Sirat Ibn Hisham 995
Mention of what God revealed in the Qurʾān concerning Uḥud
[ تَفْسِيرُ ابْنِ هِشَامٍ لِبَعْضِ الْغَرِيبِ ] قَالَ ابْنُ هِشَامٍ: مُسَوِّمِينَ: مُعْلَمِينَ. بَلَغَنَا عَنْ الْحَسَنِ بْنِ أَبِي الْحَسَنِ الْبَصْرِيِّ أَنَّهُ قَالَ: أَعْلَمُوا عَلَى أَذْنَابِ خَيْلِهِمْ وَنَوَاصِيهَا بِصُوفِ أَبْيَضَ فَأَمَّا ابْنُ إسْحَاقَ فَقَالَ: كَانَتْ سِيمَاهُمْ يَوْمَ بَدْرٍ عَمَائِمَ بِيضًا. وَقَدْ ذَكَرْتُ ذَلِكَ فِي حَدِيثِ بَدْرٍ. وَالسِّيمَا: الْعَلَامَةُ. وَفِي كِتَابِ اللَّهِ عَزَّ وَجَلَّ: سِيمَاهُمْ فِي وُجُوهِهِمْ مِنْ أَثَرِ السُّجُودِ: أَيْ عَلَامَتُهُمْ. وَ حِجَارَةً مِنْ سِجِّيلٍ مَنْضُودٍ مُسَوَّمَةً يَقُولُ: مُعْلَمَةً. بَلَغَنَا عَنْ الْحَسَنِ بْنِ أَبِي الْحَسَنِ الْبَصْرِيِّ أَنَّهُ قَالَ: عَلَيْهَا عَلَامَةٌ، أَنَّهَا لَيْسَتْ مِنْ حِجَارَةِ الدُّنْيَا، وَأَنَّهَا مِنْ حِجَارَةِ الْعَذَابِ. قَالَ رُؤْبَةُ بْنُ الْعَجَّاجِ: فَالْآنَ تُبْلَى بِي الْجِيَادُ السَّهَمُ وَلَا تُجَارِينِي إذَا مَا سَوَّمُوا وَشَخَصَتْ أَبْصَارُهُمْ وَأَجْذَمُوا أَجْذَمُوا بِالذَّالِ الْمُعْجَمَةِ: أَيْ أَسْرَعُوا، وَأَجْدَمُوا بِالدَّالِ الْمُهْمَلَةِ: أَقْطَعُوا ). وَهَذِهِ الْأَبْيَاتُ فِي أُرْجُوزَةٍ لَهُ. وَالْمُسَوَّمَةُ ( أَيْضًا ): الْمَرْعِيَّةُ. وَفِي كِتَابِ اللَّهِ تَعَالَى: وَالْخَيْلِ الْمُسَوَّمَةِ و شَجَرٌ فِيهِ تُسِيمُونَ تَقُولُ الْعَرَبُ: سَوَّمَ خَيْلَهُ وَإِبِلَهُ، وَأَسَامَهَا: إذَا رَعَاهَا. قَالَ الْكُمَيْتُ بْنُ زَيْدٍ: رَاعِيًا كَانَ مُسْجِحًا فَفَقَدْنَاهُ وَفَقْدُ الْمُسِيمِ هُلْكُ السَّوَامِ قَالَ ابْنُ هِشَامٍ: مُسْجِحًا: سَلِسُ السِّيَاسَةِ مُحْسِنٌ ( إلَى الْغَنَمِ ). وَهَذَا الْبَيْتُ فِي قَصِيدَةٍ لَهُ. وَمَا جَعَلَهُ اللَّهُ إِلَّا بُشْرَى لَكُمْ وَلِتَطْمَئِنَّ قُلُوبُكُمْ بِهِ وَمَا النَّصْرُ إِلَّا مِنْ عِنْدِ اللَّهِ الْعَزِيزِ الْحَكِيمِ أَيْ مَا سَمَّيْتُ لَكُمْ مَنْ سَمَّيْتُ مِنْ جُنُودِ مَلَائِكَتِي إلَّا بُشْرَى لَكُمْ، وَلِتَطْمَئِنَّ قُلُوبُكُمْ بِهِ، لِمَا أَعْرِفُ مِنْ ضَعْفِكُمْ، وَمَا النَّصْرُ إلَّا مِنْ عِنْدِي، لِسُلْطَانِي وَقُدْرَتِي، وَذَلِكَ أَنَّ الْعِزَّ وَالْحُكْمَ إلَيَّ، لَا إلَى أَحَدٍ مِنْ خَلْقِي. ثُمَّ قَالَ: لِيَقْطَعَ طَرَفًا مِنَ الَّذِينَ كَفَرُوا أَوْ يَكْبِتَهُمْ فَيَنْقَلِبُوا خَائِبِينَ أَيْ لِيَقْطَعَ طَرَفًا مِنْ الْمُشْرِكِينَ بِقَتْلٍ يَنْتَقِمُ بِهِ مِنْهُمْ أَوْ يَرُدَّهُمْ خَائِبِينَ: أَيْ وَيَرْجِعُ مَنْ بَقِيَ مِنْهُمْ فَلًّا خَائِبِينَ، لَمْ يَنَالُوا شَيْئًا مِمَّا كَانُوا يَأْمُلُونَ
Translation
✧ Ibn Hishām’s commentary on some rare words Ibn Hishām said: musawwimīn means muʿlamīn (marked). It has come down to us from al-Ḥasan b. Abī al-Ḥasan al-Baṣrī that he said: They marked the tails and forelocks of their horses with white wool. As for Ibn Isḥāq, he said: Their distinguishing mark on the day of Badr was white turbans. I have already mentioned that in the account of Badr. And al-sīmā means the mark. In the Book of Allah, Mighty and Majestic: “Their mark is on their faces from the trace of prostration” (Q 48:29), that is, their sign. And “stones of baked clay, marked” (Q 51:33–34) means muʿlama (marked). It has come down to us from al-Ḥasan b. Abī al-Ḥasan al-Baṣrī that he said: On them is a mark, that they are not of the stones of this world, and that they are of the stones of punishment. Ruʾba b. al-ʿAjjāj said: So now the swift, light steeds are tested by me, and they do not vie with me when they mark themselves, and their eyes stared and they ajdhamū. Ajdhamū, with the pointed dhāl, means they hastened; and ajdamū, with the unpointed dāl, means they cut off). These verses are in a long rajaz poem of his. And al-musawwama (also) means the pastured. In the Book of Allah, Exalted: “and horses marked” (Q 3:14), and “and a tree from which you pasture” (Q 16:10). The Arabs say: sawwama his horses and camels, and asāmahā, when he pastured them. Al-Kumayt b. Zayd said: A shepherd he was, gentle; and we have lost him, and the loss of the tender is the destruction of the flock. Ibn Hishām said: musjiḥan means easy of management, kind (to the sheep). This verse is in a qaṣīdah of his. “And Allah did not make it except as good tidings for you and that your hearts might be assured by it; and victory is not except from Allah, the Mighty, the Wise” (Q 3:126). That is, I have not named for you those I have named of the hosts of My angels except as good tidings for you, and that your hearts might be assured by it, because of what I know of your weakness; and victory is not except from Me, through My authority and My power, for might and judgment belong to Me, not to any of My creatures. Then He said: “That He might cut off a part of those who disbelieve or suppress them, so that they turn back disappointed” (Q 3:127). That is, that He might cut off a part of the polytheists by a killing by which He exacts retribution from them, or turn them back disappointed: that is, that the remnant of them might return as fugitives, disappointed, having attained nothing of what they had hoped.
Grades by grader
No grade is recorded for this wording.