Tarikh (al-Tabari) 992
The Great Expedition of Badr
[ طَرْحُ الْمُشْرِكِينَ فِي الْقَلِيبِ ] قَالَ ابْنُ إسْحَاقَ: وَحَدَّثَنِي يَزِيدُ بْنُ رُومَانَ عَنْ عُرْوَةَ بْنِ الزُّبَيْرِ عَنْ عَائِشَةَ، قَالَتْ: لَمَّا أَمَرَ رَسُولُ اللَّهِ ﷺ بِالْقَتْلَى أَنْ يُطْرَحُوا فِي الْقَلِيبِ، طُرِحُوا فِيهِ، إلَّا مَا كَانَ مِنْ أُمَيَّةَ بْنِ خَلَفٍ، فَإِنَّهُ انْتَفَخَ فِي دِرْعِهِ فَمَلَأَهَا، فَذَهَبُوا لِيُحَرِّكُوهُ، فَتَزَايَلَ لَحْمُهُ، فَأَقَرُّوهُ، وَأَلْقَوْا عَلَيْهِ مَا غَيَّبَهُ مِنْ التُّرَابِ وَالْحِجَارَةِ. فَلَمَّا أَلْقَاهُمْ فِي الْقَلِيبِ، وَقَفَ عَلَيْهِمْ رَسُولُ اللَّهِ ﷺ، فَقَالَ: يَا أَهْلَ الْقَلِيبِ، هَلْ وَجَدْتُمْ مَا وَعَدَكُمْ رَبُّكُمْ حَقًّا ؟ فَإِنِّي قَدْ وَجَدْتُ مَا وَعَدَنِي رَبِّي حَقًّا. قَالَتْ: فَقَالَ لَهُ أَصْحَابُهُ: يَا رَسُولَ اللَّهِ، أَتُكَلِّمُ قَوْمًا مَوْتَى ؟ فَقَالَ لَهُمْ: لَقَدْ عَلِمُوا أَنَّ مَا وَعَدَهُمْ رَبُّهُمْ حَقًّا. قَالَتْ عَائِشَةُ: وَالنَّاسُ يَقُولُونَ: لَقَدْ سَمِعُوا مَا قُلْتُ لَهُمْ، وَإِنَّمَا قَالَ لَهُمْ رَسُولُ اللَّهِ ﷺ: لَقَدْ عَلِمُوا قَالَ ابْنُ إسْحَاقَ: وَحَدَّثَنِي حُمَيْدٌ الطَّوِيلُ. عَنْ أَنَسِ بْنِ مَالِكٍ، قَالَ: سَمِعَ أَصْحَابُ رَسُولِ اللَّهِ ﷺ، رَسُولَ اللَّهِ ﷺ مِنْ جَوْفِ اللَّيْلِ وَهُوَ يَقُولُ: يَا أَهْلَ الْقَلِيبِ، يَا عُتْبَةُ بْنَ رَبِيعَةَ، وَيَا شَيْبَةُ بْنَ رَبِيعَةَ، وَيَا أُمَيَّةُ بْنَ خَلَفٍ، وَيَا أَبَا جَهْلِ بْنَ هِشَامٍ، فَعَدَّدَ مَنْ كَانَ مِنْهُمْ فِي الْقَلِيبِ: هَلْ وَجَدْتُمْ مَا وَعَدَ رَبُّكُمْ حَقًّا، فَإِنِّي قَدْ وَجَدْتُ مَا وَعَدَنِي رَبِّي حَقًّا ؟ فَقَالَ الْمُسْلِمُونَ: يَا رَسُولَ اللَّهِ، أَتُنَادِي قَوْمًا قَدْ جَيَّفُوا ؟ قَالَ: مَا أَنْتُمْ بِأَسْمَعَ لِمَا أَقُولُ مِنْهُمْ، وَلَكِنَّهُمْ لَا يَسْتَطِيعُونَ أنُ يُجِيبُونِي. قَالَ ابْنُ إسْحَاقَ: وَحَدَّثَنِي بَعْضُ أَهْلِ الْعِلْمِ: أَنَّ رَسُولَ اللَّهِ ﷺ قَالَ يَوْمَ هَذِهِ الْمَقَالَةِ: يَا أَهْلَ الْقَلِيبِ، بِئْسَ عَشِيرَةُ النَّبِيِّ كُنْتُمْ لِنَبِيِّكُمْ، كَذَّبْتُمُونِي وَصَدَّقَنِي النَّاسُ، وَأَخْرَجْتُمُونِي وَآوَانِي النَّاسُ، وَقَاتَلْتُمُونِي وَنَصَرَنِي النَّاسُ، ثُمَّ قَالَ: هَلْ وَجَدْتُمْ مَا وَعَدَكُمْ رَبُّكُمْ حَقًّا ؟ لِلْمَقَالَةِ الَّتِي قَالَ. الرَّابِعَ عَشَرَ: اتَّفَقَ عُمَرُ وَأَبُو طَلْحَةَ، وَابْنُ مَسْعُودٍ، وَعَبْدُ اللَّهِ بْنُ عُمَرَ ؓ: أَنَّ رَسُولَ اللَّهِ ﷺ لَمَّا قَالَ لَهُ الْمُسْلِمُونَ: يَا رَسُولَ اللَّهِ كَيْفَ تُخَاطِبُ أَمْوَاتًا ؟ فَقَالَ: «وَالَّذِي نَفْسِي بِيَدِهِ مَا أَنْتُمْ بِأَسْمَعَ لِمَا أَقُولُ مِنْهُمْ» وَالثَّلَاثَةُ الْأُوَلُ شَاهَدُوا الْقِصَّةَ، وَسَمِعُوا هَذَا الْقَوْلَ مِنَ النَّبِيِّ ﷺ، وَعَبْدُ اللَّهِ يُحْتَمَلُ أَنْ يَكُونَ سَمِعَهُ مِنْ أَبِيهِ، أَوْ مِنَ النَّبِيِّ ﷺ، وَلَفْظُ ابْنِ مَسْعُودٍ قَالَ: «يَسْمَعُونَ كَمَا تَسْمَعُونَ وَلَكِنْ لَا يُجِيبُونَ» رَوَاهُ الطَّبَرَانِيُّ بِإِسْنَادٍ صَحِيحٍ، وَأَنْكَرَتْ ذَلِكَ عَائِشَةُ ؓ لَمَّا بَلَغَهَا ذَلِكَ عَنِ ابْنِ عُمَرَ، وَقَالَتْ: مَا قَالَ رَسُولُ اللَّهِ ﷺ إِلَّا أَنَّهُمُ الْآنَ لَيَعْلَمُونَ أَنَّ مَا كُنْتُ أَقُولُ لَهُمْ حَقًّا، وَاسْتَدَلَّتْ عَلَى ذَلِكَ بِقَوْلِهِ تَعَالَى: وَمَا أَنْتَ بِمُسْمِعٍ مَنْ فِي الْقُبُورِ [فَاطِرٍ: 22] وَهَذَا مَصِيرٌ مِنْهَا إِلَى رَدِّ رِوَايَةِ ابْنِ عُمَرَ الْمَذْكُورَةِ، وَقَدْ خَالَفَهَا الْجُمْهُورُ فِي ذَلِكَ، وَقَبِلُوا حَدِيثَ ابْنِ عُمَرَ؛ لِمُوَافَقَةِ مَنْ رَوَاهُ غَيْرُهُ عَلَيْهِ. وَأَمَّا اسْتِدْلَالُهَا عَلَيْهِ بِالْآيَةِ فَقَالُوا: مَعْنَاهَا لَا تُسْمِعُهُمْ سَمَاعًا يَنْفَعُهُمْ وَلَا تُسْمِعُهُمْ إِلَّا أَنْ يَشَاءَ اللَّهُ. وَقَالَ الْإِسْمَاعِيلِيُّ: كَانَ عِنْدَ عَائِشَةَ ؓ مِنَ الْفَهْمِ وَالذَّكَاءِ وَكَثْرَةِ الرِّوَايَةِ وَالْغَوْصِ عَلَى غَوَامِضِ الْعِلْمِ مَا لَا مَزِيدَ عَلَيْهِ، وَلَكِنْ لَا سَبِيلَ إِلَى رَدِّ كَلَامِ الثِّقَةِ إِلَّا بِنَصٍّ يَدُلُّ عَلَى نَسْخِهِ، أَوْ تَخْصِيصِهِ أَوِ اسْتِحَالَتِهِ، فَكَيْفَ وَالْجَمْعُ بَيْنَ الَّذِي أَنْكَرَتْهُ وَأَثْبَتَهُ غَيْرُهَا مُمْكِنٌ ؟ لِأَنَّ قَوْلَهُ تَعَالَى: إِنَّكَ لا تُسْمِعُ الْمَوْتَى لَا يُنَافِي قَوْلَهُ ﷺ: «إِنَّهُمُ الْآنَ يَسْمَعُونَ» لِأَنَّ الْإِسْمَاعَ هُوَ إِبْلَاغُ الصَّوْتِ مِنَ الْمُسْمِعِ فِي أُذُنِ السَّامِعِ، فَاللَّهُ تَعَالَى هُوَ الَّذِي أَسْمَعَهُمْ بِأَنْ أَبْلَغَهُمْ صَوْتَ نَبِيِّهِ ﷺ. وَأَمَّا جَوَابُهُ بِأَنَّهُ إِنَّمَا قَالَ: «إِنَّهُمْ لَيَعْلَمُونَ» فَإِنْ كَانَتْ سَمِعَتْ ذَلِكَ فَلَا يُنَافِي رِوَايَةَ يَسْمَعُونَ، بَلْ يُؤَيِّدُهَا. وَقَالَ الْبَيْهَقِيُّ: الْعِلْمُ لَا يَمْنَعُ مِنَ السَّمَاعِ، وَالْجَوَابُ عَنِ الْآيَةِ: لَا يُسْمِعُهُمْ وَهُمْ مَوْتَى، وَلَكِنَّ اللَّهَ تَعَالَى أَحْيَاهُمْ حَتَّى سَمِعُوا كَمَا قَالَ قَتَادَةُ. وَقَالَ السُّهَيْلِيُّ مَا مُحَصِّلُهُ: إِنَّ فِي نَفْسِ الْخَبَرِ مَا يَدُلُّ عَلَى خَرْقِ الْعَادَةِ بِذَلِكَ لِلنَّبِيِّ ﷺ لِقَوْلِ الصَّحَابَةِ لَهُ: أَتُخَاطِبُ أَقْوَامًا قَدْ جَيَّفُوا فَأَجَابَهُمْ ، وَإِذَا جَازَ أَنْ يَكُونُوا فِي تِلْكَ الْحَالَةِ عَالِمِينَ جَازَ أَنْ يَكُونُوا سَامِعِينَ، وَذَلِكَ بِآذَانِ رُؤُوسِهِمْ عَلَى قَوْلِ الْأَكْثَرِ، أَوْ بِآذَانِ قُلُوبِهِمْ، وَاحْتِجَاجُ عَائِشَةَ ؓ بِقَوْلِهِ تَعَالَى: وَمَا أَنْتَ بِمُسْمِعٍ مَنْ فِي الْقُبُورِ وَهَذِهِ الْآيَةِ لِقَوْلِهِ تَعَالَى: أَفَأَنْتَ تُسْمِعُ الصُّمَّ أَوْ تَهْدِي الْعُمْيَ [الزُّخْرُفِ: 40] أَيْ أَنَّ اللَّهَ تَعَالَى هُوَ الَّذِي يَهْدِي وَيُوَفِّقُ وَيُوَصِّلُ الْمَوْعِظَةَ إِلَى آذَانِ الْقُلُوبِ لَا أَنْتَ، وَجَعَلَ الْكَفَّارَ أَمْوَاتًا وَصُمًّا عَلَى جِهَةِ التَّشْبِيهِ بِالْأَمْوَاتِ وَبِالصُّمِّ، وَاللَّهُ تَعَالَى هُوَ الَّذِي يُسْمِعُهُمْ عَلَى الْحَقِيقَةِ إِذَا شَاءَ لَا نَبِيُّهُ وَلَا أَحَدٌ، فَإِذًا: لَا تَعَلُّقَ بِالْآيَةِ مِنْ وَجْهَيْنِ: أَحَدُهُمَا: أَنَّهَا نَزَلَتْ فِي دُعَاءِ الْكُفَّارِ إِلَى الْإِيمَانِ. الثَّانِي: أَنَّهُ إِنَّمَا نَفَى عَنْ نَبِيِّهِ أَنْ يَكُونَ هُوَ الْمُسْمِعَ لَهُمْ، وَصَدَقَ اللَّهُ تَعَالَى فَإِنَّهُ لَا يُسْمِعُهُمْ إِذَا شَاءَ إِلَّا هُوَ، وَيَفْعَلُ مَا يَشَاءُ، وَهُوَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ. قَالَ فِي الرَّوْضِ: فَإِنْ قِيلَ: مَا مَعْنَى إِلْقَائِهِمْ فِي الْقَلِيبِ وَمَا فِيهِ مِنَ الْفِقْهِ ؟ قُلْنَا: كَانَ مِنْ سُنَّتِهِ ﷺ فِي مَغَازِيهِ إِذَا مَرَّ بِجِيفَةِ إِنْسَانٍ أَمَرَ بِدَفْنِهِ لَا يَسْأَلُ عَنْهُ، مُؤْمِنًا كَانَ أَوْ كَافِرًا، هَكَذَا رَوَاهُ الدَّارَقُطْنِيُّ فِي سُنَنِهِ. وَإِلْقَاؤُهُمْ فِي الْقَلِيبِ مِنْ هَذَا الْبَابِ غَيْرَ أَنَّهُ كَرِهَ أَنْ يَشُقَّ عَلَى أَصْحَابِهِ بِكَثْرَةِ جِيَفِ الْكُفَّارِ أَنْ يَأْمُرَ بِدَفْنِهِمْ فَكَانَ جَرُّهُمْ إِلَى الْقَلِيبِ أَيْسَرَ عَلَيْهِمْ، وَوَافَقَ أَنَّ الْقَلِيبَ حَفَرَهُ رَجُلٌ مِنْ بَنِي النَّارِ اسْمُهُ بَدْرٌ، فَكَانَ فَأْلًا مُقَدَّمًا لَهُمْ كَمَا أَفَادَ ذَلِكَ الْوَاقِدِيُّ. [ شِعْرُ حَسَّانَ فِيمَنْ أَلَقُوا فِي الْقَلِيبِ ] قَالَ ابْنُ إسْحَاقَ: وَقَالَ حَسَّانُ بْنُ ثَابِتٍ: : عَرَفْتُ دِيَارَ زَيْنَبَ بِالْكَثِيبِ كَخَطِّ الْوَحْيِ فِي الْوَرَقِ الْقَشِيبِ تَدَاوَلُهَا الرِّيَاحُ وَكُلُّ جَوْنٍ مِنْ الْوَسْمِيِّ مُنْهَمِرٍ سَكُوبِ فَأَمْسَى رَسْمُهَا خَلَقًا وَأَمْسَتْ يَبَابًا بَعْدَ سَاكِنِهَا الْحَبِيبِ فَدَعْ عَنْكَ التَّذَكُّرَ كُلَّ يَوْمٍ وَرُدَّ حَرَارَةَ الصَّدْرِ الْكَئِيبِ وَخَبَّرَ بِاَلَّذِي لَا عَيْبَ فِيهِ بِصِدْقِ غَيْرِ إخْبَارِ الْكَذُوبِ بِمَا صَنَعَ الْمَلِيكُ غَدَاةَ بَدْرٍ لَنَا فِي الْمُشْرِكِينَ مِنْ النَّصِيبِ غَدَاةَ كَأَنَّ جَمْعَهُمْ حِرَاءٌ بَدَتْ أَرْكَانُهُ جُنْحَ الْغُرُوبِ فَلَاقَيْنَاهُمْ مِنَّا بِجَمْعٍ كَأُسْدِ الْغَابِ مُرْدَانٍ وَشِيبِ أَمَامَ مُحَمَّدٍ قَدْ وَازَرُوهُ عَلَى الْأَعْدَاءِ فِي لَفْحِ الْحُرُوبِ بِأَيْدِيهِمْ صَوَارِمُ مُرْهَفَاتٌ وَكُلُّ مُجَرَّبٍ خَاظِي الْكُعُوبِ بَنُو الْأَوْسِ الْغَطَارِفُ وَازَرَتْهَا بَنُو النَّجَّارِ فِي الدِّينِ الصَّلِيبِ فَغَادَرْنَا أَبَا جَهْلٍ صَرِيعًا وَعُتْبَةَ قَدْ تَرَكْنَا بِالْجَبُوبِ وَشَيْبَةَ قَدْ تَرَكْنَا فِي رِجَالٍ ذَوِي حَسَبٍ إذَا نُسِبُوا حَسِيبِ يُنَادِيهِمْ رَسُولُ اللَّهِ لَمَّا قَذَفْنَاهُمْ كَبَاكِبَ فِي الْقَلِيبِ أَلَمْ تَجِدُوا كَلَامِي كَانَ حَقًّا وَأَمْرُ اللَّهِ يَأْخُذُ بِالْقُلُوبِ ؟ فَمَا نَطَقُوا، وَلَوْ نَطَقُوا لَقَالُوا صَدَقْتَ وَكُنْتَ ذَا رَأْيٍ مُصِيبِ قَالَ ابْنُ إسْحَاقَ: وَلَمَّا أَمَرَ رَسُولُ اللَّهِ ﷺ أَنْ يُلْقَوْا فِي الْقَلِيبِ، أُخِذَ عُتْبَةُ بْنُ رَبِيعَةَ، فَسُحِبَ إلَى الْقَلِيبِ، فَنَظَرَ رَسُولُ اللَّهِ ﷺ - فِيمَا بَلَغَنِي - فِي وَجْهِ أَبِي حُذَيْفَةَ بْنِ عُتْبَةَ، فَإِذَا هُوَ كَئِيبٌ قَدْ تَغَيَّرَ لَوْنُهُ، فَقَالَ: يَا أَبَا حُذَيْفَةَ، لَعَلَّكَ قَدْ دَخَلَكَ مِنْ شَأْنِ أَبِيكَ شَيْءٌ ؟ أَوْ كَمَا قَالَ ﷺ، فَقَالَ: لَا، وَاَللَّهِ يَا رَسُولَ اللَّهِ، مَا شَكَكْتُ فِي أَبِي وَلَا فِي مَصْرَعِهِ، وَلَكِنَّنِي كُنْتُ أَعْرِفُ مَنْ أَبِي رَأْيًا وَحِلْمًا وَفَضْلًا، فَكُنْتُ أَرْجُو أَنْ يَهْدِيَهُ ذَلِكَ إلَى الْإِسْلَامِ، فَلَمَّا رَأَيْتُ مَا أَصَابَهُ، وَذَكَرْتُ مَا مَاتَ عَلَيْهِ مِنْ الْكُفْرِ، بَعْدَ الَّذِي كُنْتُ أَرْجُو لَهُ، أَحْزَنَنِي ذَلِكَ، فَدَعَا لَهُ رَسُولُ اللَّهِ ﷺ بِخَيْرٍ، وَقَالَ لَهُ خَيْرًا
Translation
✧ [ The throwing of the polytheists into the well ] Ibn Isḥāq said: Yazīd b. Rūmān narrated to me, from ʿUrwah b. al-Zubayr, from ʿĀʾishah, who said: When the Messenger of Allah ﷺ commanded that the slain be thrown into the well, they were thrown into it, except for Umayyah b. Khalaf, for he swelled in his coat of mail and filled it. They went to move him, but his flesh fell apart, so they left him, and cast upon him what concealed him of earth and stones. When he had them thrown into the well, the Messenger of Allah ﷺ stood over them and said: "O people of the well, have you found what your Lord promised you to be true? For I have found what my Lord promised me to be true." She said: His companions said to him: "O Messenger of Allah, do you speak to people who are dead?" He said to them: "They have come to know that what their Lord promised them is true." ʿĀʾishah said: And the people say: "They heard what I said to them," but the Messenger of Allah ﷺ only said to them: "They have come to know." Ibn Isḥāq said: Ḥumayd al-Ṭawīl narrated to me, from Anas b. Mālik, who said: The companions of the Messenger of Allah ﷺ heard the Messenger of Allah ﷺ in the depth of the night saying: "O people of the well, O ʿUtbah b. Rabīʿah, O Shaybah b. Rabīʿah, O Umayyah b. Khalaf, O Abū Jahl b. Hishām"—and he enumerated those among them who were in the well—"have you found what your Lord promised to be true? For I have found what my Lord promised me to be true." The Muslims said: "O Messenger of Allah, do you call a people who have become putrid?" He said: "You are not more able to hear what I say than they are, but they cannot answer me." Ibn Isḥāq said: Some of the people of knowledge narrated to me that on the day of this speech, the Messenger of Allah ﷺ said: "O people of the well, evil was the kinship of the Prophet you were to your Prophet. You called me a liar when the people believed me; you expelled me when the people sheltered me; you fought me when the people helped me." Then he said: "Have you found what your Lord promised you to be true?"—for the speech that he uttered. The fourteenth: ʿUmar, Abū Ṭalḥah, Ibn Masʿūd, and ʿAbd Allah b. ʿUmar ؓ agreed that when the Muslims said to the Messenger of Allah ﷺ: "O Messenger of Allah, how do you address the dead?" he said: "By Him in whose hand is my soul, you are not more able to hear what I say than they are." The first three witnessed the story and heard this saying from the Prophet ﷺ, while ʿAbd Allah may have heard it from his father or from the Prophet ﷺ. Ibn Masʿūd's wording was: "They hear as you hear, but they cannot reply." Al-Ṭabarānī related it with a sound chain. ʿĀʾishah ؓ rejected that when it reached her on the authority of Ibn ʿUmar, and said: "The Messenger of Allah ﷺ only said: 'They now know that what I used to say to them is true.'" She cited as evidence His saying, Exalted be He: "And you cannot make those in the graves hear" [Fāṭir: 22]. In this she resorted to rejecting the aforementioned narration of Ibn ʿUmar, but the majority disagreed with her and accepted the ḥadīth of Ibn ʿUmar because of the agreement of others who narrated it. As for her citing the verse as evidence, they said: Its meaning is that you cannot make them hear in a way that benefits them, nor can you make them hear except if Allah wills. Al-Ismāʿīlī said: ʿĀʾishah ؓ had such understanding, intelligence, abundance of narrations, and depth in the subtleties of knowledge that could not be exceeded, but there is no way to reject the words of a trustworthy narrator except by a text indicating its abrogation, particularization, or impossibility. How, then, when reconciliation between what she denied and what others affirmed is possible? Because His saying, Exalted be He: "Indeed, you cannot make the dead hear," does not contradict his saying ﷺ: "They now hear," for hearing is the conveyance of the voice from the one who makes heard to the ear of the listener. Allah, Exalted be He, is the One who made them hear by conveying to them the voice of His Prophet ﷺ. As for the answer that he only said, "They know," if she heard that, it does not contradict the narration "They hear," but rather supports it. Al-Bayhaqī said: Knowledge does not preclude hearing. The answer to the verse is: He does not make them hear while they are dead, but Allah, Exalted be He, brought them to life so that they heard, as Qatādah said. Al-Suhaylī said, in sum: In the report itself there is indication of a breach of the norm for the Prophet ﷺ, because of the companions' saying to him: "Do you address people who have become putrid?" and he answered them. If it is permissible that they were in that state knowing, it is permissible that they were hearing—either with the ears of their heads, according to the majority, or with the ears of their hearts. ʿĀʾishah's citation of His saying, Exalted be He: "And you cannot make those in the graves hear," and this verse—His saying, Exalted be He: "Can you make the deaf hear, or guide the blind?" [al-Zukhruf: 40]—means that Allah, Exalted be He, is the One who guides, grants success, and delivers the admonition to the ears of hearts, not you. He made the disbelievers dead and deaf by way of analogy with the dead and the deaf. Allah is the One who truly makes them hear when He wills, not His Prophet or anyone else. Therefore, there is no relevance of the verse in two respects: First, it was revealed regarding calling the disbelievers to faith. Second, He denied that His Prophet could be the one to make them hear, and Allah has spoken truth, for He alone makes them hear when He wills, and He does what He Wills, and He has power over all things. He said in al-Rawḍ: If it is said: What is the meaning of throwing them into the well, and what fiqh is in it? We say: It was his practice ﷺ in his expeditions that when he passed by the corpse of a person, he commanded its burial without asking about it, whether believer or disbeliever, as al-Dāraquṭnī related in his Sunan. Throwing them into the well is of this category, except that he disliked to burden his companions with the many corpses of the disbelievers by commanding their burial, so dragging them to the well was easier for them; and it coincided that the well was dug by a man from the Banū al-Nār named Badr, so it was an auspicious omen for them, as al-Wāqidī reported. [ Ḥassān's poetry concerning those thrown into the well ] Ibn Isḥāq said: Ḥassān b. Thābit said: : I recognized the abodes of Zaynab at al-Kathīb, like the writing of revelation on fresh parchment. The winds and every dark cloud of the early rain, pouring down, have taken turns over them. So its trace became worn out, and it became desolate after its beloved inhabitant. So leave off remembrance every day, and turn back the heat of the sorrowful breast. And tell of that which has no fault in it, with truth unlike the telling of a liar— of what the King did on the morning of Badr for us against the polytheists—a share. A morning when their host seemed like Ḥirāʾ, its pillars appearing at the approach of sunset. We met them with a host from us, like lions of the thicket, beardless youths and grey-haired men, Before Muḥammad, they supported him against enemies in the heat of wars. In their hands were sharpened swords, and every tried spear with thick joints. The Banū al-Aws, the noble ones, supported them, the Banū al-Najjār in the firm religion. So we left Abū Jahl prostrate, and ʿUtbah we left upon the hard ground, And Shaybah we left among men of noble lineage, noble when their lineage is counted. The Messenger of Allah calls to them when we had thrown them as heaps into the well: "Did you not find my words to be true, and the command of Allah takes hold of hearts?" They did not speak, and had they spoken they would have said: "You spoke truth, and you were possessed of sound judgment." Ibn Isḥāq said: When the Messenger of Allah ﷺ commanded that they be thrown into the well, ʿUtbah b. Rabīʿah was taken and dragged to the well. The Messenger of Allah ﷺ looked—as has reached me—at the face of Abū Ḥudhayfah b. ʿUtbah, and behold, he was sorrowful, his color changed. He said: "O Abū Ḥudhayfah, perhaps something concerning your father has entered your heart?" or as he ﷺ said. He replied: "No, by Allah, O Messenger of Allah, I did not doubt my father or his death, but I knew in my father sound judgment, forbearance, and virtue, and I had hoped that would guide him to Islam. When I saw what befell him, and remembered that he died upon disbelief after what I had hoped for him, it grieved me." So the Messenger of Allah ﷺ supplicated for good for him, and said good to him.
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