It is related that:
One night, the Prophet of Allah - may
Allah bless him and grant him peace - was in his house and was
heard to proclaim `I am here!' three times and `You have been
granted help' also three times. Umm al- Mu'minin, Maymunah - may
Allah be well pleased with her - asked the Prophet - may Allah
bless him and grant him peace - whom he had been talking to
since there was no one present. He - may Allah bless him and
grant him peace - replied, `I was talking to a person called
Rajiz from the tribe of Bani Ka'ab. He asked for help from me
against the Quraysh.' Umm al- Mu'minin, Maymunah - may Allah be
well pleased with her - said that when she finished Fajr prayer
the next morning, she heard Rajiz calling out in the streets of
Madina: "Ya Rasul Allah! Help us and call the servants of Allah
to help us."
Shaykh Yusuf al-Nabhani, Allah have mercy on him, cites two
hadiths in this respect with their full wording in the chapter
of the Prophet's `ilm al-ghayb in his encyclopedia of the
Prophetic miracles, Hujjat Allah `ala al-Alamin bi-Mu`jizat
Sayyid al-Mursalin (p. 493):
<<Al-T.abarânî narrates that Maymûna the Mother of the believers
said: "The Messenger of Allâh, upon him blessings and peace, was
sleeping with me one night and he got up to make ablution and
pray. I heard him say during his ablution in the dead of night:
"Labbayka labbayka labbayka"
– [like this,] three times – then:
"nus.irta nus.irta nus.irta"
[like this,] three times. When he came out, I asked him,
"Messenger of Allâh, I heard you say, during your ablution, 'In
your service!' three times, and 'To your defense!' three times,
as if you were addressing someone. Was there someone with you?"
He replied: "This was the poetry champion (râjiz) of the
Banû Ka`b" – one of the sub-tribes of the Khuzâ`a – "invoking my
aid (yastas.rikhunî)(1) and asserting that the Quraysh
had helped the Banû Bakr against them." The latter had allied
themselves with the Quraysh the day of the H.udaybiya truce
while the Khuzâ`a had allied themselves with the Prophet, upon
him blessings and peace, and he became duty-bound to defend
them. The support of the Quraysh for the Banû Bakr against the
Khuzâ`a was therefore a violation of their truce with the
Messenger of Allâh, upon him blessings and peace. This incident
was the catalyst for the conquest of Makka and, immediately
afterwards, he prepared himself to enter it and conquered it.(2)
<<Ibn Ish.âq said – as found in Ibn Hishâm's Sîra – that
when the Banû Bakr and the Quraysh defeated the Khuzâ`a and
looted them, violating the terms of the solemn pact to which
they had agreed with the Messenger of Allâh, upon him blessings
and peace, by warring with the Khuzâ`a, his formal allies, `Amr
ibn Sâlim al-Khuzâ`î, one of the Banû Ka`b there, rode out until
he came to see the Messenger of Allâh, upon him blessings and
peace, in al-Madîna. His coming gave the impetus for the
conquest of Makka.(3) He stood before the Prophet, upon him
blessings and peace, as the latter sat in the Mosque, in full
sight of the people, and declaimed:
Lord! I am appealing to Muh.ammad
by the time-honored pact of both our fathers.(4)
You(5) were a father and we a son;
then we entered Islâm and remained loyal.
Help us, and may Allâh help you always!
Summon His servants, they shall come in arms,
Among them, the Prophet, mobilized--
if he is wronged, his face glowers.
In his legion he marches, a sea, foaming.
Quraysh broke its treaty with you!
They violated the truce they pledged you,
made me as good as dead and buried!(6)
They claimed I could not call on anyone
although they are meaner and less by far!
They snared us at Watîr during our vigils
and slew us as we bowed and prostrated.(7)
<<The Prophet, upon him blessings and peace, said: "In your
defense, `Amr ibn Sâlim!" Then the Prophet, upon him blessings
and peace, glimpsed a cloud in the sky and said:
"Truly, this cloud is initiating the victory of the Banû Ka`b."
Then he geared himself for the conquest of Makka and conquered
(1) Ibn H.ajar in al-Is.âba (4:631) mentions another
wording, "invoking my mercy (yastarh.imunî)."
(2) Narrated from Maymûna by al-T.abarânî in the Kabîr
(23:433-434 §1052) and S.aghîr (2:167-169 §968) and al-Taymî in
his Dalâ'il (p. 73-74 §59), both with a slightly weak
chain because of Yah.yâ ibn Sulaymân ibn Nad.la al-Madînî cf.
al-Haythamî (6:163-164) although Ibn `Adî in al-Kâmil
(7:255 §2156) said "he narrated reports from Mâlik and the
Madinans, most of which are valid." Ibn H.ibbân included him in
his Thiqât (9:269). Cf. Is.âba (4:631), Fath. (7:520),
Sîra H.alabiyya (3:5), and Dah.lân's Sîra (2:76-77).
(3) Cf. Ibn `Umar's narration in Ibn H.ibbân (13:140 §5996) and
Ibn H. ajar, Talkhîs. al-H.abîr (4:131 §1929).
(4) Allâhumma innî nâshidu Muh.ammadâ / h.ilfa abînâ wa'abîhi
(5) I.e. the Banû Hâshim and Banû `Abd al-Mut.t.alib with a
rhetorical trope of apostrope (iltifât).
(6) Wa-ja`alû lî fî kadâ'in ras.adâ, misspelt in al-Nabhânî
as wa- ja`alû lî fîka dâ'in ras.adâ.
(7) Ibn `Asâkir (43:519) narrated from Ibn al-Musayyab: "There
is not one homebound woman of Banû Khuzâ`a except she memorized
the verses of `Amr ibn Sâlim al-Khuzâ`î to the Messenger of
Allâh, upon him blessings and peace."
(i) through al-Zuhrî from `Urwa ibn al-Zubayr from the Companion
al-Miswar ibn Makhrama and the Tâbi`î Marwân ibn al-H.akam by
Ibn Ish.âq in the Maghâzî (cf. Ibn Hishâm 5:48, al-T.ah.âwî,
Sharh. Ma`ânî al-Athâr 3:315-316, Is.âba
4:630-631, and Bidâya 4:278), al-T. abarî in his
Târîkh (2:152-153), Ibn `Asâkir in his Târîkh
(43:519- 520), and al-Bayhaqî in the Sunan al-Kubrâ
(9:233) and Dalâ'il;
(ii) from Ibn `Abbâs by Ibn Mandah and Abû Nu`aym in Ma`rifat
al-S.ah.âba as well as Ibn al-Athîr in Usd al-Ghâba
(4:225-226 cf. Is.âba 5:285);
(iii) from Abû Hurayra by al-Bazzâr and al-Bayhaqî (cf.
Bidâya 4:281) with a fair chain according to Ibn H.ajar in
the Fath. (7:520) and al- Haythamî (6:162);
(iv) from the Tâbi`în Abû Salama and Yah.yâ ibn `Abd al-Rah.mân
ibn H.ât.ib by Ibn Abî Shayba (7:398 §36900) and
(v) also mursal from `Ikrima by Ibn Abî Shayba (7:400-401
§36902) and al-T.ah. âwî in Sharh. Ma`ânî al-Athâr
(3:291, 3 :312-313). The bracketed segment is narrated only
through al-Zuhrî. Cf. Iktifâ' (2:215); al- Fâkihî,
Akhbâr Makka (5:103); Istî`âb (3:1175-1176); Ibn al-Qayyim,
Zâd (3:348-349); Sîra H.alabiyya (3:5-6); Ibn Taymiyya, al-S.ârim
al- Maslûl (2:214); Is.âba (1:122), Fath.
(7:519-520), Talkhîs. al-H.abîr (4:131-132 §1929),
Ibn al-Athîr, Kâmil (2:162), al-Suhaylî, Rawd. (2:
265), and Kanz (§14422, §30166, §30195, §30204). Al-Watîr
or Watîn is a Khuzâ`a watering-point in the lowest area of Makka
cf. Yâqût and al- Nihâya. Ibn Ish.âq and al-Wâqidî
said that `Amr was accompanied by forty riders of the Banû
Khuzâ`a when he arrived in Madîna. Another report by al-Bârûdî
with a weak munqat.i` chain attributes those verses to
Budayl ibn Kulthûm ibn Sâlim al-Khuzâ`î cf. Is.âba
Blessings and peace on the Prophet, his Family, and all his