Tarikh (al-Tabari) 1155
The Detachment of al-Raji'
قَالَ حَسَّانُ بْنُ ثَابِتٍ يَبْكِي خُبَيْبًا فِيمَا ذَكَرَهُ ابْنُ إِسْحَاقَ: مَا بَالُ عَيْنِكَ لَا تَرْقَا مَدَامِعُهَا سَحًّا عَلَى الصَّدْرِ مِثْلَ اللُّؤْلُؤِ الْقَلِقِ عَلَى خُبَيْبٍ فَتَى الْفِتْيَانِ قَدْ عَلِمُوا لَا فَشِلٍ حِينَ تَلْقَاهُ وَلَا نَزِقِ فَاذْهَبْ خُبَيْبُ جَزَاكَ اللَّهُ طَيِّبَةً وَجَنَّةَ الْخُلْدِ عِنْدَ الْحُورِ فِي الرُّفُقِ مَاذَا تَقُولُونَ إِنْ قَالَ النَّبِيُّ لَكُمْ حِينَ الْمَلَائِكَةُ الْأَبْرَارُ فِي الْأُفُقِ فِيمَ قَتَلْتُمْ شَهِيدَ اللَّهِ فِي رَجُلٍ طَاغٍ قَدَ اوْعَثَ فِي الْبُلْدَانِ وَالرُّفَقِ قَالَ ابْنُ هِشَامٍ: تَرَكْنَا بَعْضَهَا ; لِأَنَّهُ أَقْذَعَ فِيهَا. وَقَالَ حَسَّانُ يَهْجُو الَّذِينَ غَدَرُوا بِأَصْحَابِ الرَّجِيعِ مِنْ بَنِي لِحْيَانَ فِيمَا ذَكَرَهُ ابْنُ إِسْحَاقَ: إِنْ سَرَّكَ الْغَدْرُ صِرْفًا لَا مِزَاجَ لَهُ فَأْتِ الرَّجِيعَ فَسَلْ عَنْ دَارِ لِحْيَانِ قَوْمٌ تَوَاصَوْا بِأَكْلِ الْجَارِ بَيْنَهُمُ فَالْكَلْبُ وَالْقِرْدُ وَالْإِنْسَانُ مِثْلَانِ لَوْ يَنْطِقُ التَّيْسُ يَوْمًا قَامَ يَخْطُبُهُمْ وَكَانَ ذَا شَرَفٍ فِيهِمْ وَذَا شَانِ وَقَالَ حَسَّانُ بْنُ ثَابِتٍ يَهْجُو هُذَيْلًا وَبَنِي لِحْيَانَ عَلَى غَدْرِهِمْ بِأَصْحَابِ الرَّجِيعِ ؓ أَجْمَعِينَ: لَعَمْرِي لَقَدْ شَانَتْ هُذَيْلَ بْنَ مُدْرِكٍ أَحَادِيثُ كَانَتْ فِي خُبَيْبٍ، وَعَاصِمِ أَحَادِيثُ لِحْيَانٍ صَلَوْا بِقَبِيحِهَا وَلِحْيَانُ جَرَّامُونَ شَرَّ الْجَرَائِمِ أُنَاسٌ هُمُ مِنْ قَوْمِهِمْ فِي صَمِيمِهِمْ بِمَنْزِلَةِ الزَّمْعَانِ دُبْرَ الْقَوَادِمِ هَمُ غَدَرُوا يَوْمَ الرَّجِيعِ وَأَسْلَمَتْ أَمَانَتُهُمْ ذَا عِفَّةٍ وَمَكَارِمِ رَسُولَ رَسُولِ اللَّهِ غَدْرًا وَلَمْ تَكُنْ هُذَيْلٌ تَوَقَّى مُنْكِرَاتِ الْمَحَارِمِ فَسَوْفَ يَرَوْنَ النَّصْرَ يَوْمًا عَلَيْهِمُ بِقَتْلِ الَّذِي تَحْمِيهِ دُونَ الْحَرَائِمِ أَبَابِيلُ دَبْرٍ شُمَّسٍ دُونَ لَحْمِهِ حَمَتْ لَحْمَ شَهَّادٍ عِظَامَ الْمَلَاحِمِ لَعَلَّ هُذَيْلًا أَنْ يَرَوْا بِمُصَابِهِ مَصَارِعَ قَتْلَى أَوْ مَقَامًا لِمَأْتَمِ وَنُوقِعُ فِيهَا وَقْعَةً ذَاتَ صَوْلَةٍ يُوَافِي بِهَا الرُّكْبَانُ أَهْلَ الْمَوَاسِمِ بِأَمْرِ رَسُولِ اللَّهِ إِنَّ رَسُولَهُ رَأَى رَأْيَ ذِي حَزْمٍ بِلِحْيَانَ عَالِمِ قُبَيِّلَةٌ لَيْسَ الْوَفَاءُ يُهِمُّهُمْ وَإِنْ ظُلِمُوا لَمْ يَدْفَعُوا كَفَّ ظَالِمِ إِذَا النَّاسُ حَلُّوا بِالْفَضَاءِ رَأَيْتَهُمْ بِمَجْرَى مَسِيلِ الْمَاءِ بَيْنَ الْمَخَارِمِ مَحَلُّهُمُ دَارُ الْبَوَارِ وَرَأْيُهُمْ إِذَا نَابَهُمْ أَمْرٌ كَرَأْيِ الْبَهَائِمِ قَالَ ابْنُ إسْحَاقَ: وَقَالَ حَسَّانُ بْنُ ثَابِتٍ أَيْضًا يَهْجُو هُذَيْلًا: سَالَتْ هُذَيْلٌ رَسُولَ اللَّهِ فَاحِشَةً ضَلَّتْ هُذَيْلٌ بِمَا سَالَتْ وَلَمْ تُصِبْ سَالُوا رَسُولَهُمْ مَا لَيْسَ مُعْطِيَهُمْ حَتَّى الْمَمَاتِ، وَكَانُوا سُبَّةَ الْعَرَبِ وَلَنْ تَرَى لِهُذَيْلٍ دَاعِيًا أَبَدًا يَدْعُو لِمَكْرُمَةٍ عَنْ مَنْزِلِ الْحَرْبِ لَقَدْ أَرَادُوا خِلَالَ الْفُحْشِ وَيْحَهُمْ وَأَنْ يُحِلُّوا حَرَامًا كَانَ فِي الْكُتُبِ وَقَالَ حَسَّانُ بْنُ ثَابِتٍ يَهْجُو هُذَيْلًا: لَحَى اللَّهُ لِحْيَانًا فَلَيْسَتْ دِمَاؤُهُمْ لَنَا مِنْ قَتِيلَيْ غَدْرَةٍ بِوَفَاءِ هُمُو قَتَلُوا يَوْمَ الرَّجِيعِ ابْنَ حُرَّةٍ أَخَا ثِقَةٍ فِي وُدِّهِ وَصَفَاءِ فَلَوْ قُتِلُوا يَوْمَ الرَّجِيعِ بِأَسْرِهِمْ بِذِي الدَّبْرِ مَا كَانُوا لَهُ بِكِفَاءِ قَتِيلٌ حَمَتْهُ الدَّبْرُ بَيْنَ بُيُوتِهِمْ لَدَى أَهْلِ كُفْرٍ ظَاهِرٍ وَجَفَاءِ فَقَدْ قَتَلَتْ لِحْيَانُ أَكْرَمَ مِنْهُمْ وَبَاعُوا خُبَيْبًا وَيْلَهُمْ بِلَفَاءِ فَأُفٍّ لِلِحْيَانٍ عَلَى كُلِّ حَالَةٍ عَلَى ذِكْرِهِمْ فِي الذِّكْرِ كُلَّ عَفَاءِ قُبَيِّلةٌ بِاللُّؤْمِ وَالْغَدْرِ تَغْتَرِي فَلَمْ تُمْسِ يَخْفَى لُؤْمُهَا بِخَفَاءِ فَلَوْ قُتِلُوا لَمْ تُوفِ مِنْهُ دِمَاؤُهُمْ بَلَى إنَّ قَتْلَ الْقَاتِلِيهِ شِفَائِي فَالَّا أَمُتْ أَذْعَرُ هُذَيْلًا بِغَارَةٍ كَغَادِي الْجَهَامِ الْمُغْتَدِي بَافَاءِ بِأَمْرِ رَسُولِ اللَّهِ وَالْأَمْرُ أَمْرُهُ يَبِيتُ لِلِحْيَانَ الْخَنَا بِفَنَاءِ يُصَبِّحُ قَوْمًا بِالرَّجِيعِ كَأَنَّهُمْ جِدَاءُ شِتَاءٍ بِتْنَ غَيْرَ دِفَاءِ وَقَالَ حَسَّانُ بْنُ ثَابِتٍ أَيْضًا يَهْجُو هُذَيْلًا: فَلَا وَاَللَّهِ مَا تَدْرِي هُذَيْلٌ أَصَافٍ مَاءُ زَمْزَمَ أَمْ مَشُوبُ وَلَا لَهُمْ إذَا اعْتَمَرُوا وَحَجُّوا مِنْ الْحِجْرَيْنِ وَالْمَسْعَى نَصِيبُ وَلَكِنَّ الرَّجِيعَ لَهُمْ مَحَلٌّ بِهِ اللُّؤْمُ الْمُبَيَّنُ وَالْعُيُوبُ كَأَنَّهُمْ لَدَى الكَّنَّاتُ أُصْلًا تُيُوسٌ بِالْحِجَازِ لَهَا نَبِيبُ هُمْ غَرَوْا بِذِمَّتِهِمْ خُبَيْبًا فَبِئْسَ الْعَهْدُ عَهْدُهُمْ الْكَذُوبُ قَالَ ابْنُ هِشَامٍ: آخِرُهَا بَيْتًا عَنْ أَبِي زَيْدٍ الْأَنْصَارِيِّ. قَالَ حَسَّانُ ؓ، أَيْضًا يَمْدَحُ أَصْحَابَ الرَّجِيعِ وَيُسَمِّيهِمْ فِي شِعْرِهِ كَمَا ذَكَرَهُ ابْنُ إِسْحَاقَ رَحِمَهُ اللَّهُ تَعَالَى: صَلَّى الْإِلَهُ عَلَى الَّذِينَ تَتَابَعُوا يَوْمَ الرَّجِيعِ فَأُكْرِمُوا وَأُثِيبُوا رَأْسُ السَّرِيَّةِ مَرْثَدٌ وَأَمِيرُهُمْ وَابْنُ الْبُكَيْرِ أَمَامَهُمْ وَخُبَيْبُ وَابْنٌ لِطَارِقَ وَابْنُ دَثْنَةَ مِنْهُمُ وَافَاهُ ثَمَّ حِمَامُهُ الْمَكْتُوبُ وَالْعَاصِمُ الْمَقْتُولُ عِنْدَ رَجِيعِهِمْ كَسَبَ الْمَعَالِيَ إِنَّهُ لَكَسُوبُ مَنَعَ الْمَقَادَةَ أَنْ يَنَالُوا ظَهْرَهُ حَتَّى يُجَالِدَ إِنَّهُ لَنَجِيبُ قَالَ ابْنُ هِشَامٍ: وَأَكْثَرُ أَهْلِ الْعِلْمِ بِالشِّعْرِ يُنْكِرُهَا لِحَسَّانَ. قَالَ ابْنُ إسْحَاقَ: وَقَالَ حَسَّانُ بْنُ ثَابِتٍ أَيْضًا يَبْكِي خُبَيْبًا: يَا عَيْنُ جُودِي بِدَمْعٍ مِنْكِ مُنْسَكِبٍ وَابْكِي خُبَيْبًا مَعَ الْفِتْيَانِ لَمْ يَؤُبْ صَقْرًا تَوَسَّطَ فِي الْأَنْصَارِ مَنْصِبُهُ سَمْحَ السَّجِيَّةَ مَحْضًا غَيْرَ مُؤْتَشِبِ قَدْ هَاجَ عَيْنِي عَلَى عِلَّاتِ عَبْرَتِهَا إذْ قِيلَ نُصَّ إلَى جِذْعٍ مِنْ الْخَشْبِ يَأَيُّهَا الرَّاكِبُ الْغَادِي لِطَيَّتِهِ أَبْلِغْ لَدَيْكَ وَعِيدًا لَيْسَ بِالْكَذِبِ بَنِي كُهَيْبَةَ أَنَّ الْحَرْبَ قَدْ لَقِحَتْ مَحْلُوبُهَا الصَّابُ إذْ تُمْرَى لَمُحْتَلِبِ فِيهَا أُسُودُ بَنِي النَّجَّارِ تَقْدُمُهُمْ شُهْبُ الْأَسِنَّةِ فِي مُعْصَوْصَبٍ لَجِبِ قَالَ ابْنُ هِشَامٍ: وَهَذِهِ الْقَصِيدَةُ مِثْلُ الَّتِي قَبْلَهَا، وَبَعْضُ أَهْلِ الْعِلْمِ بِالشِّعْرِ يُنْكِرُهُمَا لِحَسَّانٍ، وَقَدْ تَرَكْنَا أَشْيَاءَ قَالَهَا حَسَّانٌ فِي أَمْرِ خُبَيْبٍ لِمَا ذَكَرْتُ. قَالَ ابْنُ إسْحَاقَ: وَقَالَ حَسَّانُ بْنُ ثَابِتٍ أَيْضًا: لَوْ كَانَ فِي الدَّارِ قَرِمٌ مَاجِدٌ بَطِلٌ أَلْوَى مِنْ الْقَوْمِ صَقْرٌ خَالُهُ أَنَسُ إذَنْ وَجَدْتَ خُبَيْبًا مَجْلِسًا فَسِحًا وَلَمْ يُشَدَّ عَلَيْكَ السِّجْنُ وَالْحَرَسُ وَلَمْ تَسُقْكَ إلَى التَّنْعِيمِ زِعْنِفَةٌ مِنْ الْقَبَائِلِ مِنْهُمْ مَنْ نَفَتْ عُدَسُ دَلَّوْكَ غَدْرًا وَهُمْ فِيهَا أُولُو خُلُفٍ وَأَنْتَ ضَيْمٌ لَهَا فِي الدَّارِ مُحْتَبَسُ قَالَ ابْنُ هِشَامٍ: أَنَسٌ: الْأَصَمُّ السُّلَمِيُّ: خَالُ مُطْعِمِ بْنِ عَدِيِّ بْنِ نَوْفَلِ بْنِ عَبْدِ مَنَافٍ. وَقَوْلَهُ: مِنْ نَفْثِ عُدَسُ يَعْنِي حُجَيْرَ بْنَ أَبِي إهَابٍ؛ وَيُقَالُ الْأَعْشَى بْنُ زُرَارَةَ بْنِ النَّبَّاشِ الْأَسَدِيُّ، وَكَانَ حَلِيفًا لِبَنِي نَوْفَلِ بْنِ عَبْدِ مَنَافٍ.
Translation
✧ Ḥassān b. Thābit said, weeping for Khubayb, as Ibn Isḥāq mentioned: What is with your eye that its tears do not cease, flowing copiously onto the chest like restless pearls — for Khubayb, the youth of youths; they know well — no coward when you meet him, nor hasty. So go forth, Khubayb, may God reward you with goodness, and the Garden of Eternity among the ḥūr in the highest companions. What will you say if the Prophet asks you, while the righteous angels are on the horizon: 'Why did you kill God's martyr for the sake of a man who was a tyrant, who had spread corruption in the lands and the gatherings?' Ibn Hishām said: We omitted some of it because it contained offensive language. And Ḥassān said, satirizing those who betrayed the Companions of al-Rajīʿ from Banū Liḥyān, as Ibn Isḥāq mentioned: If pure treachery, unmixed, pleases you, then come to al-Rajīʿ and ask about the abode of Liḥyān. A people who counseled one another to consume the neighbor among themselves — the dog, the monkey, and the human are alike. If the he-goat spoke one day, he would rise to address them, and he would be of honor among them and of rank. And Ḥassān b. Thābit said, satirizing Hudhayl and Banū Liḥyān for their treachery against the Companions of al-Rajīʿ, ؓ: By my life, Hudhayl b. Mudrik have been disgraced by accounts that occurred regarding Khubayb and ʿĀṣim. Accounts of Liḥyān — they prayed with their ugliness, and Liḥyān are perpetrators of the worst of crimes. People who are from their own people in their core, in the position of the two extra toes behind the leading flight feathers. They betrayed on the day of al-Rajīʿ, and their trust surrendered a man of chastity and noble qualities. A messenger of the Messenger of God — treacherously, and Hudhayl did not guard against the abominations of forbidden things. They will soon see victory one day against them by the killing of the one whom you protect even against sacred violations. Swarms of dark bees [protected] his flesh, protecting the flesh of a noble martyr of great battles. Perhaps Hudhayl will see, through his affliction, the fates of those killed or a station for mourning. And we will bring upon them an assault of force, which the riders will bring to the people of the seasons. By the command of the Messenger of God — indeed his Messenger saw the view of a resolute one, knowledgeable about Liḥyān. A small tribe whom loyalty does not concern, and if they are wronged they do not repel the hand of an oppressor. When people alight in the open space, you see them in the course of a water channel between the mountain passes. Their abode is the abode of destruction, and their judgment when a matter befalls them is like the judgment of beasts. Ibn Isḥāq said: Ḥassān b. Thābit also said, satirizing Hudhayl: Hudhayl asked the Messenger of God for an obscenity; Hudhayl went astray in what they asked and did not hit the mark. They asked their messenger for what he would not give them until death, and they were a disgrace to the Arabs. And you will never see for Hudhayl any caller ever calling to a noble deed away from the station of war. They intended the traits of obscenity — woe to them — and to make lawful what was forbidden in the scriptures. And Ḥassān b. Thābit said, satirizing Hudhayl: May God curse Liḥyān — their blood for us is not equal to the two slain men of treachery. They killed on the day of al-Rajīʿ the son of a free woman, a brother of trust in his affection and purity. If they had all been killed on the day of al-Rajīʿ at Dhū al-Dabr, they would not have equaled him. A slain man whom the bees protected within their houses, among a people of manifest unbelief and harshness. Liḥyān have killed one more generous than themselves, and they sold Khubayb — woe to them — for a paltry price. Fie on Liḥyān in every state — upon their mention in the mention, all effacement. A small tribe that gets by with baseness and treachery, so its baseness has not become hidden by any concealment. If they were killed, their blood would not suffice for him; nay, the killing of his killers is my healing. Either I die, or I will terrify Hudhayl with a raid like the morning clouds advancing with a downpour. By the command of the Messenger of God — and the command is his command — he spends the night bringing disgrace to Liḥyān in the open courtyard. He will come upon a people at al-Rajīʿ as if they were kids of winter that spent the night without warmth. And Ḥassān b. Thābit also said, satirizing Hudhayl: No, by God, Hudhayl do not know whether the water of Zamzam is pure or mixed. Nor do they have, when they perform ʿumrah and ḥajj, any share of the two stones and the place of saʿy. But al-Rajīʿ is their abode, where manifest baseness and faults reside. It is as if they, at the sheltered places at midday, are he-goats in the Ḥijāz that have a bleating. They betrayed Khubayb with their covenant — evil is their lying pact. Ibn Hishām said: Its last verse is from Abū Zayd al-Anṣārī. Ḥassān, ؓ, also said, praising the Companions of al-Rajīʿ and naming them in his poetry as Ibn Isḥāq, may God Almighty have mercy on him, mentioned: May God bless those who followed one another on the day of al-Rajīʿ, and were honored and rewarded. The head of the detachment was Marthad and their commander, and Ibn al-Bukayr before them and Khubayb. And a son of Ṭāriq and Ibn Dathna were among them — his appointed death came to him there. And al-ʿĀṣim, who was killed at their Rajīʿ, earned glories — indeed he was an earner. He prevented the ropes from reaching his back until he would fight — indeed he was noble. Ibn Hishām said: Most of the people of knowledge of poetry deny these verses to Ḥassān. Ibn Isḥāq said: Ḥassān b. Thābit also said, weeping for Khubayb: O eye, flow generously with pouring tears and weep for Khubayb, who with the youths did not return. A falcon whose standing settled among the Anṣār, generous in nature, pure, not mixed. My eye was stirred in all its weeping when it was said: 'He was raised to a trunk of wood.' O rider departing to his destination, convey from me a threat that is not false: Banū Kuhayba, war has conceived — its milk is bitter gall when it is milked for the milker. In it are lions of Banū al-Najjār, preceded by bright spearheads in a gathered, clamorous throng. Ibn Hishām said: This poem is like the one before it, and some of the people of knowledge of poetry deny both of them to Ḥassān. We have omitted things that Ḥassān said concerning the affair of Khubayb for the reason I mentioned. Ibn Isḥāq said: Ḥassān b. Thābit also said: If there had been in the abode a noble, glorious hero, a falcon of the people whose maternal uncle was Anas, then you would have found Khubayb a spacious seat, and the prison and guards would not have been fastened upon you. And a rabble from the tribes, among whom were those that ʿUdas expelled, would not have driven you to al-Tanʿīm. They lowered you treacherously, while they were people of broken promise, and you were a wronged one held captive in the abode. Ibn Hishām said: Anas is al-Aṣamm al-Sulamī, the maternal uncle of Muṭʿim b. ʿAdī b. Nawfal b. ʿAbd Manāf. His saying 'from the expulsion of ʿUdas' means Ḥujayr b. Abī Ihāb; and it is said al-Aʿshā b. Zurāra b. al-Nabbāsh al-Asadī, and he was an ally of Banū Nawfal b. ʿAbd Manāf.
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