That estate contained a running spring which people came to call “the Prophet’s Spring.” The Messenger of Allah ﷺ declared, “He is the best of Banū Sulaym,” placed him in command of his clan, and he was present at the Conquest and the events that followed.
Delegation of Banū Hilāl ibn ʿĀmir
Al-Wāqidī notes that among those who came were ʿAbd ʿAwf ibn Aṣram—who accepted Islam and whom the Messenger of Allah ﷺ renamed ʿAbd Allāh—and Qabīṣah ibn Mukhāriq, famous for the ḥadīth on alms-tax. He also records that Ziyād ibn ʿAbd Allāh ibn Mālik ibn Bujayr ibn al-Huzam ibn Ruʾaybah ibn ʿAbd Allāh ibn Hilāl ibn ʿĀmir was in their party.
When Ziyād reached Madinah, he headed straight to the house of his maternal aunt, Maymūnah bint al-Ḥārith, and entered. When the Messenger of Allah ﷺ came into his home and saw him there, he took offense and turned back. Maymūnah said, “O Messenger of Allah, he is my sister’s son.” The Prophet then came in, went out to the mosque with Ziyād, led the noon prayer, drew Ziyād near, prayed for him, placed his hand on his head, and then brought it down to the tip of his nose. Ever after, Banū Hilāl would say, “We continue to discern blessing in Ziyād’s face.”
A poet later praised ʿAlī, the son of Ziyād:
“O son of the one whose head the Prophet gently touched,
And for whom he prayed for every good beside the mosque.”
(1) In the printed edition: “Rahatān,” a locality three nights’ journey from Mecca, as noted in Muʿjam al-Buldān.
(2) In the manuscript: “ʿAyn al-Rusūb”; we have retained the reading of the printed edition and of Ṭabaqāt Ibn Saʿd.
(3) Ṭabaqāt Ibn Saʿd, vol. 1, p. 309.
(4) al-Iṣābah, vol. 2, p. 275.
(5) al-Taqrīb al-Tahdhīb, p. 305; and al-Iṣābah, vol. 3, p. 222.
(6) The hadith from Qubaysa on the authority of Mukhāriq: “I carried a hāmila and came to the Messenger of Allah (peace be upon him) to ask him about it. He said, ‘Wait until sadaqah reaches us, then we will authorize it for you.’ Then he said, ‘O Qubaysa, the concession (mas’ala) is permitted only in three cases: a man carrying a hāmila—he may use the concession until he secures it and then stops; a man struck by a calamity that has devastated his wealth—he may use it until he attains a livelihood or, as the report adds, sufficient provision; and a man overtaken by destitution—until three men of standing among his people attest that “so-and-so has truly fallen into destitution,” whereupon he may use the concession until he secures sufficient livelihood (or provision). Outside these cases, the concession is unlawful, and whoever consumes it does so illicitly.’
Reported by Aḥmad in his Musnad (vol. 3, p. 477; vol. 5, p. 60); by Muslim in his Ṣaḥīḥ no. 1044 (chapter on Zakah, “Concession granted”); by Abū Dāwūd in his Sunan no. 1640 (chapter on Zakah, “Permissibility of the concession”); and by al-Nasā’ī in his Sunan (vol. 5, pp. 96–97) in the Zakah chapter “The virtue of one who asks no one.”
(7) In the printed edition: “al-hadm.” See Jamharat Ansāb al-ʿArab, p. 274.
(8) In the manuscript: “tayammum”; both terms are synonymous.
(9) In the manuscript: “thumma rajaʿ” (then he returned).
(10) In the printed edition: “thumma adnāhu.”
(11) In the printed edition: “inna alladhi.”