Sirat Ibn Hisham 1530
The arrival of the delegation of Banū Tamīm and the revelation of Sūrat al-Ḥujurāt
[ شِعْرُ حَسَّانَ فِي الرَّدِّ عَلَى الزِّبْرِقَانِ ] قَالَ ابْنُ إسْحَاقَ: وَكَانَ حَسَّانُ غَائِبًا، فَبَعَثَ إلَيْهِ رَسُولُ اللَّهِ ﷺ قَالَ حَسَّانُ: جَاءَنِي رَسُولُهُ، فَأَخْبَرَنِي أَنَّهُ إنَّمَا دَعَانِي لِأُجِيبَ شَاعِرَ بَنِي تَمِيمٍ، فَخَرَجْتُ إلَى رَسُولِ اللَّهِ ﷺ وَأَنَا أَقُولُ: مَنَعْنَا رَسُولَ اللَّهِ إذْ حَلَّ وَسْطَنَا عَلَى أَنْفٍ رَاضٍ مِنْ مَعَدٍّ وَرَاغِمِ مَنَعْنَاهُ لَمَا حَلَّ بَيْنَ بُيُوتِنَا بِأَسْيَافِنَا مِنْ كُلِّ بَاغٍ وَظَالِمِ بِبَيْتٍ حَرِيدٍ عِزُّهُ وَثَرَاؤُهُ بِجَابِيَةِ الْجَوْلَانِ وَسْطَ الْأَعَاجِمِ هَلْ الْمَجْدُ إلَّا السُّودَدُ الْعَوْدُ وَالنَّدَى وِجَاهُ الْمُلُوكِ وَاحْتِمَالُ الْعَظَائِمِ قَالَ: فَلَمَّا انْتَهَيْتُ إلَى رَسُولِ اللَّهِ ﷺ، وَقَامَ شَاعِرُ الْقَوْمِ، فَقَالَ مَا قَالَ، عَرَضْتُ فِي قَوْلِهِ، وَقُلْتُ عَلَى نَحْوِ مَا قَالَ. قَالَ: فَلَمَّا فَرَغَ الزِّبْرِقَانُ، قَالَ رَسُولُ اللَّهِ ﷺ لِحَسَّانَ بْنِ ثَابِتٍ: قُمْ يَا حَسَّانُ، فَأَجِبْ الرَّجُلَ فِيمَا قَالُ فَقَامَ حَسَّانٌ، فَقَالَ: إنَّ الذَّوَائِبَ مِنْ فِهْرٍ وَإِخْوَتِهِمْ قَدْ بَيَّنُوا سُنَّةً لِلنَّاسِ تُتَّبَعُ يَرْضَى بِهِمْ كُلُّ مَنْ كَانَتْ سَرِيرَتُهُ تَقْوَى الْإِلَهِ وَكُلَّ الْخَيْرِ يَصْطَنِعُ قَوْمٌ إذَا حَارَبُوا ضَرُّوا عَدُوَّهُمْ أَوْ حَاوَلُوا النَّفْعَ فِي أَشْيَاعِهِمْ نَفَعُوا سَجِيَّةٌ تِلْكَ مِنْهُمْ غَيْرُ مُحْدَثَةٍ إنَّ الْخَلَائِقَ فَاعْلَمْ شَرُّهَا الْبِدَعُ إنْ كَانَ فِي النَّاسِ سَبَّاقُونَ بَعْدَهُمْ فَكُلُّ سَبْقٍ لِأَدْنَى سَبْقِهِمْ تَبَعُ لَا يَرْقَعُ النَّاسَ مَا أَوْهَتَ أَكَفُّهُمْ عِنْدَ الدَّفَّاعِ وَلَا يُوهُونَ مَا رَقَعُوا إنْ سَابَقُوا النَّاسَ يَوْمًا فَازَ سَبْقُهُمْ أَوْ وَازَنُوا أَهْلَ مَجْدٍ بِالنَّدَى مَتَعُوا أَعِفَّةٌ ذُكِرَتْ فِي الْوَحْي عِفَّتُهُمْ لَا يَنْطَبَعُونَ وَلَا يُرْدِيهِمْ طَمَعُ لَا يَبْخَلُونَ عَلَى جَارٍ بِفَضْلِهِمْ وَلَا يَمَسُّهُمْ مِنْ مَطْمَعٍ طَبَعُ إذَا نَصَبْنَا لِحَيِّ لَمْ نَدِبَّ لَهُمْ كَمَا يَدُبُّ إلَى الْوَحْشِيَّةِ الذَّرِعُ نَسْمُو إذَا الْحَرْبُ نَالَتْنَا مَخَالِبُهَا إذَا الزَّعَانُفُ مِنْ أَظْفَارهَا خَشَعُوا لَا يَفْخَرُونَ إذَا نَالُوا عَدُوَّهُمْ وَإِنْ أُصِيبُوا فَلَا خُورٌ وَلَا هُلُعُ كَأَنَّهُمْ فِي الْوَغَى وَالْمَوْتُ مُكْتَنِعٌ أُسْدٌ بِحِلْيَةِ فِي أَرْسَاغِهَا فَدَعُ خُذْ مِنْهُمْ مَا أَتَى عَفْوًا إذَا غَضِبُوا وَلَا يَكُنْ هَمُّكَ الْأَمْرَ الَّذِي مَنَعُوا فَإِنَّ فِي حَرْبِهِمْ فَاتْرُكْ عَدَاوَتَهُمْ شَرًّا يُخَاضُ عَلَيْهِ السَّمُّ وَالسَّلَعُ أَكْرِمْ بِقَوْمٍ رَسُولُ اللَّهِ شِيعَتُهُمْ إذَا تَفَاوَتَتْ الْأَهْوَاءُ وَالشِّيَعُ أَهْدِي لَهُمْ مِدْحَتِي قَلْبٌ يُؤَازِرُهُ فِيمَا أُحِبُّ لِسَانٌ حَائِكٌ صَنَعُ فَإِنَّهُمْ أَفْضَلُ الْأَحْيَاءِ كُلِّهِمْ إنْ جَدَّ بِالنَّاسِ جِدُّ الْقَوْلِ أَوْ شَمَعُوا قَالَ ابْنُ هِشَامٍ: أَنْشَدَنِي أَبُو زَيْدٍ: يَرْضَى بِهَا كُلُّ مَنْ كَانَتْ سَرِيرَتُهُ تَقْوَى الْإِلَهِ وَبِالْأَمْرِ الَّذِي شَرَعُوا
Translation
✧ [The poetry of Ḥassān in reply to al-Zibriqān] Ibn Isḥāq said: Ḥassān was absent, so the Messenger of God ﷺ sent for him. Ḥassān said: His messenger came to me and told me that he had summoned me only so that I might answer the poet of Banū Tamīm. So I went out to the Messenger of God ﷺ, saying: ‘We defended the Messenger of God when he alighted in our midst / against a willing nose of Maʿadd and one compelled. We defended him when he alighted among our houses / with our swords from every transgressor and wrongdoer. In a lone house whose might and wealth are / at the Jābiyah of the Jawlān amid the non-Arabs. Is glory anything but ancient sovereignty and generosity, / the presence of kings, and the bearing of great affairs?’ He said: When I reached the Messenger of God ﷺ, and the poet of the people stood and said what he said, I countered his words and spoke along the lines of what he had said. He said: When al-Zibriqān had finished, the Messenger of God ﷺ said to Ḥassān b. Thābit: ‘Rise, O Ḥassān, and answer the man in what he has said.’ So Ḥassān rose and said: ‘Indeed the forelocks from Fihr and their brothers / have made clear a way for people to be followed. With them every person whose secret is / fear of God and who does all good is pleased. A people who, when they fight, harm their enemy, / or when they seek benefit for their followers, benefit them. Such is a natural disposition from them, not newly invented; / indeed, of created things, know that their worst are innovations. If among people there are those who take the lead after them, / then every lead is subordinate to their lesser lead. People do not mend what their hands have torn / at the time of defence, nor do they tear what they have mended. If they race people one day, their lead wins, / or if they weigh against people of glory with generosity, they excel. Chaste ones, their chastity is mentioned in the revelation; / they are not stamped with greed, nor does greed destroy them. They are not miserly to a neighbour with their surplus, / nor does the stain of greed touch them. When we set up a banner for a tribe, we do not creep toward them / as the swift one creeps toward wild game. We rise when war's claws reach us, / when the ragged ones are humbled by its talons. They do not boast when they attain their enemy, / and if they are struck, they are not weak nor terrified. It is as if they, in the fray while death is enveloping, / are lions in a thicket, whose legs are shackled. Take from them what comes spontaneously when they are angry, / and do not let your concern be the matter they have withheld. For in their war—so abandon enmity toward them— / is an evil over which poison and colocynth are stirred. Honour a people whose partisans are the Messenger of God, / when desires and factions diverge. My praise is guided to them by a heart aided / in what I love by a skilful, weaving tongue. For they are the best of all the tribes, / when people are serious in the seriousness of speech, or when they jest.’ Ibn Hishām said: Abū Zayd recited to me: ‘With it everyone whose secret is / fear of God and the matter they have legislated is pleased.’
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