Al-Bidayah wa an-NihayahIbn Kathir

They hurry toward Mecca in search of guidance—
the truthful among the jinn are nothing like their liars.
So set out for the Elect One of Hāshim;
those who lead the march are not the same as those who trail behind.

He said:
“His words stirred something within me, yet I slept on.
When the third night arrived he came, struck me with his foot, and said,
‘O Sawad ibn Qārib, do you comprehend or not?’
I asked, ‘What is it?’
He replied, ‘In Mecca a Prophet has appeared, calling people to worship his Lord.
Go to him—listen and I will speak.’
I said, ‘Speak.’

He chanted:
I marvel at the jinn and the tales they relate,
and at their pale mounts with saddles strapped on;
they race toward Mecca in search of guidance—
its believers are not the same as its unbelievers.
So travel to the Chosen One of Hāshim,
amid its hills and rugged stones.

He continued:
“I then knew that Allah wished good for me. I rose, took a cloak of mine, split it and put it on, placed my foot in the stirrup of the camel’s saddle, and traveled until I reached the Prophet ﷺ. He presented Islam to me; I accepted it and told him what had happened. He said,
‘When the Muslims have gathered, inform them.’

“When the Muslims assembled, I stood and recited:

My confidant visited me after the hush of night and a slumber,
and, for all my testing, I never found him a liar.
For three nights, each night he declared:
‘A Messenger from Lu’ayy ibn Ghālib has come to you.’
I hitched up the hem of my waist-cloth, and the swift, high-humped
she-camel bore me across the dusty plains.
I know that Allah—there is no Lord but He—
and that you are entrusted with every unseen matter.
And that among the messengers you are nearest in rank to Allah,
O son of the noblest and purest lineage.
So command us with whatever comes to you, O best of those sent,
even if what has come causes forelocks to turn grey.

“He said: The Muslims were delighted by this. ʿUmar then asked, ‘Do you feel anything of it today?’ I replied, ‘Since Allah taught me the Qur’an—no.’

“This report is also transmitted by Muḥammad ibn al-Saʾib al-Kalbī from his father, from ʿUmar ibn Ḥafṣ, who said: When Sawad ibn Qārib came to ʿUmar, the latter asked, ‘O Sawad ibn Qārib, what remains of your soothsaying?’ Sawad became angry and replied, ‘I do not think, O Commander of the Believers, that you have ever greeted any Arab as you have greeted me.’ When ʿUmar saw the anger on his face he said, ‘Look, Sawad, at what we used to be upon before today of—’

(1) In H: ibādat Allāh (the worship of God). (2) In Ṭ: wa tanfaruhā (and its dispersal). (3) In H: mā muʾminūhā ka-kuffārihā (its believers are like its disbelievers), and in Ṭ: mā muʾminū al-jinn ka-kuffārihā (the jinn’s believers are like its disbelievers). This is the reading supported by the Hawātif. (4) In the Hawātif: wa aḥbāruhā (and its rabbis), above which a sign indicates uncertainty. (5) “al-ghuruz”: the stirrups of a saddle, made from perforated leather; if made of iron or wood they are called rukāb. To yaghraz rajlahu fī al-ghuruz means to place one’s foot in them to mount and to steady it. (See al-Lisān under “Gharaz.”) (6) In Ṭ: idh (when), the reading confirmed by H and the Hawātif.
تهوي إلى مكة تبغي الهدى … ما صادقو الجِنِّ ككُذَّابها فارحلْ إلى الصفوة من هاشمٍ … ليس المقاديمُ كأذنابها قال: فحرَّك قولُه مني شيئًا، ونمت؛ فلما كانت الليلة الثالثة أتاني فضربني برجله ثمّ قال: يا سواد بن قارب، أتعقِلُ أم لا تعقل؟ قلت: وما ذاك؟ قال: ظهر بمكة نبيٌّ يدعو إلى عبادة ربِّهِ (١) فالْحَقْ به، اسمع أقل لك. قلت: هات، قال: [من السريع] عجبتُ للجنِّ وأخبارها (٢) … ورَحْلِها العيسَ بأكْوارها تهوي إلى مكةَ تبغي الهدى … ما مؤمنوها مثل كُفَّارها (٣) فارْحَلْ إلى الصفوةِ من هاشمٍ … بينَ روابيها وأَحجارها (٤) قال: فعلمتُ أنَّ اللّه أرادَ بي خيرًا؛ فقمتُ إلى بُرْدة لي، ففتقتُها ولبستُها، ووضعتُ رجلي في غَرْز (٥) ركاب الناقة، وأقبلتُ حتى انتهيتُ إلى النبي ﷺ فعرض عليَّ الإسلام، فأسلمتُ، وأخبرتُه الخبر. قال: "إذا اجتمع المسلمونَ فأخبِرْهم" . فلما اجتمع المسلمون قمت فقلت: [من الطويل] أتاني نَجِيِّي بعدَ هدْءٍ ورَقْدةٍ … ولم يكُ فيما قد بَلَوتُ بكاذبِ ثلاث ليالٍ قولُه كُلَّ ليلةٍ … أتاك رسولٌ من لُؤَيِّ بن غالبِ فشمرتُ عن ذيلي الإزارَ ووسَّطَتْ … بيَ الذِّعلبُ الوَجْناءُ غُبْر السَّبَاسِبِ وأعلمُ أنَّ اللّه لا ربَّ غيرُه … وأنَّك مأمونٌ على كلِّ غائبِ وأنك أدنى المرسلينَ وسيلةً … إلى اللّهِ يا بنَ الأكرمينَ الأطايبِ فمُرْنا بما يأتيكَ يا خيرَ مرسَلٍ … وإنْ كان فيما جاءَ شَيْبُ الذوائبِ قال: فسُرَّ المسلمون بذلك، فقال عمر: هل تُحِسُّ اليومَ منها بشيء؟ قال: أمَّا مُذْ (٦) علَّمني اللّه القرآنُ فلا. وقد رواه محمد بن السائب الكلبي عن أبيه، عن عمر بن حفص قال: لما ورد سَوَاد بن قارب على عمر قال: يا سَوَاد بن قارب، ما بقي من كهانتك؟ فغضب وقال: ما أظنُّك يا أمير المؤمنين استقبلتَ أحدًا من العرب بمثل هذا، فلما رأى ما في وجهه من الغضَب، قال: انظرْ سواد، للَّذي كنَّا عليه قبلَ اليوم من
(١) في ح: عبادة اللّه. (٢) في ط: وتنفارها. (٣) في ح: ما مؤمنوها ككفارها، وفي ط: ما مؤمنو الجن ككفارها. والمثبت من الهواتف. (٤) في الهواتف: وأحبارها، وفوقها إشارت تضبيب. (٥) "الغرز": ركاب الرحل، من جلود مخروزة، فإذا كان من حديد أو خشب فهو ركاب، وغرز رجله في الغرز: وضعها فيه ليركب وأثتها. اللسان (غرز). (٦) في ط: إذ، والمثبت من ح والهواتف.

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