Al-Bidayah wa an-NihayahIbn Kathir

A binding and truthful covenant, pronounced with justice, concluded by ʿAmr ibn Murrah al-Juhani on behalf of Juhaynah ibn Zayd:

You are granted the valley bottoms and their open plains, the upland slopes and hilltops. You may graze whatever grows there and drink its clear waters, provided that you acknowledge the payment of the one-fifth (khums) and perform the five daily prayers.

With respect to the tiʿah and the ṣuraymah: two sheep are due if the two flocks are together; (1) if they are kept apart, (2) then one sheep for each. No alms-tax is due from the people of the muthīrah, (3) nor on the wardah or the labiqah.

Those Muslims present have borne witness, and it was written down by Qays ibn Shamās, may Allah be pleased with him.

It was on this occasion that ʿAmr ibn Murrah recited:

[long metre]
Have you not seen that Allah has made His religion triumphant,
revealing the proof of the Qur’an to the tribe of ʿĀmir?
A Book from the All-Merciful—a light for our assembly
and for our allies, be they nomad or settled.
Addressed to the best of all who tread the earth,
the most exalted when hardships press. (4)
We obeyed the Messenger of Allah when the innards of the foe
were cleft by keen swords and spear-points. (5)
We are a clan round whom glory has been built,
whenever, in war, the heads of chieftains are sought.
Sons of battle, we feed it with far-reaching hands
and flashing blades held by daring raiders.
You behold the Anṣār encircling their commander (6)
with ash-shafted lances and keen-edged swords.
When battle whirls in every grave encounter
and its millstone grinds, driven by lion-hearted men,
his colour glows, his face shines the brighter—
like the radiance of the full moon among the stars.

Abū ʿUthmān Saʿīd ibn Yaḥyā al-Umawī relates in his Maghāzī:

ʿAbd Allāh narrated to us, Abū ʿAbd Allāh narrated to us, and al-Mujālid ibn Saʿīd and al-Ajlaḥ narrated on the authority of al-Shaʿbī, who said:

A venerable man of Juhaynah told me:

A man among us fell gravely ill. His condition grew so serious that we dug his grave and saw to everything. He passed out, then opened his eyes and regained consciousness. He asked, “Have you dug my grave?”

They replied, “Yes.”

He said, “And what of al-Qusal”—a cousin of his. (7)

We answered, “He is fine; he just passed by a moment ago asking after you.”

He said, “Indeed, he will soon be placed in my grave. While I was unconscious a figure came to me and said, ‘Weep for Hubal! Do you not see your pit?’”

(1) The commentary on this was previously given on p. 128, notes 6 and 7. (2) In the manuscript: “in the event they unite, and in the event they disperse,” whereas the reading adopted here is that of al-Nihāyah (printed edition). (3) In both the manuscript and the printed edition it reads “al-meerah”; the reading confirmed is that given above (p. 128, note 8). (4) “al-iʿtikār” denotes crowding and multitude, here used to mean mingling; “al-dharāʾir” refers to heterogeneous matters, as with the conditions of women who cannot agree. Ibn al-Athīr (vol. 3, p. 284) reports it with an initial lām as well. See al-Nihāyah under ‘akar and darr. (5) “al-ẓabā” is the plural of ẓabba, meaning the sword’s edge. “al-khawāṭir” is the plural of khāṭir, the strutting one, from khatarān, denoting impetuosity and vigor, thus implying boasting and threat. See al-Lisān (khatar; ẓabbā). The manuscript reads “al-ḍibār al-khawāṭir.” (6) In al-Wafā it reads: “they protect his flock.” (7) The vocalization follows that of Tabṣīr al-Muntahib (vol. 3, p. 1080).
صادق، وحقٍّ ناطق، مع عمرو بن مُرَّة الجُهَنيِّ لجُهينة بن زيد، إنَّ لكم بُطُونَ الأرض وسُهولَها، وتِلاع الأوديةِ وظهورَها، ترعَوْن نباتَه، وتشربونَ صافيه، على أنْ تُقِرُّوا بالخُمس، وتصلُّوا الصلواتِ الخَمْس، وفي التِّيعَةِ والصُّريمة شاتان (١) إنِ اجتمعتا، وإنْ تفزَّقَتا (٢) فشاةٌ شاة. ليس على أهل المُثيرة (٣) صدَقة، ليس الوردة اللبقة". وشهد من حضرَنا من المسلمين بكتابِ قيس بن شماس (رضي الله عنها) . وذلك حين يقول عمرو بن مرة: [من الطويل] ألم ترَ أنّ اللّهَ أظهرَ دِينَهُ … وبَيَّنَ بُرْهانَ القُرانِ لعامرِ كتابٌ منَ الرحمنِ نورٌ لجَمْعِنا … وأحْلافِنا في كُلِّ بادٍ وحَاضرِ إلى خيرِ من يَمْشي على الأرض كلِّها … وأفضلِها عند اعْتكارِ الضَّرَائر (٤) أطعنا رسولَ اللّهِ لمَّا تقطَّعَتْ … بطونُ الأعادي بالظُّبَى والخَواطِر (٥) فنحنُ قبيلٌ قد بُني المجدُ حولَنا … إذا اجتُلبت في الحرب هامُ الأكابرِ بنو الحَرْبِ نَقْرِيها بأيدٍ طويلة … وبيضٍ تلالا في أكُفِّ المغاوِرِ ترى حوله الأنصارَ تحمي أميرَهم (٦) … بِسُمر العوالي والصِّفَاح البواتِر إذا الحربُ دارت عند كلِّ عظيمةٍ .... ودارت رحاها باللُّيُوثِ الهواصِرِ تبلَّجَ منهُ اللَّونُ وازداد وجهه … كَمِثلِ ضياء البدْرِ بينَ الزواهرِ وقال أبو عثمان سعيد بن يحيى الأموي في مغازيه: حدّثنا عبد اللَّه، حدّثنا أبو عبد اللَّه، حدّثنا المُجَالد بن سعيد والأجْلَح عن الشعبي، حدثني شيخٌ من جُهينةَ قال: مرض رجلٌ منا مرضًا شديدًا فثَقُلَ، حتى حفرنا له قبرَه، وهيأنا أمْرَه، فأُغمي عليه ثم فتح عينيه، وأفاق فقال: أحفرتُمْ لي؟ قالوا: نعم. قال: فما فعل القُصَل (٧) - وهو ابنُ عمٍّ له - قلنا: صالح، مرَّ آنفًا يسألُ عنك. قال: أما إنَّه يُوشك أنْ يُجعل في حفرتي، إنه أتاني آتٍ حين أُغمي عليَّ فقال: ابكِ هُبَل، أما ترى حُفْرَتَك
(١) مضى التعليق على ذلك في ص (١٢٨) ح (٦ و ٧). (٢) في ح: إن اجتمعا، وإن تفرقا، والمثبت من النهاية وط. (٣) في ح، ط: الميرة. والمثبت مما سبق ص (١٢٨) ح (٨). (٤) "الاعتكار": الازدحام والكثرة، وهي هنا بمعنى الاختلاط، والضرائر: الأمور المختلفة، كضرائر النساء لا يتفقن. قال ابن الأثير (٣/ ٢٨٤): ويروى باللام. النهاية (عكر، ضرر). (٥) "الظبى": جمع ظبة، وهي حد السيف. والخواطر: جمع خاطر وهو المتبختر، من الخطران عند الصولة والنشاط، وهو التصاول والوعيد. انظر اللسان (خطر، ظبي). ولفظ ح: الضبار الخواطر. (٦) في الوفا: يحمون سربه. (٧) الضبط من تبصير المنتبه (٣/ ١٠٨٠).

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