Dalil
العربية

Tarikh (al-Tabari) 1981

The Caliphate of ʿUthmān b. ʿAffān

ذِكْرُ مَنْ تُوُفِّيَ فِي هَذِهِ السَّنَةِ جُنْدُبُ بْنُ جُنَادَةَ، أَبُو ذَرٍّ وَفِي اسْمِهِ وَنَسَبِهِ خِلَافٌ قَدْ ذَكَرْتُهُ فِي كِتَابِ "التَّلْقِيحِ". كَانَ طَوِيلًا أَدَمَ، وَكَانَ يَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ، وَكَانَ يَتَعَبَّدُ قَبْلَ الْإِسْلَامِ. وَقِيلَ: لَهُ: أَيْنَ كُنْتُ تَتَوَجَّهُ؟ قَالَ: أَيْنَ وَجَّهَنِي اللَّهُ عَزَّ وَجَلَّ، وَلَقِيَ رَسُولَ اللَّهِ ﷺ بِمَكَّةَ فَأَسْلَمَ، وَخَرَجَ يَصْرُخُ بِالشَّهَادَةِ فَضَرَبُوهُ، فَأَكَبَّ عَلَيْهِ الْعَبَّاسُ وَقَالَ لِقُرَيْشٍ: أَنْتُمْ تَجْتَازُونَ [بِهِمْ وَطَرِيقُكُمْ] عَلَى غِفَارٍ. فَتَرَكُوهُ وَرَجَعَ إِلَى قَوْمِهِ. وَكَانَ يَعْرِضُ لِعِيرَاتِ قُرَيْشِ فَيَقْتَطِعُهَا وَيَقُولُ: لَا أَرُدُّ لَكُمْ مِنْهَا شَيْئًا حَتَّى تَشْهَدُوا أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَأَنَّ مُحَمَّدًا رَسُولُ اللَّهِ. فَإِنْ فَعَلُوا رَدَّ مَا أَخَذَ مِنْهُمْ، وَإِنْ أَبَوْا لَمْ يَرُدَّ عَلَيْهِمْ شَيْئًا، فَبَقِيَ عَلَى ذَلِكَ إِلَى أَنْ هَاجَرَ رَسُولُ اللَّهِ ﷺ، وَمَضَتْ بَدْرٌ وَأُحُدٌ، ثُمَّ قَدِمَ فَأَقَامَ بِالْمَدِينَةِ ثُمَّ مَضَى إِلَى الشَّامِ، فَاخْتَلَفَ هُوَ وَمُعَاوِيَةُ فِي قَوْلِهِ تَعَالَى: وَالَّذِينَ يَكْنِزُونَ الذَّهَبَ وَالْفِضَّةَ  فَقَالَ مُعَاوِيَةُ: نَزَلَتْ فِي أَهْلِ الْكِتَابِ. وَقَالَ أَبُو ذَرٍّ: نَزَلَتْ فِينَا وَفِيهِمْ. فَدَارَ بَيْنَهُمَا كَلَامٌ، فَكَتَبَ مُعَاوِيَةُ إِلَى عُثْمَانَ يَشْكُوهُ، فَكَتَبَ إِلَيْهِ أَنْ أَقْدِمْ، فَقَدِمَ الْمَدِينَةَ، فَاجْتَمَعَ النَّاسُ عَلَيْهِ، فَذَكَرَ ذَلِكَ لِعُثْمَانَ، فَقَالَ لَهُ: إِنْ شِئْتَ تَنَحَّيْتَ قَرِيبًا، فَخَرَجَ إِلَى الرَّبَذَةِ، فَمَاتَ بِهَا. ذِكْرُ وَفَاتِهِ: عَنْ إِبْرَاهِيمَ بْنِ الْأَشْتَرِ، عَنْ أَبِيهِ]، أَنَّهُ لَمَّا حَضَرَ أَبَا ذَرٍّ الْمَوْتُ بَكَتِ امْرَأَتُهُ  فَقَالَ لَهَا: مَا يُبْكِيكِ؟ قَالَتْ: أَبْكِي لِأَنَّهُ لَا بُدَّ أَنَّ لِي بِنَعْشِكَ وَلَيْسَ لِي ثَوْبٌ مِنْ ثِيَابِي يَسَعُكَ كَفَنًا، وَلَيْسَ لَكَ ثَوْبٌ يَسَعُكَ. قَالَ: لَا تَبْكِي، فَإِنِّي سَمِعْتُ رَسُولَ اللَّهِ ﷺ يَقُولُ لِنَفَرٍ أَنَا فِيهِمْ: "لَيَمُوتَنَّ رَجُلٌ مِنْكُمْ بِفَلَاةٍ مِنَ الْأَرْضِ تَشْهَدُهُ عِصَابَةٌ مِنَ الْمُؤْمِنِينَ" وَلَيْسَ مِنْ أُولَئِكَ النَّفَرِ رَجُلٌ إِلَّا قَدْ مَاتَ فِي قَرْيَةٍ وَجَمَاعَةٍ مِنَ الْمُسْلِمِينَ، وَأَنَا الَّذِي أَمُوتُ بِفَلَاةٍ، وَاللَّهِ، مَا كَذَبَ وَلَا كَذَبْتُ، فَأَبْصِرِي الطَّرِيقَ، فَقَالَتْ: أَنَّى وَقَدِ انْقَطَعَ الْحَاجُّ، وَتَقَطَّعَتِ الطُّرُقُ. وَكَانَتْ تَشْتَدُّ إِلَى كَثِيبٍ تَقُومُ عَلَيْهِ تَنْظُرُ ثُمَّ تَرْجِعُ إِلَيْهِ فَتُمَرِّضُهُ ثُمَّ تَرْجِعُ إِلَى الْكَثِيبِ. فَبَيْنَا هِيَ كَذَلِكَ إِذَا هِيَ بِنَفَرٍ تَخُبُّ بِهِمْ رَوَاحِلُهُمْ كَأَنَّهُمُ الرَّخَمُ، فَلَاحَتْ بِثَوْبِهَا، فَأَقْبَلُوا حَتَّى وَقَفُوا عَلَيْهَا. قَالُوا: مَا لَكِ؟ قَالَتِ: امْرُؤٌ مِنَ الْمُسْلِمِينَ تُكَفِّنُونَهُ -أَوْ قَالَتْ: امْرُؤٌ مِنَ الْمُسْلِمِينَ يَمُوتُ فَتُكَفِّنُونَهُ، وَهُوَ الْأَصَحُّ- قَالُوا: وَمَنْ هُوَ؟ قَالَتْ: أَبُو ذَرٍّ. فَفَدَوْهُ بِآبَائِهِمْ وَأُمَّهَاتِهِمْ وَوَضَعُوا السِّيَاطَ فِي نُحُورِهَا يَسْتَبِقُونَ إِلَيْهِ، حَتَّى جَاءُوا فَقَالَ: أَبْشِرُوا، فَحَدَّثَهُمُ الْحَدِيثَ الَّذِي قَالَ رَسُولُ اللَّهِ ﷺ، ثُمَّ قَالَ: إِنِّي سَمِعْتُ رَسُولَ اللَّهِ ﷺ يَقُولُ: "لَا يَمُوتُ بَيْنَ امْرَأَيْنِ مُسْلِمَيْنِ وَلَدَانِ أَوْ ثَلَاثَةٌ، فَيَحْتَسِبَانِ وَيَصْبِرَانِ فَيَرَيَانِ النَّارَ، أَتَسْمَعُونَ لَوْ كَانَ لِي ثَوْبٌ يَسَعُنِي كَفَنًا لَمْ أُكَفَّنْ بِهِ إِلَّا فِي ثَوْبٍ هُوَ لِي أَوْ لِامْرَأَتِي ثَوْبٌ يَسَعُنِي كَفَنًا إِلَّا فِي ثَوْبِهَا، فَأَنْشُدُكُمُ اللَّهَ وَالْإِسْلَامَ أَنْ لَا يُكَفِّنَنِي رَجُلٌ مِنْكُمْ كَانَ أَمِيرًا أَوْ عَرِيفًا أَوْ نَقِيبًا أَوْ بَرِيدًا، فَكُلُّ الْقَوْمِ قَدْ كَانَ قَارَفَ بَعْضَ ذَلِكَ إِلَّا فَتًى مِنَ الْأَنْصَارِ قَالَ: أَنَا أُكَفِّنُكَ، فَإِنِّي لَمْ أُصِبْ مِمَّا ذَكَرْتَ شَيْئًا، أُكَفِّنُكَ فِي رِدَائِي هَذَا الَّذِي عَلَيَّ، وَفِي ثَوْبَيْنِ فِي عَيْبَتِي مِنْ غَزْلِ أُمِّي حَاكَتْهُمَا لِي. قَالَ: أَنْتَ، فَكَفِّنِّي. قَالَ فَكَفَّنَهُ الْأَنْصَارِيُّ وَالنَّفَرُ الَّذِينَ شَهِدُوهُ، فِيهِمْ جَحْشُ بْنُ الْأَدْبَرِ، وَمَالِكُ بْنُ الْأَشْتَرِ فِي نَفَرٍ كُلُّهُمْ يَمَانٍ. وَذَكَرَ ابْنُ إِسْحَاقَ أَنَّ ابْنَ مَسْعُودٍ صَلَّى عَلَيْهِ مُنْصَرَفَهُ مِنَ الْكُوفَةِ عَبْدُ اللَّهِ بْنُ قَيْسِ بْنِ زِيَادَةَ بْنِ الْأَصَمِّ عَبْدُ اللَّهِ بْنُ قَيْسِ بْنِ زِيَادَةَ بْنِ الْأَصَمِّ وَأُمُّهُ عَاتِكَةُ، وَهِيَ: أُمُّ مَكْتُومٍ بِنْتُ عَبْدِ اللَّهِ بْنِ عَتِيكَةَ بْنِ عَامِرٍ أَسْلَمَ ابْنُ أُمِّ مَكْتُومٍ بِمَكَّةَ قَدِيمًا، وَكَانَ ضَرِيرَ الْبَصَرِ، ذَهَبَتْ عَيْنَاهُ وَهُوَ غُلَامٌ، وَقَدِمَ الْمَدِينَةَ مُهَاجِرًا. قَالَ الْبَرَاءُ: أَوَّلُ مَنْ قَدِمَ عَلَيْنَا مِنَ الْمُهَاجِرِينَ مُصْعَبٌ، ثُمَّ ابْنُ أُمِّ مَكْتُومٍ، فَكَانَ يُؤَذِّنُ لِلنَّبِيِّ ﷺ بِالْمَدِينَةِ مَعَ بِلَالٍ،  وَكَانَ رَسُولُ اللَّهِ ﷺ يَسْتَخْلِفُهُ عَلَى الْمَدِينَةِ.   عَنْ هِشَامُ بْنُ عُرْوَةَ، عَنْ أَبِيهِ قَالَ: كَانَ النَّبِيُّ ﷺ جَالِسًا مَعَ رِجَالٍ مِنْ قُرَيْشٍ، فِيهِمْ عُتْبَةُ بْنُ رَبِيعَةَ وَنَاسٌ مِنْ وُجُوهِ قُرَيْشٍ وَهُوَ يَقُولُ لَهُمْ: أَلَيْسَ حَسَنًا إِنْ جِئْتُ بِكَذَا فَيَقُولُونَ: بَلَى. فَجَاءَ ابْنُ أُمِّ مَكْتُومٍ وَهُوَ مُشْتَغِلٌ بِهِمْ، فَسَأَلَهُ عَنْ شَيْءٍ فَأَعْرَضَ، فَأَنْزَلَ اللَّهُ تَعَالَى: عَبَسَ وَتَوَلَّى أَنْ جَاءَهُ الأَعْمَى يَعْنِي: ابْنَ أُمِّ مَكْتُومٍ أَمَّا مَنِ اسْتَغْنَى يَعْنِي: عُتْبَةَ وَأَصْحَابَهُ فَأَنْتَ لَهُ تَصَدَّى وَأَمَّا مَنْ جَاءَكَ يَسْعَى وَهُوَ يَخْشَى يَعْنِي ابْنَ أُمِّ مَكْتُومٍ. وَعَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي لَيْلَى قَالَ: نَزَلَتْ: لا يَسْتَوِي الْقَاعِدُونَ مِنَ الْمُؤْمِنِينَ وَالْمُجَاهِدُونَ فِي سَبِيلِ اللَّهِ  فَقَالَ عَبْدُ اللَّهِ بْنُ أُمِّ مَكْتُومٍ: أَيْ رَبِّ، أَنْزِلْ عُذْرِي، أَيْنَ عُذْرِي؟ فَأَنْزَلَ اللَّهُ: غَيْرُ أُولِي الضَّرَرِ فَجُعِلَتْ بَيْنَهُمَا، وَكَانَ بَعْدَ ذَلِكَ يَغْزُو فَيَقُولُ: ادْفَعُوا إِلَيَّ اللِّوَاءَ، فَإِنِّي أَعْمَى لَا أَسْتَطِيعُ أَنْ أَفِرَّ، وَأَقِيمُونِي بَيْنَ الصَّفَّيْنِ. وَعَنْ أَنَسِ بْنِ مَالِكٍ: أَنَّ عَبْدَ اللَّهِ بْنَ أُمِّ مَكْتُومٍ يَوْمَ الْقَادِسِيَّةِ كَانَتْ مَعَهُ رَايَةٌ لَهُ سَوْدَاءُ وَعَلَيْهِ دِرْعٌ. عَمْرُو بْنُ عُتْبَةَ بْنِ فَرْقَدِ بْنِ حَبِيبٍ السُّلَمِيُّ عَمْرُو بْنُ عُتْبَةَ بْنِ فَرْقَدِ بْنِ حَبِيبٍ السُّلَمِيُّ [كَانَ] أَبُوهُ عُتْبَةُ مِنَ الصَّحَابَةِ، كَانَ يَتَوَلَّى الْوِلَايَاتِ وَيَجْتَهِدُ بِابْنِهِ عَمْرٍو أَنْ يُعِينَهُ عَلَى ذَلِكَ، فَلَا يَفْعَلُ زُهْدًا فِي الدُّنْيَا. عَنْ عَبْدِ اللَّهِ بْنِ الرَّبِيعَةِ قَالَ: كُنْتُ جَالِسًا مَعَ عُتْبَةَ بْنِ فَرْقَدٍ وَمِعْضَدٍ الْعِجْلِيِّ، وَعَمْرِو بْنِ عُتْبَةَ فَقَالَ: يَا عَبْدَ اللَّهِ بْنَ الرَّبِيعَةَ، أَلَا تُعِينُنِي عَلَى ابْنِ أُخْتِكَ يُعِينُنِي عَلَى مَا أَنَا فِيهِ مِنْ عَمَلِي؟ فَقَالَ عَبْدُ اللَّهِ: يَا عَمْرُو، أَطِعْ أَبَاكَ. قَالَ: فَنَظَرَ عَمْرٌو إِلَى مِعْضَدٍ فَقَالَ لَهُ: لا تُطِعْهُ وَاسْجُدْ وَاقْتَرِبْ [فَقَالَ عَمْرٌو: يَا أَبِي، إِنَّمَا أَنَا رَجُلٌ أَعْمَلُ فِي فَكَاكِ رَقَبَتِي. فَبَكَى عُتْبَةُ ثُمَّ قَالَ: يَا بُنَيَّ، أُحِبُّكَ حُبَّيْنِ: حُبًّا لِلَّهِ، وَحُبَّ الْوَالِدِ لِوَلَدِهِ]. فَقَالَ عَمْرٌو: يَا أَبَتِ، إِنَّكَ قَدْ كُنْتَ أَثَبْتَنِي بِمَالٍ بَلَغَ سَبْعِينَ أَلْفًا، فَإِنْ كُنْتَ سَائِلِي عَنْهُ فَهُوَ هَذَا، فَخُذْهُ وَإِلَّا فَدَعْنِي أُمْضِهِ. قَالَ: يَا بُنَيَّ، أَمْضِهِ. فَأَمْضَاهُ حَتَّى مَا بَقِيَ عِنْدَهُ دِرْهَمٌ. وَعَنْ شَيْخٍ مِنْ قُرَيْشٍ قَالَ: قَالَ مَوْلًى لِعَمْرِو] بْنِ عُتْبَةَ وَأَنَا مَعَ رَجُلٍ وَهُوَ يَقَعُ فِي آخَرَ، فَقَالَ لِي: وَيْلَكَ -وَلَمْ يَقُلْهَا لِي قَبْلَهَا وَلَا بَعْدَهَا- نَزِّهْ سَمْعَكَ عَنِ اسْتِمَاعِ الْخَنَا كَمَا تُنَزِّهُ لِسَانَكَ عَنِ الْقَوْلِ، فَإِنَّ الْمُسْتَمِعَ شَرِيكُ الْقَائِلِ، وَإِنَّمَا نَظَرَ إِلَى مَا سَدَّ فِي وِعَائِهِ فَأَفْرَغَهُ فِي وِعَائِكَ، وَلَوْ رُدَّتْ كَلِمَةُ سَفِيهٍ فِي فِيهِ لَسَعِدَ بِهَا رَادُّهَا كَمَا شَقِيَ بِهَا قَائِلُهَا. وَعَنْ عِيسَى بْنِ عُمَرَ قَالَ: كَانَ عَمْرُو بْنُ عُتْبَةَ يَخْرُجُ عَلَى فَرَسِهِ لَيْلًا فَيَقِفُ عَلَى الْقُبُورِ  فَيَقُولُ: يَا أَهْلَ الْقُبُورِ، قَدْ طُوِيَتِ الصُّحُفُ، وَرُفِعَتِ الْأَعْمَالُ. ثُمَّ يَبْكِي، ثُمَّ يَصُفُّ قَدَمَيْهِ حَتَّى يُصْبِحَ، فَيَرْجِعُ فَيَشْهَدُ صَلَاةَ الصُّبْحِ. وَعَنْ مَوْلًى لِعَمْرِو بْنِ عُتْبَةَ قَالَ: اسْتَيْقَظْنَا يَوْمًا حَارًّا فِي سَاعَةٍ حَارَّةٍ، فَطَلَبْنَا عَمْرَو بْنَ عُتْبَةَ، فَوَجَدْنَاهُ فِي جَبَلٍ وَهُوَ سَاجِدٌ وَغَمَامَةٌ تُظِلُّهُ،  وَكُنَّا نَخْرُجُ إِلَى الْعَدُوِّ فَلَا نَتَحَارَسُ لِكَثْرَةِ صَلَاتِهِ، فَرَأَيْتُهُ لَيْلَةً يُصَلِّي، فَسَمِعْنَا زَئِيرَ الْأَسَدِ فَهَرَبْنَا وَهُوَ قَائِمٌ يُصَلِّي لَمْ يَنْصَرِفْ، فَقُلْنَا لَهُ: أَمَا خِفْتَ الْأَسَدَ؟ فَقَالَ: إِنِّي لَأَسْتَحِي مِنَ اللَّهِ أَنْ أَخَافَ شَيْئًا سِوَاهُ. وَعَنْ عَبْدِ الرَّحْمَنِ بْنِ يَزِيدَ قَالَ: خَرَجْنَا فِي جَيْشٍ فِيهِمْ عَلْقَمَةُ وَيَزِيدُ بْنُ مُعَاوِيَةَ النَّخَعِيُّ، وَعَمْرُو بْنُ عُتْبَةَ، وَمِعْضَدٌ، قَالَ: فَخَرَجَ عَمْرُو بْنُ عُتْبَةَ عَلَيْهِ جُبَّةٌ جَدِيدَةٌ بَيْضَاءُ، فَقَالَ: مَا أَحْسَنَ الدَّمَ يَنْحَدِرُ عَلَى هَذِهِ. فَخَرَجَ فَتَعَرَّضَ لِلْقَوْمِ، فَأَصَابَهُ حَجَرٌ فَشَجَّهُ فَتَحَدَّرَ عَلَيْهَا الدَّمُ، ثُمَّ مَاتَ مِنْهَا فَدَفَنَّاهُ، وَلَمَّا أَصَابَهُ الْحَجَرُ فَشَجَّهُ جَعَلَ يَلْمِسُهَا بِيَدِهِ وَيَقُولُ: إِنَّهَا لَصَغِيرَةٌ، وَإِنَّ اللَّهَ لَيُبَارِكُ فِي الصَّغِيرِ. وَعَنِ السُّدِّيِّ قَالَ: حَدَّثَنَا ابْنُ عَمٍّ لِعَمْرِو بْنِ عُتْبَةَ قَالَ: نَزَلْنَا فِي مَرْجٍ حَسَنٍ، فَقَالَ عَمْرُو بْنُ عُتْبَةَ: مَا أَحْسَنَ هَذَا الْمَرْجَ، مَا أَحْسَنَ الْآنَ لَوْ أَنَّ مُنَادِيًا يُنَادِي: يَا خَيْلَ اللَّهِ ارْكَبِي. فَخَرَجَ رَجُلٌ فَكَانَ أَوَّلَ مَنْ لَقِيَ فَأُصِيبَ، ثُمَّ جِيءَ بِهِ فَدُفِنَ فِي هَذَا الْمَرْجِ. قَالَ: فَمَا كَانَ بِأَسْرَعَ مِنْ أَنْ نَادَى مُنَادٍ: يَا خَيْلَ اللَّهِ ارْكَبِي. فَخَرَجَ عَمْرٌو فِي سُرْعَانِ النَّاسِ فِي أَوَّلِ مَنْ خَرَجَ، فَأَتَى عُتْبَةَ فَأُخْبِرَ بِذَلِكَ فَقَالَ: عَلَيَّ عَمْرًا. فَأَرْسَلَ فِي طَلَبِهِ، فَمَا أُدْرِكَ حَتَّى أُصِيبَ. قَالَ: فَمَا أُرَاهُ دُفِنَ إِلَّا فِي مَرْكَزِ رُمْحِهِ، وَعُتْبَةُ يَوْمَئِذٍ عَلَى النَّاسِ. قَالَ الْمُؤَلِّفُ: [وَهَذِهِ] الْغَزَاةُ الَّتِي اسْتُشْهِدَ فِيهَا عَمْرٌو، [وَلَمْ تُذْكَرْ] هِيَ غَزَاةُ أَذْرَبِيجَانَ، وَكَانَتْ فِي خِلَافَةِ عُثْمَانَ [ ؓ ] عُمَيْرُ بْنُ وَهْبِ بْنِ خَلَفِ بْنِ وَهْبِ بْنِ حُذَافَةَ بْنِ جُمَحَ عُمَيْرُ بْنُ وَهْبِ بْنِ خَلَفِ بْنِ وَهْبِ بْنِ حُذَافَةَ بْنِ جُمَحَ كَانَ قَدْ شَهِدَ بَدْرًا مَعَ الْمُشْرِكِينَ، وَبَعَثُوهُ طَلِيعَةً لِيُحْرِزَ أَصْحَابَ رَسُولِ اللَّهِ ﷺ، فَفَعَلَ، وَكَانَ حَرِيصًا عَلَى رَدِّ قُرَيْشٍ عَنْ [لِقَاءِ] رَسُولِ اللَّهِ ﷺ بِبَدْرٍ، فَلَمَّا الْتَقَوْا أُسِرَ أَبُوهُ وَهْبٌ، أَسَرَهُ رِفَاعَةُ بْنُ رَافِعٍ، فَرَجَعَ إِلَى مَكَّةَ، فَقَالَ لَهُ صَفْوَانُ بْنُ أُمَيَّةَ: دَيْنُكَ عَلَيَّ، وَعِيَالُكَ أُمَوِّنُهُمْ مَا عِشْتُ، وَاجْعَلْ كَذَا وَكَذَا إِنْ أَنْتَ خَرَجْتَ إِلَى مُحَمَّدٍ حَتَّى تَغْتَالَهُ. فَخَرَجَ حَتَّى أَتَى رَسُولَ اللَّهِ ﷺ فَيُخْبِرُهُ النَّبِيُّ ﷺ بِمَا جَاءَ بِهِ وَمَا جَرَى لَهُ مَعَ صَفْوَانَ [بْنِ أُمَيَّةَ]، فَأَسْلَمَ وَشَهِدَ أُحُدًا مَعَ رَسُولِ اللَّهِ ﷺ، وَبَقِيَ [إِلَى] خِلَافَةِ عُثْمَانَ ؓ. عُرْوَةُ بْنُ حِزَامِ بْنِ مُهَاجِرٍ   شَاعِرٌ إِسْلَامِيٌّ، أَحَدُ الْمُتَيَّمِينَ الَّذِينَ قَتَلَهُمُ الْهَوَى. عَنْ لَقِيطُ بْنُ بُكَيْرٍ الْمُحَارِبِيُّ: أَنَّ عُرْوَةَ بْنَ حِزَامٍ، وَعَفْرَاءَ ابْنَةَ مَالِكٍ الْعُذْرِيَّيْنِ - وَهُمَا بَطْنٌ مِنْ عُذْرَةَ يُقَالُ لَهُمْ بَنُو هِنْدِ بْنِ حِزَامِ بْنِ ضَبَّةَ بْنِ عَبْدِ بْنِ بُكَيْرِ بْنِ عُذْرَةَ - : وذلك أَنَّ حِزَامًا هَلَكَ وَتَرَكَ ابْنَهُ عُرْوَةَ صَغِيرًا فِي حِجْرِ عَمِّهِ عِقَالِ بْنِ مُهَاصِرٍ، وَكَانَتْ عَفْرَاءُ تِرْبًا لِعُرْوَةَ يَلْعَبَانِ جَمِيعًا وَيَكُونَانِ مَعًا حَتَّى [أَلِفَ كُلُّ وَاحِدٍ مِنْهُمَا] إِلْفًا شَدِيدًا، وَكَانَ عِقَالٌ يَقُولُ لِعُرْوَةَ لِمَا يَرَى مِنْ إِلْفِهِمَا: أَبْشِرْ، فَإِنَّ عَفْرَاءَ امْرَأَتُكَ إِنْ شَاءَ اللَّهُ، وَكَانَا كَذَلِكَ حَتَّى بَلَغَا، فَأَتَى عُرْوَةُ عَمَّةً لَهُ يُقَالُ لَهَا: هِنْدُ بِنْتُ مُهَاصِرٍ، فَشَكَى إِلَيْهَا مَا بِهِ مِنْ حَبِّ عَفْرَاءَ، وَقَالَ لَهَا: يَا عَمَّةُ، إِنِّي لَأُكَلِّمُكِ وَأَنَا مُسْتَحْيٍ مِنْكِ، وَلَمْ أَفْعَلْ هَذَا حَتَّى ضِقْتُ ذَرْعًا بِمَا أَنَا فِيهِ، فَذَهَبَتْ عَمَّتُهُ إِلَى أَخِيهَا، فَقَالَتْ: يَا أَخِي، قَدْ أَتَيْتُكَ فِي حَاجَةٍ أُحِبُّ أَنْ تُحْسِنَ قَضَاءَهَا، فَإِنَّ اللَّهَ يَأْجُرُكَ بِصِلَةِ رَحِمِكَ، قَالَ: إِنْ تَسْأَلِينِي لَا أَرُدُّكِ فِيهَا، قَالَتْ: تُزَوِّجُ عُرْوَةَ ابْنَ أَخِيكَ بِابْنَتِكِ عَفْرَاءَ، فَقَالَ: مَا عَنْهُ مَذْهَبٌ، وَلَا بِنَا عَنْهُ رَغْبَةٌ، وَلَكِنَّهُ لَيْسَ بِذِي مَالٍ، وَلَيْسَتْ عَلَيْهِ عَجَلَةٌ، فَسَكَتَ عُرْوَةُ بَعْضَ السُّكُوتِ، وَكَانَتْ أُمُّهَا لَا تُرِيدُ إِلَّا ذَا مَالٍ، فَعَرَفَ عُرْوَةُ أَنَّ رَجُلًا ذَا مَالٍ قَدْ خَطَبَهَا، فَأَتَى عَمَّهُ، فَقَالَ: يَا عَمِّ، قَدْ عَرَفْتَ حَقِّي وَقَرَابَتِي، وَإِنِّي رُبِّيتُ فِي حِجْرِكَ، وَقَدْ بَلَغَنِي أَنَّ رَجُلًا يَخْطُبُ عَفْرَاءَ فَإِنْ أَسْعَفْتَهُ بِطَلِبَتِي قَتَلْتَنِي وَسَفَكْتَ دَمِي، فَأَنْشُدُكَ اللَّهَ وَرَحِمِي وَحَقِّي، فَرَقَّ لَهُ، وَقَالَ: يَا بُنَيَّ، أَنْتَ مُعْدَمٌ، وَأُمُّهَا قَدْ أَبَتْ أَنْ تُخْرِجَهَا إِلَّا بِمَهْرٍ غَالٍ، فَاضْطَرِبْ وَاسْتَرْزِقِ اللَّهَ. فَجَاءَ إِلَى أُمِّهَا وَلَاطَفَهَا وَدَارَاهَا فَأَبَتْ إِلَّا بِمَا تَحْتَكِمُ مِنَ الْمَهْرِ، فَعَمِلَ عَلَى قَصْدِ ابْنِ عَمٍّ لَهُ مُوسِرٍ بِالْيَمَنِ، فَجَاءَ إِلَى عَمِّهِ وَامْرَأَتِهِ فَأَخْبَرَهُمَا بِقَصْدِهِ وَعَزْمِهِ، فَصَوَّبَاهُ وَوَعَدَاهُ أَلَّا يُحْدِثَا حَدَثًا حَتَّى يَعُودَ. وَوَدَّعَ عَفْرَاءَ وَالْحَيَّ، وَصَحِبَهُ فَتَيَانِ كَانَا يَأْلَفَانِهِ، وَكَانَ طُولَ سِفْرِهِ سَاهِيًا حَتَّى قَدِمَ عَلَى ابْنِ عَمِّهِ فَعَرَّفَهُ حَالَهُ، فَوَصَلَهُ وَكَسَاهُ وَأَعْطَاهُ مِائَةً مِنَ الْإِبِلِ، فَانْصَرَفَ بِهَا، وَقَدْ كَانَ رَجُلٌ مِنْ أَهْلِ الشَّامِ قَدْ نَزَلَ فِي حَيِّ عَفْرَاءَ، فَنَحَرَ وَأَطْعَمَ وَرَأَى عَفْرَاءَ فَأَعْجَبَتْهُ، فَخَطَبَهَا إِلَى أَبِيهَا فَاعْتَذَرَ إِلَيْهِ وَقَالَ: قَدْ سَمَّيْتُهَا بِاسْمِ ابْنِ أَخِي، فَمَا لِغَيْرِهِ إِلَيْهَا سَبِيلٌ، فَقَالَ لَهُ: إِنِّي أُرَغِّبُكَ فِي الْمَهْرِ، فَقَالَ: لَا حَاجَةَ لِي فِي ذَلِكَ، فَعَدَلَ إِلَى أُمِّهَا فَوَافَقَ عِنْدَهَا قَبُولًا وَرَغْبَةً فِي الْمَالِ، فَجَاءَتْ إِلَى زَوْجِهَا، فَقَالَتْ: وَأَيُّ خَيْرٍ فِي عُرْوَةَ حَتَّى تَحْبِسَ ابْنَتِي عَلَيْهِ، وَاللَّهِ مَا تَدْرِي أَعُرْوَةُ حَيٌّ أَمْ مَيِّتٌ، وَهَلْ يَنْقَلِبُ إِلَيْكَ بِخَيْرٍ أَمْ لَا، فَتَكُونُ قَدْ حَرَمْتَ ابْنَتَكَ خَيْرًا حَاضِرًا، فَلَمْ تَزَلْ بِهِ حَتَّى قَالَ: إِنْ عَاوَدَنِي خَاطِبُهَا أَجَبْتُهُ، فَوَجَّهَتْ إِلَيْهِ: أَعِدْ غَدًا خَاطِبًا، فَنَحَرَ جَزُورًا وَأَطْعَمَ وَوَهَبَ وَجَمَعَ الْحَيَّ عَلَى طَعَامِهِ وَفِيهِمْ أَبُو عَفْرَاءَ، وَأَعَادَ الْخُطْبَةَ فَزَوَّجَهُ وَحُوِّلَتْ عَفْرَاءُ إِلَيْهِ، فَقَالَ قَبْلَ أَنْ يَدْخُلَ بِهَا: يَا عُرْوَةُ إِنَّ الْحَيَّ قَدْ نَقَضُوا عَهْدَ اللَّهِ وَحَاوَلُوا الْغُدْرَانَ. ثُمَّ دَخَلَ بِهَا زَوْجُهَا وَأَقَامَ فِيهِمْ ثَلَاثًا ثُمَّ ارْتَحَلَ إِلَى الشَّامِ، وَعَمَدَ أَبُوهَا إِلَى قَبْرٍ عَتِيقٍ، فَجَدَّدَهُ وَسَوَّاهُ، وَسَأَلَ أَهْلَ الْحَيِّ كِتْمَانَ أَمْرِهَا، وَقَدِمَ عُرْوَةُ بَعْدَ أَيَّامٍ، فَنَعَاهَا أَبُوهَا إِلَيْهِ وَذَهَبَ بِهِ إِلَى ذَلِكَ الْقَبْرِ، وَكَانَ يَخْتَلِفُ إِلَيْهَا أَيَّامًا حَتَّى أَخْبَرَتْهُ جَارِيَةٌ مِنَ الْحَيِّ الْخَبَرَ، فَرَكِبَ بَعْضَ إِبِلِهِ فَدَخَلَ الشَّامَ فَنَزَلَ عَلَى الرَّجُلِ وَهُوَ لَا يَعْرِفُهُ، فَأَكْرَمَهُ، فَقَالَ لِجَارِيَةٍ لَهُمْ: هَلْ لَكِ فِي يَدٍ تُولِينِيهَا؟ قَالَتْ: نَعَمْ، قَالَ: تَدْفَعِينَ خَاتَمِي هَذَا إِلَى مَوْلَاتِكِ، فَقَالَتْ: سَوْءَةٌ لَكَ، أَمَا تَسْتَحِي مِنْ هَذَا الْقَوْلِ، فَأَمْسَكَ ثُمَّ أَعَادَ عَلَيْهَا، وَقَالَ: وَيْحَكِ هِيَ وَاللَّهِ بِنْتُ عَمِّي، فَاطْرَحِي هَذَا الْخَاتَمَ فِي صَبُوحِهَا فَإِنْ أَنْكَرَتْ عَلَيْكِ فَقُولِي: اصْطَبَحَ ضَيْفُنَا قَبْلَكِ وَلَعَلَّهُ سَقَطَ مِنْهُ، فَرَّقَتِ الْأَمَةُ وَفَعَلَتْ، فَلَمَّا رَأَتْ عَفْرَاءُ الْخَاتَمَ قَالَتْ: اصْدُقِينِي فَأَصْدَقَتْهَا، فَلَمَّا جَاءَ زَوْجُهَا قَالَتْ: أَتَدْرِي مَنْ ضَيْفُكَ؟ إِنَّهُ عُرْوَةُ بْنُ حِزَامٍ، وَقَدْ كَتَمَ نَفْسَهُ حَيَاءً مِنْكَ، فَبَعَثَ إِلَيْهِ وَعَاتَبَهُ عَلَى كِتْمَانِهِ نَفْسَهُ، وَقَالَ لَهُ: بِالرُّحْبِ وَالسِّعَةِ نَشَدْتُكَ اللَّهَ إِنْ رُمْتَ هَذَا الْمَكَانَ أَبَدًا، وَخَرَجَ وَتَرَكَهُ مَعَ عَفْرَاءَ يَتَحَدَّثَانِ، وَأَوْصَى خَادِمًا لَهُ بِالِاسْتِمَاعِ عَلَيْهِمَا وَإِعَادَةِ مَا يَسْمَعُهُ مِنْهُمَا. فَلَمَّا خُلِّيَا تَشَاكَيَا مَا وَجَدَا مِنَ الْفِرَاقِ وَطَالَتِ الشَّكْوَى وَهُوَ يَبْكِي أَحَرَّ بُكَاءٍ، ثُمَّ أَتَتْهُ بِشَرَابٍ وَسَأَلَتْهُ أَنْ يَشْرَبَهُ، فَقَالَ: وَاللَّهِ مَا دَخَلَ جَوْفِي حَرَامٌ قَطُّ، وَلَا ارْتَكَبْتُهُ مُنْذُ كُنْتُ، وَلَوِ اسْتَحْلَلْتُ حَرَامًا كُنْتُ قَدِ اسْتَحْلَلْتُهُ مِنْكِ وَأَنْتِ حَظِّي مِنَ الدُّنْيَا وَقَدْ ذَهَبْتِ مِنِّي وَذَهَبْتُ مِنْكِ، فَمَا أَعِيشُ بَعْدَكِ، وَقَدْ أَجْمَلَ هَذَا الرَّجُلُ الْكَرَمَ وَأَحْسَنَ، وَأَنَا أَسْتَحِي مِنْهُ، وَوَاللَّهِ لَا أُقِيمُ بَعْدَ عِلْمِهِ بِمَكَانِي، وَإِنِّي لَعَالِمٌ أَنِّي أَرْحَلُ إِلَى مَنِيَّتِي. فَبَكَتْ وَبَكَى وَانْصَرَفَ. فَلَمَّا جَاءَ زَوْجُهَا أَخْبَرَهُ الْخَادِمُ بِمَا جَرَى بَيْنَهُمَا، فَقَالَ: يَا عَفْرَاءُ، امْنَعِي ابْنَ عَمِّكَ مِنَ الْخُرُوجِ، فَقَالَتْ: لَا يَمْتَنِعُ، وَهُوَ وَاللَّهِ أَكْرَمُ وَأَشَدُّ حَيَاءً أَنْ يُقِيمَ بَعْدَ مَا جَرَى بَيْنَكُمَا، فَدَعَاهُ وَقَالَ: يَا أَخِي: اتَّقِ اللَّهَ فِي نَفْسِكَ فَقَدْ عَرَفْتُ خَبَرَكَ وَأَنَّكَ إِنْ رَحَلْتَ تَلْفِتَ، وَوَاللَّهِ مَا أَمْنَعُكَ مِنَ الِاجْتِمَاعِ مَعَهَا أَبَدًا، وَإِنْ شِئْتَ لَأَنْزِلَنَّ لَكَ عَنْهَا. فَجَزَاهُ خَيْرًا وَأَثْنَى عَلَيْهِ، وَقَالَ: إِنَّهَا كَانَ الطَّمَعُ فِيهَا، وَالْآنَ فَقَدْ يَئِسْتُ وَحَمَلْتُ نَفْسِي عَلَى الصَّبْرِ، وَلِي أُمُورٌ لَا بُدَّ مِنَ الرُّجُوعِ إِلَيْهَا، وَإِنْ وَجَدْتُ بِي قُوَّةً، وَإِلَّا عُدْتُ إِلَيْكُمْ وَزُرْتُكُمْ. فَزَوَّدُوهُ وَشَيَّعُوهُ، وَانْصَرَفَ، فَأَصَابَهُ غَشْيٌ وَخَفَقَانٌ. فَكَانَ كُلَّمَا أُغْمِيَ عَلَيْهِ أَلْقَى عَلَى وَجْهِهِ خِمَارًا كَانَتْ عَفْرَاءُ قَدْ زَوَّدَتْهُ إِيَّاهُ فَيُفِيقُ، فَلَقِيَهُ فِي طَرِيقِهِ عَرَّافُ الْيَمَامَةِ ابْنُ مَكْحُولٍ، فَسَأَلَهُ عَمَّا بِهِ وَهَلْ بِهِ خَبَلٌ، فَقَالَ: وَمَا بِي مِنْ خَبَلٍ وَمَا بِي جِنَّةٌ وَلَكِنَّ عَمِّي يَا أُخَيَّ كَذُوبُ     أَقُولُ لِعَرَّافِ الْيَمَامَةِ دَاوِنِي فَإِنَّكَ إِنْ دَاوَيْتَنِي لَطَبِيبُ     فَوَا كَبِدِي أَمْسَتْ رُفَاتًا كَأَنَّمَا يَلْذَعُهَا بِالْمَوْقِدَاتِ لَهِيبُ     عَشِيَّةَ لَا عَفْرَاءَ مِنْكَ بَعِيدَةٌ فَتَسْلُو وَلَا عَفْرَاءُ مِنْكَ قَرِيبُ     فَوَاللَّهِ مَا أَنْسَاكِ مَا هَبَّتِ الصَّبَا وَمَا عَقِبَتْهَا فِي الرِّيَاحِ جَنُوبُ     وَإِنِّي لَيَغْشَانِي لِذِكْرَاكِ رَوْعَةٌ لَهَا بَيْنَ جِلْدِيَ وَالْعِظَامِ دَبِيبُ وَقَالَ يُخَاطِبُ رَفِيقَيْهِ: خَلِيلِيَ مِنْ عُلْيَا هِلَالِ بْنِ عَامِرٍ     بِصَنْعَاءَ عُوجَا الْيَوْمَ فَانْتَظَرَانِي فَلَا تَزْهَدَا فِي الذُّخْرِ عِنْدِي وَأَجْمِلَا     فَإِنَّكُمَا بِي الْيَوْمَ مُبْتَلَيَانِ أَلِمَّا عَلَى عَفْرَاءَ إِنَّكُمَا غَدًا     بِوَشْكِ النَّوَى وَالْبَيْنِ مُفْتَرِقَانِ فَيَا وَاشِيَيْ عَفْرَاءَ وَيَحْكُمَا بِمَنْ     وَمِنْ وَإِلَى مَنْ حَيْثُمَا تَشِيَانِي بِمَنْ لَوْ رَآهُ غَائِبًا لَفَدَيْتُهُ     وَمَنْ لَوْ رَآنِي غَائِبًا لَفَدَانِي مَتَى تَكْشِفَا عَنِّي الْقَمِيصَ تَبَيَّنَا     بِي الضُّرَّ مِنْ عَفْرَاءَ يَا فِتْيَانِ فَقَدْ تَرَكَتْنِي لَا أَعِي لِمُحَدِّثٍ     حَدِيثًا وَإِنْ نَاجَيْتُهُ وَنَجَانِي جَعَلْتُ لِعَرَّافِ الْيَمَامَةِ حُكْمَهُ     وَعَرَّافِ نَجْدٍ إِنْ هُمَا شَفَيَانِي فَمَا تَرَكَا مِنْ حِيلَةٍ يَعْلَمَانِهَا     وَلَا شَرْبَةً إِلَّا بِهَا سَقَيَانِي وَرَشَّا عَلَى وَجْهِي مِنَ الْمَاءِ سَاعَةً     وَقَامَا مَعَ الْعُوَّادِ يَبْتَدِرَانِ وَقَالَا شَفَاكَ اللَّهُ -وَاللَّهِ- مَا لَنَا     بِمَا ضَمِنَتْ مِنْكَ الضُّلُوعُ يَدَانِ فَوَيْلِي عَلَى عَفْرَاءَ وَيْلٌ كَأَنَّهُ     عَلَى الصَّدْرِ وَالْأَحْشَاءِ وَخْزُ سِنَانِ إِذَا رَامَ قَلْبِي هَجْرَهَا حَالَ دُونَهُ     شَفِيعَانِ مِنْ قَلْبِي لَهَا خَذَلَانِي إِذَا قُلْتُ: لَا، قَالَا: بَلَى، ثُمَّ أَصْبَحَا     جَمِيعًا عَلَى الرَّأْيِ الَّذِي تَرَيَانِي تَحَمَّلْتُ مِنْ عَفْرَاءَ مَا لَيْسَ لِي بِهِ     وَلَا لِلْجِبَالِ الرَّاسِيَاتِ يَدَانِ فَيَا رَبِّ أَنْتَ الْمُسْتَعَانُ عَلَى الَّذِي     تَحَمَّلْتُ مِنْ عَفْرَاءَ مُنْذُ زَمَانِي كَأَنَّ قَطَاةً عَلِقَتْ بِجَنَاحِهَا     عَلَى كَبِدِي مِنْ شِدَّةِ الْخَفَقَانِ وَفِي رِوَايَةٍ أَنَّهُ لَمْ يُعْلِمْهُ بِتَزْوِيجِهَا حَتَّى لَقِيَ الرُّفْقَةَ الَّتِي هِيَ فِيهَا، وَأَنَّهُ كَانَ تَوَجَّهَ إِلَى ابْنِ عَمٍّ لَهُ بِالشَّامِ لَا بِالْيَمَنِ، فَلَمَّا رَآهَا وَقَفَ دَهِشًا، ثُمَّ قَالَ: فَمَا هُوَ إِلَّا أَنْ أَرَاهَا فُجَاءَةً     فَأَبْهَتُ حَتَّى لَا أَكَادَ أُجِيبُ وَأَصْدِفُ عَنْ رَأْيَيِ الَّذِي كُنْتُ أَرْتَئِي     وَأَنْسَى الَّذِي أَزْمَعْتُ حِينَ تَغِيبُ وَيُظْهِرُ قَلْبِي عُذْرَهَا وَيُعِينُهَا     عَلَيَّ فَمَا لِي فِي الْفُؤَادِ نَصِيبُ وَقَدْ عَلِمْتَ نَفْسِي مَكَانَ شِفَائِهَا     وَهَلْ مَا لَا يُنَالُ قَرِيبُ حَلَفْتُ بِرَبِّ السَّاجِدِينَ لِرَبِّهِمْ     خُشُوعًا وَفَوْقَ السَّاجِدِينَ رَقِيبُ لَئِنْ كَانَ بَرْدُ الْمَاءِ حَرَّانَ صَادِيًّا     إِلَيَّ حَبِيبًا إِنَّهَا لَحَبِيبُ ثُمَّ عَادَ إِلَى أَهْلِهِ وَقَدْ نَحِلَ وَضَنَى، وَكَانَ لَهُ أَخَوَانِ وَخَالَةٌ وَجَدَّةٌ، فَجَعَلْنَ يُعَالِجْنَ أَمْرَهُ فَلَا يَنْفَعُ، وَكَانَ يَأْتِي حِيَاضَ الْمَاءِ الَّتِي كَانَتْ عَفْرَاءُ تَرِدُهَا، فَيُلْصِقُ صَدْرَهُ بِهَا وَيَقُولُ: بِي الْبَأْسُ أَوْ دَاءُ الْهُيَامِ سُقِيتُهُ     فَإِيَّاكَ عَنِّي لَا يَكُنْ بِكَ مَا بِيَا وَفِي رِوَايَةٍ أَنَّهُ لَمْ يَرْجِعْ إِلَى حَيِّهِ، وَإِنَّمَا مَاتَ قَبْلَ مَنْزِلِهِ بِثَلَاثِ لَيَالٍ، وَبَلَغَ عَفْرَاءَ وَفَاتُهُ فَجَزِعَتْ جَزَعًا شَدِيدًا. وَعَنِ النُّعْمَانِ بْنِ بَشِيرٍ، قَالَ: اسْتَعْمَلَنِي عُمَرُ بْنُ الْخَطَّابِ -أَوْ عُثْمَانُ بْنُ عَفَّانَ، شَكَّ الْهَيْثَمُ- عَلَى صَدَقَاتِ سَعْدِ بْنِ هُذَيْمٍ، وَهُمْ عُذْرَةُ، وَسَلَامَانُ، وَالْحَارِثُ، وَهُمْ مِنْ قُضَاعَةَ، فَلَمَّا قَبَضْتُ الصَّدَقَةَ وَقَسَّمْتُهَا بَيْنَ أَهْلِهَا، وَأَقْبَلْتُ بِالسَّهْمَيْنِ الْبَاقِيَيْنِ إِلَى عُمَرَ -أَوْ إِلَى عُثْمَانَ- فَلَمَّا كُنْتُ فِي بِلَادِ عَدِيٍّ فِي حَيٍّ يُقَالُ لَهُمْ بَنُو هِنْدٍ، إِذَا أَنَا بِبَيْتِ جَرِيرٍ، فَمِلْتُ إِلَيْهِ، فَإِذَا عَجُوزٌ جَالِسَةٌ عِنْدَ كَسْرِ الْبَيْتِ، وَإِذَا شَابٌّ نَائِمٌ فِي ظِلِّ الْبَيْتِ، فَلَمَّا دَنَوْتُ سَلَّمْتُ، فَتَرَنَّمَ بِصَوْتٍ لَهُ ضَعِيفٍ: جَعَلْتُ لِعَرَّافِ الْيَمَامَةِ حُكْمَهُ     وَعَرَّافِ نَجْدٍ إِنْ هُمَا شَفَيَانِي فَذَكَرَ الْأَبْيَاتَ، فَشَهِقَ شَهْقَةً خَفِيفَةً، فَنَظَرْتُهُ فَإِذَا هُوَ قَدْ مَاتَ، فَقُلْتُ: أَيُّهَا الْعَجُوزُ، مَا أَظُنُّ هَذَا النَّائِمَ بِفِنَاءِ بَيْتِكَ إِلَّا قَدْ مَاتَ، قَالَتْ: وَاللَّهِ إِنِّي لَأَظُنُّ ذَلِكَ، فَقَامَتْ فَنَظَرَتْ إِلَيْهِ، فَقَالَتْ: فَاضَ وَرَبِّ مُحَمَّدٍ، فَقُلْتُ: يَا أَمَةَ اللَّهِ، مَنْ هَذَا؟ قَالَتْ: عُرْوَةُ بْنُ حِزَامٍ وَأَنَا أُمُّهُ، قُلْتُ: فَمَا صَيَّرَهُ إِلَى هَذَا؟ قَالَتِ: الْعِشْقُ، وَلَا وَاللَّهِ مَا سَمِعْتُ لَهُ أَنَّةً مُنْذُ سَنَةٍ إِلَّا فِي صَدْرِهِ وَفِي يَوْمِنَا هَذَا، فَإِنِّي سَمِعْتُهُ يَقُولُ: مَنْ كَانَ مِنْ أُمَّهَاتِي بَاكِيًا أَبَدًا     فَالْيَوْمَ إِنِّي أَرَانِي الْيَوْمَ مَقْبُوضَا يُسْمِعْنِنِيهِ فَإِنِّي غَيْرُ سَامِعَةٍ     إِذَا عَلَوْتُ رِقَابَ الْقَوْمِ مَعْرُوضَا قَالَ النُّعْمَانُ: فَأَقَمْتُ وَاللَّهِ عَلَيْهِ حَتَّى غُسِّلَ وَكُفِّنَ وَحُنِّطَ، وَصُلِّي عَلَيْهِ، وَدُفِنَ. قَالَ: قُلْتُ لِلنُّعْمَانِ: فَمَا دَعَاكَ إِلَى ذَلِكَ؟ قَالَ: احْتِسَابُ الْأَجْرِ فِيهِ وَاللَّهِ. وَقَدْ ذَكَرَ أَبُو دَاوُدَ فِي كِتَابِ "الزَّهْرَةِ": أَنَّ عُرْوَةَ بْنَ حِزَامٍ لَمَّا مَاتَ مَرَّ بِهِ رَكْبٌ فَعَرَفُوهُ، فَلَمَّا انْتَهَوْا إِلَى مَنْزِلِ عَفْرَاءَ صَاحَ بَعْضُهُمْ، فَقَالَ: أَلَا أَيُّهَا الْقَصْرُ الْمُغَفَّلُ أَهْلُهُ     بِحَقٍّ نَعَيْنَا عُرْوَةَ بْنَ حِزَامِ فَأَجَابَتْهُ فَقَالَتْ: أَلَّا أَيُّهَا الرَّكْبُ الْمُخِبُّونُ وَيَحْكُمُ     بِحَقٍّ نَعَيْتُمْ عُرْوَةَ بْنَ حِزَامِ فَأَجَابُوهَا: نَعَمْ قَدْ تَرَكْنَاهُ بِأَرْضٍ بَعِيدَةٍ     مُقِيمًا بِهَا فِي دَكْدَكٍ وَأَكَامِ فَقَالَتْ لَهُمْ: فَإِنْ كَانَ حَقًّا مَا تَقُولُونَ فَاعْلَمُوا     بِأَنْ قَدْ نَعَيْتُمْ بَدْرَ كُلِّ ظَلَامِ فَلَا لَقِيَ الْفِتْيَانُ بَعْدَكَ لَذَّةً     وَلَا رَجَعُوا مِنْ غَيْبَةٍ بِسَلَامِ وَلَا وَضَعَتْ أُنْثَى تَمَامًا بِمِثْلِهِ     وَلَا فَرِحَتْ مِنْ بَعْدِهِ بِغُلَامِ وَلَا لَا بَلَغْتُمْ حَيْثُ وُجِّهْتُمْ لَهُ     وَنُغِّصْتُمُ لَذَّاتِ كُلِّ طَعَامِ ثُمَّ سَأَلَتْهُمْ: أَيْنَ دَفَنُوهُ؟ فَأَخْبَرُوهَا، فَسَارَتْ إِلَى قَبْرِهِ، فَلَمَّا قَرَّبُوا مِنْ مَوْضِعِ قَبْرِهِ، قَالَتْ: إِنِّي أُرِيدُ قَضَاءَ حَاجَةٍ، فَأَنْزَلُوهَا فَانْسَلَّتْ إِلَى قَبْرِهِ فَانْكَبَّتْ عَلَيْهِ، فَمَا رَاعَهُمْ إِلَّا صَوْتُهَا، فَلَمَّا سَمِعُوهَا بَادَرُوا إِلَيْهَا، فَإِذَا هِيَ مَمْدُودَةٌ عَلَى الْقَبْرِ قَدْ خَرَجَتْ نَفْسُهَا، فَدَفَنُوهَا إِلَى جَانِبِهِ. وَعَنْ مُعَاذُ بْنُ يَحْيَى الصَّنْعَانِيُّ، قَالَ: خَرَجْتُ مِنْ مَكَّةَ إِلَى صَنْعَاءَ، فَلَمَّا كَانَ بَيْنَنَا وَبَيْنَ صَنْعَاءَ خَمْسٌ رَأَيْتُ النَّاسَ يَنْزِلُونَ عَنْ مَحَامِلِهِمْ وَيَرْكَبُونَ دَوَابَّهُمْ، قُلْتُ: أَيْنَ تُرِيدُونَ؟ قَالُوا: نُرِيدُ أَنْ نَنْظُرَ قَبْرَ عُرْوَةَ وَعَفْرَاءَ، فَنَزَلْتُ عَنْ مَحْمَلِي وَرَكِبْتُ حِمَارِي وَاتَّصَلْتُ بِهِمْ، فَانْتَهَيْتُ إِلَى قَبْرَيْنِ مُتَلَاصِقَيْنِ قَدْ خَرَجَ مِنْ هَذَا الْقَبْرِ سَاقُ شَجَرَةٍ، وَمِنْ هَذَا سَاقُ شَجَرَةٍ، حَتَّى إِذَا صَارَا عَلَى قَامَةٍ الْتَفَّا، وَكَانَ النَّاسُ يَقُولُونَ: تَآلَفَا فِي الْحَيَاةِ وَفِي الْمَوْتِ. وَقَدْ رُوِيَ لَنَا أَنَّ هَذِهِ الْقِصَّةَ كَانَتْ فِي عَهْدِ عُمَرَ بْنِ الْخَطَّابِ، فَرُوِّينَا عَنْ عُمَرَ بْنِ الْخَطَّابِ ؓ قَالَ: لَوْ أَدْرَكْتُ عُرْوَةَ وَعَفْرَاءَ لَجَمَعْتُ بَيْنَهُمَا. وَرُوِّينَا عَنْ مُعَاوِيَةَ أَنَّهُ قَالَ: "لَوْ عَلِمْتُ بِهَذَيْنِ الشَّرِيفَيْنِ لَجَمَعْتُ بَيْنَهُمَا".

Translation

✧ Mention of those who died in this year Jundub b. Junādah, Abū Dharr There is disagreement about his name and lineage, which I have mentioned in the book “al-Talqīḥ.” He was tall and dark-skinned, and he used to bear witness that there is no god but Allah, and he used to worship before Islam. It was said to him: “Where did you used to turn?” He said: “Wherever Allah, the Mighty and Majestic, directed me.” He met the Messenger of Allah ﷺ in Makkah and became Muslim, and went out shouting the shahādah, so they beat him. Al-ʿAbbās leaned over him and said to Quraysh: “You are passing by [them, and your route is] through Ghifār.” So they left him alone, and he returned to his people. He used to lie in wait for the caravans of Quraysh and plunder them, saying: “I will not return anything of them to you until you bear witness that there is no god but Allah and that Muḥammad is the Messenger of Allah.” If they did so, he would return what he had taken from them; and if they refused, he would not return anything to them. He remained doing that until the Messenger of Allah ﷺ migrated, and Badr and Uḥud had passed. Then he came and stayed in Madinah, then went to Syria. He differed with Muʿāwiyah regarding the saying of the Most High: “And those who hoard gold and silver…” Muʿāwiyah said: “It was revealed concerning the People of the Book.” Abū Dharr said: “It was revealed concerning us and them.” Words passed between them, so Muʿāwiyah wrote to ʿUthmān complaining about him. He wrote to him: “Come forward.” So he came to Madinah, and people gathered around him. He mentioned that to ʿUthmān, who said to him: “If you wish, withdraw nearby.” So he went out to al-Rabadhah and died there. Mention of his death: From Ibrāhīm b. al-Ashtar, from his father, that when death came to Abū Dharr, his wife wept. He said to her: “What makes you weep?” She said: “I weep because there must be a bier for you, and I have no garment of mine large enough to shroud you, and you have no garment large enough for you.” He said: “Do not weep, for I heard the Messenger of Allah ﷺ say to a group of people, among whom I was: ‘A man among you will surely die in a desolate land, witnessed by a band of believers.’ Not one of those people has died except in a village and among a group of Muslims, and I am the one who will die in a desolate land. By Allah, he did not lie, nor did I. So watch the road.” She said: “How, when the pilgrims have ceased and the roads are cut off?” She used to go up to a sandhill, stand on it and look, then return to him and nurse him, then go back to the sandhill. While she was doing that, she saw a group of men whose mounts were speeding as if they were vultures. She waved her garment, and they came and stopped by her. They said: “What is the matter with you?” She said: “A man among the Muslims for you to shroud” — or she said: “A man among the Muslims who is dying for you to shroud,” and that is more correct — They said: “Who is he?” She said: “Abū Dharr.” They ransomed him with their fathers and mothers and put their whips to the chests of their camels racing to him until they came. He said: “Rejoice,” and told them the ḥadīth that the Messenger of Allah ﷺ had said. Then he said: “I heard the Messenger of Allah ﷺ say: ‘No two Muslim parents lose two or three children and seek reward and endure patiently but they will see the Fire.’ Do you hear? If I had a garment large enough to shroud me, I would not be shrouded except in a garment that is mine or my wife’s garment large enough to shroud me except in her garment. I adjure you by Allah and Islam that none of you shroud me who has been an amīr, or an ʿarīf, or a naqīb, or a barīd.” All of the people had done some of that except a young man from the Anṣār. He said: “I will shroud you, for I have not done any of what you mentioned. I will shroud you in this cloak of mine that is on me, and in two garments in my bag spun by my mother, which she wove for me.” He said: “You then, shroud me.” So the Anṣārī shrouded him, and the group who witnessed it, among them Jaḥsh b. al-Adbar and Mālik b. al-Ashtar, in a group all of whom were Yemenis. Ibn Isḥāq mentioned that Ibn Masʿūd prayed over him when returning from Kufa. ʿAbd Allāh b. Qays b. Ziyādah b. al-Aṣamm ʿAbd Allāh b. Qays b. Ziyādah b. al-Aṣamm His mother was ʿĀtikah, who is Umm Maktūm bt. ʿAbd Allāh b. ʿAtīkah b. ʿĀmir. Ibn Umm Maktūm became Muslim in Makkah early on. He was blind; his eyes were gone while he was a boy. He came to Madinah as a migrant. Al-Barāʾ said: “The first of the migrants to come to us was Muṣʿab, then Ibn Umm Maktūm. He used to call the adhān for the Prophet ﷺ in Madinah along with Bilāl, and the Messenger of Allah ﷺ used to appoint him as his deputy over Madinah.” From Hishām b. ʿUrwah, from his father, who said: The Prophet ﷺ was sitting with men of Quraysh, among them ʿUtbah b. Rabīʿah and some notables of Quraysh, and he was saying to them: “Is it not good if I bring such-and-such?” They said: “Yes.” Then Ibn Umm Maktūm came while he was busy with them and asked him about something, so he turned away. Then Allah, the Most High, revealed: “He frowned and turned away because the blind man came to him” — meaning Ibn Umm Maktūm. “As for him who deems himself self-sufficient” — meaning ʿUtbah and his companions — “to him you give attention. And as for him who comes to you striving and fearing” — meaning Ibn Umm Maktūm. From ʿAbd al-Raḥmān b. Abī Laylā, who said: The verse was revealed: “Not equal are those believers who sit [at home] and those who strive in the cause of Allah.” ʿAbd Allāh b. Umm Maktūm said: “O Lord, reveal my excuse; where is my excuse?” So Allah revealed: “except those who are disabled.” It was placed between them. After that, he used to go on expeditions and say: “Hand me the banner, for I am blind and cannot flee. Station me between the two ranks.” From Anas b. Mālik: On the day of al-Qādisiyyah, ʿAbd Allāh b. Umm Maktūm had a black banner of his and wore a coat of mail. ʿAmr b. ʿUtbah b. Farqad b. Ḥabīb al-Sulamī ʿAmr b. ʿUtbah b. Farqad b. Ḥabīb al-Sulamī His father ʿUtbah was one of the Companions. He used to undertake governorships and strove with his son ʿAmr to help him in that, but he would not do so, out of renunciation of the world. From ʿAbd Allāh b. al-Rabīʿah, who said: I was sitting with ʿUtbah b. Farqad, Miʿḍad al-ʿIjlī, and ʿAmr b. ʿUtbah. He said: “O ʿAbd Allāh b. al-Rabīʿah, will you not help me with your nephew so that he helps me in what I am doing of my work?” ʿAbd Allāh said: “O ʿAmr, obey your father.” He said: Then ʿAmr looked at Miʿḍad and said to him: “Do not obey him, but prostrate and draw near.” [Then ʿAmr said: “O my father, I am only a man working for the ransom of my neck.” ʿUtbah wept, then said: “O my son, I love you with two loves: love for Allah, and the love of a parent for his child.”] Then ʿAmr said: “O my father, you have established me with wealth that reached seventy thousand. If you ask me about it, here it is, so take it; otherwise let me spend it.” He said: “O my son, spend it.” So he spent it until not a dirham remained with him. From a shaykh of Quraysh, who said: A mawlā of ʿAmr b. ʿUtbah said while I was with a man who was speaking ill of another, he said to me: “Woe to you” — and he had never said that to me before or after — “purify your hearing from listening to obscenity just as you purify your tongue from speaking it, for the listener is the partner of the speaker. He looked at what he had placed in his vessel and emptied it into your vessel. If the word of a fool were returned to his mouth, the one who returned it would be blessed by it just as its speaker is wretched by it.” From ʿĪsā b. ʿUmar, who said: ʿAmr b. ʿUtbah used to go out on his horse at night and stand by the graves, saying: “O people of the graves, the scrolls have been rolled up, and deeds have been raised.” Then he would weep, then he would set his feet in a row (i.e., stand in prayer) until morning, then return and attend the dawn prayer. From a mawlā of ʿAmr b. ʿUtbah, who said: We woke one hot day in a hot hour and looked for ʿAmr b. ʿUtbah, and found him on a mountain prostrating while a cloud shaded him. We used to go out to fight the enemy and not keep watch because of his abundant prayer. I saw him one night praying, and we heard the roar of a lion, so we fled while he remained standing in prayer and did not turn away. We said to him: “Did you not fear the lion?” He said: “I am ashamed before Allah to fear anything other than Him.” From ʿAbd al-Raḥmān b. Yazīd, who said: We went out in an army that included ʿAlqamah, Yazīd b. Muʿāwiyah al-Nakhaʿī, ʿAmr b. ʿUtbah, and Miʿḍad. He said: ʿAmr b. ʿUtbah came out wearing a new white jubbah and said: “How beautiful is blood flowing down on this.” He went out and exposed himself to the enemy, and a stone struck him and wounded his head, and the blood flowed down on it. Then he died from it, and we buried him. When the stone struck him and wounded him, he kept touching it with his hand and saying: “It is small, and Allah blesses the small.” From al-Suddī, who said: A paternal cousin of ʿAmr b. ʿUtbah told us, saying: We camped in a beautiful meadow, and ʿAmr b. ʿUtbah said: “How beautiful this meadow is; how good it would be now if a caller called: ‘O cavalry of Allah, ride.’” A man went out and was the first to meet the enemy and was struck. Then he was brought and buried in this meadow. He said: No sooner had a caller called: “O cavalry of Allah, ride,” than ʿAmr went out among the swiftest of the people, among the first to go out. News came to ʿUtbah, and he was told of that, so he said: “Bring me ʿAmr.” He sent to look for him, but he was not caught up with until he was struck. He said: I think he was buried only at the spot where his spear was planted, and ʿUtbah was in command of the people that day. The author said: [This] expedition in which ʿAmr was martyred, [and it was not mentioned] is the expedition of Azerbaijan, and it took place during the caliphate of ʿUthmān ؓ. ʿUmayr b. Wahb b. Khalaf b. Wahb b. Ḥudhāfah b. Jumaḥ ʿUmayr b. Wahb b. Khalaf b. Wahb b. Ḥudhāfah b. Jumaḥ He had been present at Badr with the polytheists, and they sent him as a scout to assess the companions of the Messenger of Allah ﷺ, and he did so. He was eager to turn Quraysh away from [meeting] the Messenger of Allah ﷺ at Badr. When they met, his father Wahb was taken prisoner by Rifāʿah b. Rāfiʿ. He returned to Makkah, and Ṣafwān b. Umayyah said to him: “Your debt is on me, and I will provide for your family as long as I live. I will give you such-and-such if you go out to Muḥammad and assassinate him.” So he went out until he came to the Messenger of Allah ﷺ, and the Prophet ﷺ informed him of what he had come with and what had happened between him and Ṣafwān [b. Umayyah]. So he became Muslim and was present at Uḥud with the Messenger of Allah ﷺ, and remained [until] the caliphate of ʿUthmān ؓ. ʿUrwah b. Ḥizām b. Muhājir An Islamic poet, one of those afflicted by passionate love whom love killed. From Laqīṭ b. Bukayr al-Muḥāribī: ʿUrwah b. Ḥizām and ʿAfrāʾ bt. Mālik, both of ʿUdhrah — they are a sub-tribe of ʿUdhrah called Banū Hind b. Ḥizām b. Ḍabbah b. ʿAbd b. Bukayr b. ʿUdhrah — : That Ḥizām died and left his son ʿUrwah as a small child in the care of his paternal uncle ʿIqāl b. Muhāṣir. ʿAfrāʾ was a playmate of ʿUrwah; they played together and were together until [each of them] became deeply attached to the other. ʿIqāl used to say to ʿUrwah, seeing their attachment: “Rejoice, for ʿAfrāʾ will be your wife, God willing.” They remained thus until they grew up. ʿUrwah went to a paternal aunt of his called Hind bt. Muhāṣir and complained to her of his love for ʿAfrāʾ. He said to her: “O aunt, I speak to you feeling shy before you, and I would not have done this until I was at my wit’s end with what I am suffering.” His aunt went to her brother and said: “O brother, I have come to you with a need that I would like you to fulfill well, for Allah will reward you for maintaining ties of kinship.” He said: “If you ask me, I will not refuse you in it.” She said: “Marry ʿUrwah, your nephew, to your daughter ʿAfrāʾ.” He said: “There is no alternative to him, and we have no reluctance about him, but he has no wealth, and there is no hurry for it.” So ʿUrwah fell silent for a while, and her mother wanted only a man of wealth. ʿUrwah learned that a wealthy man had proposed to her. He came to his uncle and said: “O uncle, you know my right and my kinship; I was raised in your care, and I have heard that a man is proposing to ʿAfrāʾ. If you grant him my request, you will kill me and shed my blood. I adjure you by Allah and by my kinship and my right.” He felt compassion for him and said: “O my son, you are poor, and her mother has refused to give her away except for a high dower. So strive and seek provision from Allah.” He went to her mother and was gentle with her and tried to win her over, but she refused except for a dower she stipulated. He set out intending to go to a wealthy cousin of his in Yemen. He came to his uncle and his wife and told them of his intention and resolve, and they approved and promised not to do anything until he returned. He bade farewell to ʿAfrāʾ and the tribe, and two young men who were close to him accompanied him. Throughout his journey he was distracted until he reached his cousin and told him of his situation. He gave him gifts, clothed him, and gave him a hundred camels. He returned with them. Meanwhile, a man from Syria had camped among the tribe of ʿAfrāʾ. He slaughtered camels and fed people, and he saw ʿAfrāʾ and was pleased with her, and proposed to her to her father. He excused himself and said: “I have already named her for my nephew; there is no way for anyone else to her.” He said to him: “I will make the dower attractive to you.” He said: “I have no need of that.” He turned to her mother and found acceptance and desire for wealth with her. She came to her husband and said: “What good is there in ʿUrwah that you should withhold my daughter for him? By Allah, you do not know whether ʿUrwah is alive or dead, or whether he will return to you with good or not. You would have deprived your daughter of a present good.” She kept at him until he said: “If her suitor comes back to me, I will answer him.” She sent to him: “Come back tomorrow as a suitor.” He slaughtered a camel, fed people, gave gifts, and gathered the tribe for his food, among them ʿAfrāʾ’s father. He repeated the proposal, and he married her to him, and ʿAfrāʾ was transferred to him. He said before consummating the marriage: “O ʿUrwah, the tribe has broken the covenant of Allah and intended treachery.” Then her husband consummated the marriage and stayed among them for three days, then departed to Syria. Her father went to an old grave, renovated it and leveled it, and asked the people of the tribe to keep her affair secret. ʿUrwah arrived after some days, and her father announced her death to him and took him to that grave. He used to go to her (the grave) for days until a slave woman of the tribe told him the news. He mounted one of his camels and entered Syria, and stayed with the man without being recognized. The man honored him. He said to a slave woman of theirs: “Would you do me a favor?” She said: “Yes.” He said: “Give this ring of mine to your mistress.” She said: “Shame on you! Are you not ashamed of such talk?” He held back, then repeated it to her and said: “Woe to you! By Allah, she is my cousin. Drop this ring into her morning drink; if she objects, say: ‘Our guest drank before you, and perhaps it fell from him.’” The slave woman was frightened but did it. When ʿAfrāʾ saw the ring, she said: “Tell me the truth,” and she told her the truth. When her husband came, she said: “Do you know who your guest is? He is ʿUrwah b. Ḥizām, and he has concealed himself out of shyness before you.” He sent for him and reproached him for concealing himself, and said to him: “Welcome and spaciousness. I adjure you by Allah, do not ever leave this place.” He went out and left him with ʿAfrāʾ to talk, and instructed a servant of his to listen to them and report what he heard from them. When they were left alone, they complained to each other of what they felt from separation, and the complaint went on long while he wept the bitterest weeping. Then she brought him a drink and asked him to drink it, and he said: By God, no forbidden thing has ever entered my belly, nor have I committed one since I came to be. And were I to deem lawful what is forbidden, I would have deemed you lawful, for you are my portion of this world. But you have gone from me and I have gone from you, so I shall not live after you. This man has shown consummate generosity and has been good, and I am ashamed before him. By God, I will not remain after he knows of my being here, for I know that I am setting out toward my death. So she wept and he wept, and he departed. When her husband came, the servant told him what had passed between them, and he said: O ʿAfrāʾ, prevent your cousin from leaving. She said: He will not be prevented; by God, he is too noble and too bashful to remain after what passed between you. So he called him and said: O my brother, fear God for yourself, for I have learned your story, and if you depart you will perish. By God, I will not forbid you from being with her ever, and if you wish I will step aside for you. He thanked him and praised him, and said: There was desire for her, but now I have despaired and forced myself to patience. I have affairs to which I must return, if I find in myself strength; otherwise I will come back to you and visit you. So they provisioned him and sent him off, and he departed. Fainting and violent trembling then seized him. Whenever he was overcome with faintness, he would throw over his face a veil that ʿAfrāʾ had given him as provision, and he would revive. On his way he met the soothsayer of al-Yamāmah, Ibn Makḥūl, who asked him what ailed him and whether he was possessed. He said: There is no possession in me, and no madness, but my uncle, O my brother, is a liar. I say to the soothsayer of al-Yamāmah: Treat me, for if you treat me, you are a skilled physician. O woe to my liver, which has become crushed as though a blazing flame were scorching it with firebrands, on the evening when ʿAfrāʾ was neither far from you, that you might forget, nor near to you. By God, I will not forget you as long as the east wind blows, and after it the south wind among the winds. And whenever I remember you, a terror comes over me that creeps between my skin and my bones. And he said, addressing his two companions: My two friends from Upper Hilāl b. ʿĀmir, in Ṣanʿāʾ, turn aside today and wait for me. Do not disdain the provision with me, and be gracious, for today the two of you are tested by me. Stop at ʿAfrāʾ, for tomorrow you will be parted by the swiftness of departure and separation. O you two talebearers about ʿAfrāʾ, woe to you both, on whose behalf, from whom and to whom do you bear tales against me? On behalf of one whom, if a stranger saw him, I would ransom him, and who, if she saw me as a stranger, would ransom me. Whenever you uncover my shirt, you will see the harm that has befallen me because of ʿAfrāʾ, O young men. She has left me unable to retain any speech from one who speaks to me, even if he confides in me and converses with me. I made my affair subject to the soothsayer of al-Yamāmah and the soothsayer of Najd, if they can cure me. They did not leave any remedy they knew, nor any potion but they gave me to drink of it. And they sprinkled water on my face for a while, and they stood among the visitors, racing to me. They said: May God heal you—by God, we have no power over what your ribs contain. Woe to me for ʿAfrāʾ—a woe that is like the piercing of a spear-point on the chest and the vitals. Whenever my heart seeks to abandon her, two intercessors from my heart stand in its way and fail me. When I say no, they say yes, and then both persist in the opinion in which you see me. I have borne from ʿAfrāʾ what neither I nor the firm-rooted mountains have power to bear. O Lord, You are the One whose help is sought for what I have borne from ʿAfrāʾ for so long. It is as though a she-qatāh bird had clung by its wing to my liver from the violence of its throbbing. In another narration, he was not told of her marriage until he met the company in which she was, and that he had set out to a cousin of his in Syria, not to Yemen. When he saw her, he stood struck dumb, then said: It was only that I saw her suddenly, and I was stupefied until I could scarcely answer. I turned away from the opinion I had held, and I forgot what I had resolved when she was absent. My heart makes her excuse appear and helps her against me, so that I have no share in my own heart. My soul has known where its healing lies, and yet what is unattainable is not near. I swear by the Lord of those who prostrate themselves to their Lord in humility, and above the prostrators there is a Watcher: if the coolness of water to a thirsty, burning man is dear to me, she is dearer. Then he returned to his family, and he had become emaciated and wasted. He had two brothers, a maternal aunt, and a grandmother, and they kept trying to treat his condition, but it did not help. He would go to the water pools where ʿAfrāʾ used to come, press his chest against them and say: In me is affliction, or the disease of passionate love with which I have been given to drink. So beware lest what is in me be in you. In another narration, he did not return to his tribe, but died three nights before reaching his home. The news of his death reached ʿAfrāʾ, and she grieved with intense grief. And from al-Nuʿmān b. Bashīr, who said: ʿUmar b. al-Khaṭṭāb—or ʿUthmān b. ʿAffān, al-Haytham was uncertain—appointed me to collect the alms of Saʿd b. Hudhaym, namely ʿUdhrah, Salāmān, and al-Ḥārith, all of Quḍāʿah. When I had collected the alms and distributed them among their people, I set out with the two remaining shares to ʿUmar—or to ʿUthmān. When I was in the land of ʿAdī, among a tribe called Banū Hind, I came upon the dwelling of Jarīr, and I turned toward it. There was an old woman sitting by the side of the tent, and a young man asleep in the shade of the tent. When I drew near and gave greeting, he chanted in a weak voice: I made my affair subject to the soothsayer of al-Yamāmah and the soothsayer of Najd, if they can cure me. And he recited the verses, then gave a light gasp. I looked at him, and he had died. I said: O old woman, I think this sleeper at the side of your tent has died. She said: By God, I think so too. She rose and looked at him, and said: His soul has departed, by the Lord of Muḥammad. I said: O servant of God, who is this? She said: ʿUrwah b. Ḥizām, and I am his mother. I said: What reduced him to this? She said: Passionate love. By God, I have not heard a groan from him for a year except in his chest, and on this day of ours I heard him saying: Whoever of my mothers is forever weeping, today I see myself being taken. They would make me hear it, but I will not hear when I am raised over the necks of the people, displayed. Al-Nuʿmān said: By God, I stayed by him until he was washed, shrouded, embalmed, prayed over, and buried. He said: I said to al-Nuʿmān: What prompted you to do that? He said: Seeking reward with God, by God. Abū Dāwūd mentioned in his book al-Zahrah that when ʿUrwah b. Ḥizām died, a group of riders passed by him and recognized him. When they reached the dwelling of ʿAfrāʾ, one of them called out: O you castle whose people are heedless, truly we announce the death of ʿUrwah b. Ḥizām. And she answered him, saying: O you riders who press on, woe to you, truly you have announced the death of ʿUrwah b. Ḥizām. They answered her: Yes, we left him in a far land, dwelling there amid hard ground and hillocks. She said to them: If what you say is true, then know that you have announced the death of the full moon of every darkness. May the young men never taste pleasure after you, nor return from absence in safety. May no woman ever bring forth one like him, nor rejoice after him in a boy. No—may you never reach where you are headed, and may the pleasures of every food be made bitter for you. Then she asked them where they had buried him, and they told her. She traveled to his grave. When they drew near to the place of his grave, she said: I need to relieve myself. So they let her down, and she slipped away to his grave and threw herself upon it. Nothing startled them but her voice. When they heard it, they rushed to her, and there she was, stretched out over the grave, and her soul had departed. They buried her beside him. And from Muʿādh b. Yaḥyā al-Ṣanʿānī, who said: I went out from Makkah to Ṣanʿāʾ. When we were five days from Ṣanʿāʾ, I saw people dismounting from their litters and riding their mounts. I said: Where are you going? They said: We want to see the grave of ʿUrwah and ʿAfrāʾ. So I dismounted from my litter, mounted my donkey, and joined them. I arrived at two graves closely joined. From one grave a tree trunk had grown, and from the other a tree trunk, until when they reached the height of a man they intertwined. People used to say: They were united in life and in death. It has been narrated to us that this story took place in the time of ʿUmar b. al-Khaṭṭāb. It was narrated to us from ʿUmar b. al-Khaṭṭāb ؓ that he said: Had I come upon ʿUrwah and ʿAfrāʾ, I would have joined them together. And it was narrated to us from Muʿāwiyah that he said: "Had I known of these two noble ones, I would have joined them together."

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