Book: Dalail an-Nubuwwah by Bayhaqi

باب ما جاء في قدوم كعب بن زهير [١] على النبي صلى الله عليه وسلم بعد ما رجع إلى المدينة زمن الفتح

Chapter: Chapter on what came regarding the arrival of Ka'b bin Zuhair [1] to the Prophet peace be upon him, after he returned to Medina during the time of conquest.

Volume: 5 (Page:207)

English:

The Story of Ka'b ibn Zuhayr Embracing Islam

In the time of the conquest of Mecca, Ka'b ibn Zuhayr, a renowned poet from the pre-Islamic era, was among those who had opposed the Prophet Muhammad (peace be upon him). However, after his brother Bujeir embraced Islam, Ka'b decided to follow suit. Bujeir advised Ka'b to stand guard so he could hear what the Prophet had to say. When the Prophet offered Islam to Ka'b, he accepted. Bujeir conveyed Ka'b's acceptance of Islam to the Prophet. Ka'b was forgiven by the Prophet and was praised for his eloquence despite his initial opposition.

Key Points:

  • Ka'b ibn Zuhayr, a poet from the pre-Islamic era, opposed the Prophet Muhammad.
  • Upon his brother's embracing of Islam, Ka'b decided to accept the faith.
  • Ka'b remained standing guard to listen to the Prophet's message.
  • When offered, Ka'b accepted Islam.
  • Prophet Muhammad forgave Ka'b and commended his eloquence in poetry.

Arabic:

بَابُ مَا جَاءَ فِي قُدُومِ كَعْبِ بْنِ زُهَيْرٍ [ (١) ] عَلَى النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ بَعْدَ مَا رَجَعَ إِلَى الْمَدِينَةِ زَمَنَ الْفَتْحِأَخْبَرَنَا أَبُو عَبْدِ اللهِ الْحَافِظُ، قَالَ: أَخْبَرَنَا أَبُو الْقَاسِمِ عَبْدُ الرَّحْمَنِ بْنُ الحسن بْنِ أَحْمَدَ الْأَسَدِيُّ بِهَمْدَانَ، قَالَ: حَدَّثَنَا إِبْرَاهِيمُ بْنُ الْحُسَيْنِ، قَالَ:حَدَّثَنَا إِبْرَاهِيمُ بْنُ الْمُنْذِرِ الْحِزَامِيُّ، قَالَ: حَدَّثَنَا الْحَجَّاجُ بْنُ ذِي الرُّقَيْبَةِ بْنِ عَبْدِ الرَّحْمَنِ بْنِ كَعْبِ بْنِ زُهَيْرِ بن أبي سلمى والْمُزَنِيُّ عَنْ أَبِيهِ، عَنْ جَدِّهِ، قَالَ:خَرَجَ كَعْبٌ وَبُجَيْرٌ أَبْنَاءُ زُهَيْرٍ، حَتَّى أَتَيَا أَبْرَقَ الْعَرَّافَ، فَقَالَ بُجَيْرٌ لِكَعْبٍ: اثْبُتْ فِي عَجَلٍ هَذَا الْمَكَانَ حَتَّى آتِيَ هَذَا الرَّجُلَ يَعْنِي رَسُولَ اللهِ صلى الله عليه وَسَلَّمَ، فَأَسْمَعَ مَا يَقُولُ، فَثَبَتَ كَعْبٌ وَخَرَجَ بُجَيْرٌ، فَجَاءَ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فَعَرَضَ عَلَيْهِ الْإِسْلَامَ فَأَسْلَمَ، فَبَلَغَ ذَلِكَ كَعْبًا، فقال:أَلَا أَبْلِغَا عَنِّي بُجَيْرًا رِسَالَةً ... عَلَى أَيِّ شَيْءٍ غير ذلك دلّكا[ (١) ] هو كعب بن زهير بن أبي سلمى المازني، شاعر عالي الطبقة من اهل نجد، كان ممن اشتهر في الجاهلية، ولما ظهر الإسلام هجا النبي صلى الله عليه وسلم، واقام يشبب بنساء المسلمين، فهدر النبي صلى الله عليه وسلم دمه فجاء «كعب» مستأمنا، وقد اسلم، وأنشد لاميته المشهورة التي مطلعها.«بَانَتْ سُعَادُ فَقلْبِي الْيَوْمَ متبول» .فَعَفَا عَنْهُ النَّبِيُّ صَلَّى الله عليه وسلم، وخلع عليه بردته وهو من أعرق الناس في الشعر: أبوه: زُهَيْرِ بْنِ أَبِي سُلْمَى، واخوه بجير، وابنه عقبة، وحفيده العوّام كلهم شعراء.وقد كثر مخمسو لاميته، ومشطروها، ومعارضوها، وشراحها.

Volume: 5 (Page:208)

English:

Translation of Classical Arabic Text

In a manner of character which I never found in a mother or a father... nor have I come across it in a brother, to quench your thirst, Abu Bakr has given you a cup to drink. When the verses reached the Messenger of Allah - peace and blessings be upon him - he gathered his blood and said, "Whoever meets Ka'b should kill him." So, he wrote a letter to his brother, reminding him that the Messenger of Allah - peace and blessings be upon him - has declared him a target and says to him, "Safety. Do not flee." Then he wrote to him after that, "I know if the Messenger of Allah - peace and blessings be upon him - does not accept from him anyone who testifies that there is no god but Allah and that Muhammad is the Messenger of Allah, so he has rejected what was before that. Therefore, when this letter of mine comes to you, surrender and come forth." Ka'b embraced Islam and recited poetry praising the Messenger of Allah - peace and blessings be upon him. Then he proceeded until he anchored his mount at the door of the mosque of the Messenger of Allah - peace and blessings be upon him. He entered the mosque where the Messenger of Allah - peace and blessings be upon him - and his companions were gathered around a table from the people. The people were gathered in groups around him; one group speaks to them, then another group is addressed by him. Ka'b said, "So I anchored my mount at the door of the mosque, then I entered the mosque and recognized the Messenger of Allah - peace and blessings be upon him by his description, so I approached until I sat next to him and embraced Islam. I said, 'I bear witness that there is no god but Allah, and that you are the Messenger of Allah. Grant me safety, O Messenger of Allah.' He said, 'Who are you?' I said, 'I am Ka'b ibn Zuhayr.' He said, 'The one who recites.' Then he turned to Abu Bakr and said, 'O Abu Bakr, how do you perceive this?' So Abu Bakr responded by reciting verses. One says: 'Did you not hear of my conveying a message to you? Is there anything left in what you have said, woe unto you? If you are not involved, you are not to blame nor a speaker of that action. On what else did you rely? If you did not act, do not be remorseful. And neither say that it slipped from you. To quench your thirst, Abu Bakr has given you a cup to drink. If you did not do it, then you are not sorrowful, nor accountable.'

Arabic:

عَلَى خُلُقٍ لَمْ أُلْفِ أُمًّا وَلَا أَبًا ... عَلَيْهِ وَلَمْ تُدْرِكْ عَلَيْهِ أَخًا لَكَاسَقَاكَ أَبُو بَكْرٍ بكأس روية ... وأ نهلك الْمَأْمُونُ مِنْهَا وَعَلَّكَا [ (٢) ]فَلَمَّا بَلَغَ الْأَبْيَاتُ رَسُولَ اللهِ صَلَّى اللهُ عليه وسلم أَهْدَرَ دَمَهُ، وَقَالَ: مِنْ لَقِيَ كَعْبًا فَلْيَقْتُلْهُ فَكَتَبَ بِذَلِكَ بُجَيْرٌ إِلَى أَخِيهِ يَذْكُرُ لَهُ إِنَّ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَدْ أَهْدَرَ دَمَهُ وَيَقُولُ لَهُ:النَّجَاءَ، وَمَا أَرَاكَ تَنْفَلِتُ.ثُمَّ كَتَبَ إِلَيْهِ بَعْدَ ذَاكَ: أَعْلَمُ أَنَّ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ لَا يَأْتِيهُ أَحَدٌ يَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللهُ وَأَنَّ مُحَمَّدًا رَسُولُ اللهِ إِلَّا قَبِلَ ذَلِكَ مِنْهُ، وَأَسْقَطَ مَا كَانَ قَبْلَ ذَلِكَ، فَإِذَا جَاءَكَ كِتَابِي هَذَا فَأَسْلِمْ، وَأَقْبِلْ.فَأَسْلَمَ كَعْبٌ وَقَالَ الْقَصِيدَةَ الَّتِي يَمْدَحُ فِيهَا رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ، ثُمَّ أَقْبَلَ حَتَّى أَنَاخَ رَاحِلَتَهُ بِبَابِ مَسْجِدِ رَسُولِ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ، ثُمَّ دَخَلَ الْمَسْجِدَ وَرَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ مَعَ أَصْحَابِهِ مَكَانَ الْمَائِدَةِ مِنَ الْقَوْمِ، وَالْقَوْمُ مُتَحَلِّقُونَ مَعَهُ حَلْقَةً دون حلقة يلتفت هَؤُلَاءِ مَرَّةً فَيُحَدِّثُهُمْ، وَإِلَى هَؤُلَاءِ مَرَّةً فَيُحَدِّثُهُمْ قَالَ كَعْبٌ: فَأَنَخْتُ رَاحِلَتِي بِبَابِ الْمَسْجِدِ، ثُمَّ دَخَلْتُ الْمَسْجِدَ فَعَرَفْتُ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ بِالصِّفَةِ، فَتَخَطَّيْتُ حَتَّى جَلَسْتُ إِلَيْهِ، فَأَسْلَمْتُ، فَقُلْتُ: «أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللهُ، وَأَنَّكَ رَسُولُ اللهِ» ، الْأَمَانَ يَا رَسُولَ اللهِ، قَالَ: «وَمَنْ أَنْتَ؟» قُلْتُ: أَنَا كعب ابن زُهَيْرٍ قَالَ: «الَّذِي يَقُولُ» ، ثُمَّ الْتَفَتَ إِلَى أَبِي بَكْرٍ، فَقَالَ: «كَيْفَ يَا أَبَا بَكْرٍ» ، فَأَنْشَدَهُ أَبُو بكر.[ (٢) ] أنهلك: سقاك النهل، وهو الشرب الأول وعلك: سقاك العلل، والعلل: الشرب الثاني، وقد وردت الأبيات في سيرة ابن هشام هكذا:أَلَا أَبْلِغَا عَنِّي بُجَيْرًا رسالة ... فهل لك فيما قلت ويحك هل لكافبيّن لنا إن كنت لست بفاعل ... عَلَى أَيِّ شَيْءٍ غَيْرِ ذَلِكَ دَلَّكَاعَلَى خُلُقٍ لَمْ أُلْفِ يوما أبا له ... عليه وما تلفي عليه أبا لكافإن أنت لم تفعل فلست بآسف ... ولا قائل إمّا عثرت لعا لكاسقاك بها المأمون كأسا رويّة ... فأنهلك المأمون منها وعلّكا

Volume: 5 (Page:209)

English:

Translation from Classical Arabic

Abu Bakr handed you a cup for drinking, and put something aside for you, and do what has been ordered, and also take from it and give it to someone else." He said: "O Messenger of Allah, I did not say that, I said: 'Abu Bakr handed you a cup for drinking,' and do what has been ordered and also give it to someone else." The Messenger of Allah, may Allah's peace and blessings be upon him, said: "I swear by Allah, you have done what was ordered." Then he recited the entire poem, until he reached the end and filled it in [for me] Al-Hajjaj ibn Dhu al-Ruqaybah, until he came to the end, and it is this poem:

Su'ad has come forth, so my heart is broken today, In love with her, although she has not sought retribution. The traitors are striving with her spear and shield, Saying: 'You are Ibn Abi Sulma, judged to be slain.'

He mentioned some verses, then said: The traitors strive by her side and say: 'Clear the way before her, we have no regard for you.' Everything is decreed by the Most Merciful and will come to pass. And in another narration: So I said: 'Leave my way, I have nothing to do with you, every son of a woman, even if his safety lasts long.'[3] On the day when a black camel is loaded with a package of reason.

When he despaired of the support of his friends, he commanded them to leave him alone and not prevent him from presenting himself in front of the Messenger of Allah, peace and blessings be upon him, as he carried out his judgment. For he had become certain that everything is predestined by Allah and will inevitably happen. Therefore, they left him: leave him alone, and Al-Sabeel means the way. And it is narrated as: "Leave my way." He says: If every human being is born of a woman and lives a long time safely from calamities, he will definitely experience them.

Arabic:

سَقَاكَ أَبُو بَكْرٍ بِكَأْسٍ رويّة ... وأ نهلك الْمَأْمُونُ مِنْهَا وَعَلَّكَاقَالَ: يَا رَسُولَ اللهِ، مَا قُلْتُ هَكَذَا، قَالَ: فَكَيْفَ قُلْتَ؟ قَالَ: إِنَّمَا قُلْتُ:سَقَاكَ أَبُو بَكْرٍ بِكَأْسٍ رويّة ... وأ نهلك الْمَأْمُورُ مِنْهَا وَعَلَّكَافَقَالَ رَسُولُ اللهِ صَلَّى الله عَلَيْهِ وَسَلَّمَ: «مَأْمُورٌ وَاللهِ» ، ثُمَّ أَنْشَدَهُ الْقَصِيدَةَ كُلَّهَا، حَتَّى أَتَى عَلَى آخِرِهَا وَأَمْلَاهَا عَلَيَّ الْحَجَّاجُ بْنُ ذِي الرُّقَيْبَةِ حَتَّى أَتَى عَلَى آخِرِهَا، وَهِيَ هَذِهِ القصيدة:بَانَتْ سُعَادُ فَقلْبِي الْيَوْمَ مَتْبُولُ ... مُتَيَّمٌ عِنْدَهَا لَمْ يغد مَعْلُولُفَذَكَرَ أَبْيَاتًا، ثُمَّ قَالَ:تَسْعَى الْغُوَاةُ بِدَفَّيْهَا وَقِيلِهِمُ ... بِأَنَّكَ يَا ابْنَ أَبِي سُلْمَى لَمَقْتُولُوَفِي رِوَايَةِ ابْنِ إِسْحَاقَ:يَسْعَى الْوُشَاةُ بِجَنْبَيْهَا وَقَوْلُهُمُ ... خَلُّوا طَرِيقَ يَدَيْهَا لَا أَبَا لَكُمُفَكُلُّ مَا قَدَّرَ الرَّحْمَنُ مَفْعُولُ[ (٣) ] وَفِي رِوَايَةٍ:فَقُلْتُ: خَلُّوا طَرِيقِي لَا أَبَا لَكُمُ ... كُلُّ ابْنِ أُنْثَى وَإِنْ طَالَتْ سَلَامَتُهُيَوْمًا عَلَى آلَةٍ حَدْبَاءَ مَحْمُولُ [ (٤) ][ (٣) ] لما يئس من نصرة خلانه أمرهم ان يخلوا طريقه ولا يحبسوه عن المثول بنفسه بَيْنَ يَدَيْ رَسُولِ اللهِ صَلَّى اللهُ عَلَيْهِ وسلم فيمضي فيه حكمه، فان نفسه قد أيقنت ان كل شيء قدره الله تعالى واقع لا محالة، وخلوا: اتركوا وصيروه خاليا، والسبيل: الطريق، ويروى «خلوا طريقي» .[ (٤) ] يقول: إذا كان كل انسان ولدته أنثى وان عاش زمانا طويلا سالما من النوائب فانه واقع بين مخالب

Volume: 5 (Page:210)

English:

Translation of Classical Arabic Text

Key Points:

  • The passage mentions that the Messenger of Allah promised the speaker.
  • The forgiveness and pardon of the Messenger of Allah are sought.
  • There is a mention of receiving extra acts of worship from the Messenger of Allah.
  • The Messenger of Allah is described as a light and the one who fights with the swords of Allah.
  • Reference is made to individuals from the Quraysh who converted to Islam.

Translation:

I was informed that the Messenger of Allah promised me... and the forgiveness of the Messenger of Allah is hoped for.

Be patient, O Messenger of the one who granted you voluntary acts of worship... in it there are admonitions and distinctions.

In another narration: "Be patient, O the one who... do not judge me, even if the opinions about me increase.

And in the narration of Ibn Ishaq: "So I did not commit a sin, even if the opinions about me increased."

Then he mentioned verses and said: "Indeed, the Messenger is a light by which one is guided... and he fights with the swords of Allah unsheathed."

In another narration: "A supporter of the swords of Allah... from the Quraysh said their speaker."

Regarding a group from the Quraysh: "They disappeared, and there remained no reversal or... of the meeting, and there are no strategies with refutations."

In his narration: "There is no leaning in confronting..."

There is nothing that allows for despair, nor is there anything that brings joy to the scoffers...

And the instrument of death, it is said: it is the coffin that carries the deceased...

Notes:

  • The text contains expressions of seeking forgiveness and mentioning the virtues of the Messenger of Allah.
  • The passage also refers to the accepting of Islam by some individuals from the Quraysh.
  • It reflects themes of patience, forgiveness, and understanding despite increased negative opinions.

Arabic:

نُبِّئْتُ أَنَّ رَسُولَ اللهِ أَوْعَدَنِي ... وَالْعَفْوُ عِنْدَ رَسُولِ اللهِ مَأْمُولُ [ (٥) ]مَهْلًا رَسُولَ الَّذِي أَعْطَاكَ نَافِلَةَ ... الْفُرْقَانِ فيه مواعيظ وتفضيلوَفِي رِوَايَةٍ: مَهْلًا هَدَاكَ الَّذِي.لَا تَأْخُذَنِّي بِأَقْوَالِ الْوُشَاةِ وَلَمْ ... أُجْرِمْ وَلَوْ كَثُرَتْ عَنِّي الْأَقَاوِيلُوَفِي رِوَايَةِ ابْنِ إِسْحَاقَ:فَلَمْ أُذْنِبْ، وَلَوْ كَثُرَتْ فِيَّ الْأَقَاوِيلُثُمَّ ذَكَرَ أَبْيَاتًا ثُمَّ قَالَ:إِنَّ الرَّسُولَ لَنُورٌ يُسْتَضَاءُ بِهِ ... وَصَارِمٌ مِنْ سُيُوفِ اللهِ مَسْلُولُوَفِي رِوَايَةٍ:مُهَنَّدٌ مِنْ سيوف الله ... مِنْ قُرَيْشٍ قَالَ قَائِلُهُمْبِبَطْنِ مَكَّةَ لَمَّا أَسْلَمُوا زُولُواوَقَالَ فِي عَصَبَةٍ مِنْ قُرَيْشٍ:زَالُوا فَمَا زَالَ أَنْكَاسٌ وَلَا كُشُفٌ ... عِنْدَ اللِّقَاءِ وَلَا حِيلٌ مَعَازِيلُوَفِي رِوَايَتِهِ:وَلَا ميل معازيل[ () ] الموت فليس هناك ما يبيح الجزع، وليس هناك ما يفرح الشامتين، والآلة الحدباء: قيل: هي النعش الذي يحمل عليه الموتى، وقيل: المراد الداهية.[ (٥) ] بدأ ههنا يذكر مقصده الذي مهد له بما سبق من الغزل والوصف وقد شرع من هذا البيت في التنصل مما اتهم به، والاستعطاف، وأنبئت- بالبناء للمجهول- أخبرت، والنبأ، الخبر، مستويان في الوزن والمعنى، وبعض اهل اللغة يخص النبأ بالخبر العظيم، ويبعده وصفه بالعظيم في قوله تعالى: «عم يتساءلون عن النبأ العظيم» ، وقوله «أوعدني» معناه تهددني وذكر أنه ينالني بشر، يقول: انه قد ثبت لي وتواتر، عندي ان رسول الله يغفر الذنب ويعفو عن المسيء.

Volume: 5 (Page:211)

English:

Transmission of Poetry Narration

Abu Zayd Al-Mundhir mentioned verses, saying: Ibrahim ibn Al-Mundhir narrated to me, who narrated to us Ma'n ibn 'Isa, who said: Muhammad ibn 'Abd al-Rahman Al-Awqasu narrated to us, from Ibn Jud'an, who said: Ka'b ibn Zuhayr recited poetry about the Messenger of Allah, peace and blessings be upon him, in the mosque. Ibrahim ibn Al-Mundhir narrated to us, who said: Muhammad ibn Fulayh narrated to us, from Musa ibn 'Uqbah, who said: The Prophet, peace and blessings be upon him, recited to Ka'b ibn Zuhayr "Su'ad Shone" in his mosque in Al-Madinah. When he reached the verse "Indeed, the Messenger is a sword that shines brightly... against the youth of Quraysh when they gathered in the belly of Mecca when they embraced Islam. The Messenger of Allah, peace and blessings be upon him, pointed to Ka'b to come forward so that people could listen to him.

Additional Information

Our revered elder fully informed us of the verses in entirety in the sixty-eighth of the Amalee but there are discrepancies concerning them. Abu 'Abdullah Al-Hafiz also reported in the campaigns, saying: Abu Al-'Abbas, Muhammad ibn Ya'qub, narrated to us, who said: Ahmed ibn 'Abd al-Jabbar narrated to us, who said: Yunus ibn Bukayr narrated to us, from Ibn Ishaq, who said: When the Messenger of Allah, peace and blessings be upon him, arrived in Al-Madinah after leaving Ta'if, Bugha ibn Zuhayr wrote a letter to his brother Ka'b, mentioning the Hadith and the poems with numerous additions. Ka'b said: Quraysh accepted the words of the Messenger of Allah, peace and blessings be upon him, and what they used to say. Ibn Ishaq recounted his poetry for the Ansar when they became angry at his praise of Quraysh over them, all of which is in the final part of the thirteenth campaign, Amalee parts and with Allah is all success.

Arabic:

ثُمَّ ذَكَرَ أَبْيَاتًا:قَالَ وَحَدَّثَنِي إِبْرَاهِيمُ بْنُ الْمُنْذِرِ قَالَ: حَدَّثَنَا مَعْنُ بْنُ عِيسَى، قَالَ: حَدَّثَنَا مُحَمَّدُ بْنُ عَبْدِ الرَّحْمَنِ الْأَوْقَصُ، عَنِ ابْنِ جُدْعَانَ، قَالَ: أَنْشَدَ كَعْبُ بْنُ زُهَيْرِ ابن أَبِي سُلْمَى رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فِي الْمَسْجِدِ، قَالَ: وحَدَّثَنَا إِبْرَاهِيمُ بْنُ الْمُنْذِرِ، قَالَ: حَدَّثَنَا مُحَمَّدُ بْنُ فُلَيْحٍ، عَنْ مُوسَى بْنِ عُقْبَةَ، قَالَ: أَنْشَدَ النَّبِيَّ صَلَّى الله عليه وسلم كعب ابن زُهَيْرٍ «بَانَتْ سُعَادُ» فِي مَسْجِدِهِ بِالْمَدِينَةِ فَلَمَّا بَلَغَ قوله:إِنَّ الرَّسُولَ لَسَيْفٌ يُسْتَضَاءُ بِهِ ... مُهَنَّدٌ مِنْ سُيُوفِ اللهِ مَسْلُولُفِي فِتْيَةٍ مِنْ قُرَيْشٍ قَالَ قَائِلُهُمْ ... بِبَطْنِ مَكَّةَ لَمَّا أَسْلَمُوا زُولُواأَشَارَ رَسُولُ اللهِ صلى الله عليه وسلم بِكُمِّهِ إِلَى الْخَلْقِ لِيَأْتُوا فَيَسْمَعُوا مِنْهُ.وَقَدْ ذَكَرَ لَنَا شَيْخُنَا الْأَبْيَاتَ بِتَمَامِهَا فِي الثَّامِنِ وَالسِّتِّينَ مِنَ الأمالي وفيها زحف فَلَمْ أَنْقُلْهَا.وَأَخْبَرَنَا أَبُو عَبْدِ اللهِ الْحَافِظُ أَيْضًا فِي الْمَغَازِي، قَالَ: حَدَّثَنَا أَبُو الْعَبَّاسِ:مُحَمَّدُ بْنُ يَعْقُوبَ، قَالَ: حَدَّثَنَا أَحْمَدُ بْنُ عَبْدِ الْجَبَّارِ، قَالَ: حَدَّثَنَا يُونُسُ بْنُ بُكَيْرٍ، عَنِ ابْنِ إِسْحَاقَ، قَالَ: فَلَمَّا قَدِمَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وسلم الْمَدِينَةَ مُنْصَرِفًا مِنَ [ (٦) ] الطَّائِفِ كَتَبَ بُجَيْرُ بْنُ زُهَيْرٍ إِلَى أَخِيهِ: كَعْبٍ، فَذَكَرَ الْحَدِيثَ وَذَكَرَ الْأَبْيَاتَ بِزِيَادَاتٍ كَثِيرَةٍ، قَالَ: وَإِنَّمَا قَالَ كَعْبٌ: الْمَأْمُونُ لِقَوْلِ قُرَيْشٍ لِرَسُولِ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ وَمَا كَانَتْ تَقُولُهُ.وَذَكَرَ ابْنُ إِسْحَاقَ أَبْيَاتَهُ لِلْأَنْصَارِ [ (٧) ] حِينَ غَضِبُوا مِنْ مَدْحِهِ قُرَيْشًا دُونَهُمْ، وَجَمِيعُ ذَلِكَ فِي آخِرِ الثَّالِثَ عَشَرَ مِنَ الْمَغَازِي بأجزائي وبالله التوفيق.[ (٦) ] في (ح) ، و (ك) : «عن» ، وأثبتنا ما في (أ) ، وهو موافق لما في سيرة ابن هشام.[ (٧) ] رواه ابن هشام في السيرة (٤: ١١٦- ١١٧) .

Vols: Intro, 1, 2, 3, 4, 5, 6, 7

Chapters