—not a disappointed one; in it were mules, and in it were horses and donkeys—until we came to Ḥumayr in its fortresses, while the host of Khathʿam, the warnings had spread to them. When she laid down a rancor I was carrying, then I care not whether they submitted after or disbelieved."

32. Sirat Ibn Hisham 1554No grade recorded

    قُدُومُ رَسُولِ مُلُوكِ حِمْيَرَ بِكِتَابِهِمْ [ قُدُومُ رَسُولِ مُلُوكِ حِمْيَرَ ] وَقَدِمَ عَلَى رَسُولِ اللَّهِ ﷺ كِتَابُ مُلُوكِ حِمْيَرَ، مَقْدَمَهُ مِنْ تَبُوكَ، وَرَسُولُهُمْ إلَيْهِ بِإِسْلَامِهِمْ، الْحَارِثُ بْنُ عَبْدِ كُلَالٍ، وَنُعَيْمُ بْنُ عَبْدِ كُلَالٍ، وَالنُّعْمَانُ قَيْلُ ذِي رُعَيْنٍ وَمَعَافِرَ وَهَمْدَانَ؛ وَبَعَثَ إلَيْهِ زُرْعَةَ ذُو يَزَنٍ مَا لَكَ ابْنَ مُرَّةَ الرَّهَاوِيَّ بِإِسْلَامِهِمْ، وَمُفَارَقَتِهِمْ الشِّرْكَ وَأَهْلَهُ. [ كِتَابُ الرَّسُولِ إِلَيْهِمْ ] فَكَتَبَ إلَيْهِمْ رَسُولُ اللَّهِ ﷺ: بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ: مِنْ مُحَمَّدٍ رَسُولِ اللَّهِ النَّبِيِّ، إلَى الْحَارِثِ بْنِ عَبْدِ كُلَالٍ، وَإِلَى نُعَيْمِ بْنِ عَبْدِ كُلَالٍ، وَإِلَى النُّعْمَانِ، قَيْلِ ذِي رُعَيْنٍ وَمَعَافِرَ وَهَمْدَانَ. أَمَّا بَعْدُ ذَلِكُمْ، فَإِنِّي أَحْمَدُ إلَيْكُمْ اللَّهَ الَّذِي لَا إلَهَ إلَّا هُوَ، أَمَّا بَعْدُ، فَإِنَّهُ قَدْ وَقَعَ بِهِ رَسُولُكُمْ مُنْقَلَبَنَا مِنْ أَرْضِ الرُّومِ فَلَقِيَنَا بِالْمَدِينَةِ، فَبَلَّغَ مَا أَرْسَلْتُمْ بِهِ، وَخَبَّرَ مَا قَبْلَكُمْ، وَأَنْبَأْنَا بِإِسْلَامِكُمْ وَقَتْلِكُمْ الْمُشْرِكِينَ، وَأَنَّ اللَّهَ قَدْ هَدَاكُمْ بِهُدَاهُ، إنْ أَصْلَحْتُمْ وَأَطَعْتُمْ اللَّهَ وَرَسُولَهُ، وَأَقَمْتُمْ الصَّلَاةَ، وَآتَيْتُمْ الزَّكَاةَ، وَأَعْطَيْتُمْ مِنْ الْمَغَانِمِ خُمُسَ اللَّهِ، وَسَهْمَ الرَّسُولِ وَصَفِيَّهُ، وَمَا كُتِبَ عَلَى الْمُؤْمِنِينَ مِنْ الصَّدَقَةِ مِنْ الْعَقَارِ، عُشْرَ مَا سَقَتْ الْعَيْنُ وَسَقَتْ السَّمَاءُ، وَعَلَى مَا سَقَى الْغَرْبُ نِصْفُ الْعُشْرِ؛ وَأَنَّ فِي الْإِبِلِ الْأَرْبَعِينَ ابْنَةَ لَبُونٍ، وَفِي ثَلَاثِينَ مِنْ الْإِبِلِ ابْنُ لَبُونٍ ذَكَرٍ، وَفِي كُلِّ خُمُسٍ مِنْ الْإِبِلِ شَاةٌ، وَفِي كُلِّ عَشْرٍ مِنْ الْإِبِلِ شَاتَانِ، وَفِي كُلِّ أَرْبَعِينَ مِنْ الْبَقَرِ بَقَرَةٌ؛ وَفِي كُلِّ ثَلَاثِينَ مِنْ الْبَقَرِ تَبِيعٌ، جَذَعٌ أَوْ جَذَعَةٌ؛ وَفِي كُلِّ أَرْبَعِينَ مِنْ الْغَنَمِ سَائِمَةٌ وَحْدَهَا، شَاةٌ، وَأَنَّهَا فَرِيضَةُ اللَّهِ الَّتِي فَرَضَ عَلَى الْمُؤْمِنِينَ فِي الصَّدَقَةِ؛ فَمَنْ زَادَ خَيْرًا فَهُوَ خَيْرٌ لَهُ، وَمَنْ أَدَّى ذَلِكَ وَأَشْهَدَ عَلَى إسْلَامِهِ، وَظَاهَرَ الْمُؤْمِنِينَ عَلَى الْمُشْرِكِينَ، فَإِنَّهُ مِنْ الْمُؤْمِنِينَ، لَهُ مَا لَهُمْ، وَعَلَيْهِ مَا عَلَيْهِمْ، وَلَهُ ذِمَّةُ اللَّهِ وَذِمَّةُ رَسُولِهِ، وَإِنَّهُ مَنْ أَسْلَمَ مِنْ يَهُودِيٍّ أَوْ نَصْرَانِيٍّ، فَإِنَّهُ مِنْ الْمُؤْمِنِينَ، لَهُ مَا لَهُمْ، وَعَلَيْهِ مَا عَلَيْهِمْ؛ وَمَنْ كَانَ عَلَى يَهُودِيَّتِهِ أَوْ نَصْرَانِيَّتِهِ فَإِنَّهُ لَا يُرَدُّ عَنْهَا، وَعَلَيْهِ الْجِزْيَةُ، عَلَى كُلِّ حَالٍ ذَكَرٍ أَوْ أُنْثَى، حُرٍّ أَوْ عَبْدٍ، دِينَارٌ وَافٍ، مِنْ قِيمَةِ الْمَعَافِرِ أَوْ عِوَضُهُ ثِيَابًا، فَمَنْ أَدَّى ذَلِكَ إلَى رَسُولِ اللَّهِ ﷺ فَإِنَّ لَهُ ذِمَّةُ اللَّهِ وَذِمَّةُ رَسُولِهِ، وَمَنْ مَنَعَهُ فَإِنَّهُ عَدُوٌّ لِلَّهِ وَلِرَسُولِهِ. أَمَّا بَعْدُ، فَإِنَّ رَسُولَ اللَّهِ مُحَمَّدًا النَّبِيَّ أَرْسَلَ إلَى زُرْعَةَ ذِي يَزَنٍ أَنْ إذَا أَتَاكُمْ رُسُلِي فَأُوصِيكُمْ بِهِمْ خَيْرًا: مُعَاذُ بْنُ جَبَلٍ، وَعَبْدُ اللَّهِ بْنُ زَيْدٍ، وَمَالِكُ بْنُ عُبَادَةَ، وَعُقْبَةُ بْنُ نَمِرٍ، وَمَالِكُ بْنُ مُرَّةَ، وَأَصْحَابُكُمْ وَأَنْ اجْمَعُوا مَا عِنْدَكُمْ مِنْ الصَّدَقَةِ وَالْجِزْيَةِ مِنْ مُخَالِيفِكُمْ، وَأَبْلِغُوهَا رُسُلِي، وَأَنَّ أَمِيرَهُمْ مُعَاذُ بْنُ جَبَلٍ، فَلَا يَنْقَلِبَنَّ إلَّا رَاضِيًا، أَمَّا بَعْدُ. فَإِنَّ مُحَمَّدًا يَشْهَدُ أَنْ لَا إلَهَ إلَّا اللَّهُ وَأَنَّهُ عَبْدُهُ وَرَسُولُهُ، ثُمَّ إنَّ مَالِكَ بْنَ مُرَّةَ الرَّهَاوِيَّ قَدْ حَدَّثَنِي أَنَّكَ أَسْلَمْتَ مِنْ أَوَّلِ حِمْيَرَ، وَقَتَلْتَ الْمُشْرِكِينَ، فَأَبْشِرْ بِخَيْرِ وَآمُرُكَ بِحِمْيَرَ خَيْرًا، وَلَا تَخُونُوا وَلَا تَخَاذَلُوا، فَإِنَّ رَسُولَ اللَّهِ هُوَ وَلِيُّ غَنِيِّكُمْ وَفَقِيرِكُمْ، وَأَنَّ الصَّدَقَةَ لَا تَحِلُّ لِمُحَمَّدِ وَلَا لِأَهْلِ بَيْتِهِ، إنَّمَا هِيَ زَكَاةٌ يُزَكَّى بِهَا عَلَى فُقَرَاءِ الْمُسْلِمِينَ وَابْنِ السَّبِيلِ، وَأَنَّ مَالِكًا قَدْ بَلَّغَ الْخَبَرَ، وَحَفِظَ الْغَيْبَ، وَآمُرُكُمْ بِهِ خَيْرًا، وَإِنِّي قَدْ أَرْسَلْتُ إلَيْكُمْ مِنْ صَالِحِي أَهْلِي وَأُولِي دِينِهِمْ وَأُولِي عِلْمِهِمْ، وَآمُرُكَ بِهِمْ خَيْرًا، فَإِنَّهُمْ مَنْظُورٌ إلَيْهِمْ، وَالسَّلَامُ عَلَيْكُمْ وَرَحْمَةُ اللَّهِ وَبَرَكَاتُهُ.

    ✧ The arrival of the envoy of the kings of Ḥimyar with their letter [The arrival of the envoy of the kings of Ḥimyar] And the letter of the kings of Ḥimyar came to the Messenger of God ﷺ upon his return from Tabūk, and their envoy to him with their acceptance of Islam was al-Ḥārith b. ʿAbd Kulāl, and Nuʿaym b. ʿAbd Kulāl, and al-Nuʿmān, the qayl of Dhū Ruʿayn, Maʿāfir, and Hamdān; and Zurʿah Dhū Yazan sent to him Mālik b. Murrah al-Rahāwī with their acceptance of Islam and their separation from polytheism and its people. [The letter of the Messenger to them] So the Messenger of God ﷺ wrote to them: In the name of God, the Compassionate, the Merciful: From Muḥammad, the Messenger of God, the Prophet, to al-Ḥārith b. ʿAbd Kulāl, and to Nuʿaym b. ʿAbd Kulāl, and to al-Nuʿmān, the qayl of Dhū Ruʿayn, Maʿāfir, and Hamdān. To proceed: I praise God to you, He besides whom there is no god. To proceed: your envoy met us upon our return from the land of the Romans and met us in Madinah, and he conveyed what you sent and informed of what was before you, and told us of your Islam and your killing of the polytheists, and that God has guided you with His guidance, if you set things right and obey God and His Messenger, and establish prayer, and give the zakāh, and give from the spoils the fifth of God, and the share of the Messenger and his chosen portion, and what is prescribed upon the believers of the alms from real property: a tenth of what the spring irrigates and what the sky waters, and upon what the bucket irrigates half of a tenth; and that in forty camels is a two-year-old she-camel, and in thirty camels is a two-year-old male camel, and in every five camels is a sheep, and in every ten camels are two sheep, and in every forty cattle is a cow; and in every thirty cattle is a one-year-old, male or female; and in every forty sheep, pasturing alone, is a sheep, and that it is the obligation of God which He has imposed upon the believers in alms; so whoever increases in good, it is better for him, and whoever performs that and bears witness to his Islam, and supports the believers against the polytheists, then he is of the believers: he has what they have and upon him is what is upon them, and he has the protection of God and the protection of His Messenger. And whoever accepts Islam from a Jew or a Christian, then he is of the believers: he has what they have and upon him is what is upon them; and whoever remains upon his Judaism or his Christianity, he is not turned away from it, and upon him is the jizyah: upon every adult, male or female, free or slave, a full dinar of the value of the Maʿāfir, or its equivalent in garments. So whoever pays that to the Messenger of God ﷺ, then he has the protection of God and the protection of His Messenger, and whoever withholds it, then he is an enemy of God and of His Messenger. To proceed: the Messenger of God, Muḥammad the Prophet, sent to Zurʿah Dhū Yazan that when my messengers come to you, I commend them to you with good: Muʿādh b. Jabal, and ʿAbd Allāh b. Zayd, and Mālik b. ʿUbādah, and ʿUqbah b. Namir, and Mālik b. Murrah, and your companions, and that you gather what you have of alms and jizyah from your districts and deliver it to my messengers, and that their commander is Muʿādh b. Jabal, so let him not return except pleased. To proceed: Muḥammad bears witness that there is no god but God, and that he is His servant and His Messenger. Then Mālik b. Murrah al-Rahāwī told me that you accepted Islam from the first of Ḥimyar, and you killed the polytheists, so rejoice in good, and I command you with good toward Ḥimyar, and do not betray and do not desert one another, for the Messenger of God is the guardian of your rich and your poor, and alms are not lawful for Muḥammad nor for his household; it is only a purification by which the poor of the Muslims and the wayfarer are purified. And Mālik conveyed the news and preserved the unseen, and I command you with good toward him. And I have sent to you from the righteous of my people and those of their religion and those of their knowledge, and I command you with good toward them, for they are regarded. And peace be upon you, and the mercy of God and His blessings.

33. Sirat Ibn Hisham 1555No grade recorded

    وَصِيَّةُ الرَّسُولِ مُعَاذًا حِينَ بَعَثَهُ إلَى الْيَمَنِ [ بَعْثُ الرَّسُولِ مُعَاذًا عَلَى الْيَمَنِ وَشَيْءٌ مِنْ أَمْرِهِ بِهَا ] قَالَ ابْنُ إسْحَاقَ: وَحَدَّثَنِي عَبْدُ اللَّهِ بْنُ أَبِي بَكْرٍ أَنَّهُ حُدِّثَ: أَنَّ رَسُولَ اللَّهِ ﷺ حِينَ بَعَثَ مُعَاذًا، أَوْصَاهُ وَعَهِدَ إلَيْهِ، ثُمَّ قَالَ لَهُ: يَسِّرْ وَلَا تُعَسِّرْ، وَبَشِّرْ وَلَا تُنَفِّرْ، وَإِنَّكَ سَتَقْدَمُ عَلَى قَوْمٍ مِنْ أَهْلِ الْكِتَابِ، يَسْأَلُونَكَ مَا مِفْتَاحُ الْجَنَّةِ؛ فَقُلْ: شَهَادَةُ أَنْ لَا إلَهَ إلَّا اللَّهُ وَحْدَهُ لَا شَرِيكَ لَهُ؛ قَالَ: فَخَرَجَ مُعَاذٌ، حَتَّى إذَا قَدِمَ الْيَمَنَ قَامَ بِمَا أَمَرَهُ بِهِ رَسُولُ اللَّهِ ﷺ، فَأَتَتْهُ امْرَأَةٌ مِنْ أَهْلِ الْيَمَنِ، فَقَالَتْ: يَا صَاحِبَ رَسُولِ اللَّهِ، مَا حَقُّ زَوْجِ الْمَرْأَةِ عَلَيْهَا ؟ قَالَ: وَيْحَكَ إنَّ الْمَرْأَةَ لَا تَقْدِرُ عَلَى أَنْ تُؤَدِّيَ حَقَّ زَوْجِهَا، فَأَجْهِدِي نَفْسَكَ فِي أَدَاءِ حَقِّهِ مَا اسْتَطَعْتُ، قَالَتْ: وَاَللَّهِ لَئِنْ كُنْتُ صَاحِبَ رَسُولِ اللَّهِ ﷺ إنَّكَ لَتَعْلَمُ مَا حَقُّ الزَّوْجِ عَلَى الْمَرْأَةِ. قَالَ: وَيْحَكَ لَوْ رَجَعْتُ إلَيْهِ فَوَجَدْتُهُ تَنْثَعِبُ مَنْخِرَاهُ قَيْحًا وَدَمًا، فَمَصَصْتُ ذَلِكَ حَتَّى تُذْهِبِيهِ مَا أَدَّيْتُ حَقَّهُ.

    ✧ The Messenger's charge to Muʿādh when he sent him to Yemen [The Messenger's sending Muʿādh over Yemen and something of his affair there] Ibn Isḥāq said: ʿAbd Allāh b. Abī Bakr related to me that he was told: When the Messenger of God ﷺ sent Muʿādh, he charged him and enjoined upon him, then said to him: "Make things easy, and do not make them difficult; give good tidings, and do not repel. You will come upon a people of the People of the Book who will ask you what is the key to Paradise; say: The testimony that there is no god but God alone, with no partner." He said: So Muʿādh departed until, when he arrived in Yemen, he undertook what the Messenger of God ﷺ had commanded him. A woman of the people of Yemen came to him and said: "O companion of the Messenger of God, what is the right of a woman's husband over her?" He said: "Woe to you! A woman is not able to fulfill the right of her husband, so exert yourself in fulfilling his right as much as you can." She said: "By God, if you are the companion of the Messenger of God ﷺ, you surely know what the right of the husband over the wife is." He said: "Woe to you! If I returned to him and found his nostrils pouring with pus and blood, and I sucked that until you made it go away, I would not have fulfilled his right."

34. Sirat Ibn Hisham 1556No grade recorded

    إسْلَامُ فَرْوَةَ بْنِ عَمْرٍو الْجُذَامِيِّ [ إِسْلَامُهُ ] قَالَ ابْنُ إسْحَاقَ: وَبَعَثَ فَرْوَةُ بْنُ عَمْرٍو النَّافِرَةَ الْجُذَامِيُّ، ثُمَّ النُّفَاثِيُّ، إلَى رَسُولِ اللَّهِ ﷺ رَسُولًا بِإِسْلَامِهِ، وَأَهْدَى لَهُ بَغْلَةً بَيْضَاءَ، وَكَانَ فَرْوَةُ عَامِلًا لِلرُّومِ عَلَى مَنْ يَلِيهِمْ مِنْ الْعَرَبِ، وَكَانَ مَنْزِلُهُ مُعَانٍ وَمَا حَوْلَهَا مِنْ أَرْضِ الشَّامِ. [ حَبْسُ الرُّومِ لَهُ وَشِعْرُهُ فِي مَحْبَسِهِ ] فَلَمَّا بَلَغَ الرُّومَ ذَلِكَ مِنْ إسْلَامِهِ، طَلَبُوهُ حَتَّى أَخَذُوهُ، فَحَبَسُوهُ عِنْدَهُمْ، فَقَالَ فِي مَحْبِسِهِ ذَلِكَ: طَرَقَتْ سُلَيْمَى مَوْهِنَا أَصْحَابِي وَالرُّومُ بَيْنَ الْبَابِ وَالْقِرْوَانِ صَدَّ الْخَيَّالُ وَسَاءَهُ مَا قَدْ رَأَى وَهَمَمْتُ أَنْ أُغْفِي وَقَدْ أَبْكَانِي لَا تَكْحَلِنَّ الْعَيْنَ بَعْدِي إثْمِدًا سَلْمَى وَلَا تَدِيَنَّ لِلْإِتْيَانِ وَلَقَدْ عَلِمْتَ أَبَا كُبَيْشَةَ أَنَّنِي وَسْطَ الْأَعِزَّةِ لَا يُحَصْ لِسَانِي فَلَئِنْ هَلَكْتُ لَتَفْقِدُنَّ أَخَاكُمْ وَلَئِنْ بَقِيتُ لَتَعْرِفُنَّ مَكَانِي وَلَقَدْ جَمَعْتُ أَجَلَّ مَا جَمَعَ الْفَتَى مِنْ جَوْدَةٍ وَشَجَاعَةٍ وَبَيَانِ فَلَمَّا أَجَمَعَتْ الرُّومُ لِصَلْبِهِ عَلَى مَاءٍ لَهُمْ، يُقَالُ لَهُ عَفْرَاءُ بِفِلَسْطِينَ، قَالَ: أَلَا هَلْ أَتَى سَلْمَى بِأَنَّ حَلِيلَهَا عَلَى مَاءِ عَفْرَا فَوْقَ إحْدَى الرَّوَاحِلِ عَلَى نَاقَةٍ لَمْ يَضْرِبْ الْفَحْلُ أُمَّهَا مُشَّذَّبَةٌ أَطْرَافُهَا بِالْمَنَاجِلِ [ مَقْتَلُهُ ] فَزَعَمَ الزُّهْرِيُّ ابْنُ شِهَابٍ، أَنَّهُمْ لَمَّا قَدَّمُوهُ لِيَقْتُلُوهُ. قَالَ: بَلِّغْ سَرَاةَ الْمُسْلِمِينَ بِأَنَّنِي سَلْمٌ لِرَبِّي أَعْظُمِي وَمَقَامِي ثُمَّ ضَرَبُوا عُنُقَهُ، وَصَلَبُوهُ عَلَى ذَلِكَ الْمَاءِ، يَرْحَمُهُ اللَّهُ تَعَالَى.

    ✧ The Islam of Farwah b. ʿAmr al-Judhāmī [His Islam] Ibn Isḥāq said: Farwah b. ʿAmr al-Nāfirah al-Judhāmī, then al-Nufāthī, sent a messenger to the Messenger of God ﷺ with his Islam, and he gifted him a white mule. Farwah was a governor for the Byzantines over the Arabs who were adjacent to them, and his dwelling was Muʿān and what surrounds it in the land of Syria. [The Byzantines' imprisonment of him and his poetry in his prison] When that news of his Islam reached the Byzantines, they sought him until they seized him, and they imprisoned him among them. He said in that prison of his: Sulaymā came to visit at night my companions while the Byzantines were between the gate and al-Qirwān. The phantom turned away, and what it saw grieved it, and I resolved to sleep, though it had made me weep. Do not anoint the eye with antimony after me, Salmā, and do not draw near to coming. You have known, Abā Kubayshah, that I am among the mighty, my tongue is not curbed. If I perish, you will surely miss your brother, and if I remain, you will surely know my station. I have gathered the most excellent of what a young man gathers of generosity, courage, and eloquence. When the Byzantines resolved to crucify him at a water of theirs called ʿAfrāʾ in Palestine, he said: Has news come to Salmā that her husband is at the water of ʿAfrā, above one of the mounts, upon a she-camel whose mother no stallion mounted, her limbs pruned by sickles. [His killing] Al-Zuhrī, Ibn Shihāb, claimed that when they brought him forward to kill him, he said: Convey to the nobles of the Muslims that I am at peace with my Lord, my bones and my standing. Then they struck his neck and crucified him at that water, may God Almighty have mercy on him.

35. Sirat Ibn Hisham 1557No grade recorded

    إسْلَامُ بَنِي الْحَارِثِ بْنِ كَعْبٍ عَلَى يَدَيْ خَالِدِ بْنِ الْوَلِيدِ لَمَّا سَارَ إلَيْهِمْ [ دَعْوَةُ خَالِدٍ لِلنَّاسِ إِلَى الْإِسْلَامِ وَإِسْلَامُهُمْ ] قَالَ ابْنُ إسْحَاقَ: ثُمَّ بَعَثَ رَسُولُ اللَّهِ ﷺ خَالِدَ بْنَ الْوَلِيدِ، فِي شَهْرِ رَبِيعٍ الْآخِرِ أَوْ جُمَادَى الْأُولَى، سَنَةَ عَشْرٍ، إلَى بَنِي الْحَارِثِ بْنِ كَعْبٍ بِنَجْرَانَ وَأَمَرَهُ أَنْ يَدْعُوَهُمْ إلَى الْإِسْلَامِ قَبْلَ أَنْ يُقَاتِلَهُمْ ثَلَاثًا، فَإِنْ اسْتَجَابُوا فَاقْبَلْ مِنْهُمْ، وَإِنْ لَمْ يَفْعَلُوا فَقَاتِلِهِمْ. فَخَرَجَ خَالِدٌ حَتَّى قَدِمَ عَلَيْهِمْ، فَبَعَثَ الرُّكْبَانُ يَضْرِبُونَ فِي كُلِّ وَجْهٍ، وَيَدْعُونَ إلَى الْإِسْلَامِ، وَيَقُولُونَ: أَيُّهَا النَّاسُ، أَسْلِمُوا تُسْلَمُوا. فَأَسْلَمَ النَّاسُ، وَدَخَلُوا فِيمَا دُعُوا إلَيْهِ، فَأَقَامَ فِيهِمْ خَالِدٌ يُعَلِّمُهُمْ الْإِسْلَامَ وَكِتَابَ اللَّهِ وَسُنَّةَ نَبِيِّهِ ﷺ، وَبِذَلِكَ كَانَ أَمَرَهُ رَسُولُ اللَّهِ ﷺ إنْ هُمْ أَسْلَمُوا وَلَمْ يُقَاتِلُوا. [ كِتَابُ خَالِدٍ إلَى الرَّسُولِ يَسْأَلُهُ رَأْيَهُ فِي الْبَقَاءِ أَوْ الْمَجِيءِ ] ثُمَّ كَتَبَ خَالِدُ بْنُ الْوَلِيدِ إلَى رَسُولِ اللَّهِ ﷺ، مِنْ خَالِدِ بْنِ الْوَلِيدِ، السَّلَامُ عَلَيْكَ يَا رَسُولَ اللَّهِ وَرَحْمَةُ اللَّهِ وَبَرَكَاتُهُ، فَإِنِّي أَحْمَدُ إلَيْكَ اللَّهَ الَّذِي لَا إلَهَ إلَّا هُوَ، أَمَّا بَعْدُ، يَا رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْكَ، فَإِنَّكَ بَعَثْتنِي إلَى بَنِي الْحَارِثِ بْنِ كَعْبٍ، وَأَمَرْتنِي إذَا أَتَيْتهمْ أَلَّا أُقَاتِلَهُمْ ثَلَاثَةَ أَيَّامٍ، وَأَنْ أَدْعُوَهُمْ إلَى الْإِسْلَامِ، فَإِنْ أَسْلَمُوا أَقَمْتُ فِيهِمْ، وَقَبِلْتُ مِنْهُمْ، وَعَلَّمْتهمْ مَعَالِمَ الْإِسْلَامِ وَكِتَابَ اللَّهِ وَسُنَّةَ نَبِيِّهِ، وَإِنْ لَمْ يُسْلِمُوا قَاتَلْتهمْ. وَإِنِّي قَدِمْتُ عَلَيْهِمْ فَدَعَوْتهمْ إلَى الْإِسْلَامِ ثَلَاثَةَ أَيَّامٍ، كَمَا أَمَرَنِي رَسُولُ اللَّهِ ﷺ، وَبَعَثْتُ فِيهِمْ رُكْبَانًا، قَالُوا: يَا بَنِي الْحَارِثِ، أَسَلِمُوا تُسْلَمُوا، فَأَسْلَمُوا وَلَمْ يُقَاتِلُوا، وَأَنَا مُقِيمٌ بَيْنَ أَظْهُرِهِمْ، آمُرُهُمْ بِمَا أَمَرَهُمْ اللَّهُ بِهِ وَأَنْهَاهُمْ عَمَّا نَهَاهُمْ اللَّهُ عَنْهُ، وَأُعَلِّمُهُمْ مَعَالِمَ الْإِسْلَامِ وَسُنَّةَ النَّبِيِّ ﷺ حَتَّى يَكْتُبَ إلَيَّ رَسُولُ اللَّهِ ﷺ، وَالسَّلَامُ عَلَيْكَ يَا رَسُولَ اللَّهِ وَرَحْمَةُ اللَّهِ وَبَرَكَاتُهُ.

    ✧ The Islam of Banū al-Ḥārith b. Kaʿb at the hands of Khālid b. al-Walīd when he marched to them [Khālid's call to the people to Islam and their conversion] Ibn Isḥāq said: Then the Messenger of God ﷺ sent Khālid b. al-Walīd, in the month of Rabīʿ al-Ākhir or Jumādā al-Ūlā, of the year ten, to Banū al-Ḥārith b. Kaʿb in Najrān, and commanded him to call them to Islam for three days before fighting them. If they respond positively, accept it from them; if they do not, fight them. Khālid set out until he arrived before them. He sent riders to go about in every direction, calling to Islam, saying: "O people, become Muslims and you will be safe." So the people became Muslims and entered into what they were called to. Khālid stayed among them teaching them Islam, the Book of God, and the Sunnah of His Prophet ﷺ, as the Messenger of God ﷺ had commanded him if they embraced Islam and did not fight. [Khālid's letter to the Messenger asking his opinion on staying or coming] Then Khālid b. al-Walīd wrote to the Messenger of God ﷺ: "From Khālid b. al-Walīd. Peace be upon you, O Messenger of God, and the mercy of God and His blessings. I praise God before you, besides whom there is no god. To proceed: O Messenger of God, may God bless you. You sent me to Banū al-Ḥārith b. Kaʿb and commanded me, when I came to them, not to fight them for three days, and to call them to Islam. If they embraced Islam, I was to stay among them, accept it from them, and teach them the marks of Islam, the Book of God, and the Sunnah of His Prophet. If they did not embrace Islam, I was to fight them. I came to them and called them to Islam for three days, as the Messenger of God ﷺ commanded me, and I sent riders among them saying: 'O Banū al-Ḥārith, become Muslims and you will be safe.' So they embraced Islam and did not fight. I am staying among them, commanding them with what God has commanded them and forbidding them from what God has forbidden them, and teaching them the marks of Islam and the Sunnah of the Prophet ﷺ until the Messenger of God ﷺ writes to me. Peace be upon you, O Messenger of God, and the mercy of God and His blessings."

36. Sirat Ibn Hisham 1558No grade recorded

    [ كِتَابُ الرَّسُولِ إلَى خَالِدٍ يَأْمُرُهُ بِالْمَجِيءِ ] فَكَتَبَ إلَيْهِ رَسُولِ اللَّهِ ﷺ: بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ: مِنْ مُحَمَّدٍ النَّبِيِّ رَسُولِ اللَّهِ إلَى خَالِدِ بْنِ الْوَلِيدِ. سَلَامٌ عَلَيْكَ، فَإِنِّي أَحْمَدُ إلَيْكَ اللَّهَ الَّذِي لَا إلَهَ إلَّا هُوَ. أَمَّا بَعْدُ، فَإِنَّ كِتَابَكَ جَاءَنِي مَعَ رَسُولِكَ تُخْبِرُ أَنَّ بَنِي الْحَارِثِ بْنِ كَعْبٍ قَدْ أَسْلَمُوا قَبْلَ أَنْ تُقَاتِلَهُمْ، وَأَجَابُوا إلَى مَا دَعَوْتهمْ إلَيْهِ مِنْ الْإِسْلَامِ، وَشَهِدُوا أَنْ لَا إلَهَ إلَّا اللَّهُ، وَأَنَّ مُحَمَّدًا عَبْدُ اللَّهِ وَرَسُولُهُ، وَأَنْ قَدْ هَدَاهُمْ اللَّهُ بِهُدَاهُ، فَبَشِّرْهُمْ وَأَنْذِرْهُمْ، وَأَقْبِلْ وَلْيُقْبِلْ مَعَكَ وَفْدُهُمْ، وَالسَّلَامُ عَلَيْكَ وَرَحْمَةُ اللَّهِ وَبَرَكَاتُهُ. [ قُدُومُ خَالِدٍ مَعَ وَفْدِهِمْ عَلَى الرَّسُولِ ] فَأَقْبَلَ خَالِدٌ إلَى رَسُولِ اللَّهِ ﷺ، وَأَقْبَلَ مَعَهُ وَفْدُ بَنِي الْحَارِثِ بْنِ كَعْبٍ، مِنْهُمْ قَيْسُ بْنُ الْحُصَيْنِ ذِي الْغُصَّةِ، وَيَزِيدُ بْنُ عَبْدِ الْمَدَانِ، وَيَزِيدُ بْنُ الْمُحَجَّلِ، وَعَبْدُ اللَّهِ بْنُ قُرَادٍ الزِّيَادِيُّ؛ وَشَدَّادُ بْنُ عَبْدِ اللَّهِ الْقَنَانِيُّ، وَعَمْرُو بْنُ عَبْدِ اللَّهِ الضَّبَابِيُّ. [ حَدِيثُ وَفْدِهِمْ مَعَ الرَّسُولِ ] فَلَمَّا قَدِمُوا عَلَى رَسُولِ اللَّهِ ﷺ فَرَآهُمْ، قَالَ: مَنْ هَؤُلَاءِ الْقَوْمُ الَّذِينَ كَأَنَّهُمْ رِجَالُ الْهِنْدِ، قِيلَ: يَا رَسُولَ اللَّهِ، هَؤُلَاءِ رِجَالُ بَنِي الْحَارِثِ بْنِ كَعْبٍ؛ فَلَمَّا وَقَفُوا عَلَى رَسُولِ اللَّهِ ﷺ سَلَّمُوا عَلَيْهِ، وَقَالُوا: نَشْهَدُ أَنَّكَ رَسُولُ اللَّهِ، وَأَنَّهُ لَا إلَهَ إلَّا اللَّهُ؛ قَالَ رَسُولُ اللَّهِ ﷺ: وَأَنَا أَشْهَدُ أَنَّ لَا إلَهَ إلَّا اللَّهُ وَأَنِّي رَسُولُ اللَّهِ، ثُمَّ قَالَ رَسُولُ اللَّهِ ﷺ: أَنْتُمْ الَّذِينَ إذَا زُجِرُوا اُسْتُقْدِمُوا، فَسَكَتُوا، فَلَمْ يُرَاجِعْهُ مِنْهُمْ أَحَدٌ، ثُمَّ أَعَادَهَا الثَّانِيَةَ، فَلَمْ يُرَاجِعْهُ مِنْهُمْ أَحَدٌ، ثُمَّ أَعَادَهَا الثَّالِثَةَ، فَلَمْ يُرَاجِعْهُ مِنْهُمْ أَحَدٌ، ثُمَّ أَعَادَهَا الرَّابِعَةَ، فَقَالَ يَزِيدُ بْنُ عَبْدِ الْمَدَانِ: نَعَمْ، يَا رَسُولَ اللَّهِ، نَحْنُ الَّذِينَ إذَا زُجِرُوا اُسْتُقْدِمُوا، قَالَهَا أَرْبَعَ مِرَارٍ؛ فَقَالَ رَسُولُ اللَّهِ ﷺ: لَوْ أَنَّ خَالِدًا لَمْ يَكْتُبْ إلَيَّ أَنَّكُمْ أَسْلَمْتُمْ وَلَمْ تُقَاتِلُوا، لَأَلْقَيْتُ رُءُوسَكُمْ تَحْتَ أَقْدَامِكُمْ؛ فَقَالَ يَزِيدُ بْنُ عَبْدِ الْمَدَانِ: أَمَا وَاَللَّهِ مَا حَمِدْنَاكَ وَلَا حَمِدْنَا خَالِدًا، قَالَ: فَمَنْ حَمِدْتُمْ ؟ قَالُوا: حَمِدْنَا اللَّهَ عَزَّ وَجَلَّ الَّذِي هَدَانَا بِكَ يَا رَسُولَ اللَّهِ؛ قَالَ: صَدَقْتُمْ. ثُمَّ قَالَ رَسُولُ اللَّهِ ﷺ: بِمَ كُنْتُمْ تَغْلِبُونَ مَنْ قَاتَلَكُمْ فِي الْجَاهِلِيَّةِ ؟ قَالُوا: لَمْ نَكُنْ نَغْلِبُ أَحَدًا؛ قَالَ: بَلَى، قَدْ كُنْتُمْ تَغْلِبُونَ مَنْ قَاتَلَكُمْ؛ قَالُوا: كُنَّا نَغْلِبُ مَنْ قَاتَلَنَا يَا رَسُولَ اللَّهِ إنَّا كُنَّا نَجْتَمِعُ وَلَا نَفْتَرِقُ، وَلَا نَبْدَأُ أَحَدًا بِظُلْمِ، قَالَ: صَدَقْتُمْ وَأَمَّرَ رَسُولُ اللَّهِ ﷺ عَلَى بَنِي الْحَارِثِ بْنِ كَعْبٍ قَيْسَ بْنَ الْحُصَيْنِ. فَرَجَعَ وَفْدُ بَنِي الْحَارِثِ إلَى قَوْمِهِمْ فِي بَقِيَّةٍ مِنْ شَوَّالٍ، أَوْ فِي صَدْرِ ذِي الْقَعَدَةِ، فَلَمْ يَمْكُثُوا بَعْدَ أَنْ رَجَعُوا إلَى قَوْمِهِمْ إلَّا أَرْبَعَةَ أَشْهُرٍ، حَتَّى تُوُفِّيَ رَسُولُ اللَّهِ ﷺ، وَرَحِمَ وَبَارَكَ، وَرَضِيَ وَأَنْعَمَ

    ✧ The Messenger of God ﷺ wrote to him: In the name of God, the Compassionate, the Merciful: From Muḥammad the Prophet, Messenger of God, to Khālid b. al-Walīd. Peace be upon you. I praise to you God, besides whom there is no deity. Now then, your letter came to me with your messenger, informing me that the Banū al-Ḥārith b. Kaʿb had submitted before you fought them and had answered what you called them to of Islam, and testified that there is no deity but God and that Muḥammad is the servant of God and His Messenger, and that God had guided them by His guidance. So give them glad tidings and warn them, and come, and let their delegation come with you. Peace be upon you and the mercy of God and His blessings. Khālid came to the Messenger of God ﷺ, and with him came the delegation of the Banū al-Ḥārith b. Kaʿb, among them Qays b. al-Ḥuṣayn Dhū al-Ghuṣṣah, Yazīd b. ʿAbd al-Madān, Yazīd b. al-Muḥajjal, ʿAbd Allāh b. Qurād al-Ziyādī, Shaddād b. ʿAbd Allāh al-Qanānī, and ʿAmr b. ʿAbd Allāh al-Ḍabābī. When they came to the Messenger of God ﷺ and he saw them, he said: “Who are these people who look like men of India?” It was said: “O Messenger of God, these are men of the Banū al-Ḥārith b. Kaʿb.” When they stood before the Messenger of God ﷺ, they greeted him and said: “We bear witness that you are the Messenger of God, and that there is no deity but God.” The Messenger of God ﷺ said: “And I bear witness that there is no deity but God and that I am the Messenger of God.” Then the Messenger of God ﷺ said: “Are you the ones who, when driven back, advance?” They fell silent, and none of them answered him. Then he repeated it a second time, and none of them answered him. Then he repeated it a third time, and none of them answered him. Then he repeated it a fourth time, and Yazīd b. ʿAbd al-Madān said: “Yes, O Messenger of God, we are the ones who, when driven back, advance.” He said it four times. The Messenger of God ﷺ said: “Had Khālid not written to me that you had submitted and had not fought, I would have cast your heads beneath your feet.” Yazīd b. ʿAbd al-Madān said: “By God, we did not praise you, nor did we praise Khālid.” He said: “Whom did you praise?” They said: “We praised God, Mighty and Majestic, who guided us through you, O Messenger of God.” He said: “You have spoken truly.” Then the Messenger of God ﷺ said: “How did you defeat those who fought you in the Age of Ignorance?” They said: “We did not defeat anyone.” He said: “Indeed, you used to defeat those who fought you.” They said: “We used to defeat those who fought us, O Messenger of God, because we would gather together and not separate, and we would not begin with anyone by wrongdoing.” He said: “You have spoken truly.” The Messenger of God ﷺ appointed Qays b. al-Ḥuṣayn as commander over the Banū al-Ḥārith b. Kaʿb. The delegation of the Banū al-Ḥārith returned to their people in the remainder of Shawwāl or the beginning of Dhū al-Qaʿdah. They remained only four months after returning to their people until the Messenger of God ﷺ died, may God have mercy on him and bless him, be pleased with him and bestow favors upon him.

37. Sirat Ibn Hisham 1559No grade recorded

    [ بَعْثُ الرَّسُولِ عَمْرَو بْنَ حَزْمٍ بِعَهْدِهِ إِلَيْهِمْ إلى اليمن ] وَقَدْ كَانَ رَسُولُ اللَّهِ ﷺ بَعَثَ إلَيْهِمْ بَعْدَ أَنْ وَلَّى وَفْدُهُمْ عَمْرَو بْنَ حَزْمٍ، لِيُفَقِّهَهُمْ فِي الدِّينِ، وَيُعَلِّمَهُمْ السُّنَّةَ وَمَعَالِمَ الْإِسْلَامِ، وَيَأْخُذُ مِنْهُمْ صَدَقَاتِهِمْ وَكَتَبَ لَهُ كِتَابًا عَهِدَ إلَيْهِ فِيهِ عَهْدَهُ، وَأَمَرَهُ فِيهِ بِأَمْرِهِ: بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ: هَذَا بَيَانٌ مِنْ اللَّهِ وَرَسُولِهِ، يَأَيُّهَا الَّذِينَ آمَنُوا أَوْفُوا بِالْعُقُودِ، عَهْدٌ مِنْ مُحَمَّدٍ النَّبِيِّ رَسُولِ اللَّهِ لِعَمْرِو بْنِ حَزْمٍ، حِينَ بَعَثَهُ إلَى الْيَمَنِ، أَمَرَهُ بِتَقْوَى اللَّهِ فِي أَمْرِهِ كُلِّهِ، فَإِنَّ اللَّهَ مَعَ الَّذِينَ اتَّقَوْا وَاَلَّذِينَ هُمْ مُحْسِنُونَ، وَأَمَرَهُ أَنْ يَأْخُذَ بِالْحَقِّ كَمَا أَمَرَهُ اللَّهُ، وَأَنْ يُبَشِّرَ النَّاسَ بِالْخَيْرِ، وَيَأْمُرَهُمْ بِهِ، وَيُعَلِّمَ النَّاسَ الْقُرْآنَ، وَيُفَقِّهَهُمْ فِيهِ، وَيَنْهَى النَّاسَ، فَلَا يَمَسُّ الْقُرْآنَ إنْسَانٌ إلَّا وَهُوَ طَاهِرٌ، وَيُخْبِرَ النَّاسَ بِاَلَّذِي لَهُمْ، وَاَلَّذِي عَلَيْهِمْ، وَيَلِينَ لِلنَّاسِ فِي الْحَقِّ، وَيَشْتَدَّ عَلَيْهِمْ فِي الظُّلْمِ، فَإِنَّ اللَّهَ كَرِهَ الظُّلْمَ، وَنَهَى عَنْهُ، فَقَالَ: أَلَا لَعْنَةُ اللَّهِ عَلَى الظَّالِمِينَ وَيُبَشِّرَ النَّاسَ بِالْجَنَّةِ وَبِعَمَلِهَا، وَيُنْذِرَ النَّاسَ النَّارَ وَعَمَلَهَا، وَيَسْتَأْلِفَ النَّاسَ حَتَّى يُفَقَّهُوا فِي الدِّينِ، وَيُعَلِّمَ النَّاسَ مَعَالِمَ الْحَجِّ وَسُنَّتَهُ وَفَرِيضَتَهُ، وَمَا أَمَرَ اللَّهُ بِهِ، وَالْحَجَّ الْأَكْبَرَ: الْحَجَّ الْأَكْبَرَ، وَالْحَجَّ الْأَصْغَرَ: هُوَ الْعُمْرَةُ. وَيَنْهَى النَّاسَ أَنْ يُصَلِّيَ أَحَدٌ فِي ثَوْبٍ وَاحِدٍ صَغِيرٍ، إلَّا أَنْ يَكُونَ ثَوْبًا يُثْنِي طَرَفَيْهِ عَلَى عَاتِقِيهِ؛ وَيَنْهَى النَّاسَ أَنْ يَحْتَبِيَ أَحَدٌ فِي ثَوْبٍ وَاحِدٍ يُفْضِي بِفَرْجِهِ إلَى السَّمَاءِ، وَيَنْهَى أَنْ يُعَقِّصَ أَحَدٌ شَعَرَ رَأْسِهِ فِي قَفَاهُ، وَيَنْهَى إذَا كَانَ بَيْنَ النَّاسِ هَيْجٌ عَنْ الدُّعَاءِ إلَى الْقَبَائِلِ وَالْعَشَائِرِ، وَلْيَكُنْ دَعَوَاهُمْ إلَى اللَّهِ عَزَّ وَجَلَّ وَحْدَهُ لَا شَرِيكَ لَهُ، فَمَنْ لَمْ يَدْعُ إلَى اللَّهِ، وَدَعَا إلَى الْقَبَائِلِ وَالْعَشَائِرِ فَلْيُقْطَفُوا بِالسَّيْفِ، حَتَّى تَكُونَ دَعْوَاهُمْ إلَى اللَّهِ وَحْدَهُ لَا شَرِيكَ لَهُ، وَيَأْمُرُ النَّاسَ بِإِسْبَاغِ الْوُضُوءِ وُجُوهَهُمْ وَأَيْدِيَهُمْ إلَى الْمَرَافِقِ وَأَرْجُلَهُمْ إلَى الْكَعْبَيْنِ وَيَمْسَحُونَ بِرُءُوسِهِمْ كَمَا أَمَرَهُمْ اللَّهُ، وَأَمَرَ بِالصَّلَاةِ لِوَقْتِهَا، وَإِتْمَامِ الرُّكُوعِ وَالسُّجُودِ وَالْخُشُوعِ، وَيُغَلِّسُ بِالصُّبْحِ، وَيُهَجِّرُ بِالْهَاجِرَةِ حِينَ تَمِيلُ الشَّمْسُ، وَصَلَاةُ الْعَصْرِ وَالشَّمْسُ فِي الْأَرْضِ مُدْبِرَةٌ، وَالْمَغْرِبُ حِينَ يَقْبَلُ اللَّيْلُ، لَا يُؤَخَّرُ حَتَّى تَبْدُوَ النُّجُومُ فِي السَّمَاءِ، وَالْعِشَاءُ أَوَّلُ اللَّيْلِ؛ وَأَمَرَ بِالسَّعْيِ إلَى الْجُمُعَةِ إذَا نُودِيَ لَهَا، وَالْغُسْلِ عِنْدَ الرَّوَاحِ إلَيْهَا؛ وَأَمَرَهُ أَنْ يَأْخُذَ مِنْ الْمَغَانِمِ خُمُسَ اللَّهِ؛ وَمَا كُتِبَ عَلَى الْمُؤْمِنِينَ فِي الصَّدَقَةِ مِنْ الْعَقَارِ عُشْرَ مَا سَقَتْ الْعَيْنُ وَسَقَتْ السَّمَاءُ، وَعَلَى مَا سَقَى الْغَرْبُ نِصْفَ الْعُشْرِ؛ وَفِي كُلِّ عَشْرٍ مِنْ الْإِبِلِ شَاتَانِ، وَفِي كُلِّ عِشْرِينَ أَرْبَعُ شِيَاهٍ، وَفِي كُلِّ أَرْبَعِينَ مِنْ الْبَقَرِ بَقَرَةٌ، وَفِي كُلِّ ثَلَاثِينَ مِنْ الْبَقَرِ تَبِيعٌ، جَذَعٌ أَوْ جَذَعَةٌ، وَفِي كُلِّ أَرْبَعِينَ مِنْ الْغَنَمِ سَائِمَةٌ وَحْدَهَا، شَاةٌ، فَإِنَّهَا فَرِيضَةُ اللَّهِ الَّتِي افْتَرَضَ عَلَى الْمُؤْمِنِينَ فِي الصَّدَقَةِ، فَمَنْ زَادَ خَيْرًا فَهُوَ خَيْرٌ لَهُ؛ وَأَنَّهُ مَنْ أَسْلَمَ مِنْ يَهُودِيٍّ أَوْ نَصْرَانِيٍّ إسْلَامًا خَالِصًا مِنْ نَفْسِهِ، وَدَانَ بِدِينِ الْإِسْلَامِ، فَإِنَّهُ مِنْ الْمُؤْمِنِينَ، لَهُ مِثْلُ مَا لَهُمْ، وَعَلَيْهِ مِثْلُ مَا عَلَيْهِمْ، وَمَنْ كَانَ عَلَى نَصْرَانِيَّتِهِ أَوْ يَهُودِيَّتِهِ فَإِنَّهُ لَا يُرَدُّ عَنْهَا، وَعَلَى كُلِّ حَالِمٍ: ذَكَرٍ أَوْ أُنْثَى، حُرٍّ أَوْ عَبْدٍ، دِينَارٌ وَافٍ أَوْ عِوَضُهُ ثِيَابًا. فَمَنْ أَدَّى ذَلِكَ، فَإِنَّ لَهُ ذِمَّةَ اللَّهِ وَذِمَّةَ رَسُولِهِ، وَمَنْ مَنَعَ ذَلِكَ، فَإِنَّهُ عَدُوٌّ لِلَّهِ وَلِرَسُولِهِ وَلِلْمُؤْمِنِينَ جَمِيعًا؛ صَلَوَاتُ اللَّهِ عَلَى مُحَمَّدٍ، وَالسَّلَامُ عَلَيْهِ وَرَحْمَةُ اللَّهِ وَبَرَكَاتُهُ

    ✧ [The Messenger’s dispatch of ʿAmr b. Ḥazm with his covenant to them to Yemen] The Messenger of Allah ﷺ had sent to them, after their delegation departed, ʿAmr b. Ḥazm, to instruct them in the religion, to teach them the Sunnah and the rites of Islam, and to collect their alms. He wrote for him a document in which he made a covenant with him and commanded him in it: In the name of Allah, the Compassionate, the Merciful: This is a declaration from Allah and His Messenger. O you who believe, fulfil the contracts. A covenant from Muḥammad the Prophet, the Messenger of Allah, to ʿAmr b. Ḥazm, when he sent him to Yemen. He commanded him to fear Allah in all his affairs, for Allah is with those who fear Him and those who do good. He commanded him to take the truth as Allah commanded him, to give people good tidings and enjoin it upon them, to teach people the Qur’an and instruct them in it, and to forbid people: no one shall touch the Qur’an unless he is ritually pure. He is to inform people of what is due to them and what is due from them, to be gentle with people in the truth, and to be severe with them in wrongdoing, for Allah detests wrongdoing and has forbidden it. He said: Surely the curse of Allah is upon the wrongdoers. He is to give people good tidings of Paradise and its deeds, warn people of the Fire and its deeds, and win people over until they are instructed in the religion. He is to teach people the rites of the Pilgrimage, its Sunnah and its obligation, and what Allah has commanded. The greater pilgrimage: the greater pilgrimage; the lesser pilgrimage: it is the ʿumrah. He is to forbid people from praying in a single small garment, unless it is a garment whose two ends he folds over his shoulders. He is to forbid people from wrapping himself in a single garment with his private parts exposed to the sky. He is to forbid anyone from tying his hair in a knot at the nape of his neck. He is to forbid, when there is strife among people, calling upon tribes and clans; their call should be to Allah, Mighty and Majestic, alone, with no partner. Whoever does not call to Allah but calls to tribes and clans, let them be cut down with the sword, until their call is to Allah alone, with no partner. He is to command people to perform ablution thoroughly: their faces, their hands to the elbows, their feet to the ankles, and to wipe their heads as Allah commanded them. He commanded the prayer at its proper time, and the completion of bowing, prostration, and reverence. He is to pray the dawn prayer while it is still dark, and the noon prayer in the midday heat when the sun declines. The afternoon prayer is when the sun is in the earth, turning away; the sunset prayer when night approaches, not delaying it until the stars appear in the sky; and the night prayer at the beginning of the night. He commanded hastening to the Friday prayer when the call is made, and the bath when going to it. He commanded him to take from the spoils Allah’s fifth, and what is written upon the believers in alms from real property: a tenth of what the spring and the sky water, and on what the bucket waters, half a tenth. In every ten camels, two sheep; in every twenty, four sheep; in every forty cattle, one cow; in every thirty cattle, a yearling, male or female; in every forty sheep pasturing alone, one ewe. This is Allah’s obligation which He imposed upon the believers in alms; whoever gives more, it is better for him. And whoever of the Jews or Christians accepts Islam with pure sincerity from himself and adheres to the religion of Islam, he is one of the believers: he has the same as they have, and upon him the same as is upon them. And whoever remains upon his Christianity or Judaism is not to be turned away from it. Upon every adult, male or female, free or slave, is one full dinar or its equivalent in garments. Whoever pays that, he has the protection of Allah and the protection of His Messenger. Whoever refuses that, he is an enemy of Allah, His Messenger, and all the believers. May Allah’s blessings be upon Muḥammad, and peace upon him, and Allah’s mercy and His blessings.

38. Sirat Ibn Hisham 1560No grade recorded

    قُدُومُ رِفَاعَةَ بْنِ زَيْدٍ الْجُذَامِيِّ [ إِسْلَامُهُ وَحَمْلُهُ كِتَابَ الرَّسُولِ إِلَى قَوْمِهِ ] وَقَدِمَ عَلَى رَسُولِ اللَّهِ ﷺ فِي هُدْنَةِ الْحُدَيْبِيَةِ، قَبْلَ خَيْبَرَ، رِفَاعَةُ بْنُ زَيْدٍ الْجُذَامِيُّ ثُمَّ الضُّبَيْبِيُّ، فَأَهْدَى لِرَسُولِ اللَّهِ ﷺ غُلَامًا، وَأَسْلَمَ، فَحَسُنَ إسْلَامُهُ، وَكَتَبَ لَهُ رَسُولُ اللَّهِ ﷺ كِتَابًا إلَى قَوْمِهِ. وَفِي كِتَابِهِ: بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ؛ هَذَا كِتَابٌ مِنْ مُحَمَّدٍ رَسُولِ اللَّهِ، لِرِفَاعَةِ بْنِ زَيْدٍ. إِنِّي بَعَثْتُهُ إلَى قَوْمِهِ عَامَّةً، وَمَنْ دَخَلَ فِيهِمْ، يَدْعُوهُمْ إلَى اللَّهِ وَإِلَى رَسُولِهِ، فَمَنْ أَقْبَلَ مِنْهُمْ فَفِي حِزْبِ اللَّهِ وَحِزْبِ رَسُولِهِ، وَمَنْ أَدْبَرَ فَلَهُ أَمَانُ شَهْرَيْنِ فَلَمَّا قَدِمَ رِفَاعَةُ عَلَى قَوْمِهِ أَجَابُوا وَأَسْلَمُوا، ثُمَّ سَارُوا إلَى الْحَرَّةِ: حَرَّةِ الرَّجْلَاءِ، وَنَزَلُوهَا.

    ✧ The arrival of Rifāʿah b. Zayd al-Judhāmī — his conversion and his carrying the letter of the Messenger to his people — Rifāʿah b. Zayd al-Judhāmī, then al-Ḍubaybī, came to the Messenger of God ﷺ during the truce of al-Ḥudaybiyah, before Khaybar. He gave the Messenger of God ﷺ a slave as a gift and converted, and his conversion was excellent. The Messenger of God ﷺ wrote him a letter to his people. In his letter: “In the name of God, the Merciful, the Compassionate. This is a letter from Muḥammad, the Messenger of God, to Rifāʿah b. Zayd. I have sent him to his people generally, and to whoever enters among them, summoning them to God and to His Messenger. Whoever of them accepts is in the party of God and the party of His Messenger, and whoever turns away has safety for two months.” When Rifāʿah came to his people, they responded and converted. Then they journeyed to the Ḥarrah, the Ḥarrah of al-Rajlāʾ, and alighted there.

39. Sirat Ibn Hisham 1561No grade recorded

    قُدُومُ وَفْدِ هَمْدَانَ [ أَسْمَاؤُهُمْ وَكَلِمَةُ ابْنِ نَمَطٍ بَيْنَ يَدِيِ الرَّسُولِ ] قَالَ ابْنُ هِشَامٍ: وَقَدِمَ وَفْدُ هَمْدَانَ عَلَى رَسُولِ اللَّهِ ﷺ، فِيمَا حَدَّثَنِي مَنْ أَثِقُ بِهِ، عَنْ عَمْرِو بْنِ عَبْدِ اللَّهِ بْنِ أُذَيْنَةَ الْعَبْدِيِّ، عَنْ أَبِي إسْحَاقَ السَّبِيعِيِّ، قَالَ: قَدِمَ وَفْدُ هَمْدَانَ عَلَى رَسُولِ اللَّهِ ﷺ، مِنْهُمْ مَالِكُ بْنُ نَمَطٍ، وَأَبُو ثَوْرٍ، وَهُوَ ذُو الْمِشْعَارِ، وَمَالِكُ بْنُ أَيْفَعَ وَضِمَامُ بْنُ مَالِكٍ السَّلْمَانِيُّ وَعَمِيرَةُ بْنُ مَالِكٍ الْخَارِفِيَّ، فَلُقُوا رَسُولَ اللَّهِ ﷺ مَرْجِعَهُ مِنْ تَبُوكَ وَعَلَيْهِمْ مُقَطَّعَاتُ الْحِبَرَاتِ، وَالْعَمَائِمُ الْعَدَنِيَّةُ، بِرِحَالِ الْمَيْسِ عَلَى الْمَهْرِيَّةِ وَالْأَرْحَبِيَّةِ وَمَالِكِ بْنِ نَمَطٍ وَرَجُلٍ آخَرَ يَرْتَجِزَانِ بِالْقَوْمِ، يَقُولُ أَحَدُهُمَا: هَمْدَانُ خَيْرٌ سُوقَةً وَأَقْيَالْ لَيْسَ لَهَا فِي الْعَالَمِينَ أَمْثَالْ مَحَلُّهَا الْهَضْبُ وَمِنْهَا الْأَبْطَالْ لَهَا إطَابَاتٌ بِهَا وَآكَالْ وَيَقُولُ الْآخَرُ: إلَيْكَ جَاوَزْنَ سَوَادَ الرِّيفِ فِي هَبَوَاتِ الصَّيْفِ وَالْخَرِيفِ مُخَطَّمَاتٍ بِحِبَالِ اللِّيفِ فَقَامَ مَالِكُ بْنُ نَمَطٍ بَيْنَ يَدَيْهِ، فَقَالَ: يَا رَسُولَ اللَّهِ، نَصَّيةٌ مِنْ هَمْدَانَ، مِنْ كُلِّ حَاضِرٍ وَبَادٍ، أَتَوْكَ عَلَى قُلُصٍ نَوَاجٍ، مُتَّصِلَةٌ بِحَبَائِلِ الْإِسْلَامِ لَا تَأْخُذُهُمْ فِي اللَّهِ لَوْمَةُ لَائِمٍ، مِنْ مِخْلَافِ خَارِفٍ وَيَامٍ وَشَاكِرٍ أَهْلُ السُّودِ وَالْقَوَدِ، أَجَابُوا دَعْوَةَ الرَّسُولِ، وَفَارَقُوا الْإِلَهَاتِ الْأَنْصَابَ، عَهْدُهُمْ لَا يُنْقَضُ مَا أَقَامَتْ لَعْلَعٌ، وَمَا جَرَى الْيَعْفُورُ بِصَلَعٍ.

    ✧ The arrival of the delegation of Hamdān [their names and the speech of Ibn Namaṭ before the Messenger] Ibn Hishām said: The delegation of Hamdān came to the Messenger of God ﷺ, according to what was narrated to me by someone I trust, from ʿAmr b. ʿAbd Allāh b. Udhaynah al-ʿAbdī, from Abū Isḥāq al-Sabīʿī, who said: The delegation of Hamdān came to the Messenger of God ﷺ, among them Mālik b. Namaṭ, Abū Thawr—who is Dhū al-Mishʿār—Mālik b. Ayfaʿ, Ḍimām b. Mālik al-Salmānī, and ʿUmayrah b. Mālik al-Khārifī. They met the Messenger of God ﷺ on his return from Tabūk, wearing striped Yemenite garments and ʿAdanī turbans, with padded camel saddles on Mahriyyah and Arḥabiyyah camels, while Mālik b. Namaṭ and another man chanted verses to the people. One of them said: Hamdān is the best in commons and chieftains, None in the worlds has their like; Their abode is the highland, and from them are the heroes, They have fertile pastures and fruit trees. And the other said: To you we crossed the blackness of the cultivated land, In the dust-storms of summer and autumn, With camels muzzled with ropes of palm fiber. Then Mālik b. Namaṭ stood before him and said: O Messenger of God, a remnant of Hamdān, from every settled and nomadic group, have come to you on swift young camels, linked by the bonds of Islam; the blame of any blamer does not deter them in God's cause, from the districts of Khārif, Yām, and Shākir, people of black and tall stature. They answered the call of the Messenger, and they abandoned the goddesses and the idols. Their covenant will not be broken as long as Laʿlaʿ stands, and as long as the mountain goat runs through Ṣalaʿ.

40. Sirat Ibn Hisham 1562No grade recorded

    [ كِتَابُ الرَّسُولِ بِالنَّهْيِ لأهل جناب ] فَكَتَبَ لَهُمْ رَسُولُ اللَّهِ ﷺ كِتَابًا فِيهِ: بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ. هَذَا كِتَابٌ مِنْ رَسُولِ اللَّهِ مُحَمَّدٍ، لِمِخْلَافِ خَارِفٍ وَأَهْلِ جَنَابِ الْهَضْبِ وَحِقَافِ الرَّمْلِ، مَعَ وَافِدِهَا ذِي الْمِشْعَارِ مَالِكِ بْنِ نَمَطٍ، وَمَنْ أَسْلَمَ مِنْ قَوْمِهِ، عَلَى أَنَّ لَهُمْ فِرَاعَهَا وَوِهَاطَهَا، مَا أَقَامُوا الصَّلَاةَ وَآتَوْا الزَّكَاةَ، يَأْكُلُونَ عِلَافَهَا وَيَرْعُونَ عَافِيَهَا، لَهُمْ بِذَلِكَ عَهْدُ اللَّهِ وَذِمَامُ رَسُولِهِ، وَشَاهِدُهُمْ الْمُهَاجِرُونَ وَالْأَنْصَارُ. فَقَالَ فِي ذَلِكَ مَالِكُ بْنُ نَمَطٍ: ذَكَرْتُ رَسُولَ اللَّهِ فِي فَحْمَةِ الدُّجَى وَنَحْنُ بِأَعْلَى رَحْرَحَانَ وَصَلْدَدِ وَهُنَّ بِنَا خُوصٌ طَلَائِحُ تَغْتَلِي بِرُكْبَانِهَا فِي لَاحِبٍ مُتَمَدَّدِ عَلَى كُلِّ فَتْلَاءِ الذِّرَاعَيْنِ جَسْرَةٍ تَمُرُّ بِنَا مَرَّ الْهِجَفِّ الْحَفَيْدَدِ حَلَفْتُ بِرَبِّ الرَّاقِصَاتِ إلَى مِنًى صَوَادِرَ بِالرُّكْبَانِ مِنْ هَضْبِ قَرْدَدِ بِأَنَّ رَسُولَ اللَّهِ فِينَا مُصَدَّقُ رَسُولٌ أَتَى مِنْ عِنْدِ ذِي الْعَرْشِ مُهْتَدِي فَمَا حَمَلَتْ مِنْ نَاقَةٍ فَوْقَ رَحْلِهَا أَشَدَّ عَلَى أَعْدَائِهِ مِنْ مُحَمَّدِ وَأَعْطَى إذَا مَا طَالِبُ الْعُرْفِ جَاءَهُ وَأَمْضَى بِحَدِّ الْمَشْرَفِيِّ الْمُهَنَّدِ

    ✧ [The Messenger's letter prohibiting the people of Janāb] So the Messenger of God ﷺ wrote them a letter, in which was: In the name of God, the Compassionate, the Merciful. This is a letter from the Messenger of God, Muḥammad, to the mikhlāf of Khārif and the people of Janāb al-Haḍb and Ḥiqāf al-Raml, with their delegate Dhū al-Mishʿār Mālik b. Namaṭ and those of his people who have submitted, on condition that they shall have its summits and lowlands as long as they establish prayer and give zakāh, eating its fodder and pasturing its protected land. For that they have the covenant of God and the protection of His Messenger, and their witnesses are the Emigrants and the Helpers. Mālik b. Namaṭ said concerning that: I remembered the Messenger of God in the blackness of darkness While we were on the heights of Raḥraḥān and Ṣaldad, And they were with us, lean and weary camels, That speed on with their riders along a stretched, clear road, On every long-forearmed, strong she-camel, That passes us with the passing of a fleet-footed ostrich. I swore by the Lord of the dancing camels going to Minā, Returning with riders from the highland of Qardad, That the Messenger of God is among us, one to be believed, A Messenger who came from the Lord of the Throne, guided. No she-camel has carried on her saddle One more severe upon his enemies than Muḥammad. And he gives when a seeker of kindness comes to him, And he cuts with the edge of the Mashrafī, Indian-forged sword.