Habish ibn Khalid

(ب د ع) Hubaysh ibn Khalid ibn Munqidh ibn Rabia ibn Asram ibn Dabis ibn Hizam ibn Hubshiyya ibn Kab ibn Amr. [And it has been said: Hubaysh ibn Khalid ibn Halif ibn Munqidh ibn Rabia(١)] [And it has been said: Hubaysh ibn Khalid ibn Rabia(٢)], without mentioning Munqidh, al-Khuzai al-Kabi, Abu Sakhr, and his father Khalid was called: al-Ashar.

And Ibn al-Kalbi said: Hubaysh is al-Ashar, and he added to his lineage, saying: Hubaysh ibn Khalid ibn Halif ibn Munqidh ibn Asram, and Ibn Makula agreed with him, except that he made al-Ashar to be Khalid.

And Ibrahim ibn Sad said, on the authority of Ibn Ishaq: Khunays, with the dotted kha and the nun, but the first is more correct; his agnomen was Abu Sakhr, and he was the brother of Umm Mabad, and the narrator of her hadith.

Umar ibn Muhammad ibn al-Muammar al-Baghdadi and others informed us, they said: Abu al-Qasim ibn al-Husayn informed us, Abu Talib Muhammad ibn Muhammad informed us, Abu Bakr Muhammad ibn Abd Allah ibn Ibrahim informed us, Bishr ibn Anas Abu al-Khayr narrated to me, Abu Hisham Muhammad ibn Sulayman ibn al-Hakam ibn Ayyub ibn Sulayman ibn Zayd ibn Thabit ibn Yasar al-Kabi al-Rabai al-Khuzai informed us, he said: My uncle Ayyub ibn al-Hakam narrated to me «ح» Abu Bakr said: And Ahmad ibn Yusuf ibn Tamim al-Basri narrated to us, Abu Hisham Muhammad ibn Sulayman informed us at Qudayd, my uncle Ayyub ibn al-Hakam narrated to me, on the authority of Hizam ibn Hisham al-Qudaydi, on the authority of his father Hisham ibn Hubaysh, on the authority of his grandfather Hubaysh ibn Khalid, the Companion of the Messenger of Allah ﷺ: That the Prophet ﷺ went out from Mecca as an emigrant, he and Abu Bakr, and the client of Abu Bakr, Amir ibn Fuhayra, and their guide Abd Allah ibn Urayqit, and they passed by the two tents of Umm Mabad al-Khuzaiyya, who was a sturdy, strong woman who would sit wrapped in her garment in the courtyard of the tent(٣), then would give drink and feed. So they asked for meat and dates to buy from her, but they found nothing with her, for the people were destitute(٤) and famine-stricken. So the Messenger of Allah ﷺ looked at a ewe in the side of the tent, and he said: What is this ewe, O Umm Mabad? She said: A ewe that exhaustion has kept back from the flock, he said: Has she any milk? She said: She is more exhausted than that. He said: Will you permit me to milk her? She said: By my father and my mother, yes, if you see in her any milk. So the Messenger of Allah ﷺ called for her and wiped her udder, and mentioned the name of Allah ﷿, and supplicated for her over her ewe, so she spread her hind legs(٥) and gave milk, and chewed the cud, and he called for a vessel that would satisfy the company, and he milked into it a copious flow until its froth rose, then he gave her to drink until she was satisfied, then he gave his companions to drink until they were satisfied, then the last of them drank, then he milked into it a second time after the first until he filled the vessel, then he left it with her, and he gave her the pledge of allegiance, and they departed from her.

It was but a little while before her husband came driving lean she-goats, swaying with emaciation, their marrow scant(٦). When Abu Mabad saw the milk he was amazed, and said: From where is this for you, O Umm Mabad, when the sheep are away grazing and there is no milch animal in the house? She said: No, by Allah, except that a blessed man passed by us, of such-and-such condition, he said: Describe him, O Umm Mabad, she said: I saw a man of manifest comeliness, of radiant face, of fine build, neither marred by a bulging belly nor disfigured by a small head, handsome and well-proportioned; in his eyes was deep blackness, in his eyelashes was length, in his voice was a slight huskiness, in his neck was elevation, in his beard was thickness, with arched and joined eyebrows; if he was silent dignity was upon him, and if he spoke he rose high and radiance overcame him. He was the most beautiful and resplendent of people from afar, and the finest and sweetest of them from near, sweet of speech, distinct, neither sparing nor profuse, as though his speech were strung beads cascading down; of medium height, neither conspicuous in tallness nor despised by the eye for shortness; a bough between two boughs, and he was the freshest of the three in appearance and the finest of them in standing. He had companions who surrounded him; if he spoke they listened attentively to his speech, and if he commanded they hastened to his command; served and gathered around, neither frowning nor foolish.

Abu Mabad said: This, by Allah, is the man of Quraysh whose affair was mentioned to us as it was mentioned at Mecca, and I had resolved to accompany him, and I will surely do so if I find a way. Then there arose a high voice at Mecca; they would hear the voice but not know who its owner was, and it was saying(١):

May Allah, the Lord of mankind, reward with the best of His reward … two companions who alighted at(٢) the two tents of Umm Mabad. They two alighted there with guidance and she was guided by it … so he has prospered who has become the companion of Muhammad. O house of Qusayy, what Allah has turned away from you … through him of deeds unrivaled and of mastery(٣)

May the Banu Kab rejoice(٤) at the station of their young woman … and her seat as a vantage point for the believers. Ask your sister about her ewe and its vessel … for if you ask the ewe she will bear witness. He called her with a barren ewe(٥) and there flowed … upon it, pure, the udder of the ewe, foaming(٦)

So he left her as a pledge with her for a milker … who returns her between a place of going out and a place of coming. When Hassan ibn Thabit heard of that, he composed verse answering the unseen caller, and said(٧):

Truly a people from whom their prophet departed(٨) have failed … and hallowed is he who travels to them by night and goes early. He journeyed away from a people, so their minds went astray … and he alighted among a people with a renewed light. Their Lord guided them by him after misguidance … and he directed them; whoever follows the truth is rightly guided. And are the misguided of a people who acted foolishly equal … [the blind, and guides who are guided by one rightly guided(٩)]

And there alighted from him upon the people of Yathrib … the mounts of guidance, which descended upon them with felicities. A prophet who sees what the people around him do not see … and recites the Book of Allah in every mosque. And if he speaks on a day the speech of one unseen … its confirmation comes that day or in the forenoon of the morrow. And Hubaysh embraced Islam, and witnessed the Conquest with the Messenger of Allah ﷺ, and he was killed on the day of the Conquest, he and Kurz ibn Jabir, for they were in the cavalry of Khalid ibn al-Walid, and they took a route other than his, so the polytheists met them and killed them both.

The three transmitted it.

Its rare words:

musnitin: that is, famine-stricken, struck by the drought year, which is famine; "a vessel that yurbid the company," with the single-dotted ba and the dotted dad, that is, it satisfies them and weighs them down until they sleep and crouch upon the ground, and among the transmitters: yurid, with the ya beneath which are two dots, so it is from arada al-wadi: when water pools in it, and from it their saying: they drank until they ariad (had their fill).

"so he milked into it thajjan": that is, abundantly flowing, and al-baha: by it he meant the radiance of the milk, which is the gleam of its froth.

And al-anuz al-ijaf: the plural of ajfa, which is the emaciated one, yatasawakn, it is said: the camels tasawakat when their necks waver from emaciation, by it he meant they sway from their weakness.

And al-wadaa: beauty and splendor. ablaj: al-balaj is the brightness of the face and its luminosity, and al-thujla: bulkiness of the belly, and a man is athjal, with the three-dotted tha. And al-sala: smallness of the head. wasim qasim: al-qasama is beauty, and a man qasim of face, that is:

beautiful in all of it, and al-daaj: blackness in the eye and elsewhere, she means that the blackness of his eyes was intense, and al-daaj also:

the intensity of the blackness of the eye amid the intensity of its whiteness. And al-watf: the length of the hair of the eyelashes, and al-sahal: a huskiness in the voice, and it is also related with the ha, and it is sharpness and firmness from the neighing of horses. And al-sata: the elevation of the neck and its length. And al-zajaj in the eyebrows is an arching and extension with length of their extremities. And al-nazr: the small amount that indicates inarticulateness. And al-hadhr: the abundant, he means: neither little nor much, and al-mufannad: he is the one in whose speech there is no benefit.

Hubaysh: with the undotted ha, the single-dotted ba, and at its end a dotted shin, and it has been said: with the dotted kha, the nun, and the undotted sin, and al-Ashar: with the dotted shin, and Hizam: with the za.