Tarikh (al-Tabari) 2312
The Year Seventy of the Hijrah
مَنْ تُوُفِّيَ فِي هَذِهِ السَّنَةِ مِنَ الْأَكَابِرِ قيس بن الملوح بن مزاحم قَيْسُ بْنُ الْمُلَوَّحِ بْنِ مُزَاحِمٍ، وَهُوَ مَجْنُونُ لَيْلَى: وَقِيلَ: قَيْسُ بْنُ مُعَاذٍ، وَقِيلَ: اسْمُهُ الْبُحْتُرِيُّ بْنُ الْجَعْدِيِّ، وَقِيلَ: هُوَ الْأَقْرَعُ بْنُ مُعَاذٍ، وَهُوَ أَحَدُ بَنِي جَعْدَةَ بْنِ كَعْبِ بْنِ عَامِرِ بْنِ صَعْصَعَةَ، وَقِيلَ: هُوَ مِنْ بَنِي عَقِيلِ بْنِ كَعْبِ بْنِ سَعْدٍ. وَقَدْ أَنْكَرَ قَوْمٌ وُجُودَهُ وَلَيْسَ بِشَيْءٍ؛ لِأَنَّ الْعَمَلَ عَلَى الْمُثْبِتِ. وَأَمَّا لَيْلَى فَهِيَ بِنْتُ مَهْدِيٍّ، وَقِيلَ: بِنْتُ وَرْدٍ مِنْ بَنِي رَبِيعَةَ. وَتُكَنَّى أُمَّ مَالِكٍ، وَكَانَتْ مِنْ أَجْمَلِ النِّسَاءِ وَأَظْرَفِهِنَّ وَأَحْسَنِهِنَّ جِسْمًا وَعَقْلًا وَأَدَبًا وَشَكْلًا. فعَنِ ابْنِ دَأْبٍ، قَالَ: حَدَّثَنِي رَجُلٌ مِنْ بَنِي عَامِرِ بْنِ صَعْصَعَةَ يُقَالُ لَهُ: رَبَاحٌ، قَالَ: كَانَ فِي بَنِي عَامِرٍ جَارِيَةٌ مِنْ أَجْمَلِ النِّسَاءِ، لَهَا عَقْلٌ وَأَدَبٌ يُقَالُ لَهَا لَيْلَى بِنْتُ مَهْدِيٍّ، فَبَلَغَ الْمَجْنُونَ خَبَرُهَا وَمَا هِيَ عَلَيْهِ مِنَ الْجِمَالِ وَالْعَقْلِ، وَكَانَ صَبًا بِمُحَادَثَةِ النِّسَاءِ، فَعَمَدَ إِلَى أَحْسَنِ ثِيَابِهِ فَلَبِسَهَا وَتَهَيَّأَ، فَلَمَّا جَلَسَ إِلَيْهَا وَتَحَدَّثَ بَيْنَ يَدَيْهَا أَعْجَبَتْهُ وَوَقَعَتْ بِقَلْبِهِ، فَظَلَّ يَوْمَهُ ذَلِكَ يُحَدِّثُهَا وَتُحَدِّثُهُ حَتَّى أَمْسَى، فَانْصَرَفَ إِلَى أَهْلِهِ بِأَطْوَلِ لَيْلَةٍ حَتَّى إِذَا أَصْبَحَ مَضَى إِلَيْهَا فَلَمْ يَزَلْ عِنْدَهَا حَتَّى أَمْسَى ثُمَّ انْصَرَفَ، فَبَاتَ بِأَطْوَلَ مِنْ لَيْلَتِهِ الْأُولَى، وَجُهِدَ أَنْ يُغْمِضَ فَلَمْ يَقْدِرْ عَلَى ذَلِكَ، فَأَنْشَأَ يَقُولُ: نَهَارِي نَهَارُ النَّاسِ حَتَّى إِذَا بَدَا لِي اللَّيْلُ هَزَّتْنِي إِلَيْكِ الْمَضَاجِعُ أُقَضِّي نَهَارِي بِالْحَدِيثِ وَبِالْمُنَى وَيَجْمَعُنِي وَالْهَمَّ بِاللَّيْلِ جَامِعُ فَوَقَعَ فِي قَلْبِهَا مِثْلُ الَّذِي وَقَعَ فِي قَلْبِهِ لَهَا، فَجَاءَ يَوْمًا يُحَدِّثُهَا، فَجَعَلَتْ تُعْرِضُ عَنْهُ وَتُقْبِلُ عَلَى غَيْرِهِ، تُرِيدُ أَنْ تَمْتَحِنَهُ وَتَعْلَمَ مَا لَهَا فِي قَلْبِهِ، فَلَمَّا رَأَى ذَلِكَ مِنْهَا اشْتَدَّ عَلَيْهِ وَجَزِعَ، فَلَمَّا خَافَتْ عَلَيْهِ أَقْبَلَتْ عَلَيْهِ وَقَالَتْ: كِلَانَا مُظْهِرٌ لِلنَّاسِ بُغْضًا وَكُلٌّ عِنْدِ صَاحِبِهِ مَكِينُ فَسُرِّيَ عَنْهُ، وَقَالَتْ: إِنَّمَا أَرَدْتُ أَنْ أَمْتَحِنَكَ، وَالَّذِي لَكَ عِنْدِي أَكْثَرُ مِنَ الَّذِي لِي عِنْدَكَ، وَأَنَا مُعْطِيَةٌ اللَّهَ عَهْدًا إِنْ أَنَا جَالَسْتُ بَعْدَ يَوْمِي هَذَا رَجُلًا سِوَاكَ حَتَّى أَذُوقَ الْمَوْتَ إِلَّا أَنْ أُكْرَهَ عَلَى ذَلِكَ، فَانْصَرَفَ وَهُوَ أَسَرُّ النَّاسِ، فَأَنْشَأَ يَقُولُ: أَظُنُّ هَوَاهَا تَارِكِي بِمَضَلَّةٍ مِنَ الْأَرْضِ لَا مَالٌ لَدَيَّ وَلَا أَهْلُ وَلَا أَحَدٌ أُفْضِي إِلَيْهِ وَصِيَّتِي وَلَا صَاحِبٌ إِلَّا الْمَطِيَّةُ وَالرَّحْلُ [مَحَا حُبُّهَا حُبَّ الْأُلَى كُنَّ قَبْلَهَا وَحَلَّتْ مَكَانًا لَمْ يَكُنْ حُلَّ مِنْ قَبْلُ] رواية أخرى في بداية معرفة قيس بليلى وَقَدْ رُوِيَ لَنَا فِي بِدَايَةِ مَعْرِفَتِهَا قَوْلٌ آخَرُ: عَنْ لَقِيطِ بْنِ بُكَيْرٍ الْمُحَارِبِيِّ: إِنَّ الْمَجْنُونَ عَلَقَ لَيْلَى عَلَاقَةَ الصَّبِيِّ، وَذَلِكَ أَنَّهُمَا كَانَا صَغِيرَيْنِ يَرْعَيَانِ أَغْنَامًا لِقَوْمِهِمَا، فَتَعَلَّقَ كُلُّ وَاحِدٍ مِنْهُمَا صَاحِبَهُ، إِلَّا أَنَّ الْمَجْنُونَ كَانَ أَكْبَرَ مِنْهَا [فَلَمْ يَزَالَا عَلَى ذَلِكَ حَتَّى كَبِرَا]، فَلَمَّا عُلِمَ بِأَمْرِهِمَا حُجِبَتْ لَيْلَى عَنْهُ فَزَالَ عَقْلُهُ، وَفِي ذَلِكَ يَقُولُ: تَعَلَّقْتُ لَيْلَى وَهِيَ ذَاتُ ذُؤَابَةٍ وَلَمْ يَبْدُ لِلْأَتْرَابِ مِنْ ثَدْيِهَا حَجْمُ صَغِيرَيْنِ نَرْعَى الْبَهْمَ يَا لَيْتَ أَنَّنَا إِلَى الْيَوْمِ لَمْ نَكْبَرْ وَلَمْ تَكْبَرِ الْبَهْمُ وعن مُحَمَّدُ بْنُ خَلَفٍ، قَالَ: قَالَ أَبُو عُبَيْدَةَ: كَانَ الْمَجْنُونُ يَجْلِسُ فِي نَادِيَةِ قَوْمِهِ وَهُمْ يَتَحَدَّثُونَ، فَيُقْبِلُ عَلَيْهِ بَعْضُ الْقَوْمِ فَيُحَدِّثُهُ وَهُوَ بَاهِتٌ يَنْظُرُ إِلَيْهِ، وَهُوَ لَا يَفْهَمُ مَا يُحَدِّثُهُ بِهِ، ثُمَّ يَثُوبُ عَقْلُهُ فَيُسْأَلُ عَنِ الْحَدِيثِ فَلَا يَعْرِفُهُ. فَحَدَّثَهُ مَرَّةً بَعْضُ أَهْلِهِ بِحَدِيثٍ ثُمَّ سَأَلَهُ عَنْهُ فِي غَدَاةِ غَدٍ فَلَمْ يَعْرِفْهُ، فَقَالَ: إِنَّكَ لَمَجْنُونٌ، فَقَالَ: إِنِّي لَأَجْلِسُ فِي النَّادِي أُحَدِّثُهُمْ فَأَسْتَفِيقُ وَقَدْ غَالَتْنِي الْغُولُ يَهْوِي بِقَلْبِي حَدِيثُ النَّفْسِ نَحْوَكُمُ حَتَّى يَقُولَ جَلِيسِي أَنْتَ مَخْبُولُ قَالَ أَبُو عُبَيْدَةَ: فَتَزَايَدَ الْأَمْرُ بِهِ حَتَّى فَقَدَ عَقْلَهُ، فَكَانَ لَا يَقَرُّ فِي مَوْضِعٍ، وَلَا يَأْوِيهِ رَحْلٌ وَلَا يَعْلُوهُ ثَوْبٌ إِلَّا مَزَّقَهُ، وَصَارَ لَا يَفْهَمُ شَيْئًا مِمَّا يُكَلَّمُ بِهِ إِلَّا أَنْ تُذْكَرَ لَهُ لَيْلَى، فَإِذَا ذُكِرَتْ أَتَى بِالْبِدَايَةِ، فَيَرْجِعُ عَقْلُهُ. وَ[قَدْ] رُوِّينَا أَنَّ قَوْمَ لَيْلَى شَكَوْا مِنْهُ إِلَى السُّلْطَانِ فَأَهْدَرَ دَمَهُ، فَقَالَ: الْمَوْتُ أَرَوْحُ لِي، فَعَلِمُوا أَنَّهُ لَا يَزَالُ يَطْلُبُ غِرَّتْهُمْ، فَرَحَلُوا، فَجَاءَ فَأَشْرَفَ فَرَأَى دِيَارَهُمْ بِلَاقِعَ، فَقَصَدَ مَنْزِلَ لَيْلَى فَأَلْصَقَ صَدْرَهُ بِهِ وَجَعَلَ يُمَرِّغُ خَدَّيْهِ عَلَى تُرَابِهِ، وَيَقُولُ: أَيَا حَرَجَاتِ الْحَيِّ حَيْثُ تَحَمَّلُوا بِذِي سَلَمٍ لَا جَادَكُنَّ رَبِيعُ وَخَيْمَاتُكِ اللَّاتِي بِمُنْعَرَجِ اللِّوَى بُلَيْنَ بِلًى لَمْ تُبْلَهُنَّ رُبُوعُ نَدِمْتُ عَلَى مَا كَانَ مِنِّي نَدَامَةً كَمَا يَنْدَمُ الْمَغْبُونُ حِينَ يَبِيعُ وَقَالَ بَعْضُ مَشَايِخِ بَنِي عَامِرٍ: إِنَّ الْمَجْنُونَ لَقِيَ لَيْلَى وَقَوْمَهَا قَدْ رَحَلُوا، فَغُشِيَ عَلَيْهِ، فَأَقْبَلَ فِتْيَانُ الْحَيِّ فَمَسَحُوا وَجْهَهُ وَأَسْنَدُوهُ إِلَى صُدُورِهِمْ، وَسَأَلُوا لَيْلَى أَنْ تَقِفَ لَهُ، فَقَالَتْ: لَا يَجُوزُ أَنْ أَفْتَضِحَ، وَلَكِنْ يَا فُلَانَةُ -لِأَمَةٍ لَهَا- اذْهَبِي إِلَيْهِ وَقُولِي لَهُ: لَيْلَى تَقْرَأُ عَلَيْكَ السَّلَامَ، وَتَقُولُ لَكَ أُعْزِزْ عَلَيَّ بِمَا أَنْتَ فِيهِ، وَلَوْ وَجَدْتُ سَبِيلًا إِلَى شِفَاءِ دَائِكَ لَوَقَيْتُكَ بِنَفْسِي، فَمَضَتْ فَأَخْبَرَتْهُ، فَقَالَ: أَبْلِغِيهَا السَّلَامَ وَقُولِي لَهَا: إِنَّ دَائِي وَدَوَائِي أَنْتِ، وَقَدْ وَكَّلْتِ بِي شَقَاءً طَوِيلًا وَبَكَى، وَأَنْشَأَ يَقُولُ: وَكَيْفَ تَرَى لَيْلَى تَقُولُ رِجَالُ الْحَيِّ تَطْمَعُ أَنْ تَرَى... وقَالَ أَبُو عَمْرٍو الشَّيْبَانِيُّ: لَمَّا ظَهَرَ مِنَ الْمَجْنُونِ مَا ظَهَرَ، وَرَأَى قَوْمُهُ مَا ابْتُلِيَ بِهِ اجْتَمَعُوا إِلَى أَبِيهِ وَقَالُوا: يَا هَذَا، قَدْ تَرَى مَا ابْتُلِيَ ابْنُكَ بِهِ، فَلَوْ خَرَجْتَ بِهِ إِلَى مَكَّةَ فَعَاذَ بِبَيْتِ اللَّهِ، وَزَارَ قَبْرَ رَسُولِ اللَّهِ ﷺ، وَدَعَا اللَّهَ عَزَّ وَجَلَّ رَجَوْنَا أَنْ يَرْجِعَ عَقْلُهُ وَيُعَافِيَهُ اللَّهُ عَزَّ وَجَلَّ، فَخَرَجَ أَبُوهُ حَتَّى أَتَى إِلَى مَكَّةَ، فَجَعَلَ يَطُوفُ [بِهِ] وَيَدْعُو لَهُ بِالْعَافِيَةِ وَهُوَ يَقُولُ: دَعَا الْمُجْرِمُونَ اللَّهَ يَسْتَغْفِرُونَهُ بِمَكَّةَ وَهْنًا أَنْ تُمْحَى ذُنُوبُهَا فَنَادَيْتُ أَنْ يَا رَبِّ أَوَّلُ سُولَتِي لِنَفْسِي لَيْلَى ثُمَّ أَنْتَ حَبِيبُهَا [فَإِنْ أُعْطَ لَيْلَى فِي حَيَاتِي لَا يَتُبْ إِلَى اللَّهِ خَلْقٌ تَوْبَةً لَا أَتُوبُهَا] حَتَّى إِذَا كَانَ بِمِنًى نَادَى مُنَادٍ مِنْ بَعْضِ تِلْكَ الْخِيَامِ: يَا لَيْلَى، فَخَرَّ مَغْشِيًّا عَلَيْهِ، وَاجْتَمَعَ النَّاسُ حَوْلَهُ، وَنَضَحُوا الْمَاءَ عَلَى وَجْهِهِ، وَأَبُوهُ يَبْكِي عِنْدَ رَأْسِهِ، ثُمَّ أَفَاقَ وَقَالَ: وَدَاعٍ دَعَا إِذْ نَحْنُ بِالْخَيْفِ مِنْ مِنًى فَهَيَّجَ أَحْزَانَ الْفُؤَادِ وَمَا يَدْرِي دَعَا بِاسْمِ لَيْلَى غَيْرَهَا فَكَأَنَّمَا أَطَارَ بِلَيْلَى طَائِرًا كَانَ فِي صَدْرِي وعَنْ رَبَاحٍ، قَالَ: حَدَّثَنِي بَعْضُ الْمَشَايِخِ، قَالَ: خَرَجْتُ حَاجًّا حَتَّى إِذَا كُنْتُ بِمِنًى إِذَا جَمَاعَةٌ عَلَى جَبَلٍ مِنْ تِلْكَ الْجِبَالِ فَصَعِدْتُ إِلَيْهِمْ، فَإِذَا مَعَهُمْ فَتًى أَبْيَضُ حَسَنُ الْوَجْهِ وَقَدْ عَلَاهُ الصَّفَارُ وَبَدَنُهُ نَاحِلٌ وَهُمْ يُمْسِكُونَهُ، قَالَ: فَسَأَلْتُهُمْ عَنْهُ، فَقَالُوا: هَذَا قَيْسٌ الَّذِي يُقَالُ لَهُ الْمَجْنُونُ، خَرَجَ بِهِ أَبُوهُ لِمَا بُلِيَ بِهِ يَسْتَجِيرُ لَهُ بِبَيْتِ اللَّهِ الْحَرَامِ وَقَبْرِ مُحَمَّدٍ عَلَيْهِ السَّلَامُ؛ فَلَعَلَّ اللَّهَ أَنْ يُعَافِيَهُ. قَالَ: فَقُلْتُ لَهُمْ: فَمَا لَكُمْ تُمْسِكُونَهُ؟ قَالُوا: نَخَافُ أَنْ يَجْنِيَ عَلَى نَفْسِهِ جِنَايَةً تُتْلِفُهُ. قَالَ: وَهُوَ يَقُولُ: دَعُونِي أَتَنَسَّمْ صَبَا نَجْدٍ، فَقَالَ لِي بَعْضُهُمْ: لَيْسَ يَعْرِفُكَ، لَوْ شِئْتَ دَنَوْتَ مِنْهُ فَأَخْبَرْتَهُ أَنَّكَ قَدِمْتَ مِنْ نَجْدٍ، وَأَخْبَرْتَهُ عَنْهَا، قُلْتُ: نَعَمْ أَفْعَلُ، فَدَنَوْتُ مِنْهُ، فَقَالُوا: يَا قَيْسُ، هَذَا رَجُلٌ قَدِمَ مِنْ نَجْدٍ. قَالَ: فَتَنَفَّسَ حَتَّى ظَنَنْتُ أَنَّ كَبِدَهُ قَدْ تَصَدَّعَتْ، ثُمَّ جَعَلَ يُسَائِلُنِي عَنْ مَوْضِعِ مَوْضِعٍ وَوَادٍ وَادٍ، وَأَنَا أُخْبِرُهُ وَهُوَ يَبْكِي، ثُمَّ أَنْشَأَ يَقُولُ: أَلَّا حَبَّذَا نَجْدٌ وَطِيبُ تُرَابِهِ وَأَرْوَاحُهُ إِنْ كَانَ نَجْدٌ عَلَى الْعَهْدِ أَخْبَرَنَا ابْنُ نَاصِرٍ بِإِسْنَادٍ لَهُ عَنْ زِيَادِ بْنِ الْأَعْرَابِيِّ، قَالَ: لَمَّا تَشَبَّثَ الْمَجْنُونُ بِلَيْلَى وَاشْتُهِرَ بِحُبِّهَا اجْتَمَعَ إِلَيْهِ أَهْلُهَا فَمَنَعُوهُ مِنْ مُحَادَثَتِهَا وَزِيَارَتِهَا وَتَهَدَّدُوهُ وَتَوَعَّدُوهُ بِالْقَتْلِ، وَكَانَ يَأْتِي امْرَأَةً فَتَعْرِفُ [لَهُ] خَبَرَهَا، فَنَهَوْا تِلْكَ الْمَرْأَةَ عَنْ ذَلِكَ، فَكَانَ يَأْتِي غَفَلَاتِ الْحَيِّ فِي اللَّيْلِ، فَلَمَّا كَثُرَ ذَلِكَ خَرَجَ أَبُو لَيْلَى وَمَعَهُ نَفَرٌ مِنْ قَوْمِهِ إِلَى مَرْوَانَ بْنِ الْحَكَمِ فَشَكَوْا إِلَيْهِ مَا يَنَالُهُمْ مِنْ قَيْسِ بْنِ الْمُلَوَّحِ، وَسَأَلُوهُ الْكِتَابَ إِلَى عَامِلِهِ بِمَنْعِهِ مِنْ كَلَامِ لَيْلَى، وَيَتَقَدَّمُ إِلَيْهِ فِي تَرْكِ زِيَارَتِهَا، فَإِذَا أَصَابَهُ أَهْلُهَا عِنْدَهُمْ فَقَدْ أُهْدِرَ دَمُهُ. فَلَمَّا وَرَدَ الْكِتَابُ عَلَى عَامِلِهِ بَعَثَ إِلَى قَيْسٍ وَأَبِيهِ وَأَهْلِ بَيْتِهِ، فَجَمَعَهُمْ وَقَرَأَ عَلَيْهِمْ كِتَابَ مَرْوَانَ، وَقَالَ لِقَيْسٍ: اتَّقِ اللَّهَ فِي نَفْسِكَ لَا تُذْهِبْ دَمَكَ هَدَرًا، فَانْصَرَفَ قَيْسٌ وَهُوَ يَقُولُ: أَلَا حُجِبَتْ لَيْلَى وَآلَى أَمِيرُهَا عَلَيَّ يَمِينًا جَاهِدًا لَا أَزُورُهَا وَوَاعَدَنِي فِيهَا رِجَالٌ أَبُوهُمُ أَبِي وَأَبُوهَا خُشِّنَتْ لِي صُدُورُهَا عَلَى غَيْرِ شَيْءٍ غَيْرَ أَنِّي أُحِبُّهَا وَأَنَّ فُؤَادِي عِنْدَ لَيْلَى أَسِيرُهَا فَلَمَّا يَئِسَ مِنْهَا وَعَلِمَ أَنْ لَا سَبِيلَ إِلَيْهَا صَارَ شَبِيهًا بِالتَّائِهِ الْعَقْلِ، وَأَحَبَّ الْخَلْوَةَ وَحَدِيثَ النَّفْسِ، وَتَزَايَدَ الْأَمْرُ بِهِ حَتَّى ذَهَبَ عَقْلُهُ، وَلَعِبَ بِالْحَصَى وَالتُّرَابِ، وَلَمْ يَكُنْ يَعْرِفُ شَيْئًا إِلَّا ذِكْرَهَا، وَقَوْلَ الشِّعْرِ فِيهَا، وَبَلَغَهَا مَا صَارَ إِلَيْهِ قَيْسٌ فَجَزِعَتْ أَيْضًا لِفِرَاقِهِ، وَضَنِيَتْ ضِنًى شَدِيدًا. وَقَدْ رُوِّينَا عَنْ يُونُسَ النَّحْوِيِّ: أَنَّ أُمَّ قَيْسٍ سَأَلَتْ لَيْلَى فَحَضَرَتْ عِنْدَهُ لَيْلًا، وَقَالَتْ: إِنَّ أَمَّكَ تَزْعُمُ أَنَّكَ جُنِنْتَ عَلَى رَأْسِي، فَقَالَ: قَالَتْ جُنِنْتَ عَلَى رَأْسِي فَقُلْتُ لَهَا الْحَبُّ أَعْظَمُ مِمَّا بِالْمَجَانِينِ الْحَبُّ لَيْسَ يَفِيقُ الدَّهْرَ صَاحِبُهُ وَإِنَّمَا يُصْرَعُ الْمَجْنُونُ فِي الْحِينِ فَبَكَتْ مَعَهُ وَتَحَدَّثَا حَتَّى كَادَ الصُّبْحُ [أَنْ] يُسْفِرَ، ثُمَّ وَدَّعَتْهُ وَانْصَرَفَتْ، فَكَانَ آخِرَ عَهْدِهِ بِهَا. وَقَدْ رُوِّينَا أَنَّ أَبَا الْمَجْنُونِ قَيَّدَهُ، فَجَعَلَ يَأْكُلُ لَحْمَ ذِرَاعَيْهِ، وَيَضْرِبُ بِنَفْسِهِ الْأَرْضَ، فَأَطْلَقَهُ يَدُورُ فِي الْفَلَاةِ عُرْيَانًا. وَلَمَّا زُوِّجَتْ لَيْلَى، وَقِيلَ: غَدًا تَرْحَلُ، قَالَ الْمَجْنُونُ يُنْشِدُ: كَأَنَّ الْقَلْبَ لَيْلَةَ قِيلَ يُغْدَى بِلَيْلَى الْعَامِرِيَّةِ أَوْ يُرَاحُ قَطَاةٌ عَزَّهَا شَرَكٌ فَبَاتَتْ تَجَاذِبُهُ وَقَدْ عَلِقَ الْجَنَاحُ وَرُوِّينَا أَنَّ لَيْلَى لَمَّا زُوِّجَتْ جَاءَ الْمَجْنُونُ إِلَى زَوْجِهَا وَهُوَ يُصَلِّي فِي يَوْمٍ شَاتٍ، فَوَقَفَ عَلَيْهِ ثُمَّ أَنْشَأَ يَقُولُ: بِرَبِّكَ هَلْ ضَمَمْتَ إِلَيْكَ لَيْلَى قُبَيْلَ الصُّبْحِ أَوْ قَبَّلْتَ فَاهَا وَهَلْ رَفَّتْ عَلَيْكَ قُرُونُ لَيْلَى رَفِيفَ الْأُقْحُوَانَةِ فِي نَدَاهَا فَقَالَ: اللَّهُمَّ إِذْ حَلَّفْتَنِي فَنَعَمْ، فَقَبَضَ الْمَجْنُونُ بِكِلْتَا يَدَيْهِ قَبْضَتَيْنِ مِنَ الْجَمْرِ، فَمَا فَارَقَهُمَا حَتَّى سَقَطَ مَغْشِيًّا عَلَيْهِ، فَسَقَطَ الْجَمْرُ مَعَ لَحْمِ رَاحَتَيْهِ. وَكَانَتْ لَهُ دَايَةٌ يَأْنَسُ بِهَا، وَكَانَتْ تَخْرُجُ إِلَى الصَّحْرَاءِ فَتَحْمِلُ لَهُ رَغِيفًا وَمَاءً، فَرُبَّمَا أَكَلَهُ وَرُبَّمَا تَرَكَهُ، حَتَّى جَاءَتْ يَوْمًا وَهُوَ مُلْقًى بَيْنَ الْأَحْجَارِ مَيِّتًا، فَاحْتَمَلُوهُ إِلَى الْحَيِّ، فَغَسَّلُوهُ وَدَفَنُوهُ، وَلَمْ يَبْقَ فِي بَنِي جَعْدَةَ وَلَا فِي بَنِي الْحَرِيشِ امْرَأَةٌ إِلَّا خَرَجَتْ حَاسِرَةً صَارِخَةً عَلَيْهِ تَنْدُبُهُ، وَاجْتَمَعَ فِتْيَانُ الْحَيِّ يَبْكُونَ عَلَيْهِ أَشَدَّ بُكَاءٍ، وَيَنْشُجُونَ أَشَدَّ نَشِيجٍ، وَحَضَرَهُمْ حَيُّ لَيْلَى مُعَزِّينَ وَأَبُوهَا مَعَهُمْ، وَكَانَ أَشَدَّ الْقَوْمِ جَزَعًا وَبُكَاءً عَلَيْهِ، وَجَعَلَ يَقُولُ: مَا عَلِمْتُ أَنَّ الْأَمْرَ يَبْلُغُ كُلَّ هَذَا، وَلَكِنِّي امْرُؤٌ عَرَبِيٌّ أَخَافُ مِنَ الْعَارِ، وَقُبْحِ الْأُحْدُوثَةِ، فَزَوَّجْتُهَا وَخَرَجَتْ عَنْ يَدِي، وَلَوْ عَلِمْتُ أَنَّ أَمْرَهُ يَجْرِي عَلَى هَذَا مَا أَخْرَجْتُهَا عَنْ يَدِهِ، فَمَا رُئِيَ يَوْمًا كَانَ أَكْثَرَ بَاكِيًا مِنْهُ. وَبَيْنَمَا هُمْ يُقَلِّبُونَهُ وَجَدُوا خِرْقَةً فِيهَا مَكْتُوبٌ: أَلَا أَيُّهَا الشَّيْخُ الَّذِي مَا بِنَا يَرْضَى شَقِيتَ وَلَا هَنِيتَ مِنْ عَيْشِكَ الْخَفْضَا شَقِيتَ كَمَا أَشْقَيْتَنِي وَتَرَكْتَنِي أَهِيمُ مَعَ الْهُلَّاكِ لَا أُطْعَمُ الْغَمْضَا كَأَنَّ فُؤَادِي فِي مَخَالِيبِ طَائِرٍ إِذَا ذُكِرَتْ لَيْلَى يَشُدُّ بِهَا قَبْضَا كَأَنَّ فِجَاجَ الْأَرْضِ حَلْقَةُ خَاتَمٍ عَلَيَّ فَمَا تَزْدَادُ طُولًا وَلَا عَرْضَا وَمِنْ أَشْعَارِهِ الرَّائِقَةِ قَوْلُهُ: وَشُغِلْتُ عَنْ فَهْمِ الْحَدِيثِ سِوَى مَا كَانَ مِنْكِ فَإِنَّهُ شُغُلِي وَأُدِيمُ لَحْظَ مُحَدِّثِي لِيَرَى أَنْ قَدْ فَهِمْتُ وَعِنْدَكُمْ عَقْلِي وَقَوْلُهُ: عَجِبْتُ لِعُرْوَةَ الْعُذْرِيِّ أَمْسَى أَحَادِيثًا لِقَوْمٍ بَعْدَ قَوْمِ وَعُرْوَةُ مَاتَ مَوْتًا مُسْتَرِيحًا وَهَا أَنَا ذَا أَمُوتُ بِكُلِّ يَوْمٍ وَقَدْ رُوِّينَا مُتَقَدِّمًا أَنَّهُ كَانَ يَهِيمُ فِي الْبَرِّيَّةِ مَعَ الْوَحْشِ لَا يَأْكُلُ إِلَّا مَا يَنْبُتُ فِي الْبَرِّ مِنْ بَقْلٍ، وَلَا يَشْرَبُ إِلَّا مَعَ الظِّبَاءِ إِذَا وَرَدَتْ مَنَاهِلَهَا، وَطَالَ شَعَرُ جَسَدِهِ وَرَأْسِهِ، وَأَلِفَتْهُ الْوَحْشُ وَكَانَتْ لَا تَفِرُّ مِنْهُ، وَجَعَلَ يَهِيمُ حَتَّى بَلَغَ حُدُودَ الشَّامِ، فَإِذَا ثَابَ عَقْلُهُ إِلَيْهِ رَجَعَ وَسَأَلَ مَنْ يَمُرُّ مِنْ أَحْيَاءِ الْعَرَبِ عَنْ نَجْدٍ، فَيُقَالُ لَهُ: أَيْنَ أَنْتَ مِنْ نَجْدٍ، قَدْ شَارَفْتَ الشَّامَ، فَيَقُولُ: فَأَرُونِي الطَّرِيقَ، فَيَدُلُّونَهُ. عاصم بن عمر بن الخطاب عَاصِمُ بْنُ عُمَرَ بْنِ الْخَطَّابِ الْقُرَشِيُّ الْعَدَوِيُّ وَأُمُّهُ: جَمِيلَةُ بِنْتُ ثَابِتِ بْنِ أَبِي الْأَقْلَحِ. وُلِدَ فِي حَيَاةِ رَسُولِ اللَّهِ ﷺ، وَلَمْ يَرْوِ إِلَّا عَنْ أَبِيهِ حَدِيثًا وَاحِدًا، " إِذَا أَقْبَلَ اللَّيْلُ مِنْ هَاهُنَا " الْحَدِيثَ. وَعَنْهُ ابْنَاهُ حَفْصٌ، وَ عُبَيْدُ اللَّهِ، وَ عُرْوَةُ بْنُ الزُّبَيْرِ، وَقَدْ طَلَّقَ أَبُوهُ أُمَّهُ فَأَخَذَتْهُ جَدَّتُهُ الشَّمُوسُ بِنْتُ أَبِي عَامِرٍ، حَكَمَ لَهُ بِهَا الصِّدِّيقُ، وَقَالَ: شَمُّهَا وَلُطْفُهَا أَحَبُّ إِلَيْهِ مِنْكَ. ثُمَّ لَمَّا زَوَّجَهُ أَبُوهُ فِي أَيَّامِهِ أَنْفَقَ عَلَيْهِ مِنْ بَيْتِ الْمَالِ شَهْرًا، ثُمَّ كَفَّ عَنِ الْإِنْفَاقِ عَلَيْهِ وَأَعْطَاهُ ثُمُنَ مَالِهِ، وَأَمْرَهُ أَنْ يَتَّجِرَ وَيُنْفِقَ عَلَى عَيَالِهِ. وَذَكَرَ غَيْرُ وَاحِدٍ: أَنَّهُ كَانَ بَيْنَ عَاصِمٍ وَبَيْنَ الْحَسَنِ أَوِ الْحُسَيْنِ مُنَازَعَةٌ فِي أَرْضٍ، فَلَمَّا تَبَيَّنَ عَاصِمٌ مِنَ الْحَسَنِ الْغَضَبَ قَالَ: هِيَ لَكَ. فَقَالَ لَهُ: بَلْ هِيَ لَكَ. فَتَرَكَاهَا وَلَمْ يَتَعَرَّضَا لَهَا، وَلَا أَحَدٌ مِنْ ذُرِّيَّتِهِمَا حَتَّى أَخَذَهَا النَّاسُ مِنْ كُلِّ جَانِبٍ. وَكَانَ عَاصِمٌ رَئِيسًا وَقُورًا، كَرِيمًا فَاضِلًا. قَالَ الْوَاقِدِيُّ: مَاتَ سَنَةَ سَبْعِينَ. قَبِيصَةُ بْنُ جَابِرِ بْنِ وَهْبٍ الْأَسَدِيُّ قَبِيصَةُ بْنُ جَابِرِ بْنِ وَهْبٍ الْأَسَدِيُّ الْكُوفِيُّ أَبُو الْعَلَاءِ ، مِنْ كِبَارِ التَّابِعِينَ، شَهِدَ خُطْبَةَ عُمَرَ بِالْجَابِيَةِ، وَكَانَ أَخَا مُعَاوِيَةَ مِنَ الرَّضَاعَةِ، وَكَانَ مِنَ الْفُصَحَاءِ الْبُلَغَاءِ. قَيْسُ بْنُ ذَرِيحٍ، أَبُو يَزِيدَ، اللَّيْثِيُّ الشَّاعِرُ الْمَشْهُورُ، مِنْ بَادِيَةِ الْحِجَازِ. وَقِيلَ: إِنَّهُ أَخُو الْحُسَيْنِ بْنِ عَلِيٍّ مِنَ الرَّضَاعَةِ. وَكَانَ قَدْ تَزَوَّجَ لُبْنَى بِنْتَ الْحَبَّابِ، ثُمَّ طَلَّقَهَا، فَلَمَّا طَلَّقَهَا، هَامَ لِمَا بِهِ مِنَ الْغَرَامِ، وَسَكَنَ الْبَادِيَةَ، وَجَعَلَ يَقُولُ فِيهَا الْأَشْعَارَ وَنَحُلَ جِسْمُهُ، فَلَمَّا زَادَ مَا بِهِ أَتَاهُ ابْنُ أَبِي عَتِيقٍ، فَأَخْذَهُ وَمَضَى بِهِ إِلَى عَبْدِ اللَّهِ بْنِ جَعْفَرٍ، فَقَالَ لَهُ: فِدَاكَ أَبِي وَأُمِّي، ارْكَبْ مَعِي فِي حَاجَةٍ. فَرَكِبَ، وَاسْتَنْهَضَ مَعَهُ أَرْبَعَةَ نَفَرٍ مِنْ وُجُوهِ قُرَيْشٍ، فَذَهَبُوا مَعَهُ، وَهُمْ لَا يَدْرُونَ مَا يُرِيدُ، حَتَّى أَتَى بِهِمْ بَابَ، زَوْجِ لُبْنَى، فَخَرَجَ إِلَيْهِمْ فَإِذَا وُجُوهُ قُرَيْشٍ، فَقَالَ: جَعَلَنِي اللَّهُ فِدَاكُمْ ! مَا جَاءَ بِكُمْ ؟ قَالُوا: حَاجَةٌ لِابْنِ أَبِي عَتِيقٍ. فَقَالَ الرَّجُلُ: اشْهَدُوا عَلَى أَنَّ حَاجَتَهُ مَقْضِيَّةٌ، وَحُكْمَهُ جَائِزٌ. فَقَالُوا: أَخْبِرْهُ بِحَاجَتِكَ. فَقَالَ ابْنُ أَبِي عَتِيقٍ: اشْهَدُوا عَلَى أَنَّ زَوْجَتَهُ لُبْنَى مِنْهُ طَالِقٌ. فَقَالَ عَبْدُ اللَّهِ بْنُ جَعْفَرٍ: قَبَّحَكَ اللَّهُ، أَلِهَذَا جِئْتَ بِنَا ؟ فَقَالَ: جُعِلْتُ فِدَاكُمْ، يُطَلِّقُ هَذَا زَوْجَتَهُ، وَيَتَزَوَّجُ بِغَيْرِهَا، خَيْرٌ مِنْ أَنْ يَمُوتَ رَجُلٌ مُسْلِمٌ فِي هَوَاهَا صَبَابَةً، وَاللَّهِ لَا أَبْرَحُ حَتَّى يَنْتَقِلَ مَتَاعُهَا إِلَى بَيْتِ قَيْسٍ، فَفَعَلَتْ، وَأَقَامُوا مُدَّةً فِي أَرْغَدِ عَيْشٍ وَأَطْيَبِهِ رَحِمَهُمُ اللَّهُ تَعَالَى. يَزِيدُ بْنُ زِيَادِ بْنِ رَبِيعَةَ الْحِمْيَرِيُّ يَزِيدُ بْنُ زِيَادِ بْنِ رَبِيعَةَ الْحِمْيَرِيُّ الشَّاعِرُ كَانَ كَثِيرَ الشِّعْرِ وَالْهَجْوِ. وَقَدْ أَرَادَ عُبَيْدُ اللَّهِ بْنُ زِيَادٍ قَتْلَهُ ; لِكَوْنِهِ هَجَا أَبَاهُ زِيَادًا، فَمَنَعَهُ مُعَاوِيَةُ مِنْ قَتْلِهِ، وَقَالَ: أَدِّبْهُ. فَسَقَاهُ دَوَاءً مُسُهِلًا وَأَرْكَبَهُ عَلَى حِمَارٍ، وَطَافَ بِهِ فِي الْأَسْوَاقِ، وَهُوَ يَسْلَحُ عَلَى الْحِمَارِ، فَقَالَ فِي ذَلِكَ: يَغْسِلُ الْمَاءُ مَا صَنَعْتُ وَشِعْرِي رَاسِخٌ مِنْكَ فِي الْعِظَامِ الْبَوَالِي بَشِيرُ بْنُ النَّضْرِ قَاضِي مِصْرَ، كَانَ رِزْقُهُ فِي الْعَامِ أَلْفَ دِينَارٍ. تُوُفِّيَ بِمِصْرَ، وَوَلِيَ بَعْدَهُ عَبْدُ الرَّحْمَنِ بْنُ حَمْزَةَ الْخَوْلَانِيُّ. وَاللَّهُ سُبْحَانَهُ أَعْلَمُ. مَالِكُ بْنُ يَخَامِرَ السَّكْسَكِيُّ الْأَلْهَانِيُّ الْحِمْصِيُّ مَالِكُ بْنُ يَخَامِرَ السَّكْسَكِيُّ الْأَلْهَانِيُّ الْحِمْصِيُّ تَابِعِيٌّ جَلِيلٌ، وَيُقَالُ: لَهُ صُحْبَةٌ. فَاللَّهُ أَعْلَمُ. رَوَى الْبُخَارِيُّ مِنْ طَرِيقِ مُعَاوِيَةَ عَنْهُ عَنْ مُعَاذِ بْنِ جَبَلٍ فِي حَدِيثِ الطَّائِفَةِ الظَّاهِرَةِ عَلَى الْحَقِّ أَنَّهُمْ بِالشَّامِ، وَهَذَا مِنْ بَابِ رِوَايَةِ الْأَكَابِرِ عَنِ الْأَصَاغِرِ، إِلَّا أَنْ يُقَالَ: لَهُ صُحْبَةٌ. وَالصَّحِيحُ: أَنَّهُ تَابِعِيٌّ وَلَيْسَ بِصَحَابِيٍّ، وَكَانَ مِنْ أَخَصِّ أَصْحَابِ مُعَاذِ بْنِ جَبَلٍ، ؓ. قَالَ غَيْرُ وَاحِدٍ: مَاتَ فِي هَذِهِ السَّنَةِ. وَقِيلَ: سَنَةَ اثْنَتَيْنِ وَسَبْعِينَ، وَاللَّهُ سُبْحَانَهُ وَتَعَالَى أَعْلَمُ.
Translation
✧ Those of the notables who died in this year Qays b. al-Mulawwaḥ b. Muzāḥim QAYS B. AL-MULAWWIḤ B. MUZĀḤIM, and he is the Majnūn of Laylā: It is said: Qays b. Muʿādh; and it is said: his name was al-Buḥturī b. al-Jaʿdī; and it is said: he is al-Aqraʿ b. Muʿādh. He was one of the Banū Jaʿdah b. Kaʿb b. ʿĀmir b. Ṣaʿṣaʿah, and it is said: he was of the Banū ʿAqīl b. Kaʿb b. Saʿd. Some people denied his existence, but that is of no consequence, because practice is based on affirmation. As for Laylā, she was the daughter of Mahdī; and it is said: the daughter of Ward, of the Banū Rabīʿah. She was given the kunyah Umm Mālik. She was among the most beautiful, most elegant, and most excellent of women in body, intellect, cultivation, and form. From Ibn Daʾb, who said: A man of the Banū ʿĀmir b. Ṣaʿṣaʿah called Rabāḥ related to me, saying: Among the Banū ʿĀmir there was a young woman of the most beautiful of women, possessed of intellect and cultivation, called Laylā bt. Mahdī. Her news and what she had of beauty and intellect reached the Majnūn, and he was infatuated with conversing with women. So he went to his finest garments, put them on, and made himself ready. When he sat with her and conversed before her, she pleased him and took hold of his heart. He remained that whole day talking to her and she talking to him until evening came, and he returned to his family with the longest night. When morning came he went to her and remained with her until evening, then returned and spent a night longer than his first. He tried to close his eyes but could not, and he began to say: My day is the day of other men until, when night appears to me, the beds shake me toward you. I spend my day with talk and with wishes, and at night a gatherer joins me with grief. Then there fell into her heart the like of what had fallen into his heart for her. One day he came to talk to her, and she began turning away from him and attending to another, wanting to test him and learn what place she had in his heart. When he saw that from her it was hard on him and he grew anxious. When she feared for him she turned to him and said: Each of us shows hatred to people, yet each with his companion is secure. So he was relieved, and she said: I only wanted to test you. What you have with me is greater than what I have with you, and I give God a covenant that if I sit after this day of mine with any man other than you, may I taste death, unless I am compelled to it. So he departed, the happiest of men, and began to say: I think her love will leave me in a wasteland of the earth, where I have neither wealth nor family, nor anyone to whom I may entrust my testament, nor companion save the mount and the saddle. [Her love wiped out the love of those who were before her, and she settled in a place no one had settled before.] Another report about the beginning of Qays's acquaintance with Laylā: A different account has been related to us of the beginning of his acquaintance with her: From Laqīṭ b. Bukayr al-Muḥāribī: The Majnūn clung to Laylā with the clinging of a child, and that was because they were both small, tending sheep for their people. Each of them clung to the other, except that the Majnūn was older than her, [and they remained thus until they grew up]. When their matter became known, Laylā was veiled from him and his reason departed. About that he says: I clung to Laylā when she had a lock of hair and the swelling of her breast had not yet appeared to her peers. We were small, tending the lambs. Would that we had never grown up, and that the lambs had not grown up. From Muḥammad b. Khalaf, who said: Abū ʿUbaydah said: The Majnūn used to sit in the assembly of his people while they conversed, and one of the people would turn to him and talk to him while he stared at him dumbfounded, not understanding what he was telling him. Then his reason would return, and he would be asked about the talk, and he would not know it. Once one of his family related something to him and then asked him about it the next morning, and he did not know it. So he said: You are indeed mad. He said: Truly I sit in the assembly and talk to them, then I come to myself and a ghoul has waylaid me. The talk of the soul carries my heart toward you, until my companion says: You are crazed. Abū ʿUbaydah said: The matter grew worse with him until he lost his reason. He would not stay in one place, no camp sheltered him, and no garment would remain on him but he tore it. He no longer understood anything said to him, unless Laylā was mentioned to him, and if she was mentioned he would produce the beginning and his reason would return. It has [also] been related to us that Laylā's people complained of him to the authority, and he declared his blood forfeit. He said: Death would be more restful for me. So they knew he would keep seeking to catch them unawares, and they departed. He came and looked out and saw their dwellings empty. He made for Laylā's abode, pressed his chest against it, and began rubbing his cheeks on its dust, saying: O enclosures of the tribe where they loaded up at Dhū Salam, may no spring rain water you! And your tents that were at the bend of al-Liwā, may they wear away with a wearing that dwellings have not worn! I regretted what had been from me, with the regret of one cheated when he sells. One of the elders of Banū ʿĀmir said: The Majnūn met Laylā and her people as they had departed, and he fell unconscious. The youths of the tribe came forward, wiped his face, and propped him against their chests. They asked Laylā to stop for him, and she said: It is not right that I disgrace myself. But you, so-and-so — to a slave woman of hers — go to him and say to him: Laylā sends you greetings of peace, and says to you: Be strong through what you are in. If I could find a way to heal your sickness I would ransom you with myself. So she went and told him, and he said: Convey to her my greetings and say to her: My sickness and my cure are you, and you have assigned me a long misery. Then he wept and began to say: How do you think Laylā… men of the tribe say: You hope to see… Abū ʿAmr al-Shaybānī said: When what appeared from the Majnūn appeared, and his people saw the affliction he was in, they gathered to his father and said: You see what your son has been afflicted with. If you would take him to Makkah, and he seeks refuge at the House of God and visits the grave of the Messenger of God ﷺ and prays to God, mighty and majestic, we hope his reason will return and God will restore him. So his father departed until he came to Makkah and began circumambulating [with him] and praying for his recovery while he said: The sinners called on God, seeking His forgiveness at Makkah in the late night, that their sins might be erased. Then I called: O Lord, my first request for myself is Laylā, and then You are her Beloved. [If Laylā is granted to me in my life, no creature will turn to God in repentance with a repentance I will not make.] Then when he was at Minā, a caller from one of those tents called out: O Laylā! He fell down unconscious, people gathered around him, and they sprinkled water on his face while his father wept at his head. Then he recovered and said: A caller called out while we were at al-Khayf in Minā, and he stirred the sorrows of the heart, not knowing. He called the name of Laylā for another, and it was as if he caused to fly with Laylā a bird that had been in my breast. From Rabāḥ, who said: One of the elders related to me, saying: I set out on pilgrimage, and when I was at Minā, there was a group on one of those mountains. I climbed up to them, and with them was a fair youth, handsome of face, over whom pallor had spread and whose body was wasted, and they were holding him. He said: I asked about him, and they said: This is Qays, the one called the Majnūn. His father brought him out because of what he was afflicted with, seeking refuge for him at the Sacred House of God and the grave of Muḥammad ﷺ, that perhaps God would restore him. He said: I asked them: Why do you hold him? They said: We fear he will do himself harm that destroys him. He said: And he was saying: Let me breathe the east wind of Najd. One of them said to me: He does not know you. If you wish, approach him and tell him you have come from Najd and tell him about it. I said: Yes, I will do so. So I approached him, and they said: O Qays, this is a man who has come from Najd. He said: He drew a breath until I thought his liver had split. Then he began asking me about place after place and valley after valley, and I told him while he wept. Then he began to say: Ah, how lovely is Najd and the fragrance of its soil and its breezes, if Najd remains true to its covenant! Ibn Nāṣir informed us with his chain from Ziyād b. al-Aʿrābī, who said: When the Majnūn clung to Laylā and became famous for loving her, her family gathered against him and prevented him from talking to her and visiting her, and they threatened and menaced him with death. He used to go to a woman who knew her news, so they forbade that woman from that. Then he used to come at the tribe's moments of heedlessness at night. When that became frequent, Abū Laylā went out with a number of his people to Marwān b. al-Ḥakam, and they complained to him of what they suffered from Qays b. al-Mulawwaḥ. They asked him to write to his governor to prevent him from speaking to Laylā and to order him to stop visiting her, and if her family found him with them, his blood had been declared forfeit. When the letter reached his governor, he sent for Qays, his father, and his household. He gathered them and read them Marwān's letter, and he said to Qays: Fear God for yourself, and do not let your blood be shed for nothing. Qays departed saying: Truly Laylā has been veiled, and her chief has sworn a binding oath against me that I shall not visit her. And men have threatened me about her whose father is my father and her father; their breasts have been hardened against me, for nothing at all except that I love her and that my heart is with Laylā, its captive. When he despaired of her and knew there was no way to her, he became like one whose mind wanders astray. He loved solitude and talking to himself, and his condition grew worse until his reason went. He played with pebbles and dust, and he knew nothing except remembering her and saying poetry about her. The news of what Qays had come to reached her, and she too grieved at his separation and fell severely ill. It has been related to us from Yūnus al-Naḥwī: Qays's mother asked Laylā, and she came to him at night and said: Your mother claims you have gone mad for me. He said: She said: You have gone mad for me, so I said to her: Love is greater than what is in the mad. Love does not end for its companion through all time; only the madman is struck down for a while. Then she wept with him and they talked until dawn was about to break. Then she bade him farewell and departed, and that was the last time he saw her. It has also been related to us that the Majnūn's father bound him in fetters, and he began eating the flesh of his own forearms and striking himself on the ground. So he released him, and he wandered in the desert naked. When Laylā was married, and it was said: Tomorrow she departs, the Majnūn said, reciting: It is as if the heart, on the night it was said: Tomorrow Laylā al-ʿĀmiriyyah will depart or set out, is a sand grouse that a snare has seized, and it spent the night struggling against it while its wing was caught. It has been related to us that when Laylā was married, the Majnūn came to her husband while he was praying on a cold day. He stood before him and began to say: By your Lord, have you drawn Laylā close to you before dawn, or kissed her mouth? And have the tresses of Laylā quivered over you, quivering like a white daisy in its dew? He said: O God, since you have made me swear, then yes. The Majnūn seized two handfuls of live coals with both his hands, and he did not release them until he fell unconscious, and the coals fell with the flesh of his palms. He had a nurse with whom he felt at ease. She used to go out to the open country and bring him a loaf and water, and sometimes he would eat it and sometimes leave it. Until one day she came and found him cast among the stones, dead. They carried him to the tribe, washed him, and buried him. There remained no woman in Banū Jaʿdah or in Banū al-Ḥarīsh who did not come out unveiled, crying out and lamenting him. The youths of the tribe gathered weeping over him with the most violent weeping and sobbing. Laylā's tribe came to offer condolences, and her father was with them. He was the most grief-stricken and tearful of the people over him, and he said: I did not know the matter would reach all this. But I am an Arab man, and I feared shame and an ugly tale. So I married her off, and she passed out of my hands. If I had known his affair would come to this, I would not have taken her from him. No day was ever seen with more weepers than that one. While they were turning him over, they found a rag on which was written: O old man who is not content with what is between us, you have been made wretched and have not enjoyed ease in your comfortable life! You have been made wretched as you made me wretched, and you left me wandering with the perished, never tasting sleep. It is as if my heart is in the claws of a bird: when Laylā is mentioned, it squeezes tight on her. It is as if the passes of the earth are the band of a signet ring upon me, so they neither grow longer nor wider. Among his choice poems is his saying: I am diverted from understanding any talk except what is from you, for that is my occupation. And I keep my gaze on the one speaking to me, so that he may think I have understood, while my mind is with you. And his saying: I wonder at ʿUrwah al-ʿUdhrī, who has become mere tales told by one people after another. ʿUrwah died an easy death, but here I am, dying every day. It has been related to us earlier that he used to wander in the wilderness with the wild animals, eating nothing but the herbs that grow in the wasteland, and drinking only with the gazelles when they came to their watering places. The hair of his body and head grew long, and the wild beasts became accustomed to him and did not flee from him. He wandered until he reached the borders of Syria, and when his reason returned to him he would come back and ask any passing Arab tribe about Najd. It would be said to him: Where are you from Najd? You have nearly reached Syria. He would say: Then show me the road, and they would point it out to him. ʿĀṣim b. ʿUmar b. al-Khaṭṭāb ʿĀṢIM B. ʿUMAR B. AL-KHAṬṬĀB AL-QURASHĪ AL-ʿADAWĪ His mother was Jamīlah bt. Thābit b. Abī al-Aqlaḥ. He was born during the lifetime of the Messenger of God ﷺ, and he related only one ḥadīth from his father: "When night comes from here…" the ḥadīth. From him related his two sons Ḥafṣ and ʿUbayd Allāh, and ʿUrwah b. al-Zubayr. His father had divorced his mother, and his grandmother al-Shamūs bt. Abī ʿĀmir took him. Al-Ṣiddīq ruled in her favor for him, saying: Her smell and her gentleness are dearer to him than you. Then when his father married him off in his days, he spent on him from the public treasury for a month, then stopped spending on him and gave him an eighth of his wealth, and ordered him to trade and spend on his dependents. More than one mentioned that there was a dispute between ʿĀṣim and al-Ḥasan or al-Ḥusayn over some land. When ʿĀṣim saw al-Ḥasan's anger, he said: It is yours. He said to him: Rather, it is yours. So they left it and neither of them nor anyone of their descendants took it, until people took it from every side. ʿĀṣim was a dignified, noble, generous, and excellent chief. Al-Wāqidī said: He died in the year seventy. Qabīṣah b. Jābir b. Wahb al-Asadī QABĪṢAH B. JĀBIR B. WAHB AL-ASADĪ AL-KŪFĪ ABŪ AL-ʿALĀʾ One of the great Successors. He witnessed ʿUmar's sermon at al-Jābiyah. He was Muʿāwiyah's foster brother, and he was among the eloquent and articulate. Qays b. Dharīḥ, Abū Yazīd, al-Laythī The famous poet, from the desert of the Ḥijāz. It is said that he was the foster brother of al-Ḥusayn b. ʿAlī. He had married Lubnā bt. al-Ḥabbāb, then divorced her; and when he divorced her, he became distraught from the passion that possessed him, took to the desert, began reciting poetry about her, and his body wasted away. When his condition worsened, Ibn Abī ʿAtīq came to him, took him, and went with him to ʿAbd Allāh b. Jaʿfar, saying to him: 'May my father and mother be your ransom, ride with me for a need.' So he rode, and with him he roused four men from the notables of Quraysh, and they went with him not knowing what he intended, until he brought them to the door of Lubnā's husband. He came out to them, and seeing the notables of Quraysh, he said: 'May God make me your ransom! What has brought you?' They said: 'A need of Ibn Abī ʿAtīq.' The man said: 'Bear witness that his need is granted and his judgment is binding.' They said: 'Tell him your need.' Ibn Abī ʿAtīq said: 'Bear witness that his wife Lubnā is divorced from him.' ʿAbd Allāh b. Jaʿfar said: 'May God make you ugly! Is this what you brought us for?' He said: 'May I be your ransom; for this man to divorce his wife and marry another is better than for a Muslim man to die of love-sickness for her. By God, I will not leave until her belongings are moved to the house of Qays.' And so it was done. They remained for a time in the most pleasant and agreeable life, may God Most High have mercy on them. Yazīd b. Ziyād b. Rabīʿah al-Ḥimyarī — Yazīd b. Ziyād b. Rabīʿah al-Ḥimyarī, the poet He was prolific in poetry and satire. ʿUbayd Allāh b. Ziyād wanted to kill him because he had satirized his father Ziyād, but Muʿāwiyah prevented his execution, saying: 'Discipline him.' So he made him drink a laxative, mounted him on a donkey, and paraded him through the markets while he was defecating on the donkey. About that he said: Water washes away what I did, but my verse remains fixed in your decaying bones. Bashīr b. al-Naḍr Judge of Egypt; his stipend was one thousand dinars a year. He died in Egypt, and after him ʿAbd al-Raḥmān b. Ḥamzah al-Khawlānī was appointed. And God, glorified be He, knows best. Mālik b. Yakhāmir al-Saksakī al-Alhānī al-Ḥimṣī — Mālik b. Yakhāmir al-Saksakī al-Alhānī al-Ḥimṣī A venerable Successor; it is said that he had companionship (with the Prophet), but God knows best. Al-Bukhārī narrated through the path of Muʿāwiyah from him, from Muʿādh b. Jabal, in the ḥadīth of the group that remains manifest upon the truth, that they are in Syria; and this is of the type of narration of the greater from the lesser, unless it is said that he had companionship. The correct view is that he was a Successor and not a Companion, and he was among the closest associates of Muʿādh b. Jabal, ؓ. More than one said: He died in this year. It is also said: in the year seventy-two; and God, glorified and exalted be He, knows best.
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