I was present with the Messenger of Allah ﷺ at Hunayn. I saw the Prophet ﷺ when no one remained with him except myself and Abu Sufyan bin Harith bin Abdul-Muttalib. We stayed close to the Messenger of Allah ﷺ and did not part from him. He was riding a grey mule, and Muamar sometimes said it was a white mule, which had been given to him as a gift by Farwa bin Nuama al-Judhami.When the Muslims and the disbelievers met in battle, the Muslims turned and fled, but the Messenger of Allah ﷺ began urging his mule forward toward the disbelievers.Abbas said, "I was holding the bridle of the Messenger of Allah's ﷺ mule, restraining it, while he pressed on as fast as he could toward the polytheists, and Abu Sufyan bin Harith was holding onto the stirrup of the Messenger of Allah ﷺ."The Messenger of Allah ﷺ said, "Abbas, call out, 'Companions of the acacia tree!'"Abbas said, "I was a man with a powerful voice, so I called out at the top of my voice, 'Where are the companions of the acacia tree?'"He continued, "By Allah, when they heard my voice, their turning back was like the turning of cows toward their calves. They cried, 'At your service! At your service!' The Muslims came forward and fought the disbelievers."The Ansar called out, saying, "Company of the Ansar! Company of the Ansar!" Then the call was narrowed to the Banu Harith bin Khazraj, and they called, "Sons of Harith bin Khazraj! Sons of Harith bin Khazraj!"The Messenger of Allah ﷺ, on his mule, stretched up as though leaning forward to watch the fighting and said, "This is the moment when the battle has grown fierce."Then the Messenger of Allah ﷺ took some pebbles and threw them into the faces of the disbelievers, saying, "They are defeated, by the Lord of the Kaabah! They are defeated, by the Lord of the Kaabah!"Abbas said, "I went to look, and the fighting still appeared to me as it had been. By Allah, no sooner had the Messenger of Allah ﷺ thrown his pebbles at them than I kept seeing their force grow weaker and their cause turn back, until Allah defeated them. It is as though I am still watching the Prophet ﷺ charging behind them on his mule."
حدثنا عبد الرزاق حدثنا معمر عن الزهري أخبرني
شهدت مع رسول الله ﷺ حنينا قال فلقد رأيت النبي ﷺ وما معه إلا أنا وأبو سفيان بن الحارث بن عبد المطلب فلزمنا رسول الله ﷺ فلم نفارقه وهو على بغلة شهباء وربما قال معمر بيضاء أهداها له فروة بن نعامة الجذامي فلما التقى المسلمون والكفار ولى المسلمون مدبرين وطفق رسول الله ﷺ يركض بغلته قبل الكفار قال العباس وأنا آخذ بلجام بغلة رسول الله ﷺ أكفها وهو لا يألو ما أسرع نحو المشركين وأبو سفيان بن الحارث آخذ بغرز رسول الله ﷺ فقال رسول الله ﷺ يا عباس ناد يا أصحاب السمرة قال وكنت رجلا صيتا فقلت بأعلى صوتي أين أصحاب السمرة قال فوالله لكأن عطفتهم حين سمعوا صوتي عطفة البقر على أولادها فقالوا يا لبيك يا لبيك وأقبل المسلمون فاقتتلوا هم والكفار فنادت الأنصار يقولون يا معشر الأنصار ثم قصرت الداعون على بني الحارث بن الخزرج فنادوا يا بني الحارث بن الخزرج قال فنظر رسول الله ﷺ وهو على بغلته كالمتطاول عليها إلى قتالهم فقال رسول الله ﷺ هذا حين حمي الوطيس قال ثم أخذ رسول الله ﷺ حصيات فرمى بهن وجوه الكفار ثم قال انهزموا ورب الكعبة انهزموا ورب الكعبة قال فذهبت أنظر فإذا القتال على هيئته فيما أرى قال فوالله ما هو إلا أن رماهم رسول الله ﷺ بحصياته فما زلت أرى حدهم كليلا وأمرهم مدبرا حتى هزمهم الله قال وكأني أنظر إلى النبي ﷺ يركض خلفهم على بغلته
Its isnad is sahih. Kathir bin Abbas bin Abdul-Muttalib was a trustworthy successor, one of those born during the lifetime of the Messenger of Allah. He was a learned and virtuous jurist, and he left no descendants. Some scholars listed him among the Companions, and further clarification of this will come at 1836.The hadith was narrated by Muslim, 2, Book 10:61, through the route of Yunus from Zuhri, and through the route of Abdul-Razzaq from Mamar from Zuhri. It was likewise narrated by Hakim in al-Mustadrak 3:327, where he claimed that the two sheikhs (Bukhari and Muslim) had not recorded it, but Dhahabi corrected him by pointing out that Muslim had indeed recorded it. Hafiz indicated in al-Tahdhib 8:421 that Nasai narrated it, though it was not attributed to him in Dhakhair al-Mawarith 2559, unless it is found in Sunan al-Kubra. Ibn Kathir mentioned it in al-Tarikh 4:331 from the book of Ibn Wahb, from Yunus, and after it he pointed to the narration of Muslim. Ibn Saad narrated it in al-Tabaqat 11/1/4 through the route of the nephew of Zuhri from his uncle. Ibn Hisham mentioned it in al-Sirah 846, from Ibn Ishaq, from Zuhri, with the same meaning.Abu Sufyan bin Harith bin Abdul-Muttalib was a paternal cousin of the Messenger of Allah and his foster brother. He embraced Islam at the time of the conquest, while the Messenger of Allah was on his way to Makkah, and he died during the caliphate of Umar.Farwa bin Naama al-Judhami, this is how the narration reads here, "Ibn Naama" with fatha on the nun and the ain, which matches the narration of Muslim through the route of Abdul-Razzaq. In his narration through the route of Yunus from Zuhri, it appears as "Farwa bin Nuthatha al-Judhami," with damma on the nun and a light tha. Ibn Saad gave his biography at 7/1/148-149 under the name Farwa bin Amr al-Judhami, and mentioned that he was a governor for Caesar over Amman, that he embraced Islam and sent gifts to the Messenger of Allah, among them a mule called Fiddah, and that the Messenger of Allah accepted his gift, and that Caesar imprisoned Farwa when news of his conversion reached him, until he died in prison, after which they crucified him. Hafiz gave his biography in al-Isabah 5:217 under the name Farwa bin Amir al-Judhami, or Ibn Amr, which is the more well-known version. Ibn Athir mentioned in Usd al-Ghabah 4:178 all the various opinions about his name without settling on one. In my view, the more correct is what is established in al-Musnad and in Muslim, "Farwa bin Naama," since the two sahih narrations agree on this."La yalu ma asraa" means, he does not fall short."Al-ghazr" means the mounts (riding beasts)."Al-samura," with fatha on the sin and damma on the mim, is the tree beneath which the Pledge of Ridwan took place in the year of Hudaybiya."Al-sayyit," with fatha on the sad and kasra on the doubled ya, means one who is loud-voiced, one whose voice carries. It is said, "huwa sayyit wa saayit," like "mayyit wa maayit," as stated by Ibn Athir.As for "al-watees," al-Nihaya says it resembles an oven. It is also said to mean the striking that occurs in battle, or that it is the trampling that crushes people, that is, pounds them down. Asmai said it refers to round stones that, once heated, no one can walk upon. This expression had not been heard from anyone before the Prophet. It is among the most eloquent of speech, used to express the intertwining and fierce eruption of battle.