Tarikh (al-Tabari) 1487
The Expedition of Ḥunayn (Hawāzin)
وقت غزوة حنين وَقَدْ ذَكَرَ مُحَمَّدُ بْنُ إِسْحَاقَ بْنِ يَسَارٍ فِي كِتَابِهِ أَنَّ خُرُوجَ رَسُولِ اللَّهِ ﷺ إِلَى هَوَازِنَ بَعْدَ الْفَتْحِ فِي خَامِسِ شَوَّالٍ سَنَةَ ثَمَانٍ، وَزَعَمَ أَنَّ الْفَتْحَ كَانَ لِعَشْرٍ بَقِينَ مِنْ شَهْرِ رَمَضَانَ قَبْلَ خُرُوجِهِ إِلَيْهِمْ بِخَمْسَ عَشْرَةَ لَيْلَةً. وَهَكَذَا رُوِيَ عَنِ ابْنِ مَسْعُودٍ وَبِهِ قَالَ عُرْوَةُ بْنُ الزُّبَيْرِ وَاخْتَارَهُ ابْنُ جَرِيرٍ فِي " تَارِيخِهِ". وقَالَ مُحَمَّدُ بْنُ عُمَرَ - رَحِمَهُ اللَّهُ تَعَالَى - غَدَا رَسُولُ اللَّهِ ﷺ يَوْمَ السَّبْتِ لِسِتٍّ خَلَوْنَ مِنْ شَوَّالَ. سبب غزوة حنين قَالَ مُحَمَّدُ بْنُ عُمَرَ الْأَسْلَمِيُّ: حَدَّثَنِي ابْنُ أَبِي الزِّنَادِ عَنْ أَبِيهِ: أَقَامَتْ هَوَازِنُ سَنَةً تَجْمَعُ الْجُمُوعَ وَتَسِيرُ رُؤَسَاؤُهُمْ فِي الْعَرَبِ تَجْمَعُهُمْ -] انْتَهَى. قَالَ أَئِمَّةُ الْمَغَازِي: لَمَّا فَتَحَ رَسُولُ اللَّهِ ﷺ مَكَّةَ مَشَتْ أَشْرَافُ هَوَازِنَ، وَثَقِيفٍ بَعْضُهَا إِلَى بَعْضٍ، وَأَشْفَقُوا أَنْ يَغْزُوَهُمْ رَسُولُ اللَّهِ ﷺ وَقَالُوا: قَدْ فَرَغَ لَنَا فَلَا نَاهِيَةَ لَهُ دُونَنَا، وَالرَّأْيُ أَنْ نَغْزُوَهُ، فَحَشَدُوا وَبَغَوْا وَقَالُوا: وَاللَّهِ إِنَّ مُحَمَّدًا لَاقَى قَوْمًا لَا يُحْسِنُونَ الْقِتَالَ فَأَجْمِعُوا أَمْرَكُمْ، فَسِيرُوا فِي النَّاسِ وَسِيرُوا إِلَيْهِ قَبْلَ أَنْ يَسِيرَ إِلَيْكُمْ، فَأَجْمَعَتْ هَوَازِنُ أَمْرَهَا، وَجَمَعَهَا مَالِكُ بْنُ عَوْفِ بْنِ سَعْدِ بْنِ رَبِيعَةَ النَّصْرِيُّ بِالصَّادِ الْمُهْمَلَةِ - وَأَسْلَمَ بَعْدَ ذَلِكَ، وَهُوَ - يَوْمَ حُنَيْنٍ - ابْنَ ثَلَاثِينَ سَنَةً، فَاجْتَمَعَ إِلَيْهِ مَعَ هَوَازِنَ ثَقِيفٌ كُلُّهَا وَنَصْرٌ وَجُشَمٍ كُلُّهَا، وَسَعْدُ بْنُ بَكْرٍ، وَنَاسٌ مِنْ بَنِي هِلَالٍ، وَهُمْ قَلِيلٌ. قَالَ مُحَمَّدُ بْنُ عُمَرَ: لَا يَبْلُغُونَ مِائَةً، وَلَمْ يَشْهَدْهَا مِنْ قَيْسِ عَيْلَانَ - أَيْ بِالْعَيْنِ الْمُهْمَلَةِ - إِلَّا هَؤُلَاءِ، وَلَمْ يَحْضُرْهَا مِنْ هَوَازِنِ كَعْبٍ وَلَا كِلَابٍ، مَشَى فِيهَا ابْنُ أَبِي بَرَاءٍ فَنَهَاهَا عَنِ الْحُضُورِ وَقَالَ: وَاللَّهِ لَوْ نَاوَأُوا مُحَمَّدًا مِنْ بَيْنِ الْمَشْرِقِ وَالْمَغْرِبِ لَظَهَرَ عَلَيْهِمْ. وَكَانَ فِي جُشَمَ دُرَيْدُ بْنُ الصِّمَّةِ وَهُوَ يَوْمَئِذٍ ابْنُ سِتِّينَ وَمِائَةٍ. وَيُقَالُ عِشْرِينَ وَمِائَةِ سَنَةٍ، وَهُوَ شَيْخٌ كَبِيرٌ قَدْ عَمِيَ، لَيْسَ فِيهِ شَيْءٌ إِلَّا التَّيَمُّنَ بِرَأْيهِ وَمَعْرِفَتَهُ بِالْحَرْبِ، وَكَانَ شَيْخًا مُجَرَّبًا قَدْ ذُكِرَ بِالشُّجَاعَةِ وَالْفُرُوسِيَّةِ وَلَهُ عِشْرُونَ سَنَةً، فَلَمَّا عَزَمَتْ هَوَازِنُ عَلَى حَرْبِ رَسُولِ اللَّهِ ﷺ سَأَلَتْ دُرَيْدًا الرِّيَاسَةَ عَلَيْهَا فَقَالَ: وَمَا ذَاكَ وَقَدْ عَمِيَ بَصَرِي وَمَا اسْتَمْسَكَ عَلَى ظَهْرِ الْفَرَسِ، وَلَكِنْ أَحْضُرُ مَعَكُمْ لِأَنْ أُشِيرَ عَلَيْكُمْ بِرَأْيِي عَلَى أَنْ لَا أُخَالَفَ، فَإِنْ كُنْتُمْ تَظُنُّونَ أَنِّي أُخَالَفُ أَقَمْتُ وَلَمْ أَخْرُجْ قَالُوا: لَا نُخَالِفُكَ، وَجَاءَهُ مَالِكُ بْنُ عَوْفٍ، وَكَانَ جِمَاعُ أَمْرِ النَّاسِ إِلَيْهِ، فَقَالُوا لَهُ: لَا نُخَالِفُكَ فِي أَمْرٍ تَرَاهُ. فَقَالَ لَهُ دُرَيْدٌ: يَا مَالِكُ إِنَّكَ تُقَاتِلُ رَجُلًا كَرِيمًا، قَدْ أَوْطَأَ الْعَرَبَ، وَخَافَتْهُ الْعَجَمُ وَمَنْ بِالشَّامِ، وَأَجْلَى يَهُودَ الْحِجَازِ، إِمَّا قَتْلًا وَإِمَّا خُرُوجًا عَلَى ذُلٍّ وَصَغَارٍ، وَيَوْمُكَ هَذَا الَّذِي تَلْقَى فِيهِ مُحَمَّدًا لَهُ مَا بَعْدَهُ. قَالَ مَالِكٌ: إِنِّي لَأَطْمَعُ أَنْ تَرَى غَدًا مَا يَسُرُّكَ. قَالَ دُرَيْدٌ: مَنْزِلِي حَيْثُ تَرَى، فَإِذَا جَمَعْتَ النَّاسَ صِرْتُ إِلَيْكَ، فَلَمَّا خَرَجَ مِنْ عِنْدِهِ طَوَى عَنْهُ أَنْ يَسِيرَ بِالظَّعْنِ وَالْأَمْوَالِ مَعَ النَّاسِ. فَلَمَّا أَجْمَعَ مَالِكٌ الْمَسِيرَ بِالنَّاسِ إِلَى رَسُولِ اللَّهِ ﷺ أَمَرَ النَّاسَ فَخَرَجُوا مَعَهُمْ أَمْوَالُهُمْ وَنِسَاؤُهُمْ وَأَبْنَاؤُهُمْ ثُمَّ انْتَهَى إِلَى أَوْطَاسَ، فَعَسْكَرَ بِهِ، وَجَعَلَتِ الْأَمْدَادُ تَأْتِي مِنْ كُلِّ جِهَةٍ، وَأَقْبَلَ دُرَيْدُ بْنُ الصِّمَّةِ فِي شِجَارٍ لَهُ يُقَادُ بِهِ مِنَ الْكِبَرِ، فَلَمَّا نَزَلَ الشَّيْخُ لَمَسَ الْأَرْضَ بِيَدِهِ وَقَالَ: بِأَيِّ وَادٍ أَنْتُمْ ؟ قَالُوا: بِأَوْطَاسَ. قَالَ: نِعْمَ مَجَالُ الْخَيْلِ، لَا حَزَنٌ ضَرَسَ، وَلَا سَهْلَ دَهَسَ. مَا لِي أَسْمَعُ بُكَاءَ الصَّغِيرِ، وَرُغَاءَ الْبَعِيرِ، وَنُهَاقَ الْحَمِيرِ، وَبُعَارَ الشَّاءِ وَخُوَارَ الْبَقَرِ ؟ قَالُوا: سَاقَ مَالِكٌ مَعَ النَّاسِ أَبْنَاءَهُمْ وَنِسَاءَهُمْ وَأَمْوَالَهُمْ فَقَالَ دُرَيْدٌ: قَدْ شَرَطَ لِي أَلَّا يُخَالِفَنِي فَقَدْ خَالَفَنِي فَأَنَا أَرْجِعُ إِلَى أَهْلِي وَتَارِكٌ مَا هُنَا. قِيلَ: أَفَتَلْقَى مَالِكًا فَتُكَلِّمَهُ ؟ فَدُعِيَ لَهُ مَالِكٌ، فَقَالَ: يَا مَالِكُ إِنَّكَ قَدْ أَصْبَحْتَ رَئِيسَ قَوْمِكَ وَإِنَّ هَذَا يَوْمٌ كَائِنٌ لَهُ مَا بَعْدَهُ مِنَ الْأَيَّامِ. مَا لِي أَسْمَعُ بُكَاءَ الصَّغِيرِ وَرُغَاءَ الْبَعِيرِ وَنُهَاقَ الْحَمِيرِ وَبُعَارَ الشَّاءِ وَخُوَارَ الْبَقَرِ ؟ ! قَالَ: قَدْ سُقْتُ مَعَ النَّاسِ أَبْنَاءَهُمْ وَنِسَاءَهُمْ وَأَمْوَالَهُمْ، قَالَ: وَلِمَ قَالَ: أَرَدْتُ أَنْ أَجْعَلَ خَلْفَ كُلِّ إِنْسَانٍ أَهْلَهُ وَمَالَهُ يُقَاتِلُ عَنْهُمْ، فَأَنْقَضَ بِهِ دُرَيْدٌ وَقَالَ: رَاعِي ضَأْنٍ وَاللَّهِ، مَا لَهُ وَلِلْحَرْبِ. وَصَفَّقَ دُرَيْدٌ بِإِحْدَى يَدَيْهِ عَلَى الْأُخْرَى تَعَجُّبًا وَقَالَ: هَلْ يَرُدُّ الْمُنْهَزِمَ شَيْءٌ ؟ إِنَّهَا إِنْ كَانَتْ لَكَ لَمْ يَنْفَعْكَ إِلَّا رَجُلٌ بِسَيْفِهِ وَرُمْحِهِ، وَإِنْ كَانَتْ عَلَيْكَ فُضِحْتَ فِي أَهْلِكَ وَمَالِكَ، يَا مَالِكُ إِنَّكَ لَمْ تَصْنَعْ بِتَقْدِيمِ الْبَيْضَةِ، بَيْضَةِ هَوَازِنَ إِلَى نُحُورِ الْخَيْلِ شَيْئًا، فَارْفَعِ الْأَمْوَالَ وَالنِّسَاءَ وَالذَّرَارِيَّ إِلَى عَلْيَا قَوْمِهِمْ، وَمُمْتَنَعِ بِلَادِهِمْ، ثُمَّ الْقَ الْقَوْمَ عَلَى مُتُونِ الْخَيْلِ وَالرِّجَالِ بَيْنَ أَصْفَافِ الْخَيْلِ أَوْ مُتَقَدِّمَةٍ دُرِّيَّةٍ أَمَامَ الْخَيْلِ فَإِنْ كَانَتْ لَكَ لَحِقَ بِكَ مَنْ وَرَاءَكَ، وَإِنْ كَانَتْ عَلَيْكَ أَلْفَاكَ ذَلِكَ، وَقَدْ أَحْرَزْتَ أَهْلَكَ وَمَالَكَ. فَقَالَ مَالِكُ بْنُ عَوْفٍ: وَاللَّهِ لَا أَفْعَلُ وَلَا أُغَيِّرُ أَمْرًا صَنَعْتُهُ، إِنَّكَ قَدْ كَبُرْتَ وَكَبُرَ عِلْمُكَ، أَوْ قَالَ عَقْلُكَ. وَجَعَلَ يَضْحَكُ مِمَّا يُشِيرُ بِهِ دُرَيْدٌ، فَغَضِبَ دُرَيْدٌ وَقَالَ: هَذَا أَيْضًا يَا مَعْشَرَ هَوَازِنَ، وَاللَّهِ مَا هَذَا لَكُمْ بِرَأْيٍ، إِنَّ هَذَا فَاضِحُكُمْ فِي عَوْرَتِكُمْ، وَمُمَكِّنٌ مِنْكُمْ عَدُوَّكُمْ وَلَاحِقٌ بِحِصْنِ ثَقِيفٍ وَتَارِكُكُمْ، فَانْصَرِفُوا وَاتْرُكُوهُ، فَسَلَّ مَالِكٌ سَيْفَهُ ثُمَّ نَكَّسَهُ، ثُمَّ قَالَ: يَا مَعْشَرَ هَوَازِنَ!! وَاللَّهِ لَتُطِيعُنَّنِي أَوْ لَأَتَّكِئَنَّ عَلَى هَذَا السَّيْفِ حَتَّى يَخْرُجَ مِنْ ظَهْرِي - وَكَرِهَ أَنْ يَكُونَ لِدُرَيْدٍ فِيهَا ذِكْرٌ أَوْ رَأْيٌ - فَمَشَى بَعْضُهُمْ إِلَى بَعْضٍ وَقَالُوا: وَاللَّهِ - لَئِنْ عَصَيْنَا مَالِكًا لَيَقْتُلَنَّ نَفْسَهُ وَهُوَ شَابٌّ، وَنَبْقَى مَعَ دُرَيْدٍ وَهُوَ شَيْخٌ كَبِيرٌ لَا قِتَالَ مَعَهُ، فَأَجْمِعُوا رَأْيَكُمْ مَعَ مَالِكٍ، فَلَمَّا رَأَى دُرَيْدٌ أَنَّهُمْ قَدْ خَالَفُوهُ قَالَ: يَا لَيْتَنِي فِيهَا جَذَعٌ أَخُبُّ فِيهَا وَأَضَعُ أَقُودُ وَطْفَاءَ الزَّمْعِ كَأَنَّهَا شَاةٌ صُدُعُ قَالَ ابْنُ هِشَامٍ: أَنْشَدَنِي غَيْرُ وَاحِدٍ مِنْ أَهْلِ الْعِلْمِ: ثُمَّ قَالَ دُرَيْدٌ: لَيْتَنِي فِيهَا جَذَعٌ يَا مَعْشَرَ هَوَازِنَ مَا فَعَلَتْ كَعْبٌ وَكِلَابٌ ؟ قَالُوا: مَا شَهْدهَا مِنْهُمْ أَحَدٌ. قَالَ: غَابَ الْحَدُّ وَالْجَدُّ، لَوْ كَانَ يَوْمَ عَلَاءٍ وَرِفْعَةٍ، وَفِي لَفْظٍ: لَوْ كَانَ ذِكْرًا وَشَرَفًا مَا تَخَلَّفُوا عَنْهُ، يَا مَعْشَرَ هَوَازِنَ ارْجِعُوا وَافْعَلُوا مَا فَعَلَ هَؤُلَاءِ، فَأَبَوْا عَلَيْهِ، قَالَ: فَمَنْ شَهِدَهَا مِنْكُمْ ؟ قَالُوا: عَمْرُو بْنُ عَامِرٍ وَعَوْفُ بْنُ عَامِرٍ، قَالَ: ذَانِكَ الْجَذَعَانِ مِنْ بَنِي عَامِرٍ لَا يَنْفَعَانِ وَلَا يَضُرَّانِ، قَالَ مَالِكٌ لِدُرَيْدٍ: هَلْ مِنْ رَأْيٍ غَيْرِ هَذَا فِيمَا قَدْ حَضَرَ مِنْ أَمْرِ الْقَوْمِ ؟ قَالَ دُرَيْدٌ: نَعَمْ تَجْعَلُ كَمِينًا، يَكُونُونَ لَكَ عَوْنًا، إِنْ حَمَلَ الْقَوْمُ عَلَيْكَ جَاءَهُمُ الْكَمِينُ مِنْ خَلْفِهِمْ، وَكَرَرْتَ أَنْتَ بِمَنْ مَعَكَ، وَإِنْ كَانَتِ الْحَمَلَةُ لَكَ لَمْ يُفْلِتْ مِنَ الْقَوْمِ أَحَدٌ، فَذَلِكَ حِينَ أَمَرَ مَالِكٌ أَصْحَابَهُ أَنْ يَكُونُوا كَمِينًا فِي الشِّعَابِ وَبُطُونِ الْأَوْدِيَةِ، فَحَمَلُوا الْحَمْلَةَ الْأَوْلَى الَّتِي انْهَزَمَ فِيهَا رَسُولُ اللَّهِ ﷺ قَالَ دُرَيْدٌ - مِنْ مُقَدِّمَةِ أَصْحَابِ مُحَمَّدٍ ؟ قَالُوا: بَنِي سُلَيْمٍ، قَالَ: هَذِهِ عَادَةٌ لَهُمْ غَيْرُ مُسْتَنْكَرَةٍ، فَلَيْتَ بَعِيرِي يُنَحَّى مِنْ سَنَنِ خَيْلِهِمْ، فَنُحِّيَ، بَعِيرَهُ مُوَلِّيًا مِنْ حَيْثُ جَاءَ. تسمية غزوة حنين بغزوة هوازن [وَتُسَمَّى أَيْضًا غَزْوَةَ هَوَازِنَ، لِأَنَّهُمُ الَّذِينَ أَتَوْا لِقِتَالِ رَسُولِ اللَّهِ ﷺ وَتُسَمَّى أيضا غَزْوَةَ أَوْطَاسٍ
Translation
✧ The time of the expedition of Ḥunayn. Muḥammad b. Isḥāq b. Yasār mentioned in his book that the Messenger of God ﷺ went out against Hawāzin after the conquest, on the fifth of Shawwāl in the year eight, and he claimed that the conquest was on the tenth remaining night of Ramaḍān, fifteen nights before his going out against them. Likewise it was narrated from Ibn Masʿūd, and this was said by ʿUrwah b. al-Zubayr, and Ibn Jarīr preferred it in his “History.” Muḥammad b. ʿUmar—may God Almighty have mercy on him—said: The Messenger of God ﷺ departed on Saturday, the sixth of Shawwāl. The cause of the expedition of Ḥunayn. Muḥammad b. ʿUmar al-Aslamī said: Ibn Abī al-Zinād narrated to me from his father: Hawāzin spent a year gathering troops and their leaders went about among the Arabs gathering them—[end]. The authorities on the military expeditions said: When the Messenger of God ﷺ conquered Makkah, the nobles of Hawāzin and Thaqīf went to one another and feared that the Messenger of God ﷺ would raid them. They said: “He has finished with us, and there is no restraint for him short of us. The right course is that we should raid him.” So they gathered troops and sought to exceed, and said: “By God, Muḥammad has met a people who do not know how to fight. So resolve your affair, go about among the people, and march against him before he marches against you.” Hawāzin resolved their affair, and Mālik b. ʿAwf b. Saʿd b. Rabīʿah al-Naṣrī—with an unpointed ṣād—gathered them; he later embraced Islam, and on the day of Ḥunayn he was thirty years old. Along with Hawāzin there gathered to him all of Thaqīf, all of Naṣr and Jusham, Saʿd b. Bakr, and some men of Banū Hilāl, and they were few. Muḥammad b. ʿUmar said: They did not reach a hundred. Of Qays ʿAylān—that is, with an unpointed ʿayn—only these witnessed it, and none of Hawāzin’s Kaʿb or Kilāb attended it. Ibn Abī Barāʾ went about among them and forbade them from attending, saying: “By God, if they contended with Muḥammad from between east and west, he would prevail over them.” In Jusham was Durayd b. al-Ṣimmah, who on that day was one hundred and sixty years old—or it is said one hundred and twenty years old—an old man who had gone blind, in whom there was nothing but taking blessing from his judgment and his knowledge of war. He was an experienced old man, renowned for courage and horsemanship since he was twenty years old. When Hawāzin resolved on war with the Messenger of God ﷺ, they asked Durayd for leadership over them. He said: “What is that, when my sight has gone blind and I cannot keep myself on a horse’s back? But I will attend with you to counsel you with my judgment, on condition that I am not contradicted. If you think I will be contradicted, I will stay and not go out.” They said: “We will not contradict you.” Mālik b. ʿAwf came to him—and the general command of the people was his—and they said to him: “We will not contradict you in any matter you see fit.” Durayd said to him: “O Mālik, you are fighting a noble man who has subdued the Arabs, whom the non-Arabs and those in Syria fear, and who expelled the Jews of the Ḥijāz either by killing or by departure in abasement and humiliation. This day of yours in which you meet Muḥammad—what comes after it is its consequence.” Mālik said: “I hope that tomorrow you will see what pleases you.” Durayd said: “My place is where you see. When you have gathered the people, I will come to you.” When he left him, he concealed from him that he would march with the women and property along with the people. When Mālik resolved to march with the people against the Messenger of God ﷺ, he commanded the people, and they went out with their property, their women, and their sons. Then he came to Awṭās and camped there, and reinforcements began to come from every direction. Durayd b. al-Ṣimmah came in a camel-litter of his, led because of old age. When the old man dismounted, he touched the ground with his hand and said: “In which valley are you?” They said: “In Awṭās.” He said: “An excellent field for horses—neither rough ground that wears them down, nor soft ground that tires them. Why do I hear the crying of little ones, the grumbling of camels, the braying of donkeys, the bleating of sheep, and the lowing of cattle?” They said: “Mālik brought with the people their sons, their women, and their property.” Durayd said: “He stipulated to me that he would not contradict me, but he has contradicted me. I shall return to my family and leave what is here.” It was said: “Will you meet Mālik and speak with him?” Mālik was summoned to him, and he said: “O Mālik, you have become chief of your people, and this is a day that will have what follows it of days. Why do I hear the crying of little ones, the grumbling of camels, the braying of donkeys, the bleating of sheep, and the lowing of cattle?” He said: “I brought with the people their sons, their women, and their property.” He said: “Why?” He said: “I wanted to place behind every man his family and his property so that he fights for them.” Durayd snapped at him and said: “A shepherd of sheep, by God! What has he to do with war?” Durayd clapped one hand on the other in amazement and said: “Does anything turn back a routed man? If it goes in your favor, only a man with his sword and his spear will benefit you; and if it goes against you, you will be disgraced in your family and your property. O Mālik, you have done nothing by placing the egg—the egg of Hawāzin—before the breasts of the horses. Send the property, the women, and the children up to the high ground of their people and the strongholds of their land. Then meet the people with the backs of the horses and the men between the ranks of the horses, or as an advance shining group in front of the horses. If it goes in your favor, those behind you will join you; and if it goes against you, that will find you, while you have secured your family and your property.” Mālik b. ʿAwf said: “By God, I will not do it, and I will not change anything I have done. You have grown old, and your knowledge has grown old”—or he said, “your mind.” He began to laugh at what Durayd advised, so Durayd became angry and said: “This too, O assembly of Hawāzin! By God, this is not right judgment for you. This will expose you in your vulnerable place, enable your enemy against you, and he will join the fortress of Thaqīf and leave you. So turn away and leave him.” Mālik drew his sword, then inverted it, then said: “O assembly of Hawāzin! By God, you will obey me, or I will lean on this sword until it comes out of my back”—and he disliked that Durayd should have any mention or opinion in it. Some of them went to one another and said: “By God, if we disobey Mālik, he will surely kill himself, and he is a young man, while we would remain with Durayd, an old man with whom there is no fighting. So resolve your opinion with Mālik.” When Durayd saw that they had contradicted him, he said: Would that I were a young colt among them, trotting and pacing, leading a dark camel with hanging teats, as if she were a sheep with a cleft lip. Ibn Hishām said: More than one of the people of knowledge recited to me: Then Durayd said: “Would that I were a young colt among them! O assembly of Hawāzin, what did Kaʿb and Kilāb do?” They said: “None of them witnessed it.” He said: “The keen edge and the fortune are absent. If it were a day of eminence and elevation”—and in another wording: “If it were renown and honor, they would not have stayed behind from it. O assembly of Hawāzin, return and do as these have done.” But they refused him. He said: “Who of you witnessed it?” They said: “ʿAmr b. ʿĀmir and ʿAwf b. ʿĀmir.” He said: “Those two young colts of Banū ʿĀmir—they neither benefit nor harm.” Mālik said to Durayd: “Is there any other advice besides this regarding what has come of the people’s affair?” Durayd said: “Yes, you set an ambush that will be a help to you. If the people charge against you, the ambush comes upon them from behind them, and you wheel around with those who are with you. If the charge is in your favor, not one of the people will escape.” That was when Mālik ordered his companions to be an ambush in the mountain passes and the hollows of the valleys, and they made the first charge in which the Messenger of God ﷺ was routed. Durayd said: “From the vanguard of Muḥammad’s companions?” They said: “Banū Sulaym.” He said: “This is a custom of theirs, not something unfamiliar. Would that my camel were moved aside from the path of their horses.” So his camel was moved aside, turning away from where it had come. Naming the expedition of Ḥunayn as the expedition of Hawāzin. [It is also called the expedition of Hawāzin, because they were the ones who came to fight the Messenger of God ﷺ. It is also called the expedition of Awṭās.]
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