Sirat Ibn Hisham 22
Something of Tubban's career
[ انْصِرَافُ تُبَّانَ عَنْ إهْلَاكِ الْمَدِينَةِ، وَشِعْرُ خَالِدٍ فِي ذَلِكَ ] فَبَيْنَا تُبَّعٌ عَلَى ذَلِكَ مِنْ قِتَالِهِمْ، إذْ جَاءَهُ حَبْرَانِ مِنْ أَحْبَارِ الْيَهُودِ مِنْ بَنِي قُرَيْظَةَ - وَقُرَيْظَةُ وَالنَّضِيرُ وَالنَّجَّامُ وَعَمْرٌو، وَهُوَ هَدَلُ، بَنُو الْخَزْرَجِ بْنِ الصَّرِيحِ بْنِ التَّوْءَمَانِ بْنِ السِّبْطِ بْنِ الْيَسَعَ بْنِ سَعْدِ بْنِ لَاوِيِّ بْنِ خَيْرِ بْنِ النَّجَّامِ بْنِ تَنْحُومَ بْنِ عَازَرِ بْنِ عُزْرَى بْنِ هَارُونَ بْنِ عِمْرَانَ بْنِ يَصْهَرَ بْنِ قَاهِثِ ابْنِ لَاوَى بْنِ يَعْقُوبَ، وَهُوَ إسْرَائِيلُ بْنُ إسْحَاقَ بْنِ إبْرَاهِيمَ خَلِيلِ الرَّحْمَنِ، صَلَّى اللَّهُ عَلَيْهِمْ - عَالِمَانِ رَاسِخَانِ فِي الْعِلْمِ حِينَ سَمِعَا بِمَا يُرِيدُ مِنْ إهْلَاكِ الْمَدِينَةِ وَأَهْلِهَا. فَقَالَا لَهُ: أَيُّهَا الْمَلِكُ، لَا تَفْعَلْ فَإِنَّكَ إنْ أَبَيْتَ إلَّا مَا تُرِيدُ حِيلَ بَيْنَكَ وَبَيْنَهَا وَلَمْ نَأْمَنْ عَلَيْكَ عَاجِلَ الْعُقُوبَةِ، فَقَالَ لَهُمَا: وَلِمَ ذَلِكَ ؟ فَقَالَا: هِيَ مُهَاجَرُ نَبِيٍّ يَخْرُجُ مِنْ هَذَا الْحَرَمِ مِنْ قُرَيْشٍ فِي آخِرِ الزَّمَانِ، تَكُونُ دَارَهُ وَقَرَارَهُ، فَتَنَاهَى عَنْ ذَلِكَ. وَرَأَى أَنَّ لَهُمَا عِلْمًا، وَأَعْجَبَهُ مَا سَمِعَ مِنْهُمَا، فَانْصَرَفَ عَنْ الْمَدِينَةِ - وَاتَّبَعَهُمَا عَلَى دِينِهِمَا. فَقَالَ خَالِدُ بْنُ عَبْدِ الْعُزَّى بْنِ غَزِيَّةَ بْنِ عَمْرِو ( ابْنِ عَبْدِ ) بْنِ عَوْفِ بْنِ غُنْمِ بْنِ مَالِكِ بْنِ النَّجَّارِ يَفْخَرُ بِعَمْرِو بْنِ طَلَّةَ: أَصَحَّا أَمْ قَدْ نَهَى ذُكَرَهْ أَمْ قَضَى مِنْ لَذَّةٍ وَطَرَهْ أَمْ تَذَكَّرْتَ الشَّبَابَ وَمَا ذِكْرُكَ الشَّبَابَ أَوْ عُصُرَهْ إنَّهَا حَرْبٌ رَبَاعِيَةٌ مِثْلُهَا أَتَى الْفَتَى عِبَرَهْ فَاسْأَلَا عِمْرَانَ أَوْ أَسَدًا إذْ أَتَتْ عَدْوًا مَعَ الزُّهَرَهْ فَيْلَقٌ فِيهَا أَبُو كَرِبٍ سُبَّغٌ أَبْدَانُهَا ذَفِرَهْ ثُمَّ قَالُوا: مَنْ نَؤُمُّ بِهَا أَبَنِي عَوْفٍ أَمْ النَّجَرَهْ بَلْ بَنِي النَّجَّارِ إنَّ لَنَا فِيهِمْ قَتْلَى وَإِنَّ تِرَهْ فَتَلَقَّتْهُمْ مُسَايِفَةٌ مُدُّهَا كَالغَبْيَةِ النَّثِرَهْ فِيهِمْ عَمْرُو بْنُ طَلَّةَ مَلَّى الْإِلَهُ قَوْمَهُ عُمُرَهْ سَيْدٌ سَامِي الْمُلُوكِ وَمَنْ رَامَ عَمْرًا لَا يَكُنْ قَدَرَهْ وَهَذَا الْحَيُّ مِنْ الْأَنْصَارِ يَزْعُمُونَ أَنَّهُ إنَّمَا كَانَ حَنَقُ تُبَّعٍ عَلَى هَذَا الْحَيِّ مِنْ يَهُودَ الَّذِينَ كَانُوا بَيْنَ أَظْهُرِهِمْ، وَإِنَّمَا أَرَادَ هَلَاكَهُمْ فَمَنَعُوهُمْ مِنْهُ، حَتَّى انْصَرَفَ عَنْهُمْ، وَلِذَلِكَ قَالَ فِي شِعْرِهِ: حَنَقًا عَلَى سَبْطَيْنِ حَلَّا يَثْرِبَا أَوْلَى لَهُمْ بِعِقَابِ يَوْمٍ مُفْسِدِ قَالَ ابْنُ هِشَامٍ: الشِّعْرُ الَّذِي فِي هَذَا الْبَيْتِ مَصْنُوعٌ، فَذَلِكَ الَّذِي مَنَعَنَا مِنْ إثْبَاتِهِ
Translation
✧ [Tubbaʿ's departure from destroying Madinah, and the poetry of Khalid concerning that] While Tubbaʿ was thus engaged in fighting them, there came to him two rabbis from among the learned men of the Jews of Banu Qurayzah—Qurayzah, al-Nadir, al-Najjam, and ʿAmr, who is Hadal, are the Banu al-Khazraj b. al-Sarih b. al-Tawʾaman b. al-Sibt b. al-Yasaʿ b. Saʿd b. Lawi b. Khayr b. al-Najjam b. Tanhum b. ʿAzar b. ʿUzra b. Harun b. ʿImran b. Yashar b. Qahith b. Lawi b. Yaʿqub, who is Israʾil b. Ishaq b. Ibrahim, the Friend of the Merciful, may God bless them—two scholars deeply rooted in knowledge, when they heard of what he intended of destroying Madinah and its people. They said to him: "O king, do not do it. For if you insist on what you intend, you will be prevented from reaching it, and we do not assure you against swift punishment." He said to them: "And why is that?" They said: "It is the place of migration of a prophet who will come forth from this sanctuary, from Quraysh, at the end of time. It will be his home and his resting place." So he desisted from that. He saw that they possessed knowledge, and what he heard from them pleased him, so he turned away from Madinah and followed them in their religion. Then Khalid b. ʿAbd al-ʿUzza b. Ghaziyya b. ʿAmr b. ʿAbd b. ʿAwf b. Ghunm b. Malik b. al-Najjar said, boasting of ʿAmr b. Talla: "Has he become clear-headed, or has mention of it forbidden him, or has he fulfilled from pleasure his need? Or do you remember youth—and what is your remembrance of youth or its times? It is a war of the fourth age; like it the youth encounters lessons. Ask ʿImran or Asad when it came as an enemy with the Zahra. A mighty host in which Abu Karib was—ample were their bodies, strong-smelling. Then they said: 'Against whom shall we lead it? The Banu ʿAwf or the Najara?' Rather the Banu al-Najjar, for against them we have slain and a blood-price due. They met them with swords drawn, their flood like a scattered downpour. Among them was ʿAmr b. Talla—may God prolong his people's life. A lord, high among kings, and whoever seeks ʿAmr is not his equal." The people of this clan of the Ansar assert that Tubbaʿ's anger was only against this clan of the Jews who were living among them, and that he intended their destruction, but they prevented him from it until he turned away from them. Therefore he said in his poetry: "In anger against two tribes who dwelt in Yathrib— Better for them the punishment of a corrupting day." Ibn Hisham said: The poem containing this verse is fabricated, which is what prevented us from recording it.
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No grade is recorded for this wording.