Siyar Aʿlām al-NubalāʾShams al‑Din al‑Dhahabi

calling upon Isaf and Naʾilah (1). When they passed by me on their circuit I said, “Why don’t you marry one of them to the other?” But they paid no heed to what I said (2), and when they came round to me again I remarked, “They are nothing but a han (3)—a mere piece of wood, and I am not using euphemisms.” The two women ran off shrieking, “If only one of our men were here!”

Allah’s Messenger and Abu Bakr met them as they were coming down and he asked, “What is the matter with you two?” They replied, “The ṣābiʾ is between the Kaʿba and its curtains.” He said, “What did he say to you?” They answered, “He spoke a word that fills the mouth.”

The Messenger of Allah then came, touched the Black Stone, and circumambulated the House with his companion. After that he prayed, and I was the first to greet him with the greeting of Islam. He said, “And upon you be peace and the mercy of Allah! Where are you from?” I replied, “From Ghifar.”

He lowered his hand and placed his fingers on his forehead, and I thought to myself, “He dislikes that I belong to Ghifar.” I reached out to take his hand, but his companion pushed me away (4), for he understood him better than I did. Then the Prophet raised his head and asked, “How long have you been here?” I said, “For thirty nights and days.” He asked, “Who has been feeding you?” I replied, “I have had nothing to eat but the water of Zamzam; I have grown stout on it and feel no trace of hunger in my belly.” He said, “It is blessed water; it is food in itself (5).”

(1) Isaf and Nailah were two idols; Arab tradition asserts that they were originally a man and a woman who committed fornication inside the Kaaba and were consequently transformed into stone. (2) This is the reading found in the base manuscript and in Sahih Muslim. Ibn Saʿd’s version in al-Tabaqat adds: “yet that did not deter them from their statement.” (3) The reference is to the male organ. His remark “I do not use a euphemism” means he named it explicitly rather than alluding to it indirectly. (4) Al-Tabaqat and Sahih Muslim read: “faqad ʿani,” that is, “it restrained me and sufficed me.” (5) The sense is that a person becomes as full from drinking its water as he would from eating food.
وَتَدْعُوَانِ إِسَافاً وَنَائِلَةَ (١) ، فَأَتَتَا عَلَيَّ فِي طَوَافِهِمَا. فَقُلْتُ: أَنْكِحَا أَحَدَهُمَا الآخَرَ. فَمَا تَنَاهَتَا عَنْ قَوْلِهِمَا (٢) ، فَأَتَتَا عَلَيَّ، فَقُلْتُ: هَنٌ (٣) مِثْلُ الخَشَبَةِ، غَيْرَ أَنِّي لاَ أَكْنِي. فَانْطَلَقَتَا تُوَلْوِلاَنِ، تَقُوْلاَنِ: لَو كَانَ هَا هُنَا أَحَدٌ مِنْ أَنْفَارِنَا؟ فَاسْتَقْبَلَهُمَا رَسُوْلُ اللهِ، وَأَبُو بَكْرٍ وَهُمَا هَابِطَتَانِ، فَقَالَ: (مَا لَكُمَا؟) . قَالَتَا: الصَّابِئُ بَيْنَ الكَعْبَةِ وَأَسْتَارِهَا. قَالَ: (فَمَا قَالَ لَكُمَا؟) . قَالَتَا: إِنَّهُ قَالَ كَلِمَةً تَمْلأُ الفَمَ. قَالَ: وَجَاءَ رَسُوْلُ اللهِ حَتَّى اسْتَلَمَ الحَجَرَ، ثُمَّ طَافَ بِالبَيْتِ هُوَ وَصَاحِبُهُ، ثُمَّ صَلَّى، وَكُنْتُ أَوَّلَ مَنْ حَيَّاهُ بِتَحِيَّةِ الإِسْلاَمِ. قَالَ: (عَلَيْكَ وَرَحْمَةُ اللهِ! مِنْ أَيْنَ أَنْتَ؟) . قُلْتُ: مِنْ غِفَارَ. فَأَهْوَى بِيَدِهِ، وَوَضَعَ أَصَابِعَهُ عَلَى جَبْهَتِهِ، فَقُلْتُ فِي نَفْسِي: كَرِهَ أَنِّي انْتَمَيْتُ إِلَى غِفَارَ. فَذَهَبْتُ آخُذُ بِيَدِهِ، فَدَفَعَنِي (٤) صَاحِبُهُ، وَكَانَ أَعْلَمَ بِهِ مِنِّي. قَالَ: ثُمَّ رَفَعَ رَأْسَهُ، فَقَالَ: (مَتَى كُنْتَ هَا هُنَا؟) . قُلْتُ: مُنْذُ ثَلاَثِيْنَ، مِنْ بَيْنِ لَيْلَةٍ وَيَوْمٍ. قَالَ: (فَمَنْ كَانَ يُطْعِمُكَ؟) . قُلْتُ: مَا كَانَ لِي طَعَامٌ إِلاَّ مَاءُ زَمْزَمَ، فَسَمِنْتُ، وَمَا أَجِدُ عَلَى بَطْنِي سَخْفَةَ جُوْعٍ. قَالَ: (إِنَّهَا مُبَارَكَةٌ، إِنَّهَا طَعَامُ طُعْمٍ) (٥) .
(١) إساف ونائلة: صنمان تزعم العرب أنهما كانا رجلا وامرأة زنيا في الكعبة فمسخا. (٢) كذا في الأصل وفي صحيح مسلم، ورواية ابن سعد في الطبقات: " فما ثناهما ذلك عن قولهما ". (٣) عنى به الذكر، وقوله: لاأكني، أراد أنه أفصح باسمه ولم يكن عنه. (٤) في الطبقات وصحيح مسلم: فقد عني، أي منعني وكفني. (٥) أي: يشبع الإنسان إذا شرب ماءها كما يشبع من الطعام.

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