Tarikh (al-Tabari) 2386
The Year Ninety-Three
إِيَاسُ بْنُ قَتَادَةَ التَّمِيمِيُّ إِيَاسُ بْنُ قَتَادَةَ التَّمِيمِيُّ، ابْنُ أُخْتِ الْأَحْنَفِ بْنِ قَيْسٍ: أَسْنَدَ عَنْ قَيْسِ بْنِ عَبَّادٍ، عَنْ أُبَيِّ بْنِ كَعْبٍ. وعَنْ سَلَمَةَ بْنِ عَلْقَمَةَ، قَالَ: اعْتِمَّ إِيَاسُ بْنُ قَتَادَةَ وَهُوَ يُرِيدُ بِشْرَ بْنَ مَرْوَانَ، فَنَظَرَ فِي الْمِرْآةِ فَإِذَا بِشَيْبَةٍ فِي ذَقَنِهِ، فَقَالَ: افْلِيهَا يَا جَارِيَةُ، فَفَلَتْهَا، فَإِذَا هِيَ بِشَيْبَةٍ أُخْرَى، فَقَالَ: انْظُرُوا مَنْ بِالْبَابِ مِنْ قَوْمِي فَادْخُلُوا عَلَيْهِ، فَقَالَ: يَا بَنِي تَمِيمٍ، إِنِّي كُنْتُ وَهَبْتُ لَكُمْ شَبِيبَتِي، فَهَبُوا لِي شَيْبَتِي، أَلَا أَرَانِي حَمِيرَ الْحَاجَاتِ وَهَذَا الْمَوْتُ يَقْرُبُ مِنِّي. ثُمَّ قَالَ: انْقُضِي الْعِمَامَةَ فَاعْتَزَلَ يُؤَذِّنُ لِقَوْمِهِ، وَيَعْبُدُ رَبَّهُ، وَلَمْ يَغَشْ سُلْطَانًا حَتَّى مَاتَ. زُرَارَةُ بْنُ أَوْفَى الْحَرَشِيُّ زُرَارَةُ بْنُ أَوْفَى الْحَرَشِيُّ، يُكَنَّى أَبَا حَاجِبٍ: أَسْنَدَ عَنْ أَبِي هُرَيْرَةَ، وَعِمْرَانَ، وَابْنِ عَبَّاسٍ. وَتُوُفِّيَ فِي هَذِهِ السَّنَةِ فَجْأَةً. عن عَبْدُ الْوَاحِدِ بْنُ غِيَاثٍ، قَالَ: حَدَّثَنَا أَبُو خَبَّابٍ الْقَصَّارُ، قَالَ: صَلَّى بِنَا زُرَارَةُ بْنُ أَوْفَى الْفَجْرَ، فَلَمَّا بَلَغَ: فَإِذَا نُقِرَ فِي النَّاقُورِ شَهِقَ شَهْقَةً فَمَاتَ. عَبْدُ الرَّحْمَنِ بْنُ يَزِيدَ بْنِ جَارِيَةَ بْنِ عَامِرٍ الْأَنْصَارِيُّ عَبْدُ الرَّحْمَنِ بْنُ يَزِيدَ بْنِ جَارِيَةَ بْنِ عَامِرٍ الْأَنْصَارِيُّ: وَأُمُّهُ جَمِيلَةُ بِنْتُ ثَابِتِ بْنِ أَبِي الْأَقْلَحِ، وُلِدَ فِي عَهْدِ رَسُولِ اللَّهِ ﷺ. عُمَرُ بْنُ عَبْدِ اللَّهِ بْنِ أَبِي رَبِيعَةَ عُمَرُ بْنُ عَبْدِ اللَّهِ بْنِ أَبِي رَبِيعَةَ، وَاسْمُهُ حُذَيْفَةُ بْنُ الْمُغِيرَةِ بْنِ عَبْدِ اللَّهِ بْنِ عُمَرَ بْنِ مَخْزُومٍ، يُكَنَّى أَبَا الْخَطَّابِ: وَكَانَ أَبُو رَبِيعَةَ يُسَمَّى ذَا الرُّمْحَيْنِ، سُمِّي بِذَلِكَ لِطُولِهِ، كَأَنَّهُ يَمْشِي عَلَى رُمْحَيْنِ. وَقِيلَ: بَلْ قَاتَلَ فِي عُكَاظٍ بِرُمْحَيْنِ، فَسُمِّيَ بِذَلِكَ. وُلِدَ عُمَرُ لَيْلَةَ قُتِلَ عُمَرُ بْنُ الْخَطَّابِ، وَكَانَتْ أُمُّهُ وَأُمُّ إِخْوَتِهِ نَصْرَانِيَّةٌ. وَأَبُو جَهْلِ بْنِ هِشَامٍ عَمُّ أَبِيهِ، وَأُمُّ عُمَرَ بْنِ الْخَطَّابِ حَثْمَةُ بِنْتُ هِشَامِ بْنِ الْمُغِيرَةِ بِنْتُ عَمِّ أَبِيهِ، وَإِخْوَتُهُ عَبْدُ اللَّهِ، وَعَبْدُ الرَّحْمَنِ، وَالْحَارِثُ بَنُو عَبْدِ اللَّهِ بْنِ أَبِي رَبِيعَةَ. وَكَانَ أَخُوهُ عَبْدُ الرَّحْمَنِ تَزَوَّجَ بِنْتَ أَبِي بَكْرٍ الصِّدِّيقِ بَعْدَ طَلْحَةَ، وَوَلَدَتْ لَهُ، وَأَعْقَبَ الْحَارِثُ وَلَا عَقِبَ لِعُمَرَ. وَكَانَ عُمَرُ شَاعِرًا مَجِيدًا. رَوَى الزُّبَيْرُ بْنُ بَكَّارٍ، قَالَ: حَدَّثَنِي يَعْقُوبُ بْنُ أَبِي إِسْحَاقَ، قَالَ: كَانَتِ الْعَرَبُ تُقِرُّ لِقُرَيْشٍ بِالتَّقَدُّمِ فِي كُلِّ شَيْءٍ عَلَيْهَا إِلَّا فِي الشِّعْرِ، فَلَمَّا كَانَ عُمَرُ أَقَرَّتْ لَهُ الشُّعَرَاءُ بِالشِّعْرِ أَيْضًا. وَقَالَ ابْنُ جُرَيْجٍ: مَا دَخَلَ عَلَى الْعَوَاتِقِ فِي حِجَالِهِنَّ [شَيْءٌ] أَضَرَّ عَلَيْهِنَّ مِنْ شِعْرِ عُمَرَ بْنِ أَبِي رَبِيعَةَ. وَقَالَ هِشَامُ بْنُ عُرْوَةَ: لَا تُرْوُوا فَتَيَاتِكُمْ شِعْرَ عُمَرَ بْنِ أَبِي رَبِيعَةَ لَا يَتَوَرَّطْنَ فِي الزِّنَا تَوَرُّطًا. وَكَانَ كَثِيرَ التَّشْبِيبِ بِالنِّسَاءِ، قَلَّمَا يَرَى امْرَأَةً إِلَّا وَيَتَشَبَّبُ بِهَا تَشْبِيبَ عَاشِقٍ. وَكَانَ يُحِبُّ زِيَارَتَهُنَّ، وَيُكْثِرُ مُجَالَسَتَهُنَّ، فَمِمَّنْ شَبَّبَ بِهِنَّ سُكَيْنَةُ بِنْتُ الْحُسَيْنِ، فَقَالَ: قَالَتْ سُكَيْنَةُ وَالدُّمُوعُ ذَوَارِفُ مِنْهَا عَلَى الْخَدَّيْنِ وَالْجِلْبَابِ لَيْتَ الْمُغِيرِيُّ الَّذِي لَمْ أُجِزْهُ فِيمَا أَطَالَ تَصَيُّدِي وَطِلَابِي كَانَتْ تَرُدُّ لَنَا الْمُنَى أَيَّامَهُ أَوَّلًا تَلُومُ عَلَى هَوًى وَتَصَابِي أَسُكَيْنُ مَا مَاءُ الْفُرَاتِ وَطِيبِهِ مِنِّي عَلَى ظَمَأٍ وَحُبِّ شَرَابِ بِأَلَذَّ مِنْكِ وَقَدْ نَأَيْتِ وَقَلَّمَا تَرْعَى النِّسَاءُ أَمَانَةَ الْغُيَّابِ وَشَبَّبَ بِفَاطِمَةَ بِنْتِ عَبْدِ الْمَلِكِ بْنِ مَرْوَانَ، فَقَالَ: افْعَلِي بِالْأَسِيرِ إِحْدَى ثَلَاثٍ وَافْهَمِيهِنَّ ثُمَّ رُدِّي جَوَابِي اقْتُلِيهِ قَتْلًا سَرِيحًا مُرِيحًا لَا تَكُونِي عَلَيْهِ سَوْطَ عَذَابِي أَوِ اقْتَدِي فَإِنَّمَا النَّفْسُ بِالنَّفْسِ قَضَاءً مُفَصَّلًا فِي الْكِتَابِ أَوْصِلِيهِ وَصْلًا تَقَرُّ بِهِ الْعَيْنُ وَشَرُّ الْوِصَالِ وَصْلُ الْكِذَابِ فَأَعْطَتِ الَّذِي جَاءَهَا بِالْأَبْيَاتِ لِكُلِّ بَيْتٍ عَشَرَةَ دَنَانِيرَ. وَحَجَّ عَبْدُ الْمَلِكِ فَلَقِيَهُ عُمَرُ، فَقَالَ لَهُ عَبْدُ الْمَلِكِ: يَا فَاسِقُ، فَقَالَ: بِئْسَ تَحِيَّةُ ابْنِ الْعَمِّ عَلَى طُولِ السُّخْطِ، قَالَ: يَا فَاسِقُ، أَمَا إِنَّ قُرَيْشًا لَتَعْلَمُ أَنَّكَ أَطْوَلُهَا صَبْوَةً وَأَبْطَؤُهَا تَوْبَةً، أَلَسْتَ الْقَائِلَ. وَلَوْلَا أَنْ تُعَنِّفَنِي قُرَيْشٌ فَقَالَ النَّاصِحُ الْأَوْفَى الشَّقِيقُ لَقُلْتُ إِذَا الْتَقَيْنَا قَبِّلِينِي وَلَوْ كُنَّا عَلَى ظَهْرِ الطَّرِيقَ وَكَانَ أَخُوهُ الْحَارِثُ خَيِّرًا عَفِيفًا، فَعَاتَبَهُ يَوْمًا. قَالَ عُمَرُ: وَكُنْتُ عَلَى مِيعَادٍ مِنَ الثُّرَيَّا، فَرُحْتُ إِلَى الْمَسْجِدِ مَعَ الْمَغْرِبِ وَجَاءَتِ الثَّرِيَّا لِلْمِيعَادِ فَتَجِدُ الْحَارِثَ مُسْتَلْقِيًا عَلَى الْفِرَاشِ، فَأَلْقَتْ نَفْسَهَا عَلَيْهِ وَهِيَ لَا تَشُكُّ أَنَّهُ أَنَا، فَوَثَبَ وَقَالَ: مَنْ هَذِهِ؟ قِيلَ لَهُ: الثُّرَيَّا، قَالَ: مَا أَرَى عُمَرُ يَنْتَفِعُ بِوَعْظِنَا، فَلَمَّا جِئْتُ لِلْمِيعَادِ، قَالَ: وَيْحَكَ كِدْنَا نُفْتَنُ بَعْدَكَ، لَا وَاللَّهِ مَا شَعَرْتُ إِلَّا وَصَاحِبَتُكَ وَاقِعَةٌ عَلَيَّ، قُلْتُ: لَا تُمْسِكُ [النَّارَ] أَبَدًا، قَالَ: عَلَيْكَ لَعْنَةُ اللَّهِ وَعَلَيْهَا. فَلَمَّا تَزَوَّجَ سُهَيْلُ بْنُ عَبْدِ الرَّحْمَنِ بْنِ عَوْفٍ الثُّرَيَّا، قَالَ عُمَرُ: أَيُّهَا الْمُنْكِحُ الثُّرَيَّا سُهَيْلًا عَمْرَكَ اللَّهُ كَيْفَ يَلْتَقِيَانِ هِيَ شَامِيَّةٌ إِذَا مَا اسْتَقَلَّتْ وَسُهَيْلٌ إِذَا اسْتَقَلَّ يَمَانِ وعَنْ أَبِي سُفْيَانَ بْنِ الْعَلَاءِ، قَالَ: لَمَّا بَصُرَتِ الثُّرِيَّا بِعُمَرَ بْنِ رَبِيعَةَ وَهُوَ يَطُوفُ حَوْلَ الْبَيْتِ فَتَنَكَّرَتْ وَفِي كَفِّهَا خَلُوقٌ، فَرَجَمَتْهُ فَأَثَّرَ الْخَلُوقُ فِي ثَوْبِهِ، فَجَعَلَ النَّاسُ يَقُولُونَ: يَا أَبَا الْخَطَّابِ، مَا هَذَا بِزِيِّ مُحْرِمٍ، فَأَنْشَأَ يَقُولُ: أَدْخَلَ اللَّهُ رَبَّ مُوسَى وَعِيسَى جَنَّةَ الْخُلْدِ مَنْ مَلَانِي خَلُوقَا مَسَحَتْ كَفَّهَا بِجَيْبِ قَمِيصِي حِينَ طُفْنَا بِالْبَيْتِ مَسْحًا رَفِيقَا فَقَالَ لَهُ عَبْدُ اللَّهِ بْنُ عُمَرَ: مِثْلُ هَذَا الْقَوْلِ تَقُولُ فِي هَذَا الْمَوْضِعِ، فَقَالَ: يَا أَبَا عَبْدِ الرَّحْمَنِ، قَدْ سَمِعْتَ مِنِّي مَا سَمِعْتَ، فَوَ رَبِّ هَذِهِ الْبِنْيَةِ مَا حَلَلْتُ إِزَارِي عَلَى حَرَامٍ قَطُّ. وَقَدْ رَوَى مُحَمَّدُ بْنُ الضِّحَاكِ: أَنَّ عُمَرَ بْنَ أَبِي رَبِيعَةَ لَمَّا مَرِضَ مَرَضَ الْمَوْتِ أَسِفَ عَلَيْهِ أَخُوهُ الْحَارِثُ، فَقَالَ عُمَرُ: يَا أَخِي إِنْ كَانَ أَسَفُكَ لِمَا سَمِعْتَ مِنْ قَوْلِي قُلْتُ لَهَا وَقَالَتْ لِي، فَكُلُّ مَمْلُوكٍ لِي حُرٌّ إِنْ كَانَ كَشَفْتُ فَرْجًا حَرَامًا قَطُّ، فَقَالَ الْحَارِثُ: الْحَمْدُ لِلَّهِ طَيَّبْتَ نَفْسِي، وَكَانَ لَهُ سَبْعُونَ عَبْدًا. وَقَدْ رُوِيَ عَنْهُ أَنَّهُ لَمَّا كَبِرَ حَلَفَ أَلَّا يَقُولَ بَيْتَ شِعْرٍ إِلَّا أَعْتَقَ رَقَبَةً. وَرَوَى الزُّبَيْرُ بْنُ بَكَّارٍ، عَنْ مُحَمَّدِ بْنِ الضِّحَاكِ، قَالَ: عَاشَ عُمَرُ بْنُ [أَبِي] رَبِيعَةَ ثَمَانِينَ سَنَةً فَتَكَ مِنْهَا أَرْبَعِينَ سَنَةً، وَنَسَكَ أَرْبَعِينَ سَنَةً. وَقَدْ رَوَى الزُّبَيْرُ بْنُ بَكَّارٍ، قَالَ: حَدَّثَنِي مُصْعَبُ بْنُ عُثْمَانَ: إِنَّ عُمَرَ بْنَ عَبْدِ الْعَزِيزِ لَمَّا وَلِيَ الْخِلَافَةَ لَمْ تَكُنْ لَهُ هِمَّةٌ إِلَّا عُمَرُ بْنُ أَبِي رَبِيعَةَ وَالْأَحْوَصُ. فَكَتَبَ إِلَى عَامِلِهِ عَلَى الْمَدِينَةِ: إِنِّي قَدْ عَرَّفْتُ عُمَرَ وَالْأَحْوَصَ بِالْخُبْثِ وَالشَّرِّ، فَإِذَا أَتَاكَ كِتَابِي هَذَا فَاشْدُدْهُمَا وَاحْمِلْهُمَا إِلَيَّ - فَلَمَّا أَتَاهُ الْكِتَابُ حَمَلَهُمَا إِلَيْهِ فَأَقْبَلَ عَلَى عُمَرَ وَقَالَ: هِيهِ فَلَمْ أَرَ كَالتَّجْمِيزِ مَنْظَرَ نَاظِرٍ كَالرَّمْيِ، فَإِذَا لَمْ يَفْلِتِ النَّاسُ مِنْكَ فِي هَذِهِ الْأَيَّامِ فَمَتَى يُفْلِتُونَ، أَمَا وَاللَّهِ لَوْ أَهْمَمْتُ بِحَجْبِكَ لَمْ تَنْظُرْ إِلَى شَيْءٍ غَيْرَكَ، ثُمَّ أَمَرَ بِنَفْيِهِ، فَقَالَ: يَا أَمِيرَ الْمُؤْمِنِينَ، أَوْ خَيْرٌ مِنْ ذَلِكَ، قَالَ: مَا هُوَ؟ قَالَ: أُعَاهِدُ اللَّهَ -عَزَّ وَجَلَّ- أَنْ لَا أَعُودَ لِمِثْلِ هَذَا الشِّعْرِ، وَلَا أَذْكُرُ النِّسَاءَ فِي شِعْرٍ، وَأُجَدِّدُ تَوْبَةً عَلَى يَدِكَ، قَالَ: أَنْ تَفْعَلَ؟ قَالَ: نَعَمْ. فَعَاهَدَ اللَّهَ عَلَى تَوْبَتِهِ وَخَلَّاهُ. ثُمَّ دَعَا بِالْأَحْوَصِ، فَقَالَ: مَنْ يَقُولُ: هِيَ اللَّهُ بَيْنِي وَبَيْنَ قَيِّمِهَا يَفِرُّ مِنِّي بِهَا وَأَتْبَعُهُ بَلِ اللَّهُ بَيْنَ قَيِّمِهَا وَبَيْنَكَ، ثُمَّ أَمَرَ بِنَفْيِهِ إِلَى دَهْلَكَ، فَلَمْ يَزَلْ بِهَا، فَسُئِلَ فِي رَدِّهِ، فَقَالَ: وَاللَّهِ لَا أَرُدُّهُ مَا كَانَ لِي سُلْطَانٌ. وَقَدِ اخْتَلَفُوا فِي سَبَبِ مَوْتِهِ عَلَى قَوْلَيْنِ: أَحَدُهُمَا: أَنَّ عُمَرَ بْنَ عَبْدِ الْعَزِيزِ سَيَّرَهُ إِلَى دَهْلَكَ ثُمَّ غَزَا فِي الْبَحْرِ فَأُحْرِقَتِ السَّفِينَةُ الَّتِي كَانَ فِيهَا، فَاحْتَرَقَ هُوَ وَمَنْ كَانَ مَعَهُ. ذَكَرَهُ ابْنُ قُتَيْبَةَ. وَالثَّانِي: أَنَّهُ نَظَرَ إِلَى امْرَأَةٍ مُسْتَحْسَنَةٍ فِي الطَّوَافِ، فَكَلَّمَهَا فَلَمْ تُجِبْهُ، فَقَالَ لَهَا أَبْيَاتًا فَبَلَغَتْهَا، فَقِيلَ لَهَا: اذْكُرِيهَا لِزَوْجِكِ يُنْكِرُ عَلَيْهِ، فَقَالَتْ: كَلَّا، لَا أَشْكُوهَا إِلَّا إِلَى اللَّهِ فَقَالَتْ: اللَّهُمَّ إِنْ كَانَ نَوَّهَ بِاسْمِي ظَالِمًا فَاجْعَلْهُ طَعَامًا لِلرِّيحِ. فَضَرَبَ الدَّهْرُ ضَرْبَةً، فَغَدَا يَوْمًا عَلَى فَرَسٍ، فَهَبَّتِ الرِّيحُ، فَنَزَلَ إِلَى شَجَرَةٍ، فَخَدَشَهُ مِنْهَا غُصْنٌ فَدَمِيَ فَرُمِيَ فِيهِ. فَمَاتَ مِنْ ذَلِكَ. وَفِيهَا مَاتَ أَبُو الشَّعْثَاءِ جَابِرُ بْنُ زَيْدٍ. وَأَبُو الْعَالِيَةِ الْبَرَاءُ، وَاسْمُهُ زِيَادُ بْنُ فَيْرُوزَ، وَكَانَ مَوْلًى لِأَعْرَابِيَّةٍ مِنْ بَنِي رِيَاحٍ، وَلَيْسَ بِأَبِي الْعَالِيَةِ الرِّيَاحِيِّ، ذَاكَ كَانَ مَوْتُهُ سَنَةَ تِسْعِينَ. وَفِيهَا مَاتَ بِلَالُ بْنُ أَبِي الدَّرْدَاءِ الْأَنْصَارِيُّ قَاضِي دِمَشْقَ.
Translation
✧ Iyās b. Qatādah al-Tamīmī, the son of the sister of al-Aḥnaf b. Qays: He narrated from Qays b. ʿAbbād, from Ubayy b. Kaʿb. From Salamah b. ʿAlqamah, who said: Iyās b. Qatādah was putting on his turban, intending to visit Bishr b. Marwān, when he looked in the mirror and saw a white hair in his beard. He said: “Remove it, slave girl,” so she removed it, and then there was another white hair. He said: “See who is at the door from my people and bring them in.” Then he said: “O Banū Tamīm, I gave you my youth, so give me my old age. Do I not see myself as the donkey of needs, and this death is drawing near to me?” Then he said: “Take off the turban,” and he withdrew to call the prayer for his people and worship his Lord, and he did not visit any ruler until he died. Zurārah b. Awfā al-Ḥarashī, whose kunyah was Abū Ḥājib: He narrated from Abū Hurayrah, ʿImrān, and Ibn ʿAbbās. He died suddenly in this year. From ʿAbd al-Wāḥid b. Ghiyāth, who said: Abū Khabbāb al-Qaṣṣār narrated to us, saying: Zurārah b. Awfā led us in the dawn prayer, and when he reached “And when the trumpet is sounded” (Q 74:8), he gave a gasp and died. ʿAbd al-Raḥmān b. Yazīd b. Jāriyah b. ʿĀmir al-Anṣārī: His mother was Jamīlah bt. Thābit b. Abī al-Aqlaḥ. He was born during the lifetime of the Messenger of God ﷺ. ʿUmar b. ʿAbd Allāh b. Abī Rabīʿah, whose name was Ḥudhayfah b. al-Mughīrah b. ʿAbd Allāh b. ʿUmar b. Makhzūm, whose kunyah was Abū al-Khaṭṭāb: Abū Rabīʿah was called Dhū al-Rumḥayn (the one with two spears), so named because of his height, as if he walked on two spears. It is also said: Rather, he fought at ʿUkāẓ with two spears, so he was named that. ʿUmar was born on the night ʿUmar b. al-Khaṭṭāb was killed. His mother and the mother of his brothers were Christians. Abū Jahl b. Hishām was his father’s paternal uncle, and the mother of ʿUmar b. al-Khaṭṭāb was Ḥathmah bt. Hishām b. al-Mughīrah, the daughter of his father’s paternal cousin. His brothers were ʿAbd Allāh, ʿAbd al-Raḥmān, and al-Ḥārith, the sons of ʿAbd Allāh b. Abī Rabīʿah. His brother ʿAbd al-Raḥmān married the daughter of Abū Bakr al-Ṣiddīq after Ṭalḥah, and she bore him children. Al-Ḥārith left descendants, but ʿUmar left none. ʿUmar was an excellent poet. Al-Zubayr b. Bakkār narrated, saying: Yaʿqūb b. Abī Isḥāq narrated to me, saying: The Arabs used to concede to Quraysh precedence in everything except poetry. When ʿUmar appeared, the poets conceded poetry to him as well. Ibn Jurayj said: Nothing entered upon secluded maidens in their chambers more harmful to them than the poetry of ʿUmar b. Abī Rabīʿah. Hishām b. ʿUrwah said: Do not teach your young women the poetry of ʿUmar b. Abī Rabīʿah, lest they fall into fornication headlong. He was given to much amatory verse about women; he scarcely saw a woman without composing love poetry about her like a passionate lover. He loved visiting them and sitting with them often. Among those about whom he composed amatory verse was Sukaynah bt. al-Ḥusayn, and he said: Sukaynah said, while tears flowed from her onto her cheeks and outer garment: “Would that the Makhzūmī, whose pursuit of me and seeking I did not allow, had been the one to restore our hopes in his days. Or rather she blames me for passion and youthful folly. O Sukayn, the water of the Euphrates and its sweetness is not more delicious to me, thirsty and craving drink as I am, than you, now that you are distant—and rarely do women keep the trust of the absent.” He composed amatory verse about Fāṭimah bt. ʿAbd al-Malik b. Marwān, saying: “Do with the captive one of three things, understand them, then return my answer. Kill him with a swift, relieving killing; do not be a whip of torment upon him. Or take retaliation, for a soul is for a soul, a decree detailed in the Book. Or unite with him a union that pleases the eye, and the worst of unions is the lying union.” She gave the one who brought her the verses ten dinars for each verse. ʿAbd al-Malik performed the pilgrimage, and ʿUmar met him. ʿAbd al-Malik said to him: “O dissolute one!” He replied: “What a bad greeting from a cousin after long displeasure.” He said: “O dissolute one! Indeed Quraysh knows that you are the longest of them in youthful passion and the slowest to repent. Are you not the one who said: ‘Were it not that Quraysh would reproach me,’ said the most faithful, sincere adviser, my full brother, ‘I would say when we meet: kiss me, even if we were on the open road’?” His brother al-Ḥārith was virtuous and chaste, and one day he reproached him. ʿUmar said: “I had an appointment with al-Thurayyā, so I went to the mosque at sunset, and al-Thurayyā came for the appointment and found al-Ḥārith lying on his back on the bed. She threw herself upon him, not doubting that he was I. He jumped up and said: ‘Who is this?’ They told him: ‘Al-Thurayyā.’ He said: ‘I do not think ʿUmar benefits from our admonition.’ When I came for the appointment, he said: ‘Woe to you! We were almost tempted after you. By God, I was not aware until your companion was upon me.’ I said: ‘You will never withhold [the fire] forever.’ He said: ‘God’s curse be upon you and upon her.’” When Suhayl b. ʿAbd al-Raḥmān b. ʿAwf married al-Thurayyā, ʿUmar said: “O you who marry al-Thurayyā to Suhayl, may God grant you long life! How can the two meet? She is Syrian when she rises, and Suhayl, when he rises, is Yemeni.” From Abū Sufyān b. al-ʿAlāʾ, who said: When al-Thurayyā saw ʿUmar b. Abī Rabīʿah circumambulating the House, she disguised herself, and in her palm was khaluq perfume. She threw it at him, and the khaluq left a mark on his garment. People began saying: “O Abū al-Khaṭṭāb, this is not the attire of one in iḥrām.” So he began to say: “May the God of Moses and Jesus admit to the Garden of Eternity the one who smeared me with khaluq. She wiped her palm on the collar of my shirt when we circumambulated the House, a gentle wiping.” ʿAbd Allāh b. ʿUmar said to him: “Do you say such words in this place?” He replied: “O Abū ʿAbd al-Raḥmān, you have heard from me what you have heard. By the Lord of this structure, I have never loosened my waist-wrapper for anything forbidden.” Muḥammad b. al-Ḍaḥḥāk narrated: When ʿUmar b. Abī Rabīʿah fell ill with his final illness, his brother al-Ḥārith grieved over him. ʿUmar said: “O my brother, if your grief is because of what you heard of my saying ‘I said to her and she said to me,’ then every slave I own is free if I ever uncovered a forbidden private part.” Al-Ḥārith said: “Praise be to God, you have set my mind at rest.” He had seventy slaves. It is also narrated that when he grew old, he swore not to utter a line of poetry without freeing a slave. Al-Zubayr b. Bakkār narrated from Muḥammad b. al-Ḍaḥḥāk, who said: ʿUmar b. Abī Rabīʿah lived eighty years, of which he was dissolute for forty years and devout for forty years. Al-Zubayr b. Bakkār narrated, saying: Muṣʿab b. ʿUthmān narrated to me: When ʿUmar b. ʿAbd al-ʿAzīz assumed the caliphate, he had no concern except ʿUmar b. Abī Rabīʿah and al-Aḥwaṣ. He wrote to his governor in Madinah: “I have known ʿUmar and al-Aḥwaṣ for wickedness and evil. When this letter of mine reaches you, bind them and send them to me.” When the letter reached him, he sent them to him. He turned to ʿUmar and said: “Come now! I have not seen a sight like the hastening of a onlooker as the hastening of shooting. If people do not escape from you in these days, when will they escape? By God, if I resolved to veil you, you would not look at anything but yourself.” Then he ordered his banishment. ʿUmar said: “O Commander of the Faithful, or something better than that?” He said: “What is it?” He said: “I covenant with God—mighty and majestic—not to return to such poetry, and not to mention women in poetry, and I renew my repentance at your hand.” He said: “Will you do that?” He said: “Yes.” So he covenanted with God upon his repentance, and he released him. Then he summoned al-Aḥwaṣ and said: “Who is the one who says: ‘God is between me and her guardian; he flees from me with her, and I pursue him’? Rather, God is between her guardian and you.” Then he ordered his banishment to Dahlak, and he remained there. Later he was asked to bring him back, and he said: “By God, I will not bring him back as long as I have authority.” They differed about the cause of his death, with two accounts. One is that ʿUmar b. ʿAbd al-ʿAzīz sent him to Dahlak, then he went on a naval expedition and the ship he was on burned, and he and those with him were burned. This was mentioned by Ibn Qutaybah. The second is that he looked at a beautiful woman during the circumambulation and spoke to her, but she did not answer him. He recited some verses to her, and they reached her. It was said to her: “Mention them to your husband so that he may reproach him.” She said: “No, I will not complain of them except to God.” She said: “O God, if he has publicized my name unjustly, make him food for the wind.” Then fate struck, and one day he went out on a horse, and the wind blew, so he dismounted under a tree, and a branch scratched him and he bled, and it was thrown at him, and he died from that. In this year died Abū al-Shaʿthāʾ Jābir b. Zayd. And Abū al-ʿĀliyah al-Barāʾ, whose name was Ziyād b. Fayrūz, a client of a Bedouin woman of Banū Riyāḥ. He is not Abū al-ʿĀliyah al-Riyāḥī; that one died in the year ninety. In this year also died Bilāl b. Abī al-Dardāʾ al-Anṣārī, the judge of Damascus.
Grades by grader
No grade is recorded for this wording.