Al-Walid ibn al-Mughirah and the Quraysh Opposition

Ibn Ishaq said: Al-Walid ibn al-Mughirah, an elder of Quraysh, gathered men as the pilgrimage season approached and Arab delegations were expected. He urged them to agree on one description of Muhammad so they would not contradict one another. They proposed calling him a soothsayer; al-Walid rejected it, saying his speech was unlike their muttered spells and rhymed utterances. They proposed madness; he said it showed none of its signs. They proposed poetry; he said it was unlike the forms of Arabic verse. They proposed sorcery; he said it was unlike sorcerers’ blowing and knots. At last he said Muhammad’s speech had sweetness, a firm root, and fruitful branches. He advised them to call it sorcery that separated a man from his father, brother, wife, and clan. The Quraysh accepted this as their public claim.

The notes explain the muttered speech of soothsayers, the knots into which sorcerers blow (Qur’an 113:4), and al-Walid’s images of a palm tree or abundant water. The source records variant wording.

Quraysh sat along the routes taken by visitors during the season, warning everyone they met about the Messenger. Ibn Ishaq connects al-Walid with the verses: “Leave Me with the one I created alone, to whom I granted abundant wealth and present sons, and for whom I made everything smooth. Yet he expects Me to give more. No indeed: he has stubbornly opposed Our signs” (Qur’an 74:11–16). The passage continues: “I will burden him with a steep ascent. He thought and calculated; may he be ruined for how he calculated. Again, may he be ruined for how he calculated. Then he looked, frowned, and scowled… then turned away in arrogance and said, ‘This is nothing but transmitted sorcery; this is only the speech of a human being’” (74:17–25).

Ibn Hisham explains ‘stubbornly opposed’ as resisting and contradicting. He glosses the verb for scowling and cites Arabic poetry. The commentary records variant readings and discusses the vocabulary of the verses.

Ibn Ishaq said: Allah also revealed concerning the men who devised this description: “As We sent down upon the dividers, who made the Qur’an into fragments. By your Lord, We will question them all about what they used to do” (Qur’an 15:90–93). Ibn Hisham explains that the singular of “fragments” is a word meaning a piece: they divided the message. The men spread their claims among everyone they met, and the Arabs left the season knowing of the Messenger. Abu Talib feared that the Arabs might attack his people, so he composed a poem seeking Quraysh’s support and protection, while declaring that he would never surrender the Messenger.

Abu Talib begins: “When I saw that the people held no affection for us, and had severed every tie and bond; when they openly showed enmity and harm, and followed the command of an enemy bent on separation; when they allied with hostile people who bit their fingers behind us in rage, I armed myself with a strong, supple spear and a sharp white sword inherited from the nobles.”

Ibn Hisham notes a variant attribution for the wording of the revelation and explains “fragments” as dividing something into parts. The notes identify the sword’s possible royal provenance and gloss the poetic terms for hostility and the severing of social ties.

The poem describes Abu Talib’s family gathering at the Ka‘bah, holding its coverings and standing together at its gate. It evokes the pilgrims and their marked camels, the sacred precinct, the Black Stone, and the Station of Abraham. Abu Talib invokes the Lord of mankind and the sanctuary as witnesses that he will protect Muhammad from every attacker and false accuser.

The notes explain the cloths of the Ka‘bah, the language of disavowal, the camels’ age-markings and ornaments, and the mountains around Makkah. They discuss the reported trace of Abraham’s feet at the Station and distinguish the transmitted explanation from the poem itself.

Abu Talib continues by invoking the circuits between al-Safa and al-Marwah, the pilgrims who come to the House on foot and mounted, ‘Arafah, Muzdalifah, the stations at Mina, and the stoning of the great Jamrah. He swears by the rites and sacred places that he will not yield the Messenger. He recalls the tribes and allies who gathered around Quraysh and warns of the consequences of abandoning the Prophet.

Ibn Hisham’s commentary explains the pilgrimage terms, place names, routes and valleys, the animals and weapons in the poem, and variant manuscript readings. The notes preserve differing explanations of several obscure words rather than selecting an unsupported reconstruction.

The poem asks whether anyone will protect a person who seeks refuge, condemns those who side with the enemy, and declares: “By the House of Allah, we will not abandon Makkah or yield Muhammad, whatever confusion your demands bring. By the House of Allah, he will not be overcome while we have not fought for him; we will not hand him over until we fall around him, forgetting our sons and wives. Armed men will rise against you like loaded camels beneath rattling water-skins.” Abu Talib warns that even those nursing hatred will be brought down by blows and spears.

The notes explain the poem’s imagery of camels carrying water, the words for hostility, armor and weapons, and a warrior falling from a wound. Several lines have variant readings among the copies.

Abu Talib continues by naming men who turned away, including al-Walid, ‘Utbah, Abu Sufyan, and al-Mut‘im. He reminds al-Mut‘im that he had never failed him in a day of need or in a dispute with powerful opponents. He says Quraysh has imposed an intolerable demand and that, if he is left unaided, he will not escape its consequences. He calls upon Allah to requite ‘Abd Shams and Nawfal with just measure, and declares that the truth has a witness who does not act unjustly.

Ibn Hisham and the editors gloss variant terms for a malicious person, hidden corruption, hostility, a difficult demand, and a just measure. The commentary records differences among copies without altering the poem’s named addressees.

The poem rebukes groups that chose outsiders over their own kin and calls upon Banu ‘Abd Manaf to stand firm. It accuses them of weakness, compares their former unity to fuel for one cooking pot and their present division to many fires, and warns that the wrong done to the Messenger and his family will be remembered. Abu Talib says the clan will not accept oppression and that those who abandon their kin will regret it.

The commentary explains a series of rare tribal and poetic expressions, including the names applied to Banu Sahm, a guest who joins a gathering uninvited, and words for weakness, alliance, and taking revenge. Ibn Hisham notes omitted or variant verses.

The poem continues: the family of Hashim and Qusayy is the core that stands firm in hardship, while other clans have gathered enemies against them. Abu Talib calls on ‘Abd Manaf not to admit every outsider into their affairs. He warns that betrayal will bring retaliation and that the Quraysh who abandon the Messenger will find the consequences bitter. The verses recall the family’s former allies and condemn those who turned away when protection was needed.

Ibn Hisham explains the images of branches and roots, a milk-bearing camel, and people who abandon a common cause. He records manuscript differences and points out that several lines are absent from one recension.

The poem praises the young men of Hashim and the “Mutayyibin,” comparing them to polished swords in the hands of swordsmiths. It says they did not seek vengeance or shed blood, nor did they ally with the worst tribes. Abu Talib praises his noble lineage and his nephew Zuhayr, then declares his abiding love for Ahmad and his brothers. The poem wishes that Muhammad remain an adornment to the world and a source of honor to those who support him.

The editor discusses disputed verses, variant readings, and the possibility that some lines are later additions because they are absent from one recension and their style differs from the rest. Ibn Hisham says this is the portion of the poem that he could establish; some poetry specialists reject much of it.

The closing verses praise a wise, just man who worships a Lord who is never heedless. Abu Talib says that, but for fear of bringing shame upon his elders in public, they would have followed Muhammad in every circumstance. He declares that his people know their son is no liar, and that he has personally defended and sheltered him. Allah supported Muhammad and made the true religion prevail.

Ibn Hisham related from a trusted source that when drought struck Medina, people came to the Messenger. He ascended the pulpit and prayed for rain; rain soon came so heavily that people from the outskirts feared flooding. The Messenger prayed, “O Allah, around us, not upon us,” and the clouds drew away from the city. He then said, “If Abu Talib had lived to see this day, it would have pleased him,” alluding to Abu Talib’s verse: “A radiant one by whose face rain is sought; a support for orphans and a protection for widows.”

Ibn Hisham says some lines are all that he could establish, and that their attribution is disputed. The notes explain the imagery of sheltering the Messenger and the open outskirts of Medina.

Ibn Ishaq identifies the people and clans named in the poem, including al-Ghayatil, Abu Sufyan ibn Harb, al-Mut‘im ibn ‘Adi, Zuhayr, and others. The commentary clarifies tribal relationships and notes that Abu Talib’s line about seeking rain refers to a prayer made in Medina, while al-Suhayli cites an earlier drought report from the time of ‘Abd al-Muttalib in which the young Muhammad was present.

A report attributed to Raqiqah bint Abi Sayfi describes Quraysh’s drought and a call to seek rain through a tall, noble man from the family of Hashim. ‘Abd al-Muttalib gathered Quraysh, brought the young Muhammad, prayed at Mount Abu Qubays, and rain fell. The editor presents this as a transmitted report and includes the source’s explanation of the names in Abu Talib’s poem.

As news of the Messenger spread through Arabia and reached distant lands, it reached Yathrib. The Aws and Khazraj knew of him especially well because they heard Jewish scholars speak of a coming Prophet; the Jews were their allies and lived among them. When the people of Yathrib heard of the dispute between Quraysh and the Messenger, Abu Qays ibn al-Aslat, of Banu Waqif, was mentioned.

Ibn Hisham says Ibn Ishaq assigns Abu Qays to Banu Waqif here, but elsewhere traces him to Khatmah. Arabs sometimes affiliate a man with a more famous collateral ancestor. Abu ‘Ubaydah gives related examples of lineages attributed to a grandfather’s brother. Ibn Hisham concludes that Abu Qays was from Banu Wa’il, and that Wa’il, Waqif, and Khatmah were related clans of the Aws.

Abu Qays ibn al-Aslat, who loved Quraysh and had married among them, composed a poem honoring the sanctuary, urging Quraysh to stop fighting one another and to cease opposing the Messenger. He reminds them of Allah’s protection of Makkah from the Army of the Elephant and warns that civil war begins with words. The opening asks a rider to carry his message to Lu’ayy ibn Ghalib and says that he is troubled by the division among them.

The commentary explains the poem’s messenger, fatigue, resting place, and imagery of two kinds of fire and mixed sounds, comparing the beginning of war to a spark beneath ash. Abu Qays’s lineage and his family connection to Quraysh are noted.

Ibn al-Aslat invokes Allah and warns Quraysh against hostility and deceit. He reminds them that Makkah is a sanctuary where even distant gazelles should be safe, and urges them to abandon war before it destroys kinship and people. War, he says, begins attractively but ends as a calamity for both near and distant families. It burns without sparing the weak and strikes down the honored. He asks whether they have learned nothing from the wars of Dahis and Hatib.

The notes explain the sacred status of animals in the sanctuary, the language of war’s destruction, and poetic references to clothing, armor, mail rings, and a destructive force that does not miss its target. The source preserves multiple readings of rare terms.

The poem recounts how wars destroy nobles and households, then calls Quraysh to choose a sound, upright religion. Ibn al-Aslat says they should be a light and protection for the people, lead with wisdom, and pray to their Lord at the Ka‘bah. He recalls Allah’s past favor when the forces of Abu Yaksum were driven back, and urges Quraysh to remember their responsibility to the sanctuary.

The commentary explains the poem’s words for generosity, lineage, refuge, wise judgment, and the mountain passes around Makkah. It identifies Abu Yaksum with the leader of the Elephant expedition and explains poetic allusions to the route and formation of his army.

The poem ends by recalling that Allah’s support turned the enemy back and that the defeated army returned in flight. Ibn Hisham then explains the War of Dahis: Dahis was a horse owned by Qays ibn Zuhayr, raced against al-Ghabra’, a mare belonging to Hudhayfah ibn Badr. Hudhayfah secretly ordered men to strike Dahis if he appeared to be winning. Dahis came in front, they struck him, and al-Ghabra’ won. When Qays learned what had happened, his brother Malik slapped the mare; Hamal ibn Badr then struck Malik. Retaliation followed, beginning a cycle of killings between ‘Abs and Fazara.

The sources differ over which horses were entered in the race. Ibn Hisham says one account is stronger and omits the full story because it would interrupt the Seerah. The notes explain dust raised by an army and variants in the horse’s name.

The War of Dahis escalated after further killings, including the death of Hudhayfah and his brother Hamal. Several poets mourned the dead and condemned injustice. Ibn Hisham then explains the War of Hatib: Hatib ibn al-Harith had killed a Jewish neighbor of the Khazraj. Yazid ibn al-Harith and men of Banu al-Harith retaliated, and fighting broke out between the Aws and Khazraj. The Khazraj prevailed, and Suwayd ibn Samit of the Aws was killed. At Uhud, al-Mujadhdhar ibn Dhi’ad went out with the Messenger, and al-Harith ibn Suwayd killed him in revenge for his father. Further conflict followed; Ibn Hisham abbreviates the account for the same reason he gave regarding Dahis.

The notes gloss the poetic word for chastity and clarify a place name, variant names, and the meaning of taking revenge. They preserve the editorial decision to omit the extended war narratives so as not to break the Seerah account.

Ibn Ishaq introduces Hakim ibn Umayyah ibn Harithah al-Sulami, an ally of Banu Umayyah who had accepted Islam and was an honored, influential man among his people. Hakim composed verses urging them to abandon their resolve to oppose the Messenger. The surviving passage warns that war is ruinous and recalls the suffering caused by earlier tribal conflicts.

The names and lineages of those appearing in the preceding poem are identified. The source distinguishes variant readings in genealogies and explains that “to restrain” means to turn someone away from a course. The poem’s continuation belongs to the next source page.