Minhaj as-SunnahIbn Taimiya

after an hour of the night had passed. They would thus spend the night supplied with fresh milk (1)—milk from their flock and milk heated with hot stones (2)—until ‘Āmir called the flock away (3) while it was still dark before dawn. He did this each of those three nights.

Allah’s Messenger—may Allah bless him and grant him peace—[and Abū Bakr] (4) hired a man from Banū al-Dīl, belonging to Banū ‘Abd ibn ‘Adī, as an expert guide. The term khirrīt means one skilled in finding the way (5). He was associated (6) (7) with the family of al-‘Ās ibn Wā’il al-Sahmī and followed the religion of the unbelievers of Quraysh. Nevertheless, they trusted him, handed over their two riding camels to him, and arranged to meet him (8) at the cave of Thawr after three nights. He brought them their riding camels on the morning following those three nights. ‘Āmir ibn Fuhayrah and the guide then set out with them, and the guide took them along the coastal route.”

“Ibn Shihāb said: ‘Abd al-Rahmān ibn Mālik al-Mudlijī, the nephew of Surāqah ibn Mālik ibn Ju‘shum, informed me that his father had told him that he heard Surāqah ibn Ju‘shum say:

‘Messengers from the unbelievers of Quraysh came to us, offering, for Allah’s Messenger—may Allah bless him and grant him peace—

(1) Risl: fresh milk. (2) ن, م: wa-wasīfihimā (‘and their servant’); س: wa-wadīfihimā. The adopted reading is from (ب) and al-Bukhārī. This is milk into which stones heated by the sun or fire are placed so that it thickens and loses its thin consistency. (3) ن, م, س: hattā ya’tiyahumā (‘until he comes to them both’). The adopted reading is from (ب) and al-Bukhārī. (4) Wa-Abū Bakr (‘and Abū Bakr’) is omitted in (ن), (م), and (س), but appears in (ب) and al-Bukhārī. (5) Ibn Hajar said: “The explanation ‘al-khirrīt: one skilled in guiding’ is an interpolation in the report from al-Zuhrī’s words, as Ibn Sa‘d clarified. … Ibn Sa‘d said: ‘Al-Asma‘ī said: He is called a khirrīt because he can guide through passages like the khart al-ibra, meaning the eye of a needle.’ Others said that he is so called because he finds his way through the akhrāt of the wilderness—its hidden paths.” (6) – Qad ghamasa hilfan (‘he had entered into an alliance by dipping his hand’). (7) Ibn Hajar said: “That is, he was an ally. When they formed an alliance, they would dip their right hands into blood, khulūq (perfume), or something else that would stain them.” (8) ن, م, س: fa-wā‘adāhu (‘so they arranged to meet him’).
حِينَ تَذْهَبُ سَاعَةٌ مِنَ اللَّيْلِ، فَيَبِيتَانِ فِي رِسْلٍ (١) ، وَهُوَ لَبَنُ مِنْحَتِهِمَا وَرَضِيفِهِمَا (٢) حَتَّى يَنْعَقَ بِهَا (٣) عَامِرٌ بِغَلَسٍ يَفْعَلُ ذَلِكَ فِي كُلِّ لَيْلَةٍ مِنْ تِلْكَ اللَّيَالِي الثَّلَاثِ، وَاسْتَأْجَرَ رَسُولُ اللَّهِ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ - [وَأَبُو بَكْرٍ] (٤) رَجُلًا مَنْ بَنِي الدِّيلِ، وَهُوَ مِنْ بَنِي عَبْدِ بْنِ عَدِيٍّ هَادِيًا خِرِّيتًا وَالْخِرِّيتُ: الْمَاهِرُ بِالْهِدَايَةِ (٥) (٦) (٧) فِي آلِ الْعَاصِ بْنِ وَائِلٍ السَّهْمِيِّ، وَهُوَ عَلَى دِينِ كَفَّارِ قُرَيْشٍ، فَأَمِنَاهُ، فَدَفَعَا إِلَيْهِ رَاحِلَتَيْهِمَا وَوَاعَدَاهُ (٨) غَارَ ثَوْرٍ بَعْدَ ثَلَاثِ لَيَالٍ فَأَتَاهُمَا بِرَاحِلَتَيْهِمَا صُبْحَ ثَلَاثٍ، فَانْطَلَقَ مَعَهُمَا عَامِرُ بْنُ فُهَيْرَةَ وَالدَّلِيلُ وَأَخَذَ بِهِمَا طَرِيقَ السَّاحِلِ» " قَالَ ابْنُ شِهَابٍ: فَأَخْبَرَنِي عَبْدُ الرَّحْمَنِ بْنُ مَالِكٍ الْمُدْلِجِيُّ، وَهُوَ ابْنُ أَخِي سُرَاقَةَ بْنِ مَالِكِ بْنِ جُعْشُمٍ أَنَّ أَبَاهُ أَخْبَرَهُ أَنَّهُ سَمِعَ سُرَاقَةَ بْنَ جُعْشُمٍ يَقُولُ: " جَاءَنَا رُسُلُ كُفَّارِ قُرَيْشٍ يَجْعَلُونَ فِي رَسُولِ اللَّهِ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ -
(١) رِسْلٍ: هُوَ اللَّبَنُ الطَّرِيُّ (٢) ن، م: وَوَصِيفِهِمَا، س: وَوَضِيفِهِمَا. وَالْمُثْبَتُ مِنَ (ب) ، الْبُخَارِيِّ. وَهُوَ اللَّبَنُ الَّذِي وُضِعَتْ فِيهِ الْحِجَارَةُ الْمُحْمَاةُ بِالشَّمْسِ أَوِ النَّارِ لِيَنْعَقِدَ وَتَزُولَ رَخَاوَتُهُ. (٣) ن، م، س: حَتَّى يَأْتِيَهُمَا. وَالْمُثْبَتُ مِنْ (ب) ، الْبُخَارِيِّ. (٤) وَأَبُو بَكْرٍ: سَاقِطَةٌ مِنْ (ن) ، (م) ، (س) ، وَهِيَ فِي (ب) ، الْبُخَارِيِّ. (٥) قَالَ ابْنُ حَجَرٍ: " وَالْخِرِّيتُ: الْمَاهِرُ بِالْهِدَايَةِ: هُوَ مُدْرَجٌ فِي الْخَبَرِ مِنْ كَلَامِ الزُّهْرِيِّ، بَيَّنَهُ ابْنُ سَعْدٍ،. . . قَالَ ابْنُ سَعْدٍ، وَقَالَ الْأَصْمَعِيُّ: إِنَّمَا سُمِّيَ خِرِّيتًا لِأَنَّهُ يَهْدِي بِمِثْلِ خَرْتِ الْإِبْرَةِ أَيْ ثُقْبِهَا، وَقَالَ غَيْرُهُ: قِيلَ لَهُ ذَلِكَ لِأَنَّهُ يَهْتَدِي لِأُخْرَاتِ الْمَغَازَةِ وَهِيَ طُرُقُهَا الْخَفِيَّةُ ". (٦) - قَدْ غَمَسَ حِلْفًا (٧) قَالَ ابْنُ حَجَرٍ: " أَيْ كَانَ حَلِيفًا، وَكَانُوا إِذَا تَحَالَفُوا غَمَسُوا أَيْمَانَهُمْ فِي دَمٍ أَوْ خَلُوقٍ أَوْ فِي شَيْءٍ يَكُونُ فِيهِ تَخَاوُتُهُ. (٨) ن، م، س: فَوَاعَدَاهُ.

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