Sirat Ibn Hisham 1470
The time of the ʿumrah
أَمْرُ كَعْبِ بْنِ زُهَيْرٍ بَعْدَ الِانْصِرَافِ عَنْ الطَّائِفِ [ تَخَوُّفُ بَجِيرٍ عَلَى أَخِيهِ كَعْبٍ وَنَصِيحَتُهُ لَهُ ] وَلَمَّا قَدِمَ رَسُولُ اللَّهِ ﷺ مِنْ مُنْصَرَفِهِ عَنْ الطَّائِفِ كَتَبَ بُجَيْرُ بْنُ زُهَيْرِ بْنِ أَبِي سُلْمَى إلَى أَخِيهِ كَعْبِ بْنِ زُهَيْرٍ يُخْبِرُهُ أَنَّ رَسُولَ اللَّهِ ﷺ قَتَلَ رِجَالًا بِمَكَّةَ، مِمَّنْ كَانَ يَهْجُوهُ وَيُؤْذِيهِ، وَأَنَّ مَنْ بَقِيَ مِنْ شُعَرَاءِ قُرَيْشٍ، ابْنَ الزِّبَعْرَى وَهُبَيْرَةَ بْنَ أَبِي وَهْبٍ، قَدْ هَرَبُوا فِي كُلِّ وَجْهٍ، فَإِنْ كَانَتْ لَكَ فِي نَفْسِكَ حَاجَةٌ، فَطِرْ إلَى رَسُولِ اللَّهِ ﷺ، فَإِنَّهُ لَا يَقْتُلُ أَحَدًا جَاءَهُ تَائِبًا، وَإِنْ أَنْتَ لَمْ تَفْعَلْ فَانْجُ إلَى نَجَائِكَ مِنْ الْأَرْضِ، وَكَانَ كَعْبُ بْنُ زُهَيْرٍ قَدْ قَالَ: أَلَا أَبْلِغَا عَنِّي بُجَيْرًا رِسَالَةً فَهَلْ لَكَ فِيمَا قُلْتُ وَيْحَكَ هَلْ لَكَا ؟ فَبَيِّنْ لَنَا إنْ كُنْتَ لَسْتَ بِفَاعِلٍ عَلَى أَيِّ شَيْءٍ غَيْرَ ذَلِكَ دَلَّكَا عَلَى خُلُقٍ لَمْ أُلْفِ يَوْمًا أَبَا لَهُ عَلَيْهِ وَمَا تُلْفِي عَلَيْهِ أَبَا لَكَا فَإِنْ أَنْتَ لَمْ تَفْعَلْ فَلَسْتُ بِآسِفٍ وَلاَ قَائِلٌ إِمَّا عَثَرْتَ: لَعًا لَكَا سَقَاكَ بِهَا الْمَأْمُونُ كَأْسًا رَوِيَّةً فَأَنْهَلَكَ الْمَأْمُونُ مِنْهَا وَعَلَّكَا قَالَ ابْنُ هِشَامٍ: وَيُرْوَى الْمَأْمُورُ. وَقَوْلُهُ فَبَيِّنْ لَنَا: عَنْ غَيْرِ ابْنِ إسْحَاقَ، وَأَنْشَدَنِي بَعْضُ أَهْلِ الْعِلْمِ بِالشِّعْرِ وَحَدِيثِهِ: مَنْ مُبْلِغٌ عَنِّي بُجَيْرًا رِسَالَةً فَهَلْ لَكَ فِيمَا قُلْتُ بِالْخَيْفِ هَلْ لَكَا شَرِبْتَ مَعَ الْمَأْمُونِ كَأْسًا رَوِيَّةً فَأَنْهَلَكَ الْمَأْمُونُ مِنْهَا وَعَلَّكَا وَخَالَفْتَ أَسْبَابَ الْهُدَى وَاتَّبَعْتَهُ عَلَى أَيِّ شَيْءٍ وَيْبَ غَيْرِكَ دَلَّكَا عَلَى خُلُقٍ لَمْ تُلْفِ أُمًّا وَلَا أَبًا عَلَيْهِ وَلَمْ تُدْرِكْ عَلَيْهِ أَخًا لَكَا فَإِنْ أَنْتَ لَمْ تَفْعَلْ فَلَسْتُ بِآسِفِ وَلَا قَائِلٍ إمَّا عَثَرْتَ: لَعًا لَكَا قَالَ: وَبَعَثَ بِهَا إلَى بُجَيْرٍ، فَلَمَّا أَتَتْ بُجَيْرًا كَرِهَ أَنْ يَكْتُمَهَا رَسُولَ اللَّهِ ﷺ فَأَنْشَدَهُ إيَّاهَا، فَقَالَ رَسُولُ اللَّهِ ﷺ لَمَّا سَمِعَ سَقَاكَ بِهَا الْمَأْمُونُ: صَدَقَ وَإِنَّهُ لَكَذُوبٌ، أَنَا الْمَأْمُونُ. وَلَمَّا سَمِعَ: عَلَى خُلُقٍ لَمْ تُلْفِ أُمًّا وَلَا أَبًا عَلَيْهِ قَالَ: أَجَلْ، لَمْ يُلْفِ عَلَيْهِ أَبَاهُ وَلَا أُمَّهُ. ثُمَّ قَالَ بُجَيْرٌ لِكَعْبِ: مَنْ مُبْلِغٌ كَعْبًا فَهَلْ لَكَ فِي الَّتِي تَلُومُ عَلَيْهَا بَاطِلًا وَهْيَ أَحْزَمُ إلَى اللَّهِ ( لَا الْعُزَّى وَلَا اللَّاتِ ) وَحْدَهُ فَتَنْجُو إذَا كَانَ النَّجَاءُ وَتَسْلَمُ لَدَى يَوْمِ لَا يَنْجُو وَلَيْسَ بِمُفْلِتٍ مِنْ النَّاسِ إلَّا طَاهِرُ الْقَلْبِ مُسْلِمُ فَدِينُ زُهَيْرٍ وَهُوَ لَا شَيْءَ دِينُهُ وَدِينُ أَبِي سُلْمَى عَلَى مُحَرَّمِ قَالَ ابْنُ إسْحَاقَ: وَإِنَّمَا يَقُولُ كَعْبٌ: الْمَأْمُونُ، وَيُقَالُ: الْمَأْمُورُ فِي قَوْلِ ابْنِ هِشَامٍ لِقَوْلِ قُرَيْشٍ الَّذِي كَانَتْ تَقُولُهُ لِرَسُولِ اللَّهِ ﷺ.
Translation
✧ The matter of Kaʿb b. Zuhayr after the return from al-Ṭāʾif [ Bujayr’s fear for his brother Kaʿb and his advice to him ] When the Messenger of God ﷺ came back from his return from al-Ṭāʾif, Bujayr b. Zuhayr b. Abī Sulmā wrote to his brother Kaʿb b. Zuhayr, informing him that the Messenger of God ﷺ had killed some men in Makkah from among those who had satirized him and harmed him, and that those of the poets of Quraysh who remained—Ibn al-Zibaʿrā and Hubayrah b. Abī Wahb—had fled in every direction. "If you have any need for your own sake, then fly to the Messenger of God ﷺ, for he does not kill anyone who comes to him repentant; but if you do not do that, then escape to your refuge in the land." Kaʿb b. Zuhayr had said: "Will you two convey from me a message to Bujayr? Is there for you, in what I said—woe to you—any path for you? Then make clear to us, if you are not going to act, upon what thing other than that did he point you? To a character for which I never found any father, and upon which you will not find any father of yours. If you will not act, then I am not regretful, nor saying, when you stumble: 'May you rise again.' The trusted one gave you to drink with it a full cup, and the trusted one gave you the first draught of it and the second." Ibn Hishām said: It is also narrated "the commanded one." And his saying "Then make clear to us" is from other than Ibn Isḥāq. And one of the people of learning in poetry and its reports recited to me: "Who will convey from me to Bujayr a message? Is there for you, in what I said at al-Khayf, any path for you? You drank with the trusted one a full cup, and the trusted one gave you the first draught of it and the second. You have abandoned the ways of guidance and followed it. Upon what thing—woe to another than you—did he point you? To a character for which you found neither mother nor father, and upon which you did not attain a brother of yours. If you will not act, then I am not regretful, nor saying, when you stumble: 'May you rise again.'" He said: And he sent them to Bujayr. When they reached Bujayr, he disliked concealing them from the Messenger of God ﷺ, so he recited them to him. When the Messenger of God ﷺ heard "The trusted one gave you to drink with it," he said: "He has spoken truth, and he is a liar; I am the trusted one." When he heard "To a character for which you found neither mother nor father upon it," he said: "Indeed, he did not find upon it his father or his mother." Then Bujayr said to Kaʿb: "Who will convey to Kaʿb: Is there for you in that which you blame to no purpose, though it is more resolute— to God alone, not al-ʿUzzā nor al-Lāt— so that you may be saved when there is salvation, and be safe on a day when none is saved, and none escapes of the people, except the pure of heart, a Muslim? For the religion of Zuhayr—and it is nothing—is his religion, and the religion of Abū Sulmā is forbidden to me." Ibn Isḥāq said: Kaʿb only says "the trusted one," and it is said "the commanded one" according to Ibn Hishām, because of the saying of Quraysh which they used to say to the Messenger of God ﷺ.
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No grade is recorded for this wording.