Sirat Ibn Hisham 500
Suwayd b. Ṣāmit and the Messenger of God ﷺ
[ سُوَيْدُ بْنُ صَامِتٍ وَرَسُولُ اللَّهِ ﷺ ] قَالَ ابْنُ إسْحَاقَ: وَحَدَّثَنِي عَاصِمُ بْنُ عُمَرَ بْنِ قَتَادَةَ الْأَنْصَارِيُّ، ثُمَّ الظَّفَرِيُّ عَنْ أَشْيَاخٍ مِنْ قَوْمِهِ، قَالُوا: قَدِمَ سُوَيْدُ بْنُ صَامِتٍ، أَخُو بَنِي عَمْرِو بْنِ عَوْفٍ، مَكَّةَ حَاجًّا أَوْ مُعْتَمِرًا، وَكَانَ سُوَيْدُ إنَّمَا يُسَمِّيهِ قَوْمُهُ فِيهِمْ: الْكَامِلَ، لِجَلَدِهِ وَشِعْرِهِ وَشَرَفِهِ وَنَسَبِهِ، وَهُوَ الَّذِي يَقُولُ:: أَلَا رُبَّ مَنْ تَدْعُو صَدِيقًا وَلَوْ تَرَى مَقَالَتَهُ بِالْغَيْبِ سَاءَكَ مَا يَفْرِي مَقَالَتُهُ كَالشَّهْدِ مَا كَانَ شَاهِدًا وَبِالْغَيْبِ مَأْثُورٌ عَلَى ثُغْرَةِ النَّحْرِ يَسُرُّكَ بَادِيهِ وَتَحْتَ أَدِيَمِهِ نَمِيمَةُ غِشٍّ تَبْتَرِي عَقَبَ الظَّهْرِ تُبِينُ لَكَ الْعَيْنَانِ مَا هُوَ كَاتِمٌ مِنْ الْغِلِّ وَالْبَغْضَاءِ بِالنَّظَرِ الشَّزْرِ فَرِشْنِي بِخَيْرٍ طَالَمَا قَدْ بَرَيْتنِي فَخَيْرُ الْمَوَالِي مَنْ يَرِيشُ وَلَا يَبْرِي وَهُوَ الَّذِي يَقُولُ: وَنَافَرَ رَجُلًا مِنْ بَنِي سُلَيْمٍ، ثُمَّ أَحَدَ بَنِي زِعْبِ بْنِ مَالِكٍ مِئَةَ نَاقَةٍ، إلَى كَاهِنَةٍ مِنْ كُهَّانِ الْعَرَبِ، فَقَضَتْ لَهُ. فَانْصَرَفَ عَنْهَا هُوَ وَالسُّلَمِيُّ، لَيْسَ مَعَهُمَا غَيْرُهَا، فَلَمَّا فَرَّقَتْ بَيْنَهُمَا الطَّرِيقُ، قَالَ: مَالِي، يَا أَخَا بَنِي سُلَيْمٍ قَالَ: أَبْعَثُ إلَيْكَ بِهِ؛ قَالَ: فَمَنْ لِي بِذَلِكَ إذَا فُتَّنِي بِهِ ؟ قَالَ: أَنَا؛ قَالَ: كَلَّا، وَاَلَّذِي نَفْسُ سُوَيْدٍ بِيَدِهِ، لَا تُفَارِقَنِّي حَتَّى أُوتَى بِمَالِي، فَاِتَّخَذَا فَضَرَبَ بِهِ الْأَرْضَ، ثُمَّ أَوْثَقَهُ رِبَاطًا، ثُمَّ انْطَلَقَ بِهِ إلَى دَارِ بَنِي عَمْرِو بْنِ عَوْفٍ، فَلَمْ يَزَلْ عِنْدَهُ حَتَّى بَعَثَتْ إلَيْهِ سُلَيْمٌ بِاَلَّذِي لَهُ، فَقَالَ فِي ذَلِكَ:: لَا تَحْسَبَنِّي يَا بْنَ زِعْبِ بْنِ مَالِكٍ كَمَنْ كُنْتَ تُرْدِي بِالْغُيُوبِ وَتَخْتِلُ تَحَوَّلْتَ قِرْنًا إذْ صُرِعْتَ بِعِزَّةٍ كَذَلِكَ إِنَّ الْحَازِمَ الْمُتَحَوِّلُ ضَرَبْتُ بِهِ إِبْطَ الشَّمَالِ فَلَمْ يَزَلْ عَلَى كُلِّ حَالٍ خَدُّهُ هُوَ أَسْفَلُ فِي أَشْعَارٍ كَثِيرَةٍ كَانَ يَقُولُهَا. فَتَصَدَّى لَهُ رَسُولُ اللَّهِ ﷺ حِينَ سَمِعَ بِهِ، فَدَعَاهُ إلَى اللَّهِ وَإِلَى الْإِسْلَامِ، فَقَالَ لَهُ سُوَيْدٌ: فَلَعَلَّ الَّذِي مَعَكَ مِثْلُ الَّذِي مَعِي، فَقَالَ لَهُ رَسُولُ اللَّهِ ﷺ: وَمَا الَّذِي مَعَكَ ؟ قَالَ: مَجَلَّةُ لُقْمَانَ - يَعْنِي حِكْمَةَ لُقْمَانَ - فَقَالَ لَهُ رَسُولُ اللَّهِ ﷺ: اعْرِضْهَا عَلَيَّ، فَعَرَضَهَا عَلَيْهِ ؟ فَقَالَ لَهُ: إنَّ هَذَا لَكَلَامٌ حَسَنٌ، وَاَلَّذِي مَعِي أَفَضْلُ مِنْ هَذَا، قُرْآنٌ أَنْزَلَهُ اللَّهُ تَعَالَى عَلَيَّ، هُوَ هُدًى وَنُورٌ. فَتَلَا عَلَيْهِ رَسُولُ اللَّهِ ﷺ الْقُرْآنَ، وَدَعَاهُ إلَى الْإِسْلَامِ، فَلَمْ يَبْعُدْ مِنْهُ، وَقَالَ: إنَّ هَذَا لَقَوْلٌ حَسَنٌ. ثُمَّ انْصَرَفَ عَنْهُ، فَقَدِمَ الْمَدِينَةَ عَلَى قَوْمِهِ، فَلَمْ يَلْبَثْ أَنْ قَتَلَتْهُ الْخَزْرَجُ، فَإِنَّهُ كَانَ رِجَالٌ مِنْ قَوْمِهِ لَيَقُولُونَ: إنَّا لَنَرَاهُ قَدْ قُتِلَ وَهُوَ مُسْلِمٌ. وَكَانَ قَتْلُهُ قَبْلَ يَوْمِ بُعَاثٍ
Translation
✧ [Suwayd b. Ṣāmit and the Messenger of Allah ﷺ] Ibn Isḥāq said: ʿĀṣim b. ʿUmar b. Qatādah al-Anṣārī, then al-Ẓafarī, narrated to me from elders of his people, who said: Suwayd b. Ṣāmit, brother of the Banū ʿAmr b. ʿAwf, came to Makkah as a pilgrim or performing ʿumrah. His people used to call him al-Kāmil (the Perfect) among themselves because of his toughness, his poetry, his nobility, and his lineage. He is the one who says: Alas, many a one you call a friend, and if you could see His speech in your absence, it would grieve you what he fabricates. His speech is like honey when he is present, But in absence it is a tale carried on the notch of the chest. His outward pleases you, but beneath his skin Is the slander of treachery that severs the sinews of the back. The eyes reveal to you what he conceals Of rancor and hatred with a sidelong glance. So feather me with good, for long have you plucked me; The best of patrons is one who feathers and does not pluck. He also says: He wagered with a man of the Banū Sulaym, then one of the Banū Ziʿb b. Mālik, a hundred she-camels before a priestess of the Arab soothsayers, and she ruled in his favor. He and the Sulamī departed from her, with no one else with them. When the road separated them, he said: “What about my due, O brother of the Banū Sulaym?” He said: “I will send it to you.” He said: “But who will guarantee me that if you are tempted by it?” He said: “I will.” He said: “No, by the One in whose hand is the soul of Suwayd, you shall not part from me until I receive my due.” So he seized him and threw him to the ground, then bound him with ropes, then took him to the abode of the Banū ʿAmr b. ʿAwf. He remained with him until Sulaym sent him what was owed to him. He said about that: Do not reckon me, O son of Ziʿb b. Mālik, Like one you used to destroy and beguile in secret. You turned into an opponent when you were thrown down in might; Thus the resolute one turns the tables. I struck him under the left armpit, and he remained In every state with his cheek down low. In many poems that he used to recite. The Messenger of Allah ﷺ approached him when he heard of him, and called him to Allah and to Islam. Suwayd said to him: “Perhaps what you have is like what I have.” The Messenger of Allah ﷺ said to him: “And what do you have?” He said: “The scroll of Luqmān” — meaning the wisdom of Luqmān. The Messenger of Allah ﷺ said to him: “Present it to me.” So he presented it to him. He said to him: “This is indeed fine speech, but what I have is better than this: a Qur’ān that Allah Almighty sent down upon me, which is guidance and light.” Then the Messenger of Allah ﷺ recited the Qur’ān to him and called him to Islam. He did not distance himself from it and said: “This is indeed fine speech.” Then he departed from him and came to Madinah to his people. He did not remain long before the Khazraj killed him. Some men of his people used to say: “We consider that he was killed while he was a Muslim.” His killing took place before the Day of Buʿāth.
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