Tarikh (al-Tabari) 2326

Then the Year Seventy-Five Began

الْعِرْبَاضُ بْنُ سَارِيَةَ السُّلَمِيُّ أَبُو نَجِيحٍ وَكَانَ مِمَّنْ تُوُفِّيَ فِي هَذِهِ السَّنَةِ فِي قَوْلِ أَبِي مُسْهِرٍ، وَ أَبِي عُبَيْدٍ: الْعِرْبَاضُ بْنُ سَارِيَةَ السُّلَمِيُّ أَبُو نَجِيحٍ سَكَنَ حِمْصَ، وَهُوَ صَحَابِيٌّ جَلِيلٌ، أَسْلَمَ قَدِيمًا هُوَ وَعَمْرُو بْنُ عَبَسَةَ ؓ، وَنَزَلَ الصُّفَّةَ، وَكَانَ مِنَ الْبَكَّائِينَ الْمَذْكُورِينَ فِي سُورَةِ بَرَاءَةٍ، كَمَا قَدْ ذَكَرْنَا أَسْمَاءَهُمْ عِنْدَ قَوْلِهِ تَعَالَى: وَلَا عَلَى الَّذِينَ إِذَا مَا أَتَوْكَ لِتَحْمِلَهُمْ قُلْتَ لَا أَجِدُ مَا أَحْمِلُكُمْ عَلَيْهِ تَوَلَّوْا وَأَعْيُنُهُمْ تَفِيضُ مِنَ الدَّمْعِ حَزَنًا أَلَّا يَجِدُوا مَا يُنْفِقُونَ ( التَّوْبَةِ: 92 ). وَهُوَ رَاوِي حَدِيثِ: خَطَبَنَا رَسُولُ اللَّهِ ﷺ خُطْبَةً وَجِلَتْ مِنْهَا الْقُلُوبُ، وَذَرَفَتْ مِنْهَا الْعُيُونُ، حَتَّى قُلْنَا: يَا رَسُولَ اللَّهِ، كَأَنَّهَا مَوْعِظَةُ مُوَدِّعٍ فَأَوْصِنَا. قَالَ: أُوصِيكُمْ بِتَقْوَى اللَّهِ، وَالسَّمْعِ وَالطَّاعَةِ، وَإِنْ تَأَمَّرَ عَلَيْكُمْ عَبْدٌ حَبَشِيٌّ، كَأَنَّ رَأْسَهُ زَبِيبَةٌ، عَلَيْكُمْ بِسُنَّتِي، وَسُنَّةِ الْخُلَفَاءِ الرَّاشِدِينَ مِنْ بَعْدِي، عَضُّوا عَلَيْهَا بِالنَّوَاجِذِ، وَإِيَّاكُمْ وَمُحْدَثَاتِ الْأُمُورِ ; فَإِنَّ كُلَّ مُحْدَثَةٍ بِدْعَةٌ رَوَاهُ أَحْمَدُ، وَأَهْلُ السُّنَنِ، وَصَحَّحَهُ التِّرْمِذِيُّ وَغَيْرُهُ. وَرَوَى أَيْضًا: أَنَّ النَّبِيَّ ﷺ كَانَ يُصَلِّي عَلَى الصَّفِّ الْمُقَدَّمِ ثَلَاثًا، وَعَلَى الثَّانِي وَاحِدَةً. وَقَدْ كَانَ الْعِرْبَاضُ شَيْخًا كَبِيرًا، وَكَانَ يُحِبُّ أَنْ يَقْبِضَهُ اللَّهُ إِلَيْهِ، وَكَانَ يَدْعُو: اللَّهُمَّ كَبِرَتْ سِنِّي، وَوَهَنَ عَظْمِي، فَاقْبِضْنِي إِلَيْكَ. وَرَوَى أَحَادِيثَ. أَبُو ثَعْلَبَةَ الْخُشَنِيُّ أَبُو ثَعْلَبَةَ الْخُشَنِيُّ صَحَابِيٌّ جَلِيلٌ، شَهِدَ بَيْعَةَ الرِّضْوَانِ، وَغَزَا حُنَيْنًا، وَكَانَ مِمَّنْ نَزَلَ الشَّامَ بِدَارَيَّا غَرْبِيِّ دِمَشْقَ إِلَى جِهَةِ الْقِبْلَةِ، وَقِيلَ: بِبَلَاطِ - قَرْيَةٍ شَرْقِيِّ دِمَشْقَ - فَاللَّهُ أَعْلَمُ. وَقَدِ اخْتُلِفَ فِي اسْمِهِ، وَاسْمِ أَبِيهِ عَلَى أَقْوَالٍ كَثِيرَةٍ، وَالْأَشْهُرُ مِنْهَا: جُرْثُومُ بْنُ نَاشِرٍ. وَقَدْ رَوَى عَنْ رَسُولِ اللَّهِ ﷺ أَحَادِيثَ، وَعَنْ جَمَاعَةٍ مِنَ الصَّحَابَةِ، وَعَنْهُ جَمَاعَةٌ مِنَ التَّابِعَيْنِ ; مِنْهُمْ سَعِيدُ بْنُ الْمُسَيَّبِ، وَ مَكْحُولٌ الشَّامِيُّ، وَأَبُو إِدْرِيسَ الْخَوْلَانِيُّ، وَأَبُو قِلَابَةَ الْجَرْمِيُّ. وَكَانَ مِمَّنْ يُجَالِسُ كَعْبَ الْأَحْبَارِ، وَكَانَ فِي كُلِّ لَيْلَةٍ يَخْرُجُ، فَيَنْظُرُ إِلَى السَّمَاءِ، فَيَتَفَكَّرُ، ثُمَّ يَرْجِعُ إِلَى الْمَنْزِلِ فَيَسْجُدُ لِلَّهِ عَزَّ وَجَلَّ، وَكَانَ يَقُولُ: إِنِّي لَأَرْجُوَ أَنْ لَا يَخْنُقَنِي اللَّهُ عِنْدَ الْمَوْتِ كَمَا أَرَاكُمْ تَخْتَنِقُونَ. فَبَيْنَمَا هُوَ لَيْلَةً يُصَلِّي مِنَ اللَّيْلِ إِذْ قُبِضَتْ رُوحُهُ وَهُوَ سَاجِدٌ، وَرَأَتِ ابْنَتُهُ فِي الْمَنَامِ كَأَنَّ أَبَاهَا قَدْ مَاتَ، فَانْتَبَهَتْ مَذْعُورَةً، فَقَالَتْ لِأُمِّهَا: أَيْنَ أَبِي ؟ قَالَتْ: هُوَ فِي مُصَلَّاهُ. فَنَادَتْهُ فَلَمْ يُجِبْهَا، فَجَاءَتْهُ فَحَرَّكَتْهُ فَسَقَطَ لِجَنْبِهِ، فَإِذَا هُوَ مَيِّتٌ، رَحِمَهُ اللَّهُ. قَالَ أَبُو عُبَيْدَةَ، وَمُحَمَّدُ بْنُ سَعْدٍ، وَخَلِيفَةُ وَغَيْرُ وَاحِدٍ: كَانَتْ وَفَاتُهُ سَنَةَ خَمْسٍ وَسَبْعِينَ. وَقَالَ غَيْرُهُمْ: كَانَتْ وَفَاتُهُ فِي أَوَّلِ إِمْرَةِ مُعَاوِيَةَ، فَاللَّهُ أَعْلَمُ. الْأَسْوَدُ بْنُ يَزِيدَ وَقَدْ تُوُفِّيَ فِي هَذِهِ السَّنَةِ: الْأَسْوَدُ بْنُ يَزِيدَ صَاحِبُ ابْنِ مَسْعُودٍ، وَهُوَ الْأَسْوَدُ بْنُ يَزِيدَ النَّخَعِيُّ، مِنْ كِبَارِ التَّابِعِينَ، وَمِنْ أَعْيَانِ أَصْحَابِ ابْنِ مَسْعُودٍ، وَمِنْ كِبَارِ أَهْلِ الْكُوفَةِ، وَكَانَ يَصُومُ الدَّهْرَ، وَقَدْ ذَهَبَتْ عَيْنُهُ مِنْ كَثْرَةِ الصَّوْمِ، وَقَدْ حَجَّ الْبَيْتَ ثَمَانِينَ حَجَّةً وَعُمْرَةً، وَكَانَ يُهِلُّ مِنَ الْكُوفَةِ، تُوُفِّيَ فِي هَذِهِ السَّنَةِ، وَكَانَ يَصُومُ حَتَّى يَخْضَرَّ وَيَصْفَرَّ، فَلَمَّا احْتَضَرَ بَكَى، فَقِيلَ لَهُ: مَا هَذَا الْجَزَعُ ؟ فَقَالَ: مَا لِيَ لَا أَجْزَعُ ؟ وَمَنْ أَحَقُّ بِذَلِكَ مِنِّي ؟ وَاللَّهِ لَوْ أُنْبِئْتُ بِالْمَغْفِرَةِ مِنَ اللَّهِ لَأَهَمَّنِي الْحَيَاءُ مِنْهُ مِمَّا قَدْ صَنَعْتُ، إِنَّ الرَّجُلَ لَيَكُونُ بَيْنَهُ وَبَيْنَ الرَّجُلِ الذَّنَبُ الصَّغِيرُ فَيَعْفُو عَنْهُ، فَلَا يَزَالُ مُسْتَحْيِيًا مِنْهُ. حُمْرَانُ بْنُ أَبَانٍ حُمْرَانُ بْنُ أَبَانٍ، مَوْلَى عُثْمَانَ بْنِ عَفَّانَ كَانَ مِنْ سَبْيِ عَيْنِ التَّمْرِ، اشْتَرَاهُ عُثْمَانُ، وَهُوَ الَّذِي كَانَ يَأْذَنُ لِلنَّاسِ عَلَى عُثْمَانَ. تُوُفِّيَ فِي هَذِهِ السَّنَةِ، وَاللَّهُ سُبْحَانَهُ أَعْلَمُ. تَوْبَةُ بْنُ الْحُمَيِّرِ - تَوْبَةُ بْنُ الْحُمَيِّرِ مِنْ بَنِي عَقِيلِ بْنِ كَعْبِ بْنِ رَبِيعَةَ بْنِ عَامِرِ بْنِ صَعْصَعَةَ بْنِ خَفَاجَةَ: كَانَ شَاعِرًا، وَكَانَ أَحَدَ عُشَّاقِ الْعَرَبِ، مَشْهُورًا بِذَلِكَ، وَصَاحِبَتُهُ لَيْلَى الْأَخْيَلِيَّةُ، وَكَانَ يَقُولُ فِيهَا الشِّعْرَ وَلَا يَرَاهَا إِلَّا مُتَبَرْقِعَةً، فَأَتَاهَا يَوْمًا فَسَفَرَتْ لَهُ عَنْ وَجْهِهَا فَأَنْكَرَ ذَلِكَ، وَعَلِمَ أَنَّهَا لَمْ تُسْفِرْ إِلَّا عَنْ حَدَثٍ، وَكَانَ إِخْوَتُهَا قَدْ أَمَرُوهَا أَنْ تُعْلِمَهُمْ بِمَجِيئِهِ، فَسَفَرَتْ لِتُنْذِرَهُ، فَفِي ذَلِكَ يَقُولُ: وَكُنْتُ إِذَا مَا جِئْتُ لَيْلَى تَبَرْقَعَتْ فَقَدْ رَابَنِي مِنْهَا الْغَدَاةَ سُفُورُهَا وَأَوَّلُ الشِّعْرِ: نَأَتْكَ بِلَيْلَى دَارُهَا لَا تَزُورُهَا وَشَطَّتْ نَوَاهَا وَاسْتَمَرَّ مَرِيرُهَا يَقُولُ رِجَالٌ لَا يَضِيرُكَ حُبُّهَا بَلَى كُلُّ مَا شَفَّ النُّفُوسَ يَضِيرُهَا أَظُنُّ بِهَا خَيْرًا وَأَعْلَمُ أَنَّهَا سَتَنْعَمُ يَوْمًا أَوْ يُفَكُّ أَسِيرُهَا حَمَامَةُ بَطْنِ الْوَادِيَيْنِ تَرَنَّمِي سَقَاكِ مِنَ الْغُرِّ الْغَوَادِي مَطِيرُهَا أَبِينِي لَنَا لَا زَالَ رِيشُكِ نَاعِمًا وَلَا زِلْتِ فِي خَضْرَاءَ دَانَ بَرِيرُهَا أَرَى الْيَوْمَ يَأْتِي دُونَ لَيْلَى كَأَنَّمَا أَتَتْ حِجَجٌ مِنْ دُونِهَا وَشُهُورُهَا أَرَتْنَا حِيَاضَ الْمَوْتِ لَيْلَى وَرَاقَنَا عُيُونٌ نَقِيَّاتُ الْحَوَاشِي تُدِيرُهَا أَلَا يَا صَفِيَّ النَّفْسِ كَيْفَ تَقُولُهَا لَوْ أَنَّ طَرِيدًا خَائِفًا يَسْتَجِيرُهَا عَلَيَّ دِمَاءُ الْبُدْنِ إِنْ كَانَ بَعْلُهَا يَرَى لِي ذَنْبًا غَيْرَ أَنِّي أَزُورُهَا وَقَدْ زَعَمَتْ لَيْلَى بِأَنِّي فَاجِرٌ لِنَفْسِي تُقَاهَا أَوْ عَلَيْهَا فُجُورُهَا وَلَهُ أَيْضًا فِيهَا: فَإِنْ تَمْنَعُوا لَيْلَى وَحُسْنَ حَدِيثِهَا فَلَنْ تَمْنَعُوا عَيْنِي الْبُكَا وَالْقَوَافِيَا فَهَلَّا مَنَعْتُمْ إِذْ مَنَعْتُمْ كَلَامَهَا خَيَالًا يُمْسِينَا عَلَى النَّأْيِ هَادِيَا يَلُومُكَ فِيهَا اللَّائِمُونَ نَصَاحَةً فَلَيْتَ الْهَوَى بِاللَّائِمِينَ مَكَانِيَا لَعَمْرِي لَقَدْ أَسْهَرْتِنِي يَا حَمَامَةَ الْعَقِيقِ وَقَدْ أَبْكَيْتِ مَا كَانَ بَاكِيَا ذَكَرْتُكِ بِالْغَوْرِ التِّهَامِي فَأَصْعَدَتْ شُجُونُ الْهَوَى حَتَّى بَلَغْنَ التَّرَاقِيَا كَانَ تَوْبَةُ يَشُنُّ الْغَارَةَ عَلَى بَنِي الْحَارِثِ بْنِ كَعْبٍ وَهَمْدَانَ، وَكَانَتْ بَيْنَ أَرْضِ بَنِي عَقِيلٍ وَبَنِي مَهَرَةَ مَفَازَةٌ، وَكَانَ يَحْمِلُ مَعَهُ الْمَاءَ إِذَا أَغَارَ، فَغَزَا هُوَ وَأَخُوهُ عَبْدُ اللَّهِ وَابْنُ عَمٍّ لَهُ فَنَذَرُوا بِهِمْ، فَانْصَرَفَ مُحَقِّقًا، فَمَرَّ بِجِيرَانٍ لِبَنِي عَوْفٍ، فَاطَّرَدَ إِبِلَهُمْ وَقَتَلَ رَجُلًا مِنْ بَنِي عَوْفٍ، فَطَلَبُوهُ فَقَتَلُوهُ، وَضَرَبُوا رِجْلَ أَخِيهِ فَأَعْرَجُوهُ، فَبَلَغَ الْخَبَرُ لَيْلَى، فَقَالَتْ: فَآلَيْتُ أَبْكِي بَعْدَ تَوْبَةَ هَالِكًا وَأَحْفُلُ إِذَا دَارَتْ عَلَيْهِ الدَّوَائِرُ لَعَمْرُكَ مَا بِالْقَتْلِ عَارٌ عَلَى الْفَتَى إِذَا لَمْ تُصِبْهُ فِي الْحَيَاةِ الْمُعَايَرَةْ . - سُلَيْمُ بْنُ عِتْرِ بْنِ سَلَمَةَ بْنِ مَالِكٍ: هَاجَرَ فِي خِلَافَةِ عُمَرَ بْنِ الْخَطَّابِ، وَحَضَرَ خُطْبَتَهُ بِالْجَابِيَةِ. وَرَوَى عَنْهُ، وَشَهِدَ فَتْحَ مِصْرَ، وَجُمِعَ لَهُ بِهَا الْقَضَاءُ وَالْقَصَصُ. وَكَانَ يُسَمَّى النَّاسِكَ لِشِدَّةِ عِبَادَتِهِ، وَكَانَ يَخْتِمُ الْقُرْآنَ فِي كُلِّ لَيْلَةٍ ثَلَاثَ مَرَّاتٍ، وَكَانَ يَقُولُ: لَمَّا قَدِمْتُ مِنَ الْبَحْرِ تَعَبَّدْتُ فِي غَارٍ سَبْعَةَ أَيَّامٍ بِالْإِسْكَنْدَرِيَّةِ لَمْ أُصِبْ فِيهَا طَعَامًا وَلَا شَرَابًا، وَلَوْلَا أَنِّي خَشِيتُ أَنْ أَضْعُفَ لَزِدْتُ. رَوَى عَنْهُ عَلِيُّ بْنُ رَبَاحٍ، وَأَبُو قَتِيلٍ، وَمُسَرِّحُ بْنُ هَاعَانَ، وَغَيْرُهُمْ. وَتُوُفِّيَ بِدِمْيَاطَ فِي هَذِهِ السَّنَةِ. - صِلَةُ بْنُ أَشْيَمَ أَبُو الصَّهْبَاءِ الْعَدَوِيُّ الْبَصْرِيُّ: وَكَانَ ثِقَةً وَرِعًا عَابِدًا، أَسْنَدَ عَنِ ابْنِ عِيَاضٍ وَغَيْرِهِ. وَرَوَى عَنْهُ الْحَسَنُ، وَحُمَيْدٌ، وَهِلَالٌ. وعَنْ يَزِيدَ الرِّشْكِ، عَنْ مُعَاذَةَ، قَالَتْ: كَانَ أَبُو الصَّهْبَاءِ يُصَلِّي حَتَّى مَا يَسْتَطِيعُ أَنْ يَأْتِيَ فِرَاشَهُ إِلَّا زَحْفًا. قَالَ: حَمَّادُ بْنُ جَعْفَرِ بْنِ زَيْدٍ، أَنَّ أَبَاهُ أَخْبَرَهُ قَالَ: خَرَجْنَا فِي غَزَاةٍ إِلَى كَابُلَ، وَفِي الْجَيْشِ صِلَةُ بْنُ أَشْيَمَ، فَنَزَلَ النَّاسُ عِنْدَ الْعَتَمَةِ، فَقُلْتُ: لَأَرْمُقَنَّ عَمَلَهُ فَأَنْظُرُ مَا يَذْكُرُ النَّاسُ مِنْ عِبَادَتِهِ، فَصَلَّى الْعَتَمَةَ ثُمَّ اضْطَجَعَ وَالْتَمَسَ غَفْلَةَ النَّاسِ حَتَّى إِذَا قُلْتُ: هَدَأَتِ الْعُيُونُ، وَثَبَ فَدَخَلَ غَيْضَةً قَرِيبًا مِنْهُ، وَدَخَلْتُ فِي أَثَرِهِ، فَتَوَضَّأَ ثُمَّ قَامَ يُصَلِّي. قَالَ: وَجَاءَ أَسَدٌ حَتَّى دَنَا مِنْهُ. قَالَ: فَصَعِدْتُ فِي شَجَرَةٍ. قَالَ: فَتُرَاهُ الْتَفَتْ، أَوْ عَدَّهُ [جِرْوًا] حَتَّى إِذَا سَجَدَ، فَقُلْتُ: الْآنَ يَفْتَرِسُهُ. فَجَلَسَ ثُمَّ سَلَّمَ، فَقَالَ: أَيُّهَا السَّبُعُ، اطْلُبِ الرِّزْقَ مِنْ مَكَانٍ آخَرَ، فَوَلَّى وَإِنَّ لَهُ لَزَئِيرًا تَصْدَعُ مِنْهُ الْجِبَالُ، فَمَا زَالَ كَذَلِكَ. فَلَمَّا كَانَ الصُّبْحُ جَلَسَ فَحَمِدَ اللَّهَ عَزَّ وَجَلَّ بِمَحَامِدَ لَمْ أَسْمَعْ بِمِثْلِهَا إِلَى مَا شَاءَ اللَّهُ، ثُمَّ قَالَ: اللَّهُمَّ إِنِّي أَسْأَلُكَ أَنْ تُجِيرَنِي مِنَ النَّارِ، أَوَمِثْلِي يَجْتَرِئُ أَنْ يَسْأَلَكَ الْجَنَّةَ، ثُمَّ رَجَعَ، فَأَصْبَحَ كَأَنَّهُ بَاتَ عَلَى الْحَشَايَا. وَأَصْبَحْتُ وَبِي مِنَ الْفَتْرَةِ شَيْءٌ اللَّهُ بِهِ عَلِيمٌ. قَالَ: فَلَمَّا دَنَوْنَا مِنْ أَرْضِ الْعَدُوِّ قَالَ الْأَمِيرُ: لَا يَشُدَّنَّ أَحَدٌ مِنَ الْعَسْكَرِ، قَالَ: فَذَهَبَتْ بَغْلَتُهُ بِثِقَلِهَا فَأَخَذَ يُصَلِّي، فَقَالُوا لَهُ: إِنَّ النَّاسَ قَدْ ذَهَبُوا. فَمَضَى ثُمَّ قَالَ: دَعُونِي أُصَلِّي رَكْعَتَيْنِ. فَقَالُوا: النَّاسُ قَدْ ذَهَبُوا، قَالَ: إِنَّهُمَا خَفِيفَتَانِ، قَالَ: فَدَعَا ثُمَّ قَالَ: اللَّهُمَّ إِنِّي أُقْسِمُ عَلَيْكَ أَنْ تَرُدَّ بَغْلَتِي وَثِقَلِهَا. قَالَ: فَجَاءَتْ حَتَّى قَامَتْ بَيْنَ يَدَيْهِ. فَلَمَّا لَقِينَا الْعَدُوَّ حَمَلَ هُوَ وَهِشَامُ بْنُ عَامِرٍ فَصَنَعَا بِهِمْ طَعْنًا وَضَرْبًا وَقَتْلًا. فَكُسِرَ ذَلِكَ الْعَدُوُّ، فَقَالُوا: رَجُلَانِ مِنَ الْعَرَبِ صَنَعَا بِنَا هَذَا، فَكَيْفَ لَوْ قَاتَلُونَا. فَأَعْطَوُا الْمُسْلِمِينَ حَاجَتَهُمْ. قَالَ: الْعَلَاءُ بْنُ هِلَالٍ الْبَاهِلِيُّ: أَنَّ رَجُلًا مِنْ قَوْمِ صِلَةَ قَالَ لِصِلَةَ: يَا أَبَا الصَّهْبَاءِ إِنِّي رَأَيْتُ أَنِّي أُعْطِيتُ شُهْدَةً وَأَنْتَ شُهْدَتَيْنِ، فَقَالَ: خَيْرًا رَأَيْتَ، تَسْتَشْهِدُ وَأَسْتَشْهِدُ أَنَا وَابْنِي. فَلَمَّا كَانَ يَوْمُ يَزِيدَ بْنِ زِيَادٍ لَقِيَهُمُ التُّرْكُ بِسِجِسْتَانَ، فَكَانَ أَوَّلُ جَيْشٍ انْهَزَمَ مِنَ الْمُسْلِمِينَ ذَلِكَ الْجَيْشُ. فَقَالَ صِلَةُ لِابْنِهِ: يَا بُنَيَّ، ارْجِعْ إِلَى أُمِّكَ، فَقَالَ: يَا أَبَهْ أَتُرِيدُ الْخَيْرَ لِنَفْسِكَ وَتَأْمُرُنِي بِالرُّجُوعِ [بَلِ ارْجِعْ] أَنْتَ وَاللَّهِ كُنْتَ خَيْرًا مِنِّي لِأُمِّي. قَالَ: أَمَا إِنْ قُلْتَ هَذَا فَتَقَدَّمْ، فَقَاتَلَ حَتَّى أُصِيبَ، فَرَمَى صِلَةُ عَنْ جَسَدِهِ -وَكَانَ رَجُلًا رَامِيًا- حَتَّى تَفَرَّقُوا عَنْهُ، وَأَقْبَلَ يَمْشِي حَتَّى قَامَ عَلَيْهِ، فَدَعَا لَهُ، ثُمَّ قَاتَلَ حَتَّى قُتِلَ. وقَالَ: ثَابِتٌ الْبُنَانِيُّ: أَنَّ صِلَةَ بْنَ أَشْيَمَ كَانَ فِي مَغْزًى لَهُ وَمَعَهُ ابْنُهُ، فَقَالَ: أَيْ بُنَيَّ، تَقَدَّمْ فَقَاتِلْ حَتَّى أَحْتَسِبَكَ. فَتَقَدَّمَ فَقَاتَلَ حَتَّى قُتِلَ، ثُمَّ تَقَدَّمَ هُوَ فَقُتِلَ. فَاجْتَمَعَتِ النِّسَاءُ عِنْدَ امْرَأَتِهِ مُعَاذَةَ الْعَدَوِيَّةِ، فَقَالَتْ: إِنْ كُنْتُنَّ جِئْتُنَّ لِتُهَنِّئْنَنِي فَمَرْحَبًا بِكُنَّ، وَإِنْ كُنْتُنَّ جِئْتُنَّ لِغَيْرِ ذَلِكَ فَارْجِعْنَ. قَالَ ابن الجوزي رَحِمَهُ اللَّهُ: كَانَتْ هَذِهِ الْغَزَاةُ فِي أَوَّلِ إِمَارَةِ الْحُجَّاجِ. - عَبْدُ الرَّحْمَنِ بْنُ مَلِّ بْنِ عَمْرِو بْنِ عَدِيٍّ، أَبُو عُثْمَانَ النَّهْدِيُّ: كَانَ فِي زَمَنِ رَسُولِ اللَّهِ ﷺ وَلَمْ يَلْقَهُ. وَأَسْنَدَ عَنْ عُمَرَ، وَابْنِ مَسْعُودٍ، وَأَبِي مُوسَى، وَسَلْمَانَ فِي آخَرِينَ. وَكَانَ يَسْكُنُ الْكُوفَةَ، فَلَمَّا قُتِلَ الْحُسَيْنُ تَحَوَّلَ إِلَى الْبَصْرَةِ، وَقَالَ: لَا أَسْكُنُ بَلَدًا قُتِلَ فِيهِ ابْنُ بِنْتِ رَسُولِ اللَّهِ ﷺ. وَهُوَ يُعَدُّ مِنَ الْمُخَضْرَمِينَ: قَالَ: أَبُو الْحَسَنِ الْأَخْفَشُ: الْمُخَضْرَمُ مِنْ قَوْلِهِمْ: مَاءٌ مُخَضْرَمٌ، إِذَا تَنَاهَى فِي الْكَثْرَةِ وَاتَّسَعَ، فَسُمِّيَ الَّذِي يَشْهَدُ الْجَاهِلِيَّةَ وَالْإِسْلَامَ مُخَضْرَمًا، كَأَنَّهُ اسْتَوْفَى الْأَمْرَيْنِ. وَيُقَالُ: أُذُنٌ مُخَضْرَمَةٌ إِذَا كَانَتْ مَقْطُوعَةً، فَكَأَنَّهُ انْقَطَعَ عَنِ الْجَاهِلِيَّةِ إِلَى الْإِسْلَامِ. وَتُوُفِّيَ أَبُو عُثْمَانَ بِالْبَصْرَةِ فِي أَوَّلِ وِلَايَةِ الْحَجَّاجِ، وَهُوَ ابْنُ ثَلَاثِينَ وَمِائَةِ سَنَةٍ. وعَنِ أَبِي عُثْمَانَ، قَالَ: بَلَغْتُ نَحْوًا مِنْ ثَلَاثِينَ وَمِائَةِ سَنَةٍ، مَا مِنْ شَيْءٍ إِلَّا قَدْ عَرَفْتُ النَّقْصَ فِيهِ إِلَّا أَمَلِي كَمَا هُوَ. - ما جاء في ترجمة ليلى الأخيلية لَيْلَى الْأَخْيَلِيَّةُ، وَهِيَ لَيْلَى بِنْتُ عَبْدِ اللَّهِ بْنِ الرَّحَّالِ بْنِ شَدَّادِ بْنِ كَعْبِ بْنِ مُعَاوِيَةَ ، وَمُعَاوِيَةُ هُوَ الْأَخْيَلُ بْنُ عُبَادَةَ بْنِ عَقِيلٍ: أَحَبَّهَا تَوْبَةُ بْنُ الْحُمَيِّرِ، وَكَانَتْ مِنْ أَشْعَرِ النِّسَاءِ، لَا يُقَدَّمُ عَلَيْهَا فِي الشِّعْرِ غَيْرُ خَنْسَاءَ. وَكَانَتْ هَاجَتِ النَّابِغَةَ الْجَعْدِيَّ، فَكَانَ مِمَّا هَجَاهَا قَوْلُهُ: فَكَيْفَ أُهَاجِي شَاعِرًا رُمْحُهُ اسْتُهُ خَضِيبَ الْبَنَانِ مَا يَزَالُ مُكَحَّلَا فَقَالَتْ فِي جَوَابِهِ: أَعَيَّرْتَنِي هَذَا بِأُمِّكَ مِثْلُهُ وَأَيُّ حَصَانٍ لَا يُقَالُ لَهَا هَلَا وَدَخَلَتْ عَلَى عَبْدِ الْمَلِكِ بْنِ مَرْوَانَ وَقَدْ أَسَنَّتْ، فَقَالَ لَهَا: مَا رَأَى تَوْبَةُ مِنْكِ حَتَّى عَشِقَكِ، فَقَالَتْ: مَا رَأَى النَّاسُ مِنْكَ حَتَّى جَعَلُوكَ خَلِيفَةً، فَضَحِكَ حَتَّى بَدَتْ لَهُ سِنٌّ سَوْدَاءُ كَانَ يُخْفِيهَا. بين ليلى الأخيلية وعبد الملك بن مروان وقَالَ: قَالَ عَبْدُ الْمَلِكِ بْنُ مَرْوَانَ لِلَيْلَى الْأَخْيَلِيَّةِ: بِاللَّهِ هَلْ كَانَ بَيْنَكِ وَبَيْنَ تَوْبَةَ سُوءٌ قَطُّ؟ قَالَتْ: وَالَّذِي ذَهَبَ بِنَفْسِهِ وَهُوَ قَادِرٌ عَلَى [ذَهَابِ] نَفْسِي مَا كَانَ بَيْنِي وَبَيْنَهُ سُوءٌ قَطُّ إِلَّا أَنَّهُ قَدِمَ مِنْ سَفَرٍ فَصَافَحْتُهُ فَغَمَزَ يَدِي، فَظَنَنْتُ أَنَّهُ يَخْضَعُ لِبَعْضِ الْأَمْرِ، قَالَ: فَمَا بَعْدَ ذَلِكَ؟ فَقُلْتُ لَهُ: وَذِي حَاجَةٍ قُلْنَا لَهُ لَا تَبُحْ بِهَا فَلَيْسَ إِلَيْهَا مَا حَيِيتَ سَبِيلُ لَنَا صَاحِبٌ لَا يَنْبَغِي أَنْ نَخُونَهُ وَأَنْتَ لِأُخْرَى فَارِغٌ وَحَلِيلُ فَقَالَتْ: لَا وَالَّذِي ذَهَبَ بِنَفْسِهِ مَا كَلَّمَنِي بِسُوءٍ قَطُّ حَتَّى فَرَّقَ بَيْنِي وَبَيْنَهُ الْمَوْتُ. بين ليلى الأخيلية والحجاج وعَنْ مَوْلًى لِعَنْبَسَةَ بْنِ سَعِيدِ بْنِ الْعَاصِ، قَالَ: كُنْتُ أَدْخُلُ مَعَ عَنْبَسَةَ بْنِ سَعِيدِ [بْنِ الْعَاصِ] إِذَا دَخَلَ عَلَى الْحَجَّاجِ، فَدَخَلَ يَوْمًا وَدَخَلْتُ إِلَيْهِمَا وَلَيْسَ عِنْدَ الْحَجَّاجِ غَيْرُ عَنْبَسَةَ، فَقَعَدْتُ، فَجَاءَ الْحَاجِبُ فَقَالَ: امْرَأَةٌ بِالْبَابِ، فَقَالَ الْحَجَّاجُ: أَدْخِلْهَا. فَلَمَّا رَآهَا الْحَجَّاجُ طَأْطَأَ بِرَأْسِهِ حَتَّى ظَنَنْتُ أَنَّ ذَقَنَهُ قَدْ أَصَابَتِ الْأَرْضَ، فَجَاءَتْ حَتَّى قَعَدَتْ بَيْنَ يَدَيْهِ فَنَظَرْتُ إِلَيْهَا فَإِذَا امْرَأَةٌ قَدْ أَسَنَّتْ، حَسَنَةُ الْخَلْقِ، وَمَعَهَا جَارِيَتَانِ لَهَا، وَإِذَا هِيَ لَيْلَى الْأَخْيَلِيَّةُ، فَسَأَلَهَا الْحَجَّاجُ عَنْ نَسَبِهَا، فَانْتَسَبَتْ لَهُ، فَقَالَ لَهَا: يَا لَيْلَى مَا أَتَانِي بِكِ؟ فَقَالَتِ: اخْتِلَافُ النُّجُومِ، وَقِلَّةُ الْغُيُومِ، وَكَلَبُ الْبَرْدِ، وَشِدَّةُ الْجُهْدِ، وَكُنْتُ لَنَا بَعْدَ اللَّهِ عَزَّ وَجَلَّ الرِّفْدَ، فَقَالَ لَهَا: صِفِي لَنَا الْفِجَاجَ. فَقَالَتْ: الْفِجَاجُ مُغْبَرَّةٌ، وَالْأَرْضُ مُقَشْعِرَّةٌ، وَالْمَبْرَكُ مُعْتَلٌّ، وَذُو الْعِيَالِ مُخْتَلٌّ، وَالْهَالِكُ الْمُقِلُّ، وَالنَّاسُ مُسْنِتُونَ، رَحْمَةَ اللَّهِ يَرْجُونَ، وَأَصَابَتْنَا سُنُونَ مُجْحِفَةٌ لَمْ تَدَعْ لَنَا هُبَعًا وَلَا رُبَعًا وَلَا عَافِطَةً وَلَا نَافِطَةً، أَذْهَبَتِ الْأَمْوَالَ، وَفَرَّقَتِ الرِّجَالَ، وَأَهْلَكَتِ الْعِيَالَ. ثُمَّ قَالَتْ: إِنِّي قَدْ قُلْتُ فِي الْأَمِيرِ قَوْلًا، قَالَ: هَاتِي، فَأَنْشَأَتْ تَقُولُ: أَحَجَّاجُ لَا يُفْلَلْ سِلَاحُكَ إِنَّمَا الْـ ـمَنَايَا بِكَفِّ اللَّهِ حَيْثُ يَرَاهَا أَحَجَّاجُ لَا تُعْطِ الْعُصَاةُ مُنَاهُمُ وَلَا اللَّهُ يُعْطِي لِلْعُصَاةِ مُنَاهَا إِذَا هَبَطَ الْحَجَّاجُ أَرْضًا مَرِيضَةً تَتَبَّعَ أَقْصَى دَائِهَا فَشَفَاهَا شَفَاهَا مِنَ الدَّاءِ الْعُضَالِ الَّذِي بِهَا غُلَامٌ إِذَا هَزَّ الْقَنَاةَ سَقَاهَا سَقَاهَا فَرَوَّاهَا بِشُرْبِ سِجَالِهِ دِمَاءَ رِجَالٍ حَيْثُ مَالَ حَشَاهَا إِذَا سَمِعَ الْحَجَّاجُ رِزَّ كَتِيبَةٍ أَعَدَّ لَهَا قَبْلَ النُّزُولِ قِرَاهَا أَعَدَّ لَهَا مَسْمُومَةً فَارِسِيَّةً بِأَيْدِي رِجَالٍ يَحْلُبُونَ صَرَاهَا [فَمَا وَلَدَ الْأَبْكَارُ وَالْعَوْنُ مِثْلَهُ بِبَحْرٍ لَا أَرْضٍ يَجِفُّ ثَرَاهَا] قَالَ: فَلَمَّا قَالَتْ هَذَا الْبَيْتَ، قَالَ الْحَجَّاجُ: قَاتَلَهَا اللَّهُ، مَا أَصَابَ صِفَتِي شَاعِرٌ مُنْذُ دَخَلْتُ الْعِرَاقَ غَيْرَهَا. ثُمَّ الْتَفَتَ إِلَى عَنْبَسَةَ بْنِ سَعِيدٍ فَقَالَ: إِنِّي وَاللَّهِ لَأَعُدُّ لِلْأَمْرِ عَسَى أَنْ يَكُونَ أَبَدًا، ثُمَّ الْتَفَتَ إِلَيْهَا فَقَالَ: حَسْبُكِ، فَقَالَتْ: إِنِّي قَدْ قُلْتُ أَكْثَرَ مِنْ هَذَا، قَالَ: حَسْبُكِ هَذَا، وَيْحَكِ! حَسْبُكِ. ثُمَّ قَالَ: اذْهَبْ يَا غُلَامُ إِلَى فُلَانٍ فَقُلْ لَهُ: اقْطَعْ لِسَانَهَا، قَالَ: فَأَمَرَ بِإِحْضَارِ الْحَجَّامِ، فَالْتَفَتَتْ إِلَيْهِ فَقَالَتْ: ثَكِلَتْكَ أُمُّكَ، أَمَا سَمِعْتَ مَا قَالَ: إِنَّمَا أَمَرَ بِقَطْعِ لِسَانِي بِالصِّلَةِ، فَبَعَثَ إِلَيْهِ يَسْتَثْبِتُهُ، فَاسْتَشَاطَ الْحَجَّاجُ غَضَبًا وَهَمَّ بِقَطْعِ لِسَانِهِ، وَقَالَ: ارْدُدْهَا. فَلَمَّا دَخَلَتْ عَلَيْهِ قَالَتْ: كَادَ وَأَمَانَةِ اللَّهِ يَقْطَعُ مَقُولِي، ثُمَّ أَنْشَأَتْ [تَقُولُ]: حَجَّاجُ أَنْتَ الَّذِي مَا فَوْقَهُ أَحَدُ إِلَّا الْخَلِيفَةُ وَالْمُسْتَغْفَرُ الصَّمَدُ حَجَّاجُ أَنْتَ شِهَابُ الْحَرْبِ إِنْ لَقِحَتْ وَأَنْتَ لِلنَّاسِ نُورٌ فِي الدُّجَى يُقَدُ ثُمَّ أَقْبَلَ الْحَجَّاجُ عَلَى جُلَسَائِهِ، فَقَالَ: أَتَدْرُونَ مَنْ هَذِهِ؟ قَالُوا: لَا وَاللَّهِ أَيُّهَا الْأَمِيرُ، إِلَّا أَنَّا لَمْ نَرَ امْرَأَةً قَطُّ أَفْصَحَ لِسَانًا وَلَا أَحْسَنَ مُحَاوَرَةً، وَلَا أَمْلَحَ وَجْهًا، وَلَا أَرْصَنَ شِعْرًا مِنْهَا. فَقَالَ: هَذِهِ لَيْلَى الْأَخْيَلِيَّةُ الَّتِي مَاتَ تَوْبَةُ الْخَفَاجِيُّ مِنْ حُبِّهَا. ثُمَّ الْتَفَتْ إِلَيْهَا، فَقَالَ: أَنْشِدِينَا يَا لَيْلَى بَعْضَ مَا قَالَ فِيكِ تَوْبَةُ، فَقَالَتْ: نَعَمْ أَيُّهَا الْأَمِيرُ، هُوَ الَّذِي يَقُولُ: وَهَلْ تَبْكِينِ لَيْلَى إِذَا مِتُّ قَبْلَهَا وَقَامَ عَلَى قَبْرِي النِّسَاءُ النَّوَائِحُ كَمَا لَوْ أَصَابَ الْمَوْتُ لَيْلَى بَكَيْتُهَا وَجَادَ لَهَا دَمْعٌ مِنَ الْعَيْنِ سَافِحُ وَأُغْبَطُ مِنْ لَيْلَى بِمَا لَا أَنَالُهُ أَلَا كُلُّ مَا قَرَّتْ بِهِ الْعَيْنُ صَالِحُ وَلَوْ أَنَّ لَيْلَى الْأَخْيَلِيَّةُ سَلَّمَتْ عَلَيَّ وَدُونِي تُرْبَةٌ وَصَفَائِحُ لَسَلَّمْتُ تَسْلِيمَ الْبَشَاشَةِ أَوْ زَقَا إِلَيْهَا صَدًى مِنْ جَانِبِ الْقَبْرِ صَائِحُ فَقَالَ لَهَا الْحَجَّاجُ: زِيدِينَا يَا لَيْلَى مِنْ شِعْرِهِ، فَقَالَتْ: هُوَ الَّذِي يَقُولُ: حَمَامَةَ بَطْنِ الْوَادِيَيْنِ تَرَنَّمِي سَقَاكِ مِنَ الْغُرِّ الْغَوَادِي مَطِيرُهَا أَبِينِي لَنَا لَا زَالَ رِيشُكِ نَاعِمًا وَلَا زِلْتِ فِي خَضْرَاءَ غَضٌّ نَضِيرُهَا وَأُشْرِفُ بِالْقُورِ الْيَفَاعِ لَعَلَّنِي أَرَى نَارَ لَيْلَى أَوْ يَرَانِي بَصِيرُهَا وَكُنْتُ إِذَا مَا جِئْتُ لَيْلَى تَبَرْقَعَتْ فَقَدْ رَابَنِي مِنْهَا الْغَدَاةَ سُفُورُهَا يَقُولُ رِجَالٌ لَا يَضِيرُكَ نَأْيُهَا بَلَى كُلُّ مَا شَفَّ النُّفُوسَ يَضِيرُهَا بَلَى قَدْ يَضِيرُ الْعَيْنَ أَنْ تُكْثِرَ الْبُكَا وَيُمْنَعُ مِنْهَا نَوْمُهَا وَسُرُورُهَا وَلَقَدْ زَعَمَتْ لَيْلَى بِأَنِّي فَاجِرٌ لِنَفْسِي تُقَاهَا أَوْ عَلَيْهَا فُجُورُهَا فَقَالَ لَهَا الْحَجَّاجُ: مَا الَّذِي رَابَهُ مِنْ سُفُورِكَ؟ قَالَتْ: أَيُّهَا الْأَمِيرُ، كَانَ يُلِمُّ بِنَا كَثِيرًا، فَأَرْسَلَ إِلَيَّ يَوْمًا أَنِّي آتِيكِ، وَفَطِنَ الْحَيُّ فَأَرْصَدُوا لَهُ، فَلَمَّا أَتَانِي سَفَرْتُ لَهُ، فَعَلِمَ أَنَّ ذَلِكَ لِشَرٍّ، فَلَمْ نَزِدْ عَلَى التَّسْلِيمِ وَالرُّجُوعِ، فَقَالَ: لِلَّهِ دَرُّكِ! فَهَلْ رَأَيْتِ مِنْهُ شَيْئًا تَكْرَهِينَهُ؟ قَالَتْ: لَا وَاللَّهِ الَّذِي أَسْأَلُهُ أَنْ يُصْلِحَكَ غَيْرَ أَنَّهُ قَالَ لِي مَرَّةً قَوْلًا ظَنَنْتُ أَنَّهُ قَدْ خَضَعَ لِبَعْضِ الْأَمْرِ، فَأَنْشَأْتُ أَقُولُ: وَذِي حَاجَةٍ قُلْنَا لَهُ لَا تُبِحْ بِهَا فَلَيْسَ إِلَيْهَا مَا حَيِيتَ سَبِيلُ لَنَا صَاحِبٌ لَا يَنْبَغِي أَنْ نَخُونَهُ وَأَنْتَ لِأُخْرَى فَارِغٌ وَحَلِيلُ وَلَا وَالَّذِي أَسْأَلُهُ أَنْ يُصْلِحَكَ مَا رَأَيْتُ مِنْهُ شَيْئًا حَتَّى فَرَّقَ الْمَوْتُ بَيْنِي وَبَيْنَهُ. قَالَ: ثُمَّ مَاذَا؟ قَالَتْ: ثُمَّ لَمْ يَلْبَثْ أَنْ خَرَجَ فِي غَزَاةٍ لَهُ وَأَوْصَى إِلَى ابْنِ عَمٍّ لَهُ: إِذَا أَتَيْتَ الْحَاضِرَ مِنْ بَنِي عُبَادَةَ فَنَادِ بِأَعْلَى صَوْتِكَ: عَفَا اللَّهُ عَنْهَا هَلْ أَبِيتَنَّ لَيْلَةً مِنَ الدَّهْرِ لَا يَسْرِي إِلَيَّ خَيَالُهَا فَخَرَجْتُ وَأَنَا أَقُولُ: وَعَنْهُ عَفَا رَبِّي وَأَحْسَنَ حَالَهُ فَعَزَّ عَلَيْنَا حَاجَةٌ لَا يَنَالُهَا قَالَ: ثُمَّ مَاذَا؟ قَالَتْ: ثُمَّ لَمْ يَلْبَثْ أَنْ مَاتَ، فَأَتَانَا نَعْيُهُ. قَالَ: فَأَنْشِدِينَا بَعْضَ مَا أَتَاكِ فِيهِ، فَأَنْشَدَتْ تَقُولُ: أَتَتْكَ الْعَذَارَى مِنْ خَفَاجَةَ نِسْوَةٌ بِمَاءِ شُئُونِ الْعَبْرَةِ الْمُتَحَادِرِ كَأَنَّ فَتَى الْفِتْيَانِ تَوْبَةَ لَمْ يُنِخْ قَلَائِصَ يَنْفُجْنَ الْحَصَى بِالْكَرَاكِرِ فَأَنْشَدَتْهُ، فَلَمَّا فَرَغَتْ مِنَ الْقَصِيدَةِ قَالَ مِحْصَنٌ الْفَقْعَسِيُّ -وَكَانَ مِنْ جُلَسَاءِ الْحَجَّاجِ-: مَنْ هَذَا الَّذِي تَقُولُ هَذِهِ فِيهِ، وَاللَّهِ إِنِّي لَأَظُنُّهَا كَاذِبَةً، فَنَظَرَتْ إِلَيْهِ ثُمَّ قَالَتْ: أَيُّهَا الْأَمِيرُ إِنَّ هَذَا الْقَائِلَ لَوْ رَأَى تَوْبَةَ لَسَرَّهُ أَلَّا يَكُونَ فِي دَارِهِ عَذْرَاءُ إِلَّا وَهِيَ حَامِلٌ مِنْهُ. قَالَ الْحَجَّاجُ: هَذَا وَأَبِيكِ الْجَوَابُ، وَقَدْ كُنْتَ عَنْ هَذَا غَنِيًّا، ثُمَّ قَالَ لَهَا: سَلِي يَا لَيْلَى تُعْطَيْ، قَالَتْ: أُعْطَ، فَمِثْلُكَ أَعْطَى فَأَحْسَنَ. قَالَ: لَكِ عِشْرُونَ، قَالَتْ: زِدْ؛ فَمِثْلُكَ زَادَ فَأَجْمَلَ. قَالَ: لَكِ أَرْبَعُونَ. قَالَتْ: زِدْ فَمِثْلُكَ زَادَ فَأَفْضَلَ، قَالَ: لَكِ سِتُّونَ، قَالَتْ: زِدْ فَمِثْلُكَ زَادَ فَأَكْمَلَ، قَالَ: لَكِ ثَمَانُونَ، قَالَتْ: زِدْ فَمِثْلُكَ زَادَ فَتَمَّمَ، قَالَ: لَكِ مِائَةٌ، وَاعْلَمِي [يَا لَيْلَى]: أَنَّهَا غَنَمٌ، قَالَتْ: مَعَاذَ اللَّهِ أَيُّهَا الْأَمِيرُ أَنْتَ أَجْوَدُ جُودًا، وَأَمْجَدُ مَجْدًا، وَأَوْرَى زَنْدًا مِنْ أَنْ تَجْعَلَهَا غَنَمًا، قَالَ: فَمَا هِيَ وَيْحَكِ يَا لَيْلَى؟! قَالَتْ: مِائَةُ نَاقَةٍ بِرُعَاتِهَا. فَأَمَرَ لَهَا بِهَا. ثُمَّ قَالَ: أَلِكِ حَاجَةٌ بَعْدَهَا؟ قَالَتْ: تَدْفَعُ إِلَيَّ النَّابِغَةَ الْجَعْدِيَّ فِي قَرْنٍ، قَالَ: قَدْ فَعَلْتُ، وَقَدْ كَانَتْ تَهْجُوهُ وَيَهْجُوهَا، فَبَلَغَ النَّابِغَةَ ذَلِكَ، فَخَرَجَ هَارِبًا، عَائِذًا بِعَبْدِ الْمَلِكِ، فَاتَّبَعَتْهُ إِلَى الشَّامِ، فَهَرَبَ إِلَى قُتَيْبَةَ بْنِ مُسْلِمٍ بِخُرَاسَانَ، فَاتَّبَعَتْهُ عَلَى الْبَرِيدِ بِكِتَابِ الْحَجَّاجِ إِلَى قُتَيْبَةَ، فَمَاتَتْ بِقُومِسَ وَيُقَالُ: بِحُلْوَانَ. وَفِي رِوَايَةٍ: بِسَاوَةَ، فَقَبْرُهَا هُنَاكَ. موت ليلى الأخيلية وقَالَ: إِبْرَاهِيمُ بْنُ زَيْدٍ النَّيْسَابُورِيُّ: أَنَّ لَيْلَى الْأَخْيَلِيَّةَ بَعْدَ مَوْتِ تَوْبَةَ تَزَوَّجَتْ، ثُمَّ إِنَّ زَوْجَهَا بَعْدَ ذَلِكَ مَرَّ بِقَبْرِ تَوْبَةَ وَلَيْلَى مَعَهُ، فَقَالَ لَهَا: يَا لَيْلَى أَتَعْرِفِينَ لِمَنْ هَذَا الْقَبْرُ؟ فَقَالَتْ: لَا، فَقَالَ: هَذَا قَبْرُ تَوْبَةَ فَسَلِّمِي عَلَيْهِ، فَقَالَتِ: امْضِ لِشَأْنِكَ، فَمَا تُرِيدُ مِنْ تَوْبَةَ وَقَدْ بَلِيَتْ عِظَامُهُ، قَالَ: أُرِيدُ تَكْذِيبَهُ، أَلَيْسَ هُوَ الْقَائِلُ فِي بَعْضِ أَشْعَارِهِ: وَلَوْ أَنَّ لَيْلَى الْأَخْيَلِيَّةُ سَلَّمَتْ عَلَيَّ وَدُونِي تُرْبَةٌ وَصَفَائِحُ لَسَلَّمْتُ تَسْلِيمَ الْبَشَاشَةِ أَوْ زَقَا إِلَيْهَا صَدًى مِنْ جَانِبِ الْقَبْرِ صَائِحُ فَوَاللَّهِ لَا بَرِحْتُ أَوْ تُسَلِّمِي عَلَيْهِ، فَقَالَتِ: السَّلَامُ عَلَيْكَ يَا تَوْبَةُ وَرَحْمَةُ اللَّهِ، بَارَكَ اللَّهُ لَكَ فِيمَا صِرْتَ إِلَيْهِ. فَإِذَا طَائِرٌ قَدْ خَرَجَ مِنَ الْقَبْرِ حَتَّى ضَرَبَ صَدْرَهَا، فَشَهِقَتْ شَهْقَةً فَمَاتَتْ، فَدُفِنَتْ إِلَى جَانِبِ قَبْرِهِ، فَنَبَتَتْ عَلَى قَبْرِهِ شَجَرَةٌ وَعَلَى قَبْرِهَا شَجَرَةٌ، فَطَالَتَا فَالْتَفَّتَا.

Translation

✧ Al-ʿIrbāḍ b. Sāriyah al-Sulamī, Abū Najīḥ He was among those who died in this year according to the statement of Abū Mushir and Abū ʿUbayd: Al-ʿIrbāḍ b. Sāriyah al-Sulamī, Abū Najīḥ He resided in Ḥimṣ, and he was a noble Companion. He embraced Islam early, he and ʿAmr b. ʿAbasah ؓ, and he stayed at the Ṣuffah. He was among the weepers (al-bakkāʾūn) mentioned in Sūrat Barāʾah, as we have already mentioned their names at the statement of the Exalted: "Nor upon those who, when they came to you that you might carry them, you said, 'I find nothing upon which to carry you.' They turned away with their eyes overflowing with tears out of grief that they could not find anything to spend" (al-Tawbah: 92). He is the narrator of the ḥadīth: "The Messenger of Allah ﷺ delivered a sermon to us that made hearts tremble and eyes shed tears, until we said: 'O Messenger of Allah, it is as if it were the exhortation of one bidding farewell, so enjoin us.' He said: 'I enjoin upon you fear of Allah, and hearing and obedience, even if an Abyssinian slave rules over you, as though his head were a raisin. Hold fast to my Sunnah and the Sunnah of the rightly-guided caliphs after me; bite upon it with the molar teeth. And beware of newly-invented matters, for every newly-invented matter is an innovation.'" It was narrated by Aḥmad and the authors of the Sunan, and al-Tirmidhī and others declared it authentic. He also narrated: "The Prophet ﷺ used to pray for the first row three times, and for the second row once." Al-ʿIrbāḍ was a very old man, and he used to love that Allah should take him to Himself. He used to supplicate: "O Allah, my age has become advanced and my bones have become weak, so take me to You." He narrated aḥādīth. Abū Thaʿlabah al-Khushanī Abū Thaʿlabah al-Khushanī A noble Companion, he witnessed the Pledge of al-Riḍwān and fought at Ḥunayn. He was among those who settled in Syria in Dārayyā, west of Damascus toward the qiblah, and it was said: in Balāṭ—a village east of Damascus—and Allah knows best. There is disagreement about his name and his father's name, with many opinions, the most well-known of which is: Jurthūm b. Nāshir. He narrated aḥādīth from the Messenger of Allah ﷺ, and from a group of Companions, and from him a group of the Successors narrated, including Saʿīd b. al-Musayyib, Makḥūl al-Shāmī, Abū Idrīs al-Khawlānī, and Abū Qilābah al-Jarmī. He was among those who used to sit with Kaʿb al-Aḥbār. Every night he would go out and look at the sky and reflect, then return home and prostrate to Allah, Mighty and Majestic. He used to say: "I hope that Allah will not choke me at death as I see you choking." While he was praying one night, his soul was taken while he was prostrating. His daughter saw in a dream that her father had died, so she woke up alarmed and said to her mother: "Where is my father?" She said: "He is in his place of prayer." She called him but he did not answer her, so she came to him and moved him, and he fell on his side, and behold he was dead, may Allah have mercy on him. Abū ʿUbaydah, Muḥammad b. Saʿd, Khalīfah, and more than one said: His death was in the year seventy-five. Others said: His death was at the beginning of Muʿāwiyah's rule, and Allah knows best. Al-Aswad b. Yazīd And there died in this year: Al-Aswad b. Yazīd the companion of Ibn Masʿūd. He is al-Aswad b. Yazīd al-Nakhaʿī, one of the major Successors and one of the notable companions of Ibn Masʿūd, and one of the eminent people of Kufa. He used to fast perpetually, and his eye was lost from excessive fasting. He performed the pilgrimage to the House eighty times as ḥajj and ʿumrah, and he used to enter iḥrām from Kufa. He died in this year. He used to fast until he turned green and yellow. When he was on his deathbed, he wept, and it was said to him: "What is this distress?" He said: "Why should I not be distressed? Who is more deserving of that than I? By Allah, even if I were told of forgiveness from Allah, shame before Him for what I have done would grieve me. A man may have a small sin between him and another man, and the other forgives him, yet he remains ashamed before him." Ḥumrān b. Abān Ḥumrān b. Abān, mawlā of ʿUthmān b. ʿAffān He was among the captives of ʿAyn al-Tamr; ʿUthmān purchased him. He was the one who used to admit people to ʿUthmān. He died in this year, and Allah, Glorified be He, knows best. Tawbah b. al-Ḥumayyir — Tawbah b. al-Ḥumayyir of Banū ʿAqīl b. Kaʿb b. Rabīʿah b. ʿĀmir b. Ṣaʿṣaʿah b. Khafājah: He was a poet, and he was one of the famous lovers of the Arabs, known for that. His beloved was Laylā al-Akhyaliyyah. He used to recite poetry about her but never saw her except veiled. One day he came to her and she unveiled her face to him, and he found that strange, and he knew that she would not unveil except because of some matter. Her brothers had ordered her to inform them of his coming, so she unveiled to warn him. About that he said: And when I came to Laylā she veiled herself, so her unveiling this morning alarmed me. And the beginning of the poem is: Laylā's abode withdrew from you, you do not visit it, and its distance grew far and its bitterness became continuous. Men say: Her love does not harm you. Nay, everything that pines the souls harms them. I think well of her, and I know that she will be blessed one day or a captive will be released. Dove of the belly of the two valleys, sing; may the rains of the white-topped morning clouds water you. Explain to us—may your feathers remain soft and may you remain in greenery whose fruit is near— I see the day that comes without Laylā as though years and months have passed without her. Laylā showed us the pools of death, and we admired eyes with pure corners that turn them about. O pure one of the soul, how would you say it if a driven-away, fearful one sought her protection? Upon me be the blood of sacrificial camels if her husband sees any fault in me other than that I visit her. Laylā has claimed that I am a profligate; for myself is her piety, or upon her is her profligacy. He also said about her: If you withhold Laylā and the beauty of her speech, you will not withhold my eye from weeping and verses. Why did you not, when you withheld her speech, withhold a phantom that comes to us at evening, guiding despite the distance? The blamers blame you about her out of sincerity; would that passion were in my place with the blamers. By my life, you have kept me sleepless, O dove of al-ʿAqīq, and you have made weep what was weeping. I remembered you at al-Ghawr al-Tihāmī, and the griefs of passion rose until they reached the collarbones. Tawbah used to launch raids against Banū al-Ḥārith b. Kaʿb and Hamdān. There was a desert between the land of Banū ʿAqīl and Banū Mahrah, and he used to carry water with him when he raided. He raided with his brother ʿAbd Allāh and a cousin of his, but they were warned about them, so he turned back in earnest. He passed by neighbors of Banū ʿAwf, drove off their camels, and killed a man of Banū ʿAwf. They pursued him and killed him, and they struck his brother's leg and lamed him. The news reached Laylā, and she said: I swore I would never weep for any perished one after Tawbah, nor would I lament when calamities turn upon him. By your life, there is no shame in killing for a young man if disgrace did not befall him in life. . — Sulaym b. ʿItr b. Salamah b. Mālik: He emigrated during the caliphate of ʿUmar b. al-Khaṭṭāb and attended his sermon at al-Jābiyah. He narrated from him, witnessed the conquest of Egypt, and was given both judiciary and storytelling there. He was called the ascetic (al-nāsik) because of the intensity of his worship. He used to complete the Qurʾan three times every night. He used to say: "When I returned from the sea, I devoted myself to worship in a cave for seven days in Alexandria, during which I had no food or drink. Had I not feared becoming weak, I would have done more." Narrated from him: ʿAlī b. Rabāḥ, Abū Qatīl, Musarriḥ b. Hāʿān, and others. He died in Dimyāṭ in this year. — Ṣilah b. Ashyam, Abū al-Ṣahbāʾ al-ʿAdawī al-Baṣrī: He was trustworthy, pious, and devout. He narrated with chains from Ibn ʿIyāḍ and others. Narrated from him: al-Ḥasan, Ḥumayd, and Hilāl. From Yazīd al-Rishk, from Muʿādhah, she said: "Abū al-Ṣahbāʾ used to pray until he could not reach his bed except by crawling." He said: Ḥammād b. Jaʿfar b. Zayd, that his father informed him, saying: "We went out on a campaign to Kābul, and in the army was Ṣilah b. Ashyam. The people halted at nightfall (al-ʿatamah). I said: 'I will observe his actions to see what people mention of his worship.' He prayed the night prayer, then lay down and sought the people's inattention. When I said: 'The eyes have become still,' he leapt up and entered a thicket near him, and I followed in his tracks. He performed ablution and then stood praying. He said: 'A lion came until it drew near him.' He said: 'I climbed a tree.' He said: 'You would think he did not turn or regard it as [a cub]. When he prostrated, I said: 'Now it will devour him.' It sat down, then he said the salutation and said: 'O beast, seek provision from another place.' It turned away with a roar that mountains would split from. He remained like that. When morning came, he sat and praised Allah, Mighty and Majestic, with praises the like of which I had never heard, as long as Allah willed. Then he said: 'O Allah, I ask You to protect me from the Fire. Can one like me dare to ask You for Paradise?' Then he returned and became as though he had spent the night on soft cushions. And I arose with something of lassitude that Allah knows." He said: "When we approached the enemy's land, the commander said: 'Let no one charge from the army.' He said: 'His mule went off with its load, and he began to pray. They said to him: 'The people have gone.' He went on, then said: 'Leave me to pray two rakʿahs.' They said: 'The people have gone.' He said: 'They are light.' He said: 'He supplicated, then said: 'O Allah, I adjure You to return my mule and its load.' He said: 'It came until it stood before him.' When we met the enemy, he and Hishām b. ʿĀmir charged and dealt them thrusting, striking, and killing. That enemy was broken, and they said: 'Two men of the Arabs did this to us; what if they all fought us?' So they gave the Muslims what they needed." He said: Al-ʿAlāʾ b. Hilāl al-Bāhilī: "A man from Ṣilah's people said to Ṣilah: 'O Abū al-Ṣahbāʾ, I saw in a dream that I was given one honeycomb and you two honeycombs.' He said: 'You have seen good; you will be martyred, and I and my son will be martyred.' On the day of Yazīd b. Ziyād, the Turks met them in Sijistān, and the first army of the Muslims to be routed was that army. Ṣilah said to his son: 'O my son, return to your mother.' He said: 'O my father, do you desire good for yourself and command me to return? Rather, you return; by Allah, you were better for my mother than I.' He said: 'If you say this, then advance.' He fought until he was struck. Ṣilah shot arrows over his body—and he was an archer—until they dispersed from him, then he came walking until he stood over him, supplicated for him, then fought until he was killed." He said: Thābit al-Bunānī: "Ṣilah b. Ashyam was on an expedition with his son. He said: 'O my son, advance and fight so that I may count you as a reward.' He advanced and fought until he was killed, then he himself advanced and was killed. The women gathered at his wife Muʿādhah al-ʿAdawiyyah's, and she said: 'If you have come to congratulate me, then welcome; if you have come for anything else, then return.'" Ibn al-Jawzī, may Allah have mercy on him, said: "This expedition was at the beginning of al-Ḥajjāj's rule." — ʿAbd al-Raḥmān b. Mill b. ʿAmr b. ʿAdī, Abū ʿUthmān al-Nahdī: He lived in the time of the Messenger of Allah ﷺ but did not meet him. He narrated with chains from ʿUmar, Ibn Masʿūd, Abū Mūsā, Salmān, and others. He resided in Kufa. When al-Ḥusayn was killed, he moved to Basra and said: "I will not dwell in a city in which the son of the daughter of the Messenger of Allah ﷺ was killed." He is counted among the mukhaḍramūn. Abū al-Ḥasan al-Akhfash said: "Al-mukhaḍram is from their saying 'māʾ mukhaḍram' when water reaches extreme abundance and becomes wide. So the one who witnessed the Jāhiliyyah and Islam is called mukhaḍram, as though he attained both matters fully. It is also said: 'udhun mukhaḍramah' when an ear is cut off, so it is as though he was cut off from the Jāhiliyyah to Islam." Abū ʿUthmān died in Basra at the beginning of al-Ḥajjāj's governorship, at the age of one hundred and thirty years. From Abū ʿUthmān, he said: "I reached about one hundred and thirty years. There is nothing in which I have not known decrease except my hope, which is as it was." — What came in the biography of Laylā al-Akhyaliyyah. Laylā al-Akhyaliyyah, and she is Laylā bt. ʿAbd Allāh b. al-Raḥḥāl b. Shaddād b. Kaʿb b. Muʿāwiyah, and Muʿāwiyah is al-Akhyal b. ʿUbādah b. ʿAqīl: Tawbah b. al-Ḥumayyir loved her, and she was among the most poetically gifted women; none surpassed her in poetry except Khansāʾ. She satirized al-Nābighah al-Jaʿdī, and among his satire of her was his saying: How can I satirize a poet whose spear is his anus, dyed fingertips, always wearing kohl? She said in response: You have reproached me with this; your mother has the like of it. And what chaste woman is not told: 'Would that she were mine?' She entered upon ʿAbd al-Malik b. Marwān when she had grown old. He said to her: "What did Tawbah see in you that he fell in love with you?" She said: "What did the people see in you that they made you caliph?" He laughed until a black tooth that he used to hide appeared. Between Laylā al-Akhyaliyyah and ʿAbd al-Malik b. Marwān. He said: ʿAbd al-Malik b. Marwān said to Laylā al-Akhyaliyyah: "By Allah, was there ever any evil between you and Tawbah?" She said: "By Him who took his soul while He is able over [the taking of] my soul, there was never any evil between me and him, except that he returned from a journey and I shook his hand, and he squeezed my hand, and I thought he was inclining to some matter." He said: "And after that?" She said to him: And one with a need, we said to him: Do not disclose it, for there is no way to it as long as you live. We have a companion whom it is not right to betray, and you are free for another, and a husband. She said: "No, by Him who took his soul, he never spoke to me with evil until death separated me from him." Between Laylā al-Akhyaliyyah and al-Ḥajjāj. From a mawlā of ʿAnbasah b. Saʿīd b. al-ʿĀṣ, he said: "I used to enter with ʿAnbasah b. Saʿīd [b. al-ʿĀṣ] when he entered upon al-Ḥajjāj. One day he entered and I entered with them, and there was no one with al-Ḥajjāj except ʿAnbasah. I sat down. The chamberlain came and said: 'A woman is at the door.' Al-Ḥajjāj said: 'Admit her.' When al-Ḥajjāj saw her, he lowered his head until I thought his chin had touched the ground. She came and sat before him, and I looked at her and saw an aged woman of good form, with two slave-girls of hers, and behold she was Laylā al-Akhyaliyyah. Al-Ḥajjāj asked her about her lineage, and she stated it to him. He said to her: 'O Laylā, what has brought you to me?' She said: 'The shifting of the stars, the scarcity of clouds, the severity of the cold, the intensity of hardship, and you were, after Allah, Mighty and Majestic, our support.' He said to her: 'Describe to us the mountain passes.' She said: 'The passes are dusty, the earth is barren, the resting place is ailing, the one with dependents is impoverished, the perished is the poor one, the people are in drought, hoping for Allah's mercy. Afflicting years have befallen us that left us no hubaʿ nor rubaʿ, nor a sneezing goat nor a bleating one. They destroyed wealth, dispersed men, and ruined dependents.' Then she said: 'I have composed something about the amir.' He said: 'Recite it.' She began to say: O Ḥajjāj, may your weapon never be blunted; indeed destinies are in the hand of Allah wherever He sees them. Aḥajjāju lā tuʿṭi al-ʿuṣātu munāhāmu wa-lā Allāhu yuʿṭī li-l-ʿuṣāti munāhā Idhā habaṭa al-Ḥajjāju arḍan marīḍatan tatabbaʿa aqṣā dāʾihā fa-shafāhā Shafāhā mina al-dāʾi al-ʿuḍāli alladhī bihā ghulāmun idhā hazza al-qanāta saqāhā Saqāhā fa-rawwāhā bi-shurbi sijālihi dimāʾa rijālin ḥaythu māla ḥashāhā Idhā samiʿa al-Ḥajjāju rizza katībatin aʿadda lahā qabla al-nuzūli qirāhā Aʿadda lahā masmūmatan fārisiyyatan bi-aydī rijālin yaḥlubūna ṣarāhā [Fa-mā walada al-abkāru wa-l-ʿawnu mithlahu bi-baḥrin lā arḍin yajiffu tharāhā] Qāla: fa-lammā qālat hādhā al-bayta, qāla al-Ḥajjāju: qātalahā Allāhu, mā aṣāba ṣifatī shāʿirun mundhu dakhaltu al-ʿIrāqa ghayruhā. Thumma iltafata ilā ʿAnbasata b. Saʿīdin fa-qāla: innī wa-llāhi la-aʿuddu li-l-amri ʿasā an yakūna abadan, thumma iltafata ilayhā fa-qāla: ḥasbuki, fa-qālat: innī qad qultu akthara min hādhā, qāla: ḥasbuki hādhā, wayḥaki! ḥasbuki. Thumma qāla: idhhab yā ghulāmu ilā fulānin fa-qul lahu: iqṭaʿ lisānahā, qāla: fa-amara bi-iḥḍāri al-ḥajjāmi, fa-iltafatat ilayhi fa-qālat: thakilatka ummuka, amā samiʿta mā qāla: innamā amara bi-qaṭʿi lisānī bi-l-ṣilati, fa-baʿatha ilayhi yastathbituhu, fa-stashāṭa al-Ḥajjāju ghaḍaban wa-hamma bi-qaṭʿi lisānihi, wa-qāla: irdudhā. Fa-lammā dakhalt ʿalayhi qālat: kāda wa-amānati Allāhi yaqṭaʿu maqūlī, thumma anshaʾat [taqūlu]: Ḥajjāju anta alladhī mā fawqahu aḥadun illā al-khalīfatu wa-l-mustaghfaru al-ṣamadu Ḥajjāju anta shihābu al-ḥarbi in laqiḥat wa-anta li-l-nāsi nūrun fī al-dujā yuqaddu Thumma aqbala al-Ḥajjāju ʿalā julasāʾihi, fa-qāla: atadrūna man hādhihi? Qālū: lā wa-llāhi ayyuhā al-amīru, illā annā lam nara imraʾatan qaṭṭu afṣaḥa lisānan wa-lā aḥsana muḥāwaratan, wa-lā amlaḥa wajhan, wa-lā arṣana shiʿran minhā. Fa-qāla: hādhihi Laylā al-Akhyaliyyatu allatī māta Tawbatu al-Khafājiyyu min ḥubbihā. Thumma iltafat ilayhā, fa-qāla: anshidīnā yā Laylā baʿḍa mā qāla fīki Tawbatu, fa-qālat: naʿam ayyuhā al-amīru, huwa alladhī yaqūlu: Wa-hal tabkīnī Laylā idhā mittu qablahā wa-qāma ʿalā qabrī al-nisāʾu al-nawāʾiḥu Kamā law aṣāba al-mawtu Laylā bakaytuhā wa-jāda lahā damʿun mina al-ʿayni sāfiḥu Wa-ughbaṭu min Laylā bi-mā lā anāluhu alā kullu mā qarrat bihi al-ʿaynu ṣāliḥu Wa-law anna Laylā al-Akhyaliyyata sallamat ʿalayya wa-dūnī turbatun wa-ṣafāʾiḥu La-sallamtu taslīma al-bashāshāti aw zaqā ilayhā ṣadan min jānibi al-qabri ṣāʾiḥu Fa-qāla lahā al-Ḥajjāju: zīdīnā yā Laylā min shiʿrihi, fa-qālat: huwa alladhī yaqūlu: Ḥamāmata baṭni al-wādiyayni tarannamī saqāki mina al-ghurri al-ghawādī maṭīruhā Abīnī lanā lā zāla rīshuki nāʿiman wa-lā zilti fī khaḍrāʾa ghaḍḍun naḍīruhā Wa-ushrifu bi-l-qūri al-yafāʿi laʿallanī arā nāra Laylā aw yarānī baṣīruhā Wa-kuntu idhā mā jiʾtu Laylā tabarqaʿat fa-qad rābanī minhā al-ghadāta sufūruhā Yaqūlu rijālun lā yaḍīruka naʾyuhā balā kullu mā shaffa al-nufūsa yaḍīruhā Balā qad yaḍīru al-ʿayna an tukthira al-bukā wa-yumnaʿu minhā nawmuhā wa-surūruhā Wa-laqad zaʿamat Laylā bi-annī fājirun li-nafsī tuqāhā aw ʿalayhā fujūruhā Fa-qāla lahā al-Ḥajjāju: mā alladhī rābahu min sufūriki? Qālat: ayyuhā al-amīru, kāna yulimmu binā kathīran, fa-arsala ilayya yawman annī ātīki, wa-faṭina al-ḥayyu fa-arṣadū lahu, fa-lammā atānī safartu lahu, fa-ʿalima anna dhālika li-sharrin, fa-lam nazid ʿalā al-taslīmi wa-l-rujūʿi, fa-qāla: li-llāhi darruki! Fa-hal raʾayti minhu shayʾan takrahīnahu? Qālat: lā wa-llāhi alladhī asʾaluhu an yuṣliḥaka ghayra annahu qāla lī marratan qawlan ẓanantu annahu qad khaḍaʿa li-baʿḍi al-amri, fa-anshaʾtu aqūlu: Wa-dhī ḥājatin qulnā lahu lā tubiḥ bihā fa-laysa ilayhā mā ḥayīta sabīlu Lanā ṣāḥibun lā yanbaghī an nakhūnahu wa-anta li-ukhrā fārighun wa-ḥalīlu Wa-lā wa-alladhī asʾaluhu an yuṣliḥaka mā raʾaytu minhu shayʾan ḥattā farraqa al-mawtu baynī wa-baynahu. Qāla: thumma mādhā? Qālat: thumma lam yalbath an kharaja fī ghazātin lahu wa-awṣā ilā bni ʿammin lahu: idhā atayta al-ḥāḍira min Banī ʿUbādata fa-nādi bi-aʿlā ṣawtika: ʿAfā Allāhu ʿanhā hal abītanna laylatan mina al-dahri lā yasrī ilayya khayāluhā Fa-kharajtu wa-anā aqūlu: Wa-ʿanhu ʿafā rabbī wa-aḥsana ḥālahu fa-ʿazza ʿalaynā ḥājatun lā yanāluhā Qāla: thumma mādhā? Qālat: thumma lam yalbath an māta, fa-atānā naʿyuhu. Qāla: fa-anshidīnā baʿḍa mā atāki fīhi, fa-anshadat taqūlu: Atatki al-ʿadhārā min Khafājata niswatun bi-māʾi shuʾūni al-ʿabrati al-mutaḥādiri Ka-anna fatā al-fityāni Tawbata lam yunikḥ qalāʾiṣa yanfujna al-ḥaṣā bi-l-karākiri Fa-anshadathu, fa-lammā faraghat min al-qaṣīdati qāla Miḥṣanun al-Faqʿasiyyu -wa-kāna min julasāʾi al-Ḥajjāji-: man hādhā alladhī taqūlu hādhihi fīhi, wa-llāhi innī la-aẓunnuhā kādhibatan, fa-naẓarat ilayhi thumma qālat: Ayyuhā al-amīru inna hādhā al-qāʾila law raʾā Tawbata la-sarrahu allā yakūna fī dārihi ʿadhrāʾu illā wa-hiya ḥāmilun minhu. Qāla al-Ḥajjāju: hādhā wa-abīki al-jawābu, wa-qad kunta ʿan hādhā ghaniyyan, thumma qāla lahā: salī yā Laylā tuʿṭay, qālat: uʿṭa, fa-mithluka aʿṭā fa-aḥsana. Qāla: laki ʿishrūna, qālat: zid; fa-mithluka zāda fa-ajmala. Qāla: laki arbaʿūna. Qālat: zid fa-mithluka zāda fa-afḍala, qāla: laki sittūna, qālat: zid fa-mithluka zāda fa-akmala, qāla: laki thamānūna, qālat: zid fa-mithluka zāda fa-tammama, qāla: laki miʾatun, wa-ʿlamī [yā Laylā]: annahā ghanamun, qālat: maʿādha Allāhi ayyuhā al-amīru anta ajwadu jūdan, wa-amjadu majdan, wa-awrā zandan min an tajʿalahā ghanaman, qāla: fa-mā hiya wayḥaki yā Laylā?! Qālat: miʾatu nāqatin bi-ruʿātihā. Fa-amara lahā bihā. Thumma qāla: a-liki ḥājatun baʿdahā? Qālat: tadfaʿu ilayya al-Nābighata al-Jaʿdiyya fī qarnin, qāla: qad faʿaltu, wa-qad kānat tahjūhu wa-yahjūhā, fa-balagha al-Nābighata dhālika, fa-kharaja hāriban, ʿāʾidhan bi-ʿAbdi al-Maliki, fa-ittabaʿathu ilā al-Shāmi, fa-haraba ilā Qutaybata b. Muslimin bi-Khurāsāna, fa-ittabaʿathu ʿalā al-barīdi bi-kitābi al-Ḥajjāji ilā Qutaybata, fa-mātat bi-Qūmisa wa-yuqālu: bi-Ḥulwāna. Wa-fī riwāyatin: bi-Sāwata, fa-qabruhā hunāka. Mawtu Laylā al-Akhyaliyyati wa-qāla: Ibrāhīmu b. Zaydin al-Naysābūriyyu: anna Laylā al-Akhyaliyyata baʿda mawti Tawbata tazawwajat, thumma inna zawjahā baʿda dhālika marra bi-qabri Tawbata wa-Laylā maʿahu, fa-qāla lahā: yā Laylā ataʿrifīna li-man hādhā al-qabru? Fa-qālat: lā, fa-qāla: hādhā qabru Tawbata fa-sallimī ʿalayhi, fa-qālat: imḍi li-shaʾnika, fa-mā turīdu min Tawbata wa-qad baliyat ʿiẓāmuhu, qāla: urīdu takdhībahu, a-laysa huwa al-qāʾilu fī baʿḍi ashʿārihi: Wa-law anna Laylā al-Akhyaliyyata sallamat ʿalayya wa-dūnī turbatun wa-ṣafāʾiḥu La-sallamtu taslīma al-bashāshāti aw zaqā ilayhā ṣadan min jānibi al-qabri ṣāʾiḥu Fa-wa-llāhi lā bariḥtu aw tusallimī ʿalayhi, fa-qālat: al-salāmu ʿalayka yā Tawbatu wa-raḥmatu Allāhi, bāraka Allāhu laka fīmā ṣirta ilayhi. Fa-idhā ṭāʾirun qad kharaja mina al-qabri ḥattā ḍaraba ṣadrahā, fa-shahiqat shahqatan fa-mātat, fa-dufinat ilā jānibi qabrihi, fa-nabatat ʿalā qabrihi shajaratun wa-ʿalā qabrihā shajaratun, fa-ṭālatā fa-ltaffatā.

Grades by grader

No grade is recorded for this wording.