Tarikh (al-Tabari) 941
The Detachment of Ḥamza b. ʿAbd al-Muṭṭalib ᴿᴬ to the Seacoast
سَرِيَّةِ حَمْزَةَ بْنِ عَبْدِ الْمُطَّلِبِ ؓ إلَى سِيفَ الْبَحْرِ مِنْ نَاحِيَةِ الْعِيصِ فِي شَهْرِ رَمَضَانَ عَلَى رَأْسِ سَبْعَةِ أَشْهُرٍ مِنَ الْهِجْرَةِ فِي ثَلَاثِينَ رَجُلًا مِنَ الْمُهَاجِرِينَ وَالْأَنْصَارِ قَالَ ابْنُ سَعْدٍ: «وَالْمُجْمَعُ عَلَيْهِ أَنَّهُمْ كَانُوا جَمِيعًا مِنَ الْمُهَاجِرِينَ، وَلَمْ يَبْعَثْ رَسُولُ اللَّهِ ﷺ أَحَدًا مِنَ الْأَنْصَارِ مَبْعَثًا حَتَّى غَزَا بِهِمْ بَدْرًا، وَذَلِكَ أَنَّهُمْ كَانُوا شَرَطُوا لَهُ أَنَّهُمْ يَمْنَعُونَهُ فِي دَارِهِمْ. وَهَذَا الثَّبْتُ عِنْدَنَا». وَصَحَّحَهُ فِي الْمَوَارِدِ. وَعَقَدَ لَهُ لِوَاءً أَبْيَضَ حَمَلَهُ أَبُو مَرْثَدٌ كَنَّازُ بْنُ الْحَصِينِ الْغَنَوِيُّ، حَلِيفُ حَمْزَةَ بْنِ عَبْدِ الْمُطَّلِبِ ؓ، فَخَرَجَ حَمْزَةُ ؓ بِمَنْ مَعَهُ يَعْتَرِضُ عِيرَ قُرَيْشٍ الَّتِي جَاءَتْ مِنَ الشَّامِ تُرِيدُ مَكَّةَ، وَفِيهَا أَبُو جَهْلٍ فِي ثَلَاثِمِائَةِ رَجُلٍ، وَقِيلَ: فِي مِائَةٍ وَثَلَاثِينَ، فَبَلَغَ سِيفَ الْبَحْرِ نَاحِيَةَ الْعِيصِ مِنْ أَرْضِ جُهَيْنَةَ. فَلَمَّا تَصَافُّوا حَجَزَ بَيْنِهِمْ مَجْدِيُّ بْنُ عَمْرٍو الْجُهَنِيُّ، وَكَانَ حَلِيفًا لِلْفَرِيقَيْنِ جَمِيعًا، فَأَطَاعُوهُ وَانْصَرَفُوا وَلَمْ يَقْتَتِلُوا؛ فَتَوَجَّهَ أَبُو جَهْلٍ فِي أَصْحَابِهِ وَعِيرِهِ إِلَى مَكَّةَ، وَانْصَرَفَ حَمْزَةُ وَأَصْحَابُهُ ؓ إِلَى الْمَدِينَةِ. وَلَمَّا عَادَ حَمْزَةُ بِمَنْ مَعَهُ إِلَى رَسُولِ اللَّهِ ﷺ أَخْبَرَهُ بِمَا حَجَزَ بَيْنَهُمْ مَجْدِيُّ بْنُ عَمْرٍو وَأَنَّهُمْ رَأَوْا مِنْهُ نَصَفَةً. وَقَدِمَ رَهْطُ مَجْدِيٍّ عَلَى رَسُولِ اللَّهِ ﷺ فَكَسَاهُمْ، وَقَالَ ﷺ فِيمَا ذَكَرَهُ مُحَمَّدُ بْنُ عُمَرَ عَنْ مَجْدِيٍّ أَيْضًا: «[إِنَّهُ- مَا] عَلِمْتُ- مَيْمُونُ النَّقِيبَةِ مُبَارَكُ الْأَمْرِ» أَوْ قَالَ: «رَشِيدُ الْأَمْرِ». [ كَانَتْ رَايَةُ حَمْزَةَ أَوَّلَ رَايَةٍ فِي الْإِسْلَامِ وَشِعْرُ حَمْزَةَ فِي ذَلِكَ ] وَبَعْضُ النَّاسِ يَقُولُ: كَانَتْ رَايَةُ حَمْزَةَ أَوَّلَ رَايَةٍ عَقَدَهَا رَسُولُ اللَّهِ لِأَحَدِ مِنْ الْمُسْلِمِينَ. وَذَلِكَ أَنَّ بَعْثَهُ وَبَعْثَ عُبَيْدَةَ كَانَا مَعًا، فَشُبِّهَ ذَلِكَ عَلَى النَّاسِ. وَقَدْ زَعَمُوا أَنَّ حَمْزَةَ قَدْ قَالَ فِي ذَلِكَ شِعْرًا يَذْكُرُ فِيهِ أَنَّ رَايَتَهُ أَوَّلُ رَايَةٍ عَقَدَهَا رَسُولُ اللَّهِ ﷺ، فَإِنْ كَانَ حَمْزَةُ قَدْ قَالَ ذَلِكَ، فَقَدْ صَدَقَ إنْ شَاءَ اللَّهُ، لَمْ يَكُنْ يَقُولُ إلَّا حَقًّا، فَاَللَّهُ أَعْلَمُ أَيَّ ذَلِكَ كَانَ. فَأَمَّا مَا سَمِعْنَا مِنْ أَهْلِ الْعِلْمِ عِنْدَنَا. فَعُبَيْدَةُ بْنُ الْحَارِثِ أَوَّلُ مَنْ عُقِدَ لَهُ. فَقَالَ حَمْزَةُ فِي ذَلِكَ، فِيمَا يَزْعُمُونَ: قَالَ ابْنُ هِشَامٍ: وَأَكْثَرُ أَهْلِ الْعِلْمِ بِالشِّعْرِ يُنْكِرُ هَذَا الشِّعْرَ لِحَمْزَةِ ؓ: : أَلَا يَا لَقَوْمِي لِلتَّحَلُّمِ وَالْجَهْلِ وَلِلنَّقْصِ مِنْ رَأْيِ الرِّجَالِ وَلِلْعَقْلِ وَلِلرَّاكِبِينَا بِالْمَظَالِمِ لَمْ نَطَأْ لَهُمْ حُرُمَاتٍ مِنْ سَوَامٍ وَلَا أَهْلِ كَأَنَّا تَبَلْنَاهُمْ وَلَا تَبْلَ عِنْدَنَا لَهُمْ غَيْرُ أَمْرٍ بِالْعَفَافِ وَبِالْعَدْلِ وَأَمْرٍ بِإِسْلَامٍ فَلَا يَقْبَلُونَهُ وَيَنْزِلُ مِنْهُمْ مِثْلَ مَنْزِلَةِ الْهَزْلِ فَمَا بَرِحُوا حَتَّى انْتَدَبْتُ لِغَارَةِ لَهُمْ حَيْثُ حَلُّوا ابْتَغَى رَاحَةَ الْفَضْلِ بِأَمْرِ رَسُولِ اللَّهِ، أَوَّلُ خَافِقٍ عَلَيْهِ لِوَاءٌ لَمْ يَكُنْ لَاحَ مِنْ قَبْلِي لِوَاءٌ لَدَيْهِ النَّصْرُ مِنْ ذِي كَرَامَةٍ إلَهٍ عَزِيزٍ فِعْلُهُ أَفَضْلُ الْفِعْلِ عَشِيَّةَ سَارُوا حَاشِدِينَ وَكُلُّنَا مَرَاجِلُهُ مِنْ غَيْظِ أَصْحَابِهِ تَغْلِي فَلَمَّا تَرَاءَيْنَا أَنَاخُوا فَعَقَّلُوا مَطَايَا وَعَقَّلْنَا مُدَى غَرَضِ النَّبْلِ فَقُلْنَا لَهُمْ: حَبْلُ الْإِلَهِ نَصِيرُنَا وَمَا لَكُمْ إلَّا الضَّلَالَةُ مِنْ حَبْلٍ فَثَارَ أَبُو جَهْلٍ هُنَالِكَ بَاغِيًا فَخَابَ وَرَدَّ اللَّهُ كَيْدَ أَبِي جَهْلِ وَمَا نَحْنُ إلَّا فِي ثَلَاثِينَ رَاكِبًا وَهُمْ مِائَتَانِ بَعْدُ وَاحِدَةٍ فَضْلِ فَيَا لَلُؤَىَ لَا تُطِيعُوا غُوَاتَكُمْ وَفِيئُوا إلَى الْإِسْلَامِ وَالْمَنْهَجِ السَّهْلِ فَإِنِّي أَخَافُ أَنْ يُصَبَّ عَلَيْكُمْ عَذَابٌ فَتَدْعُوَا بِالنَّدَامَةِ وَالثُّكْلِ [ شِعْرُ أَبِي جَهْلٍ فِي الرَّدِّ عَلَى حَمْزَةَ ] فَأَجَابَهُ أَبُو جَهْلِ بْنُ هِشَامٍ، فَقَالَ: عَجِبْتُ لِأَسْبَابِ الْحَفِيظَةِ وَالْجَهْلِ وَلِلشَّاغِبِينَ بِالْخِلَافِ وَبِالْبُطْلِ وَلِلتَّارِكِينَ مَا وَجَدْنَا جُدُودَنَا عَلَيْهِ ذَوِي الْأَحْسَابِ وَالسُّؤْدُدِ الْجَزْلِ أَتَوْنَا بِإِفْكٍ كَيْ يُضِلُّوا عُقُولَنَا وَلَيْسَ مُضِلًّا إفْكُهُمْ عَقْلَ ذِي عَقْلِ فَقُلْنَا لَهُمْ: يَا قَوْمَنَا لَا تُخَالِفُوا عَلَى قَوْمِكُمْ إنَّ الْخِلَافَ مُدَى الْجَهْلِ فَإِنَّكُمْ إنْ تَفْعَلُوا تَدْعُ نِسْوَةٌ لَهُنَّ بَوَاكٍ بِالرَّزِيَّةِ وَالثُّكْلِ وَإِنْ تَرْجِعُوا عَمَّا فَعَلْتُمْ فَإِنَّنَا بَنُو عَمِّكُمْ أَهْلُ الْحَفَائِظِ وَالْفَضْلِ فَقَالُوا لَنَا: إنَّا وَجَدْنَا مُحَمَّدًا رِضًا لِذَوِي الْأَحْلَامِ مِنَّا وَذِي الْعَقْلِ فَلَمَّا أَبَوْا إلَّا الْخِلَافَ وَزَيَّنُوا جِمَاعَ الْأُمُورِ بِالْقَبِيحِ مِنْ الْفِعْلِ تَيَمَّمْتُهُمْ بِالسَّاحِلَيْنِ بِغَارَةٍ لِأَتْرُكَهُمْ كَالْعَصْفِ لَيْسَ بِذِي أَصْلِ فَوَزَّعَنِي مَجْدِيٌّ عَنْهُمْ وَصُحْبَتِي وَقَدْ وَازَرُونِي بِالسُّيُوفِ وَبِالنَّبْلِ لِإِلٍّ عَلَيْنَا وَاجِبٍ لَا نُضَيِّعُهُ أَمِينٌ قَوَاهُ غَيْرُ مُنْتَكِثِ الْحَبْلِ فَلَوْلَا ابْنُ عَمْرٍو كُنْتُ غَادَرْتُ مِنْهُمْ مَلَاحِمَ لِلطَّيْرِ الْعُكُوفِ بِلَا تَبْلِ وَلَكِنَّهُ آلَى بِإِلٍّ فَقَلَّصَتْ بِأَيْمَانِنَا حَدُّ السُّيُوفِ عَنْ الْقَتْلِ فَإِنْ تُبْقِنِي الْأَيَّامُ أَرْجِعْ عَلَيْهِمْ بِبِيضٍ رِقَاقِ الْحَدِّ مُحْدَثَةِ الصُّقْلِ بِأَيْدِي حُمَاةٍ مِنْ لُؤَيِّ بْنِ غَالِبٍ كِرَامٍ الْمَسَاعِي فِي الْجُدُوبَةِ وَالْمَحْلِ قَالَ ابْنُ هِشَامٍ: وَأَكْثَرُ أَهْلِ الْعِلْمِ بِالشِّعْرِ يُنْكِرُ هَذَا الشِّعْرَ لِأَبِي جَهْلٍ.
Translation
✧ The detachment of Ḥamza b. ʿAbd al-Muṭṭalib ؓ to the seacoast in the direction of al-ʿĪṣ, in the month of Ramadan, at the beginning of seven months after the Hijrah, with thirty men from the Emigrants and the Helpers. Ibn Saʿd said: “The agreed-upon [account] is that they were all from the Emigrants, and the Messenger of Allah ﷺ did not send anyone from the Helpers on any expedition until he raided with them at Badr, because they had stipulated to him that they would defend him in their own territory. This is the sound [account] in our view.” And he declared it sound in al-Mawārid. He tied for him a white banner carried by Abū Marthad Kannāz b. al-Ḥuṣayn al-Ghanawī, the ally of Ḥamza b. ʿAbd al-Muṭṭalib ؓ. Ḥamza ؓ went out with those who were with him to intercept the Quraysh caravan that had come from Syria heading for Makkah, in which was Abū Jahl with three hundred men—or it was said one hundred and thirty—until he reached the seacoast in the direction of al-ʿĪṣ in the land of Juhaynah. When they lined up facing each other, Majdī b. ʿAmr al-Juhanī intervened between them, for he was an ally of both parties together, and they obeyed him and departed without fighting. Abū Jahl headed with his companions and his caravan to Makkah, and Ḥamza and his companions ؓ returned to Madinah. When Ḥamza returned with those who were with him to the Messenger of Allah ﷺ, he informed him of what Majdī b. ʿAmr had intervened between them, and that they had seen fairness from him. A group of Majdī’s people came to the Messenger of Allah ﷺ, and he gave them garments, and he ﷺ said, as Muḥammad b. ʿUmar mentioned on the authority of Majdī as well: “[Indeed he is—what] I know—blessed in competence, of blessed affair,” or he said: “of right-guided affair.” [ The banner of Ḥamza was the first banner in Islam, and the poetry of Ḥamza about that ] Some people say: The banner of Ḥamza was the first banner that the Messenger of Allah tied for any of the Muslims. That is because his dispatch and the dispatch of ʿUbaydah were together, so this was confusing to people. They claimed that Ḥamza had composed poetry about that in which he mentioned that his banner was the first banner the Messenger of Allah ﷺ tied. If Ḥamza did say that, then he spoke truly, Allah willing—he would not say anything but truth. Allah knows best which of the two was the case. As for what we have heard from the people of knowledge among us, ʿUbaydah b. al-Ḥārith was the first for whom a banner was tied. Ḥamza said about that, as they claim—Ibn Hishām said: Most of the people of knowledge about poetry deny this poem to Ḥamza ؓ: : Alas, O my people, for the forbearance and ignorance, and for the deficiency of men’s reason and intellect; And for those who ride against us with injustices, we have not touched for them any sacred things of pasturing animals or family; As if we had bereaved them, though they have with us no bereavement but a command to chastity and justice, And a command to Islam, but they do not accept it, and it descends upon them as the status of jesting. They did not cease until I roused myself for a raid upon them where they had encamped, seeking the rest of excellence; By command of the Messenger of Allah, the first fluttering [banner], upon it a standard that had not appeared before me, A standard with which is victory from One of Generosity, a mighty God whose deed is the best of deeds. On the evening they marched out thronging, and every one of us had his cauldrons boiling from the rage of his companions. When we came in sight of each other, they made their camels kneel and hobbled them— riding camels—and we hobbled the blades aimed at the target of arrows. We said to them: The rope of God is our helper, and you have nothing but misguidance for a rope. Thereupon Abū Jahl rose, transgressing, and he failed, and Allah turned back the plot of Abū Jahl. And we were only thirty riders, while they were two hundred and one more—an excess. So O Luʾayy, do not obey your misleaders, and return to Islam and the easy path; For I fear that there will be poured upon you a punishment, and you will call in remorse and bereavement. [ The poetry of Abū Jahl in reply to Ḥamza ] Abū Jahl b. Hishām answered him, saying: I wonder at the causes of resentment and ignorance, and at those who stir up discord and falsehood; And at those who abandon what we found our forefathers upon—men of noble lineages and abundant sovereignty— They came to us with falsehood to mislead our minds, but their falsehood does not mislead the mind of one possessed of mind. We said to them: O our people, do not oppose your people—opposition is the blade of ignorance— For if you do, women will call out, having wailers over affliction and bereavement; But if you turn back from what you have done, we are sons of your paternal uncle, people of protective zeal and excellence. They said to us: We have found Muḥammad to be pleasing to those among us of forbearance and intellect. When they refused anything but opposition and adorned the entirety of affairs with the ugly of deeds, I aimed for them on the two coasts with a raid, to leave them like chaff, without root. But Majdī restrained me from them and my companions, while they had supported me with swords and arrows, Because of a covenant binding upon us that we do not neglect— a trustworthy one who strengthened it, not one who would break the rope. Were it not for Ibn ʿAmr, I would have left from among them slaughter-feasts for the hovering birds, without bereavement. But he swore a covenant, and so by our oaths the edges of the swords were withdrawn from killing. If the days spare me, I will return upon them with white [blades], thin of edge, newly polished, In the hands of defenders from Luʾayy b. Ghālib, noble in their strivings in times of drought and barrenness. Ibn Hishām said: Most of the people of knowledge about poetry deny this poem to Abū Jahl.
Grades by grader
No grade is recorded for this wording.