Sirat Ibn Hisham 167
ʿAbd al-Muṭṭalib and His Son al-Ḥārith and What Occurred Between Them and Quraysh During Their Digging of Zamzam
قَالَ ابْنُ إسْحَاقَ: فَهَذَا الَّذِي بَلَغَنِي مِنْ حَدِيثِ عَلِيِّ بْنِ أَبِي طَالِبٍ ؓ فِي زَمْزَمَ، وَقَدْ سَمِعْتُ مَنْ يُحَدِّثُ عَنْ عَبْدِ الْمُطَّلِبِ أَنَّهُ قِيلَ لَهُ حِينَ أُمِرَ بِحَفْرِ زَمْزَمَ:: ثُمَّ اُدْعُ بِالْمَاءِ الرِّوَى غَيْرِ الْكَدِرْ يَسْقِي حَجِيجَ اللَّهِ فِي كُلِّ مَبَرْ لَيْسَ يُخَافُ مِنْهُ شَيْءٌ مَا عَمَرْ فَخَرَجَ عَبْدُ الْمُطَّلِبِ، حِينَ قِيلَ لَهُ ذَلِكَ، إلَى قُرَيْشٍ، فَقَالَ: تَعَلَّمُوا أَنِّي قَدْ أُمِرْتُ أَنْ أَحْفِرَ لَكُمْ زَمْزَمَ، فَقَالُوا: فَهَلْ بُيِّنَ لَكَ أَيْنَ هِيَ ؟ قَالَ: لَا؛ قَالُوا: فَارْجِعْ إلَى مَضْجَعِكَ الَّذِي رَأَيْتَ فِيهِ مَا رَأَيْتَ فَإِنْ يَكُ حَقًّا مِنْ اللَّهِ يُبَيَّنُ لَكَ، وَإِنْ يَكُ مِنْ الشَّيْطَانِ فَلَنْ يَعُودَ إلَيْكَ. فَرَجَعَ عَبْدُ الْمُطَّلِبِ إلَى مَضْجَعِهِ فَنَامَ فِيهِ، فَأُتِيَ فَقِيلَ لَهُ: احْفِرْ زَمْزَمَ، إنَّكَ إنْ حَفَرْتهَا لَمْ تَنْدَمْ، وَهِيَ تُرَاثٌ مِنْ أَبِيكَ الْأَعْظَمِ، لَا تَنْزِفُ أَبَدًا وَلَا تُذَمُّ، تَسْقِي الْحَجِيجَ الْأَعْظَمَ، مِثْلَ نَعَامٍ حَافِلٍ لَمْ يُقْسَمْ، يَنْذِرُ فِيهَا نَاذِرٌ لِمُنْعِمٍ، تَكُونُ مِيرَاثًا وَعَقْدًا مُحْكَمٍ، لَيْسَتْ كَبَعْضِ مَا قَدْ تَعْلَمُ، وَهِيَ بَيْنَ الْفَرْثِ وَالدَّمِ. قَالَ ابْنُ هِشَامٍ: هَذَا الْكَلَامُ وَالْكَلَامُ الَّذِي قَبْلَهُ، مِنْ حَدِيثِ عَلِيٍّ ( رِضْوَانُ اللَّهِ عَلَيْهِ ) فِي حَفْرِ زَمْزَمَ مِنْ قَوْلِهِ: لَا تَنْزِفُ أَبَدًا وَلَا تُذَمُّ إلَى قَوْلِهِ: عِنْدَ قَرْيَةِ النَّمْلِ عِنْدَنَا سَجْعٌ وَلَيْسَ شِعْرًا. قَالَ ابْنُ إسْحَاقَ: فَزَعَمُوا أَنَّهُ حِينَ قِيلَ لَهُ ذَلِكَ، قَالَ: وَأَيْنَ هِيَ ؟ قِيلَ لَهُ. عِنْدَ قَرْيَةِ النَّمْلِ، حَيْثُ يُنْقَرُ الْغُرَابُ غَدًا. وَاَللَّهُ أَعْلَمُ أَيُّ ذَلِكَ كَانَ. فَعَدَا عَبْدُ الْمُطَّلِبِ وَمَعَهُ ابْنُهُ الْحَارِثُ، وَلَيْسَ لَهُ يَوْمَئِذٍ وَلَدٌ غَيْرَهُ، فَوَجَدَ قَرْيَةَ النَّمْلِ، وَوَجَدَ الْغُرَابَ يَنْقُرُ عِنْدَهَا بَيْنَ الْوَثَنَيْنِ: إسَافٍ وَنَائِلَةٍ، اللَّذَيْنِ كَانَتْ قُرَيْشٌ تَنْحَرُ عِنْدَهُمَا ذَبَائِحَهَا. فَجَاءَ بِالْمِعْوَلِ وَقَامَ لِيَحْفِرَ حَيْثُ أُمِرَ، فَقَامَتْ إلَيْهِ قُرَيْشٌ حِينَ رَأَوْا جِدَّهُ، فَقَالُوا: وَاَللَّهِ لَا نَتْرُكُكَ تَحْفِرُ بَيْنَ وَثَنَيْنَا هَذَيْنِ اللَّذَيْنِ نَنْحَرُ عِنْدَهُمَا، فَقَالَ عَبْدُ الْمُطَّلِبِ لِابْنِهِ الْحَارِثِ: ذُدْ عَنِّي حَتَّى أَحْفِرَ، فَوَاَللَّهِ لَأَمْضِيَنَّ لِمَا أُمِرْتُ بِهِ. فَلَمَّا عَرَفُوا أَنَّهُ غَيْرُ نَازِعٍ، خَلَّوْا بَيْنَهُ وَبَيْنَ الْحَفْرِ، وَكَفُّوا عَنْهُ، فَلَمْ يَحْفِرْ إلَّا يَسِيرًا، حَتَّى بَدَا لَهُ الطَّيُّ، فَكَبَّرَ وَعَرَفُوا أَنَّهُ قَدْ صُدِقَ. فَلَمَّا تَمَادَى بِهِ الْحَفْرُ وَجَدَ فِيهَا غَزَالَيْنِ مِنْ ذَهَبٍ، وَهُمَا الْغَزَالَانِ اللَّذَانِ دَفَنَتْ جُرْهُمٌ فِيهَا حِينَ خَرَجَتْ مِنْ مَكَّةَ، وَوَجَدَ فِيهَا أَسْيَافًا قَلْعِيَّةً وَأَدْرَاعًا، فَقَالَتْ لَهُ قُرَيْشٌ يَا عَبْدَ الْمُطَّلِبِ، لَنَا مَعَكَ فِي هَذَا شِرْكٌ وَحَقٌّ؛ قَالَ: لَا، وَلَكِنْ هَلُمَّ إلَى أَمْرٍ نَصَفٍ بَيْنِي وَبَيْنَكُمْ: نَضْرِبُ عَلَيْهَا بِالْقِدَاحِ؛ قَالُوا: وَكَيْفَ تَصْنَعُ ؟ قَالَ: أَجْعَلُ لِلْكَعْبَةِ قِدْحَيْنِ، وَلِي قِدْحَيْنِ، وَلَكُمْ قِدْحَيْنِ، فَمَنْ خَرَجَ لَهُ قِدْحَاهُ عَلَى شَيْءٍ كَانَ لَهُ، وَمَنْ تَخَلَّفَ قِدْحَاهُ فَلَا شَيْءَ لَهُ ؟ قَالُوا: أَنْصَفْتَ فَجَعَلَ قِدْحَيْنِ أَصْفَرَيْنِ لِلْكَعْبَةِ وَقِدْحَيْنِ أَسْوَدَيْنِ لِعَبْدِ الْمُطَّلِبِ، وَقِدْحَيْنِ أَبْيَضَيْنِ لِقُرَيْشِ؛ ثُمَّ أَعْطَوْا ( الْقِدَاحَ ) صَاحِبَ الْقِدَاحِ الَّذِي يَضْرِبُ بِهَا عِنْدَ هُبَلَ ( وَهُبَلُ: صَنَمٌ فِي جَوْفِ الْكَعْبَةِ، وَهُوَ أَعْظَمُ أَصْنَامِهِمْ، وَهُوَ الَّذِي يَعْنِي أَبُو سُفْيَانَ بْنُ حَرْبٍ يَوْمَ أُحُدٍ حِينَ قَالَ: أُعْلِ هُبَلُ: أَيْ أَظْهِرْ دِينَكَ ) وَقَامَ عَبْدُ الْمُطَّلِبِ يَدْعُو اللَّهَ عَزَّ وَجَلَّ فَضَرَبَ صَاحِبُ الْقِدَاحِ، فَخَرَجَ الْأَصْفَرَانِ عَلَى الْغَزَالَيْنِ لِلْكَعْبَةِ، وَخَرَجَ الْأَسْوَدَانِ عَلَى الْأَسْيَافِ، وَالْأَدْرَاعُ لِعَبْدِ الْمُطَّلِبِ، وَتَخَلَّفَ قِدْحَا قُرَيْشٍ. فَضَرَبَ عَبْدُ الْمُطَّلِبِ الْأَسْيَافَ. بَابًا لِلْكَعْبَةِ، وَضَرَبَ فِي الْبَابِ الْغَزَالَيْنِ مِنْ ذَهَبٍ. فَكَانَ أَوَّلَ ذَهَبٍ حَلِيَتْهُ الْكَعْبَةُ، فِيمَا يَزْعُمُونَ. ثُمَّ إنَّ عَبْدَ الْمُطَّلِبِ أَقَامَ سِقَايَةَ زَمْزَمَ لِلْحُجَّاجِ.
Translation
✧ Ibn Isḥāq said: This is what has reached me of the ḥadīth of ʿAlī b. Abī Ṭālib ؓ concerning Zamzam. I have also heard someone narrating from ʿAbd al-Muṭṭalib that when he was commanded to dig Zamzam, it was said to him: “Then call for the water, abundant and not turbid, giving drink to the pilgrims of God in every place of righteousness; nothing is feared from it as long as it lasts.” So ʿAbd al-Muṭṭalib went out, when that was said to him, to Quraysh and said: “Know that I have been commanded to dig Zamzam for you.” They said: “Has it been made clear to you where it is?” He said: “No.” They said: “Then return to your sleeping place where you saw what you saw. If it is true from God, it will be made clear to you; and if it is from Satan, he will not come back to you.” So ʿAbd al-Muṭṭalib returned to his sleeping place and slept there. Then someone came to him and said: “Dig Zamzam. If you dig it, you will not regret it. It is an inheritance from your greatest forefather. It never fails and is not blamed. It gives drink to the greatest pilgrim, like a full ostrich not divided. A vower makes a vow in it to a benefactor. It will be an inheritance and a firm covenant, not like some of what you know. It is between the offal and the blood.” Ibn Hishām said: This speech and the speech before it, from the ḥadīth of ʿAlī (riḍwān Allāhi ʿalayhi) concerning the digging of Zamzam, from his saying “It never fails and is not blamed” to his saying “at the ant village,” is in our view rhymed prose (sajʿ), not poetry. Ibn Isḥāq said: They claim that when that was said to him, he said: “And where is it?” It was said to him: “At the ant village, where the crow will peck tomorrow. God knows best which of these it was.” So ʿAbd al-Muṭṭalib ran, and with him was his son al-Ḥārith—for he had no other son that day—and he found the ant village and found the crow pecking at it, between the two idols Isāf and Nāʾilah, by which Quraysh used to slaughter their sacrifices. He brought the pickaxe and stood to dig where he had been commanded. Quraysh rose against him when they saw his seriousness and said: “By God, we will not let you dig between these two idols of ours by which we slaughter.” ʿAbd al-Muṭṭalib said to his son al-Ḥārith: “Defend me until I dig, for by God I will carry out what I have been commanded.” When they realized that he would not give up, they left him and the digging, and held back from him. He had not dug but a little when the masonry appeared to him. He said “Allāhu akbar,” and they knew he had been told the truth. When he continued digging, he found in it two gazelles of gold—these were the two gazelles that Jurhum had buried in it when they left Makkah—and he found in it Qalʿī swords and coats of mail. Quraysh said to him: “O ʿAbd al-Muṭṭalib, we have a share and a right with you in this.” He said: “No, but come to a fair matter between me and you: we cast lots for it with arrows.” They said: “How will you do it?” He said: “I will assign two arrows to the Kaʿbah, two arrows to me, and two arrows to you. Whoever’s two arrows come out for something, it is his; and whoever’s two arrows fail, he gets nothing.” They said: “You have been fair.” So he made two yellow arrows for the Kaʿbah, two black arrows for ʿAbd al-Muṭṭalib, and two white arrows for Quraysh. Then they gave the arrows to the arrow-caster who cast lots with them at Hubal—and Hubal was an idol inside the Kaʿbah, the greatest of their idols, and it is the one Abū Sufyān b. Ḥarb meant on the day of Uḥud when he said: “Be exalted, Hubal,” that is, “make your religion prevail.” ʿAbd al-Muṭṭalib stood calling upon God, Mighty and Majestic, and the arrow-caster cast. The two yellow arrows came out for the two gazelles, for the Kaʿbah; the two black arrows came out for the swords and coats of mail, for ʿAbd al-Muṭṭalib; and the two arrows of Quraysh failed. So ʿAbd al-Muṭṭalib made the swords into a door for the Kaʿbah, and set the two gazelles of gold in the door. It was the first gold with which the Kaʿbah was adorned, as they claim. Then ʿAbd al-Muṭṭalib established the watering of Zamzam for the pilgrims.
Grades by grader
No grade is recorded for this wording.