Tarikh (al-Tabari) 1030
The Expedition of al-Sawīq
غَزْوَةُ السَّوِيقِ. فِي ذِي الْحَجَّةِ والسَّوِيقُ - بِالسِّينِ وَالصَّادُ لُغَةٌ -: قَمْحٌ أَوْ شَعِيرٌ يُقْلَى ثُمَّ يُطْحَنُ فَيُتَزَوَّدُ وَيُسْتَفُّ تَارَةً بِمَا يُثْرَى بِهِ أَوْ بِسَمْنٍ أَوْ بِعَسَلٍ وَسَمْنٍ. سَبَبُهَا أَنَّ فَلَّ الْمُشْرِكِينَ لَمَّا رَجَعُوا إِلَى مَكَّةَ مُوتُورِينَ مَحْزُونِينَ حَرَّمَ أَبُو سُفْيَانَ عَلَى نَفْسِهِ الدُّهْنَ، وَنَذَرَ أَلَّا يَمَسَّ رَأْسَهُ مَاءٌ مِنْ جَنَابَةٍ، حَتَّى يَثْأَرَ مِنْ رَسُولِ اللَّهِ ﷺ وَأَصْحَابِهِ بِمَنْ أُصِيبَ مِنَ الْمُشْرِكِينَ يَوْمَ بَدْرٍ، فَخَرَجَ فِي مِائَتَيْ رَاكِبٍ مِنْ قُرَيْشٍ لِيَبَرَّ يَمِينَهُ، فَسَلَكَ النَّجْدِيَّةَ حَتَّى نَزَلَ بِصَدْرِ قَنَاةٍ إِلَى جَبَلٍ يُقَالُ لَهُ: يَتِيبُ بِالْمَدِينَةِ، عَلَى بَرِيدٍ أَوْ نَحْوِهِ، ثُمَّ خَرَجَ مِنَ اللَّيْلِ حَتَّى أَتَى بَنِي النَّضِيرِ تَحْتَ اللَّيْلِ، فَأَتَى حُيَيَّ بْنَ أَخْطَبَ فَضَرَبَ عَلَيْهِ بَابَهُ، فَأَبَى أَنْ يَفْتَحَ لَهُ وَخَافَهُ، فَانْصَرَفَ عَنْهُ إِلَى سَلَّامِ بْنِ مِشْكَمٍ وَكَانَ سَيِّدَ بَنِي النَّضِيرِ فِي زَمَانِهِ ذَلِكَ، وَصَاحِبَ كَنْزِهِمْ، فَاسْتَأْذَنَ عَلَيْهِ، فَأَذِنَ لَهُ، فَقَرَاهُ وَسَقَاهُ، وَبَطَنَ لَهُ مِنْ خَبَرِ النَّاسِ، وَخَبَرِ رَسُولِ اللَّهِ ﷺ، ثُمَّ خَرَجَ فِي عُقْبِ لَيْلَتِهِ حَتَّى أَتَى أَصْحَابَهُ فَبَعَثَ رَجُلًا مِنْ قُرَيْشٍ فَأَتَوْا نَاحِيَةً مِنْهَا يُقَالُ لَهَا: الْعُرَيْضُ، فَحَرَّقُوا فِي أَصْوَارٍ مِنْ نَخْلٍ بِهَا، وَوَجَدُوا رَجُلًا مِنَ الْأَنْصَارِ وَحَلِيفًا لَهُ فِي حَرْثٍ لَهُمَا فَقَتَلُوهُمَا. قَالَ فِي الْإِمْتَاعِ: وَهَذَا الْأَنْصَارِيُّ هُوَ مَعْبَدُ بْنُ عَمْرٍو. وَرَأَى أَبُو سُفْيَانَ أَنَّ يَمِينَهُ قَدْ حُلَّتْ وَقِيلَ: إِنَّ أَبَا سُفْيَانَ فَعَلَ ذَلِكَ لَمَّا رَجَعَ فِي لَيْلَتِهِ مِنْ عِنْدِ سَلَّامِ بْنِ مِشْكَمٍ، وَانْصَرَفُوا رَاجِعِينَ.
Translation
✧ The Expedition of al-Sawīq. In Dhū al-Ḥijjah. Al-sawīq—with sīn, and ṣād is a dialectal variant—is wheat or barley that is roasted then ground, and it is taken as provision and is sometimes sipped dry with what moistens it, or with clarified butter, or with honey and clarified butter. Its cause was that when the remnant of the polytheists returned to Makkah, furious and grieving, Abū Sufyān forbade himself oil, and vowed that no water from major ritual impurity would touch his head until he took vengeance on the Messenger of God ﷺ and his companions for those of the polytheists who were struck down on the day of Badr. So he set out with two hundred riders of Quraysh to fulfill his oath, and he took the Najd route until he halted at the upper part of Qanāh, by a mountain called Yatīb near Madinah, at about a postal stage's distance or so. Then he set out by night until he came to the Banū al-Naḍīr under cover of night. He came to Ḥuyayy b. Akhṭab and knocked on his door, but he refused to open it for him and feared him. So he turned away from him to Sallām b. Mishkam, who was the chief of the Banū al-Naḍīr in that time of his, and the keeper of their treasure. He asked permission to enter, and he granted it to him, and he entertained him and gave him drink, and disclosed to him some news of the people and of the Messenger of God ﷺ. Then he went out at the end of that night of his and came to his companions. He sent a man of Quraysh, and they came to a district of it called al-ʿUrayḍ, and they burned some enclosures of palm trees there, and found a man of the Anṣār and an ally of his in a field of theirs, and they killed them both. He said in al-Imtāʿ: this Anṣārī was Maʿbad b. ʿAmr. Abū Sufyān considered that his oath had been fulfilled. It is said: Abū Sufyān did that after he returned on that night of his from Sallām b. Mishkam, and they departed returning.
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