Al-Bidayah wa an-NihayahIbn Kathir

his leg. Yet when he stretched it out and the Messenger of Allah ﷺ wiped over it, every hurt it had suffered in the past disappeared and no pain at all remained to be feared in the future. In this way the two reports are reconciled, and Allah knows best.

Moreover, Mūsā ibn ʿUqbah in his “Maghāzī” (1) gives the same narrative as Muḥammad ibn Isḥāq, naming the men who set out on the mission just as Ibn Isḥāq, Ibrāhīm, and Abū ʿUbayd do.

He then says: al-Zuhrī related that Ibn Kaʿb (2) said: When they reached the Messenger of Allah ﷺ, he was standing on the pulpit. He said, “Faces that have prospered!” They replied, “May your face prosper, O Messenger of Allah.” He asked, “Did you do away with him?” They said, “Yes.” He said, “Hand me the sword.” When it was given to him he unsheathed it and remarked, “Yes—his provision lay upon the edge of this sword.”

The Killing of Khālid ibn Sufyān ibn Nubayḥ al-Hudhalī (3)

Al-Ḥāfiẓ al-Bayhaqī records this in “Dalāʾil” (4) immediately after the account of Abū Rāfiʿ’s death.

Imām Aḥmad (5) narrates: Yaʿqūb told us; my father told us, from Ibn Isḥāq; he said: Muḥammad ibn Jaʿfar ibn al-Zubayr related to me, from the son of ʿAbd Allāh ibn Unays, from his father, who said:

The Messenger of Allah ﷺ summoned me and said, “News has reached me that Khālid ibn Sufyān ibn Nubayḥ al-Hudhalī is gathering men to attack me. He is at ʿUrana; go to him and kill him.”

I asked, “O Messenger of Allah, describe him to me so that I may recognize him.”

He answered, “When you see him, you will feel a shudder.”

I set out with my sword slung across me until I came upon him at ʿUrana. He was there with several women, looking for a place for them to camp, and it was the time of the ʿAṣr prayer. When I saw him I experienced exactly the shiver the Messenger of Allah ﷺ had described. I moved toward him, but fearing that grappling with him might delay my prayer, I prayed while walking toward him, nodding my head for the bowing and prostration.

When I reached him he said, “Who are you?”

I replied, “A man of the Arabs who has heard about you and the force you are mustering against this man, so I have come for that purpose.”

He said, “Yes, that is what we are doing.”

I walked with him for a while, and when the moment was right I struck him with my sword until I had killed him. I then departed, leaving his womenfolk bent over him in mourning.

When I returned to the Messenger of Allah ﷺ and he saw me, he said, “A face that has triumphed!”

I said, “I have killed him, O Messenger of Allah.”

(1) See Al-Bayhaqi’s Dalāʾil al-Nubuwwah, vol. 4, p. 38. (2) In manuscripts A and T: “ʿUbayy ibn Kaʿb.” (3) See Ibn al-Qayyim’s Zad al-Maʿad, vol. 3, p. 218. (4) See Dalāʾil al-Nubuwwah, vol. 4, p. 40. (5) Reported by Ahmad in al-Musnad, vol. 3, p. 496; its isnād is weak. (6) Yaqut states: “ʿUrana—patterned after Humza and Ḍuḥka—is so named because it ‘laughs’ (i.e., gapes) at people, hence its breadth is considerable… it is a wadi at the foot of Arafat… it has also been said to denote the Mosque of Arafat and the entire valley.” (Muʿjam al-Buldan, vol. 4, p. 111). (7) In manuscripts A and T: “wa-ḥīn”; this correction is taken from Al-Bayhaqi’s Dalāʾil al-Nubuwwah, the author’s primary source.
رجله، فلما بسط رجله ومسح رسول الله ﷺ ، ذهب ما كان بها من بأس في الماضي، ولم يبق بها وجع يتوقَّع حصوله في المستقبل، جمعًا بين هذه الرواية والتي تقدَّمت، والله أعلم. هذا وقد ذكر موسى بن عقبة في "مغازيه" (١) مثل سياق محمد بن إسحاق، وسمَّى الجماعة الذين ذهبوا إليه كما ذكره ابن إسحاق، وإبراهيم، وأبو عُبيد. ثم قال: قال الزَّهريُّ: قال ابن كعب (٢) : فقدموا على رسول الله ﷺ وهو على المنبر، فقال: "أفلحت الوجوه" قالوا: أفلح وجهك يا رسول الله، قال: "أفتكتموه؟ " قالوا: نعم، قال: "ناولني السّيف" فسلَّه فقال: "أجل هذا طعامه في ذُباب السيف" . * * * مقتل خالد بن سُفْيَان بن نُبَيح الهُذَلي (٣) ذكره الحافظ البيهقيُّ في "الدلائل" (٤) تِلو مقتل أبي رافع. قال الإمام أحمد (٥) : ثنا يعقوب، ثنا أبي، عن ابن إسحاق، حدَّثني محمد بن جعفر بن الزبير، عن ابن عبد الله بن أُنيس، عن أبيه قال: دعاني رسول الله ﷺ فقال: "إنه قد بلغني أن خالد بن سفيان بن نُبيح الهُذَليَّ يجمع لي الناس ليغزوني، وهو بعُرَنَه (٦) فأْته فاقتله" . قال: قلت: يا رسول الله، انعته لي حتى أعرفه. قال: "إذا رأيته وجدت له قُشعريرة" . قال: فخرجت متوشِّحًا سيفي حتى وقعت عليه، وهو بعُرَنَةَ مع ظُعُنٍ يرتاد لهنّ منزلًا، حين (٧) كان وقت العصر، فلمَّا رأيته وجدت ما وصف لي رسول الله ﷺ من القُشعريرة، فأقبلت نحوه، وخشيت أن يكون بيني وبينه مجاولة تشغلني عن الصلاة، فصلَّيت وأنا أمشي نحوه؛ أومئ برأسي للركوع والسجود، فلمَّا انتهيت إليه قال: من الرجل؟ قلت: رجل من العرب سمع بك وبجمعك لهذا الرجل، فجاءك لذلك. قال: أجل، إنّا في ذلك. قال: فمشَيت معه شيئًا، حتى إذ أمكنني حملت عليه السيف حتى قتلته، ثم خرجت وتركت ظعائنه مُكبَّات عليه، فلمَّا قدمت على رسول الله ﷺ فرآني قال: "أفلح الوجه" . قال: قلت: قتلته يا رسول الله.
(١) انظر "دلائل النبوة" للبيهقي (٤/ ٣٨). (٢) في (آ) و (ط): "أُبي بن كعب". (٣) انظر "زاد المعاد" لابن القيم (٣/ ٢١٨). (٤) انظر "دلائل النبوة" (٤/ ٤٠). (٥) رواه أحمد في "المسند" (٣/ ٤٩٦)، وفي إسناده ضعف. (٦) قال ياقوت: عُرَنَةُ: بوزن هُمزة وضُحكة وهو الذي يضحك من الناس فيكون في القياس الكير … واد بحذاء عرفات، … وقيل مسجد عرفة والمسيل كله. عن "معجم البلدان" (٤/ ١١١). (٧) في (آ) و (ط): "وحين" والتصحيح من "دلائل النبوة" للبيهقي مصدر المؤلف.

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