Al-Bidayah wa an-NihayahIbn Kathir

These transmission lines are so numerous that, taken together, they reach the level of tawātur from Anas ibn Mālik; in the judgment of the scholars of this discipline they yield certain knowledge.

Al-Bayhaqī reports—through more than one route—his chain that ends with Abū Maʿmar Saʿīd ibn Khuthaym al-Hilālī, from Muslim al-Malāʾī, from Anas ibn Mālik, who said:

A Bedouin came and said, “O Messenger of Allah, by Allah we have come to you while not a single camel of ours can let out a groan and no child of ours can find morning milk.” Then he recited:

We have reached you while the maiden’s breast is bleeding,
And the mother of the infant is too distraught to nurse.
The youth has flung down his hands in helpless submission,
Standing weak with hunger, unable even to move away.
Of the food people eat nothing remains with us
Save the bitter colocynth and worthless desert weeds.
To you alone do we flee for refuge,
And where else do people flee but to the Messengers?

Anas said: The Messenger of Allah ﷺ stood up, dragging his cloak, mounted the pulpit, praised and glorified Allah, then raised his hands toward the sky and said:

“O Allah, send us a relieving, wholesome, abundant, copious, pouring, saturating rain—swiftly and without delay, beneficial and not harmful—one that fills the udders, makes the crops sprout, and revives the earth after its death; and thus shall You bring forth (the dead).”

By Allah, he had not yet lowered his hands to his chest before the sky hurled down its sheets of rain.

The people of the low-lying areas came crying, “O Messenger of Allah, we are drowning, we are drowning!” So he raised his hands toward the sky and said, “O Allah, around us and not upon us.” The clouds immediately withdrew from Madinah until they ringed it like a diadem. The Messenger of Allah ﷺ laughed until his molar teeth were visible and said, “By Allah, may Abu Ṭālib be rewarded! If he were alive today his eyes would be gladdened. Who will recite his verse?”

ʿAlī ibn Abī Ṭālib rose and said, “O Messenger of Allah, perhaps you wish to hear his words:

He is the fair one whose face is sought for rain—
A shelter for orphans, a safeguard for widows.
Those in extremity from the sons of Hāshim seek refuge in him,
And with him they dwell in blessing and bounty.
You have lied—by the House of Allah—that Muḥammad will be given up
Before we have fought and struggled on his behalf;
We shall not surrender him until we are laid low around him,
Forgetful of our own sons and spouses.”

Anas continued: Then a man from the tribe of Kinānah stood up and said

al-kurra’: a group of horses. ‘azaliha (plural of ‘uzala): the lower rim of the waterskin’s mouth (mizadah) into which water is poured. The mizadah itself is the opening. This is a metaphor for intense, abundant rain, as if descending from the sky from the mouths of waterskins. yatasadda: it cracks (becomes fissured). (1) ya’it: produces a sound. (2) labanaha: its chest. (3) As found in (A) and in Dalā’il al-Nubuwwah (vol. 6, p. 141): “from hunger due to weakness; it chews but does not swallow.” (4) al-hanzal: a plant with extremely bitter fruit; al-’alahz: the hair’s sap (blood); al-fasl: the inferior [quality].
فهذه طرق متواترة عن أنس بن مالك؛ لأنها تُفيد القطعَ عند أئمة هذا الشأن. وقال البيهقيُّ بإسناده من غير وجه إلى أبي مَعمَر سعيد بن خثيم الهِلَالي، عن مسلم الملائي، عن أنس بن مالك قال: جاء أعرابي فقال: يا رسولَ اللّه! واللّه لقد أتيناكَ، وما لنا بعير يَئِطُّ (١) ، ولا صبيٌّ يَصطبح، وأنشد: أَتَيناكَ والعَذراءُ يَدمِي لُبانُها (٢) … وَقَد شُغِلَت أُمُّ الصَّبيِّ عَنِ الطفلِ وَألقى بِكَفّيهِ الفَتَى لاستِكانَةٍ … مِنَ الجوعِ ضعفًا قائم (٣) وهو لا يُخلي وَلَا شيءَ مِمَّا يَأكُلُ النَّاسُ عِندنا … سوى الحَنظَلِ العَامِيِّ والعِلهِزِ الفَسْلِ (٤) وَلَيسَ لنا إلَّا إليكَ فِرارُنا .... وَأَينَ فِرَارُ النَّاس إِلَّا إلى الرُّسل قال: فقام رسول اللّه ﷺ وهو يجرُّ رداءَه حتى صَعِد المنبرَ فحمد اللّه وأثنى عليه، ثم رفعَ يديه نحوَ السماء وقال: "اللهم اسقنا غيثًا مُغيثًا مَريئًا مَريعًا سريعًا غَدَقًا طَبَقًا، عاجلًا غير رائثٍ، نافعًا غير ضار، تملأ به الضرع، وتُنبت به الزرع، وتحيي به الأرض بعد موتها، وكذلك تخرجون" . قال: فواللّه ما ردَّ يدَه إلى نحره حتى ألقت السماءُ بأوراقها، وجاء أهلُ البطانة يَصيحون: يا رسولَ الله الغرقَ الغرقَ، فرفع يديه إلى السماء وقال: "اللهم حوالينا ولا علينا" فانجابَ السَّحابُ عن المدينة حتى أحدق بها كالإكليل فضحك رسول اللّه ﷺ حتى بدت نواجذه ثم قال: "للّه درّ أبي طالب لو كان حيًّا قرَّت عيناه، مَن يُنشد قولَه؟ " فقام عليُّ بن أبي طالب فقال: يا رسول اللّه كأنك أردتَ قوله: وأبيضَ يُستَسقَى الغَمامُ بوجهِهِ … ثِمَالُ اليَتَامى عصمَةٌ للأرامِلِ يَلوذُ به الهُلَّاكُ مِن آل هاشمٍ … فَهُم عِندَهُ في نِعمَةٍ وَفَواضِلِ كَذبتمْ وبَيتِ اللّه يُبزَى مُحَمَّدٌ … ولَما نُقاتِل دُونَهُ ونُنَاضِل وَنسلِمُهُ حتَّى نُصرَّعَ حَولَهُ … وَنَذهَل عن أبنائِنا وَالحلائِلِ قال: وقام رجل من بني كِنانة فقال:
= و"الكُراع": جماعة الخيل. "عزاليها" جمع عُزَلَاء، وهي فم المزادة الأسفل الذي يصب فيه الماء، والمزادة: الراوية. وهو كناية عن شدة المطر وغزارته، فكأنه ينزل من السماء كنزوله من أفواه القرب. و"يتصدع": يتشقق. (١) "يئط": يصوِّت. (٢) "لبانُها": صدورها. (٣) كذا في (أ) وفي دلائل النبوة (٦/ ١٤١) من الجوع ضعفًا ما يمز ولا يُخلي. (٤) "الحنظل": نبات ثمره شديد المرارة، و"العلهز": دم الشعر، "الفَسْل": الرديء.

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