Al-Bidayah wa an-NihayahIbn Kathir

Forbearing, rightly guided, and just—never rash—
he is devoted to a Lord Who is never heedless of him.

Generous in every undertaking, noble, the son of nobles;
his inherited glory is firm and never fades.

The Lord of all servants supported him with His victory
and brought to light a faith whose truth will never disappear.

By God, were it not that I would bring upon our elders a reproach
to be repeated against them in public gatherings,

we would have followed him through every turn of time—
with full seriousness, not with words of idle banter.

They know that our kinsman is never to be branded a liar among us,
nor does he heed the chatter of falsehood.

Thus Aḥmad stands among us in a lineage
whose loftiness every boaster falls short of reaching.

I shielded him with my very life, protected him,
and defended him with shoulders and breast.

Ibn Hishām said: “This is what has reached me authentically of this poem, though some scholars of poetry reject most of it.”

I say: This poem is grand and highly eloquent; none could have composed it except the one to whom it is attributed. It surpasses the Seven Muʿallaqāt in power and is more effective than all of them in conveying its meaning. Al-Umawī recorded it at length in his Maghāzī, with additional verses. Allah knows best.

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Ibn Isḥāq said: They then assaulted those who had embraced Islam and followed the Messenger of Allah (peace and blessings be upon him) from among his Companions. Every tribe set upon the Muslims within its ranks, imprisoning and torturing them with beatings, hunger, thirst, and by laying them on the scorching ground of Mecca when the heat was most intense. They tried to make the weaker ones among them recant their religion. Some were driven to apostasy by the severity of the trial that befell them, while others remained steadfast, and Allah protected them.

Bilāl, a client of Abū Bakr belonging to the Banū Jumah—a man of their freedmen—was Bilāl ibn Rabāḥ, whose mother was Ḥamāmah. His Islam was sincere and his heart pure. Umayyah ibn Khalaf used to bring him out at midday when the heat was fiercest, order a huge stone to be placed upon his chest, and say, “By God, you will stay like this until you die or you renounce Muḥammad (peace and blessings be upon him) and worship al-Lāt and al-ʿUzzā.” Even in that state Bilāl would reply, “Aḥad, Aḥad—God is One, God is One.”

(1) These two lines (this verse and the next) are not found in Ibn Hisham’s Sira, which sometimes reorders couplets; we append the phrase “la yazul” (it does not cease). (2) The term “sura” here denotes a leap or elevation in honor and station; it also means “tongue” or “foundation” (pl. surs). (3) Ibn Hisham then adds these two couplets: Men of noble character, free from bias, whose fathers raised them toward goodness, their harvests noble indeed. If you are a Kaʿb of Lu’ay, obstinate, there will inevitably come a day of estrangement. (4) In Ibn Hisham’s Sira (II, 80). (5) Ibn Ishaq’s Sira (p. 190); Ibn Hisham’s Sira (I, 317); al-Rawd (II, 67). (6) What follows this term is omitted in Ibn Ishaq’s Sira.
حليمٌ رشيد عادلٌ غيرُ طائس … يوالي إلهًا ليس عنه بغافل كريمُ المساعي ماجدٌ وابنُ ماجدٍ … له إرثُ مجدٍ ثابتٌ غيرُ ناصِلِ (١) وأيَّدَهُ ربُّ العبادِ بنصره … وأظهرَ دينًا حقُّه غيرُ زائلِ فواللّهِ لولا أنْ أجيءَ بسُبَّةٍ … تجرُّ على أشياخِنا في المحافِل لكنّا تَبِعناه على كلِّ حالةٍ … من الدهر جدًّا غير قولِ التهازل لقد عَلِموا أنَّ ابنَنا لا مكذَّبٌ … لدينا ولا يُعنى بقولِ الأباطل فأصبح فينا أحمدٌ في أرومةٍ … تُقَصِّرُ عنها سَورةُ المتطاول (٢) حَدِبْتُ بنفسي دونَهُ وحمَيْتُه … ودافعتُ عنه بالذُّرَا والكلاكلِ (٣) قال ابن هشام (٤) : هذا ما صحَّ لي من هذه القصيدة، وبعض أهل العلم بالشعر يُنكر أكثرها. قلث: هذه قصيدةٌ عظيمةٌ بليغة جدًّا لا يستطيعُ أن يقولها إلا من نُسبت إليه، وهي أفحل من المعلَّقات السبع، وأبلغ في تأدية المعنى فيها جميعها، وقد أوردها الأموي في مغازيه مطوَّلة بزياداتٍ أُخَرَ. والله أعلم. [فصل] قال ابن إسحاق (٥) : ثمّ إنهم عدَوْا على من أسلم واتَّبع رسولَ الله ﷺ من أصحابه فوثبَتْ كلُّ قبيلةٍ على مَنْ فيها من المسلمين، فجعلوا يحبسونهم ويعذِّبونهم (٦) بالضرب والجوع والعطش، وبرمضاءِ مكةَ إذا اشتدَّ الحرّ؛ مَنِ استضعفوه منهم يفتنونهم عن دينهم، فمنهم مَنْ يُفتن من شدَّةِ البلاءِ الذي يُصيبهم، ومنهم من يَصْلُبُ لهم ويعصمه الله منهم؛ فكان بلال مولى أبي بكر لبعض بني جُمَح، مولَّدًا من مولَّديهم، وهو بلال بن رَبَاح، واسمُ أُمِّه حَمَامة، وكان صادقَ الإسلام طاهِرَ القلب، وكان أميةُ بن خلف يُخرِجُه إذا حميتِ الظَّهيرة ثم يأمر بالصخرَةِ العَظيمة فتوضع على صدره، ثم يقول له: لا والله لا تزال هكذا حتى تموت أو تكفر بمحمد ﷺ ، وتعبد اللاتَ والعُزَّى. فيقول: -وهو في ذلك- أحَدٌ أحد.
(١) هذا البيت والذي يليه ليسا في سيرة ابن هشام، وفيها تقديم وتأخير في بعض الأبيات. وناصل: لا يزول. (٢) "السَّورة": الوَثْبة والرفعة في المجد والمنزلة. اللسان والأساس (سور). (٣) زاد ابن هشام بعدها هذين البيتين: رجال كرام غير ميلٍ نماهمُ … إلى الخير آباءٌ كرام المحاصل فإن تك كعب من لؤي صقيبة … فلا بد يومًا مرة من تزايل (٤) في السيرة (٢/ ٨٠). (٥) سيرة ابن إسحاق (ص ١٩٠) وسيرة ابن هشام (١/ ٣١٧) والروض (٢/ ٦٧). (٦) ما بعد هذه اللفظة ساقط من سيرة ابن إسحاق.

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